De Tribus Impostoribus, A. D. 1230: The Three Impostors / Translated (with notes and comments) from a French manuscript of the work written in the year 1716, with a dissertation on the original treatise and a bibliography of the various editions

by Unknown

It appears by the history which he has told of this revolution, or at least by the author of the books attributed to Moses, that Jethro, his brother-in-law, was in the conspiracy, as well as his brother Aaron and his sister Mary, who had remained in Egypt, and with whom he could arrange to hold correspondence. As may be seen by the sequel he had formed a vast plan in good politics, and he could put in service against Egypt all the science he had learned there, and the pretended Magic in which he was more subtle and skillful than all those at the Court of Pharaoh who possessed the same accomplishments. It was by these pretended miracles that he gained the confidence of those of his nation that he caused to rebel. He joined to them thousands of mutinous Egyptians, Ethiopians and Arabs. Boasting the power of his Divinity and the frequent interviews he held with Him, and causing Him to intervene in all the measures he took with the chiefs of the revolt, he persuaded them so well that they followed him to the number of 600,000 combatants—besides the women and children—across the deserts of Arabia, of which he knew all the windings.

After a six days march on a laborious retreat, he commanded his followers to consecrate the seventh to his God by a public rest, to make them believe that this God favored him, that he approved his sway, and that no one could have the audacity to contradict him.

There were never any people more ignorant than the Hebrews, and consequently none more credulous. To be convinced of this profound ignorance, it is only necessary to recall the condition of these people in Egypt when Moses made them revolt. They were hated by the Egyptians because of their pastoral life, persecuted by the Sovereign and employed in the vilest labor.

Among such a populace it was not very difficult for Moses to avail himself of his talents. He made them believe that his God (whom he sometimes simply called an angel)—the God of their Fathers—appeared to him, that it was by his order that he took care to lead them, that he had chosen him for Governor, and that they would be the favored people of this God, provided they believed what he said on his part.

He added to his exhortations on the part of his God, the adroit use of his prestige, and the knowledge that he had of nature. He confirmed what he said to them by what might be called miracles, always easy to perform, and which made a great impression on an imbecile populace.

It may be remarked above all, that he believed he had found a sure method for holding this people submissive to his orders, in making accessory of the statement that God himself was their leader: by night a column of fire and a cloud by day. But it can be proved that this was the grossest trick of this impostor, and that it might serve him for a long time. He had learned during his travels that he had made in Arabia, a country vast and uninhabited, that it was the custom of those who traveled in companies to take guides who conducted them in the night by means of a brazier, the flame of which they followed, and in the day time by the smoke of the same brazier which all the members of the caravan could see, and consequently not go astray. This custom prevailed among the Medes and Assyrians, and it is quite natural that Moses used it, and made it pass for a miracle, and a mark of the protection of his God. If I may not be believed when I say that this was a trick, let Moses himself be believed, who in [Numbers, Chap. x. v. 29–33], asks his brother-in-law, Hobab, to come with the Israelites, that he may show them the roads, because he knew the country. This is demonstrative, for if it was God who marched before Israel night and day in the cloud and the column of fire could they have a better guide? Meanwhile here is Moses exhorting his brother-in-law by the most pressing motives of interest to serve him as Guide. Then the cloud and the column of fire was God only for the people, and not for Moses, who knew what it was.

These poor unfortunates thus seduced, charmed at being adopted by the Master of God, as they were told, emerging from a hard and cruel bondage, applauded Moses and swore to obey him. His authority was thus confirmed. He sought to perpetuate it, and under pretext of establishing divine worship, or of a supreme God of whom he said he was the lieutenant, he made his brother and his children chiefs of the Royal Palace, that is to say, of the place where miracles were performed out of the sight and presence of the people.

So he continued these pretended miracles, at which the simple were amazed and others stupefied, but which caused those who were wise and who saw through these impostures to pity them. However skillful Moses was, and how many clever tricks he knew how to do, he would have had much trouble to secure obedience if he had not a strong army.[2] Deceit without force has rarely succeeded.

It was in order to have assured means to maintain obedience against the discerning that he continued to place in his own faction those of his tribe, giving them all the important charges and exempting them from the greater part of the labors. He knew how to create jealousies among the other tribes, some of whom took his part against the others. Finally assuring adroitly to his interest those who appeared the most enlightened, by placing them in his confidence, he secured them by giving them employment of distinction.

After that he found some of these idiots had the courage to reproach his bad faith; that under his false pretense of justice and equity he was seizing everything. As the sovereign authority was vested in his blood in such manner that no one had a right to aspire to it, they considered finally that he was less their father than their tyrant.