IX. But when the Egyptian authorities had once got an opportunity of attacking the young man, having already reason for looking upon him with suspicion (for they well knew that he would hereafter bear them ill-will for their evil practices, and would revenge himself on them when he had an opportu- nity) they poured in, at all times and from all quarters, thousands and thousands of calumnies into the willing ears of his grand- father, so that they even implanted in his mind an apprehen- sion that Moses was plotting to deprive him: of his kingdom, saying to him: " He will strip you of your crown. He has no humble designs or notions. He is continually seeking to busy himself in what does not concern him, and to acquire some additional power. He is eager for the kingdom before his time. He caresses some people; he threatens others; he kills others without a trial; he hates all those who are the best affected towards you. Why do you delay? Why do you not cut short all his designs and machinations? Delay on the part of those against whom they are plotting is of the greatest advantage to those who wish to attack them."
12 PHILO JUDJSUS.
As they urged these arguments to the king he retreated to the contiguous country of Arabia, where it was safe to abide, entreating God that he would deliver his countrymen from in- extricable calamities, and would worthily chastise their oppres- sors who omitted no circumstance of insolence and tyranny, and would double his joy by allowing him to behold the accomplish- ment of both these prayers. And God heard his prayers, looking favourably on his disposition, so devoted to what is good, and so hostile to what is evil, and not long after he pronounced his decision upon the affairs of that land as became a God. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pur- suits of life, and had learnt to apply himself to the contempla- tion and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly com- prehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues.
Any one else, perhaps, fleeing from the implacable fury of the king, and coming now for the first time into a foreign land, when he had not as yet associated with or learnt the customs of the natives, and not knowing with any accuracy the objects in which they delighted or which they regarded with aversion, would have been desirous to enjoy tranquillity and to live in obscurity, escaping the notice of men in general; or else, if he had wished to come forward in public, he would have endea- voured by all means to propitiate the powerful men and those in the highest authority in the country by persevering atten- tions, as men from whom some advantage or assistance might be expected, if any pursuers should come after him and endea- vour to drag him away by force. But this man proceeded by the path which was the exact opposite of that which was the probable one for him to take, following the healthy impulses of his soul, and not allowing any one of them to be impeded in its progress. On which account, at times, with the fervour of ON THE LIFE OP MOSES. 13 youth, he attempted things beyond his existing strength; looking upon justice as an irresistible power, by which he was encouraged so as to go spontaneously to the assistance of the weaker side.
X. I will also mention one action which was done by him at that time, even although it may be but a trifling one in appear- ance, but still it proceeded from a lofty spirit. The Arabs are great breeders of cattle, and they all feed their flocks together, not merely men, but also women, and youths, and maidens with them, and this, too, not merely in the obscurer classes and lower ranks of life, but also among the most eminent persons of the nation.
Now there were seven damsels, whose father was the priest, and they all came to a certain fountain leading their flocks, and having loosened their vessels and let them down by thongs they succeeded one another in drawing up the water, so as for them all to have an equal share in the work; and in this way they cheerfully and rapidly filled the troughs which were at hand. And when other shepherds came up they disregarded the weakness of the damsels and endeavoured to drive them away with their flocks, and then brought their own herds to the drink that was prepared, desiring to reap the fruits of the labour of others. But Moses, seeing what was done, for he was at no great distance, hastened and ran up; and, when he had come near to them, he said: " Will not you desist from behaving thus unjustly, thinking this solitary place a fitting field for the exercise of your covetousness? Are you not ashamed to have such cowardly arms and hands? You are long-haired people, female flesh, and not men. The damsels behave like vigorous youths, hesitating about nothing that they ought to do; but you, young men, are now behaving lazily, like girls. Will you not depart? Will you not be off and give place to those who arrived first, to whom the water belongs, and who are entitled to it; when you ought rather to have drawn water for them,^that so they might have had it in greater abundance? And are you, on the contrary, endeavouring to to take away from them what they themselves have got ready?
" But I swear, by the celestial eye of justice, which sees what is done even in the most solitary places, that you shall not take it from them. And at all events, now justice has sent me and appointed me to bring them assistance who never 14 PHILO JUMUS.
expected such an officer; for I am an ally to these damsels who are thus injured by violence, and I come with a might which you evil-doers and covetous people cannot face, but you shall feel it wounding you in an invisible manner, if you do not change your ways." He said this; and they, being alarmed at his words, since while he was speaking he appeared inspired, and his appearance became changed, so that he looked like a prophet, and fearing lest he might be uttering divine oracles and predictions, they obeyed and became submissive, and brought back the flock of the maidens to the troughs, first of all removing their own cattle.
