All we know about Jezebel is told us by a rival religionist, who hated her as the Pope of Rome hated Martin Luther, or as an American A. P. A.

now hates a Roman Catholic. Nevertheless, even the Jewish historian, evidently bia.s.sed against Jezebel by his theological prejudices as he is, does not give any facts whatever which warrant the a.s.sertion that Jezebel was any more satanic than the ancient Israelitish gentleman, to whom her theological views were opposed. Of course we, at this stage of scientific thought, know that Jezebel's religion was not an admirable one. Strangely enough, for a religion, it actually made her intolerant!

But to Jezebel it was a truth, for which she battled as bravely as Elijah did for what he imagined to be eternal verity. The facts, admitted even by the historian who hated her, prove that, notwithstanding her unfortunate and childish conception of theology, Jezebel was a brave, fearless, generous woman, so wholly devoted to her own husband that even wrong seemed justifiable to her, if she could thereby make him happy. (In that respect she seems to have entirely fulfilled the Southern Methodist's ideal of the pattern wife absorbed in her husband.) Four hundred of the preachers of her own faith were fed at her table (what a pity we have not their opinion of their benefactor!). Elijah was the preacher of a new and rival religion, which Jezebel, naturally, regarded with that same abhorrence which the established always feel for the innovating. To her, Elijahism doubtless appeared as did Christianity to the Jews, Lutheranism to the Pope, or John Wesleyism to the Church of England; but in the days of the Israelites the world had not developed that sweet patience with heresy which animates the Andover theologians of our time, and Jezebel had as little forbearance with Elijah as had Torquemada with the Jews or Elizabeth with the Puritans.

Yet, to do Jezebel justice, we must ask ourselves, how did the a.s.sumedly good Elijah proceed in order to persuade her of the superiority of his truth? It is painful to have to relate that that much overestimated "man of G.o.d" invited four hundred and fifty of Jezebel's preachers to an open air exhibition of miracles, but, not satisfied with gaining a victory over them in this display, he pursued his defeated rivals in religion, shouting, "Let not one of them escape!" and thus roused the thoughtless mob of lookers-on to slaughter the whole four hundred and fifty in cold blood! Jezebel had signalized her advent as queen by slaying Israelitish preachers in order to put her own preachers in office. Elijah promptly retaliated at his earliest opportunity.

It seems to me that it would puzzle a disinterested person to decide which of those savage deeds was more "satanic" than the other, and to imagine why Jezebel is now dragged forth to "shake her gory locks" as a frightful example to the American women who ask for recognized right to self-government. I submit, that if Jezebel is a disgrace to womankind, our dear brethren at any rate have not much cause to be proud of Elijah, so, possibly, we might strike a truce over the character of these two long-buried worthies. It may be well, though, to note here that the now most offensive epithet which the English translators attached to Jezebel's name, originally signified nothing more than that she was consecrated to the worship of a religion, rival to that which ancient Israel a.s.sumed to be "the only true one."

E. B. D.

CHAPTER III.

2 Kings iv.

1 Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the Lord: and the creditor is come to take unto him my two sons to be bondmen.

2 And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not anything save a pot of oil.

3 Then he said, Go, borrow thee vessels abroad of all thy neighbors,

4 And when thou art come in, thou shalt shut the door and shalt pour out into all those vessels, and thou shalt set aside that which is full.

5 So she shut the door and poured out.

6 And it came to pa.s.s, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed.

7 Then she came and told the man of G.o.d. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest.

The first Book of Kings had an ill.u.s.trious beginning in the glories of the kingdom of Israel when it was entirely under King David and in the beginning of the reign of Solomon; but the second book has a melancholy outlook in the desolation and division of the kingdom of Israel and of Judea. Then Elijah and Elisha, their prophets, instructed the princes and the people in all that would come to pa.s.s, the captivity of the ten tribes, the destruction of Jerusalem, and the good reigns of Josiah and of Hezekiah.

