It must be admitted that Moses either had wonderful luck, or that he had wonderful judgment in weather, for, as it happened in the pa.s.sage of the Red Sea, so it happened here. At the Red Sea he was aided by a gale of wind which coincided with a low tide and made the pa.s.sage practicable, and at Sinai he had a thunder-storm.

"And it came to pa.s.s on the third day, in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled." Moses had undoubtedly sent some thoroughly trustworthy person, probably Joshua, up the mountain to blow a ram's horn and to light a bonfire, and the effect seems to have been excellent.

"And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

"And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and G.o.d answered him by a voice.

"And the Lord came down upon Mount Sinai, on the top of the mount; and the Lord called Moses up to the top of the mount; and Moses went up."

And the first thing that Moses did on behalf of the Lord was to "charge the people, lest they break through unto the Lord to gaze, and many of them perish."

And Moses replied to G.o.d's enquiry, "The people cannot come up to Mount Sinai: for thou chargedst us, saying, Set bounds about the mount.

"And the Lord said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the Lord, lest he break forth upon them.

"So Moses went down unto the people, and spake unto them."

Whether the decalogue, as we know it, was a code of law actually delivered upon Sinai, which German critics very much dispute as being inconsistent with the stage of civilization at which the Israelites had arrived, but which is altogether kindred to the Babylonish law with which Moses was familiar, is immaterial for the present purpose. What is essential is that beside the decalogue itself there is a considerable body of law chiefly concerned with the position of servants or slaves, the difference between a.s.saults or torts committed with or without malice, theft, trespa.s.s, and the regulation of the _lex talionis_. There are beside a variety of other matters touched upon all of which may be found in the 21st, 22d, and 23d chapters of Exodus.

Up to this point in his show Moses had behaved with discretion and had obtained a complete success. The next day he went on to demand an acceptance of his code, which he prepared to submit in form. But as a preliminary he made ready to take Aaron and his two sons, together with seventy elders of the congregation up the mountain, to be especially impressed with a sacrifice and a feast which he had it in his mind to organize. In the first place, "Moses ... rose up early in the morning, and builded an altar, ... and sacrificed peace offerings of oxen unto the Lord....

"And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient."

Had Moses been content to end his ceremony here and to return to the camp with his book of the covenant duly accepted as law, all might have been well. But success seems to have intoxicated him, and he conceived an undue contempt for the intelligence of his audience, being, apparently, convinced that there were no limits to their credulity, and that he could do with them as he pleased.

It was not enough for him that he should have them accept an ordinary book admittedly written by himself. There was nothing overpoweringly impressive in that. What he wanted was a stone tablet on which his code should be engraved, as was the famous code of Hammurabi, which he probably knew well, and this engraving must putatively be done by G.o.d himself, to give it the proper solemnity.

To have such a code as this engraved either by himself or by any workman he could take into the mountain with him, would be a work of time and would entail his absence from the camp, and this was a very serious risk. But he was over-confident and determined to run it, rather than be baulked of his purpose,

"And Moses rose up, and his minister Joshua; and Moses went up into the mount of G.o.d.

"And he said unto the elders, Tarry you here for us, until we come again unto you: and, behold, Aaron and Hur are with you: and if any man have matters to do, let him come unto them. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights."

But Moses had made the capital mistake of undervaluing the intelligence of his audience. They had, doubtless, been impressed when Moses, as a showman, had presented his spectacle, for Moses had a commanding presence and he had chosen a wonderful locality for his performance.

But once he was gone the effect of what he had done evaporated and they began to value the exhibition for what it really was. As men of common sense, said they to one another, why should we linger here, if Moses has played this trick upon us? Why not go back to Egypt, where at least we can get something to eat? So they decided to bribe Aaron, who was venal and would do anything for money.

"And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us G.o.ds, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him."

When Aaron heard this proposition he showed no objection to accept, provided the people made it worth his while to risk the wrath of Moses; so he answered forthwith, "Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me."

These were the ornaments of which the departing Israelites had spoiled the Egyptians and they must have been of very considerable value. At all events, Aaron took them and melted them and made them into the image of a calf, such as he had been used to see in Egypt. The calf was probably made of wood and laminated with gold. Sir G. Wilkinson thinks that the calf was made to represent Mnevis, with whose worship the Israelites had been familiar in Egypt. Then Aaron proclaimed a feast for the next day in honor of this calf and said, "To-morrow is a feast to the Lord," and they said, "These be thy G.o.ds, O Israel, which brought thee up out of the land of Egypt."

"And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings: and the people sat down to eat and to drink, and rose up to play."

It was not very long before Moses became suspicious that all was not right in the camp, and he prepared to go down, taking the two tables of testimony in his hands. These stone tablets were covered with writing on both sides, which must have taken a long time to engrave considering that Moses was on a bare mountainside with probably n.o.body to help but Joshua. Of course all that made this weary expedition worth the doing was that, as the Bible says, "the tables were" to pa.s.s for "the work of G.o.d, and the writing was the writing of G.o.d." Accordingly, it is not surprising that as Moses "came nigh unto the camp," and he "saw the calf, and the dancing": that his "anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

"And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.

"And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

"And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

"For they said unto me, Make us G.o.ds, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

"And I said unto them, Whosoever hath any gold, let them break it off.

