Prima Secundae
258. Aquinas on the Old Law's Judicial Precepts (q.105 a.2): Deposits, Wages, Judges and Witnesses, Just Punishments, and How Well the Law Ordered Life Together
Class of 2016-01-21
https://berquistcourse.com/course/theology/11-prima-secundae/258-aquinas-on-the-old-laws-judicial-precepts-q-105-a-2-deposits/

[0:00] Okay. To the fifth, it should be said. We can go back to the fifth. Moreover, from the defrauding of the deposit, most of all, a great danger is imminent, and therefore a great caution should be observed. Whence also is said in Second Maccabees that the priest called down from heaven the one who from what

[0:38] lays down law about the deposits, that those who what laid it down would keep it safe. But in the precepts of the old law, little caution about deposits was observed, for it is said in Exodus twenty-two that in the loss of a deposit there was established an oath

[1:11] before whom was made the deposit, and therefore there was not about this a suitable ordering made by the law. Well, to the fifth, it should be said, Salas that this difference is between. The what, Loan loan and the deposit, because the loan is given for the use of the one who is traded, but the deposit is traded for the what? Use of the one laying down. Yeah.

[1:49] And therefore, one is more confined, yeah, in some cases to returning the loan than to. Yeah. For the deposit can be lost in two ways. In one way, from a inevitable cause, either natural, as if it were what dead, or. Like an animal, weakened or died. Yeah. Or extrinsic, as was captured by enemies, or if it were eaten by a beast.

[2:28] See, so I had this one when when Paul came up to visit my daughter. You know, brought his kids, you know, but they brought their dog too, right? And the dog got and ate a couple of the chickens, right? So I don't think anything was anything was given for this. I don't think that they had any fight about it. It's kind of funny though. I should tell them to read this though.

[2:52] They'll just know what they do. next time. Not only that, but then when somebody, I have a picture I have my sister sent about dogs who were bad. Yeah. The stories. One of them was a guy who had a dog ate a thousand dollar check. Yeah. What do you do then?

[3:11] He cut open the dog. He cut open the dog. We're supposed to eat your homework. Yeah. Yeah. Um. Okay. In which case is held to what?

[3:41] Bring to the what? And that which what? What remains of the animal killed, right? So I have to ask my myself to give the rest of the chicken, you know, back to back to my daughter's family. Here's the feed In other, fore said cases, nothing is is held not to to to render anything right, but only to expurging, suspicion of fraud. Huh? He is held to give a what oath, I guess.

[4:22] Okay. Another way he can. Lose some avoidable cause, yeah, as through theft, And then on account of negligence in his guarding, he's he's held to be returning, yeah. But as has been said, the one who loaning takes the animal is held to render, even if it is what, In his absence. yeah. But of lesser negligence is held the the depositor, who, the one to which deposit? I guess who is not held except in case of theft.

[5:09] My goodness. No wonder the Pharisees and so on, like people really taking up with the the law, right, and all these things to keep track of them. That's what I remember in moral theology. We covered justice. You got all this stuff on contracts, and it's just endless, endless. It was it was it was the most depressing part of moral theology. It's just this endless maze. of... I just give general principles that's all you need.

[5:47] Just apply the general principles. That's right. just apply. Foundational. principles. Speaking of that. The bee's looking in. Yeah, he was. He's interested. You like that part about devouring something. It's hard to talk about animals.

[6:13] Okay, go to the sixth one now. Moreover, as when some what Mercenary Mercenary locates his works, Thus does some what? Locate a house or something of this sort. What the- how do you translate locante? Locante.

[6:40] Let houses. Let houses. Yeah, that, yeah. They rent them or lease them. That's probably. But it's not necessary at once that the price of the what Lease Leased house that the conductor shows that.

[6:57] Therefore, also it is exceedingly hard that he be commanded in Leviticus 19. You would not hold off the the old, what, the wage of the mercenary right Till morning right.

