[56] John 9:2. [57] Hammurabi's code showed a disregard of intent which would make surgery a dangerous profession: "If a physician operate on a man for a severe wound with a bronze lancet and cause the man's death; or open an abscess [in the eye] of a man with a bronze lancet and destroy the man's eye, they shall cut off his fingers." Early German and English law is just as naïve. If a weapon was left to be repaired at a smith's and was then caught up or stolen and used to do harm, the original owner was held responsible. [58] Numbers 35, Deuteronomy 19, Joshua 20. [59] Mark 7:1-23. [60] Hosea 2:5. [61] H. P. Smith, _Old Testament History_, p. 222. [62] Habakkuk 3:17, 18. [63] The Song of Songs. CHAPTER VII THE MORAL DEVELOPMENT OF THE GREEKS § 1. THE FUNDAMENTAL NOTES =Convention versus Nature.=--The Hebrew moral life was developed under the relation, first of the people, then of the individuals, to God,--a relation at once of union and of conflict. It was out of the relation of the individual to social traditions and political order that the Greek came to full consciousness of moral law on the one hand, and a moral personality on the other. And just as in Jewish life the law and the prophets (or, later, the "law and the gospel") stood for the conflicting forces, so in Greek life the opposition between the authority of the group, embodied in custom and institutions, on the one hand, and the urging claims of developing personality, manifest in both intelligence and desire, on the other, found expression in contrasted terms. The authority of the group embodied in customs and institutions, came to be regarded by the radicals as relatively external, artificial, and rigid. It was dubbed "convention," or "institution" (_thesis_, what is set up). The rapidly developing intelligence challenged the merely customary and traditional; the increasing individuality challenged the superior authority of the group, especially when this manifested itself apparently in a government of force. Personal intelligence and personal feeling asserted a more elemental claim, felt themselves rooted in a more original source, and called this source "nature" (_physis_). Social tradition and authority, individual reason and feeling, thus confronted each other as "convention" and "nature." It was a struggle which has its analogy in the development of many a young man or young woman who is emerging from parental control to self-direction. But in Greek life more distinctly than elsewhere we see the steps of the process as a civic and not merely an individual development. Æschylus, Sophocles, and Euripides presented this conflict of the individual with law or destiny as the great, oft-repeated tragedy of human life. Aristophanes mocked with bitter satire the "new" views. Socrates, Plato, Aristotle, Cynics, Cyrenaics, Epicureans, and Stoics took part in the theoretical discussions.