The Eliminator; or, Skeleton Keys to Sacerdotal Secrets. Westbrook Richard Brodhead
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cast it aside and are led to doubt whether the Jews were ever in Egypt except as tramps and vagabonds, and to suspect that the whole story is an adapted history of some great exodus of some ancient tribes written for a purpose.
I think it has been shown that the Jews were not the people that they have been supposed to be. They are a modern people in the world’s history, antedated by many highly-civilized and powerful nations. They are not descendants of Abram, as will be shown more fully hereafter, and their population never reached the fabulous numbers that are given in what is called their sacred history. Indeed, there is so much of the fabulous about them, so much of false pretence that upon the very face is impossible and incredible, that the wonder is that Christians should ever have seriously thought of regarding them and their institutions as the source and substance of what Christianity is. We have no prejudice against the Jews. We cast no reflection upon the so-called Hebrews of the present day. They are not responsible for their ancestors, any more than Gladstone, Huxley, Tyndall, Spencer, and other brainy Englishmen are responsible for the savagery and barbarism of their forefathers.
It has been our object in this chapter to show the Munchausenish character of Jewish history, upon which the whole superstructure of modern theology rests. If anybody is proud of his descent from such a people, he is welcome to the glory.
CHAPTER IV. MOSES AND THE PENTATEUCH
“But even unto this day, when Moses is read, the veil is upon their heart.”—2 Cor. 3:15.
THE first five books of the Old Testament, supposed by many to have been written by Moses, are called the Pentateuch. In the early chapters of Genesis, in the “Authorized Version,” there is placed at the head of the page in the margin, “a. m. 1,” which mean Anno Mundi—the year of the world—one, and immediately below it are the letters “b. c.”—which mean Before Christ—“4004.” This is the system of chronology established by Archbishop Ussher, and means that 4004 years before Christ the world was one year old. It is claimed that Moses promulgated the law about 1451 b. c., and this must have been about two thousand five hundred and fifty-three years after the Creation, which added to 1890, the present date, would make the world just five thousand eight hundred and ninety-four years old. Lyell, a most judicious geologist estimated the delta of the Mississippi at one hundred thousand years, and some persons think these figures should have been doubled. Professor John Fiske thinks the glacial period began two hundred and forty thousand years ago, and that human beings inhabited Europe at least one hundred and sixty thousand years earlier, thus giving an antiquity to our race of not less than four hundred thousand years. Other scientists talk of hundreds of thousands, and even millions, of years, but we attach no importance to specific figures. We simply insist upon an antiquity which very far exceeds six thousand years.
Learned Egyptologists place Rameses II., the Pharaoh of the Jewish captivity, whose mummy is now to be seen in the museum at Cairo, at 1390 years b. c. It seems strange that his mummy should be on exhibition in a museum when “he and all his hosts were swallowed up in the Red Sea.” If we are told that Rameses II. was succeeded by Sethi II., we find from Egyptian records that both of these kings lived to a good old age, and the mummy of each has been preserved, and not even a hint is given that either of them was drowned. But we have, according to the tables of Abydos and Bunsen, which are generally accepted, three thousand six hundred and twenty years before Christ as the time in which Menes, the first monarch of Egypt, reigned, making two thousand two hundred and thirty years as the period of the Egyptian monarchy before the reign of Rameses II.
But I contend that Egyptian civilization extends back at least seven thousand years, and Miss Amelia Edwards, the Egyptologist, who has recently lectured in our Pennsylvania University course, thinks ten thousand years not too high an estimate. In support of ibis hypothesis, the great antiquity of man, which no scholar now disputes, carries us back many thousands of years beyond Menes, and there are many facts which favor the assumption that the valley of the Nile was one of the places inhabited for an indefinite period. The works of art—monuments, architecture, paintings, etc.—show an antiquity that cannot be estimated. Manetho, an Egyptian priest, who wrote a history of Egypt, by request of Ptolemy II., two hundred and eighty-six years before Christ, carries us back more than seven thousand years.
The Pentateuch is a compilation by several authors, and hence its patchwork character. Professors Ewald and Kuenen and others have proved this, and Dean Stanley, of the English Establishment, has admitted it. Some portions may have been compiled eight hundred or nine hundred years before Christ, but not the two contradictory accounts of the creation and fall of man. The Assyrian cuneiform tablets, which were discovered in 1873 and 1874 a. d., and which are now in the British Museum, show that this ancient people had this story about two thousand years before the time of Moses. The Jews learned it in Babylon, and none of the other Old-Testament writings contain any notice of it, because it was not known until after the return of the Jews from their captivity in Babylon, five hundred and eighteen years before Christ. Is it not reasonable to suppose that the various Old-Testament writers would have made some reference to the Pentateuch had they known of its existence? Professor François Lenormant of the National Library of France, a most learned archaeologist and palaeontologist, and a most devout Christian, in his Beginnings of History admits that the Jews borrowed substantially the story of the creation and the fall from more ancient nations, and furnishes the original copies. The legends recorded in Genesis are found among many ancient peoples who lived many centuries before Moses; and Berosus, a priest of the temple of Belus, who wrote two hundred and seventy-six years before Christ, affirms that fragments of Chaldean history can be traced back 15 Sadi or 150,000 years. I have mentioned these things because they are germane to what is to follow.
There is good reason for thinking that the book of Deuteronomy was written about six hundred and twenty-one years before Christ, and the remaining books of the Pentateuch were of later date, coming down to four hundred and fifty years before Christ. This Professor Kuenen has demonstrated beyond controversy in his Religion of Israel, to which I must refer for his arguments in detail. The best scholarship of the world does not believe that what is called the Law of Moses was written prior to the fifth or sixth century before Christ, and learned men in Holland, Germany, and England, as well as the most advanced thinkers in America, now accept this opinion. Professor Robertson Smith, in the Encyclopœdia Britannica, adopts this view, and Dean Stanley, in his Jewish Church, does not leave us in doubt as to his opinion.
Take the following as an example of what I mean (Gen. 12:6): “And the Canaanite was then in the land;” whereas the expulsion of the Canaanites did not occur until several centuries after the death of Moses, when this must have been written. In Gen. (36: 31) we read, “Before there reigned any king over Israel.” This must have been two hundred years after the death of Moses. “The nations that were before you” (Lev. 13: 8) of course presupposes that the Canaanites had already been subdued. “Now the man Moses was very meek, above all the men that were upon the face of the earth” (Num. 12:13), could hardly have been written by Moses himself. The expression “unto this day” frequently occurs, and shows that the time was long after the events took place. It is also implied in various places that the writer resided in Palestine, and so it could not have been Moses. In Deuteronomy (19: 14) we read, “Thou shalt not remove thy neighbor’s landmark which they of old time have set in thine inheritance.” They had no landmark to remove, unless this was written concerning the land of Canaan long after the death of Moses. They are reproached for not keeping the Sabbath in the past for a long time, and this is given as a reason for the Captivity; and hence Leviticus 26:34, 35, 43 was written after the Captivity, which began in 597 b. c. In Gen. 14:14, Lot is taken prisoner and rescued from his captors, whom they “pursued unto Dan.” Now, there was no such place as Dan until after the entrance into Canaan. We read in Judg. 18:27, 29 that this city was called Laish, which was burned by the Israelites, and then they built a city, and they called it “Dan, after the name of their father: howbeit the name of the city was Laish at first.” This “trout in the milk” is as striking as if some one should write of Chicago when the Declaration of Independence was signed. In Gen. 36:31 we read, “And these are the kings that reigned in the land of Edom before there reigned any king over the children of Israel.” This passage shows that it was written after there had been kings in Israel,