[7:20] To six, it should be said that the mercenaries who who lease their works right are paupers, poor. of their labors, eh, getting their daily food, I suppose, And therefore the law provides orders that at once, right, one gives them their pay, lest they lacking food. But those who rent other things are accustomed to be well rich, and therefore they do not need what the price of their law or their leaves yeah for their daily food, and therefore there is not the same ratio in both.

[8:05] I understand a little bit what you are saying. Okay. Seven. Moreover, since often there what arises the necessity of judges, right? There ought to be easy access to judges. Therefore, unsuitably does the law establish that they should go to one place to what?

[8:39] Yeah. Have the judges all over the place? You know what you say. To seventh, it should be said that the judges are constituted for this among men, that to determine what is ambiguous

[8:57] among men, what can be ambiguous about justice among men. Now, in two ways, something can be ambiguous. I didn't know that. In one way, among those who are civil, minded, huh? and for taking away this doubt, the law commands that judges and magistrates be constituted a tribe that they might judge the people by just judge, Sharia.

[9:34] Another way it happens that something is doubtful even among the what experienced or the What they call the people during the Second Vatican Council peritus. I think De Koninck and Dionne were periti, you know, peritus. Yeah, the bishop, the cardinal there of Quebec. And therefore, for this taking away this doubt, the law constituted that all would what run back to the place, the chief place chosen by what God, in which there was a high priest who would determine the doubtful things about the ceremonies, the divine worship, and the supreme judge of the people who would determine what pertains to the judgments of men.

[10:24] Just as now through yeah. Or consult consultation causes from from inferior judges are deferred to superior judges. That's Supreme Court. They'll say, "That's Supreme Court coming in here." Yeah. Whence it is said in Deuteronomy 17, if something is difficult and ambiguous, and you you you see this before the judge and the judgment among the what the words, words bearing portas is that's what you said, judging in the gates.

[11:02] Yeah, in the verba variari, Yeah, go up to the place which the Lord has chosen, right, and you will come to the priests of the Levite genus and to the whoever is the judge at that time. And these ambiguous judgments do not frequently emerge. Whence from this fact, people are not weighed down. huh Okay. I got To the eighth objection, here, huh?

[11:40] So you're gonna break in this thing. More it is possible that not only two but even three or many come together to lie, right? I've always wondered about this one.

[11:58] Therefore, unsuitably is it said in Deuteronomy 19, in the mouth of two or three tests. Yeah Yeah that's what Gentle did that's a nice text here. To the eighth, it should be said that in human matters, there cannot be had a probatio demonstrativa, an infallibus, but it suffices a conjectura. Conjectura comes from the Latin for guessing, right? A guessing, a yeah, probable guess, according to which the rhetorician persuades, huh?

[12:52] And therefore, although it is possible that two or three witnesses come together in some lie, two old men there, were saying what the woman there was it. Oh Susanna and Daniel, yeah, yeah.

[13:07] However, it's not easy nor probable that they come together, right? And their testimony didn't agree, right? When when they separate them, yeah. And therefore, one takes their testimony as a word true, right? Especially if they do not vacillate in their testimony, or otherwise they are not suspected, right? And for this also is not easily to what for test for witnesses to decline from the truth, right? The law institutes that witnesses, most diligently.

[13:44] yeah, and that they be gravely punished, huh? Or found to be liars, as is had in Deuteronomy. Now there is nevertheless some reason of this number to be determined to signifying the infallible truth of the divine persons, which sometimes are numbered to be two, because the Holy Spirit is the connection of the what two. Sometimes they express to be three, as Augustine says. In your law is written that the testimony of two men is what true, huh?

[14:24] Two or three. Thomas comes back there. He's talking about the that Christ should be in the tomb there. You know, three days. You know. And of course, one thing is of course because the perfection of number three, right? And he also has the fact that there's kind of one day in there and two nights, so God by His one light cures our two darkneses.

[14:55] And then he quotes this thing about two or three witnesses, right? And many other things he says could be added to sin, but then he stops there.

