The Woman's Bible (Complete Edition). Elizabeth Cady Stanton

always the result where woman is deprived in any degree of personal freedom unless she has attained high moral development.

      C. B. C.

      Chapter IX.

       Table of Contents

      Genesis xxix.

      1 Then Jacob went on his journey, and came into the land of the people of the east.

      3 And he looked, and behold a well in the field, and lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks; and a great stone was upon the well's mouth.

      3 And thither were all the flocks gathered, and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place.

      4 And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.

      5 And he said unto them, Know ye Laban the son of Nahor? And they said, we know him.

      6 And he said unto them, Is he well? And they said, He is well: and behold Rachel his daughter cometh with the sheep.

      9 And while he yet spake with them, Rachel came with her father's sheep: for she kept them.

      10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban, his mother's brother, and Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

      11 And Jacob kissed Rachel, and lifted up his voice and wept.

      12 And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father:

      13 And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

      14 And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

      15 And Laban said unto Jacob, Because thou art my brother, shouldst thou therefore serve me for nought? tell me, what shall thy wages be?

      18 And Jacob loved Rachel: and said, I will serve thee seven years for Rachel thy younger daughter.

      19 And Laban said, It is better that I give her to thee, than that I should give her to another man, abide with me.

      20 And Jacob served seven years for Rachel, and they seemed unto him but a few days, for the love he had to her.

      21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled.

      Jacob's journey to the land of Canaan in search of a wife, and the details of his courtship, have a passing interest with the ordinary reader, interested in his happiness and success. The classic ground for the cultivation of the tender emotions in these early days, seems to have been near a well, where the daughters of those who were rich in flocks and herds found opportunities to exhibit their fine points in drawing water for men and cattle. From the records of these interesting events, the girls seemed ready to accept the slightest advances from passing strangers, and to give their hands and hearts as readily as they gave a drink of water to the thirsty. Marriage was as simple a contract as the purchase of a lamb, the lamb and the woman having about an equal voice in the purchase, though the lamb was not quite as ready to leave his accustomed grazing ground. Jacob loved Rachel at first sight, and agreed to serve Laban seven years, but when the time expired Laban did not keep his agreement, but insisted on Jacob taking the other sister, and serving seven years more for Rachel. Jacob submitted, but by the knowledge of a physiological law of which Laban was ignorant, he revenged himself, and obtained all the strongest and best of the flocks and herds. Thus in their business relations as well as in family matters, the Patriarchs seem to have played as sharp games in overreaching each other as the sons of our Pilgrim Fathers do to-day. In getting all they could out of Laban, Jacob and Rachel seem to have been of one mind.

      A critical study of the Pentateuch is just now agitating the learned classes in Germany. Bonn is an ancient stronghold of theological learning, and two of the professors of its famous university have recently exhibited a courage in Biblical criticism and interpretation which has further extended the celebrity of the school, if it has not added to its repute for orthodoxy. In a course of lectures held during the university holidays, addressed to and largely attended by pastors, they declared the Old Testament history to "be a series of legends, and Abraham, Isaac and Jacob mythical persons." Israel, they declared, was an idolatrous people, Jehovah being nothing more than a "God of the Jewish Nation." This radical outbreak of criticism and interpretation has aroused considerable attention throughout Germany, and a declaration against it and other teachings of the kind has been signed by some hundreds of pastors and some thousands of laymen, but so far it has produced no effect whatever on the professors of Bonn, and there is no prospect of its doing so. It is fortunate for the faith thus assailed that the critical and rhetorical style of the ordinary German professor is too heavy for export or general circulation. So that the theories of Messrs. Graef and Meinhold are not likely to do the faith of the Fatherland any particular harm. That country has always been divided into two classes, one of which believes nothing and the other everything, the latter numerically preponderant, but the former exceeding in erudition and dialectic—a condition of things quite certain to continue and on which a few essays more or less in destructive criticism can produce little effect.

      E. C. S.

      Mrs. Stanton's statements concerning the undeveloped religious sentiment of the early Hebrews cannot be criticized from the orthodox standpoint as in this account, where the God of Abraham is represented as taking an active personal interest in the affairs of the chosen people, they did not trust wholly to Him, but kept images of the gods of the neighboring tribes in their houses, Laban feeling sorry enough over their loss to go seven days' journey to recover them while his daughter felt she could not leave her father's house without taking the images with her as a protection.

      The faults of Laban, of Jacob and of most of his sons are brought out without any reserve by the historian who follows the custom of early writers in stating things exactly as they were. There was no secrecy and little delicacy in connection with sexual matters. It may, however, be noticed that while this people had the same crude notions about these things that were common to other nations, yet every infraction of the Divine law of monogamy, symbolized in the account of the creation of woman in the second chapter of Genesis, brings its own punishment whether in or out of the marriage relation. When one or another people sinned against a Jewish woman the men of the family were the avengers, as when the sons of Jacob slew a whole city to avenge an outrage committed against their sister. Polygamy and concubinage wove a thread of disaster and complications throughout the whole lives of families and its dire effects are directly traceable in the feuds and degeneration of their descendants. The chief lesson taught by history is danger of violating, physically, mentally, or spiritually the personal integrity of woman. Customs of the country and the cupidity of Laban, forced polygamy on Jacob, and all the shadows in his life, and he had no end of trouble in after years, are due to this. Perhaps nothing but telling their stories in this brutally frank way would make the lesson so plain.

      If we search this narrative ever so closely it gives us no hint of Divinely intended subordination of woman. Jacob had to buy his wives with service which indicates that a high value was placed upon them. Now-a-days in high life men demand instead of give. The degradation of woman involved in being sold to a husband, to put it in the most humiliating way, is not comparable to the degradation of having to buy a husband. Euripides made Medea say: "We women are the most unfortunate of all creatures since we have to buy our masters at so dear a price," and the degradation of Grecian women is repeated—all flower-garlanded and disguised by show—in the marriage sentiments of our own civilization. Jacob was dominated by his wives as Abraham and Isaac had been and there is no hint of their subjection. Rachel's refusal to move when the gods were being searched for, showed that her will was supreme, nobody tried to force her to rise against her own desire.

      The