though he was, had something of the _darshan_ in him, and that accounts in part for his charm. The spirit of Midrash rests where it will: it is a happy truth that it sometimes finds itself a home in the hearts of others besides the sons of Israel. Delitzsch, then, may be likened to the _darshan_: he is equally at home as allegorist. He can use the method of an Abbahu; he can also follow the manner of a Philo. Take, for example, his treatment of the four colors which are found in the priestly vestments--purple-red, purple-blue, scarlet, and white. White, he says, is the sacred color. Light is white and God is white. Dressed in the white of holiness, the priests blessed Israel in the words: “May the Lord make His face shine in light upon thee.” Delitzsch interprets light in the sense of love. This is not quite adequate. He often quotes German university customs in illustration of his views; it is a pity that he forgot the motto of the University of Oxford, _Dominus illuminatio mea_ (“the Lord is my light”), from the first verse of the twenty-seventh Psalm. “God is the author of knowledge as well as the source of love,” comments Mr. C. G. Montefiore. White would stand for mind-service as well as heart-service: illumination, no doubt, is emotional, but it must also be intellectual to be sane and complete. Scarlet, on the other hand, continues Delitzsch in his allegory of the priestly colors, is the contrast to white. Isaiah speaks of sin “red as scarlet”--scarlet is the color of fire, hence of sin and the anger it evokes. “Scarlet with white in the dress of the high priest, therefore, means that he is the servant of that God who is holy not only in His love, but also in His anger.” A fine phrase that, showing deep insight into the Hebrew conception of God. Delitzsch, obviously, is not to be lumped together with those who would make of God all love; there is a holy anger, too, which belongs (inseparably with the love) to the divine nature. With regard to the two purples in the priestly robes, they typify majesty, for the dye was costly and its effects magnificent. Purple-red points to “God’s majesty as the exalted One, and purple-blue to God’s majesty in His condescension. For,” continues Delitzsch, “even taken in itself, the impression produced by purple-red is severe and earnest: whereas purple-blue has a soft tranquillizing effect. And whereas purple-red suggests the God of judgment who, when He frowns in anger, changes the heavens into blackness and the moon into blood, purple-blue suggests the God of peace, who overarches the earth with the blue of heaven, like a tent of peace.” How very fanciful, but how very Philonean, and therefore how very Jewish all this is!