The Bible Unmasked
by Joseph Lewis


The Bible Unmasked
Table of Contents


Chapter II.

Isaac, The Son of Abram,
And His Wife Rebekah.

"Like Father, like son" -- "a chip of the old block," so to speak, seems to have been the case of Isaac, the son of Abram. Since the Lord so favored Abram for the life he led, it is no wonder that Isaac "followed his father's footsteps." For we find this gallant specimen of the early Jewish Fathers ready to do the same degrading and despicable act with his "fair to look upon" wife, Rebekah, as his father Abram did to his mother Sarai. No complaint here for lack of filial devotion. He ran "true to form" as the saying goes.

For proof I quote Genesis, Chapter 26, Verses 1-7.

And there was a famine in the land, besides the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.

2. And the Lord appeared unto him, and said, Go not down into Egypt: dwell in the land which I shall tell thee of.

3. Sojourn in this land, and I will be with thee, and will bless thee: for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;

4. And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed:

5. Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

6. And Isaac dwelt in Gerar.

7. And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair to look upon.

Besides Isaac inheriting his father's tendencies and following in his footsteps, he also inherited his father's ability to select pretty women. Rebekah was as "fair to look upon" as was Sarai, and it seems that both women were so fascinating that wherever they went other men coveted them. Isaac, as well as Abraham,[5] was ready and willing to prostitute his wife for protection to himself.

Genesis, Chapter 26, Verses 8-11.

8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

9. And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

10. And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us.

11. And Abimelech charged all his people, saying, He that toucheth this man or his wile shall surely be put to death.

In Biblical times there was less occasion for the ingenuity of "peeping Toms." Houses were not built as they are to-day. Provisions for privacy were somewhat lacking. Windows and window shades were luxuries that were to be enjoyed at a much later and Pagan period.

Despite the fact that Isaac "deceived" King Abimelech as to the true relationship of Rebekah, the King nevertheless must have found it quite amusing to watch Isaac sporting with her. Abimelech significantly remarks: "Of a surety she is thy wife." What sport could a man and woman "play" so that another person can "for a surety" classify them as man and wife? The word "sporting" as used in this connection cannot fail of its intended meaning.

What a fine situation does this pretty story present to put before an inquiring and inquisitive child! Fond Parents, suppose you had taught your child to revere the Bible, and your child, being dutiful. read it for "inspiration and guidance." Suppose he chanced upon this delightful story, and being unable to grasp the subtle meaning of the word sporting as used in this connection, came to you for an explanation? What answer would you give your child? Would you deliberately lie to him and say that they were kissing each other; or would you more properly caution your child against reading a book which contained a story with such an inference. Wouldn't you consider a book that contained such a suggestive narrative utterly unfit for your child's reading?

Or is it that you yourselves are totally ignorant of what the Bible contains, and, like the rest of mankind, accept it because it has been handed down from generation to generation?

Any one who has the Bible in his home has a very questionable book in his household, and he should not be dismayed if any of his children follow the examples that are found therein.

But back to the Biblical characters for a moment, and let us engage this moment in reflection. There has been a great misunderstanding about the Bible. Instead of admiring and exalting the characters we are told to revere, we should admire and exalt the characters we are told were heathens.

Is not in this story the character of Abimelech more sterling and elevating than that of Isaac? Does he not chide Isaac for deception when he discovers that Rebekah is his wife and not his sister? Does he not censure him for the great harm he might have brought upon her? Should we admire a man who is willing to sacrifice his wife to save himself and condemn another who seeks to protect her? The ninth and tenth verses quoted in this story should be blazoned forth to all the land as an example of an unprincipled character in contrast to that of a man of sterling integrity. The severe reprimand given Isaac by Abimelech when he said: 'What is this thou has done unto us? One of the people might lightly have lain with thy wife, and thou shouldest have brought guiltiness upon us," is sufficient condemnation by Biblical testimony alone for his act.

To the fair daughters of the land, I advise them before they take a man as a husband to make sure that he does not believe too literally in the morality of the Bible, and that his attitude towards woman be of a different hue than that of the character which the religious element of the community have admonished us to follow so implicitly.

