Part 6 (1/2)

Athens and Sparta existed 1550 b. c. Then there were the Phnicians, a maritime people who flourished more than five thousand years ago, whose monuments and inscriptions are found in Palestine to-day, while the Hebrews have left us neither monument nor inscription. The Chaldeans established a monarchy four thousand or five thousand years ago, and three thousand five hundred or four thousand years back the a.s.syrians became masters of the valley of the Euphrates and the Tigris, and from these people the Jews got all they ever knew about things subsequently recorded in the Pentateuch.

The Jewish and Christian religions (for they are claimed to be one) are next to being the _youngest_, or most modern, of any of the _great religions_ of the world, the Mohammedan being the last. Each claimed divine authority; all had their lawgivers, priests, and prophets, who wrote, as they claimed, their bibles by _divine_ inspiration. The error of Judaism is in claiming the greatest antiquity, as well as claiming to be the only religion having the divine sanction.

I cannot refrain from mentioning some things which cannot be regarded as wholly irrelevant. Moses had a very remarkable experience in his infancy. At his birth he was placed in an ark and set afloat on the Nile, and was rescued by Pharaoh's daughter, who called a nurse for him who proved to be his mother. We have many counterparts of this in Grecian and Egyptian mythology. _Perseus_ was shut up in a chest and cast into the sea by the king of Argos, and was found by Dictys, who educated him. _Bacchus_ was confined in a chest by order of the king of Thebes, and was cast upon the Nile. He had two mothers-natural and adopted. _Osiris_, the Egyptian divinity, was confined in a coffer and thrown into the river. He floated to Phnicia. His mother wandered in silence and grief to Byblos, and was selected by the king's servants and taken to the palace, and was made _the nurse_ of the young prince. We could give several other parallel cases, but we pause and wonder whether the reported experience of Moses was not another version of the same myth.

We next find this ”greatest of statesmen and lawgivers” a fugitive from justice (Ex. 2: 11-15). He had killed a man and buried him in the sand, and when he learned that the murder was known by the Hebrews, and Pharaoh sought to slay him, he fled to the land of Midian and tended the flocks of Jethro, a priest, until he was eighty years old. He knew then that it was wrong to kill just as well as he did after receiving the Ten Commandments; for he ”looked this way and that” to find out whether any one saw him, and ”he feared, and said, Surely this is known.” He showed a sense of _guilt_. He always seemed afraid of Pharaoh on account of this murder.

He was next commissioned to deliver his brethren from their bondage in Egypt, and was instructed to say that ”_I Am that I Am_” had sent him (Ex. 3: 14). Now, it seems to me very strange that Nuk-Pa-Nuk was the Egyptian name for G.o.d, and means, ”_I Am that I Am!_” (Bonwick, _Egyptian Belief *, p. 395). This name was found upon an Egyptian temple, according [pg 111] to Higgins (*Anacalypsis_, vol. ii. p. 17), who says, ”_I Am_ was a divine name understood by all the initiated among the Egyptians;” and Bunsen affirms, in his _Keys of St. Peter_, that the ”_I Am_ of the Hebrews was the same as the _I Am_ of the Egyptians.”

There is another peculiarity about Moses that seems strange to me. In his statue in Fairmount Park he is represented as having horns, and he is so portrayed in the statue by Michael Angelo. Now the sun-G.o.d Bacchus had _horns_, and so had Zeus, the Grecian supreme deity. _Bacchus_ was called ”the Lawgiver,” and it is said that his laws were written upon _two tables of stone_. It is also said that he and his army enjoyed the _light of the sun_ (pillar of fire) during the night-time, and he, like Moses, had a _rod_ with which divers miracles were wrought. The Persian legend relates that Zoroaster received from Ormuzd the Book of the Law upon a _high mountain. Minos_ received on Mount Dicta, from Zeus, the supreme G.o.d, _the law_. There are many such cases. Even Mohammed, it is said, so received the Koran.

Then the crossing of the Red Sea by Moses and his three millions of absconding slaves ”dry-shod,” and the ”rock in the wilderness giving forth water when struck by the rod of Moses,” both have several parallels. Orpheus, the earliest poet of Greece, relates how _Bacchus_ had crossed _the Red Sea dry-shod_ at the head of his army, and how he ”divided the waters” of the rivers Orontes and Hydaspis and pa.s.sed through them ”dry-shod,” and how he _drew water from the rock [pg 112]

with his wonderful rod_. Professor Steinthal notes the fact ”that almost all the acts of Moses correspond to those of the _sun-G.o.ds_.” It may seem strange that the Hebrews were acquainted with Grecian mythology, yet we know this was the fact. Rev. Dr. Isaac M. Wise says, ”The Hebrews adopted forms, terms, ideas, and myths of all nations with whom they came in contact, and, like the Greeks, in their way cast them all in a peculiar Jewish religious mould.”

Moreover, there are strange inconsistencies and contradictions connected with the alleged giving of the Law to Moses. In both Exodus and Deuteronomy G.o.d is represented as _speaking_ the words, and in Deut.

