Woman in Sacred History

MIRIAM, SISTER OF MOSES

I t has been remarked by Montalembert that almost all the great leading men in history have been intimately associated with superior women. If we look on Moses in a merely human light, and judge him by what he accomplished, as we do other historic characters, he is in certain respects the greatest man of antiquity. The works of the legislators, kings, and conquerors of ancient history were perishable. Their cities have crumbled, their governments and commonwealths have dissolved as waves of the sea. Moses alone founded a nation that still lives with an imperishable vitality, – a people whose religious literature still expresses the highest aspirations of the most cultivated nations of the earth.

His advent, therefore, forms an era in the history of humanity, and the very opening of his career presents us with pictures of imposing and venerable female characters. The mother of Moses is mentioned, in the epistle to the Hebrews, as one of those worthies of ancient time, who triumphed over things seen by the power of a sublime faith in the invisible God and his promises. The very name of the mother (Exodus vi. 20), Jochebed, – "the glory of Jehovah," – shows that a deep spirit of religious enthusiasm and trust was the prevailing impulse in the family. She was of that moral organization whence, through the laws of descent, might spring the prophet and prophetess. By faith she refused to obey the cruel order of the king, and for three months hid the beautiful child.

And here comes in the image of the first, and one of the most revered, of the race of Hebrew prophetesses, Miriam, the elder sister of Moses. According to the Rabbinic tradition, the gift of prophecy descended upon her even in childhood. The story is that Miriam's mother, Jochebed, was one of the midwives to whom Pharaoh gave the command to destroy the children, and that when the child Miriam heard it, being then only five years old, her face flushed scarlet, and she said in anger: "Woe to this man! God will punish him for his evil deeds." After this the tradition says that when the decree went forth for the destruction of every male child, Amram separated himself from his wife Jochebed, lest he should bring on her the anguish of fruitless motherhood. After three years, the spirit of prophecy came on Miriam as she sat in the house, and she cried out suddenly: "My parents shall have another son, who shall deliver Israel out of the hands of the Egyptians." The angel Gabriel guided Amram back to find his wife, whom he found blooming in all the beauty of youth, though more than a hundred years old. When she found herself with child, she feared that it might prove a boy, to be cruelly slain. Then the Eternal One spake in a dream to the father, bidding him be of good cheer, for he would protect the child, and all nations should hold him in honor.

The tradition goes on to say that the boy was born without pain, and that when he was born the whole house was filled with a light as of bright sunshine. The mother's anxiety was increased when she saw the beauty of the child, who was lovely as an angel of God. The parents called him Tobias, "God is good," to express their thankfulness, and Amram kissed Miriam on the brow and said: "Now know I that thy prophecy is come true."

In contrast to this ornate narrative is the grave and chaste simplicity of the Scripture story. It is all comprised in two or three verses of the second chapter of Exodus. "And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bare a son: and when she saw him that he was a goodly child she hid him three months. And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein and laid it in the flags by the river's brink. And his sister stood afar off to see what would be done to him. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along the river's side: and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and behold, the babe wept. And she had compassion on him and said: This is one of the Hebrew children. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharaoh's daughter said unto her, Go. And the maid went and called the child's mother. And Pharaoh's daughter said, Take this child away, and nurse it for me, and I will give thee thy wages; and the woman took the child and nursed it. And the child grew, and she brought him unto Pharaoh's daughter, and she called his name Moses: and she said, Because I drew him out of the water."

To this, we may add the account which St. Stephen gives when standing before the Jewish council. "In which time Moses was born, who was exceeding fair,[2 - The marginal translation reads "fair to God."] and nourished up in his father's house three months. And when he was cast out, Pharaoh's daughter took him up and nourished him for her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds."

Such are the extremely brief notices of a great event and of a group of characters whose influence on mankind every one of us feels to-day. For, the Jewish nation, in being chosen of God to be a sacerdotal race, was to pass through a history which should embody struggles, oppressions, agonies, victories, and deliverances, such as should represent to all time the sorrows and joys, the trials and hopes, of humanity. To this day, the events of Jewish history so well express universal experiences, that its literature in all languages, and under all difference of climate and custom, has an imperishable hold on the human heart. It has been well said that nations struggling for liberty against powerful oppressors flee as instinctively to the Old Testament as they do to mountain ranges. The American slave universally called his bondage Egypt, and read the history of the ten plagues and the crossing of the Red Sea as parts of his own experience. In the dark days of slavery, the history of Moses was sung at night, and by stealth, on plantations, with solemn rhythmic movements, reminding one of old Egyptian times. It was the Marseillaise of a rude people, forbidden by the master, and all the dearer to the slave.

