The widow and the fatherless were given special consideration under the law. In the feast days when the people's hearts were merry and they were rejoicing in the increase of their lands, the widow was not to be forgotten. In business transactions the people were to take heed that the widow suffer not injustice. Her garments could never be taken in pledge, and judges were enjoined to see that no violence was done to her rights. The fallen sheaf in the harvest field, the forgotten gleanings of the olive trees, the droppings of the vintage were not to be withheld from her. How deep-seated this sense of obligation to the widow was in Israel may be discovered in the Book of Job. The friends who visited Job in his bewildering grief could find no more probable cause for so severe a divine chastisement upon the arch-sufferer than that Job had neglected the widow or taken her in pledge. One effect of the attitude of the customary law toward widows is discovered in a most signal way in the Second Book of Maccabees, which relates that in the period of which it tells, about B.C. 150, it was customary to lay up large sums of money in the temple treasury for the relief of widows and of fatherless children. Such women as Miriam and Deborah were factors to be reckoned with in the political movements of their times. So it was with the prophetesses generally, for just as the great prophets dealt with the politics of state, so a prophetess could not always escape the problems of statesmanship to which her time might give birth. Both prophet and prophetess were looked upon as the chosen spokesmen for Jehovah. Because of this, Huldah acted as a sort of prime minister and adviser of both king and high priests in their Jehovistic reforms during the reign of Josiah. That women generally took a deep interest in political matters may be perceived in the way in which the exploits of David appealed to the imaginations of the women when Saul's star was setting and David's appearing above the horizon; for young women went out to meet the coming hero and king with musical instruments, singing a song whose refrain was: "Saul hath slain his thousands, David his tens of thousands." The power of the feminine idea may be forcefully seen in the very common conception of the nation itself as a young woman. Both prophet and poet--and the prophets were usually poets--refer many times to the "daughter of Zion," meaning the people of Israel. The prophet Jeremiah, foreseeing the coming destruction of the army of Babylon, says: "I have likened the daughter of Zion to a comely and delicate woman" who is about to be ravaged by the invader. And Isaiah, seeing the time at hand for the people to return from Babylonish exile, cries out: "Loose thyself, O captive daughter of Zion."