XL So the damsels went home exceedingly delighted, and they related all that had happened to them beyond their hopes, so that they wished their father with an earnest desire to see the stranger. At all events he blamed them for their ingratitude, speaking as follows: " What were ye about, that ye let him go, when you ought at once to have brought him hither, and to have entreated him to come if he declined? Or when did you see any inhospitality in me? Or do you expect never again to fall into difficulties? Those who are forgetful of services must needs lack defenders, but neverthe- less hasten after him, for as yet the error which you have committed may be repaired; and go with haste and invite him first of all to a hospitable reception, and then endeavour to requite his service, for great thanks are due to him," So they made haste, and went after him, and overtook him at no great distance from the fountain; and when they had delivered their father's message to him, they persuaded him to return home with them. And their father was at once greatly struck by his appearance, and soon afterwards he learnt to admire his wisdom, for great natures are very easily dis- covered, and do not require a length of time to be appreciated, and so he gave him the most beautiful of his daughters to be his wife, conjecturing by that one action of his how completely good and excellent he was, and testifying that what is good is the only thing which deserves to be loved, and that it does not require any external recommendation, but bears in itself proofs by which it may be known and understood.
And after his marriage, Moses took his father-in-law's herds and tended them, being thus instructed in the lessons proper to qualify him for becoming the leader of a people, for the ON THE LIFE OF MOSE& 15 business of a shepherd is a preparation for the office of a king to any one who is destined to preside over that most manageable of all flocks, mankind, just as hunting is a good training-school for men of warlike dispositions; for they who are practising with a view to learning the management of an army, pre- viously study the science of hunting, brute animals being as some raw material exposed to their attacks in order for them to practise the art of commanding on each occasion of war or of peace, 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 govern- ment of subjects; for which reason kings are called shepherds of their people, not by way of reproach, but as a most especial and pre-eminent 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 impos- sible for great things to be brought to perfection before small ones.
XII. ^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 hesi- tated, 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 16 PHILO JUD^EUS.
certain grove in a valley, where he saw a most marvellous sight. There was a bush or briar, a very thorny plant, and very weak and supple. This bush was on a sudden set in a blaze without any one applying any fire to it, and being entirely enveloped from the root to the topmost branch by the abundant flame, as though it had proceeded from some fountain showering fire over it, it nevertheless remained whole without being consumed, like some impassible essence, and not as if it were itself the natural fuel for fire, but rather as if it were taking the fire for its own fuel. And in the middle of the flame there was seen a certain very beautiful form, not resem- bling 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 (diriyyeWtro) 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.
XIII. But we must now accurately investigate the com- parison 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 con- sumed by fire, which is naturally destructive, but on the con- trary 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 pre- vailed, almost crying out in plain words to persons in affliction, " Do not faint; your weakness is your strength, which shall ON THE LIFE OF MOSES. 17 pierce and wound innumerable hosts. You shall be saved rather than destroyed, by those who are desirous to destroy your whole race against their will, so that you shall not be overwhelmed by the evils with which they will afflict you, but when your enemies think most surely that they are destroying you, then you shall most brilliantly shine out in glory."
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.
XIV. God, having shown this prodigious and miraculous eight 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 exhor 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 country- men would distrust his word, and also that every one else would do so, said, " If then they ask what is the name of him vol. in.. c lb PHILO JUD^EUS.
who sent thee, and if I know not what to reply to them, shall I not seem to be deceiving them?" 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 what- ever 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 Abra- ham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teach- ing, another of natural wisdom, and the third of that which is * derived from practice. 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 ail 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 after- wards 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 ON THE LIFE OF MOSES. ]9 his bosom, and had a second time drawn it forth, it returned to its original complexion, and resumed its proper appearance. 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.
But the third he could not carry about with him, nor could he be instructed as to that beforehand; but it was destined to astonish him not less than the others, deriving the origin of its existence from Egypt. And this was its character. God said, I The water of the river, as much as you can take up in your hand and pour upon the ground shall be dark blood, being both in colour and in power transformed with a complete trans- formation." And, as was natural, this also appeared credible to Moses, not merely by reason of the truth-telling nature of the speaker, but also because of the marvels that had already been shown to him, with respect to his hand and to his rod.
