Bible Romances, First Series
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Immediately, we are told, "the sea ceased from her raging." Jonah was oil upon the troubled waters. What an invaluable recipe does this furnish us against the dangers of the deep sea! The surest method of allaying a storm is to throw a prophet overboard. Every ship should carry a missionary in case of need. It would, indeed, be well if the law made this compulsory. The cost of maintaining the missionary would be more than covered by the saving effected in insurance. Here is a splendid field for Christian self-sacrifice! Hundreds of gentlemen who are now engaged in very doubtful labor among the heathen, might engage in this new enterprise with the absolute certainty of a beneficent result; for poor ungodly mariners would thus be spared a hasty dispatch from this world without time to repent and obtain forgiveness, and be allowed ample leisure to secure salvation.
When the men saw that "the sea ceased from her raging" on Jonah's being cast into her depths, "they feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows." To the sceptical mind it would seem that they had much more reason to "fear" the Lord during the continuance of the tempest than after it had subsided. It also seems strange that they should have the means wherewith to offer a sacrifice. Perhaps they had a billy-goat on board, and made him do duty, in default of anything better. Or failing even a billy-goat, as the Lord God of the Hebrews could only be propitiated by the shedding of blood, they perhaps caught and immolated a stray rat. The nature of their "vows" is not recorded, but it is not unreasonable to assume that they swore never again to take on board a passenger fleeing "from the presence of the Lord."
Meanwhile, what had become of poor Jonah? Most men would be effectually settled if thrown overboard in a storm. But there are some people who were not born to be drowned, and Jonah was one of them. He was destined to another fate. The Lord, it appears, "had prepared a great fish to swallow up Jonah," and the feat was of course duly performed. Our narrative does not describe the character of this "great fish," but light is cast on the subject by another passage of Scripture. In the twelfth chapter of St. Matthew, and the fortieth verse, Jesus is represented as saying, "For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth." The great fish was then a whale. Jesus said so, and there can be no higher authority. Sharks and such ravenous fish have an unpleasant habit of "chawing" their victims pretty considerably before swallowing them; so, on the whole, we prefer to believe that it was a whale. Yet the Levant is a curious place for a whale to be lurking in. The creature must have been miraculously led there to go through its appointed performance. It must also have been "prepared," to use the language of the Bible, in a very remarkable way, for the gullet of a whale is not large enough to allow of the passage of an object exceeding the size of an ordinary herring. Swallowing Jonah must have been a tough job after the utmost preparation. With a frightfully distended throat, however, the whale did its best, and by dint of hard striving at last got Jonah down.
Having properly taken Jonah in out of the wet, the poor whale doubtless surmised that its troubles had ended. But alas they had only just begun! Swallowing a prophet is one thing; digesting him is another. For three days and three nights the whale struggled desperately to digest Jonah, and for three days and nights Jonah obstinately refused to be digested. Never in the entire course of its life had it experienced such a difficulty. During the whole of that period, too, Jonah carried on a kind of prayer meeting, and the strange rumbling in its belly must have greatly added to the poor animal's discomfort At last it grew heartily sick of Jonah, and vomited him up on dry land. We have no doubt that it swam away into deep waters, a sadder but wiser whale; and that ever afterwards, instead of bolting its food, it narrowly scrutinised every morsel before swallowing it, to make sure it wasn't another prophet. According to its experience, prophets were decidedly the most unprofitable articles of consumption.
We are of course aware that the narrative states that "the Lord spake unto the fish, and it vomited Jonah upon the dry land." But this we conceive to be a mere pleasantry on the part of the unknown author. The idea of the Lord whispering into a whale's ear is ineffably ludicrous: besides, the whale had a very natural inclination to rid itself of Jonah, and needed no divine prompting.
Jonah's prayer "unto the Lord his God out of the fish's belly" is very amusing. There is not a sentence in it which bears any reference to the prophet's circumstances. It is a kind of Psalm, after the manner of those ascribed to David. Our belief is that the author found it floating about, and thinking it would do for Jonah, inserted it in his narrative, without even taking the trouble to furbish it into decent keeping with the situation.