We must take the full force of the anguish, the ignominy, the oppression of slavery acting on noble and sensitive natures, elevated by faith in a high national destiny, and looking with earnestness and prayer for its evolution, in order to get a full idea of the character of Miriam. Such periods produce children with that highly exalted organization which is predisposed to receive the prophetic impulse. The Rabbinic traditions with regard to Miriam, which we have added, are detailed at length by Josephus in his history, and show how strong is the impression which the personality of this woman made on those of her time, in connection with the life of their great lawgiver.

The Bible account of the birth and preservation of Moses has the usual quality of Scripture narratives; it is very brief and very stimulating to the imagination. Who of us has not seen in childhood the old Nile with its reeds and rushes, its background of temples and pyramids? We have shared the tremors of the mother and sister while the little one was launched in the frail ark. Probably some report of the kindness of the Princess had inspired a trembling hope. The mother dares not stay to guard her treasure, lest she draw cruel eyes upon it; but the little Miriam, as a child playing among the tall reeds, can remain on the watch without attracting attention. In the scene where the helpless stranger is discovered by the Princess, we have, in the movements of the sister, all the characteristics, in miniature, of the future leader of Israel. Prompt, fearless, with an instantaneous instinct as to the right thing to be done at the critical moment, we can see the little Hebrew maid press forward amid the throng surrounding the alarmed and crying child. The tradition is that an Egyptian woman, at the command of the Princess, tried to quiet him at her breast, and that the young prophet indignantly rejected the attempt, – a statement which we who know babies, whether prophetic or otherwise, may deem highly probable. Then spoke up the little Miriam: "Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?" This was a bold proposal, but it succeeded. Perhaps the small speaker had some of the wonderful beauty of her infant brother to set off her words: at all events, the Princess seems at once to have trusted her with the commission. We may readily believe the little feet had not far to go. The child comes back to his mother's bosom as a royal ward.

We see here in the child Miriam great self-poise and self-confidence. She is not afraid of royalty, and, though of an enslaved and despised race, is ready to make suggestions to a queen. These are the traits of a natural leader, and we shall see them reappearing later in the history of Miriam. It was customary among the Oriental races to prolong the period of nursing two or three years, and Moses was thus in the care of his mother and elder sister for a long time.

Josephus gives the tradition current among the Jews, that the child was a wonderfully attractive one, – so beautiful, that every one who beheld him turned to look at him. The mother and sister looked upon him as the visible pledge of God's mercy to their suffering people, as well as the visible answer to prayer. The God of Abraham, and Isaac, and Jacob, in whose hand are all hearts, had made a refuge for the young Deliverer in the very family of the destroying tyrant!

The intercourse thus established between the court of Pharaoh and these two women must have materially advanced their position. We see in the Princess indications of a gracious and affable nature, and in Miriam a quick readiness to turn every favorable indication to good account. It is, therefore, quite probable that Miriam may have shared the liberal patronage of the Princess. Evidently she continued to influence the mind of her brother after he had gone into the family of Pharaoh, since we see her publicly associated with him at the great period of the national deliverance.

In the history of Moses, and in his laws and institutes, we see a peculiar and almost feminine tenderness and consideration for whatever is helpless and defenceless. Perhaps the history of his own life, – the story of the forlorn helplessness of his own cradle, and the anguish of his mother and sister, – operating on a large and generous nature, produced this result. For example, among the laws of the great lawgiver, we find one which forbids the caging of a free bird (Deut. xxii. 6, 7); thus it was allowed to take the young who might easily be reconciled to captivity, but forbidden to take those accustomed to freedom. Whoever has seen the miserable struggles of a free bird brought suddenly into captivity, can appreciate the compassionateness of the man who made such a law for a great people. In the same spirit another law forbids the muzzling of the ox when he treads the grain, and commands every man to stop and help an overburdened ass that falls beneath his load; and it particularly adds, that the ass of an enemy shall be helped, no matter how great the unwillingness.

