The Eliminator Part 4

"That the Jews were far behind their surrounding neighbors in civilization is shown by the fact that in the first battle they fought under their first king, Saul, they had in the whole army 'neither sword nor spear in the hand of any of the people,' except Saul and Jonathan (1 Sam. 13:22). Nor was any 'smith found throughout all the land of Israel'

(ver. 19), but 'all the Israelites went down to the Philistines to sharpen every man his share, and his coulter, and his axe, and his mattock' (ver. 20.) This was 404 years after the Exodus and only 75 years prior to the building of Solomon's temple. Their weapons of war were those of the rudest savage.

"As another evidence of the barbarism of the Jews, when David resolved to build a house for himself he had no native artisans, but had to send to Hiram, king of Tyre, for masons and carpenters (2 Sam. 5: 11). Even the wood itself had to be brought from Tyre, it would seem that even in those days, as now, the mountains of Canaan were dest.i.tute of trees-a sure sign of a sterile country. The wood of course had to be carried overland. Wheel-carriages were unknown to the Israelites, except in the form of chariots of iron used by their enemies, which prevented Judah, even with the help of the Lord, from driving out the inhabitants of the valleys (Judg. 1: 19). David captured 1000 chariots in about the sixteenth year of his reign, of which he preserved only 100, disabling all the horses (1 Ghron. 18: 3.) Prior to this event neither chariots nor horses had been used by the Israelites, nor was much use made of them by the subsequent kings. Oxen and a.s.ses were their beasts of burden; camels were rare even long after Solomon's reign. How, then, was the wood brought from Tyre over the mountains, unless it was carried on the backs of oxen or a.s.ses or dragged along the ground?"

That a considerable number of Jews at one time sojourned in Egypt is highly probable. How they got there, and how they came to leave, is not so certain. An eminent Egyptologist writes in a leading London journal:

"The presence of large numbers of Semites in ancient Egypt has always been a puzzle to historians, and what first led to their migrating from Mesopotamia to the land of the Pharaohs has never hitherto been made clear. Quite recently, however, the British Museum has become possessed of a number of cuneiform tablets which throw considerable light on the subject. Early in the present year a number of these tablets were offered for sale in Cairo. They had been dug up from the grave of a royal scribe of Amenophis III. and IV. of the eighteenth dynasty, which had given up its records, and not only records, but seals and papyri of great historical and artistic value. Some went to the Boulak Museum, some to Berlin, others to private persons, and eighty-one have found their way to the British Museum. These last have now been arranged and catalogued by Mr. Budge, the well-known Egyptologist, whose investigations have brought to light a most interesting chapter in the history of ancient Egypt. Not only do the tablets explain the historical crux mentioned above, but they introduce us to the family life of the early kings. They picture to us the splendors of the royal palaces; they enable us to a.s.sist at the betrothal of the kings' daughters and to follow the kings to their hunting-grounds. Most of the tablets are letters addressed to Amenophis III., and some are from Tushratta, king of Mesopotamia.

"Amenophis III. was a mighty hunter, and once on a shooting-trip into Mesopotamia after big game he, like a king in a fairy-tale, met and loved Ti, the daughter of Tushratta. They were married in due time, and Ti went down into Egypt with three hundred and seventeen of her princ.i.p.al ladies. This brought a host of their Semitic countrymen along, who found in Egypt a good field for their business capacities, and gradually, like the modern Jews in Russia, got possession of the lands and goods of their hosts. The influence of the Semitic queen is attested by the very fact that this library of cuneiform tablets was preserved.

And under the feeble sovereigns who followed, her countrymen doubtless held their own. But at last came the nineteenth dynasty and the Pharaoh 'who knew not Joseph.' Then they were set to brick-making and pyramid-building, till the outbreak which led to the Red Sea triumph.

"Mr. Budge, of the British Museum, has translated three of the letters.

