Very convincing conclusions may be drawn from these facts. The subject is obscure and difficult, but if the inception of the process of breaking down the right of enforcing the blood feud be fixed provisionally toward the middle of the tenth century,—and this date is early enough,—the movement of thought cannot be said to have attained anything like ultimate results before at least the year 1321 when a case is cited wherein a man was held guilty because he had attempted to kill his master, and the “volunias in isto casu reputabitur pro facto.”
Measuring by this standard five hundred years is a short enough period to estimate the time necessary for a community to pass from the stage when the blood feud is recognized as unquestioned law, to the status involved in the administration of the cities of refuge, for in these cities not only the mental condition is provided for as a legitimate defence, but the defence of negligence is made admissible in a secular court.
“These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them; that every one that killeth any person unawares may flee thither....
“If he thrust him of hatred, or hurl at him by laying of wait that he die;
“Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.
“But if he thrust him suddenly without enmity, or have cast upon him anything without laying of wait,
“Or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm:
“Then the congregation shall judge between the slayer and the revenger of blood according to these judgments:
“And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled.”... [Footnote: Numbers XXXV, 15, 20-25.]
Here we have a defendant in a case of homicide setting up the defence that the killing happened through an accident, but an accident not caused by criminal negligence, and this defence is to be tried by the congregation, which is tantamount to trial by jury. It is not left to God, under the oversight of the Church; and this is precisely our own system at the present day. We now come to the inferences to be drawn from these facts. Supposing that the Israelites when they migrated to Egypt, in the time of Joseph, were in the condition of pure nomads among whom the blood feud was fully recognized as law, an interval of four or five hundred years, such as they are supposed to have passed in Goshen would bring them to the exodus. Now, assuming that the Israelites during those four centuries, when they lived among civilized neighbors and under civilized law, made an intellectual movement corresponding in velocity to the movement the English made after the conquest, they would have been, about the time when the cities of refuge were created, in the position described in Numbers, which is what we should expect assuming the Biblical tradition to be true.
To us the important question is not whether a certain piece of the supposed Mosaic legislation actually went into effect during the life of Moses, for that is relatively immaterial, but whether the Biblical narrative is, on the whole, worthy of credence, and this correlation of dates gives the strongest possible evidence in its favor. Very possibly, perhaps it may even be said certainly, the order in which events occurred may have been transposed, but, taken as a whole, it is impossible to resist the inference that the Bible story is excellent history and that, due allowance being made for the prejudice of the various scribes who wrote the Pentateuch in favor of the miraculous, where Moses was concerned, the Biblical record is good and trustworthy history, and frank at that;—much superior to quantities of modern documents which we accept without question.
Of all the achievements of Moses’ life none equals the exodus itself, either in brilliancy or success. How it was possible for Moses, with the assistance he had at command, to marshal and move a column of a million or a million and a half of men, women, and children, without discipline or cohesion, and encumbered with their baggage, beside their cattle, is an insoluble mystery. “And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: ... And they spoiled the Egyptians. And the children of Israel journeyed from Ramses to Succoth, about six hundred thousand on foot that were men, beside children. And a mixed multitude went up also with them; and flocks and herds, even very much cattle.” They started from Ramses and Succoth.
The position of Ramses has been identified; that of Succoth is more questionable. Ramses and Pithom were fortified places, built by the Israelites for Ramses II, of the Nineteenth Dynasty, but apparently Succoth was the last halting-place before coming to the difficult ground which was overflowed by the sea.
The crossing was made at night, but it is hard to understand how, even under the most favorable conditions of weather, such a vast and confused multitude of women and children could have made the march in darkness with an active enemy pursuing, without loss of life or material. Indeed, even at that day the movement seemed to the actors so unparalleled that it always passed for a miracle, and its perfect success gave Moses more reputation with the Israelites and more practical influence over them than anything else he ever did, or indeed than all his other works together. “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.”
“And Miriam, the prophetess, the sister of Aaron; and all the women went after her with timbrels and with dances.” Now Miriam was in general none too loyal a follower of her younger brother, but that day, or rather night, she did proclaim Moses as a conqueror; which was a great concession from her, and meant much. And Moses exulted openly, as he had good cause to do, and gave vent to his exultation in a song which tradition has ever since attributed to him, and has asserted to have been sung by him and his congregation as they stood by the shore of the sea and watched the corpses of the Egyptians lying in the sand. And, if ever man had, Moses then had, cause for exultation, for he had seemingly proved by the test of war, which is the ultimate test to which a man can subject such a theory as his, that he had indeed discovered the motor which he sought, and, more important still, that he knew how to handle it. Therefore, he was master of supreme energy and held his right to command by the title of conquest. This was the culminating moment of his life; he never again reached such exaltation. From this moment his slow and gradual decline began.
