Oriental Women Part 3

Edersheim calls attention to a suggestive custom which sprung up from the slight difference of sound in the words for "find" in two pa.s.sages of Scripture concerning women, both of which occur in the wisdom writings. The first of these reads: "Whoso findeth a wife, findeth a good thing." (Proverbs 18: 22.) The other, "I find more bitter than death the woman whose heart is snares and nets." Hence arose the habit of saying to a newly married man, "_Maza_ or _Moze?_" "Have you found a 'good thing' or a 'bitter'?"

The tendency in Israel continued to restrict marriage to one's own tribe. The law of inheritance gave force to this custom. Those very near of kin were thus regarded as most eligible for wedlock. Jacob married two of his first cousins. A similar situation is seen in the marriage of Abraham and Sarah, of Isaac and Rebecca. Each husband, under specially trying circ.u.mstances, had claimed that his wife was his "sister," and so she was,--for in the patriarchal form of society all who belonged to the same family or clan were brother and sister,--but not in the strict sense which the word was intended to convey. While brothers and sisters of the whole blood might not marry, yet it would not have been regarded as altogether out of place for half-brothers and sisters to marry, especially if they had a different mother.

The story of Amnon and Tamar not only throws light upon this point, but ill.u.s.trates how brother and sister by the same father as well as the same mother stood in a greatly different relation, the one to the other, in the matter of brotherly protection from that of half-brother and half-sister.

Amnon, son of David, fell desperately in love with his half-sister, David's daughter, Tamar. By a cunningly devised plot Amnon succeeded in bringing the beautiful damsel into his chamber. When Absalom, Tamar's brother and half-brother to Amnon, heard that his sister had thus been dealt with, he felt himself under obligation to defend her honor, by slaying his half-brother, which he did at a feast given during the season of sheep shearing, when the king's sons were all making merry.

The remark of Frances Power Cobbe is as true in Israel as elsewhere. "A man may build a castle or a palace, but poor creature! be he as wise as Solomon or as rich as Croesus, he cannot turn it into a home. No masculine mortal can do that. It is a woman, and only a woman,--a woman all by herself if she must, or prefers, without any man to help her,--who can turn a house into a home." It was the Hebrew wife and mother who largely gave to the homes of the Israelites their peculiar quality. But it may be said it was seldom her necessity or her preference to set up a home without the presence of some son of Israel.

The birth of children was always considered an occasion for rejoicing.

Hebrew women were, as a rule, active and strong, and natural in their mode of life. There are but two cases in all the Hebrew Scriptures of death at the time of childbirth. One is that of Rachel, who, when upon a fatiguing journey with her husband and family, gave birth to Benjamin and died; the other is the wife of Phineas, who, when she heard the sad news of the victory of the Philistines over Israel, the capture of the Ark of Jehovah, of her father Eli's and her husband's death in the battle, gave birth to a child whom the nurse called Ichabod, for said she: "The glory is departed from Israel." In the naming of her children the Hebrew mother thus often revealed a poetic imagination that is of a high order. In this the Hebrew language was helpful, for, as one has remarked of it: "Every word is a picture."

