We will here sketch the military career of Moses.

We omit the early incidents of the life of Moses—his childhood, his growth, his education—and begin with his active life.

“And the occasion he laid hold of was this: The Ethiopians, who are next neighbors to the Egyptians, made an inroad into their country, which they seized upon, and carried off the effects of the Egyptians, who in their rage, fought against them, and revenged the affronts they had received from them; but being overcome in battle some of them were slain, and the rest ran away in a shameful manner, and by that means saved themselves, whereupon the Ethiopians followed after them in the pursuit, and thinking that it would be an act of cowardice if they did not subdue all Egypt, they went on to subdue the rest with greater vehemence; and when they had tasted the sweets of the country, they never left off the prosecution of the war; and as the nearest parts had not courage enough at first to fight with them, they proceeded as far as Memphis, and the sea itself, while not one of the cities was able to oppose them. The Egyptians, under this sad oppression, betook themselves to their oracles and prophecies” (Josephus, Ch. X).

Moses thereupon was appointed general of the Egyptian army against the Ethiopians, and conquered them in the following manner:

“But Moses prevented the enemies, and took and led his army, before those enemies were apprised of his attacking them; for he did not march by the river, but by land, where he gave a wonderful demonstration of his sagacity; for when the ground was difficult to be passed over, because of the multitude of serpents, which it produces in vast numbers, and indeed is singular in some of these productions, which other countries do not breed, … When he had therefore proceeded thus on his journey he came upon the Ethiopians before they expected him; and joining battle with them, he beat them, and deprived them of the hopes they had of success against the Egyptians, and went on in overturning their cities, and indeed made great slaughter of these Ethiopians. Now when the Egyptian army had once tasted of this prosperous success by the means of Moses, they did not slacken their diligence, insomuch that the Ethiopians were in danger of being reduced to slavery, and all sorts of destruction. And at length they retired to Saba, which was the royal city of Ethiopia, which Cambyses afterwards named Meroe, after the name of his own sister. This place was to be besieged with very great difficulty, since it was both compassed by the Nile quite round, and the other rivers Astapus and Astaboms made it a very difficult thing for such as attempted to pass over them; for the city was situate in a retired place, and was inhabited after the manner of an island, being encompassed by a strong wall, and having the rivers to guard them from their enemies, and having great ramparts between the wall and the rivers, insomuch, that when the waters come with the greatest violence, it can never be drowned; which ramparts make it next to impossible for even such as are gotten over the rivers to take the city. However, while Moses was uneasy at the army’s lying idle (for the enemies durst not come to battle), an accident happened: Tharbis was the daughter of the king of the Ethiopians; she happened to see Moses as he led his army near the walls, and fought with good courage, and admiring the subtlety of his undertakings, she believed him to be the author of the Egyptians’ success, when they had before despaired of recovering their liberty, and to be the occasion of the great danger the Ethiopians were in, when they had before boasted of their great achievements, she fell deeply in love with him; and upon the prevalency of that passion, sent to him the most faithful of all her servants to discourse with him upon their marriage. He thereupon accepted the offer on condition she would procure the delivering up of the city; and gave her the assurance of an oath to take her to be his wife, and that when he had once taken possession of the city, he would not break his oath to her. No sooner was the agreement made, but it took effect immediately; and when Moses had cut off the Ethiopians, he gave thanks to God, and consummated his marriage, and led the Egyptians back to their own land” (Josephus, Chap. V.)

These are simple facts, wherein God plays no part. It is a human transaction, a conflict of forces; the strongest and most skillful wins. And when the last place of refuge, the fortress, is besieged, and the Ethiopians are thoroughly beaten, the place seeming impregnable, the army discouraged, a woman, the king’s daughter, betrays it, and Moses is victorious. Thermutis, his mother by adoption, raised him and educated him after the manner of princes. He was a great favorite. Her influence gave him not only her protection, advice, and information, but other great advantages such as no other being could obtain, she being constantly at court and a sister to the king.

It was no small glory, as well as experience, he reaped. That conquest made him the first man in the land. That jealousies, antagonism and hatred were engendered against him by his rivals, that conspiracies were formed, may readily be imagined, and that finally his life was threatened. Finding it rather dangerous to remain in the country, since he was being closely watched, and all the roads were guarded, and being no doubt fully informed of the plot, Moses fled. “He took flight through the deserts, where his enemies could not suspect he would travel; though he was destitute of food, he went on, and despised that difficulty courageously” (Jos.).