One is from Tushratta to Ameno-phis. After many complimentary salutations, he proposes to his son-in-law that they should continue the arrangement made by their fathers for pasturing doublehumped camels, and in this way he leads up to the main purport of his epistle. He says that Manie, his great-nephew, is ambitious to marry the daughter of the king of Egypt, and he pleads that Manie might be allowed to go down to Egypt to woo in person. The alliance would, he considers, be a bond of union between the two countries, and he adds, as though by an after-thought, that the gold which Amenophis appears to have asked for should be sent for at once, together with 'large gold jars, large gold plates, and other articles made of gold.' After this meaning interpolation he returns to the marriage question, and proposes to act in the matter of the dowry in the same way in which his grandfather acted, presumably on a like occasion. He then enlarges on the wealth of his kingdom, where 'gold is like dust which cannot be counted,' and he adds an inventory of presents which he is sending, articles of gold, inlay, and harness, and thirty eunuchs."

In speaking of the sojourn of the Israelites in Egypt, Dr. Knappert says: "According to the tradition preserved in Genesis, it was the promotion of Jacob's son, Joseph, to be viceroy of Egypt that brought about the migration of the sons of Israel from Canaan to Goshen. The story goes that this Joseph was sold as a slave by his brothers, and after many changes of fortune received the viceregal office at Pharaoh's hands through his skill in interpreting dreams. Famine drives his brothers, and afterward his father, to him, and the Egyptian prince gives them the land of Goshen to live in. It is by imagining all this that the legend tries to account for the fact that Israel pa.s.sed some time in Egypt. But we must look for the real explanation in a migration of certain tribes which could not establish or maintain themselves in Canaan, and were forced to move farther on."

The author of the _Religion of Israel_ says: "The history of the religion of Israel must start from the sojourn of the Israelites in Egypt. Formerly it was usual to take a much earlier starting-point, and to begin with a discussion of the religious ideas of the patriarchs. And this was perfectly right so long as the accounts of Abraham, Isaac, and Jacob were considered historical. But now that a strict investigation has shown us that these stories are entirely unhistorical, of course we have to begin the history later on." The author of _The Spirit History of Man_ says: "The Hebrews came out of Egypt and settled among the Canaanites. They need not be traced beyond the Exodus; that is their historical beginning. It was very easy to cover up this remote event by the recital of mythical traditions, and to prefix to it an account of their origin in which the G.o.ds (patriarchs) should figure as their ancestors."

But how about the Jewish exodus from Egypt? What was the real cause?

Whom shall we credit, the writer of the book called Exodus or other writers? What follows differs very much from the Hebrew story.

Lysimachus relates that "a filthy disease broke out in Egypt, and the oracle of Ammon, being consulted on the occasion, commanded the king to purify the land by driving out the Jews (who were infected with leprosy, etc.), who were hateful to the G.o.ds. The whole mult.i.tude of the people were accordingly collected and driven out into the wilderness."

Diodorus Siculus says: "In ancient times Egypt was afflicted with a great plague, which was attributed to the anger of G.o.d on account of the mult.i.tude of foreigners in Egypt, by whom the rites of the native religion were neglected. The Egyptians accordingly drove them out. The most notable of them went under Cadmus and Danaus to Greece, but the greater number followed Moses, a wise and valiant leader, to Palestine."

Tacitus, the Roman historian, says: "In this clash of opinions one point seems to be universally admitted-a pestilential disease, disfiguring the race of man and making the body an object of loathsome deformity, spreading all over Egypt. Bocchoris, at that time the reigning monarch, consulted the oracle of Jupiter Hammon, and received for answer that the kingdom must be purified by exterminating the infected mult.i.tude, as a race of men detested by the G.o.ds. After diligent search the wretched sufferers were collected together, and in a wild and barren desert abandoned to their misery. In that distress, while the vulgar herd was sunk in deep despair, Moses, one of their number, reminded them that by the wisdom of his counsels they had been already rescued out of impending danger. Deserted as they were by men and G.o.ds, he told them that if they did not repose their confidence in him as their chief by divine commission they had no resource left. His offer was accepted.

Their march began, they knew not whither. Want of water was their chief distress. Worn out with fatigue, they lay stretched on the bare earth, heartbroken, ready to expire, when a troop of wild a.s.ses, returning from pasture, went up the steep ascent of a rock covered with a grove of trees. The verdure of the herbage round the place suggested the idea of springs near at hand. Moses traced the steps of the animals, and discovered a plentiful vein of water. By this relief the fainting mult.i.tude was raised from despair."

