The Works of Philo (complete)

But since the mind is the principal thing in us, having an authority over the external senses, and since that which is an object of the external senses is the extreraitv, and as it were the pedestal or foundation of it, the architect' has likened the mind to gold, and the object of the external sense to brass. And these are the measures of the pillars, they are ten "ubits in length, and five cubits and a half in width, in order that the tabernacle may be seen to be of equal dimensions in all its parts.

Moreover the architect surrounded the tabernacle with very beautiful woven work of all kinds, employing work of hyacintli colour, and purple, and scarlet, and fine linen for the tapestry ; for he caused to be wrought ten cloths, which in the sacred scriptures he has called curtains, of the kinds wliich I have just mentioned, every one of them being eight and twenty cubits in length, and extending four cubits in width, in order that the complete number of the decade, and also the number four, which is the essence of the decade, and also the number twenty-eight, which is likewise a perfect number, being equal to its parts ; and also the number forty, the most prolific and productive of all numbers, in which number they say that man was fashioned in the workship of nature. Therefore the eight and twenty cubits of the curtains have this distribution : there are ten along the roof, for that is the width of the tabernacle, and the rest are placed along the sides, on each side nine, which are extended so as to cover and conceal the pillars, one cubit from the floor being left uncovered in order that the beautiful and holy looking embroidery might not be dragged.

And of the forty which ai'e included in the calculation and made up of. the width of the ten curtains, the length takes thirty, for such is the length of the tabernacle, and the chamber behind takes nine. And the remaining one is in the outer vestibule, that it may be the bond to unite the whole circumference. And the outer vestibule is overshadowed by the veil ; and the curtains themselves are nearly the same as veils, not only because they cover the roof and the walls, but also because tliey are woven and embroidered by the same figures, and with hyacinth colour, and pui-ple, and scarlet, and fine linen. And the veil, and that thing, too, which was called the covering, was made of the same things That which was within was placed along the five pillars, that the innermost shrine might be concealed ; and that which was outside being placed along the five pillars, that no one of those who were not holy men might be able from any secret or distant place to behold the holy rites and ceremonies.

Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them ; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black), and the scarlet is likened to fire, because each is of a red colour ; for it followed of necessity that those who were preparing a temple made by hands for the Father and Ruler of the vmiverse must take essences similar to those of which he made the universe itself. Therefore the tabernacle was built in the manner that has been here described, like a holy temple.

And all around it a sacred precinct extended a hundred cubits in length and fifty cubits in width, having pillars all placed at an equal distance of five cubits from one another, so that there were in all sixty pillars ; and they were dividea so that forty were placed along the length and twenty along the breadth of the tabernacle, one lialf on each side. And the material of which the pillars were composed was cedar within, and on the surface without silver ; and the pedestals of all of them were made of brass, and the height was equal to five cubits. For it seemed to the architect to be proper to make the height of what was called the hall equal to one half of the entire length, that so the tabernacle might appear to be elevated to double its real height. And there were thin curtains fitted to the pillars along their entire length and breadth, resembling so many sails, in order that no one might be able to enter in who was not pure.

And the situation was as follows. In the middle was placed a tent, being in length thirty cubits and in width ten cubits, including the depth of the pillars. And it was distant from the centre space by three intervals of equal distance, two being at the sides and one along the back chamber. And tho interval between was by measurement twenty cubits. But along the vestibule, as was natural, by reason of the number of those who entered, the distance between them was increased and extended to fifty cubits and more; for in this way the hundred pillars of the hall were intended to be made up, twenty being along the chamber behind, and those which the tent contained, thirty in number, being included in the same calculation with the tifty at the entrances ; for the outer vestibule of the tabernacle was placed as a sort of boundary in the middle of the two fifties, the one, I mean, towards the east where the entrance was, and the other being on the west, in which direction the length of the tabernacle and the surrounding wall behind was.

Moreover, another outer vestibule, of great size and exceed ing beauty, was made at the beginning of the entrance into the hall, by means of four pillars, along which was stretched the embroidered curtain in the same manner as the inner curtains were stretched along the tabernacle, and wrought also of (similar materials ; and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant Irom it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day.

But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains ; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies ; so that it appears to be an emblem, if looked at physically, of the merciful power of God ; and, if regarded in a moral point of view, of a certain intellect spontaneously ])ropitious to itself, which is especially desirous to contract and destroy, by means of the love of snnplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up witliout any grounds. But the ark is the depository of the laws, for in that are plattd the holy oracles of God, which were given to Moses ; and tlie covering of the ark, which is called the mercy-seat, is a foundation for two -winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science.

Now some persons say, tliat these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God ; according to which he arranged, and created, and adorned this universe, and his kingly power. is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness ; for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being ; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them.

And in the space between the five pillars and the four pillars, is that spsce which is, j)roperly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering : and the remaining three vessels, of those which I have enumerated, were placed as follows : — The altar of incense Avas placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light ; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south.

And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogetber to complete the number of seven ; and in all the seven there were seven candles and seven lights, being symbols of those seven stars 9'6 PHILO JUD.EUS. which are called planets by those men who are versed in natural philosophy ; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument.

And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water ; for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth.

But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices ; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of liim who offered them ; for if the man who made the offei-ings was foolish and ignorant, the sacrifices wei'e no sacrifices, the victims were not sacred or hallowed, the prayers were illomened, and liable to be answered by utter destruction, for even when they appear to be received, they produce not remission of sins but only a reminding of them. But if the man who offers the sacrifice be holy and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all ; for what can l)e a real and true sacrifice but the piety of a soul which loves God ?

The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. XL After these things the architect of the tabernacle next prepiu-cd a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work ; and the robe was two-fold ; one part of which was called the underrobe, and the other the robe over the shoulders. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers ; but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it.

For the leaves were divided into fine hairs, and woven in with every thread, and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all ; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum and the logeum was made square and double, as a sort of foundation, that it might bear on it, as an image, two virtues, manifestation and truth ; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose ; and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever.

And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primaiy numbers, the unit, the number two, the number three, the number four : since all things are comprised ^in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. And in it there was a mitre, in order that the leaf might not touch the head ; and there was also a cidaris made, for the kinc^s of the easteni countries are accustomed to use a cidaris, instead of a diadem.

Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its wbole and in its parts. In its whole it is a copy and representation of the world ; and the parts are a representation of the separate parts of the world. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air ; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremites of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells.

Now the flowers are an emblem of the earth ; for it is from the earth that all flowers spring and bloom ; but the pomegranates Qotci)ici) are a symbol of water, since, indeed, they derive their name from the flowing Qi'Sis) of water, being very appropriately named ; and the bells are the emblem of the concord and harmony that exist between these things ; for neither is the earth without the water, nor the water without the earthly substance, sufficent for the production of anything ; but that can only be effected by the meeting and combination of both. And the place itself is the most distinct possible evidence of what is here meant to be expressed ; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water. have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons.

Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached dowii to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols ; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers ; so also in a certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is au emblem of heaven.