And, indeed, great as had been the momentary success of Moses, his position was one of extreme difficulty, and probably he so understood it, otherwise there would be no way to account for his choosing the long, difficult, and perilous journey by Sinai, instead of approaching the “Promised Land” directly by way of Kadesh-Barnea, which was, in any event, to be his ultimate objective. It may well have been because Moses felt himself unable alone to cope with the difficulties confronting him that he decided at any cost to seek Jethro in Midian, who seems to have been the only able, honest, and experienced man within reach. Joshua, indeed, might be held to be an exception to this generalization, but Joshua, though a good soldier, was a man of somewhat narrow understanding, and quite unfit to grapple with questions involving jurisprudence and financial topography.
And at this juncture Moses must have felt his own deficiencies keenly. As a captain he made no pretence to efficiency. The Amalekites were, as he well knew, at this moment lying in wait for him, and forthwith he recognized that he had no alternative but to retire into the background himself and surrender the active command of the army to Joshua, a fatal concession had Joshua been ambitious or unscrupulous. And this was but the beginning. Before he could occupy Palestine he had to encounter and overcome numbers of equally formidable foes, a defeat by any one of whom might well be fatal. A man like Jethro, therefore, would be invaluable in guiding the caravan to spots favorable for action, from whence retreat to a place of safety would be open in case of a check. A reverse which happened on a later occasion gave Moses a shock he never forgot.
Furthermore, though Moses lived many years with Jethro, as his chief servant, he never seems to have travelled extensively in Arabia, and to have been ignorant of the chief trade routes along which wells were dug, and of the oases where pasture was to be found; so that Moses was nearly worthless as a guide, and this was a species of knowledge in which Jethro, according to Moses’ own statement, excelled. Meanwhile, the lives of all his followers depended on such knowledge. And Moses, when he reached Sinai, left no stone unturned to overcome Jethro’s reluctance to join him and to instruct him on the march north.
More important and pressing than all, Moses was ignorant of how, practically, to administer the law which he taught. His only idea was to do all in person, but this, with so large a following, was impossible. And here also his hope lay in Jethro. For when he got to Sinai, and Jethro remonstrated with him upon his methods, pointing out that they were impracticable, all Moses had to say in reply was that he sat all day to hear disputes and “I judge between one and another; and I do make them know the statutes of God, and his laws.” Further than this he had nothing to propose. It was Jethro who explained to him a constructive policy.
On the whole, upon this analysis, it appears that in all those executive departments in which Moses, by stress of the responsibilities which he had assumed, was called upon, imperatively, to act, there was but one, that of the magician or wise man, in which, by temperament and training, he was fitted to excel, and the functions of this profession drove him into to intolerably irksome and distressing position, yet a position from which throughout his life he found it impossible to escape. No one who attentively weighs the evidence can, I apprehend, escape the conviction that Moses was at bottom an honest man who would have conformed to the moral law he laid down in the name of the Lord had it been possible for him to do so. Among these precepts none ranked higher than a regard for truth and honesty. “Ye shall not steal, neither deal falsely, neither lie one to another.” [Footnote: Leviticus XIX, 11.] And this text is but one example of a general drift of thought.
Whether these particular words of Leviticus, or any similar phrases, were ever used by Moses is immaterial. No one can doubt that, in substance, they contained the gist of his moral doctrine and that he enforced the moral duty which they convey to the best of his power. And here the burden lay, which crushed this man, from which he never thenceforward could, even for an instant, free himself, and which Saint Paul avers to be the heaviest burden man can bear. Moses, to fulfil what he conceived to be his destiny and which at least certainly was his ambition, was condemned to lead a life of deceit and to utter no word during his long subsequent march which was not positively or inferentially a lie. And the bitterest of his trials must have been the agony of anxiety in which he must have lived lest some error in judgment on his part, some slackness in measuring the exact credulity of his audience, should cause his exposure and lead to his being cast out of the camp as an impostor and hunted to death as a false prophet: a fate which more than once nearly overtook him. Indeed, as he aged and his nerves lost their elasticity under the tension, he became obsessed with the fixed idea that God had renounced him and that some horror would overtake him should he attempt to cross the Jordan and enter the “Promised Land.” Defeated at Hormah, he dared not face another such check and, therefore, dawdled away his time in the wilderness until further dawdling became impossible. Then followed his mental collapse which is told in Deuteronomy, together with his suicide on Mount Nebo. And thus he died because he could not gratify at once his lust for power and his instinct to live an honest man.
