In the same way he was not disconcerted by the secret arts of the Egyptian sorcerers, for it was no difficult matter for him to vanquish them in the presence of the king by the higher power of God. It is thus we should understand the conduct of Moses in reference to the science and modes of thinking of the Egyptians; and that conduct will be found not only perfectly irreproachable in a human point of view, but entitled to our warmest admiration. If for instance we suppose that Moses, the first and greatest writer in the Hebrew tongue,--the founder and legislator of that language also, was, if not the first that discovered, at least the first that fixed and regulated, the Hebrew alphabet, we may easily conceive him to have taken the first ten, as well as the last twelve Hebrew letters from the Egyptian hieroglyphics; for even at that early period, the hieroglyphics, while they retained their original symbolical meaning, had acquired an alphabetical use. This supposition is at least extremely probable, for many of the Hebrew letters are found in precisely the same form in the hieroglyphical alphabet; though our knowledge of this alphabet is still so very imperfect, and though we have deciphered but perhaps a tenth part of all the various literal symbols which may there exist. But to continue our supposition, Moses did not wish to take from the Egyptian hieroglyphics more than the twenty-two literal signs; he neglected the other hieroglyphs and natural symbols, for he had no need of them. On the contrary, he studiously excluded all natural symbols from his religious system, and prohibited with inexorable severity the chosen people the use of images and all that was most remotely connected with such a service. He well foresaw that if he made the slightest concession on this point, and permitted the least indulgence, or left the slightest opening to the passion for natural and symbolical representations, it would be impossible to set any restraint on this indulgence, and that the Hebrews when they had once swerved from the path marked out for them, would follow the same course as the Pagan nations. The subsequent history of the Jewish nation sufficiently proves how important and necessary was that part of the Mosaic legislation which proscribed all that was connected with the religious use of images. But wherein consisted the peculiar bent of mind, the moral and intellectual character traced out to the Hebrews by their legislator and all their Patriarchs? Completely opposed to the Egyptian science--to the Egyptian understanding, that dived and penetrated by magical power into the profoundest secrets and mysteries of nature, the ruling element of the Hebrew spirit was the _will_--a will that sought with sincerity, earnestness and ardour, its God and its Maker, far exalted above all nature, went after his light when perceived, and followed with faith, with resignation, and with unshaken courage, his commands, and the slightest suggestions of his paternal guidance, whether through the stormy sea, or across the savage desert. I do not mean to assert that the whole nation of the Jews was thoroughly, constantly, and uniformly actuated and animated with such a pure spirit and such pure feelings--many pages of their history attest the contrary, and but too well manifest how often they were in contradiction with themselves. But this and this alone was the fundamental principle, the first mighty impulse, the permanent course of conduct which Moses and the other leaders and chosen men among the Hebrews sought to trace out to their people--this was the abiding character, the great distinctive mark which they had stamped upon their nation. This too, was the distinguishing character of all the primitive Patriarchs, as represented in the sacred writings of the Old Testament.