[15:07] We'll break here before going into this. Objection nine now here, okay. More of an objection nine, punishment ought to be what taxed right? Ought to be fixed, yeah. According to the quantity of the guilt, right? as is said in Deuteronomy 25 pro mensura peccati erit et plagarum modus the measure of the sin, right, will be the mode of the what, Plagues, yeah. And Thomas explains the word modus here.

[15:42] It's always in terms of measure, right? Famous play of Shakespeare, measure for measure. Okay, but to some things that are equally what, guilt, law establishes unequal punishments. For it is said in Exodus twenty two that the thief will what, restore five oxes, calf, yeah, for one, and four birds or one bird, right? Okay. Yeah, oh she holds, I guess. Um,

[16:21] some not much, not very grave sins are punished by grave punishment, huh? For that man should be stoned who gathers wood on the Sabbath, huh?

[16:35] And the disobedient there is, I guess, the son, an account of little things. Um, who gives himself over to what living it up and eating? I guess he's commanded to be stoned. Therefore, unsuitably, the law instituted punishments. That's that's a good objection, right? Yeah that's not good You can't have unequal punishments. My

[17:02] goodness. Yeah, oh my God, Thomas. This is an unequal thing. It's a small. Good, good to take a breath. Yeah. To the ninth, it should be said that not only on account of the gravity of the what guilt, but also on account of other causes, a grave punishment should be what inflicted, huh? This is interesting. That's not the whole thing.

[17:29] First, an account of the quantity of the sin, right? Huh? Because to a greater sin, other things being equal, right? Huh? A heavier punishment is owed, right? Huh? Secondly, an account of the custom of the sin, right? Huh? Because through customary sins, men are not easily abstracted, withdrawn from them, except through grave punishments, huh? Third, an account of what great concupiscence or pleasure in the sin, because from these not easily are men what, withdrawn except through grave punishments, huh?

[18:12] Fourth on account of the easiness of committing the sin and of being hidden in it, right? For these sins, when they are made manifest, should be punished more, to the terror of others. Okay. Now about the quantity of the sin, huh? A fourfold grade should be noted, right? About one and the same thing done, right? Huh? Of which one is that when the involuntarily one commits the sin, right?

[18:47] Huh? Then, if altogether it's involuntary, then it wholly excuses from what punishment, huh? For it is said in Deuteronomy twenty-two that the what girl, right? Who's oppressed in the field, right? Is not guilty of sin because it cries out calls out, right? Huh? And no one what was there? Fear, yeah. Okay. If, however, in some way it was voluntary, but nevertheless he sins from what weakness, huh?

[19:25] As when someone sins from passion, then the sin is what diminished, huh? And the punishment, according to the truth, the judgment ought to be diminished, unless perhaps on account of the common use usefulness, the punishment is what made greater to abstract men from these sins, as has been said. The second grade is when someone sins through ignorance, huh? And then in some way one might be rendered or regarded as being guilty on account of neglecting to learn, right?

[20:03] But nevertheless he ought not to be uh punished by judges, but he should expiate his sin through what sacrifices. Hence it is said in Leviticus four, the soul which sins through ignorance, etc. But this should be understood about ignorance of the fact and not about ignorance of divine precepts, which all are held to. I didn't know it was Friday when I ate the double cheeseburger. Oh.

[20:37] Rosie tells about this one of her lady friends there, you know, but she was on an airplane and she ate some meat, you know, and she took seriously about eating meat on Friday. No, I think the plane's going to go down or something, you know, really funny, you know. But I suppose those days of serving your meal. I mean, if they served your meat, you could eat it on an airplane, right?

[20:58] Because you know, no meal, you can. Yeah, yeah, yeah. But she she was a scared stiff, you know, that the airplane would go down or some other horrible thing would happen to her because of shit. Third grade is when someone sins from pride, right? Huh? That is from certain choice or from certain malice, right? And then one should be punished according to the quantity of the crime.

[21:26] And the fourth one grade is when some sins through what stubbornness and pertinacity, and then as were to a rebel and destroyer of the order of the law the law, he ought to altogether be what killed him. Tough guy, this Thomas here.

