Bible Romances Part 3

Such is the Romance of the Bible Devil. Was ever a more ludicrous story palmed off on a credulous world? The very clergy are growing ashamed of it. But there it is, inextricably interwoven with the rest of the "sacred" narrative, so that no skill can remove it without destroying the whole fabric. The Devil has been the Church's best friend, but he is doomed, and as their fraternal bond cannot be broken, he will drag it down to irretrievable perdition.

THE TEN PLAGUES;

Or, HOW MOSES HARRIED EGYPT.

BIBLE ROMANCES.--5.

By G. W. FOOTE.

If a man who had never read the Bible before wished to amuse himself during a spare hour among its pages, we should recommend him to try the first fourteen chapters of Exodus. A more entertaining narrative was never penned. Even the fascinating Arabian Nights affords nothing better, provided we read it with the eyes of common sense, and without that prejudice which so often blinds us to the absurdities of "G.o.d's Word." At the end of the fourteenth chapter aforesaid, let the book be closed, and then let the reader ask himself whether he ever met with a more comical story. We have no doubt as to his answer; and we feel a.s.sured that he will agree with the poet Cowper in thinking that G.o.d _does_ "move in a mysterious way his wonders to perform." Two hundred and fifteen years after the arrival of Israel in Egypt, G.o.d's chosen people had fallen into slavery. Yet they were exceedingly prolific, so that "the land was filled with them." Afraid of their growing numbers, Pharaoh "spake to the Hebrew midwives" and told them to kill all their male children at birth and leave only the daughters alive. This injunction the midwives very, properly disobeyed, excusing themselves on the ground that "the Hebrew women were lively and were delivered ere the midwives came in unto them." Had they obeyed Pharaoh, the Jewish race would have been extinguished, and Judaism and Christianity been never heard of.

But the comical fact as to these midwives is that there were only two of them, Shiphrah and Puah. What a busy pair they must have been! What patterns of ubiquitous industry! When the Jews quitted Egypt soon after they mustered six hundred thousand men, besides women and children. Now, supposing all these were collected together in one city, its size would equal that of London. How could two midwives possibly attend to all the confinements among such a population? And how much more difficult would their task be if the population were scattered over a wide area, as was undoubtedly the case with the Jews! Words fail us to praise the miraculous activity of these two ladies. Like the peace of G.o.d, it pa.s.ses all understanding.

One of the male children born under the iron rule of Pharaoh was Moses, the son of Amram and Jochebed. The incidents of his eventful life will be fully recorded in our series of "Bible Heroes." Suffice it here to say that he was adopted and brought up by Pharaoh's daughter; that he became skilled in all the learning of the Egyptians; that he privily slew an Egyptian who-had maltreated a Hebrew, and was obliged therefore to flee to the land of Midian, where he married Zipporah, a daughter of Jethro the priest. At this time Moses was getting on to his eightieth year. Now-a-days a man of that age sees only the grave before him, and has pretty nearly closed his account with the world. But in those days it was different. At the age of eighty Moses was just beginning his career. He was indeed a very astonishing old boy.

One day Moses was keeping his father-in-law's flock near Mount h.o.r.eb, when lo! a strange vision greeted his eyes. The "angel of the Lord appeared unto him in a flame of fire out of the midst of a bush," which burned without consuming. By "angel" we are to understand a vision or appearance only, for the being within the bush was G.o.d Almighty himself; and throughout the rest of the narrative the word "angel" is entirely dropped, only Lord or G.o.d being used. Moses approached this wonderful sight; but the Lord called out to him, "Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." Thereupon Moses hid his face "for he was afraid to look upon G.o.d." Could anything be more ludicrous! Fancy G.o.d, the infinite spirit of the universe, secreting himself in a bush and setting it on fire, just to make a little display for the benefit of Moses! Our wonder, however, is presently lessened; for this G.o.d turns out to be only Jehovah "the Lord G.o.d of the Hebrews," a mere local deity, who cared only for his own people, and was quite ready to slaughter any number of the inhabitants of adjacent countries, besides being bitterly jealous of their G.o.ds. The utmost claimed for him is that he is the biggest G.o.d extant, and quite capable of thrashing all the other G.o.ds with one hand tied behind his back. He had heard the cries of his people and had determined to rescue them from bondage. He had also resolved to give Pharaoh and the Egyptians a taste of his quality, so that they might be forced to-admit his superiority to their G.o.ds. "I will let them know,"

said he to Moses, "who I am, and you shall be my agent. We'll confound their impudence before we've done with them. But don't let us be in a hurry, for the little drama I have devised requires a good deal of time.

