ON HUMANITY
IX. (51) We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy. (52) Every thing, then, that was ever done by him from his earliest infancy to old age in the way of taking care and providing for each separate individual and for all men in general, has been already explained in the three books of the treatise which I have set forth about the life of Moses. But it is necessary also to make mention of one or two points which he set in order when at the point of death; for they are indicative of that continual and uninterrupted virtue which he stamped upon his own soul, which was thus fashioned after the divine model, in such a way that it should be free from all indistinctness and confusion. (53) For when the appointed limit of human existence was on the point of being reached by him, and when by distinct intimation from God he became aware that he was about to depart from the world, he did not act like any other person, whether king or private individual, whose only anxiety and prayer is to leave their inheritance to their children; but although he had become the father of two sons, he was not so much under the influence of the natural affection and love for his offspring which he undoubtedly felt as to bequeath his authority to either of them. And yet, even he had some suspicion of the worth of his children; at all events, he had no lack of virtuous and pious nephews, who were, indeed, already invested with the high priesthood, as a reward of their virtue. (54) But, perhaps, he did not think fit to draw them away from the divine ministrations which belonged to their office, or, as was very likely, he considered that it would be impossible for them to attend to both matters, the priesthood and the royal authority, the one of which employments professes to be devoted to the worship of God, the other to the government of and to the care of providing for men. Perhaps, also, he did not think fit to become himself the judge in so important a matter, especially as it is an attribute of almost divine power to see thoroughly who is by nature well adapted for such authority, as it is the Deity alone to whom it is easy to see into the dispositions of men.
X. (55) And the clearest proof of what I have said may be afforded by the following consideration. He had a friend and pupil, one who had been so almost from his very earliest youth, Joshua by name, whose friendship he had won, not by any of the arts which are commonly in use among other men, but by that heavenly and unmixed love from which all virtue is derived. This man lived under the same roof, and shared the same table with him, except when solitude was enjoined to him on occasions when he was inspired and instructed in divine oracles. He also performed other services for him in which he was distinguished from the multitude, being almost his lieutenant, and regulating in conjunction with him the matters relating to his supreme authority. (56) But yet, though Moses had thus an accurate knowledge of him from his experience of him for a long time, and though he knew his excellence both in word and deed, and the greatness of his good will towards his nation, yet he did not think fit to leave him as his successor himself, fearing lest he might perchance be deceived in looking on that man as good who in reality was not so, since the tests by which one can judge of human nature are in a great degree indistinct and unstable. (57) On which account he did not trust to his own knowledge, but he supplicated and entreated God, who alone can behold the invisible soul, who sees accurately the mind of man, to choose and select the most suitable man for the supreme authority, one who would care for the people who were to be his subjects like a father. And stretching his pure, and, as one may say in a somewhat metaphorical manner, his virgin hands towards heaven, he said, (58) “Let the Lord God of spirits and of all flesh look out for himself a man to be over this multitude, to undertake the care and superintendence of a shepherd, who shall lead them in a blameless manner, in order that this nation may not become corrupt like a flock which is scattered abroad, as having no Shepherd.”{4}{#nu 27:16.} (59) And yet who was there of all the men of that time who would not have been amazed if he had heard this prayer? Who was there who would not have said, “What art thou saying, master? hast not thou legitimate children? hast thou not nephews? Above all men, leave thy authority to thy children first, for they are thy natural heirs; but if thou disapprovest of them, at all events bequeath it to thy nephews; (60) and if thou lookest upon them also as unfit, having a greater regard for the whole nation than for thy nearest and dearest relations, still thou hast an irreproachable friend who has given a proof of his perfect virtue to you who art all-wise and capable to judge of it. Why, then, do thou not think fit to show your approbation of him, if thy object is not to select one on account of his family but on account of his virtue?” (61) But Moses would reply: “It is proper to make God the judge in every thing, and most especially in those things in which the acting well or ill brings innumerable multitudes to happiness, or on the contrary to misery. And there is nothing of greater importance than sovereign authority, to which all the affairs of cities, in war or peace, are committed. For as in order to make a successful voyage one has need of a pilot who is both virtuous and skilful, in the same manner there is need of a very wise governor, in order to secure the good government of the subjects in every quarter. (62) Moreover, wisdom is a thing not only more ancient than my own birth, but even than the creation of the universal world; nor is it lawful nor possible for any one to decide in such a matter but God alone, and those who love wisdom with guilelessness, and sincerity and truth; (63) and I have learnt by myself not to approve of, as fit for dominion, any one of those men who appear to be suitable. “I, indeed, myself, did neither undertake the charge of caring for and providing for the common prosperity of my own accord, nor because I was appointed to the office by any human being; but I undertook to govern this people because God manifestly declared his will by visible oracles and distinct commandments, and commanded me to rule them; and I, after having besought and supplicated him to excuse me, because I had a respect unto the greatness of the business, at last, after he had repeated his commandments many times, I with fear obeyed. (64) How, then, can it be any thing but absurd for me not now to follow in the same steps, and, after I myself, when about to assume the supreme authority, had had God for my elector and approver, not now in my turn to refer to him alone the appointment of my successor, without calling in the assistance of any human wisdom which is likely to be akin in some degree to folly, especially as the government to be undertaken is not one over any ordinary nation, but one which is the most populous of all nations everywhere, and one which puts forth the most important of all professions, the worship of the one true and living God, who is the Creator and the father of the universe? (65) For whatever advantages are derived from the most approved philosophy to its students, full as great are derived by the Jews from their laws and customs, inasmuch as through them they have rejected all errors about gods who have been created themselves; for there is no created being who is truly God, but such a one is so only in appearance and opinion, being destitute of that most indispensable quality in God, namely, eternity.”
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