MOSES.

The celebrated Moses, a grandson of a distinguished Magician, [37]

(according to Justin Martyr) possessed every advantage calculated

to render him that which he finally became. It is well known that

the Hebrews, of whom he became the chief, were a nation of shepherds

whom Pharaoh Osiris I. admitted into his kingdom in gratitude for the

services which one of them had rendered during a period of severe

famine. He assigned them a territory in the East of Egypt, rich in

pasturage, and admirably adapted for the rearing of cattle; where,

during two centuries, they very much increased in numbers, either,

that being regarded as strangers they were not liable to military

service, or on account of the other privileges which Osiris had

conferred upon them. Many natives of the country joined themselves

to them, among others, bands of Arabs who regarded them as brethren

and of the same origin. However this may be, they multiplied so

exceedingly, that the land of Goshen being unable to contain them,

they spread over all the land of Egypt; giving just occasion to Pharaoh

to dread that they would undertake some dangerous enterprise if his

kingdom were attacked by the Ethiopians, his inveterate enemies,

as had frequently happened. Reasons of state, therefore, compelled

this monarch to take away their privileges, and to devise some means

of weakening them and keeping them in subjection.

Pharaoh Orus, surnamed Busirus on account of his cruelty, succeeded

Memnon, and followed up his plans with respect to the Hebrews;

and wishing to eternalize his memory by building the Pyramids, and

fortifying the walls of Thebes, condemned the Hebrews to the task of

making bricks, for which purpose the earth of that country was well

adapted. During their bondage the celebrated Moses was born, the same

year in which the king commanded that all the male Hebrew children

should be thrown into the Nile, as the surest method of ridding his

country from this host of strangers. Moses was in this way exposed

to perish in the waters, his mother having placed him in a wicker

basket among the willows on the banks of the stream. It happened that

Thesmutis, the daughter of the king, was walking by the river, when,

hearing the cries of the infant, that compassion so natural to her sex,

inspired her with a wish to save it. Orus being dead she succeeded him,

and Moses having been presented to her she commanded that he should

receive the highest instruction which could be procured, as a son of

the Queen of a people at that time the most learned and civilized in

the world. "He was learned in all the learning of the Egyptians." This

implies that he was the ablest Politician, the greatest philosopher,

and the most distinguished Magician of his time; and besides, it is

very evident that he had been initiated into the Egyptian Priesthood,

which resembled those of the Druids among the Gauls. Those who are

ignorant of the nature of the Egyptian government, must learn that

the whole territory was subject to one sole sovereign, but that it

was divided into many provinces of but limited extent. The governors

of these provinces were designated Monarchs, and were generally of

the powerful order of the Priesthood, which in fact possessed almost

the third part of Egypt. The king nominated these Monarchs; and if

we compare what others have written concerning Moses, and what he has

written himself, we must conclude that he was Monarch of the Province

of Goshen, and that he owed his appointment to Thesmutis, to whom also

he owed his life. Such was the status of Moses amongst the Egyptians,

where he had full time and every opportunity of studying their manners

and those of his own nation, and of obtaining a knowledge of their

dominant inclinations and passions; a knowledge, of which he failed

not to avail himself in that revolution of which he was the originator.

After the death of Thesmutis, her successor renewed the persecution

against the Hebrews, and Moses having fallen from the honor in which

he had been formerly held, was afraid that he would find it difficult

to justify a homicide of which he had been guilty. He accordingly

resolved on flight, and retired into Arabia Petrea. Chance led him to

the house of the chief of some native tribe, to whom he rendered so

many services, and by whom his talents were so highly appreciated that

he gave him one of his daughters in marriage. It must here be remarked

that Moses was so little of a Jew, and had so limited a conception of

the Deity whom he afterwards imagined, that he married an idolatress,

and did not even think of circumcising his children.

It was in the Arabian deserts, when watching the flocks of his

father-in-law, that he formed the design of taking vengeance upon the

King of Egypt for the injuries he had met with. He flattered himself

that he would easily succeed in this, as well on account of his own

talents, as from the feeling which he knew was general amongst those

of his own nation, irritated against the government on account of

the cruel treatment which they had experienced.

It appears from the history which he has left us of this revolution,

or at all events, from the history which the author of the books

attributed to Moses, has left us, that Jethro, his father-in-law, was

in the plot, as were Aaron his brother, and sister Marion, who remained

in Egypt, and with whom, no doubt, he maintained a correspondence.

However that may be, we perceive from the result, that he had with

the utmost policy schemed out a great design; and that he knew how

to bring to bear against the Egyptians that learning which he had

acquired amongst them. I allude to magic, in the exhibition of which

he showed himself more subtle and expert than all those who attempted

the same tricks at the court of Pharaoh.

It was by these pretended prodigies that he gained over those of

his nation whom he wished to carry off, and to whom disaffected and

revolutionary Egyptians, Ethiopians and Arabs joined themselves. By

boasting the power of his Divinity, and the frequent communions

which he had with him; and by declaring that he had his sanction

for all the steps which he took with the leaders of the revolution,

he succeeded so well that there followed him 600,000 fighting men,

besides women and children, across the Arabian deserts, of which he

well knew the localities. After six days painful flight, he ordained

to his followers that they should consecrate the seventh day to his

God by a general and public rest, for the purpose of persuading them

that the Deity favored him and approved of his authority; and to

deter any one from having the audacity to dispute his statements.

