These words aroused the wrath of Eliphaz, and he called upon his a.s.sociates to abandon Job to his fate and go their way. But Bildad appeased his anger, reminding him that some allowance ought to be made for one so sorely tried as Job. Bildad put a number of questions to the sufferer in order to establish his sanity. He wanted to elicit from Job how it came about that G.o.d, upon whom he continued to set his hopes, could inflict such dire suffering. Not even a king of flesh and blood would allow a guardsman of his that had served him loyally to come to grief. Bildad desired to have information from Job also concerning the movements of the heavenly bodies.
Job had but one answer to make to these questions: man cannot comprehend Divine wisdom, whether it reveal itself in inanimate and brute nature or in relation to human beings.
"But," continued Job, "to prove to you that I am in my right mind, listen to the question I shall put to you.
Solid food and liquids combine inside of man, and they separate again when they leave his body. Who effects the separation?" And when Bildad conceded that he could not answer the question, Job said, "If thou canst not comprehend the changes in thy body, how canst thou hope to comprehend the movements of the planets?"
Zophar, after Job had spoken thus to Bildad, was convinced that his suffering had had no effect upon his mind, and he asked him whether he would permit himself to be treated by the physicians of the three kings, his friends. But Job rejected the offer, saying, "My healing and my restoration come from G.o.d, the Creator of all physicians."
While the three kings were conversing thus with Job, his wife Zitidos made her appearance clad in rags, and she threw herself at the feet of her husband"s friends, and amid tears she spoke, saying: "O Eliphaz, and ye other friends of Job, remember what I was in other days, and how I am now changed, coming before you in rags and tatters." The sight of the unhappy woman touched them so deeply that they could only weep, and not a word could they force out of their mouths. Eliphaz, however, took his royal mantle of purple, and laid it about the shoulders of the poor woman. Zitidos asked only one favor, that the three kings should order their soldiers to clear away the ruins of the building under which her children lay entombed, that she might give their remains decent burial. The command was issued to the soldiers accordingly, but Job said, "Do not put yourselves to trouble for naught. My children will not be found, for they are safely bestowed with their Lord and Creator." Again his friends were sure that Job was bereft of his senses. He arose, however, prayed to G.o.d, and at the end of his devotions, he bade his friends look eastward, and when they did his bidding, they beheld his children next to the Ruler of heaven, with crowns of glory upon their heads. Zitidos prostrated herself, and said, "Now I know that my memorial resides with the Lord." And she returned to the house of her master, whence she had absented herself for some time against his will. He had forbidden her to leave it, because he had feared that the three kings would take her with them.
In the evening she lay down to sleep next to the manger for the cattle, but she never rose again, she died there of exhaustion. The people of the city made a great mourning for her, and the elegy composed in her honor was set down in writing and recorded.
JOB RESTORED
More and more the friends of Job came to the conclusion that he had incurred Divine punishment on account of his sins, and as he a.s.severated his innocence again and again, they prepared angrily to leave him to his fate. Especially Elihu was animated by Satan to speak scurrilous words against Job, upbraiding him for his unshakable confidence in G.o.d. Then the Lord appeared to them, first unto Job, and revealed to him that Elihu was in the wrong, and his words were inspired by Satan. Next he appeared unto Eliphaz, and to him He spake thus: "Thou and thy friends Bildad and Zophar have committed a sin, for ye did not speak the truth concerning my servant Job. Rise up and let him bring a sin offering for you. Only for his sake do I refrain from destroying you."
The sacrifice offered by Job in behalf of his friends was accepted graciously by G.o.d, and Eliphaz broke out into a hymn of thanksgiving to the Lord for having pardoned the transgression of himself and his two friends. At the same time he announced the d.a.m.nation of Elihu, the instrument of Satan.
G.o.d appeared to Job once more, and gave him a girdle composed of three ribands, and he bade him tie it around his waist. Hardly had he put it on when all his pain disappeared, his very recollection of it vanished, and, more than this, G.o.d made him to see all that ever was and all that shall ever be.[33]
After suffering sevenfold pain for seven years[34] Job was restored to strength. With his three friends he returned to the city, and the inhabitants made a festival in his honor and unto the glory of G.o.d. All his former friends joined him again, and he resumed his old occupation, the care of the poor, for which he obtained the means from the people around. He said to them, "Give me, each one of you, a sheep for the clothing of the poor, and four silver or gold drachmas for their other needs." The Lord blessed Job, and in a few days his wealth had increased to double the substance he had owned before misfortune overtook him.
