,,the ,,bible',s ,,message ,,to ,,modern ,,life ,twelve ,studies on ,the ,making of a ,nation ,the ,beginnings of ,israel's ,history ,,by ,,charles ,,foster ,,kent ,,jeremiah ,,whipple ,,jenks #aiab ,the best of allies you can procure for us is the ,bible4 ,that will bring us the reality--freedom4--,garibaldi4 ,if the common schools have found their way from the ,atlantic to the ,pacific2 if slavery has been abolished2 if the whole land has been changed from a wilderness into a garden of plenty1 from ocean to ocean2 if education has been fostered according to the best lights of each generation since then2 if industry1 frugality and sobriety are the watchwords of the nation1 as ,i believe them to be1 ,i say it is largely due to those first emigrants1 who1 landing with the ,english ,bible in their hands and in their hearts1 established themselves on the shores of ,america4--,joseph ,h4 ,choate4 ,and1 as it is owned1 the whole scheme of ,scripture is not yet understood1 so1 if it comes to be understood1 it must be in the same way as natural knowledge is come at2 by the continuance and progress of learning and liberty1 and by particular persons attending to1 comparing and pursuing intimations scattered up and down it1 which are overlooked and disregarded by the generality of the world4 ,nor is it at all incredible that a book which has been so long in the possession of mankind should contain many truths as yet undiscovered4--,butler4 ,mr4 ,lincoln1 as ,i saw him every morning1 in the carpet slippers he wore in the house and the black clothes no tailor could make really fit his gaunt1 bony frame1 was a homely enough figure4 ,the routine of his life was simple1 too2 it would have seemed a treadmill to most of us4 ,he was an early riser1 when ,i came on duty at eight in the morning1 he was often already dressed and reading in the library4 ,there was a big table near the centre of the room3 there ,i have seen him reading many times4 ,and the book8 ,it was the ,bible which ,i saw him reading while most of the household slept4--,william ,h4 ,crook1 in ,harper's ,magazine4 ,the ,bible has such power for teaching righteousness that even to those who come to it with all sorts of false notions about the ,god of the ,bible1 it yet teaches righteousness1 and fills them with the love of it2 how much more those who come to it with a true notion about the ,god of the ,bible4--,matthew ,arnold4 ,,contents ,,introduction ,the ,rediscovery of the ,bible4 ,the ,object of ,these ,studies4 ,the ,plan of ,work4 ,books of ,reference4 ,,study ,i4 ,,man',s ,,place ,,in ,,the ,,world4 ,the ,story of ,creation1 ,gen4 #a1 #b #a4 ,the ,different ,theories of ,creation4 #b4 ,the ,priestly ,story of ,creation4 #c4 ,the ,early ,prophetic ,story of ,creation4 #d4 ,a ,comparison of the ,two ,accounts of ,creation4 #e4 ,man's ,conquest and ,rulership of the ,world4 #f4 ,man's ,responsibility as the ,ruler of the ,world4 ,,study ,,ii4 ,,man',s ,,responsibility ,,for ,,his ,,acts4 ,the ,story of the ,garden of ,eden1 ,gen4 #c #a4 ,the ,nature of ,sin4 #b4 ,the ,origin of ,sin ,according to the ,story in ,genesis #c4 #c4 ,the ,different ,theories ,regarding the ,origin of ,sin4 #d4 ,the ,effects of ,sin upon the ,wrong-doer4 #e4 ,god's ,attitude toward the ,sinner4 #f4 ,the ,effect of ,sin upon ,society4 ,,study ,,iii4 ,,the ,,criminal1 ,,and ,,his ,,relation ,,to ,,society4 ,the ,story of ,cain1 ,gen4 #d3a-af #a4 ,the ,meaning of the ,story of ,cain4 #b4 ,the ,making of a ,criminal4 #c4 ,the ,criminal's ,attitude toward ,society4 #d4 ,the ,ways in which ,society ,deals with the ,criminal4 #e4 ,how to ,deal with ,criminals4 #f4 ,the ,prevention of ,crime4 ,,study ,,iv4 ,,the ,,survival ,,of ,,the ,,fittest4 ,the ,story of the ,great ,flood1 ,gen4 #f-i #a4 ,the ,two ,biblical ,accounts of the ,flood4 #b4 ,the ,corresponding ,babylonian ,flood ,stories4 #c4 ,history of the ,biblical ,flood ,stories4 #d4 ,aim of the ,biblical ,writers in ,recounting the ,flood ,stories4 #e4 ,the ,survival of the ,fittest in the ,natural ,world4 #f4 ,in ,social and ,political ,life4 ,,study ,v4 ,,the ,,pioneer',s ,,influence ,,upon ,a ,,nation',s ,,ideal4 ,abraham1 the ,traditional ,father of the ,race1 ,gen4 #ab3a-h2 #ac3a-ac2 #af2 #ah2 #ai2 #ba3a-g2 #bb3a-ai #a4 ,the ,reasons for ,migration4 #b4 ,the ,prophetic ,stories about ,abraham4 #c4 ,the ,meaning of the ,early ,prophetic ,stories about ,abraham4 #d4 ,the ,prophetic ,portrait of ,abraham4 #e4 ,the ,tendency to ,idealize ,national ,heroes4 #f4 ,the ,permanent ,value and ,influence of the ,abraham ,narratives4 ,,study ,,vi4 ,,the ,,power ,,of ,,ambition4 ,jacob the ,persistent1 ,gen4 #be3aj-cc3bj #a4 ,the ,two ,brothers1 ,jacob and ,esau4 #b4 ,the ,man with a ,wrong ,ambition4 #c4 ,jacob's ,training in the ,school of ,experience4 #d4 ,the ,invincible ,power of ,ambition and ,perseverance4 #e4 ,the ,different ,types of ,ambition4 #f4 ,the ,development of ,right ,ambitions4 ,,study ,,vii4 ,a ,,successful ,,man ,,of ,,affairs4 ,joseph's ,achievements1 ,gen4 #cg2 #ci-dh2 #ej #a4 ,the ,qualities ,essential to ,success4 #b4 ,the ,limitations and ,temptations of ,joseph's ,early ,life4 #c4 ,the ,call of a ,great ,opportunity4 #d4 ,the ,temptations of ,success4 #e4 ,the ,standards of ,real ,success4 #f4 ,the ,methods of ,success4 ,,study ,,viii4 ,,the ,,training ,,of ,a ,,statesman4 ,moses in ,egypt and the ,wilderness1 ,ex4 #a3a-g3e #a4 ,the ,egyptian ,background4 #b4 ,the ,making of a ,loyal ,patriot4 #c4 ,the ,school of the ,wilderness4 #d4 ,moses' ,call to ,public ,service4 #e4 ,the ,education of ,public ,opinion4 #f4 ,the ,training of ,modern ,statesmen4 ,,study ,,ix4 ,,the ,,origin ,,and ,,growth ,,of ,,law4 ,moses' ,work as ,judge and ,prophet1 ,ex4 #ah3e-bg2 #cc3e-aa #a4 ,the ,needs that ,give ,rise to ,law4 #b4 ,the ,growth of ,customary ,law4 #c4 ,the ,authority ,underlying all ,law4 #d4 ,moses' ,relations to the ,old ,testament ,laws4 #e4 ,the ,development of ,modern ,law4 #f4 ,the ,attitude of ,citizens toward the ,law4 ,,study ,x4 ,,the ,,foundations ,,of ,,good ,,citizenship4 ,the ,ten ,commandments1 ,ex4 #bj3a-ag #a4 ,the ,history of the ,prophetic ,decalogue4 #b4 ,obligations of the ,individual to ,god4 #c4 ,the ,social and ,ethical ,basis of the ,sabbath ,law4 #d4 ,the ,importance of ,children's ,loyalty to ,parents4 #e4 ,primary ,obligations of ,man to ,man4 #f4 ,the ,present-day ,authority of the ,ten ,commandments4 ,,study ,,xi4 ,,the ,,early ,,training ,,of ,a ,,race4 ,israel's ,experience in the ,wilderness and ,east of the ,jordan1 ,num4 #aa-ad2 #ba3ba-ca2 #cb3ci-db #a4 ,the ,wilderness ,environment4 #b4 ,influence of the ,nomadic ,life upon ,israel's ,character and ,ideals4 #c4 ,the ,influence of the ,wilderness ,life ,upon ,israel's faith4 #d4 ,the ,significance of the ,east-,jordan ,conquests4 #e4 ,the ,significance of ,moses' ,work4 #f4 ,the ,early ,stages in the ,training of the ,human ,race4 ,,study ,,xii4 ,a ,,nation',s ,,struggle ,,for ,a ,,home ,,and ,,freedom1 ,israel's ,victories over the ,canaanites1 ,josh4 #b-i2 ,judg4 #a1 #d1 #e4 #a4 ,the ,crossing of the ,jordan4 #b4 ,the ,canaanite ,civilization4 #c4 ,the ,capture of the ,outposts of ,palestine4 #d4 ,ways by which the ,hebrews ,won ,their ,homes4 #e4 ,deborah's ,rally of the ,hebrews4 #f4 ,the ,final ,stage in the ,making of the ,hebrew ,nation4 ,,introduction ,,the ,,rediscovery ,,of ,,the ,,bible ,in the early ,christian centuries thousands turned to the ,bible1 as drowning men to a life buoy1 because it offered them the only way of escape from the intolerable social and moral ills that attended the death pangs of the old heathenism4 ,then came the ,dark ,ages1 with their resurgent heathenism and barbarism1 when the ,bible was taken from the hands of the people4 ,in the hour of a nation's deepest humiliation and moral depravity1 ,john ,wycliffe1 with the aid of a devoted army of lay priests1 gave back the ,bible to the people1 and in so doing laid the foundations for ,england's intellectual1 political and moral greatness4 ,the joy and inspiration of the ,protestant ,reformers was the rediscovery and popular interpretation of the ,bible4 ,in all the great forward movements of the modern centuries the ,bible has played a central role4 ,the ultimate basis of our magnificent modern scientific and material progress is the inspiration given to the human race by the ,protestant ,reformation4 ,unfortunately1 the real meaning and message of the ,bible has been in part obscured during past centuries by dogmatic interpretations4 ,the study of the ,bible has also been made a solemn obligation rather than a joyous privilege4 ,the remarkable discoveries of the present generation and its new and larger sense of power and progress have tended to turn men's attention from the contemplation of the heritage which comes to them from the past4 ,the result is that most men know little about the ,bible4 ,they are acquainted with its chief characters such as ,abraham1 ,david and ,jesus4 ,a few are even able to give a clear-cut outline of the important events of ,israel's history2 but they regard it simply as a history whose associations and interests belong to a bygone age4 ,how many realize that most of the problems which ,israel met and solved are similar to those which to-day are commanding the absorbing attention of every patriotic citizen1 and that of all existing books1 the ,old ,testament makes the greatest contributions to the political and social1 as well as to the religious thought of the world8 ,national expansion1 taxation1 centralization of authority1 civic responsibility1 the relation of religion to politics and to public morality were as vital and insistent problems in ancient ,israel as they are in any live1 progressive nation to-day4 ,the gradual discovery of this fact explains why here and there through-out the world the leaders in modern thought and progress are studying the ,bible with new delight and enthusiasm2 not only because of its intrinsic beauty and interest1 but because in it they find1 stated in clearest form1 the principles which elucidate the intricate problems of modern life4 ,,the ,,objects ,,of ,,these ,,studies1 ,there are two distinct yet important ways of interpreting the ,bible3 ,the one is that of the scholar who knows the ,bible from the linguistic1 historical and literary point of view2 the other1 that of the man who knows life and who realizes the meaning and value of the ,bible to those who are confronted by insistent social1 economic and individual problems4 ,these studies aim to combine both methods of interpretation4 ,briefly defined the chief objects of these studies are3 7#a7 ,to introduce the men and women of to-day to that which is most vital in the literature and thought of the ,old ,testament4 7#b7 ,to interpret the often neglected ,old ,testament into the language of modern life simply and directly and in the light of that which is highest in the teachings of ,christianity4 7#c7 ,to present the constructive results of the modern historical and literary study of the ,bible1 not dogmatically but tentatively1 so that the reader and student may be in a position to judge for himself regarding the conclusions that are held by a large number of ,biblical scholars and to estimate their practical religious value4 7#d7 ,to show how closely the ,old ,testament is related to the life of to-day and how it helps to answer the pressing questions now confronting the nations4 7#e7 ,to lead strong men to think through our national1 social and individual problems1 and to utilize fearlessly and practically the constructive results of modern method and research in the fields of both science and religion4 ,,the ,,plan ,,of ,,work4 ,these studies are planned to meet the needs of college students and adult ,bible classes4 ,those who are able to command more time and wish to do more thorough work will find in the list of ,parallel ,readings on the first page of each study carefully selected references to the best authorities on the subject treated4 ,for their guidance are also provided ,subjects for ,further ,study4 ,in using this text-book the student may proceed as follows3 7#a7 ,read carefully the ,biblical passage indicated in connection with each title2 for example1 in the first study1 ,genesis #a and #b4 7#b7 ,read the ,biblical and other quotations on the first page of each study4 ,unless otherwise indicated the ,biblical quotations are from the ,american ,revised ,version4 ,they include the most important ,biblical passages4 ,the other quotations embody some of the best contributions of ancient and modern writers to the subject under consideration4 7#c7 ,read and think through the material presented under each paragraph4 ,this material is arranged under six headings for the convenience of those who wish to follow the plan of daily reading and study4 ,,books ,,of ,,reference4 ,the books suggested in connection with this course have been carefully selected in order that each person may have for his individual use a practical working library4 ,the following should be at hand for constant reference4 ,kent1 ,c4 ,f41 ,the ,historical ,bible1 ,vols4 ,i and ,,ii4 ,contains the important ,biblical passages arranged in chronological order and provided with the historical1 geographical and archaeological notes required for their clear understanding4 ,the translation is based on the oldest manuscripts and embodies the constructive results of modern ,biblical research4 ,new ,york1 #a4jj each4 ,jenks1 ,j4 ,w41 ,principles of ,politics4 ,new ,york1 #a4be4 ,prepared to explain the principles by which political action is governed and thus to aid thoughtful citizens both to gain a clear outlook on life and wisely to direct their own political activity4 ,aristotle1 ,politics4 ,the greatest masterpiece of scientific political thought4 ,its different point of view will suggest many illuminating comparisons between ,greek and modern political ideals and institutions and give the reader a broad basis for the appreciation of that which is essential and enduring in the statecraft of all ages4 #b4ej4 ,for further parallel study the following books are suggested3 ,breasted1 ,j4 ,h41 ,history of the ,ancient ,egyptians4 ,clear1 concise and authoritative4 ,new ,york1 #a4be4 ,bryce1 ,james1 ,the ,american ,commonwealth1 ,vols4 ,i1 ,,ii4 ,new ,york1 #b4jj each4 ,best commentary on ,american ,government4 ,cooper1 ,c4 ,s41 ,the ,bible and ,modern ,life4 ,presents the point of view from which the ,bible may most profitably be studied and contains valuable suggestions regarding the organization and work of college and adult classes4 ,new ,york1 #a4be4 ,driver1 ,s4 ,r41 ,introduction to the ,literature of the ,old ,testament4 ,new ,york1 #b4ej4 ,a sane1 thorough study of the origin1 history1 and contents of the ,old ,testament books4' ,goodspeed1 ,g4 ,s41 ,history of the ,babylonians and ,assyrians4 ,new ,york1 #a4be4 ,a comprehensive and attractive picture of the life of these ancient people4 ,hadley1 ,a4 ,t41 ,standards of ,public ,morality4 ,new ,york1 #a4jj4 ,a suggestive study of the application of moral principles to the life of society4 ,hastings1 ,james1 ,dictionary of the ,bible1 ,vols4 #a-e4 ,new ,york1 #f4jj each4 ,a summary of the historical1 literary1 geographical and archaeological facts which constitute the background of the life and thought of the ,bible4 ,kent1 ,c4 ,f41 ,the ,beginnings of ,hebrew ,history and ,israel's ,historical and ,biographical ,narratives4 7,vols4 ,i and ,,ii of ,student's ,old ,testament47 #b4ge each4 ,presents in a clear1 modern translation the original sources incorporated in the historical books of the ,old ,testament1 the origin and literary history of these books1 and the important parallel ,babylonian and ,assyrian literature4 ,kent1 ,c4 ,f41 ,biblical ,geography and ,history4 ,new ,york1 #a4ej4 ,a clear portrayal of the physical characteristics of ,palestine and of the potent influences which that land has exerted throughout the ages upon its inhabitants4 ,mc,fadyen1 ,j4 ,e41 ,messages of the ,prophets and ,priestly ,historians4 ,new ,york1 #a1be4 ,a fresh and effective interpretation of the historical and spiritual messages of the ,old ,testament historical books into the language and thought of to-day4 ,smith1 ,h4 ,p41 ,old ,testament ,history4 ,new ,york1 #b4ej4 ,a thorough1 well-proportioned presentation of the unfolding of ,israel's history4 ,wilson1 ,woodrow1 ,constitutional ,government in the ,united ,states4 #a4ej4 ,a constructive judgment of the ,american constitution4 ,seeley1 ,j4 ,r41 ,introduction to ,political ,science4 #a4ej4 ,an effective example of the application of the historical methods to politics4 ,,study ,i ,,man',s ,,place ,,in ,,the ,,world4 ,,the ,,story ,,of ,,creation -- ,gen4 #a and #b4 ,parallel ,readings4 ,kent1 ,historical ,bible1 ,vol4 ,i1 pp4 #a-g1 #bca-c4 ,articles1 ,evolution and ,cosmogony1 in ,ency4 ,brit4 or ,inter4 ,ency41 or any standard encyclopedia4 ,god created man in his own image1 in the image of ,god created he him1 male and female created he them4 ,and ,god blessed them1 and ,god said unto them1 ,be fruitful1 and multiply1 and replenish the earth1 and subdue it2 and have dominion over the fish of the sea1 and over the birds of the heavens1 and over every living thing that moveth upon the earth4--,gen4 #a3bg1 #bh4 ,when ,i consider thy heavens1 the work of thy fingers1 ,the moon and the stars which thou hast ordained2 ,what is man1 that thou art mindful of him8 ,and the son of man that thou visitest him8 ,for thou hast made him but little lower than ,god1 ,and crownest him with glory and honor4 ,thou makest him to have dominion over the works of thine hands1 ,thou hast put all things under his feet4--,ps4 #h3 #h-f4 ,god clothed men with strength like his own1 ,and made them according to his own image4 ,he put the fear of them upon all flesh1 ,that they should have dominion over beasts and birds4 ,mouth and tongue1 eyes and ears1 ,and a mind with which to think he gave them2 ,with insight and wisdom he filled their minds1 ,good and evil he taught them4 ,ben ,sira4 #ag1 #c-g 7,hist4 ,bible74 ,all things were made through him2 and without him was not any thing made that hath been made4--,john #a3c4 ,i4 ,,different ,,theories ,,of ,,creation4 ,every early people naturally asked the questions1 ,how were things made8 ,how were men created8 ,first of all1 ,who made the world8 ,they necessarily answered them according to their own dawning knowledge4 ,the most primitive races believed that some great animal created the earth and man4 ,in the ,alaskan collection in the museum of the ,university of ,pennsylvania there is a huge crow1 sitting upon the mask of a man's face4 ,this symbolizes the crude belief of the ,alaskan ,indians regarding the way man was created4 ,the early ,egyptians thought that the earth and man were hatched out of an egg4 ,in one part of ,egypt it was held that the artisan god ,ptah broke the egg with his hammer4 ,in another part of the land and probably at a later date the tradition was current that ,thoth the moon god spoke the world into existence4 ,the earliest ,babylonian record states that3 ,the god ,marduk laid a reed on the face of the waters1 ,he formed dust and poured it out beside the reed2 ,that he might cause the gods to dwell in the dwellings of their heart's desire1 ,he formed mankind4 ,later he formed the grass and the rush of the marsh and the forest4 ,then he created the animals and their young4 ,the ,parsee teachers held that the rival gods1 ,ahriman and ,ormuzd1 evolved themselves out of primordial matter and then through the long ages created their attendant hierarchies of angels4 ,the philosophers of ,india anticipated in some respects our modern evolutionary theory4 ,brahma is thought of as self-existent and eternal4 ,he gradually condenses himself into material objects1 such as ether1 fire1 water1 earth and the elements4 ,last of all he manifests himself in man4 ,the ,greek philosophers were the first to attempt to describe creation as a purely physical1 generative process4 ,they taught the evolution of the more complex from the simpler forms4 ,plato and ,aristotle believed in a transcendental deity and found in the world indications of a vital impulse toward a higher manifestation of life--man4 ,michael ,angelo1 with wonderful dramatic power1 in his painting in the ,sistine ,chapel at ,rome has portrayed how lifeless clay in form of man1 when touched by the finger of ,god1 by sheer vitalizing power is transformed into a living soul4 ,very different yet equally impressive is the modern scientific view4 ,the origin of matter and of life is so absolutely unknown that scientists have not as yet formulated definite theories concerning it4 ,even the theories regarding the origin of the solar system are still conflicting and none is generally accepted4 ,the old nebular hypothesis is discredited and the theory of the spiral movement of the solar matter seems to be confirmed by phenomena observable in the heavens4 ,the one principle generally held by scientists is that1 given matter and life and some creating force1 our present marvelous complex universe has come into being according to laws usually called natural4 ,these laws are so invariable that they may be considered unchanging4 ,even more definitely established is the so-called theory of evolution which is based on the careful observation and comparison of countless thousands of natural phenomena4 ,according to the ,encyclopedia ,britannica it is the history of the physical process by which all living beings have acquired the characteristics1 physical1 mental1 moral1 and spiritual1 which now distinguish them4 ,it recognizes the gradual development from the simplest to the most complex forms4 ,it is merely an attempt to describe in the light of careful observation and investigation the process of growth by which the world and the beings which inhabit it have grown into what they are4 ,a comparison of the ,hebrew account of creation with those of other races and times is extremely suggestive4 ,,ii4 ,,the ,,priestly ,,story ,,of ,,creation4 ,note that the first and second chapters of ,genesis contain two distinct accounts of creation4 ,read ,genesis #a3a--b3c 7see ,hist4 ,bib41 ,i1 pp4 #bca-c for modern translation71 noting its picture of conditions in the universe before the actual work of creation began4 ,the creative power is the spirit or breath of ,god4 ,the ,hebrew word for spirit 7ruah7 represents the sound of the breath as it emerges from the mouth or the sound of the wind as it sighs through the trees4 ,it is the effective symbol of a real and mighty force that cannot be seen or touched yet produces terrific effects1 as when the cyclone rends the forest or transforms the sea into a mountain of billows and twists like straws the masts of wood and steel4 ,in the ,old ,testament the spirit of ,god or the spirit of the ,holy ,one is ,god working 7#a7 in the material universe1 as in the work of creation1 7#b7 in human history1 as when he directs the life of nations1 or 7#c7 in the lives of men4 ,note the method of creation and the distinctive work of each day4 ,the process is that of separation4 ,it is orderly and progressive4 ,the first three days of preparation in which 7#a7 light and darkness1 7#b7 air and water 7separated by the firmament7 and 7#c7 land and vegetation are created1 correspond to the work of the second three days in which are created 7#a7 the heavenly bodies1 7#b7 the birds and fishes 7which live in the air and water7 and 7#c7 land animals and man4 ,the underlying conception of the universe is that held by most early peoples4 ,compare the diagram in ,hastings' ,dictionary of the ,bible ,i1 #ejc or ,kent's ,student's ,old ,testament1 ,vol4 ,i1 p4 #eb which illustrates it4 ,god's benign plan is revealed by the recurring words3 ,god saw that it was good4 ,what was the culminating act of creation8 ,created man in his image can not mean with a body like that of ,god 7for in this story ,god is thought of as a spirit71 but rather with a ,god-like spirit1 mind1 will1 and power to rule4 ,,iii ,,the ,,early ,,prophetic ,,story ,,of ,,creation4 ,the opening words of the second account of creation1 which begins in the fourth verse of the second chapter of ,genesis1 imply that the earth and the heavens have already been created4 ,in the day that ,jehovah made earth and heaven1 no plant of the field was yet on the earth1 and no herb of the field had yet sprung up1 for ,jehovah had not caused it to rain upon the earth1 and there was no man to till the ground2 but a mist used to rise from the earth and water the whole face of the ground4 ,it is possible that here only a part of the original story is preserved4 ,what is the order in the story of creation found in this second chapter8 ,the method of man's creation8 ,according to this account1 the tree of life was planted in the garden that man1 while he lived there1 might enjoy immortality4 ,was the tree of the knowledge of good and evil placed in the garden to develop man's moral nature by temptation or merely to inculcate obedience8 ,the love between the sexes is apparently implanted in all living beings primarily for the conservation of the species1 but the early prophet also recognized clearly the broader intellectual and moral aspects of the relation4 ,it is not good for man to be alone were the significant words of ,jehovah4 ,hence animals1 birds1 and1 last of all1 woman1 were created to meet man's innate social needs4 ,man's words on seeing woman were3 ,this1 now1 is bone of my bone ,and flesh of my flesh4 ,this one shall be called woman1 ,for from man was she taken4 ,what fundamental explanation is here given of the institution of marriage8 ,compare ,jesus' confirmation of this teaching in ,matthew #ai3d-e3 ,and he answered and said1 ,have ye not read1 that he who made them from the beginning made them male and female1 and said1 ,for this cause shall a man leave his father and mother1 and shall cleave to his wife3 and the two shall become one flesh8 ,,iv4 ,a ,,comparison ,,of ,,the ,,two ,,accounts ,,of ,,creation4 ,the account of creation found in the second chapter suggests the simple1 direct ideas of a primitive people2 while the account in ,genesis #a has the exact1 repetitious1 majestic literary style of a legal writer4 ,are the differences between these two accounts of creation greater than those between the parallel narratives in the ,gospels8 ,we recognize that the differences in detail between the ,gospel accounts of the same event are due to the fact that no two narrators tell the same story in the same way4 ,are the variations between the two ,biblical accounts of creation to be similarly explained8 ,a growing body of ,biblical scholars hold1 though many differ in judgment1 that the account in the first chapter of ,genesis was written by a priestly writer who lived about four hundred ,b4,c41 and the second account four hundred years earlier by a patriotic1 prophetic historian4 ,observe that the two accounts agree in the following fundamental teachings3 7#a7 ,one supreme ,god is the ,creator2 7#b7 man is closely akin to ,god2 7#c7 all else is created for man's best and noblest development4 ,is the primary aim of these accounts to present scientific facts or to teach religious truths8 ,paul says in ,timothy that ,every scripture inspired of ,god is also profitable for teaching1 for reproof1 for correction1 for instruction which is in righteousness4 ,is their religious value1 even as in the parables of the ,new ,testament1 entirely independent of their historical or scientific accuracy8 ,is there any contradiction between the distinctive teachings of the ,bible and modern science8 ,do not the ,bible and science deal with two different but supplemental fields of life3 the one with religion and morals1 the other with the physical world8 ,v4 ,,man',s ,,conquest ,,and ,,rulership ,,of ,,the ,,world4 ,in the story of ,genesis #a man is commanded to subdue the earth and to have dominion over the fish of the sea and over the birds of the heavens and over every living thing that creeps upon the earth4 ,how far has man already subdued the animals and made them serve him8 ,how far has he conquered the so-called natural forces and learned to utilize them8 ,is the latter day conquest of the air but a step in this progress8 ,are all inventions and developments of science in keeping with the purpose expressed in ,genesis #a8 ,does the command imply the immediate or the gradual conquest of nature8 ,why8 ,do science and the ,bible differ or agree in their answers to these questions8 ,,vi4 ,,man',s ,,responsibility ,,as ,,the ,,ruler ,,of ,,the ,,world4 ,consider the different ways in which the ,biblical accounts of creation state that man is akin to ,god4 ,in the one account man was created in the image of ,god2 in the other ,jehovah formed man of the dust of the ground and breathed into his nostrils his own life-giving breath4 ,in what sense is man ,god-like8 ,are all men made in the image of ,god8 ,does this story imply that every man has the right and capacity to become ,god-like8 ,a high official of ,china1 whose power of authority extends to questions of life and death1 is called the father and mother of his people4 ,if he fails in the responsibility which his authority imposes upon him1 and the people in consequence create a disturbance1 he is severely punished1 sometimes by death4 ,does authority always imply responsibility8 ,of what value to man is the conquest of the forces of nature8 ,president ,roosevelt said that he considered the conservation of the natural resources of the ,united ,states the most important question before the ,american people4 ,is this political question also a religious question8 ,why did ,god give man authority over the animal world8 ,does the responsibility that comes from this authority rest upon every man8 ,one of the laws of the ,boy ,scouts reads3 ,a scout is kind4 ,he is a friend to animals4 ,he will not kill nor hurt any living creature needlessly1 but will strive to save and protect all harmless life4 ,is this a practical application of the teaching in ,genesis #a8 ,if ,god's purpose is to make everything good1 man's highest privilege1 as well as duty1 is to co-operate with him in realizing that purpose4 ,are men to-day as a whole growing happier and nobler8 ,in what practical ways may a man contribute to the happiness and ennobling of his fellow men8 ,is your community growing better8 ,what would be the result if you and others like yourself did your best to improve conditions8 ,if so1 how8 ,questions for ,further ,consideration4 ,is man's possession of knowledge and power the ultimate object of creation8 ,if not1 what is8 ,does human experience suggest that man's life on earth is1 in its ultimate meaning1 simply a school for the development of individual character and for the perfecting of the human race8 ,is there any other practical way in which a man can serve ,god except by serving his fellowmen8 ,if so1 how8 ,subjects for ,further ,study4 7#a7 ,the ,origin and ,content of the ,babylonian ,stories of ,creation4--,hastings1 ,dictionary of the ,bible1 #a1 #eja-g2 ,kent1 ,student's ,o4 ,t41 ,i1 #cfj-i4 7#b7 ,the ,relation of the ,biblical ,story of the ,creation to the ,babylonian4--,kent1 ,student's ,o4 ,t41 ,i1 #cfi-gj4 7#c7 ,the ,seeming ,conflict ,between the ,teachings of the ,bible and ,science and the ,practical ,reconciliation4--,sir ,oliver ,lodge3 ,science and ,immortality1 ,section #a4 ,,study ,,ii ,,man',s ,,responsibility ,,for ,,his ,,acts4 ,,the ,,story ,,of ,,the ,,garden ,,of ,,eden4--,gen4 #c4 ,parallel ,readings4 ,hist4 ,bible1 ,vol4 ,i1 #cg-db4 ,drummond1 ,ideal ,life1 ,chaps4 on ,sin4 ,and when the woman saw that the tree was good for food and that it was a delight to the eye1 and that the tree was to be desired to make one wise1 she took of the fruit thereof1 and did eat2 and she gave also unto her husband with her and he did eat4 ,and the eyes of them both were opened and they beard the voice of ,jehovah ,god walking in the garden in the cool of the day3 and the man and his wife hid themselves from the presence of ,jehovah ,god amongst the trees of the garden4--,gen4 #c3f-h4 ,blessed is