The bright eyes and graceful form of the gazelle suggested the name for a daughter of Tabitha, of which Dorcas is the Greek. Zipporah was a little bird; Deborah, the busy bee; Esther, a star; Tamar, a palm tree; Zillah, a shadow; Sarah, the princess; Keturah, fragrance; Hada.s.sah, the myrtle. Thus, some resemblance or poetic a.s.sociation suggested to the mother, either at the birth of the child, or because of some fact or incident of later experience, the name the little one was to bear. Often there is a tragedy or a mother's sorrowful life history crystallized in a name. When Rachel, Jacob's favored wife, brought forth her second son amidst the suffering which was to take away her life, the woman standing by tried to comfort her in the fact that another son had been born to bless her. The mother, with her last faint breath, replied: "Call his name Benoni (son of my sorrow)." But the father, unwilling thus to perpetuate his wife's anguish, called him Benjamin (son of my right hand). When Naomi, the widow, bereft of her husband and sons, returns to her native Bethlehem after many years of absence and of sorrow, the women came out to meet her, saying: "Is this Naomi?" She answered them: "Call me not Naomi (pleasant or winsome), call me Mara (bitter), for the Almighty hath dealt very bitterly with me." So, among the Hebrews, names not only were given to both men and women at birth, but were frequently changed at some critical moment or because of some extraordinary experience in their life. Ordinarily, however, the favorite method of naming sons connected the boy in some way with his G.o.d; as when Hannah named her baby boy Samuel (G.o.d hath heard), and the name of Jacob (the supplanter), was changed to Israel (the prince of G.o.d). The girls seldom if ever bore names ending in _el_ (G.o.d), _ajah_ (Jehovah), but were called by some name of poetic a.s.sociation or natal experience. In no respect do the Hebrew mothers deserve greater praise than for their share in the upbringing of children. While the Jewish law placed the responsibility for the training of the Hebrew youth upon the father, a very large share of the responsibility fell upon the mother. With the Hebrew child, as with the children of all nations, it is impossible to say exactly where its education begins. The famous dictum: "If you would bring up a child in the way it should go, you must begin with its great-grandmother," finds special force among the Israelites. The women held an honored place in the education of the Jewish youth. Before the child could walk or could lisp a syllable, while still in its mother's arms, it would see her, as she pa.s.sed from one room to another in the house, stop and touch the _mesusah_ on the doorpost, and then kiss the finger that had thus come in contact with the sacred words of the law encased there. The little one would easily learn to put out its own tiny finger and touch the aperture of the sacred box on the doorpost, and then press it to the baby lips.

Here was the first lesson in the law of its fathers. Very early the mother took her babe to the temple, and offered a sacrifice for it.

Especially was the birth of the firstborn significant, for the firstborn son belonged to Jehovah, just as the firstborn of the herd and the flock and the first-fruits of the ground. These must be sacrificed on the altar of the Lord. But, happily for the mother heart, the firstborn son might be redeemed by the sacrifice of a lamb, or, if the mother were poor, by a pair of turtle-doves or two young pigeons. So the young mother brought her boy to the altar, made her offering, and took her babe back to her bosom.

From the time of offering onward, the mother greatly aided in shaping the life of the young Israelite. In this training the sacred Scriptures played an important part. The rabbis, however, never regarded women as becoming masters of the intricacies of the law. It was a saying among them that "Women are of a light mind." This was doubtless an appropriate remark, for it is certainly true that much of the rabbinic lore is heavy, almost beyond expression. There were not a few women, though, who were well versed in the Scriptures and also in rabbinical teaching. The synagogues were open to the women, where they occupied seats part.i.tioned from those of the men. The attendance of women upon the great feasts, where much could be learned of custom, tradition, and teaching, also gave them opportunity to be instructed in the religion of their fathers.

The Christian apostle Paul congratulated his young friend Timothy, that from a babe he had known the Hebrew Scriptures, which he had learned from his mother Eunice and his grandmother Lois. These are typical mothers of the higher order; and while probably only the richer homes owned a copy of the entire Bible, most families possessed at least one or more scrolls containing parts of the sacred writings.

The strength of motherly devotion was nowhere stronger than among the mothers of Israel. The spirit of Rizpah was the spirit of most of them.

For when seven of her sons, the sons of Saul, had been slain and their bodies exposed, in the revolution which brought David to the throne, Rizpah took a piece of sackcloth, and, spreading it upon a rock near by, guarded the bodies of her offspring from the beginning of barley harvest till the early rains: that neither birds might molest them by day nor beasts of the field by night.