The interval during which Moses led the exodus falls, naturally, into three parts of unequal length. The first consists of the months which elapsed between the departure from Ramses and the arrival at Sinai. The second comprises the halt at Sinai, while the third contains the story of the rest of his life, ending with Mount Nebo.
His trials began forthwith. The march was hardly a week old before the column was in quasi-revolt because he had known so little of the country, that he had led the caravan three days through a waterless wilderness where they feared to perish from thirst. And matters grew steadily worse. At Rephidim, “And the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?” Not impossibly Moses may still, at this stage of his experiences, have believed in himself, in the God he pretended to serve, and in his mission. At least he made a feint of so doing. Indeed, he had to. Not to have done so would have caused his instant downfall. He always had to do so, in every emergency of his life. A few days later he was at his wits’ end. He cried unto the Lord, “What shall I do unto this people? They be almost ready to stone me.” In short, long before the congregation reached Sinai, and indeed before Moses had fought his first battle with Amalek, the people had come to disbelieve in Moses and also to question whether there was such a god as he pretended.
“And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?”
“Then came Amalek, and fought with Israel in Rephidim.” [Footnote: Exodus xvii, 7, 8.]
Under such conditions it was vital to Moses to show resolution and courage; but it was here that Moses, on the contrary, flinched; as he usually did flinch when it came to war, for Moses was no soldier.
“And Moses said unto Joshua, Choose us out men and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in mine hand.”
And Moses actually had the assurance to do as he proposed, nor did he even have the endurance to stand. He made Aaron and Hur fetch a stone on which he should sit and then hold up his hands for him, pretending the while that when Moses held up his hands the Hebrews prevailed and when he lowered them Amalek prevailed. Notwithstanding, Joshua won a victory. But it may readily be believed that this performance of his functions as a captain, did little to strengthen the credit of Moses among the fighting men. Nor evidently was Moses satisfied with the figure that he cut, nor was he confident that Joshua approved of him, for the Lord directed Moses to make excuses, promising to do better the next time, by assuring Joshua that “I will utterly put out the remembrance of Amalek from under heaven.” This was the best apology Moses could make for his weakness. However, the time had now come when Moses was to realize his plan of meeting Jethro.
“And Jethro ... came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God: ... And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.
“And Moses told his father-in-law all that the Lord had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord had delivered them....
“And Jethro said, Blessed be the Lord, who hath delivered you out of the hand of the Egyptians.... Now I know that the Lord is greater than all gods.... And Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God.”
It is from all this very plain that Jethro had a controlling influence over Moses, and was the proximate cause of much that followed. For the next morning Moses, as was his custom, “sat to judge the people: and the people stood by Moses from the morning unto the evening.” And when Jethro saw how Moses proceeded he remonstrated, “Why sittest thou thyself alone, and all the people stand by thee from morning unto even?”
And Moses replied: “Because the people come unto me to enquire of God.”
And Jethro protested, saying “The thing thou doest is not good. Thou wilt surely wear away, both thou and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.
“Hearken, ... I will give thee counsel, and God shall be with thee; Be thou for the people to God-ward, that thou mayest bring the causes unto God.”
Then it was that Moses perceived that he must have a divinely promulgated code. Accordingly, Moses made his preparations for a great dramatic effect, and it is hard to see how he could have made them better. For, whatever failings he may have had in his other capacities as a leader, he understood his part as a magician.
He told the people to be ready on the third day, for on the third day the Lord would come down in the sight of all upon Mount Sinai. But, “Take heed to yourselves that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death:
“There shall not an hand touch it, but he shall surely be stoned or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.”
It must be admitted that Moses either had wonderful luck, or that he had wonderful judgment in weather, for, as it happened in the passage 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 passage practicable, and at Sinai he had a thunder-storm.
“And it came to pass 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 God 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 God’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 assaults or torts committed with or without malice, theft, trespass, and the regulation of thelex 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 God 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 God.