The word of the Lord came unto Jonah a second time, and presuming no more to disobey, he went to Nineveh. It is to be supposed, however, that he first well-lined his poor stomach, for both he and the whale had fasted for three days and nights, and must have been sadly in want of victuals.
Nineveh, according to our author, was a stupendous city of "three days' journey." This means its diameter and not its circumference, for we are told that Jonah "entered into the city a day's journey." If we allow twenty miles as a moderate days' walk, Nineveh was sixty miles through from wall to wall, or about twenty times as large as London; and if densely populated like our metropolis, it must have contained more than eighty million inhabitants. This is too great a stretch even for a sailor's yarn. Our author did not take pains to clear his narrative of discrepancy. In his last verse he informs us that the city contained "more than six score thousand persons that cannot discern between their right hand and their left." If this number is correct Nineveh was a large place, but its dimensions were very much less than those stated in the Book of Jonah.
Jonah obeyed the Lord this time and began to preach. "Yet forty days," cried he, "and Nineveh shall be overthrown." How the prophet made himself understood is an open question! Either the Lord taught him their language, or he miraculously enabled them to understand Hebrew. Further, they worshipped Baal, and Jonah preached to them in the name of his foreign God. According to ancient, and to a large extent modern custom, we should expect them in such a case to kill the presumptuous prophet, or at least to shut him up as a madman. Yet they did nothing of the kind. On the contrary, "the people of Nineveh believed God." Even the king was converted. He covered himself with sackcloth, and sat in ashes. He also decreed that neither man nor beast in the city should eat or drink anything; but, said he, "let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way." What an enormous consumption of sackcloth there must have been! The merchants who sold it did a surprising business, and no doubt quotations went up immensely. We wonder, indeed, how they managed to supply such a sudden and universal demand. And what a sight was presented by the whole population of the city! Men, women, and children, high and low, rich and poor, were all arrayed in the same dingy garments. Even the horses, cows, pigs and sheep, were similarly attired. What a queer figure they must have cut! And what an astonishing chorus of prayer ascended to heaven! According to the text, the beasts had to "cry mightily" as well as the men. Since the confusion of tongues at Babel, neither history nor tradition records such a frightful hubbub.
Their supplications prevailed. God "saw their works, that they had turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." Immutable God changes his mind, infallible God repents!
God spared Nineveh, but only for a brief while, for it was destroyed a few years later by Arbaces, the Mede. The merciful respite was thus not of long continuance. Yet it "displeased Jonah exceedingly." He had been suspicious from the first, and he only fulfilled God's mission under constraint. And now his worst suspicions were confirmed. After he had told the Ninevites that their city would be overthrown in forty days, God had relented, and utterly ruined Jonah's reputation as a prophet. So he made himself a booth outside the city, and sat in its shadow, to watch what would happen, with a deep feeling, which he plainly expressed to the Almighty, that now his reputation was gone he might as well die. The Lord considerately "prepared a gourd," which grew up over Jonah's head to protect him from the heat; at which the sulky prophet was "exceedingly glad," although it would naturally be thought that the booth would afford ample protection. He, however, soon found himself sold; for the Lord prepared a worm to destroy the gourd, and when the sun arose he sent "a vehement east wind" which beat upon poor Jonah's head, and made him so faint that he once more asked God to despatch him out of his misery. Whereupon the Lord said coaxingly, "Doest thou well to be angry?" And Jonah pettishly answered, "Yes, I do." Then the Lord, with a wonderful access of pathos, altogether foreign to his general character, twitted Jonah with having pity for the gourd and none for the inhabitants of "that great city." With this the story concludes. We are unable to say whether the poor prophet, so wretchedly sold, ever recovered from his spleen, or whether it shortened his days and brought him to an untimely grave.
The Book of Jonah is as true as Gospel, for Jesus endorsed it. The Bible contains the truth, the whole truth, and nothing but the truth. So without expressing any sceptical sentiments, we will end by repeating Byron's words, "Truth is strange – stranger than fiction."
THE WANDERING JEWS
BIBLE ROMANCES. – VII
By G. W. FOOTE.
