princes, and nobles: and thus, at other times, since the different virtues or vices, which elevate or degrade human nature, may easily be represented by the different parts of the animated world; while in the apologues of Jotham and Pilpay trees and birds and beasts and reptiles were made to play the parts of intellectual agents according to the proprieties of their several well known qualities or attributes, the oriental monarchs were typified by those fierce and warlike animals which they affected most to resemble or which they assumed as their military badge, and the eastern females boré appellations expressive of those milder virtues which were deemed most becoming in the weaker sex. Of these two modes of symbolical phraseology the second is evidently no other than a species of metaphor: and, as to the first, it probably owed its origin to the astronomical reveries of the ancient founders of Babel; whose blind veneration for the great regal patriarchs early introduced the belief, that their souls were translated into certain of the heavenly bodies from which lofty stations they still continued to overlook the affairs of mortals. Hence the Cuthic Phenicians were accustomed to style the celestial luminaries speculators of the heavens :* hence the mighty hunter of men, the tyrannical Nimrod, rules to this day a conspicuous constellation under the name of Orion: hence the doc 2 Sanchon. apud Euseb. Præp. Evan. lib. i. c. 10. trine of the Egyptian priesthood was, that the bodies of the hero-gods remained indeed after death in this nether world, but that their souls shone in heaven as stars; Isis having been translated to the Dog-star Horus, to the constellation of Orion, and Typhon to the catasterism of the Bear:' and hence, as the same notion prevailed in the West, the obsequious flattery of the later Romans translated the soul of their first Emperor into that star which from him was denominated the Julium Sidus. Both these modes of description are frequently adopted by the inspired writers; and the vicissitudes of empires, and the characters of mighty nations, are symbolically represented by confusion among the heavenly bodies and by prophetic visions of warlike animals. Whether the figurative language of the Oriental nations was borrowed from the hieroglyphical method of writing, or whether the reverse be more consonant with truth, it is not material at present to inquire. It is sufficient for us, that, from whatever source the custom might originate, the Asiatics perpetually veiled the most simple ideas in a poetical dress, and made use of sensible objects to represent mental qualities. The style of writing, corrected and chastened by the operations of the Holy Spirit, is used by all the ancient prophets. The allegorical descriptions of Daniel, the energetic effusions of Isaiah, and the plaintive numbers Plut. de Isid. § 21. of Jeremiah, all partake of the genius of the country in which they were composed. When the Almighty is pleased to vouchsafe his communications to mankind, he does not disdain to use the peculiarities of their language and to accommodate himself to their usual mode of speaking. Upon this principle, the ceremonial Law of Moses appears to have been delivered to the Israelites. Ideas are clothed, as it were, with a bodily substance; and those things, which are comprehended by the intellect alone, are brought before the eyes in a kind of sensible delineation.' That, which is a metaphor or an allegory in the writings of the Prophets, becomes a practical hieroglyphic in the due performance of the Levitical ordinances : the mysteries of the spiritual world are represented by their corresponding natural objects: and future events are darkly exhibited in the significant rites of the Mosaical dispensation. Without this key to unlock the hidden meaning of the Pentateuch, the whole ritual contained in it will be utterly unintelligible, and will seem to consist only of a burthensome round of unmeaning ceremonies. But, when considered, according to the rules of Oriental composition, as an allegorical or hieroglyphical description of certain future transactions, the wonderful contrivance and wisdom of the whole institution will be apparent. The same interpretation is given, according to Eusebius, by the High-Priest Eleazar: and it is remarkable, that some of the Pythagorean prohibitions are explained by Hierocles in a precisely similar manner. Euseb. Præp. Evan. lib. viii. c. 9. Hieroc. in Aur. Carm. Pythag. ver. 67. The different ceremonial observances of the heathens were generally commemorative of benefits conferred upon them by their deified ancestors; and the rites used upon these occasions were emblematical of the obligations, which they had received. Of this nature was the Egyptian festival descriptive of the loss and the finding of Osiris: such also were the Syrian rites performed in remembrance of the death and revival of Thammuz: and such were the universally prevailing ceremonies of the mystical Argo or Baris, in which the preservation of mankind from the waters of the deluge is not obscurely represented.' In all these cases, the observance bore a certain analogy and resemblance to the event which occasioned it; but it was constantly more or less fashioned upon the plan of hieroglyphical representation. Now, if it may be permitted to compare profane things with sacred, the ordinances of the Mosaical dispensation are the converse of the pagan festivals; the latter are commemorative of past, the former are emblematical of future, events. To say, that the heathen ceremonies were entirely arbitrary and totally unconnected with matters of fact, would justly be deemed an unwarrantable assertion. But much more so would be the belief, that an all-wise God appointed the ritual of the Jewish church without any determinate meaning and design. It is utterly incredible, that those observances should be essentially pleasing to the Almighty, who is a 1 See my Origin of Pagan Idol. b. iv. c. 4. § I, II. spirit and must therefore be worshipped in spirit and truth. Though some may probably have been enjoined with a view of more effectually separating the Israelites from their idolatrous neighbours, yet this is far from being the case with them all; and, unless a satisfactory account of their meaning can be given, it is in vain to attempt to reconcile such an institution to reason. Revelation, however, fully explains itself with regard to this matter. Scripture will ever be found to be the best comment upon Scripture; and, if the Epistle to the Hebrews, not to mention various other passages, be consulted, the whole mystery will be clearly unfolded. We are informed by St. Paul, that there are priests that offer gifts according to the Law, who serve unto the EXAMPLE AND SHADOW OF HEAVENLY THINGS. And almost all things are by the Law purged with blood; and without shedding of blood there is no remission. It was therefore necessary that THE PATTERNS of things in the heavens should be purified with these; but THE HEAVENLY THINGS THEMSELVES with better sacrifices than these." Hence it is plain that the ceremonial Law is typical of the pure and spiritual dispensation promulged by the Messiah; and, accordingly, upon this plan of interpretation the whole of the Epistle to the Hebrews proceeds. 1 Heb. viii. 4. 2 Heb. ix. 22, 23. |