Moses was born in 1571 B.C., and was made general of the Egyptian army when he was about thirty-five or thirty-seven years of age. In 1531 B.C. he fled from Egypt and arrived at Midian. He made the acquaintance of a priest named Raguel or Jethro—his future father-in-law, for he married Zipporah, Jethro’s daughter.

Aaron, his brother, three years older, being born 1574 B.C., must have been a man of considerable influence. He remained during Moses’s absence in Egypt. The exodus of the Israelites from Egypt took place in 1491.

Daring his forty years’ stay with Jethro he minded his cattle near Mount Sinai, where many supposed wonders are related to have occurred.

That Moses was not idle is self-evident. A man of that particular type could not remain inactive. What took place between him and Aaron or between him and Thermutis his stepmother is not recorded in history. That some systematic organization did take place is very probable. That all followed in the ordinary course of human events, is to be presumed. And that the plans were laid and matured, how these people were to be molded into a nation, and in what manner they were to leave Egypt, we cannot have a reasonable doubt.

It is more than likely that after the successful conquest, he was fired with the ambition to become a ruler himself. Envy and jealousy prevented his ever assuming the crown of Egypt, but what was to hinder him becoming the head and leader of his own people? In his solitary wanderings about Mount Sinai, he was inspired with the thought of delivering his own people, especially as the Pharaoh, his former protector, was dead. Having all the necessary material at hand in court and out of court, he proceeded to carry out his plans.

Moses was the man who created Jehova. Ex. vi, 3: “And I appeared unto Abraham and Isaac, and unto Jacob by the name of God almighty; but by my name Jehova was I not known to them.” Not likely! Abraham, Isaac, and Jacob were of little or no culture. They were herdsmen who simply differed from their neighbors by substituting an imaginary God for the numerous images and idols that were then in fashion. They had not the remotest idea of the meaning of the God they worshiped, such as Moses now put into the word God. It was no longer a mere abstract copy with him—a thing to dispute, to reason, to argue about. To Moses it became a stern reality. The brain, the nervous system, the senses, the faculties, had undergone a revolution during the four hundred years. Moses, with all the scholastic advantages, raised and educated to rule and govern man and nations, ambitious for power, a great general, a man of determination and force, a man that was capable of plotting against plotters, conspiring against conspirators, who deliberately and shrewdly went to work to organize his people—he conceived then the idea that the simple old-fashioned Adonay—Lord—had lost its importance, being a common-place, every-day God among the Hebrews. He invented the unpronounceable Jehova. It makes little difference whence it is derived, whether from Io, Jovis, Jupiter, etc.

Jehova and Mount Sinai are inseparable. Moses knew every stone and crag about that mountain. A man does not live near a mountain, especially a man of great vigor, action, and intellect, but that he observes every nook, every spot, every footpath, and every turn. The conception of Jehova originated at Mount Sinai; and later the power, the establishing and the realization, of his ambition, of his Jehova, took place.

The miraculous pretensions and the wonderful workings that appear in the scriptural phraseology were no doubt necessary for the purpose of carrying out the scheme Moses had concocted. In modern times we can regard it only as a very peculiar method of writing up a history.

Moses had his emissaries and leaders among his people. When they were told about the wonderful occurrences about Mount Sinai, and what the Great Jehova said to Moses, the story was rehearsed and repeated—about the promised land, their preservation, their liberty. Of course, what could they do otherwise than yield? Their hopes were elated, and they were really interested, and believed that the God of their forefathers had sent Moses as their deliverer.

Moses had already their confidence by his past history. The hero, the great conqueror of the Ethiopians, the savior of Egypt—that alone was an immense prestige. But when it was announced that the Jehova, the Lord God, etc., had said this and that to him, that he commanded him to do this and that, where is the miracle, where is the wonder, that they obeyed?

When Moses found that the Hebrews would be obedient to whatsoever he should direct, as they promised to be, and were in love with liberty, he began his negotiations with the king of Egypt, who had but lately received the government.

As to his contest with the Egyptian priests in performing their respective tricks, called miracles, what wonder that these ignorant creatures believed, when we find stupid people enough of all nations that believe in the miraculous cures of an old rag, purporting to have belonged to Christ or some one else? Whatever was done, and how it was done, we shall never know. That there was nothing supernatural about the transaction is absolutely certain. The people may have believed it to be supernatural, as many millions believe to this day. You may believe a circle to be square, but that does not make it so. The untutored brain is surprised at a trifle, astonished at what it does not understand, and regards every new trick as a miracle.

