Notable Women of Olden Time Part 4

While there were so many to court the favour of the monarch and ever ready for the darkest deeds, how could the sons of the Hebrews now escape? When Moses was born, his mother hid him three months; and when concealment was no longer possible, she sought for the babe a strange place of safety--in the very element which was indicated for its destruction. The slender ark is framed by the mother's hands, and deposited among the flags on the bank of the Nile. The morning was perhaps dawning, and the sky yet gray, when the anxious mother withdrew.

In a few hours after, the chant of the boatmen is suddenly hushed, and the pa.s.sing labourers shroud their heads in token of reverence, as, surrounded by her attendants, the daughter of Pharaoh approaches the river. The slight ark, with its precious burden, floating among the reeds, attracts her eye, and, as her maidens draw it from the water, the wail of the desolate infant strikes her ear.

"The babe wept"--and full fountains of womanly tenderness were broken up in the heart of the princess of Egypt. "This is one of the Hebrew children," said she; and as she drew him from the waves, she resolved to save and adopt the child.

Miriam, the sister, had lingered near to watch, if not to save the child. We may fancy the Hebrew maiden at a little distance, eagerly bending forward, and gazing with intense and breathless interest. And when the princess announces her intention to protect the infant, in all the gladness of childhood she bounds forward, and, mingling with the royal train, asks, "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 brought the child's mother!

Thus had the G.o.d of Israel overruled all the designs of evil to his people, by providing in the very family of Pharaoh a shelter and a home for the child--doomed by the impious monarch to destruction--but designed by Jehovah to be the saviour of his people. He who was thus drawn from the water was the ordained deliverer, guide, legislator, and prophet of Israel.

As Jehovah had appointed him to this high vocation, he not only guarded his life, thus threatened, but made the instruments intended for the extermination of the race the means of the full accomplishment of all its mysterious destiny.

The child thus adopted into the royal family was not only saved from death, but was thus placed under influences most propitious for the attainment of all the various knowledge which could fit him for the high station to which he was destined. That helpless infant was not only to be the deliverer of Israel, but by his political inst.i.tutions, his legislative enactments, his moral precepts, his inspired teachings, he was to mould the character of his own people, and to influence other nations down through all coming ages. High was the honour allotted him as the deliverer and the lawgiver of Israel--still higher that as the prophet of the Lord. He was the promulgator of the great moral laws of the universe, originally engraven on the hearts of men, but now so effaced by sin as to be scarcely legible;--he was to establish those inst.i.tutions which were to perpetuate the name and the wors.h.i.+p of Jehovah among the children of men; and that memorial which, by a long line of types and sacrifices, was at once to prefigure and prepare for the great atoning sacrifice, offered for a lost world.

Of all the fallen sons of Adam, none were ever destined to a station of more arduous responsibility, of more extensive and long-continued influence than that appointed to this Hebrew infant; and He who had marked out his destiny ordained the means which were to prepare him for it. Transplanted into the family of Pharaoh, he was there instructed in all the "wisdom of the Egyptians," and Egypt (as we know) was the fountain of ancient learning, science, and philosophy. While Jehovah communicated by direct inspiration to Moses, yet the mind of the ruler and leader of Israel had been prepared by that instruction which develops the capacity, expands the mind, and enlarges the apprehension to receive and understand the inst.i.tutions Jehovah gave his people, and he was thus enabled to co-operate with an enlightened mind in all the designs of G.o.d. But if the schools of Egypt imparted that intellectual attainment, mental discipline and knowledge of legislation in its various forms, so necessary for the lawgiver, there were other influences which were needful for the perfection of the character. There was a knowledge higher and holier than that ever taught by priests or Grecian philosophers,--a wisdom beyond that of the Egyptians, "the knowledge of the Lord," the G.o.d of his fathers, and the first great truths of religion should be breathed into the soul in the whispers of parental love. The earthly parent should lead the child to the feet of the great Creator.

And then in the formation of a character which was to leave its impress upon all future ages to the close of time, the affections were to be cultivated, the sympathies awakened, and all that is pure and kind and elevated in the nature of man drawn forth. And where is the influence which so gently moulds the character, refining, softening, and elevating it, as the affectionate, intelligent sister? As a man advances in life, the continual influence and a.s.sociation of virtuous and accomplished women is felt in all the relations he is called to sustain.

