The Adventures of Elizabeth Stanton Series Volume 8 The Emperor and Empress

Samenvatting Nia Elain Compton was eighteen and a hermaphrodite. Adopted when she was three days' old by a pair of deep space explorers, she was raised on the Eagle's Seed, drifting among the stars, prospecting for new planets. They landed on Metcalf-4, discovering two competing primitive cultures, the Rus and the Sud, hunter-gatherers and agrarians. However, there was a third group, the Slavers, on this world, who kidnapped men and women, forcing them to work for them.

The Slave Winds blew finely powdered psi-crystal dust, which if inhaled usually caused madness and suicided. A few survived and developed magi powers, akin in fact to the mentales gifted of Ashford-5 or Tierra. Shortly on arrival, Nia was caught in an unexpected Slave Wind, and turned into a Magi, but she and her companion, Jelena, a budding healing witch, were captured by slavers, who accidentally ripped her newly regrown arms off.

Jelena was able to heal her shoulders, and they were rescued by two others, who helped them get to Magus Triska, who helped Nia Elain recover and learn to use her new elemental powers. From the old Magus, they learned that one of the three moons of Metcalf-4 was about to become perturbed during a rare triple conjunction of the three moons. In less than a month, that moon would come crashing down on the world, destroying all life. However, ancient records the magus had uncovered, suggested that this occurred every one hundred twenty years.

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During past conjunctions, an alien race of ghosts, or pure energy beings, the Ceri, activated their pusher beams to shove the moon back. Armed with some idea where this apparatus was located, the group set off to find it and somehow avert the coming disaster. However, the slavers caught them, brutally binding them, forcing the group to work for them. It seems they had relatively recently crash landed on this world, and were using the primitives as a workforce to rebuild and manufacture fuel so they could take off.

They'd seen the Eagle Seed above the planet and knew it had landed. Hence, Nia Elain made a deal with them. She'd provide them with a fuel cell so they could take off, if the slavers gave her control of the many prisoners. She gave them a defective fuel cell and their space ship exploded shortly after takeoff.

Our Norse ancestors, whose myths were of a very exalted nature, recorded in their Bible, the Edda, that one day the sons of Bor a frost giant , Odin, Hoener, and Loder, found two trees on the sea beach, and from them created the first human pair, man and woman. Odin gave them life and spirit, Hoener endowed them with reason and motion, and Loder gave them the senses and physical characteristics. The man they called Ask, and the woman Embla.

Anderson finds in the brothers the threefold Trinity of the Bible. It is easy to fancy that there is some philological connection between the names of the first pair in the Bible and in the Edda. Perhaps the formation of the first pair out of trees had a deep connection with the tree of life, Ygdrasil, which extended, according to Norse mythology throughout the universe, furnishing bodies for mankind from its branches. It had three great roots, one extending to the nebulous world, and this was constantly gnawed by the serpent Nidhug.

There was nothing in the Norse mythology that taught the degradation of woman, and the lay of Sigdrifa, in the Edda, is one of the noblest conceptions of the character of woman in all literature. North American Indian mythology has the human race born of the earth, but the writer cannot learn that women held an inferior place.

Among the Quiches the mothers and fathers of old slept in the waters, covered with green, under a limpid twilight, from which the earth and they were called out by a mighty wind. The Algonkins believed the human family were the children of Michabo, the spirit of the dawn, and their supreme deity. In their language the words earth, mother and father were from the same root.


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Many tribes claim descent from a raven, symbolizing the clouds; others from a dog, which is the symbol of the water goddess. In one of the exhumed temples they found pictures on the walls, which seem to be a combination of the stories of the Garden of Eden and Cain and Abel. The Serpent was always the royal emblem, because the shape of Yucatan is that of a serpent ready to spring. It was the custom among the Mayas for the oldest son of the king to be a priest, and the second son to marry the oldest daughter.

The pictures represent that the oldest son in this particular case was dissatisfied with this arrangement, and wanted to marry the sister himself. To tempt her he sends a basket of apples by a messenger. He stands watching the way in which the present is received, and the serpent in the picture indicating the royal family , makes it curiously suggestive of the temptation of Eve.

