The syncretic tendencies of monotheism, and the common ancestry of the tales, mean in effect that a rebuttal to one is a rebuttal to all. Horribly and hatefully though they may have fought with one another, the three monotheisms claim to share a descent at least from the Pentateuch of Moses, and the Koran certifies Jews as “people of the book,” Jesus as a prophet, and a virgin as his mother. (Interestingly, the Koran does not blame the Jews for the murder of Jesus, as one book of the Christian New Testament does, but this is only because it makes the bizarre claim that someone else was crucified by the Jews in his place.)
The foundation story of all three faiths concerns the purported meeting between Moses and god, at the summit of Mount Sinai. This in turn led to the handing down of the Decalogue, or Ten Commandments. The tale is told in the second book of Moses, known as the book of Exodus, in chapters 20–40. Most attention has been concentrated on chapter 20 itself, where the actual commandments are given. It should not perhaps be necessary to summarize and expose these, but the effort is actually worthwhile.
In the first place (I am using the King James or “Authorized” Version: one among many rival texts laboriously translated by mortals either from Hebrew or Greek or Latin), the so-called commandments do not appear as a neat list of ten orders and prohibitions. The first three are all variations of the same one, in which god insists on his own primacy and exclusivity, forbids the making of graven images, and prohibits the taking of his own name in vain. This prolonged throat-clearing is accompanied by some very serious admonitions, including a dire warning that the sins of the fathers will be visited on their children “even unto the third and fourth generation.” This negates the moral and reasonable idea that children are innocent of their parents’ offenses. The fourth commandment insists on the observance of a holy Sabbath day, and forbids all believers—and their slaves and domestic servants—to perform any work in the course of it. It is added that, as was said in the book of Genesis, god made all the world in six days and rested on the seventh (leaving room for speculation as to what he did on the eighth day). The dictation then becomes more terse. “Honor thy father and thy mother” (this not for its own sake but in order “that thy days may be long upon the land which the Lord thy God giveth thee”). Only then come the four famous “shalt nots,” which flatly prohibit killing, adultery, theft, and false witness. Finally, there is a ban on covetousness, forbidding the desire for “thy neighbor’s” house, manservant, maidservant, ox, ass, wife, and other chattel.
It would be harder to find an easier proof that religion is man- made. There is, first, the monarchical growling about respect and fear, accompanied by a stern reminder of omnipotence and limitless revenge, of the sort with which a Babylonian or Assyrian emperor might have ordered the scribes to begin a proclamation. There is then a sharp reminder to keep working and only to relax when the absolutist says so. A few crisp legalistic reminders follow, one of which is commonly misrendered because the original Hebrew actually says “thou shalt do no murder.” But however little one thinks of the Jewish tradition, it is surely insulting to the people of Moses to imagine that they had come this far under the impression that murder, adultery, theft, and perjury were permissible. (The same unanswerable point can be made in a different way about the alleged later preachings of Jesus: when he tells the story of the Good Samaritan on that Jericho road he is speaking of a man who acted in a humane and generous manner without, obviously, ever having heard of Christianity, let alone having followed the pitiless teachings of the god of Moses, who never mentions human solidarity and compassion at all.) No society ever discovered has failed to protect itself from self-evident crimes like those supposedly stipulated at Mount Sinai. Finally, instead of the condemnation of evil actions, there is an oddly phrased condemnation of impure thoughts. One can tell that this, too, is a man-made product of the alleged time and place, because it throws in “wife” along with the other property, animal, human, and material, of the neighbor. More important, it demands the impossible: a recurrent problem with all religious edicts. One may be forcibly restrained from wicked actions, or barred from committing them, but to forbid people from contemplating them is too much. In particular, it is absurd to hope to banish envy of other people’s possessions or fortunes, if only because the spirit of envy can lead to emulation and ambition and have positive consequences. (It seems improbable that the American fundamentalists, who desire to see the Ten Commandments emblazoned in every schoolroom and courtroom—almost like a graven image—are so hostile to the spirit of capitalism.) If god really wanted people to be free of such thoughts, he should have taken more care to invent a different species.
Then there is the very salient question of what the commandments do not say. Is it too modern to notice that there is nothing about the protection of children from cruelty, nothing about rape, nothing about slavery, and nothing about genocide? Or is it too exactingly “in context” to notice that some of these very offenses are about to be positively recommended? In verse 2 of the immediately following chapter, god tells Moses to instruct his followers about the conditions under which they may buy or sell slaves (or bore their ears through with an awl) and the rules governing the sale of their daughters. This is succeeded by the insanely detailed regulations governing oxes that gore and are gored, and including the notorious verses forfeiting “life for life, eye for eye, tooth for tooth.” Micromanagement of agricultural disputes breaks off for a moment, with the abrupt verse (22:18) “Thou shalt not suffer a witch to live.” This was, for centuries, the warrant for the Christian torture and burning of women who did not conform. Occasionally, there are injunctions that are moral, and also (at least in the lovely King James version) memorably phrased: “Thou shalt not follow a multitude to do evil” was taught to Bertrand Russell by his grandmother, and stayed with the old heretic all his life. However, one mutters a few sympathetic words for the forgotten and obliterated Hivites, Canaanites, and Hittites, also presumably part of the Lord’s original creation, who are to be pitilessly driven out of their homes to make room for the ungrateful and mutinous children of Israel. (This supposed “covenant” is the basis for a nineteenth-century irredentist claim to Palestine that has brought us endless trouble up to the present day.)
