These great object-lessons in nature and the efforts of the soul to fathom the incomprehensible, are more inspiring than any written page.

To this "Word of G.o.d" I bow with reverence, and I can find no language too exalted to express my love, my faith, my admiration.

To criticise the peccadilloes of Sarah, Rebekah and Rachel does not shadow the virtues of Deborah, Huldah and Vashti; to condemn the laws and customs of the Jews as recorded in the book of Genesis, does not destroy the force of the golden rule and the ten commandments. Parts of the Bible are so true, so grand, so beautiful, that it is a pity it should have been bound in the same volume with sentiments and descriptions so gross and immoral.

E. C. S.

CHAPTER XI.

Genesis x.x.xv.

8 But Deborah Rebekah's nurse died, and she was buried beneath Beth-el under an oak; and the name of it was called Allonbachuth.

9 And G.o.d appeared unto Jacob again, when he came out of Padan-aram, and blessed him.

10 And G.o.d said unto him, Thy name is Jacob: Thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel.

16 And they journeyed from Beth-el; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labor.

17 The midwife said unto her, Fear not; thou, shalt have this son also.

18 And it came to pa.s.s as her soul was in departing (for she died), that she called his name Ben-oni; but his father called him Benjamin.

19 And Rachel died, and was buried in the way to Ephrath, which is Beth-lehem.

20 And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.

Why Deborah, Rebekah's nurse, should be interjected here does not appear. However, if all Isaac's and Jacob's children had been intrusted to her care through the perils of infancy, it was fitting that the younger generation with their father should pause in their journey and drop a tear to her memory, and cultivate a tender sentiment for the old oak tree at Bethel.

There is no manifestation of grat.i.tude more beautiful in family life than kindness and respect to servants for long years of faithful service, especially for those who have watched the children night and day, tender in sickness, and patient with all their mischief in health.

In dealing with children one needs to exercise all the cardinal virtues, more tact, diplomacy, more honor and honesty than even an amba.s.sador to the Court of St. James. Children readily see whom they can trust, on whose word they can rely.

In Rachel's hour of peril the midwife whispers sweet words of consolation. She tells her to fear not, that she will have a son, and he will be born alive. Whether she died herself is of small importance so that the boy lived. Scott points a moral on the death of Rachel. He thinks she was unduly anxious to have sons, and so the Lord granted her prayers to her own destruction. If she had accepted with pious resignation whatever weal or woe naturally fell to her lot, she might have lived to a good old age, and been buried by Jacob's side at last, and not left alone in Bethlehem. People who obstinately seek what they deem their highest good, ofttimes perish in the attainment of their ambition. (Thus Scott philosophizes.)

Jacob was evidently a man of but little sentiment. The dying wife gasps a name for her son, but the father pays no heed to her request, and chooses one to suit himself. Though we must admit that Benjamin is more dignified than Ben-oni; the former more suited to a public officer, the latter to a household pet. And now Rachel is gone, and her race with Leah for children is ended. The latter with her maids is the victor, for she can reckon eight sons, while Rachel with her; can muster only four. One may smile at this ambition of the women for children, but a man's wealth was estimated at that time by the number of his children and cattle; women who had no children were objects of pity and dislike among the Jewish tribes. The Jews of to-day have much of the same feeling. They believe in the home sphere for all women, that wifehood and motherhood are the most exalted offices. If they are really so considered, why does every Jew on each returning Holy Day say in reading the service, "I thank thee, oh Lord! that I was not born a woman!"? And if Gentiles are of the same opinion, why do they consider the education of boys more important than that of girls? Surely those who are to fill the most responsible offices should have the most thorough and liberal education.

The home sphere has so many attractions that most women prefer it to all others. A strong right arm on which to lean, a safe harbor where adverse winds never blow, nor rough seas roll, makes a most inviting picture. But alas! even good husbands sometime die, and the family drifts out on the great ocean of life, without chart or compa.s.s, or the least knowledge of the science of navigation. In such emergencies the woman trained to self-protection, self-independence, and self-support holds the vantage ground against all theories on the home sphere.

The first mention we have of an aristocratic cla.s.s of Kings and Dukes, is in the line of Cain's descendants.

Genesis x.x.xvi.

18 And these are the sons of Aholibamah, Esau's wife: duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah Esau's wife.

The name Aholibamah has a suggestion of high descent, but the historian tells us nothing of the virtues or idiosyncrasies of character, such a high-sounding name suggests, but simply that she was the daughter of Anah, and the wife of Esau, and that she was blessed with children, all interesting facts, which might have been intensified with a knowledge of some of her characteristics, what she thought, said and did, her theories of life in general. One longs all through Genesis to know what the women thought of a strictly masculine dynasty.

Some writers claim that these gross records of primitive races, have a deep spiritual meaning, that they are symbolical of the struggles of an individual soul from animalism to the highest, purest development of all the G.o.dlike in man.

Some on the Revising Committee take this view, and will give us from time to time more exalted interpretations than the account in plain English conveys to the ordinary mind.

In my exegesis thus far, not being versed in scriptural metaphors and symbols, I have attempted no scientific interpretation of the simple narration, merely commenting on the supposed facts as stated. As the Bible is placed in the hands of children and uneducated men and women to point them the way of salvation, the letter should have no doubtful meaning. What should we think of guide posts on our highways, if we needed a symbolical interpreter at every point to tell us which way to go? the significance of the letters? and the point of compa.s.s indicated by the digital finger? Learned men have revised the Scriptures times without number, and I do not propose to go back of the latest Revision.

E. C. S.

CHAPTER XII.

Genesis x.x.xix.

1 And Joseph was brought down to Egypt; and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the Ishmaelites, which bad brought him down thither.

2 And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master, the Egyptian.

4 And Joseph found grace in his sight, and he served him: and he made him overseer over his house and all that he had he put into his hand.

7 And it came to pa.s.s after these things, that his master's wife cast her eyes upon Joseph; and she solicited him.

8 But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand.

9 How then can I do this great wickedness and sin against G.o.d?

10 And it came to pa.s.s, as she spake to Joseph day by day, that he hearkened not unto her, and she caught him by his garment, and he left his garment in her hand and fled.

13 And it came to pa.s.s, when she saw that he had left his garment in her hand and was fled forth,

14 That she called unto the men of her house, and spake unto them, saying, See, he hath brought in a Hebrew unto us to mock us; he came in unto me, and I cried with a loud voice: