The Woman's Bible Part 19

Numbers xii.

And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married.

2 And they said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? And the Lord heard it.

3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.)

5 And the Lord came down in the pillar of the cloud and stood in the door of the tabernacle and called Aaron and Miriam, and they both came forth.

6 And He Said, Hear now my words: If there be a prophet among you, I, the Lord, will make myself known unto him in a vision, and will speak unto him in a dream.

8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my Servant Moses?

9 And the anger of the Lord was kindled against them: and he departed.

10 And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow; and Aaron looked upon Miriam, and behold, she was leprous.

11 And Aaron said unto Muses. Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.

13 And Moses cried unto the Lord, saving Heal her now, O G.o.d, I beseech thee.

15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.

Here we have the first mention of Moses's second marriage, but the name of the woman is not given, though she is the a.s.signed cause of the sedition. Both Aaron and Miriam had received a portion of the prophetic genius that distinguished Moses, and they naturally thought that they should have some share in the government, at least to make a few suggestions, when they thought Moses made a blunder. Miriam was older than Moses, and had at this time the experience of 120 years. When Moses was an infant on the River Nile, Miriam was intrusted by his parents to watch the fate of the infant in the bulrushes and the daughter of Pharaoh in her daily walks by, the river side. It was her diplomacy that secured the child's own mother for his nurse in the household of the King of Egypt.

It is rather remarkable, if Moses was as meek as he is represented in the third verse, that he should have penned that strong a.s.sertion of his own innate modesty. There are evidences at this and several other points that Moses was not the sole editor of the Pentateuch, if it can be shown that he wrote any part of it. Speaking of the punishment of Miriam, Clarke. in his commentaries says it is probable that Miriam was chief in this mutiny; hence she was punished while Aaron was spared. A mere excuse for man's injustice; had he been a woman he would have shared the same fate. The real reason was that Aaron was a priest. Had he been smitten with leprosy, his sacred office would have suffered and the priesthood fallen into disrepute.

As women are supposed to have no character or sacred office, it is always safe to punish them to the full extent of the law. So Miriam was not only afflicted with leprosy, but also shut out of the camp for seven days. One would think that potential motherhood should make women as a cla.s.s as sacred as the priesthood. In common parlance we have much fine-spun theorizing on the exalted office of the mother, her immense influence in moulding the character of her sons; "the hand that rocks the cradle moves the world," etc., but in creeds and codes, in const.i.tutions and Scriptures, in prose and verse, we do not see these lofty paeans recorded or verified in living facts. As a cla.s.s, women were treated among the Jews as an inferior order of beings, just as they are to-day in all civilized nations. And now, as then, men claim to be guided by the will of G.o.d.

In this narrative we see thus early woman's desire to take some part in government, though denied all share in its honor and dignity.

Miriam, no doubt, saw the humiliating distinctions of s.e.x in the Mosaic code and customs, and longed for the power to make the needed amendments. In criticising the discrepancies in Moses's character and government, Miriam showed a keen insight into the common principles of equity and individual conduct, and great self-respect and self- a.s.sertion in expressing her opinions--qualities most lacking in ordinary women.

Evidently the same blood that made Moses and Aaron what they were, as leaders of men, flowed also in the veins, of Miriam. As daughters are said to be more like their fathers and sons like their mothers, Moses probably inherited his meekness and distrust of himself from his mother, and Miriam her self-reliance and heroism from her father.

Knowing these laws of heredity, Moses should have averted the punishment of Miriam instead of allowing the full force of G.o.d's wrath to fall upon her alone. If Miriam had helped to plan the journey to Canaan, it would no doubt have been accomplished in forty days instead of forty years. With her counsel in the cabinet, the people might have enjoyed peace and prosperity, cultivating the arts and sciences, instead of making war on other tribes, and burning offerings to their G.o.ds. Miriam was called a prophetess, as the Lord had, on some occasions, it is said, spoken through her, giving messages to the women. After their triumphal escape from Egypt, Miriam led the women in their songs of victory. With timbrels and dances, they chanted, that grand chorus that has been echoed and re-echoed for centuries in all our cathedrals round the globe. Catholic writers represent Miriam "as a type of the Virgin Mary, being legislatrix over the Israelitish women, especially endowed with the spirit of prophecy."

Numbers xx.

Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode In Kadesh; and Miriam died there, and was buried there.

Eusebius says her tomb was to be seen at Kadesh, near the city of Petra, in his time, and that she and her brothers all died in the same year, it is hoped to reappear as equals in the resurrection.

E. C. S.

CHAPTER IV.

Numbers vi.

1 And the Lord said unto Moses,

2 Speak unto the children of Israel, and say, When either man or woman shall separate themselves to vow a vow of a Nazarite, unto the Lord.

5 All the days of the vow of his separation there shall no razor come upon his head; until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy, and shall let the locks of the hair of his head grow.

The Nazarites, both men and women, allowed their hair to grow long, as the hair of the Nazarine was a token of subjection, the man to G.o.d, the woman to man. St. Paul no doubt alluded to this custom when he said the woman ought to have power upon her head, that is, wear her hair and veil and bonnet in church as a proof of her subjection to man, as he is to the Lord. The discipline of the church to-day requires a woman to cover her head before entering a cathedral for worship.

The fashion for men to sit with their heads bare in our churches, while women must wear bonnets, is based on this ancient custom of the Nazarine. But as fashion is gradually reducing the bonnet to an infinitesimal fraction it will probably in the near future be dispensed with altogether. A lady in England made the experiment of going to the established church without her bonnet, but it created such an agitation in the congregation that the Bishop wrote her a letter on the impropriety and requested her to come with her head covered. She refused. He then called and labored with her as to the sinfulness of the proceedings, and at parting commanded her either to cover her bead or stay away from church altogether. She choose the latter. I saw and beard that letter read at a luncheon in London, where several ladies were present. It was received with peals of laughter. The lady is the wife of a colonel in the British army.

Numbers xxv.

6 And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses and all the congregation of the children of Israel.

7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose and took a javelin in his hand;

8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman.

14 Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites.

15 And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur: he was head over a people, and of a chief house in Midian.

Some commentators say the tie between Zimri and Cozbi was a matrimonial alliance, understood in good faith by the Midianitish woman. He was a prince and she was a princess.

But the Jewish law forbade a man going outside of his tribe for a wife. It was deemed idolatry. But why kill the woman. She had not violated the laws of her tribe and was no doubt ignorant of Jewish law.

Other commentators say that Zimri was notorious at the licentious feasts of Baal-poer and that the Midianitish women tempted the sons of Israel to idolatry. Hence the justice of killing both Zimri and Cozbi in one blow. It is remarkable that the influence of woman is so readily and universally recognized in leading the strongest men into sin, but so uniformly ignored as a stimulus to purity and perfection. Unless the good predominates over the evil in the mothers of the race, there is no hope of our ultimate perfection.

E. C. S.