In fact, the strongest impulse in the character of Moses appears to have been that of protective justice, with regard to every helpless and down-trodden class. The laws of Moses, if carefully examined, are a phenomenon, – an exception to the laws of either ancient or modern nations in the care they exercised over women, widows, orphans, paupers, foreigners, servants, and dumb animals. Of all the so-called Christian nations there is none but could advantageously take a lesson in legislation from them. There is a plaintive, pathetic tone of compassion in their very language, which seems to have been learned only of superhuman tenderness. Not the gentlest words of Jesus are more compassionate in their spirit than many of these laws of Moses. Some of them sound more like the pleadings of a mother than the voice of legal statutes. For example: "If thou lend money to any that is poor by thee, thou shalt not lay upon him usury. If thou at all take thy neighbor's garment to pledge, thou shalt deliver it unto him by that the sun goeth down, for that is his covering, it is his raiment for his skin; wherein shall he sleep? and it shall come to pass that when he crieth unto me I will hear, for I am gracious." "Thou shalt not oppress a hired servant that is poor and needy, whether he be of thine own brethren or of strangers that are within thy gates. At his day shalt thou give him his wages, neither shall the sun go down upon it, for he is poor and setteth his heart upon it, lest he cry unto the Lord against thee." "Thou shalt not pervert the judgment of the stranger nor of the fatherless, nor take the widow's raiment as pledge; thou shalt remember that thou wast a bondman in Egypt, and the Lord thy God redeemed thee, therefore I command thee to do this thing." "When thou cuttest down thy harvest and hast forgot a sheaf in the field, thou shalt not go again to fetch it, it shall be for the stranger, the fatherless, and the widow. When thou beatest thine olive-tree, thou shalt not go over it again; when thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward, it shall be for the stranger, the fatherless, and the widow."

In all this, we see how deep was the impression made on the mind of Moses by the enslaved and helpless condition of his people. He had felt for the struggles of the enslaved, and it made him tender to the wild bird of the desert beating against its cage, to the overloaded ass fainting under his burden, to the hungry ox toiling to procure food which he was restricted from enjoying.

Of the period including the time that Moses left his mother and sister to dwell in the palace of the Pharaohs, and receive the education of an Egyptian prince, we have no record in the sacred narrative, except the declaration of Stephen in the book of Acts, that he was learned in all the wisdom of the Egyptians, and mighty in word and deed.

In Smith's Dictionary of the Bible there is a brief résumé of what is said by ancient authors of this period of his life. According to Strabo, he was educated at Heliopolis, and grew up there as a priest, under his Egyptian name of Osariph. According to Philo, he was taught the whole range of Greek, Chaldee, and Assyrian literature. From the Egyptians, especially, he learned mathematics, to train his mind for the unprejudiced reception of truth. He invented boats, engines for building, instruments of war and of hydraulics, and also understood hieroglyphics and mensuration of land. He taught Orpheus, and is thence called by the Greeks Musæus, and by the Egyptians Hermes. According to Josephus, he was sent as general of the Egyptian army on an expedition against Ethiopia. He got rid of the serpents, in the countries through which he was to march, by turning basketfuls of ibises upon them. Tharbis, the daughter of the King of Ethiopia, fell in love with him, and induced her father to surrender to him; and he returned in triumph with her to Egypt as his wife, and founded the city of Hermopolis to celebrate his victory. We see here, that if Moses remained true to the teachings of his mother and sister, and the simple faith of Israel, it was not for want of the broadest culture the world afforded. Egypt was the cradle of arts and letters, and the learned men of Greece traveled there to study the mysteries which were concealed under her hieroglyphics. Moses was a priest of Egypt in virtue of being a prince of a royal house. According to the Egyptian tradition, although a priest of Heliopolis, he always performed his devotions outside the walls of the city, in the open air, turned towards the sunrising. According to the language of St. Paul, "he endured as seeing Him that is invisible."

In Wilkinson's "Egypt," we have some interesting suggestions as to the life and training of the Egyptian priest, which go far to show what manner of education must have been given to Moses. The utmost purity of person was enjoined. Daily and nightly bathing of the whole person, a dress of pure linen, great exactness as to food, with strict dietetic regulations, were also a part of the training. The Egyptians were the fountains of physiological and medical knowledge to the nations of antiquity, and undoubtedly these studies were a part of the "wisdom" of the priests. Moses must also have passed through the lesser and the greater initiation into the mysteries of Egypt; in which were taught the unity of God, the immortality of the soul, and the retributions of a future life. Thus he had an opportunity of comparing that portion of the Divine teaching and traditions which had descended through Egypt, with the pure stream which had flowed down through the patriarchal families.

It thus appears that the Divine Being, in choosing the teacher and lawgiver to form his chosen nation, did not disdain the existing wisdom of the world up to that time. Moses had before him the results of all the world's experience in thought and culture. Egypt was the best there was to know, and he knew Egypt thoroughly. While, however, he often took suggestions from the ritual and philosophy of the Egyptians, the general bent of his institutes in reference to them was jealous and antagonistic.