The preacher finds profit and interest in telling you about the little farce of Abraham offering this precious son, Isaac, as a sacrifice to the Lord, but they don't tell you how this same son, whom the Lord so opportunely saved, was willing to offer his wife to the lust of another without the Lord even giving it a "second thought."

I wonder where the Lord was, while this interesting scene, which Abimelech observed, was taking place. Was he also enjoying the sight of watching Isaac sporting with Rebekah?

We will now proceed to the next divinely inspired story. In this story the very lowest ebb of moral degradation is reached. To think that a book held so sacred should contain such a narrative is almost beyond comprehension.

This story, taken from the book that is supposed to be our infallible guide in all the relations of life, is really beneath contempt. But it is so necessary and essential that the world know exactly what the Bible contains that I will quote the vital parts of it to you. Comment upon this story will not be necessary, as it is one of those narratives which tell in no uncertain terms their own story and worth. If this story were told with some degree of polish or merit, we might value it for its literary worth, but it is so miserable, both in its literary style and in its plot, that it is even unfit to dwell upon except to expose its degrading lesson.


Chapter III.

Incest or Lot and His Daughters.

That ministers and "messengers of the Lord" have always enjoyed privileges denied to others is a fact, despite the fact that this fact is a paradox. That "holy men," men who know least about what they pretend to know, should take precedence over the rest of mankind is an incongruity. And it is because of two such "holy men" that a father, and incidentally a grand Patriarch of the Bible, offers his daughters upon the alter of lust.

But the Bible can tell its own story best and so I quote Genesis, Chapter 19, Verses 1-7.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

2. And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

3. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

4. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

5. And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them.

6. And Lot went out at the door unto them, and shut the door after him,

7. And said, I pray you, brethren, do not so wickedly.

Being unable to satisfy the men of Sodom by persuasion, and rather than surrender these two precious "angels" to them, Lot resorted to a method which very seldom fails with "unreasonable" men. When an appeal to their manhood is of no avail many women seek death rather than suffer the embrace of their attacker, and we admire women with such courage, but that is not according to Biblical standard. This is the method the Bible advises us to pursue.

Genesis, Chapter 19, Verse 8.

8. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

An elevating situation is this! Here is a father willing to give his two virgin daughters to an angry mob of men to "do ye to them as is good in your eyes," which simply means to rape them, provided they do not harm the two angels of the Lord.

It is important for parents who are so concerned about the moral life of their children and whose interests they have so much at heart -- especially their daughters -- to consider well this story. If parents who are believers in the Bible are concerned about the places of amusement and companions of their children, they should consider this story when they admonish them to read the Bible for guidance.

What father would follow the example of this "man of God" who, when the exigency of the circumstances just related arose, offered his daughters to be so sacrificed? I do not know what you think of a father who would give his two virgin daughters to the lust of an angry mob of men to protect two angels of the Lord, but my love of liberty deters me from telling you what I think of him.

The story continues in the Bible with God having saved Lot and his family and bringing destruction upon the people of Sodom and Gomorrah, for their wickedness. As we are not concerned with that element of the Bible at the present time it is needless to dwell upon the puerility of the narrative chronicling this event. But I do not think I will digress too far when I call your attention for a moment to the justice of God in saving and blessing a man of Lot's unprincipled character, after he had offered his two daughters upon the altar of lust.

After God had rained "fire and brimstone" upon the people of Sodom and Gomorrah and had destroyed all the inhabitants and "all that grew upon the ground," we find Lot with his wife and two daughters safe beyond the limits of destruction. We are all acquainted with what happened to Lot's wife because she desired to see what happened. I am sure we all would have done the same thing under the circumstances. It is a natural impulse, and one of the strongest of our nature. With only Lot and his two daughters left of all the inhabitants of Sodom and Gomorrah, whom you will remember God destroyed for their wickedness, let us follow closely the action of their lives and see what a beneficent example and legacy of morality they left the world. Let us also weigh in the balance God's judgment in making this selection. We now come to the most important phase of this story, and if you are ready to read the details of an incestuous union between father and daughter, read attentively what is to follow.

I am quoting from the Holy Bible, Genesis, Chapter 19, Verses 30-38.

30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

31. And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

32. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

33. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

34. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

35. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

36. Thus were both the daughters of Lot with child by their father.

37. And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

38. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.