In a learned work on Egypt by Mr. William Oxley of England, published in 1884, the author writes: "Taking the records as we find them, if they are real history, and as Palestine is contiguous to Egypt, we should naturally expect to find some reference to the Israelites in the Egyptian annals, but what does appear in regard to Palestine is certainly not favorable to the a.s.sumption that it was the home of the Israelites as a nation. I cull the following from such materials as are at present within reach, partly taken from the _Records of the Past_:

"It has been generally acknowledged by Egyptian biblicists that 'the cruel bondage of the Israelites, culminated under the reign of Rameses II., nineteenth dynasty, and that the Exodus took place under his successor, Menephtah I., 1326 b. c., who was drowned in the Red Sea with all his host in his attempt to bring the wanderers back again. But, as I have already said, the tomb of this very king at Thebes contains an inscription to the effect that he had lived to a good old age, and was a child of good-fortune from his cradle to the grave. In the annals of Rameses III., who reigned some fifty or sixty years after the Israelites _ought to have been_ settled in their own land, many references are made to the country in which they were located (according to biblical accounts). The king goes to what is known to us as Palestine, Phnicia, and Syria to receive the annual tribute from the chiefs/ whom he calls Khetas. In the enumeration of his conquests, extending from Egypt east and northward, he enumerates thirty-eight tribes and peoples, and says: 'I have smitten every land, and have taken every land in its extent.' In his reminder to the G.o.d Ptah of the benefits he had conferred on the G.o.d, the king says: 'I gave to thy temple from the store-houses of Egypt, Tar-neter, and Kharu (i, e. Palestine and Syria) more numerous offerings than the sand of the sea, as well as cattle and slaves'

(Syrians). He also built a temple to Ammon in the same country, to which 'the nations of the Rutenna came and brought their tribute.' Making full allowance for the usual Egyptian flattery, the fact is clear that in the time of this king the Israelites could not have been a settled and distinct people; and the incident of their Exodus would have been too fresh and recent to be pa.s.sed over without some comment by this vainglorious monarch.

"From a papyrus translated in the _Records of the Past_ (ii. 107), ent.i.tled _Travels of an Egyptian_, who gives a full account of Palestine, etc., it appears there was a fortress there which had been built by Rameses II., and which was still belonging to Egypt. This would be about 1350 B. C.; but not the slightest hint of any such people as Israelites, although he tells us 'he visited the country to get information respecting the country, with the manners and customs of its inhabitants.'

"The next is Rameses XII., some two hundred years after the Exodus, who is the hero of the story of the possessed princess. He was in Mesopotamia at the time when the chief of the Bakhten brought his daughter, who afterward became queen of Egypt. 'His Majesty was there registering the annual tributes of all the princes of the countries,'

among whom he enumerates Tar-neter (Palestine), but no mention of Israelites.

"I find no further trace until the time of Herodotus (about 420 B. c.); and here we come on historical ground. This great historian travelled through Egypt and Palestine in the reign of one of the kings of the Persian dynasty, about forty or fifty years after the alleged return of the Jews from their captivity in Babylon, and when the temple had been built and the city fortified. He repeatedly alludes to the Phnicians and Syrians, whose country extended from the coast of the Levant down to the Egyptian frontier, including the isthmus and Sinaitic Peninsula. He says that Necho (about 670 b. c.) fought with the Syrians, and took a large city, Cadytis; but he makes no mention of Jews nor yet of Jerusalem. If they had been there, it is incredible that such a careful and grasping historian should have explored the land without noticing them in some way or other.

"The next is from a tablet erected to Alexander II. by Ptolemy, at that time viceroy under the Persian king, but who soon after himself became king of Egypt, 305 b. c. The inscription states that 'Alexander marched with an army of Ionians to the Syrians' land, who were at war with him.

He penetrated its interior and took it at one stroke, and led their princes, cavalry, s.h.i.+ps, and works of art to Egypt.'