There never existed a more ignorant people than the Hebrews, nor

consequently more credulous. To be assured of this we have only to look

to their condition in Egypt when Moses caused them to revolt. They

were detested by the Egyptians on account of their profession as

shepherds, they were persecuted by the sovereign, and employed in the

most degrading toil. Amongst a people thus situated it could not be

very difficult for a man with the abilities of Moses to exercise a

vast influence. He persuaded them that his God, (whom he sometimes

merely styles an angel), the God of their fathers, had appeared

to him--that it was at his command that he had taken them under his

guidance--and that they would be a people highly favored of the Deity,

provided they believed in him. The expert employment of deceit, and his

knowledge of science, and of human nature, fortified his injunctions;

and he strengthened his position by prodigies, which are always sure

to make a deep impression on the minds of an imbecile populace.

It must here be attended to with especial care, that he thought he

had discovered a sure method of keeping the Hebrews in subjection to

himself, by persuading them that God himself was their conductor--that

he preceded them by night as a pillar of fire, and by day as a

cloud. It can be proved that this is perhaps a more gross deceit on

the part of this leader than any he had ever practised. During his

sojourn in Arabia, he had learned that, as the country was of vast

extent and uninhabited, it was the custom of those who travelled in

caravans to take guides, who conducted them under night by means of a

brasier filled with burning wood, the flame of which they followed;

and the smoke of which by day equally prevented the parties of the

caravan from straggling. Moses took advantage of this and proclaimed

it miraculous, adducing it as an evidence of divine protection. No

person is called upon to regard this as cheat, on my authority;

let them believe Moses himself, who in the book of Numbers, chap,

x, v. 31, is represented as beseeching his brother-in-law Habab to

journey with the Israelites and show them the way, because he knew the

country. [38] This is proof positive. If it were really God who went

before the people of Israel by night and by day, as a pillar of cloud

and of fire, could they have desired a better guide? Notwithstanding

here is this leader entreating his brother-in-law in the most urgent

manner to act as his guide; the pillar of cloud and fire, it would

seem, being only a God for the people and not for Moses.

The unfortunate dupes being delighted to find themselves adopted by

the chief of the Gods on their escape from a cruel bondage, cheerfully

put faith in Moses, and swore to obey him blindly. His authority being

confirmed, he wished to render it perpetual; and under the specious

pretext of establishing the worship of that God whose Viceregent he

said he was, he appointed at once his brother and his sons to high

authority in the Royal Palace, that is the place whence he thought

proper to give forth his oracles; this place being altogether out of

the view of the people. Lastly he practised that which is always done

at the formation of new institutions; that is, he exhibited prodigies,

miracles, whereby some were dazzled, and others confounded, but which

only excited pity in those who could see through his impostures.

However crafty Moses might have been, he would have had considerable

difficulty in securing obedience, without the aid of his armed

followers. An impostor without physical force rarely succeeds.

But in spite of the great number of dupes who submitted themselves

blindly to the will of this clever legislator, there were found people

bold enough to reproach him for bad faith; declaring that, under false

appearances of justice and equality, he had engrossed the whole--that

the sovereign authority was confined to his own family, who had no

more right to it than any other individuals--and that he was less the

father than the tyrant of his people. But on these occasions Moses,

with profound policy, put to death those daring spirits and spared

no one who disputed his authority.

It was by similar precautions, and by always declaring that his

punishments were instances of divine vengeance, that he reigned an

absolute despot; and to end as he had begun--that is to say, as a knave

and an impostor--he was in the habit of retiring to a cave, which he

had caused to be dug in the centre of a waste, under the pretext of

having conferences with the Divinity, that he might secure in this

way the respect and submission of his followers. His end was like that

of other similar impostors. He cast himself from a precipice which he

knew of in the remote wilderness, to the end that his body might not

be discovered, and that it might be thought the Deity had carried him

off. He was not ignorant that the memory of the patriarchs which had

preceded him was held in great veneration, although they knew their

sepulchres; but this was not enough for an ambition like his--it was

necessary that he should be revered as a god, over whom death had no

control. This is the explanation of what he said at the commencement

of his reign, when he said that God had declared that he was to be

a God unto his brother. [39] Elijah in like manner, and Romulus,

[40] and Zamolxis, and all those who have had the foolish vanity to

wish to eternalize their names, have concealed the time and manner

of their death, in order that they might be thought immortal.

§ 11.

But to return to the legislators. There have never been any who

did not assert that their laws did not emanate from some divinities

[41], and who have not attempted to persuade their followers that they

themselves were more than mortal. Numa Pompilius, after having tasted

the sweets of retirement, was with difficulty persuaded to leave them,

although it was to fill the throne of Romulus; but compelled by the

acclamations of the people, he profited by the devotedness of the

Romans, and insinuated to them that if they really wished him to

be their king, they must be prepared to obey him without enquiry,

and to observe religiously the laws and divine institutions which

had been communicated to him by the goddess Egeria. [42]

Alexander the Great had? no less vanity. Not content with seeing

himself master of the world, he wished to persuade mankind that he

was the son of Jupiter. Perseus pretended also to have derived his

origin from the same god and the virgin Danae. Plato also insisted

on a virgin nativity, regarding Apollo as his father. There have been

many other personages who have been guilty of the same absurdity. No

doubt all these great men believed in the opinion of the Egyptians,

who maintained that the Spirit of God was capable of having intercourse

with the female sex, and rendering them pregnant.

§ 12.