wait for Moses.
Then came a company of a thousand men, all armed, and said:
"Up! make us gods which shall go before us! As for this Moses, we wot
not has become of him."
At length Aaron, no longer able to refuse, said--
"What god will ye have to lead you?"
"Apis! the god of Pharaoh and the Egyptians, whom we and our fathers
worshipped in Egypt."
Then Aaron received from them the jewels of gold they had taken from
the Egyptians, and cast them into a furnace, and made an image of the
calf Serapis, and said, in grief, irony, and anger--
"This, and like this, is thy god, O Israel, that brought thee up out
of the land of Egypt!"
And erecting an altar before this image, these Israelites, not yet
weaned from Egyptian idolatry, burned incense and sacrificed before
it, and made a feast to the god, with music and dancing, as the
Egyptians do. At length Moses reappeared, sent down from the mount by
an indignant God, who beheld this extraordinary return to idolatry.
When the holy prophet saw what was done, he sternly rebuked Aaron, who
excused himself by pleading that he was compelled to yield, and that
he did so to show them the folly of trusting to such an idol, after
they had the knowledge of the true God. Moses took the calf they had
made, and made Aaron burn it in the fire, and he ground it to powder,
and made the idolatrous children of Israel drink of the bitter and
nauseous draught. Again he rebuked Aaron, and called for all who were
on the Lord's side, when several hundreds of the young men came and
stood by him. He commanded them to slay all who had bowed the knee or
danced before the calf; and in one hour three thousand men were slain
by the sword, in expiation of their sin against God.
Now, my dear father, my last letter must be brought to a close. Moses
informs me that the Lord, in punishment of this sin of Israel, will
cause them to wander many years in the wilderness ere He bring them to
the land promised to their fathers, and will subject them to be
harassed by enemies on all sides, some of whom have already attacked
them, but were discomfited by the courage of a Hebrew youth, called
Joshua, who promises to become a mighty warrior and leader in Israel,
and whom Moses loves as an own son.
In view, therefore, of this long abode of the children of Israel in
the desert, I shall to-morrow join a caravan which will then pass to
the northward, on its way into Syria from Egypt. It will be with
profound regret that I shall bid adieu to Moses, to Aaron, to Miriam,
and all the friends I have found among this wonderful people. Will not
the world watch from afar the progress of this army of God, which has
beheld the wonders by which He brought them out of Egypt? Doubtless,
ere this you have heard, by ships of Egypt, of some of the mighty
miracles which have devastated her cities and plains; and you will
hear, ere this letter reaches you, of the destruction of the whole
army of Egypt, with their king Pharaoh-Thothmeses, in the Arabian Sea.
Farewell, my dear father; in a few weeks I shall embrace you. We will
then talk of the majesty, and power, and glory of the God of Israel,
and learn to fear Him; to love, obey, and serve Him,--remembering His
judgments upon Pharaoh, and also upon His chosen people Israel when
they forgot Him; and, that as He dealt with nations, so will He deal
with individuals! Obedience, with unquestioned submission in awe and
love to this great and holy God, our august Creator, is the only path
of peace and happiness for kings or subjects; and the only security
for admission, after death, into His divine heaven above, "whither,"
saith His holy servant Moses, "all men will ultimately ascend, who
faithfully serve Him on earth; while those who, like Pharaoh-Thothmeses,
despise Him and His power, will be banished forever from His celestial
presence into the shades below, doomed there to endure woes that know
no termination, through the cycles of the everlasting ages."
Farewell, my dear father; may the Pillar of Cloud be our guide by day,
and the Pillar of Fire by night, in the wilderness of this world! With
prayer to God to bring me in safety to you, and to guard you in health
until I see your face again,
I am your ever affectionate son,
REMESES, PRINCE OF DAMASCUS.
[2] Exodus xxiv. 10.
APPENDIX.
A FEW WORDS TO THE EGYPTIAN STUDENT AND TO THE CRITIC.
There are necessary, perhaps, a few words to show that the author of
the preceding book has not arbitrarily employed facts, and made use of
traditions to suit a certain series of hypothetical events; but has
been controlled strictly by authorities.
Scholars, versed in Egyptian archæology, will do the author justice in
the plan and execution of his work; for minds, enriched with true
erudition, upon the history of the land where his scenes are placed,
will not only understand the difficulties which a writer has to
contend with, but appreciate what he has done. Captious criticism
will, of course hold itself wholly independent of facts; while
hypercriticism must be suffered to show its _quasi_ erudition. To fair
and manly scholastic criticism, whether from theological scholars, or
students in the "learning of the Egyptians," the work is open; and the
author will be grateful to any judicious and respectable scholar who
will kindly point out errors--proving them to be such.
The reader of Egyptian history is aware that but little reliance can
be placed on the assigned length of periods, which furnish us with
neither names nor facts, nor reliable monuments; because at this day
we have no control over the fictions and errors of historians. To
carry up to the first century of history a connected chain of
authentic chronology is not yet possible.
