came up to her for judgment." To this woman-judge of the Hebrews is due what is assuredly one of the most exultant battle-songs in all literature, the hymn of victory chanted by Deborah after Jael's slaughter of Sisera. So we find in ancient Judaea women as rulers, prophetesses, judges, warriors.
In early ages the Musalman woman of Arabia was permitted equal instruction with men. The social position she occupied when the power of Islam reached its meridian proves that she possessed rights similar to those enjoyed by men. The Prophet's own women-folk were very far from leading lives of idle seclusion. On the contrary, they were allowed great freedom. His first wife, Khadija, shared the changes and chances of his career for twenty-five years, and, after her death, Ayesha, his young wife, took prominent part as an active combatant at the "Battle of the Camel." His daughter Fatima gained high distinction in political debate. His granddaughter Zainab was noted for her attainments both in public and private life. A life of empty idleness was no part of the Prophet's scheme of feminine existence. Moslem women held positions as sovereigns, teachers, theologians, and superintendents of religious communities, and, like Hindu women, were famous for learning, eloquence, and capacity to impart instruction. In the reign of the Sultan Bayazid I., women gave lectures in the mosques and schools to
