"Then almost in the same flash, the unearthly light died out of the dim prairie, the veil swept across into place again; and he managed to check his wild flight, and look about him. His empty lips were gibbering without a sound escaping them, and his very heart shivered with cold, for all the bra.s.sy heat of the day. But the breeze was wandering on again; under the great sun the prairie spread dim to the southwest, and tawny to the northeast; only between his own loose knees the horse trembled in every limb, and mumbled the bit with dry mouth. All was as before in earth and sky, apparently, but not in his own self. It was as if his spirit stood apart from him, putting questions which he could not answer, and demanding judgment upon problems which he dare not reason out.

"Then he remembered what this thing was which had happened. The prairie had spoken to him, as sooner or later it spoke to most men that rode it. It was a something well known amongst them, but known without words, and as by a subtle instinct, for no man who had experienced it ever spoke willingly about it afterwards. Only the man would be changed; some began to be more reckless, as if a dumb blasphemy rankled hidden in their b.r.e.a.s.t.s. Others, coming with greater strength perhaps to the ordeal, became quieter, looking squarely at any danger as they face it, but continuing ahead as though quietly confident that nothing happened save as the G.o.ds ordained."

The motive power in all of Moses' later work was that transforming, vivid sense of Jehovah's presence that came to him on the barren mountain peak.

Also fundamental to his call was the recognition of the crying need of his disorganized, oppressed kinsmen in Egypt. This appealed to all the instincts begotten by his shepherd training; for they were a shepherdless flock in the midst of wolves. Through the ages the inhabitants of the parched, stony wilderness had looked with hungry eyes upon the tree-clad hills and green fields of Palestine. The early traditions of his ancestors also glorified this paradise of the wilderness wanderer and led Moses to look to it as the haven of refuge to which he might lead his helpless kinsmen. Vividly and concretely the ancient narrative tells of the struggle in the mind of Moses between his own diffidence and consciousness of his limitations on the one side and on the other his sense of duty and the realization of Jehovah's power to accomplish what seemed to man miraculous. Was Moses' inner experience like that of the other great Hebrew prophets? Who? Like that of Jesus? Does every man who undertakes a great service for humanity to-day pa.s.s through a somewhat similar struggle? How about Grant on leaving his home at Galena, Illinois? Lincoln at the great crisis of his life?

V.

THE EDUCATION OF PUBLIC OPINION.

Like every man who catches a vision of a great need and undertakes to meet it, Moses had to educate public opinion. Whatever the form of government may be, whether monarchy or democracy, it must ultimately rest upon the will of the people, and the shaping of that will is often a statesman's task. In a democracy the expression of the people's will is readily determined at every election, although in many cases, owing to the number of issues, this result is not clearly seen.

In a despotism like Egypt there is no ready expression of a people's will. However great their sufferings, they must endure until they feel that the evils of revolt are less than the evils of oppression. Then, by means of a revolution, they carry out their will. In what ways did the Exodus resemble, in what ways differ from a revolution? Compare Moses with Washington or Samuel Adams as leader of a revolution. During the last few years in China there has been great dissatisfaction on the part of many millions of the people with the rule of the Manchu dynasty. It was, nevertheless, for many years the people's will rather to endure the evils of a corrupt government than to take the risk of war. At length, however, after years of propaganda by skilful leaders war appeared to them the lesser evil and their will was carried out by force of arms. The government, in this direct way, was forced to recognize the will of the people and to grant their requests.

A statesman considers not merely his own views regarding the best methods of governing his country or of gaining special ends, but he must carefully consider also what plans can in practice be carried out. In all free governments only those policies can be put into effect that meet the approval of the people; and one of the greatest gifts of a statesman is the ability to ascertain, with few mistakes, how far his proposed policies meet the public will and how he can so put his plans before the people as to convince them of their benefits.

In the later days of the Egyptian bondage the Israelites made frequent complaint of the oppression of the Pharaohs, bemoaning their fate as serfs, but for many years after their sufferings had become severe they had not yet been roused to a determination to throw off the yoke of the oppressor. Even when Moses first attempted to rouse them to make a struggle for freedom, he could not breathe into them his own bold spirit. What measures did Moses take to incite the Israelites to action? What measures did he take to convince Pharaoh of his duty toward the Israelites? Did he present his case truthfully? Was he justified in the measures taken?

At length, not from the acts of the Israelites, but from the plagues that afflicted the Egyptians and the insistent demand of Moses, coupled with the belief that the plagues were sent on account of divine displeasure, as a punishment for unjust oppression, the Hebrews were enabled to escape. What is the contemporary Egyptian testimony regarding the plagues? (_Hist.

Bible_ I, 176-7.) Do the earliest Hebrew records imply that these were miracles or natural calamities peculiar to the land of Egypt?

The statesmanship of Moses led him to seize the opportune time for freeing his people from bondage. Only the influence of the religious sentiments among his people and their belief in Jehovah together with the religious awe felt by the Egyptian rulers, enabled him to take advantage of the circ.u.mstances so that he could rescue his people. In most countries religion is a powerful influence often made use of by rulers, sometimes for good, sometimes for ill, to direct the action of their subjects. The Greek church in Russia has for many decades been, perhaps, the most important weapon by which the Russian Czars have kept their people in peaceful submission. If China loses her Mongolian provinces, it will be because the religious leaders of Mongolia are controlling their people. Can you give in the United States an example of a people largely dominated by the religious motive which controls most of the affairs of their every-day life? How far was the religious motive responsible for the settlement and upbuilding of the New England Colonies? How far and in what ways may a statesman to-day appeal to the moral and religious feelings of the people in order to promote national and international welfare?

VI.

THE TRAINING OF MODERN STATESMEN.