We have given due credit to MANETHO'S statements, but have little
confidence in many of his alleged facts, vouched as they are by
JOSEPHUS and HERODOTUS. The late discoveries by CHAMPOLLION _le
Jeune_, BUNSEN, Dr. YOUNG, LEPSIUS, and others, with the revelations
of actual historical inscriptions, have rendered the books of these
hitherto universally quoted writers nearly obsolete. The traveller of
to-day, who visits Egypt and can read hieroglyph, knows more of the
history of Egypt than MANETHO, JOSEPHUS, DIODORUS, HERODOTUS, STRABO,
or any of the cis-Pharaoic writers thereupon. As revelations are made
from time to time, we have to change our dates, revise our "facts,"
and reform our whole history of the past of Egypt, both in its
chronology and dynasties. In this work we have availed ourselves of
the latest discoveries, down to those of last year, by the celebrated
French _savant_, M. AUGUSTE MARIETTE, whose discoveries have, until
recently been made known only to the Academy of Sciences, France, in
modest and unpretending reports of his scientific researches.
As we have very thoroughly gone over the ground of Egyptian
archæology, both in its scientific and theological relations, we are
aware from what quarters attacks will be likely to come, if this book
is honored by the notice of scholars. But to such, we beg leave to say
that, while we may not have formed our work on the plan _their_ views
would have suggested, we have done so on a plan which is defensible;
for there are several schools of interpretation of chronology and
dynasty; and as we have chosen to abide by one of them alone, we are
ready to defend our position, so far as may be necessary to prove that
we are not ignorant of the subject we have attempted to illustrate.
The impartial scholar will see that we have endeavored to combine the
different, and often conflicting statements and opinions of the
mythology of Egypt, and to present a system which should represent the
belief of the Egyptian people at the time; and out of confusion to
create order.
In writing a book, the _time_ of which is placed anterior to the
language in which it is written, and even to the Greek and Roman,
there is of necessity the use of terms, which in one sense are
anachronisms, unless one actually makes use of the vernacular of the
Egyptians. For instance, the Greek form of names of gods and men, is
often adopted instead of the Misric, the use of which would be
unintelligible pedantry: therefore, Apollo, Hercules, Venus, Isis, and
Mars, are often written in our pages instead of the Egyptian names.
In order to show the general reader the variety allowable in Egyptian
names and dynasties, as well as chronology, we will append a few
examples:
According to one writer on Egypt, it was Amenophis who was lost in the
Red Sea. According to another, it was Thothmes III.; to another,
Thothmes IV.; and to still another, Amos I.; and to another, Osis!
Amuthosis is called by KENRICK (ii. p. 154), Misphragmuthosis.
Thothmes is also called Thothmeses and other variations. Osiris has
many titles and many legends, but we have adopted the popular one in
Egypt.
Sesostris is called Ositasen, Osokron, Remeses, and other names,
according to the interpretation of his cartouches, and other
inscriptions.
The pyramid of Chephren is called also Chafre, Chephres, Cephren, and
other designations, while Cheops has half a dozen appellations. A
writer, therefore, who seeks to present an intelligible view of the
manners, customs, religion, and polity of the ancient Egyptians must
decide what authority and what path he will follow; and having chosen
each, he should pursue it undeviatingly to its close. This we have
tried to do; and while those who might have selected a different one
may, perhaps, not coincide with our judgment, they will at least have
the candor to acknowledge that we are as much entitled, as scholars,
to respect in the choice we have made, as if we had made one in
harmony with their own peculiar views.
The question of "dynasty" has presented singular difficulties; but we
have mainly followed NOLAN and SEYFFARTH, leaving their guidance,
however, when, our own judgment dictated a deviation from their views.
When some chronologers of the highest character place the birth of
MOSES 1572, B. C. (vide NOLAN), others 1947 (vide SEYFFARTH), others
2100 years, others 1460, it is necessary that a writer, whose book
requires a fixed date, should make a decision. We have, after careful
consideration of the whole ground, adopted the era which we believe to
be the true one. The confusion attending the adjustment of the
Pharaoic dynasties to their true time, is well known to scholars and
admitted by all except those who have advanced figures of their own,
and expect Egyptian Chronology henceforth to be construed by them
alone. NOLAN (vide Book IV., Sect. iv.), has presented to our minds
the clearest exposition of the question; and we have followed, very
closely, his table of the dynasty of the Pharaohs between the eras of
Joseph and the Exodus.
The Biblical scholar need not be informed that Moses was forty years
of age before he interested himself openly in the Hebrews. Egyptian
history (see NOLAN) shows that in his thirty-fifth year, the
queen-mother, Pharaoh's daughter, died, and was succeeded by Mœris;
and as the Scriptures are silent, as to the occupation and place of
Moses in the interval, we are justifiable in placing him out of Egypt,
during the six years that followed, as we have done.
