De Plantatione

And on this account, indeed, it is said in the greater prayer, "Inquire of thy father, and he will tell thee; of thy elders, and they will reply to thee, when the Most High divided the nations, when he separated the sons of Adam, he fixed the boundaries of the nations, according to the number of the angels of God, and the portion of the Lord himself was his people Israel." [*](Deuteronomy xxxii. 7. )

For, behold, here again, he uses the expression, "the portion and inheritance of God," meaning that disposition which is capable of seeing him, and which sincerely worships him; and he says that the children of the earth, whom he calls the sons of Adam, were scattered and dispersed, and brought together again, and that a company was formed of them, since they were unable to use right reason as their guide. For, in real truth, virtue is the cause of harmony and unity, and the opposite disposition is the cause of dissolution and disagreement.

Indeed, it is a proof of what has been said, what happens every year on the day called the day of atonement; for on that day the people are enjoined "to take by lot two goats, one for the Lord, and one to be the scapegoat;" [*](Deuteronomy xv. 6. ) that is to say, two reasons, the one in accordance with God, the other consistent with creation. He, therefore, who wishes to exalt the Cause of all things will acquire honour to himself; but he who attributes honour to creation will be banished, being driven from the [*](Deuteronomy xxxii. 7. ) [*](Deuteronomy xv. 6. )

Moses, therefore, has such intimate connection with God, that, relying upon this in a very great degree, he is in the habit of using more fervent and energetic expressions and doctrines than are calculated for the ears of us inferior persons; for he not only thinks it fit to speak of God as an inheritor, but even, which is a more startling thing to the comprehension, he calls him the inheritance of others;

for to the entire tribe which came to him as a fugitive and a suppliant, he did not think fit to allot only a portion of land, as he did to the other eleven tribes, but he chose that they should receive an especial honour, namely, the priesthood, a possession not of earth, but of heaven. "For thou shalt not be," says God, as Moses represents, "a portion to the tribe of Levi, nor any inheritance among the children of Israel, because the Lord himself is their inheritance." [*](Deuteronomy x. 9. ) And again he speaks in the person of God, in his holy oracles, in this manner: "I am thy portion and inheritance." [*](Numbers xviii. 20. )

For, in real truth, the mind which is perfectly purified, and which knows all the things of creation, knows and recognizes one only God, the Uncreate, whom it approaches, and by whom it is received. For to whom is it permitted to say, "He alone is my God," except to the man who is attached to none of the objects which are inferior to him? And this is the custom of the Levites; for the name of Levi, being interpreted, means, "he is to me," because different things are honoured by different people, but by him only that which is highest and most excellent, the Cause of all things.

They tell an old story, that some man in ancient times, who had fallen madly in love with the beauty of wisdom, as if it had been the beauty of a most lovely woman, once, when he saw a most sumptuous preparation of unbounded and costly magnificence, looked towards some of his friends, and said, "Behold, O companions, how many things there are of which I have no need!" And yet he had nothing whatever of even necessary things beyond his mere clothes, so that he was not puffed up with the magnitude of his riches, which has been the case with numbers of [*](Deuteronomy x. 9. ) [*](Numbers xviii. 20. )

The lawgiver teaches us that we should account those people wise who are not eager to be rich in created things, but who despise all created things in comparison of the friendship of the uncreated God, whom they look upon as the only true wealth, and the boundary of most perfect happiness.

Never, then, let those men boast, who have acquired power and sovereignty, as some do, because they have subdued one city, or country, or nation; and others, because they have acquired the dominion over all the countries of the earth, to its furthest borders, and over all Grecian and barbarous nations, and over all the rivers and seas, infinite both in number and magnitude.

For if, besides these things, they had made themselves masters (which it is impious even to mention) of that sublime nature which was the only thing that the Creator made free from the bond of slavery and servitude, they would still be looked upon but as private individuals in comparison with the great kings who have received God for their inheritance; for in proportion as that nature which has acquired a possession is better than the possession itself, and the Creator than the thing created, by so much also are they more royal.

Therefore, some people considered, that they who said that everything was the property of the one good Being, were speaking in an unreasonable manner, looking at the deficiencies and abundance which existed externally, and thinking no one rich who was in want of either money or possessions. But Moses thinks wisdom a thing of such preeminent value, and deserving to be so eagerly sought after, that not only the whole world deserves to be his inheritance, but that he even looks upon the Governor of the universe in that light;

and these are the doctrines, not of men who are halting between two opinions, but of those who are occupied in a firm and sure faith; since, even now, there are some persons among those who make a show and pretence of piety, who calumniate the literal meaning of this saying, saying that it is neither pious nor safe to speak of God as the inheritance of a man.

You say this—I should say to them—because ye have come not from genuine passion, but from a supposititious and illegitimate one, to

but still they are an advantage to those who possess them: so that you, O sycophants, hear of the living God as an inheritance, not in the sense of being a possession, like those which I have enumerated, but as being the most beneficial and greatest of goods to those who think fit to worship the Cause of all good.

Having, therefore, now said what is proper concerning the original planter and the original plant, let us next proceed, in due order, to the consideration of matters of instruction and imitation. In the first place, then, the wise Abraham is said "to have planted a field at the well of the oath, and to have called upon the name of the everlasting Lord God." [*](Genesis xxi. 33. ) And here there is no peculiar property of the plants mentioned, but only the magnitude of the place.

And they who are in the habit of investigating these matters say, that everything which belongs to God has been very carefully and accurately described, both tree and place, and the fruit of the tree. Accordingly, they say that the tree was the field itself, not like those trees which sprung up out of the ground, but rather to those which grow according to the firmly-rooted mind of the man who loves God: and the place, they say, is the well of the oath, and the fruit, the change of the name of the Lord into that of "The Eternal God."

And it is necessary further to give the probable explanation of each point of the things here mentioned. The field, then, being in length a hundred cubits, and as many in breadth, multiplied together according to the nature and character of a square, is composed of ten thousand superficial cubits;