In training administrative officers in the leading countries of Europe and in the United States, emphasis is laid upon a knowledge of history, of const.i.tutional, administrative and international law, politics, economics, diplomacy and any other subjects that may fall within the scope of action of the special official. When, however, a law-maker or a high administrative official deals at first hand with a great population, it is extremely important that he be so experienced and so fitted by temperament that he may know his people. He must see how far he can go without arousing too much opposition. Even in promoting good measures, it is often essential not to go too fast, if he is to succeed.

Every statesman of modern times, as well as those of bygone days, must have the interests of the people genuinely at heart if he is to be, in the best sense of the word, successful. What did Moses seek for his people? Liberty? Prosperity? Religious freedom?

Confucius, the great Chinese sage, from his study of human nature and of government five centuries before Christ, had learned that the rule of justice in the state promoted prosperity. At length a young ruler made him his prime minister. The result of his wise and just measures was to bring into his country so large a number of immigrants who preferred to live in a country where justice reigned, that the prosperity aroused the envy and hostility of the neighboring states. In consequence measures were taken to put an end to this just rule, which was felt to be so detrimental to other kings, unwilling to adopt the same just means. Finally the wise Confucius was treacherously driven from his post, not, however, until he had proved that the counsels of justice and religion were those best suited to the welfare of the state. This is a common experience in all lands and ages; but perhaps nowhere else has the lesson been so frequently and so thoroughly taught as in the history of the Hebrews, that the most essential factor in a statesman's training is the acceptance of the principles of justice and righteousness. In other words--"G.o.d is the most important factor in human progress."

_Questions for Further Consideration_.

Is it the duty of a government, in order to promote the welfare of its people, to set aside at times the personal convenience, even the personal welfare of individuals or of certain cla.s.ses? If an inheritance tax falls heavily upon the heirs of a rich man, ought the state to collect it? On what grounds is a state justified in withholding liberty from criminals? From children?

Many of our states compel citizens to work in repairing country roads. Is this temporary peonage? How do you justify a state in compelling citizens to risk their lives in war? In what circ.u.mstances would a state be justified in compelling its citizens to labor? Did circ.u.mstances justify Pharaoh? Why were he and his kingdom punished?

Is it ever right, for an individual to raise his hand against a recognized and established authority? Or, when there is an established government, should an individual ever attempt to punish crime or avenge personal wrong? Were our revolutionary forefathers right in resisting the demands of King George? Are numbers essential to the rightness of a cause?

In what ways does G.o.d to-day call men to do an important task? Do you consider Lincoln a man raised up by G.o.d for a purpose and called by him to service? If so, how did the call come? Was Moses' call similar? Should a clergyman have a definite call to his life-work? Should every man? Does every man have such a call, if he but interprets rightly his experiences?

A working girl had seen the story of Moses at a moving picture show. Afterwards she commented as follows: "Our walking delegate is a regular Moses. He said to the factory boss, 'You let my people go.'" In what respect is the labor struggle to-day similar to that in Egypt under Moses?

_Subjects for Further Study_.

(1) The Egyptian System of Education. Breasted, _Hist. of the Ancient Egyptians_, 92-94, 395; _Hist. of Egypt_, 98-100; Maspero, _Dawn of Civilization_, 288; Erman, _Life of the Ancient Egyptians_, 328-368.

(2) Origin of the Jehovah Religion. Budde, _Religion of Israel_, 1-38; Gordon, _Early Traditions of Gen_., 106-110; Hastings, _Dict.

of the Bible_, Extra Vol. 626-627.

(3) The Practical Training for Statesmanship of Augustus, Gladstone and Lincoln. Plutarch, _Lives of the Emperors_; Morley, _Life of Gladstone_; A. good Biographical Dictionary; Brown, _The Message of the Modern Pulpit_.

(4) Compare the government of Egypt under Pharaoh with that in China in the days of Confucius and with that of Greece in the days of the siege of Troy. Homer, _Iliad and Odyssey; Life of Confucius_.

STUDY IX

THE ORIGIN AND GROWTH OF LAW.

MOSES' WORK AS JUDGE AND PROPHET.--Ex. 18; 1-27; 33:5-11.

_Parallel References_.

_Hist. Bible_ I, 198-203.

_Prin. of Politics_, Ch. VI.

Maine, _Ancient Law_.

Jehovah spake to Moses face to face, as a man speaketh unto his friend--Ex. 33: 11.

And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged the people at all seasons: the hard cases they brought unto Moses, but every small matter they judged themselves--Ex. 18:25, 26.

Love is the fulfilling of the law.--St. Paul.

Now this is the Law of the Jungle--as old and as true as the sky; And the Wolf that shall keep it may prosper, but the Wolf that shall break it must die.

As the creeper that girdles the tree-trunk the Law runneth forward and back-- For the strength of the Pack is the Wolf, and the strength of the Wolf is the Pack.

Now these are the Laws of the Jungle, and many and mighty are they; But the head and the hoof of the Law and the haunch and the b.u.mp is "_Obey_!"

--_Kipling_.

Nothing is that errs from law.--_Tennyson_.

In vain we call old notions fudge, And bend conventions to our dealing, The Ten Commandments will not budge, And stealing still continues stealing.

--_Lowell_.

If chosen men could never be alone, In deep mid-silence, open-doored with G.o.d No greatness ever had been dreamed or done.

These roots bear up Dominion: Knowledge, Will,-- These twain are strong, but stronger yet the third,-- Obedience,--'tis the great tap-root that still, Knit round the rock of Duty, is not stirred, Though Heaven-loosed tempests spend their utmost skill.

--_Lowell_ (_The Washers of the Shroud_).

I.