Numbers xxii.

21 And Balsam rose up in the morning, and saddled his a.s.s, and went with the princes of Moab.

22 And G.o.d's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his a.s.s, and his two servants were with him.

23 And the a.s.s saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the a.s.s turned aside out of the way, and went into the field: and Balaam smote the a.s.s, to turn her into the way.

24 But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side.

25 And when the a.s.s saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.

26 And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.

27 And when the a.s.s saw the angel of the Lord, she fell down under Balaam: and Balaam's anger was kindled, and he smote the a.s.s with a staff.

28 And the Lord opened the mouth of the a.s.s, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

29 And Balaam said unto the a.s.s, Because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee.

30 And the a.s.s said unto Balaam, Am not I thine a.s.s, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

31 Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his bead, and fell flat on his face.

32 And the angel of the Lord said unto him, Wherefore hast thou smitten thine a.s.s these three times? Behold, I went out to withstand thee, because thy way is perverse before me:

33 And the a.s.s saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.

34 And Balaam, said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again.

The chief point of interest in this parable of Balaam and his a.s.s, is that the latter belonged to the female s.e.x. This animal has been one of the most remarkable characters in literature. Her virtues have been quoted in the stately cathedral, in the courts of justice, in the editorial sanctum, in both tragedy and comedy on the stage, to point a moral and adorn a tale. Some of the fairest of Eve's daughters bear her baptismal name, and she has been immortalized in poetry and prose.

Wordsworth sends her with his Peter Bell to enjoy the first flowers of early spring. To express her love of the beautiful "upon the pivot of her skull she turned round her long left ear" while stolid Peter makes no sign--

"A primrose by a river's brim A yellow primrose was to him, And it was nothing more."

The courage and persistence of the a.s.s has made her as famous in war as in literature. She is a marked feature everywhere in military stations, alike in the camp and the field, and her bray always in the minor key, gives a touch of pathos to the music of the band! The a.s.s accompanied Deborah and Barak when they went to fight their great battle, she has gone with pioneers in all their weary wanderings, and has taken an active part in the commerce of the world, bearing the heaviest burdens though poorly fed and sheltered. At one time this animal voted at three successive elections in the state of New York.

The property qualification being $250, just the price of a jacka.s.s, Ben Franklin facetiously asked "if a man must own a jacka.s.s in order to vote, who does the voting, the man or the jacka.s.s?" It so happened once that the same animal pa.s.sed into the hands of three different owners, const.i.tuting all the earthly possessions of each at that time and thus by proxy she was represented at the polls. Yet with this world-wide fame, this is the first time the sacred historian has so richly endowed and highly complimented any living thing of the supposed inferior s.e.x.

Far wiser than the master who rode her, with a far keener spiritual insight than he possessed, and so intensely earnest and impressible, that to meet the necessities of the occasion, she suddenly exercised the gift of speech. While Balaam was angry, violent, stubborn and unreasonable, the a.s.s calmly manifested all the cardinal virtues.

Obedient to the light that was in her, she was patient under abuse, and tried in her mute way to save the life of her tormentor from the sword of the angel. But when all ordinary warnings of danger proved unavailable, she burst into speech and opened the eyes of her stolid master. Scott, who considers this parable a literal fact, says in his commentaries, "The faculty of speech in man is the gift of G.o.d and we cannot comprehend how we ourselves articulate. We need not therefore be surprised that the Lord made use of the mouth of the a.s.s to rebuke the madness of His prophet, and to shame him by the reproof and example of a brute. Satan spoke to Eve by a subtle male serpent, but the Lord chose to speak to Balaam by a she a.s.s, for He does not use enticing words of man's wisdom, but works by instruments and means that men despise."

Seeing that the Lord has endowed "the daughters of men" also with the gift of speech, and they may have messages from Him to deliver to "the sons of G.o.d," it would be wise for the prophets of our day to admit them into their Conferences, Synods and General a.s.semblies, and give them opportunities for speech.