For in the first place, the two emeralds on the shoulder-blades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon ; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres ; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. And the colour of the stars is an additional evidence in favour of my view ; for to the glance of the eye the appearance of the heaven does resemble an emerald ; and it follows necessarily that si.v names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. .

Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac ;' For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio whicli exists in numbers ; on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by welldefined, and stated, and firm reason ; and, though tliis seems a most extraordinary and incredible thing, by their seasonable u 2 laO PHILO JUD^US. changes they display their undeviating and everlasting permanence and durability.

And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other ; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water ; and it produces it likewise in all the affections which move them, and in all lands of animals and of plants.

And this logeum is described as double with great correctness ; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies'. and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance : and the one is, as it were a spring, and the other (that which is uttered) flows from it ; and the place of the one is the dominant part, that is, the mind ; but the place of the one which finds vent in utterance is the tongue, and the mouth, and all the rest of the oi-gans of the voice.

And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case ; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth ; for the reason of nature is true, and calculated to make manifest, and to explain everything ; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be (,'ompletely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained ; not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind ; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anythuag that can conduce to the most accurate manifestation.

Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions ; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions ; for he puts forth the shoulder as the emblem of energy and action.

Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest ; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to Ood, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings ; and above this cidaris is a golden leaf, on which an engraving of four letters was impressed ; by which letters they say that the name of the living (xod is indicated, since it is not possible that anything that is in existence, should exist without God being invoked ; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things.

The high priest, then, being equipped in this way, is properly prepared tor the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire ; also, the mantle over his shoulders being a representation of heaven itself ; the two hemispheres being farther indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac ; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe.

For it was indispensable that the man who was consecrated to the Father of the vvorkl, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings ; perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that lie shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity), become a little world himself.

Again, outside the outer vestibule, at the entrance, is a brazen laver ; the architect having not taken any mere raw material for the maimfacture of it, as is very common, but having employed on its formation vessels which had been constructed with great care for other purposes ; and which the women contributed with all imaginable zeal and eagerness, in rivalry of one another, competing with the men themselves in piety, having determined to enter upon a glorious contest, and to the utmost extent of their power to exert themselves so as not to fall short of their holiness. For though no one enjoined them to do so, they, of their own spontaneous zeal and earnestness, contributed the mirrurs with which they had been accustomed to deck and set off their beauty, as the most becoming first fruits of their modesty, and of the purity of their married life, and as one may say of the beauty of their souls.

The maker then thought it well to accept these offerings, and to melt them down, and to make nothing except tho laver of them, in order that the priests who were about to enter the temple might be supplied from it, with water of purification for the purpose of performing the sacred ministrations which were appcjinted for them ; washing their feet most especially, and their hands, as a symbol of their irreproachable life, and of a course of conduct which take itself pure in all kinds of praiseworthy actions, proceeJnig not along the rough road of wickedness which one nuiy more properly call no road at all, but keeping straight along llio level and direct path of virtue.

Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror ; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up ia hostility to reason, or from any pain which might mislead U3 and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulierated.

For the beauty of the body consists in symmetry of parts, and in a good complexion, and a healthy firmness of flesh, having also but a short period during which it is in its Drime ; but the beauty of the mind consists in a harmony of doctrines and a perfect accord of virtues, which do not fade away or become impaired by lapse of time, but as long as they endure at all are constantly acquiring fresh vigour and renewed youth, being set off by the pre-eminent complexion of truth, and the agreement of its words with its actions, and of its actions with its words, and also of its designs with both.

And when he had been taught the patterns of the sacred tabernacle, and had in turn himself taught those who were gifted with acute comprehension, and well-qualified by nature for the comprehension and execution of those works, which it was indispensably necessary should be made ; then, as was natural, when the temple had been built and finished, it was fitting also, that most suitable persons should be apjiointed as priests, and should be instructed in what manner it was proper for them to offer up their sacrifices, and perform their sacred ministrations.

Accordingly, Moses selected his brother, choosing him out of all men, because of his superior virtue, to be high priest, and his sons he appointed priests, not giving precedence to his own family, but to the piety and holiness which he perceived to exist in those men ; and what is the clearest proof of this is, that he did not think either of his sons worthy of this honour (and he had two); while he must inevitably have appointed both of them, if he had attached any importance to love for his family ; aucl he appointed them with the unanimous consent of the whole nation, as the sacred scriptures have recorded, which was a most novel mode of proceeding, and one especially worthy of being mentioned ; and, in the first place, he washed them all over with the most pure and vivifying water of the fountain ; and then he gave them their sacred vestments, giving to his brother the robe which reached down to his feet, and the mantle which covered the shoulders, as a sort of breast-plate, being an embroidered robe, adorned with all kinds of figures, and a representation of the universe.

And to all his nephews he gave linen tunics, and girdles, and trowsers ; the girdles, in order that the wearers might be unimpeded and ready for all their sacred ministrations, were fastened up tight round the loose waists of the tunics ; and the breeches, that nothing which ought to be hidden might be visible, especially when they were going up to the altar, or coming down from the high place, and doing everything with earnestness and celerity. For if their equipment had not been so accurately attended to for the sake of guarding against the uncertain future, and for the sake of providing for an energetic promptness in the sacred ministrations, the men would have appeared naked, not being able to preserve the becoming order necessary to holy men dedicated to the service of God.

And when he had thus furnished them with proper vestments, he took very fragrant ointment, which had been made by the skill of the perfumer, and first of all he anointed the altar in the open air, and the laver, sprinkling it with the perfume seven times ; after that he anointed the tabernacle and every one of the sacred vessels, the ark, and the candlestick, and tlie altar of incense, and the table, and the censers, and the vials, and all the other things which were either necessary or useful for the sacrifices ; and last of all bringing tlie high priest close to himself, he anointed his head with abundant quantities of oil. Wben he had done all this, he then, in strict accordance with what was holy, commanded a heifer and two rams to be brought ; the one that he might sacrifice it for the remission of snis, intimating by a figure that to sin is congenital with every created l)eing, however good it may be, inasmuch as it is created, and that therefore it is indispensable that God should be propitiated in its belialf hy means of prayers and sacrifices, that he may not be provoked to chastise it.

And of the rams, one he required for a whole burnt-offering of gratitude for the successful arrangement of all those things, of which eveiy individual has such a share as is suited to him, deriving benefit from all the elements, enjoying the earth for his abode and in respect of the nourishment which is derived from it ; the water i'or drinking, and washing, and sailing on ; the air for breathing and for the comprehension of those things which are the objects of our outward senses (since the air is the medium in which they all are exerted), and for the seasons of the year ; enjoying fire both of that kind which is used for cooking food and for warming one's self, and also that heavenly kind which is serviceable for light and for all the objects of sight. The other ram he employed for the complete accomplishment of the purification of the priests, which he appropriately called the ram of perfection, since the priests were intended to exercise their office in teaching proper and convenient rites and ceremonies to the servants and ministers of God.