Home life among the Hebrews of Palestine to-day is marked by much that characterized that life ten or even twenty centuries ago; therefore a few facts concerning the home life in the Jerusalem of to-day will teach us much concerning that of the past. Probably nine-tenths of the native homes of Jerusalem are unpretentious, unattractive, uncomfortable, and show signs of poverty. The people have learned the fine art of economy in house room. Father, mother, and the mult.i.tude of little ones with which the Jewish home is usually blessed do not find it difficult to be tucked snugly away in two or three rooms. These give ample s.p.a.ce for cooking, dining, sleeping, and performing the necessary labor of domestic life; besides furnishing opportunity for the hospitality for which the East is still justly noted. Call any time you will, on any business bent, and your hostess, if there be no servant, will, before you are permitted to mention the matter of your call, bring to you a gla.s.s of wine or perhaps a cup of coffee to refresh you. This, too, though the family be poor and it be deprivation for even this repast to be served to the guest. And though you know of the sacrifice the hostess makes, you must not refuse, lest you offend and wound the spirit of hospitality at its very heart.

The brunt of the work of the house falls, of course, upon the wife and mother. And it is doubtful if the place of the woman of the Palestine of to-day, even among the Jewish families, is as high as in the days of Israel's independence and power. While great respect is shown the father as head of the family, the mother is often scarcely more than the servant of her children. The sons especially do not give her the respect that was once her unquestioned due. The girl is from her birth looked upon and treated as inferior to her brothers. Patiently, all women of the Orient seem to bear this inferiority--a sort of penalty they must pay because Heaven made them women and not men. The young girl's matrimonial prospects are never in her own hands. She tamely submits to arrangements made for her, and, without test or questioning, a.s.sumes that her husband is her superior in all things.

Education among the girls of modern Palestine has been almost hopelessly neglected--except as teachers from England and America have been able to supply the deficiency or overcome the indifference. There is little wonder that home life is unattractive and the housekeeping miserable with so little possibility for the women to catch even a glimpse of the higher things that elevate and refine. Sometimes the Jewish girl is a wife as early as ten or twelve, and frequently at the age of fourteen.

Thus home life is often rendered unhappy and divorce frequent. Physical, mental, and moral anguish follow in the wake of many of these early marriages. The young Jewish maiden's life is cheerless before her wedlock, as she is shut out from the joys of social gatherings; and, after marriage, cheerlessness gives way to impenetrable gloom. To say that there are no happy marriages would be wide of the mark. But divorces are sadly common among the Jews of Palestine to-day; the husband having almost unlimited power to break, under very slight provocation, the bond that binds him to his wife. The rabbi must of course confirm the dissolution of the bond, and thirty piasters is the price. The effect of this custom upon modern Jewish womanhood in the venerated land of Rebekah and Rachel is most unhappy.

Home life in ancient Israel was singularly sweet, pure, and industrious.

The family was both the social and the religious unit. Idleness was considered a curse; and every child was taught to train his hands as well as to cultivate his heart.

The occupations of women were numerous and varied. Everywhere in the East needlework was and is highly prized. Mothers set their children at it at a very early age and great skill is often attained. The poorer women frequently earn with their own fingers the amount of their marriage portion; and in the hours of seclusion wives of the harem have always found embroidery and other forms of rich needlework a common pastime for the empty hours.

While working in skins, clay, and in metals was reserved for the men, the Hebrew women were very largely the producers of the food and the wearing apparel. They a.s.sisted in the cultivation of the fields, were the millers, grinding with their primitive stone mortar and pestle, the bakers, the weavers and spinners, making use of the hand spindle which may be seen in Syria and in Egypt to-day, though in the latter country the men shared with the women the skill in this handicraft. Among the Hebrews, as with the Greeks, Clotho is a woman.

We find the virtuous woman, as ideally drawn in the Book of Proverbs, to be one who finds good wool and flax and works willingly with her hands; distaff and spindle fly at her finger's bidding, so that her whole household sits doubly clothed in scarlet, and even fine linen is wrought in her house, and rich girdles go out to the merchantmen. She makes the field and vineyard turn out profitably and imports her food from afar.

