De Sacrificiis Abelis Et Caini

"If God shall give thee the things which thou desirest," says Moses, speaking very eloquently and accurately; for if he does not give them thou wilt not have them, since every thing belongs to him, both things external, and the body, and the outward sense, and the power of speech, and the mind, and the energies and essences of all the faculties. And not you, but all this world also, and whatever you cut off and divide from it, you will find does not belong to you; for you do not possess the earth, or the water, or the air, or the heaven, or the stars, or any of the kinds of animals or plants, whether perishable or immortal, as your own; so that, whatever from them you bring to offer to him as a sacrifice, you are bringing as the possession of God, and not as your own.

And take notice how very clearly it is enjoined, that he who is sacrificing may take a part of what is offered, and that he is not bound to offer the whole of what has been given him. For nature has given us a countless number of things, suitable to the human race, of all of which it receives no share itself: for instance, she has given us creation, though she is herself uncreate; and food, though she has no need of food; and growth, though she always remains in the same condition; and age, with reference to time, though she herself admits neither of addition nor of subtraction; an organic body, which she is incompetent to receive: also the powers of coming forward, of seeing, of applying food, and of disposing of it again when digested; of judging between the differences of scents, of using speech, of giving vent to laughter.

There are also many other things in us which have reference to our necessary and beneficial uses: but one may pronounce these things indifferent, but those which are confessedly good ought to be attributed to and comprehended in nature. Come, therefore, let us investigate those things which are especially admired among us, of the things which are really goods, every one of which we pray to attain to at suitable seasons, and if we do attain to them, we are called the happiest of men.

Now who is there who is ignorant, that a happy old

But are there not some virtues between which nature herself has made such distinction, that by no practise can they be brought into the common use of both sexes? At all events, to sow and to beget children is the especial property of man, according to his peculiar capacity, and no woman could manage to do this. And again, the nature of man does not make him capable of bearing children, which is the good deed of women; therefore these things, which are innate in the nature of man, cannot be predicated with propriety of God, but it is done only through some catachrestical misapplication of terms, by which we make amends for our weakness. You will take away therefore, O my mind, whatever is created or mortal, or changeable or unconsecrated, from your conceptions, regarding the uncreate God, immortal, unchangeable, and holy, the only God, blessed for ever.

But it is most entirely in accordance with nature "to sacrifice the males of every creature that openeth the womb, to God." [*]( Exodus xiii. 12. ) For as nature has given to women the womb, as the part most excellently adapted for the generation of animals, so also for the production of things she has placed a power in the soul, by means of which the mind conceives and is in travail, and brings forth many things.