therefore, "is just." [Footnote: Romans III, 8.]
And Moses wrought thus through ambition, because, though personally disinterested, he could not endure having his will thwarted. Aaron had nearly the converse of such a temperament. Aaron appears to have had few or no convictions; it mattered little to him whether he worshipped Jehovah on Sinai or the golden calf at the foot of Sinai, provided he were paid at his own price. And he took care to exact a liberal price.
Also the inference to be drawn from the way in which Moses behaved to him is that Moses understood what manner of man he was.
Jethro stood higher in the estimation of Moses, and Moses did his best to keep Jethro with him, but, apparently, Jethro had watched Moses closely and was not satisfied with his conduct of the exodus. On the eve of departure from Sinai, just as the Israelites were breaking camp, Moses sought out Jethro and said to him; "We are journeying unto the place of which the Lord said, I will give it you; come thou with us, and we will do thee good; for the Lord has spoken good concerning Israel.
"And he said unto him, I will not go; but I will depart to mine own land, and to my kindred."
Not discouraged, Moses kept on urging: "Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.
"And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee." It has been inferred from a pa.s.sage in Judges, [Footnote: Judges I, 16.]
that Moses induced Jethro to reconsider his refusal and that he did accompany the congregation in its march to Kadesh, but, on the whole, the text of the Bible fails to bear out such inference, for there is no subsequent mention of Jethro in the books which treat directly of the trials of the journey, although there would seem to have been abundant occasion for Moses to have called upon Jethro for aid had Jethro been present. In his apparent absence the march began, under the leadership of the Lord and Moses, very much missing Jethro.
They departed from the mount: "And the cloud of the Lord was upon them by day," when they left the camp "to search out a resting-place."
Certainly, on this occasion, the Lord selected a poor spot for the purpose, quite different from such an one as Jethro would have been expected to have pointed out; for the children of Israel began complaining mightily, so much so that it displeased the Lord who sent fire into the uttermost parts of the camp, where it consumed them.
"And the people cried unto Moses, and when Moses prayed unto the Lord, the fire was quenched."
This suggestion of a divine fire under the control of Moses opens an interesting speculation.
The Magi, who were the priests of the Median religion, greatly developed the practices of incantation and sorcery. Among these rites they "pretended to have the power of making fire descend on to their altars by means of magical ceremonies." [Footnote: Lenormant, _Chaldean Magic_, 226, 238.] Moses appears to have been very fond of this particular miracle. It is mentioned as having been effective here at Taberah, and it was the supposed weapon employed to suppress Korah"s rebellion. Moses was indeed a powerful enchanter. His relations with all the priestcraft of central Asia were intimate, and if the Magi had secrets which were likely to be of use to him in maintaining his position among the Jews, the inference is that he would certainly have used them to the utmost; as he did the brazen serpent, the ram"s horns at Sinai, and the like.
But in spite of all his miracles Moses found his task too heavy, and he frankly confessed that he wished himself dead.
"Then Moses heard the people weep throughout their families... and the anger of the Lord was kindled greatly; Moses also was displeased.
"And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? ... that thou layest the burden of all this people upon me?
"Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?
"Whence should I have flesh to give unto all this people? for they weep unto me saying, Give us flesh that we may eat.
"I am not able to bear all this people alone, because it is too heavy for me.
"And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness."
Leaving aside for the moment all our childish preventions, and considering this evidence in the cold light of history, it becomes tolerably evident that Moses had now reached the turning-point in his career, the point whither he had inexorably tended since the day on which he bid good-bye to Jethro to visit Egypt and attempt to gain control of the exodus, and the point to which all optimists must come who resolve to base a religious or a political movement on the manipulation of the supernatural. However pure and disinterested the motives of such persons may be at the outset, and however thoroughly they may believe in themselves and in their mission, sooner or later, to compa.s.s their purpose, they must resort to deception and thus become impostors who flourish on the credulity of their dupes.
Moses, from the nature of the case, had to make such demands on the credulity of his followers that even those who were bound to him by the strongest ties of affection and self-interest were alienated, and those without such commanding motives to submit to his claim to exact from them absolute obedience, revolted, and demanded that he should be deposed. The first serious trouble with which Moses had to contend came to a head at Hazeroth, the second station after leaving Sinai. The supposed spot is still used as a watering-place. There Miriam and Aaron attacked Moses because they were jealous of his wife, whom they decried as an "Ethiopian." And they said, "Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?" Instantly, it became evident to Moses that if this denial of his superior intimacy with G.o.d were to be permitted, his supremacy must end. Accordingly the Lord came down "in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth." And the Lord explained that he had no objection to a prophet; if any one among the congregation had an ambition to be a prophet he would communicate with him in a dream; but there must always be a wide difference between such a man or woman and Moses with whom he would "speak mouth to mouth, even apparently, and not in dark speeches." And then G.o.d demanded irritably, "Wherefore, then, were ye not afraid to speak against my servant Moses?"
"Afterward the cloud," according to the Bible, departed and G.o.d with it.
Ever since the dawn of time the infliction of or the cure of disease has been the stronghold of the necromancer, the wise man, the magician, the saint, the prophet and the priest, and Moses was no exception to the rule, only hitherto he had had no occasion to display his powers of this kind. Nevertheless, among the Hebrews of the exodus, the field for this form of miracle was large. Leprosy was very prevalent, so much so that in Egypt the Jews were called a nation of lepers. And in the camp the regulations touching them were strict and numerous. But the Jews were always a dirty race.