Whether as shepherdess, gleaner, or the maker of food stuffs or textiles, the Hebrew woman may justly hold a place of respect among her s.e.x.

Among the amus.e.m.e.nts in which women specially engaged, those of music and dancing should be given first place. These often had a religious or semi-religious character. Women did not usually sit down, or rather recline, at banquets with the opposite s.e.x. Their songs and dances were generally among themselves; dancing with the opposite s.e.x was unknown.

Instrumental music frequently accompanied their singing, a sort of tambourine or hand drum being a favorite instrument. Women played an important part also in mourning customs. Professional female mourners were hired to go up and down the highways, wailing piteously as part of the funeral rites. The prophet Nahum in predicting the overthrow of Nineveh uses a figure suggested by frequent observation of mourning: "Her maids shall lead her, as with the voice of doves, tabering upon their b.r.e.a.s.t.s."

The religious status of woman is one of the most significant facts in Israel's history. Pa.s.sing out of the patriarchal stage of life, when the father was high priest in his home, into a more complex existence, it is not surprising that woman's place should become subordinated. Besides this, the Hebrew worshipped no G.o.ddesses, except in times of religious lapses. The women of Israel, however, are often found engaged in sacrifices, prayers, and active service to their G.o.d Jehovah.

While only the men were required to attend the annual feasts, the attendance of women in large numbers is often recorded. Their presence seems to be presupposed in the accounts of Hebrew worship; though for them the annual religious pilgrimages to Jerusalem were not obligatory.

In the temple worship they had a separate court, further removed from the inner precincts of the holy altar than the court of the men. And while they might join in the eating of some sacrificial meals, the sin offering was only to be partaken of by males. The official duties of the sanctuary were performed by men, but there were "serving women" who performed certain menial tasks about the sacred enclosure. When the temple ritual became elaborated, women were among the singers in the temple choirs, and they often aided in the music and by singing and dancing in times of great national rejoicing. And it is not without its suggestiveness that the Hebrews spoke of a divine revelation as _Bath Kol_, or "daughter voice."

In the days when religious secretism became popular in Israel, and the people began to divide the exclusive adoration they had hitherto given to Jehovah and to worship other G.o.ds and even G.o.ddesses, women became prominent in idolatrous rites. Jezebel, who was a worshipper of the Phoenician G.o.ddess Ashtoreth, not only became the patron of the priests and puppets of the Baal cult, but endeavored to break down Jehovah worship by the destruction of his prophets. Maachah, the mother of King Asa of the southern kingdom of Judah, introduced the worship of the a.s.syrian G.o.ddess Astarte. Devotion to Ishtar, the chief G.o.ddess of Babylon became the fashion in Jerusalem in the days of Jeremiah the prophet, who tells of Hebrew women kneading dough and baking cakes in shape of the silvery moon in honor of the "queen of heaven," Ishtar, the moon G.o.ddess; or perhaps, as some hold, this was the worship of the planet Venus, for similar offerings were made in Arabia to the G.o.ddess Al-Uzza, who was represented by the star Venus; and the Athenians too, we are told, offered cakes of the shape of the full moon in honor of Artemis.

During the period of the Babylonish captivity, before the final fall of Jerusalem, Ezekiel rebukes the women of Jerusalem for worshipping Tammuz, the Babylonian Adonis, who had been taken to the under world; for, says the prophet, "There sat the women weeping for Tammuz," the departed husband of Ishtar.