Neither Abraham, Isaac, nor Jacob could perform miracles. They had no use for them, knew nothing of them, and really had not the talent to produce them. Miracles had not been invented, or become the fashion.

Moses was undoubtedly a proficient master of the magic arts, and accomplished his purpose thereby. After all, those performances were simply a side-show. He knew the strength of his people. A general of his capacity does not undertake a task of that magnitude without calculating the convincing force to back his demands. Six hundred thousand men on foot—besides children and women—organized under leaders, and no doubt equipped and ready for any emergency—an army of that size means a revolution of no small importance to a state. To avert greater danger, Egypt let them go.

Henceforth Moses is the imperial master of the situation, the dictator, the ruler, the lawgiver, as determined as he is imperious—“I am the Lord thy God.” And the man Moses knew what he was talking about, and the class of people he was talking to. He was the organizer of the nation, the creator of Jehova, the intimate of God. No other man throughout the Bible before or after Moses pretended to talk with God face to face except Moses. And Moses alone shall come near the Lord (Ex. xxiv, 2). And he took every care that no other man should discover his secret workings. “I am that I am;” that is Moses. “Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Ex. iii, 14). Who but a man accustomed to command and be obeyed would dare use such language?

Moses was fully familiar with the locality; and Mount Sinai, where he developed his scheme, he would permit no one to approach. “Take heed to yourself that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death” (Ex. xix, 12). He would brook no nonsense. He kept these poor ignoramuses in constant terror, in constant dread, of his Jehova. These precautions were used, and terrible things threatened, so that no one should intrude upon his privacy on the mountain, and no doubt were necessary in order to secure his success.

We have no clear account of the manner in which these people left Egypt. The population must have numbered close upon three millions. This is entirely omitted. What God said to Moses, and Moses said to God, is continually repeated, but historical facts are wanting. We learn one important fact, however—they did not leave poor. When they departed from Egypt this multitude had to be kept busy, otherwise they would lose confidence in Jehova and in Moses, and relapse into making images.

What kind of a God was this Jehova? In Ex. xxxi we find him giving directions about working in brass, silver, gold, furniture, designating who should work at it; but God himself turns stone-mason—in verse 18 we find two tables of Testimony, tables of stone, written by the finger of God. If God had a finger, he had a whole hand. If he had one hand he may have had two. To write needs practice, sight, brain, and all other parts belonging to a man. No doubt, when the tables, etc., were written, it was done by a man.

As to the Ten Commandments, they were not new with Moses. They were a codification of Chaldean and Egyptian laws.

The day of rest was recognized long ago in those slave-making days. It was a principle of economy, power-saving. Six of the Commandments are natural laws and are instinctively obeyed even among lower animals. All other laws were adopted from recognized customs and usages of the people, mostly taken from the Egyptians, with some few alterations, perhaps, suitable to the existing emergency.

When this Republic was founded, there were actually no new laws made, but old laws modified to suit our case; thus the Constitution was framed. Moses did precisely the same thing. The laws were the recognized habits, practices, customs, laws, usages, long established among the nations in that region. And God, or Jehova, had as much to do with the framing of them as he had with the Constitution of this nation.

Leviticus may be truly called the cookery-book of Jehova. Just think of it, that God himself told them what to select and how to cook it. They were instructed to forsake the idols or the images of God, but retained the grosser barbaric practices of sacrificing. The detailed account given of the bill of fare is interesting. For a full description we beg to refer the reader to Leviticus.

Human nature was strong in Moses. He did what any man high in the affairs of a state would do. He installed his own relations into office—first his own tribe, the Levites. These were immediately installed as a permanent bureaucracy, as well as aristocracy. They were the rulers, lawmakers, preachers, doctors, etc. (Num. i, 47, et seq.). His brother Aaron and his sons were at once installed in the permanent offices. A hereditary aristocracy was established and consecrated as priests of the nation (Lev. viii). And the tribe of Levi were also selected to minister unto the priests, Aaron and sons.

