wide apart as the poles. The
first has a religious origin, the second a cosmological and
psychological, the first glorifies God, the second the created spirit.

However, not only does a certain relationship in point of form exist
between these speculations, but the Jewish conception is also found in a
shape which seems to approximate still more to the Greek one.

Earthly occurrences and objects are not only regarded as "foreknown" by
God before being seen in this world, but the latter manifestation is
frequently considered as the copy of the existence and nature which they
possess in heaven, and which remains unalterably the same, whether they
appear upon earth or not. That which is before God experiences no
change. As the destinies of the world are recorded in the books, and God
reads them there, it being at the same time a matter of indifference, as
regards this knowledge of his, when and how they are accomplished upon
earth, so the Tabernacle and its furniture, the Temple, Jerusalem, etc.,
are before God, and continue to exist before him in heaven, even during
their appearance on earth and after it.

This conception seems really to have been the oldest one. Moses is to
fashion the Temple and its furniture according to the pattern he saw on
the Mount (Exod. XXV. 9. 40; XXVI. 30; XXVII. 8; Num. VIII. 4). The
Temple and Jerusalem exist in heaven, and they are to be distinguished
from the earthly Temple and the earthly Jerusalem; yet the ideas of a
[Greek: Phanerousthai] of the thing which is in heaven and of its copy
appearing on earth, shade into one another and are not always clearly
separated.

The classing of things as original and copy was at first no more meant
to glorify them than was the conception of a pre-existence they
possessed within the knowledge of God. But since the view which in
theory was true of everything earthly, was, as is naturally to be
expected, applied in practice to nothing but valuable objects--for
things common and ever recurring give no impulse to such
speculations--the objects thus contemplated were ennobled, because they
were raised above the multitude of the commonplace. At the same time the
theory of original and copy could not fail to become a starting-point
for new speculations, as soon as the contrast between the spiritual and
material began to assume importance among the Jewish people.

That took place under the influence of the Greek spirit; and was perhaps
also the simultane