the man that endureth temptation2 for when he hath been approved1 he shall receive a crown of life1 which the ,lord promised to them that love him4 ,let no man say when he is tempted1 ,i am tempted of ,god2 for ,god cannot be tempted with evil1 and he himself tempteth no man2 but each man is tempted when he is drawn away by his own lust and enticed4 ,then the lust1 when it hath conceived1 beareth sin3 and the sin1 when it is full grown1 bringeth forth death4--,james #a3ab-ae4 ,for the love of ,god is broader ,than the measure of man's mind1 ,and the heart of the eternal ,is most wonderfully kind4--,frederick ,w4 ,faber4 ,none could enter into life but those who were in downright earnest and unless they left the wicked world behind them2 for there was only room for body and soul1 but not for body and soul and sin4--,john ,bunyan4 ,i4 ,,the ,,nature ,,of ,,sin4 ,henry ,drummond has said that sin is a little word that has wandered out of theology into life4 ,members of a secret organization known as the ,thugs of ,india feel at times that it is their solemn duty to strangle certain of their fellow men4 ,do they thereby commit a sin8 ,a ,parsee believes that it is wrong to light a cigar1 for it is a desecration of his emblem of purity--fire4 ,others in the western world for very different reasons regard the same act as wrong4 ,is the lighting or smoking of a cigar a sin for these classes8 ,is the act necessarily wrong in itself8 ,when a trained dog fails to obey his master1 does he sin8 ,is man alone capable of sinning8 ,,ii4 ,,the ,,different ,,theories ,,regarding ,,the ,,origin ,,of ,,sin4 ,many and various have been the definitions of sin and the explanations of its origin4 ,most primitive peoples defined it as failure to perform certain ceremonial acts1 or to bring tribute to the gods4 ,morality and religion were rarely combined4 ,the ,hebrew people were the first to define right and wrong in terms of personal life and service4 ,sin as represented in ,genesis #c was the result of individual choice4 ,it was yielding to the common rather than the nobler impulses1 to desire rather than to the sense of duty4 ,the temptation came from within rather than from without1 and the responsibility of not choosing the best rested with the individual4 ,the explanation is as simple and as true to human experience to-day as in the childhood of the race4 ,the ,persian religion1 on the contrary1 conceived of the world as controlled by two hostile gods1 with their hosts of attendant angels4 ,one god1 ,ormuzd1 was the embodiment of light and goodness4 ,the other1 ,ahriman1 represented darkness and evil4 ,they traced all sin to the direct influence of ,ahriman and the evil spirits that attended him4 ,during the ,persian period a somewhat similar explanation of the origin of evil appeared in ,jewish thought4 ,satan1 who in the book of ,job appears to be simply the prosecuting attorney of heaven1 began to be thought of as the enemy of man1 until in later times all sin was traced directly or indirectly to his influence4 ,this was the conception prevalent among the ,puritans4 ,this view tended to relieve man of personal responsibility for he was regarded as the victim of assaults of hosts of malignant spirits4 ,does your knowledge of the heart of man confirm the insight of the prophet who speaks through the wonderful story of ,genesis #c8 ,,iii4 ,,the ,,origin ,,of ,,sin ,,according ,,to ,,the ,,story ,,in ,,genesis #c4 ,in your judgment is the story of the man and the woman in ,genesis #c a chapter from the life of a certain man and woman1 or a faithful reflection of universal human experience8 ,most of the elements which are found in the story may likewise be traced in earlier ,semitic traditions4 ,the aim of the prophet who has given us the story was1 according to the view of certain interpreters1 to present in vivid1 concrete form the origin1 nature1 and consequences of sin4 ,this method of teaching was similar to that which ,jesus used1 for example1 in the parable of ,dives and ,lazarus4 ,the tree of the knowledge of good and evil1 with the command not to eat of it1 apparently symbolizes temptation4 ,is temptation necessary for man's moral development8 ,the serpent was evidently chosen because of its reputation for craft and treachery4 ,the serpent's words represent the natural inclinations that were struggling in the mind of the woman against her sense of duty4 ,note that in the story the temptation did not come to man through his appetite or his curiosity or his esthetic sense but through his wife whom ,god had given him4 ,was the man's act in any way excusable8 ,strong men and women often sin through the influence of those whom they love and admire4 ,are they thereby excused8 ,what natural impulses impelled the woman to disobey the divine command8 ,were these impulses of themselves wrong8 ,how far did her experience reflect common human experience8 ,what was the real nature of her act8 ,was it wrong or praise-worthy for her to desire knowledge8 ,in what form did temptation come to the man in ,genesis #c4 ,does temptation appeal in a different form to each individual8 ,the ,hebrew word for sin 7which means to miss the mark placed before each individual7 vividly and aptly describes the real nature of sin4 ,the ideal placed before each individual represents his sense of what is right4 ,if he acts contrary to that ideal or fails to strive to realize it1 does he sin8 ,,iv4 ,,the ,,effects ,,of ,,sin ,,upon ,,the ,,wrong-,,doer4 ,what was the effect of their consciousness of having disobeyed upon the man and woman in the ancient story8 ,did they believe that they had done wrong1 or merely that they had incurred a penalty8 ,does sin tend to make cowards of men8 ,were the feelings of shame1 and the sense of estrangement in the presence of one who loved them1 the most tragic effect of their sin8 ,when a child disobeys a parent or a friend wrongs a friend is the sense of having injured a loved one the most painful consequence of sin8 ,was the penalty imposed on the man and woman the result of a divine judgment or the natural and inevitable effect of wrong-doing8 ,why did the man and woman try to excuse their disobedience8 ,was it natural8 ,was it good policy8 ,was it right8 ,if not1 why not8 ,v4 ,,god',s ,,attitude ,,toward ,,the ,,sinner4 ,jehovah in the story evidently asked the man and woman a question1 the answer to which he already knew1 in order to give them an opportunity to confess their wrong-doing4 ,parents and teachers often seek to give the culprit the opportunity to confess his sin4 ,what is the attitude of the law towards the criminal who pleads guilty8 ,what is the reason for this attitude8 ,a loving parent or even the state might forgive an unrepentant sinner1 but the effect of the wrong-doing upon the sinner and upon others may still remain4 ,while the man and woman remained conscious of their wrong-doing1 though defiant1 to abide in ,jehovah's presence was for them intolerable4 ,are toil and pain essential to the moral development of sinners who refuse to confess their crime8 ,are toil and pain in themselves curses or blessings to those who have done wrong8 ,the picture in ,genesis #c clearly implies that ,god's intention was not that man should suffer but that he should enjoy perfect health and happiness4 ,jehovah's preparation of the coats of skin for the man and woman is convincing evidence that his love and care continued unremittingly even for the wrong doers4 ,modern psychology is making it clear that the effect of sin upon the unrepentant sinner is to increase his inclination toward sinning4 ,but when a man in penitence for his sin has turned toward ,god and changed his relation to his fellow men1 ,god becomes to him a new ,being with a nearness and intimacy impossible before6 ,may the ,christian believe that this new sense of nearness and love to ,god is met by a corresponding feeling on ,god's part8 ,in the light of ,christian experience is there not every reason to believe that ,god himself also enters into a new and joyous relationship with the man8 ,this thought was evidently in the mind of ,jesus when be declared that there was joy in heaven over one sinner that repented4 ,,vi4 ,,the ,,effect ,,of ,,sin ,,upon ,,society4 ,men are often heard to remark that they are willing to bear the consequences of their sin4 ,is it possible for any individual to experience in himself the entire result of his wrong-doing8 ,in the ,genesis story the woman's deliberate disobedience would seem to have had very direct influence upon her husband4 ,mankind has almost universally come to regard certain acts as wrong and to prescribe definite modes of punishment4 ,such decisions have come about not simply because of the effect of sin upon the individual but more especially because the sin of the individual affects society4 ,state the different influences that deter men from sin and note those which from your experience seem the strongest4 ,questions for ,further ,consideration4 ,is an act that is wrong for one man necessarily a sin if committed by another8 ,are men's tendencies to sin due to their inheritance or to impulses which they share in common with brutes1 or to influences that come from their environment8 ,in the light of this discussion formulate your own definition of sin4 ,is the final test of sin a man's consciousness of guilt1 or the ultimate effect of his act upon himself1 or upon society8 ,may the woman in the ,garden of ,eden be regarded as the prototype of the modern scientist8 ,are there ways in which the scientist may sin in making his investigations8 ,illustrate4 ,how about vivisection8 ,does sin bring moral enlightenment8 ,distinguish between ,jesus' attitude toward sin and toward the sinner4 ,what should be our attitude toward the sinner8 ,if the man and woman had frankly confessed their sin1 what1 by implication1 would have been the effect3 first1 upon themselves1 and second1 upon the attitude and action of ,god8 ,does temptation to sin1 as in the case of ,adam1 often come in the guise of virtue8 ,what is the value of confession to the sinner8 ,to society8 ,subjects for ,further ,study4 7#a7 ,the ,babylonian and ,egyptian ,idea of ,sin4 ,hastings1 ,dictionary of the ,bible1 extra vol4 #eff-efg2 ,breasted1 ,history of ,egypt1 #agc-age2 ,jastrow1 ,religion of the ,babylonians and ,assyrians1 #cac-cbg4 7#b7 ,milton's ,interpretation of ,genesis #c in ,paradise ,lost4 7#c7 ,the ,right and ,wrong of the ,attempted ,surrender of ,west ,point from the ,point of ,view of ,benedict ,arnold1 ,andre and ,washington4 ,,study ,,iii ,,the ,,criminal ,,and ,,his ,,relation ,,to ,,society4 ,,the ,,story ,,of ,,cain4--,gen4 #d3a-af4 ,parallel ,readings4 ,hist4 ,bible1 ,vol4 #a1 #db-df4 ,jenks1 ,prin4 of ,pol4 #a-af4 ,august ,drahms1 ,the ,criminal4 ,now in the course of time it came to pass1 that ,cain brought some of the fruit of the ground as an offering to ,jehovah4 ,and ,abel also brought some of the firstlings of his flock and of their fat4 ,and ,jehovah looked favorably upon ,abel and his offering3 but for ,cain and his offering he had no regard4 ,therefore1 ,cain was very angry and his countenance fell4 ,and ,jehovah said to ,cain1 ,why art thou angry8 ,and why is thy countenance fallen8 ,if thou doest well1 is there not acceptance8 ,but if thou doest not well1 ,does not sin crouch at the door8 ,and to thee shall be its desire1 ,but thou shouldst rule over it4 ,then ,cain said to ,abel his brother1 ,let us go into the field4 ,and while they were in the field1 ,cain rose up against ,abel his brother and slew him4 ,and when ,jehovah said to ,cain1 ,where is ,abel thy brother8 he said1 ,i1 know not2 am ,i my brother's keeper4--,gen4 #d3c-i 7,hist4 ,bible74 ,and the ,scribes and the ,pharisees bring a woman taken in adultery2 and having set her in the midst1 they say unto ,jesus1 ,teacher1 this woman hath been taken in adultery1 in the very act4 ,now in the law ,moses commanded us to stone such3 what then sayest thou of her8 ,and this they said trying him1 that they might have whereof to accuse him4 ,but ,jesus stooped down and with his finger wrote on the ground4 ,and when they continued asking him1 he lifted himself1 and said unto them1 ,he that is without sin among you1 let him first cast a stone at her4 ,and again he stooped down and with his finger wrote on the ground4 ,and they1 when they heard it1 went out one by one1 beginning from the eldest1 even unto the last3 and ,jesus was left alone1 and the woman1 where she was1 in the midst4 ,and ,jesus lifted himself up and said unto her1 ,woman1 where are they8 ,did no man condemn thee8 ,and she said1 ,no man1 ,lord4 ,and ,jesus said1 ,neither do ,i condemn thee4 ,go thy way2 from henceforth sin no more4--,john #h3c-aa4 ,every experiment by multitudes or individuals that has a sensual or selfish aim will fail4--,emerson4 ,when you meet one of these men or women be to them a ,divine man2 be to them thought and virtue2 let their timid aspirations find in you a friend2 let their trampled instincts be genially tempted out in your atmosphere2 let their doubts know that you have doubted1 and their wonder feel that you have wondered4--,emerson4 ,but ,i still have a good heart and believe in myself and fellow men and the ,god who made us all4--,robert ,louis ,stevenson4 ,i4 ,,the ,,meaning ,,of ,,the ,,story ,,of ,,cain4 ,in ,arabia and ,palestine to-day1 as in the past1 a man's prosperity or misfortune is universally regarded as the evidence of divine approval or disapproval4 ,even ,jesus' disciples on seeing a blind man by the wayside1 raised the question3 ,did this man sin or his parents8 ,among the ,arabs of the desert the tribal mark1 either tattooing or a distinctive way of cutting the hair1 insures the powerful protection of the tribe4 ,each tribesman is under the most sacred obligation to protect the life of a member of his tribe1 or to avenge1 if need be with his own life-blood1 every injury done him4 ,without the tribal mark a man becomes an outlaw4 ,many scholars1 therefore1 think that the mark placed upon ,cain was not primarily a stigma proclaiming his guilt1 but rather a token that protected him from violence at the hands of ,jehovah's people and compelled them to avenge any wrongs that might befall him4 ,in the light of these facts would it not seem possible that ,cain's character and conduct are the reason why his offering was not accepted8 ,what is the meaning and purpose of ,jehovah's question1 ,where is ,abel thy brother8 ,is it probable that in the question1 ,am ,i my brother's keeper1 the writer intended to assert the responsibility of society for the acts of its members8 ,in ,china where to-day1 far more than in the ,west1 there exists the responsibility of neighbors1 those who fail to exert the proper influence over the character and conduct of a criminal neighbor often have their houses razed to the ground and the sites sown with salt4 ,is society responsible for producing criminals8 ,how far am ,i personally responsible for my neighbor's acts8 ,,ii4 ,,the ,,making ,,of ,a ,,criminal4 ,paul said1 ,all men have sinned4 ,are all men therefore criminals8 ,what constitutes a criminal8 ,was ,cain a criminal before he slew his brother8 ,legally8 ,morally8 ,was ,cain's motive in the worship of ,god truly religious or merely mercenary8 ,this portrait of ,cain illustrates the fact that formal religious worship does not necessarily deter a man from becoming a criminal4 ,sometimes men prominent in religious work become defaulters or commit other crimes4 ,does this story suggest the fundamental reason why great crimes are sometimes committed by religious leaders8 ,the motive rather than the form is clearly the one thing absolutely essential in religious worship4 ,was the slaying of ,abel the result simply of jealousy or a sudden fit of anger or of a gradual deterioration of character8 ,compare the gradual development of the criminal instincts in ,shakespeare's ,macbeth4 ,think of the different influences tending to make criminals6 ,most criminals are made before they reach the age of twenty-one4 ,the development of the criminal is the result either of wrong education or the lack of right education4 ,parents by their failure to guard carefully their children's associates and to develop in them habits of self-control1 respect for the rights of others1 and a sense of social and civic obligation1 are perhaps more than any other class responsible for the growth of criminals4 ,in what ways does the ,state through its negligence also contribute to the making of criminals8 ,,iii4 ,,the ,,criminal',s ,,attitude ,,towards ,,society4 ,every criminal act is anti-social4 ,few if any criminals realize this fact4 ,a superintendent of the ,elmira ,reformatory after years of experience said that he had never seen a criminal who felt remorse2 while criminals usually regretted being caught1 they always excused their crime4 ,the criminal repudiates his social obligations1 not acknowledging the fact that the basis of all society is the recognition of the rights of others4 ,the thief often excuses his acts by asserting that society owes him a living4 ,is this position right or do you agree with the following statement8 ,the criterion of what is for the benefit of the community at large must be settled by the community itself1 not by an individual4 ,the citizen1 then1 may and must do what the community determines it is best for him to do2 he must stand in the forefront of battle if so ordered4 ,he must not do what the ,state forbids2 he may be deprived of liberty and life if he does4-- ,jenks4 ,,iv4 ,,the ,,ways ,,in ,,which ,,society ,,deals ,,with ,,the ,,criminal4 ,cain's punishment was banishment rather than imprisonment4 ,what was the fate that ,cain specially feared8 ,cain and ,abel in the original story1 some writers believe1 represented tribes 7see ,hist4 ,bible1 ,i1 #dd74 ,among nomadic peoples in the early ,east1 as to-day1 the punishment of murder was left to the family or tribe of the murdered man4 ,was this just or effective8 ,the same crude method of avenging wrongs is found in the vendetta of ,italy and the family feuds in certain sparsely settled regions in the ,united ,states4 ,the survival of this institution is to-day one of the greatest obstacles to civilization in those regions4 ,why8 ,in most criminal legislation the chief emphasis is placed on punishment4 ,for example1 thieves are punished with imprisonment4 ,why8 ,a radical change in public opinion is now taking place4 ,the prevailing method of dealing with crimes advocated by penologists to-day is the protection of society if possible by the reform of the criminal4 ,does this method protect society effectually8 ,why is it that criminals generally prefer a definite term in prison rather than an indefinite sentence with the possibility of release in less than half the time8 ,which method of treatment is best in the end for the wrong-doer8 ,it is important to distinguish clearly between the private and the official attitude toward the criminal4 ,as individuals1 who cannot know the motives1 we should heed the maxim of ,jesus3 ,judge not6 ,as public officials whose duty it is to protect society1 we are under obligation to deal firmly and effectively with the criminal4 ,what would probably have been the result had ,cain confessed his crime8 ,god was far more lenient even with the unrepentant ,cain than were his fellow men4 ,did ,god1 however1 remit ,cain's sentence8 ,cain said1 ,i shall become a fugitive and a wanderer on the face of the earth4 ,was this sense of being an outcast the most painful element in ,cain's punishment8 ,all crime thus in a sense brings its own punishment4 ,if in placing upon ,cain a tribal mark1 thereby protecting him from being killed1 ,god apparently aimed to give him an opportunity to reform1 the clear implication is that the divine love and care still follow him4 ,that love and that care never cease toward even the most depraved4 ,compare ,jesus' attitude toward the criminal1 as illustrated in his ministry and especially in his dealing with the woman taken in adultery4 ,his forgiveness of the woman's sin did not cancel the social results1 but gave her a new basis for right living in the future4 ,she realized that some one believed in her4 ,is this one of the most important influences to-day in assisting weak men and in redeeming criminals8 ,henry ,drummond when asked the secret of his success with men said1 ,i love men4 ,v4 ,,how ,,to ,,deal ,,with ,,criminals4 ,the purpose of criminal legislation and administration is clearly the protection of society4 ,the criminals are punished1 not for the mere sake of the punishment or for vengeance1 but to deter them from further crime or to serve as a warning to others4 ,only on this account can punishment be justified4 ,to prove an effective warning the punishment for crime should be certain1 prompt and just4 ,for these reasons effective police1 upright judges and fair methods of procedure are absolutely essential4 ,efforts should be made not to influence the courts by public opinion1 and the pernicious prejudgment of cases by popular newspapers should be discountenanced4 ,the surest method of stopping a criminal's dangerous activity is to reform him2 to give him a new and absorbing interest4 ,experience at our best reformatories shows that with the indeterminate sentence a very large majority of young criminals can be transformed into safe and useful citizens4 ,this method is both cheaper and more effective than direct punishment for fixed terms4 ,,vi4 ,,the ,,prevention ,,of ,,crime4 ,the best method of dealing with crime is that of prevention4 ,the work of protecting society against crime should begin with arousing parents to the sense of their responsibilities and by training them thoroughly in the duties of parenthood4 ,philanthropic agencies1 the church1 the schools1 the ,state1 may do much both by training character and by removing temptation4 ,the maintenance of good economic conditions1 provision for wholesome amusements1 improved sanitation1 all tend to remove pernicious influences and strengthen the power of resistance to temptation4 ,the public press and the theatre1 which are at times exceedingly harmful agencies1 may be and should be transformed into active moral forces4 ,in furthering all these reform measures and preventive movements each individual has a personal responsibility1 and1 as an active citizen1 he may render most important service4 ,the home1 the school1 the church and the ,state1 all touch the individual on every side and create and together control the influences that make or unmake character4 ,questions for ,further ,consideration4 ,what was the effect of ,cain's anger upon his own life8 ,gladstone said1 ,i do not have time to hate anybody4 ,in what way do anger and hatred hamper one's greatest usefulness8 ,do you believe in the modern theories regarding the effect of jealousy and hatred upon the body8 ,is capital punishment at times a necessity8 ,what is the most effective argument which can be used to restore honor and manhood to a criminal8 ,is there any particular agency at work in your community to assist men who have committed crimes8 ,is the chief object of punishment to avenge the wrong1 to punish the criminal1 to deter others from committing similar crimes1 or to reclaim the wrong-doer8 ,subjects for ,further ,study4 7#a7 ,the ,effect of the ,semitic ,law of ,blood-revenge upon 7a7 the criminal1 7b7 society and 7c7 possible criminals4 ,kent1 ,israel's ,laws and ,legal ,precedents1 #ia1 #aad-aaf2 ,smith1 ,religion of the ,semites1 #gb1 #dbj4 7#b7 ,mrs4 ,ballington ,booth's ,work for ,released ,prisoners4 ,after ,prison--,what8 7#c7 ,the ,practical ,effects of the ,indeterminate ,sentence4 ,reports of the ,prison ,reform ,association4 7#d7 ,influence of ,contract ,prison ,labor4 ,american ,magazine1 #aiab1 ,jan41 ,feb41 ,mar41 ,april4 ,,study ,,iv ,,the ,,survival ,,of ,,the ,,fittest4 ,,the ,,story ,,of ,,the ,,great ,,flood4--,gen4 #f-h4 ,parallel ,readings4 ,hist4 ,bible ,i1 #eb-fe4 ,darwin1 ,origin of ,species2 ,wallace1 ,darwinism2 #c4 ,william ,dawson1 ,modern ,ideas of ,evolution2 ,article ,evolution in leading encyclopedias4 ,when ,jehovah saw that the wickedness of man was great in the earth1 and that every purpose in the thoughts of his heart was only evil continually1 it was a source of regret that he had made man on the earth and it grieved him to his heart4 ,therefore ,jehovah said1 ,i will destroy from the face of the ground man whom ,i have created1 for ,i regret that ,i have made mankind4 ,then ,jehovah said to ,noah1 enter thou and all thy house into the ark2 for thee ,i have found righteous before me in this generation4 ,and ,noah did according to all that ,jehovah commanded him4 ,then ,jehovah destroyed everything that existed upon the face of the ground1 both man and animals1 and creeping things1 and birds of the heavens1 so that they were destroyed from the earth2 and ,noah only was left and they who were with him in the ark4--,gen4 #f3e-h2 #g3a1 #e1 #bc 7,hist4 ,bible74 ,and without faith it is impossible to be well-pleasing with ,god2 for he that cometh to ,god must believe that he is1 and that he is a rewarder of them that seek after him4 ,by faith ,noah1 being warned of ,god concerning things not seen as yet1 moved with godly fear1 prepared an ark to the saving of his house1 through which he condemned the world and became heir of the righteousness which is according to faith4--,heb4 #aa3f1 #g4 ,rare is the man who can look back over his life and not confess1 at least to himself1 that the things which have made him most a man are the very things from which he tried with all his soul to escape4 ,if we would attain happiness1 ,we must first attain helpfulness4 ,but stay6 no age was e'er degenerate ,unless men held it at too cheap a rate1 ,for in our likeness still we shape our fate4 --,lowell4 ,i4 ,,the ,,two ,,biblical ,,accounts ,,of ,,the ,,flood4 ,careful readers of ,genesis #f-i have long recognized certain difficulties in interpreting the narrative as it now stands4 ,thus1 for example1 in #f3bj ,noah is commanded to take into the ark two of every kind of beast and bird2 but in #g3b1 #c he is commanded to take in seven of all the clean beasts and birds4 ,according to #g3d1 #ab the flood came as the result of a forty days' rain2 but according to #g3aa it was because the fountains of the great deep were broken up and the windows of heaven were opened4 ,again1 according to #g3ag1 the flood continued on the earth forty days2 while according to #g3bd its duration was a hundred and fifty days4 ,these fundamental variations and the presence of duplicate versions of the same incidents point1 some writers think1 to two originally distinct accounts of the flood which have been closely woven together by the final editor of the book of ,genesis4 ,when these two accounts are disentangled1 they are each practically complete and apparently represent variant versions of the same flood story4 7,see ,hist4 ,bible1 ,i1 #ec-ef1 for these two parallel accounts47 ,the one1 known as the prophetic version1 was written1 these writers believe1 about #fej ,b4,c4 ,it has the flowing1 vivid1 picturesque1 literary style and the point of view of the prophetic teacher4 ,in this account the number seven prevails4 ,seven of each clean beast and bird are taken into the ark to provide food for ,noah and his family4 ,seven days the waters rose1 and at intervals of seven days he sent out a raven and a dove4 ,the flood from its beginning to the time when ,noah disembarked continued sixty-eight days4 ,at the end1 when he had determined by sending out birds that the waters had subsided1 he went forth from the ark and reared an altar and offered sacrifice to ,jehovah of every clean beast and bird4 ,the other and more detailed account is apparently the sequel of the late priestly narratives found in ,genesis #a and #e4 ,the style is that of a legal writer--formal1 exact and repetitious4 ,in this account only two of each kind of beast and bird are taken into the ark4 ,the flood lasts for over a year and is universal1 covering even the tops of the highest mountains4 ,no animals are sacrificed1 for according to the priestly writer this custom was first instituted by ,moses4 ,when the flood subsides1 however1 a covenant is concluded and is sealed by the rainbow in accordance with which man's commission to rule over all other living things is renewed and divine permission is given to each to eat of the flesh of animals1 provided only that men carefully abstain from eating the blood4 ,this later account is dated by this group of modern ,biblical scholars about #djj ,b4,c4 ,,ii4 ,,the ,,corresponding ,,babylonian ,,flood ,,stories4 ,closely parallel to these two variant ,biblical accounts of the flood are the two ,babylonian versions1 which have fortunately been almost wholly recovered4 ,the older ,babylonian account is found in the eleventh tablet of the ,gilgamesh epic1 which comes from the library of ,asshurbanipal4 ,this great conqueror lived contemporaneously with ,manasseh during whose reign ,assyrian influence was paramount in the kingdom of ,judah4 ,in his quest for healing and immortality ,gilgamesh reached the abode of the ,babylonian hero of the flood4 ,in response to ,gilgamesh's question as to how he1 a mortal1 attained immortality the ,babylonian ,noah recounts the story of the flood4 ,it was brought about by the ,babylonian gods in order to destroy the city of ,shurippak1 situated on the banks of the ,euphrates4 ,the god ,ea gave the warning to his worshipper1 the hero of the flood1 and commanded him3 ,construct a house1 build a ship1 ,leave goods1 look after life1 ,forsake possessions1 and save life1 ,cause all kinds of living things to go up into the ship4 ,the ship which thou shalt build1-- ,exact shall be its dimensions3 ,its breadth shall equal its length2 ,on the great deep launch it4 ,i understood and said to ,ea1 my lord3 ,behold1 my lord1 what thou hast commanded1 ,i have reverently received and will carry out4 ,a detailed account then follows of the building of the ark4 ,its dimensions were one hundred and twenty cubits in each direction4 ,it was built in six stories1 each of which was divided into nine parts4 ,plentiful provisions were next carried on board and a great feast was held to commemorate the completion of the ark4 ,after carrying on board his treasures of silver and gold he adds3 ,all the living creatures of all kinds ,i loaded on it4 ,i brought on board my family and household2 ,cattle of the field1 beasts of the field1 the craftsmen1 ,all of them ,i brought on board4 ,in the evening at the command of the god ,shamash the rains began to descend4 ,then the ,babylonian ,noah entered the ship and closed the door and entrusted the great house with its contents to the captain4 ,the description of the tempest that follows is exceedingly vivid and picturesque4 ,when the first light of dawn shone forth1 ,there rose from the horizon a dark cloud1 within which ,adad thundered1 ,nabu and ,marduk marched at the front1 ,the heralds passed over mountains and land2 ,nergal tore out the ship's mast1 ,ninib advanced1 following up the attack1 ,the spirits of earth raised torches1 ,with their sheen they lighted up the world4 ,adad's tempest reached to heaven1 ,and all light was changed to darkness4 ,so great was the havoc wrought by the storm that ,the gods bowed down1 sat there weeping1 ,close pressed together were their lips4 ,for six days and nights the storm raged1 but on the seventh day it subsided and the flood began to abate4 ,of the race of mortals1 however1 every voice was hushed4 ,at last the ship approached the mountain ,nisir which lay on the northern horizon1 as viewed from the ,tigris-,euphrates valley4 ,here the ship grounded4 ,then1 ,when the seventh day arrived1 ,i sent forth a dove and let it loose1 ,the dove went forth1 but came back2 ,because it found no resting-place1 it returned3 ,then ,i sent forth a swallow1 but it came back2 ,because it found no resting-place1 it returned4 ,then ,i sent forth a raven and let it loose1 ,the raven went forth and saw that the waters had decreased2 ,it fed1 it waded1 it croaked1 but