The Middle Ages had a legend of the Wandering Jew. This person was supposed to have been doomed, for the crime of mocking Jesus at the crucifixion, to wander over the earth until his second coming. No one believes this now. The true Wandering Jews were those slaves whom Jehovah rescued from Egyptian bondage, with a promise that he would lead them to a land flowing with milk and honey, but whom he compelled to roam the deserts instead for forty years, until all of them except two had perished. Of all the multitude who escaped from Egypt, only Joshua and Caleb entered the promised land. Even Moses had to die in sight of it.
These poor Wandering Jews demand our pity. They were guilty of many crimes against humanity, but they scarcely deserved such treatment as they received. Their God was worse than they. He was quick-tempered, unreasonable, cruel, revengeful, and dishonest. Few of his promises to them were performed. They worshipped a bankrupt deity. The land of promise was a Tantalus cup ever held to their lips, and ever mocking them when they essayed to drink. God was their greatest enemy instead of their best friend. Their tortuous path across the wilderness was marked by a track of bleaching bones. All the evils which imagination can conceive fell on their devoted heads. Bitten by serpents, visited by plagues, cursed with famine and drought, swallowed by earthquake, slain by war, and robbed by priests, they found Jehovah a harder despot than Pharaoh. Death was to them a happy release, and only the grave a shelter from the savagery of God.
Commentators explain that the Jews who left Egypt were unfit for the promised land. If so, they were unfit to be the chosen people of God. Why were they not allowed to remain in Egypt until they grew better, or why was not some other nation selected to inherit Canaan?
At the end of our number on "The Ten Plagues" we left the Jews on the safe side of the Red Sea. We must now ask a few questions which we had no space for then.
How, in a period of two hundred and fifteen years, did the seventy males of Jacob's house multiply into a nation of over two millions? Experience does not warrant belief in such a rapid increase. The Jewish chroniclers were fond of drawing the long bow. In the book of Judges, for instance, we are told that the Gileadites, under, Jephthah, slew 42,000 Ephriamites; and that the Benjamites slew 40,000 Israelites, after which the Israelites killed 43,000 Benjamites, all of these being "men of valor" that "drew the sword." The book of Samuel says that the Philistines had 30,000 war chariots, and that they slew 30,000 footmen of Israel. The second book of Chronicles says that Pekah, king of Israel, slew of Judah in one day 120,000 "sons of valor," and carried away 200,000 captives; that Abijah's force consisted of 400,000, and Jeroboam's of 800,000, 500,000 of whom were killed! At the battle of Waterloo the total number of men killed on our side was 4,172. The statistics of slaughter in the Bible were clearly developed from the inner consciousness of the Jewish scribes; and no doubt the same holds good with respect to the statistics of the flight from Egypt.
This view is corroborated by a singular statement in the third chapter of Numbers. We are there informed that when the census was taken "All the first-born males, from a month old and upwards of those that were numbered, were twenty and two thousand two hundred and three score and thirteen." Now as there were about 900,000 males altogether, it follows that every Jewish mother must have had on an average forty-two sons, to say nothing of daughters! Such extraordinary fecundity is unknown to the rest of the world, except in the reign of romance. The Jews bragged a great deal about Jehovah, and they appear to have obtained some compensation by bragging a great deal about themselves.
How did the Jews manage to quit Egypt in one night? There were 600,000 men on foot, besides women and children, not to mention "the mixed multitude that went up also with them." The entire population must have numbered more than two millions, and some commentators estimate it at nearly three. They had to come in from all parts of Goshen to Rameses, bringing with them the sick and infirm, the very old and the very young. Among such a large population there could not have been less than two hundred births a day. Many of the Jewish women, therefore, must have been just confined. How could they and their new-born children have started off in such a summary manner? Many more women must have been at the point of confinement How could these have been hurried off at all? Yet we are told that not a single person was left behind.
How were the flocks and herds driven out in such haste? There were about two million sheep and two hundred thousand oxen. The sheep alone would have required grazing-land as extensive as the whole county of Bedford, besides what would have been needed for the oxen. Is it credible that all these animals were collected together from such a wide area, and driven out of Egypt in one night? Yet we are told that not a single hoof was left behind!