“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 gods, 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 gods, 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 nobody 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 pass for “the work of God, and the writing was the writing of God.” 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 gods, 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 God 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 massacres 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 participated in their crime, supposing that they had committed any crime saving the crime of tiring of his dictatorship.
The effect of this massacre 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 God’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 becameunclean, 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 trespass 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.”
Assuming 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 massacre 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 damnation,” therefore, “is just.” [Footnote: Romans III, 8.]
And Moses wrought thus through ambition, because, though personally disinterested, he could not endure having his will thwarted. Aaron had nearly the converse of such a temperament. Aaron appears to have had few or no convictions; it mattered little to him whether he worshipped Jehovah on Sinai or the golden calf at the foot of Sinai, provided he were paid at his own price. And he took care to exact a liberal price. Also the inference to be drawn from the way in which Moses behaved to him is that Moses understood what manner of man he was.
Jethro stood higher in the estimation of Moses, and Moses did his best to keep Jethro with him, but, apparently, Jethro had watched Moses closely and was not satisfied with his conduct of the exodus. On the eve of departure from Sinai, just as the Israelites were breaking camp, Moses sought out Jethro and said to him; “We are journeying unto the place of which the Lord said, I will give it you; come thou with us, and we will do thee good; for the Lord has spoken good concerning Israel.
“And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.”
Not discouraged, Moses kept on urging: “Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.
“And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee.” It has been inferred from a passage in Judges, [Footnote: Judges I, 16.] that Moses induced Jethro to reconsider his refusal and that he did accompany the congregation in its march to Kadesh, but, on the whole, the text of the Bible fails to bear out such inference, for there is no subsequent mention of Jethro in the books which treat directly of the trials of the journey, although there would seem to have been abundant occasion for Moses to have called upon Jethro for aid had Jethro been present. In his apparent absence the march began, under the leadership of the Lord and Moses, very much missing Jethro.
They departed from the mount: “And the cloud of the Lord was upon them by day,” when they left the camp “to search out a resting-place.” Certainly, on this occasion, the Lord selected a poor spot for the purpose, quite different from such an one as Jethro would have been expected to have pointed out; for the children of Israel began complaining mightily, so much so that it displeased the Lord who sent fire into the uttermost parts of the camp, where it consumed them.
“And the people cried unto Moses, and when Moses prayed unto the Lord, the fire was quenched.”
This suggestion of a divine fire under the control of Moses opens an interesting speculation.
The Magi, who were the priests of the Median religion, greatly developed the practices of incantation and sorcery. Among these rites they “pretended to have the power of making fire descend on to their altars by means of magical ceremonies.” [Footnote: Lenormant,Chaldean Magic, 226, 238.] Moses appears to have been very fond of this particular miracle. It is mentioned as having been effective here at Taberah, and it was the supposed weapon employed to suppress Korah’s rebellion. Moses was indeed a powerful enchanter. His relations with all the priestcraft of central Asia were intimate, and if the Magi had secrets which were likely to be of use to him in maintaining his position among the Jews, the inference is that he would certainly have used them to the utmost; as he did the brazen serpent, the ram’s horns at Sinai, and the like. But in spite of all his miracles Moses found his task too heavy, and he frankly confessed that he wished himself dead.
“Then Moses heard the people weep throughout their families... and the anger of the Lord was kindled greatly; Moses also was displeased.
“And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? ... that thou layest the burden of all this people upon me?
“Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?
“Whence should I have flesh to give unto all this people? for they weep unto me saying, Give us flesh that we may eat.
“I am not able to bear all this people alone, because it is too heavy for me.
“And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.”
Leaving aside for the moment all our childish preventions, and considering this evidence in the cold light of history, it becomes tolerably evident that Moses had now reached the turning-point in his career, the point whither he had inexorably tended since the day on which he bid good-bye to Jethro to visit Egypt and attempt to gain control of the exodus, and the point to which all optimists must come who resolve to base a religious or a political movement on the manipulation of the supernatural. However pure and disinterested the motives of such persons may be at the outset, and however thoroughly they may believe in themselves and in their mission, sooner or later, to compass their purpose, they must resort to deception and thus become impostors who flourish on the credulity of their dupes.
Moses, from the nature of the case, had to make such demands on the credulity of his followers that even those who were bound to him by the strongest ties of affection and self-interest were alienated, and those without such commanding motives to submit to his claim to exact from them absolute obedience, revolted, and demanded that he should be deposed. The first serious trouble with which Moses had to contend came to a head at Hazeroth, the second station after leaving Sinai. The supposed spot is still used as a watering-place. There Miriam and Aaron attacked Moses because they were jealous of his wife, whom they decried as an “Ethiopian.” And they said, “Hath the Lord indeed spoken only by Moses? hath he not spoken also by us?” Instantly, it became evident to Moses that if this denial of his superior intimacy with God were to be permitted, his supremacy must end. Accordingly the Lord came down “in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.” And the Lord explained that he had no objection to a prophet; if any one among the congregation had an ambition to be a prophet he would communicate with him in a dream; but there must always be a wide difference between such a man or woman and Moses with whom he would “speak mouth to mouth, even apparently, and not in dark speeches.” And then God demanded irritably, “Wherefore, then, were ye not afraid to speak against my servant Moses?” “Afterward the cloud,” according to the Bible, departed and God with it.
Ever since the dawn of time the infliction of or the cure of disease has been the stronghold of the necromancer, the wise man, the magician, the saint, the prophet and the priest, and Moses was no exception to the rule, only hitherto he had had no occasion to display his powers of this kind. Nevertheless, among the Hebrews of the exodus, the field for this form of miracle was large. Leprosy was very prevalent, so much so that in Egypt the Jews were called a nation of lepers. And in the camp the regulations touching them were strict and numerous. But the Jews were always a dirty race.
In chapter XIII of Leviticus, elaborate directions are given as to how the patient shall be brought before Aaron himself, or at least some other of the priests, who was to examine the sore and, if it proved to be a probable case of leprosy, the patient was to be excluded from the camp for a week. At the end of that time the disease, if malignant, was supposed to show signs of spreading, in which case there was no cure and the patient was condemned to civil death. On the contrary, if no virulent symptoms developed during the week, the patient was pronounced clean and returned to ordinary life.
The miracle in the case of Miriam was this: When the cloud departed from off the tabernacle, Miriam was found to be “leprous, white as snow,” just as Moses’ hand was found to be white with leprosy after his conversation with the Lord at the burning bush. Upon this Aaron, who had been as guilty as Miriam, and was proportionately nervous, made a prayer to Moses: “Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly.... Let her not be as one dead.
“And Moses cried unto the Lord, saying, Heal her now, O God, I beseech thee.”
But the Lord replied: “If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again.”
This was the Mosaic system of discipline. And it was serious for all parties concerned. Evidently it was very serious for Miriam, who had to leave her tent and be exiled to some spot in the desert, where she had to shift for herself. We all know the almost intolerable situation of those unfortunates who, in the East, are excluded from social intercourse, and sit without the gate, and are permitted to approach no one. But it was also a serious infliction for the congregation, since Miriam was a personage of consequence, and had to be waited for. That is to say, a million or two of people had to delay their pilgrimage until Moses had determined how much punishment Miriam deserved for her insubordination, and this was a question which lay altogether within the discretion of Moses. In that age there were at least seven varieties of eruptions which could hardly, if at all, be distinguished, in their early stages, from leprosy, and it was left to Moses to say whether or not Miriam had been attacked by true leprosy or not. There was no one, apparently, to question his judgment, for, since Jethro had left the camp, there was no one to controvert the Mosaic opinion on matters such as these. Doubtless Moses was content to give Aaron and Miriam a fright; but also Moses intended to make them understand that they lay absolutely at his mercy.
After this outbreak of discontent had been thus summarily suppressed and Miriam had been again received as “clean,” the caravan resumed its march and entered into the wilderness of Paran, which adjoined Palestine, and from whence an invasion of Canaan, if one were to be attempted, would be organized. Accordingly Moses appointed a reconnaissance, who in the language of the Bible are called “spies,” to examine the country, report its condition, and decide whether an attack were feasible.
On this occasion Moses seems to have remembered the lesson he learned at Sinai. He did not undertake to leave the camp himself for a long interval. He sent the men whom he supposed he could best trust, among whom were Joshua and Caleb. These men, who corresponded to what, in a modern army, would be called the general-staff, were not sent to manufacture a report which they might have reason to suppose would be pleasing to Moses, but to state precisely what they saw and heard together with their conclusions thereon, that they might aid their commander in an arduous campaign; and this duty they seem, honestly enough, to have performed. But this was very far from satisfying Moses, who wanted to make a strenuous offensive, and yet sought some one else to take the responsibility therefor.