The appeal of the meek, long suffering a.s.s, to her master, to remember her faithfulness and companionship from his youth up, is quite pathetic and reminds one of woman's appeals and pet.i.tions to her law-givers for the last half century. In the same language she might say to her oppressors, to fathers, husbands, brothers and sons, have we not served you with faithfulness; companions from your youth up; watched you through all your infant years; and carried you triumphantly through every danger? When at the midnight hour or the c.o.c.k crowing, your first born lifted up his voice and wept, lo! we were there, with water for his parched lips; a cool place for his aching head; or patiently for hours to pace with him the chamber floor. In youth and manhood what have we not done to add to your comfort and happiness; ever rejoicing in your triumphs and sympathizing in your defeats?

This waiting and watching for half a century to recover our civil and political rights and yet no redress, makes the struggle seem like a painful dream in which one strives to fly from some impending danger and yet stands still. Balaam, unlike our masters, confessed that he had sinned, but it is evident from his conduct that he felt no special contrition for disobedience to the commands of his Creator, nor for his cruelty to the creature. So merely to save his life he sulkily retraced his steps with a determination still to consider Barak's propositions.

Whether he took the same a.s.s on the next journey does not appear.

It must have been peculiarly humiliating to that proud man, who boasted of his eyes being open and seeing the vision of the Almighty, to be reproved and silenced by the mouth of a brute. As the Lord appeared first to the a.s.s and spake by her, he had but little reason to boast that his eyes were opened by the Lord. The keen spiritual insight and the ready power of speech with which the female s.e.x has been specially endowed, are often referred to with ridicule and reproach by stolid, envious observers of the less impressible s.e.x.

E. C. S.

CHAPTER VIII.

Numbers xx.

1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded.

2 If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.

3 If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father's house in her youth;

4 And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her; then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand.

5 But if her father disallow her in the day that he heareth, not any of her vows, or of her bonds wherewith she had bound her soul, shall stand; and the Lord shall forgive her, because her father disallowed her.

6 And if she had at all a husband, when she vowed, or uttered aught out of her lips, wherewith she bound her soul;

7 And her husband heard it, and held his peace at her in the day that he heard it; then her vows shall stand, and her bonds wherewith she bound her soul shall stand.

8 But if her husband disallowed her on the day that he heard it, then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect; and the Lord shall forgive her.

9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her.

13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.

14 But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her he confirmeth them, because he held his peace at her in the day that he heard them.

15 But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity.

16 These are the statutes, which the Lord commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house.

A vow is a religious promise made to G.o.d, and yet in the face of such a definition is placed the authority of husband and father between the woman and her G.o.d. G.o.d seems thus far to have dealt directly with women when they sinned, but in making a religious vow, or dedication of themselves to some high purpose, their fathers and husbands must be consulted. A man's vow stands; a woman's is always conditional. Neither wisdom nor age can make her secure in any privileges, though always personally responsible for crime. If she have sufficient intelligence to decide between good and evil, and pay the penalty for violated law, why not make her responsible for her words and deeds when obedient to moral law. To hold woman in such an att.i.tude is to rob her words and actions of all moral character. We see from this chapter that Jewish women, as well as those of other nations, were held in a condition of perpetual tutelage or minority under the authority of the father until married and then under the husband, hence vows if in their presence if disallowed were as nothing. That Jewish men appreciate the degradation of woman's position is seen in a part of their service in which each man says on every Sabbath day, "I thank Thee, oh Lord, that I was not born a woman!" and the woman meekly responds, "I thank Thee, oh Lord, that I am what I am, according to Thy holy, will."

The injunction in the above texts in regard to the interference of fathers is given only once, while the husband's authority is mentioned three times. If the woman was betrothed, even the future husband had the right to disallow her vows. It is supposed by, some expositors that by a parity of reason minor sons should have been under the same restrictions as daughters, but if it were intended, it is extraordinary that daughters alone should have been mentioned. Scott, in extenuating the custom, says: "Males were certainly allowed more liberty than females; the vows of the latter might be adjudged more prejudicial to families; or the sons being more immediately under the father's tuition might be thought less liable to be inveigled into rash engagements of any kind."

E. C. S.