In chapter XIII of Leviticus, elaborate directions are given as to how the patient shall be brought before Aaron himself, or at least some other of the priests, who was to examine the sore and, if it proved to be a probable case of leprosy, the patient was to be excluded from the camp for a week. At the end of that time the disease, if malignant, was supposed to show signs of spreading, in which case there was no cure and the patient was condemned to civil death. On the contrary, if no virulent symptoms developed during the week, the patient was p.r.o.nounced clean and returned to ordinary life.
The miracle in the case of Miriam was this: When the cloud departed from off the tabernacle, Miriam was found to be "leprous, white as snow,"
just as Moses" hand was found to be white with leprosy after his conversation with the Lord at the burning bush. Upon this Aaron, who had been as guilty as Miriam, and was proportionately nervous, made a prayer to Moses: "Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly.... Let her not be as one dead.
"And Moses cried unto the Lord, saying, Heal her now, O G.o.d, I beseech thee."
But the Lord replied: "If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again."
This was the Mosaic system of discipline. And it was serious for all parties concerned. Evidently it was very serious for Miriam, who had to leave her tent and be exiled to some spot in the desert, where she had to shift for herself. We all know the almost intolerable situation of those unfortunates who, in the East, are excluded from social intercourse, and sit without the gate, and are permitted to approach no one. But it was also a serious infliction for the congregation, since Miriam was a personage of consequence, and had to be waited for. That is to say, a million or two of people had to delay their pilgrimage until Moses had determined how much punishment Miriam deserved for her insubordination, and this was a question which lay altogether within the discretion of Moses. In that age there were at least seven varieties of eruptions which could hardly, if at all, be distinguished, in their early stages, from leprosy, and it was left to Moses to say whether or not Miriam had been attacked by true leprosy or not. There was no one, apparently, to question his judgment, for, since Jethro had left the camp, there was no one to controvert the Mosaic opinion on matters such as these. Doubtless Moses was content to give Aaron and Miriam a fright; but also Moses intended to make them understand that they lay absolutely at his mercy.
After this outbreak of discontent had been thus summarily suppressed and Miriam had been again received as "clean," the caravan resumed its march and entered into the wilderness of Paran, which adjoined Palestine, and from whence an invasion of Canaan, if one were to be attempted, would be organized. Accordingly Moses appointed a reconnaissance, who in the language of the Bible are called "spies," to examine the country, report its condition, and decide whether an attack were feasible.
On this occasion Moses seems to have remembered the lesson he learned at Sinai. He did not undertake to leave the camp himself for a long interval. He sent the men whom he supposed he could best trust, among whom were Joshua and Caleb. These men, who corresponded to what, in a modern army, would be called the general-staff, were not sent to manufacture a report which they might have reason to suppose would be pleasing to Moses, but to state precisely what they saw and heard together with their conclusions thereon, that they might aid their commander in an arduous campaign; and this duty they seem, honestly enough, to have performed. But this was very far from satisfying Moses, who wanted to make a strenuous offensive, and yet sought some one else to take the responsibility therefor.
The spies were absent six weeks and when they returned were divided in opinion. They all agreed that Canaan was a good land, and, in verity, flowing with milk and honey. But the people, most of them thought, were too strong to be successfully attacked. "The cities were walled and very great," and moreover "we saw the children of Anak there."
"The Amalekites dwell in the land of the south; and the Hitt.i.tes, and the Jebusites, and the Amorites, dwell in the mountains; and the Canaanites dwell by the sea, and by the coast of Jordan.
"And Caleb stilled the people before Moses, and said, Let us go up at once, ... for we are well able to overcome it.
"But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.
"And they brought up an evil report of the land which they had searched, ... saying, ... all the people that we saw in it are men of great stature.
"And there we saw the giants, the sons of Anak, ... and we were in our own sight as gra.s.shoppers, and so were we in their sight."
Had Moses been gifted with military talent, or with any of the higher instincts of the soldier, he would have arranged to have received this report in private and would then have acted as he thought best. Above all he would have avoided anything like a council of war by the whole congregation, for a vast popular meeting of that kind was certain to become unmanageable the moment a division appeared in their command, upon a difficult question of policy.
Moses did just the opposite. He convened the people to hear the report of the "spies." And immediately the majority became dangerously depressed, not to say mutinous.
"And all the congregation lifted up their voice, and cried; and the people wept that night.
"And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would G.o.d that we had died in the land of Egypt! Or would G.o.d we had died in this wilderness!...
"And they said one to another, Let us make a captain, and let us return into Egypt.
"Then Moses and Aaron fell on their faces before all the a.s.sembly of the congregation of the children of Israel."
But Joshua, who was a soldier, when Moses thus somewhat ignominiously collapsed, retained his presence of mind and his energy. He and Caleb "rent their clothes," and reiterated their advice.
"And they spake unto all the company of the children of Israel, saying, The land which we pa.s.sed through to search it, is an exceeding good land.
"If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey.
"Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them...
fear them not.
"But all the congregation bade stone them with stones."
By this time Moses seems to have recovered some composure. Enough, at least, to repeat certain violent threats of the "Lord."
Nothing is so impressive in all this history as the difference between Moses when called upon to take responsibility as a military commander, and Moses when, not to mince matters, he acted as a quack. On the one hand, he was all vacillation, timidity, and irritability. On the other, all temerity and effrontery.
In this particular emergency, which touched his very life, Moses vented his disappointment and vexation in a number of interviews which he pretended to have had with the "Lord," and which he retailed to the congregation, just at the moment when they needed, as Joshua perceived, to be steadied and encouraged.
"How long," vociferated the Lord, when Moses had got back his power of speech, "will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?