symbol of ambition. All is not allegory, either in the pagan theology or in the sacred history of the Jewish people. The fathers distinguish between what is purely historical and purely parabolical, and what partakes of the nature of each. It is, I grant, difficult to walk on these slippery paths; but if we walk in the way of virtue, why need we concern ourselves about that of science?
The crime that God punishes here is horrible; let that suffice us. Lot's wife was changed into a salt statue for looking behind her. Let us curb the impulses of curiosity; in a word, let the stories of Holy Writ serve to make us better, if they do not make us more enlightened.
There are, it seems to me, my brethren, two kinds of figurative and mystic interpretation of the Scriptures. The first, and incomparably the better, is to gather from all facts counsels for the conduct of life. If Jacob cruelly wrongs his brother Esau and deceives his father-in-law Laban, let us keep peace in our families and act justly towards our relatives. If the patriarch Reuben dishonours his father's bed, let us regard the incest with horror. If the patriarch Judah commits a still more odious incest with his daughter-in-law Thamar, let us all the more detest these iniquities. When David ravishes the wife of Uriah, and has the husband slain; when Solomon murders his brother; when we find that nearly all the petty kings of the Jews are murderous barbarians, let us mend our ways as we read this awful list of crimes. Let us read the whole Bible in this spirit. It discomposes the man who would be learned; it consoles the man who is content to be good.
