Exodus xviii.

1 When Jethro, the priest of Midian, Moses' father in law, heard of all that G.o.d had done for Moses, and for Israel his people, and that the Lord had brought Israel out of Egypt;

2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back.

3 And her two sons; of which the name of one was Gershom; for he said, I have been an alien in a strange land:

4 And the name of the other was Eliezer: for the G.o.d of my father, said he, was mine help, and delivered me from the sword of Pharaoh;

5 And Jethro, Moses father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of G.o.d:

6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

7 And Moses went out to meet his father in law, and did obeisance, and kissed him, and they asked each other of their welfare; and they came into the tent.

8 And Moses told his father in law all that the Lord had done unto the Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the Lord delivered them.

After a long separation the record of the meeting between Moses and his wife Zipporah I,; very unsatisfactory to the casual reader. There is some sentiment in the meeting of Jethro and Moses, they embraced and kissed each other. How tender and beautiful the seeming relation to a father in law, more fortunate than the mother in law in our time.

Zipporah like all the women of her time was hustled about, sent forward and back by husbands and fathers, generally transported with their sons and belongings on some long-suffering jacka.s.s. Nothing is said of the daughters, but the sons, their names and their significance seem of vital importance. We must smile or heave a sigh at all this injustice, but different phases of the same guiding principle blocks woman's way to-day to perfect liberty. See the struggle they have made to gain admittance to the schools and colleges, the trades and professions, their civil and political rights. The darkest page in history is the persecutions of woman.

We take note of these discriminations of s.e.x, and reiterate them again and again to call the attention of women to the real source of their multiplied disabilities. As long as our religion teaches woman's subjection and man's right of domination, we shall have chaos in the world of morals. Women are never referred to as persons, merely as property, and to see why, you must read the Bible until you also see how many other opportunities for the exercise of s.e.x were given to men, and why the single one of marriage to one husband was allowed to women.

In all the directions given Moses, for the regulation of the social and civil life of the children of Israel, and in the commandments on Mount Sinai, it is rarely that females are mentioned. The regulations are chiefly for males, the offerings are male, the transgressions referred to are male.

When the Lord was about to give the ten commandments to the children of Israel he gave the most minute directions as to the preparatory duties of the people. It is evident from the text that males only were to witness Moses' ascent to Mount Sinai and the coming of the Lord in a cloud of fire.

Exodus xix.

12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up in to the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death..

13 There shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount.

14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.

16 And he said unto the people, Be ready against the third day: come not at your wives.

The children of Israel were to sanctify themselves for this great event. Besides a thorough cleaning of their persons and clothes, they were to have no affiliations or conversations with women for the s.p.a.ce of three days. The Hebrew laws regulating the relations of men and women are never complimentary to the latter.

This feeling was in due time cultivated in the persecutions women endured under witchcraft and celibacy, when all women were supposed to be in collusion with the spirit of evil, and every man was warned that the less he had to do with the "daughters of men" the more perfect might be his communion with the Creator. Lecky in his History of Rationalism shows what women endured when these ideas were prevalent, and their sufferings were not mitigated until rationalism took the place of religion, and reason trumphed {sic} over superst.i.tion.

E. C. S.

CHAPTER VI.

Exodus xv.

20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

21 And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

After many previous disappointments from Pharaoh, the children of Israel were permitted to start from Egypt and cross the Red Sea, while Pharaoh and his host in pursuit, were overwhelmed in the waters.

Then Moses and the children of Israel expressed their grat.i.tude to the Lord in a song, comprising nineteen verses, while Miriam and the women expressed theirs in the above two. Has this proportion any significance as to the comparative happiness of the men and the women, or is it a poor attempt by the male historian to make out that though the women took part in the general rejoicing, they were mutinous or sulky. We know that Miriam was not altogether satisfied with the management of Moses at many points of the expedition, and later on expressed her dissatisfaction. If their grat.i.tude is to be measured by the length of their expression, the women were only one-tenth as grateful as the men.

It must always be a wonder to us, that in view of their degradation, they ever felt like singing or dancing, for what desirable change was there in their lives--the same hard work or bondage they suffered in Egypt. There, they were all slaves together, but now the men, in their respective families were exalted above their heads. Clarke gives the song in metre with a chorus, and says the women, led by Miriam, answered in a chorus by themselves which greatly heightened the effect.

Exodus xvi.

23 And he said unto them, This is that which the Lord hath said, To morrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.

29 See, for that the Lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.

30 So the people rested on the seventh day.

In these texts we note that the work of men was done on the sixth day, but the women must work as usual on the seventh. We see the same thing to-day, woman's work is never done. What irony to say to them rest on the seventh day. The Puritan fathers would not let the children romp or play, nor give their wives a drive on Sunday, but they enjoyed a better dinner on the Sabbath than any other day; yet the x.x.xi chapter and 15th verse contains the following warning:

15 Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death.

As the women continued to work and yet seemed to live in the flesh, it may refer to the death of their civil rights, their individuality, as nonent.i.ties without souls or personal responsibility.

A critical reading of the ten commandments will show that they are chiefly for men. After purifying themselves by put ting aside their wives and soiled clothes, they a.s.sembled at the foot of Mount Sinai. We have no hint of the presence of a woman. One commandment speaks of visiting the iniquities of the fathers upon the children. There is an element of justice in this, for to talk of children getting iniquities from their mothers, in a history of males, of fathers and sons, would be as ridiculous as getting them from the clothes they wore.

"Six days shalt thou labor and do all thy work." With the majority of women this is impossible. Men of all cla.s.ses can make the Sabbath a day of rest, at least a change of employment, but for women the same monotonous duties must be performed. In the homes of the rich and poor alike, most women cook, clean, and take care of children from morning till night. Men must have good dinners Sundays above all other days, as then they have plenty of time in which to eat. If the first born male child lifts up his voice at the midnight hour, the female attendant takes heed to his discontent; if in the early morning at the c.o.c.k crowing, or the eventide, she is there. They who watch and guard the infancy of men are like faithful sentinels, always on duty.

The fifth commandment will take the reader by surprise. It is rather remarkable that the young Hebrews should have been told to honor their mothers, when the whole drift of the teaching thus far has been to throw contempt on the whole s.e.x. In what way could they show their mothers honor? All the laws and customs forbid it. Why should they make any such manifestations? Scientists claim that the father gives the life, the spirit, the soul, all there is of most value in existence.