The spies were absent six weeks and when they returned were divided in opinion. They all agreed that Canaan was a good land, and, in verity, flowing with milk and honey. But the people, most of them thought, were too strong to be successfully attacked. “The cities were walled and very great,” and moreover “we saw the children of Anak there.”
“The Amalekites dwell in the land of the south; and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains; and the Canaanites dwell by the sea, and by the coast of Jordan.
“And Caleb stilled the people before Moses, and said, Let us go up at once, ... for we are well able to overcome it.
“But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.
“And they brought up an evil report of the land which they had searched, ... saying, ... all the people that we saw in it are men of great stature.
“And there we saw the giants, the sons of Anak, ... and we were in our own sight as grasshoppers, and so were we in their sight.”
Had Moses been gifted with military talent, or with any of the higher instincts of the soldier, he would have arranged to have received this report in private and would then have acted as he thought best. Above all he would have avoided anything like a council of war by the whole congregation, for a vast popular meeting of that kind was certain to become unmanageable the moment a division appeared in their command, upon a difficult question of policy.
Moses did just the opposite. He convened the people to hear the report of the “spies.” And immediately the majority became dangerously depressed, not to say mutinous.
“And all the congregation lifted up their voice, and cried; and the people wept that night.
“And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! Or would God we had died in this wilderness!...
“And they said one to another, Let us make a captain, and let us return into Egypt.
“Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.”
But Joshua, who was a soldier, when Moses thus somewhat ignominiously collapsed, retained his presence of mind and his energy. He and Caleb “rent their clothes,” and reiterated their advice.
“And they spake unto all the company of the children of Israel, saying, The land which we passed through to search it, is an exceeding good land.
“If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey.
“Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them... fear them not.
“But all the congregation bade stone them with stones.”
By this time Moses seems to have recovered some composure. Enough, at least, to repeat certain violent threats of the “Lord.”
Nothing is so impressive in all this history as the difference between Moses when called upon to take responsibility as a military commander, and Moses when, not to mince matters, he acted as a quack. On the one hand, he was all vacillation, timidity, and irritability. On the other, all temerity and effrontery.
In this particular emergency, which touched his very life, Moses vented his disappointment and vexation in a number of interviews which he pretended to have had with the “Lord,” and which he retailed to the congregation, just at the moment when they needed, as Joshua perceived, to be steadied and encouraged.
“How long,” vociferated the Lord, when Moses had got back his power of speech, “will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
“I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.”
But when Moses had cooled a little and came to reflect upon what he had made the “Lord” say, he fell into his ordinary condition of hesitancy. Supposing some great disaster should happen to the Jews at Kadesh, which lay not so very far from the Egyptian border, the Egyptians would certainly hear of it, and in that case the Egyptian army might pursue and capture Moses. Such a contingency was not to be contemplated, and accordingly Moses began to make reservations. It must be remembered that all these ostensible conversations with the “Lord” went on in public; that is to say, Moses proffered his advice to the Lord aloud, and then retailed his version of the answer he received.
“Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying,
“Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness....
“Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now.
“And the Lord said, I have pardoned according to thy word.”
Had Moses left the matter there it would not have been so bad, but he could not contain his vexation, because his staff had not divined his wishes. Those men, though they had done their strict duty only, must be punished, so he thought, to maintain his ascendancy.
Of the twelve “spies” whom Moses had sent into Canaan to report to him, ten had incurred his bitter animosity because they failed to render him such a report as would sustain him before the people in making the campaign of invasion to which he felt himself pledged, and on the success of which his reputation depended. Of these ten men, Moses, to judge by the character of his demands upon the Lord, thought it incumbent on him to make an example, in order to sustain his own credit.
To simply exclude these ten spies from Palestine, as he proposed to do with the rest of the congregation, would hardly be enough, for the rest of the Hebrews were, at most, passive, but these ten had wilfully ignored the will of Moses, or, as he expressed it, of the Lord. Therefore it was the Lord’s duty, as Moses saw it, to punish them. And this Moses proposed that the Lord should do in a prompt and awful manner: the lesson being pointed by the immunity of Joshua and Caleb, the two spies who had had the wit to divine the will of Moses. Therefore, all ten of these men died of the plague while the congregation lay encamped at Kadesh, though Joshua and Caleb remained immune.
Moses, as the commanding general of an attacking army, took a course diametrically opposed to that of Joshua, and calculated to be fatal to victory. He vented his irritation in a series of diatribes which he attributed to the “Lord,” and which discouraged and confused his men at the moment when their morale was essential to success.