And lie took the blood, and with some of it he poured a libation all lound the altai', and part he took, holding a vial under it to catch it, and with it he anointed three parts of the body of the initiated priests, the tip of the ear, the extremity of the hand, and the extremity of the foot, all on the right side, signifying by this action that the perfect man must be pure in every word ;;nd action, and in his whole life, for it is the hearing which judges of his words, and the hand is the symbol of action, and : he foot of the way in which a man walks in life ; and since ^n^ch of these members is an extre.jity of the body, and is likewise on the right side, we must imagine that it is here indicated by a figure that improvement in every thing is to be arrived at by a certain dexterity, being a portion of supreme felicity, and being the true aim in life, which a man must necessarily labour to attain, and to which he ought to refer all his actions, aiming at them in his life, as in the practice of archery men aim at a target.

Accordingly, he first of all anointed the three parts before mentioned of the bodies of the priests with the unmixed blood of one of the victims, that, namely, which was called the ram of perfection ; and afterwards, taking some of the blood which was upon the altar, being the blood of all the victims mingled together, and some also of the unguent which has already been mentioned, which the ointment makers had prepared, and mixing some of the oil with the mingled blood of the different victims, he sprinkled some upon the priests and upon their garments, with the intention that they should have a share not only in that purity which was external and in the open air, but also of that which was in the inmost shrine, since ihey were about to minister within the temple. And all the things within the temple were anointed with oil.

And when they had brought forward other sacrifices in addition to the former ones, partly the priests sacrificing for themselves, and partly the elders sacrificing on behalf of the whole nation, then Moses entered into the tabernacle, leading his brother by the hand (and it was the eighth and last day of the festival, for the seven previous days had been devoted to the initiation of the hierophants), he now initiated both him and his nephews. And when he had entered in he taught him as a learned teacher might instruct an ignorant pupil, in what way the high priest ought to perform the ministrations which are performed inside the temple. Then, when they had both come out and held up their hands in front of their head, they, with a pure and holy mind, offered up such prayers as were suitable and becoming for the nation.

And while they were still praying a most marvellous prodigy happened ; for from out of the inmost shrine, whether it was a portion of the purest possible ajther, or whether the air, according to some natural change of the elements, had become dissolved with fire, on a sudden a body of flame shone forth, and with impetuous violence descended on the altar and consumed all that was thereon, with the view, as I imagine, of showing in the clearest manner that none of the things which had been done had been done without the especial providence of God. For it was natural tliat an especial honour should be assigned to the lioly place, not only by means of those things iu which men are the workmen emjdoyed, but also by that purest of all essences, fire, in order that the ordinary fire wliicli is used by men might not touch the altar ; perhaps by reason of its being defiled by ten thousand impurities. For it is concerned not only with irrational animals when they are roasted or boiled lor the unjust appeasing of our miserable bellies, but also iu the case of men who are slain by hostile attack, not merely in a small bodv of three or four, but iu numerous hosts.

At all events, before now, arrows charged with fire have been aimed at vast naval fleets and have burnt them ; and fire has destroyed whole cities, which have blazed away till they have been consumed down to their veiy foundations and reduced to ashes, so that no trace whatever has remained of their former situation. It appears to me that tliis was the reason for which God reiected from his sacred altar the fire which is applied to common uses, as being defiled ; and that, instead of it, he rained down celestial flame from heaven, in order to make a distinction between holy and profane things, and to separate the things belonging to man from the things belonging to God ; for it was fitting that a more incorruptible essence of fire than that which served the common purposes of life should be set apart for sacrifices.

And as many sacrifices were of necessity offered up every day, and especially on all days of solemn assembly and festival, both on behalf of each individual separately and in common for the whole nation, for innumerable and various reasons, inasmuch as the nation was very populous and very pious, there was a need also of a multitude of keepers of the temple for the sacred and subordinate ministrations. And, again, the election of these ofiicers was conducted in a novel and not in the ordinary manner. God chose out one of the twelve tribes, having selected it for its superior excellence, and appointed that to furnish the keepers of the temple, giving it rewards and peculiar honours in return for its pious acting. And the action which it had to perform was of this kind. When Moses had gone up into the neighbouring mountain and had remained several days alone with God, the fickle-minded among the people, thinking that his absence was a favourable opportunity, as if they had no longer any ruler at all, rushed unrestrainedly to impiety, and, forgetting the holiness of the living God, became eager imitators of the Egyptian inventions.

Then, having made a golden calf in imitation of that which appeared to be the most sacred animal in that district, they off'ered up luiholy sacrifices, and instituted blasphemous dances, and sang hymns which diff"ered in no respect from dirges, and, being filled with strong wine, gave themselves up to a two-fold intoxication, the intoxication of wine and that of folly, revelling and devoting the night to feasting, and, having no foresight as to the future, they spent their time in pleasant sins, though justice had her eye upon them, who saw them while they could not see, and decided what punishments they deserved.

But when the continued outcries in the camp, from men collected in numerous and dense crowds, reached over a great distance, so that the sound penetrated even to the summit of the mountain, Moses, hearing the uproar, was in great perplexity, as being at the same time a devout worshipper of God and a friend to mankind, not being able to bring his mind to quit the society of God with whom he was conversing, and in which he, being alone with him, was conferring with him by himself, nor, on the other hand, could he be indifferent to the multitude thus full of anarchy and wickedness ; for he recognised the tumult, since he was a very shrewd man at conjecturing, from inarticulate sounds of no distinct meaning, the passions of the soul which were inaccessible to and out of the reach of the conjectures of others, because he perceived at once that the noise proceeded partly from intoxication, since intemperance had produced satiety and a disposition to insult the law. And being drawn both ways, and under strong attraction in Vwth directions, he fluctuated this way and that way, and did not know what he ought to do ; and while he was considering the matter the following command was given to him, "

Go down quickly; descend from this place, the people have turned witli haste to lawlessness, having fashioned a god made with hands in the form of a bull, they are falling down before that which is no god, and sacrificing unto him, forgetting all the things that they have seen, and all that thay have heard, whicli might lead them to piety." So Moses, being amazed, and being also constrained by this command, believes those incredible events, and sprung down to be a mediator and reconciler; not however, in a moment, for first of all he addressed supplications and prayers on behalf of his nation to God, entreating God that he would pardon these their sins ; then, this governor of and intercessor for his people, having appeased the Kulcr of the universe, went down at the same time rejoicing and feeling sorrowful ; he rejoiced indeed that God had admitted his supplication, but he was full of anxiety and depression, being greatly indignant at the lawless transgression of the multitude.