"Next follows the third Ptolemy, 238 b. c. (see the Decree of Canopus, _Records of the Past_, viii., 81), who invaded the two lands of Asia, and brought back to Egypt all the treasures which had been carried away by Cambyses and his successors. He 'imported corn from East Rutenna and Kafatha'-i. e. from Syria and Phnicia. It was the father of this king who is credited with sending to Judea for the seventy-two men who translated the Hebrew Bible into Greek; and yet neither of these Ptolemaic kings makes mention of Judea, Jerusalem, or the Jews! The inference is obvious: _they were not there._

"Many historiographers, when writing of Jewish annals, use the Ptolemaic and other monumental and papyrian accounts as applying to the Jews, and consequently use the term 'Jews,' but this is unwarrantable, inasmuch as the accounts themselves speak of 'Syrians, Phnicians,' etc., but _not_ of 'Jews.' According to the best cyclopaedists, 'there is little or nothing known of the Jews or Jerusalem until the time of Christ;' and even then it is taken chiefly from Josephus, who, to my view, is scarcely admissible as a chronographer of actual history. No mention is made by the Ptolemies-say 250 or even less years b. c.-of the Jews of Jerusalem, and as the Roman emperor Hadrian (from 117 to 138 A. D.) is credited with changing the name of the city to _aelia Capitolina_, it could only have been known as Jerusalem for a few centuries at most. The Arch of t.i.tus in Rome is taken as conclusive proof that it was erected to commemorate his victories over the rebellious Jews and the successful siege of Jerusalem. But even this, I apprehend, is taken chiefly from Josephus. When in Rome last year I closely inspected this arch, expecting to find an inscription to this effect, but I was disappointed at seeing only a Latin one over the arch, which reads (in English): 'The Senate and Roman People to the Divine t.i.tus, (Son) of the divine Vespasian,' and another, by Pius VII., recording its restoration. It is true, I saw the alto-reliefs on the inside of the arch, showing a table, trumpets, and a seven-branched lamp; but these were used in many temples, and would as well refer to the Syrian or Phnician temples, which undoubtedly existed at that time, and in the absence of direct Roman testimony to the name of the city and people (of which I am unaware), it cannot be accepted as indubitable evidence of its reference to a city called and known to them as Jerusalem, and to a people known to them as Jews. Unless this can be established, it only amounts to an inference resting on Josephus.

"As the result of my researches, I place Jewish historians, so called, upon the same footing as the Christian ecclesiastical ones, whose works, while containing a base of more or less historical reference and truth, are yet too much overweighted with unhistorical myths to be regarded as genuine, sober history. To my view, the Jews were, at the period I am referring to, in a not dissimilar position to the Druses of Lebanon of the present day. As is well known to a certain cla.s.s of writers who have come in contact with them, they form a community held together not so much by national ties as by semi-religious ones, which are based upon Cabalistic and theurgic rites and ceremonies. Like what I conceive the Jews to have been in the centuries preceding the Christian era, they are an _order_ rather than a nation, the remains of systems which have continued and survived from ancient times. In this light the Jewish records are intelligible as writings veiled in allegory, treating of their mystic lore, albeit expressed in verbiage that bears a literal meaning upon its surface. I give this as the only solution that presents itself of the mysterious problem under review."

I now propose to state a few points from the Jewish writings themselves (collated from Bishop Colenso) to show the fabulous character of the history of this pretentious people.

The number of fighting-men who marched out of Egypt is nowhere estimated at less than 600,000, and if this represented only one-fourth of the population, the latter must have reached 3,000,000. If we cut this down one-third, so as to be sure of our figures, we make it 2,000,000 souls.

The number of the children of Israel who went into Egypt was 70 (Ex. 1: 5). They sojourned in Egypt 215 years. It could not have been 430 years, as would appear from Ex. 11:40. The marginal chronology makes the period 215 years, and there were only four generations to the Exodus-namely, Levi, Kohath, Amram, and Moses (Ex. 6: 16, 18, 20). How could these people have increased in 215 years from 70 souls so as to number 600,000 warriors? It would have required an average number of 46 children to each father. The 12 sons of Jacob had between them only 53 sons. At this rate of increase, in the fourth generation there would have been only 6311 males (provided they were all living at the time of the Exodus), instead of 1,000,000. If we add the fifth generation, who would be mostly children, the total number of males would not have exceeded 28,465.

