The origin of the command that women should cover their heads is found in an old Jewish or Hebrew legend which appears in literature for the first time in Genesis vi. There we are told the Sons of G.o.d, that is, the angels, took to wives the daughters of men, and begat the giants and heroes, who were instrumental in bringing about the flood. The Rabbins held that the way in which the angels got possession of women was by laying hold of their hair; they accordingly warned women to cover their heads in public, so that the angels might not get possession of them. It was believed that the strength of people lay in their hair, as the story of Samson ill.u.s.trates. Paul merely repeats this warning which he must often have heard at the feet of Gamaliel, who was at that time Prince or President of the Sanhedrim, telling women to have a "power (that is, protection) on their heads because of the angels:" I Corinthians, chapter xi, verse 10. "For this cause ought the woman to have power on her head because of the angels." Thus the command has its origin in an absurd old myth. This legend will be found fully treated in a German pamphlet--Die paulinische Angelologie und Daemonologie. Otto Everling, Gottingen, 1888.

If the command to keep silence in the churches has no higher origin than that to keep covered in public, should so much weight be given it, or should it be so often quoted as having Divine sanction?

The injunctions of St. Paul have had such a decided influence in fixing the legal status of women that it is worth our while to consider their source. In dealing with this question we must never forget that the majority of the writings of the New Testament were not really written or published by those whose names they bear. Ancient writers considered it quite permissible for a man to put out letters under the name of another, and thus to bring his own ideas before the world under the protection of an honored sponsor. It is not usually claimed that St. Paul was the originator of the great religious movement called Christianity, but there is a strong belief that he was divinely inspired. His inward persuasions, and especially his visions appeared as a gift or endowment which had the force of inspiration; therefore, his mandates concerning women have a strong hold upon the popular mind, and when opponents to the equality of the s.e.xes are put to bay they glibly quote his injunctions.

We congratulate ourselves that we may shift some of these biblical arguments that have such a sinister effect from their firm foundation.

He who claims to give a message must satisfy us that he has himself received such message.

L. S.

CHAPTER V.

Numbers xxvii.

1 Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Mana.s.seh, of the families of Mana.s.seh, the son of Joseph; and these are the names of his daughters: Mahiah, Noah, and Hogiah, and Milcah, and Tirzah.

2 And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying,

3 Our father died in the wilderness, and he was not in the company of them that gathered themselves together again at the Lord in the company of Korah.

4 Why should the name of our father be done away from among his family, because he hath no son? Give us therefore a possession among the brethren of our father.

5 And Moses brought their cause before the Lord.

6 And the Lord spake unto Moses, saying,

7 The daughters of Zelophehad speak right thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pa.s.s unto them.

8 And thou shalt speak unto the children of Israel, saving, If a man die, and have no son, then ye shall cause his inheritance to pa.s.s unto his daughter.

9 And if he have no daughter, then ye shall give his inheritance unto his brethren.

10 And if he have no brethren, then ye shall give his inheritance unto his father's brethren.

11 And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it; and it shall be unto the children of Israel a statute of judgment, as the Lord commanded Moses.

The respect paid to the daughters of Zelophehad at that early day is worthy the imitation of the rulers in our own times. These daughters were no doubt fine-looking, well-developed women, gifted with the power of eloquence, able to impress their personality and arguments on that immense a.s.semblage of the people. They were allowed to plead their own case in person before the lawgivers, the priests, and the princes, the rulers in State and Church, and all the congregation, at the very door of the tabernacle. They presented their case with such force and clearness that all saw the justice of their claims. Moses was so deeply impressed that he at once retired to his closet to listen to the still small voice of conscience and commune with his Maker. In response, the Lord said to him: "The daughters of Zelophehad speak right, if a man die and leave no son, then ye shall cause his inheritance to pa.s.s unto his daughters." It would have been commendable if the members of the late Const.i.tutional Convention in New York had, like Moses, asked the guidance of the Lord in deciding the rights of the daughters of the Van Rensselaers, the Stuyvesants, the Livingstons, and the Knickerbockers.

Their final action revealed the painful fact that they never thought to take the case to the highest court in the moral universe. The daughters of Zelophehad were fortunate in being all of one mind; none there to plead the fatigue, the publicity, the responsibility of paying taxes and investing property, of keeping a bank account, and having some knowledge of mathematics. The daughters of Zelophehad were happy to accept all the necessary burdens, imposed by the laws of inheritance, while the daughters of the Knickerbockers trembled at the thought of a.s.suming the duties involved in self-government.

As soon as Moses laid the case before the Lord, He not only allowed the justice of the claim, but gave "a statute of judgment," by which the Jewish magistrates should determine all such cases in the division of property in the land of Canaan in all after ages.

When the rights of property were secured to married women in the State of New York in 1848, a certain cla.s.s were opposed to the measure, and would cross the street to avoid speaking to the sisters who had prayed and pet.i.tioned for its success. They did not object, however, in due time to use the property thus secured, and the same type of women will as readily avail them selves of all the advantages of political equality when the right of suffrage is secured.

E. C. S.

The account given in this chapter of the directions as to the division or inheritance of property in the case of Zelophehad, and his daughters shows them to be just, because the daughters are to be treated as well as the sons would be; but the law thereafter given, apparently suggested by this querying of Zelophehad's daughters in reference to their father's possessions is obviously unjust, in that it gives no freedom to the owner of property as to the disposition of the same after his death, i. e. leaves him without power to will it to any one, and leaves unmentioned the female relatives as heirs at law. Only "brethren" and "kinsman" are the words used, and it is very plain that only males were heirs, except where a man had no son, but had one or more daughters.

"The exception proves the rule."

P. A. H.

CHAPTER VI.

Numbers xviii.

11 And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it.

19 All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the LORD unto thee and to I thy seed with thee.

The house of Aaron was now thoroughly confirmed in the priesthood, and the Lord gives minute directions as to the provisions to be made for the priests. The people then, as now, were made to feel that whatever was given to them was given to the Lord, and that "the Lord loveth a cheerful giver." That their minds might be at peace and always in a devout frame, in communion with G.o.d, they must not be perplexed with worldly cares and anxieties about bread and raiment for themselves and families. Whatever privations they suffered themselves, they must see that their priests were kept above all human wants and temptations. The Mosaic code is responsible for the religious customs of our own day and generation. Church property all over this broad land is exempt from taxation, while the smallest house and lot of every poor widow is taxed at its full value. Our Levites have their homes free, and good salaries from funds princ.i.p.ally contributed by women, for preaching denunciatory sermons on women and their sphere. They travel for half fare, the lawyer pleads their cases for nothing, the physician medicates their families for nothing, and generally in the world of work they are served at half price. While the common people must be careful not to traduce their neighbors lest they be sued for libel, the Levite in surplice and gown from his pulpit (aptly called the coward's castle) may smirch the fairest characters and defame the n.o.blest lives with impunity.

This whole chapter is interesting reading as the source of priestly power, that has done more to block woman's way to freedom than all other earthly influences combined. But the chief point in this chapter centers in the above verses, as the daughters of the Levites are here to enjoy an equal privilege with the sons. Scott tells us "that covenants were generally ratified at an amiable feast, in which salt was always freely used, hence it became an emblem of friendship."

Perhaps it was the purifying, refining influence of this element that secured these friendly relations between the sons and daughters of the priesthood on one occasion at least. From the present bitter, turbulent tone of our Levites, I fear the salt we both manufacture and import must all have lost its savor.

E. C. S.

CHAPTER VII.