Aiid when he came into the middle of the camp, and marvelled at the sudden way in which the multitude had forsaken all their ancient habits, and at the vast amount of falsehood which tbey had embraced instead of truth, he, seeing that the disease had not extended among them all, but that some were still sound, and still cherished a disposition which loathed wickedness ; wishing to distinguish those who were incurable from those who felt indignation at what had taken place, and to know also whether any of those who had offended repented them of their sin, caused a proclamation to be made ; and it was indeed a shrewd test of the inclination of each individual, to see how he was disposed to holiness, or to the contrary. "Whoever," said he, "is on the side of the Lord, let him come to me." It was but a brief sentence which he thus uttered, but the meaning concealed under it was important ; for what was intimated by his words was the following sense : " If any one does not think anything whatever that is made by hands, or anything that is created, a god, but believes that there is one ruler of the universe only, let him come to me."

Now of the others, some resisted by reason of the admiration which they had conceived for the Egyptian pride, and they did not attend to what he said ; others wanted courage to come nearer to him, perhaps out of fear of punishment ; or else perhaps they dreaded punishment at the hand of Moses, or a rising up against them on the part of the people ; for the multitude invariably attack those who do not share in their frenzy. But that single tribe of the whole number which was called the tribe of Levi, when they heard the proclamation, as if by one preconcerted agreement, ran with great haste, displaying their earnestness by their promptness and rapidity, and proving the keenness of the desire of their soul for piety ; and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "

Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness ; let every one of you take a sword, and slay those men who have done things worthy of te j, thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable. and created substances, calling them by the name which belongs only to the uncreated and everlasting God ; let every one, I say, slay those men, ^\•hether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men."

And the tribe of Levi, outrunning his command with the most eager readiness, since they were already alienated from those men in their minds, almost from the first moment that they beheld the beginning of their lawless iniquity, killed them all to a man, to the number of three thousand, though they had been but a short time before their dearest friends ; and as the corpses were lying in the middle of the place of the assembly of the people, the multitude beholding them pitied them, and fearing the still fervid, and angry, and indignant disposition of those who had slain them, reproved them out of fear ; but Moses, gladly approving of their exceeding virtue, devised in their favour and confirmed to them an honour which was appropriate to their exploit, for it was fitting that those who had undertaken a voluntary war for the sake of the honour of God, and who had carried it out successfully in a short time, should be thought worthy to receive the priesthood and charge of officiating in his service.

But, since there is not one order only of consecrated priests, but since to some of them the charge is committed of attending to all the prayers, and sacrifices, and other most sacred ceremonies, being allowed to enter into the inmost and most holy shrine ; while others are not permitted to do any of these things, but have the duty of taking care of and guarding the temple and all that is therein, both day and night, whom some call keepers of the temple; a sedition arose respecting the precedency in honour, which was to many persons in many ways the cause of infinite evils, and it broke out now from the keepers of the temple attacking the priests, and endeavouring to deprive them of the honour which belonged to them ; and they thought that they should be able easily to succeed in their object, since they were many times more numerous than the others.

Hut for the sake of not appearing to be planning any innovations of tlieir own heads, they persuaded also the eldest of the twelve tribes to embrace their opijiions, i-^-hich last tribe was followod by many of the more fickle of the populace, as thinking it entitled to the precedence and to the principal share of authority over the whole host Moses now knew that a great plot was in agitation against him ; for he had appointed his brother high priest in accordance with the will of God, which had heen declared to him. And now false accusations were brought against him, as if he had falsified the oracles of God, and as if he had done so and made the appointment by reason of his family affection and goodwill towards his bi'other.

And he, being very naturally grieved at tliis, inasmuch as he was not only distrusted by such accusations while exhibiting his own good faith in a most genuine manner, but he was also grieved at those actions of his being calumniated which had for their object the honour of God, and which were of such a nature as to deserve by themselves that even such a man who had in other respects shown an insincere disposition should be looked upon as behaving in this case with truth ; for truth is the invariable attendant of God. But he did not think fit to give any explanation by words respecting his appointment of his brother, knowing that it was difficult to endeavour to persuade those who were prenously possessed by contrary opinions to change their minds ; but he besought God to give the people a visible demonstration that he had in no respect behaved with dishonesty respecting the appointment to the priesthood.

And he, therefore, commanded that twelve rods should be taken, so as to be equal in number to the tribes of the nation ; and he commanded further that the names of the other patriarchs of the tribes should be written on eleven of the I'ods, but on the remaining one the name of his brother, the high pi'iest, and then that they should all be carried into the temple as far as the inmost shrine ; and the officer who did what he had been commanded waited in expectation to see the result. And on the next day, in obedience to a command from God, he went into the temple, while all the people were standing around, and brought out the rods, the others differing in no respect from the state in which they were when they were put in ; but the one on which the name of his brother was written had undergone a miraculous change : for like a fine plant it suddenly put forth shoots all over, and was weighed down with the abundance of its crop of fruit. 1]Q PHILO JUD^US.

Aud the fruit were almonds, which is a fruit of :i different character from any other. For in most fruit, such as grapes, olives, and apples, the seed and the eatable part differ from one another, and being different are separated as to their position, for the eatable part is outside, and the seed is shut up within ; but in the case of this fruit the seed and the eatable part are the same, both of them being comprised in one species, and their position is one and the same, being without strongly protected and fortified with a twofold fence, consisting partly of a very thick bark, and partly of what appears in no respect short of a wooden case, by which perfect virtue is figuratively indicated. For as in the almond the beginning and the end are the same, the beginning as far as it is seed, and the end as far as it is fruit ; so also is it the case with the virtues ; for each one of them is at the same time both beginning and end, a beginning, because it proceeds not from any other power, but from itself ; and an end, because the life in accordance with nature hastens towards it.

This is one reason ; and another is also mentioned, more clear and emphatic than the former ; for the part of the almond which looks like bark is bitter, but that which lies inside the bark, like a wooden case, is very hard and impenetrable, so that the fruit, being enclosed in these two coverings, is not very easily to be got at. Tliis is an emblem of the soul which is inclined to the practice of meditation, from which he thinks it is proper to turn it to virtue by showing it that it is necessary first of all to encounter danger. But labour is a bitter, and distasteful, and harsh thing, from which good is produced, for the sake of which one must not yield to effeminate indolence ; for he who seeks to avoid labour is also avoiding good.

And he, again, who encounters what is disagreeable to be borne with fortitude and manly perseverance, is taking the best road to happiness ; for it is not the nature of virtue to abide with those who are given up to delicacy and luxury, and who have become effeminate in their souls, and whose bodies are enervated by the incessant luxury which they practise every day ; but it is" subdued by such conduct, and determined to change its abode, havuig first of all arranged its departure so as to depart to, and abide with, the mler of right reason. liut, if I must tell the truth, die most sacred company of prudence, and temperance, and courage, and justice seeks the society of those who practise virtue, and of those who adraire a life of austerity and rigid duty, devoting themselves to fortitude and self-denial, with wise economy and abstinence ; by means of which virtues the most powerful of all the principles within us, namely, reason, improves and attains to a state of perfect health and vigour, overthrowing the violent attacks of the body, which the moderate use of wine, and epicurism, and licentiousness, and other insatiable appetites excite against it, engendering a fulness of flesh which is the direct enemy of shrewdness and wisdom.