My vocabulary fails me in trying to comment properly upon this story. Just think of it! A father committing the sexual act with his own daughters and so drunk that "he perceived not when she lay down, nor when she arose!"

Is it possible that people really grasp the significance of this story? Are they aware of its gross debauchery? Can the minute details of this story be read without bringing a blush of shame to the cheeks of the reader?

Just a word to parents about this "Holy Book of God." What would you fathers and mothers say if your daughter should read the Bible and come and tell you, in detail, of this revolting episode? It is needless to ask what you would do if she brought home another book in which a story of this kind appeared. You would admonish her never to pollute her mind with such filth. If that would be your action with a book of any other title than that of "Holy Bible," to what depths of superstition have you sunk that you are so blind to its degrading influence?

Wake up, well-meaning parents, and become conscious of the obscenity to be found in this unwholesome book. A whole volume could be written about this story of Lot and his daughters, but at present we are only concerned with the act of incest.

This story of Lot and his daughters does not even contain a moral. The father to-day who is guilty of such an act is sent to prison. If he were so drunk that "he did not know when she lay down nor when she arose," it would be so much the worse for him.

This story of the Bible is too revolting to dwell upon longer except once more to impress forcibly upon you the "high elevating moral standard of its pages." I ask, is it possible for a person to read such a story, and then tell the innocent children of the race to read the Bible for moral inspiration and guidance? A story in which the very name of father is slandered, and where the pure blossom of womanhood is pictured in this degenerate manner.


Chapter IV.

Jacob, Leah and Rachel.

Integrity and faithfulness are two virtues which we cherish above all others. Deception is abhorred, no matter in what condition, or by whom it is practiced. But since Jacob is a Patriarch of the Bible and one of God's favorites, deception when practiced by him is excusable. Pardonable also is the prostitutional bickering between two wives when related in the Bible. Were such a scene to be found in any other book it would very properly be called vulgar and judged too coarse for cultural reading.

The story goes that Jacob came unto the house of Laban, who had two daughters. Leah, tender eyed, was the elder; but Rachel, the younger, was beautiful and well favoured. But let the story be told as the Bible records it.

I quote Genesis, Chapter 29, Verses 15-20.

15. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?

16. And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

17. Leah was tender eyed; but Rachel was beautiful and well favoured.

18. And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

19. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

20. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

Now so much for the bargain. Jacob served seven years for the girl he loved. Surely such a servitude is well deserving of payment. Since there was no pretense made as to why Jacob wanted Rachel as his wife, I will quote it here.

Genesis, Chapter 29, Verse 21.

21. And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.

It is needless to mention here the almost irrepressible desire to embrace his wife that obsesses a man on his wedding night, particularly when he has waited seven years to win the object of his love. But since the Bible has led us so far into the story we will let it continue with the narrative:

Genesis, Chapter 29, Verses 22-24.

22. And Laban gathered together all the men of the place, and made a feast.

23. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

24. And Laban gave unto his daughter Leah Zilpah his maid for a handmaid.

Since Leah and Rachel were not twins and since their descriptions, as Biblically described, were such as to unhesitatingly distinguish one from the other, Jacob must have been blinded by passion not to have seen that the daughter given him by Laban was not the one he had bargained for. Nevertheless, "he went in unto her," and only discovered his mistake the following morning; no doubt when the light of day shone upon her.

But back to our story, and see what happens when Jacob discovers that the woman he lay with the night before was not the one for whom he had labored seven years and was to receive as his share of the bargain. His choice was Rachel, "the beautiful and well favoured." The deception of Laban is not of interest to us at this time. Since it is Jacob's concern we will let him speak for himself.

Genesis, Chapter 29, Verse 25.

25. And it came to pass that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

No one can deny the fact that Jacob was perfectly justified in his complaint. For a mere pittance of another seven years of labor Laban gives Jacob, after a week's work as a bond of good faith, the daughter of his choice. But since the Bible can tell this detail of the matter better than I can, I will give way to it.

Genesis, Chapter 29, Verses 26-30.

26. And Laban said, It must not be so done in our country, to give the younger before the firstborn.

27. Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

28. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

29. And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.

30. And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

And now the Lord enters into this family affair, not to help the situation, as one would expect from an omniscient being, but to bring his curses with him.