There was never among the Israelites that reverence for women, akin to awe, which was manifested among the Teutonic tribes--a reverence which made women natural oracles. Doubtless in Israel, as everywhere, the instinctive, intuitive nature of women was discovered by the men of Israel as in other parts of the world. But women as oracles are isolated and exceptional. There were witches, who were under the ban. The highest spiritual influence and leadership in Israel was that of the prophet, for he was regarded as the mouthpiece of G.o.d, and, though of a far higher order, corresponded to the oracle among heathen peoples. Could a woman hold this place of dignity and power? The first person of this cla.s.s mentioned in the literature of Israel is Miriam the prophetess. In the days of political confusion, before the time of the monarchy, Deborah the prophetess arose; and it was Huldah the prophetess who directed the reforms inst.i.tuted by King Josiah, when the worship of Jehovah was purified, the temple repaired, and Mosaism restored to power. Just as there were false prophets in the days of religious decline, so there arose false prophetesses, like Noadiah, who attempted to thwart the reforms of Nehemiah and put his life in jeopardy. In the early days, the counterfeit of the prophetess, namely, the witch and sorceress, was not unknown in the land of Palestine. The law, however, was very stringent against such persons, though King Saul himself once went disguised to consult the Witch of Endor. Scripture says: "Thou shalt not suffer a sorceress to live." These are the words which were thought to give sanction to the burning of witches in New England a century or more ago.

In writing of the women in the days of the kings, one naturally turns to the days of David, the first who brought Israel to a state of political stability. The familiar saying, "The great men are not always wise," is well ill.u.s.trated in the matrimonial experiences of King David.

Many times was he married. Four of the wives of David are worthy of note. The first may be called his wife of youthful romance, Michal, Saul's daughter; the next, Abigail, the wife of manhood's admiration; the third, Bathsheba, the wife of l.u.s.tful pa.s.sion; the fourth, Maachah, the wife of old age's sorrow, for she bore unto him Absalom, the rebel.

It was a giddy and dangerous height to which David the youth had suddenly arisen when the people were giving him, because of his prowess in slaying Goliath of Gath, greater honor than the king. Even the young Princess Michal could not disguise her admiration for the new and youthful hero. But he must slay one hundred Philistines if he is to possess Michal, says Saul, thinking David would lose his life in the attempt. But the young man slew two hundred, and claimed his bride.

While her father was plotting the life of his young rival, Michal was plotting more skilfully to save it; for, overhearing her father give orders that her husband and lover should be slain, she let him down from the window, subst.i.tuting for her absent lord an image resting in her bed, beneath the covering, in such wise as to support her statement to the messengers, who came to take him before Saul, that David was sick.

Michal, having to make choice between her father and her husband, chose the latter; and though she was long separated from him while David warred with Saul, when at last David reigned he sent and recovered her, his first love, and Michal became his wife again.

But there were women of affairs in Israel, as well as women of sentiment and devotion. The story of Abigail, wife of Nabal, and how she became espoused to David, is a pleasing chapter of woman's power to excite the admiration of a manly heart by combining the grace and the tact of the womanly character with worldly wisdom and courage. It is one of the finest ill.u.s.trations recorded of woman's independence in the land of the Hebrews. The story of Bathsheba's marriage to David is well known. Falling in love with Bathsheba's beautiful form, the king plotted the life of her husband, put him in the front rank in the battle, and, when he fell, took her to his own house as wife. And while Maachah became the mother of a son who was to be a very thorn in the heart of his father, the wickedness which brought about the marriage to Bathsheba became the cause of the bitterest expression of penitential anguish in all the range of literature. For an ancient tradition, embodied in the introduction to the fifty-first Psalm, affirms that that poem of heart-stinging grief was written when Nathan the prophet had shown King David the heinous blackness of his sin toward Uriah the Hitt.i.te.

Diplomatic marriages were not uncommon in the ancient commonwealth of Israel. They were not provided for in the law of Moses. Indeed, they were distinctly prohibited both by the genius of that law and by its positive enactments. And yet, no less influential a name than that of Solomon might have been quoted as giving sanction to this method of a.s.suring national peace.

Even modern governments might be cited--not only of the East, but of the countries of Europe--as pernicious examples of the very ancient custom of cementing political friendship by the interchange of daughters. The Tel El Marna tablets present a number of ill.u.s.trations of diplomatic correspondence between Oriental kings concerning daughters who had been given as wives to brother monarchs as a seal of friendship.

