Leviticus 18:1-4, 6-18
1. And the Lord spoke unto Moses, saying,
1. Loquutus est autem Jehova ad Mosen, dicendo:
2. Speak unto the children of Israel, and say unto them, I am the Lord your God.
2. Alloquere filios Israel et die eis, Ego Jehova Deus vester.
3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their ordinances.
3. Secundum opus terrae Aegypti in qua habitastis, ne feceritis: neque secundum opus terrae Chanaan in quam ego introduco vos, feceritis: et in statutis eorum ne ambuletis.
4. Ye shall do my judgments, and keep mine ordinances, to walk there-in: I am the Lord your God.
4. Judicia mea facite, et statuta mea observate, ut in ipsis ambuletis: ego Jehova Deus vester.
6. None of you shall approach to any that is near of kill to him, to uncover their nakedness: I am the Lord.
6. Nemo ad propinquam carnis suae accedat ad revelandam turpitudinem: ego Jehova.
7. The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.
7. Turpitndinem patris tui et turpitudinem matris tuae non revelabis: mater tua est, non revelabis turpitudinem ejus:
8. The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.
8. Turpitudinem uxoris patris tui non revelabis: turpitudo patris tui est.
9. The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.
9. Turpitudinem sororis tuae, filiae patris tui, aut filiae matris tuae, quae genita est domi vel genita est foris, non revelabis turpitudinem earum.
10. The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.
10. Turpitudinem filiae filii tui, vel filiae tuae non revelabis, quia turpitudo tua sunt.
11. The nakedness of thy father's wife's daughter, begotten of thy father, (she is thy sister,) thou shalt not uncover her nakedness.
11. Turpitudinem filiae uxoris partis tui, prolis patris tui, quae soror tua est, non revelabis.
12. Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.
12. Turpitudinem sororis patris tui non revelabis: nam consanguinea patris tui est.
13. Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.
13. Turpitudinem sororis matris tuae non revelabis, nam consanguinea matris tuae est.
14. Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.
14. Turpitudinem fratris patris tui non revelabis, ad uxorem ejus non accedes: nam uxor fratris patris tui est.
15. Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son's wife; thou shalt not uncover her nakedness.
15. Turpitudinem nurus tuae non revelabis: uxor filii tui est, non revelabis turpitudinem ejus.
16. Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.
16. Turpitudinem uxoris fratris tui non revelabis, quia turpitudo fratris tui est.
17. Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.
17. Turpitudinem mulieris et filiae ejus non revelabis: filiam filii ejus et filiam filiae ejus non accipies ad revelandam turpitudinem ejus: consanguineae sunt, scelus est.
18. Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, besides the other in her life-time.
18. Mulierem quoque cum sorore sua non accipies ad affligendum et revelandum turpitudinem ejus contra eam (vel, super eam) in vita sua.
We must remember, what I have already hinted, that not only are incestuous connections out of wedlock condemned, but that the degrees are pointed out, within which marriages are unlawful. It is true, indeed, that this was a part of the political constitution which God established for His ancient people; still, it must be borne in mind, that whatever is prescribed here is deduced from the source of rectitude itself, and from the natural feelings implanted in us by Him. Absurd is the cleverness which some persons but little versed in Scripture pretend to,2 who assert that the Law being abrogated, the obligations under which Moses laid his countrymen are now dissolved; for it is to be inferred from the preface above expounded, that. the instruction here given is not, nor ought to be accounted, merely political. For, since their lusts had led astray all the neighboring nations into incest, God, in order to inculcate chastity amongst his people, says; "I am the Lord your God, ye shall therefore keep my statutes; walk not after the doings of the land of Egypt and of Canaan;" and then He adds what are the degrees of consanguinity and affinity within which the marriage of men and women is forbidden. If any again object that what has been disobeyed in many countries is not to be accounted the law of the Gentiles, the reply is easy, viz., that the barbarism, which prevailed in the East, does not nullify that chastity which is opposed to the abominations of the Gentiles; since what is natural cannot be abrogated by any consent or custom. In short, the prohibition of incests here set forth, is by no means of the number of those laws which are commonly abrogated according to the circumstances of time and place, since it flows from the fountain of nature itself, and is founded on the general principle of all laws, which is perpetual and inviolable. Certainly God declares that the custom which had prevailed amongst the heathen was displeasing to Him; and why is this, but because nature itself repudiates and abhors filthiness, although approved of by the consent (suffragiis) of men? Wherefore, when God would by this distinction separate His chosen people from heathen nations, we may assuredly conclude that the incests which He commands them to avoid are absolute pollutions. Paul, on a very trifling point, sets before our eyes the law of nature; for, when he teaches that it is shameful and indecorous for women to appear in public without veils, he desires them to consider, whether it would be decent for them to present themselves publicly with their heads shorn; and finally adds, that nature itself does not permit it. (1 Corinthians 11:14.) Wherefore, I do not see, that, under the pretext of its being a political Law,3 the purity of nature is to be abolished, from whence arises the distinction between the statutes of God, and the abuses of the Gentiles. If this discipline were founded on the utility of a single people, or on the custom of a particular time, or on present necessity, or on any other circumstances, the laws deduced from it might be abrogated for new reasons, or their observance might be dispensed with in regard to particular persons, by special privilege; but since, in their enactment, the perpetual decency of nature was alone regarded, not even a dispensation of them would be permissible. It may indeed be decreed that it should be lawful and unpunished, since it is in the power of princes to remit penalties; yet no legislator can effect that a thing, which nature pronounces to be vicious, should not be vicious; and, if tyrannical arrogance dares to attempt it, the light of nature will presently shine forth and prevail. When, formerly, the Emperor Claudius had married his niece Agrippina,4 for the purpose of averting the shame, he procured a Senatusconsultum, which licensed such marriages; yet no one was found to imitate his example, except one freedman. Hence, just and reasonable men will acknowledge that, even amongst heathen nations, this Law was accounted indissoluble, as if implanted and engraved on the hearts of men. On this ground Paul, more severely to reprove the incest of a step-son with his father's wife, says, that such an occurrence "is not so much as named among the Gentiles." (1 Corinthians 5:1.)
