brutally, frank as was Arnold. In the desert Moses commanded his followers
to exterminate the inhabitants of the kingdom of Bashan in order that they
might appropriate their possessions, which he enumerated, and Moses had no
other argument to urge but the profitableness of it by which to secure
obedience to his moral law.

Arnold stood on precisely the same platform. He did not accuse Count
Raymond of heresy or any other crime, nor did Pope Innocent III consider
Raymond as morally guilty of a criminal offence, or worthy of punishment.
Indeed, the pope would have protected the Count had it been possible, and
summoned him before the Fourth Lateran Council for that purpose. But
Arnold told his audience that were Raymond allowed to escape there would
be an end of the Catholic faith in France. Or, in other words, monastic
property would be secularized. Perhaps he was right. At all events, this
argument prevailed, and Raymond and his family and people were sacrificed.

Moses promised his congregation that, if they would spare nothing they
should enjoy abundance of good things, without working for them. He was
much more pitiless than such a man as King David thought it necessary to
be, but Moses was not a soldier like David. He could not promise to win
victories himself, he could but promise what he had in hand, and that was
the spoil of those they massacred. Moses never had but one appeal to make
for obedience, one incentive to offer to obey. In this he was perfectly
honest and perfectly logical. His congregation and he, finding Egypt
untenable, were engaged in a common land speculation to improve their
condition; a speculation in which Moses believed, but which could only be
brought to a successful end by obtaining control of the dominant energy of
the world. This energy, he held, could be handled by no one but himself,
and then only in case those who acted with him were absolutely obedient to
his commands, which, taken together, were equivalent to a magical exorcism