did not return4 ,then ,i sent forth everything in all directions1 and offered a sacrifice1 ,i made an offering of incense on the highest peak of the mountain1 ,seven and seven bowls ,i placed there1 ,and over them ,i poured out calamus1 cedar wood and fragrant herbs4 ,the gods inhaled the odor1 ,the gods inhaled the sweet odor1 ,the gods gathered like flies above the sacrifice4 ,at the intercession of ,ea1 the ,babylonian ,noah and his wife were granted immortality and permitted to dwell in the distance at the confluence of the streams4 ,a later version of the same ,babylonian flood story is quoted by ,eusebius from the writings of the ,chaldean priest ,berossus who lived about the fourth century ,b4,c4 ,according to this version the god ,kronos appeared in a dream to ,xisuthros1 the hero1 who1 like ,noah in the priestly account1 was the last of the ten ancient ,babylonian kings4 ,at the command of the god he built a great ship fifteen stadia long and two in width4 ,into this he took not only his family and provisions1 but quadrupeds and birds of all kinds4 ,when the flood began to recede1 he sent out a bird1 which quickly returned4 ,after a few days he sent forth another bird1 which returned with mud on its feet4 ,when the third bird failed to return1 he took off the cover of the ship and found that it had stranded on a mountain of ,armenia4 ,the mountain in the ,biblical account is identified with ,mount ,ararat4 ,disembarking1 the ,babylonian ,noah kissed the earth and1 after building an altar1 offered a sacrifice to the gods4 ,thus the variations between the older and later ,babylonian accounts of the flood correspond in general to those that have been already noted in the ,biblical versions4 ,which ,biblical account does the earliest ,babylonian narrative resemble most closely8 ,in what details do they agree8 ,are these coincidences merely accidental or do they point possibly to a common tradition8 ,how far do the later ,biblical and ,babylonian accounts agree8 ,what is the significance of these points of agreement8 ,,iii4 ,,history ,,of ,,the ,,biblical ,,flood ,,stories4 ,on the basis of the preceding comparisons some writers attempt to trace tentatively the history of the flood tradition current among the peoples of southwestern ,asia4 ,a fragment of the ,babylonian flood story1 coming from at least as early as #bjjj ,b4,c41 has recently been discovered4 ,the probability is that the tradition goes back to the earliest beginnings of ,babylonian history4 ,the setting of the ,biblical accounts of the flood is also the ,tigris-,euphrates valley rather than ,palestine4 ,the description of the construction of the ark in ,genesis #f3ad-af is not only closely parallel to that found in the ,babylonian account1 but the method--the smearing of the ark within and without with bitumen--is peculiar to the ,tigris-,euphrates valley4 ,many scholars believe1 therefore1 that ,babylonia was the original home of the ,biblical flood story4 ,its exact origin1 however1 is not so certain4 ,many of its details were doubtless suggested by the annual floods and fogs which inundate that famous valley and recall the primeval chaos so vividly pictured in the corresponding ,babylonian story of the creation4 ,it may have been based on the remembrances of a great local inundation1 possibly due to the subsidence of great areas of land4 ,in the earliest ,hebrew records there is no trace of this tradition1 although it may have been known to the ,aramean ancestors of the ,hebrews4 ,the literary evidence1 however1 suggests that it was first brought to ,palestine by the ,assyrians4 ,during the reactionary reign of ,manasseh1 ,assyrian customs and ,baylonian ideas1 which these conquerors had inherited1 inundated ,judah4 ,even in the temple at ,jerusalem the ,babylonians' gods1 the host of heaven1 were worshipped by certain of the ,hebrews4 ,the few literary inscriptions which come from this period1 those found in the mound at ,gezer1 are written in the ,assyrian script and contain the names of ,assyrian officials4 ,later when the ,jewish exiles were carried to ,babylonia1 they naturally came into contact again with the ,babylonian account of the flood1 but in its later form1 as the comparisons already instituted clearly indicate4 ,it is thus possible1 these scholars believe1 to trace1 in outline at least1 the literary history of the ,semitic flood story in its various transformations through a period of nearly two thousand years4 ,,iv4 ,,aim ,,of ,,the ,,biblical ,,writers ,,in ,,recounting ,,the ,,flood ,,story4 ,the practical question which at once suggests itself is1 ,what place or right has this ancient ,semitic tradition1 if such it is1 among the ,biblical narratives8 ,at best the historical data which it preserves are exceedingly small and of doubtful value4 ,is it possible that the prophetic and priestly historians found these stories on the lips of the people and sought in this heroic way to divest them of their polytheistic form and1 in certain respects1 immoral implications8 ,a minute comparison of the ,babylonian and ,biblical accounts indicates that this may perhaps be precisely what has been done2 but the majestic1 just ,god of the ,biblical narratives is far removed from the capricious1 intriguing gods of the ,babylonian tradition1 who hang like flies over the battlements of heaven1 stupefied with terror because of the destruction which they had wrought4 ,each of the ,biblical narrators seems to be seeking also by means of these illustrations to teach certain universal moral and religious truths4 ,in this respect the two variant ,biblical narratives are in perfect agreement4 ,the destruction of mankind came not as the fiat of an arbitrary ,deity1 but because of the purpose which ,god had before him in the work of creation1 and because that purpose was good4 ,men by their sins and wilful failure to observe his benign laws were thwarting that purpose4 ,hence in accord with the just laws of the universe their destruction was unavoidable1 and it came even as effect follows cause4 ,on the other hand1 these ancient teachers taught with inimitable skill that ,god would not destroy that which was worthy of preservation4 ,in each of the accounts the character of ,noah stands in striking contrast with those of his contemporaries4 ,the story as told is not merely an illustration of the truth that righteousness brings its just reward1 but of the profounder principle that it is the morally fit who survive4 ,in both of the versions ,noah in a very true sense represents the beginning of a new creation3 he is the traditional father of a better race4 ,to him are given the promises which ,god was eager to realize in the life of humanity4 ,in the poetic fancy of the ancient ,east even the resplendent rainbow1 which proclaimed the return of the sun after the storm1 was truly interpreted as evidence of ,god's fatherly love and care for his children4 ,in the light of these profound religious teachings may any one reasonably question the right of these stories to a place in the ,bible8 ,did not ,jesus himself frequently use illustrations drawn from earlier history or from nature to make clear his teachings8 ,is it not evidence of superlative teaching skill to use that which is familiar and1 therefore1 of interest to those taught1 in order to inculcate the deeper moral and religious truths of life8 ,v4 ,,survival ,,of ,,the ,,fittest ,,in ,,the ,,natural ,,world4 ,it is interesting and illuminating to note how the ancient ,hebrew prophets in their religious teaching forecast the discoveries and scientific methods of our day4 ,this was because they had grasped universal principles4 ,since the memorable evening in ,july1 #aheh1 in which the views of ,darwin and ,wallace on the principles of variation and selection in the natural world were sent to the ,linnaean ,society in ,london1 the leading scientists have laid great stress upon the doctrine of the survival of the fittest as the true explanation of progress in the natural world4 ,it was apparently made clear by ,darwin1 and supported by sufficient evidence1 that any being1 if it vary however slightly1 in any manner profitable to itself1 under the complex and somewhat varying conditions of life1 will have a better chance of surviving1 and thus be naturally selected4 ,this principle1 since that day1 has been thoroughly worked out in practically all the important fields of both the plant and animal world4 ,moreover1 the doctrine of evolution1 dependent upon this principle1 has exerted so great an influence upon the process of investigation and thinking in all fields of activity that the resulting change in method has amounted to a revolution4 ,the principle is applied not only in the field of biology1 but also in the realm of astronomy1 where we study the evolution of worlds1 and in psychology1 history1 social science1 where we speak of the development of human traits and of the growth of economic1 political and social institutions4 ,it is necessary to remember in applying such a brief statement of a principle1 that the words are used in a highly technical sense4 ,the word fittest by no means need imply the best from the point of view of beauty or strength or usefulness in nature2 nor does it necessarily mean1 in reference to society1 best from the point of view of morals or a higher civilization4 ,rather the fittest means the being best adapted to the conditions under which it is living1 or to its environment4 ,as a matter of fact1 it is the general opinion that in practically all fields this principle works toward progress in the highest and best sense2 but it is always a matter for specific study as well as of great scientific interest and importance1 to determine where and how the variation and the corresponding selection tend to promote the morally good4 ,especially is this true in the study of society1 where we should endeavor to see whether or not the fittest means also the highest from the moral and religious point of view4 ,the story of the flood gives us a most interesting example of the way in which the ancient ,hebrews looked upon such a process of selection in the moral and religious world and taught it as a divine principle4 ,it is1 therefore1 one of the most suggestive and interesting of the writings of the early ,israelites4 ,,vi4 ,,the ,,survival ,,of ,,the ,,fittest ,,in ,,social ,,and ,,political ,,life4 ,from our modern point of view1 the ancient ,hebrew writers had a far deeper knowledge of moral and religious questions than of natural science4 ,they had a far keener sense of what was socially beneficial than of what was scientifically true4 ,however we may estimate their knowledge of geology and biology1 we must grant that their beliefs regarding the good and ill effects of human action have in them much that is universally true1 even though we may not follow them throughout in their theories of divine wrath and immediate earthly punishment of the wicked4 ,but is it not true almost invariably1 if we look at social questions of every kind in a comprehensive way1 that the survival of the fittest means the survival of the morally best8 ,that the religion which endures is of the highest type8 ,business success in the long run1 is so strongly based upon mutual confidence and trust1 that1 especially in these later days of credit organization1 the dishonest man or even the tricky man cannot prosper long4 ,a sales manager of a prominent institution said lately that the chief difficulty that he had with his men was to make them always tell the truth4 ,for the sake of making an important sale they were often inclined to misrepresent his goods4 ,but nothing1 he added1 will so surely kill all business as misrepresentation4 ,even a gambling book-maker on the race tracks in ,new ,york1 before such work was forbidden by law1 is said to have proudly claimed that absolute justice and honesty toward his customers was essential to his success and had therefore become the rule of his life4 ,although it is sometimes said that the man who guides his life by the maxim1 ,honesty is the best policy1 is in reality not honest at heart1 it must nevertheless be granted that in business the survival of the fittest means the survival of the most honest business man4 ,it may perhaps have been true in the days of ,machiavelli that cruelty and treachery would aid the unscrupulous petty despot of ,italy to secure and at times to maintain his dukedom2 but certainly in modern days1 when in all civilized countries permanently prosperous government is based ultimately upon the will of the people1 the successful ruler can no longer be treacherous and cruel4 ,even among our so-called spoils politicians and corrupt bosses1 who hold their positions by playing upon the selfishness of their followers and the ignorance and apathy of the public1 there must be rigid faithfulness to promises1 and1 at any rate1 the appearance of promoting the public welfare4 ,otherwise their term of power is short4 ,if we look back through the history of modern times1 we shall find that the statesmen who rank high among the successful rulers of their countries are men of unselfish patriotism1 and almost invariably men of personal uprightness and morality1 and usually of deep religious feeling4 ,think over the names of the great men of the ,united ,states1 and note their characters4 ,pick out the leading statesmen of the last half century in ,england1 ,germany and ,italy4 ,do they not all stand for unselfish1 patriotic purpose in their actions1 and in character for individual honor and integrity8 ,the same is true in our social intercourse4 ,brilliancy of intellect1 however important in many fields of activity1 counts for relatively little in home and social life1 if not accompanied by graciousness of manner1 kindness of heart1 uprightness of character4 ,it may sometimes seem that the brilliant rascal succeeds1 that the unscrupulous business man becomes rich1 and that the hypocrite prospers through his hypocrisy4 ,if all society were made up of men of these low moral types1 would such cases perhaps be more often found than now8 ,in a society of hypocrites1 would the fittest for survival be the most skilful deceiver8 ,or1 even there1 would the adage1 ,there must be honor among thieves1 hold1 when it came to permanent organization8 ,but1 whatever your answer1 society fortunately is not made up of hypocrites or rascals of any kind4 ,with all the weakness of human nature found in every society1 the growing success of the rule of the people throughout the world proves that fundamentally men and women are honest and true4 ,generally common human nature is for the right4 ,almost universally1 if a mooted question touching morals can be put simply and squarely before the people1 they will see and choose the right4 ,fortunate it is for the world that the lessons taught by the early ,hebrew writers regarding the survival of the moral and upright are true1 and that good sense and religion both agree that in the long run1 honor and virtue and righteousness not only pay the individual1 but are essential to the prosperity of a nation4 ,questions for ,further ,consideration4 ,had most primitive peoples a tradition regarding the flood8 ,how do you explain the striking points of similarity between the flood stories of peoples far removed from each other8 ,is there geological evidence that the earth1 during human history1 has been completely inundated8 ,what do you mean by a calamity8 ,is it a mere accident1 or an essential factor in the realization of the divine purpose in human history8 ,are appalling calamities1 like floods and earthquakes1 the result of the working out of natural laws8 ,are they unmitigated evils8 ,were the floods in ,china and the plagues in ,india1 which destroyed millions of lives1 seemingly essential to the welfare of the surviving inhabitants of those overpopulated lands8 ,what were the effects of the ,chicago fire and the ,san ,francisco earthquake upon these cities8 ,how far was the development of the modern commission form of city government one of the direct results of the ,galveston flood8 ,to what extent is the modern progress in sanitation due to natural calamities8 ,what calamities8 ,is a great calamity often necessary to arouse the inhabitants of a city or nation to the development of their resources and to the realisation of their highest possibilities8 ,what illustrations can you cite8 ,how do changes in the environment of men affect the moral quality of their acts8 ,how do circumstances affect the kind of act that will be successful8 ,during the ,chinese revolution of #aiab in ,peking and ,nanking1 looting leaders of mobs and plundering soldiers when captured were promptly decapitated without trial4 ,was such an act right8 ,was it necessary8 ,what conditions would justify such an act in the ,united ,states8 ,would the same act tend equally to preserve the government in both countries8 ,subjects for ,further ,study4 7#a7 ,flood ,stories among ,primitive ,peoples4 ,worcester1 ,genesis #cfa-cgc2 ,hastings1 ,dict4 of ,bible ,vol4 ,,ii1 #ah-bb2 ,extra ,vol4 #aha-ahb2 ,encyc4 ,brit4 7#b7 ,the ,scientific ,basis of the ,biblical ,account of the ,flood4 ,ryle1 ,early ,narratives of ,gen4 #aab-aac2 ,davis1 ,gen4 and ,semitic ,traditions #acj-aca2 ,driver1 ,genesis #hb-hc1 #ii2 ,sollas1 ,age of the ,earth1 #caf ff4 7#c7 ,compare the treatment accorded their rivals and competitors for power in their various fields by the following persons3 ,solomon1 ,caesar ,borgia1 the late ,empress ,dowager of ,china 7,tz'u-hsi71 ,bismarck1 the great political leaders of today in ,great ,britain and the ,united ,states and the modern combinations of capital known as trusts4 ,i ,kings #a2 ,machiavelli1 ,the ,prince2 ,douglas1 ,europe and the ,far ,east1 ,ch4 #ag4 ,did these different methods under the special circumstances result in the survival of the fittest8 ,the fittest morally8 ,,study ,v ,,the ,,pioneer',s ,,influence ,,upon ,a ,,nation',s ,,ideals4 ,,abraham1 ,,the ,,traditional ,,father ,,of ,,his ,,race4--,gen4 #ab3a-h2 #ac3a-ac2 #af2 #ah1 #ai2 #ba3g2 #bb3a-ai4 ,parallel ,readings4 ,hist4 ,bible ,i1 #gc-id4 ,prin of ,pol41 #afj-age4 ,jehovah said to ,abraham1 ,go forth from thy country1 and from thy kindred1 and from thy father's house1 to the land that ,i will show thee1 that ,i may make of thee a great nation2 and ,i will surely bless thee1 and make thy name great1 so that thou shalt be a blessing1 ,i will also bless them that bless thee1 and him that curseth thee will ,i curse1 so that all the families of the earth shall ask for themselves a blessing like thine own4 ,so ,abraham went forth1 as ,jehovah had commanded him4--,gen4 #ab3a-d4 7,hist4 ,bible47 ,by faith ,abraham when he was called1 obeyed to go out into a place which he was to receive for an inheritance2 and he went out not knowing whither he went4 ,by faith he became a sojourner in the land of promise as in a land not his own1 dwelling in tents1 with ,isaac and ,jacob1 the heirs with him of the same promise2 for he looked for the city which hath foundations1 whose builder and maker is ,god4--,heb4 #aa3h-aj4 ,he that findeth his life shall lose it2 and he that loseth his life for my sake shall find it--,matt4 #aj3ci4 ,i4 ,,the ,,prophetic ,,stories ,,about ,,abraham4 ,many ,biblical scholars claim that the data point to variant versions of the different stories about ,abraham4 ,thus1 for example1 there are two accounts of his deceptions regarding ,sarah1 one in #ab3i-ac3a1 and the other in #bj3a-ag4 ,the oldest version of the story they believe is found in #bf3a-ad and is told not of ,abraham but of ,isaac1 whose character it fits far more consistently4 ,similarly there are three accounts of the covenant with ,abimelech 7,gen4 #ba3bb-ca1 #ba3be-cd1 and #bf3ae-cc74 ,the two accounts of the expulsion of ,hagar and the birth of ,ishmael1 in ,genesis #af3a-af and #ba3a-bj differ rather widely in details4 ,in one account ,hagar is expelled and ,ishmael is born after the birth of ,isaac1 and in the other before that event4 ,do these variant versions indicate that they were drawn from different groups of narratives8 ,the differences in detail are in general closely parallel to those which the ,new ,testament student finds in the different accounts of the same events or teachings in the life of ,jesus4 ,they suggest to many that the author of the book of ,genesis was eager to preserve each and every story regarding ,abraham4 ,instead1 however1 of preserving intact the different groups of stories1 as in the case of the ,gospels1 they have been combined with great skill4 ,sometimes1 as in the case of the expulsion of ,hagar1 the two versions are introduced at different points in the life of the patriarch4 ,more commonly the two or more versions are closely interwoven1 giving a composite narrative that closely resembles ,tatian's ,diatessaron which was one continuous narrative of the life and teachings of ,jesus1 based on quotations from each of the four ,gospels4 ,fortunately1 if this theory is right1 the group of stories most fully quoted and therefore best preserved is the early ,judean prophetic narratives4 ,when these are separated from the later parallels they give a marvelously complete and consistent portrait of ,abraham4 ,,ii4 ,,the ,,meaning ,,of ,,the ,,early ,,prophetic ,,stories ,,about ,,abraham4 ,read the prophetic stories regarding ,abraham 7,hist4 ,bible ,i1 #gc1 #gd1 #gi-ha1 #hd-hg1 #ij-ib74 ,are these stories to be regarded simply as chapters from the biography of the early ancestor of the ,hebrews or1 like the story of the ,garden of ,eden1 do they have a deeper1 a more universal moral and religious significance8 ,back of the story of ,abraham's call and settlement in ,canaan clearly lies the historic fact that the ancestors of the ,hebrews as nomads migrated from the land of ,aram to seek for themselves and their descendants a permanent home in the land of ,canaan4 ,abraham1 whose name in ,hebrew means1 ,exalted ,father1 or as it was later interpreted1 ,father of a ,multitude1 naturally represents this historic movement1 but the story of his call and settlement in ,canaan has a larger meaning and value4 ,it simply and vividly illustrates the eternal truths that 7#a7 ,god guides those who will be guided4 7#b7 ,he reveals himself alone to those who seek a revelation4 7#c7 ,his revelations come along the path of duty and are confined to no place or land4 7#d7 ,for those who will be led by him ,god has in store a noble destiny4 7#e7 ,blessed are the peacemakers for they shall be called the children of ,god4 7#f7 ,blessed are the meek for they shall inherit the earth4 ,thus this marvelous story presents certain of the noblest fruits of ,israel's spiritual experiences4 ,incidentally it also deals with the relationship between the ,hebrews and their neighbors1 the ,moabites1 across the ,jordan and the ,dead ,sea1 for ,lot in these earlier stories stands as the traditional ancestor of the ,moabites and ,ammonites4 ,it is evident that1 like the opening narratives of ,genesis1 this story aimed to explain existing conditions1 as well as to illustrate the deeper truths of life4 ,similarly the story of the expulsion of ,hagar1 it is thought1 aims primarily to explain the origin of ,israel's foes1 the nomadic ,ishmaelites1 who lived south of ,canaan4 ,in the inscriptions of the ,assyrian king ,sennacherib1 ,hargaranu is the name of an ,aramean tribe4 ,a tribe bearing a similar name is also mentioned in the south ,arabian inscriptions4 ,the ,hagar of the story is a typical daughter of the desert4 ,when she became the mother of a child1 the highest honor that could come to a ,semitic woman1 she could not resist the temptation to taunt ,sarah4 ,in keeping with early ,semitic customs ,sarah had full authority to demand the expulsion of ,hagar1 for in the eye of the law the slave wife was her property4 ,the tradition of the revelation to ,hagar also represented the popular explanation of the sanctity of the famous desert shrine ,beer-lahal-roi4 ,like most of the prophetic stories1 this narrative teaches deeper moral lessons4 ,chief among these is the broad truth that the sphere of ,god's care and blessing was by no means limited to ,israel4 ,to the outcast and needy he ever comes with his message of counsel and promise4 ,was ,abraham right or wrong in yielding to ,sarah's wish8 ,was ,sarah right or wrong in her attitude toward ,hagar8 ,was ,hagar's triumphal attitude toward ,sarah natural8 ,was it right8 ,in the story of the destruction of ,sodom ,lot appears as the central figure4 ,his choice of the fertile plain of the ,jordan had brought him into close contact with its inhabitants1 the ,canaanites4 ,abandoning his nomadic life1 he had become a citizen1 of the corrupt city of ,sodom4 ,when at last ,jehovah had determined to destroy the city because of its wickedness1 ,abraham persistently interceded that it be spared4 ,its wickedness proved1 however1 too great for pardon4 ,lot1 who1 true to his nomad training1 hospitably received the divine messengers1 was finally persuaded to flee from the city and thus escaped the overwhelming destruction that felt upon it4 ,what was the possible origin of this story8 7,hist4 ,bible ,i1 #hg47 ,what are the important religious teachings of this story8 ,were great calamities in the past usually the result of wickedness8 ,are they to-day8 ,do people so interpret the destruction of ,san ,francisco and ,messina8 ,the great epidemic of cholera in ,hamburg in #ahib was clearly the result of a gross neglect of sanitary precautions in regard to the water supply4 ,at that date the cholera germ had not been clearly identified and there was some doubt regarding the means by which the disease was spread4 ,was sanitary neglect then as much of a sin as it would be now8 ,may we properly say that the pestilence was a calamity visited on that city as a punishment for its sin of neglect8 ,why did the prophets preserve the story of the sacrifices of ,isaac8 ,compare the parallel teaching in ,micah #f3f-h4 ,with what shall ,i come before ,jehovah1 ,bow myself before the ,god on high8 ,shall ,i come before him with burnt-offerings1 ,with calves a year old8 ,will ,jehovah be pleased with thousands of rams1 ,with myriads of streams of oil8 ,shall ,i give him my first-born for my guilt1 ,the fruit of my body for the sin of my soul8 ,which is the most important teaching of the story3 the importance of an unquestioning faith and obedience1 or the needlessness of human sacrifice8 ,does ,god ever command any person to do anything that the person thinks wrong8 ,,iii4 ,,the ,,prophetic ,,portrait ,,of ,,abraham4 ,in the so-called later priestly stories regarding ,abraham 7see especially ,gen4 #ag7 he is portrayed as a devoted servant of the law1 chiefly intent upon observing the simple ceremonial institutions revealed to him in that primitive age4 ,with him the later priests associated the origin of the distinctive rite of circumcision4 ,in ,genesis #ad ,abraham is pictured as a valiant warrior who espoused the cause of the weak and won a great victory over the united armies of the ,eastern kings4 ,like a knight of olden times1 he restored the captured spoil to the city that had been robbed and gave a liberal portion1 to the priest king ,melchizedek1 who appears to have been regarded in later ,jewish tradition as the forerunner of the ,jerusalem priesthood4 ,in the still later ,jewish traditions1 of which many have been preserved1 he is pictured sometimes as an invincible warrior1 before whom even the great city of ,damascus fell1 sometimes as an ardent foe of idolatry1 the incarnation of the spirit of later ,judaism1 or else he is thought of as having been borne to heaven on a fiery chariot1 where he receives to his bosom the faithful of his race4 ,thus each succeeding generation or group of writers made ,abraham1 as the traditional father of their race1 the embodiment of their highest ideals4 ,the ,abraham of the early prophetic narratives1 however1 is a remarkably consistent character4 ,he exemplifies that which is noblest in ,israel's early ideals4 ,how is ,abraham's faith illustrated in the prophetic stories considered in the preceding paragraph8 ,his unselfishness and generosity8 ,his courtly hospitality8 ,was his politeness to strangers simply due to his training and the traditions of the desert or was it the expression of his natural impulses8 ,was ,abraham's devoted interest in the future of his descendants a noble quality8 ,how are his devotion and obedience to ,god illustrated8 ,in the light of this study describe the ,abraham of the prophetic narratives4 ,is it a perfect character that is thus portrayed8 ,is it the product of a primitive state of society or of a high civilization8 ,,iv4 ,,the ,,tendency ,,to ,,idealize ,,national ,,heroes4 ,is ,shakespeare right in his statement that ,the evil that men do lives after them2 the good is oft interred with their bones8 ,why do men as a rule idealize the dead8 ,does the primitive tendency to ancestor worship in part explain this8 ,is the tendency to idealize the men of the past beneficial in its effect upon the race8 ,what would be the effect if all the iniquity of the past were remembered8 ,the tendency to idealize national heroes is by no means confined to the ,hebrews4 ,greek1 ,roman and ,english history abounds in illustrations4 ,cite some of the more striking4 ,why are they often thought of as descendants of the gods8 ,compare the popular conception of the first president of the ,united ,states and his character as portrayed in ,ford's ,the ,real ,george ,washington4 ,the portraits of national heroes1 even though they are idealized1 exert a powerful and wholesome influence upon the nations who honor their memory4 ,the noblest ideals in each succeeding generation are often thus concretely embodied in the character of some national hero4 ,compare the great heroes of ,greek mythology with the early heroes of the ,old ,testament4 ,do these differences correspond to the distinctive characteristics of the ,greeks and the ,hebrews8 ,are these differences due to the peculiar genius of each race or in part to the influence exerted by the ideals thus concretely presented upon each succeeding generation8 ,is it probable that in the character of ,abraham the traditional father of the ,hebrew race was idealized8 ,is it possible that teachers of ,israel1 consciously or unconsciously1 fostered this tendency that they might in this concrete and effective way impress their great teachings upon their race8 ,if so1 does it decrease or enhance the value and authority of these stories8 ,v4 ,,the ,,reasons ,,fob ,,migration4 ,in the early history of most countries there comes a pressure of population upon the productive powers of the land4 ,as numbers increase in the hunting stage game becomes scarce and more hunting grounds are needed4 ,tribes migrate from season to season1 as did the ,american ,indians1 and eventually some members of the tribe are likely to go forth to seek new homes4 ,later in the pastoral stage of society1 as the wealth of flocks and herds increases1 more pasturage is needed and similar results follow4 ,even after agriculture is well established and commerce is well begun1 as in ,ancient ,greece1 colonies have a like origin4 ,in the ,england of the nineteenth century ,malthus and his followers taught the tendency of population to outgrow the means of subsistence--a tendency overcome only by restraints on the growth of population1 or by new inventions that enable new sources of supply to be secured or that render the old ones more efficient4 ,emigration and pioneering are thus a normal outgrowth of a progressive growing people in any stage of civilization4 ,what does the statement about ,abraham's wealth in cattle and silver and gold show regarding the country from which he came and the probable cause of ,god's direction for his removal8 ,immigrants and pioneers are usually the self-reliant and courageous1 who dare to endure hardships and incur risks to secure for their country and posterity the benefits of new lands and broader opportunity4 ,the trials of new and untried experiences and often of dire peril strengthen the character already strong1 so