” … I will conclude this Lecture with a few illustrations of the extent to which the study of Babylonian religion may be expected to throw light on the earlier portions of Scripture. We have already noticed the curious parallelism which exists between the legend of Sargon’s exposure in an ark of bulrushes and the similar exposure of the great Israelitish leader Moses on the waters of the Nile.
The parallelism exists even further than this common account of their infancy. Sargon of Accad was emphatically the founder of Semitic supremacy in Babylonia; he was the great lawgiver of Babylonian legend; and to him was assigned the compilation of those works on astrology and augury from which the wise men of the Chaldeans subsequently derived their lore.
Moses was equally the legislator of the Israelites and the successful vindicator of Semitic independence from the exactions of Egyptian tyranny, and future generations quoted the books of the Hebrew law under his name.
As we have seen, Sargon was a historical personage, and popular tradition merely treated him as it has treated other heroes of the past, by attaching to him the myths and legends that had once been told of the gods.
Now the name of the great Hebrew legislator has long been a puzzle and a subject of dispute. In the Hebrew Old Testament it is connected with the Hebrew verb mashâh, “to draw out,” not, indeed, in the sense that Moses was he who had been drawn out of the water, for this would not be grammatically permissible, though Pharaoh’s daughter puns upon the idea (Exod. ii. 10), but in the sense of a leader who had drawn his people out of the house of bondage and led them through the waves of the sea.
The translators of the Septuagint, on the other hand, living as they did in Egypt, endeavoured to give the word an Egyptian form and an Egyptian etymology. With them the name is always Μωυσης, which Josephos tells us is derived from the Egyptian words mô, “water,” and usês, “saved from the water.”
But this etymology, apart from other imperfections, depends upon the change the translators of the Septuagint have themselves made in the pronunciation of the name.
Modern Egyptian scholars, equally willing to find for it an Egyptian derivation, have had recourse to the Egyptian messu or mes, “a son.” This word, it is true, when occurring in proper names is usually combined with the name of a deity; Rameses, for example, the Sesostris of the Greeks, being written in the hieroglyphics Ra-messu, “Lord of the Sun-god.”
But it is conceivable that we might occasionally meet with it alone, and it is also conceivable, though not very probable, that the daughter of the Egyptian king would assign to her adopted child the simple name of “son.”
It is much less conceivable that such an Egyptian name would be that by which a national hero would be afterwards known to his Semitic countrymen. It is difficult to believe that the founder of the Israelitish people would have borne a title which the Israelites did not understand, and which could remind them only of that hated Egyptian land wherein they had been slaves.”
A.H. Sayce, Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Babylonians, 5th ed., London, 1898, pp. 43-5.