At the end of such a training and such varied experience, – as priest, as general, as conqueror, – Moses returns to Egypt and meets again his sister, in whose heart the prophetic fire is still burning; and the sight of the oppression and misery of his people leads him to seek to interpose for their deliverance. The first act is the simple, unadvised movement of indignation at injustice; he sees a Hebrew slave writhing under the lash of an Egyptian; he kills the tyrant and delivers the slave. He next tries to rouse a national spirit of union among his people, and separates two who are fighting, with the words, "Ye are brethren, and should not contend." St. Stephen further interprets the heart of Moses at this crisis: "For he supposed that his brethren would have understood how that God by his hand would deliver them: but they understood not. But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me as thou didst the Egyptian yesterday?" (Acts vii. 25, 27, 28.) According to Josephus, there were at this time envious and jealous plots hatching against Moses in the court of Pharaoh, and his life was threatened.

He fled to the land of Midian, where, with characteristic chivalry, his first act was to interfere for the protection of some women who were prevented by the brutality of the shepherd herdsmen from watering their flocks.

Still we see in him the protector of the weak and defenseless. In this case his interference procures for him the gratitude of the priest of the shepherd tribe, and the exiled Egyptian prince becomes a shepherd in the wilderness of Midian. He marries and settles down, apparently content with the life of a simple herdsman. This seems to have been one of those refluent tides to which natures of great sensibility are liable, after a short experience of the realities of life. At once ardent and tender, Moses had been ready to cast in his fortunes with his oppressed and suffering people; but he found them unwilling to listen to him, and unworthy of freedom. His heart sinks, – the grandeur of courts, military renown, the wisdom of Egypt, are all less in his eyes than even the reproach of a good cause; but he feels himself powerless and alone, rejected by the very people whom he came to serve. Like the Greater Prophet of whom he was the type, "He came unto his own, and his own received him not."

In sinking of heart and despair, the solitude of the wilderness, its loneliness and stern simplicity, are a refuge and rest to him. In the great calm of nature he draws near to Him who is invisible. What is most peculiar in the character of Moses, with all his advantages of beauty, rank, station, education, and military success, is a singular absence of self-esteem and self-reliance. When the God of his fathers appears in flaming fire and commissions him to go and lead forth his oppressed people, Moses shrinks from the position, and prays that it may be given to another. He is not eloquent; he says, he is of stammering speech and a slow tongue, and he prays the Lord to choose another. How often it happens that the work of the world is thus put upon men who shrink from it, – not from indolence, but from an exalted ideality, a high conception of the work to be done! Moses was dumb and stammering with low-minded, vulgar-natured men, as men who live high up in the radiant air of the nobler feelings often are. How bring his great thoughts and purer feelings down to their conceptions? He must have a spokesman, and evidently regards his brother Aaron as better fitted to take the lead than himself.

Aaron seems to be a specimen of that class of men – facile, sympathetic, easily moved, and with a ready gift of words – whom greater natures often admire for a facility and fluency which their very greatness denies to them. And yet it is this Aaron who, when Moses had been more than a month absent on the mount, was carried away by the demand of the people to make them a visible god; and who, if his brother had not cast himself down in agony of intercession, would have been swept away by the Divine anger.

In the great scene of the national deliverance, after the passage of the Red Sea, behold Moses and Miriam once more reunited in a grand act of national triumph! A solemn procession goes forth on the shores of the sea, and Moses leads the psalm of thanksgiving. "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, saying, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea." The solemn union of man and woman in this great public act of worship and thanksgiving, which inaugurated a free nation, is indicative of the equality given to women by the Divine Being in all that pertains to the spiritual and immortal. "On your sons and your daughters," says the prophet Joel, "I will pour out of my spirit, and they shall prophesy"; and the same passage is quoted by St. Peter as expressive of the genius of the opening Christian dispensation. Thus we find at the opening of the Mosaic, as well as the Christian dispensation, this announcement of the equality of the sexes in their spiritual nature.

Many circumstances make it probable that as Moses and Miriam unitedly led the devotions of the people on this most solemn of national festivals, so they continued to be united in administrative station during that important period when the national code of laws and religious ritual were being crystallized and consolidated. We infer from a passage in the prophet Micah,[3 - Micah, who prophesied in the reign of Hezekiah, represents the Divine Being as thus addressing his people: "I brought thee up out of the land of Egypt; I sent before thee Moses and Aaron and Miriam" (Micah vi. 4). This is an indorsement more direct than any other prophetess ever received.] that it was not in mere brotherly fondness that Moses would have consulted this sister, who had been to him as a mother, but that she was understood to be one of the divinely appointed leaders of the people, and that he was thus justified in leaning upon her for counsel.