You go to Egypt and ask Pharaoh to let my people go. But don't suppose he will consent. That wouldn't suit my plans at all. I have decided to set you two playing at the little game of 'pull Moses, pull Pharaoh,'

and I shall harden his heart against your demands so that there may be a fierce tussle. But don't be afraid. I am on your side, and just at the end of the game I'll join in and pull Pharaoh clean over. And mind you tell him all along that it is my power and not yours which works all the wonders I mean you to perform, for you are only my instrument, and I want all the glory myself. Play fair, Moses, play fair!" Moses was not unwilling to engage in this enterprise, but like a prudent Jew he required certain a.s.surances of success. He therefore first raised an objection as to his own insignificance--"Who am I, that I should go unto Pharaoh?" To which G.o.d replied, "Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve G.o.d upon this mountain." Moses, however, required a much less remote token than this; so he again objected that n.o.body would believe him. Thereupon the Lord bade him cast his rod on the ground, and lo! it became a serpent Moses very naturally fled before it, till the Lord told him not to run away but to take it by the tail. He did so, and it became again a rod in his hand. Then the Lord bade him put his hand in his bosom, and on taking it out he found it was "leprous as snow." Again he put it in his bosom, and when he plucked it out it was once more sound and well. "There," said the Lord, "those signs will do in Egypt. When you evince them n.o.body will doubt you." Still hesitant, Moses objected that he was very slow of speech. So he frankly desired the Lord to send someone else. No wonder the Lord grew angry at this persistent reluctance; nevertheless he restrained himself, and informed Moses that his brother Aaron, who was a good speaker, should accompany him. The prudent prophet seems to have been at length satisfied. At any rate he made no further objection, but after a little further conversation with the Lord, who was very talkative, he set forth on his journey to Egypt.

Singular to relate, the Lord met Moses at an inn on the road, and, instead of wishing him good-speed, sought to kill him. What a strange G.o.d, to be sure! Why did he want to kill his own messenger? And why, if he wanted to kill him, did he not succeed in doing it? Truly the ways of G.o.d are past finding out. The only reason discoverable for this queer conduct is that Moses' boy was uncirc.u.mcised. Zipporah, his wife, took a sharp stone and performed the rite of circ.u.mcision herself, casting the amputated morsel at the feet of the boy's father, with the remark that he was "a b.l.o.o.d.y husband." The Lord's anger was thereby appeased, and the text naively says that he then let Moses go.

Prompted by the Lord, Aaron went out into the wilderness to meet Moses, and they soon appeared together before "all the elders of the children of Israel," who readily believed in their mission when they heard Aaron's account of the Lord's conversation with Moses, and saw the wonderful signs. Afterwards the two brothers visited Pharaoh, but G.o.d had hardened his heart; so he denied all knowledge of the Lord, and refused to let Israel go. On the contrary, he commanded the taskmaskers to be even more rigorous with them, and, instead of giving them straw to make bricks, as theretofore, to make them gather straw for themselves.

And when they complained, Pharaoh replied that they were an idle lot, and only wanted to go out and sacrifice to the Lord in order to avoid work. Whereupon they remonstrated with Moses for his interference, and he, in turn, remonstrated with G.o.d in very plain and disrespectful language. "Nonsense!" said the Lord, "now you shall see what I will do to Pharaoh."

Again Pharaoh was visited by the two brothers, who this time commenced to work the miracle. Aaron cast down his rod, and it became a serpent.

But the magicians of Egypt, who were present by invitation of the King, were in nowise astonished. "Oh," said they, "is that all you can do?"