All the first-born males from a month old and upward, of those that were numbered, were 22,273 (Num. 3: 43). The lowest computation of the whole number of the people at that time is 2,000,000. The number of males would be 1,000,000. Dividing the latter number by the number of first-born, gives 44, which would be the average number of boys in each family, or about 88 children by each mother. Or, if where the first-born were females, the males were not counted, the number of children by each mother would be reduced to 44.

Dan in the first generation had but one son (Gen. 46: 23), and yet in the fourth generation his descendants had increased to 62,700 warriors (Num. 2: 26), or 64,400 (Num. 26: 43). Each of his sons and grandsons must have had about 80 children of both s.e.xes. On the other hand, the Levites increased the number of "males from a month old and upward"

during the 38 years in the wilderness only from 22,000 to 23,000 (Num.

3: 39; 26: 62), and the tribe of Mana.s.seh during the same time increased from 32,200 (Num. 1: 35) to 52,700 (26: 34).

The whole population of Israel were instructed in one single day to keep the pa.s.sover, and actually did keep it (Ex. 12). At the first notice of any such feast Jehovah said, "I will pa.s.s through the land of Egypt this night.*" The pa.s.sover was to be killed "at even" on the same day that Moses received the command.

The women were at the same time ordered to borrow jewels of their neighbors, the Egyptians. After midnight of the same day the Israelites received notice to start for the wilderness. No one was to go out of his house till morning, when they were to take their hurried flight with their cattle and herds. How could 2,000,000 people, scattered about over a wide district, as they must have been with their cattle and herds, have gotten ready and taken a simultaneous hurried flight at twelve hours' notice?

The Israelites, with their flocks and herds, reached the Red Sea, a distance of from fifty to sixty miles over a sandy desert, in three days! Marching fifty abreast, the able-bodied warriors alone would have filled up the road for seven miles, and the whole mult.i.tude would have made a column twenty-two miles long, so that the last of the body could not have been started until the front had advanced that distance-more than two days' journey for such a mixed company. Then the sheep and cattle must have formed another vast column, covering a much greater tract of ground in proportion to their number. Upon what did these two millions of sheep and oxen feed in the journey to the Red Sea over a desert region, sandy, gravelly, and stony alternately? How did the people manage with the sick and infirm, and especially with the seven hundred and fifty births that must have taken place in the three days'

march?

Judah was forty-two years old when he went down with Jacob into Egypt, being three years older than his brother Joseph, who was then thirty-nine. For "Joseph was thirty years old when he stood before Pharaoh" (Gen. 41: 46); and from that time nine years elapsed (seven of plenty and two of famine) before Jacob came down into Egypt. Judah was born in the fourth year of Jacob's double marriage (Gen. 29: 35), being the fourth of the seven children of Leah born in seven years; and Joseph was born of Rachel in the seventh year (Gen. 30: 24, 26; 21: 41). In these forty-two years of Judah's life the following events are recorded in Gen. 38:

He grows up, marries, and has three sons. His eldest son grows up, marries, and dies. The second son marries his brother's widow and dies.

The third son, after waiting to grow to maturity, declines to marry the widow. The widow then deceives Judah himself, and bears him twins-Pharez and Zarah. One of these twins grows up and has two sons-Hez-ron and Hamul-bom to him before Jacob goes down into Egypt.

In Ex. 30:11-13, Jehovah commanded Moses to take a census of the children of Israel, and in doing it to collect half a shekel of the sanctuary as atonement-money. This expression "shekel of the sanctuary"

is put into the mouth of Jehovah six or seven months before the tabernacle was made. In Ex. 38: 26 we read of such a tribute being paid, but nothing is there said of any _census_ being taken, only that the number of those who paid, from twenty years old and upward, was 603,550 men. In Num. 1: 1-46, more than six months after this occasion, an account of an actual census is given, but no _atonment-money_ is mentioned. If in the first instance a census was taken, but accidentally omitted to be mentioned, and in the second instance the tribute was paid, but accidentally omitted likewise, it was nevertheless surprising that the number of adult males should have been identically the same (603,550) on both occasions, six months apart.