The actions of this supposed God are very curious, and even amusing. He assumes so many shades of color, character, and passion, just as a man would under various degrees of excitement, disappointment, and discontent. “Whenever Moses found it necessary to act with promptness and resolution he found it convenient to use his Lord God, Jehova, and usually with excellent effect. But when Korah, Dathan, and Abiram rebel Moses gives God advice (Num. xvi, 15). “And Moses was very wroth, and said unto the Lord: Respect not thou their offering.” He at once suppresses the rebellion with a strong hand and puts an end to it.

Wipe out of the biblical story the dust and cob-webs of superstition and ignorance, cleanse it of the mire and dirt of barbarism, and you find in Moses a man of action, sagacity, and determination; skillful in the arts of war; a man of great will power, energy, and pluck, breaking down all barriers, overcoming all obstacles, conquering all difficulties, in order to secure the final success of his immense undertaking; the creator of Jehova, the great I AM, the maker of God, the leader of a great army, the organizer of a nation, the lawmaker, the lawgiver, the molder and master mind of this great work.

His stratagem to preserve the Egyptian army from serpents by filling baskets with ibises, who devour and destroy serpents, is an instance of his foresight, leading his army safely through the swamps without damage, during the war with the Ethiopians.

The great feature of Moses’s Mount Sinai expedition, and his absence for forty days, and the production of the Ten Commandments, keeps the theological world in a constant stew of wonder and admiration. From the point of reason, common sense, and the light we have now, there is nothing remarkable or wonderful about the forty days’ absence or the Ten Commandments. Moses was provided with all the food he needed, and all the assistance he needed, during his stay in the mountain. His own family, as well as his wife’s relatives, knew all about the mountain, while the masses were kept at a respectful distance, on penalty of death.

What are these Ten Commandments?

All these laws had been in existence centuries before the coming of Moses. Nations had already adopted them, as a matter of necessity. Crimes of murder and robbery, etc., were familiar among the Chaldeans and other nations. When Isaac sent messengers to Nahor in order to secure Rebeka for his wife, they had to pass through Mesopotamia, “in which it was tedious traveling, both in winter, for a depth of clay, and in summer for a want of water; and besides this, for the robberies there committed” (Jos.).

It must be remembered that society had reached a degree of organization and civilization; that these fundamental principles, these natural laws, are observed to a considerable extent even among the lower animals, and that they were strictly enforced in every barbarian as well as more civilized community. In the codification of these laws by Moses there is nothing wonderful, nothing miraculous, supernatural. The whole matter consisted in the adoption of these fundamental principles, these common-law usages, and the proclaiming of them as the laws to govern this newly organized nation, as all other nations had done centuries before them.

The laws incorporated in the book of Leviticus, etc., consisting in the regulation or government of the nation, appointing communities or families, dealing with food, dress, sacrifice, crime and its punishment, trade, commerce, domestic affairs, marriage, and above all church affairs, were mostly adoptions from other nations with certain modifications, written up in the manner we find them.

The supernatural phenomena recited in the Bible in the books of Moses—what descended from heaven, clouds, pillars, earthquakes, thunder, lightning, rain, deluge, fire, etc., on and about Mount Sinai—and that God performed these wonders to oblige Moses, because he exercised his influence in prayer upon Jehova—form the greatest piece of nonsense that ever was written.

Clouds belong to the earth, are composed of earthly elements, are taken from the surface of the earth by a natural process and return to the earth by a natural process. Neither God nor man can influence them. The same may be said of all other phenomena. Water cannot be composed from any other elements than oxygen and hydrogen, and the silly theological twaddle cannot change it. What we ought to know is, at least something of the natural. The more we know of the natural the less we believe of the supernatural—in fact, the latter has largely disappeared. In time, let us hope, these childish delusions will be regarded as some of the remnants of the past and infantile ages of humanity.

In all ages and at all times, men of great merit have been admired and honored by mankind. But the mythology and theology that enshrouds ancient heroes, the deification, the supernaturalism, the sanctity, the holiness, and the delusions that accompany and surround their actions, are entirely superfluous. We have outgrown these fables. And truly, these imaginary attributions, these visionary productions, have outlived their usefulness. Whether it be Moses, David, Alexander, Hannibal, CÆsar, Charlemagne, Cromwell, Frederick the Great, Napoleon, or Washington, they were men, nothing but men, and their actions, as also the great good resulting from their actions, that benefited humanity, were natural, not influenced in any way or shape by the smallest particle of supernaturalism.

