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"Then, since you've already mentioned the crossing of the Israelites and the catastrophe that befell the Egyptians, I would ask if you've ever discovered any traces under the waters of that great historic event?" "No, professor, and for an excellent reason." "What's that?"
This rather contradicts Wellhausen: 'In all ancient primitive peoples ... religion furnishes a motive for law and morals; in the case of none did it become so with such purity and power as in that of the Israelites. We began by examining Mr. We next criticised Mr. Spencer's efforts in the same quest, and the more dogmatic assertions of Mr. Oxford and Stade. We now return to Mr.
So the Israelites lived in Egypt, in the land of Goshen, and there they grew wealthy and had many children. After the death of Joseph and his brothers, the Israelites increased so rapidly and became so many and powerful that the land was filled with them. But a new king who did not know Joseph ruled over Egypt. He said to his people, "See, the Israelites are becoming too many and powerful for us.
Many another town as well received a new name from the Israelites, just as Nobah gave his own name to the city of Kenath that he had gained by arms, hoping in this way to immortalize his name, for he had no children. His name was, however, not preserved in this way, for after the death of the conqueror, the old name of Kenath returned again.
In the present results of Biblical criticism, however, I can discover no justification for the common assumption that, between the time of Joshua and that of Rehoboam, the Israelites were familiar with either the Deuteronomic or the Levitical legislation; or that the theology of the Israelites, from the king who sat on the throne to the lowest of his subjects, was in any important respect different from that which might naturally be expected from their previous history and the conditions of their existence.
In later times also Amalek followed this policy, and when Nebuchadnezzar moved to Jerusalem in order to destroy it, Amalek took up his position one mile away from the holy city, saying: "If Israel should conquer, I should declare that I had come to assist them, but should Nebuchadnezzar be victorious, then shall I cut off the flight of the fleeing Israelites."
Pilgrimages were made to the poet's tomb. And later on he was raised to the rank of a saint by Dante. A caravan was encamped on a height eastward of the ancient Egyptian town Heliopolis. There were many people in it, but all were Hebrews. They had come on camels and asses from Palestine through the desert the same desert which the Israelites had passed through thousands of years before.
Yet it is what might be reasonably expected, for they had come out of Egypt, the most civilised power then in the world, a country where the usual writing materials were exclusively made. Though the Israelites had been only slaves there, they would doubtless be familiar with the art of writing, for the men of that race have never yet lagged behind any people among whom they have lived.
On the other hand, the whole life of the Egyptians, their crude notions of religion, and their immoral ways, were calculated to inspire the more enlightened among the Israelites with disgust.
The general custom was for two charioteers to take turns at driving a car, but to overtake the Israelites more surely and speedily, Pharaoh ordered three to be assigned to each. The result was that they covered in one day the ground which it had taken the Israelites three to traverse. The mind of the Egyptians was in no wise directed toward spoil and plunder in this expedition.
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