Now this well-nigh universal custom of diplomatic marriages, though discouraged by the law of the Hebrews, spoken against by their prophets, and forbidden by the very genius of their religion, was not uncommon in the land of Israel. Saul, the first king, can scarcely be said to have welded the tribes into a stable and recognized nationality. David, his successor, was a warrior, who depended for his successes more upon military prowess than upon the skill of diplomacy. The third King of Israel fell heir to a nation made by the master hand of his father. The Hebrews were now recognized by contemporary peoples as a great nation, and, being respected for their power, peace reigned in Palestine.

Solomon, a man of peaceful temperament, resolved to sway the sceptre and enhance his influence by the arts of diplomacy rather than by the instruments of war. Among these arts was that of knowing how to be wisely and numerously wed. He it was who introduced the harem, in the modern meaning of the word, into Palestine.

The living wives--in number seven hundred--that are said to have been possessed by King Solomon shows that the prayer made by the people when first they sought a king "like all the nations" had been answered. Here was the beginning, as some of the prophets thought, of Israel's subsequent disaster and final undoing as a kingdom. To them Jehovah was the one unifying cause, the great power that was to preserve their national integrity, their very existence as a people. To admit foreign wives into the palace, bringing with them their G.o.ds, and becoming perchance the mothers of their future kings was to defile the religion of the realm at its heart, to undermine the worship of Jehovah in the house of him who should be its main defender. In the life and reign of King Solomon we have the strange contradiction which is not infrequently discovered between theoretical wisdom and practical folly, between private life and public conduct. No man of ancient days appears to have understood woman better than Solomon, nor said more wise things concerning them. His dealing with the rival claimants of a certain baby, his wisdom in answering the hard questions of the Queen of Sheba have made his name famous. And yet it was his lack of practical wisdom in arranging his own household that sowed the seed of discord and dissolution which were later to cause great distress and at last disruption.

IV

THE ERA OF POLITICAL DECLINE

Altogether the most glorious reign in all the history of the Hebrew commonwealth was that of Solomon. David his father's military prowess and his own skill in diplomacy had brought peace with foreign nations, and rapid internal development. But even now germs of decay were perceptible. The custom of diplomatic marriage with daughters of heathen kings, the incoming of luxury, which was destined to undermine the social, political, and religious hardihood which had previously characterized the people, were destined powerfully to influence the life and character of Hebrew women. For here, elements of weakness will often first show themselves. It was inevitable that with the harem should come immorality, luxury, effeminacy, and the encroachments of foreign influence, through the women of many lands bringing their forms of worship and also their deities with them. It was in antic.i.p.ation of all these dangers that the law forbade the king to "multiply wives to himself." It will be remembered that it was the increased taxation necessary to keep up such an establishment as that which Solomon brought into being in Israel that led at his death to a disruption of the kingdom into two antagonistic parts. It was the violation of this law that later led the northern kingdom of Israel into one of the bitterest struggles, one of the most cruel wars of extermination, ever enacted among a people which has suffered many grievous national experiences.

King Ahab married a Princess of Phoenicia, the daughter of Eth-baal, King of the Zidonians. With her came her worship of Baal, the very name of which divinity was imbedded in the name of her father, Eth-baal.

For force of character, Jezebel is probably unexcelled in the Scripture records. But that character was, unfortunately, villainous. Moliere affirms that "It is more difficult to rule a wife than a kingdom." Ahab must have found it so, and surrendered both enterprises to Jezebel.

When--like the famous miller of Potsdam who would not part with his mill even to the great Frederick--Naboth refused to sell the vineyard which was so coveted by the king, Jezebel says tauntingly to the disappointed, fretting husband: "Dost thou rule over the Kingdom of Israel?" This Lady Macbeth cries: "Give me the dagger." She prepares a great feast, invites Naboth as a guest of honor, accuses him falsely and has him killed.