We see in the various circ.u.mstances of the life of Moses a Divine recognition of the value of the family relation and of the importance of the influence of women in the formation of character.

Before Moses was admitted to the schools of Egyptian learning, before he was exposed to the snares and the splendours of a court, before he was called to a throne, he had learned lessons of the deepest wisdom from the lips of his parents. One higher than the royal of earth spoke through the princess, when she said, "Take this child and nurse it for me, and I will give thee wages." And faithfully did the mother fulfil her charge. She strove to imbue the soul of her child with living faith, while upon that infant heart she impressed the maxims of eternal truth--she imparted those lessons of trust and confidence, and inculcated that deep conviction of the power of truth, which led the man, by the grace of G.o.d, in the prime and flush of life, to refuse to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of G.o.d than to enjoy the pleasures of sin for a season.

Had that mother been unfaithful to her high trust, had she infused into that infant heart lessons of ambition and worldliness, he had perhaps failed in the hour of trial, and another had led the tribes of Israel to the chosen land. A little band guarded Moses; the princess of Egypt, the mother of Moses, and his sister Miriam. Each one exerted her peculiar influence upon his character, while his future destiny attested the varied power of these influences and their relative value.

As the saviour of the young Hebrew, as his protectress and adopted mother, the daughter of Pharaoh had a large claim upon him, and to her he was indebted for many of those high attainments which fitted him for his office. The slight incidental notices of the daughter of Pharaoh give us a delightful impression of her character.

There is something higher and n.o.bler than a princess. She was a true woman, filled with all the quiet sympathies and kind affections of her s.e.x, and possessing an energy and a persevering constancy which led her to fulfil her generous purposes, and made her impulses bear the fruits of benevolent action.

Such women show what women should be, and such women in all ages make the influence of their characters to be felt. To her fostering care Moses owed life and advancement, education, honour, the standing of a prince, the polish and the refinement of the court. She proved her appreciation of knowledge, and we may well infer her own cultivated intelligence from the care with which she provided for the instruction of her charge. She showed that she could feel and that she cherished all the sympathies of domestic love, by providing for their indulgence, by allowing their continuance, and yielding to their claims, even though she was a princess of Egypt, the daughter of the haughty Pharaoh, and her adopted child belonged to a race studiously oppressed, degraded, and exposed to all contumely, and while, doubtless, she was no stranger to the prejudices which led her countrymen to look upon the sons of Israel as an outcast and despicable race. Still the bonds of national affection, of kindred and brotherhood, were all respected. The whole narrative shows that Moses was never alienated from his family, never taught to forget that he was a Hebrew. His patroness felt that there were holy ties never to be disregarded nor trampled upon.

And while the princess of Egypt surrounded her infant charge with right influences, while she provided wisely for his intellectual culture, she likewise brought the influence of her own personal character to bear upon him. The influence of a pure woman, who unites refinement to intelligence, and adds to them the polish of the court without its corruption, would be as powerful as it would be salutary, and when to the higher qualities, mental and moral, the polished refinement and graceful attention to all the proprieties of life are imparted, a high finish is given to the character. Nor was that acquired grace and courtly manner a thing of frivolous import. It exerted an important influence upon the future destiny of the individual. The successful leaders of great mult.i.tudes have often owed almost as much to that high bearing and dignified demeanour which should be the distinct badge of those who are numbered with the great, as to their skill and discernment; and while treated in the court of Pharaoh as a scion of royalty, the young Hebrew acquired that air of conscious authority to which inferior minds always defer. He gained there that knowledge of courtly splendour and gayety which forced in him the conviction of their perfect insufficiency for the high demands of the spiritual nature, and that knowledge of the heart of man and its depraved qualities most needful to one who was at once to lead and control a mult.i.tude, and who was to stand before kings as the envoy of Jehovah.