Zitidos having died during the years of his trials, he married a second wife, Dinah, the daughter of Jacob, and she bore him seven sons and three daughters.[35] He had never had more than one wife at a time, for he was wont to say, "If it had been intended that Adam should have ten wives, G.o.d would have given them to him. Only one wife was bestowed upon him, whereby G.o.d indicated that he was to have but one, and therefore one wife suffices for me, too."[36]
When Job, after a long and happy life, felt his end approaching, he gathered his ten children around him, and told them the tale of his days. Having finished the narrative, he admonished them in these words: "See, I am about to die, and you will stand in my place. Forsake not the Lord, be generous toward the poor, treat the feeble with consideration, and do not marry with the women of the Gentiles."
Thereupon he divided his possessions among his sons, and to his daughters he gave what is more precious than all earthly goods, to each of them one riband of the celestial girdle he had received from G.o.d. The magic virtue of these ribands was such that no sooner did their possessors tie them around their waists than they were transformed into higher beings, and with seraphic voices they broke out into hymns after the manner of the angels.
For three days Job lay upon his bed, sick though not suffering, for the celestial girdle made him proof against pain. On the fourth day he saw the angels descend to fetch his soul. He arose from his bed, handed a cithern to his oldest daughter Jemimah, "Day," a censer to the second one, Keziah, "Perfume," and a cymbal to the third, Amaltheas, "Horn," and bade them welcome the angels with the sound of music. They played and sang and praised the Lord in the holy tongue. Then he appeared that sits in the great chariot, kissed Job, and rode away bearing his soul with him eastward. None saw them depart except the three daughters of Job.
The grief of the people, especially the poor, the widows, and the orphans, was exceeding great. For three days they left the corpse unburied, because they could not entertain the thought of separating themselves from it.
As the name of Job will remain imperishable unto all time, by reason of the man"s piety,[37] so his three friends were recompensed by G.o.d for their sympathy with him in his distress.
Their names were preserved, the punishment of h.e.l.l was remitted unto them, and, best of all, G.o.d poured out the holy spirit over them.[38] But Satan, the cause of Job"s anguish, the Lord cast down from heaven, for he had been vanquished by Job, who amid his agony had thanked and praised G.o.d for all He had done unto him.[39]
IV
MOSES IN EGYPT
THE BEGINNING OF THE EGYPTIAN BONDAGE PHARAOH"S CUNNING THE PIOUS MIDWIVES THE THREE COUNSELLORS THE SLAUGHTER OF THE INNOCENTS THE PARENTS OF MOSES THE BIRTH OF MOSES MOSES RESCUED FROM THE WATER THE INFANCY OF MOSES MOSES RESCUED BY GABRIEL THE YOUTH OF MOSES THE FLIGHT THE KING OF ETHIOPIA JETHRO MOSES MARRIES ZIPPORAH A b.l.o.o.d.y REMEDY THE FAITHFUL SHEPHERD THE BURNING THORN-BUSH THE ASCENSION OF MOSES MOSES VISITS PARADISE AND h.e.l.l MOSES DECLINES THE MISSION MOSES PUNISHED FOR HIS STUBBORNNESS THE RETURN TO EGYPT MOSES AND AARON BEFORE PHARAOH THE SUFFERING INCREASES MEASURE FOR MEASURE THE PLAGUES BROUGHT THROUGH AARON THE PLAGUES BROUGHT THROUGH MOSES THE FIRST Pa.s.sOVER THE SMITING OF THE FIRST-BORN THE REDEMPTION OF ISRAEL FROM EGYPTIAN BONDAGE THE EXODUS
IV
MOSES IN EGYPT
THE BEGINNING OF THE EGYPTIAN BONDAGE
As soon as Jacob was dead, the eyes of the Israelites were closed, as well as their hearts. They began to feel the dominion of the stranger,[1] although real bondage did not enslave them until some time later. While a single one of the sons of Jacob was alive, the Egyptians did not venture to approach the Israelites with evil intent. It was only when Levi, the last of them, had departed this life that their suffering commenced.[2] A change in the relation of the Egyptians toward the Israelites had, indeed, been noticeable immediately after the death of Joseph, but they did not throw off their mask completely until Levi was no more.
Then the slavery of the Israelites supervened in good earnest.
The first hostile act on the part of the Egyptians was to deprive the Israelites of their fields, their vineyards, and the gifts that Joseph had sent to his brethren. Not content with these animosities, they sought to do them harm in, other ways.[3] The reason for the hatred of the Egyptians was envy and fear. The Israelites had increased to a miraculous degree. At the death of Jacob the seventy persons he had brought down with him bad grown to the number of six hundred thousand,[4] and their physical strength and heroism were extraordinary and therefore alarming to the Egyptians. There were many occasions at that time for the display of prowess. Not long after the death of Levi occurred that of the Egyptian king Magron, who had been bred up by Joseph, and therefore was not wholly without grateful recollection of what he and his family had accomplished for the welfare of Egypt. But his son and successor Malol, together with his whole court, knew not the sons of Jacob and their achievements, and they did not scruple to oppress the Hebrews.