The sister, however, rejects the present, and this so enrages the elder brother that he kills the younger, who accordingly is deified by the Mayas. The image of Chacmohl was discovered by the Le Plongeons, and is now in the possession of the Mexican Government. Perhaps these brothers were twins, as the commentator says Cain and Abel were, and that gave rise to the jealousy.

Nothing can surpass in grandeur the account in the first chapter of Genesis of the creation of the race, and it satisfies the highest aspirations and the deepest longings of the human soul. No matter of what material formed, or through how many ages the formative period ran, or is to run, the image of God is the birthright of man, male and female. Whatever the second chapter may mean, it cannot set aside the first. It probably has a deep spiritual significance which mankind will appreciate when cavilling about the letter ceases. To the writer's mind its meaning is best expressed in the words of Goethe: This is the book of the generations of Adam.

In the day that God created man, in the likeness of God made he him. Here we have the first account of the dual creation verified. Man and woman a simultaneous creation, alike in the image of God. The dual relation, both in the Godhead and humanity, is here again declared, though contradicted in the intervening chapters. In this and the following chapters we have a prolix statement of the births, deaths, and ages in the male line. They all take wives, beget sons, but nothing is said of the origin or destiny of the wives and daughters; they are incidentally mentioned merely as necessary factors in the propagation of the male line.

The men of this period seem to have lived to a ripe old age, but nothing is said of the age of the women; it is probable as child- bearing was their chief ambition, that men had a succession of wives, all gathered to their fathers in the prime of life. Although Eve and her daughters devoted their energies to this occupation, yet the entire credit for the growth of the race is given to Adam and his male descendants.

In all this chapter the begetting of the oldest son is made prominent, his name only is given, and the begetting of more "sons and daughters" is cursorily mentioned. Here is the first suggestion of the law of primogeniture responsible for so many of the evils that perplexed our Saxon fathers.

The Jews evidently believed the males the superior sex. Men are called "the sons of God," women "the daughters of men. How very human this sounds. It shows what a low ideal the Jews had of the great first cause, from which the moral and material world of thought and action were evolved. It was in mature life, when chastened by the experiences and trials of her early day, that Seth was born to Eve. It was among the descendants of Seth that purer morals and religion were cultivated.

Intermarriage with the descendants of Cain had corrupted the progeny, perplexed the Creator, and precipitated the flood. The female of each species of animal was preserved; males and females all walked into the ark two by two, and out again in equal and loving companionship. It has been a question with critics whether the ark was large enough for all it was supposed to contain.

Commentators seem to agree as to its capacity to accommodate men, women, children, animals, and the food necessary for their preservation. Adam Clarke tells us that Noah and his family and the birds occupied the third, story, so they had the benefit of the one window it contained.

The paucity of light and air in this ancient vessel shows that woman had no part in its architecture, or a series of port holes would have been deemed indispensable. Commentators relegate all difficulties to the direct intervention of Providence. The ark, made by unseen hands, like a palace of india rubber, was capable of expanding indefinitely; the spirit of all good, caused the lion and lamb to lie down peaceably together. To attribute all the myths, allegories, and parables to the interposition of Providence, ever working outside of his own inexorable laws, is to confuse and set at defiance human reason, and prevent all stimulus to investigation.

In several following chapters we have the history of Abram and Sarah, their wanderings from the land of their nativity to Canaan, their blunders on the journey, their grief at having no children, except one son by Hagar, his concubine, who was afterwards driven from their door, into the wilderness. However, Sarah in her old age was blessed with a son of her own, which event gave them great joy and satisfaction. As Sarah did not possess any of the heroic virtues, worthy our imitation, we need not linger either to praise or blame her characteristics.

Neither she nor Abraham deemed it important to speak the truth when any form of tergiversation might serve them. In fact the wives of the patriarchs, all untruthful, and one a kleptomaniac, but illustrate the law, that the cardinal virtues are seldom found in oppressed classes. A careful study of the Bible would alter the views of many as to what it teaches about the position of women.