Genesis, Chapter 29, Verse 31.

31. And when the Lord saw that Leah was hated, he opened her womb, but Rachel was barren.

The fecundity of Leah, after the Lord "opened her womb," is surely worth recording and it follows.

Genesis, Chapter 29, Verses 32-35.

32. And Leah conceived, and bare a son; and she called his name Reuben: for she said, Surely the Lord hath looked upon my affliction; now therefore my husband will love me.

33. And she conceived again, and bare a son; and said, Because the Lord hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.

34. And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have borne him three sons: therefore was his name called Levi.

35. And she conceived again, and bare a son; and she said, Now will I praise the Lord: therefore she called his name Judah; and left bearing.

Unfortunately, because of Leah's fecundity, Rachel becomes jealous of her sister and demands of Jacob that she, too, bear him a child. Jacob chides her for demanding of him that which he would be only too willing to give, but the fault lies with her. As fecund as was her sister so sterile was she. But a peculiar method is pursued by the Biblical female characters when they find themselves unable to bear children. This method prevailed in the household of Abram and Sarai and I see no reason why it should not be permissible in the polygamous household of Jacob, Leah and Rachel.

Genesis, Chapter 30, Verses 1-4.

And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

2. And Jacob's anger was kindled against Rachel; and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?

3. And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.

4. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

Like Abraham, Jacob lost no time in complying with the wishes of Rachel to "go in unto" Bilhah, her handmaid. What an accommodating arrangement must have prevailed for the Biblical men of old. No wonder we have agitations to go "Back to Methuselah."

But to record the progeny of Jacob we continue to quote

Genesis, Chapter 30, Verses 5-8.

5. And Bilhah conceived, and bare Jacob a son.

6. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.

7. And Bilhah Rachel's maid conceived again, and bare Jacob a second son.

8. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali.

That must have been a spectacular wrestling match between Leah and Rachel. But Leah was not to be outdone, and when she could no longer bear children, gives Jacob Zilpah, her handmaid, to continue the race in her desperation to overcome the comeliness of her sister.

Genesis, Chapter 30, Verses 9-13.

9. When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

10. And Zilpah Leah's maid bare Jacob a son.

11. And Leah said, A troop cometh: and she called his name Gad.

12. And Zilpah Leah's maid bare Jacob a second son.

13. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

In the 11th verse just mentioned I believe there must be a mistake regarding the number of children Zilpah, Leah's maid, bore at this time. To quote: "And Leah said, A troop cometh; and she called his name Gad." Judging from the word "troop" I was led to believe that she was to bear twins or triplets, but again, I suppose I must confess my lack of spiritual understanding.

A situation which I believe quite unparalleled in the literature of the land and sufficient unto itself without further comment, follows.

Genesis, Chapter 30, Verses 14-16.

14. And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

15. And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes.

16. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.

For a sister to bribe a sister with the sweat of her son's labor for the privilege of sexual intercourse with her own husband is too coarse an act of prostitution for me to comment upon further. Can you find in any book other than the Bible such a despicable bargaining?

"And Rachel said, Therefore he shall lie with thee to-night for thy son's mandrakes.

"And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes." And the Bible does not hesitate to say that "he lay with her that night!"

To dwell upon the degrading custom of polygamy as was practiced in the early Biblical days is not exactly within the scope of this work, and for that reason I will leave unmentioned some of the recorded instances of this condemned institution.

I cannot understand how public men, men of learning and experience, can insist that the Bible, which contains the stories quoted that shock even the vulgar-minded, should be our pre-eminent guide in all earthly affairs, and that it should not only be read by, but actually taught to the growing generation in search of high moral ethics.


Chapter V.

The Rape of Dinah.

Since the Biblical narrations thus far have contained stories of lust, incest, infidelity, and prostitution surely a story of rape is not out of place and I therefore proceed to relate the story of the rape of Dinah, the daughter of Leah, who was the un-bargained-for and unwanted wife of Jacob, by young Shechem, the son of Hamor the Hivite.

Rape is a delicate subject and should be delicately handled. Even in our Courts of law it is considered of such a nature that the general public is not permitted in the court room during its recital. What then must be said when such a story is found prominently related in the Bible, a book which is reverentially impressed upon our children as being "a divine revelation from God"? Could a more obnoxious and offensive story than that of rape be put into the hands of the young?

