The Age of Reason Thomas Paine (beach read TXT) 📖

by saying that Moses called the people of Israel together; he then introduces Moses as before, and continues him as in the act of speaking, to the end of the 26th chapter. He does the same thing at the beginning of the 27th chapter; and continues Moses as in the act of speaking, to the end of the 28th chapter. At the 29th chapter the writer speaks again through the whole of the first verse, and the first line of the second verse, where he introduces Moses for the last time, and continues him as in the act of speaking, to the end of the 33rd chapter.

The writer having now finished the rehearsal on the part of Moses, comes forward, and speaks through the whole of the last chapter: he begins by telling the reader, that Moses went up to the top of Pisgah, that he saw from thence the land which (the writer says) had been promised to Abraham, Isaac, and Jacob; that he, Moses, died there in the land of Moab, that he buried him in a valley in the land of Moab, but that no man knoweth of his sepulchre unto this day, that is unto the time in which the writer lived who wrote the book of Deuteronomy. The writer then tells us, that Moses was one hundred and ten years of age when he died⁠—that his eye was not dim, nor his natural force abated; and he concludes by saying, that there arose not a prophet since in Israel like unto Moses, whom, says this anonymous writer, the Lord knew face to face.

Having thus shown, as far as grammatical evidence implies, that Moses was not the writer of those books, I will, after making a few observations on the inconsistencies of the writer of the book of Deuteronomy, proceed to show, from the historical and chronological evidence contained in those books, that Moses was not, because he could not be, the writer of them; and consequently, that there is no authority for believing that the inhuman and horrid butcheries of men, women, and children, told of in those books, were done, as those books say they were, at the command of God. It is a duty incumbent on every true deist, that he vindicates the moral justice of God against the calumnies of the Bible.

The writer of the book of Deuteronomy, whoever he was, for it is an anonymous work, is obscure, and also contradictory with himself in the account he has given of Moses.

After telling that Moses went to the top of Pisgah (and it does not appear from any account that he ever came down again) he tells us, that Moses died there in the land of Moab, and that he buried him in a valley in the land of Moab; but as there is no antecedent to the pronoun “he,” there is no knowing who he was, that did bury him. If the writer meant that he (God) buried him, how should he (the writer) know it? or why should we (the readers) believe him? since we know not who the writer was that tells us so, for certainly Moses could not himself tell where he was buried.

The writer also tells us, that no man knoweth where the sepulchre of Moses is unto this day, meaning the time in which this writer lived; how then should he know that Moses was buried in a valley in the land of Moab? for as the writer lived long after the time of Moses, as is evident from his using the expression of “unto this day,” meaning a great length of time after the death of Moses, he certainly was not at his funeral; and on the other hand, it is impossible that Moses himself could say that “no man knoweth where the sepulchre is unto this day.” To make Moses the speaker, would be an improvement on the play of a child that hides himself and cries “nobody can find me”; nobody can find Moses.

This writer has nowhere told us how he came by the speeches which he has put into the mouth of Moses to speak, and therefore we have a right to conclude that he either composed them himself, or wrote them from oral tradition. One or other of these is the more probable, since he has given, in the fifth chapter, a table of commandments, in which that called the fourth commandment is different from the fourth commandment in the twentieth chapter of Exodus. In that of Exodus, the reason given for keeping the seventh day is, because (says the commandment) God made the heavens and the earth in six days, and rested on the seventh; but in that of Deuteronomy, the reason given is, that it was the day on which the children of Israel came out of Egypt, and “therefore,” says this commandment, “the Lord thy God commanded thee to keep the sabbath-day.” This makes no mention of the creation, nor that of the coming out of Egypt. There are also many things given as laws of Moses in this book, that are not to be found in any of the other books; among which is that inhuman and brutal law, 21:18⁠–⁠21, which authorizes parents, the father and the mother, to bring their own children to have them stoned to death for what it pleased them to call stubbornness.⁠—But priests have always been fond of preaching up Deuteronomy, for Deuteronomy preaches up tithes; and it is from this book, 15:4, they have taken the phrase, and applied it to tithing, that “thou shalt not muzzle the ox when he treadeth out the corn”: and that this might not escape observation, they have noted it in the table of contents at the head of the chapter, though it is only a single verse of less than two lines. O priests! priests! ye are willing to be compared to an ox, for the sake of tithes.52⁠—Though it is