Again, G.o.d sent Moses and Aaron, instructing them to tell Pharaoh that if he refused to let the people go, the face of the earth would be covered with locusts, so that man would not be able to see the ground, and that these locusts would eat the residue of that which escaped from the hail; that they would eat every tree out of the field; that they would fill the houses of Pharaoh and the houses of all his servants, and the houses of all the Egyptians. Moses delivered the message, and went out from Pharaoh. Some of Pharaoh"s servants entreated their master to let the children of Israel go. Pharaoh sent for Moses and Aaron and asked them, who wished to go into the wilderness to sacrifice. They replied that they wished to go with the young and old; with their sons and daughters, with flocks and herds. Pharaoh would not consent to this, but agreed that the men might go. There upon Pharaoh drove Moses and Aaron out of his sight. Then G.o.d told Moses to stretch forth his hand upon the land of Egypt for the locusts, that they might come up and eat every herb, even all that the hail had left. "And Moses stretched out his rod over the land of Egypt, and the Lord brought an East wind all that day and all that night; and and when it was morning the East wind brought the locusts; and they came up over all the land of Egypt and rested upon all the coasts covering the face of the whole earth, so that the land was darkened; and they ate every herb and all the fruit of the trees which the hail had left, and there remained not any green thing on the trees or in the herbs of the field throughout the land of Egypt."
Pharaoh then called for Moses and Aaron in great haste, admitted that he had sinned against the Lord their G.o.d and against them, asked their forgiveness and requested them to intercede with G.o.d that he might take away the locusts. They went out from his presence and asked the Lord to drive the locusts away, "And the Lord made a strong west wind which took away the locusts, and cast them into the Red Sea so that there remained not one locust in all the coasts of Egypt."
As soon as the locusts were gone, Pharaoh changed his mind, and, in the language of the sacred text, "the Lord hardened Pharaoh"s heart so that he would not let the children of Israel go."
The Lord then told Moses to stretch out his hand toward heaven that there might be darkness over the land of Egypt, "even darkness which might be felt." "And Moses stretched forth his hand toward heaven, and there was a thick darkness over the land of Egypt for three days during which time they saw not each other, neither arose any of the people from their places for three days; but the children of Israel had light in their dwellings."
It strikes me that when the land of Egypt was covered with thick darkness--so thick that it could be felt, and when light was in the dwellings of the Israelites, there could have been no better time for the Hebrews to have left the country.
Pharaoh again called for Moses, and told him that his people could go and serve the Lord, provided they would leave their flocks and herds.
Moses would not agree to this, for the reason that they needed the flocks and herds for sacrifices and burnt offerings, and he did not know how many of the animals G.o.d might require, and for that reason he could not leave a single hoof. Upon the question of the cattle, they divided, and Pharaoh again refused to let the people go. G.o.d then commanded Moses to tell the Hebrews to borrow, each of his neighbor, jewels of silver and gold. By a miraculous interposition the Hebrews found favor in the sight of the Egyptians so that they loaned the articles asked for. After this, Moses again went to Pharaoh and told him that all the first-born in the land of Egypt, from the first-born of Pharaoh upon the throne, unto the first-born of the maid-servant who was behind the mill, as well as the first-born of beasts, should die.
As all the beasts had been destroyed by disease and hail, it is troublesome to understand the meaning of the threat as to their first-born.
Preparations were accordingly made for carrying this frightful threat into execution. Blood was put on the door-posts of all houses inhabited by Hebrews, so that G.o.d, as he pa.s.sed through that land, might not be mistaken and destroy the first-born of the Jews. "And it came to pa.s.s that at midnight the Lord smote all the first-born in the land of Egypt, the first-born of Pharaoh who sat on the throne, and the first-born of the captive who was in the dungeon. And Pharaoh rose up in the night, and all his servants, and all the Egyptians, and there was a great cry in Egypt, for there was not a house where there was not one dead."
What had these children done? Why should the babes in the cradle be destroyed on account of the crime of Pharaoh? Why should the cattle be destroyed because man had enslaved his brother? In those days women and children and cattle were put upon an exact equality, and all considered as the property of the men; and when man in some way excited the wrath of G.o.d, he punished them by destroying all their cattle, their wives, and their little ones. Where can words be found bitter enough to describe a G.o.d who would kill wives and babes because husbands and fathers had failed to keep his law? Every good man, and every good woman, must hate and despise such a deity.
