Miriam was the spokeswoman. She it was, as the Hebrew implies, who "spake against Moses because of the Cushite woman whom he had married." It would seem that hitherto in right of her prophetical gift she was to some extent an adviser of her brother, or had otherwise a measure of influence. It appeared to her not only a bad thing for Moses himself but absolutely wrong that a woman of alien race, who probably came out of Egypt with the tribes, one among the mixed multitude, should have anything to say to him in private, or should be in his confidence. Miriam maintained, apparently, that her brother had committed a serious mistake in marrying this wife, and still more in denying to Aaron and to herself that right of advising which they had hitherto used. Was not Moses forgetting that Miriam had her share in the zeal and inspiration which had made the guidance of the tribes so far successful? If Moses stands aloof, consults only with his alien wife, will he not forfeit position and authority and be deprived of help with which he has no right to dispense?
Miriam's is an instance, the first instance we may say, of the woman's claim to take her place side by side with the man in the direction of affairs. It would be absurd to say that the modern desire has its origin in a spirit of jealousy like that which Miriam showed; yet, parallel to her demand, "Hath the Lord indeed spoken only by Moses? Hath he not also spoken by us?" is the recent cry, "Has man a monopoly either of wisdom or of the moral qualities? Are not women at least equally endowed with ethical insight and sagacity in counsel?" Long excluded from affairs by custom and law, women have become weary of using their influence in an unrecognised, indirect way, and many would now claim an absolute parity with men, convinced that if in any respect they are weak as yet they will soon become capable. The claim is to a certain extent based on the Christian doctrine of equality between male and female, but also on the acknowledged success of women who, engaging in public duties side by side with men, have proved their aptitude and won high distinction.
At the same time, those who have had experience of the world and the many phases of human life must always have a position which the inexperienced may not claim; and women, as compared with men, must continue to be at a certain disadvantage for this reason. It may be supposed that intuition can be placed against experience, that the woman's quick insight may serve her better than the man's slowly acquired knowledge. And most will allow this, but only to a certain point. The woman's intuition is a fact of her nature--to be trusted often and along many ways. It is, indeed, her experience, gained half unconsciously. But the modern claim is assuming far more than this. We are told that the moral sense of the race comes down through women. They conserve the moral sense. This is no Christian claim, or Christian only in outdoing Romanism and setting Mary far above her Son. Seriously put forward by women, this will throw back their whole claim into the middle ages again. That a finer moral sense often forms part of their intuition is admitted: that as a sex they lead the race must be proved where, as yet, they do not prove it. Nevertheless, the world is advancing by the advance of women. There is no need any longer for that jealous intriguing which has often wrecked governments and homes. Christianity, ruling the questions of sex, means a very stable form of society, a continuous and calm development, the principle of charity and mutual service.
Miriam claimed the position of a prophet or _nabi_ for herself, and endeavoured to make her gift and Aaron's as revealers of truth appear equal to that of Moses. At the Red Sea she led the chorus "Sing ye to the Lord, for He hath triumphed gloriously. The horse and his rider hath He thrown into the sea." That, so far as we know, was her title to count herself a prophetess. As for Aaron, we often find his name associated with his brother's in the formula, "The Lord spake unto Moses and Aaron." He had also been the _nabi_ of Moses when the two went to Pharaoh with their demand on behalf of Israel. But the claim of equality with Moses was vain. Poor Miriam had her one flash of high enthusiasm, and may have now and again risen to some courage and zeal in professing her faith. But she does not seem to have had the ability to distinguish between her fitful glimpses of truth and Moses' Divine intelligence. Aaron, again, must have been half ashamed when he was placed beside his brother. He had no genius, none of the elevation of soul that betokens an inspired man. He obeyed well, served the sanctuary well; he was a good priest, but no prophet.