(c.) Wars, although murder is contrary to the V. and VII. (?VI.)[4] commandments of Moses himself, unrestrained plunder, etc., etc.; just as the high priest in India, or Mahomet in his land, offering the command of God as a pretext, drove from their territory the former possessors. Moses slew thousands and gave them over to slaughter in order to insure salvation to himself and his people.
(d.) The teaching concerning the taking of the property of others under the pretense of a loan.
(e.) The prayer to God in which Moses desired to die eternally for his people, although this petition asked of God such things as would destroy his essence. See [Exodus xxxii, 31, 32].[5]
(f.) Neglect of the commands of God in regard to circumcision ([Exodus iv, 24, 25, 26],)[6] and finally,
(g.) The chief of Moses’ crimes, the extreme and stupid incredulity of one who was chosen to perform so many miracles by the power of God, and who nevertheless on account of his wavering faith was censured by God himself severely and with the threat of punishment. ([Numbers xx, 12]).[7]
As to
(b.) The proof of the other argument, namely, the charge of imposture, it can be said: We believe that Mahomet was an impostor, not from our personal knowledge, as was pointed out above, but from the testimony, not of his friends, but of his enemies. But all such are anti-Mahometans, according to the saying “Who is not with me is against me,” etc., etc.: hence follows the conclusion: Whatever weight the testimony of enemies has in the case of one, that it ought to have in the case of the other also. Otherwise we shall be unjust in condemning one from the testimony of enemies and not the other; if this were done, all justice would be at an end.
And in the case of Mahomet, the testimony of enemies has such weight, that he is considered an Impostor, therefore, etc., etc.
Furthermore, I say that reasons for suspecting Moses of imposture can be elicited not only from external, but from internal evidence, whereby imposture can be proved by his own testimony as well as by that of others, albeit, his followers, although there is still dispute.
(I.) Whether the books, which are said to be those of Moses, are his or (II.) those of compilers, (III.) or those of Esdras, especially, and (IV.) whether they were written in the Samaritan, or (V.) the real Hebrew language; and (VI.) if the latter, whether we can understand that language. All these matters are doubtful for many reasons, and especially it can be shown from the first chapters of Genesis that we can not correctly interpret that language. I confess I am unwilling to concern myself with these points, but I wish to discuss the man.