Upon the death of all the first-born Pharaoh sent for Moses and Aaron, and not only gave his consent that they might go with the Hebrews into the wilderness, but besought them to go at once.
Is it possible that an infinite G.o.d, creator of all worlds and sustainer of all life, said to Pharaoh, "If you do not let my people go, I will turn all the water of your country into blood," and that upon the refusal of Pharaoh to release the people, G.o.d did turn all the waters into blood? Do you believe this?
Do you believe that Pharaoh even after all the water was turned to blood, refused to let the Hebrews go, and that thereupon G.o.d told him he would cover his land with frogs? Do you believe this?
Do you believe that after the land was covered with frogs Pharaoh still refused to let the people go, and that G.o.d then said to him, "I will cover you and all your people with lice?" Do you believe G.o.d would make this threat?
Do you also believe that G.o.d told Pharaoh, "If you do not let these people go, I will fill all your houses and cover your country with flies?" Do you believe G.o.d makes such threats as this?
Of course G.o.d must have known that turning the waters into blood, covering the country with frogs, infesting all flesh with lice, and filling all houses with flies, would not accomplish his object, and that all these plagues would have no effect whatever upon the Egyptian king.
Do you believe that, failing to accomplish anything by the flies, G.o.d told Pharaoh that if he did not let the people go he would kill his cattle with murrain? Does such a threat sound G.o.d-like?
Do you believe that, failing to effect anything by killing the cattle, this same G.o.d then threatened to afflict all the people with boils, including the magicians who had been rivaling him in the matter of miracles; and failing to do anything by boils, that he resorted to hail?
Does this sound reasonable? The hail experiment having accomplished nothing, do you believe that G.o.d murdered the first-born of animals and men? Is it possible to conceive of anything more utterly absurd, stupid, revolting, cruel and senseless, than the miracles said to have been wrought by the Almighty for the purpose of inducing Pharaoh to liberate the children of Israel?
Is it not altogether more reasonable to say that the Jewish people, being in slavery, accounted for the misfortunes and calamities, suffered by the Egyptians, by saying that they were the judgments of G.o.d?
When the Armada of Spain was wrecked and scattered by the storm, the English people believed that G.o.d had interposed in their behalf, and publicly gave thanks. When the battle of Lepanto was won, it was believed by the catholic world that the victory was given in answer to prayer. So, our fore-fathers in their revolutionary struggle saw, or thought they saw, the hand of G.o.d, and most firmly believed that they achieved their independence by the interposition of the Most High.
Now, it may be that while the Hebrews were enslaved by the Egyptians, there were plagues of locusts and flies. It may be that there were some diseases by which many of the cattle perished. It may be that a pestilence visited that country so that in nearly every house there was some one dead. If so, it was but natural for the enslaved and superst.i.tious Jews to account for these calamities by saying that they were punishments sent by their G.o.d. Such ideas will be found in the history of every country.
For a long time the Jews held these opinions, and they were handed from father to son simply by tradition. By the time a written language had been produced, thousands of additions had been made, and numberless details invented; so that we have not only an account of the plagues suffered by the Egyptians, but the whole woven into a connected story, containing the threats made by Moses and Aaron, the miracles wrought by them, the promises of Pharaoh, and finally the release of the Hebrews, as a result of the marvelous things performed in their behalf by Jehovah.
In any event it is infinitely more probable that the author was misinformed, than that the G.o.d of this universe was guilty of these childish, heartless and infamous things. The solution of the whole matter is this:--Moses was mistaken.
XXIII. THE FLIGHT
Three millions of people, with their flocks and herds, with borrowed jewelry and raiment, with unleavened dough in kneading troughs bound in their clothes upon their shoulders, in one night commenced their journey for the land of promise. We are not told how they were informed of the precise time to start. With all the modern appliances, it would require months of time to inform three millions of people of any fact.