Saying which, every man of them threw down his rod, and it also became a serpent. That was indeed an age of miracles! The magicians of Egypt wrought this wonder without any help from the Lord, and solely "with their enchantments." Here, then, was a pretty fix! So far, neither side had any advantage. Presently, however, Aaron's serpent--which thus proved itself a truly Jewish one--created a diversion by swallowing all the others up. We must suppose that it afterwards disgorged them, or else that Aaron's, rod was exceedingly stout when he got it back.

Pharaoh's heart remained obdurate, notwithstanding this sign, and he still refused to let the people go. And then the plagues commenced.

The first was a plague of blood. Aaron stretched forth his rod, and _all_ the waters of Egypt, the streams, the rivers, the ponds, and the pools became blood. Even the water in vessels of stone and wood was ensanguined. The fish all died, and the river stank; and "there was blood throughout all the land of Egypt." This was a good start, but the magicians of Egypt beat it hollow; for, after Aaron had turned _all_ the water of Egypt into blood, they turned the _rest_ into blood. No wonder that Pharaoh's heart remained hardened! He quietly walked into his house and let the subject drop.

Seven days later Moses went again to Pharaoh and said, "Thus saith the Lord, let my people go." And Pharaoh said, "I won't." "Won't you?"

answered Moses, "we shall see." Forthwith Aaron stretched forth his rod over the streams, rivers, and ponds, and brought on the second plague in the shape of frogs, which swarmed all over the land. They entered the houses, penetrated to the bedrooms, mounted the beds, slipped into the kneading-troughs, and even got into the ovens, although one would expect frogs to give such hot places a very wide berth. What a squelching of frogs there must have been! The Egyptians could not have stood absolutely still, and the land was covered with them. Still unfoiled, the magicians, "with their enchantments, followed suit, and brought up frogs too." Yet, as the land was already covered with frogs, it is difficult to see how the new comers found room, unless they got on the backs of the others, and went hopping about in couples. Pharaoh now relented. He called for Moses, and said, "Intreat your Lord to take away these nasty frogs, and I will let the people go." "That will I," said Moses, "and you shall know that there is none like unto the Lord our G.o.d." The next day the frogs died out of the houses, villages, and fields, and were gathered into heaps, so that again "the land stank."

But when Pharaoh saw that there was respite, he hardened his heart again, "as the Lord had said."

The third act of this tragi-comedy was decisive in one sense, for in it the magicians of Egypt were obliged to retire from the compet.i.tion.

Aaron stretched forth his rod again and smote the dust of the earth, all of which instantly became _lice_, in man and in beast. Before this dirty miracle the magicians of Egypt shrank dismayed. They made a feeble and altogether unsuccessful attempt to imitate Aaron's performance, and then drew back, declining to continue the contest. The lice settled them.

"This," said they, "is the finger of G.o.d." But Pharaoh still refused to knuckle under. Even against the force of this supreme wonder his heart was steeled.

So the fourth plague came. A grievous swarm of flies descended on Egypt, so that "the land was corrupted by reason of them. But not a single fly crossed over into the land of Goshe" where the Jews dwelt. Thereupon Pharaoh called for Moses and Aaron, and told them he was willing to let their people go and sacrifice to the Lord for three days, but not outside Egypt. Moses reiterated his demand for a three days' journey into the wilderness. Whereto Pharaoh replied that they might go, but "not too far." Moses then undertook to banish the flies. And he was as good as his word; for there was made such a clean sweep of them that "not one remained." This precious narrative always runs to extremes.

Egypt without a fly in it would be in a very abnormal condition. At ordinary times the land is infested with flies; so much so, indeed, that large numbers of the people suffer from diseased eyes, in consequence of these insects incessantly fastening on the sores caused by the irritating sand which fills the air. It was absurd for this Hebrew story-teller to scotch the last fly; he should have left sufficient to maintain the character of the country.

Again Pharaoh's heart was hardened, and when the flies were banished he refused to "let the people go." So the fifth plague came. A "very grievous murrain," which spared the cattle of Israel, broke out on the cattle of Egypt, and with such virulence that they all died. Pharaoh found on inquiry that there was "not one of the cattle of the Israelites dead," yet for all that his heart was hardened, and he would not let the people go.

