theologico-political treatise p2(神学与政治专题研究2)-第13节
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applied by very skilful philosophers； but should be adapted to the natural
and ordinary faculties and capacity of mankind。 （197） And such I have
shown our method to be； for such difficulties as it has arise from men's
carelessness； and are no part of its nature。
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CHAPTER VIII。
OF THE AUTHORSHIP OF THE PENTATEUCH AND THE OTHER
HISTORICAL BOOKS OF THE OLD TESTAMENT
（1） In the former chapter we treated of the foundations and principles
of Scriptural knowledge； and showed that it consists solely in a
trustworthy history of the sacred writings； such a history； in spite of its
indispensability； the ancients neglected； or at any rate； whatever they may
have written or handed down has perished in the lapse of time；
consequently the groundwork for such an investigation is to a great extent；
cut from under us。 （2） This might be put up with if succeeding generations
had confined themselves within the limits of truth； and had handed down
conscientiously what few particulars they had received or discovered
without any additions from their own brains： as it is； the history of the
Bible is not so much imperfect as untrustworthy： the foundations are not
only too scanty for building upon； but are also unsound。 （3） It is part of my
purpose to remedy these defects； and to remove common theological
prejudices。 （4） But I fear that I am attempting my task too late； for men
have arrived at the pitch of not suffering contradiction； but defending
obstinately whatever they have adopted under the name of religion。 （5） So
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