[21:47] According to this, it should be said that in the punishment of theft, one considers according to law that which frequently is able to happen, right? And therefore, for the theft of some things which can be easily guarded from what thefts, one does not render the what the thief except twofold, huh? But sheep that cannot be easily guarded from theft, which are you know fed in the fields, and therefore it happens that what sheep are frequently subtracted, whence the law adds a what greater punishment that four sheep for one sheep should be rendered, huh?

[22:40] Because the cattle, I guess, are difficultly guarded. Yeah, because they're had in the fields, and they do not eat together like the sheep. Yeah, and therefore even a greater punishment should be added, right? That there be quinque boves for one bove. And this, I say, unless the cattle, unless the animals found living, what? Yeah. Because then only a double is

[23:18] restored, just as in the thefts. Or it can be a presumption that he thought to restore it from the fact that he kept it what alive, preserved alive. Or it can be said according to the gloss that the cattle has what five uses because it is offered up. Five. It meat and for food, rice, meat,

[23:50] milk, and. I don't know what that is. Hide is employed for various purposes. Yeah, I get to talk to my kids about the cows together. Yeah. And therefore, for one cattle, five cattle are rendered.

[24:10] The the other one has four usefulness. It's offered up. It. Feed gives milk, and it administers what? The son who is cantumax, not because he eats and drinks, yeah,

[24:36] but account of his rebellion and his cantumaxium. So we're getting this rid of that, which is always what punished by death. The one who collects wood on the Sabbath is stoned, as a violator of the law, because the he should observe the he's commanded to observe the Sabbath commemoration of the faith of the what? New world, yeah. Once he. is killed as it were as some something unfaithful right?

[25:17] Unbeliever Yeah He's like an apostate Yeah. Tough talk there Thomas Thomas. Ten, as Augustine says in the twenty-first book of the City of God, eight genera punishments in the law are described

[25:43] by Tullius by Cicero: damnum, vincula, verbera talionem. That's that the same thing, I guess. Punishment. Ignominium, exile, death, slavery, right? Oh my God. From which some things are commanded in the law.

[26:10] A what? I guess you say harm. I mean a loss, some damage. That's when the thief is condemned. Fivefold or fourfold. Of what? He has to give up more of his own. He's lost. Maybe this means something that's lost. Okay.

[26:33] Vincula. About someone who is. closed up in prison. Yeah. Blows right. As the one who is sins seems to be what Worthy of stripes.

[26:57] prostrated and beaten. Ignominia. I suppose some kind of disgrace, huh? Is inferred to those who do not wish to accept the brother, the wife of a brother dead, huh? I got to marry my brother's wife when when

[27:23] he dies. If he dies, without offspring Yeah. Yeah, have to raise seed up yeah. Who takes away the what shoe of and spits in the face of it, right?

[27:42] Death is inferred as is clarified. It was twenty. Who, curses his father or mother will die the death, and the punishment of what? That's the equal, I guess, of what you've done, right? The law induces saying, "Eye for an eye and a tooth for a tooth."

[28:05] Therefore, it seems unsuitable that the other two punishments, exile and slavery, the old law does not. Yeah, just because you were slaves in Egypt or something. He's got to have some way out of this, Thomas.

[28:24] To the tenth, it should be said that the old law inflicted the punishment of death for more grave what crimes, in those in which one sins against God, and in homicide, and in the what theft of men, kidnapping is that. if you stole somebody's slaves Yeah, and in irreverence, irreverence, lack of reverence to parents, and in adultery, and incest.

[28:57] Okay, in the theft of other things, is applied the punishment of what some harm done to him, some some damages. Yeah. In, in striking people and mutilating of them, will induce the punishment of talionis. In summary, in the sin of false testimony, right. Another lesser guilty things will induce the punishment of flagellation, or of ignominy, right? Put you in the stocks. Okay, induces the punishment of slavery, I guess.

