It is not remarkable, therefore, that the ancient Hebrew institutions show in so many points the influence of Egyptian ideas and customs. What is remarkable is the dissimilarity. To the unreflecting nothing may seem more natural than that a people, in turning their back upon a land where they had been long oppressed, should discard its ideas and institutions. But the student of history, the observer of politics, know that nothing is more natural. For "institutions make men." And when amid a people used to institutions of one kind, we see suddenly arise institutions of an opposite kind, we know that behind them must be that active, that initiative force—the "men who in the beginnings make institutions."
This is what occurs in the Exodus. The striking differences between Egyptian and Hebrew policy are not of form but of essence. The tendency of the one is to subordination and oppression; of the other, to individual freedom. Strangest of recorded births! from out the strongest and most splendid despotism of antiquity comes the freest republic. From between the paws of the rock-hewn Sphinx rises the genius of human liberty, and the trumpets of the Exodus throb with the defiant proclamation of the rights of man.
Consider what Egypt was. The very grandeur of her monuments testify to the enslavement of the people—are the enduring witnesses of a social organization that rested on the masses an immovable weight. That narrow Nile Valley, the cradle of the arts and sciences, the scene, perhaps, of the greatest triumphs of the human mind, is also the scene of its most abject enslavement. In the long centuries of its splendor its lord, secure in the possession of irresistible temporal power, and securer still in the awful sanctions of a mystical religion, was as a god on earth, to cover whose poor carcass with a tomb befitting his state hundreds of thousands toiled away their lives. For the classes who came next to him were all the sensuous delights of a most luxurious civilization, and high intellectual pleasures which the mysteries of the temple hid from vulgar profanation. But for the millions who constituted the base of the social pyramid there was but the lash to stimulate their toil, and the worship of beasts to satisfy the yearnings of the soul. From time immemorial to the present day the lot of the Egyptian peasant has been to work and to starve, that those above him might live daintily. He has never rebelled. The spirit for that was long ago crushed out of him by institutions which made him what he is. He knows but to suffer and to die.
Midianites in Arabia Petræa, among whom he lived as a shepherd forty years, having married the daughter of their priest Jethro or Reuel.
As Moses fed his father-in-law's flocks in the desert of Sinai, God appeared to him at Mount Horeb in a bush which burnt with fire, but was not consumed, and commanded him to return to Egypt and lead out his people thence into the land of Canaan. On his arrival in Egypt, the Israelites accepted him as their deliverer and after bringing ten miraculous plagues upon the land of Egypt before he could gain Pharaoh's consent to the departure of the people, he led them out through the Red Sea, which was miraculously divided for their passage, into the peninsula of Sinai. While the people were encamped at the foot of Sinai, God delivered to them through Moses the law which, with some additions and alterations, was ever after observed as their national code. After leading the Israelites through the wilderness for forty years, Moses appointed Joshua as his successor in the command over them, and died at the age of one hundred and twenty years, on Mount Pisgah, on the east side of the River Jordan, having first been permitted to view the land of Canaan from its summit. God buried him in the valley of Bethpeor, in the land of Moab, but his tomb was never made known.
