Moses is not only the divinely inspired legislator, but he typifies also the perfection of the human soul, the highest example of the man at one with God, supreme as king, lawgiver, priest, and prophet. He is the link between God and man, the perfect interpreter of the Divine Word; and though Philo avoids the suggestion of any Divine power incarnate in man, he speaks imaginatively of the Logos of Moses,[145] _i.e._, his reason, as identical with the Logos of God, the Divine law of the universe. It is significant of his attitude to religion that he lays no stress upon the miracles of the Bible narrative. Not that he rationalizes them away; he rejects all rationalizing whatsoever; but he interprets them as great spiritual signs, rather than as diversions from the laws of nature. His allegory of the burning bush, which Moses saw at Horeb is typical, and presents a truth to which the whole history of Israel bears witness. The weak thorn-bush, which was not consumed by the fire, is the image of the idea of Israel, which almost cries to the people in their misfortune: "Do not despair! Your weakness is your strength, and by it you shall wound race after race. You will be preserved by those who wish to destroy you, and you shall not perish. In evil days you shall not suffer, and when a tyrant thinks to uproot you, you shall shine forth the more in brighter glory."[146] The passage is typical also of the rhetorical artifice with which Philo, following the taste of the time, recommended the Bible to the Greeks.