[29:43] In two cases, in one in which the seventh year remission, the one who was a servant does not wish what to use the benefit of the law that he go out free, whence her punishment is inflicted upon him that he remain perpetual servant. Why wouldn't he want to be free? It's kind of strange. Secondly, he inflicts upon the theft when he does not have what that he's able to restore, as is said.

[30:16] Yeah. What are you supposed to think about the guy in the jail when he can't pay? Can't pay. Yeah. Yeah. So then. Now the punishment of exile, universally the law does not what establish. Because in that people. God alone was worshipped. God was worshipped. yeah. All others, people, being corrupted by idolatry, right? Whence if someone was universally excluded from that people, to be given to him the occasion of idolatry.

[31:02] And therefore, in the first book of Kings, chapter twenty-six, is said that David said to Saul. Maledicti sunt qui ejecerunt me hodie who cast me out, that I might not dwell in the heredity of the Lord, saying, "Go serve other gods."

[31:23] There would nevertheless be some particular exile, for it is said that the one who strikes his neighbor, anointing, and who is proven to have no what hatred against him, will flee to the refuge of one city, and there remain until the death of the high priest. Then it's licit for him to return to his house, because in the universal damnation, people are considered, are accustomed for particular angers to be what sedated, huh?

[32:04] And thus the that of the defunct neighbor, they're not thus prone to what His killing. Yeah, that's a mouthful, isn't it? It's a fluid, just a fluid trick. Now, what about

[32:27] the killing of these those dogs you had there earlier? Have you ever seen that? Okay. So this is the number eleven, yeah. Okay, sure. Moral punishment is not owed except to guilt, but the brute animals cannot have what guilt, huh? You know, don't say dogs sometimes seem to like their embarrassed, you know, what they've done. Yeah. Therefore, unsuitably is inflicted a punishment upon them, as Exodus twenty-one, huh?

[33:09] The ox yeah will be killed with stones, killed a man or woman, and Leviticus twenty, we kill an animal if they kill a human being, right? Yeah, yeah. And the woman who what sleeps with the beast, yeah, will be killed together with it. Thus, therefore, it seems that unsuitably those things which pertain to the. um... Living together with men with each other. Yeah.

[33:42] Were unsuitably ordered in the old law. Let's see what he says about that. To eleventh, it should be said that the brute animals are commanded to be killed, not in account of their guilt, but in punishment of their what owners, who do not guard these animals from sins of this sort, huh? And therefore, more are the punished. The Lord is more punished. Yes, the what? Horned animal, ox.

[34:20] Were from what? Pushing or goring with horns. Yeah. And the the third one. The second or third day after. Yeah. Was that yesterday or the day before?

[34:37] Which case? There could be a what? Meeting with them or something. Yeah. What does it say? Says steps might have been taken to avoid the danger. Otherwise, they've done it before, so they could. Yeah. Yeah. Or animals are killed in detesting of some sin, right? Unless from their aspect some horror is striking men huh Hmm. Back home there, when we had the cat there, the woman next door was a bird lover, right?

[35:17] So my, so my mother said, don't let the cat chase birds. And you see the cat chasing birds, he'd go after her, right? So I was assigned that task, which I carried out. Remember one time at dinner we were having chicken, right, for dinner, and we had some chicken on the floor, so he gave it to the cat. What the cat did? He took the chicken, but she ran in, ran here, he ran into the bushes with the chicken, you know, because he thought he'd be punished, you know for eating bird meat, right?

[35:44] It's kind of funny though. I mean, he had kind of learned to to avoid killing killing the birds, yeah. And then even though he'd given the chicken, he never gave it to him, you know. But he ran in there. Probably a probably a free week out there and spanking him or something, you know, you know, for eating bird meat, huh? Kind of funny. Oh, it struck me, you know, the way the cat had picked up the.

[36:07] He must have had bird meat before that. But I told you about the the funny story although was was I was in a kind of a pre-med biology course, right? And somebody told me, don't take this. You know, of course everybody takes take this course, But everybody had to do something practical, right? This practical thing, you know. So I thought, I'm going to do. I finally decide I'm going to do a thing in comparative anatomy, right?

