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 1660 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."

Even as mere history the life and character of Sarah certainly do not
intimate that it was the Divine plan that woman was to be a
subordinate, either in person or in her home. 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