De Vita Mosis (Lib. I-II)

for the pursuit of wild beasts is a training-school of strategy to be developed against enemies, and the care and management of tame animals is a royal training for the government of subjects; for which reason kings are called shepherds of their people, not by way of reproach, but as a most especial and preeminent honour.

And it appears to me, who have examined the matter not with any reference to the opinions of the many, but solely with regard to truth (and he may laugh who pleases), that that man alone can be a perfect king who is well skilled in the art of the shepherd, being thus instructed as to more important matters by experience of the inferior animals; for it is impossible for great things to be brought to perfection before small ones.

Therefore Moses, having become the most skilful herdsman of his time, and the most prudent provider of all the necessary things for his flock, and of all things which tended to their advantage, because he never delayed or hesitated, but exerted a voluntary and spontaneous cheerfulness in all things necessary for the animals under his charge,

saw his flocks increase with great joy and guileless good faith, so that he soon incurred the envy of the other herdsmen, who saw nothing in their own flocks resembling the condition of his; but they thought themselves well off if they continued as before, while the flock of Moses would have been thought to be falling off if it had not improved, every day, by reason of the vast augmentations that it was in the habit of receiving in beauty from its high condition and fatness, and in number from the prolific character of the females, and the wholesome way in which it was fed and managed.

And when Moses was leading his flock into a situation full of good water and good grass, where there was also a great deal of herbage especially suitable for sheep, he came upon a

And in the middle of the flame there was seen a certain very beautiful form, not resembling any visible thing, a most Godlike image, emitting a light more brilliant than fire, which any one might have imagined to be the image of the living God. But let it be called an angel, because it merely related (διηγέλλετο) the events which were about to happen in a silence more distinct than any voice by reason of the marvellous sight which was thus exhibited.

For the burning bush was a symbol of the oppressed people, and the burning fire was a symbol of the oppressors; and the circumstance of the burning bush not being consumed was an emblem of the fact that the people thus oppressed would not be destroyed by those who were attacking them, but that their hostility would be unsuccessful and fruitless to the one party, and the fact of their being plotted against would fail to be injurious to the others. The angel, again, was the emblem of the providence of God, who mitigates circumstances which appear very formidable, so as to produce from them great tranquillity beyond the hopes or expectation of any one.

But we must now accurately investigate the comparison here made. The briar, as has been already said, is a most weak and supple plant, yet it is not without thorns, so that it wounds one if one only touches it. Nor was it consumed by fire, which is naturally destructive, but on the contrary it was preserved by it, and in addition to not being consumed, it continued just as it was before, and without undergoing any change whatever itself, acquired additional brilliancy.

All these circumstances are an allegory to intimate the suggestions given by the other notions which at that time prevailed, almost crying out in plain words to persons in affliction, "Do not faint; your weakness is your strength, which shall

Again, the fire, which is a destructive essence, convicting the men of cruel dispositions, says, Be not elated so as to rely on your own strength; be admonished rather when you see irresistible powers destroyed. The consuming power of flame is itself consumed like firewood, and the wood, which is by its intrinsic nature capable of being burnt, burns other things visibly like fire.

God, having shown this prodigious and miraculous sight to Moses, gave him, in this way, a most visible lesson as to the events which are about to be accomplished; and he begins to exhort him, by divine admonitions and predictions, to apply himself to the government of his nation, as one who was to be not only the author of its freedom, but also its leader in its migration from Egypt, which should take place at no distant period; promising to be present with him as his coadjutor in every thing.

For says God, "I myself have had compassion for a long time on them while ill-treated and subjected to insolence hard to be borne, while there was no man to lighten their sufferings, nor to pity their calamities; for I have seen them all, each individual privately and the whole nation, with one accord turning to address supplications and prayers to me, and hoping for assistance from me. And I am by nature merciful, and propitious to all sincere suppliants.

But go thou to the king of the country, without fearing any thing whatever; for the former king is dead from whom you fled for fear of his plotting against thee. And another king now governs the land, who has no ill-will against thee on account of any thing, and who has taken the elders of the nation into his council; tell him that the whole nation is called forth by me, by my divine oracle, that in accordance with the customs of their ancestors they may depart three days’ journey out of the country, and there may sacrifice unto me."

But Moses, not being ignorant that even his own countrymen would distrust his word, and also that every one else would do so, said, "If then they ask what is the name of him

And God said, "At first say unto them, I am that I am, that when they have learnt that there is a difference between him that is and him that is not, they may be further taught that there is no name whatever that can properly be assigned to me, who am the only being to whom existence belongs.

And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practise. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard."

Now the tokens were as follows. The rod which Moses held in his hand God ordered him to throw down on the ground; and immediately it received life, and crawled along, and speedily became the most powerful of all the animals which want feet, namely an immense serpent, complete in all its parts. And when Moses retreated from the beast, and out of fear was on the point of taking to flight, he was called back again; and when God laid his commands upon him, and inspired him with courage, he laid hold of it by the tail;

and the serpent, though still crawling onwards, stopped at his touch, and being stretched out at its full length again returned to its original elements and became the same rod as before, so that Moses marvelled at both the changes, not knowing which was the most wonderful; as he was unable to decide between them, his soul being overwhelmed with these appearances of equal strangeness.

This now was the first sign. The second miraculous token was afforded to him at no great distance of time. God commanded him to put one of his hands in his bosom and hide it there, and a moment afterwards to draw it out again. And when he had done what he was commanded, his hand in a moment appeared whiter than snow. Again, when he had put his hand a second time into

These two lessons he was taught in solitude, when he was alone with God, like a pupil alone with his master, and having about him the instruments with which these wonders were worked, namely, his hand and his rod, with which indeed he walked along the road.