they say, that, when one kind is grafted into another, the cyon is to be held and inserted by a beautiful damsel during the performance of the most filthy and detestable actions:* and of the frequency of this practice, in those times, there can be no doubt, lustful gratifications being superadded to the benefits supposed to be derivable from such acts. The Law, therefore, prohibited (Caleim,) i. e. the grafting of one tree into another; (Levit. xix. 19;) that we might be free from this heresy of the idolaters, and detest their unnatural lusts. On account also of this mode of practising incision or grafting of trees, it was unlawful to mingle seeds of different kinds, or to sow them together; and if the reader will examine the exposition given in the Talmud, of this precept respecting the grafting of trees, he will find that the punishment of scourging is every where ordered to be inflicted for the transgression of it, because it is the foundation of the prohibition or the principal thing to which it refers; but the mingling of seeds is forbidden only in the land of Israel. (42)

In the before-mentioned book, it is also stated, that they were accustomed to sow barley and dried grapes together, imagining that without this union there would not be a good

*The words of Maimonides are,-" Oportere, ut cùm una species in aliam inseritur, surculum inserendum manu sua teneat formosa quædam Puella, quam præternaturali ratione Vir quidam vitiet et corrumpat, ipsaque congressûs hujus tempore plantulam illam arbori infigat."

vintage. The Law, therefore, forbade the sowing of the vineyard with divers seeds; (Deut. xxii. 9 ;) and enjoined that all such mixtures should be burnt. For all those rites of the Gentiles which they believed to possess particular power and influence, were forbidden by the Law, but especially those which savoured of idolatry.

Farther, if we consider their rites and ceremonies, respecting agriculture, we shall find them paying attention to the planets, especially the two great luminaries, and even regulating the time of sowing by the rising of the heavenly bodies. Smoke is also to be raised, (43) and certain circles to be made according to the number of the planets, by him who plants or sows. For they teach that all these things have a most beneficial influence upon agriculture, thereby alluring and drawing men to the worship of the stars. But on these ordinances of the Gentiles the Divine Law has pronounced the prohibition, "Ye shall not walk in the manners of the nations which I cast out before you ; for they committed all those things, and therefore I abhorred them :" (Levit. xx. 23.) And if any of these were more notorious, or common, or manifestly idolatrous than others, it has given special and particular injunctions respecting them, as of the fruits of the first years ;— of divers seeds and mixed garments, &c.-I cannot, therefore, but wonder at the saying of Rabbi Josiah, in which he teaches, that "these three, wheat, barley, and dried grapes, may be

sown together by one throw of the hand," and have no doubt but that he had taken it from the ways of the Amorites.

It has thus, therefore, been shown by irrefragable demonstration, that mixed garments, the fruits of the first years, and divers kinds of seeds, were prohibited on account of idolatry; and lastly, that all the ceremonies of the Gentiles are forbidden, because, as we have already shown, they lead to idolatry.

CHAPTER XIII.

Of the Causes and Reasons of the Precepts of the third Class.

THE precepts comprised under the third head, are those of a Moral and Physical nature. The utility of these is evident, because they include the doctrines respecting those virtues by which civil society itself is preserved; so evident indeed, as to render it unnecessary to dwell any longer upon it by attempting to demonstrate it.-Let it be remembered, however, that there are some precepts among them, which although they may appear to have no precise object, yet may be enjoined in order to acquire or produce some virtuous habit. But of the greater part of precepts of this class it is clear, that they are calculated either to create or to preserve laudable and useful habits.

CHAPTER XIV.

Of the Causes and Reasons of Precepts of the fourth Class.

THE precepts comprehended in the fourth

class, are those noticed in the tracts of Seeds, of Slaves, and of Pledges and Loans.

These, when they are considered distinctly, and in order, will be found to have a manifest utility, as for instance, that we ought to be merciful to the poor and succour them in their necessities;-that we ought not to oppress the indigent, nor add affliction to the afflicted in heart, as widows, orphans, &c. Giving alms to the poor, being clearly a duty.

The reason for the TERUMOTH, or Oblations voluntarily made to the Priests and Levites, and the Tythes, is given in the Law when it says, "He hath no part or inheritance with thee:" (Deut. xiv. 27.) To which may be added, that the whole of the tribe of Levi were devoted to the service of God and the study of the Law, not depending upon tilling or sowing, but being set apart for sacred duties, as it is said, "They shall teach Jacob thy judgments, and Israel thy Law they shall put incense before thee, and whole burnt sacrifice upon thine altar." (Deut. xxxiii. 10.) Thus in almost every part