The Israelites never seem to have entered the Egyptian armies. It would have been contrary to the policy of the kings either to have encouraged a martial spirit or to have placed arms in the hands of this mult.i.tude; yet as one of the family of Pharaoh, Moses led the armies of Egypt. And needful it was that the future leader of Israel should be well instructed in all the tactics of war--should understand all the providing for, the ordering, and the encamping of vast hosts. It was perhaps only by arduous military service that he could have developed that capacity indicated by the vast skill with which an army of six hundred thousand men, enc.u.mbered with their wives and little ones, could be encamped in regular order, whether marching or resting. Ever desiring peace and acting on the defensive, yet ready to repel aggression, for forty years the nation of Israel were encamped as the hosts of an army. Each tribe with its own banner, marching and countermarching, taking down and putting up their tents, with all the skill and regularity of a disciplined army, and often engaged in actual warfare. He who could thus order and regulate such a host must have possessed the skill and science of the general. While the habits of long command, added to the consciousness of authority and Divine reliance, enabled him to prevent or control turbulent outbreaks.

While the legislator of Israel owed so much to the fostering care of the daughter of Pharaoh in preparing him for his high destination, we cannot but feel a deep interest in her who so unconsciously contributed toward an influence and prepared an instrumentality quite adverse to the apparent interests of her people. We cannot but hope that, while she thus hastened the accomplishment of promise and prediction, she was herself led to the knowledge and wors.h.i.+p of Israel's G.o.d.

Might not one who thus adopted the brother, encircle in her affection the sister whose affectionate entreaty gave the babe a mother for its nurse? The fraternal affection which marks the family seems to indicate more than occasional intercourse. Between Miriam and her brother there was that sympathy which always results from an intimate a.s.sociation. The princess of Egypt may have imparted to Miriam many of the accomplishments of the courtly circle, for we find that she was skilled in music, that she led the dance; while, in return, Miriam may have imparted that higher knowledge and those deep truths of which her people were the appointed conservators, and the daughter of Pharaoh may have tasted the blessings which were held in trust for future ages.

Miriam was the only sister of Moses, and she first appears as watching the fate of that child in whose destiny all the ages and all the nations of earth were to have an interest. The tender care which watched the cradle on the Nile continued through life, and from the day Moses was saved, down to the day when Miriam died in the wilderness, she seems ever a.s.sociated with her brothers in all their efforts and designs. The influence of the sister is peculiarly her own. It is felt in early life in its softening, refining, and purifying tendency--in diverting opening manhood from rude sports or gross pursuits to the enjoyments of a more elevated and pure nature, and shedding a charm around the pleasures of home; while, if no other ties intervene, the bonds of affection grow stronger with each successive year.

We cannot trace the course of Miriam's life. She appears before us for a season and then we lose sight of her for many years. She may have pa.s.sed them in the retirement and obscurity of her rural home in the land of Goshen. She may have been counted in the train of the princess of Egypt and shone in the court of Pharaoh. Princes may have flattered her and n.o.bles sued for her love. She seems never to have married,--yet her heart may have had its own history of love, perhaps unrequited, disappointed, or sacrificed at the altar of prudence, of conscience, or, it may be, ambition. Oh what a tale of suffering and of enjoyment would the history of one human heart present, if faithfully recorded!

Years had pa.s.sed: childhood was gone--youth was fleeing. The brother had attained a high distinction in the court of Egypt. He had tasted the pleasures of wisdom and the enjoyments of science and knowledge, while, as the adopted child of Pharaoh's daughter, he stood before the people, the prospective heir to the crown.

Thus, in the prime of life, endowed with the richest gifts of mind and the attractions of manly beauty, adding the polish of the courtier to the wisdom of the philosopher--and all the advent.i.tious advantages of royal birth received by his adoption--there lay before the young Hebrew a bright vista of prospective glory and honour and earthly happiness.

But not to sit on the throne of Egypt had Jehovah raised this child of the chosen people from the death designed by their oppressor. Not to fit him for the throne of Egypt had he surrounded him with all that was propitious to intellectual and moral attainments and guided and watched each step of his course from his infancy.