Therefore, the Lord, according to Moses, went on:
“But as truly as I live, all the earth shall be filled with the glory of the Lord.
“Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice;
“Surely they shall not see the land which I swear unto their fathers, neither shall any of them that provoked me see it:
“But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went;...”
Having said all this, and, as far as might be, disorganized the army, Moses surrendered suddenly his point. He made the “Lord” go on to command: “Tomorrow turn you, and get you into the wilderness by the way of the Red Sea.” But, not even yet content, Moses assured them that this retreat should profit them nothing.
“And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.” And the Lord continued:
“Say unto them, As truly as I live, ... as ye have spoken in mine ears, so will I do to you.
“Your carcases shall fall in this wilderness; and all that were numbered of you, ... from twenty years old and upward, which have murmured against me.
“Doubtless ye shall not come into the land....
“But as for you, your carcases, they shall fall in this wilderness....
“And the men which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land,—
“Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
“But Joshua ... and Caleb, ... which were of the men that went to search the land, lived still.
“And Moses told these sayings unto all the children of Israel and the people mourned greatly.”
The congregation were now completely out of hand. They knew not what Moses wanted to do, nor did they comprehend what Moses was attempting to make the Lord threaten: except that he had in mind some dire mischief. Accordingly, the people decided that the best thing for them was to go forward as Joshua and Caleb proposed. So, early in the morning, they went up into the top of the mountain, saying, “We be here, and will go up unto the place which the Lord hath promised: for we have sinned.”
But Moses was more dissatisfied than ever. “Wherefore now do you transgress the commandment of the Lord? But it shall not prosper.” Notwithstanding, “they presumed to go up unto the hilltop: nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp.
“Then the Amalekites came down, and the Canaanites, which dwelt in that hill, and smote them, and discomfited them, even unto Hormah”; which was at a very considerable distance,—perhaps not less than thirty miles, though the positions are not very well established.
This is the story as told by the priestly chronicler, who, of course, said the best that could be said for Moses. But he makes a sorry tale of it. According to him, Moses, having been disappointed with the report made by his officers on the advisability of an immediate offensive, committed the blunder of summoning the whole assembly of the people to listen to it, and then, in the midst of the panic he had created, he lost his self-possession and finally his temper. Whereupon his soldiers, not knowing what to do or what he wanted, resolved to follow the advice of Joshua and advance.
But this angered Moses more than ever, who committed the unpardonable crime in the eyes of the soldier; he abandoned his men in the presence of the enemy and by this desertion so weakened them that they sustained the worst defeat the Israelites suffered during the whole of their wanderings in the wilderness. Such a disaster brought on a crisis. The only wonder is that it had been so long delayed. Moses had had since the exodus a wonderful opportunity to test the truth of his theories. He had asserted that the universe was the expression of a single and supreme mind, which operated according to a fixed moral law. That he alone, of all men, understood this mind, and could explain and administer its law, and that this he could and would do were he to obtain absolute obedience to the commands which he uttered. Were he only obeyed, he would win for his followers victory in battle, and a wonderful land to which they should march under his guidance, which was the Promised Land, and thereafter all was to be well with them.
The disaster at Hormah had demonstrated that he was no general, and even on that very day the people had proof before their eyes that he knew nothing of the desert, and that the Lord knew no more than he, since there was no water at Kadesh, and to ask the congregation to encamp in such a spot was preposterous. Meanwhile Moses absorbed all the offices of honor and profit for his family. Aaron and his descendants monopolized the priesthood, and this was a bitter grievance to other equally ambitious Levites. In short, the Mosaic leadership was vulnerable on every hand. Attack on Moses was, therefore, inevitable, and it came from Korah, who was leader of the opposition.
Korah was a cousin of Moses, and one of the ablest and most influential men in the camp, to whom Dathan and Abiram and “two hundred and fifty” princes of the assembly, famous in the congregation, men of renown, joined themselves. “And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift you up yourselves above the congregation of the Lord?”
Koran’s grievance was that he had been, although a Levite, excluded from the priesthood in favor of the demands of Aaron and his sons.
“And when Moses heard it, he fell upon his face.”
