Moses took a rod from each tribe, twelve rods in all and on Aaron’s rod he wrote the name of Levi, and Moses laid them out in the tabernacle. And the next day Moses examined the rods and showed the congregation how Aaron’s rod had budded. And Moses declared that Aaron’s rod should be kept for a token against the rebels: and that they must stop their murmurings “that they die not.” This manipulation of the plague by Moses, upon what seems to have been a sudden inspiration, was a stroke of genius in the way of quackery. He was, indeed, in this way almost portentous. It had a great and terrifying effect upon the people, who were completely subdued by it. Against corporeal enemies they might hope to prevail, but they were helpless against the plague. And they all cried out with one accord, “Behold we die, we perish, we all perish. Whosoever cometh anything near unto the tabernacle of the Lord shall die: shall we be consumed with dying?” As I have already pointed out, Moses was a very great theurgist, as many saints and prophets have been. When in the actual presence of others he evidently had the power of creating a belief in himself which approached the miraculous, so far as disease was concerned. And he presumed on this power and took correspondingly great risks. The case of the brazen serpent is an example. The story is--and there is no reason to doubt its substantial truth--that the Hebrews were attacked by venomous serpents probably in the neighborhood of Mount Hor, where Aaron died, and thereupon Moses set up a large brazen serpent on a pole, and declared that whoever would look upon the serpent should live. Also, apparently, it did produce an effect upon those who believed: which, of course, is not an unprecedented phenomenon among faith healers. But what is interesting in this historical anecdote is not that Moses performed certain faith cures by the suggestion of a serpent, but that the Israelites themselves, when out of the presence of Moses, recognized that he had perpetrated on them a vulgar fraud. For example, King Hezekiah destroyed this relic, which had been preserved in the Temple, calling it “Nehushtan,” “a brazen thing,” as an expression of his contempt. And what is more remarkable still is that although Hezekiah reigned four or five centuries after the exodus, yet science had made no such advance in the interval as to justify this contempt. Hezekiah seems to have been every whit as credulous as were the pilgrims who looked on the brazen serpent and were healed. Hezekiah “was sick unto death, and Isaiah came to see him, and told him to set his house in order; for thou shalt die, and not live.... And Hezekiah wept sore.” Then, like Moses, Isaiah had another revelation in which he was directed to return to Hezekiah, and tell him that he was to live fifteen years longer. And Isaiah told the attendants to take “a lump of figs.” “And they took it and laid it on the boil, and he recovered.”