that the pioneers in all lands and ages have been heroes whose exploits recounted in song and story have stirred the hearts and molded the faith of their descendants through many generations4 ,in the light of later history what was the profound religious significance to his race and to the world1 of the migration represented by ,abraham8 ,the ,biblical narrative does not state the exact way in which ,jehovah spoke to ,abraham4 ,is it possible and probable that ,god spoke to men in that early day as he speaks to them now1 through their experiences and inner consciousness8 ,in what sense was ,abraham a pioneer8 ,was it for ,abraham's material interest to migrate to ,canaan8 ,,vi4 ,,the ,,permanent ,,value ,,and ,,influence ,,of ,,the ,,abraham ,,narratives4 ,scholars will probably never absolutely agree regarding many problems connected with ,abraham4 ,some have gone so far as to question whether he was an historical character or not4 ,is the question of fundamental importance8 ,other writers declare it probable that a tribal sheik by the name of ,abraham led one of the many nomad tribes that somewhere about the middle of the second millenium ,b4,c4 moved westward into the territory of ,palestine4 ,it is probable that popular tradition has preserved certain facts regarding his life and character4 ,it is equally clear that the different groups of ,israel's teachers have each interpreted his character and work in keeping with their distinctive ideals4 ,each individual narrative has an independent unity and the connection between the different accounts is far from close4 ,some of them aim to explain the derivation of popular names1 as for example1 ,abraham1 ,isaac1 and ,ishmael1 the sanctity of certain sacred places1 as for example1 ,beersheba1 the origin of important institutions1 as for example1 circumcision and the substitution of animal for human sacrifice1 and the explanation of striking physical phenomena1 as for example the desolate shores of the ,dead ,sea4 ,some of these accounts1 like the table of nations in ,genesis #aj1 preserve the memory of the relationship between ,israel and its neighbors4 ,they preserve also the characteristic popular record of the early migrations which brought these peoples to ,palestine1 where they crystalized into the different nations that figure in the drama of ,israel's history4 ,the permanent and universal value of these stories lies1 however1 in the great moral principles which they vividly and effectively illustrate4 ,the prophetic portrait of ,abraham was an inspiring example to hold up before a race4 ,the characteristics of ,abraham can be traced in the ideals and character of the ,israelites4 ,they were unquestionably an important force in developing the prophet nation4 ,he was1 therefore1 pre-eminently a spiritual pioneer4 ,how far do these stories1 and especially the accounts of the covenant between ,jehovah and ,abraham1 embody the national and spiritual aspirations of the race8 ,are the ,abraham stories of practical inspiration to the present generation8 ,what qualities in his character are essential to the all-around man of any age8 ,how far would the ,abraham of the prophetic stories succeed1 were he living in ,america to-day8 ,would he be appreciated by a majority of our citizens8 ,are spiritual pioneers of the type of ,abraham absolutely needed in every nation and generation if the human race is to progress8 ,questions for ,further ,consideration4 ,are ,god's purposes often contrary to man's desires8 ,ever to man's best interests8 ,what qualities must every true pioneer possess8 ,what is the ultimate basis of all true politeness8 ,who are some of the great pioneers of early ,american history8 ,what were their chief contributions to their nation8 ,is your own conscientious conception of your duty to be considered as ,god's command to you8 ,does he give any other command8 ,does a high stage of civilization ennoble character or tend to degrade it8 ,subjects for ,further ,study4 7#a7 ,abraham in ,late ,jewish ,tradition4 ,hastings1 ,dict4 ,bib4 ,i1 #af1 #ag1 ,ginsberg1 ,the ,legends of the ,jews1 ,i1 pp4 #ahe-cjh4 7#b7 ,the ,geological ,history of the ,dead ,sea ,valley4 ,hastings1 ,dict4 ,bib4 ,i1 #ege-g2 ,encyc4 ,bib4 ,i1 #ajdb-f2 ,kent1 ,bib4 ,geog4 and ,hist41 #de-ed2 ,smith1 ,hist4 ,geography1 #dii-eaf4 7#c7 ,the ,original ,meaning of ,sacrifice4 ,st4 ,o4 ,t41 ,,iv1 #bch2 ,hastings1 ,dict4 ,bib4 ,,iv1 #cbi-ca2 ,encyc4 ,bib4 ,,iv1 #dbaf-bf2 ,smith1 ,relig4 of the ,semites1 #bac-dc1 #beb-ddj2 ,gordon1 ,early ,traditions of ,genesis1 #bab-af4 7#d7 ,a ,comparison of the ,motives that ,inspired the ,migrations of the ,ancestors of the ,hebrews and our ,pilgrim ,fathers4 ,cheyney1 ,european ,background of ,american ,history2 ,andrews1 ,colonial ,self-,government4 ,,study ,,vi ,,the ,,power ,,of ,,ambition4 ,,jacob1 ,,the ,,persistent4--,gen4 #bh1 #aj-cc1 #bj4 ,parallel ,readings4 ,hist4 ,bible ,i1 #aja-ba4 ,hastings1 ,dict4 ,bible ,,ii1 #ebf-ece4 ,prin4 of ,politics ,ch4 ,,ii4 ,now as the boys grew ,esau became a skilful hunter1 but ,jacob was a quiet man1 a dweller in tents4 ,and ,isaac loved ,esau--for he had a taste for game--and ,rebekah loved ,jacob4 ,once when ,jacob was preparing a stew1 ,esau came in from the field1 and he was faint2 therefore ,esau said to ,jacob1 ,let me eat quickly1 ,i pray1 some of that red food1 for ,i am faint4 7,therefore his name was called ,edom1 ,red47 ,but ,jacob said1 ,sell me first of all your birthright4 ,and ,esau replied1 ,alas6 ,i am nearly dead1 therefore of what use is this birthright to me8 ,and ,jacob said1 ,swear to me first2 so he swore to him1 and sold his birthright to ,jacob4 ,then ,jacob gave ,esau bread and stewed lentils1 and when he had eaten and drank1 he rose up and went his way4 ,thus ,esau despised his birthright4--,hist4 ,bible4 ,charles ,darwin when asked for the secret of his success said1 ,it's dogged as does it4 ,oh well for him whose will is strong6 ,he suffers1 but he will not suffer long2 ,he suffers1 but he cannot suffer wrong3 ,for him nor moves the loud world's random mock1 ,nor all ,calamity's hugest waves confound1 ,who seems a promontory of rock1 ,that1 compasst round with turbulent sound ,in middle ocean meets the surging shock1 ,tempest-buffetted but citadel-crowned4 --,tennyson4 ,life is comic or pitiful1 as soon as the high ends of being fade out of sight and man becomes near-sighted and can only attend to what addresses the senses--,emerson4 ,who rises every time he falls ,will sometime rise to stay4 ,i4 ,,the ,,two ,,brothers1 ,,jacob ,,and ,,esau4 ,south of the ,dead ,sea1 bounded by the rocky desert on the east and the hot barren ,arabah on the west1 extends the wild picturesque range of ,mount ,seir4 ,it is a land of lofty heights and deep1 almost inaccessible valleys1 the home of the hunter and the nomad4 ,from a few copious springs there issue clear1 refreshing brooks1 which run rippling through the deep ravines1 but soon lose themselves in their hot1 gravelly beds4 ,a few miles further on they emerge and again disappear1 as they approach the borders of the hot1 thirsty wilderness that surrounds ,mount ,seir on every side4 ,here in early times lived the ,edomites1 a nomadic people who established themselves in this borderland of ,palestine long before the ,hebrews gained a permanent foothold in the land of ,canaan4 ,the name1 ,edom1 is found in an inscription of a king of the eighth ,egyptian ,dynasty1 ,in the ,biblical narrative1 ,esau evidently is the traditional ancestor of the ,edomites1 even as ,jacob figures as the father of the twelve tribes4 ,one of the aims of these narratives1 it seems to many scholars1 is to explain why the ,israelites1 the younger people1 who settled latest in ,palestine1 ultimately possessed the land and conquered the ,edomites4 ,the portraits of ,esau and ,jacob are remarkably true to the characteristics of these two rival nations4 ,they are also faithful to human nature as we find it to-day4 ,of these two brothers which1 on the whole1 is the more attractive8 ,which resembles his father and which his mother8 7,read the accounts of their lives1 ,gen4 #bd-bg47 ,what noble virtues does ,esau possess8 ,what was his great fault8 ,reckless men or drifters with generous impulses but with no definite purpose1 of whom gypsies and hoboes are extreme types1 are found in every age and society4 ,why is it that men of the type of ,esau so often in time become criminals8 ,,ii4 ,,the ,,man ,,with ,a ,,wrong ,,ambition4 ,the modern tendency to idealize the character of ,jacob1 simply because he was one of the famous patriarchs1 is both unfortunate and misleading4 ,although he vividly typifies certain characteristics of his race1 the ,jacob of these early prophetic accounts is portrayed with absolute fidelity and realism4 ,his faults are revealed even more clearly than his virtues4 ,the dominant motive in his life is ambition1 but it is a thoroughly selfish ambition4 ,in the light of the stories1 state in your own words what was the exact nature of ,jacob's ambition4 ,how did it differ from that of ,abraham8 ,what methods did he use to achieve his ambition8 ,were these methods justifiable8 ,what is your view of the statement1 ,the end justifies the means8 ,try to define exactly the method of determining justifiable means4 ,may ,jacob's action be excused because he was acting under the direction of his mother8 ,does a man with a selfish ambition always injure others8 ,does he in the end injure himself most of all8 ,how8 ,every type of selfishness is directly opposed to a man's highest self-interest4 ,jesus continually had this large truth in mind when he declared1 ,he that findeth his life shall lose it1 but he that loseth his life for my sake shall find it4 ,jesus himself illustrated this principle4 ,cite other illustrations from history4 ,from your own observation or experience4 ,was ,jacob1 even with his wrong ambition1 a stronger and more promising character than his brother ,esau8 ,why8 ,would you rather have your son a boy of strong character with vicious tendency or a weakling with harmless1 virtuous inclinations8 ,,iii4 ,,jacob',s ,,training ,,in ,,the ,,school ,,of ,,experience4 ,jacob's experiences as a fugitive well illustrate the homely proverb1 ,the way of the transgressor is hard4 ,he who deceived and cheated his brother soon became the victim of deception and fraud4 ,most painful of all was the ever-haunting sense of fear because of the consequences of his wrong acts that followed him even in his life as an exile and1 like a spectre1 confronted him as he returned again to the scenes of his boyhood4 ,these painful experiences were probably essential to the development of ,jacob's character4 ,are there any other ways in which men of this type can be led to appreciate that their ambitions are wrong8 ,was ,laban any more unjust or tricky in his dealing with ,jacob than ,jacob had been with ,esau1 or than ,jacob was with ,laban8 ,note the grim humor running through these stories4 ,they are the type of stories that would be especially appreciated when told by shepherds beside the camp fire4 ,the most significant point in these stories is that they declare that ,jehovah's care and guidance followed the selfish deceiver even as he fled the consequences of his own misdeeds4 ,why should that divine care shield him from the consequences of his misdeeds8 ,do we find such instances to-day8 ,how do you explain them8 ,what is the meaning of the story of ,jacob's vision at ,bethel8 ,what promising elements did ,jehovah find in ,jacob's character8 ,what practical lessons did ,jacob learn during his sojourn in ,aram8 ,was ,jacob really a hypocrite1 or did he in fact fail to see any inconsistency between1 his trickery and meanness and his worship of ,jehovah8 ,a man may be sincere in his religious worship on ,sunday and yet cheat a neighbor on ,monday4 ,analyze carefully the nature of his religion4 ,,iv4 ,,the ,,invincible ,,power ,,op ,,ambition ,,and ,,perseverance4 ,history and modern life abound in illustrations of what can be accomplished by the combination of ambition and perseverance4 ,cyrus1 the king of a little upland province1 through a remarkable series of victories became the undisputed master of south-western ,asia and laid the foundations of the great ,persian ,empire4 ,julius ,caesar1 who transformed ,rome from a republic into an empire1 and ,napoleon the ,corsican1 are the classic illustrations of the power of great ambition and dauntless persistency4 ,far nobler is that quiet1 courageous perseverance which led ,livingston through the trackless swamps and forests of ,africa and blazed the way for the conquest of the dark continent4 ,equally significant is that noble ambition1 coupled with heroic perseverance1 that has enabled settlement workers to bring light to the darkest parts of our great cities4 ,ambition without persistency is but a dream or hope4 ,observe ,jacob's persistency in the ,biblical stories4 ,does persistency1 which has always been a marked characteristic of the ,hebrew race1 largely explain the achievements of the ,jews throughout the world8 ,note the apparently scientific knowledge regarding breeding of lambs by ,jacob in his dealings with ,laban4 ,is it a fact recognized by science to-day8 ,if he knew this and ,laban did not1 can you justify his acts8 ,can you justify the act of the director of a corporation who uses his prior knowledge of the business of his corporation to make profit from buying or selling its stocks8 ,who loses8 ,is he a trustee for their interests8 ,what is the meaning of the strange story of ,jacob's midnight struggle with the angel8 7,hist4 ,bible ,i1 #aai-bj47 ,what lessons did ,jacob learn from this struggle8 ,would you call ,jacob a truly religious man1 according to his light and training1 or were his religious professions only hypocritical8 ,may he have been sincere1 but have had a wrong conception of religion8 ,what is hypocrisy8 ,did ,jacob's faith in ,jehovah1 in the end prove the strongest force in his life8 ,is there any trace in his later years1 of the selfish ambition which earlier dominated him8 ,what are his chief interests in the latter part of his life8 ,did he become the strong and noble character that he might have been had he from the first been guided by a worthy ambition8 ,were the misfortunes that came to him in his old age due largely to his own faults reappearing in the characters of his sons8 ,v4 ,,the ,,different ,,types ,,of ,,ambition4 ,in the ultimate analysis it is the man's motive which determines his character as well as his acts4 ,as he thinketh within himself1 so is he4--,prov4 #bc3g4 ,man looketh on the outward appearance1 but ,jehovah on the heart4--,i ,sam4 #af3g4 ,with many men the strongest motive is the desire to surpass others4 ,it not only leads them to perform certain acts1 but in so doing shapes their habits2 and character is largely the result of man's habitual way of acting4 ,jacob grew up narrow and crafty because of the selfish1 dwarfing nature of his ambition1 ,at first his ambition was of a low type1 that of the child which desires to acquire possessions and power simply for himself4 ,in the child this impulse is perfectly natural4 ,in the normally developed individual1 during the years of early adolescence 7the years of #ad to #af7 the social and altruistic impulses begin to develop and to take the place of those which are purely egoistic or selfish4 ,when the fully developed man fails1 as did ,jacob1 to leave behind childish things and retains the ambitions and impulses of the child1 his condition is pitiable4 ,men of this type of ambition often achieve great things from the economic or political point of view4 ,economically they are of greater value to society than the drifter4 ,sometimes1 however1 they bring ruin and disaster to society1 as well as to themselves4 ,despots like ,herod the ,great and ,napoleon1 corrupt political bosses1 who play into the hands of certain classes at the expense of the general public1 and men who employ grafting methods in business or politics1 belong to this class4 ,,vi4 ,,the ,,development ,,of ,,right ,,ambitions4 ,the desire to spare one's energies is natural to man4 ,to gain wealth with the least expenditure of energy is said to be the chief economic motive4 ,most men are by nature lazy4 ,this law of inertia applies not only in the physical world1 but also in the intellectual1 moral and spiritual fields4 ,the great majority of men follow the line of least resistance4 ,in politics and morals they accept the standards of their associates4 ,unconsciously they join the great army of the drifters1 or followers1 who preserve the traditions of the past1 but contribute little to the future progress of the race4 ,to deliver man from the control of his natural inertia he must be touched by some strong compelling power4 ,ambition is one great force that enables most men to overcome this inertia4 ,the influences1 therefore1 which kindle ambition are among the most important which enter the life of man4 ,in the ,orient the mother stands in especially close relation to the son4 ,how far was ,jacob's desire to surpass his brother inspired by his mother8 ,many of the world's greatest leaders trace the impulse which has led them to achieve directly to their parents and especially to their mothers4 ,the mother of ,charles and ,john ,wesley is but one of the many mothers to whom the human race owes an inestimable debt4 ,of all the heritages which parents can leave their children none is greater than a worthy ambition4 ,sometimes it is the personality of a great teacher which inspires the youthful ambition and directs it in lines of worthy achievement4 ,how much of ,england's greatness may be traced to the quiet influence of ,arnold of ,rugby6 ,consider the unparalleled influence of ,socrates1 ,plato1 ,aristotle--all primarily teachers4 ,the true pastor with the spirit of a prophet is often able to guide those with whom he comes into intimate contact to great fields of service4 ,in encouraging ,sophia ,smith to found ,smith ,college that quiet ,new ,england pastor1 the ,reverend ,john ,m4 ,greene1 won a high place among those in ,america who first appreciated the importance of education of woman4 ,equally great opportunities may lie before every pastor and teacher and citizen4 ,frequently it is the contact through literature or in life with men or women who have done heroic deeds or have won success in the face of great obstacles that kindles the youthful ambition and stirs the latent motives which in turn develop strong and noble characters4 ,therein lies the perennial value of the ,biblical narratives4 ,for many men that which arouses their ambitions is the call of a great opportunity or responsibility4 ,note the change in ,general ,grant's life with the outbreak of the ,civil ,war4 ,the unambitious tanner becomes the untiring1 rigid1 unconquerable soldier4 ,striking illustrations of this fact are many men1 whose character1 as well as conduct after they have been called to positions of political or judicial trust1 is in marked contrast to their previous record4 ,a corrupt lawyer has sometimes become an upright judge4 ,the pride of office1 the traditions of the bench have sustained him4 ,it is the privilege and duty of each man1 by thoughtful deliberation and study to shape and develop his own individual ambitions that they may conform to the highest ideals and thus guide him to the noblest and most worthy achievement4 ,of what value to a man is biography in forming his ambitions8 ,mention some biographies that you consider of the greatest help4 ,in what ways are the life and teachings of ,jesus of practical service in developing the ambitions of a man to-day8 ,questions for ,further ,consideration4 ,is it possible for a man without ambition to develop or to achieve anything really significant8 ,in your judgment1 what percentage of the men in your community really think out and carefully plan their lives8 ,what proportion drift or take the way shown them by others8 ,some people consider mental or moral inertia the chief force that sustains the corrupt political boss4 ,is this true8 ,what proportion of the voters in your voting district actually study and appreciate the issues in each election8 ,what proportion of church members drift into their church membership1 and what proportion join only after a careful study of the relative merits of the different churches8 ,what are the chief ambitions that stir men to action8 ,what was ,jesus' ambition8 ,paul's8 ,florence ,nightingale's8 ,abraham ,lincoln's8 ,peter ,cooper's8 ,garibaldi's8 ,dwight ,l4 ,moody's8 ,was there a common element in the ambition of each of these leaders of men8 ,is the realization of the ambition to serve one's fellow-men limited to those who possess unique powers or opportunities8 ,subjects for ,further ,study4 7#a7 ,the ,law of ,inheritance among the ,early ,semites4 ,hastings1 ,diet4 ,bib4 ,,ii1 #dgj-dgc2 ,kent1 ,student's ,o4 ,t41 ,,iii2 ,johns1 ,bab4 and ,assyr4 ,laws1 ,contracts and ,letters1 #afa-afg4 7#b7 ,the ,arameans4 ,hastings1 ,dict4 ,bible ,i1 #ach-aci2 ,encyc4 ,bib4 ,i1 #bgf-bhj2 ,peters1 ,early ,heb4 ,story1 #de-dg1 #aae-aaf2 #acc-acd2 ,maspero1 ,struggle of the ,nations1 #abf4 7#c7 ,the ,psychological ,connection between ,ambition1 ,habits1 ,character and ,public ,life4 ,prin4 of ,politics ,ch4 ,,ii and ,,iii4 ,james1 ,talks to ,teachers ,ch4 ,,ii4 ,,study ,,vii ,a ,,successful ,,man ,,of ,,affairs4 ,,joseph',s ,,achievements4--,gen4 #cg1 #ci-dh1 #ej4 ,parallel ,readings4 ,hist4 ,bible1 ,i1 #aba-aej4 ,hastings' ,dict4 ,bible1 ,,ii1 #ggj-ggb4 ,emerson1 ,essay on ,character4 ,now ,israel loved ,joseph more than all his other children1 because he was the son of his old age2 and he had made him a long tunic with sleeves4 ,and when his brothers saw that their father loved him more than all his other sons1 they hated him1 and could not speak to him4 ,but ,jehovah was with ,joseph so that he became a prosperous man1 and was in the house of his master the ,egyptian4 ,when his master saw that ,jehovah was with him1 and that ,jehovah caused everything that he did to prosper in his hands1 ,joseph found favor in his eyes1 as he ministered to him1 so that he made him overseer of his house1 and all that he had he put in his charge4 ,and ,jehovah was with ,joseph and showed kindness to him1 and gave him favor in the sight of the keeper of the prison1 so that the keeper of the prison gave to ,joseph's charge all the prisoners who were in the prison1 and for whatever they did he was responsible4 ,and ,pharaoh said to ,joseph1 ,see1 ,i have appointed you over all the land of ,egypt4 ,and ,pharaoh took off his signet ring from his finger and put it upon ,joseph's finger1 and clothed him in garments of fine linen1 and put a gold chain about his neck1 and made him ride in the second chariot which he had4 ,then they cried before him1 ,bow the knee6 ,thus he set him over all the land of ,egypt4 ,pharaoh also said to ,joseph1 ,i am ,pharaoh1 but without your consent shall no man lift up his hand or his foot in all the land of ,egypt4--,hist4 ,bible4 ,for what is a man profited1 if he shall gain the whole world and lose his own soul8--,matt4 #af3cf4 ,men at some time are masters of their fates3 ,the fault1 dear ,brutus1 is not in our stars1 but in ourselves1 that we are underlings4--,shakespeare 7,julius ,caesar1 ,act4 ,i1 ,sc4 #b1 ,l4 #aci74 ,i find the great thing in this world is not so much where we stand as in what direction we are moving4 ,to reach the port of ,heaven we must sail sometimes with the wind1 and sometimes against it2 but we must sail and not drift1 nor lie at anchor4--,o4 ,w4 ,holmes4 ,he that respects himself is safe from others2 ,he wears a coat of mail that none can pierce4 ,it is more important to make a life than to make a living4--,ex-,governor ,russell of ,massachusetts4 ,i4 ,,the ,,qualities ,,essential ,,to ,,success4 ,the late ,samuel ,l4 ,clemens 7,mark ,twain7 advised a young man who desired to enter business to select the firm with which he wished to be associated1 then ask that they give him work1 without mentioning the subject of compensation4 ,having secured this opportunity to demonstrate his ability and willingness to work1 recognition would come in due time4 ,this advice received the approval of many prominent business men4 ,it concretely illustrates the fact that the first essential of success is the willingness to serve4 ,it also emphasizes the necessity of being ready to do the work in accordance with the employer's wishes4 ,ultimate success also requires knowledge and trained ability4 ,these1 however1 come through apprenticeship and a faithful improvement of opportunities4 ,the ,hebrew sages1 with true insight1 emphasized the importance of knowledge2 but they taught also that wisdom1 which is not only knowledge1 but the power to apply it practically in the various relations of life1 was far more important4 ,what other qualities are essential to the highest success8 ,is it very important that a man should have the right moral standards8 ,how do a man's habits affect his efficiency8 ,is it only the genius who is able to attain the highest success to-day in business and professional life8 ,do you accept ,george ,eliot's definition of genius as the capacity for unlimited work8 ,to what extent does a man's faith in ,god and in his fellow men determine his ability to win success8 ,how far are they essential to the attainment of the highest type of success8 ,,ii4 ,,the ,,limitations ,,and ,,temptations ,,of ,,joseph',s ,,early ,,life4 ,the ,hebrew sage who uttered the prayer3 ,remove far from me falsehood and lies2 ,give me neither poverty nor riches2 ,feed me with the food that is needful for me4 --,prov4 #cj3h4 voiced a great economic as well as moral principle4 ,the men who are handicapped to-day in the race for success are either those who are born in homes of extreme poverty or of extreme wealth where they are unnaturally barred or shielded from the real problems and tasks of life4 ,which is probably the greater handicap8 ,to which class did ,joseph belong8 ,in what ways did his father show his favoritism towards ,joseph8 ,the ,hebrew word rendered in the older translations1 coat of many colors1 means literally1 long-sleeved tunic4 ,this garment1 like those worn by wealthy ,chinese when in native costume1 distinguished the rich or the nobility1 who were not under the necessity of engaging in manual labor4 ,the dreams which ,joseph told to his brothers reveal his high estimate of his own importance and were probably suggested by his father's attitude toward him4 ,they were indeed a revelation of the ambitions already stirring in the young boy's mind4 ,but ,joseph required closer contact with real life in order to transform his ambitions into actual achievements4 ,joseph gave his brothers cause for hatred toward him1 but their action in selling him to the ,ishmaelites was by no means justifiable4 ,nevertheless it brought to ,joseph the experiences and opportunities absolutely essential to the attainment of his ultimate success4 ,often what seem man's greatest misfortunes are in reality the door that opens to the new and larger opportunities4 ,in what two ways may a man meet misfortune8 ,,iii4 ,,the ,,call ,,of ,a ,,great ,,opportunity4 ,egypt1 with its marvelous natural resources1 its peculiar climate1 its irrigation1 which usually guarantees good crops1 and its versatile people1 has always been pre-eminently the land of opportunity4 ,especially was this true during the reigns of the powerful despots of the eighteenth dynasty1 when the relations between ,egypt and ,palestine were exceedingly close4 ,thus1 for example1 according to contemporary records1 during the reign of the great reformer king1 ,amenhotep ,,iv1 several ,semites rose to positions of great authority4 ,a certain ,dudu 7,david7 was one of the most trusted officials of this king4 ,he is addressed by one of the ,egyptian governors as ,my lord1 my father4 ,another ,semite named ,yanhamu not only had control of the storehouses of grain in the eastern part of the ,nile ,delta1 but also directed the ,egyptian rule of ,palestine4 ,the local governors of ,palestine refer to him in terms which suggest that his authority was almost equal to that of ,pharaoh himself4 ,this was perhaps the ,joseph of the ,biblical account4 ,is there any evidence that ,joseph complained because of the injustice of his brothers8 ,by loyal attention to his duties he made himself indispensable to his ,egyptian master4 ,a great temptation came to him in the new home4 ,what influences led him to resist this temptation8 ,analyze his probable motives in detail4 ,the great injustice which he suffered and the seeming misfortune proved in turn a new door of opportunity1 but this would not have been the case had not ,joseph forgotten his own personal wrongs and given himself to the service of his fellow-prisoners4 ,was the prosperity which generally attended ,joseph a miraculous gift or the natural consequences of his courageous1 helpful spirit and his skill in making the best of every situation8 ,in modern life as in the ancient story1 the place usually seeks the man who is fitted to fill it4 ,the ever recurring complaint of employers is the scarcity of good men1 especially of men able to exercise discretion in positions of responsibility4 ,was it ,joseph's skill in interpreting ,pharaoh's dreams1 or his wise counsel in suggesting methods of providing for the people during famine that gave him his position of high trust and authority8 ,was the policy which made ,pharaoh practical owner of all the land first instituted by ,joseph1 or was it already in force in ,egypt8 7,hist4 ,bible1 ,i1 #acc47 ,in the thought of the prophetic narrative1 was ,joseph's fiscal system regarded as evidence of his loyalty to his master rather than of disloyalty to the interests of the people8 ,was the system suited to that stage and kind of civilization8 ,can this be cited by ,socialists to-day as a valid argument in favor of public ownership of all land8 ,if not1 why not8 ,three principles1 illustrated by ,joseph's life1 are true to all time3 7#a7 ,the only successful way to forget one's own burdens is to help bear another's2 7#b7 ,god makes all things work together for good to those that love him2 7#c7 he alone who improves the small opportunities will not miss the great chances of life4 ,,iv4 ,,the ,,temptations ,,of ,,success4 ,modern life1 and especially that in ,america to-day1 is full of illustrations of the overwhelming temptations which come to the man who has had great success4 ,many a man has enjoyed the confidence and respect of his associates until his abilities have won for him large wealth with which apparently comes at times a misleading sense of immunity from the ordinary moral obligations4 ,the result has been that the sterling virtues which have enabled him to win success have been quickly undermined and his public and private acts have become the theme of the public press4 ,instead of being an honor he has become a disgrace to his nation4 ,joseph's sudden rise to power surpassed anything told in the ,arabian ,nights' ,tales1 and yet he remained the same simple1 unaffected man1 more thoughtful for another's interests than for his own4 ,the supreme test came in his contact with his brothers1 who had insulted and cruelly wronged him4 ,they were completely at his mercy and he had abundant reason for ignoring the obligations of kinship4 ,did ,joseph hide his cup in ,benjamin's sack and later hold him as a hostage in order to punish his brothers or to test their honor and fidelity8 ,was this action wise8 ,did the brothers stand the test8 ,no class was regarded by the ,egyptians with greater scorn and contempt than the shepherds to whom they entrusted their flocks1 because the task of herding sheep was regarded as too menial for an ,egyptian4 ,the public recognition of his shepherd kinsmen1 therefore1 revealed in ,joseph the noblest and most courageous qualities4 ,why is such loyalty a primary obligation8 ,is it to-day regarded by all thoughtful men as one of the clearest evidences of a strong character8 ,can you give any modern illustrations1 perhaps among