ons as does sexual jealousy. Even to-day probably no
other cause is more productive of murder and suicide. In early
societies, like that of the Israelites, to this normal human
feeling of personal wrong was added that of the loss of property,
for wives or concubines were considered as property. Hence the
penalty for adultery among the Hebrews, as with many ancient and
many modern peoples, was death.

As soon as society develops from the savage into the pastoral
stage, private property is recognized in the flocks and herds. In
the development of society additional types of property rights
appear under various forms of ownership, until it is not too much
to say that modern society is based largely upon property rights.
The evils associated with property are many, but as yet, at any
rate, the rights of property are a benefit to the state, provided
those rights are exercised under proper legal supervision. It
should be recognized, however, that the command, "Thou shall not
steal," may well have various meanings, dependent upon the laws of
property. Our law restricts the right of legacy, the sale or even
the possession of poisons and often of dangerous weapons.
Similarly the degree of ownership of other goods is often limited.

The ninth command, not to bear false witness against one's
neighbor, is often interpreted as simply a violation of one's oath
in court, or when appended to formal legal papers. But in most
modern countries the command is also interpreted so as to include
lying. If this crime is defined in its broadest sense, as lack of
truth and trustworthiness, it is in many ways the greatest sin man
can commit against society. Practically all modern economic and
social relations are based upon the security of contracts and upon
the readiness of business men and citizens to keep their word. It
may be well questioned whether the crime of murder is as dangerous
to society as the habit of deception, for the temptation of murder
is rare as compared with that of deception; while the evil is often
less far-reaching in its consequence and less despicable.

In the last command, that directed against covetousness, the
law-giver goes beyond the external act to the motive and spirit in
the mind of the individual. If this command is kept in spirit, the
others are practically unnecessary. This command is like in kind
to that of Jesus in the New Testament, where all the commandments
are summed up into one: "Love on