So far as Moses is concerned these thoughts, which naturally arise, go to support the genuineness of the history. And in like manner the condemnation of Aaron bears out the view that the episode is not of legendary growth. If priestly influence had determined to any extent the form of the narrative, the fault of Aaron would have been suppressed. He agrees with Miriam in making a claim the rejection of which involves him and the priesthood in shame. And yet, again, the theory that here we have prophetic narrative, critical of the priesthood, will not stand; for Miriam is a prophetess, and language is used which seems to deny to all but Moses a clear and intimate knowledge of the Divine will. 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.