Triumphantly she now can present her husband with the much-coveted vineyard. Her horrible death in the revolution which the fast-driving Jehu led is held up by the prophets as a warning to subsequent generations, for, unburied and eaten by dogs, Jezebel's body was cast away, so that none could afterward honor her memory or say: "This is Jezebel." And in the same revolution, by a Nemesis so common in history, Jezebel's son Joram was slain in the field of Naboth. That her name made a deep impression upon the Hebrew mind, however, may be seen in the fact that in the book of Revelation, written nearly ten centuries afterward, an heretical and idolatrous influence is referred to as "that woman Jezebel, which calleth herself a prophetess to teach my servants to commit fornification and to eat things sacrificed to idols."

In marked contrast with the motherly devotion which generally characterized the "daughters of Rachel" stands out the example of Athaliah the unnatural; since she was the daughter of Jezebel, the fact is not strange. To the truthfulness of the remark of La Bruyere that "Women are ever extreme, they are better or they are worse than men,"

history has often testified. The woman who is usually satisfied to sit behind the throne has occasionally had ambitions to sit upon it. So it was with Athaliah. The law of the Hebrews, while it made provision for inheritance of daughters along with the sons, does not contemplate the dominion of a queen. Only one woman ever sat upon the throne of the Hebrews.

When King Ahaziah, the reigning King of Judah, had been slain by Jehu in a revolution directed against Joram, King of Israel, and all the seed royal, Ahaziah's mother, seized with ambitions to be herself the sovereign, proceeded to put to death all the possible heirs to the throne. Fortunately for the Davidic dynasty, however, a sister of the dead king rescued one of his sons, an infant, from the b.l.o.o.d.y ma.s.sacre, and hid him in one of the apartments of the temple. When the proper time came, the high priest Jehoiada brought forth the lad, now seven years of age, and with the aid of mighty men, proclaimed him king. Athaliah was surprised and overwhelmed and was slain; but she had given Judah six years of unrighteous government.

The religious influence of Jezebel in the northern kingdom and of Athaliah, her daughter, in the southern was of greater consequence in the shaping of the history of the times than their lack of moral worth.

Jezebel was an ardent worshipper of Baal; indeed, she was the patroness of Baal's prophets, the very bulwark of idolatrous practices in Israel.

Over against her stood the prophet Elijah, the representative of what was apparently a lost hope. Jezebel had driven the prophets of Jehovah into the dens and caves of the earth. It is commonly thought that while men have more vices than women, women have stronger prejudices. But here is a woman of whom it may be stated--altering a remark made concerning Nero--"There is no better description of her than to say she was--Jezebel."

The Baal worship which she would foster, and did greatly succeed in fastening upon Israel until its overthrow by Shalmaneser, King of a.s.syria, was a debasing nature-worship, which tended to destroy manhood and drag womanhood into shame. And while there was set up no material monument of her power in Israel, yet it required generations for the pernicious influence of her life to die away. If, as Dean Stanley suggested, that Hebrew epithalamium, the forty-fifth Psalm, was written in honor of Jezebel's marriage to Ahab, none of its ideals concerning the new-made queen was ever realized in Israel. She must stand in the history with Jeroboam whose constant literary monument is disclosed in the oft-repeated words, "He made Israel to sin."

In contrast with the proud and cruel queen whose aim had been to slay Elijah and all who stood for Jehovah worship are certain obscure women who protected and comforted the prophet. "You will find a tulip of a woman," says Thackeray, "to be in fashion when a humble violet or daisy of creation is pa.s.sed over without remark." We shall not fall under the implied condemnation by forgetting the nameless widow of Zarephath who, though found gathering a few sticks to make a meal of the last handful of flour and a little oil left in the cruse, yet when asked took the fleeing Tishbite into her frugal home and shared with him her poor repast. For fully a year did Elijah live under the widow's roof, and the meal in the barrel wasted not, nor did the oil in the cruse fail, till the famine was broken by the coming of the long delayed rains.