Moses was distinguished above all men we read of in history by a singular absence of egoism. He was like a mother in the midst of the great people whose sins, infirmities, and sorrows he bore upon his heart with scarcely a consciousness of self. He had no personal interests. He was a man so lowly and gentle of demeanor that all his associates felt free to advise him. Thus his father-in-law, Jethro, visiting him in the wilderness, expresses himself with perfect freedom in regard to the excessive toil he is undergoing in the care of the people, and suggests the appointment of elders who should share the work of management. The eighteenth chapter of Exodus is a beautiful picture of the character and demeanor of Moses towards his father-in-law, and of his meek readiness to take advice. It appears that in all the long, laborious journey through the wilderness, Moses felt the burden and the responsibility altogether more than the honor, and there is a despairing freedom in the complaints he sometimes pours out to his God. Thus in one of the periods of national discontent, when the people were all "weeping and murmuring every man in his tent door," Moses says, "Wherefore hast thou afflicted thy servant? and why have I not found favor in thine eyes, that thou layest the burden of all this people upon me? Have I conceived all this people, – have I begotten them, that thou shouldst say, Carry them in thy bosom as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favor in thy sight; and let me not see my wretchedness." The answer to this prayer is the appointment of seventy elders, under the care of God, to be sharers in the responsibilities of Moses. This division of responsibility seems to have relieved Moses, and he had not a thought of divided honor, though it at once occurred to others with regard to him. When the gift of prophecy descended upon some of these seventy elders, it seems to have been imagined by some that this honor would take from the dignity of Moses; and we are told (Num. xi. 28, 29), "Joshua, the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. And Moses said unto him, Enviest thou for my sake? Would God that all the Lord's people were prophets!" If now we consider this singular meekness and unselfishness of Moses, we may easily see how it might be a temptation to an ambitious, self-asserting spirit to cross beyond the proper limit of advice and counsel into that of tyrannical dictation.

We have seen, in the few scenes where Miriam has appeared, that she had a peculiar, prompt self-assertion and ready positiveness which made leadership a necessity and a pleasure to her. She was a woman to court rather than shrink from responsibility, and to feel to the full all the personal dignity and glory which her rank and position gave her; and, accordingly, the sacred narrative, which conceals no fault, informs us how gradually these unwatched traits grew up into the very worst form of selfish ambition. After all the trials and sorrows of Moses, all the cabals and murmurings that wearied his soul and made him feel that life was a burden to him, we come at last to the severest trial of his life, when the sister and brother on whom he had leaned joined against him. The whole incident, recorded in Numbers xii., is most painful and most singular. "And Miriam and Aaron spake against Moses on account of an Ethiopian woman whom he had married." This is after the visit of his Midianite father-in-law, Jethro, who brought back to Moses his wife and two sons, from whom he had been long separated. It is supposed by some that this "woman of Cush" is the person referred to. If Moses had to this time been without a wife, he had been entirely devoted to his sister. Now another female influence comes in, – the wife of Moses may have felt disposed to assert her position among the women of Israel, and thus a broil may have arisen. One can easily imagine subjects of contention, and great vivacity of dissent, and the authority of Moses would naturally be referred to as the supreme one.

Miriam and Aaron join together to repudiate that authority, and set themselves up as equals. "And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it. And the Lord spake suddenly to Moses and Aaron and Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. And the Lord came down in the pillar of cloud, and stood in the door of the tabernacle, and called forth Moses and Aaron and Miriam, 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. My servant Moses is not so, who is faithful in all my house. With him I will 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? And the anger of the Lord was kindled, and the Lord departed from them, and the cloud departed from the tabernacle; and behold Miriam became leprous, white as snow; and Aaron looked upon Miriam, and behold she was leprous. And Aaron said to Moses, Alas, my lord, lay not this sin upon us, wherein we have done foolishly and wherein we have sinned. Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb. And Moses cried unto the Lord, saying, Heal her now, O Lord, I beseech thee." The answer given to Moses draws a strong simile from the customs of those desert tribes where the father holds almost the sacred place of a god in the family. If her own father had expressed towards her the utmost extreme of mingled indignation and loathing at her conduct, would she not be ashamed for a while! And the command is given that she be shut out from the camp for seven days.

