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Updated: June 7, 2025
In the process of transmission they have been somewhat disarranged, but, with the aid of the fuller duplicate versions in Deuteronomy, four complete decalogues can be restored and part of a fifth. The following analysis will suggest their general character and contents: HUMANE AND CEREMONIAL LAWS First Decalogue: Kindness. First Pentad: Towards Men, Ex. xxii. 2la, 22-23, 25a, 25b, 26-27.
For obvious reasons I prefer to quote Guerini's summation of this medieval student of dentistry's rules for dental hygiene: "For the preservation of teeth considered by him, quite rightly, a matter of great importance Giovanni of Arcoli repeats the various counsels given on the subject by preceding writers, but he gives them as ten distinct canons or rules, creating in this way a kind of decalogue of dental hygiene.
First Pentad: Injuries by Animals, xxi. 28, 29, 30, 31, 32. Second Pentad: Injuries to Animals, xxi. 33-34, 35, 36; xxii. 1,4. Fourth Decalogue: Responsibility for Property. First Pentad: In General, xxii. 5, 6, 7, 8, 9. Second Pentad: In Cattle, xxii. 10-11, 13, 14, l5a, I5b. Fifth Decalogue: Social Purity. First Pentad: Adultery, Deut. xxii. 13-19, 20-21, 22, 23-24, 25-27.
"Seems to me this way: I ain't cut out for society as it is organised. I do all right in a town until the piano begins to get respectable and the rules of order are tucked snugly inside the decalogue, then I slip my belt, and my running gear doesn't track.
When this commandment of the Decalogue is read, "Thou shalt honor thy father and thy mother," a man in the world understands by "father and mother" a father and mother on the earth, and also all who are or may be in the place of father or mother; and by "honoring" he understands to hold such in honor.
The change socially could not be greater if we were to see some irresistible apostle of Paganism ariving from abroad in Christian Ireland, who would abolish the churches, convents, and Christian schools; decry and bring into utter disuse the decalogue, the Scriptures and the Sacraments; efface all trace of the existing belief in One God and Three Persons, whether in private or public worship, in contracts, or in courts of law; and instead of these, re-establish all over the country, in high places and in every place, the gloomy groves of the Druids, making gods of the sun and moon, the natural elements, and man's own passions, restoring human sacrifices as a sacred duty, and practically excluding from the community of their fellows, all who presumed to question the divine origin of such a religion.
Thus sound interpreters of the decalogue generally confess, that all precepts thereof include the whole parts under the general term, and God wills many things by them more than the bare words signify: e.g. in negative commands, forbidding sin, we are to understand the positive precepts prescribing the contrary duties; and so, on the contrary, under affirmative commands, we are to understand the negative thereof: thus Christ expounds the sixth commandment, Matt. v. 21-27, and ver. 43, to the end of the chapter.
Here are several variations from the decalogue as found in the Bible. Which of them constitutes the change of the law intended in the prophecy? or, are they all included in that change? Let it be borne in mind that, according to the prophecy, he was to think to change times and laws.
What is essential is that beside the decalogue itself there is a considerable body of law chiefly concerned with the position of servants or slaves, the difference between assaults or torts committed with or without malice, theft, trespass, and the regulation of the lex talionis.
True, I did not go down to see if any one were there, not caring to involve myself in a personal encounter with a chance tramp who might have wandered in, in search of food. The sudden materialization of the cat satisfactorily explained the noises, and I returned to the library to resume my reading of The Origin of the Decalogue where I had left off at the moment of the interruption.
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