If it be objected that such marriages are not prohibited to us in the New Testament, I reply, that the marriage of a father with his daughter is not forbidden; nor is a mother prohibited from marrying her son; and shall it therefore be lawful for those, who are near of kin, to form promiscuous connections?5 Although Paul expressly mentions only one kind of incest, yet he establishes its disgrace by adducing the example of the Gentiles, that at least we should be ashamed if more delicacy and chastity is seen amongst them. And:. in fact, another admonition of the same Paul is enough for me, who thus writes to the Philippians:
"Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things." (Philippians 4:8.)
As to those who ascend or descend ill a direct line, it, sufficiently appears that there is a monstrous indecency in the connection of father and daughter, or mother and son. A licentious poet,6 being about to relate the frantic incest of Myrrha, says:
"Daughters and fathers, from my song retire,
I sing of horror."
In the collateral line, the uncles on both sides represent the father, and the aunts the mother; and, consequently, connection with them is forbidden, inasmuch as it would be of somewhat similar impropriety. The same rule affects affinity; for the step-mother, or mother-in-law, is held to stand in the relation of mother; and the step-daughter, or daughter-in-law, in that of daughter; as also the wife of the paternal or maternal uncle is to be regarded in the relation of mother. And, although express mention may not be made of it here, we must form our judgment by analogy as to what is prohibited; -- the uncle on the father's or mother's side is not here forbidden to marry his niece; but, since the nephew is interdicted from marrying his paternal or maternal aunt, the mutual relation of the inferior to the superior degree must prevail. But if any should contend that there is a difference, the reason added by Moses refutes his objection, for it is said, "She is thy father's or thy mother's near kinswoman." Hence it follows, that a niece is guilty of incest if she marries her uncle on either side. As to brothers and sisters, God pronounces that marriage with a sister, although she be not uterine, is unlawful; for He forbids the uncovering of the turpitude of a sister, who is either the daughter of thy father or thy mother.
Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul's admonition, to abstain even from things lawful when they are not expedient. (1 Corinthians 10:23.)
1 "A very objectionable custom, which is not only noticed by Diodorus, but is fully authenticated by the sculptures both of Upper and Lower Egypt, existed among them from the earliest times, the origin and policy of which it is not easy to explain -- the marriage of brother and sister, which Diodorus supposes to have been owing to, and sanctioned by, that of His and Osiris; but as this was purely an allegorical fable, and these ideal personages never lived on earth, his conjecture is of little weight; nor does any ancient writer offer a satisfactory explanation of so strange a custom." -- Wilkinson's Popular Account of the Ancient Egyptians, 2:224.
2 Thus, the third Canon of the 24th Session of the Council of Trent declares; "Si quis dixerit, eos tantum consanguinitatis et affinitatis gradus, qui Levitico exprimentur, posse impedire matrimonium, et dirimere contractum: nec posse Ecclesiam in nonnullis illorum dispensare, aut constituere, ut plures impediant, et dirimant, anathema sit." "Atqui plane certum est, (says Lorinus, in loco,) praecepta de gradibus in isto capite contenta, cum non sint omnia pure moralia, et naturalia, sed quaedam positiva, et judicialia, per se non obligare Christianos, et idcirco posse per Ecclesiam in quibusdam dispensari."
3 "Sous couverture que la Loy de Moyse a cesse" -- Fr. Under the pretext that the Law of Moses has ceased.
4 "Nec Claudius ultra expectato, obvium apud forum praebet se gratantibus; senatumque ingressus 'decretum postulat, quo justae inter patruos, fratrumque filias nuptiae etiam in posterum statuerentur.' Neque tamen repertus est, nisi unus talis matrimonii cupitor, T. Alladius Severus, eques Romanus, quem plerique Agrippinae gratia impulsum ferebant." -- Tacitus Ann., Lib. 12:7.
5 "Leur sera il pourtant licite de se mesler confusement ensemble comme bestes?" shall it therefore be lawful to them to mix together confusedly like beasts?
6 Ovid. Metam., 10:300.
"Dira canam: procul hinc natae, procul este parentes."
7 In Willet this exposition is attributed to Radulph., Blesensis, and Borrhaus.
8 Thus Augustine (De Civit. Dei. 15:16. Section 2,) says, -- "quod fiebat cum consobrina, pene cum sorore fieri videbatur: quia et ipsi inter se propter tam propinquam consanguinitatem fratres vocantur, et pene germani sunt."
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