And yet something had to be done. Moses faced an extreme danger. His life hung upon the issue. As between him and Korah he had to demonstrate which was the better sorcerer or magician, and he could only do this by challenging Korah to the test of the ordeal: the familiar test of the second clause of the code of Hammurabi; “If the holy river makes that man to be innocent, and has saved him, he who laid the spell upon him shall be put to death. He who plunged into the holy river shall take to himself the house of him who wove the spell upon him.” [Footnote: Code of Laws promulgated by Hammurabi, King of Babylon. Translated by C. H. W. Johns, M.A., Section 2.] And so with Elijah, to whom Ahaziah sent a captain of fifty to arrest him. And Elijah said to the captain of fifty, “If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty.” [Footnote: 2 Kings I, 10.]
In a word, the ordeal was the common form of test by which the enchanter, the sorcerer, or the magician always was expected to prove himself. Moses already had tried the test by fire at least once, and probably oftener. So now Moses reproached Korah because he was jealous of Aaron; “and what is Aaron, that ye murmur against him?... This do; Take you censers, Korah, and all his company; and put fire therein, and put incense in them before the Lord to-morrow; and ... whom the Lord doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.”
But it was not only about the priesthood that Moses had trouble on his hands. He had undertaken, with the help of the Lord, to lead the Israelites through the wilderness. But at every step of the way his incompetence became more manifest. Even there, at that very camp of Kadesh, there was no water, and all the people clamored. And, therefore, Dathan and Abiram taunted him with failure, and with his injustice to those who served him. And Moses had no reply, except that he denied having abused his power.
“And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
“Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?
“Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men [probably alluding to the “spies”]? We will not come up.”
This was evidently an exceedingly sore spot. Moses had boasted that, because the “spies” had rendered to the congregation what they believed to be a true report instead of such a report as he had expected, the “Lord” had destroyed them by the plague. And it is pretty evident that the congregation believed him. It could hardly have been by pure accident that out of twelve men, the ten who had offended Moses should have died by the plague, and the other two alone should have escaped. Moses assumed to have the power of destroying whom he pleased by the pestilence through prayer to the “Lord,” and he, indeed, probably had the power, in such a spot as an ancient Jewish Nomad camp, not indeed by prayer, but by the very human means of communicating so virulent a poison as the plague: means which he very well understood.
Therefore it is not astonishing that this insinuation should have stung Moses to the quick.
“And Moses was very wroth, and said unto the Lord, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.”
Then Moses turned to Korah, “Be thou and all thy company before the Lord, thou, and they, and Aaron, to-morrow:
“And take every man his censer, and put incense in them, and bring ye before the Lord every man his censer, two hundred and fifty censers.”
And Korah, on the morrow, gathered all the congregation against them unto the door of the tabernacle. And the “Lord” then as usual intervened and advised Moses to “separate yourselves from among this congregation, that I may consume them in a moment.” And Moses did so. That is to say, he made an effort to divide the opposition, who, when united, he seems to have appreciated, were too strong for him.
What happened next is not known. That Moses partially succeeded in his attempt at division is admitted, for he persuaded Dathan and Abiram and their following to “depart ... from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.”
Exactly what occurred after this is unknown. The chronicle, of course, avers that “the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.” But it could not have been this or anything like it, for the descendants of Korah, many generations after, were still doing service in the Temple, and at the time of the miracle the spectators were not intimidated by the sight, although all “Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.
“And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.”
Notwithstanding all which, the congregation next day were as hostile and as threatening as ever.
“On the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord....
“And they fell upon their faces.”
In this crisis of his fate, when it seemed that nothing could save Moses from a conflict with the mass of his followers, who had renounced him, Moses showed that audacity and fertility of resource, which had hitherto enabled him, and was destined until his death to enable him, to maintain his position, at least as a prophet, among the Jewish people.
The plague was always the most dreaded of visitations among the ancient Jews: far more terrible than war. It was already working havoc in the camp, as the death of the “spies” shows us. Moses always asserted his ability to control it, and at this instant, when, apparently, he and Aaron were lying on their faces before the angry people, he conceived the idea that he would put his theurgetic powers to the proof. Suddenly he called to Aaron to “take a censer and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun.”
“And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: ... and made an atonement for the people.
“And he stood between the dead and the living; and the plague was stayed.
“Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.”
Even this was not enough. The discontent continued, and Moses went on to meet it by the miracle of Aaron’s rod.
Moses took a rod from each tribe, twelve rods in all and on Aaron’s rod he wrote the name of Levi, and Moses laid them out in the tabernacle. And the next day Moses examined the rods and showed the congregation how Aaron’s rod had budded. And Moses declared that Aaron’s rod should be kept for a token against the rebels: and that they must stop their murmurings “that they die not.”