Brooks Adams - The Emancipation of Massachusetts

As M. Lenormant has justly and truly observed, go back as far as we will in Egyptian religion, we find there, as a foundation, or first cause, the idea of a divine unity,—a single God, who had no beginning and was to have no end of days,—the primary cause of all. [Footnote: Chaldean Magic , 79.] It is true that this idea of unity was early obscured by confounding the energy with its manifestations. Consequently a polytheism was engendered which embraced all nature. Gods and demons struggled for control and in turn were struggled with. In Egypt, in Media, in Chaldea, in Persia, there were wise men, sorcerers, and magicians who sought to put this science into practice, and among this fellowship Moses must always rank foremost. Before, however, entering upon the consideration of Moses, as a necromancer, as a scientist, as a statesman, as a priest, or as a commander, we should first glance at the authorities which tell his history.

Scholars are now pretty well agreed that Moses and Aaron were men who actually lived and worked probably about the time attributed to them by tradition. That is to say, under the reign of Ramses II, of the Nineteenth Egyptian dynasty who reigned, as it is computed, from 1348 to 1281 B.C., and under whom the exodus occurred. Nevertheless, no very direct or conclusive evidence having as yet been discovered touching these events among Egyptian documents, we are obliged, in the main, to draw our information from the Hebrew record, which, for the most part, is contained in the Pentateuch, or the first five books of the Bible.

Possibly no historical documents have ever been subjected to a severer or more minute criticism than have these books during the last two centuries. It is safe to say that no important passage and perhaps no paragraph has escaped the most searching and patient analysis by the acutest and most highly trained of minds; but as yet, so far as the science of history is concerned, the results have been disappointing. The order in which events occurred may have been successfully questioned and the sequence of the story rearranged hypothetically; but, in general, it has to be admitted that the weight of all the evidence obtained from the monuments of contemporary peoples has been to confirm the reliability of the Biblical narrative. For example, no one longer doubts that Joseph was actually a Hebrew, who rose, through merit, to the highest offices of state under an Egyptian monarch, and who conceived and successfully carried into execution a comprehensive agrarian policy which had the effect of transferring the landed estates of the great feudal aristocracy to the crown, and of completely changing Egyptian tenures. Nor does any one question, at this day, the reality of the power which the Biblical writers ascribed to the Empire of the Hittites. Under such conditions the course of the commentator is clear. He should treat the Jewish record as reliable, except where it frankly accepts the miracle as a demonstrated fact, and even then regard the miracle as an important and most suggestive part of the great Jewish epic, which always has had, and always must have, a capital influence on human thought.

The Pentateuch has, indeed, been demonstrated to be a compilation of several chronicles arranged by different writers at different times, and blended into a unity under different degrees of pressure, but now, as the book stands, it is as authentic a record as could be wished of the workings of the Mosaic mind and of the minds of those of his followers who supported him in his pilgrimage, and who made so much of his task possible, as he in fact accomplished.

Moses, himself, but for the irascibility of his temper, might have lived and died, contented and unknown, within the shadow of the Egyptian court. The princess who befriended him as a baby would probably have been true to him to the end, in which case he would have lived wealthy, contented, and happy and would have died overfed and unknown. Destiny, however, had planned it otherwise.

The Hebrews were harshly treated after the death of Joseph, and fell into a quasi-bondage in which they were forced to labor, and this species of tyranny irritated Moses, who seems to have been brought up under his mother’s influence. At all events, one day Moses chanced to see an Egyptian beating a Jew, which must have been a common enough sight, but a sight which revolted him. Whereupon Moses, thinking himself alone, slew the Egyptian and hid his body in the sand. Moses, however, was not alone. A day or so later he again happened to see two men fighting, whereupon he again interfered, enjoining the one who was in the wrong to desist. Whereupon the man whom he checked turned fiercely on him and said, “Who made thee a prince and a judge over us? Intendest thou to kill me, as thou killedst the Egyptian?”