We desire here to acknowledge our indebtedness to the following
authors, whose works, either directly or indirectly, we have
consulted, and from which we have made use of such parts as served our
purpose; and not wishing to burden our pages with notes and
references, we here make our grateful acknowledgments to them, and
recognition of their works:
G. SEYFFARTH, A. M., Ph. D., D. D., seriatim, especially,
"Observationes Egyptiorum Astronomicæ, et Hireroglyphice descriptæ in
Zodiaco," &c., &c.--Leipz.
"The Egyptian Chronology Analyzed;" by FREDERICK NOLAN, LL. D., F. R.
S.--London.
"The Monuments of Egypt and Voyage up the Nile;" edited by FRANCIS L.
HAWKS, D. D., LL. D.
"Ancient Egypt under the Pharaohs;" by JOHN KENRICK, M. A. A work
which presents at one view the most complete illustrations of Egypt
extant.
To SIR GARDINER WILKINSON, D. C. L., F. R. S., &c., the writer is
indebted for much information respecting details of art, society, and
customs.
"The Philosophy of the Plan of Salvation;" edited by Professor C. E.
STOWE, D. D., by an anonymous author.
Dr. MAX UHLEMANN'S writings on Egyptian antiquities.
Rt. Rev. BISHOP WAINWRIGHT'S "Land of Bondage."
MILLS' "Ancient Hebrews."
LEPSIUS' "Discoveries in Egypt, Ethiopia," &c., and this eminent
author's other valuable writings upon Egyptian archæology and
antiquities.
STANLEY'S "Sinai and Palestine."
HENGSTENBERG'S "Egypt and the Books of Moses Illustrated by the
Monuments of Egypt."
Col. HOWARD VISE on the Pyramids.
J. A. ST. JOHN'S "Egypt and Nubia;" London, 1845.
"Antiquities of Egypt;" London, Rel. Tr. Soc., 1841.
ROSSELLINI'S works.
BURTON'S "Excerpts Hierogl."
J. C. NOTT, M. D., Mobile, to whose courtesy the author is indebted
for several valuable works illustrating ancient Egypt.
VON BOHLEN (Petrus).
BIROU, Roy-Soc. Lit.
"Description de l'Egypte," pendant l'Expédition de l'Armée Française,
1826.
LESUEUR, "Chron. des Rois d'Egypte."
Dr. ROBINSON'S very valuable researches.
BUNSEN'S "Egypten" and other writings, seriatim.
"DENON'S Voyage."
HERODOTUS, SOCRATES, DIODORUS, STRABO, PLINY, PTOLEMY, ERATOSTHENES,
PLUTARCH, and other Greek and classic authors who have written upon
Egypt, have been made use of by the author as sources of information,
and adopted as authorities so far as subsequent monumental
revelations have not lessened the weight of their testimony.
We are also under obligations to Professor HENRY S. OSBORN, for the
aid afforded in the Phœnician portion of our book, by his recently
published work, "Palestine, Past and Present," with "Biblical,
Literary, and Scientific Notes;" one of the most valuable and
interesting books of travel and research which has appeared for many
years, on the East: Challen & Son, Phil., 1859.
Besides the above, we have availed ourselves of numerous sources of
information accessible to the Egyptian student, to enumerate which
would extend this note to a catalogue.
We have sought in the foregoing work, to illustrate and delineate
events of the Old Testament, as in the "Prince of the House of David"
the New, so that they should "come home with a new power," to make use
of the language of another, "to those who by long familiarity have
lost, as it were, the vividness of the reality," and bring out their
outlines so as to convey to the mind of the reader a more complete
realization of scenes which seem to be but imperfectly apprehended by
the general reader of the historical parts of the Old Testament. The
work is written, not for scholars nor men learned in Egyptian lore; it
advances nothing new; but simply offers in a new dress that which is
old. The writer will have accomplished his object, "if his book," to
quote the words of Mr. STANLEY, in his preface to "Sinai and
Palestine," "brings any one with fresh interest to the threshold of
the divine story 'of the Exodus,' which has many approaches, and
which, the more it is explored, the more it reveals of poetry, life,
and instruction, such as has fallen to the lot of no other history in
the world."
The intention of the author in writing these works on Scripture
narratives is to draw the attention of those persons who do not read
the Bible, or who read it carelessly, to the wonderful events it
records, as well as the divine doctrines it teaches; and to tempt them
to seek the inspired sources from which he mainly draws his facts.
The author's plan embraces three works of equal size. They cover the
three great eras of Hebrew history, viz.: its beginning, at the
Exodus; its culmination, as in the reigns of David and Solomon; its
decline, as in the day of Our Lord's incarnation.
J. H. I.
End of Project Gutenberg's The Pillar of Fire, by Joseph Holt Ingraham