[36:38] And so I get a you know frog skeleton with no problem at all. Warren Murray had a bat skeleton, you know, he'd kill a bat in the in the attic. I said, now I need one more skeleton. I get a bird skeleton, right? Huh? Well, the kid next door was shooting at birds all the time. So I said, shoot me a bird Dad, right? Okay, so I get the bird skeleton.

[36:57] Now I come in and bring to my mother. I said, how many all this meat off the thing? She says, well, we boil in the in the thing, you know. So it's boiling on the stove there in that in that kettle. Guess who comes over to visit my mother? What do you got in there? What do you got in there? The cat didn't do it. You did.

[37:16] But she's not our usual one. She's she's she doesn't. But I can say, oh my God, I was in the room there, you know, with a book or something, you know, and I heard you coming into the kitchen, and I heard things. Oh, what are you? What are you cooking? You know. That'd be deep trouble, you know. That's that's one of the reasons why philosophers. Yeah. This is going to be cool.

[38:04] Okay, down to the twelfth. Twelve apostles here. Yeah. Oh yeah. Moreover, the Lord commanded Exodus twenty one, that homicide would be punished by the death of the man.

[38:23] But the killing of a brute animal is regarded as less than the killing of a man, and therefore is not able to be. One cannot sufficiently recompense the punishment of what.

[38:40] For the killing of a brute animal. And so it is therefore commanded Deuteronomy twenty one, that when you find the what, the murderer of a man has been killed, and you what are ignorant of what. Yeah. Guilty one I guess we killed them Is that right Yeah.

[38:59] The seniors of the next what city would take a what. Calf. Calf from the. flock. isn't it Armento with the barn It has not drawn into the yoke above the ground. Oh yeah, like a virgin, huh? And they lead him to the valley that is dry and I mean rough and stony, right? Which has never plowed, and

[39:31] they what? Seed. Do we seed seeds? And they fall in it. The. Spill it. Yeah. Yeah. But one more thing, it's. To the twelfth, it should be said that the literal reason for that command was, as Rabbi Moses says, because frequently the killer was of the what city, Whence the killing of the. Yeah. Little calf came to what?

[40:17] To. Yeah. Which came about two three things, huh? Because one of which was that the seniors of the city swore that nothing was what overlooked in the guarding of the ways. Another that because that, who's

[40:43] condemned in the killing the animal, if before the homicide was manifested, the animal was not killed. Third, because that place in which they killed the thing remained uncultivated, right? And therefore, for to avoiding both. Losses, the men of the city, easily would manifest the homicide, right? If they knew it, and rarely would there be, but some words or judgments would come about about this, or this they brought about to terror and detesting of the homicide, for because through the killing of the calf, which was a useful animal, and

[41:36] especially before it labored under the yoke, it signified that whoever made a homicide, although he was useful and strong, would be killed, and by a cruel death, which was the cutting off of the head, and that as there were vile and what

[41:57] from the good sorts of men, he's excluded, which signifies that to the lamb killed in a stony place and uncultivated place would be what

[42:12] putridness. But mystically, through the little one is signified, signified the flesh of Christ, which does not draw a what Of sin. because it does not lead not to sin, nor does he what

[42:35] cut the land. He does not admit the the stain of sedition, right? Doesn't break up the ground. Through this, that he is what killed in a uncultivated land signifies the the lowly death, you might say, despised life of death of Christ, to which are purged all sins, and the devil is shown to be the author of homicide. Now that's a mouthful too. That's what the body of the article says.

[43:18] I answer. It should be said that as Augustine brings in from Tully, or said by Tully in the second book of City of God, the people is a what

[43:32] kind of definition what a people is, right? It's a bring together a multitude, right, by the consents of law, and by a what common usefulness, right, associated. It's kind of a definition what a people is, I guess. Whence to the notion of a people pertains there to be a communication of men to each other by just ordered by just what precepts of the law. Now there is a twofold coming together of men to each other, one which comes about by the authority of princes, another which comes about by the private will of private persons, right?