Josephus speaking of Moses says: “He was one that exceeded all men that ever were in understanding, and made the best use of what understanding suggested to him. He had a very grateful way of speaking and addressing himself to the multitude. As to his other qualifications, he had such a full command of his passions, as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than himself. He was also such a general of an army as was seldom seen, as well as such a prophet as was never known, and this to such a degree that whatsoever he pronounced, you would think you heard the voice of God himself” (B. iv, ch. viii, 49).

The following verse in the Bible is undoubtedly true: “And there was not a prophet since in Israel like unto Moses, whom the Lord knew face to face.”

Moses deserves all the credit for molding the Chaldean God into shape, for creating Jehova, and for inventing prophets and the Jewish oracles.

These oracles, or pretended consultations or inquiries of God, whether heathen or Hebrew, were all of a similar nature and character. Whenever the question asked was concerning the success or non-success of a battle, whether they should fight or not, the answer depended on the circumstances and the condition of affairs. If the army was well disciplined, had a good leader, a good general, better than the enemy, they were going to fight. If not so well organized, weaker numerically, or with an indifferent general, they would let fighting alone. The priests if well informed would give either a positive or a negative answer, but if they knew nothing about either party, they would deliver the answer of the oracle in such dubious expressions or terms, that let what would happen to the inquirer, the answer might be accommodated or explained to mean the event that came to pass.

The expressions of the Bible during and after the time of Moses are of oracular form, and for that reason of a dubious nature, of marvelous elasticity, accommodating any and every opinion or inquiry, susceptible of a vast variety of interpretations. Many portions may be made to mean anything or everything. There being nothing positive about these biblical expressions, followers of these doctrines have been explaining and explaining. And as new views or opinions are set afloat, clever talkers explain and explain, and grow enthusiastic in explaining. And as fashions change, the explanations change. For centuries these explanations and interpretations have been going on—over what?

Among the Jews there were several sorts of oracles: as, first, those that were delivered viva voce, as when God spoke to Moses; secondly, prophetic dreams, as those of Joseph and others; thirdly, visions, as when a prophet in an ecstasy, a nervous, excitable condition, being properly neither asleep nor awake, had what they called supernatural revelations; fourthly, when they were accompanied with the wearing of an ephod, or the pectoral worn by the high priest, who was endowed with the gift of foretelling future things upon extraordinary occasions; and fifthly, by consulting the prophets or messengers sent by God.

Moses was the first great prophet, the first great general, the first great lawgiver, the first and only organizer, and with his death God, Jehova, ceases to be active.

Everything appears wonderful or miraculous if we do not understand it, or are ignorant and credulous. Thus it was with the manna, that usually falls in certain seasons of the year in that region. Even Moses himself did not know what it was, until it had stuck to his hands and he had tasted it. It was no special favor to the Jews. It falls for all creatures alike, but is not used until it is discovered that it has reached the season when it is good to eat. Nevertheless, it is in our Bible accounted a miracle.

No man has ever performed a miracle except to deceive or delude another, who is ignorant of what he is performing, or how it is performed.

Miracles are natural events occurring to those that are ignorant, or of little understanding; or they are intentionally performed with the intent to deceive, delude, or defraud.

God himself, all believers should know, cannot perform a miracle, contrary to the laws of nature—whether it be the laws governing planets or the laws that govern the various phenomena that appear from time to time on earth. All are simply the result of some natural process.

What shrewdness Moses used, whatever cunning, whatever diplomacy, whatever wisdom or courage, was the production of his own will power, the evolution of his own brain, acquired by education and training. He utilized these powers to gain his ends, to the best advantage and welfare of the people he was trying to organize.

He may have fully believed in the oracles he invoked, the conception of his own powerful imagination. He may have inspired himself by a concentration of nervous force, stimulated by the immense responsibility that rested upon him.

The solitude he enjoyed in the mountain was of great service to his reflecting mind. It gave him an opportunity to analyze every detail, think over every circumstance, form his ideas and his plans. That it was to him a sanctuary, a holy retreat, we can easily imagine, as every place that becomes a retreat for great thinkers is a sanctum to them, and where, when they are deliberating, communing with themselves, it is no place for strangers to intrude.

We must, however, not lose sight of an important fact—that whatever may be the products of the brain, of the nervous system, however stimulated or inspired the workings of the imagination and the production of ideas, evolving powerful thoughts, and however sublime and beautiful they may be, they are the effect of the educated faculties; the result of the combined forces of the great nervous centers.

