or three, extracts from the "Types of Mankind." One of the authors of this inestimable work, George R. Gliddon, was United States Consul at Cairo, in Egypt, many years; and, in 1839, he explored many of the ancient Egyptian tombs, and from them, and the monuments, perused Egypt's past history, and the history of her Pharaohs. On page 162, "Types of Mankind," is the following: · "There is not the slightest monumental evidence that the Jews (in the manner described by the writers of Genesis and Exodus) were ever in Egypt at all! Their type, however, had existed there, two thousand years before Abraham's birth." Again, on page 711, is the following: "Neither Moses, nor the Hebrews, are mentioned upon Egyptian monuments of the 12th-17th centuries B. C., (this includes the period in which it is said that Jacob, and Joseph, and Moses, lived and performed their feats,) and never are alluded to by any extant writer who lived prior to the Septuagint translation at Alexandria, (commencing in the 3d century B. C.) There are no extraneous aids, from sources alien to the Jewish books, through which any information, worthy of historical acceptance, can be gathered elsewhere about him or them." Therefore, confronting each other vis a vis, before the world, stand the two books of record--the monuments of Egypt which time nor human hands have changed from their originals, and the Mosaic record which, from the first, has been the weather-cock of tyrants and corruption—of civil rulers and of lords spiritual. Reader, choose, ye, to which of the two you will give credence-both cannot be true. SEC. 16. Before closing this Chapter I will add a few sentences about Moses and his dividing the waters of the Red Sea. His auto-biography says, that, the Lord told him to lift up his rod and stretch out his hand over the sea, and divide it. He did as commanded and the Lord caused the sea to go back, by a strong east wind which blew all that nightthe night of the twentieth of Nisan. This was to make dry ground on which for him and his company to cross the sea and escape from their pursuers. Then when they were safely across and on the opposite shore the same Lord told him to stretch out his hand over the sea, that the waters should come again upon the Egyptians, upon their chariots, and upon their horsemen, and the waters obeyed. This all reads pretty out of the book, and, unless the truthfulness of the narration is doubted, it affords to the mind of the believer in the miraculous the strongest proof of the soundness of his faith. SEC. 17. On close examination of the statement it will be seen that there were six hours, or thereabouts, intervening between the times of Moses performing, in the sight of all Israel, those two hocus-pocus performances of lifting up his magic-staff and stretching out his hand over the waters and commanding them to retire and to come again. The first exhibition of that manifestation of duplicity was, according to orthodox authority, between dark and midnight, when the Israelites entered the sea. The second exhibition of it was about five o'clock in the morning-about six hours later, just the time between the commencement of a falling tide to that of the commencement of its return. The whole thing was a game of deception on the part of Moses; he understood the law of tides-their times of rising and of falling, also their height and bounds; all of which his countrymen whom he was leading knew nothing about. Hence, though a grand deceiver, Moses, in their eyes, was a semigod. This subject will be taken up in another place. SEC. 18. Now, whoever they may be that would not be considered as infidel to the hermaphrodite christian's bible, as a whole, let them, at once, gulp down, as the truth of God, this whole Jewish fable about the descendants of Jacob; and by so doing he, or she, will save, with the so called orthodox religionists, his, or her, reputation for soundness in religious doctrine, and certificates of admission to heaven will be issued, without further inquiry, to all such, by the spiritual lords who assume to sit in judgment over the consciences, also the spiritual and the eternal welfare of their equal fellowmen. And I would here kindly advise all those on whose mind the fetters of enslavement sit easily, and who esteem the applause of fellow-bondmen and the heartless smiles of the tyrants who enslave, more than they regard Truth, and the undying Principles of Truth, to swallow, without making a wry face, the whole Mosaic record, and all the interpretations put upon it by the expositors who through it, and their own expositions of it, enslave all whom they can make feel the subtle influence of their enchanting powers. MOSES CHAPTER XV. - THE ISRAELITES -THEIR TRAVELS FROM MARAH TO "And they removed from Marah, and came unto Elim: and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there." [Num. XXXIII: 9. SECTION 1. In the last Chapter, the Israelites were left at Marah, but some things are recorded as having transpired with them, by the way, which were not alluded to by me, for the reason that they did not effect, essentially, the main question for which I brought forward in these pages their history; namely, for the purpose of showing the falsity of the Pentateuch, and to remove out of the way a religious stumbling-block by destroying my fellowman's confidence, and his religious faith, in that old Jewish fable, the principal bulwark of the civil and religious despotisms of christendom, which it is. This old romance, originally, may have been, and probably was, founded on some few minor facts. SEC. 2. Notwithstanding the evident fabulous nature of the stories related in the books of Moses, and that the persons which are made to figure therein are, to some extent, mythical characters, I have thus far in the examination treated the heroes of each story as having been a living reality, and I shall continue to do so; and I shall continue to hold the hero-in-chief, Moses, responsible for the statements found in what passes for his record, whether he did, or did not, write them. I am compelled to do this by reason of the course pursued by the friends of the record as it is, and in order to reach the moral and religious sense of the majority of those who have received what is popularly called a christian, or a Jewish, education. It is in this way only that the fabrications which have been, and are still, revered as religious truths can be successfully baffled. SEC. 3. I will now return and apply my remarks more directly to Moses and the Israelites, and show forth the principles which were the basis of Moses' acts. The first point to be attained by politico-religio impostors, and the one for which they strive, is to obtain from those whom they would decoy, and at their pleasure control, a recognition that they are in special alliance with whom Moses, in common parlance, called "the Lord;" and to generate in them the belief that they, the deceivers, have special influence with an omnipotent, and ever-present, controller of all human affairs; and, that, at their request, he will suspend the operation of natural law; and, at their request, and for their special benefit, he will come over on their side, and fight those with whom they war. In connection with this recognition it has been the strife of all impostors to engender in the victims of their fraudulent schemes the emotions of awe toward the alleged overruling power which they professed to adore; likewise, engender in them the fear to offend, or to disobey the dictations of the moral quacks who were successful in palming upon them their quack nostrums. Moses, in common with all other successful impostors who have seized held, and wielded, the central powers of the church and the state, extorted this recognition, and these emotions, from the Israelites. He succeeded in obtaining these by playing his game of deception in crossing the ford at Suez-by pretending to the people that the waters of the sea retired, and returned again to their former height, at his bidding, or request, when it was only the effect of Nature's semi-diurnal tidal law. According to the record, the first desire of Moses was here attained. The record says: "And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and his servant Moses." This concession on the part of the people, extorted from them by a perversion of the truth by Moses, was evidence of the full |