The trouble is too often instead of searching the Bible to see what is right, we form our belief, and then search for Bible texts to sustain us, and are satisfied with isolated texts without regard to context, and ask no questions as to the circumstances that may have existed then but do not now. We forget that portions of the Bible are only histories of events given as a chain of evidence to sustain the fact that the real revelations of the Godhead, be it in any form, are true. Second, that our translators were not inspired, and that we have strong presumptive proof that prejudice of education was in some instances stronger than the grammatical context, in translating these contested points.

For instance, the word translated obey between husband and wife, is in but one instance in the New Testament the word used between master and servant, parent and child, but is the word that in other places is translated defer. The one instance states Sarah obeyed Abram. Read that history and you will find that in both instances in which she obeyed, God had to interfere with a miracle to save them from the result of that obedience, and both Abram and Sarah were reproved.

While twice, once by direct command of God, Abram obeyed Sarah. You cannot find a direct command of God or Christ for the wife to obey the husband. It was Eve's curse that her desire should be to her husband, and he should rule over her. Have you not seen her clinging to a drunken or brutal husband, and read in letters of fire upon her forehead her curse? But God did not say the curse was good, nor bid Adam enforce it. Nor did he say, all men shall rule over thee. For Adam, not Eve, the earth was to bring forth the thorn and the thistle, and he was to eat his bread by the sweat of his brow.

Yet I never heard a sermon on the sin of uprooting weeds, or letting Eve, as she does, help him to bear his burden.

Biography Brief: Elizabeth Cady Stanton

It is when she tries to lighten her load that the world is afraid of sacrilege and the overthrow of nature. In the story "of the sons of God, and the daughters of men"--we find a myth like those of Greek, Roman and Scandinavian fable, demi-gods love mortal maidens and their offspring are giants. Then follows the traditional account of some great cataclysm of the last glacial epoch. According to the latest geological students, Wright, McGee and others; the records of Niagara, the falls of St. Anthony and other glacial chasms, indicate that the great ice caps receded for the last time about seven thousand years ago; the latest archeological discoveries carry our historical knowledge of mankind back nearly four thousand years B.

Abram who came from Ur of the Chaldees brought with him the Chaldean story of the flood. At that time Ur, now a town fifty miles inland, was a great seaport of the Persian gulf. Their story of the flood is that of a maritime people; in it the ark is a well built ship, Hasisadra, the Chaldean Noah takes on board not only his own family, but his neighbors and friends; a pilot is employed to guide the course, and proper provision is made for the voyage. A raven and a dove are sent out as in the biblical account, and a fortunate landing effected.

For Sarah bare Abraham a son in his old age. And she lifted up her voice, and wept. The great event of Isaac's birth having taken place, Sarah is represented through several chapters as laughing, even in the presence of angels, not only in the anticipation of motherhood, but in its realization.

She evidently forgot that maternity was intended as a curse on all Eve's daughters, for the sin of the first woman, and all merry-making on such occasions was unpardonable. Some philosophers consider the most exalted of all forms of love to be that of a mother for her children. But this divine awakening of a new affection does not seem to have softened Sarah's heart towards her unfortunate slave Hagar.

And so far from Sarah's desire being to her husband, and Abraham dominating her, he seemed to be under her control, as the Lord told him "to hearken to her voice, and to obey her command. In this scene Abraham does not appear in a very attractive light, rising early in the morning, and sending his child and its mother forth into the wilderness, with a breakfast of bread and water, to care for themselves. Why did he not provide them with a servant, an ass laden with provisions, and a tent to shelter them from the elements, or better still, some abiding, resting place.

Common humanity demanded this much attention to his own son and the woman who bore him. But the worst feature in this drama is that it seems to have been done with Jehovah's approval. Does any one seriously believe that the great spirit of all good talked with these Jews, and really said the extraordinary things they report?

It was, however, a very cunning way for the Patriarchs to enforce their own authority, to do whatever they desired, and say the Lord commanded them to do and say thus and so. Many pulpits even in our day enforce their lessons of subjection for woman with the same authority, "Thus saith the Lord," "Thou shalt," and "Thou shall not. It is seldom that the age and death of any woman, are recorded by the sacred historian, but Sarah seems to have been specially honored, not only in the mention of her demise and ripe years, but in the tender manifestations of grief by Abraham, and his painstaking selection of her burial place.