Deep and inscrutable must have seemed the designs of Jehovah, as, when all was brightest, the dark clouds gathered around this favoured son of the Hebrews, and all the promise and purpose of his saved life seemed defeated. The hour of trial came--probably, as it generally comes, suddenly and unexpectedly. It was the hour which was to test his principles and prove his faith. The hour in which all the allurements of sense, the gratification of ambition, and (it may have seemed) the claims of grateful affection, were brought into conflict with the stern claims of duty and principle, and in this hour he did not fail. He chose rather to suffer affliction with the people of G.o.d, than to enjoy the pleasures of sin for a season. He refused to be called the son of Pharaoh's daughter. His choice was made. He abjured the throne and left the court. What disappointment must have fallen upon hearts who had looked to his exaltation as a pledge of good for his race, and who saw in his downfall the prolonged dominion of tyranny and persecution!

Yet Moses was not permitted to remain in peace, although he had sunk into obscurity. He who was to lead the hosts of Israel through the great and terrible wilderness--who was to endure toil, labours, and privation, needed the nerve, the hardihood, the physical training, which could not be gained in the luxurious courts of the Pharaohs, or in the quiet, and, doubtless, comfortable and abundant homes of the husbandmen of Goshen.

Amid the enjoyments of home, the pleasures of study, he need not have regretted the loss of a throne.

For many years he, who had been trained in luxury and elegance, led the flocks of Jethro, and knew all the privations and the endurances of the shepherd in the desert. And while his frame was thus hardened and invigorated, while he learned to forego pleasure and endure bodily toil, his soul was nourished by solitary meditation and high communion with G.o.d. The philosopher can find instruction and interest in the works of creation, but only he who adds the adoration of the wors.h.i.+pper to the wisdom of the philosopher is prepared to study the works of Jehovah aright.

What deep thought, what high imaginings, what profound reverence must have filled the soul of the Hebrew shepherd as he watched the stars in the silence and loneliness of the desert. As he sat, a solitary and banished man, under the shadow of the rocks of the wilderness, how strange, how incomprehensible must have seemed the events of his past life. The visions of his youth, the splendour and warlike pomp of the army or the pageant of courts, must have come over his soul like a dream. Even to us how strange seems this long sojourn in the wilderness, this enforced inactivity and apparent uselessness. Yet the G.o.d of Israel was promoting his own designs both among his people and in the heart of him who was to be their leader--weaning them from their place of abode, and preparing them for their departure, and fitting Moses to be their leader, guide, ruler, and lawgiver. Each dispensation of his providence, each pa.s.sing occurrence, all the thoughts, the emotions, the solitary meditations, the reverential communion, the occasional intercourse with the few dwellers of the desert,--like the strokes, slight and almost imperceptible in their effect, which the block receives from the hand of the sculptor,--all were fitting the apparently exiled Hebrew for his high vocation as a prophet and legislator.

And it is often thus. For many years may Jehovah be preparing his instruments for that event to which he destines them, and which they may then speedily accomplish. Yet this work in the soul, by which man is prepared to co-operate with his Maker, is silent, unseen, unmarked, so that often we may account this time as lost. And man, ignorant of his future destiny, and of the state to which he is to be called, will ever find it his true wisdom carefully to fulfil the present duty and to aim at deriving instruction and benefit from each dispensation of Divine providence, and from the ordering of each event of his life.

In the careful provision made for the training of Moses, in the various instrumentalities used to prepare him for his appointed trust, we are taught that by no miraculous intervention does G.o.d supersede the necessity of the improvement of the faculties he has bestowed. The more enlightened the understanding, the more the powers of reason are cultivated, the more intelligently can man serve his Creator, and the more entirely does he co-operate in the designs of Infinite Wisdom. G.o.d does not bestow, by direct inspiration, that wisdom or knowledge which is to be gained by the diligent cultivation of the natural faculties, to save man the fatigue and labour of the acquirement. Those upon whom he has most richly bestowed the gifts of spiritual wisdom have been most careful to cultivate their natural endowments.

Both Paul and Moses were learned before they were inspired, but G.o.d did not supersede the use of the powers of the mind by the higher gift of the Spirit. The providential dealings of G.o.d are adapted to the laws of the human mind, and in the government of his creatures he never violates the principles which he has established.

