The Woman's Bible Part 12

22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

The Book of Exodus or the Departure, so called because of the escape of the children of Israel from the land of Egypt, and their wanderings in the wilderness for forty years, are herein recalled.

The unparalleled multiplication of the children of Israel renewed Pharaoh's anxiety especially as the Israelites were very large and strong as compared with the Egyptians, and their numbers were computed to double every fourteen years. Hence their mult.i.tude and power grew more formidable day by day in the eyes of the Egyptians, though they feared their presence, yet as their labors added greatly to the wealth of the nation, they were unwilling to let them go. Pharaoh hoped by making their daily tasks much harder and killing all the male children at birth, they, would be so crippled and dispirited that there would be no danger of rebellion against his government.

For a list of the seventy souls, turn to Genesis, chapter xlvi, where Dinah, Jacob's daughter, and Sarah, Asher's daughter, are mentioned among the seventy souls. It is certainly curious that there should have been only two daughters to sixty-eight sons. But perhaps the seventy souls refer only to sons, and the daughters are merely persons, not souls. It is not an uncommon idea with many nations that women have no souls. A missionary to China tells of a native who asked him why he preached the Gospel to women. "To save their souls, to be sure." "Why,"

said he, "women have no souls." "Yes they have," said the missionary.

When the thought dawned on the Chinaman that it might be true, he was greatly amused, and said, "Well, I'll run home and tell my wife she has a soul, and we will sit down and laugh together." We find at many points that the Bible does not reckon women as souls. It may be that because there is no future for them is the reason why they punish them here more severely than they do men for the same crimes. Here it is plainly a.s.serted that all the souls that came out of the loins of Jacob were seventy in number. The meaning conveyed may be that the man supplies the spirit and intellect of the race, and woman the body only.

Some late writers take this ground. If so, the phraseology would have been more in harmony with the idea, if the seventy souls had emanated, Minerva-like, from the brain of father Jacob, rather than from his loins.

The children of Israel multiplied so rapidly that Pharaoh became alarmed, lest the nation should become mightier than the Egyptians, so he ordered all the males at birth to be slain. To this end he had a private interview with the midwives, two women, s.h.i.+phrah and Puah, and laid his commands upon them. But they did not obey his orders, and excused themselves on the ground that the Jewish women seldom needed their services. Here we have another example of women who "feared G.o.d,"

and yet used deception to accomplish what they deemed right.

The Hebrew G.o.d seemed to be well pleased with the deception, and gave them each a house for their fidelity in saving the lives of his chosen children. Such is the plain English of the story. Origen ascribes a deep spiritual meaning to these pa.s.sages, as more recent writers and speakers do, making the whole Bible a collection of symbols and allegories, but none of them are complimentary to our unfortunate s.e.x. Adam Clarke says if we begin by taking some parts of the Scriptures figuratively we shall soon figure it all away. Though the midwives in their comfortable homes enjoyed the approbation of G.o.d, Pharaoh was not to be thwarted by their petty excuses, so he ordered his own people to cast into the river every Jewish boy that was born.

We are so accustomed to the a.s.sumption that men alone form a nation, that we forget to resent such texts as these. Surely daughters in freedom could perpetuate family and national pride and honor, and if allowed to wed the men of their choice, their children would vindicate their ancestral dignity. The greatest block to advancing civilization all along the line has been the degradation of woman. Having no independent existence, no name, holding no place of honor or trust, being mere subjects in the family, the birth of a son is naturally considered more important than a daughter, as the one inherits because of s.e.x all the rights and privileges denied the other.

s.h.i.+phrah and Puah, Aben Ezra tells us, were probably at the head of their profession, and instructed others in the science of obstetrics.

At this time there were five hundred midwives among the Hebrews. This branch of the profession was, among the Egyptians, also in the hands of the women. Statistics show that the ratio of deaths among mothers and children at birth was far less than when under male supervision exclusively.

Moses spent the first forty years of his life in Egypt, the next forty with Jethro his father in law, and the next forty wandering in the wilderness. One writer said the Lord must have buried Moses, and no one ever knew where. There is no record of the burial place of Moses. As his life had been surrounded with mysteries, perhaps to verify his providential guidance in that long journey in the wilderness, he chose to surround his death also with mystery, and arranged with members of the priesthood to keep his last resting place a profound secret. He was well versed in all the law and mythology of the Egyptians, and intended the people should no doubt think that Jehovah had taken the great leader to himself. For the purpose of controlling his followers in that long journey through the wilderness, he referred all his commands and actions to Jehovah. Moses declared that he met him face to face on Mount Sinai, veiled in a cloud of fire, received minute instructions how to feed and conduct the people, as well as to minister to their moral and spiritual necessities. In order to enforce his teachings, he said the ten commandments were written on tablets of stone by Jehovah himself, and given into his hands to convey to the people, with many ordinances and religious observances, to be sacredly kept. In this way the Jewish religion and the Mosaic code were established.