This story alone is sufficient to condemn the Bible as being unfit to inculcate moral instruction in children. Since the story is found in the Bible and is not the result of my imagination, I will proceed with it.

I quote the Scriptures, Genesis, Chapter 34, Verses 1-2.

And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

2. And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

So much for the act of rape, and what followed I consider of equal importance and will proceed.

Genesis, Chapter 34, Verse 3.

3. And his soul crave unto Dinah the daughter of Jacob, and he loved the damsel and spake kindly unto the damsel.

Surely here is a situation that deserves at least our respect. If a man, unable to control his passion towards the irresistible witchery of a girl, realizes his mistake and is willing to protect her not only with his name but also with his love, what should be our attitude towards him? Especially so, when the girl, the object of his passion and his love, willingly accedes to his proposal.

A fair and just and equitable offer should be met with the acceptance it deserves.

Genesis, Chapter 34, Verses 4-12.

4. And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

5. And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.

6. And Hamor the father of Shechem went out unto Jacob to commune with him.

7. And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

8. And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her to him to wife.

9. And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

10. And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

11. And Shechem said unto her father and unto her brethren, Let me find grace in your eyes, and what ye shall say unto me I will give.

12. Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

Surely no man could plead his suit more earnestly nor with more sincerity than young Shechem; nor do more to atone for the act of his impetuous youth.

What can a man more honorably offer than "Ask me never so much dowry and gift, and I will give according as ye shall say unto me"? He pleaded his cause with fervor, ardor, and honesty, and if Justice is blind as some say, and the scales faulty, he did not deserve the brutal retaliation which the sons of Jacob inflicted upon him, his family and his country.

But we are getting a bit ahead of our story and must continue to quote the Scriptures. Now here is what Jacob and his sons demanded of Shechem and Hamor as reparation for his deed.

Genesis, Chapter 34, Verses 13-18.

13. And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

14. And they said unto them, We cannot to this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:

15. But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

16. Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

18. And their words pleased Hamor and Shechem Hamor's son.

Circumcision is the price demanded! Honor, Love and Protection are subordinate to the existence of a foreskin! The ritual of a creed is of more transcendent importance than anything else within the power of man to give! Think of it! More important than peace, friendliness and the happiness of not only a race but of the entire country. Anxious to keep his pledge of "never so much dowry and gift" to win the object of his love and make amends for his misdeed young Shechem complied immediately with their demand as the following testifies.

Genesis, Chapter 34, Verse 19.

19. And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father.

That he was more honorable than all the house of his father is not true according to the following testimony: Genesis, Chapter 34, Verses 20-24.

20. And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

21. These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

22. Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.

23. Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

Is there recorded in all history a more honorable compliance with the demands of another than that just quoted of the House of Hamor? But this was not enough and did not satisfy the savage cravings of Jacob's sons, and if you read carefully of what went before you would have pondered over verse 13, of this chapter.

Let me repeat it for your benefit: "And the sons of Jacob answered Shechem and his father deceitfully."

And now follows the most diabolical crime ever perpetrated upon an innocent people, particularly when done in the name of Peace. I call the attention of those ardent peace lovers who use the Bible in their deliberations to this passage. As you probably are not acquainted with the deviltry of the Biblical characters or with what cunning savageness they can inflict punishment, I will quote it verbatim to you.

Genesis, Chapter 34, Verses 25-29.

25. And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

26. And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.

27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

28. They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

29. And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

And this is a sample of Biblical ethics, Biblical morals, Biblical justice!

Well might Jacob say that this deed makes him stink among the inhabitants of the land. Since this is a Biblical expression, let me quote it.

Genesis, Chapter 34, Verses 30-31.

30. And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

31. And they said, Should he deal with our sister as with a harlot?

A pitiable justification cannot condone this foul deed. Its stench pollutes the entire volume and not only nauseates the reader but contaminates the very pages upon which it is written. All ye Ministers, Priests and Rabbis, what say ye of this vicious story and the vicious book in which it is printed? Are ye stunned into speechlessness by its atrociousness?


Chapter VI.

Joseph and Potiphar's Wife.