That Abraham paid for all this in silver, "current money with the merchant," might suggest to the financiers of our day that our commercial relations might be adjusted with the same coin, especially as we have plenty of it. If our bimetallists in the halls of legislation were conversant with sacred history, they might get fresh inspiration from the views of the Patriarchs on good money. Some critics tell us that there was no coined money at that time; the Israelites had no written language, no commerce with neighboring tribes, and that they could neither read nor write.

Whilst we drop a tear at the tomb of Sarah, we cannot recommend her as an example to the young women of our day, as she lacked several of the cardinal virtues. She was undignified, untruthful, and unkind to Hagar. But our moral standard differs from that of the period in which she lived, as our ideas of right and wrong are not innate, but depend on education.


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  6. Sarah probably lived up to the light that was in her. The cruelty and injustice of Abraham and Sarah, as commented on by Mrs. Stanton, doubtless stand out much more prominently in this condensed account than their proper proportions to the motives which actuated the figures in the drama. If we take any part of the story we must take it all, and remember that it had been promised to Abraham that of Ishmael a great nation should be born.

    Whether this was an actual revelation from God, or a prophetic vision that Abraham had, or is interpolated by the historian to correspond with the actual facts that transpired, in either case the firm belief that no harm could come to Ishmael, must be taken into account when estimating the motives which led Abraham and Sarah, for doubtless Abraham told Sarah of his vision, to send Hagar and her son off into the wilderness; just as much as the firm belief that the promise of God with regard to his seed would be fulfilled made Abraham, a little afterward, prepare to offer up his son Isaac.

    Abraham loved and honored his wife very greatly, probably admiring equally her beauty and strength of character. Abraham was ten years older than Sarah and we read that he was seventy-five years old when he started from Haran for the land of Canaan. Some time after this driven, by famine, he went down into Egypt, and here when she must have been at least seventy years of age the Egyptians saw that she was very fair, and the princes of Pharaoh so praised her beauty to their royal master that he sent and took her for his wife.

    The same thing happened when she was ninety years old, when she was seized by Abimelech, king of Gerar.

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    In both cases they told, not a lie, but a half truth, for Sarah was Abraham's half sister, it being then the custom for children of the same father by different mothers to marry. Abraham's deceit was brought about by cowardice, while Sarah connived at the fraud for love of her husband, being besought to do so to save his life. Perhaps, too, she might have been amenable to the gracious tribute to her beauty that Abraham gave in making the request. Sarah's strength of character is shown all through her history.

    Wherever she is mentioned the reader is made to feet that she is an important part of the narrative, and not merely a connecting link between two generations. In this story she carries her point, and Abraham follows her instructions implicitly, nay, is even commanded by God to do so. Notwithstanding that Abraham mourned Sarah so sincerely, within three years after she died, and when at the ripe age of a hundred and forty years, he married again and the six children he begat by Keturah he took quite as a matter of course, although half a century before, when told that a son should be born to him, he laughed incredulously.

    Abraham had his failings, some of which are shared by the moderns, yet doubtless he was a moral giant compared with other men of the land from which he came and of the nations around him. As such he was chosen as the founder of a race whose history should promulgate the idea of the one true God. Certainly the descendants from this remarkable trio have retained their own peculiar characteristics and have ever been worshippers at the shrine of Jehovah. A singular fact may be mentioned here that Mrs. Western thinkers are so matter-of-fact in their speech and thought that it might not have occurred to them that the true value of this story of Sarah and Hagar, like that of all else, not only in our own Bible but in the scriptures of other faiths, lies in the esoteric meaning, had it not been for Paul, that prince of occult philosophers, who distinctly says, according to the old version, that it is an allegory; according to the revised, that it contains an allegory: It is our privilege, Paul goes on to teach, to be children of the free woman, but although we are this by birthright, yet there has to be a personal appreciation of that fact, and an effort to maintain our liberty.