As these people had no written language at that time, and could neither read nor write, they were fitting subjects for all manner of delusions and superst.i.tions. The question naturally suggests itself to any rational mind, why should the customs and opinions of this ignorant people, who lived centuries ago, have any influence in the religious thought of this generation?

E. C. S.

CHAPTER II.

Exodus ii.

1 And there went a man of the house of Levi and took to wife a daughter of Levi.

2 And the woman bare a son: and when she saw that he was a goodly child, she hid him three months.

3 And when she could not longer hide him she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.

4 And his sister stood afar off, to wit what would be done to him.

5 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side: and when she saw the ark among the flags, she sent her maid to fetch it.

6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compa.s.sion on him, and said, This is one of the Hebrews' children.

7 Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?

8 And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.

9 And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.

10 And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.

15 But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

16 Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.

17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.

18 And when they came to Reuel their father, he said, How is it that ye are come so soon to day?

19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.

20 And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.

21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.

22 And she bare him a son, and he called his name Gershon: for he said, I have been a stranger in a strange land.

The account of the birth of Moses, his mother's anxiety in protecting him from the wrath of Pharaoh, and the goodness of the king's daughter, make altogether an interesting story, and is almost the first touch of sentiment with which the historian has refreshed us; a pleasant change from the continued accounts of corruption, violence, l.u.s.t, war and petty falsehood, that have thus far marked the history of this people.

The only value of these records to us is to show the character of the Jewish nation, and make it easy for us to reject their ideas as to the true status of woman, and their pretension of being guided by the hand of G.o.d, in all their devious wanderings. Surely such teachings as these, should have no influence in regulating the lives of women in the nineteenth century. Moses' conduct towards the seven daughters of the priest at the well, shows that there were some sparks of chivalry here and there in a few representative souls, notwithstanding the contempt for the s.e.x in general. These Hebrew wooings and weddings were curiously similar, alike marked for the beauty and simplicity of the daughters of the land, the wells, the flocks, the handsome strangers, the strong, active young men who will prove so helpful in cultivating the lands. The father-in-law usually gets the young husband completely under his thumb, and we hear nothing of the dreaded mother-in-law of the nineteenth century. If we go through this chapter carefully we will find mention of about a dozen women, but with the exception of one given to Moses, all are nameless. Then as now names for women and slaves are of no importance; they have no individual life, and why should their personality require a life-long name? To-day the woman is Mrs. Richard Roe, to-morrow Mrs. John Doe, and again Mrs. James Smith according as she changes masters, and she has so little self-respect that she does not see the insult of the custom. We have had in this generation one married woman in England, and one in America, who had one name from birth to death, and though married they kept it. Think of the inconvenience of vanis.h.i.+ng as it were from your friends and, correspondents three times in one's natural life.

In helping the children of Israel to escape from the land of Egypt the Lord said to Moses:

Exodus iii.

19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

21 And I will give this people favour in the sight of the Egyptians: and it shall come to pa.s.s, that, when ye go, ye shall not go empty:

22 But every woman shall borrow of her neighhour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

The role a.s.signed the women, in helping the children of Israel to escape in safety from bondage, is by no means complimentary to their heroism or honesty. To help bear the expenses of the journey, they were instructed to steal all the jewels of silver and gold, and all the rich raiment of the Egyptian ladies. The Lord and Moses no doubt went on the principle that the Israelites had richly earned all in the years of their bondage. This is the position that some of our good abolitionists took, when Africans were escaping from American bondage, that the slaves had the right to seize horses, boats, anything to help them to Canada, to find safety in the shadow of the British lion. Some of our pro-slavery clergymen, who no doubt often read the third chapter of Exodus to their congregations, forgot the advice of Moses, in condemning the abolitionists; as the Americans had stolen the African's body and soul, and kept them in hopeless bondage for generations--they had richly earned whatever they needed to help them to the land of freedom. Stretch the principle of natural rights a little further, and ask the question, why should women, denied all their political rights, obey laws to which they have never given their consent, either by proxy or in person? Our fathers in an inspired moment said, "No just government can be formed without the consent of the governed."