theologico-political treatise p2(神学与政治专题研究2)-第11章
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widely have these prejudices taken possession of men's minds； that very
few； comparatively speaking； will listen to reason。 （6） However； I will
make the attempt； and spare no efforts； for there is no positive reason for
despairing of success。
（7） In order to treat the subject methodically； I will begin with the
received opinions concerning the true authors of the sacred books； and in
the first place； speak of the author of the Pentateuch； who is almost
universally supposed to have been Moses。 （8） The Pharisees are so firmly
convinced of his identity； that they account as a heretic anyone who differs
from them on the subject。 （9） Wherefore； Aben Ezra； a man of enlightened
intelligence； and no small learning； who was the first； so far as I know； to
treat of this opinion； dared not express his meaning openly； but confined
himself to dark hints which I shall not scruple to elucidate； thus throwing；
full light on the subject。
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（10） The words of Aben Ezra which occur in his commentary on
Deuteronomy are as follows： 〃Beyond Jordan； &c 。 。 。 If so be that thou
understandest the mystery of the twelve 。 。 。 moreover Moses wrote the
law 。 。 。 The Canaanite was then in the land 。 。 。 。 it shall be revealed on
the mount of God 。 。 。 。 then also behold his bed； his iron bed； then shalt
thou know the truth。〃 （11） In these few words he hints； and also shows that
it was not Moses who wrote the Pentateuch； but someone who lived long
after him； and further； that the book which Moses wrote was something
different from any now extant。
（12） To prove this； I say； he draws attention to the facts：
（13） 1。 That the preface to Deuteronomy could not have been written
by Moses； inasmuch as he ad never crossed the Jordan。
（14） II。 That the whole book of Moses was written at full length on the
circumference of a single altar （Deut。 xxvii； and Josh。 viii：37）； which altar；
according to the Rabbis； consisted of only twelve stones： therefore the
book of Moses must have been of far less extent than the Pentateuch。 （15）
This is what our author means； I think； by the mystery of the twelve；
unless he is referring to the twelve curses contained in the chapter of
Deuteronomy above cited； which he thought could not have been
contained in the law； because Moses bade the Levites read them after the
recital of the law； and so bind the people to its observance。 （16） Or again；
he may have had in his mind the last chapter of Deuteronomy which treats
of the death of Moses； and which contains twelve verses。 （17） But there is
no need to dwell further on these and similar conjectures。
（18） III。 That in Deut。 xxxi：9； the expression occurs； 〃and Moses wrote
the law：〃 words that cannot be ascribed to Moses； but must be those of
some other writer narrating the deeds and writings of Moses。
（19） IV。 That in Genesis xii：6； the historian； after narrating that
Abraham journeyed through the and of Canaan； adds； 〃and the Canaanite
was then in the land；〃 thus clearly excluding the time at which he wrote。
（20） So that this passage must have been written after the death of Moses；
when the Canaanites had been driven out； and no longer possessed the
land。
（21） Aben Ezra； in his commentary on the passage； alludes to the
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difficulty as follows：… 〃And the Canaanite was then in the land： it appears
that Canaan； the grandson of Noah； took from another the land which
bears his name； if this be not the true meaning； there lurks some mystery
in the passage； and let him who understands it keep silence。〃 （22） That is；
if Canaan invaded those regions； the sense will be； the Canaanite was then
in the land； in contradistinction to the time when it had been held by
another： but if； as follows from Gen。 chap。 x。 Canaan was the first to
inhabit the land； the text must mean to exclude the time present； that is the
time at which it was written； therefore it cannot be the work of Moses； in
whose time the Canaanites still possessed those territories： this is the
mystery concerning which silence is recommended。
（23） V。 That in Genesis xxii：14 Mount Moriah is called the mount of
God； ＇Endnote 9＇； a name which it did not acquire till after the building of
the Temple； the choice of the mountain was not made in the time of Moses；
for Moses does not point out any spot as chosen by God； on the contrary；
he foretells that God will at some future time choose a spot to which this
name will be given。
（24） VI。 Lastly； that in Deut。 chap。 iii。； in the passage relating to Og；
king of Bashan； these words are inserted： 〃For only Og king of Bashan