Notwithstanding the sagacity and cleverness of Moses, the barbarism and brutality of the age in which he lived was predominant in all his actions towards his enemies. Neither God nor Jehova had any mitigating sentiment, neither pity nor mercy. The ark was a superstitious symbol, and the priest the ready tool to carry out any system to deceive and delude the masses. The ark, the creation of Moses, Aaron, Jethro & Co., was nothing more than an idol of another form. Whether the idol is in the image of somebody or a four-cornered box wherein lies the difference?

For several centuries this wooden box plays an important role among these half-civilized barbarians. They were no better than their neighbors, and were not any farther advanced in civilization than the neighboring nations were—indeed, not so much.

How Christianity can hold that book, the Bible, as sacred, as a guide for the present civilized age, is indeed a greater wonder and a far more complicated miracle than ever was performed in the Bible.

The superstitious, cowardly army of Joshua refused to cross the river Jordan, but the miracle was performed when the priest carried the ark across the river—which was fordable, because they could see the sand at the bottom, and the stream was neither strong nor swift. So the army forded the stream, following the wooden box. The same box was used before the walls of Jericho. The falling of the walls is related in a mysterious fashion, but the slaughter of men, women, and children is made quite plain. The only thing saved was that prostitute Rahab who betrayed the city—and that was all the doings of God and the Box.

Joshua sends to Ai three thousand men, and the Israelites get beaten. Then after some hocus-pocus Joshua goes to Ai with thirty thousand and he beats them, “and all the men and women that were killed at Ai were twelve thousand” (Josh, viii, 25). And then he hanged the king of Ai (verse 29). And this was a miraculous victory. Every natural phenomenon was interpreted as a miracle. A hailstorm, an aerial phosphorescence imitating sun and moon, the clouds, thunder, etc.—are all miracles, if they help to beat the enemy. And after the slaying was done the kings were hanged (x, 26).

Altogether, Joshua conquered thirty-one kings and took possession of their territories. These kingdoms could not have been very large affairs, since the whole land is not very large. The presumption is that superior numbers and better leadership in reality won the day.

When the strong hand of Moses and Joshua has disappeared (Jehova is no longer the stronghold) quarrels, outrages, and discontent arise. Eleven tribes retire from the field of action. Judah, the warrior tribe, does the fighting. The Levites, this aristocratic tribe, watch and guide the nation, dwelling in the forty cities assigned to them. I mention these two tribes especially on account of the important role they play hereafter.

A few statements of the mere facts will suffice. Joshua dies in 1443 B.C. Othniel succeeds. Judah’s military force fights and beats the Canaanites. Discord and fighting continue, until Eglon the king of Moab enslaves them, 1343 B.C. When Eglon is killed they are freed for a short period, when Jabin the Canaanite subdues them. They are again freed and again enslaved, and so on. Meantime they have their heroes, as Shamgar, who kills six hundred Philistines with an ox-goad, and Samson, who kills one thousand Philistines with a jawbone of an ass, etc.

I will append to this chapter a description of some events of Moses’s career from Tacitus, Chapter III: “Many authors agree, that when once an infectious distemper was arisen in Egypt and made men’s bodies impure, Bocchorius, their king, went to the oracle of (Jupiter) Hammon and begged he would grant him some relief against this evil, and he was enjoined to purge his nation of them, and to banish this kind of men into other countries, as hateful to the gods. That when he had sought for, and gotten them all together, they were left in a vast desert; that hereupon the rest devoted themselves to weeping and inactivity; but one of those exiles, Moses by name, advised them to look for no assistance from any of the gods or from any of mankind, since they had been abandoned by both, but bade them believe in him, as in a celestial leader, by whose help they had already gotten clear of their present miseries. They agreed to it; and though they were unacquainted with every thing, they began their journey at random: but nothing tried them so much as want of water; and now they laid themselves down on the ground to a great extent, as just ready to perish, when a herd of wild asses came from feeding, and went to a rock overshadowed by a grove of trees. Moses followed them, as conjecturing that there was (thereabouts) some grassy soil, and so opened large sources of water for them.”

Chapter IV: “As for Moses, in order to secure the nation firmly to himself, he ordained new rites, and such as were contrary to other men. All things are with them profane which with us are sacred; and again, those practices are allowed among them which are by us esteemed most abominable. They sacrifice rams by way of reproach to (Jupiter) Hammon. An ox is also sacrificed, which the Egyptians worship under the name of Apis,” etc.