XXXIII. (161) And if there is any one in the world who is a praiser of equality, that man is Moses. In the first place composing hymns in its honour, and in every place, and calling it the especial property of justice, as in fact its very name to some degree shows, to Divide{50}{the Greek is dicha temnein, as if dikaiosyneµ, “justice,” were derive from dicha, “in two parts.”} bodies and things into two equal parts; and in the second place blaming injustice, the worker of the most disgraceful inequality; (162) and inequality has been the parent of two wars, foreign and civil war, as on the other hand equality is the parent of peace. And he also utters the most manifest panegyric on justice, and the most undeniable reproach of injustice when he says, “You shall not commit injustice in any judgment, nor in measures, or weights, or balances: a just balance, and just weights, and a just heap, shall be Yours.”{51}{#le 19:35.} And in Deuteronomy he says, “There shall not be a false weight in thy bag; thy weight shalt be true and just; there shall not be a little weight and a large one; that thy days may be multiplied upon the earth, which the Lord thy God giveth thee for an inheritance, because every one who committeth injustice is an abomination to the Lord.”{52}{#de 25:13.} (163) Therefore God, who loveth justice, hates and abominates injustice, the begging of sedition and of evils; and in one passage the lawgiver represents equality as the muse of justice beginning with the creation of the entire heaven. For he says, “And God made a separation between the light and between the darkness, and he called the light day, and the darkness he called Night.”{53}{#ge 1:4.} (164) For it is equality which allotted night and day and light and darkness to existing things. It is equality also that divided the human race into man and woman, making two divisions, unequal in strength, but most perfectly equal for the purpose which nature had principally in view, the generation of a third human being like themselves. For, says Moses, “God made man; in the image of God created he him; male and female he created Them.”{54}{#ge 1:26.} He no longer says “him,” but “them,” in the plural number, adapting the species to the genus, which have, as I have already said, been divided with perfect equality.

XXXIV. (165) And he apportioned cold and heat, and summer and spring, the different seasons of the year, divided by the same dividing Word. And the three days which passed before the creation of the sun, are equal in number to the three days of the first week which came after the creation of the sun, the number six being dissected equally in order to display the character of eternity and of time. For thus God allotted three days to eternity before the appearance of the sun, and those which came after the sun he allotted to time; the sun being an imitation of eternity, and time and eternity being the two primary powers of the living God; (166) the one his beneficent power, in accordance with which he made the world, and in respect of which he is called God; the other his chastening power, according to which he rules and governs what he has created, in respect of which he is further denominated Lord, and these two he here states to be divided in the middle by him standing above them both. “For,” says he, “I will speak to you from above the mercy-seat, in the midst, between the two Cherubims;”{55}{#ex 25:22.} that he might show that the most ancient powers of the living God are equal; that is to say, his beneficent and his chastising power, being both divided by the same dividing Word.