could show similar incongruities concerning the manna in Gen. 16: 35, compared with Josh. 5: 12. So Deut. 24: 14 must have been written after the entrance into Canaan, as until then they had no _lands_, and there were no gates and no “strangers within their gates.” The same might be said of the fourth commandment of the Decalogue: the Israelites had no _gates_ until after they entered Canaan. It could not have been written by Moses in the wilderness of Arabia. These illustrations might be produced indefinitely, but enough have been given to show that the Pentateuch was written several hundred years after the death of Moses, and that we are justifiable in fixing the date for most of it in the fourth, fifth, or sixth century before the Christian era. The Pentateuch abounds in duplicate traditions of the same transactions, and also in diversity and contradictions. These numerous repetitions are fatal to the supposition that it was written by Moses. If Moses was the author of the Pentateuch, we should expect to find a good many hints of this in other parts of the Bible; whereas we have no reference to Sinai and its awful thunders, and, although Moses is mentioned in the New Testament, it only shows the existence of traditions to that effect at that time. Not until the time that Christianity arose, about thirteen hundred years after the death of Moses, did the tradition obtain currency that he was the author of the Pentateuch. The fact is, the Jews are a comparatively modern people, and were not known as a nation until the time of Alexander the Great (356-325 b. c.), and Herodotus, by never mentioning them, so indicates. While the Hindoos, Egyptians, Grecians, Romans, Chaldeans, and Babylonians had their men of science, literature, and law, whose fame only brightens with the flight of time, the Jews have no _history_ except what was written by themselves, and that is so absurd, impossible, and contradictory that nobody can believe it. Everybody knows that the ancient Jews were the constitutional imitators of other peoples. They have always been the second-hand clothes-dealers of the world. As a race they never have been noted for originality, but have always been ready to borrow what belonged to other people, and then, with characteristic self-complacency, have claimed to be the “original Jacobs” of everything good and great. We intend this as no reflection upon the Jews of the present day.