Aaron and his two sons were the only priests during Aaron's lifetime.

They had to make all the burnt-offerings on a single altar nine feet square (Ex. 37: 1), besides attending to other priestly duties for 2,000,000 people. At the birth of every child both a burnt-offering and a sin-offering had to be made. The number of births must be reckoned as at least two hundred and fifty a day, for which consequently five hundred sacrifices would have to be offered daily-an impossible duty to be performed by three priests. For poor women pigeons were accepted instead of lambs. If half of them offered pigeons, and only one instead of two, it would have required 90,000 pigeons annually for this purpose alone. Where did they get the pigeons? How could they have had them at all under Sinai? There were thirteen cities where the presence of these three priests was required (Josh. 21: 19). The three priests had to eat a large portion of the b.u.mt-offerings (Num. 18: 10) and all the sin-offerings-two hundred and fifty pigeons a day-more than eighty for each priest.

In keeping the second pa.s.sover under Sinai, 150,000 lambs must have been killed-i. e. one for each family (Ex. 12: 3, 4). The Levites slew them, and the three priests had to sprinkle the blood from their hands (1 Chron. 30: 16; 35: 11). The killing had to be done "between two evenings" (Ex. 12: 6), and the sprinkling had to be done in about two hours. The killing must have been done in the court of the tabernacle (Lev. 1: 3, 5; 17: 2-6). The area of the court could have held but 5000 people at most. Here the lambs had to be sacrificed at the rate of 1250 a minute, and each of the three priests had to sprinkle the blood of more than 400 lambs every minute for two hours.

The number of warriors of the Israelites, as recorded at the Exodus, was 600,000 (Ex. 7: 37); subsequently it was 603,550 (Ex. 38: 25-28), and at the end of their wanderings it was 601,730 (Num. 26: 51). But in 2 Chron. 13:3, Abijah, king of Judah, brings 0,000 men against Jeroboam, king of Israel, with 0,000, and "there fell down slain of Israel 500,000 chosen men" (ver. 17). On another occasion, Pekah, king of Israel, slew of Judah in one day, 120,000 valiant men (2 Chron. 28: 6.)

The Israelites at their Exodus were provided with tents (Ex. 16: 16), in which they undoubtedly encamped and dwelt. They did not dwell in tents in Egypt, but in "houses" with "doors," "sideposts," and "lintels."

These tents must have been made either of hair or of skin (Ex. 26: 7, 14; 36: 14, 19)-most probably of the latter-and were therefore much heavier than the modern canvas tents. At least 200,000 were required to accommodate 2,000,000 people. Supposing they took these tents from Egypt, how did they carry them in their hurried march to the Red Sea?

The people had burdens enough without them. They had to carry their kneading-troughs with the dough unleavened, their clothes, their cooking utensils, couches, infants, aged and infirm persons, and food enough for at least a month's use, or until manna was provided for them in the wilderness, which was "on the fifteenth day of the second month after their departure out of the land of Egypt" (Ex. 16:1). One of these tents, with its poles, pegs, etc., would be a load for a single ox, so that they would have needed 0.000 oxen to carry the tents. But oxen are not usually trained to carry goods on their backs, and will not do so without training. Then it is written:

"These be the words which Moses spake unto all Israel" (Deut. 1: 1).

"And Moses called all Israel and said unto them" (Deut. 5:1).

"There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them" (Josh. 8: 35).

How was it possible to do this before at least

2,000,000 people? Could Moses or Joshua, as actual eye-witnesses, have expressed themselves in such extravagant language? Surely not.

The camp of the Israelites must have been at least a mile and a half in diameter. This would be allowing to each person on the average a s.p.a.ce three times the size of a coffin for a full-grown man. The ashes, offal, and refuse of the sacrifices would therefore have to be carried by the priest in person a distance of three-quarters of a mile "without the camp, unto a clean place" (Lev. 4:11, 12.) There were only three priests-namely, Aaron, Eleazar, and Ithamar-to do all this work for 2,000,000 people. All the wood and water would have to be brought into this immense camp from the outside. Where could the supplies have been got while the camp was under Sinai, in a desert, for nearly twelve months together? How could so great a camp have been kept clean?