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

the Lord, that we may enquire of the Lord by him? and one of the servants of the king of Israel said here is Elisha.” (Elisha was of the party of Judah.) “And Jehoshaphat the king of Judah said, The word of the Lord is with him.” The story then says, that these three kings went down to Elisha; and when Elisha (who, as I have said, was a Judahmite prophet) saw the King of Israel, he said unto him, “What have I to do with thee, get thee to the prophets of thy father and the prophets of thy mother. Nay but, said the king of Israel, the Lord hath called these three kings together, to deliver them into the hands of the king of Moab,” (meaning because of the distress they were in for water;) upon which Elisha said, “As the Lord of hosts liveth before whom I stand, surely, were it not that I regard the presence of Jehoshaphat, king of Judah, I would not look towards thee nor see thee.” Here is all the venom and vulgarity of a party prophet. We are now to see the performance, or manner of prophesying.

Ver. 15. “ ‘Bring me,’ (said Elisha), ‘a minstrel’; and it came to pass, when the minstrel played, that the hand of the Lord came upon him.” Here is the farce of the conjurer. Now for the prophecy: “And Elisha said,” (singing most probably to the tune he was playing,) “Thus saith the Lord, Make this valley full of ditches;” which was just telling them what every countryman could have told them without either fiddle or farce, that the way to get water was to dig for it.

But as every conjuror is not famous alike for the same thing, so neither were those prophets; for though all of them, at least those I have spoken of, were famous for lying, some of them excelled in cursing. Elisha, whom I have just mentioned, was a chief in this branch of prophesying; it was he that cursed the forty-two children in the name of the Lord, whom the two she-bears came and devoured. We are to suppose that those children were of the party of Israel; but as those who will curse will lie, there is just as much credit to be given to this story of Elisha’s two she-bears as there is to that of the Dragon of Wantley, of whom it is said:

Poor children three devoured be,
That could not with him grapple;
And at one sup he eat them up,
As a man would eat an apple.

There was another description of men called prophets, that amused themselves with dreams and visions; but whether by night or by day we know not. These, if they were not quite harmless, were but little mischievous. Of this class are

Ezekiel and Daniel; and the first question upon these books, as upon all the others, is, Are they genuine? that is, were they written by Ezekiel and Daniel?

Of this there is no proof; but so far as my own opinion goes, I am more inclined to believe they were, than that they were not. My reasons for this opinion are as follows: First, Because those books do not contain internal evidence to prove they were not written by Ezekiel and Daniel, as the books ascribed to Moses, Joshua, Samuel, etc., prove they were not written by Moses, Joshua, Samuel, etc.

Secondly, Because they were not written till after the Babylonish captivity began; and there is good reason to believe that not any book in the Bible was written before that period; at least it is proveable, from the books themselves, as I have already shown, that they were not written till after the commencement of the Jewish monarchy.

Thirdly, Because the manner in which the books ascribed to Ezekiel and Daniel are written, agrees with the condition these men were in at the time of writing them.

Had the numerous commentators and priests, who have foolishly employed or wasted their time in pretending to expound and unriddle those books, been carred into captivity, as Ezekiel and Daniel were, it would greatly have improved their intellects in comprehending the reason for this mode of writing, and have saved them the trouble of racking their invention, as they have done to no purpose; for they would have found that themselves would be obliged to write whatever they had to write, respecting their own affairs, or those of their friends, or of their country, in a concealed manner, as those men have done.

These two books differ from all the rest; for it is only these that are filled with accounts of dreams and visions: and this difference arose from the situation the writers were in as prisoners of war, or prisoners of state, in a foreign country, which obliged them to convey even the most trifling information to each other, and all their political projects or opinions, in obscure and metaphorical terms. They pretend to have dreamed dreams, and seen visions, because it was unsafe for them to speak facts or plain language. We ought, however, to suppose, that the persons to whom they wrote understood what they meant, and that it was not intended anybody else should. But these busy commentators and priests have been puzzling their wits to find out what it was not intended they should know, and with which they have nothing to do.

Ezekiel and Daniel were carried prisoners to Babylon, under the first captivity, in the time of Jehoiakim, nine years before the second captivity in the time of Zedekiah. The Jews were then still numerous, and had considerable force at Jerusalem; and as it is natural to suppose that men in the situation of Ezekiel and Daniel would be meditating the recovery of their country, and their own deliverance, it is reasonable to suppose that the accounts of dreams and visions with which these books are filled, are no other than a disguised mode of correspondence to facilitate those objects: it