Part 12 (2/2)

The writer of this story, whoever he may have been, was evidently familiar with the legends related of the Sun-G.o.d, _Bacchus_, as he has given Moses the credit of performing some of the miracles which were attributed to that G.o.d.

It is related in the hymns of Orpheus,[51:2] that Bacchus had a _rod_ with which he performed miracles, and which he could change into a _serpent_ at pleasure. _He pa.s.sed the Red Sea, dry shod, at the head of his army._ He divided the waters of the rivers Orontes and Hydaspus, by the touch of his rod, and pa.s.sed through them dry-shod.[51:3] _By the same mighty wand, he drew water from the rock_,[51:4] and wherever they marched, the land flowed with wine, milk and honey.[51:5]

Professor Steinthal, speaking of Dionysus (Bacchus), says:

Like Moses, he strikes fountains of wine and water out of the rock.

Almost all the acts of Moses correspond to those of the Sun-G.o.ds.[51:6]

Mons. Dupuis says:

”Among the different miracles of Bacchus and his Bacchantes, there are prodigies very similar to those which are attributed to Moses; for instance, such as the sources of water which the _former_ caused to sprout from the innermost of the rocks.”[51:7]

In Bell's Pantheon of the G.o.ds and Heroes of Antiquity,[51:8] an account of the prodigies attributed to Bacchus is given; among these, are mentioned his striking water from the rock, with his magic wand, his turning a twig of ivy into a snake, his pa.s.sing through the Red Sea and the rivers Orontes and Hydaspus, and of his enjoying the light of the Sun (while marching with his army in India), when the day was spent, and it was dark to others. All these are parallels too striking to be accidental.

We might also mention the fact, that Bacchus, as well as Moses was called the ”_Law-giver_,” and that it was said of Bacchus, as well as of Moses, that his laws were written on _two tables of stone_.[52:1]

Bacchus was represented _horned_, and so was Moses.[52:2] Bacchus ”was picked up in a box, that floated on the water,”[52:3] and so was Moses.[52:4] Bacchus had two mothers, one by nature, and one by adoption,[52:5] and so had Moses.[52:6] And, as we have already seen, Bacchus and his army enjoyed the light of the Sun, during the night time, and Moses and his army enjoyed the light of ”a pillar of fire, by night.”[52:7]

In regard to the children of Israel going out from the land of Egypt, we have no doubt that such an occurrence took place, although not in the manner, and not for such reasons, as is recorded by the _sacred historian_. We find, from other sources, what is evidently nearer the truth.

It is related by the historian Ch.o.e.remon, that, at one time, the land of Egypt was infested with disease, and through the advice of the sacred scribe Phritiphantes, the king caused the infected people (who were none other than the brick-making slaves, known as the children of Israel), to be collected, _and driven out of the country_.[52:8]

_Lysimachus_ relates that:

”A filthy disease broke out in Egypt, and the Oracle of Ammon, being consulted on the occasion, commanded the king to purify the land _by driving out the Jews_ (who were infected with leprosy, &c.), a race of men who were hateful to the G.o.ds.”[52:9] ”_The whole mult.i.tude of the people were accordingly collected and driven out into the wilderness._”[52:10]

_Diodorus Siculus_, referring to this event, says:

”In ancient times Egypt was afflicted with a great plague, which was attributed to the anger of G.o.d, on account of the mult.i.tude of foreigners in Egypt: by whom the rites of the native religion were neglected. _The Egyptians accordingly drove them out._ The most n.o.ble of them went under Cadmus and Danaus to Greece, but the greater number followed _Moses_, a wise and valiant leader, to Palestine.”[52:11]

After giving the different opinions concerning the origin of the Jewish nation, Tacitus, the Roman historian, says:

”In this clash of opinions, _one point seems to be universally admitted_. A pestilential disease, disfiguring the race of man, and making the body an object of loathsome deformity, spread all over Egypt. Bocchoris, at that time the reigning monarch, consulted the oracle of Jupiter Hammon, and received for answer, that the kingdom must be purified, by exterminating the infected mult.i.tude, as a race of men detested by the G.o.ds. After diligent search, the wretched sufferers were collected together, and in a wild and barren desert abandoned to their misery. In that distress, while the vulgar herd was sunk in deep despair, Moses, one of their number, reminded them, that, by the wisdom of his councils, they had been already rescued out of impending danger.

Deserted as they were by men and G.o.ds, he told them, that if they did not repose their confidence in him, as their chief by divine commission, they had no resource left. His offer was accepted. Their march began, they knew not whither. Want of water was their chief distress. Worn out with fatigue, they lay stretched on the bare earth, heart broken, ready to expire, when a troop of wild a.s.ses, returning from pasture, went up the steep ascent of a rock covered with a grove of trees. The verdure of the herbage round the place suggested the idea of springs near at hand. Moses traced the steps of the animals, and discovered a plentiful vein of water. By this relief the fainting mult.i.tude was raised from despair. They pursued their journey for six days without intermission. On the seventh day they made halt, and, having expelled the natives, took possession of the country, where they built their city, and dedicated their temple.”[53:1]

Other accounts, similar to these, might be added, among which may be mentioned that given by Manetho, an Egyptian priest, which is referred to by Josephus, the Jewish historian.

Although the accounts quoted above are not exactly alike, _yet the main points are the same_, which are to the effect that Egypt was infected with disease owing to the foreigners (among whom were those who were afterwards styled ”the children of Israel”) that were in the country, and who were an unclean people, and that they were accordingly driven out into the wilderness.

When we compare this statement with that recorded in Genesis, it does not take long to decide which of the two is nearest the truth.

Everything putrid, or that had a tendency to putridity, was carefully avoided by the ancient Egyptians, and so strict were the Egyptian priests on this point, that they wore no garments made of any animal substance, circ.u.mcised themselves, and shaved their whole bodies, even to their eyebrows, lest they should unknowingly harbor any filth, excrement or vermin, supposed to be bred from putrefaction.[53:2] We know from the laws set down in _Leviticus_, that the Hebrews were not a remarkably clean race.

Jewish priests, _in making a history for their race_, have given us but a shadow of truth here and there; it is almost wholly mythical. The author of ”The Religion of Israel,” speaking on this subject, says:

”The history of the religion of Israel _must start from the sojourn_ of _the Israelites in Egypt_. Formerly it was usual to take a much earlier starting-point, and to begin with a religious discussion of the religious ideas of the _Patriarchs_. And this was perfectly right, so long as the accounts of Abraham, Isaac and Jacob were considered _historical_. _But now that a strict investigation has shown us that all these stories are entirely unhistorical_, of course we have to begin the history later on.”[54:1]

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