[44:19] And because by the will of each are disposed, that the one who is what subject to power, that is by the authority of princes to which men are subject, it is necessary that judgments among men be exercised and that punishments be inferred upon malefactors. But to the power of private persons are subject the possession, yeah, and therefore by their own will and these things are able to communicate with each other by buying, selling, giving, and other things of the sort.

[44:57] Now about both communications, the law sufficiently orders them, for it establishes judges, as is clear in Deuteronomy 16: 18. Judges and magistrates, you shall constitute. In all the ports of the city, right, that they might judge the people by just judgment. Institutes also a just order of judgment, as is said in Deuteronomy. What is just judge, whether it be what a citizen or a foreigner, there being no what distance of persons.

[45:35] He undertakes the occasion of a what. He Takes away the occasion of an unjust judgment, accepting by prohibiting the receiving of gifts to the judges. I'll give you a little bit of yeah. Because Shakespeare had yeah, the character there, the local magistrate there, where you know his servant wants him to uphold so and so in the the trial there. You know, you know, that man ought to get you know without his friendship, he ought to get a few little favors like this done.

[46:14] You know, he says okay, okay, okay, yeah, yeah, that will do. Okay. Institutes also the number of witnesses, two or three, right, as is clear in Deuteronomy 17, and institutes certain punishments for diverse what crimes. Is that we'll be said later.

[46:50] But about things possessed, it is best, as the philosopher says in the second book of the Politics, that possessions should be distinct, and the use of them should be partly common, partly what communicated through the will of the possessors. And these three things were in the established in the law. For first, these possessions were divided among them, right?

[47:19] I will give you what to you the land in possession, which you would divide by lot, and because through the irregularity of possessions, many cities are destroyed, as the philosopher says in the second book of the Politics. Therefore, concerning the regulation of possessions, a threefold remedy: the law, what, yeah, one that according to the number of men would be equally divided, right? Whence it is said in numbers, to many you will give a wider, and to the fewer, narrow.

[47:59] Another remedy is that the possessions be not alienated forever, but in a certain time. They are restored to their possessors, that there not be confounded the lineage of possessions. And third, the remedy to what taking away this confusion of these sort, that the nearest right, the neighbors, succeed to those dying. First in grade, the son; secondly, the daughter; third, the brothers; fourth, the what? Patui. What comes after brothers?

[48:42] And next the kin. And then finally five whatever neighbors. And for the distinction of the sorts conserved, ultimately the law statute that women who are heirs should marry men of their tribe, as is said in Numbers 36. So, secondly, it, instituted law that, as regards the use of things, that they should be what commona. And first, as regards care, where it says in Deuteronomy, you shall not see the what ox, sheep, your brother.

[49:34] Yeah. But you shall reduce him, bring him back to your brothers, bring him back. Yeah, and similarly about others. Secondly, as regards the fruit, for it has been conceded commonly to all that is, illicit, I guess to go into the vineyard of their one's friend to eat, so long as not taken outside. And then, as regards the poor, especially to them is left the what? Forgotten bundles or whatever.

[50:07] Yeah, that we were talking about Ruth there earlier, right? In fruits and what? Branches. Yeah. And also, they having common those things that are born in the seventh year, right? And they spread them around, I guess, or something. And third, the law statute established the communication made through those who were the lords of things, for one was primitivitis. In the third year, you shall separate what. Tithes.

[50:43] Tithes. And there will become what levites, the foreigner, the pupil, and the widow, and they shall eat and be. Another was with recompense for usefulness, as through selling and buying and. through leasing and conduction through loan and through deposit, above which all are found in our nation and suit in the law. Once, it is clear that the old law sufficiently ordered the

[51:20] behavior of that people. Well, let's take a break after that, right? Far away from Greece now, huh? Greece. New laws would be a little bit easy to take, I think.

[51:41] Yeah, yeah.