The story of Joseph is familiar to us; that is, he being Jacob's favorite son, his father made him a coat of many colors; and how his brothers being jealous, put him into a pit to starve to death. But for fear that their crime would be detected, they decided instead to sell him to the Egyptians. After the consummation of this business transaction and with full satisfaction of their revenge, his brothers sought a plausible explanation to Jacob for the disappearance of his favorite child. Their explanation was "clever," to say the least. They took Joseph's famous coat of many colors, which his father had given him, and killing a tender goat, smeared it with the blood of the animal. This blood-smeared coat they took to their father and told him that Joseph was killed, and of course Jacob believed it. And this, despite the fact that Jacob was on intimate terms with God. It appears that God did not want to tell him the truth of the matter. He evidently wanted as the English would say, to spoof him. That Joseph's brothers sold him at a bargain price can be imagined, as he was quickly resold into bondage and we find him in the possession of a man by the name of Potiphar. What transpires during Joseph's servitude in the household of Potiphar particularly concerns us in the story of this famous Biblical character.

I will not make much comment upon the story, nor the plot, nor the characters mentioned, but will record it for the purpose of showing that it contains a bit of "snappy" fiction, and advise those who purchase magazines containing such stories, and who relish the lascivious, to skip next month's issue and purchase instead a copy of the Bible.

I quote Genesis, Chapter 39, Verses 1-6.

And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmaelites, which had brought him down thither.

2. And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

3. And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand.

4. And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

5. And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was upon all that he had in the house, and in the field.

6. And he left all that he had in Joseph's hand; and he knew not aught he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

If the Lord "blessed the Egyptian's (Potiphar's) house for Joseph's sake, and the blessing of the Lord was upon all that he had in the house, and in the field," where were the Lord's "blessings" when the following tête-à-tête took place?

Genesis, Chapter 39, Verse 7.

7. And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.

What a compromising situation that must have been! But on with this thrilling adventure.

Genesis, Chapter 39, Verses 8-9.

8. But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

9. There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife; how then can I do this great wickedness, and sin against God?

Admirable, young man, admirable. Would that all men were like you. Just think, if every man were a "Joseph," there would be absolutely no divorces granted, at least in the State of New York. But the fair lady was too fascinated with our young hero and persisted in her seduction, as we gather from the following.

Genesis, Chapter 39, Verse 10.

10. And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

What a great moral hazard did this young man experience day after day. It seems an almost irresistible temptation to hear the subdued tones and feel the warm breath of a passionate woman tremulously crying, "Lie with me! Lie with me! Lie with me!" But ah! The plot thickens and the dramatic climax is almost at hand.

Genesis, Chapter 39, Verses 11-12.

11. And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

12. And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

Mrs. Potiphar, unable to satisfy her passionate longing with the object of her desire, now seeks to protect herself, in this embarrassing situation, with an explanation to her husband of the affair in the following manner.

Genesis, Chapter 39, Verses 13-16.

13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

14. That she called unto the men of her house, and spake unto them, saying, See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

16. And she laid up his garment by her, until his lord came home.

This story has the eternal triangle for its plot, and those who seek narrations where the marriage tie is violated cannot get a more delicious morsel of scandal than this one. There are many points in this story of Joseph and Potiphar's wife that we could dwell upon at length; especially of Joseph running out of the house, after leaving his garment in the hands of Mrs. Potiphar, and what a fine sight he must have been after such a perilous encounter!

And again, there is the awkward position of Mrs. Potiphar standing in all her loveliness, holding Joseph's garment without Joseph! The balance of the story merely relates that Potiphar believed Mrs. Potiphar's version of the story and sent our hero to jail. All this happened, mind you, under the benediction of God as stated in the fifth verse of this chapter. Let me refresh your memory with it. "The Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was upon all that he had in the house and in the field." If the blessing of the Lord produced the results we have just recounted, his blessing would seem to be of questionable value.

But whatever the taste of those seeking this kind of amusement in the reading they select, I wonder if you would give such a story to your son and daughter to draw their moral inspiration from? You fond Parents, who so sacredly fondle the Bible, do you ever stop to think of the probability of your son or daughter reading this story in his or her study of it? Particularly would the story of Joseph be read because the name of Joseph has become celebrated in Biblical history.



Notes for File 1; File 2; File 4; File 5; File 6; File 7