{"author":null,"backreferences":[{"context_html":"<p>What more? The Lord enjoins to ease and raise up the beasts of enemies\r\nwhen labouring beneath their burdens; remotely teaching us not to\r\nindulge in joy at our neighbour’s ills, or exult over our enemies;\r\nin order to teach those who are trained in these things to pray for\r\ntheir enemies. For He does not allow us either to grieve at our\r\nneighbour’s good, or to reap joy at our neighbour’s ill. And if you\r\nfind any enemy’s beast straying, you are to pass over the incentives of\r\ndifference, and take it back and restore it. For oblivion of injuries\r\nis followed by goodness, and the latter by dissolution of enmity.\r\nFrom this we are fitted for agreement, and this conducts to felicity.\r\nAnd should you suppose one habitually hostile, and discover him to\r\nbe unreasonably mistaken either through lust or anger, turn him to\r\ngoodness. Does the law then which conducts to Christ appear humane\r\nand mild? And does not<span class=\"pagenum\" id=\"Page_54\">[54]</span> the same God, good, while characterized by\r\nrighteousness from the beginning to the end, employ each kind suitably\r\nin order to salvation? “Be merciful,” says the Lord, “that you may\r\nreceive mercy; forgive, that you may be forgiven. As ye do, so shall\r\nit be done to you; as ye give, so shall it be given to you; as ye\r\njudge, so shall ye be judged; as ye show kindness, so shall kindness\r\nbe shown to you: with what measure ye mete, it shall be measured to\r\nyou again.”<a class=\"fnanchor pginternal\" href=\"#Footnote_199\" id=\"FNanchor_199\">[199]</a> Furthermore, [the law] prohibits those, who are in\r\nservitude for their subsistence, to be branded with disgrace; and to\r\nthose, who have been reduced to slavery through money borrowed, it\r\ngives a complete release in the seventh year. Further, it prohibits\r\nsuppliants from being given up to punishment. True above all, then,\r\nis that oracle. “As gold and silver are tried in the furnace, so the\r\nLord chooseth men’s hearts. The merciful man is long-suffering; and\r\nin every one who shows solicitude there is wisdom. For on a wise man\r\nsolicitude will fall; and exercising thought, he will seek life; and\r\nhe who seeketh God shall find knowledge with righteousness. And they\r\nwho have sought Him rightly have found peace.”<a class=\"fnanchor pginternal\" href=\"#Footnote_200\" id=\"FNanchor_200\">[200]</a> And Pythagoras\r\nseems to me, to have derived his mildness towards irrational creatures\r\nfrom the law. For instance, he interdicted the immediate use of the\r\nyoung in the flocks of sheep, and goats, and herds of cattle, on the\r\ninstant of their birth; not even on the pretext of sacrifice allowing\r\nit, both on account of the young ones and of the mothers; training\r\nman to gentleness by what is beneath him, by means of the irrational\r\ncreatures. “Resign accordingly,” he says, “the young one to its dam for\r\neven the first seven days.” For if nothing takes place without a cause,\r\nand milk comes in a shower to animals in parturition for the sustenance\r\nof the progeny, he that tears that, which has been brought forth, away\r\nfrom the supply of the milk, dishonours nature. Let the Greeks, then,\r\nfeel ashamed, and whoever else inveighs against the law; since it shows\r\nmildness in the case of the irrational creatures, while they expose\r\nthe offspring of men; though long ago and prophetically, the law, in<span class=\"pagenum\" id=\"Page_55\">[55]</span>\r\nthe above-mentioned commandment, threw a check in the way of their\r\ncruelty. For if it prohibits the progeny of the irrational creatures\r\nto be separated from the dam before sucking, much more in the case\r\nof men does it provide beforehand a cure for cruelty and savageness\r\nof disposition; so that even if they despise nature, they may not\r\ndespise teaching. For they are permitted to satiate themselves with\r\nkids and lambs, and perhaps there might be some excuse for separating\r\nthe progeny from its dam. But what cause is there for the exposure of\r\na child? For the man who did not desire to beget children had no right\r\nto marry at first; certainly not to have become, through licentious\r\nindulgence, the murderer of his children. Again, the humane law forbids\r\nslaying the offspring and the dam together on the same day. Thence also\r\nthe Romans, in the case of a pregnant woman being condemned to death,\r\ndo not allow her to undergo punishment till she is delivered. The law,\r\ntoo, expressly prohibits the slaying of such animals as are pregnant\r\ntill they have brought forth, remotely restraining the proneness of\r\nman to do wrong to man. Thus also it has extended its clemency to the\r\nirrational creatures; that from the exercise of humanity in the case\r\nof creatures of different species, we might practise among those of\r\nthe same species a large abundance of it. Those, too, that kick the\r\nbellies of certain animals before parturition, in order to feast on\r\nflesh mixed with milk, make the womb created for the birth of the fœtus\r\nits grave, though the law expressly commands, “But neither shalt thou\r\nseethe a lamb in its mother’s milk.”<a class=\"fnanchor pginternal\" href=\"#Footnote_201\" id=\"FNanchor_201\">[201]</a> For the nourishment of the\r\nliving animal, it is meant, may not become sauce for that which has\r\nbeen deprived of life; and that, which is the cause of life, may not\r\nco-operate in the consumption of the body. And the same law commands\r\n“not to muzzle the ox which treadeth out the corn: for the labourer\r\nmust be reckoned worthy of his food.”<a class=\"fnanchor pginternal\" href=\"#Footnote_202\" id=\"FNanchor_202\">[202]</a></p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK II.","CHAPTER XVIII. THE MOSAIC LAW THE FOUNTAIN OF ALL ETHICS, AND THE SOURCE FROM WHICH THE GREEKS DREW THEIRS."],"marker_anchor":"FNanchor_199","paragraph_id":"pg73020-paragraph-85"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"11cd270b4290dcf67b76cdfce7690a8eec38f3ef33447ed19fb751f655f88333","edition_title":"The writings of Clement of Alexandria, Vol. 2 (of 2)","edition_translators":["William Wilson"],"edition_year":1869,"explicit_reference_candidates":[],"headings":[],"id":"pg73020-Footnote_199","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Project Gutenberg metadata: Public domain in the USA. Existing 1869 English translation; translator died 1875. Electronic transcription subject to Project Gutenberg reuse terms.","source_anchor":"Footnote_199","source_ebook":73020,"source_html":"<div class=\"footnote\">\n<p><a class=\"label pginternal\" href=\"#FNanchor_199\" id=\"Footnote_199\">[199]</a> Matt. v. vi. vii.; Luke vi.</p>\n</div>","source_sha256":"c35077683d75abe553cc6ef5d3ef5a1a978f07dfbcf4bad5c3d56302ad03dc19","source_url":"https://www.gutenberg.org/cache/epub/73020/pg73020-images.html#Footnote_199","text_sha256":"a6294ed4e7232d2ede5e2fdc1d7eb17d0c6f4995823538386d66089e2ff64bde","verified":false,"work_id":null}