Some women in our times think these unhappy Jewesses would have been much "wiser hearted" if they had kept their jewelry and beautiful embroideries to decorate themselves and their homes, where they were at least satellites of the dinner pot and the cradle, and G.o.desses {sic} at their own altars. Seeing they had no right inside the sacred Temple, but stood looking-gla.s.s in hand at the door, it would have indicated more self-respect to have washed their hands of all that pertained to male ceremonies, altars and temples. But the women were wild with enthusiasm, just as they are to-day with fairs and donation parties, to build churches, and they brought such loads of bric-a-brac that at last Moses compelled them to stop, as the supply exceeded all reasonable demand.

But for the building of the Tabernacle the women brought all they deemed most precious, even the most necessary and convenient articles of their toilets.

Exodus x.x.xviii.

8 And he made the laver of bra.s.s, and the foot of it of bra.s.s, of the looking gla.s.ses of the women a.s.sembling at the door of the tabernacle of the congregation.

The men readily accepted the sacrifice of all their jewelry, rich laces, velvets and silks, their looking gla.s.ses of solid precious metal. These being made of metal could be used for building purposes.

The women carried these with them wherever they went, and always stood with them in hand at the door of the Tabernacle, as they were the doorkeepers standing outside to watch and guard the door from those not permitted to enter.

An objective view of the manner these women were imposed upon, wheedled and deceived with male pretensions and the pat use of the phrase "thus saith the Lord," must make every one who reads indignant at the masculine a.s.sumption, even at this late day.

E. C. S.

At every stage of his existence Moses was indebted to some woman for safety and success. Miriam, by her sagacity, saved his life. Pharaoh's daughter reared and educated him and made the way possible for the high offices he was called to fill; and Zipporah, his wife, a woman of strong character and decided opinions, often gave him good advice.

Evidently from the text she criticised his conduct and management as a leader, and doubted his supernatural mission, for she refused to go out of Egypt with him, preferring to remain with her sons under her father's roof--Jethro, a priest of Midian. After the destruction of Pharaoh's host, when the expedition, led by Moses seemed to be an a.s.sured success, she followed with her father to join the leader of the wandering Israelites. (Chapter xviii, 2.)

In the ordinances which follow the ten commandments, exact judgment and cruel punishment are ordained alike for man and woman; life for life, eye for eye, tooth for tooth, hand for hand and foot for foot (Chapter xxi, 23).

In p.r.o.nouncing punishments, woman's individuality and responsibility are always fully recognized, alike in the canon and civil laws, which reflect the spirit of the Mosaic code.

Exodus xxii.

21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.

22 Ye shall not afflict any widow, or fatherless child.

23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;

24 And my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless:

This special threat against those who oppress the widow and the fatherless, has a touch of tenderness and mercy, but if the vengeance is to make more widows and fatherless, the sum of human misery is increased rather than diminished. As to the stranger, after his country has been made desolate, his cities burned, his property, cattle, lands and merchandise all confiscated, kind words and alms would be but a small measure of justice under any circ.u.mstances.

In closing the book of Exodus, the reader must wonder that the faith and patience of the people, in that long sorrowful march through the wilderness, held out as long as it did. Whether fact or fiction, it is one of the most melancholy records in human history. Whether as a mere work of the imagination, or the real experience of an afflicted people, our finer sentiments of pity and sympathy find relief only in doubts of its truth.

L. D. B.

THE BOOK OF LEVITICUS.

CHAPTER I.

Leviticus iv, vi.

22 When a ruler hath sinned and somewhat through ignorance, against any of the commandments of the Lord his G.o.d concerning things which should not be done, and is guilty.

23 Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish:

27 And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and be guilty:

28 Then he shall bring his offering, a kid of the goats, a female without blemish, for his sin.

24 And this is the law of the meat offering: the sons of Aaron shall offer it before the Lord, before the altar.

15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the Lord.

18 All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the Lord made by fire: every one that toucheth them shall be holy.

There seems to have been some distinction of s.e.x even in the offerings of male and female animals. For rulers, priests and people of distinction male animals were required, but for the common people a female lamb or goat would do. There is a difference of opinion among writers as to the reason of this custom, some say because all female animals were considered unclean, others that the females were too valuable for wholesale slaughter. Farmers use the male fowls for the table because the hens are too valuable producing eggs and chickens.

The fact has some significance, though Adam Clarke throws no light on it, he says--"the whole sacrificial system in this book refers to the coming sacrifice of Christ; without this spiritual reference, the general reader can feel no spiritual interest in this book" For burnt offerings males were required, but for peace offerings and minor sins the female would answer.

As the idea of sacrifice to unknown G.o.ds, was the custom with all nations and religions, why should the Jewish have more significance than that of any other people. For swearing, an offence to ears polite, rather than eternal justice, a female creature or turtle dove might be offered.

The meat so delicately cooked by the priests, with wood and coals in the altar, in clean linen, no woman was permitted to taste, only the males among the children of Aaron. Seeing that the holy men were the cooks, it seems like a work of supererogation to direct them to clean themselves and their cooking utensils. Perhaps the daughters of Israel were utilized for that work.

It is clearly shown that child-bearing among the Jews was not considered a sacred office and that offerings to the Lord were necessary for their purification, and that double the time was necessary after the birth of a daughter.

In several of the following chapters the sins of men and women are treated on equal grounds, hence they need no special comments. In reading many of these chapters we wonder that an expurgated edition of these books was not issued long ago. We trust the volume we propose to issue may suggest to the next Revising Committee of gentlemen the propriety of omitting many texts that are gross and obscene, especially if the Bible is to be read in our public schools.

Leviticus x.

12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the Lord made by fire, and eat it without leaven beside the altar: for it is most holy.