5:22 it is said G.o.d ”_wrote_ them on two tables of stone” after speaking them, and in Ex. 24: 28 _Moses_ is represented as doing the writing: ”And _he_ wrote upon the tables the words of the covenant, the ten commandments.” We here find a hundred commandments, more or less, of a ceremonial character, and only _one_ of the original ten, the one relating to the Sabbath, and we here find ”earing-time and harvest” made a season of rest just as much as the Sabbath. Then there are different reasons given for the observance of the Sabbath in Ex. 20 and Deut.

5-the one that G.o.d ”rested on the seventh day” after creating all things in six days (of course this was in six days of twenty-four hours each, else there was no pertinency in the reason); and the other, that it was in commemoration of the deliverance of the Hebrews from the bondage in Egypt.

It has been claimed that at least the Sabbath is an inst.i.tution first established in the Decalogue of Exodus, and yet even this must be denied. Evidences of the observance of the seventh day as sacred are found in the calendars of the ancient Egyptians and a.s.syrians, and the _Records of the Past_ a.s.sert that Sabbath observance was in existence at least eleven hundred years before Moses or Exodus among the Accadians, Chaldeans, and a.s.syrians.

There are also great variances in the language of the two accounts in Exodus and Deuteronomy, which could not have existed if copied from what G.o.d had written in stone. The second table of stone was an exact copy of the first (Deut. 10:2). When Moses got excited at Aaron's golden calf and broke the two tables of stone containing the Law, and G.o.d was going to destroy the people, Moses dissuaded him from doing so by telling him what the Egyptians would then say about him! (Num. 14; 13-16.)

It is worthy of note that the first commandment is of doubtful _monotheism_: Thou shalt have no ”other G.o.ds before me,” implying that there were other G.o.ds. Then there is something not pleasant in the idea of a ”jealous G.o.d,” as used in this commandment and frequently in other places. Contrast this with the Hindoo _Geeta_, where G.o.d is represented as saying, ”They who serve even other G.o.ds, with a firm belief in doing so, involuntarily wors.h.i.+p Me. I am He who partaketh of all wors.h.i.+p, and I am their reward.” G.o.d is defined in the Hindoo _Vedas_ as, ”He who exists by himself, and who is in all because all is in him; whom the spirit can alone perceive; who is imperceptible to the organs of sense; who is without visible parts, Eternal, the Soul of all being, and whom none can comprehend.” ”G.o.d is one, immutable, without form or parts, infinite, omnipresent, and omnipotent.” No need to prohibit the making of a ”graven image” to represent such a G.o.d.

Now take Moses' description of G.o.d. He only saw his ”back parts” (Ex.

33: 22, 23), and G.o.d held his hand over him when in the cleft of the rocks while he pa.s.sed by, that he might not see his glory. And, while it is said, ”Thou canst not see my face; for there shall no man see me and live” (Ex. 33: 20), yet ”the Lord spake unto Moses face to face, as a man speaketh unto his friend” (Ex. 33:11). He was with him in the mountain forty days and nights, and saw him and talked to him, and so did at least seventy-three other persons (Ex. 24: 9). Yet we are told in John 1:18, ”No man hath seen G.o.d at any time.”

Then there are many other ”commandments” in the Bible which cannot be reconciled with the ”Ten Commandments,” and very many acts regarded as criminal in this nineteenth century which are not forbidden, but indirectly or tacitly sanctioned. One of the ”Ten Commandments” is, ”Thou shalt not kill,” but husbands are directed to _kill_ their wives if they propose to them a change of religion, and killing is commanded in numerous instances and for trivial offences, such as picking up sticks to make a fire on the Sabbath.

Take the following as specimens of the cruelty of Moses:

”But of the cities of these people, which the Lord thy G.o.d doth give thee for an inheritance, thou shalt save nothing alive that breatheth”

(Deut. 20:16).

Here is another of his injunctions: ”Thus saith the Lord G.o.d of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor” (Ex. 32:27).

Here is another: ”Thus saith the Lord of hosts, I remember that which Amalek did to Israel [some four hundred years before], how he laid wait for him,” etc. ”Now go and smite Amalek, and utterly destroy all that they have; slay both man and woman, infant and suckling, ox and sheep, camel and a.s.s” (1 Sam. 15: 2, 3). This was sweeping, merciless revenge on the innocent.

He commands the Jews to swindle the Egyptians by false pretence, ”spoiling” them of their jewelry (Ex. 3:19-22). He authorized them to take _usury_ of strangers, but not of one another; and to sell the ”flesh of animals that had died of themselves” to strangers and aliens, but not to run the risk of poisoning themselves (Deut. 14:21).

In the affair with the Midianites _Moses was more cruel than the officers and common soldiery_. He was ”_wroth with them_” because they had saved all the women alive, and required that they should go back and finish the brutal butchery. I cannot do this subject justice without transcribing a large portion of Num. 31:

”And they warred against the Midianites, as the Lord commanded Moses; and they slew all the males.

”And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; Balaam also the son of Beor they slew with the sword.