The final breach between them and the Egyptians took place during the wars waged by Malol against Zepho, the grandson of Esau. In the course of it, the Israelites had saved the Egyptians from a crushing defeat, but instead of being grateful they sought only the undoing of their benefactors, from fear that the giant strength of the Hebrews might be turned against them.[5]
PHARAOH"S CUNNING
The counsellors and elders of Egypt came to Pharaoh, and spake unto him, saying: "Behold, the people of the children of Israel are greater and mightier than we. Thou hast seen their strong power, which they have inherited from their fathers, for a few of them stood up against a people as many as the sand of the sea, and not one hath fallen.
Now, therefore, give us counsel what to do with them, until we shall gradually destroy them from among us, lest they become too numerous in the land, for if they multiply, and there falleth out any war, they will also join themselves with their great strength unto our enemies, and fight against us, destroy us from the land, and get them up out of the land."
The king answered the elders, saying: "This is the plan advised by me against Israel, from which we will not depart.
Behold, Pithom and Raamses are cities not fortified against battle. It behooves us to fortify them. Now, go ye and act cunningly against the children of Israel, and proclaim in Egypt and in Goshen, saying: "All ye men of Egypt, Goshen, and Pathros! The king has commanded us to build Pithom and Raamses and fortify them against battle. Those amongst you in all Egypt, of the children of Israel and of all the inhabitants of the cities, who are willing to build with us, shall have their wages given to them daily at the king"s order."
"Then go ye first, and begin to build Pithom and Raamses, and cause the king"s proclamation to be made daily, and when some of the children of Israel come to build, do ye give them their wages daily, and after they shall have built with you for their daily wages, draw yourselves away from them day by day, and one by one, in secret. Then you shall rise up and become their taskmasters and their officers, and you shall have them afterward to build without wages.
And should they refuse, then force them with all your might to build. If you do this, it will go well with us, for we shall cause our land to be fortified after this manner, and with the children of Israel it will go ill, for they will decrease in number on account of the work, because you will prevent them from being with their wives."
The elders, the counsellors, and the whole of Egypt did according to the word of the king. For a month the servants of Pharaoh built with Israel, then they withdrew themselves gradually, while the children of Israel continued to work, receiving their daily wages, for some men of Egypt were still carrying on the work with them. After a time all the Egyptians had withdrawn, and they had turned to become the officers and taskmasters of the Israelites. Then they refrained from giving them any pay, and when some of the Hebrews refused to work without wages, their taskmasters smote them, and made them return by force to labor with their brethren. And the children of Israel were greatly afraid of the Egyptians, and they came again and worked without pay, all except the tribe of Levi, who were not employed in the work with their brethren. The children of Levi knew that the proclamation of the king was made to deceive Israel, therefore they refrained from listening to it, and the Egyptians did not molest them later, since they had not been with their brethren at the beginning, and though the Egyptians embittered the lives of the other Israelites with servile labor, they did not disturb the children of Levi.
The Israelites called Malol, the king of Egypt, Maror, "Bitterness," because in his days the Egyptians embittered their lives with all manner of rigorous service.[6]
But Pharaoh did not rest satisfied with his proclamation and the affliction it imposed upon the Israelites. He suspended a brick-press from his own neck, and himself took part in the work at Pithom and Raamses. After this, whenever a Hebrew refused to come and help with the building, alleging that he was not fit for such hard service, the Egyptians would retort, saying, "Dost thou mean to make us believe thou art more delicate than Pharaoh?"
The king himself urged the Israelites on with gentle words, saying, "My children, I beg you to do this work and erect these little buildings for me. I will give you great reward therefor." By means of such artifices and wily words the Egyptians succeeded in overmastering the Israelites, and once they had them in their power, they treated them with undisguised brutality. Women were forced to perform men"s work, and men women"s work.
The building of Pithom and Raamses turned out of no advantage to the Egyptians, for scarcely were the structures completed, when they collapsed, or they were swallowed by the earth, and the Hebrew workmen, besides having to suffer hardships during their erection, lost their lives by being precipitated from enormous heights, when the buildings fell in a heap.[7]
But the Egyptians were little concerned whether or not they derived profit from the forced labor of the children of Israel. Their main object was to hinder their increase, and Pharaoh therefore issued an order, that they were not to be permitted to sleep at their own homes, that so they might be deprived of the opportunity of having intercourse with their wives. The officers executed the will of the king, telling the Hebrews that the reason was the loss of too much time in going to and fro, which would prevent them from completing the required tale of bricks. Thus the Hebrew husbands were kept apart from their wives, and they were compelled to sleep on the ground, away from their habitations.