your acquaintances8 ,what is a snob8 ,did ,joseph leave undone any act which loyalty to his kinsmen could prompt8 ,is ,joseph's character as portrayed by the prophetic account practically perfect8 ,of the three characters1 ,abraham1 ,jacob and ,joseph1 which offers more practical suggestions to the man of to-day8 ,which has exerted the most powerful influence upon the ideals and conduct of the human race8 ,v4 ,,the ,,standards ,,of ,,real ,,success4 ,it is natural and inevitable that the various social classes of each succeeding generation should define their standards of success concretely1 that is1 by the lives and achievements of those who have done great things4 ,in certain social groups the world's champion prize fighter is the beau ideal of success4 ,among the ,camorrists of ,italy that ideal is the successful blackmailer4 ,in many sections of our great cities the powerful ward boss1 whatever be his methods1 is regarded as the embodiment of success4 ,too often in ,america to-day1 both in the public press and in the public mind1 the multi-millionaire is regarded as the pre-eminently successful man4 ,although the power to amass wealth is evidence of marked ability1 the homage paid to it is one of the most sinister tendencies in ,american life4 ,ordinarily it means that the ambitions and achievements of a ,jacob1 rather than those of a ,joseph1 are set before the youth as the supreme goal for which to strive4 ,a most hopeful element in the present situation is that many of the world's wealthiest men are proclaiming their sense of responsibility to society in ways both practical and impressive4 ,far more significant than their actual gifts is this public declaration that each man is indeed his brother's keeper1 and that no man has a right to use his wealth simply for his own pleasure4 ,leonidas and his fearless patriotic followers at ,thermopylae left an impress upon ,greek life and character that did not fade for centuries4 ,the spirit of ,robert ,bruce still lingers among the crags and heather-clad hills of ,scotland4 ,the patriotic devotion of ,garibaldi has imparted a new character to the ,italian race4 ,two hundred million of the world's inhabitants still bear the imprint of the fiery faith and fanaticism of ,mahomet4 ,america is rich in its memories of the achievements of such as ,washington1 ,lincoln1 ,morse1 ,beecher and ,emerson4 ,what characters in all history seem to you the best examples of real success8 ,what men and women in the present generation8 ,how can the great majority of the boys and girls and the men and women of to-day be led to accept those higher ideals of success which are the lodestones drawing on the race to higher achievement8 ,,vi4 ,,the ,,methods ,,of ,,success4 ,the story is told of the late ,president ,garfield that in the heat of a political campaign one of his lieutenants suggested that he adopt an exceedingly questionable policy4 ,when ,mr4 ,garfield objected1 his lieutenant replied1 ,no one will know it4 ,but ,i shall know1 was the quick reply4 --,to thine own self be true1 ,and it must follow1 as the night the day1 ,thou canst not then be false to any man4 --,hamlet1 ,act ,i1 ,sc4 #c4 ,wealth and power are worthy goals for which to strive4 ,one of the first duties of a political party is to capture the offices1 for without them in its power it cannot carry out the principles for which it stands4 ,the possession of wealth represents vast possibilities for service4 ,thousands of tragic experiments have demonstrated1 however1 the fallacy of the seductive doctrine that the end justifies the means4 ,the tragedy that overshadows many of the seemingly most successful men of to-day is the memory of the iniquitous methods whereby they have acquired wealth or mounted to power4 ,lavish philanthropy and the beneficent use of power can never wholly blot out from the public mind or from the mind of the successful man the memory of certain questionable acts that at the time seemed essential to the realization of a great policy4 ,a keen1 well-informed student of modern economic conditions has asserted that no man can succeed in business life today and remain true to the teachings of ,jesus4 ,is this true8 ,is it true in professional life8 ,is it true in politics8 ,one of our most prominent statesmen has said that he would have found it impossible to succeed and maintain his independence if he had been compelled to earn his living4 ,he would have been compelled either to yield to the boss or quit politics4 ,who are some of the men in public life who are gaining success and yet maintaining ,christian principles8 ,if the ultimate ideal of real success is service1 is there any other way in which men may obtain success8 ,is this true of every department of human effort8 ,does this principle make it possible for every man1 however limited his ability and opportunities1 to attain real success8 ,questions for ,further ,consideration4 ,how would you define genius8 ,edison called it #b of inspiration and #ih of perspiration4 7,but see ,james1 ,talks to ,teachers47 ,is the chief difference between the successful and the unsuccessful man the ability to recognize and seize opportunities8 ,would ,joseph's policy in dealing with ,pharaoh's subjects meet with public approval to-day8 ,could ,joseph have succeeded as well in a republic8 ,does ,joseph's land policy justify the single tax8 ,or serfdom such as ,joseph countenanced8 ,what place does loyalty to humble friends and kinsmen take in the making of great and noble characters8 ,would you say that the ultimate standard of all real success is service8 ,would it be wise for the state to enforce service for the public good by a heavy1 progressive inheritance tax8 ,what justification is there for such a modification of ,joseph's land policy1 as the single tax8 7,see ,george1 ,progress and ,poverty2 ,seligman1 ,essays on ,taxation1 #fd-id47 ,do you think that a man earning his own living can expect to-day to succeed in politics and maintain his self-respect as an independent thinker8 ,subjects for ,further ,study4 7#a7 ,the ,origin and ,literary ,form of the ,joseph ,narratives4 ,kent1 ,student's ,o4 ,t4 ,i1 #abf-abg2 ,hastings1 ,dict4 ,bible ,,ii1 #gfg-gfi2 ,smith1 ,o4 ,t4 ,history1 #ed-ee4 7#b7 ,contemporary ,parallels to the ,joseph of the ,biblical ,narratives4 ,hastings' ,dict4 ,bible ,,ii1 #ggb-gge4 7#c7 ,compare and ,contrast the ,achievements of ,joseph1 ,bismarck and ,cecil ,rhodes4 ,,study ,,viii ,,the ,,training ,,of ,a ,,statesman4 ,,moses ,,in ,,egypt ,,and ,,the ,,wilderness4--,,ex4 #a3a2 #g3e4 ,parallel ,readings4 ,goodnow1 ,f4 ,j41 ,comparative ,administrative ,law4 ,hist4 ,bible ,i1 #aea-fi4 ,and he went out on the following day and saw two men of the ,hebrews striving together2 and he said to the one who was doing the wrong1 ,why do you smite your fellow-workman8 ,but he replied1 ,who made you a prince and a judge over us8 ,do you intend to kill me as you killed the ,egyptian8 ,then ,moses was afraid and said1 ,surely the thing is known4 ,when1 therefore1 ,pharaoh heard this thing1 he sought to him ,moses4 ,but ,moses fled from the presence of ,pharaoh and took up his abode in the land of ,midian4 ,and ,jehovah said1 ,i have surely seen the affliction of my people that are in ,egypt1 and have heard their cry of anguish1 because of their taskmasters1 for ,i know their sorrows2 and ,i am come down to deliver them out of the power of the ,egyptians1 and to bring them up out of that land to a land1 beautiful and broad1 to a land flowing with milk and honey2 ,go and gather the elders of ,israel together and say to them1 ,jehovah1 the ,god of your fathers1 the ,god of ,abraham1 ,isaac and ,jacob1 hath appeared to me1 saying1 ,i have surely visited you1 and seen that which is done to you in ,egypt1 and ,i have said ,i will bring you up out of the affliction of ,egypt to a land flowing with milk and honey4 ,and they shall hearken to thy voice2 and thou shalt come1 together with the elders of ,israel1 to the king of ,egypt1 and ye shall say to him1 ,jehovah1 the ,god of the ,hebrews1 hath appeared to us2 and now let us go1 we pray thee1 three days' journey into the wilderness1 that we may sacrifice to ,jehovah our ,god4--,hist4 ,bible4 ,hold on2 hold fast3 hold out--patience is genius4 ,let us have faith that right makes might1 and in that faith let us dare to do our duty as we understand it4--,lincoln4 ,i4 ,,the ,,egyptian ,,background ,,of ,,the ,,bondage4 ,the one contemporary reference to ,israel thus far found in the ,egyptian inscriptions comes from the reign of ,merneptah the son of ,ramses ,,ii4 ,it implies that at the time at least part of the ,hebrews were in the land of ,palestine3 ,plundered is ,canaan with every evil2 ,askalon is carried into captivity1 ,gezer is taken2 ,yenoam is annihilated1 ,israel is desolated1 her seed is not1 ,palestine has become a widow for ,egypt4 ,all lands are united1 they are pacified4 ,every one who is turbulent has been found by ,king ,merneptah4 ,the testimony of the oldest ,biblical narratives regarding the sojourn of the ,hebrews in ,egypt is1 also1 in perfect accord with the picture which the contemporary ,egyptian inscriptions give of the period4 ,furthermore1 the ,egyptian historians never distinguished the different races in their midst1 but rather designated the foreign serf class by a common name4 ,the absence of detailed reference to the ,hebrews is therefore perfectly natural4 ,it seems probable that not all but only part of the tribes which ultimately coalesced into the ,hebrew nation found their way to ,egypt4 ,the stories regarding ,joseph1 the traditional father of ,ephraim and ,manasseh1 imply that these strong central tribes1 possibly together with the southern tribes of ,benjamin and ,judah1 were the chief actors in this opening scene in ,israel's history4 ,the ,biblical narratives apparently disagree regarding the duration of the sojourn in ,egypt4 ,the reference in ,gen4 #ae3af1 which1 some writers think1 comes from the northern ,israelite group of stories1 implies that it was a period of between one hundred and one hundred and fifty years4 ,the same duration is suggested by the priestly writer in ,numbers #bf3eg-ei4 ,the later traditions tend to extend the period4 ,if1 as seems probable1 the ,hebrews first found their way to ,egypt during the reign of ,amenhotep ,,iv1 who reigned between #acge and #aceh ,b4,c41 the older ,hebrew chronology would make ,ramses ,,ii1 who reigned between #abib and #abbe1 the ,pharaoh of the oppression4 ,of all the ,pharaohs of this period in ,egypt's history the great builder and organizer ,ramses ,,ii corresponds most closely to the ,biblical description4 ,he it was who filled ,egypt from one end to the other with vast temples and other buildings which could have been reared only through the services of a huge army of serfs4 ,the excavations of the ,egypt ,exploration fund have identified the ,biblical ,pithom with certain ruins in the ,wady ,tumilat near the eastern terminus of the modern railroad from ,cairo to the ,suez ,canal4 ,this probably lay in the eastern boundary of the ,biblical land of ,goshen1 which seems to have included the ,wady ,tumilat and to have extended westward to the ,nile delta4 ,here were found several inscriptions bearing the ,egyptian name of the city ,p-,atum1 house of the god ,atum4 ,the excavations also laid bare a great square brick wall with the ruins of store chambers inside4 ,these rectangular chambers were of various sizes and were surrounded by walls two or three yards in thickness4 ,contemporary inscriptions indicate that they were filled with grain from the top and were probably used for the storing of supplies to be used by the armies of ,ramses ,,ii in their ,asiatic campaigns4 ,this city was founded by ,ramses ,,ii1 who during the first twenty years of his reign1 developed and colonized the territory east of the ,nile delta including the ,biblical land of ,goshen4 ,a contemporary inscription also states that he founded near ,pithum the house of ,ramses1 a city with a royal residence and temples4 ,thus the inferences in the first chapter of ,exodus regarding the historical background are in perfect accord with the facts now known from other sources regarding the reign of ,ramses ,,ii4 ,in transforming the land of ,goshen into a cultivated1 agricultural region the nomadic ,hebrews were naturally put to task work by the strong-handed ruler of ,egypt4 ,that the ,hebrews were restive under this tyranny was natural1 inevitable4 ,apparently their rebellious attitude also increased the burden which was placed upon them4 ,the memory of the crushing ,hyksos invasion1 which meant the rule of ,egypt by nomadic invaders from ,asia1 was still fresh in the minds of the ,egyptians4 ,they both looked down upon and feared the nomad immigrants on their eastern border4 ,in the light of these facts it is possible to understand the motives which influenced ,ramses ,,ii cruelly to oppress the ,hebrews4 ,he endeavored1 by forced labor and rigorous peonage1 not only to avail himself of their needed services1 but also to crush their spirit and by force to hold in subjection the alarmingly large serf class which was found at this time in the land of ,egypt4 ,was any other procedure to be expected from a despotic ruler of that land and day8 ,,ii4 ,,the ,,making ,,of ,a ,,loyal ,,patriot4 ,the story of ,moses' birth and early childhood is one of the most interesting chapters in ,biblical history4 ,it is full of human and dramatic interest4 ,the great crisis in ,moses' early manhood came when he woke to a realization of his kinship with the despised and oppressed serfs and an appreciation of the cruel injustice of which they were the helpless victims4 ,was ,moses justified in resisting the ,egyptian taskmaster8 ,are numbers essential to the rightness of a cause8 ,what right had ,ramses ,,ii to demand forced labor from the immigrants within his border8 ,was he justified in his method of exacting tribute8 ,is peonage always disastrous not only to its victims but also to the government imposing it8 ,did ,moses show himself a coward in fleeing from the land of ,egypt8 ,naturally he went to the land of ,midian4 ,the wilderness to the east of ,egypt had for centuries been the place of refuge for ,egyptian fugitives4 ,from about #bjjj ,b4,c4 there comes the ,egyptian story of ,sinuhit1 an ,egyptian prince1 who1 to save his life1 fled eastward past the ,wall of the ,princes which guarded the northeastern frontier of ,egypt4 ,on the borders of the wilderness he found certain ,bedouin herdsmen who received him hospitably4 ,these sand wanderers sent him on from tribe to tribe until he reached the land of ,kedem1 east of the ,dead ,sea1 where he remained for a year and a half4 ,later he found his way to the court of one of the local kings in central ,palestine where he married and became in time a prosperous local prince4 ,,iii4 ,,the ,,school ,,of ,,the ,,wilderness4 ,the story of ,moses is in many ways closely parallel to that of ,sinuhit4 ,among the ,midianite tribes living to the south and southeast of ,palestine he found refuge and generous hospitality4 ,the priest of the sub-tribe of the ,kenites received him into his home and gave him his daughter in marriage4 ,note the characteristic ,oriental idea of marriage4 ,here ,moses learned the lessons that were essential for his training as the leader and deliverer of his people4 ,the ,kenites figure in later ,hebrew history as worshippers of ,jehovah and are frequently associated with the ,israelites4 ,after the capture of ,jericho certain of them went up with the southern tribes to conquer southern ,palestine4 7,judg4 #a3af47 ,it was ,jael1 the wife of ,heber the ,kenite 7,judg4 #e3bd71 who rendered the ,hebrews a signal service by slaying ,sisera1 the fleeing king of the ,canaanites1 after the memorable battle beside the ,river ,kishon4 ,many modern scholars draw the conclusion from the ,biblical narrative that it was from the ,kenites that ,moses first learned of ,yahweh 7or1 as the distinctive name of ,israel's ,god was translated by later ,jewish scribes1 ,jehovah74 ,furthermore it is suggested that gratitude to the new ,god1 who delivered the ,israelites from their bondage1 was the reason why they proved on the whole so loyal to ,jehovah4 ,this conclusion is possible and in many ways attractive1 but it is beset with serious difficulties4 ,we know1 in ancient history1 of no other example of a people suddenly changing their religion4 ,when there have been such sudden and wholesale conversions in later times they have been either under the compulsion of the sword1 as in the history of ,islam1 or under the influence of a far higher religion1 as when ,christianity has been carried to heathen peoples on a low stage of civilization4 ,do the earliest ,hebrew traditions imply that the ancestors of the ,israelites were worshippers of ,jehovah8 ,is it not probable that ,moses fled to the nomadic ,midianites not only because they were kinsmen but because they were also worshippers of ,jehovah8 ,in any case ,moses' life in ,midian tended to intensify his faith in ,jehovah4 ,the title of his father-in-law implies that this priest ministered at some wilderness sanctuary4 ,in the light of the subsequent ,biblical narrative was this possibly at the sacred spring of ,kadesh or on the top of the holy mountain ,horeb 7elsewhere called ,sinai7 where ,kenites and ,hebrews believed that ,jehovah dwelt1 or at least manifested himself8 ,moses1 in the home of the ,midian priest1 was brought into direct and constant contact with the ,jehovah worship4 ,the cruel fate of his people and the painful experience in ,egypt that had driven him into the wilderness prepared his mind to receive this training4 ,his quest was for a just and strong ,god1 able to deliver the oppressed4 ,the wilderness with its lurking foes and the ever-present dread of hunger and thirst1 deepened his sense of need and of dependence upon a power able to guide the destinies of men4 ,the peasants of the vast ,antolian plain in central ,asia ,minor still call every life-giving spring1 ,god hath given4 ,the constant necessity of meeting the dangers of the wilderness and of defending the flocks entrusted to ,moses' care developed his courage and power of leadership and action4 ,what other great leaders of ,israel were trained in this same school8 ,what was the effect of their wilderness life upon the early ,new ,england pioneers8 ,,iv4 ,,moses' ,,call ,,to ,,public ,,service4 ,the solitude of the wilderness gave ,moses ample opportunity for profound reflection4 ,his previous experiences made such reflection natural1 indeed inevitable4 ,borne by the caravans over the great highway from the land of the ,nile or from desert tribe to tribe came occasional reports of the cruel injustice to which his kinsmen in ,egypt were subjected4 ,in these reports he recognized the divine call to duty4 ,when perhaps at last the report came that the mighty despot ,ramses ,,ii was dead1 ,moses like his later successor ,isaiah 7,is4 #f7 saw that the moment had come for decision and action4 ,it looks to many scholars as if three originally distinct versions of ,moses' call have been welded together in the narrative of ,exodus #c1 #d and #f4 ,each differs in regard to detail 7,hist4 ,bible ,i1 #afa-e74 ,according to the early ,judean prophetic account ,jehovah spoke audibly to ,moses from the flaming thorn bush4 ,in the ,northern ,israelite version the moment of decision came to him as he stood with his flock on the sacred mountain ,horeb4 ,like ,isaiah in his memorable vision of ,jehovah's presence1 the inner consciousness of ,god and the compelling sense of duty led him to cry out3 ,here am ,i4 ,likewise in the late priestly story ,god's presence and character were so deeply impressed upon him that he seemed to bear an audible voice1 according to the view of those who accept this interpretation1 even though the later priests believed and taught that ,god was a spirit1 not like man clothed in flesh and blood4 ,thus the different groups of ,hebrew narratives in their characteristic way record the essential facts in ,moses' call to public service4 ,each has preserved certain important elements in that call1 and the late editor has done well to combine them4 ,even as ,isaiah caught his supreme vision of ,jehovah and of duty in the temple1 so to ,moses the prophetic call probably came on the lofty heights of the mountain in which he1 in common with the ,kenites1 believed ,god dwelt4 ,the wilderness with its flaming bush spoke to him ,god's message4 ,recent writers have felt and forcibly interpreted the fascination and the message of the desert and plain1 none more vividly than the ,welsh writer ,rhoscomyl in describing the experience of one of his rough1 self-reliant cowboy heroes3 ,two days ago he was riding back1 alone1 in the afternoon1 from an unsuccessful search after strayed horses1 and suddenly1 all in the lifting of a hoof1 the weird prairie had gleamed into eerie life1 had dropped the veil and spoken to him2 while the breeze stopped1 and the sun stood still for a flash in waiting for his answer4 ,and he1 his heart in a grip of ice1 the frozen flesh a-crawl with terror upon his loosened bones1 white-lipped and wide-eyed with frantic fear1 uttered a yell of horror as he dashed the spurs into his panic-stricken horse1 in a mad endeavor to escape from the ,awful ,presence that filled all earth and sky from edge to edge of vision4 ,then almost in the same flash1 the unearthly light died out of the dim prairie1 the veil swept across into place again2 and he managed to check his wild flight1 and look about him4 ,his empty lips were gibbering without a sound escaping them1 and his very heart shivered with cold1 for all the brassy heat of the day4 ,but the breeze was wandering on again2 under the great sun the prairie spread dim to the southwest1 and tawny to the northeast2 only between his own loose knees the horse trembled in every limb1 and mumbled the bit with dry mouth4 ,all was as before in earth and sky1 apparently1 but not in his own self4 ,it was as if his spirit stood apart from him1 putting questions which he could not answer1 and demanding judgment upon problems which he dare not reason out4 ,then he remembered what this thing was which had happened4 ,the prairie had spoken to him1 as sooner or later it spoke to most men that rode it4 ,it was a something well known amongst them1 but known without words1 and as by a subtle instinct1 for no man who had experienced it ever spoke willingly about it afterwards4 ,only the man would be changed2 some began to be more reckless1 as if a dumb blasphemy rankled hidden in their breasts4 ,others1 coming with greater strength perhaps to the ordeal1 became quieter1 looking squarely at any danger as they face it1 but continuing ahead as though quietly confident that nothing happened save as the gods ordained4 ,the motive power in all of ,moses' later work was that transforming1 vivid sense of ,jehovah's presence that came to him on the barren mountain peak4 ,also fundamental to his call was the recognition of the crying need of his disorganized1 oppressed kinsmen in ,egypt4 ,this appealed to all the instincts begotten by his shepherd training2 for they were a shepherdless flock in the midst of wolves4 ,through the ages the inhabitants of the parched1 stony wilderness had looked with hungry eyes upon the tree-clad hills and green fields of ,palestine4 ,the early traditions of his ancestors also glorified this paradise of the wilderness wanderer and led ,moses to look to it as the haven of refuge to which he might lead his helpless kinsmen4 ,vividly and concretely the ancient narrative tells of the struggle in the mind of ,moses between his own diffidence and consciousness of his limitations on the one side and on the other his sense of duty and the realization of ,jehovah's power to accomplish what seemed to man miraculous4 ,was ,moses' inner experience like that of the other great ,hebrew prophets8 ,who8 ,like that of ,jesus8 ,does every man who undertakes a great service for humanity to-day pass through a somewhat similar struggle8 ,how about ,grant on leaving his home at ,galena1 ,illinois8 ,lincoln at the great crisis of his life8 ,v4 ,,the ,,education ,,of ,,public ,,opinion4 ,like every man who catches a vision of a great need and undertakes to meet it1 ,moses had to educate public opinion4 ,whatever the form of government may be1 whether monarchy or democracy1 it must ultimately rest upon the will of the people1 and the shaping of that will is often a statesman's task4 ,in a democracy the expression of the people's will is readily determined at every election1 although in many cases1 owing to the number of issues1 this result is not clearly seen4 ,in a despotism like ,egypt there is no ready expression of a people's will4 ,however great their sufferings1 they must endure until they feel that the evils of revolt are less than the evils of oppression4 ,then1 by means of a revolution1 they carry out their will4 ,in what ways did the ,exodus resemble1 in what ways differ from a revolution8 ,compare ,moses with ,washington or ,samuel ,adams as leader of a revolution4 ,during the last few years in ,china there has been great dissatisfaction on the part of many millions of the people with the rule of the ,manchu dynasty4 ,it was1 nevertheless1 for many years the people's will rather to endure the evils of a corrupt government than to take the risk of war4 ,at length1 however1 after years of propaganda by skilful leaders war appeared to them the lesser evil and their will was carried out by force of arms4 ,the government1 in this direct way1 was forced to recognize the will of the people and to grant their requests4 ,a statesman considers not merely his own views regarding the best methods of governing his country or of gaining special ends1 but he must carefully consider also what plans can in practice be carried out4 ,in all free governments only those policies can be put into effect that meet the approval of the people2 and one of the greatest gifts of a statesman is the ability to ascertain1 with few mistakes1 how far his proposed policies meet the public will and how he can so put his plans before the people as to convince them of their benefits4 ,in the later days of the ,egyptian bondage the ,israelites made frequent complaint of the oppression of the ,pharaohs1 bemoaning their fate as serfs1 but for many years after their sufferings had become severe they had not yet been roused to a determination to throw off the yoke of the oppressor4 ,even when ,moses first attempted to rouse them to make a struggle for freedom1 he could not breathe into them his own bold spirit4 ,what measures did ,moses take to incite the ,israelites to action8 ,what measures did he take to convince ,pharaoh of his duty toward the ,israelites8 ,did he present his case truthfully8 ,was he justified in the measures taken8 ,at length1 not from the acts of the ,israelites1 but from the plagues that afflicted the ,egyptians and the insistent demand of ,moses1 coupled with the belief that the plagues were sent on account of divine displeasure1 as a punishment for unjust oppression1 the ,hebrews were enabled to escape4 ,what is the contemporary ,egyptian testimony regarding the plagues8 7,hist4 ,bible ,i1 #agf-g47 ,do the earliest ,hebrew records imply that these were miracles or natural calamities peculiar to the land of ,egypt8 ,the statesmanship of ,moses led him to seize the opportune time for freeing his people from bondage4 ,only the influence of the religious sentiments among his people and their belief in ,jehovah together with the religious awe felt by the ,egyptian rulers1 enabled him to take advantage of the circumstances so that he could rescue his people4 ,in most countries religion is a powerful influence often made use of by rulers1 sometimes for good1 sometimes for ill1 to direct the action of their subjects4 ,the ,greek church in ,russia has for many decades been1 perhaps1 the most important weapon by which the ,russian ,czars have kept their people in peaceful submission4 ,if ,china loses her ,mongolian provinces1 it will be because the religious leaders of ,mongolia are controlling their people4 ,can you give in the ,united ,states an example of a people largely dominated by the religious motive which controls most of the affairs of their every-day life8 ,how far was the religious motive responsible for the settlement and upbuilding of the ,new ,england ,colonies8 ,how far and in what ways may a statesman to-day appeal to the moral and religious feelings of the people in order to promote national and international welfare8 ,,vi4 ,,the ,,training ,,of ,,modern ,,statesmen4 ,in training administrative officers in the leading countries of ,europe and in the ,united ,states1 emphasis is laid upon a knowledge of history1 of constitutional1 administrative and international law1 politics1 economics1 diplomacy and any other subjects that may fall within the scope of action of the special official4 ,when1 however1 a law-maker or a high administrative official deals at first hand with a great population1 it is extremely important that he be so experienced and so fitted by temperament that he may know his people4 ,he must see how far he can go without arousing too much opposition4 ,even in promoting good measures1 it is often essential not to go too fast1 if he is to succeed4 ,every statesman of modern times1 as well as those of bygone days1 must have the interests of the people genuinely at heart if he is to be1 in the best sense of the word1 successful4 ,what did ,moses seek for his people8 ,liberty8 ,prosperity8 ,religious freedom8 ,confucius1 the great ,chinese sage1 from his study of human nature and of government five centuries before ,christ1 had learned that the rule of justice in the state promoted prosperity4 ,at length a young ruler made him his prime minister4 ,the result of his wise and just measures was to bring into his country so large a number of immigrants who preferred to live in a country where justice reigned1 that the prosperity aroused the envy and hostility of the neighboring states4 ,in consequence measures were taken to put an end to this just rule1 which was felt to be so detrimental to other kings1 unwilling to adopt the same just means4 ,finally the wise ,confucius was treacherously driven from his post1 not1 however1 until he had proved that the counsels of justice and religion were those best suited to the welfare of the state4 ,this is a common experience in all lands and ages2 but perhaps nowhere else has the lesson been so frequently and so thoroughly taught as in the history of the ,hebrews1 that the most essential factor in a statesman's training is the acceptance of the principles of justice and righteousness4 ,in other words--,god is the most important factor in human progress4 ,questions for ,further ,consideration4 ,is it the duty of a government1 in order to promote the welfare of its people1 to set aside at times the personal convenience1 even the personal welfare of individuals or of certain classes8 ,if an inheritance tax falls heavily upon the heirs of a rich man1 ought the state to collect it8 ,on what grounds is a state justified in withholding liberty from criminals8 ,from children8 ,many of our states compel citizens to work in repairing country roads4 ,is this temporary peonage8 ,how do you justify a state in compelling citizens to risk their lives in war8 ,in what circumstances would a state be justified in compelling its citizens to labor8 ,did circumstances justify ,pharaoh8 ,why were he and his kingdom punished8 ,is it ever right1 for an individual to raise his hand against a recognized and established authority8 ,or1 when there is an established government1 should an individual ever attempt to punish crime or avenge personal wrong8 ,were our revolutionary forefathers right in resisting the demands of ,king ,george8 ,are numbers essential to the rightness of a cause8 ,in what ways does ,god to-day call men to do an important task8 ,do you consider ,lincoln a man raised up by ,god for a purpose and called by him to service8 ,if so1 how