Seventy-four of the elders, including Moses and Aaron, then meet god face-to-face. Several whole chapters are given over to the minutest stipulations about the lavish, immense ceremonies of sacrifice and propitiation that the Lord expects of his newly adopted people, but this all ends in tears and with collapsing scenery to boot: Moses returns from his private session on the mountaintop to discover that the effect of a close encounter with god has worn off, at least on Aaron, and that the children of Israel have made an idol out of their jewelry and trinkets. At this, he impetuously smashes the two Sinai tablets (which appear therefore to have been man-made and not god-made, and which have to be redone hastily in a later chapter) and orders the following:
“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 neighbor.”
And the children of Levi did according to the word of Moses, and there fell of the people that day about three thousand men.
A small number when compared to the Egyptian infants already massacred by god in order for things to have proceeded even this far, but it helps to make the case for “antitheism.” By this I mean the view that we ought to be glad that none of the religious myths has any truth to it, or in it. The Bible may, indeed does, contain a warrant for trafficking in humans, for ethnic cleansing, for slavery, for bride-price, and for indiscriminate massacre, but we are not bound by any of it because it was put together by crude, uncultured human mammals.
It goes without saying that none of the gruesome, disordered events described in Exodus ever took place. Israeli archaeologists are among the most professional in the world, even if their scholarship has sometimes been inflected with a wish to prove th
at the “covenant” between god and Moses was founded on some basis in fact. No group of diggers and scholars has ever worked harder, or with greater expectations, than the Israelis who sifted through the sands of Sinai and Canaan. The first of them was Yigael Yadin, whose best-known work was at Masada and who had been charged by David Ben-Gurion to dig up “the title deeds” that would prove the Israeli claim to the Holy Land. Until a short time ago, his evidently politicized efforts were allowed a certain superficial plausibility. But then much more extensive and objective work was undertaken, presented most notably by Israel Finkelstein of the Institute of Archaeology at Tel Aviv University, and his colleague Neil Asher Silberman. These men regard the “Hebrew Bible” or Pentateuch as beautiful, and the story of modern Israel as an all-around inspiration, in which respects I humbly beg to differ. But their conclusion is final, and the more creditable for asserting evidence over self-interest. There was no flight from Egypt, no wandering in the desert (let alone for the incredible four-decade length of time mentioned in the Pentateuch), and no dramatic conquest of the Promised Land. It was all, quite simply and very ineptly, made up at a much later date. No Egyptian chronicle mentions this episode either, even in passing, and Egypt was the garrison power in Canaan as well as the Nilotic region at all the material times. Indeed, much of the evidence is the other way. Archaeology does confirm the presence of Jewish communities in Palestine from many thousands of years ago (this can be deduced, among other things, from the absence of those pig bones in the middens and dumps), and it does show that there was a “kingdom of David,” albeit rather a modest one, but all the Mosaic myths can be safely and easily discarded. I do not think that this is what the sour critics of faith sometimes call a “reductionist” conclusion. There is great pleasure to be had from the study of archaeology and of ancient texts, and great instruction, too. And it brings us ever nearer to some approximation of the truth. On the other hand, it also raises the question of antitheism once more. In The Future of an Illusion, Freud made the obvious point that religion suffered from one incurable deficiency: it was too clearly derived from our own desire to escape from or survive death. This critique of wish-thinking is strong and unanswerable, but it does not really deal with the horrors and cruelties and madnesses of the Old Testament. Who—except for an ancient priest seeking to exert power by the tried and tested means of fear—could possibly wish that this hopelessly knotted skein of fable had any veracity?
Well, the Christians had been at work on the same wishful attempt at “proof” long before the Zionist school of archaeology began to turn a spade. Saint Paul’s Epistle to the Galatians had transmitted god’s promise to the Jewish patriarchs, as an unbroken patrimony, to the Christians, and in the nineteenth and early twentieth centuries you could hardly throw away an orange peel in the Holy Land without hitting a fervent excavator. General Gordon, the biblical fanatic later slain by the Mahdi at Khartoum, was very much to the fore. William Albright of Baltimore was continually vindicating Joshua’s Jericho and other myths. Some of these diggers, even given the primitive techniques of the period, counted as serious rather than merely opportunistic. Morally serious too: the French Dominican archaeologist Roland de Vaux gave a hostage to fortune by saying that “if the historical faith of Israel is not founded in history, such faith is erroneous, and therefore, our faith is also.” A most admirable and honest point, on which the good father may now be taken up.