But G.o.d spake, saying: "Unto their father Abraham I gave the promise, that I would make his children to be as numerous as the stars in the heavens, and you contrive plans to prevent them from multiplying. We shall see whose word will stand, Mine or yours." And it came to pa.s.s that the more the Egyptians afflicted them, the more they multiplied, and the more they spread abroad.[8] And they continued to increase in spite of Pharaoh"s command, that those who did not complete the required tale of bricks were to be immured in the buildings between the layers of bricks, and great was the number of the Israelites that lost their lives in this way.[9] Many of their children were, besides, slaughtered as sacrifices to the idols of the Egyptians. For this reason G.o.d visited retribution upon the idols at the time of the going forth of the Israelites from Egypt. They had caused the death of the Hebrew children, and in turn they were shattered, and they crumbled into dust."
THE PIOUS MIDWIVES
When now, in spite of all their tribulations, the children of Israel continued to multiply and spread abroad, so that the land was full of them as with thick underbrush--for the women brought forth many children at a birth[11]--the Egyptians appeared before Pharaoh again, and urged him to devise some other way of ridding the land of the Hebrews, seeing that they were increasing mightily, though they were made to toil and labor hard. Pharaoh could invent no new design; he asked his counsellors to give him their opinion of the thing. Then spake one of them, Job of the land of Uz, which is in Aram-naharaim, as follows: "The plan which the king invented, of putting a great burden of work upon the Israelites, was good in its time, and it should be executed henceforth, too, but to secure us against the fear that, if a war should come to pa.s.s, they may overwhelm us by reason of their numbers, and chase us forth out of the land, let the king issue a decree, that every male child of the Israelites shall be killed at his birth. Then we need not be afraid of them if we should be overtaken by war. Now let the king summon the Hebrew midwives, that they come hither, and let him command them in accordance with this plan."
Job"s advice found favor in the eyes of Pharaoh and the Egyptians." They preferred to have the midwives murder the innocents, for they feared the punishment of G.o.d if they laid hands upon them themselves. Pharaoh cited the two midwives of the Hebrews before him, and commanded them to slay all men children, but to save the daughters of the Hebrew women alive," for the Egyptians were as much interested in preserving the female children as in bringing about the death of the male children. They were very sensual, and were desirous of having as many women as possible at their service."
However, the plan, even if it had been carried into execution, was not wise, for though a man may marry many wives, each woman can marry but one husband. Thus a diminished number of men and a corresponding increase in the number of women did not const.i.tute so serious a menace to the continuance of the nation of the Israelites as the reverse case would have been.
The two Hebrew midwives were Jochebed, the mother of Moses, and Miriam, his sister. When they appeared before Pharaoh, Miriam exclaimed: "Woe be to this man when G.o.d visits retribution upon him for his evil deeds." The king would have killed her for these audacious words, had not Jochebed allayed his wrath by saying: "Why dost thou pay heed to her words? She is but a child, and knows not what she speaks." Yet, although Miriam was but five years old at the time, she nevertheless accompanied her mother, and helped her with her offices to the Hebrew women, giving food to the new-born babes while Jochebed washed and bathed them.
Pharaoh"s order ran as follows: "At the birth of the child, if it be a man child, kill it; but if it be a female child, then you need not kill it, but you may save it alive." The midwives returned: "How are we to know whether the child is male or female?" for the king had bidden them kill it while it was being born. Pharaoh replied: "If the child issues forth from the womb with its face foremost, it is a man child, for it looks to the earth, whence man was taken; but if its feet appear first, it is a female, for it looks up toward the rib of the mother, and from a rib woman was made."[15]
The king used all sorts of devices to render the midwives amenable to his wishes. He approached them with amorous proposals, which they both repelled, and then he threatened them with death by fire.[16] But they said within themselves: "Our father Abraham opened an inn, that he might feed the wayfarers, though they were heathen, and we should neglect the children, nay, kill them? No, we shall have a care to keep them alive." Thus they failed to execute what Pharaoh had commanded. Instead of murdering the babes, they supplied all their needs. If a mother that had given birth to a child lacked food and drink, the midwives went to well-to-do women, and took up a collection, that the infant might not suffer want. They did still more for the little ones. They made supplication to G.o.d, praying: "Thou knowest that we are not fulfilling the words of Pharaoh, but it is our aim to fulfil Thy words. O that it be Thy will, our Lord, to let the child come into the world safe and sound, lest we fall under the suspicion that we tried to slay it, and maimed it in the attempt." The Lord hearkened to their prayer, and no child born under the ministrations of Shiphrah and Puah, or Jochebed and Miriam, as the midwives are also called, came into the world lame or blind or afflicted with any other blemish.[17]