did the call come8 ,was ,moses' call similar8 ,should a clergyman have a definite call to his life-work8 ,should every man8 ,does every man have such a call1 if he but interprets rightly his experiences8 ,a working girl had seen the story of ,moses at a moving picture show4 ,afterwards she commented as follows3 ,our walking delegate is a regular ,moses4 ,he said to the factory boss1 ',you let my people go4' ,in what respect is the labor struggle to-day similar to that in ,egypt under ,moses8 ,subjects for ,further ,study4 7#a7 ,the ,egyptian ,system of ,education4 ,breasted1 ,hist4 of the ,ancient ,egyptians1 #ib-id1 #cie2 ,hist4 of ,egypt1 #ih-ajj2 ,maspero1 ,dawn of ,civilization1 #bhh2 ,erman1 ,life of the ,ancient ,egyptians1 #cbh-cfh4 7#b7 ,origin of the ,jehovah ,religion4 ,budde1 ,religion of ,israel1 #a-ch2 ,gordon1 ,early ,traditions of ,gen41 #ajf-aaj2 ,hastings1 ,dict4 of the ,bible1 ,extra ,vol4 #fbf-fbg4 7#c7 ,the ,practical ,training for ,statesmanship of ,augustus1 ,gladstone and ,lincoln4 ,plutarch1 ,lives of the ,emperors2 ,morley1 ,life of ,gladstone2 ,a4 good ,biographical ,dictionary2 ,brown1 ,the ,message of the ,modern ,pulpit4 7#d7 ,compare the government of ,egypt under ,pharaoh with that in ,china in the days of ,confucius and with that of ,greece in the days of the siege of ,troy4 ,homer1 ,iliad and ,odyssey2 ,life of ,confucius4 ,,study ,,ix ,,the ,,origin ,,and ,,growth ,,of ,,law4 ,,moses' ,,work ,,as ,,judge ,,and ,,prophet4--,ex4 #ah2 #a-bg2 #cc3e-aa4 ,parallel ,references4 ,hist4 ,bible ,i1 #aih-bjc4 ,prin4 of ,politics1 ,ch4 ,,vi4 ,maine1 ,ancient ,law4 ,jehovah spake to ,moses face to face1 as a man speaketh unto his friend--,ex4 #cc3 #aa4 ,and ,moses chose able men out of all ,israel1 and made them heads over the people1 rulers of thousands1 rulers of hundreds1 rulers of fifties1 and rulers of tens4 ,and they judged the people at all seasons3 the hard cases they brought unto ,moses1 but every small matter they judged themselves--,ex4 #ah3be1 #bf4 ,love is the fulfilling of the law4--,st4 ,paul4 ,now this is the ,law of the ,jungle--as old and as true as the sky2 ,and the ,wolf that shall keep it may prosper1 but the ,wolf that shall break it must die4 ,as the creeper that girdles the tree-trunk the ,law runneth forward and back-- ,for the strength of the ,pack is the ,wolf1 and the strength of the ,wolf is the ,pack4 ,now these are the ,laws of the ,jungle1 and many and mighty are they2 ,but the head and the hoof of the ,law and the haunch and the bump is ,obey6 --,kipling4 ,nothing is that errs from law4--,tennyson4 ,in vain we call old notions fudge1 ,and bend conventions to our dealing1 ,the ,ten ,commandments will not budge1 ,and stealing still continues stealing4 --,lowell4 ,if chosen men could never be alone1 ,in deep mid-silence1 open-doored with ,god ,no greatness ever had been dreamed or done4 ,these roots bear up ,dominion3 ,knowledge1 ,will1-- ,these twain are strong1 but stronger yet the third1-- ,obedience1--'tis the great tap-root that still1 ,knit round the rock of ,duty1 is not stirred1 ,though ,heaven-loosed tempests spend their utmost skill4 --,lowell 7,the ,washers of the ,shroud74 ,i4 ,,the ,,needs ,,that ,,give ,,rise ,,to ,,law4 ,kipling's ,law of the ,jungle1 in which he lays down the principles by which the wolf pack secured united action in its hunting1 names the rules that apply almost universally to peoples in the savage stage of society4 ,according to the researches of the best anthropologists1 savages live in very loosely organized groups1 with no permanent ruler1 no regular family law4 ,each separate group has its totem1 its general rules with reference to the marriage relation1 to hunting and fishing1 to shelter and protection4 ,practically there are no regular laws4 ,the rules fixed by custom deal primarily with the marriage relation and with the securing of food and shelter4 ,they are largely negative4 ,if a member of the group has met with a misfortune in a certain by-path or from eating certain food or in other ways1 by the action of the leader of his group that path or that food becomes taboo1 and from that time on it is forbidden4 ,the rules seem generally to be largely the product of instinct or of experience1 without any law making1 and they are enforced almost as instinctively by the common consent of the people4 ,,ii4 ,,the ,,growth ,,of ,,customary ,,law4 ,as this loosely associated group condenses into the tribe1 all the members of which regard themselves as descended from a common ancestor1 the organization becomes much more definite under a patriarchal ruler4 ,soon through his activities these almost instinctive habits1 guided by rules1 assume the nature of customs that have a sanction1 often of religion1 practically always of enforcement through the patriarch4 ,no better illustration of the crystallization of customs into laws can be found than that given in ,exodus #ah3a-bg 7,hist4 ,bible1 ,i1 #aih-bjb74 ,moses sat all day long as judge to decide cases for the people until his practical-minded father-in-law1 ,jethro1 seeing the waste of time and energy of the ruler upon whom the welfare of the tribe depended1 proposed a wise plan4 ,he advised that1 instead of rendering decisions regarding each individual case1 ,moses should formulate the principles and leave their application to minor judges appointed by himself as rulers over thousands and over hundreds and fifties and tens4 ,in modern days the law-making body is distinct from the judicial4 ,is there any reason why the judge should not be the maker of the law he interprets8 ,doubtless many of the customs thus formulated by ,moses had come down through the preceding ages from the ,babylonian and common ,semitic ancestors of the ,hebrews4 ,the most striking example of the pre-,mosaic formulation of custom into law under the sanction of the deity is found in the so-called code of ,hammurabi1 which comes from about #aijj ,b4,c4 ,at the top of the stele which records these laws this enlightened king depicted himself in a bas-relief as receiving them from the sun god1 ,shamash4 ,hammurabi looked upon himself as a shepherd chosen by the gods to care for his people4 ,it was his duty to see that the great should not oppress the weak1 to counsel the widow and orphan1 to render judgment and decide the decisions of the land1 and to succor the injured1 in order that by the command of ,shamash1 the judge supreme of heaven and earth1 justice might shine in the land4 ,many of the principles laid down by him are also found among the laws attributed to ,moses which were afterward codified in the early decalogues4 ,at times1 though rarely among the ,hebrews1 we may study custom in the making1 as when in a new situation a ruler renders a decision which henceforth becomes a law4 ,thus ,david1 dividing the spoil after his victory over the ,amalekites1 established a precedent that henceforth had binding force upon his followers 7,i ,sam4 #cj72 but in the majority of such cases the ruler1 even when be establishes new precedents1 represents himself as simply interpreting ancient custom4 ,as society becomes more and more complex and the interests of individuals and classes in society clash1 besides the judges we find legislatures making new rules in the form of law4 ,in the earlier communities practically all law relates to the preservation of life and of the tribe4 ,later1 as the tribe enters the pastoral state1 private property is established and laws for its care are made4 ,still later1 with the development of a higher civilization and with the individual conscience stimulating men to care for the welfare not merely of their family1 but of their nation1 legislation considers primarily the welfare of society4 ,yet1 as one of our great judges has lately explained1 in practically all stages of society1 whenever the population becomes numerous and business is so developed that we may recognize different classes in a community1 legislation has been primarily in the interests of a ruling class1 often at the expense of the other classes4 ,this principle is illustrated by certain of the later ,jewish ceremonial laws that brought to the priests a large income at the expense of the people4 ,many laws in ,europe and in the ,united ,states to-day have been made clearly in the interests of certain classes in society4 ,can you think of some8 ,,iii4 ,,the ,,authority ,,underlying ,,all ,,law4 ,back of all laws and rules1 as the fundamental consideration1 whether consciously expressed in laws or carried out instinctively1 lies the welfare of society4 ,among the wolves the pack that is best disciplined by the strongest and most successful leader is the one that survives4 ,in the earlier savage groups the rules which guided united action grew up as a result of successful experience in securing food and warding off enemies4 ,among them the less disciplined1 the less intelligently directed groups perish4 ,through his fear of the unknown1 stimulated by the terrible vindications of nature's laws1 when poison and pestilence and storms and floods do their deadly work1 the savage feels the presence of unknown forces that he calls gods1 and he thus gives to his rules of action the sanction of divinity4 ,and as society develops through the pastoral1 agricultural and industrial stages into the tribe and state1 with the development of religion and the growing sense of right and of responsibility to one's fellow men1 this religious sanction of the law still abides4 ,in the earlier days the sanction was due to fear of the vengeance of the gods4 ,in later society it is the sense of right and justice and love for one's fellow men1 springing from the firm belief in the divine creation and direction of the universe and in ,god's care for men4 ,but as this sense of fear or right or justice or love1 associated with a ,being felt to be divine1 is not universal1 inasmuch as many members of society are found ready to act selfishly1 taking the law into their own hands1 force is needed in all stages of society to put the rules and laws into effect4 ,with every law1 as ,austin says1 must go a penalty4 ,but as society grows more and more humane the sense of obligation of each individual for the welfare of his fellows grows1 until in the best society laws are made and obeyed by most citizens1 not from a sense of fear of punishment1 but mainly out of goodwill to others4 ,a sense of justice prevails and the sanction of law becomes not so much fear of the penalty imposed1 as the moral and religious sense of the individual and of society4 ,why1 for example1 do you obey the law against stealing8 ,,iv4 ,,moses' ,,relation ,,to ,,the ,,old ,,testament ,,laws4 ,the ,hebrew laws given in the ,old ,testament are generally known as the laws of ,moses1 and the assumption of many readers in earlier years has been that the different codes were practically formulated by ,moses himself4 ,the subsequent study of the ,old ,testament long ago suggested to many that this view may be mistaken4 ,the oldest records of his work and the fact that1 as creator of the ,hebrew nation after the ,exodus and as leader and prophet be rendered important judicial decisions1 have well justified the belief that he was the real founder of what is called the ,mosaic ,law4 ,as stated in ,exodus #ah1 he did actually formulate the principles by which decisions were made by the rulers whom he appointed over thousands and over hundreds1 fifties and tens4 ,he may have even put into form the principles found in the earliest decalogues4 ,moreover1 as the ,israelites in their later history were led to formulate new rules of action1 they based these upon the principles of justice1 religion and civil equality found in the earlier decalogues4 ,while the specific rules of living must have changed materially1 as the ,israelites changed their habits of living from those of wanderers in the wilderness to those adapted to their early settlements in ,canaan and afterward to the settled conditions under the monarchy1 they would still base their laws upon these earlier principles4 ,hence it was not unnatural to ascribe the origin of these laws to ,moses1 nor is it to-day inaccurate to speak of them as the ,mosaic code1 even though they may have been put into their present form at different periods remote from one another1 and by rulers1 prophets and priests whose occupations and attitude toward life were widely different4 ,back of practically all these laws are the fundamental beliefs that the ,israelites are the people chosen of ,god1 that to him they owe allegiance and that from him they derive1 in principle at least1 the laws under which they live4 ,v4 ,,the ,,development ,,of ,,modern ,,law4 ,not merely the ,hebrews1 but practically all ancient nations ascribe the origin of their laws either to a deity or to some great ancestral hero4 ,as already noted1 the code of ,hammurabi is represented as having been given to him directly by the god ,shamash4 ,in the early days of ,greek history1 the laws of ,solon and ,draco were formulated4 ,in ,india we find the laws of ,manu1 in ,china the teachings of ,confucius1 and so on throughout all of the great nations4 ,in some instances1 doubtless1 many of the laws were actually formulated under the direction of the person to whom they are ascribed2 but in many others1 as perhaps in the case of the ,mosaic code1 there was some great judge or king under whose direction certain principles were laid down and simple laws or precedents established1 and as a result all later developments were ascribed to him4 ,in modern times1 when legislative bodies are found in limited monarchies as well as in republics1 the methods of legislation are necessarily different4 ,although chosen bodies of men come together to legislate for the benefit of society1 as represented by the state1 there is still a normal tendency for the ruling class to feel that it is to a great extent the state1 and it does not forget its own needs4 ,this class legislation was doubtless existent to a certain extent even when the laws1 supposed to be of divine origin1 were formulated by prophets and priests1 for the real public character of the laws was dependent primarily upon the unselfish beliefs1 social and religious1 of the writers1 whether kings or priests4 ,no one is able to free himself entirely from the influence of class prejudice4 ,like the legislatures the courts even are also the product of their times1 though naturally conservative4 ,no law can long exactly fit changing conditions4 ,the judge must adapt a law made by one generation to the needs of the next4 ,in so doing he bends it to suit his times1 and to further the welfare of his state4 ,if aeroplanes carrying goods from ,pennsylvania to ,new ,york over the ,state of ,new ,jersey let them fall and damage the property of a resident of ,new ,jersey1 can our courts invoke the ,interstate ,commerce ,law made before aeroplanes were invented8 ,and yet there has been throughout the individual history of each nation a gradual improvement in the living conditions of the masses of people1 even in the tribal state4 ,as it proved more profitable to preserve a worker than to kill him1 captives in war were not slain1 but enslaved4 ,as society became more settled1 the custom of personally avenging one's wrong by slaying an enemy was modified4 ,cities of refuge were established1 where innocent victims might escape the avengers4 ,all down through the ages there has been a growing tendency to adapt the punishment to the crime1 to temper justice with mercy1 to realize that the aim of all law is not vengeance or punishment1 but the promotion of the best interests of society through the wise administration of justice4 ,,vi4 ,,the ,,attitude ,,op ,,the ,,citizens ,,toward ,,the ,,law4 ,among savages1 as has been said1 there is no formulation of law4 ,there is the instinct of the individual to preserve his own life1 and there are rules that must be followed if the people are to survive4 ,as has been truly said3 ,the love of justice is simply in the majority of men the fear of suffering injustice4 ,the instinct of preservation and sheer necessity compel the people almost unconsciously to follow the rules of their leader4 ,in most patriarchal societies the fear of the god of the tribe1 the overpowering influence of custom and the unswerving directness of the punishment of the man who violates it tend to prevent the development of individuality and of independent thinking2 and the normal attitude of practically every person is to obey the customs and the laws1 although often those laws leave to the individual a range of action not found in later civilized states4 ,but as the sense of right and justice and the desire to promote the public welfare grow1 individualism grows also4 ,each individual1 thrown upon his own resources1 learns to think and question and judge4 ,in democratic states he learns to take upon himself the responsibility for his acts1 and at length the view becomes prevalent that law exists for the benefit of society4 ,the individual1 in judging himself and his attitude toward society1 feels that the law must be obeyed because obedience promotes the public welfare4 ,even when he believes that a law is unwise1 or even unjust1 he hesitates to violate it1 not only because he might be punished therefor1 but primarily because it has become wrong1 according to his conscience1 to violate a law that has been adopted by the representatives of his fellow citizens as just and beneficial4 ,thus the individual1 in later even more than in earlier times1 obeys the laws not merely from selfish1 but from social and religious motives4 ,questions for ,further ,consideration4 ,can you name any modern laws that you think have been framed in the interests of a special social class8 ,do you think that the people of to-day are recreant in their respect for or adherence to law8 ,what do you consider to be the value of such institutions as those at ,west ,point and ,annapolis in their influence on the enforcement of law and discipline8 ,when we speak of ,government of the people1 by the people1 and for the people1 whom exactly do we mean by people8 ,does the word have the same meaning in each of these phrases8 ,is it ever right to violate a law of the land8 ,some people contend that an individual ought to break a human law1 provided that it is contrary to divine law4 ,what is divine law8 ,who decides8 ,shall the individual decide1 or is that the duty of the community8 ,or of the clergy8 ,was it right for the ,abolitionists to violate the provisions of the fugitive slave law8 ,were this handful of men1 able and conscientious as they were1 as likely to be right regarding the welfare of society as the large majority of citizens whose representatives had enacted the fugitive slave law8 ,if a person believes our tariff laws to be unjust1 is it right for him to smuggle goods8 ,under what circumstances1 if any1 is it one's duty to disobey a law of the state8 ,would the fact that an individual believed it his duty to violate the law justify a judge in declining to punish him8 ,thoreau declined to pay a tax that he believed unjust and accepted his punishment1 declaring that if he paid the penalty he might thus arouse public sentiment and secure the repeal of the law4 ,was ,john ,brown justified in attempting illegally to free slaves by force of arms8 ,in ,great ,britain the ,house of ,lords--one of the law-making bodies--is also the highest court of appeal1 although the judicial business is mostly done by law lords specially appointed for that purpose4 ,ought the same men to make and interpret the law8 ,why8 ,subjects for ,further ,study4 7#a7 ,origin and ,growth of ,hebrew ,law4 ,hastings1 ,dict4 of ,bible1 ,,iii1 #fd-fg2 ,ency4 ,bib41 ,,iii1 #bgad-h2 ,kent1 ,israel's ,laws and ,legal ,precedents1 ,,iv1 #h-ae4 7#b7 ,growth of ,primitive ,law4 ,maine1 ,ancient ,law1 #aji-afe2 ,wilson1 ,the ,state1 #a-bi4 7#c7 ,judicial ,decisions as a ,factor in the ,development of ,modern ,law4 ,prin4 of ,politics1 ,chap4 ,,vi1 ,ransom1 ,majority ,rule and the ,judiciary4 ,,study ,x ,,the ,,foundations ,,of ,,good ,,citizenship4 ,,the ,,ten ,,commandments4--,ex4 #bj3a-ag4 ,parallel ,readings4 ,hist4 ,bible ,i1 #aid-aih4 ,prin4 of ,politics1 ,chap4 ,,ii4 ,lowell1 ,essay on ,democracy4 ,thou shalt have no other gods before me4 ,thou shalt not make unto thee a graven image4 ,thou shalt not take the name of ,jehovah thy ,god in vain4 ,remember the sabbath day1 to keep it holy4 ,honor thy father and thy mother4 ,thou shalt not kill4 ,thou shalt not commit adultery4 ,thou shalt not steal4 ,thou shalt not bear false witness against thy neighbor4 ,thou shalt not covet thy neighbor's house4--,ex4 #bj3c-ag4 ,if ye know my commandments1 happy are ye if ye do them4--,jesus4 ,wherewithal shall ,i come before ,jehovah1 and bow myself before the ,high ,god8 4 4 4 ,he hath showed thee1 ,oh man1 what is good2 and what doth ,jehovah require of thee but to do justly1 and to love kindness1 and to walk humbly with thy ,god8--,micah #f3f1 #h4 ,most religions are meant to be straight lines connecting two points--,god and man4 ,but ,christianity has three points--,god1 man1 and his brother--with two lines to make a right angle4--,maltbie ,d4 ,babcock4 ,so many prayers1 so many creeds1 ,so many paths that wind and wind1 ,when just the art of being kind ,is all the sad world needs4 --,eva ,wheeler ,wilcox4 ,i4 ,,the ,,history ,,of ,,the ,,prophetic ,,decalogue4 ,the decalogues of ,exodus #bj-bc clearly represent the earliest canon of the ,old ,testament4 ,these are intended to define clearly the obligations of the nation to ,jehovah1 and to place these obligations before the people so definitely that they would be understood and met4 ,as the term decalogue1 that is ten words1 indicates1 the ,biblical decalogue originally contained ten brief sententious commands1 easily memorized even by children4 ,each of the decalogues is divided into two groups of five laws or pentads4 ,this division of five and ten was without reasonable doubt intended to aid the memory by associating each law with a finger or thumb of the two hands4 ,exodus #bj-bc and its parallels in ,deuteronomy contain ten decalogues1 that is a decalogue of decalogues1 suggesting that originally a decalogue was associated with each of the fingers and thumbs of the two hands even as were the individual words or commands4 ,this system of mnemonics was useful in teaching a child nation4 ,it is still useful to-day4 ,it is important to impress upon the child in this concrete way certain of the fundamental obligations to ,god and man4 ,the form of the ten commandments in part explains the commanding place which they still hold in religious education throughout ,christendom4 ,the ,biblical accounts of the two decalogues in ,exodus #bj and #cd vary in details4 ,the early ,judean prophetic narrative in ,exodus #cd states that these commands were inscribed by ,moses himself on two stone tablets4 ,in the later versions of the story ,jehovah inscribes them with his own fingers on the two tablets which he gave to ,moses4 ,that the older decalogue was written on two tablets and set up in the temple of ,solomon is exceedingly probable1 for by the days of the ,united ,kingdom the ,hebrews were beginning to become acquainted with the art of writing and therefore could read the laws in written form4 ,the recently discovered code of ,hammurabi1 which comes from the twentieth century ,b4,c41 was inscribed in parallel columns on a stone monument4 ,in the epilogue to this wonderful code the king states3 ,by the order of ,shamash1 the judge supreme of heaven and earth1 that judgment may shine in the land1 ,i set up a bas-relief to preserve my likeness in the great temple that ,i love1 to commemorate my name forever in gratitude4 ,the oppressed who has a suit to prosecute may come before my image1 that of a righteous king1 and read my inscription and understand my precious words and let my stele elucidate his case4 ,let him see the law he seeks1 and may he draw in his breath and say3 ',this ,hammurabi was to his people like the father that begot them6' ,thus this devout king of ancient ,babylonia graphically defines the motive which1 at a later period1 led ,israel's spiritual leaders to set before the people those principles which made for the welfare both of the nation and of the individual4 ,each was keenly conscious that the laws which brought social and spiritual health to mankind emanated from the divine power that was guiding the destinies of men4 ,hebrew tradition has described in a great variety of narratives the way in which ,god made known his will to the people4 ,the scene in each case was ,mount ,sinai1 which the ancient ,hebrews as well as the ,kenites regarded as ,jehovah's abode4 ,in the early ,judean version1 as some writers classify the accounts1 ,moses alone ascends the mountain1 while the people are forbidden to approach4 ,in the ,northern ,israelite version1 the people approach1 but being terrified by the thunder and lightnings they request ,moses to receive for them the divine message4 ,this later version implies that a raging thunder storm shrouded the sacred mountain1 while the early ,judean and late priestly narratives apparently suggest an active volcano4 ,the element common to all these accounts is that under the direction of their prophetic leader1 ,moses1 a solemn covenant was established between the nation and ,jehovah1 and that the obligations of the people were defined in the decalogue with its ten short commands4 ,the problem is1 however1 complicated by the presence of two decalogues1 one now preserved in ,exodus #cd and the other1 the familiar ten commandments of ,exodus #bj4 ,both agree in emphasizing as primary the nation's obligation to be loyal to ,jehovah4 ,the decalogue in ,exodus #cd1 however1 goes on to describe in succeeding laws the ways in which the nation may show its loyalty4 ,this was through the observation of certain ceremonial customs and especially the great annual feasts4 ,did most ancient peoples show their loyalty to the gods by their lives and deeds or by the ceremonies of the ritual and the offerings which they brought to the altars8 ,the first great prophet ,amos declared that ,jehovah hated and despised feasts and ceremonies unless accompanied by deeds of justice and mercy4 ,the decalogue in ,exodus #cd may well represent the original commands which ,moses laid upon the nation1 but the higher moral sense of later editors has truly recognized the superiority of the ethical commands of the familiar decalogue in ,exodus #bj and given it the commanding place which it richly deserves4 7,for a probable literary history of this decalogue see ,hist4 ,bible ,i1 #aid-e47 ,the two decalogues of ,exodus #bj and #cd are not duplicates the one of the other1 but rather supplement each other4 ,the one defines the obligation of the nation1 the other of the individual4 ,the ,hebrews long continued to retain in their homes the family images inherited from their ,semitic ancestors4 ,not until the days of ,amos and ,isaiah did the prophets begin to protest against the calves or bulls and the cherubim in the sanctuaries of ,northern ,israel1 and even in the temple at ,jerusalem4 ,hence the second command1 ,thou shalt not make for thyself any graven image1 some believe comes from a period centuries later than ,moses4 ,possibly1 as in ,exodus #cd3ag1 it originally read molten image and referred to foreign idols4 ,if so1 it may come in this older form from ,moses4 ,the tenth command which places the emphasis on the motive rather than the act also suggests a maturer age2 but with these possible exceptions there is good reason for believing that the spirit and teaching of ,moses are embodied in this noble decalogue4 ,in what respects does the version in ,deuteronomy #e differ from that in ,exodus #bj8 7,hist4 ,bible ,i1 #aie47 ,which is probably the older version8 ,what later explanations and exhortations have been added to the original ten words in ,exodus #bj8 ,in ,deuteronomy #e8 ,what was the object of these additions8 ,are they of real value8 ,is it profitable to teach them to children to-day8 ,,ii4 ,,obligations ,,of ,,the ,,individual ,,to ,,god4 ,into what two groups do the ten words in ,exodus #bj fall8 ,and what is the theme of each8 ,is there a real difference between the command of ,exodus #cd1 ,thou shalt worship no other gods and that of ,exodus #bj1 ,thou shall have no other gods before me8 ,did the ,hebrews as a matter of fact tolerate the worship of other gods in their midst centuries after the days of ,moses8 ,may the ,hebrews have originally interpreted the command of ,exodus #bj as a demand that ,jehovah be given the first place in the worship and faith of ,israel8 ,how did later prophets like ,elijah and ,isaiah interpret it8 7,see ,i ,kings #ah3ba and ,is4 #f3a-h2 #h3ac47 ,the older command in ,exodus #cd1 ,thou shall make thee no molten gods1 was probably intended to guard the ,israelites from imitating the religious customs of their heathen neighbors1 such as the ,egyptians and the ,moabites4 ,the command to make no graven image was1 it seems1 directed not against the public idols but against the private images4 ,these were usually made of wood and were cherished in many a ,hebrew family1 as for example1 that of ,jacob 7cf4 the story of his flight from ,laban1 ,gen4 #ca7 or of ,david 7,i ,sam4 #ai74 ,the spirit of the law is truly interpreted by the later priestly commentator who places completely under the ban all attempts visibly to represent the ,deity4 ,is the spirit of this command disregarded by the modern ,greek church8 ,in certain parts of the ,roman ,catholic world8 ,in any phases of ,protestant worship8 ,how is the third command interpreted to-day8 ,the exact meaning of the original ,hebrew is not entirely clear4 ,it may be interpreted literally3 ,thou shall not invoke the name of ,jehovah1 thy ,god1 in vain4 ,the interpretation turns on the meaning of the phrase1 in vain4 ,this admits of four different translations3 7#a7 ,purposelessly1 and therefore needlessly or irreverently2 7#b7 for destruction1 as when a man calls down a curse upon another2 7#c7 for nothing1 that is in swearing to what is not true2 and 7#d7 in the practice of sorcery or witchcraft1 for this word was frequently used by the ,hebrews as a scornful designation of heathen abominations4 ,is it possible that the original command was intended to guard against each of these evils8 ,if so1 it broadens and deepens its modern application4 ,its fundamental idea is evidently reverence and sincerity4 ,why did the ,hebrew law-givers place these three laws1 which emphasize absolute loyalty to ,jehovah1 at the beginning of the decalogue8 ,what do we mean to-day by loyalty to ,god8 ,loyalty to ,jehovah was not only the corner stone of ,israel's religion but also of the ,hebrew state4 ,during the wilderness period and far down into later periods it was the chief and at times practically the only bond that bound together the individual members of the tribe and nation4 ,disloyalty to ,jehovah was treason1 and even the mild code found in the book of ,deuteronomy directs that apostasy be punished by public stoning4 ,loyalty to ,god or at least to the individual sense of right to-day as in the past is the first essential of effective citizenship4 ,which is the more essential for the welfare of the state1 the manual1 the mental or the religious training of its citizens8 ,where is the chief emphasis placed to-day8 ,is this right8 ,,iii4 ,,the ,,social ,,and ,,ethical ,,basis ,,of ,,the ,,sabbath ,,law4 ,the institution of the ,sabbath in different countries apparently has a long and complex history4 ,many explanations have been given of its origin1 aside from the direct divine command4 ,the simplest and most satisfactory is probably that it was originally connected with the worship of the moon4 ,there are many indications in ,hebrew history that the early ancestors of the ,israelites were moon worshippers4 ,to-day as in the distant past the inhabitants of the deserts from whence came the forefathers of the ,hebrews make their journeys under the clear1 cool light of the moon1 avoiding the hot1 piercing rays of