Some have found a difficulty in the thirtieth verse of Exodus xxviii.: “Thou shalt place on the pectoral of judgment the urim and the thummim,[74] which shall be upon the heart of Aaron when he shall come before the Eternal.” But this text opposes no serious difficulty, as it is evident that Moses here speaks of the twelve stones. Besides, he is merely returning upon his subject at the end of a description (as is so frequently the case in the Pentateuch), as if to give a short summary of what he had previously been saying. We have now, as briefly as may be, to consider the remaining “ornaments of glory” exclusively appropriated to the high-priest. The _tiara_, which Moses calls _Menizophet_, is evidently too well known to those whom he is addressing to need description. We, however, have unfortunately no means of forming from this word any precise idea of its form, and are able only to indicate some of its adjuncts. The Israelites were familiar with the symbols and rich ornaments which in Egypt characterized the head-dress of the deities and kings; each god and goddess wearing on the head a particular sign indicative of his or her attributes or functions, and consecrated by a long tradition. Among these symbols that of most frequent occurrence is the serpent _Uræus_, which encircles with its coils the heads of kings, raising broad, inflated chest over the middle of the forehead. The Uræus, by some capricious association, signified the only true and eternal king, of whom all earthly monarchs are but the image and representative incarnation. At the time the Hebrews were in Egypt the form of this serpent had been gradually modified into that of the _fleur-de-lys_, which we so often find carved on the brow of kings and sphinxes, springing from a fillet at the border of the head-attire. Instead of passing round the head, this fillet is only visible on the forehead, disappearing over the ears in the folds of a kind of veil. Now, Moses is directed to place upon the forehead of Aaron a band of gold engraven with the name of the Most Holy. He gives to the high-priest not only an ornament analogous to that worn by the Egyptian kings――that is to say, the chiefs of the priesthood and the representatives of the Deity――but he preserves also the same symbolical idea which it had for the people of Egypt. No created thing could either represent or even symbolize JEHOVAH; nothing but the most holy name itself could remind them of the uncreated Essence, who, being pure spirit, has no form. Hence the great importance of the name of Jehovah――or, more exactly, YAHVEH――in the history of Israel. The name of Him who dwelt in the most holy place, whose glory shone above the mercy-seat――this name alone, with the ascription of sanctity, was engraven on the golden fillet on the brow of his high-priest.[75] “And the band shall be always upon his forehead, that the Lord may be well pleased with him.”