It is evidence of the high position held by this woman, that the whole camp of Israel waited during those seven days, while she was suffering under this terrible rebuke. The severity of the rebuke and punishment which fell upon Miriam seems at first sight excessive. But we shall notice, in the whole line of the traditions with respect to the prophetic office, the most complete unselfishness is absolutely required. To use the prophetic gift in any manner for personal ambition or aggrandizement, was sacrilege. The prophet must be totally, absolutely without self. His divine gifts must never be used for any personal and individual purpose, even for the relief of utmost want. Thus the great prophets, Elijah and Elisha, gifted with miraculous power, wandered hungry in the desert, and waited to be fed by God. Thus Jesus, the Head of all the Prophets, when after wandering forty days he was an hungered, refused the suggestion to feed himself by his own miraculous power, and also the suggestion to glorify himself by a public display of that power.

Miriam, as we have seen, had naturally a great many of those personal traits which easily degenerate into selfish ambition. She was self-confident, energetic, and self-asserting by nature, and she had been associating with a brother whose peculiar unselfishness and disposition to prefer others in honor before himself had given full scope to her love of dictation. Undoubtedly, in most things her influence and her advice had been good, and there had been, in her leadership among the women of Israel, much that was valuable and admirable. But one of the most fearful possibilities in our human experience is the silent manner in which the divine essence exhales from our virtues and they become first faults and afterward sins. Sacred enthusiasms, solemn and awful trusts for noble purposes, may, before we know it, degenerate into mere sordid implements of personal ambition. In the solemn drama that has been represented in Scripture, the punishment that falls on the prophetess symbolizes this corruption. God departs from the selfish and self-seeking soul, and, with God, all spiritual life. The living, life-giving, inspired prophetess becomes a corrupt and corrupting leper. Such was the awful lesson spoken in this symbol of leprosy; and, while the gifted leader of Israel waited without the camp, the nation pondered it in silence.

One cannot but wonder at the apparent disproportion of the punishment upon Aaron. Yet, by careful observation, we shall find it to be a general fact in the Divine dealings, that the sins of weakness are less severely visited than the sins of strength. Aaron's was evidently one of those weak and yielding natures that are taken possession of by stronger ones, as absolutely as a child is by a grown man. His was one of those sympathetic organizations which cannot resist the force of stronger wills. All his sins are the sins of this kind of temperament. To suffer bitterly, and to repent deeply, is also essential to this nature; and in the punishment which fell on the sister who had tempted him, Aaron was more punished than in anything that could have befallen himself. There is utter anguish and misery in the cry which he utters when he sees his sister thus stricken.

There seems to have been a deep purpose in thus appointing to the priestly office a man peculiarly liable to the sins and errors of an excess of sympathy. The apostle says, that the proper idea of a priest was one "who could have compassion on the ignorant, and on them that are out of the way, for that he also is compassed with infirmity." Among men such humility is only acquired by bitter failures. At the same time a nature so soft and yielding could not be smitten like a stronger one without being utterly destroyed. Aaron appears to have been so really crushed and humbled by the blow which struck his sister that he suffered all of which he was capable. The whole office of the priest was one of confession and humiliation. In every symbol and every ceremony he expressed a sense of utmost unworthiness and need of a great expiation. It seems, therefore, in sympathy with the great and merciful design of such an office, that for its first incumbent should be chosen a man representing the infirmity rather than the strength of humanity. Our own experience in human nature is, that those who err from too sympathetic an organization, and a weak facility in receiving impressions from others, may yet have great hold on the affections of men, and be the most merciful counsellors of the sinful and tempted.

The great Leader of Israel, who proclaimed his name through Moses as forgiving iniquity, transgression, and sin, evidently fully forgave and restored both Miriam and Aaron, since he remained in the priestly office, and she is subsequently mentioned in Holy Writ as an ordained prophetess.

After this scene in the desert we lose sight of Miriam entirely, and are only reminded of her in one significant passage, where it is said to Israel, "Remember what the Lord thy God did to Miriam by the way, after ye were come forth from Egypt" (Deut. xxiv. 9). Her death is recorded, Numbers xx. 1. Josephus gives an account of her funeral obsequies, which were celebrated in the most solemn manner for thirty days; the same honor was shown to a woman endowed with the prophetic commission that was given to her brothers; and not only so, but, as late as the time of St. Jerome, the tomb of Miriam was shown as an object of veneration.