In this vast a.s.semblage there were six hundred thousand men of war, and with them were the old, the young, the diseased and helpless. Where were those people going? They were going to the desert of Sinai, compared with which Sahara is a garden. Imagine an ocean of lava torn by storm and vexed by tempest, suddenly gazed at by a Gorgon and changed instantly to stone! Such was the desert of Sinai.
All of the civilized nations of the world could not feed and support three millions of people on the desert of Sinai for forty years. It would cost more than one hundred thousand millions of dollars, and would bankrupt Christendom. They had with them their flocks and herds, and the sheep were so numerous that the Israelites sacrificed, at one time, more than one hundred and fifty thousand first-born lambs. How were these flocks supported? What did they eat? Where were meadows and pastures for them? There was no gra.s.s, no forests--nothing! There is no account of its having rained baled hay, nor is it even claimed that they were miraculously fed. To support these flocks, millions of acres of pasture would have been required. G.o.d did not take the Israelites through the land of the Philistines, for fear that when they saw the people of that country they would return to Egypt, but he took them by the way of the wilderness to the Red Sea, going before them by day in a pillar of cloud, and by night, in a pillar of fire.
When it was told Pharaoh that the people had fled, he made ready and took six hundred chosen chariots of Egypt, and pursued after the children of Israel, overtaking them by the sea. As all the animals had long before that time been destroyed, we are not informed where Pharaoh obtained the horses for his chariots. The moment the children of Israel saw the hosts of Pharaoh, although they had six hundred thousand men of war, they immediately cried unto the Lord for protection. It is wonderful to me that a land that had been ravaged by the plagues described in the bible, still had the power to put in the field an army that would carry terror to the hearts of six hundred thousand men of war. Even with the help of G.o.d, it seems, they were not strong enough to meet the Egyptians in the open field, but resorted to strategy. Moses again stretched forth his wonderful rod over the waters of the Red Sea, and they were divided, and the Hebrews pa.s.sed through on dry land, the waters standing up like a wall on either side. The Egyptians pursued them; "and in the morning watch the Lord looked into the hosts of the Egyptians, through the pillar of fire," and proceeded to take the wheels off their chariots. As soon as the wheels were off, G.o.d told Moses to stretch out his hand over the sea. Moses did so, and immediately "the waters returned and covered the chariots and hors.e.m.e.n and all the hosts of Pharaoh that came into the sea, and there remained not so much as one of them."
This account may be true, but still it hardly looks reasonable that G.o.d would take the wheels off the chariots. How did he do it? Did he pull out the linch-pins, or did he just take them off by main force?
What a picture this presents to the mind! G.o.d the creator of the universe, maker of every shining, glittering star, engaged in pulling off the wheels of wagons, that he might convince Pharaoh of his greatness and power!
Where were these people going? They were going to the promised land.
How large a country was that? About twelve thousand square miles. About one-fifth the size of the State of Illinois. It was a frightful country, covered with rocks and desolation. How many people were in the promised land already? Moses tells us there were seven nations in that country mightier than the Jews. As there were at least three millions of Jews, there must have been at least twenty-one millions of people already in that country. These had to be driven out in order that room might be made for the chosen people of G.o.d.
It seems, however, that G.o.d was not willing to take the children of Israel into the promised land immediately. They were not fit to inhabit the land of Canaan; so he made up his mind to allow them to wander upon the desert until all except two, who had left Egypt, should perish. Of all the slaves released from Egyptian bondage, only two were allowed to reach the promised land!
As soon as the Hebrews crossed the Red Sea, they found themselves without food, and with water unfit to drink by reason of its bitterness, and they began to murmur against Moses, who cried unto the Lord, and "the Lord showed him a tree." Moses cast this tree into the waters, and they became sweet. "And it came to pa.s.s in the morning the dew lay around about the camp; and when the dew that lay was gone, behold, upon the face of the wilderness lay a small round thing, small as the h.o.a.r-frost upon the ground. And Moses said unto them, this is the bread which the Lord hath given you to eat." This manna was a very peculiar thing. It would melt in the sun, and yet they could cook it by seething and baking. One would as soon think of frying snow or of broiling icicles. But this manna had another remarkable quality. No matter how much or little any person gathered, he would have an exact omer; if he gathered more, it would shrink to that amount, and if he gathered less, it would swell exactly to that amount. What a magnificent substance manna would be with which to make a currency--shrinking and swelling according to the great laws of supply and demand!
