The Origin of Thought and Speech

by M. Moncalm

The Sacred Writings of the Hebrews

Whilst the hymns of the Rig-Veda, with their simple meditations, invocations and interrogations—sent out by chance, as it were, into space—accurately trace the march of thought which accompanies the search for indications of the Unknown—the Infinite; we look in vain in the Old Testament for the first dawnings, the first impressions made on the human soul by the existence of things divine. From the time when, in the garden of Eden, Adam and Eve entered into communion with the Eternal, the sacred narrative of facts, evidently historical, continues in such a manner as to have led some to regard it as merely allegorical.

To verify in the light of scientific knowledge the titles which the Bible can truly present to the veneration of the Christian world appears to some more and more advisable.[118] Few persons amongst the critical students of the Old Testament doubt that the books said to be by Moses are a collection of ancient documents, a compilation made by different individuals living at different periods, with long intervals between them, each with his own point of view. The conscientious examination to which these portions of the sacred writings have been subjected was directed at first to isolated points, and in order to exercise freely the critical faculties so much in evidence now, it was necessary to modify the generally accepted view that the religion of the Jews was cast in one piece, and perfect at the first. It was necessary to separate the ancient documents from those of a more recent date, but the attempt to make an exact chronological table of the earlier history of the Hebrews was abandoned. Until the death of Solomon only round numbers could be used, even the date of the oldest fact in history, the exodus of the Jewish people from Egypt, cannot definitely be fixed. Amongst the Egyptologists, whose testimony is of the greatest value, there is great hesitation in assigning a date, though the greater number hold to the fifteenth century B.C. Their representations with regard to Moses are so devoid of definite historical data as to envelop his personality in great mystery.

The idea of a revelation expressly delivered to the Jewish people acquired a more definite form in the Middle Ages; and from the Reformation the theory was promulgated, amongst those to whom the idea was not repugnant, that to a small portion of humanity only—the elect—had been consigned the task of disseminating the knowledge of religious truth in the world. The study of the Scriptures spread to all classes where it was not forbidden to the laity, and from that time millions of human beings knew no other literature.

Assured that the Old Testament contained the inspired words, Jews and Christians alike read it with feelings of reverence which naturally excluded all idea of captious criticism. But the spirit of biblical criticism which animated the reformers was never afterwards extinguished, and attentive readers discovered variations in the construction of the Pentateuch which at that time were inexplicable. The fact that the Bible contained many narratives which could not always be reconciled the one with the other was known long before the period of which we are speaking. St Jerome, when feeling the want of more accurate Greek and Latin translations than those in use in his time, undertook to make one, and wrote thus to a friend of his, a priest: “Re-read the books of the Old and New Testaments, and you will find so many contradictions in the numbers referring to the years, and to the kings of Judah and Israel, that it would require a man of leisure rather than a student to enter thoroughly into the matter.”[119]

Side by side with this historical reconstruction which is now carried on, there is a work of examination being pursued. It is asked by what means did the Jewish people become so strong, so compact, whilst in the midst of strange nations, and in spite of all vicissitudes. It is also asked what was the earliest history of the Hebrews, and whether it is due to the supernatural element that the tribes assembled at the base of Mount Sinai were enabled to become an united people; and, finally, these keen questioners desire to know the stages by which the conception of the Deity entered the Semitic mind.

The scholars who give themselves to these enquiries, generally eliminate the question of popular orthodoxy from the subject, since they consider that when theoretical theology finds its way amongst such workers it does not assist research; it confuses their point of view; they look upon the whole race as becoming prophets, and the prophets become apostles, and thus, out of proportion. The work advances slowly; each critic puts forth his own special lucubrations concerning the biblical settings which all are naturally anxious to retain; contentions are rife on the subject of the Hebrew writers; their lack of Christianity, and their philosophy are both made matters for discussion, and disputes between the commentators did not cease.

Amongst those who are passive witnesses of the scientific investigations, there are many who, without closely following this modern exegesis, are sufficiently enlightened to recognise its aim and its use, and they exclaim with a satisfaction mixed with astonishment, “Whatever may be said one fact remains certain, our holy Scriptures speak of God as God, the Creator of Heaven and Earth, as He most truly is, therefore the Old Testament, the product of the Semitic mind, is free from the taint which is perceptible in ancient Aryan literature, that of mythology.”

Let us seek the reason of this immunity accorded to the sacred books of the Hebrews, let us seek it in the language, not apart from it, as some do when looking for the origin of thought.