But when we now seek to ascertain upon what principle certain animals were permitted and others forbidden as food, it must be confessed that we have before us a very difficult question, and one to which, accordingly, very diverse answers have been given. In general, indeed, we are expressly told that the object of this legislation, as of all else in this book of laws, was moral and spiritual. Thus, we are told in so many words (vv. 43-45) that Israel was to abstain from eating or touching the unclean, on the ground that they were to be holy, because the Lord their God was holy. But to most this only increases the difficulty. What possible connection could there be between eating, or abstinence from eating, animals which do not chew the cud, or fishes which have not scales, and holiness of life? In answer to this question, some have supposed a mystical connection between the soul and the body, such that the former is defiled by the food which is received and assimilated by the latter. In support of this theory, appeal has been made to ver. 44 of this chapter, which, in the Septuagint translation, is rendered literally: "Ye shall not defile your souls." But, as often in Hebrew, the original expression here is simply equivalent to our compound pronoun "yourselves," and is therefore so translated both in the Authorised and the Revised Versions. As for any other proof of such a mystical evil influence of the various kinds of food prohibited in this chapter, there is simply none at all. Others, again, have sought the explication of these facts in the undoubted Divine purpose of keeping Israel separate from other nations; to secure which separation this special dietetic code, with other laws regarding the clean and the unclean, was given them. That these laws have practically helped to keep the children of Israel separate from other nations, will not be denied; and we may therefore readily admit, that inasmuch as the food of the Hebrews has differed from that of the nations among whom they have dwelt, this separation of the nation may therefore have been included in the purpose of God in these regulations. However, it is to be observed that in the law itself the separation of Israel from other nations is represented, not as the end to be attained by the observance of these food laws, but instead, as a fact already existing, which is given as a reason why they should keep these laws (xx. 24, 25). Moreover, it will be found impossible, by reference to this principle alone, to account for the details of the laws before us. For the question is not merely why there should have been food laws, but also why these laws should have been such as they are? The latter question is not adequately explained by reference to God's purpose of keeping Israel separate from the nations.