That the morality of the time, so far as it existed, should have been based on religion is natural enough; and, accordingly, at first sight, there seems to be nothing remarkable about the five moral commandments. When examined closely they are found more curious. The first four, though simple rules which tribal experience might have shown to be necessary, are still exceptional as the laws of a half-civilized people. The last takes us into a region of morality with which it is impossible that the Israelites could then have been acquainted. Only a highly civilized mind could have conceived the precept, “Thou shalt not covet.” Here again we are driven for explanation to the personality of Moses. These commandments are inexplicable as the product of a low civilization, but they are very natural if a high civilization be assumed as their basis. Egypt was at this time highly civilized, and, as we know from the “Book of the Dead,” had developed a pure morality, with which the last commandment would be thoroughly in harmony. If we could assume that Moses once belonged to the inner circle of Egyptian civilization, the peculiarities of Judaism would be fully explained. The early traditions represent him as brought up in the king’s household, and, accordingly, in a position to be acquainted with the best philosophy of the age. A later tradition says he was “instructed in all the wisdom of the Egyptians.”[7] And probabilities are distinctly in favour of this. The power and authority he exercised over the Israelites could be readily accounted for if he was a member of their tribe who had received the highest education of the time. Such a training must have developed his faculties, and marked him out as the leader of his countrymen, ensuring their reverence for him, and trust in his ability to rule them. In a region of historical inquiry like that in which we are now moving, we must be content to be guided by conjecture. When a conjecture asserts what is intrinsically probable, and at the same time explains a complex series of phenomena, we may fairly consider it to be accurate. The conjecture that Moses drew his inspiration from the higher culture of Egypt is of this kind.[8] There was nothing strange in his stamping the principles of that culture, if he was acquainted with it, on his Israelitic legislation. He had an unequalled opportunity of realizing the ideals of conduct. Political circumstances had placed the destinies of his people in his hands. Commands coming from him had an authority only possible at the beginning of national life. It is thoroughly in accordance with probability that he should have seized the occasion offered him, and imposed laws on the nation he ruled which, unless they passed utterly out of remembrance, would ensure it a noble development.