The Woman's Bible

by Elizabeth Cady Stanton

CHAPTER V.

Deuteronomy xxiv.

1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.

2 And when she is departed out of his house, she may go and be another man's wife.

3 And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand and sendeth her out of his house: or if the latter husband die, which took her to be his wife;

4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the Lord: and thou shalt not cause the land to sin which the Lord thy God giveth thee for an inheritance.

5 When a man hath taken a new wife, he shall not go out to war, neither shalt he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken.

All the privileges accorded man alone, are based on the principle that women have no causes for divorce. If they had equal rights in law and public sentiment, a large number of cruel, whiskey drinking and profane husbands, would be sued for divorce before wives endured one year of such gross companionship.

There is a good suggestion in the text, that when a man takes a new wife he shall stay at home at least one year to cheer and comfort her. If they propose to have children, the responsible duties of parents should be equally shared as far as possible. In a busy commercial life, fathers have but little time to guard their children against the temptations of life, or to prepare them for its struggles, and the mother educated to believe that she has no rights or duties in public affairs, can give no lessons on political morality from her standpoint. Hence the home is in a condition of half orphanage for the want of fathers, and the State suffers for need of wise mothers.

It was customary among the Jews to dedicate a new house, a vineyard just planted, or a betrothed wife to the Lord with prayer and thanksgiving, before going forth to public duties. This idea is enforced in several different chapters, impressing on men with families that there are periods in their lives when "their sphere is home" their primal duty to look after the wife, the house and the vineyard.

Deuteronomy xxv.

5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall take her to wire.

6 And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel.

7 And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, my husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

8 Then the elders of his city shall call him, and speak unto him: and if she stand to it, and say, I like not to take her:

9 Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot.

I would recommend these texts to the consideration of the Bishops in the English House of Lords. If a man may marry a deceased brother's wife, why not a deceased wife's sister? English statesmanship has struggled with this problem for generations, and the same old platitudes against the deceased wife's sister's bill are made to do duty annually in Parliament.

Deuteronomy xxviii.

56 The tender and delicate woman among you, which would not adventure to set the sole of her foot upon ground for delicateness and tenderness, her eye shall be evil toward her husband of her bosom, and toward her son, and toward her daughter, and toward her children which she shall bear; for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

64 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

68 And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.

This is addressed to men as most of the injunctions are, as to their treatment of woman in general. In enumerating the good things that would come to Israel if the commandments were obeyed, nothing is promised to women, but when the curses are distributed, woman comes in for her share. Similar treatment is accorded the daughters of Eve in modern days. She is given equal privileges with man, in being imprisoned and hung, but unlike him she has no voice in the laws, the judge, the jury, nor the manner of exit to the unknown land. She is denied the right of trial by her own peers; the laws are made by men, the courts are filled with men; the judge, the advocates, the jurors, all men!

Moses follows the usual ancient idea that in the creation of human life, man is the important factor. The child is his fruit, he is the soul. The spirit the vital spark. The woman merely the earth that warms and nourishes the seed, the earthly environment. This unscientific idea still holds among people ignorant of physiology and psychology. This notion chimes in with the popular view of woman's secondary place in the world, and so is accepted as law and gospel. The word "beget" applied only to men in Scripture is additional enforcement of the idea that the creative act belongs to him alone. This is flattering to male egoism and is readily accepted.