So they gave it me: then I cast it into the fire, and there came out this calf.

"And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)" that is to say, the people had come to the feast unarmed, and without the slightest fear or suspicion of a possible attack; then Moses saw his opportunity and placed himself in a gate of the camp, and said: "Who is on the Lord's side? Let him come unto me. And all the sons of Levi gathered themselves together unto him.

"And he said unto them, Thus saith the Lord G.o.d of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

"And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men."

There are few acts in all recorded history, including the awful ma.s.sacres of the Albigenses by Simon de Montfort and the Abbot Arnold, more indefensible than this wholesale murder by Moses of several thousand people who had trusted him, and whom he had entrusted to the care of his own brother, who partic.i.p.ated in their crime, supposing that they had committed any crime saving the crime of tiring of his dictatorship.

The effect of this ma.s.sacre was to put Moses, for the rest of his life, in the hands of the Levites with Aaron at their head, for only by having a body of men stained with his own crimes and devoted to his fortunes could Moses thenceforward hope to carry his adventure to a good end.

Otherwise he faced certain and ignominious failure. His preliminary task, therefore, was to devise for the Levites a reward which would content them. His first step in this direction was to go back to the mountain and seek a new inspiration and a revelation more suited to the existing conditions than the revelation conveyed before the golden calf incident.

Up to this time there is nothing in Jewish history to show that the priesthood was developing into a privileged and hereditary caste. With the consecration of Aaron as high priest the process began. Moses spent another six weeks in seclusion on the mount. And as soon as he returned to the camp he proclaimed how the people should build and furnish a sanctuary in which the priesthood should perform its functions. These directions were very elaborate and detailed, and part of the furnishings of the sanctuary consisted in the splendid and costly garments for Aaron and his sons "for glory and for beauty."

"And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office. And thou shalt bring his sons, and clothe them with coats: And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood, throughout their generations.

"Thus did Moses: according to all that the Lord commanded him, so did he."

It followed automatically that, with the creation of a great vested interest centred in an hereditary caste of priests, the pecuniary burden on the people was correspondingly increased and that thenceforward Moses became nothing but the representative of that vested interest: as reactionary and selfish as all such representatives must be. How selfish and how reactionary may readily be estimated by glancing at Numbers XVIII, where G.o.d's directions are given to Aaron touching what he was to claim for himself, and what the Levites were to take as their wages for service. It was indeed liberal compensation. A good deal more than much of the congregation thought such services worth.

In the first place, Aaron and the Levites with him for their service "of the tabernacle" were to have "all the tenth in Israel for an inheritance." But this was a small part of their compensation. There were beside perquisites, especially those connected with the sacrifices which the people were constrained to make on the most trifling occasions; as, for example, whenever they became _unclean_, through some accident, as by touching a dead body:

"This shall be thine of the most holy things, reserved from the fire: every oblation of their's, every meat offering of their's, and every sin offering of their's, and every trespa.s.s offering of their's, which they shall render unto me, shall be most holy for thee and thy sons.

"In the most holy place shalt thou eat it; every male shall eat it; it shall be holy unto thee.

"And this is thine.... All the best of the oil, and all the best of the wine, and of the wheat, the first fruits of them which they shall offer unto the Lord, them have I given thee; ... every one that is clean in thine house shall eat of it.

"Everything devoted in Israel shall be thine....

"All the heave offerings of the holy things, which the children of Israel offer unto the Lord, have I given thee, and thy sons and thy daughters with thee, by a statute forever: it is a covenant of salt forever before the Lord unto thee and to thy seed with thee."

Also, on the taking of a census, such as occurred at Sinai, Aaron received a most formidable perquisite.

The Levites were not to be numbered; but there was to be a complicated system of redemption at the rate of "five shekels by the poll, after the shekel of the sanctuary."

"And Moses took the redemption money of them that were over and above them that were redeemed by the Levites: Of the first-born of the children of Israel took he the money; a thousand three hundred and three score and five shekels, after the shekel of the sanctuary; And Moses gave the money of them that were redeemed unto Aaron and to his sons."

a.s.suming the shekel of those days to have weighed two hundred and twenty-four grains of silver, its value in our currency would have been about fifty-five cents, but its purchasing power, twelve hundred years before Christ, would have been, at the very most moderate estimate, at least ten for one, which would have amounted to between six and seven thousand dollars in hard cash for no service whatever, which, considering that the Israelites were a wandering nomadic horde in the wilderness, was, it must be admitted, a pretty heavy charge for the pleasure of observing the performances of Aaron and his sons, in their gorgeous garments.

Also, under any sedentary administration it followed that the high priest must become the most considerable personage in the community, as well as one of the richest. And thus as payment for the loyalty to himself of the Levites during the ma.s.sacre of the golden calf, Moses created a theocratic aristocracy headed by Aaron and his sons, and comprising the whole tribe of Levi, whose advancement in fortune could not fail to create discontent. It did so: a discontent which culminated very shortly after in the rebellion of Korah, which brought on a condition of things at Kadesh which contributed to make the position of Moses intolerable.

Moses was one of those administrators who were particularly reprobated by Saint Paul; Men who "do evil," as in the slaughter of the feasters who set up the golden calf, "that good may come," and "whose d.a.m.nation,"