"Upon this manna the children of Israel lived for forty years, until they came to a habitable land. With this meat were they fed until they reached the borders of the land of Canaan." We are told in the twenty-first chapter of Numbers, that the people at last became tired of the manna, complained of G.o.d, and asked Moses why he brought them out of the land of Egypt to die in the wilderness. And they said:--"There is no bread, nor have we any water. Our soul loatheth this light food."
We are told by some commentators that the Jews lived on manna for forty years; by others that they lived upon it for only a short time. As a matter of fact the accounts differ, and this difference is the opportunity for commentators. It also allows us to exercise faith in believing that both accounts are true. If the accounts agreed, and were reasonable, they would be believed by the wicked and unregenerated. But as they are different and unreasonable, they are believed only by the good. Whenever a statement in the bible is unreasonable, and you believe it, you are considered quite a good christian. If the statement is grossly absurd and infinitely impossible, and you still believe it, you are a saint.
The children of Israel were in the desert, and they were out of water.
They had nothing to eat but manna, and this they had had so long that the soul of every person abhorred it. Under these circ.u.mstances they complained to Moses. Now, as G.o.d is infinite, he could just as well have furnished them with an abundance of the purest and coolest of water, and could, without the slightest trouble to himself, have given them three excellent meals a day, with a generous variety of meats and vegetables, it is very hard to see why he did not do so. It is still harder to conceive why he fell into a rage when the people mildly suggested that they would like a change of diet. Day after day, week after week, month after month, year after year, nothing but manna. No doubt they did the best they could by cooking it in different ways, but in spite of themselves they began to loathe its sight and taste, and so they asked Moses to use his influence to secure a change in the bill of fare.
Now, I ask, whether it was unreasonable for the Jews to suggest that a little meat would be very gratefully received? It seems, however, that as soon as the request was made, this G.o.d of infinite mercy became infinitely enraged, and instead of granting it, went into, partnership with serpents, for the purpose of punishing the hungry wretches to whom he had promised a land flowing with milk and honey.
Where did these serpents come from? How did G.o.d convey the information to the serpents, that he wished them to go to the desert of Sinai and bite some Jews? It may be urged that these serpents were created for the express purpose of punishing the children of Israel for having had the presumption, like Oliver Twist, to ask for more.
There is another account in the eleventh chapter of Numbers, of the people murmuring because of their food. They remembered the fish, the cuc.u.mbers, the melons, the leeks, the onions and the garlic of Egypt, and they asked for meat The people went to the tent of Moses and asked him for flesh. Moses cried unto the Lord and asked him why he did not take care of the mult.i.tude. G.o.d thereupon agreed that they should have meat, not for a day or two, but for a month, until the meat should come out of their nostrils and become loathsome to them. He then caused a wind to bring quails from beyond the sea, and cast them into the camp, on every side of the camp around about for the s.p.a.ce of a days journey.
And the people gathered them, and while the flesh was yet between their teeth the wrath of G.o.d being provoked against them, struck them with an exceeding great plague. Serpents, also, were sent among them, and thousands perished for the crime of having been hungry.
The Rev. Alexander Cruden commenting upon this account says:--
"G.o.d caused a wind to rise that drove the quails within and about the camp of the Israelites; and it is in this that the miracle consists, that they were brought so seasonably to this place, and in so great numbers as to suffice above a million of persons above a month. Some authors affirm, that in those eastern and southern countries, quails are innumerable, so that in one part of Italy within the compa.s.s of five miles, there were taken about an hundred thousand of them every day for a month together; and that sometimes they fly so thick over the sea, that being weary they fall into ships, sometimes in such numbers, that they sink them with their weight."
No wonder Mr. Cruden believed the Mosaic account.