Moreover, it is said, that of all the trees that are accustomed to blossom in the spring, the almond is the first to flourish, bringing as it were good tidings of abundance of fruit ; and that afterwards it is the last to lose its leaves, extending the yearly old age of its verdure to the longest period ; in each of which particulars it is an emblem of the tribe of the priesthood, as Moses intimates under the figure of this tree that this tribe shall be the first of the whole human race to flourish, and likewise the last ; as long as it shall please God to liken our life to the revolutions of the spring, destroying covetousness that most treacherous of passions, and the fountain of all unhappiness.

Since, therefore, I have now stated that in the absolutely perfect governor there ought to be four things, royal power, the legislative disposition, and the priesthood, and the prophetic office (in order that by his legislative disposition he may command such things as are right to be done, and forbid such things as are not proper to be done, and that by his priesthood he may arrange not only all human but likewise all divine things; and that by his prophetic office he may predict those things which cannot be comprehended by reason) : having fully discussed the first three, and having shown that Moses was a most excellent Idng, and lawgiver, and high priest, I come in the last place to show that he was also the most illustrious of prophets.

I am not unaware then that all the things which are written in the sacred hooks are oracles delivered by him ; and I will set forth what more pecuUarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answei-, and others are deUvercd by Moses in his own character as a divinoly-proinptcd lawgiver possessed by divine inspiration. Tlicrcloro, all the earliest oracles are manifestations of the whole of the divine virtues, and especially of that merciful and bounteous character by means of which he trains all men to virtue, and especially the race which is devoted to his service, to which he lays open the road leading to happiness. The second class have a sort of admixture and communication in them, the prophet asking information on the subjects as to which he is in difficulty, and God answering liim and instructing him. Tlie third sort are attributed to the lawgiver, God having given him a share of his prescient power, by means of which he will be able to foretell the future.

Therefore, we must for the present pass by the first ; for they are too great to be adequately praised by any man, as, indeed, they could scarcely be panegyrised worthily by the heaven itself and the nature of the universe ; and they are also uttered by tbe mouth, as it were, of an interpreter. But interpretation and prophecy diil'er from one another. And concerning the second kind I will at once endeavour to explain the truth, connecting with them the third speci(js also, in which the inspired character of the speaker is shown, according to which it is that he is most especially and ajipropriately looked upon as a prophet.

And we must here begin with the pi'omisc. There are four places where the oracles are given by way of question and answer, being contained in the exposition of the law, and having a mixed character. For, first, the prophet feels inspiration and asks questions, and then the father prophesies to liim, giving him a share of his discourse and replies. And the first case where this occurs is one which would have irritat(;d, not only Moses, who was the most holy and pious man tljat ever lived, but even any one who had only had a slight taste of piety. A certain man, illegitimately born of two unequal parents, namely, an J'jgyptian father and a Jewish mother, and who disregarded the national and hereditary customs which he had loiu-iit from her, as it is reported, inclined to the I'lgytiati impiety, being seized with admiration lor the ungodly practices of the men of that nation ; for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering : the former as entitled to honours equal Tvith those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace.

For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with lionour ; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God. For, since tliat country is not irrigated by rain as all other lands are, but by the inundations of the river which is accustomed every year to overflow its banks ; the Egyptians, in their impious reason, make a god of the Nile, as if it were a copy and a rival of heaven, and use pompous language about the virtue of their C(;ui)try.

Accordingly, this man of mixed race, having had a quarrel with some one of the consecrated and well-instructed house of Israel, becoming carried away by his anger, and unable to restrain himself, and being also an admirer and follower of the impiety of the ]*]gyptians, extended his impiety from earth to heaven, cursing it with his accursed, and polluted, and defiled soul, and with his wicked tongue, and with the whole power of all his vocal organs in the superfluity of his ungodluiess ; though it ought to be blessed and praised, not by all men, indeed, but only by those who arc most virtuous and pious, as having received perfect purification. Wherefore Moses, marvelling at his insanity and at the extravagance of his audacity, although he was filled with a noble impetuosity and indignation, and desired to slay the man with his own hand, neverlhulcss feared lest he should bo iuflictiug on him too light a punishment ; for he conceived that no man couhl [)os.sibly devise any punishment adequate to such enormous ini])iety. And since it followed of necessity that a man who did not worship God could not honour his father either, or his mother, or his country, or his benefactors, this man, iu addition to not reverencing them, dared to speak ill of them.

And then what extravagance of wickedness did he fall short of? And yet evilspeaking, if compared with cursing, is the lighter evil of the two. But when intemperate language and an unbridled tongue T '> 1 1^ are subservient to lawless folly, then inevitably and invariably some iniquitous conduct must follow. O man ! does any one curse God ? What other god can he invoke to ratify and confirm his curse ? Is it not plain that he must invoke God to give effect to his curses against himself? Away with such profane and impious ideas ! It would be well to cleanse that miserable soul which has been insulted by the voice, and which has used the ears for ministers, keeping the external senses blind.

And was not either the tongue of the man who uttered such impiety loosened, or the ears of him who was destined to hear such things closed up? unless, indeed, that was done in consequence of some providential arrangement of justice, which does not think that either any extraordinary good or that any enormous evil ouglit to be kept in darkness, but that such should be revealed in order to the most complete manifestation of virtue or vice, so that it may adjudge the one to be worthy of acceptance and the other of punishment. On this account Moses ordered the man to be thrown into prison and bound with chains ; and then he addressed propitiatory prayers to God, begging him to be merciful to the necessities of the external senses (by means of which we both see what it is not proper to see, and hear what it is not lawful to hear), and to point out what the author of such a strange and unprecedented blasphemy and impiety ought to suffer.

And God commanded him to be stoned, considering, as I imagine, the punishment of stoning to be a suitable and appropriate one for a man who had a stony and hardened heart, and wishing at the same time that all his fellow countrymen should have a share in inflicting punishment on him, as he knew that they were very indignant and eager to slay him ; and tlic only punishment which so many myriads of men could possibly join in was that which was inflicted by throwing stones. But after the punishment of this impious murderer, a new commandment was enacted, which had never before been thought worthy of being reduced to writing ; but unexpected innovations cause new laws to be devised for the repression of their evils. At all events, the following law was immediately introduced : " Whoever curses God shall be guilty of sin, and whoever names the name of the Lord shall die."* Well done, • LevitcuB xxiv. 15. wisdom.

You have seen that it was worse to name God than even to cui'se him ; for you would never have treated lightly a man who had committed the heaviest of all impieties, and inflicted the heaviest punishment possible on those who committed the slightest faults ; but you fixed death, which is the very greatest punishment imaginable, as the penalty for the man who appeared to have committed the heaviest crime.

But, as it seems, he is not now speaking of that God who was the -irst being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities ; and they are ftilsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect ; for that name is always most deserving to obtain the victory, and is especially worthy of love.

