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of peace； when striking miracles had ceased； and no men of paramount
authority were forthcoming； the irritable and greedy temper of the people
began to wax cold； and at length to fall away from a worship； which； though
Divine； was also humiliating； and even hostile； and to seek after something
fresh； or can we be surprised that the captains； who always adopt the
popular course； in order to gain the sovereign power for themselves by
enlisting the sympathies of the people； and alienating the high priest；
should have yielded to their demands； and introduced a new worship？ （175） If
the state had been formed according to the original intention； the rights
and honour of all the tribes would have been equal； and everything would
have rested on a firm basis。 （176） Who is there who would willingly violate
the religious rights of his kindred？ （177） What could a man desire more than
to support his own brothers and parents； thus fulfilling the duties of
religion？ （178） Who would not rejoice in being taught by them the
interpretation of the laws； and receiving through them the answers of God？
（17：179） The tribes would thus have been united by a far closer bond； if all
alike had possessed the right to the priesthood。 （180） All danger would have
been obviated； if the choice of the Levites had not been dictated by anger
and revenge。 （181） But； as we have said； the Hebrews had offended their God；
Who； as Ezekiel says； polluted them in their own gifts by rejecting all that
openeth the womb； so that He might destroy them。
（17：182） This passage is also confirmed by their history。 As soon as the
people in the wilderness began to live in ease and plenty； certain men of no
mean birth began to rebel against the choice of the Levites； and to make it
a cause for believing that Moses had not acted by the commands of God； but
for his own good pleasure； inasmuch as he had chosen his own tribe before
all the rest； and had bestowed the high priesthood in perpetuity on his own
brother。 （183） They； therefore； stirred up a tumult； and came to him； crying
out that all men were equally sacred； and that he had exalted himself above
his fellows wrongfully。 （184） Moses was not able to pacify them with
reasons； but by the intervention of a miracle in proof of the faith； they
all perished。 （185） A fresh sedition then arose among the whole people； who
believed that their champions had not been put to death by the judgment of
God； but by the device of Moses。 （186） After a great slaughter； or
pestilence； the rising subsided from inanition； but in such a manner that
all preferred death to life under such conditions。
（17：187） We should rather say that sedition ceased than that harmony was re…
established。 （188） This is witnessed by Scripture （Deut。 xxxi：21）； where
God； after predicting to Moses that the people after his death will fall
away from the Divine worship； speaks thus： 〃For I know their imagination
which they go about； even now before I have brought them into the land which
I sware；〃 and； a little while after （xxxi：27）； Moses says： For I know thy
rebellion and thy stiff neck： behold while I am yet alive with you this
day； ye have been rebellious against the Lord； and how much more after my
death！〃
（17：189） Indeed； it happened according to his words； as we all know。
（190） Great changes； extreme license； luxury； and hardness of heart grew up；
things went from bad to worse； till at last the people； after being
frequently conquered； came to an open rupture with the Divine right； and
wished for a mortal king； so that the seat of government might be the Court；
instead of the Temple； and that the tribes might remain fellow…citizens in
respect to their king； instead of in respect to Divine right and the high
priesthood。
（17：191） A vast material for new seditions was thus produced； eventually
resulting in the ruin of the entire state。 Kings are above all things
jealous of a precarious rule； and can in nowise brook a dominion within
their own。 （192） The first monarchs； being chosen from the ranks of private
citizens； were content with the amount of dignity to which they had risen；
but their sons； who obtained the throne by right of inheritance； began
gradually to introduce changes； so as to get all the sovereign rights into
their own hands。 （193） This they were generally unable to accomplish； so
long as the right of legislation did not rest with them； but with the high
priest； who kept the laws in the sanctuary； and interpreted them to the
people。 （194） The kings were thus bound to obey the laws as much as were the
subjects； and were unable to abrogate them； or to ordain new laws of equal
authority； moreover； they were prevented by the Levites from administering
the affairs of religion； king and subject being alike unclean。 （195） Lastly；
the whole safety of their dominion depended on the will of one man； if that
man appeared to be a prophet； and of this they had seen an example； namely；
how completely Samuel had been able to command Saul； and how easily； because
of a single disobedience； he had been able to transfer the right of
sovereignty to David。 （196） Thus the kings found a dominion within their
own； and wielded a precarious sovereignty。
（17：197） In order to surmount these difficulties； they allowed other temples
to be dedicated to the gods； so that there might be no further need of
consulting the Levites； they also sought out many who prophesied in the name
of God； so that they might have creatures of their own to oppose to the true
prophets。 （198） However； in spite of all their attempts； they never
attained their end。 （199） For the prophets； prepared against every
emergency； waited for a favourable opportunity； such as the beginning of a
new reign； which is always precarious； while the memory of the previous
reign remains green。 （200） At these times they could easily pronounce by
Divine authority that the king was tyrannical； and could produce a champion
of distinguished virtue to vindicate the Divine right； and lawfully to claim
dominion； or a share in it。 （201） Still； not even so could the prophets
effect much。 （202） They could； indeed； remove a tyrant； but there were
reasons which prevented them from doing more than setting up； at great cost
of civil bloodshed； another tyrant in his stead。 （203） Of discords and civil
wars there was no end； for the causes for the violation of Divine right
remained always the same； and could only be removed by a complete
remodelling of the state。
（17：204） We have now seen how religion was introduced into the Hebrew
commonwealth； and how the dominion might have lasted for ever； if the just
wrath of the Lawgiver had allowed it。 （205） As this was impossible； it was
bound in time to perish。 （206） I am now speaking only of the first