    The mystical significance of this allegory has never been elucidated in reference to the position of woman, but it may well be considered as establishing her claim, not only for personal freedom, but for the integrity of the home. Acting according to the customs of the day, Sarah connived at her own degradation. Later, when her womanly dignity was developed by reason of her motherhood, she saw what should be her true position in her home, and she made her rightful demand for unrivalled supremacy in that home and in her husband's affections. She was blessed of God in taking that attitude, and was held up to the elect descendants of Abraham nearly years later by the Apostle Peter as an example to be imitated.

    And these later women are to be Sarah's daughters, we are told, if like her, they "are not afraid with any amazement," or as the new version hath it, if they "are not put in fear by any terror. Taken esoterically, as all ancient Oriental writings must be to get their full significance, it is an inspiration to woman to-day to stand for her liberty. The bondwoman must be cast out. All that makes for industrial bondage, for sex slavery and humiliation, for the dwarfing of individuality, and for the thralldom of the soul, must be cast out from our home, from society, and from our lives.

    The woman who does not claim her birthright of freedom will remain in the wilderness with the children that she has borne in degradation, heart starvation, and anguish of spirit, only to find that they are Ishmaels, with their hand against every man. They will be the subjects of Divine care and protection until their destiny is worked out. But she who is to be the mother of kings must herself be free, and have surroundings conducive to maintaining her own purity and dignity. After long ages of freedom shall have eradicated from woman's mind and heart the thought habits of the slave, then will she be a true daughter of Sarah, the Princess.

    Abraham has been held up as one of the model men of sacred history. One credit he doubtless deserves, he was a monotheist, in the midst of the degraded and cruel forms of religion then prevalent in all the oriental world; this man and his wife saw enough of the light to worship a God of Spirit. Yet we find his conduct to the last degree reprehensible.

    While in Egypt in order to gain wealth he voluntarily surrenders his wife to Pharaoh. Sarah having been trained in subjection to her husband had no choice but to obey his will. When she left the king, Abraham complacently took her back without objection, which was no more than he should do seeing that her sacrifice had brought him wealth and honor. Like many a modern millionaire he was not a self-made but a wife-made man. When Pharaoh sent him away with his dangerously beautiful wife he is described as, "being rich in cattle, in silver and in gold," but it is a little curious that the man who thus gained wealth as the price of his wife's dishonor should have been held up as a model of all the patriarchal virtues.

    And she said, The daughter of Bethuel Nabor's son, whom Malcah bare unto him: The thing proceedeth from the Lord: And she said, I will go. And the servant had said, It is my master: Here is the first account we have of a Jewish courtship. The Women seem quite as resigned to the custom of "being taken" as the men "to take.

    Altogether the marriage of Isaac, though rather prosaic, has a touch of the romantic. It has furnished the subject for some charming pictures, that decorate the galleries in the old world and the new. Women as milk-maids and drawers of water, with pails and pitchers on their heads, are always artistic, and far more attractive to men than those with votes in their hands at the polling booths, or as queens, ruling over the destinies of nations.

    In fact, as soon as man left Paradise, he began by degrees to roll off of his own shoulders all he could of his curse, and place it on woman. Why did not Laban and Bethuel draw the water for the household and the cattle. Scott says that Eliezer had attendants with him who might have saved Rebekah the labor of drawing water for ten camels, but he would not interfere, as he wished to see whether she possessed the virtues of industry, affability and cheerfulness in being serviceable and hospitable.

    It was certainly a good test of her patience and humility to draw water for an hour, with a dozen men looking on at their case, and none offering help. The Rebekahs of would have promptly summoned the spectators to share their labors, even at the risk of sacrificing a desirable matrimonial alliance.

    The virtue of self-sacrifice has its wise limitations. Though it is most commendable to serve our fellow- beings, yet woman's first duty is to herself, to develop all her own powers and possibilities, that she may better guide and serve the next generation. It is refreshing to find in the fifty-eighth verse that Rebekah was really supposed to have some personal interest and rights in the betrothal. The meeting of Isaac and Rebekah in the field at eventide is charming.