The occupation of the shepherd was at length to be abandoned. By oppression and suffering and ignominious exactions, the children of Israel were prepared to leave their homes--the land in which they had dwelt for centuries--and venture across the sea and into the desert.

When we remember that husbandry had been the national occupation, when we consider how strong is the instinct which binds man to the land of his birth and the graves of his fathers, and how strong is that bond which attaches one to the spot he has cultivated, to the land he has ploughed and sowed and reaped, we cannot wonder at the coercion needful to rouse a people whose energies were all depressed, and who had been held in check and kept stationary for ages.

But the people were ready to depart. The oppression of Pharaoh had prepared the way for the display of the Divine faithfulness and power.

Jehovah sent his amba.s.sador from the desert to the court of the King of Egypt, to demand their freedom. During his long exile, most who had known Moses in his early days, had pa.s.sed away; and the few that were left would hardly recognise in the shepherd of the desert, with his staff for his badge of office--bearing the marks of toil and exposure, of deep thought and solitary meditation--the young and gallant prince, the courtier and the warrior of former days. She who had cherished him had probably been laid in the tomb of her royal race, and the name and the memory of Moses may have been forgotten in the palace and the court.

Yet there he stood, before the throne which might have been his seat, the amba.s.sador of the King of kings, bearing the stern message of Jehovah--"Let my people go, that they may hold a feast unto me in the wilderness." Yet wo after wo was denounced and executed--pledge after pledge given and violated--and not until one long wail over the dead and dying resounded through the land were the children of Israel permitted to leave the land of Egypt. The loss of three millions of subjects, of their labour, their tribute, and the removal of all their personal property, would weaken and impoverish the kingdom. Every motive of policy and pride urged the monarch to resist the demand, and thus he suffered the penalty due to his contumelious defiance of the G.o.d of Israel, while the judgments inflicted upon him strengthened the faith of the Israelites. The expulsion of the Moors and of the Jews from Spain, the banishment of the Huguenots from France, furnish similar though not parallel cases, in modern ages; and these show that the loss of peaceful, industrious subjects to a kingdom is like taking the life-blood from the system. Centuries have pa.s.sed, yet these nations have not recovered--and thus Egypt must long have felt her loss.

After the tribes of Israel had pa.s.sed through the Red Sea, the sister of Moses again appears before us. When he poured forth that chant of triumphant thanksgiving--the oldest song of nations--Miriam gave a response worthy of the sister of the leader of the hosts encamped before the Lord. With timbrel she led the daughters of Israel in the dance. And well might the prophetess of Israel teach the dance of ancient Egypt to the daughters of her people on this occasion. The representations preserved in painting and sculpture show that this was not the gay and voluptuous movement of modern days, but rather a succession of graceful gestures, regulated by music, expressive of joy and emotion. Thus the maidens of Israel offered praise and adoration; nor was it unseemly in the warlike monarch of after ages thus to wors.h.i.+p before the ark of the Lord, although his pious act provoked the ridicule of the daughter of Baal.

From this time until the day of her death, Miriam is found co-operating with her brothers in their designs and efforts. However the earlier years of her life had pa.s.sed, she had attained to a high distinction among her people. While she seems to have neither claimed nor exerted authority, her rank and position, in her sphere, were as well defined and as elevated as that of her brothers. Throughout the whole narrative we find proofs of the high consideration with which she was regarded.

While in early life her influence as a sister had refined and softened the rudeness and roughness of their boyhood and youth, and similar a.s.sociations with the brothers in mature years had enlarged her mind and imparted intelligence and strength to her understanding.

During the long sojourn in the wilderness, Miriam, "the prophetess of Israel," was probably the counsellor of the mothers and the instructress of the daughters of her people; while between the sister and the brothers there ever seems to have subsisted the most tender, confidential friends.h.i.+p.

But, alas for imperfect woman! There was a time in which the dark pa.s.sions and malignant tempers of our evil nature so triumphed in the hearts of Miriam and Aaron, that they arrayed themselves against Moses.

The dissension which troubled the camps of their leaders threatened to spread and involve the mult.i.tude of Israel in all the evils of rebellion and civil war.