But if any one were, I will not say to blaspheme against the Lord of gods and men, but were even to ilare to utter his name unseasonably, he must endure the punishment of death ; for those persons who have a proper respect for their parents do not lightly bring forward the names of their parents, though they are but mortal, but they avoid using their proper names by reason of the reverence which they bear them, and call them rather by the titles indicating their natural relationship, that is, father and mother, by which names they at once intimate the unsurpassable benefits which they have received at their hands, and their own grateful disposition. Therefore these men must not be thought worthy of pardon who out of volubility of tongue have spoken unseasonably, and being too free of their words have repeated carelessly the most holy and divine name of God.

Moreover, in accordance with the honour due to the Creator of the universe, the prophet hallowed the sacred seventh day, beholding with eyes of more acute sight than those of mortals its pre-eminent beauty, which had already been deeply impressed on the heaven and the whole universal world, and had been borne about as an image by nature itself in her own bosom ; for first of all Moses found that day destitute of any mother, and devoid of all participation in the female generation, being born of the Father alone without any propagation by means of seed, and being born without any conception on the part of any mother. And then he beheld not only this, that it was very beautiful and destitute of any mother, neither being born of corruption nor liable to corruption ; and then, in the third place, he by further inquiry discovered that it was the birthday of the world, which the heaven keeps as a festival, and the earth and all the things in and on the earth keep as a festival, rejoicing and delighting in the all-harmonious number of seven, and in the sabbath day.

For this reason the all -great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all works, and from all arts which have a tendency to the production of anything ; and from all business which is connected with the seeking of the means qf living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scofiingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most dominant and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. But, giving up their time wholly to the study of philosophy, not of that sort of philosophy which word-catchers and sophists, seek to reduce to a system, selling doctrines and reasonings as they would any other vendibfe thing in the market.

Men who (0 you earth and sun!) employ philosophy against philosophy, and yet never wear a blush on their countenance; but who, applying themselves to the kindred philosophy, which they make up of these component parts, namely, of intention, and words, and actions, all united into one species, in order to the acquisition and enjoyment of liappiness.

Now some one disregarding this injunction, even while he yet hud the sacred words of God respecting the holy seventh day sliU ringing in his ears, which God had uttered without the iutervention of the prophet, and, what is the most wonderful thing of all, by a visible voice which affected the eyes of those who were present even more than their ears, went forth through the middle of the camp to pick up sticks, well knowing that all the people in the camp were perfectly quiet and doing nothing, and even while he was committing the iniquity was seen and detected, all disguise being impossible ; for some persons, having gone forth out of the gates to some quiet spot, that they might pray in some retired and peaceful place, seeing a most unholy spectacle, namely this man carrying a faggot of sticks, and being very indignant, were about to put him to death; but reasoning with themselves they restrained the violence of their wrath, that they might not appear, as they were only private persons, to chastise any one rather than the magistrates, and that too uncondemned ; though indeed in other respects the transgression was manifest and undeniable, wishing also that no pollution arising from an execution, even though most righteously inflicted, should defile the sacred day.

But they apprehended him, and led him away to the magistrate, with whom the priests were sitting as assessors ; and the whole multitude collected together to hear the trial ; for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy ; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life ; in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy ; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing ? XXVI II.

On this day, then, the man who had done this deed of impiety was led away to prison ; and Moses being at a loss what ought to be done to the man (for he knew that he 1-20 PHtLO JTJD^US. had committed a crime ^vortlij of death, but did not know what was the most suitable manner for the punishment to be inflicted upon him), came with his invisible soul to the invisible judgment seat, and asked of that Judge who heareth everything before it is related to him what his sentence was. And that Judge delivered his sentence that the man ought to die, and in no other way than being stoned, since in his case, as in that of the criminal mentioned above, his mind had been changed to a dumb stone, and he had committed the most complete of offences, in which nearly every other sin is comprised which can be committed against the laws enacted respecting the reverence due to the seventh day. Why so ?

Because, not only mere handicraft trades, but also nearly aU other acts and businesses, and especially all such as have reference to any providing of or seeking for the means of life, are either carried on by means of fire themselves, or, at aU events, not without those instruments which are made by fire. On which account Moses, in many places, forbids any one to handle a fire on the sabbath day, inasmuch as that is the most primary and ef&cient source of things and the most ancient and important work ; and if that is reduced to a state of tranquillity, he thought that it would be probable that aU particular works would be at a stand-still likewise. And wood is the material of fire, so that a man who is picking up wood is committing a crime which is akin to and nearly connected with that of burning fire, doubling "his transgres.sion, in fact, partly in that he was collecting -nhat it was commanded should remain unmoved, and partly that what he was collecting was that which is the material of fire, the beginning of aU arts.

Therefore both those instances which I have mentioned comprise the punishments of wicked men, appointed and confirmed by question and answer. And there are two other instances, not of the same, but of a different character ; the one of which has reference to the succession of an inheritance ; the other, as far at least as it appears to me, to a sacrifice which was performed at an unseemly time. And we must first discuss the latter of the two. Moses puts down the beginning of the vernal equinox as the first month of the year, attributing the chief honour, not as aome persons do to the periodical revolutions of the year in regard of time, but rather to the graces and beauties of nature 'wbicli it has caused to sbiue upou men ; for it is through the bounty of nature that the seeds which are sown to pi'oduce the necessary food of mankind are brought to perfection. And the fruit of trees in their prime, which is second in importance only to the necessary crops, is engendered by the same power, and as being second in importance it also ripens late ; for we always find in nature that those things which are not very necessary are second to those which are indispensable.

Xow wheat and barley are among the things which are very necessary ; as, likewise, are all the other species of food, without which it is impossible to live. But oil, and wine, and almonds are not among necessaries, since men often live without them to the very extremity of old age, extending their life over a ntmiber of years. Accordingly, in this month, about the fourteenth day of the mouth, when the orb of the moon is usually about to "become full, the public vmiversal feast of the passover is celebrated, which in the Chaldaic language is called pascha ; at which festival not only do private individuals briug victims to the altar and the priests sacrifice them, but also, by a particular ordinance of this law, the whole nation is consecrated and officiates in oflering sacrifice ; every separate individual on this occasion bringing forward and oflering up with his own hands the sacrifice due on his own bebali". Therefore all the rest of the people rejoiced and was of joyful countenance, every one thinking that he himself was honoured by this participation in the priesthood.

Btit the others passed the time of the festival amid tears and groans, their own relations having lately died, whom they were now mourning for. and were overwhelmed with a two fold sorrow, having, in addition to their grief for their relations who wei^ slaiu, the pain also which arose from being deprived of the pleasiu"e and honomwliich accrue from the oflering tip of sacrifice, as they were not purified or cleansed on that day. inasmuch as their mourning had not yet lasted beyond the appointed and legitimate period of huuentation. These men coming, after the assembly was over, to the ruler of the people, beuig full of melancholy and depression, related to him what had happened, namely, '• that the recent death of their relations was an luiavoidable afliiotlon to which they coukl not help yielding, and that it was a further grief that, on that account, they were unable to bear their share in the sacrifice of the passover.