    That sweet restful hour after the sun had gone down, at the end of a long journey from a far-off country. Rebekah must have been in just the mood to appreciate a strong right arm on which to rest, a loving heart to trust, on the threshold of her conjugal life. To see her future lord for the first time, must have been very embarrassing to Rebekah. She no doubt concealed her blushes behind her veil, which Isaac probably raised at the first opportunity, to behold the charms of the bride whom the Lord had chosen for him.

    As Isaac was forty years old at this time, he probably made a most judicious and affectionate husband. The 67th verse would be more appropriate to the occasion if the words "took Rebekah" had been omitted, leaving the text to read thus: We may indulge the hope that he confessed his love to Rebekah, and thus placed their conjugal relations on a more spiritual plane than was usual in those days. The Revising Committees by the infusion of a little sentiment into these ancient manuscripts, might have improved the moral tone of our ancestors' domestic relations, without falsifying the important facts of history.

    Many ancient writings in both sacred and profane history might be translated into more choice language, to the advantage of the rising generation. What we glean in regard to Rebekah's character in the following chapter shows, she, too, is lacking in a nice sense of honor.

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    With our ideal of the great first cause, a God of justice, wisdom and truth, the Jewish Lord, guiding and directing that people in all their devious ways, and sanctioning their petty immoralities seems strangely out of place; a very contradictory character, unworthy our love and admiration. The ancient Jewish ideal of Jehovah was not an exalted one. This romantic pastoral is most instructive as to the high position which women really held among the people whose religious history is the foundation of our own, and still further substantiates our claim that the Bible does not teach woman's subordination.

    The fact that Rebekah was drawing water for family use does not indicate lack of dignity in her position, any more than the household tasks performed by Sarah. The wives and daughters of patriarchal families had their maid-servants just as the men of the family had their man-servants, and their position indicates only a division of responsibility. At this period, although queens and princesses were cooks and waiters, kings and princes did not hesitate to reap their own fields and slay their own cattle.

    We are told that Abraham rushed out to his herd and caught a calf to make a meal for the strangers, and that while he asked Sarah to make the cakes, he turned over the calf to a man servant to prepare for the table. Thus the labor of securing the food fell upon the male sex, while the labor of preparing it was divided between both. The one supreme virtue among the patriarchs was hospitality, and no matter how many servants a person had it must be the royal service of his own hands that he performed for a guest.

    In harmony with this spirit Rebekah volunteered to water the thirsty camels of the tired and way-worn travellers. It is not at all likely that, as Mr. Scott suggests, Eliezer waited simply to test Rebekah's amiability. The test which he had asked for was sufficiently answered by her offering the service in the first place, and doubtless it would have been a churlish and ungracious; breach of courtesy to have refused the proffered kindness. That the Jewish women were treated with greater politeness than the daughters of neighboring peoples we may learn from the incident narrated of the daughters of Jethro who, even though their father was high priest of the country were driven away by the shepherds from the wells where they came to water their flocks.

    Of all outdoor occupations that of watering thirsty animals is, perhaps, the most fascinating, and if the work was harder for Rebekah than for our country maidens who water their animals from the trough well filled by the windmill she had the strength and the will for it, else she would have entrusted the task to some of the damsels of whom we read as her especial servants and who, as such, accompanied her to the land of Canaan.

    The whole narrative shows Rebekah's personal freedom and dignity. She was alone at some distance from her family. She was not afraid of the strangers, but greeted them with the self-possession of a queen. The decision whether she should go or stay, was left wholly with herself, and her nurse and servants accompanied her. With grace and modesty she relieved the embarrassment of the situation by getting down from the altitude of the camel when Isaac came to meet her, and by enshrouding herself in a veil she very tactfully gave him an opportunity to do his courting in his own proper person, if he should be pleased to do so after hearing the servant's report.

    It has been the judgment of masculine commentators that the veil was a sign of woman's subject condition, but even this may be disputed now that women are looking into history for themselves. The fashion of veiling a prospective bride was common to many nations, but to none where there were brutal ceremonies. The custom was sometimes carried to the extent, as in some parts of Turkey, of keeping the woman wholly covered for eight days previous to marriage, sometimes, as among the Russians, by not only veiling the bride, but putting a curtain between her and the groom at the bridal feast.

