Volz expresses himself still more explicitly. He says : "that the heaven-soaring work of Moses was at first hardly understood and feebly carried out, until during the course of centuries it penetrated more and more into the spirit of the people and at last found kindred souls in the great prophets who continued the work of the lonely Founder."
With this I have come to an end, my sole purpose having been to fit the figure of an Egyptian Moses into the framework of Jewish history. I may now express my conclusion in the shortest formula: To the well-known duality of that history two peoples who fuse together to form one nation, two kingdoms into which this nation divides, two names for the Deity in the source of the Bible we add two new ones : the founding of two new religions, the first one ousted by the second and yet reappearing victorious, two founders of religions, who are both called by the same name Moses and whose personalities we have to separate from each other. And all these dualities are necessary consequences of the first: one section of the people passed through what may properly be termed a traumatic experience which the other was spared.
MOSES AND MONOTHEISM, SIGMUND FREUD
TRANSLATED FROM THE GERMAN BY KATHERINE JONES
PUBLISHED BY THE HOGARTH PRESS AND THE INSTITUTE OF PSYCHO-ANALYSIS
1939
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