Long before modern inquiry and painstaking translation and excavation had helped enlighten us, it was well within the compass of a thinking person to see that the “revelation” at Sinai and the rest of the Pentateuch was an ill-carpentered fiction, bolted into place well after the nonevents that it fails to describe convincingly or even plausibly. Intelligent schoolchildren have been upsetting their teachers with innocent but unanswerable questions ever since Bible study was instituted. The self-taught Thomas Paine has never been refuted since he wrote, while suffering dire persecution by French Jacobin antireligionists, to show
that these books are spurious, and that Moses is not the author of them; and still further, that they were not written in the time of Moses, nor till several hundred years afterwards, that they are an attempted history of the life of Moses, and of the times in which he is said to have lived; and also of the times prior thereto, written by some very ignorant and stupid pretenders several hundred years after the death of Moses; as men now write histories of things that happened, or are supposed to have happened, several hundred or several thousand years ago.
In the first place, the middle books of the Pentateuch (Exodus, Leviticus, and Numbers: Genesis contains no mention of him) allude to Moses in the third person, as in “the Lord spake unto Moses.” It could be argued that he preferred to speak of himself in the third person, though this habit is now well associated with megalomania, but this would make laughable such citations as Numbers 12:3 in which we read, “Now the man Moses was very meek above all the men which were on the face of the earth.” Apart from the absurdity of claiming to be meek in such a way as to assert superiority in meekness over all others, we have to remember the commandingly authoritarian and bloody manner in which Moses is described, in almost every other chapter, as having behaved. This gives us a choice between raving solipsism and the falsest of modesty.
But perhaps Moses himself can be acquitted on these two charges, since he could hardly have managed the contortions of Deuteronomy. In this book there is an introduction of the subject, then an introduction of Moses himself in mid-speech, then a resumption of narrative by whoever is writing, then another speech by Moses, and then an account of the death, burial, and magnificence of Moses himself. (It is to be presumed that the account of the funeral was not written by the man whose funeral it was, though this problem does not seem to have occurred to whoever fabricated the text.)
That whoever wrote the account was writing many years later seems to be very clear. We are told that Moses reached the age of one hundred and twenty, with “his eye not dim nor his natural force abated,” and then ascended to the summit of Mount Nebo, from which he could obtain a clear view of the Promised Land that he would never actually enter. The prophet, his natural force all of a sudden abated, then dies in the land of Moab and is interred there. No one knows, says the author, “unto this day,” where the sepulcher of Moses lies. It is added that there has since been no comparable prophet in Israel. These two expressions have no effect if they do not denote the passage of a considerable time. We are then expected to believe that an unspecified “he” buried Moses: if this was Moses himself in the third person again it seems distinctly implausible, and if it was god himself who performed the obsequy then there is no way for the writer of Deuteronomy to have known it. Indeed, the author seems very unclear about all the details of this event, as would be expected if he was reconstructing something half-forgotten. The same is self- evidently true of innumerable other anachronisms, where Moses speaks of events (the consumption of “manna” in Canaan; the capture of the huge bedstead of the “giant” Og, king of Bashan) which may never have occurred at all but which are not even claimed to have occurred until well after his death.
The strong likelihood that this interpretation is the correct one is reinforced in Deuteronomy’s fourth and fifth chapters, where Moses assembles his followers and gives them the Lord’s commandments all over again. (This is not such a surprise: the Pentateuch contains two discrepant accounts of the Creation, two different genealogies of the seed of Adam, and two narratives of the Flood.) One of these chapters has Moses talking about himself at great length, and the other has him in reported speech. In the fourth chapter, the commandment against making graven images is extended to prohibiting any “similitude” or “likeness” of any figure, whether human or animal, for any purpose. In the fifth chapter, the contents of the two stone tablets are repeated roughly in the same form as in Exodus, but with a significant difference. This time, the writer forgets that the Sabbath day is holy because god made heaven and eart
h in six days and then rested on the seventh. Suddenly, the Sabbath is holy because god brought his people out of the land of Egypt.
Then we must come to those things which probably did not happen and which we must be glad did not. In Deuteronomy Moses gives orders for parents to have their children stoned to death for indiscipline (which seems to violate at least one of the commandments) and continually makes demented pronouncements (“He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the Lord”). In Numbers, he addresses his generals after a battle and rages at them for sparing so many civilians:
Now, therefore, kill every male among the little ones, and kill every woman that hath known a man by lying with him. But all the women-children that hath not known a man by lying with him, keep alive for yourselves.