One thing in respect to the sacred and prophetic women of the Jewish race is peculiar. They were uniformly, so far as appears, married women and mothers of families, and not like the vestal virgins of antiquity, set apart from the usual family duties of women. Josephus mentions familiarly the husband of Miriam as being Hur, the well-known companion and assistant of Moses on a certain public occasion. He also refers to Bezaleel, one of the architects who assisted in the erection of the tabernacle, as her grandson. We shall find, by subsequent examination of the lives of prophetic women who were called to be leaders in Israel, that they came from the bosom of the family, and were literally, as well as metaphorically, mothers in Israel. In the same year that Miriam died, Aaron, her brother, was also laid to rest, and, of the three, Moses remained alone.

It is remarkable that while Jewish tradition regarded Miriam with such veneration, while we see her spoken of in Holy Writ as a divinely appointed leader, yet there are none of her writings transmitted to us, as in the case of other and less revered prophetesses. The record of her fault and its punishment is given with the frankness with which the Bible narrates the failings of the very best; and, after that, nothing further is said. But it is evident that that one fault neither shook her brother's love nor the regard of the nation for her. Josephus expressly mentions that the solemn funeral honors which were shown her, and which held the nation as mourners for thirty days, were ordered and conducted by Moses, who thus expressed his love and veneration for the sister who watched his infancy and shared his labors. The national reverence for Miriam is shown in the Rabbinic tradition, that, on account of her courage and devotion in saving her brother's life at the Nile, a spring of living water, of which the people drank, always followed her footsteps through her wanderings in the wilderness. On her death the spring became dry. No more touching proof of a nation's affectionate memory can be given than a legend like this. Is it not in a measure true of every noble, motherly woman?

Yet, like many of her sex who have watched the cradle of great men, and been their guardians in infancy and their confidential counsellors in maturity, Miriam is known by Moses more than by herself.

As sunshine reappears in the forms of the plants and flowers it has stimulated into existence, so much of the power of noble women appears, not in themselves, but in the men who are gradually molded and modified by them. It was a worthy mission of a prophetess to form a lawgiver. We cannot but feel that from the motherly heart of this sister, associated with him in the prophetic office, Moses must have gained much of that peculiar knowledge of the needs and wants and feelings of women which in so many instances shaped his administration.

The law which protected the children of an unbeloved wife from a husband's partiality, the law which secured so much delicacy and consideration to a captive woman, the law which secured the marriage-rights of the purchased slave and forbade making merchandise of her, the law which gave to the newly married wife the whole of the first year of her husband's time and attention, are specimens of what we mean when we say that the influence of a noble-hearted woman passed into the laws of Moses. No man could be more chivalric or more ready to protect, but it required a woman's heart to show where protection was most needed, and we see in all these minute guardings of family life why the Divine Being speaks of a woman as being divinely associated with the great lawgiver: "I sent before you Moses and Aaron and Miriam."

Thus a noble womanly influence passed through Moses into permanent institutions. The nation identified her with the MAN who was their glory, and Miriam became immortal in Moses.

DEBORAH THE PROPHETESS

The Book of Judges is the record of a period which may be called the Dark Ages of the Jewish Church, even as the mediæval days were called the Dark Ages of Christianity. In both cases, a new system of purity and righteousness, wholly in advance of anything the world had ever before known, had been inaugurated by the visible power of God, – the system of Moses, and the system of Christ. But these pure systems seem, in each case, to have been allowed to struggle their own way through the mass of human ignorance and sin. The ideal policy of Moses was that of an ultra-democratic community, so arranged that perforce there must be liberty, fraternity, and equality. There was no chance for overgrown riches or abject poverty. Landed property was equally divided in the outset, and a homestead allowed to each family. Real estate could not be alienated from a family for more than a generation; after that period, it returned again to its original possessor. The supreme law of the land was love. Love, first, to the God and Father, the invisible head of all; and secondly, towards the neighbor, whether a Jewish brother or a foreigner and stranger. The poor, the weak, the enslaved, the old, the deaf, the blind, were protected by solemn and specific enactments. The person of woman was hedged about by restraints and ordinances which raised her above the degradation of sensuality to the honored position of wife and mother. Motherhood was exalted into special honor, and named as equal with fatherhood in the eye of God. "Ye shall fear every man his mother and his father, and keep my Sabbaths: I am the Lord." (Lev. xix. 3.)

