Claudius F. Mayer: From Plato to Pope Paul / Orvostörténeti Közlemények – Supplementum 17. (Budapest, 1989)

110 DEUTERONOMY, J: 6-21. See also EHRLICH, J. W. (1962): The Holy Bible ana the Law

, N. Y. 111 "Honor your father and your mother" (DEUTERONOMY, 5:16). 112 DEUTERONOMY 5:18, 5:21. 113 LEVITICUS 19:29; also DEUTERONOMY 23:17. 114 LEVITICUS 18:22-23. 115 DEUTERONOMY 22:22. 116 LEVITICUS 18:6-18; also 20:9-21. Yet—recall LOT—incest remained a special sin of the Jews (EZEKIEL 22: 10-11). 117 NUMBERS 25:1-18,—DEUTERONOMY (7:1 etc.) prohibits intermarriage. 118 DEUTERONOMY 18:1. 119 LEVITICUS 21:16-22. 120 The sterile Rachel said to Jacob

: "Give me sons, or I shall die" (GENESIS 30:1-2). Her doctrine is sacred to all Jewesses.

—See also PSALMS 127 and 128: „Sons are a gift from the LORD and children a reward from him. Like arrows in the hand of a fighting man are the sons of a man's youth" (Psalm 127). 121 For men 18 years, for girls 13 years. See also various articles of Universal Jewish Encyclopedia, lOv. 1939-1948, N. Y.

—On the celibate communistic Essenes see also PLINY, Lib. 5. cap. xvii. 122 This was "coitus interruptus" individually practiced by ONAN to prevent his deceased brother's wife from pregnancy (GENESIS 38:9-10). 123 TĤEILHABER F. A. (1913): Der sterile Berlin

, Berlin.—See also GANZFRIED, 1. c. footnote 107, chapter 150:12. 124 Cf. MONPIN, 1. c. footnote 65, 29. Since the fetus was considered a part of its mother, killing it in its mother's womb was only a finable offense.

—Cf. also MILLAR, 1. c. 125 Cf. RABBINOWICZ: Le m¿đeçine du Talmud; q. by MONPIN, 1. c. footnote 65. 126 GENESIS 22:1-10 describes Abraham's travel to the land of Moriah to sacrifice Isaac, his only son. Although the sacrifice was rejected, the offer was lauded, and considered sufficient reason for the LORD to make the Jews his chosen people.—Jephthah also sacrificed his daughter to the Lord (See JUDGES 11:1-40). Cf. WEYŁ, I.e. footnote 104, 71. Yet see also LEVITICUS 20:1-2 against human sacrifice to Moloch. 127 Cf. PUFF.NDORF, 1. c. If any woman conceived from such promiscuous intercourse, she offered her progeny to anyone that was pleased to take it among those whom she had cohabited with. CECROPS introduced the marriage laws, and prohibited to have wives in common. Before this time, people did not know who their fathers were. Cf. also ATHAENEUS

: The Banket of the Learned, xiii

: 1. 128 DENIS, J. F. (1856): Histoire des theories et des idées morales dans /'antiquité

. 2. vol., Paris. 129 Ibid., vol. 1. 69. 130 See also HOMER, Odyssey, xii:338; xiii :57 about Arete and Alcinous 131 Cf. EURIPIDES, Andromache. He rejects such barbarism. See also SEXTUS EMPIRICUS, Pyrrhoneiae

, 1:14; iii:24 where such a union is mentioned as a crime. 132 Cf. ARISTOPHANES, who (in The Clouds) mentions that in Athens the adulteress was taken to the forum, her pubic hair torn out, rubbed with hot ashes, and a large radish pushed into her (:"rhaphanido").

—See also FUSTEL DE COULANGES, I.e., footnote 52. 133 The Peloponnesian PELOPS had "multitude of children, having married many daughters to chief men. and put many sons in places of command in the towns about him" (PLUTARCH: Theseus ). 134 Cf. FUSTEL DE COULANGES, 1. c., footnote 52. See also CICERO: De legibus, II; 19. At Athens the law made it the duty of the first magistrate of the city to see that no family should become extinct. 135 Although in Greece to live and to die childless was the worst misfortune the destinies could inflict, most celebrated Greek philosophers lived in celibacy. 136 EURIPIDES has many references to this question. Cf. also PLUTARCH: Lycurgos; he looked out that marriage should be consummated when the body was in full strength, since then robust and manly offspring could be expected. 54