How did the huge multitude of people march? If they travelled fifty men abreast, as is supposed to have been the practice in the Hebrew armies, the able-bodied warriors alone would have filled up the road for about seven miles, and the whole multitude would have formed a dense column twenty-two miles long. The front rank would have been two days' journey in advance of the rear.
How did the sheep and cattle march? How was it possible for them to keep pace with their human fellow-travellers? They would naturally not march in a compact array, and the vast drove must therefore have spread widely and lengthened out for miles.
What did the drove live upon during the journey from Barneses to Succoth, and from Succoth to Etham, and from Etham to the Red Sea? Such grass as there was, even if the sheep and cattle went before the men, women, and children, could not have been of much avail; for what was not eaten by the front ranks must have been trodden under foot at once, and rendered useless to those that followed. After they "encamped by the Red Sea," on the third day, there was no vegetation at all. The journey was over a desert, the surface of which was composed of hard gravel intermixed with pebbles. After crossing the Red Sea, their road lay over a desert region, covered with sand, gravel, and stone, for about nine miles; after which they entered a boundless desert plain, called El Ati white and painfully glaring to the eye; and beyond this the ground was broken by sand-hills. How were the two million sheep and two hundred thousand oxen provisioned during this journey?
What did the Jews themselves live on? The desert afforded them no sustenance until God miraculously sent manna. They must, therefore, have taken a month's provisions for every man, woman, and child. How could they possibly have provided themselves with so much food on so short a notice? And how could they have carried it, seeing that they were already burdened with kneading-troughs and other necessaries for domestic use, besides the treasures they "borrowed" of the Egyptians.
How did they provide themselves with tents? Allowing ten persons for each tent, they must have required two hundred thousand. Were these carefully got ready in expectation? In the land of Goshen they lived in houses with "lintels" and "side-posts." And how were the tents carried? The Jews themselves were already well loaded. Of course the oxen remain, but, as Colenso observes, they were not trained to carry t goods on their backs, and were sure to prove refractory under such a burden.
Whence did the Jews obtain their arms? According to Exodus (xiii, 18) "the children of Israel went up harnessed out of the land of Egypt." The Hebrew word which is rendered "harnessed" appears to mean "armed" or "in battle array" in all the other passages where it occurs, and is so translated. Some commentators, scenting a difficulty in this rendering, urge that the true meaning is "by five in a rank." But if 600,000 men marched out of Egypt "five in a rank," they must have formed a column sixty-eight miles long, and it would have taken several days to start them all off, whereas they went out altogether "that self-same day." Besides, the Jews had arms in the desert, and how could they have possessed them there unless they obtained them in Egypt? If they went out of Egypt "armed," why did they cry out "sore afraid" when Pharaoh pursued them?
According to Herodotus, the Egyptian army, which formed a distinct caste, never exceeded 160,000 men. Why were the Jews so appalled by less than a third of their own number? Must we suppose, with Kalisch, that their bondage in Egypt had crushed all valor and manhood out of their breasts? Josephus gives a different explanation. He says that the day after Pharaoh's host was drowned in the Red Sea, "Moses gathered together the weapons of the Egyptians, which were brought to the camp of the Hebrews by the current of the sea and the force of the wind assisting it. And he conjectured that this also happened by Divine Providence, that so they might not be destitute of weapons." But, as Colenso observes, though body-armor might have been obtained in this way, swords, spears and shields could not in any number. The Bible, too, says nothing about such an occurrence. We must therefore assume that 600,000 well-armed Jews were such utter cowards that they could not strike a blow for their wives and children and their own liberty against the smaller army of Pharaoh, but could only whimper and sigh after their old bondage. Yet a month later they fought bravely with the Amalekites, and ever afterwards they were as eager for battle as any Irishman at Donnybrook: fair. How can this difference be accounted for? Could a nation of hereditary cowards become stubborn warriors in the short space of a month?
Let us now follow the Wandering Jews through the Desert, which they should have crossed in a week or two, but which they travelled up and down for forty years. People who want to make an expeditious journey had better do without a divine guide.
