LITMIR.BIZ

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of Midianites, were dwelling. Here, as in Egypt, he witnessed oppression and wrong-doing, and here also he opposed it with zeal. He gave his aid to feeble shepherdesses. By such action he came into contact with their grateful father, the priest or elder of the tribe of the Midianites, and he married Zipporah, the daughter of that priest.

      His employment in Midian was that of a shepherd. He selected fertile grazing plots for the herds of Reuel, his father-in-law, between the Red Sea and the mountain lands. In this solitude the prophetic spirit came upon him.

      What is the meaning of this prophetic spirit? Even those who have searched the secrets of the world, or the secrets of the soul in its grasp of the universe, can give only a faint notion and no distinct account of its nature. The inner life of man has depths which have remained inscrutable to the keenest investigator. It is, however, undeniable that the human mind can, without help from the senses, cast a far-seeing glance into the enigmatic concatenation of events and the complex play of forces. By means of an undisclosed faculty of the soul, man has discovered truths which are not within the reach of the senses. The organs of the senses can only confirm or rectify the truths already elicited. They cannot discover them. By means of the truths brought to light by that inexplicable power of the soul, man has learned to know nature and to make its forces subservient to his will. These facts attest that the power of the soul owns properties which go beyond the ken of the senses, and transcend the skilled faculties of human reason. Such properties lift the veil of the dim future, and lead to the discovery of higher truths concerning the moral conduct of man; they are even capable of beholding a something of that mysterious Being who has formed and who maintains the universe and the combined action of all its forces. A soul devoted to mundane matters and to selfishness can never attain to this degree of perfection. But should not a soul which is untouched by selfishness, undisturbed by low desires and passions, unsoiled by profanity and the stains of every-day life, – a soul which is completely merged in the Deity and in a longing for moral superiority, – should not such a soul be capable of beholding a revelation of religious and moral truths?

      During successive centuries of Israel's history there arose pure-minded men, who unquestionably could look far into the future, and who received and imparted revelations concerning God and the holiness of life. This is an historical fact which will stand any test. A succession of prophets predicted the future destiny of the Israelites and of other nations, and these predictions have been verified by fulfilment. These prophets placed the son of Amram as first on the list of men to whom a revelation was vouchsafed, and high above themselves, because his predictions were clearer and more positive. They recognised in Moses not only the first, but also the greatest of prophets; and they considered their own prophetic spirit as a mere reflection of his mind. If ever the soul of a mortal was endowed with luminous prophetic foresight, this was the case with the pure, unselfish, and sublime soul of Moses. In the desert of Sinai, says the ancient record, at the foot of Horeb, where the flock of his father-in-law was grazing, he received the first divine revelation, which agitated his whole being. Moved and elated – humble, yet confident, Moses returned after this vision to his flock and his home. He had been changed into another being; he felt himself impelled by the spirit of God to redeem his tribal brethren from bondage, and to educate them for a higher moral life.

      Aaron, who had remained in Egypt, likewise had a revelation to meet his brother on Mount Horeb, and to prepare himself jointly with him for the work of redemption. The task of imbuing the servile spirit of the people with a desire for liberty seemed to them far more difficult than that of inducing Pharaoh to relax his rigor. Both brothers therefore expected to encounter obstacles and stubborn opposition. Although both men were already advanced in years, they did not shrink from the magnitude of the undertaking, but armed themselves with prophetic courage, and relied on the support of the God of their fathers. First they turned to the representatives of families and tribes, to the elders of the people, and announced their message that God would take pity on Israel's misery, that He had promised them freedom, and that He would lead them back to the land of their fathers. The elders lent a willing ear to the joyful news; but the masses, who were accustomed to slavery, heard the words with cold indifference. Heavy labour had made them cowardly and distrustful. They did not even desire to abstain from worshipping the Egyptian idols. Every argument fell unheeded on their obtuse minds. "It is better for us to remain enthralled as bondmen to the Egyptians than to die in the desert." Such was the apparently rational answer of the people.

      The brothers appeared courageously before the Egyptian king, and demanded, in the name of the God who had sent them, that their people should be released from slavery, for they had come into the country of their own free will, and had preserved their inalienable right to liberty. If the Israelites were at first unwilling to leave the country, and to struggle with the uncertainties of the future, Pharaoh was still less inclined to let them depart. The mere demand that he should liberate hundreds of thousands of slaves who worked in his fields and buildings, and that he should do so in the name of a God whom he knew not, or for the sake of a cause which he did not respect, induced him to double the labours of the Hebrew slaves, in order to deprive them of leisure for thoughts of freedom. Instead of meeting with a joyful reception, Moses and Aaron found themselves overwhelmed with reproaches that through their fault the misery of the unfortunate sufferers had been increased. The King only determined to give way after he and his country had witnessed many terrifying and extraordinary phenomena and plagues, and when he could no longer free himself from the thought that the unknown God was punishing him for his obstinacy. In consequence of successive calamities, the Egyptian king urged the Israelites to hasten and depart, fearing lest any delay might bring destruction upon him and his country. The Israelites had barely time to supply themselves with the provisions necessary for their long and wearisome journey. Memorable was the daybreak of the fifteenth of Nisan (March), on which the enslaved people regained their liberty without shedding a drop of blood. They were the first to whom the great value of liberty was made known, and since then this priceless treasure, the foundation of human dignity, has been guarded by them as the apple of the eye.

      Thousands of Israelites, their loins girded, their staves in their hands, their little ones riding on asses, and their herds following them, left their villages and tents, and assembled near the town of Rameses. Strange tribes who had lived by their side, shepherd tribes akin to them in race and language, joined them in their migration. They all rallied round the prophet Moses, obeying his words. He was their king, although he was free from ambition, and he may well be called the first promulgator of the doctrine of equality amongst men. The duty devolving on him during this exodus was more difficult to discharge than his message to the king and to the people of Israel. Only few amongst these thousands of newly liberated slaves could comprehend the great mission assigned to them. But the masses followed him stolidly. Out of this horde of savages he had to form a nation; for them he had to conquer a home, and establish a code of laws, which rendered them capable of leading a life of rectitude. In this difficult task, he could reckon with certainty only on the tribe of Levi, who shared his sentiments, and assisted him in his arduous duties as a teacher.

      Whilst the Egyptians were burying the dead which the plague had suddenly stricken down, the Israelites, the fourth generation of the first immigrants, left Egypt, after a sojourn of several centuries. They journeyed towards the desert which divides Egypt from Canaan, on the same way by which the last patriarch had entered the Nile country. But Moses would not permit them to go by this short route, because he feared that the inhabitants of Canaan, on the coast of the Mediterranean, would oppose their entry with an armed force; he also apprehended that the tribes, whom their long bondage had made timorous, would take to flight on the first approach of danger.

      Their first destination was Mount Sinai, where they were to receive those laws and precepts for the practice of which they had been set free. Pharaoh had, however, determined to recapture the slaves who had been snatched from his grasp, when, in a moment of weakness, he had allowed them to depart. When the Israelites saw the Egyptians approaching from afar, they gave way to despair, for they found themselves cut off from every means of escape. Before them was the sea, and behind them the enemy, who would soon overtake them, and undoubtedly reduce them again to bondage. Crying and lamenting, some of them asked Moses, "Are there no graves in Egypt that thou hast brought us out to die in the desert?" However, a means of escape unexpectedly presented itself, and could only be regarded by them as a miracle. A hurricane from the north-east had driven the water

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