remained of the remnant of giants： behold； his bedstead was a bedstead of
iron： is it not in Rabbath of the children of Ammon？ nine cubits was the
length thereof； and four cubits the breadth of it； after the cubit of a man。〃
（25） This parenthesis most plainly shows that its writer lived long after
Moses； for this mode of speaking is only employed by one treating of
things long past； and pointing to relics for the sake of gaining credence：
moreover； this bed was almost certainly first discovered by David； who
conquered the city of Rabbath （2 Sam。 xii：30。） （26） Again； the historian a
little further on inserts after the words of Moses； 〃Jair； the son of
Manasseh； took all the country of Argob unto the coasts of Geshuri and
Maachathi； and called them after his own name； Bashan…havoth…jair； unto
this day。〃 （27） This passage； I say； is inserted to explain the words of
Moses which precede it。 （28） 〃And the rest of Gilead； and all Bashan；
being the kingdom of Og； gave I unto the half tribe of Manasseh； all the
region of Argob； with all Bashan； which is called the land of the giants。〃
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（29） The Hebrews in the time of the writer indisputably knew what
territories belonged to the tribe of Judah； but did not know them under the
name of the jurisdiction of Argob； or the land of the giants。 （30） Therefore
the writer is compelled to explain what these places were which were
anciently so styled； and at the same time to point out why they were at the
time of his writing known by the name of Jair； who was of the tribe of
Manasseh； not of Judah。 （31） We have thus made clear the meaning of
Aben Ezra and also the passages of the Pentateuch which he cites in proof
of his contention。 （32） However； Aben Ezra does not call attention to
every instance； or even the chief ones； there remain many of greater
importance； which may be cited。 （33） Namely （I。）； that the writer of the
books in question not only speaks of Moses in the third person； but also
bears witness to many details concerning him； for instance； 〃Moses talked
with God；〃 〃The Lord spoke with Moses face to face； 〃 〃Moses was the
meekest of men〃 （Numb。 xii：3）； 〃Moses was wrath with the captains of the
host； 〃Moses； the man of God； 〃Moses； the servant of the Lord； died；〃
〃There was never a prophet in Israel like unto Moses；〃 &c。 （34） On the
other hand； in Deuteronomy； where the law which Moses had expounded
to the people and written is set forth； Moses speaks and declares what he
has done in the first person： 〃God spake with me 〃 （Deut。 ii：1； 17； &c。）； 〃I
prayed to the Lord；〃 &c。 （35） Except at the end of the book； when the
historian； after relating the words of Moses； begins again to speak in the
third person； and to tell how Moses handed over the law which he had
expounded to the people in writing； again admonishing them； and further；
how Moses ended his life。 （36） All these details； the manner of narration；
the testimony； and the context of the whole story lead to the plain
conclusion that these books were written by another； and not by Moses in
person。
（37） III。 We must also remark that the history relates not only the
manner of Moses' death and burial； and the thirty days' mourning of the
Hebrews； but further compares him with all the prophets who came after
him； and states that he surpassed them all。 （38） 〃There was never a prophet
in Israel like unto Moses； whom the Lord knew face to face。〃 （39） Such
testimony cannot have been given of Moses by； himself； nor by any who
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immediately succeeded him； but it must come from someone who lived
centuries afterwards； especially； as the historian speaks of past times。 （40）
〃There was never a prophet；〃 &c。 （41） And of the place of burial； 〃No one
knows it to this day。〃
（42） III。 We must note that some places are not styled by the names
they bore during Moses' lifetime； but by others which they obtained
subsequently。 （43） For instance； Abraham is said to have pursued his
enemies even unto Dan； a name not bestowed on the city till long after the
death of Joshua （Gen。 xiv；14； Judges xviii；29）。
（44） IV。 The narrative is prolonged after the death of Moses； for in
Exodus xvi：34 we read that 〃 the children of Israel did eat manna forty
years until they came to a land inhabited； until they came unto the borders
of the land of Canaan。〃 （45） In other words； until the time alluded to in
Joshua vi：12。
（46） So； too； in Genesis xxxvi：31 it is stated； 〃These are the kings that
reigned in Edom before there reigned any king over the children of Israel。〃
（47） The historian； doubtless； here relates the kings of Idumaea before that
territory was conquered by David ＇Endnote 10＇ and garrisoned； as