    In all cases the veil seems to have been worn to protect a woman from premature or unwelcome intrusion, and not to indicate her humiliated position. The veil is rather a reflection upon the habits and thoughts of men than a badge of inferiority for women. How serenely beautiful and chaste appear the marriage customs of the Bible as compared with some that are wholly of man's invention.

    The Kamchatkan had to find his future wife alone and then fight with her and her female friends until every particle of clothing had been stripped from her and then the ceremony was complete. This may be called the other extreme from the veil. Something akin to this appears among our own kith and kin, so to speak, in modern times. Many instances of marriage en chemise are on record in England of quite recent dates, the notion being that if a man married a woman in this garment only he was not liable for any debts which she might previously have contracted.

    At Whitehaven, England, , a woman stripped herself to her chemise in the church and in that condition stood at the altar and was married. There is nothing so degrading to the wife in all Oriental customs as our modern common law ruling that the husband owns the wife's clothing. This has been so held times innumerable, and in Connecticut quite recently a husband did not like the gowns his wife bought so he burned them. He was arrested for destruction of property, but his claim was sustained that they were his own so he could not be punished.

    As long as woman's condition, outside of the Bible, has been as described by Macaulay when he said: I 27 And the boys grew: Thus Esau despised his birthright. In these verses we have the account of Abraham's second marriage, and the birth of several sons. It does not seem clear from the text whether Keturah was a legal wife, or one of the Patriarch's numerous concubines.

    Clarke inclines to the latter idea, on account of Abraham's age, and then he gave all that be had to Isaac, and left Keturah's sons to share with those of other concubines, to whom he gave gifts and sent them away from his son Isaac to an eastern country. Abraham evidently thought that the descendants of Isaac might be superior in moral probity to those of his other sons, hence he desired to keep Isaac as exclusive as possible.

    But Jacob and Esau did not fulfill the Patriarch's expectations. Esau in selling his birthright for a mess of pottage, and Jacob taking advantage of his brother in a weak moment, and overreaching him in a bargain, alike illustrate the hereditary qualities of their ancestors. The account of the private family affairs of Isaac and Rebekah; their partiality to different sons; Jacob, aided and abetted by his mother, robbing his elder brother of both his birthright and his father's blessing; the parents on one of their eventful journeys representing themselves as brother and sister, instead of husband and wife, for fear that some potentate might kill Isaac, in order to possess his beautiful wife; all these petty deceptions handed down from generation to generation, show that the law of heredity asserted itself even at that early day.

    Abraham through fear denied that Sarah was his wife, and Isaac does the same thing. The grief of Isaac and Rebekah over Esau, was not that he took two wives, but that they were Hittites. Chapter xxvii gives the details of the manner that Jacob and his mother betrayed Isaac into giving the blessing to Jacob intended for Esau.

    One must read the whole story in order to appreciate the blind confidence Isaac placed in Rebekah's integrity; the pathos of his situation; the bitter disappointment of Esau; Jacob's temptation, and the supreme wickedness of Rebekah in deceiving Isaac, defrauding Esau, and undermining the moral sense of the son she loved. Having entirely undermined his moral sense, Rebekah fears the influence of Jacob's marriage with a daughter of the Hittites, and she sends him to her own people, to find a wife in the household of her uncle Laban.

    This is indeed a sad record of the cruel deception that Jacob and his mother palmed off on Isaac and Esau. Both verbal and practical lying were necessary to defraud the elder son, and Rebekah was equal to the occasion. Neither she nor Jacob faltered in the hour of peril. Altogether it is a pitiful tale of greed and deception. Rebekah in her beautiful girlhood at the well drawing water for man and beast, so full of compassion, does not exemplify the virtues we looked for, in her mature womanhood.

    The conjugal and maternal relations so far from expanding her most tender sentiments, making the heart from love to, one grow bountiful to all, seem rather to have narrowed hers into the extreme of individual selfishness. In obedience to his mother's commands, Jacob starts on his journey to find a fitting wife. If Sarah and Rebekah are the types of womanhood the Patriarchs admired, Jacob need not have gone far to find their equal. In woman's struggle for freedom during the last half century, men have been continually pointing her to the women of the Bible for examples worthy imitation, but we fail to see the merits of their character, their position, the laws and sentiments concerning them.

