The Woman's Bible Part 17

13 And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the Lord made by fire: for so I am commanded.

14 And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel.

Why the daughters cannot eat with the sons in the thirteenth verse and may in the fourteenth we cannot conjecture. We notice, however, that where the sons eat alone is called a "holy place," where the daughters eat with them it is called simply a "clean place." We are thankful, however, that in the distribution of meats the women come in occasionally for a substantial meal in a clean place.

All the directions given in the eighteenth chapter are for men and women alike, for all nations and all periods of human development. The social habits and sanitary conditions prescribed are equally good for our times as when given by Moses to the children of Israel. The virtue of cleanliness so sedulously taught cannot be too highly commended.

E. C. S.

CHAPTER II.

Leviticus xix.

3 If ye shall fear every man his mother, and his father, and keep my sabbaths: I am the Lord your G.o.d.

20 If And whosoever cohabits with a bondmaid, betrothed to a husband, and not at all redeemed, nor freedom given her; she shall be scourged: they shall not be put to death, because she was not free.

21 And he shall bring his trespa.s.s offering unto the Lord, unto the door of the tabernacle of the congregation, even a ram for a trespa.s.s offering.

22 And the priest shall make an atonement for him with the ram of the trespa.s.s offering before the Lord for his sin which he hath done: and the sin which he hath done shall be forgiven him.

By what possible chance the mother is mentioned first here, it is difficult to conjecture, but we do see the cruel injustice of the comparative severity of the punishment for man and woman for the same offence. The woman is scourged, the man presents the priest with a ram and is forgiven.

Leviticus xx.

9 If For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him.

21 And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be childless.

27 A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones; their blood shall be upon them.

Clarke remarks that all language that tends to lessen respect for father or mother, is included in this judgment. In this chapter we have still further directions for race and family purity. I suppose in the 21st verse we have that stumbling-block in the British Parliament whenever the deceased wife's sister's bill comes up for pa.s.sage. Here, too, those who in times past have persecuted witches, will find justification for their cruelties. The actors in one of the blackest pages in human history, claim Scripture authority for their infernal deeds. Far into the eighteenth century in England, the clergy dragged innocent women into the courts as witches, and learned judges p.r.o.nounced on them the sentence of torture and death. The chapter on witchcraft in Lecky's History of Rationalism, contains the most heartrending facts in human history. It is unsafe to put unquestioned confidence in all the vagaries of mortal man. While women were tortured, drowned and burned by the thousands, scarce one wizard to a hundred was ever condemned. The marked distinction in the treatment of the s.e.xes, all through the Jewish dispensation, is curious and depressing, especially as we see the trail of the serpent all through history, wherever their form of religion has made its impress. In the old common law of our Saxon fathers, the Jewish code is essentially reproduced. This same distinction of s.e.x appears in our own day. One code of morals for men, another for women. All the opportunities and advantages of life for education, self-support and self-development freely accorded boys, have, in a small measure, been reluctantly conceded to women after long and persevering struggles.

Leviticus xxii.

12 If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things.

13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.

These restrictions on the priests' daughters would never be tolerated by the priests' sons should they marry strangers. The individuality of a woman, the little she ever possessed, is obliterated by marriage.

Leviticus xxiv.

10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;

11 And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:)

The interesting fact here is that a woman is dignified by a name, the only one so mentioned in the book of Leviticus. This is probably due to the fact that the son's character was so disreputable that he would reflect no l.u.s.tre on his father's family, and so on his maternal ancestors rested his disgrace. If there had been anything good to tell of him, reference would no doubt have been made to his male progenitors.

Leviticus xxvi.

26 And when I have broken the staff of your bread, ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight: and ye shall eat, and not be satisfied.

29 And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.

There could be no greater punishment in ordinary life than for ten women to bake in one oven. As every woman would necessarily look at her pies and cakes two or three times, that would involve a frequent looking in, which might make the contents heavy as lead. A current of cold air rushing in too often, would wreck the most perfect compound.

But perhaps heavy bread was intended as part of the punishment of the people for their sins. Some commentators say that the labors of the ten women are symbolical of the poverty of the family. When people are in fortunate circ.u.mstances, the women are supposed, like the lilies of the valley, to neither toil nor spin, but when the adverse winds blow they suddenly find themselves compelled to use their own brains and hands or perish.

The 29th verse at last gives us one touch of absolute equality, the right to be eaten. This Josephus tells us really did occur in the sieges of Samaria by Benhadad, of Jerusalem by the Chaldeans, and also in the last siege of Jerusalem by the Romans.

E. C. S.

Amid the long list of directions for sacrifices and injunctions against forbidden actions, chapter xii gives the law of purification, not only degrading motherhood by the observance of certain ceremonies and exclusion from the sanctuary, but by discriminating against s.e.x, honoring the birth of a son above that of a daughter.

According to the Levitical law, the ewe lambs were not used for sacrifice as offerings to the Lord, because they were unclean. This was an idea put forth by the priests and Levites. But there was a better and more rational reason. To sacrifice the ewes was to speedily deplete the flocks, but beyond a certain number needed as sires for the coming generation, the males could be put to no better use than to feed the priests, the refuse of the animal, the skin, feet, etc., const.i.tuted the sacrifice to the Lord.