XXVII. (136) Again, outside the outer vestibule, at the entrance, is a brazen laver; the architect having not taken any mere raw material for the manufacture 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. (137) For though no one enjoined them to do so, they, of their own spontaneous zeal and earnestness, contributed the mirrors 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. (138) The maker then thought it well to accept these offerings, and to melt them down, and to make nothing except the 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 appointed for them; washing their feet most especially, and their hands, as a symbol of their irreproachable life, and of a course of conduct which makes itself pure in all kinds of praiseworthy actions, proceeding not along the rough road of wickedness which one may more properly call no road at all, but keeping straight along the level and direct path of virtue. (139) 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 in hostility to reason, or from any pain which might mislead us 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 unadulterated. (140) 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 prime; 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 preeminent 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.
XXVIII. (141) 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 appointed as priests, and should be instructed in what manner it was proper for them to offer up their sacrifices, and perform their sacred ministrations. (142) 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; (143) and 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; (144) 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. (145) 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.
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