And then they besought him that they too might make their offerings no less than the others, and that the misfortune which had befallen them in the death of their kinsmen might not be reckoned against them as an iniquity of theirs, so as to produce them punishment instead of compassion ; for that they thought that they were worse off than even the people who were dead, since these last had, indeed, no sense of the grievous privation, but they who continued alive would appear to die the death perceptible to the outward sense.''

When he heard this he saw that the justification which they alleged was not inconsistent with reason and truth, and that the excuse which they alleged for not having previously offered their sacrifice was founded in necessity, and that they were entitled to merciful consideration. _ And while he was wavering in his opinion, and incliningt his way and that way as if in the balance of a scale, for compassion and justice inclined hiui one way, and on the other side the law of the sacrifice of the passover weighed him down, in which the first month and the fourteenth day of the month are appointed for the offering of the sacrifice ; accordingly, Moses, being perplexed and balancing between consent and refusal, besought Grod to decide the question and to announce his decision to him by an oracular command. And (xod listened to his entreaty and gave him an oracle bearing not only on the circumstances which had taken place, but on all such as should hereafter happen with reference to the same subject, if people should ever again find themselves in a similar case.

He Kkewise, out of the abundance of his providence, gave further and general directions with respect to other individuals who at any time, for one reason or other, should be unable to offer up their sacrifice with the whole of the rest of the nation. We must now, therefore, proceed to relate the oracular commands which were thus given by God with reference to these cases.* He says, " The mourning for a relation is a necessary Bojrow to those who are related by blood, and it is not set «l()Wii iiH II [)!(•(!(! of guilty iii(liircr'('ii(!c. Ah loii;^', Uwrvfore, iiH \l ImhIh, iiiilil ilio (iiiKi l,li:il, Ih ii,|)|)()iii1,('(l by law lor it to <'('ii,H(', Icl/ Llic iiiiMi lie rc|)(^ll('(l IVoiii i\\r Hiicrcul prcciuciH, wliicli iiiiihI. 1)1' lu'|)L pure, iioL only iVoiii :iJl iiilciil.ioii.'il |i(illijlioii, ImiI, liki'wifui IVdiii aJI hih^Ii as is iiivoliml.afy. liiii when ilu> l(•;^■|| lime lof iiKiUi'liiii;.^^ i.M expired, Uieii lei, Uie iiKiiirners Ix; no loii<;('r deprived ni' an e(pi;il share in ll:e perroriiiaiico of liie sataalices, l-liaL those who are alive may not hecoiiie an adjmiet to those who nvi' dead.

And let them, as if they were in a. s<'eoiid claHS, (U)in() n,f^a,iii in the H(M!()11(1 iiioiitli, on the foiirteenth day of th(> mouth, and h't them saeridee in th(^ saiuci manner as the former sacrilitrers, and let tluMii adopt the saeriliire in tlw sa-me way as ilu^ did, in ii similar maimer and under similar rules." Also, let the sauK^ rei;ulatioiis l)e observed with resp(<ct to those who are hinder-ed, not by mourniuii;, but by a, distant journey, IVom oU'erin;!; up their sacrilice in eommoii with and :d. the sa.m(^ time with the whole nation. " l'\)r those who are travelliiif^ in a. forei^i;!! laud, or dwelliuf; in solium otluT (•oimtry, do no wron;.'^, so a^s to d(>serve to be deprived ot* (■(pial honour with the rest, especially since one conntry will lutt contain th(M'nlir(> nation by reason of its i^n-i-at. numbers, but has sent out colonii>s in evi>ry direction." .\.\.\l.

Having' now, then, <^'iven this ace(tnnt of those who were too late to sacriru-e the testival of the passoverwith the rest of the nation by hmisou of somt^ unexpected eircunistauc(>s, but who were (h'sirous to fuHil th(> duly which had thus been omitted, i'veii thouj;ii lale, still in tlu^ necessary manner, 1 now proceed to the last injunction relating to the suceession to inheritanc(>s ; that being, in lilve mannei-, of a mixed chiu-acler, and consisting ofipieslion and answer. There was :i c(>rlaiu man, uamcd Salp;i;dh, a man of liigli cliariieter and of a dislinguiHlied trib(>. Il<> had four daughters, but not a, single son. And after tlu> di>atii of their I'allu'r the daiiiihters, bein;' alVni<l that they should be dv- 'ill privinl of lluMr father's inherilance, becaiis<> llie nllelmenta of such inheril.'iuees were given lolh(> niale heirs, came to tlu( ruler t)f tlu^ peopl(> with the modesty belitliug maidens, not l)(«cauHe they were eager for riches, but bi>cause Ihey «l(>sired to preserv(> Hie name and repulalion of Iheir falluM-.

And Ihey saiil to jNlo.ses, "Our father is dead; and he died mthout having been mixed up in any of those seditions in which it has happened that so many thousands have been slain • but he was a cultivator of a hfe free from trouble and notoHety ; unless, indeed, it is to be considered as a crnne that he was without male offspring. And we are now here orphans in appearance, but in real fact desiring to hnd a father in you ; for a lawful ruler is as closely connected with his subjects as a father."* And Moses marvelled at the wisdom of the maidens, and at their affection for their father, nevertheless he hesitated,beiiig biassed in some degree by other thoughts in accordance with which it seemed proper for men to divide the inheritances among themselves, that so they might receive the due reward of thenmilitary services and of the wars which they had gone through. But nature, which has given to woman protection from all such contests, does likewise by so doing plainly deprive them of their right to a share in what is put forward as a reward for encountering them.

On which account the mind of Moses was very naturally in a state of indecision, and was dragged different ways, so that IMoses laid his perplexities before God, whom he knew to be the only being who could with true and unerring judgment decide such delicate differences with a complete display of truth and justice. But the Creator of the universe, the Father of the world, who holds together earth and heaven, and the water and the air, and everything which is composed of any one of these things, and who rules the whole world, the King of gods and men, did not think it unbecoming for him to take upon himself the part of arbitrator respecting these orphan maidens. And, as arbitrator, he, in my opinion, did more for them than if he had been merely a judge of the law, inasmuch as he is merciful and beneficent, and has filled all things everywhere with his beneficent power for he gave great praise to the maidens. with what mouth, with what tongue, with what organisation of voice ? Can the stars become a chorus and pour forth any melody which shall be worthy of the subject ?

Even if the whole of the heaven were to be dissolved into voice, would it be able to recount even a portion of your virtues ? " Very rightly,'' says God, " have the daughters of Shalpaath spoken." Who is there who can fail to perceive how great a praise this is when God bears witness in their favour? Come, now, ye who are violent ; ye, who give yourselves airs because of your virtuous actions ; ye, who hold up your hands higher than nature justifies, and who raise your eyebrows ; ye, among whom the widowhood of woman is a cause for laughter, though it is a most pitiable evil ; and in whose thoughts the desolation of orphan children is ridiculed even more shamefully than the distress before mentioned. So now, seeing that those who appeared in such a low and imfortunate condition were not marked by God among the neglected and obscure, though all the kingdoms of the whole habitable world are the most insignificant portion of his dominion, because the whole circumference and space of the world is but the extremity of his works, learn a necessary lesson from this fact.

