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| Chapter X.—Spiritual significance of the precepts of Moses respecting different kinds of food.
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Chapter X.—Spiritual significance of
the precepts of Moses respecting different kinds of food.
Now,
wherefore did Moses say, “Thou shalt not eat the swine, nor the
eagle, nor the hawk, nor the raven, nor any fish which is not possessed
of scales?”1575
He embraced three doctrines in his mind [in doing so]. Moreover,
the Lord saith to them in Deuteronomy, “And I will establish my
ordinances among this people.”1576
Is there
then not a command of God they should not eat [these things]? There is,
but Moses spoke with a spiritual reference.1577
| 1577 Literally, “in spirit.”
| For this
reason he named the swine, as much as to say, “Thou shalt not join
thyself to men who resemble swine.” For when they live in pleasure,
they forget their Lord; but when they come to want, they acknowledge the
Lord. And [in like manner] the swine, when it has eaten, does not
recognize its master; but when hungry it cries out, and on receiving food
is quiet again. “Neither shalt
thou eat,” says he “the eagle, nor the hawk, nor the kite,
nor the raven.” “Thou shalt not join thyself,” he
means, “to such men as know not how to procure food for themselves
by labour and sweat, but seize on that of others in their iniquity, and
although wearing an aspect of simplicity, are on the watch to plunder
others.”1578
| 1578 Cod. Sin.
inserts, “and gaze about for some way of escape on account of their
greediness, even as these birds alone do not procure food for themselves
(by labour), but sitting idle, seek to devour the flesh of others.”
The text as above seems preferable: Hilgenfeld, however, follows the
Greek. | So these birds, while they sit idle, inquire how they
may devour the flesh of others, proving themselves pests [to all] by
their wickedness. “And
thou shalt not eat,” he says, “the lamprey, or the polypus,
or the cuttlefish.” He means, “Thou shalt not join thyself or
be like to such men as are ungodly to the end, and are condemned1579
to death.” In like
manner as those fishes, above accursed, float in the deep, not swimming
[on the surface] like the rest, but make their abode in the mud which
lies at the bottom. Moreover, “Thou shall not,” he says,
“eat the hare.” Wherefore? “Thou shall not be a
corrupter of boys, nor like unto such.”1580
| 1580 Dressel has a note upon this passage, in
which he refers the words we have rendered, “corrupters of
boys,” to those who by their dissolute lives waste their fortunes,
and so entail destruction on their children; but this does not appear
satisfactory. Comp. Clem. Alex. Pædag. ii. 10. |
Because the hare multiplies, year by year, the places of its conception;
for as many years as it lives so many1581
| 1581 We have left τρύπας untranslated.
[Cavities, i.e., of conception]. | it has. Moreover,
“Thou shall not eat the hyena.” He means, “Thou shall not be an adulterer, nor
a corrupter, nor be like to them that are such.” Wherefore? Because
that animal annually changes its sex, and is at one time male, and at
another female. Moreover, he has rightly detested the weasel. For he
means, “Thou shalt not be like to those whom we hear of as
committing wickedness with the mouth,1582
| 1582 Cod. Sin. has, “with the body through
uncleanness,” and so again in the last clause. | on
account of their uncleanness; nor shall thou be joined to those impure
women who commit iniquity with the mouth. For this animal conceives by
the mouth.” Moses then issued1583
| 1583 Cod. Sin. inserts, “having received.”
| three doctrines concerning meats with a spiritual significance;
but they received them according to fleshly desire, as if he had merely
spoken of [literal] meats. David, however, comprehends the knowledge of
the three doctrines, and speaks in like manner: “Blessed is the man
who hath not walked in the counsel of the ungodly,”1584
even as the fishes [referred to] go in darkness
to the depths [of the sea]; “and hath not stood in the way of
sinners,” even as those who profess to fear the Lord, but go astray
like swine; “and hath not sat in the seat of scorners,”1585
| 1585 Literally, “of the
pestilent.” | even as those birds that lie in wait for
prey. Take a full and firm grasp of this spiritual1586
| 1586 Cod. Sin. reads, “perfectly,”
instead of “perfect,” as do most mss.; but, according to Dressel,
we should read, “have a perfect knowledge concerning the
food.” Hilgenfeld follows the Greek. | knowledge. But
Moses says still further, “Ye shall eat every animal that is
cloven-footed and ruminant.” What does he mean? [The ruminant animal denotes him]
who, on receiving food, recognizes Him that nourishes him, and being
satisfied by Him,1587
| 1587 Or,
“resting upon Him.” | is visibly made glad. Well
spake [Moses], having respect to the commandment.
What,
then, does he mean? That we ought to join ourselves to those that fear
the Lord, those who meditate in their heart on the commandment which they
have received, those who both utter the judgments of the Lord and observe
them, those who know that meditation is a work of gladness, and who
ruminate1588
| 1588 Cod. Sin. here
has the singular, “one who ruminates.” | upon the
word of the Lord. But
what means the cloven-footed? That the righteous man also walks in this
world, yet looks forward to the holy state1589
| 1589 Literally, “holy age.”
| [to come]. Behold how well Moses legislated. But how was it
possible for them to understand or comprehend these things? We then,
rightly understanding his commandments,1590
| 1590 Cod. Sin. inserts again, “rightly.”
| explain them as the Lord intended. For this purpose He
circumcised our ears and our hearts, that we might understand these
things.E.C.F. INDEX & SEARCH
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