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in China； who are found all over Polynesia； in Tangaloa and
Maui； and in old Peru； in the Sunare the product either of the
〃search after the infinite；〃 or of mistakes arising out of the
confusion of a great chief's name with the thing signified by
the name。 But； however this may be； I think it is again merely
matter of fact that； among a large portion of mankind； ancestor…
worship is more or less thrown into the background either by
such cosmic deities； or by tribal gods of uncertain origin； who
have been raised to eminence by the superiority in warfare； or
otherwise； of their worshippers。
Among certain nations； the polytheistic theology； thus
constituted； has become modified by the selection of some one
cosmic or tribal god； as the only god to whom worship is due on
the part of that nation （though it is by no means denied that
other nations have a right to worship other gods）； and thus
results a worship of one Godmonolatry； as Wellhausen
calls itwhich is very different from genuine monotheism。
In ancestral sciotheism； and in this monolatry； the
ethical code； often of a very high order； comes into closer
relation with the theological creed。 Morality is taken under the
patronage of the god or gods； who reward all morally good
conduct and punish all morally evil conduct in this world or the
next。 At the same time； however； they are conceived to be
thoroughly human； and they visit any shadow of disrespect to
themselves； shown by disobedience to their commands； or by
delay； or carelessness； in carrying them out； as severely as any
breach of the moral laws。 Piety means minute attention to the
due performance of all sacred rites； and covers any number of
lapses in morality； just as cruelty； treachery； murder； and
adultery did not bar David's claim to the title of the man after
God's own heart among the Israelites； crimes against men may be
expiated； but blasphemy against the gods is an unpardonable sin。
Men forgive all injuries but those which touch their self…
esteem； and they make their gods after their own likeness； in
their own image make they them。
It is in the category of monolatry that I conceive the theology
of the old Israelites must be ranged。 They were polytheists； in
so far as they admitted the existence of other Elohim of divine
rank beside Jahveh； they differed from ordinary polytheists； in
so far as they believed that Jahveh was the supreme god and the
one proper object of their own national worship。 But it will
doubtless be objected that I have been building up a fictitious
Israelitic theology on the foundation of the recorded habits and
customs of the people； when they had lapsed from the ordinances
of their great lawgiver and prophet Moses； and that my
conclusions may be good for the perverts to Canaanitish
theology； but not for the true observers of the Sinaitic
legislation。 The answer to the objection is thatso far as I
can form a judgment of that which is well ascertained in the
history of Israelthere is very little ground for believing
that we know much； either about the theological and social value
of the influence of Moses； or about what happened during the
wanderings in the Desert。
The account of the Exodus and of the occurrences in the Sinaitic
peninsula； in fact； all the history of Israel before the
invasion of Canaan； is full of wonderful stories； which may be
true； in so far as they are conceivable occurrences； but which
are certainly not probable； and which I； for one； decline to
accept until evidence； which deserves that name； is offered of
their historical truth。 Up to this time I know of none。
Furthermore； I see no answer to the argument that one has no
right to pick out of an obviously unhistorical statement the
assertions which happen to be probable and to discard the rest。
But it is also certain that a primitively veracious tradition
may be smothered under subsequent mythical additions； and that
one has no right to cast away the former along with the latter。
Thus； perhaps the fairest way of stating the case may be
as follows。
There can be no a priori objection to the supposition
that the Israelites were delivered from their Egyptian bondage
by a leader called Moses； and that he exerted a great influence
over their subsequent organisation in the Desert。 There is no
reason to doubt that； during their residence in the land of
Goshen； the Israelites knew nothing of Jahveh； but； as their own
prophets declare （see Ezek。 xx。）； were polytheistic idolaters；
sharing in the worst practices of their neighbours。 As to their
conduct in other respects； nothing is known。 But it may fairly
be suspected that their ethics were not of a higher order than
those of Jacob； their progenitor； in which case they might
derive great profit from contact with Egyptian society； which
held honesty and truthfulness in the highest esteem。 Thanks to
the Egyptologers； we now know； with all requisite certainty； the
moral standard of that society in the time； and long before the
time； of Moses。 It can be determined from the scrolls buried
with the mummified dead and from the inscriptions on the tombs
and memorial statues of that age。 For； though the lying of
epitaphs is proverbial； so far as their subject is concerned；
they gave an unmistakable insight into that which the writers
and the readers of them think praiseworthy。
In the famous tombs at Beni Hassan there is a record of the life
of Prince Nakht； who served Osertasen II。； a Pharaoh of the
twelfth dynasty as governor of a province。 The inscription
speaks in his name： 〃I was a benevolent and kindly governor who
loved his country。 。。。 Never was a little child distressed nor a
widow ill…treated by me。 I have never repelled a workman nor
hindered a shepherd。 I gave alike to the widow and to the
married woman； and have not preferred the great to the small in
my gifts。〃 And we have the high authority of the late Dr。 Samuel
Birch for the statement that the inscriptions of the twelfth
dynasty abound in injunctions of a high ethical character。
〃To feed the hungry； give drink to the thirsty； clothe the
naked； bury the dead； loyally serve the king； formed the first
duty of a pious man and faithful subject。〃 The people for
whom these inscriptions embodied their ideal of praiseworthiness
assuredly had no imperfect conception of either justice or
mercy。 But there is a document which gives still better evidence
of the moral standard of the Egyptians。 It is the 〃Book of the
Dead；〃 a sort of 〃Guide to Spiritland；〃 the whole； or a part； of
which was buried with the mummy of every well…to…do Egyptian；
while extracts from it are found in innumerable inscriptions。
Portions of this work are of extreme antiquity； evidence of
their existence occurring as far back as the fifth and sixth
dynasties； while the 120th chapter； which constitutes a sort of
book by itself； and is known as the 〃Book of Redemption in the
Hall of the two Truths；〃 is frequently inscribed upon coffins
and other monuments of the nineteenth dynasty （that under which；
there is some reason to believe； the Israelites were oppressed
and the Exodus took place）； and it occurs； more than once； in
the famous tombs of the kings of this and the preceding dynasty
at Thebes。 This 〃Book of Redemption〃 is chiefly occupied by
the so…called 〃negative confession〃 made to the forty…two Divine
Judges； in which the soul of the dead denies that he has
committed faults of various kinds。 It is； therefore； obvious
that the Egyptians conceived that their gods commanded them not
to do the deeds which are here denied。 The 〃Book of Redemption；〃
in fact； implies the existence in the mind of the Egyptians； if
not in a formal writing； of a series of ordinances； couched；
like the majority of the ten commandments； in negative terms。
And it is easy to prove the implied existence of a series which
nearly answers to the 〃ten words。〃 Of course a polytheistic and
image…worshipping people； who observed a great many holy days；
but no Sabbaths； could have nothing analogous to the first or
the second and the fourth commandments of the Decalogue；
but answering to the third； is 〃I have not blasphemed；〃 to the
fifth； 〃I have not reviled the face of the king or my father；〃
to the sixth； 〃I have not murdered；〃 to the seventh； 〃I have not
committed adultery；〃 to the eighth； 〃I have not stolen；〃 〃I have
not done fraud to man；〃 to the ninth； 〃I have not told
falsehoods in the tribunal of truth；〃 and； further； 〃I have not
calumniated the slave to his master。〃 I find nothing exactly
similar to the tenth commandment； but that the inward
disposition of mind was held to be of no less importance than
the outward act is to be gathered from the praises of kindliness
already cited and the cry of 〃I am pure；〃 which is repeated by
the soul on trial。 Moreover； there is a minuteness of detail in
the confession which shows n