the mid-day sun4 ,the moon with its marvelous transformations is unquestionably the most striking and awe-inspiring object in the heavens4 ,it is not strange1 therefore1 that many primitive peoples and especially the nomadic desert dwellers worshipped it as the supreme embodiment of beauty and power4 ,in ,china feast days once a month were doubtless connected with the phases of the moon4 ,among the ,american ,indians time was reckoned by numbers of moons4 ,the custom of observing as sacred the four days1 which marked the transition from one quarter of the moon to another1 was also widespread4 ,in the ,hebrew religion the feast of the ,new ,moon was closely identified with that of the ,sabbath4 ,the ,hebrew month was also the lunar month of approximately twenty-eight days4 ,the new moon1 therefore1 marked the beginning of the month and each succeeding ,sabbath a new phase of the moon4 ,the fourth commandment seems1 therefore1 like the others to have a basis in nature1 and also1 as we shall note1 a social reason4 ,would a commandment be truly divine if it did not have a natural and reasonable basis8 ,by the ancients rest from labor was regarded as one of the essential elements in the sacred day4 ,the prophet ,amos denounced the merchants of ,northern ,israel because they were constantly saying1 ,when shall the new moon pass that we may sell grain1 ,and the ,sabbath that we may open the corn8 ,in its earlier ceremonial interpretation1 to abstain from all labor on the ,sabbath was clearly regarded as a primary obligation4 ,like fasting1 it is probably regarded as an offering due to ,jehovah4 ,the word holy in the ,hebrew means set apart1 distinct4 ,the ,sabbath1 therefore1 was to differ from the other days of the week4 ,the great ethical prophets of the ,assyrian period were the first completely to divest this ancient institution of its heathen significance and give it a deeper religious1 and therefore social and humanitarian interpretation4 ,they gave it its true and eternal content1 declaring that ,god decreed that all who labor should have their needed rest4 ,the prophet who added the noble interpretation in ,deuteronomy #e3ad1 #ae1 declares that it was not only that old and young1 master and slave1 might rest1 but also that even the toiling ox and ass and the resident alien might have the relaxation which their tired bodies required4 ,thus these inspired prophets traced the ultimate basis of the institution of the ,sabbath to ,god's providence for the innate needs of man4 ,they recognized that it was essential for the physical1 mental and spiritual well-being of the individual and1 therefore1 for the welfare of the ,state4 ,that the ,hebrews might not forget this obligation1 the prophets appealed to the memory of the days when the ,israelites themselves were slaves in the land of ,egypt and the thought of how ,jehovah delivered them from their slavery4 ,tuan ,fang1 the great ,manchu viceroy who only recently met martyrdom at the hands of his warring countrymen1 said when visiting ,america a few years ago1 ,i think that when ,i return to ,china ,i will introduce ,sunday in my province4 ,when asked whether he would make it the seventh day1 he replied1 ,yes1 for ,i think that the seventh day is far better than the tenth4 ,furthermore1 for the convenience and economy of all1 ,i will make it correspond to the ,christian ,sunday4 ,from my study of the conditions in ,america and of the needs in ,china ,i am convinced that the ,sabbath is a most valuable and essential institution4 ,later ,judaism revived the earlier heathen content of the ,sabbath1 and lost sight of its deeper political1 social and humanitarian significance4 ,unfortunately the ,christian church and above all our ,puritan fathers followed the guidance of the later priests rather than of the early prophets4 ,jesus with his clear insight into human hearts and needs1 and with his glowing love for men1 repudiated the harsh1 mechanical interpretation of the ,sabbath current in his day and reasserted the teachings of the great prophets that preceded him2 ,the ,sabbath was made for man1 not man for the ,sabbath4 ,does the social and humanitarian interpretation of the ,sabbath obscure or deepen its religious significance8 ,does the great body of the ,christian church to-day accept the interpretation of the prophets and of ,jesus1 or that of early heathenism and later ,judaism8 ,does the interpretation of the prophets and of ,jesus furnish a basis on which all classes in the state can unite in appreciating and in jealously guarding the ,sabbath8 ,does the acceptance of one or the other of these interpretations fundamentally affect our actual observance of the ,sabbath8 ,our motives and our spirit8 ,our attitude toward our fellow men8 ,,iv4 ,,importance ,,of ,,children',s ,,loyalty ,,to ,,parents ,it is generally recognized by scientists that the place of animals in the scale of being is dependent upon the length of their period of infancy4 ,the lower forms of animal life are mature almost as soon as they are born4 ,minnows never come under the care of their genitors1 but are independent as soon as they are hatched4 ,the young of the less developed quadrupeds are soon weaned and forgotten by their parents4 ,the longer the young remain in the care of their parents the higher the form of the animal4 ,the great difference between men and most of the higher animals is thought by many to be dependent upon the length of childhood1 and the consequent care and attention given by the parents4 ,even among human beings it is scarcely too much to say that the longer the time of education and training under proper supervision lasts1 the more successful finally at the end of life the man will be4 ,when one considers that ,aristotle1 who is perhaps generally accepted as the world's greatest thinker1 associated with his great teacher1 ,plato1 twenty years1 until he was thirty-eight years of age and produced nearly all his important works only after that time1 we may see one example of the profound importance of training4 ,the care of parents for their children throughout all of their early years would naturally imply loyalty of children to the parents as a mark of gratitude for the time and affection expended upon them4 ,in one of his characteristic poems1 filled with wise suggestion1 ,lowell speaks of obedience as that great tap root of the state and civilization4 ,the habit of obedience is one of the finest characteristics in family life1 and obedience to parents normally becomes obedience to law in the citizen1 one of the surest bonds of society and one of the most necessary conditions of social progress4 ,this fact was so fully recognized in the patriarchal stage of society that the head of the family within the tribe had the power even of life and death over the members of his household4 ,in practically all early societies we find this authority of the parent and the obedience of the child insisted upon as fundamental4 ,in the ,orient1 even to the present day1 this respect of children for their parents is closely bound up with their religion and their civilization4 ,the first wish of every man is that be may have a son to sacrifice to his memory after he has gone4 ,and not only in ,china1 but in many other states we find ancestral worship springing from this relation of father and son4 ,the primitive ,hebrew laws 7,ex4 #ba3ae1 #ag7 made death the penalty for a child who struck or cursed his parents4 ,in many countries parricide is considered the worse type of murder4 ,the very old ,sumerian law of ancient ,babylon punished with slavery the son who repudiated his father4 ,in the fifth commandment no penalty is named for disrespect toward one's parents4 ,the religious sanction only is implied1 though the penalty of death was inflicted by the law of the tribe4 ,in society to-day our aim in education is to develop individuality and for a country with a democratic form of government this type of education should be encouraged4 ,disobedience or disrespect ho parents has no longer a legal penalty1 although the children may be compelled by law to support their parents4 ,but gratitude toward parents and a normal affectionate family life are practically essential to social welfare4 ,aside from its civic aspect1 there is nothing in society more beautiful than the right relationship between parents and children4 ,jesus1 who represented the kingdom of ,god as a household1 found that the best analogy for the relationship of men to ,god and the best descriptions of the divine nature are based upon this relationship4 ,v4 ,,primary ,,obligations ,,of ,,man ,,to ,,man4 ,the second five commandments of the decalogue deal with the obligations of man to man4 ,these commands still find a central place in modern society as the best guarantees of social stability1 security and peace4 ,all of the crimes with which they deal1 except that of covetousness1 were punished1 in ,hebrew custom and law1 by definite penalties4 ,in many instances these penalties were still more severe among other early peoples4 ,as soon as society emerges from the savage state1 the crime of adultery is always forbidden4 ,nothing else stirs the worst of human passions as does sexual jealousy4 ,even to-day probably no other cause is more productive of murder and suicide4 ,in early societies1 like that of the ,israelites1 to this normal human feeling of personal wrong was added that of the loss of property1 for wives or concubines were considered as property4 ,hence the penalty for adultery among the ,hebrews1 as with many ancient and many modern peoples1 was death4 ,as soon as society develops from the savage into the pastoral stage1 private property is recognized in the flocks and herds4 ,in the development of society additional types of property rights appear under various forms of ownership1 until it is not too much to say that modern society is based largely upon property rights4 ,the evils associated with property are many1 but as yet1 at any rate1 the rights of property are a benefit to the state1 provided those rights are exercised under proper legal supervision4 ,it should be recognized1 however1 that the command1 ,thou shall not steal1 may well have various meanings1 dependent upon the laws of property4 ,our law restricts the right of legacy1 the sale or even the possession of poisons and often of dangerous weapons4 ,similarly the degree of ownership of other goods is often limited4 ,the ninth command1 not to bear false witness against one's neighbor1 is often interpreted as simply a violation of one's oath in court1 or when appended to formal legal papers4 ,but in most modern countries the command is also interpreted so as to include lying4 ,if this crime is defined in its broadest sense1 as lack of truth and trustworthiness1 it is in many ways the greatest sin man can commit against society4 ,practically all modern economic and social relations are based upon the security of contracts and upon the readiness of business men and citizens to keep their word4 ,it may be well questioned whether the crime of murder is as dangerous to society as the habit of deception1 for the temptation of murder is rare as compared with that of deception2 while the evil is often less far-reaching in its consequence and less despicable4 ,in the last command1 that directed against covetousness1 the law-giver goes beyond the external act to the motive and spirit in the mind of the individual4 ,if this command is kept in spirit1 the others are practically unnecessary4 ,this command is like in kind to that of ,jesus in the ,new ,testament1 where all the commandments are summed up into one3 ,love one another4 ,,vi4 ,,the ,,present-,,day ,,authority ,,of ,,the ,,ten ,,commandments4 ,the various books that make up our ,bible were each written to meet the needs of the people of its day2 but inasmuch as the prophets and law-givers from the days of ,moses to those of ,jesus touched upon the most vital questions of human life and society1 these principles are most of them universal and applicable to all tribes and nations and races and peoples4 ,necessarily there are many variations in the specific methods by which these commands are to be carried out4 ,the honor and reverence due everywhere to mother and father may well have different applications1 depending upon the type of civilization1 the customs of living and the type of home life that exist in the different countries4 ,the injunction to keep the ,sabbath may well be carried out with the same spirit in various ways4 ,what constitutes theft depends upon the law of the separate state and upon the rights of property granted by that law1 but everywhere the primary obligations of the individual to ,god1 to society and to his fellow men remain substantially the same4 ,as he develops a more tender conscience1 a more just and kindly attitude toward his fellows1 a greater reverence toward his ,creator1 the spirit with which be keeps these commandments is becoming continually more urgent1 whatever may be the specific way in which they may be carried out for the benefit of his fellow men and of society4 ,questions for ,further ,consideration4 ,does idol worship exist in any part of the civilized world to-day8 ,if so1 where and in what forms8 ,are those addicted to profanity necessarily and intentionally irreverent8 ,what is the origin of this habit8 ,how may it be eradicated8 ,what are some of the best methods by which children may be guarded against it8 ,do you think it is right for the state to become responsible for the religious education of its citizens8 ,what is the fundamental difference between the so-called ,continental ,sabbath and that observed by ,jesus8 ,in what way may ,sunday be made a day of greater profit and significance to the working man8 ,what attitude should one take regarding so-called white or society lies8 ,under what circumstances1 if any1 is it right to lie8 ,subjects for ,further ,study4 7#a7 ,the ,decalogues in ,exodus #bj-bc4 ,hist4 ,bible ,,ii1 #bji-bd4 7#b7 ,jesus' ,version of the ,ancient ,prophetic ,decalogue4 ,see ,matt4 #e3ag1 #ah2 #f3ai-ba2 #ab3a-ab1 #ca1 #cb2 #ae3c-e2 #bb3 #cf-ci4 7#c7 ,compare the ,moral ,ideals of the ,decalogue with those of the ,present-,day ,socialists4 ,cross1 ,the ,essentials of ,socialism2 ,walling1 ,socialism as ,it ,is2 ,spargo1 ,elements of ,socialism4 ,,study ,,xi ,,the ,,early ,,training ,,of ,a ,,race4 ,,israel',s ,,experience ,,in ,,the ,,wilderness ,,and ,,east ,,of ,,the ,,jordan--,num4 #aa-ad2 #ba3ba-ca2 #cb3ci-db4 ,parallel ,readings4 ,hist4 ,bible ,i1 #bjd-bi4 ,edward ,jenks1 ,hist4 of ,politics1 ,chap1 ,,iii4 ,then as they journeyed from the mountain of ,jehovah the ark of ,jehovah went before them1 to seek out a halting place for them4 ,and whenever the ark started1 ,moses would say1 ,arise1 ,o ,jehovah1 ,and let thine enemies be scattered1 ,and let those who hate thee flee before thee4 ,and when it rested1 he would say1 ,return1 ,o ,jehovah1 to the ten thousand of thousands of ,israel4--,num4 #aj3cc1 #ce1 #cf4 ,as an eagle stirreth up her nest1 hovereth over her young1 taketh them1 beareth them upon her wings1 so the ,lord his ,god did lead him and there was no strange ,god with him4--,deut4 #cb3 #aa4 ,before man made us citizens1 great ,nature made us men--,lowell4 ,oh1 ,east is ,east1 and ,west is ,west1 and never the twain shall meet ,till earth and sky stand presently at ,god's great judgment seat2 ,but there is neither ,east1 nor ,west1 border nor breed nor birth ,when two strong men stand face to face1 tho' they come from the ends of the earth4 --,rudyard ,kipling4 ,the measure of the success of our lives can only lie in the stature of our manhood1 in the growth in unworldliness and in the moral elevation of our inner self4--,henry ,drummond4 ,i4 ,,the ,,wilderness ,,environment4 ,the accounts regarding the experiences of the ,israelites in the wilderness lack the unity which characterizes the records of the earlier and later periods4 ,they simply give occasional pictures of the life of the ,hebrew fugitives4 ,they must be interpreted in the light of the peculiar background of the wilderness and of the nomadic life which flourishes there to-day as it did in the past4 ,the ,hebrews on escaping from ,egypt entered the ,south ,country1 which extends seventy miles from the rocky hills of ,judah southward until it merges into the barren desert4 ,during the later ,roman period the northern and northwestern portions of this territory were partially reclaimed by agriculturalists2 but in early periods1 as to-day1 it was pre-eminently the home of wandering1 nomadic tribes4 ,this wild1 treeless region is divided by rocky ranges running from east to west4 ,parallel to these are deep1 hot and for the most part waterless valleys4 ,in the springtime these valleys are covered by a sparse vegetation2 from a few perennial springs flow waters that irrigate the immediately surrounding land2 but they soon lose themselves in the thirsty desert4 ,during the summer the vegetation disappears almost entirely1 and the struggle for subsistence becomes intense4 ,the nature of the country makes it necessary for its inhabitants constantly to journey from one pasture land and spring to another4 ,the home of the ,hebrews at this time1 like that of the modern ,arabs1 was the tent4 ,the stories that have come down from this period suggest the experiences through which they passed4 ,the constant insistent problem in this region was and is how to secure adequate supplies of food and water4 ,during the greater part of the year the chief food of the people is the milk and curds supplied by their herds4 ,at times1 however1 these fail to meet the needs even of the modern ,bedouin inhabitants of this ,south ,country4 ,they then gather the gum that exudes from the tamarisk tree or the lichens from the rocks4 ,from these they make a coarse flour and bread which keeps them alive until the winter rains again bring their supply of water and pasturage4 ,some scholars hold that this coarse food was the manna of the ,biblical accounts4 ,they argue that later generations1 familiar with the barrenness of the wilderness and believing that the ,hebrews at this time numbered many thousands1 naturally concluded and reported that their ancestors were miraculously fed4 ,at certain periods1 also1 the meagre fare of the desert dweller is supplemented by the quails which he is able to capture and these are a welcome relief to his monotonous diet4 ,about the perennial springs1 which gush forth from the barren rock1 there also grew up stories of a miraculous provision for the needs of ,jehovah's people2 for all springs and especially those in the desert were regarded by the ancients as miracles4 ,even in more fertile lands the ,greeks reared beside such springs temples to the god1 whom they thought of as thus signally revealing himself4 ,in the deeper sense each of these early ,hebrew stories is historical1 for they all record the fundamental thought and belief that through this strenuous1 painful period1 even as in later crises in their history1 ,jehovah was guiding his people and giving them not only food and water1 but also that training in the school of danger and privation which was essential for their highest development4 ,even more insistent than the constant struggle for food and water were the dangers that came from the hostile tribes which already occupied this much-contested territory4 ,for the possession of the springs and pasture lands they fought with the energy and craft that characterize the ,bedouin tribes to-day4 ,hence1 to the ,hebrews1 fresh from the fertile fields of ,egypt1 their life in the wilderness represented constant hardship1 privation1 suffering and danger4 ,,ii4 ,,influence ,,ov ,,the ,,nomadic ,,life ,,upon ,,israel',s ,,character ,,and ,,ideals4 ,the wilderness left a stamp upon ,hebrew character and life that may be traced even to-day in the later descendants of that race4 ,it tightened their muscles and gave them that physical virility which has enabled them to survive even amidst the most unfavorable conditions4 ,it taught them how to subsist on the most meagre food supply and to thrive where the citizen of a more prosperous land would inevitably starve4 ,it is probable that in their early nomadic experiences the ,hebrews acquired those migratory habits which1 intensified by unwonted vicissitudes1 have carried them to almost every civilized land4 ,in the wilderness they also learned the art of nomadic warfare which1 to win victories1 depended not so much upon open attack as upon strategy4 ,the common dangers of the wilderness life tightened the racial and religious bonds that held them together4 ,only by the closest union could they resist the perils that beset them4 ,upon the complete devotion of each man to the interest of the tribe hung his fate1 as well as that of the community as a whole4 ,hence arose that devotion to race1 that readiness to avenge every wrong and to protect each individual1 even if it cost the life-blood of the tribe1 which is illustrated in many of the stories that come from this early period4 ,how far has this racial characteristic survived8 ,in a community thus closely bound together the morality of each individual was guarded with a jealousy unknown in more settled prosperous communities4 ,thus1 for example1 adultery from the first appears to have been punished by public stoning4 ,how far has this characteristic survived to the glory of the ,jewish race8 ,the tribal organization also cherished the freedom of each individual4 ,his voice was heard in its council and his rights were carefully protected4 ,the free atmosphere of the desert tolerated no despotism1 and the sheik was the servant of all4 ,these fundamental conceptions of government persisted even when1 under the influence of a new agricultural environment1 the ,hebrews established the kingship and monarchy4 ,it was the struggle between these inherited democratic ideals and those of the neighbors who were ruled by despots1 that ultimately disrupted the ,hebrew kingdom and called forth those great champions of liberty and social justice1 the prophets of the ,assyrian period4 ,it was this same democratic atmosphere that made possible the work of those prophets1 who openly denounced the crimes of king and people4 ,how far have the ,jews throughout all their history allied themselves with democratic movements8 ,,iii4 ,,the ,,influence ,,of ,,the ,,wilderness ,,life ,,upon ,,israel',s ,,faith4 ,the pressure of constant danger intensified the sense of dependence upon a power outside and above themselves4 ,it led them to look constantly to ,jehovah as their sole guide and deliverer4 ,a continued attitude crystallized into a habit4 ,hence1 throughout their troubled career the ,hebrews have been conscious of the presence of ,god and have found in him their defender and personal friend as has no other people in human history4 ,as later generations meditated on the perils of the wilderness through which their ancestors passed1 they naturally felt that only under the immediate guidance of a divine power could they have escaped4 ,they were familiar with the way in which the caravans travel through the desert3 in front of the leader is borne aloft a brazier filled with coals4 ,from this smouldering fire there arises by day a column of smoke that1 in the clear air of the desert1 can be easily seen afar by any who may straggle behind4 ,at night these glowing coals seem like a pillar of fire1 telling of the presence of their leader and protector4 ,with the same vivid imagery1 according to some interpreters1 the later ,hebrews pictured the march of their ancestors through the wilderness1 and thereby symbolized the belief that ,jehovah was then present and that through his prophet ,moses he was personally guiding his people4 ,how far have these ,old ,testament narratives been thus interpreted by modern western readers8 ,does it change their spiritual significance to seek to learn their origin and real literary character8 ,are there still to be found1 often in humble walks of life1 earnest ,christians who have similar deep spiritual experiences and describe them with the same vivid imagery and concreteness8 ,is the value of our conception of ,god's presence and activity in human history deepened and strengthened or lessened by the thought that in the past1 even as to-day1 he accomplished his ends by natural rather than contra-natural methods8 ,are the faith and institutions of nations and individuals developed most through special revelations or through ordinary1 constant1 daily training and experience8 ,is it not true that to us all there come at times experiences akin to those that underlie these wonderful narratives8 ,,iv4 ,,the ,,significance ,,of ,,the ,,east-,,jordan ,,conquests4 ,desert dwellers take little account of the lapse of time4 ,it is not strange that the data regarding the duration of the sojourn in the wilderness are late and exceedingly vague4 ,the number forty in the ,bible is the concrete ,hebrew equivalent of many4 ,ordinarily the forty years represent a generation4 ,a period of about forty years accords well with the facts of contemporary ,egyptian chronology4 ,if the ,hebrews fled from ,egypt about #abjj1 during the period of anarchy following the breakdown of the nineteenth ,egyptian dynasty1 they could not have entered ,palestine much before the middle of the twelfth century1 for ,ramses ,,iii of the ,twentieth ,dynasty succeeded in re-establishing and maintaining his authority in ,southern ,palestine until his death about #aafg ,b4,c4 ,the account of the spies1 preserved according to some writers in variant versions by each of the great groups of ,hebrew narratives1 indicates that the ,hebrews attempted but failed to enter ,canaan from the south4 ,for tribesmen like the ,israelites1 chafing under their harsh environment and recalling the prosperity of the land of ,egypt1 ,palestine with its green hills and fertile fields was an irresistible lodestone luring them on to the conquest4 ,the reasons why they failed to enter ,canaan from the south are suggested in the narrative of the spies and confirmed by a study of the historical geographical situation4 ,the ,canaanite cities of ,southern ,palestine were built largely with the view to protecting their inhabitants from the ever-lurking nomad invaders4 ,on the other hand the ,hebrews had none of the equipment needed to conquer walled cities4 ,more than that the barren hills of the ,south ,country did not furnish the base of supplies necessary to maintain a protracted siege4 ,the early ,hebrew narratives imply that certain nomadic tribes1 as1 for example1 the ,calebites1 the ,kenizzites and the ,jerahmeelites1 independently gained a foothold on the southern borders of ,canaan and ultimately assimilated with the ,hebrew tribe of ,judah when the latter entered ,palestine4 ,the earliest ,hebrew accounts1 however1 as well as the logic of the situation indicate that the great body of the ,israelites1 whose ancestors had been in the land of ,egypt1 entered ,palestine from the east4 ,throughout all its history the east-,jordan land has witnessed the constant transition of ,arab tribes from the nomadic life of the desert to the more settled civilization1 of agricultural ,palestine4 ,here on the eastern heights that overlook the ,jordan valley and the land of ,canaan the traveller still finds the ,arab tents and flocks of the nomads beside the plowed fields of the village-dwellers4 ,on the rolling plains of northern ,moab and southern ,gilead there are few commanding heights or natural fortresses4 ,the important towns1 like ,dibon and ,heshbon1 lay on slightly rising hills4 ,the character of the ruins to-day does not indicate that they were ever surrounded by formidable walls4 ,whether the ,hebrews conquered them by open attack or by strategy1 as in the case of the town of ,ai1 is not stated4 ,it is certain1 however1 that here they first gained a permanent foothold in agricultural ,palestine4 ,from the conquered they here learned their initial lessons in the arts of agriculture and became acquainted with that more advanced ,canaanite civilization which they later absorbed4 ,coming fresh from the desert1 where only the fittest survived1 their numbers rapidly increased in this quieter and more favorable environment4 ,soon to the constant pressure of the desert population on the east was added that of over-population1 so that necessity1 as well as ambition1 impelled them to cross the ,jordan to seek homes among the hills to the west4 ,v4 ,,the ,,significance ,,of ,,moses' ,,work4 ,the study of the beginnings of ,israel's history in the light of its physical1 social and economic environment reveals clearly the many powerful forces then at work4 ,at the same time these do not alone explain ,israel's later history and the uniqueness of its character and faith4 ,these later facts plainly point back to a strong1 commanding personality1 who shaped the ideals and institutions of this early people and left upon them the imperishable imprint of his own unique individuality4 ,although the traditions regarding him have been transmitted for centuries from mouth to mouth1 they portray the character and work of ,moses with remarkable clarity and impressiveness4 ,moses was primarily a patriot4 ,he was also a prophet-statesman1 able to grasp and interpret the significance of the great crises in the life of his people and to suggest practical solutions4 ,moreover1 he was able to inspire confidence1 and to lead as well as direct4 ,in the harsh environment of the wilderness he was able to adjust himself to most difficult conditions4 ,in leading the ,hebrew serfs from the land of ,egypt1 he became indeed the creator of the future ,hebrew nation4 ,in the wilderness be trained that child nation4 ,as judge and counsellor1 he taught concretely the broad principles which became the foundation of later ,hebrew law4 ,as guardian of the oracle and priest of the desert sanctuary1 ,moses1 like the later prophet of ,islam1 but with far greater spiritual power and deeper insight1 taught his people not only the art of worship1 but certain of the great essentials of religion4 ,he it was who formulated in a positive faith the wholesome reaction1 which he and his kinsmen felt against the gross polytheism of ,egypt4 ,the inspiration of all of ,moses' work was his own personal faith4 ,the first great vision of ,jehovah's character and purpose that he had received in the land of ,midian was doubtless often renewed amidst the same wild1 impressive scenes4 ,the exact nature of the deeper1 more personal side of his character and faith must be inferred from the close analogies that may be drawn from the memoirs of ,isaiah or ,jeremiah4 ,at the same time it is a mistake to infer that ,moses' beliefs were as lofty as those of the later prophets who stood in the light of a larger experience4 ,on the other hand1 it is not just to disregard the fact that ,moses1 being a prophet1 was far in advance of the primitive age in which he lived4 ,not only did ,moses create the ,hebrew nation and teach it its first lessons in practical politics and religion1 but he it was who first instilled into his race commanding loyalty to the one ,god1 ,jehovah1 and taught that religion was more than form3 that it meant right thinking and doing4 ,thus ,moses was the forerunner of ,israel's later prophets1 who broke away from the narrow heathen interpretation of religion and defined it in terms of life and service4 ,,vi4 ,,the ,,early ,,stages ,,in ,,the ,,training ,,of ,,the ,,human ,,race4 ,it is interesting and important to note that ,israel's history was in most respects like that of other growing nations4 ,in the beginning pastoral society and tribal government develop among savages primarily through the domestication of animals4 ,the young of the animals slain in the hunt are kept first as pets3 then1 when as a result of the thriftless nature of the savages supplies at times become scarce1 the pets are slain for food4 ,as pets become more common and population increases1 the advantage of breeding for use is apparent1 and private property1 in distinction from community possessions1 appears4 ,the growing herds