    The only significance of dwelling on these women and this period of woman's history, is to show the absurd ity of pointing the women of the nineteenth century to these as examples of virtue. Keturah is spoken of as a concubine in I Chronicles i, As such she held a recognized legal position which implied no disgrace in those days of polygamy, only the children of these secondary wives were not equal in inheritance. Over a period of several years, these barbarian horsemen systematically loot all countries as they head for the greatest prize of all, Megalos itself.

    With the apparent death and resurrection of the Great Messiah, the ten disciples split into several groups and found the religion of Jehosanity, each with their own twists on the original preaching of Jes. Unbeknown to all except Bethany, Jes, and the druwids, several alien creatures are actually controlling the minds and the history and development of all the people on the planet.

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    In an attempt to eliminate the grey giants, Jes is killed and the grey aliens eventually come after Bethany, perceiving her as their last threat to their secrecy on Tarra. Her relatively longer life is ended by an attack of these creatures. Thus, once more, she is forced to acquire a new body, to get back into the game of life. Struggling with this change of circumstances, she must continue her quest, to find and rescue Alabaster.

    When only fourteen, his family is wiped out by an attack from the south. Fleeing with his sister, Fianna, they must elude the raiders and somehow survive. Using this cover, the band of musicians slowly grows as they travel. Many wild adventures accompany their every move, including several encounters with the mysterious Grey Giants, and they begin to see just what the Grey Giants are actually doing to their society. With Alabaster rescued, the two devise a plan that may eliminate both the two strange species who have been controlling evolution on Tarra.

    Ket Elizabeth and Caitlyn take up married life as King and Queen. However, their kingdom has suffered greatly from last years devastating war. It will take a massive rebuilding effort to secure their kingdom. However, their towns are now minus nearly all younger men, two towns prime for the taking.

    Surely another king will attack them and soon, looking for the spoils of war. Yazi and his Church of Jehosanity assumes even more control over Megalos and the Centurions. He takes the most feared assassin in all Megalos under his wing as his Security General.

    The Adventures of Elizabeth Stanton, Being at Large, Volumes Broquard Ebooks

    Worse still, the Guardians, as a movement are dying. Ket must find a solution and fast. Megalos is plotting another campaign to retake their lost colonies of the Sea Princes, while the Galts of the Northern Steppes are slowly capturing all of the Greenway. In fact, it has become the artistic and Gnostic center on all Tarra. For a time, she is running two bodies at the same time! Ket barely recovers while at sea in his funeral boat, while she begins a new life as a new born baby girl.

    Yes, she gets very confused, but finally sorts it out. Ket dies not long after, while stealing the incriminating documents of Pope Yazi I. Upheaval is the order of the day across all of Tarra, especially across the occupied Sea Prince Sectors. Within each sector, the people handle the suppression in different ways, each trying to throw off the yoke of the Holy Paladins from Megalos. The Pope and the Mano del Dio clamp down even harder, becoming utterly ruthless towards the women within these sectors. The Santi del Dio must now cope with the messes being forced onto the Sea Prince population.

    Many people make their thrusts for power and control. The centuries old aberrations being inflicted upon women come to the forefront in this chilling tale of power and resolve. Yet, ever the Santi stand alone against those who would enslave. With the invention of the fast caravel, she embarks on an exploration of the entire world, becoming the first to sail around the world.

    They encounter many new civilizations that were totally unknown to the known world. However, always in mind is their mission to track down any surviving Grey Creatures or mantis monsters, who have been inflicting pain and aberrations upon the people of Tarra, and destroy them. Shocking is an understatement for what they find in many of these new lands. The many surviving mantis creatures are still active, brutalizing women. One by one, the explorers rescue numerous people who are in dire need, taking them to the safety of the Santi fortresses and the rehabilitation facilities of the Laird Foundation.

    As they nearly finish their voyages of discovery, they again run into more of the mantis creatures. This time, Elizabeth herself becomes a victim of their brutality. Yet, she recovers and continues her fight against these despicable aliens. However, few actually suspect the magnitude of the aberrations that these.

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