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To deny a people the man whom it praises as the greatest of its sons is not a deed to be undertaken lightly or willingly—especially by one belonging to that people. But no precedent will move me to set aside truth in favour of alleged national interests; besides—elucidation of the facts in question can reasonably be expected to yield a gain in our understanding of them.
The man Moses, the liberator of his people, who gave them their religion and their laws, belonged to an age so remote that the preliminary question is indicated whether he was an historical person or a legendary figure. If he lived, his time was the thirteenth or fourteenth century B.C.; we have no other word of him but from the Holy Books and the written traditions of the Jews. Although, therefore, the decision lacks final historical certainty, the great majority of historians have expressed the opinion that Moses did live and that the exodus from Egypt, led by him, did in fact take place. It has been maintained with good reason that the later history of Israel could not be understood if this were not admitted. Science to-day has become much more cautious and deals much more leniently with tradition than it did in the early days of historical investigation.
What first attracts our interest in the person of Moses is his name, which spells Mosche in Hebrew. One may well ask: Where does it come from? What does it mean? As is well known, the report in Exodus, Chapter ii, already answers this question. There we learn that the Egyptian princess who saved the babe from the waters of the Nile gave him his name, adding the etymological explanation: Because