Must we believe that G.o.d made an arrangement with hornets for the purpose of securing their services in driving the Canaanites from the land of promise? Is this belief necessary unto salvation? Must we believe that G.o.d said to the Jews that he would send hornets before them to drive out the Canaanites, as related in the twenty-third chapter of Exodus, and the seventh chapter of Deuteronomy? How would the hornets know a Canaanite? In what way would G.o.d put it in the mind of a hornet to attack a Canaanite? Did G.o.d create hornets for that especial purpose, implanting an instinct to attack a Canaanite, but not a Hebrew? Can we conceive of the Almighty granting letters of marque and reprisal to hornets? Of course it is admitted that nothing in the world would be better calculated to make a man leave his native land than a few hornets. Is it possible for us to believe that an infinite being would resort to such expedients in order to drive the Canaanites from their country? He could just as easily have spoken the Canaanites out of existence as to have spoken the hornets in. In this way a vast amount of trouble, pain and suffering would have been saved. Is it possible that there is, in this country, an intelligent clergyman who will insist that these stories are true; that we must believe them in in order to be good people in this world, and glorified souls in the next?
We are also told that G.o.d instructed the Hebrews to kill the Canaanites slowly, giving as a reason that the beasts of the field might increase upon his chosen people. When we take into consideration the fact that the Holy Land contained only about eleven or twelve thousand square miles, and was at that time inhabited by at least twenty-one millions of people, it does not seem reasonable that the wild beasts could have been numerous enough to cause any great alarm. The same ratio of population would give to the State of Illinois at least one hundred and twenty millions of inhabitants. Can anybody believe that, under such circ.u.mstances, the danger from wild beasts could be very great? What would we think of a general, invading such a state, if he should order his soldiers to kill the people slowly, lest the wild beasts might increase upon them? Is it possible that a G.o.d capable of doing the miracles recounted in the Old Testament could not, in some way, have disposed of the wild beasts? After the Canaanites were driven out, could he not have employed the hornets to drive out the wild beasts? Think of a G.o.d that could drive twenty-one millions of people out of the promised land, could raise up innumerable stinging flies, and could cover the earth with fiery serpents, and yet seems to have been perfectly powerless against the wild beasts of the land of Canaan!
Speaking of these hornets, one of the good old commentators, whose views have long been considered of great value by the believers in the inspiration of the bible, uses the following language:--"Hornets are a sort of strong flies, which the Lord used as instruments to plague the enemies of his people. They are of themselves very troublesome and mischievous, and those the Lord made use of were, it is thought, of an extraordinary bigness and perniciousness. It is said they live as the wasps, and that they have a king or captain, and pestilent stings as bees, and that, if twenty-seven of them sting man or beast, it is certain death to either. Nor is it strange that such creatures did drive out the Canaanites from their habitations; for many heathen writers give instances of some people driven from their seats by frogs, others by mice, others by bees and wasps. And it is said that a christian city, being besieged by Sapores, king of Persia, was delivered by hornets; for the elephants and beasts being stung by them, waxed unruly, and so the whole army fled."
Only a few years ago, all such stories were believed by the christian world; and it is a historical fact, that Voltaire was the third man of any note in Europe, who took the ground that the mythologies of Greece and Rome were without foundation. Until his time, most christians believed as thoroughly in the miracles ascribed to the Greek and Roman G.o.ds as in those of Christ and Jehovah. The christian world cultivated credulity, not only as one of the virtues, but as the greatest of them all. But, when Luther and his followers left the church of Rome, they were compelled to deny the power of the catholic church, at that time, to suspend the laws of nature, but took the ground that such power ceased with the apostolic age. They insisted that all things now happened in accordance with the laws of nature, with the exception of a few special interferences in favor of the protestant church in answer to prayer. They taught their children a double philosophy: by one, they were to show the impossibility of catholic miracles, because opposed to the laws of nature; by the other, the probability of the miracles of the apostolic age, because they were in conformity with the statements of the scriptures. They had two foundations: one, the law of nature, and the other, the word of G.o.d. The protestants have endeavored to carry on this double process of reasoning, and the result has been a gradual increase of confidence in the law of nature, and a gradual decrease of confidence in the word of G.o.d.
We are told, in this inspired account, that the clothing of the Jewish people did not wax old, and that their shoes refused to wear out. Some commentators have insisted that angels attended to the wardrobes of the Hebrews, patched their garments, and mended their shoes. Certain it is, however, that the same clothes lasted them for forty years, during the entire journey from Egypt to the Holy Land. Little boys starting out with their first pantaloons, grew as they traveled, and their clothes grew with them.