But Moses, having praised the conversation of the maidens, did not either leave them without their due honour and reward, nor yet, on the other hand, did he raise them to an equal degree of honour with the men on whom the brunt of the war falls ; but to the latter he allotted the inheritances as the prizes which belonged to them as a reward for the gallant exploits which they had performed. But the former he thought worthy of grace and kindness, not of reward ; as he showed most plainly by the expressions which he used, speaking of ''gifts" and "presents," but not of "requital" or " recompense." For the one form of language is suited to those who receive what they have a right to, and the other belongs to those who are treated with gratuitous favour.

And having given his divine directions respecting the petitions which the orphan maidens had preferred, he proceeds to lay down a more general law concerning the succession to inheritances, summoning the sons in the first instance to the sharing of the paternal property; and, if there should be no sons, then the daughters in the second place, to whom he says that it is proper to attach the inheritance as an external and adventitious ornament, but not as a possession belonging to and rightly connected with them ; for that which is iirtached to anything has no actual relationship to that which is adorned by it, inasmuch as it is devoid of all harmony and union with it. And, after the daughters, then he invites the brothers to share it in the third place ; and, in the fourth place, he assigns the property to the uncles on the father's side, showing under this figure that the fathers might, if alive, be the heirs of their sons. For it is a very foolish idea to imagine that when he allots the inheritance of the nephew to his father's brother, out of a regard to his relationship to his father, he has excluded the father himself from the succession.

But since the law permits the property of parents to be inherited by the children, but does not allow the parents themselves to inherit, he has abstained from any express mention of the subject as one to be deprecated and of evil omen, in order that the father and mother might not seem to receive any gain from the inconsolable affliction of the loss of children dying prematurely ; but he indirectly intimated their right to be invited to such an inheritance when he conceded it to the uncles, in order that in this way he might attain the best objects of cultivating propriety and of avoiding the improper alienation of the estate. And, after the uncles, the fifth class of inheritors was to be composed of the nearest relations, to the first ot whom he invariably assigns the inheritance.

HaAang now, as I was forced to do, gone through the entire account of those sacred commands referring to a mixed possession of an inheritance, I shall now proceed to show the oracles which were divinely given by the inspiration of the prophet ; for this was a subject which I promised to explain. Now the beginning of his divine inspiration, which was also the commencement of prosperity to his nation, arose M_'heu he was sent out of Egypt to dwell as a settler in the cities of Syria, with many thousands of his countrymen ; for both men and women, having accomplished together a long and desolate journey through the wilderness, destitute of any beaten road, at last arrived at the sea which is called the lied Sea. Then, as was natural, they were in great perplexity, neither being able to cross over by reason of their want ot vessels, nor thinking it safe to return back by the way by which thoy had come.

And while they were all in 'this state of mind, a still greater evil was imp. jding over them ; ON THE LIFE OF MOSES. 1-27 for the king of the Egyptians, having collected a power which was far from contemptible, a vast army of cavalry and infantry, sallied forth in pursuit of them, and made haste to overtake them, that he might avenge himself on them for the departure which he had been compelled by undeniable communications from God to permit them to take. But, as it should seem, the disposition of wicked men is unstable, so that, like any thing in a lightly-balanced scale, it inclines on very slight causes to different directions at different times.

So now, the Hebrews being intercepted between their enemies and the sea, despaired of their safety, some looking on the most miserable death as a blessing to be prayed for ; and others thinking it better to perish by the agency of the parts of nature than to become a laughingstock to their enemies, were inclined to throw themselves into the sea ; and now, being laden with heavy burdens, they sat down on the sea shore, that when they saw the enemy near they might more readily leap into the sea. For now, by reason, of the necessity which environed them, and from which they saw no means of extricating themselves, they were in great agitation, being full of expectation of a miserable death.

But when the prophet saw that the whole nation was now enclosed like a shoal of fish, and in great consternation, he no longer remained master of himself, but became inspired, and prophesied as follows : — " The fear is necessary, and the terror is inevitable, and the danger is great ; in "front of us is the widely open sea, there is no retreat to which we can flee, we have no vessels, behind are the phalanxes of the enemy ready to attack us, Avhich march on and pursue us, never stopping to take breath. Where shall any one turn ? Which way can any one look to escape ? Every thing from every quarter has unexpectedly become hostile to us, the sea, the land, men, and the elements of nature. But be ye of good clieer ; do not faint ; stand still without wavering in your minds ; await the invincible assistance of God ; it will be present immediately of its own accord ; it will fight in our behalf without being seen. Before now you have often had experience of it, defending you in an invisible manner.

I see it now preparing to take part in the contest ; casting halters round the necks of tte enemy, who are now, as if violently dragged onward, going down into the depths of the sea like lead. You now see'them while still alive ; but I conceive the idea of them as dead. And this very day you yourselves shall also behold them dead."* He then now said these things to them, things greater than any hopes that could have been formed. And they very speedily experienced in the real facts the truth of his divine words ; for what he thus predicted by means of the power divinely given to him, came to pass in a manner more marvellous than can be well expressed.

The sea was broken asunder, each portion retired back, there was a consolidation of the waves along each broken-oif fragment throughout the whole breadth and depth, so that the waves stood up like the strongest walls ; and there was a straight line cut of a road thus miraculously made, which was a path for the Hebrews between the congealed waters, so that the whole nation without any danger passed on foot through the sea, as if on a dry road and on a stony soil ; for the sand was dried up, and its usually fine grains were now united into one compact substance.

Then, also, there was a rush onwards of their enemies pursuing them, without stopping "^o take breath, hastening to their own destruction, and a driving forward of the cloud that guarded the rear of the Hebrews, on which there w^as a certain divine appearance of fire emitting a brilliant blaze, and a reflux of the sea, which up to that moment had been cut in two parts and stood asunder, and a sudden returning of the part which had been cut off and dried up into its original channel, and an utter destruction of the enemy, whom the walls of the sea, which had been congealed and whicli now turned back again, overwhelmed, and the sea pouring down and hurrying into what had just been a road, as if into some deep ravine, washed away every thing, and there was evidence of the completeness of the destruction in the bodies which floated on the waters, and which strewed the suriace of the sea ; and a great agitation of the waves, by which all the dead were cast up into a heap on the opposite shore, becoming a necessary spectacle to those who had been delivered, and to whom it had been frranted not merely to escape from their dangers, but also to behold their enemies punished, in a manner too marvellous for description, by no human but by a divine povrer.

For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high ; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected.

And he persuaded all those myriads of men and women to be of one mind, and to sing in concert the same hymn at the same time in praise of those marvellous and mighty works which they had beheld, and which I have been just now relating. At which the prophet rejoicing, and seeing also the exceeding joy of his nation, and being himself too unable to contain his delight, began the song. And they who heard him being divided into two choruses, sang with him, taking the words which he uttered.