Judges xi.

30 And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hands,

31 Then it shall be that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering.

33 And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel.

34 And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances; and she was his only child; beside her he had neither son nor daughter.

35 And it came to pa.s.s, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou has brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the Lord, and I cannot go back.

36 And she said unto him, My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth; forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon.

37 And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows.

A woman's vow, as we have already seen, could be disallowed at the pleasure of any male relative; but a man's was considered sacred even though it involved the violation of the sixth commandment, the violation of the individual rights of another human being. These loving fathers in the Old Testament, like Jephthah and Abraham, thought to make themselves specially pleasing to the Lord by sacrificing their children to Him as burnt offerings. If the ethics of their moral code had permitted suicide, they might with some show of justice have offered themselves, if they thought that the first-born kid would not do; but what right had they to offer up their sons and daughters in return for supposed favors from the Lord?

The submission of Isaac and Jephthah's daughter to this violation of their most sacred rights is truly pathetic. But, like all oppressed cla.s.ses, they were ignorant of the fact that they had any natural, inalienable rights. We have such a type of womanhood even in our day. If any man had asked Jephthah's daughter if she would not like to have the Jewish law on vows so amended that she might disallow her father's vow, and thus secure to herself the right of life, she would no doubt have said, "No; I have all the rights I want," just as a cla.s.s of New York women said in 1895, when it was proposed to amend the const.i.tution of the State in their favor.

The only favor which Jephthah's daughter asks, is that she may have two months of solitude on the mountain tops to bewail the fact that she will die childless. Motherhood among the Jewish women was considered the highest honor and glory ever vouchsafed to mortals. So she was permitted for a brief period to enjoy her freedom, accompanied by young Jewish maidens who had hoped to dance at her wedding.

Commentators differ as to the probable fate of Jephthah's daughter.

Some think that she was merely sequestered in some religious retreat, others that the Lord spoke to Jephthah as He did to Abraham forbidding the sacrifice. We might attribute this helpless condition of woman to the benighted state of those times if we did not see the trail of the serpent through our civil laws and church discipline.

This Jewish maiden is known in history only as Jephthah's daughter-- she belongs to the no-name series. The father owns her absolutely, having her life even at his disposal. We often hear people laud the beautiful submission and the self-sacrifice of this nameless maiden. To me it is pitiful and painful. I would that this page of history were gilded with a dignified whole-souled rebellion. I would have had daughter receive the father's confession with a stern rebuke, saying: "I will not consent to such a sacrifice. Your vow must be disallowed.

You may sacrifice your own life as you please, but you have no right over mine. I am on the threshold of life, the joys of youth and of middle age are all before me. You are in the sunset; you have had your blessings and your triumphs; but mine are yet to come. Life is to me full of hope and of happiness. Better that you die than I, if the G.o.d whom you worship is pleased with the sacrifice of human life. I consider that G.o.d has made me the arbiter of my own fate and all my possibilities. My first duty is to develop all the powers given to me and to make the most of myself and my own life. Self-development is a higher duty than self-sacrifice. I demand the immediate abolition of the Jewish law on vows. Not with my consent can you fulfill yours."

This would have been a position worthy of a brave woman.

E. C. S.

The ideal womanhood portrayed by ancient writers has had by far too much sway. The prevailing type which permeates all literature is that of inferiority and subjection. In early times Oriental poets often likened woman to some clear, flawless jewel, and made them serve simply as ornaments, while, on the other hand, they were made subordinate by the legislation of barbarous minds; and men, because of their selfish pa.s.sion, have inflicted woe after woe upon them. Ancient literature is wholly against the equality of the s.e.xes or the rights of women, and subordinates them in every relation of life.

The writings of the Bible, especially the Old Testament, are no exception to this rule. The reference, "The sons of G.o.d and daughters of men," while it admits of many interpolations, legendary or mythical as it may be, portrays the real animus of the Scriptures. To what extent the sentiment of the Hebrews favored sons rather than daughters, and the injustice of this distinction is fully exemplified by the stories of Abraham and Isaac, and of Jephthah and his daughter. Abraham was commanded by his G.o.d to sacrifice his son Isaac, after the manner of the Canaanites, who often slew their children and burnt them upon their altars in honor of their deities. But when all was made ready for the sacrifice an angel of Jehovah appeared, the hand of Abraham was stayed, and a ram was made a subst.i.tute for the son of promise.

The conditions were quite different in the case of Jephthah and his daughter. The Israelites had been brought very low in their contest with the Ammonites, and they chose the famous warrior, Jephthah, to lead them against their foe, who with warlike zeal summoned the hosts to battle. The risk was enormous, the enemy powerful, and the general, burning for victory, intent on securing the a.s.sistance of the Deity, made a solemn and fatal vow.

