The Age of Reason. Thomas PaineЧитать онлайн книгу.
chap. xxxii, ver. I.
The only thing that has any appearance of certainty in the book of Ezra, is the time in which it was written, which was immediately after the return of the Jews from the Babylonian captivity, about 536 years before Christ. Ezra (who, according to the Jewish commentators, is the same person as is called Esdras in the Apocrypha), was one of the persons who returned, and who, it is probable, wrote the account of that affair. Nehemiah, whose book follows next to Ezra, was another of the returned persons; and who, it is also probable, wrote the account of the same affair in the book that bears his name. But these accounts are nothing to us, nor to any other persons, unless it be to the Jews, as a part of the history of their nation; and there is just as much of the word of God in those books as there is in any of the histories of France, or Rapin’s History of England, or the history of any other country.
But even in matters of historical record, neither of those writers are to be depended upon. In the second chapter of Ezra, the writer gives a list of the tribes and families, and of the precise number of souls of each, that returned from Babylon to Jerusalem: and this enrolment of the persons so returned appears to have been one of the principal objects for writing the book; but in this there is an error that destroys the intention of the undertaking.
The writer begins his enrolment in the following manner, chap. ii., ver. 3: “The children of Parosh, two thousand a hundred seventy and two.” Ver. 4, “The children of Shephatiah, three hundred seventy and two.” And in this manner he proceeds through all the families; and in the 64th verse, he makes a total, and says, “The whole congregation together was forty and two thousand three hundred and threescore.”
But whoever will take the trouble of casting up the several particulars will find that the total is but 29,818; so that the error is 12,542.13 What certainty, then, can there be in the Bible for anything?
Brought forward: 12,243 15,953 24,144 Verse 3 2172 Verse 14 2056 Verse 25 743 Verse 36 973 4 372 15 454 26 621 37 1052 5 775 16 98 27 122 38 1247 6 2812 17 323 28 223 39 1017 7 1254 18 112 29 52 40 74 8 945 19 223 30 156 41 128 9 760 20 95 31 1254 42 139 10 642 21 123 32 320 53 392 11 623 22 56 33 725 60 652 12 1222 23 128 34 345 13 666 24 42 35 3630 ———————————- 12,243 15,953 24,144 Total 29,818
Nehemiah, in like manner, gives a list of the returned families, and of the number of each family. He begins, as in Ezra, by saying, chap. vii., ver. 8, “The children of Parosh, two thousand a hundred seven and two; and so on through all the families. The list differs in several of the particulars from that of Ezra. In the 66th verse, Nehemiah makes a total, and says, as Ezra had said, “The whole congregation together was forty and two thousand three hundred and threescore.” But the particulars of this list makes a total of but 31,089, so that the error here is 11,271. These writers may do well enough for Bible-makers, but not for anything where truth and exactness is necessary.
The next book in course is the book of Esther. If Madame Esther thought it any honor to offer herself as a kept mistress to Ahasuerus, or as a rival to Queen Vashti, who had refused to come to a drunken king in the midst of a drunken company, to be made a show of, (for the account says they had been drinking seven days and were merry), let Esther and Mordecai look to that; it is no business of ours; at least it is none of mine; besides which the story has a great deal the appearance of being fabulous, and is also anonymous. I pass on to the book of Job.
The book of Job differs in character from all the books we have hitherto passed over. Treachery and murder make no part of this book; it is the meditations of a mind strongly impressed with the vicissitudes of human life, and by turns sinking under, and struggling against the pressure. It is a highly-wrought composition, between willing submission and involuntary discontent, and shows man, as he sometimes is, more disposed to be resigned than he is capable of being. Patience has but a small share in the character of the person of whom the book treats; on the contrary, his grief is often impetuous, but he still endeavors to keep a guard upon it, and seems determined in the midst of accumulating ills, to impose upon himself the hard duty of contentment.
I have spoken in a respectful manner of the book of Job in the former part of the Age of Reason, but without knowing at that time what I have learned since, which is, that from all the evidence that can be collected the book of Job does not belong to the Bible.
I have seen the opinion of two Hebrew commentators, Abenezra and Spinoza, upon this subject. They both say that the book of Job carries no internal evidence of being a Hebrew book; that the genius of the composition and the drama of the piece are not Hebrew; that it has been translated from another language into Hebrew, and that the author of the book was a Gentile; that the character represented under the name of Satan (which is the first and only time this name is mentioned in the Bible) does not correspond to any Hebrew idea, and that the two convocations which the Deity is supposed to have made of those whom the poem calls sons of God, and the familiarity which this supposed Satan is stated to have with the Deity, are in the same case.
It may also be observed, that the book shows itself to be the production of a mind cultivated in science, which the Jews, so far from being famous for, were very ignorant of. The allusions to objects of natural philosophy are frequent and strong, and are of a different cast to anything in the books known to be Hebrew. The astronomical names, Pleiades, Orion, and Arcturus, are Greek and not Hebrew names, and it does not appear from anything that is to be found in the Bible, that the Jews knew anything of astronomy or that they studied it; they had no translation of those names into their own language, but adopted the names as they found them in the poem.
That the Jews did translate the literary productions of the Gentile nations into the Hebrew language, and mix them with their own, is not a matter of doubt; the thirty-first chapter of Proverbs is an evidence of this; it is there said, v. i: “The words of King Lemuel, the prophecy that his mother taught him.” This verse stands as a preface to the Proverbs that follow, and which are not the proverbs of Solomon, but of Lemuel; and this Lemuel was not one of the kings of Israel, nor of Judah, but of some other country, and consequently a Gentile. The Jews, however, have adopted his proverbs, and as they cannot give any account who the author of the book of Job was, nor how they came by the book, and as it differs in character from the Hebrew writings, and stands totally unconnected with every other book and chapter in the Bible, before it and after it, it has all the circumstantial evidence of being originally a book of the Gentiles.14
The Bible-makers and those regulators of time, the chronologists, appear to have been at a loss where to place and how to dispose of the book of Job; for it contains no one historical circumstance, nor allusion to any, that might determine its place in the Bible. But it would not have answered the purpose of these men to have informed the world of their ignorance, and therefore, they have affixed it to the era of 1520 years before Christ, which is during the time the Israelites were in Egypt, and for which they have just as much authority and no more than I should have for saying it was a thousand years before that period. The probability, however, is that it is older than any book in the Bible; and it is the only one that can be read without indignation or disgust.
We know nothing of what the ancient Gentile world (as it is called) was before the time of the Jews, whose practise has been to calumniate and blacken the character of all other nations; and it is from the Jewish accounts that we have learned to call them heathens. But, as far as we know to the contrary, they were a just and moral people, and not addicted, like the Jews, to cruelty and revenge, but of whose profession of faith we are unacquainted. It appears to have been their custom to personify both virtue and vice by statues and images, as is done nowadays both by statuary and by painting; but it does not follow from this that they worshiped them, any more than we do.
I pass on to the book of Psalms, of which it is not necessary to make much observation. Some of them are moral, and others are very revengeful; and the greater part relates to certain local circumstances of the Jewish nation at the time they were written, with which we have nothing to do. It is, however, an error or an imposition to call them the Psalms of David. They are a collection, as song-books are nowadays, from different song-writers, who lived at different times. The 137th Psalm could not