But though he believed the words of God, nevertheless he tried to avoid the office to which God was appointing him, urging that he was a man of a weak voice, and slow of speech, and not eloquent, and especially so ever since he had heard God himself speaking. For judging the greatest human eloquence to be mere speechlessness in comparison with the truth, and being also prudent and cautious by nature, he shrunk from the undertaking, thinking such great matters proper for proud and bold men and not for him. And he entreated God to choose some one else who would be able easily to accomplish all the commands which he thus laid upon him. But he approved of his modesty, and said, " Art thou ignorant who it is that giveth to man a mouth, and who has formed his windpipe and his tongue, and all the apparatus of the articulate voice? I am he. Therefore, fear thou nothing. For when I approve, every thing will become articu- late and clear, and will change for the better, and improve; so that no one shall hinder thee, but the stream of thy words shall flow forth in a rapid and smooth current as if from a pure fountain. And if there is any need of an interpreter, thou shalt have thy brother, who will be a subordinate mouthpiece for thee, that he may utter to the multitude the words c 2 20 PHILO JUD^US.
which he receives from thee, while thou utterest to him the words that thou receivest from God."
XV. Having heard these things (for it was not at all safe or free from danger to oppose the commands of God), he departed and proceeded with his wife and children by the road leading to Egypt, on which he met with his brother and per- suaded him to accompany him, announcing to him the oracu- lar commands which he had received from God. And his brother's soul was already wrought up to obedience by divine providence, so that he, without hesitation, agreed to his pro- posal and readily followed him. And when they thus arrived in Egypt with one mind and soul, they first of all collected together the elders of the nation in a secret place, and there they laid the commands of God before them, and told them how God had conceived pity and compassion for them, pro- mised them freedom and a departure from thence to a better country, promising also that he himself would be their guide on their road.
And after these events, they take courage now to converse with the king with respect to sending forth their people from his territories that they might sacrifice to God; for they said, " That it was necessary that their national sacrifices should be accomplished in the wilderness, inasmuch as they were not performed in the same manner as the sacred rites of other nations, but according to a system and law removed from the ordinary course, on account of the special peculiarities of their habits." But the monarch, who from his cradle had had his soul filled with all the arrogance of his ancestors, and who had no notion in the world of any God appreciable only by the intellect apart from those objects which are visible to the sight, answered them with insolence, saying, " Who is it whom I am to obey? I know not this new Lord of whom you are speaking. I will not let the nation go to be disobedient and headstrong under pretence of fasts and sacrifices. " And then, like a man of cruel and passionate disposition and implacable in his anger, he commanded the overseers of the works to oppress them still more, because they had previously given them some relaxation and leisure, saying that, it was from this relaxation and leisure that their forming designs of feasting and sacrifice had arisen; for that men who were in great straits did not think of these things, ON THE LIFE OF MOSES. 21 "but only those whose life had been spent in much ease and luxury.
Therefore the Jews had now to endure more terrible afflic- tions than before, and were indignant at Moses and his brother as deceivers, and accused them, sometimes secretly and sometimes openly, and charged them with impiety in ap- pearing to have spoken falsely against God; and accordingly Moses began to exhibit the marvellous wonders which he had been previously taught, thinking that thus he should be able to bring over those who saw them from their former incredulity to believe all that he said. And this exhibition of prodigies was carefully displayed before the king and magistrates of the Egyptians.
XVI. Therefore, when all the powerful men of the state were assembled round the king, the brother of Moses taking his rod, and shaking it in a very remarkable and demonstrative manner, threw it on the ground, and it immediately became a serpent. And all those who were standing around saw it, and marvelled, and, in alarm and terror, withdrew, and fled. But all the sophists and magicians who were present said, " Why are you thus alarmed? we also are not unpractised in such tricks as these, and we are skilled in an art which can produce similar effects." And then each of them threw down the rod which he held in his hand, and so there was a multi- tude of serpents which went crawling about that rod which had first been changed. And that serpent, with the excess of his power, raised himself up on high, and dilated his chest, and opened his mouth, and with the violent impulse of an attrac- tive drawing in of his breath, drew them all towards him as if he had surrounded a large cast of fishes in a net cast around them, and then, when he had swallowed them all, he returned to his original nature of a stick.
So now the marvellous sight thus exhibited to them wrought a fear in the soul of every one of these wicked and malicious men, so that they no longer fancied that what was done was the trick or artifice of men, devised merely for deceit; but they saw that it was a more divine power which was the cause of these things, to which all things are easy. But when by the evident might of what was done they were compelled to confess this, they still were not the less audacious, clinging to their original inhumanity and impiety as to some inalienable 22 PHILO JUD^US.