naturally develop the need of regular service4 ,to meet this need the institutions of permanent marriage and bondage arise and the wife or wives and the slaves perform the added work4 ,with the custom of fixed marriage and the possibility of tracing ancestry through the father1 comes in time ancestral government4 ,the ,hebrews seem to have had this type of government1 even in the days of ,abraham2 and it lasted until the tribes broke up into clans and families1 when they acquired permanent homes and became agriculturists in the land of ,canaan4 ,many of the characteristics of the tribe disappear almost entirely1 as wandering nomads settle in a fixed abode1 and the patriarchal rule changes to that of a royal or democratic government4 ,customs become fixed in formal statutes4 ,property in land becomes more important than that in herds4 ,war becomes the business of a special army1 instead of the frequent duty of all4 ,but in the tribe there is little competition4 ,all work for the community1 or for the family1 rather than for individual interests4 ,each man is primarily responsible1 not to the state1 but to the head of his family or clan1 who in turn answers for his family to the tribal chief4 ,certain of these tribal institutions and ideals have left their indelible impress on modern society4 ,the tribe was exclusive4 ,all those not born into the tribe had no right1 no welcome there1 for their coming would tend to restrict the common pasturage4 ,they would be a burden4 ,though the tent-dweller might be hospitable to a guest1 an alien had no rights except on sufferance4 ,if he were needy and were received1 he usually became a serf or slave4 ,and yet this exclusiveness is the germ of our patriotism1 a noble trait that may ultimately1 but not soon1 be replaced by a cosmopolitan love for humanity4 ,allied to this is the personal bond1 that obtains in the tribe1 instead of the territorial unity of the modern state4 ,a ,frenchman is such because he is born in ,france2 an ,israelite is such because he is the son of ,abraham and knows his people as his blood kinsmen4 ,this personal tie makes for peace and democracy4 ,building on this ,jewish tribal trait1 ,jesus calls all men brethren because sons of a common ,father4 ,his ,kingdom of ,god1 likewise1 is not territorial4 ,its citizens are bound together by the tribal bond of a common brotherhood and fatherhood4 ,thus the lessons1 so deeply impressed in the childhood of the race1 have a large and growing significance for the present and future4 ,questions for ,further ,consideration4 ,what reasons may be given to prove that love for humanity is a virtue more useful to modern civilization than patriotism8 ,does the movement for universal peace find any encouragement in the teachings ascribed to ,moses8 ,on what grounds can the conquest of ,canaan by the ,israelites be defended8 ,how did it differ from the taking of ,tripoli by ,italy8 ,or of ,porto ,rico by the ,united ,states8 ,in the light of the oldest records1 was ,moses' work in your judgment accomplished by natural or supernatural methods8 ,what were the chief characteristics of ,moses8 ,what place does he hold in history8 ,is modern socialism in any way a revival of the principles underlying the old tribal organization8 ,how far did ,jesus in his idea of the ,kingdom of ,god build on the old tribal idea8 ,subjects_/or ,further ,study4 7#a7 ,characteristics of the ,wilderness ,south of ,palestine4 ,hastings1 ,dict4 ,bib4 ,,iii1 #eje-f4 ,kent1 ,bib4 ,geog4 and ,hist41 #db1 #dc4 7#b7 ,the ,religion of ,moses4 ,hastings1 ,dict4 ,bib41 ,extra ,vol4 #fca-fcd2 ,marti1 ,old ,testament ,religion1 #cf-ga4 7#c7 ,compare the tribal organization and customs of the ,israelites with those of the ,american ,indian tribes of to-day4 ,publications of the ,indian ,association2 publications of the ,mohonk ,conferences4 ,,study ,,xii ,a ,,nation',s ,,struggle ,,for ,a ,,home ,,and ,,freedom4 ,,israel',s ,,victories ,,over ,,the ,,canaanites4--,josh4 #b-i2 ,judg4 #a1 #d1 #e4 ,parallel ,readings4 ,hist4 ,bible ,,ii1#a-d4a4 ,prin4 of ,politics ,x4 ,that the leaders took the lead in ,israel1 ,that the people volunteered readily1 ,bless ,jehovah6 ,zebulun was a people who exposed themselves to deadly peril1 ,and ,naphtali on the heights of the open field4 ,kings came1 they fought2 ,they fought1 the kings of ,canaan1 ,at ,taanach by the ,waters of ,megiddo1 ,they took no booty of silver4 ,prom heaven fought the stars1 ,from their courses fought against ,sisera1 ,the river ,kishon swept them away1 ,that ancient river1 the river ,kishon4 ,o my soul1 march on with strength6 ,when did the horse-hoofs resound ,with the galloping1 galloping of their steeds8 --,judg4 #e1 #i1 #ah-bb 7,hist4 ,bible74 ,this was ,king ,arthur's dreame4 ,him thought that there was comen into his lande many gryffons and serpents1 and him thought that they brent and slew all the people in the land4 ,and then him thought that he fought with them1 and they did him passing great damage and wounded him full sore1 but at the last he slewe them all4--,malory1 ,hist4 of ,king ,arthur2 ,mort d' ,arthur4 ,young gentlemen1 have a resolute life purpose4 ,don't get mad and don't get scared4--,burleson4 ,i4 ,,the ,,crossing ,,of ,,the ,,jordan4 ,in the light of the preceding studies1 the motives that led the ,hebrews to cross the ,jordan become evident4 ,as the ,pilgrim ,fathers1 to secure a home where they might enjoy and develop their own type of belief and methods of civilization1 braved the dimly known dangers of the sea and the wilderness1 the ,hebrews braved the contests that unquestionably lay before them4 ,between the ,sea of ,galilee and the ,dead ,sea the ,jordan is fordable at thirty points during certain parts of the year4 ,the first of the two main fords in the lower ,jordan is just below the point where the ,wady ,kelt enters the ,jordan from the west and deposits its mass of mud and silt4 ,the other ford is six miles further north below the point where the ,wady ,nimrin comes down from the highlands of ,gilead4 ,here to-day the main highway connecting the east and the west-,jordan country crosses the river4 ,this spot was probably the scene of the historic crossing at the beginning of ,hebrew history4 ,certain writers hold that variant accounts of the most important facts in early ,hebrew history have here been preserved4 ,traces of three different versions of the crossing of the ,jordan may still1 in their judgment1 be found in the third and fourth chapters of the book of ,joshua4 ,the latest and most familiar narrative represents the crossing as a superlative miracle and the waters of the rushing river as piled up like a wall on either side4 ,the ,northern ,israelite version appears to have stated that the waters of the ,jordan were dried up1 implying that the ,hebrews crossed during the late summer when the river was easily fordable4 ,the earliest narrative1 the ,judean prophetic1 states that the waters rose up in a heap1 a great way off at ,adam1 the city that is beside ,zarathan1 and those that went down toward the ,sea of the ,arabah1 the ,salt ,sea1 were wholly cut off 7,josh4 #c3af;b74 ,from other references in the ,old ,testament it would appear that the city of ,adam1 which means red earth1 is to-day represented by the ruins of ,ed-,damieh1 which stands near the famous ,damieh ford at the point where the river ,jabbok enters the ,jordan4 ,it is interesting to note in this connection that a reliable ,moslem historian states that in the year #abeg ,a4,d4 the retreating ,moslems found it neccessary to repair the foundations of an important bridge which stood at this point4 ,when the workmen arrived on the scene they were amazed to find the riverbed empty and were able by working rapidly to complete the repairs before the waters came rushing down4 ,this remarkable phenomenon seemed to them to be due to the direct intervention of ,allah2 but the historian fortunately records the cause3 it was a huge landslide a little further up the river which temporarily dammed its waters4 ,the oldest ,biblical account of the crossing of the ,jordan may point to a like natural cause4 ,if this be true1 does it imply that ,jehovah had no part in preparing the way for the future conquests of his people8 ,would a miracle1 such as that recorded in the late-priestly tradition1 be any stronger proof of ,god's presence and activity in human history than are the provisions which we to-day call natural8 ,,ii4 ,,the ,,canaanite ,,civilization4 ,contemporary inscriptions and recent excavations make it possible to form a very definite conception of conditions in ,canaan when the ,hebrews crossed the ,jordan4 ,the dominant civilization was that of the ,canaanites1 the descendants of the ,semitic invaders from the desert who entered ,palestine centuries before the ancestors of the ,hebrews4 ,naturally they settled first along the fertile coast plains that skirt the western ,mediterranean4 ,in later times these were known as the ,phoenicians4 ,as the population increased1 the ,canaanites pushed their outposts along the broad valleys that penetrated the uplands of ,palestine4 ,these valleys were especially fertile and attractive in the territory later known as ,galilee and ,samaria4 ,the wide ,plain of ,esdraelon and its eastward extension1 the ,valley of ,jezreel1 cut straight across the central plateau of ,palestine4 ,the ,plain of ,esdraelon was the strongest centre of the ,canaanite civilization4 ,a few outposts were established in the ,jordan valley1 as for example1 ,laish1 later known as ,dan1 at the foot of ,mount ,hermon1 and ,jericho1 at the southern end of the ,jordan valley4 ,only a few ,canaanite villages were found along the more barren hills of ,southern ,canaan4 ,there the peoples and civilization still retained the imprint of their desert origin4 ,along the coast plains and across the great ,plain of ,esdraelon ran the main highways that connected the three earliest and most nourishing centres of the world's civilization3 the ,egyptian on the southwest1 the ,amorite on the north1 probably between the southern ,lebanons1 and the ,babylonian to the east and northeast4 ,for centuries the ,canaanites had absorbed the ideas1 institutions1 and culture of these stronger peoples4 ,so fundamentally had the ,babylonians impressed the ,canaanites that practically all of the inscriptions coming from this early period are written in the ,babylonian script4 ,even in writing to their ,egyptian conqueror during the fourteenth century1 the ,canaanite kings of ,palestine used this same ,babylonian system of writing4 ,the ,amorite civilization had so strongly influenced the ,canaanites that to-day it is difficult for the archaeologist to distinguish between the two4 ,by certain of the ,biblical writers the terms ,canaanite and ,amorite are used interchangeably4 ,as early as #afjj ,b4,c4 ,egypt1 under the ambitious conquering kings of the ,eighteenth ,dynasty1 had overrun ,palestine and for the next three or four centuries ruled it as a tributary province4 ,the nearness of ,egypt made its influence still more powerful1 so that in nearly every mound and ,canaanite ruin the excavator finds hundreds of reminders of the presence of the ,egyptian civilization4 ,the ,canaanites had long since left behind them the nomadic state and had developed a strong agricultural and commercial civilization4 ,their life centered about certain important cities like ,megiddo on the southwestern side and ,bethshean on the eastern side of the ,plain of ,esdraelon4 ,their cities were usually built on a low-lying hill in the midst of rich encircling plains4 ,they were provided with thick mud walls1 behind which the inhabitants felt secure from attack4 ,over each city ruled a petty king1 whose authority1 however1 did not extend far beyond the surrounding fields that belonged to the inhabitants of the town4 ,generally these city states were independent4 ,in many cases they were hostile to each other2 and the long rule of ,egypt had tended to intensify this hostility1 for ,egypt had depended upon this local jealousy to maintain its control4 ,the diversified physical contour of ,palestine likewise strengthened this tendency toward separation rather than unity4 ,this type of political organization favored the growth of polytheism rather than the worship of one god4 ,each city had its local god or baal1 which was worshipped at a high place either within the city or on some adjacent height1 while in the larger cities elaborate altars and temples were reared to them4 ,these local deities were regarded as the gods of fertility which gave to their worshippers ample harvests and numerous offspring both of the family and of the nock4 ,the principle of generation occupied such a prominent place in the ,canaanite cults that in time they became exceedingly immoral and debasing4 ,to secure the favor of their gods the ,canaanites brought rich sacrifices to their altars and observed certain great annual festivals with ceremonies very similar to those later adopted by the ,hebrews4 ,while the ,canaanites were on a much higher plane of material civilization than the ,hebrews1 they ultimately fell a prey to those hardy invaders of the desert3 7#a7 ,because they were incapable of strong united action1 and 7#b7 because their civilization was corrupt and enervating4 ,courage and real patriotism were almost unknown to them even as early as the seventeenth century ,b4,c41 when the ,egyptian king ,thutmose ,,iii invaded the land of ,palestine4 ,their strong walls and their superior military equipment1 however1 made their immediate conquest by the ,hebrews impossible4 ,this explains why the earliest account of the initial conquest1 now found in ,judges #a1 is chiefly devoted to recounting the strong ,canaanite cities which the ,hebrews failed to conquer4 ,,iii4 ,,the ,,capture ,,of ,,the ,,outposts ,,of ,,palestine4 ,in the light of our present knowledge of the ,canaanite civilization it becomes evident why most of the early ,hebrew conquests were in the south4 ,the only large ,canaanite city which they could conquer in the early days was ,jericho4 ,recent excavations have also shown why later generations regarded its capture by the ,hebrews as a miracle1 although many modern interpreters hold that the early account does not imply that it was by supernatural means4 ,like most of the ,canaanite cities1 it was situated on a slightly rising eminence1 close to the foothills that on the west rose abruptly to the central plateau of ,canaan4 ,northward1 eastward1 and southward1 extended for miles the level plain of the ,jordan river1 which plowed its way through its alluvial bed1 six miles east of ,jericho4 ,close by the site of the ancient city came the perennial waters of the ,wady ,kelt with which it was possible to irrigate its fields4 ,past the town ran the main highway from across the ,jordan1 along the northern side of the ,wady ,kelt1 to join the great central highway that extended through the centre of ,palestine4 ,jericho was1 therefore1 the key to the land of ,canaan1 and its capture was necessary if the ,hebrews were to maintain their connection with their kinsmen east of the ,jordan4 ,the ruins of the ancient ,canaanite town rise between forty and fifty feet above the plain4 ,it is an oblong mound containing altogether about twelve acres4 ,the excavations have disclosed a large part of the encircling wall4 ,it was a construction of excellent workmanship which still stands practically intact1 testifying to the accuracy of the early ,hebrew tradition4 ,its foundation is a wall of rubble sixteen feet high and six to eight feet thick1 sloping inward4 ,on the top of this foundation1 which rested on the native rock1 was built a supplemental wall of burnt brick six or seven feet in thickness and rising even now in its ruined condition on an average eight feet above the lower wall4 ,thus the original wall must have towered between twenty and thirty feet above the plain4 ,at the northern end of the city stood the citadel1 made of unburnt brick1 three stories high4 ,even the stone staircase which led to the top is still intact4 ,according to these investigators the late tradition that these walls fell flat to the earth as the result of a miracle finds no confirmation in the ruins themselves4 ,the older ,hebrew account1 however1 in their judgment agrees perfectly with the evidence revealed by the spade of the excavator4 ,in imagination it is easy to follow the perilous journey of the ,hebrew spies and to appreciate the importance of the negotiations by which they secured the co-operation of ,rahab and of the clan within ,jericho which she represented4 ,later come the ,hebrew hordes from across the ,jordan bearing with them the ark which symbolized to them the presence of ,jehovah1 who had led them on to victory in many an early battle4 ,behind their impregnable walls the inhabitants of ,jericho must have laughed scornfully at the desert host1 that seemed utterly incapable of an effective attack or of a protracted siege4 ,according to many modern interpreters the earliest ,hebrew host marched silently about the ,canaanite stronghold4 ,at first the inhabitants of ,jericho1 accustomed to ,arab strategy1 undoubtedly held themselves ready for defence4 ,when no attack came1 their vigilance was gradually relaxed4 ,at last on the seventh day1 when conditions were favorable1 at the preconcerted signal1 a trumpet blast1 the ,hebrews rushed toward the walls1 the gates were probably opened by their allies within the city1 and ,jericho was quickly captured4 ,the method of attack recorded in the prophetic narrative was very similar to the strategy used a little later by the ,hebrews in the capture of the smaller towns of ,ai and ,bethel4 ,they are the methods still employed by the ,bedouins in their attacks upon the outposts of ,palestine4 ,the fierce nomadic instincts of these early ,hebrew warriors are revealed by the fate which they visited upon ,jericho and its inhabitants4 ,the recent excavations confirm the ,biblical testimony that for several centuries after its initial capture the ancient town was left a heap of ruins4 ,its inhabitants were slain as a great sacrificial offering to ,jehovah1 whose true character as one who loves all mankind was first appreciated by the inspired prophets of a much later ,from the plain of ,jericho two or three roads led up to the central plateau of ,canaan4 ,the main road along the ,wady ,kelt ran past the villages of ,ai and ,bethel4 ,at most they were small towns and easily captured4 ,along this highway went the ,hebrew tribes later known as the ,ephraimites and ,manassites4 ,the other roads led through the wilderness southwestward to the heart of ,judah4 ,the frontier town of ,bezek1 mentioned in the ancient narrative of ,judges1 has not yet been identified4 ,the name is perhaps but a scribal corruption of ,bethlehem or of ,bethzur further to the south4 ,the other towns ultimately captured by the southern tribes were ,hebron1 with its copious water supply1 ,debir to the southwest1 and ,arad and ,hormah which lay on the borders of the ,south ,country4 ,the capture of these six or seven outposts represents the first stage in the conquest and settlement of ,palestine4 ,it was significant because it meant that the people from the wilderness had gained a foothold in the land where they ultimately found their home4 ,it inaugurated ,israel's pioneer period4 ,the ,hebrews were no longer homeless wanderers in the desert1 nor sojourners in a foreign land4 ,at this point ,israel's history as a nation properly begins1 although the complete union of the tribes was not consummated until nearly a century later4 ,,iv4 ,,ways ,,by ,,which ,,the ,,israelites ,,won ,,their ,,homes4 ,the impression conveyed by the later passages in the book of ,joshua that the ,hebrews within a period of seven years became complete masters of the land of ,canaan is different from that made by the older records in ,judges4 ,these indicate that the process was gradual1 extending through several generations4 ,except at two or three great crises1 this conquest appears to have been peaceful rather than by the sword1 a process of settlement and colonization rather than of capture4 ,today throughout many parts of ,palestine one may still see1 close to the cities1 the black tents and the flocks of the ,bedouin immigrants4 ,in the days of the ,hebrew settlement the ,canaanites were largely confined to the fertile valleys4 ,the uplands were still open to the men from the desert4 ,here the ,hebrews pitched their tents and finally built their rude homes4 ,in this more favorable environment their families and their flocks gradually increased until they began to encroach upon the territory already occupied by the older inhabitants4 ,the resulting quarrels and differences were sometimes settled by the appeal to the sword2 more frequently by alliances sealed by intermarriages4 ,the early narrative in the ninth and tenth chapters of the book of ,judges gives a vivid picture of the resulting condition3 in the strong ,canaanite city of ,shechem1 ,hebrews and ,canaanites had so far intermarried that ,abimelech1 a product of this intermarriage1 succeeded his father ,gideon as king of the first little ,hebrew kingdom4 ,at ,shechem ,hebrews and ,canaanites also worshipped side by side in the common sanctuary1 which was known as the temple of ,baal of the ,covenant4 ,under the pressure of the increased population certain of the ,hebrew tribes migrated and seized new territory4 ,such a migration is vividly recorded in ,judges #ag and #ah4 ,the little tribe of the ,danites1 finding the pressure of their kinsmen on the north and east and that of the ,philistines on the west too strong1 captured the ,canaanite city of ,laish at the foot of ,mount ,hermon and thus found a permanent home in the upper ,jordan valley4 ,it was a cruel1 barbarous age in which might was regarded as right4 ,thus1 ,ehud the ,benjamite1 who treacherously gained admittance to the presence of ,eglon1 secretly slew this ,moabite oppressor of the ,hebrews4 ,this act instead of being condemned was regarded then and even by later generations as an example of courageous patriotism4 ,was his act justifiable8 ,how would it be regarded in ,america to-day8 ,v4 ,,deborah',s ,,rally ,,of ,,the ,,hebrews4 ,the growing numbers and strength of the ,israelites at last alarmed the ,canaanites4 ,a certain leader by the name of ,sisera formed a coalition of the strong ,canaanite cities encircling the ,plain of ,esdraelon4 ,the centre of this coalition was the powerful city of ,megiddo1 the ruins of which on the south-western side of the plain still remain to testify to the natural strength of this ancient stronghold4 ,the policy of the ,canaanites was to keep the different ,hebrew clans apart and thus prevent united action4 ,in the words of the ancient song3 ,in the days of ,jael the highways were unused1 ,and travellers walked by round-about paths4 ,the rulers ceased in ,israel2 ,a shield was not seen in five cities ,nor a spear among forty thousand4 ,the one who alone appears to have understood the crisis and to have been able to stir the ,israelites to action was ,deborah1 the prophetess of the central tribe of ,issachar4 ,israel's struggle for independence is graphically recorded in the ancient poem found in ,judges #e4 ,the later prose version of the incident1 found in ,judges #d1 supplements the earlier poem4 ,to a chief of a northern tribe of ,napthali1 a certain ,barak1 she turned as the natural leader in the struggle for independence4 ,together they sent out the summons to the different northern tribes4 ,the southern tribes of ,judah and ,simeon were apparently ignored4 ,the distant tribes of ,asher1 ,dan and ,reuben were engrossed in their local interests and failed to respond4 ,the tribesmen who rallied forty thousand strong on the northern side of the ,plain of ,esdraelon represented the great central ,hebrew clans4 ,the ancient song1 sung by the women as they met the returning warriors1 makes it possible to reconstruct the battle scene4 ,through the broad valleys that lead into the ,plain of ,esdraelon from the north came the sinewy1 unkempt1 roughly clad and poorly equipped ,hebrew tribesmen1 each clan led by its local chief4 ,they had come up to the help of ,jehovah against the mighty4 ,tribal patriotism1 the memory of past grievances1 the desire for plunder1 and zeal for ,jehovah the ,god who had led their forefathers through the wilderness into the land of ,canaan1 stirred their courage and fired them to deeds of valor4 ,well they chose their battlefield1 out on the plain on the northern side of the muddy1 sluggish river ,kishon4 ,on the slightly rising ground they faced the ,canaanite warriors who came out across the plain from the city of ,megiddo1 six miles away4 ,the ,canaanites were armed with chariots and the best weapons that the early ,semitic civilization could produce1 but one thing they lacked1--courage1 fired by religious zeal4 ,again a striking natural phenomenon appears suddenly to have turned the tide of ,israel's fortune4 ,on the eve of battle a drenching thunderstorm seems to have swept across the alluvial plain transforming it into a morass and the sluggish ,kishon into a rushing1 unfordable river4 ,in the words of the ancient triumphal ode3 ,from heaven fought the stars1 ,from their courses fought against ,sisera4 ,the river ,kishon swept them away1 ,the ancient river1 the river ,kishon4 ,o my soul1 march on with strength6 ,then did the horse-hoofs resound ,with the galloping1 galloping of their steeds4 ,the ,hebrew even brings out the sound of the sucking of the horses' hoofs in the soft mud4 ,the storm not only gave to the ,hebrews1 who were on foot1 a vast advantage1 but it meant to them that ,jehovah1 whose chariot was the clouds1 his weapons1 the lightning1 and who spoke through the thunders1 was fighting in their behalf4 ,the victory was overwhelming4 ,sisera1 the ,canaanite leader1 fled1 but only to fall later1 ignominiously slain by a woman4 ,henceforth the ,canaanite cities of central ,palestine were occupied by the ,hebrews4 ,the vanquished were either enslaved or absorbed in intermarriage4 ,from them1 however1 the ,hebrews learned skill in agriculture and received a heritage of art1 ideas and customs that had been developed by the ,canaanites for many centuries4 ,how far was this heritage beneficial to the ,hebrews8 ,what temptations did it bring to them8 ,did it mark a step forward in their development8 ,were the early ,hebrews a pure or a mixed race8 ,more important than the spoils and lands which fell to the ,hebrews was the new demonstration of ,jehovah's ability and willingness to deliver his people which they received in the battle beside ,kishon4 ,throughout all of ,israel's colonial period the chief force binding the scattered ,hebrew tribes together was their faith in ,jehovah4 ,the victory greatly strengthened that faith and prepared the way for the closer union which was necessary before ,israel could become a permanent force among the nations of the earth4 ,the vision of what they had been able to achieve through united action never completely faded from the memory of the ,hebrews4 ,their subsequent experiences also tended to revive this memory4 ,amidst the warring elements in ,palestine a powerful nation was gradually taking form2 in the school of hard experience it was learning the lessons that were fitting it for a large life4 ,,vi4 ,,the ,,final ,,stage ,,in ,,the ,,making ,,op ,,the ,,hebrew ,,nation4 ,the final stage in the evolution of ,israel is recorded in the opening chapters of ,i ,samuel and is best studied in detail in connection with the history of the nation at its zenith4 ,we have studied the forces which made the nation4 ,a brief summary will indicate the transition to the next period1 that of the kingdom4 ,the victory over the ,canaanites gave the ,hebrews possession of the land and left them free to coalesce into a united nation2 but the centrifugal tribe spirit for a time proved the stronger4 ,under ,gideon a beginning was made in kingdom making1 but owing to the cruelty and inefficiency of his son ,abimelech1 the first ,hebrew state lasted little more than a generation4 ,the compelling power that finally brought all the rival ,hebrew tribes together under a common leader was the conquest of their territory by the warlike1 ambitious ,philistines4 ,in inspiring the ,benjamite chieftain ,saul to deliver his countrymen in their hour of shame and peril1 ,samuel the prophet proved the true father of the ,hebrew kingdom4 ,under the compulsion of common danger the ,israelites not only followed ,saul to victory1 but also made him their king4 ,from this time on ,israel took its place among the nations of the earth4 ,during their formative period the ,hebrews acquired many characteristics that they have retained throughout their history4 ,from their early nomadic life they inherited physical strength1 hardihood1 adaptability even to the most unfavorable environment1 courage1 perseverance and that individual initiative and self-reliance which come from protracted struggles against seemingly insuperable odds4 ,it was a harsh but thorough school in which the infant nation ,israel was trained4 ,their life in the wilderness and in the period of settlement also developed an intense love for freedom and that democratic spirit that was the glory of ,israel and the foundation of its political institutions4 ,people passing their time chiefly out of doors and enjoying the uplifting stimulus of an unfettered life in the open naturally acquire a feeling of awe and reverence for the ,god of nature that is often lacking in the city dweller4 ,especially is this true if1 like the early ,hebrews1 the dwellers in the open feel that need of divine protection which is begotten by constant exposure to danger1 hunger1 hardship and hostile foes4 ,the many crises and the signal deliverances that came to the ,hebrews not only intensified their faith1 but also gave them the consciousness that the ,god in whom they put their trust was both able and eager to deliver them4 ,prophets like ,moses strengthened the popular sense of ,jehovah's immediate presence and interpreted the significance of each event4 ,israel's early faith was simple1 like that of a little child4 ,while its beliefs were crude1 its trust was strong4 ,it was this trust and loyalty that carried the child nation through its early crises and ultimately bound together the separate tribes into a united commonwealth4 ,thus ,israel's early history illustrates the fundamental truth1 that the most essential1 the most powerful force in the making of a nation is a simple1 practical1 every-day religion4 ,questions for ,further ,consideration4 ,should the successful and easy crossing of the ,jordan by the ,israelites be ascribed to miracle or to their own promptness in seizing an opportunity unexpectedly offered8 ,in what ways did the religious zeal of the ancient ,hebrews in battle differ from the fanatical zeal of the modern ,moslem in fighting the ,christians8 ,or the zeal of the ,japanese before ,port ,arthur8 ,when1 if ever1 is assassination justifiable as a political expedient8 ,give your reasons4 ,were the ,hebrews justified in the methods employed in securing control of ,palestine8 ,is it right for a progressive nation to compel a backward nation to submit8 ,were the ,americans on this ground justified in seizing the lands of the ,indians8 ,what were the chief tenets in the early faith of the ,hebrews8 ,how did ,israel's faith affect its political development8 ,in what important ways was religion effective in making the ,english state8 ,the ,american commonwealth8 ,subjects for ,further ,study4 7#a7 ,the ,structure and ,literary ,history of the ,book of ,judges1 ,mc,fadyen1 ,introd4 to ,o4 ,t4 #gf-hc2 ,kent1 ,student's ,o4 ,t4 ,i1 #bf1 #bg4 7#b7 ,conditions in ,canaan at the ,time of the ,hebrew ,settlement4 ,paton1 ,early ,hist4 of ,syria and ,pal41 #aeg-fj2 ,maspero1 ,struggle of the ,nations1 #aaa-bjh2 ,encyc4 ,bib4 ,,ii1 #bbbc-e4 7#c7 ,the ,motives that ,inspired the ,leaders of the ,american ,revolution4 ,fiske1 ,lodge1 ,bancroft or other writers on this period4