Refinement of feeling, personal cleanliness, self-restraint, order, and purity were taught by a system of ordinances and observances, which were intertwined through all the affairs of life, so that the Jew who lived up to his law must of necessity rise to a noble manhood. But this system, so ideally perfect, encountered an age of darkness. Like all beautiful ideals, the theocratic republic of Moses suffered under the handling of coarse human fingers. Without printed books or printing, or any of the thousand modern means of perpetuating ideas, the Jews were constantly tempted to lapse into the customs of the heathen tribes around. The question whether Jehovah or Baal were God was kept open for discussion, and sometimes, for long periods, idolatry prevailed. Then came the subjugation and the miseries of a foreign yoke, and the words of Moses were fulfilled: "Because thou servedst not the Lord thy God, with joyfulness, and with gladness of heart, for the abundance of all things, therefore shalt thou serve the enemy whom the Lord shall send against thee, in hunger and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron on thy neck, till he have destroyed thee."

The history of the Jewish nation, in the Book of Judges, presents a succession of these periods of oppression, and of deliverance by a series of divinely inspired leaders, sent in answer to repentant prayers. It is entirely in keeping with the whole character of the Mosaic institutions, and the customs of the Jewish people, that one of these inspired deliverers should be a woman. We are not surprised at the familiar manner in which it is announced, as a thing quite in the natural order, that the chief magistrate of the Jewish nation, for the time being, was a woman divinely ordained and gifted. Thus the story is introduced: —

"And the children of Israel did evil in the sight of the Lord when Ehud was dead, and the Lord sold them into the hands of Jabin, King of Canaan, that reigned in Hasor, the captain of whose host was Sisera, which dwelt in Harosheth of the Gentiles. And the children of Israel cried unto the Lord; for he had nine hundred chariots of iron, and twenty years he mightily oppressed the children of Israel. And Deborah, the prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm-tree of Deborah, between Ramah and Bethel, in Mount Ephraim, and the children of Israel came up to her for judgment. And she sent and called Barak, the son of Abinoam, and said unto him: Hath not the Lord God of Israel said, Go draw towards Mount Tabor, and take with thee ten thousand men of the children of Zebulun and the children of Naphtali? And I will draw unto thee, at the river Kishon, Sisera, the captain of Jabin's army, with his chariots and his multitude, and I will deliver him into thy hands. And Barak said: If thou wilt go with me, I will go; but if thou wilt not go with me, I will not go. And she said: I will surely go with thee; notwithstanding, the journey that thou takest shall not be for thine honor, for the Lord shall sell Sisera into the hand of a woman."

In all this we have a picture of the reverence and confidence with which, in those days, the inspired woman was regarded. The palm-tree which shaded her house becomes a historical monument, and is spoken of as a well-known object. The warlike leader of the nation comes to her submissively, listens to her message as to a divine oracle, and obeys. He dares not go up to battle without her, but if she will go he will follow her. The prophetess is a wife, but her husband is known to posterity only through her. Deborah was the wife of Lapidoth, and therefore Lapidoth is had in remembrance even down to our nineteenth century.

This class of prophetic and inspired women appear to have been the poets of their time. They were, doubtless, possessed of that fine ethereal organization, fit to rise into the higher regions of ecstasy, wherein the most exalted impressions and enthusiasms spring, as birds under tropic sunshine. The Jewish woman was intensely patriotic. She was a living, breathing impersonation of the spirit of her nation; and the hymn of victory chanted by Deborah, after the issue of the conflict, is one of the most spirited specimens of antique poetry. In order to sympathize with it fully, we must think of the condition of woman in those days, when under the heel of the oppressor. The barriers and protections which the laws of Moses threw around the Jewish women inspired in them a sense of self-respect and personal dignity which rendered the brutal outrages inflicted upon captives yet more intolerable. The law of Moses commanded the Jewish warrior who took a captive woman to respect her person and her womanhood. If he desired her, it must be as a lawful wife; and even as a husband he must not force himself at once upon her. He must bring her to his house, and allow her a month to reconcile herself to her captivity, before he took her to himself. But among the nations around, woman was the prey of whoever could seize and appropriate her.

The killing of Sisera by Jael has been exclaimed over by modern sentimentalists as something very shocking. But let us remember how the civilized world felt when, not long since, the Austrian tyrant Heynau outraged noble Hungarian and Italian women, subjecting them to brutal stripes and indignities. When the civilized world heard that he had been lynched by the brewers of London, – cuffed, and pommeled, and rolled in the dust – shouts of universal applause went up, and the verdict of society was, "Served him right." Deborah saw, in the tyrant thus overthrown, the ravisher and brutal tyrant of helpless women, and she extolled the spirit by which Jael had entrapped the ferocious beast, whom her woman's weakness could not otherwise have subdued.