During his exile, Moses had married the daughter of the priest of Midian. The descendant of Abraham, Jethro was a wors.h.i.+pper of the G.o.d of his fathers, and we have recorded proofs of his piety and wisdom. Yet the marriage of Moses was not apparently in accordance with the views either of his brother or sister. There is a selfish tenderness sometimes exhibited, which leads the dependent mother or single sister to regard with jealousy one who claims a closer tie, and Miriam may not have been free from the infirmities of weaker natures. Yet the notices, slight as they are, of the "Ethiopian" woman, perhaps impress few minds favourably; and we cannot but feel that in herself she may not have been all that the friends of the lawgiver of Israel could have wished in a wife. Bred in the seclusion of the wilderness, she was probably deficient both in the intelligence and the accomplishments which distinguished Miriam. And Miriam and Aaron seem at last to have cherished feelings of bitterness toward their sister-in-law, which were fast extending to the brother himself.

They evidently disliked the foreigner. They may have compared the toil-worn daughter of Midian with the high-bred maidens of Egypt, who in former days would have welcomed the addresses of one numbered with the princes of Egypt, or with the daughters of his own people, as offering an alliance more worthy the ruler of Israel; and Miriam, elevated by the distinction conferred upon her as the prophetess of Israel, conscious of superiority in all feminine accomplishments, seems to have forgotten the love of a sister and to have lost the humility befitting a woman.

Domestic bitterness was fast preparing the way for political disaffection, and the dark clouds which had gathered around the tents of the leaders threatened to burst upon the whole camp of Israel.

Then Jehovah himself interposed. As the princ.i.p.al offender, the prophetess of Israel was publicly rebuked before all the congregation of the Lord; and then, as a leper, expelled from the camp, shut out from all human a.s.sociations, in shame and solitude, Miriam, diseased and suffering, lay for seven days. In this time she doubtless humbled herself and repented of her sin. Yet, during this interval, the vast mult.i.tude showed their respect by remaining stationary; and while Aaron confessed their sin, Moses interceded for his faulty, erring, but still be loved sister.

If the conduct and fault of Miriam are to be censured and deplored, it is to be confessed that it was not peculiar to the sister of the leaders of the hosts of the Lord. Women of later ages, conscious of intellectual superiority, elevated by position, or merely distinguished by usefulness, have sometimes been proud enough to despise the inferior of their own s.e.x, and to arrogate to themselves the power allotted to man; and their awakened pride and vanity have introduced strife and confusion into the counsels of those who were appointed to guide the people of G.o.d.

There is meaning in this record of the faults of those whose hearts had been, from infancy to age, knit together. While G.o.d has implanted the natural and domestic affections, they are still to be guarded, cherished, and cultivated. The jealousies, the petty strifes of domestic life, the little dislikes, the unguarded tempers of those who dwell together, have sometimes alienated hearts that have been united from childhood. The love that has grown strong by the mutual endurance of oppression, toil, privation, and danger, has been turned to gall by the infusion of the constant droppings of domestic strife. Pure, unselfish love is the spontaneous growth of a holy heart. It must be nurtured and tended, or it will wither and die in our corrupt nature.

The afflictions and punishments which harden the hearts of those who reject G.o.d, bring such as love his laws and character to submission and penitence. Miriam was restored to her former usefulness, probably better fitted for her high position, while the hearts of the brothers seem united anew to each other and to her; and the authority of Moses, vindicated by G.o.d, was strengthened by his own forbearing love and disinterested gentleness. And from thenceforth, while a due subjection was observed, there seems to have been an entire co-operation between them.

Miriam died in the wilderness of Zin, and the brothers buried her. There is a peculiar sadness in this separation, occurring, as it evidently did, not long before the close of their various pilgrimages.

As we follow the inspired narrative, we are naturally impressed by the care with which Jehovah selects and prepares those whom He intends as the instruments of advancing the welfare of his people and his own glory; and while this may be more clearly traced in the case of the highly distinguished legislator and prophet of Israel, we may be a.s.sured that it extends not less certainly to the lowest and the humblest.

The influences by which the lawgiver of Israel was so early surrounded, we are willing to accept as a divine attestation to the power and value of female culture in the formation of the character.