So the sixth plague came. Aaron took "handfuls of ashes of the furnace,"

which Moses sprinkled towards heaven, and "it became a boil breaking forth with blains upon man and _upon beast_." Even the magicians were afflicted. Now the readers will bear in mind that _all_ the cattle of Egypt were killed by the fifth, plague. What beasts, then, were these tortured with boils? Were they dead carca.s.ses, or were they live cattle miraculously created in the interim? Surely this is a thing which "no fellah can understand." From the serpent of Eden to Jonah's whale, the animals of the Bible are a queer lot.

Pharaoh's heart remaining still hardened, G.o.d commanded Moses to make a special appeal to him, and to get up early in the morning for that purpose. So Moses stood before Pharaoh and said, "Thus saith the Lord G.o.d of the Hebrews, let my people go, that they may serve me. If you refuse I shall plague you and your people worse than ever, and so teach you that there is none like me in all the earth. Don't puff yourself up with conceit, for you were made what you are only in order that through you my power might be manifested. You had better cave in at once." But Pharaoh would not harken. He tacitly declared that the Lord G.o.d of the Hebrews might go to Jericho.

So the seventh plague came. A fierce hail, accompanied by fire that ran along the ground, smote all that was in the field, both man and beast.

It smote also _every_ herb of the field and brake _every_ tree of the field. Only those were saved who "feared the Lord" and stayed in doors with their servants and cattle. Fortunately the wheat and the rice were spared, as they were not grown up; or there would have been a famine in Egypt compared with which the seven years of scarcity in Joseph's time had sunk into insignificance. Pharaoh now relented and repented. "I have sinned this time," he said, "the Lord is righteous, and I and my people are wicked." And Moses, seeing that the king had recognised Jehovah as the true c.o.c.k of the theological walk, procured a cessation of the thunder and the hail. But lo! when Pharaoh perceived this, he hardened his heart again, and "sinned yet more." The obduracy of this potentate, under the manipulation of G.o.d, is really becoming monotonous. So the eighth plague came. After a day and a night of east wind, a prodigious swarm of locusts went up over the land of Egypt, covering the face of the whole earth, and darkening the ground. They "did eat every herb of the land, and all the fruit of the trees which the hail had spared." But we were told that the hail smote _every_ herb, and brake _every_ tree.

What then was left for the locusts to eat? The writer of this narrative had a very short memory, or else a stupendous power of belief.

Again Pharaoh confessed that he had sinned. The locusts were cleared away, and so effectually that "not one remained." But "the Lord hardened Pharaoh's heart" for the eighth time, and he refused to let the people go. Whereupon Moses brought darkness over the land of Egypt, a thick darkness that might be felt. This thick darkness lasted in Egypt for three days, during which time the people "saw not one another, neither rose any from his place." We presume, therefore, that they all starved for that time. Poor devils! What had they done to be treated thus? All the children of Israel, however, had light in their dwellings. Why then did they not avail themselves of such a fine opportunity to escape? It was a splendid chance, yet they let it slip. Perhaps Moses did not give the word, and they were like a flock of sheep without him. Perhaps they wished to stay and see the rest of the fun. For more was coming, although it was anything but fun to the poor Egyptians.

To them indeed it was an awful tragedy such as we lack words to describe. Moses commanded the Jews to take a male lamb for each household, to kill it, and to daub its blood over the two side-posts and on the upper door-posts of their houses. The flesh they were to eat in the night, roasted, with bitter herbs and unleavened bread, as the inauguration of the Pa.s.sover. The Lord meant to pa.s.s through the land in the dark, and slay all the firstborn in Egypt; and lest he should make some mistakes he required the Jews' houses to be marked with blood so that he might distinguish them. We should expect G.o.d to dispense with such "aids to memory." What followed must be told in the language of Scripture: "At midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on the throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead." The reader's imagination will picture the horror of this scene. That "great cry in Egypt" arose from a people who were the first victims of G.o.d's hatred of all who stood in the way of his chosen "set of leprous slaves." And in this case the tragedy was the more awful, and the more inexcusably atrocious, because G.o.d deliberately planned it. He could easily have softened Pharaoh's heart, but he chose to harden it. He could have brought his people out of Egypt in peace, but he preferred that they should start amidst wailings of agony, and leave behind them a track of blood.