In the first case it was a direct command of G.o.d, but means were found to revoke this explicit command with regard to a son; in the second case it was only a hasty and unwise promise of a general going to war, and the prevailing sentiment of the age felt it unnecessary to evade its fulfillment--the victim was only a girl. The unhappy father must sacrifice his daughter!

What a masculine coloring is given to the rest of the narrative: "A maiden who did not mourn her death, but wandered up and down the mountain mourning her virginity." So much glamor has been thrown by poetry and by song, over the sacrifice of this Jewish maiden, that the popular mind has become too benumbed to perceive its great injustice.

The Iphigenias have been many and are still too numerous to awaken compa.s.sion. We must destroy the root of this false and pernicious teaching, and plant in its place a just and righteous doctrine.

What women have to win for the race is a theory of conduct which shall be more equitable. The unalterable subserviency of woman in her natural condition can never be overcome and social development progress so long as there is a lack of distributive justice to every living soul without discrimination of s.e.x.

L. S.

CHAPTER III.

Judges xiii.

And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren.

3 And the angel of the Lord appeared unto the woman, and said unto her, Behold now, thou art barren; but thou shalt conceive, and bear a son.

4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:

5 For, lo, thou shalt bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto G.o.d; and he shall begin to deliver Israel out of the hands of the Philistines.

6 Then the woman came and told her husband, saying, A man of G.o.d came unto me, and his countenance was like the countenance of an angel of G.o.d, very terrible: but I asked him not whence he was, neither told he me his name:

7 But he said unto me, Behold, thou shalt bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to G.o.d to the day of his death.

8 Then Manoah entreated the Lord, and said, O try Lord, let the man of G.o.d which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.

9 And G.o.d hearkened to the voice of Manoah: and the angel of G.o.d came again unto the woman as she sat in the field: but Manoah her husband was not with her.

10 And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day.

11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am.

12 And Manoah said, Now let thy words come to pa.s.s. How shall we order the child, and how shall we do unto him?

13 And the angel of the Lord said unto Manoah, Of all that I said unto the woman let her beware.

We come now to a very interesting incident, giving proof of the remarkable knowledge which the writers had of some intrinsic laws and the power of transmission which, even to-day, are known and adhered to only by a very small minority of wise, thoughtful mothers. However, the wife of Manoah, the future mother of Samson, is visited by an angel, giving her instructions as to her way of living during pregnancy. It appears that the writer was acquainted with some pre-natal influences and their effect upon the unborn.

We are just now beginning to investigate the important problem of child culture. Many good thoughts have been given on this subject by earnest thinkers. A knowledge of these important laws of life will do away with the most hara.s.sing evils and sins which human flesh is heir to. Intelligent, free mothers will be enabled to forecast not only the physical, but also the psychical, traits of their offspring. How and why this once recognized knowledge was lost we know not. We may, however, rightly infer that so long as woman was not the arbiter of her own destiny she had no power to make use of this knowledge. Only the thoughful, {sic} independent wife can administer the laws and the rules necessary for her own wellbeing and that of her offspring. Freedom is the first prerequisite to a n.o.ble life.

Observe how simple and trustful the relation is between this husband and wife. Manoah is thoughtful and ready to unite with his wife in all that the angel had commanded. There is no trace of disunion or of disobedience to the higher law which his wife had been instructed to follow. To her the law was revealed, and he sustained her in its observance. Mark, however, one difference from our interpretation of to-day, and how the omission of it worked out the destruction of the child. All the injunctions received were of a physical nature; strength of body and faith in G.o.d were to be the attributes through which Samson was to serve his people. The absence of moral traits is very evident in Samson; and this is the reason why he fell an easy prey to the wiles of designing women. It was not moral, but physical heroism which distinguished Samson from his combatants. Vengeance, cruelty, deceit, cunning devices were practised not only by the Philistines, but likewise by the Nazarite.

The angel who appeared to Manoah's wife was probably her own inner sense, and the appearance is to be understood rather as a figure of speech than as an actual occurrence, although there may have been, as there are to-day, people who were so credulous as to believe that such things actually occurred. The angel who whispers into our ears is knowledge, foresight, high motive, ideality, unselfish love. A conscious att.i.tude towards the ideal still unattained, a lofty standard of virtue for the coming offspring, an intelligent, pure fatherhood, and a wise, loving motherhood must take the place of a mysterious, instinctive trust--the blind faith of the past. C. B. N.