When Moses perceived by this act of treachery on the part of a countryman, whom he had befriended, that nothing remained to him but flight, he started in the direction of southern Arabia, toward what was called the Land of Midian, and which, at the moment, seems to have lain beyond the limits of the Egyptian administrative system, although it had once been one of its most prized metallurgical regions. Just at that time it was occupied by a race called the Kenites, who were more or less closely related to the Amalekites, who were Bedouins and who relied for their living upon their flocks, as the Israelites had done in the time of Abraham. Although Arabia Patrea was then, in the main, a stony waste, as it is now, it was not quite a desert. It was crossed by trade routes in many directions along which merchants travelled to Egypt, as is described in the story of Joseph, whose brethren seized him in Dothan, and as they sat by the side of the pit in which they had thrown him, they saw a company of Ishmaelites who came from Gilead and who journeyed straight down from Damascus to Gilead and from thence to Hebron, along the old caravan road, toward Egypt, with camels bearing spices and myrrh, as had been their custom since long beyond human tradition, and which had been the road along which Abraham had travelled before them, and which was still watered by his wells. This was the famous track from Beersheba to Hebron, where Hagar was abandoned with her baby Ishmael, and if the experiences of Hagar do not prove that the wilderness of Shur was altogether impracticable for women and children it does at least show that for a mixed multitude without trustworthy guides or reliable sources of supply, the country was not one to be lightly attempted.

It was into a region similar to this, only somewhat further to the south, that Moses penetrated after his homicide, travelling alone and as an unknown adventurer, dressed like an Egyptian, and having nothing of the nomad about him in his looks. As Moses approached Sinai, the country grew wilder and more lonely, and Moses one day sat himself down, by the side of a well whither shepherds were wont to drive their flocks to water. For shepherds came there, and also shepherdesses; among others were the seven daughters of Jethro, the priest of Midian, who came to water their father’s flocks. But the shepherds drove them away and took the water for themselves. Whereupon Moses defended the girls and drew water for them and watered their flocks. This naturally pleased the young women, and they took Moses home with them to their father’s tent, as Bedouins still would do. And when they came to their father, he asked how it chanced that they came home so early that day. “And they said, an Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.” And Jethro said, “Where is he? Why is it that ye have left the man? Call him that he may eat bread.”

“And Moses was content to dwell with” Jethro, who made him his chief shepherd and gave him Zipporah, his daughter. And she bore him a son. Seemingly, time passed rapidly and happily in this peaceful, pastoral life, which, according to the tradition preserved by Saint Stephen, lasted forty years, but be the time long or short, it is clear that Moses loved and respected Jethro and was in return valued by him. Nor could anything have been more natural, for Moses was a man who made a deep impression at first sight—an impression which time strengthened. Intellectually he must have been at least as notable as in personal appearance, for his education at Heliopolis set him apart from men whom Jethro would have been apt to meet in his nomad life. But if Moses had strong attractions for Jethro, Jethro drew Moses toward himself at least as strongly in the position in which Moses then stood. Jethro, though a child of the desert, was the chief of a tribe or at least of a family, a man used to command, and to administer the nomad law; for Jethro was the head of the Kenites, who were akin to the Amalekites, with whom the Israelites were destined to wage mortal war. And for Moses this was a most important connection, for Moses after his exile never permitted his relations with his own people in Egypt to lapse. The possibility of a Jewish revolt, of which his own banishment was a precursor, was constantly in his mind. To Moses a Jewish exodus from Egypt was always imminent. For centuries it had been a dream of the Jews. Indeed it was an article of faith with them. Joseph, as he sank in death, had called his descendants about him and made them solemnly swear to “carry his bones hence.” And to that end Joseph had caused his body to be embalmed and put in a coffin that all might be ready when the day came. Moses knew the tradition and felt himself bound by the oath and waited in Midian with confidence until the moment of performance should come. Presently it did come. Very probably before he either expected or could have wished it, and actually, as almost his first act of leadership, Moses did carry the bones of Joseph with him when he crossed the Red Sea. Moses held the tradition to be a certainty. He never conceived it to be a matter of possible doubt, nor probably was it so. There was in no one’s mind a question touching Joseph’s promise nor about his expectation of its fulfilment. What Moses did is related in Exodus XIII, 19: “And Moses took the bones of Joseph with him; for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.”