Yet in the tragedy there is a touch of comedy. Those beasts that were first killed by the murrian and afterwards plagued by the boil, at last lose their firstborn by the tenth plague. Besides, there is a touch of the ludicrous in the statement that _every_ house had one dead. All the firstborn of such a large population could not have been present at that time. Some might have left Egypt for purposes of trade, and others would certainly have been cut off before by death. The story of the tenth plague, like the other nine, requires to be taken with a very large grain of salt.

Pharaoh and the Egyptians were now anxious to get rid of the Jews. So G.o.d's people departed in haste. They took good care, however, not to go empty-handed. They "borrowed" of the Egyptians, without the remotest intention of ever paying them back, jewels of silver, jewels of gold, and raiment. In fact they "spoiled the Egyptians." In recent times the modern Egyptians have wiped off that old score by spoiling a few Jewish moneylenders, and so returned t.i.t for tat.

G.o.d led his people past instead of through the land of the Philistines, lest they should be frightened by war, and wish to return to Egypt. He does not seem to have known their character. Considering the delight with which they subsequently warred against their enemies, and the joy they took in wholesale ma.s.sacre, we are inclined to think that they would have just liked to get their hands into the business of fighting by trying conclusions with the Philistines. Moses carried off the bones of Joseph, which must have been rather stale by that time. And G.o.d went before the huge host of six hundred thousand men on foot, besides women and children, and a mixed mult.i.tude of followers; by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, until at length they found themselves encamped before the Red Sea.

In the meanwhile G.o.d had again hardened Pharaoh's heart, for the express purpose of killing some more Egyptians and getting more honor to himself. The Israelites soon heard that Pharaoh was pursuing them with an army, and they remembered his dreadful war chariots. They found themselves literally between the devil and the deep sea. Whereupon they murmured against Moses for bringing them out into the wilderness to die.

But he, disregarding them, stretched forth his miraculous rod over the sea, and lo! the waters parted, forming a wall on either side of a safe pa.s.sage, through which the Jews travelled with dry feet. Pharaoh and his host, however, attempting the same feat, were overwhelmed by the down-rushing sea-ramparts, and all drowned. There remained, says _Exodus_, not so much as one of them.

We have heard a different account of this affair. A negro preacher once explained that the Red Sea, just at that time, was "a little bit frozen over," and the Jews, carrying only what they had borrowed "frum the Gyptians," crossed the ice safely; but when Pharaoh came with his thundering war-chariots, the ice broke, and "dey all was drown'd." But a n.i.g.g.e.r in the audience objected that the Red Sea is "in de quator," and is never frozen over. "War did you larn dat?" asked the preacher. "In de jografy," was the reply. "Ah," was the ready retort, "dat's war you made de mistake; dis was a very long time ago, and dere was no jografy and no quator den." That n.i.g.g.e.r preacher's explanation seems quite as good as the one given by "Moses."

We leave the Jews with their Lord G.o.d on the safe side of the Red Sea, where Moses heads the men in singing a joyful song of praise, and Miriam the prophetess heads the women with timbrel and with dance. Jehovah has ended his plaguing of the Egyptians, after more than decimating them. He has covered his name with terrible splendour, and proved "that there is none like him" to a world which is very happy to be a.s.sured of the fact.

Two such monsters would make earth a h.e.l.l. Reader! did you ever meet with a more extraordinary story than this of the Ten Plagues? and can you regard the book which contains it as G.o.d's Word?

JONAH AND THE WHALE.

BIBLE ROMANCES.--6.

By G. W. FOOTE.

We have often wondered whether Shakespeare had the story of Jonah in his mind when he wrote that brief dialogue between Hamlet and Polonius, which immediately precedes the famous closet-scene in the Master's greatest play--

Hamlet.--Do you see yonder cloud that's almost in shape of a camel?

Polonius.--By the ma.s.s, and 'tis like a camel, indeed.

Hamlet.--Methinks it is like a weasel.

Polonius.--It is backed like a weasel.

Hamlet.--Or like a whale?

Polonius.--Very like a whale.

Having, however, no means whereby to decide this question, we must content ourselves with broaching it, and leave the reader to form his own conclusion. Yet we cannot refrain from expressing our opinion that the story of the strange adventures of the prophet Jonah is "very like a whale."