Coming to Marah, they found only bitter water to drink, at which they began to murmur. But the Lord showed Moses a certain tree, which when cast into the water made it sweet. It must have been a wonderful tree to sweeten water for two millions of people. Bitter water, also, quenches thirst more readily than sweet, and it stimulates the appetite, which would be highly desirable under a fierce relaxing sun.
A month after they left Egypt they came to the wilderness of Sin. There they began to murmur again. Finding themselves without food, they remembered "the flesh pots" of Egypt, and reproached Moses with having brought them into the desert to die of hunger. Both Moses and the Lord seem to have thought it unreasonable on their part to ask for something to eat. Oliver Twist was stared at when he asked for more, but the Jews surprised God by asking for something to begin with. Yet reflecting, perhaps, that they were after all unable to live without food, the Lord rained down manna from heaven. After the dew evaporated in the morning, they found this heavenly diet lying on the ground. It was "like a coriander seed, white; and the taste of it was like wafers made with honey." No doubt the angels subsist on it in paradise. Moses preserved a pot of it for the instruction of future generations. The pot has, however, not been discovered up to the present day. Some future explorers may light upon it "in the fulness of time," and so-help to prove the historical character of the Pentateuch.
The manna, as might be expected, had some peculiarities. No matter how much or how little he gathered, every man found on measuring that he had exactly an omer of it. Although it fell regularly every week day, none fell on Sunday. A double quantity had, therefore, to be gathered on Saturday. It melted in the sun, but could nevertheless be baked and seethed. Any of it left overnight stank in the morning and bred worms.
For forty years "the children of Israel did eat manna." But more than once their gorge rose against it. Manna for breakfast, manna for lunch, manna for dinner, manna for tea, and manna for supper, was a little more than they could stand, The monotony of their diet became intolerable. Accordingly, we read in the twenty-first chapter of Numbers, that they complained of it and asked for a slight change in the bill of fare. "There is no bread," said they, "neither is there any water; and our soul loatheth this light food." This small request so incensed the Lord that he sent a lot of fiery serpents among them, which bit them so that "much people of Israel died." Like Oliver Twist, the Jews quickly repented their presumption. They humbled themselves before Moses, and he interceded with God for them. The prophet then made a brass serpent and set it on a pole, and on looking at it all who had been bitten recovered.
On another occasion, as we read in the eleventh of Numbers, they were guilty of a similar offence. This time it was the more surprising, as God had just burnt a lot of them up with raging fire for 'complaining.' They remembered "the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick." "Now," said they, "there is nothing at all, besides this manna, before our eyes-Who shall give us flesh to eat?" The Egyptian bill of fare was certainly enough to make their mouths water, and it proves that if Pharaoh made them work hard he did not starve them, as Jehovah very nearly succeeded in doing. They were so affected by their recollection of the luscious victuals they enjoyed in Egypt, that they actually cried with sorrow at their loss. Moses heard them weeping, "every man in the door of his tent." This put the Lord in a very bad temper; and Moses, who seems to have been much less irascible than Jehovah, "also was displeased." God determined to give them a surfeit. "Ye shall," said he, "not eat flesh one day, nor two days, nor five days, neither ten days nor twenty days; but even a whole month, until it come out at your nostrils, and be loathsome unto you." Thereupon the Lord sent a wind which brought quails from the sea. They were so plentiful that they fell in heaps two cubits high for about twenty miles around the camp. That worthy commentator, the Rev. Alexander Cruden, says that the miracle of this occurrence consisted, not in the great number of quails, but in their being "brought so seasonably" to the Jewish camp. The quantity did not trouble his credulous mind. "Some authors," says he, "affirm that in those eastern and southern countries, quails are innumerable, so that in one part of Italy within the compass of five miles, there were taken about an hundred thousand of them every day for a month together; and that sometimes they fly so thick over the sea, that being weary they fall into ships, sometimes in such numbers, that they sink them with their weight." The good man's easy reliance on 'some authors.' and his ready acceptance of such fables, show what credulity is engendered by belief in the Bible.