This book contains the mention of four women, but only in a perfunctory manner, more to exhibit the accomplishments of the prophet Elisha than his beneficiaries. He raises the dead, surpa.s.ses our Standard Oil Company in the production of that valuable article of commerce, cures one man of leprosy and cruelly fastens the disease on his servant for being guilty of a pardonable prevarication. Only one of the women mentioned has a name. One is the widow of a prophet, whom Elisha helps to pay off all her debts; for another he intercedes with the Lord to give her a son; another, is the little captive maid of the tribe of Israel; and the last a wicked queen, Athaliah, who sought to kill the heir apparent. She rivalled Jezebel in her evil propensities and suffered the same tragic death.

As the historian proceeds from book to book less is said of the mothers of the various tribes, unless some deed of darkness is called for, that the men would fain avoid, then some Jezebel is resurrected for that purpose. They are seldom required to rise to a higher moral alt.i.tude than the men of the tribe, and are sometimes permitted to fall below it.

2 Kings iv.

8 And it fell on a day, that Elisha pa.s.sed to Shunem, where was a great woman; and she constrained him to eat bread.

9 And she said unto her husband, Behold now, I perceive that this is a holy man of G.o.d.

10 Let us make a little chamber on the wall.

11 And it fell on a day that, he came thither; and he turned into the chamber, and lay there.

12 And he said to Gehazi his servant, Call this Shunammite. And she came and stood before him. And he said, Thou shalt embrace a son. And she said, Nay, thou man of G.o.d, do not lie unto thine handmaid.

17 And the woman bare a son.

18 And when the child was grown, he went out to his father to the reapers.

19 And said, My head, my head! And he said to a lad, Carry him to his mother.

20 And when he had brought him to his mother, he sat on her knees till noon, and then died.

21 And she went up, and laid him on the bed of the man of G.o.d, and shut the door upon him, and went out.

24 And she saddled an a.s.s, and said to her servant, Drive; slack not thy riding, except I bid thee.

25 So she went unto the man of G.o.d to Mount Carmel.

32 And when Elisha was come into the house, behold the child was dead.

33 He went in and shut the door and prayed unto the Lord.

34 And lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his bands; and he stretched himself upon the child; and the flesh of the child waxed warm.

35 Then he walked to and fro; and went up, and stretched upon him; and the child sneezed seven times, and opened his eyes,

36 And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.

37 Then she fell at his feet, and bowed herself to the ground, and took up her son.

Elisha seems to have had the same power of working miracles which Elijah possessed. In his travels about the country he often pa.s.sed the city of Shunem, where he heard of a great woman who was very hospitable and had a rich husband. She had often noticed the prophet pa.s.sing by; and knowing that he was a G.o.dly man, and that he could be better entertained at her house than elsewhere, she proposed to her husband to invite him there. So they arranged an apartment for him in a quiet part of the house that he might have opportunities for worship and contemplation.

After spending much time under her roof, he naturally desired to make some recompense. So he asked her if there was anything that he could do for her at court, any favor which she desired of the king. But she said "no," as she had all the blessings which she desired, except, as they had great wealth and no children to inherit it, she would like a son. She had probably heard of all that the Lord had done in that line for Sarah and Rebecca and the wives of Manoah and Elkanah; so she was not much surprised when the prophet suggested such a contingency; and she bare a son.

In due time, when the son was grown, he was taken suddenly ill and died. The mother supposed that, as by a miracle he was brought into life, the prophet might raise him from the dead. Accordingly, she harnessed her mule and hastened to the prophet, who promptly returned with her and restored him to life. She was a very discreet and judicious woman and her husband had always entrusted everything to her management. She was devout and conscientious and greatly enjoyed the G.o.dly conversation of the prophet. She was known in the city as a great and good woman. Though we find here and there among the women of the Bible some exceptionally evil minded, yet the wise and virtuous predominate, and, fortunately for the race, this is the case in the American Republic to-day.

2 Kings v.

1 Now Naaman, captain of the hosts of the king of Syria, was a great man with his master, and honorable, because by him the Lord had given deliverance unto Syria: he was also a mighty man of valor, but he was a leper.