the burden of the discussion with the serpent, but no, he is silent in this crisis of their fate. Having had the command from God himself he interposes no word of warning or remonstrance, but takes the fruit from the hand of his wife without a protest. It takes six verses to describe the "fall" of woman, the fall of man is contemptuously dismissed in a line and a half.
The subsequent conduct of Adam was to the last degree dastardly. When the awful time of reckoning comes, and the Jehovah God appears to demand why his command has been disobeyed, Adam endeavors to shield himself behind the gentle being he has declared to be so dear. "The woman thou gavest to be with me, she gave me and I did eat," he whines— trying to shield himself at his wife's expense! Again we are amazed that upon such a story men have built up a theory of their superiority!
Then follows what has been called the curse. Is it not rather a prediction? First is the future fate of the serpent described, the enmity of the whole human race—"it shall lie in wait for thee as to the head" (v. 15, literal translation). Next the subjection of the woman is foretold, thy husband "shall rule over thee," v. 16. Lastly the long struggle of man with the forces of nature is portrayed. "In the sweat of thy face thou shalt eat food until thy turning back to the earth" (v. 19, literal translation). With the evolution of humanity an ever increasing number of men have ceased to toil for their bread with their hands, and with the introduction of improved machinery, and the uplifting of the race there will come a time when there shall be no severities of labor, and when women shall be freed from all oppressions.
"And Adam called his wife's name Life for she was the mother of all living" (V. 20, literal translation).
It is a pity that all versions of the Bible do not give this word instead of the Hebrew Eve. She was Life, the eternal mother, the first representative of the more valuable and important half of the human race.
L. D. B.
3 Daniel Cady Eaton, Professor of Botany.
Chapter IV.
Genesis iv: 1-12, 19, 23.
1. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord.
2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering.
5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
6 And the lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?
7 If thou doest well, shalt thou not be accepted: and if thou doest not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him.
8 And Cain talked with Abet his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
9. And the Lord said unto Cain, where is Abel thy brother? And he said "Am I my brother's keeper?"
10. And he said, What hast thou done? the voice of thy brothers blood crieth unto me from the ground.
11. And now art thou cursed from the earth which hath opened her mouth to receive thy brother's blood from thy hand.
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
19. And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
23 And Lamech said unto his wives, Adah and Zillah, hear my voice, ye wives of Lamech, hearken unto my speech.
One would naturally suppose that Cain's offering of fruit indicated a more refined and spiritual idea of the fitness of things than Abel's of animal food. Why Cain's offering was rejected as unworthy does not appear.
There is something pathetic in Eve's joy and faith at the advent of her first-born: "Lo I have a man child from the Lord." She evidently thought that Cain was to be to her a great blessing. Some expositors say that Eve thought that Cain was the promised seed that was to bruise the serpent's head; but Adam Clarke, in estimating woman's reasoning powers, says, "it was too metaphysical an idea for that period." But as that is just what the Lord said to Eve, she must have had the capacity to understand it. But all speculations as to what Eve thought in that eventful hour are vain. Clarke asserts that Cain and Abel were twins. Eve must have been too much occupied with her vacillating joys and sorrows to have indulged in any connected train of thought. Her grief in the fratricidal tragedy that followed can be more easily understood. The dreary environments of the mother, and the hopeless prophesies of her future struggling life, banished to a dreary, desolate region, beyond the love and care of her Creator, is revenged on her children. If Adam and Eve merited the severe punishment inflicted on them, they should have had some advice from the Heavenly Mother and Father as to the sin of propagating such an unworthy stock. No good avails in increasing and multiplying evil propensities and deformities that produce only crime and misery from generation to generation. During the ante-natal period the mother should be held sacred, and surrounded with all the sweetest influences that Heaven and earth can give, loving companionship, beautiful scenery, music and flowers, and all the pleasures that art in its highest form can produce.
As the women at this period seem to be myths, no one takes the trouble to tell from whence they came. It is sufficient that their husbands know, and it is not necessary that the casual reader should. The question is often asked, whom did Cain marry? Some expositors say that Adam and Eve had other sons and daughters living in different parts of the planet, and that they married each other.
There seems to have been no scarcity of women, for Lamech, Cain's great grandson, took unto himself two wives. Thus early in the history of the race polygamic relations were recognized. The phraseology announcing the marriage of Lamech is very significant.
In the case of Adam and Eve the ceremony was more imposing and dignified. It was declared an equal relation. But with the announcement of Lamech's, he simply took two wives, Adah and Zillah. Whether the women were willingly captured will ever remain an open question. The manner in which he is accustomed to issue his orders does not indicate a tender relation between the parties.
"Hear my voice: ye wives of Lamech, and hearken unto my speech!"
As the wives made no reply, it shows that they had already learned that discreet silence is the only security for domestic happiness.
Naamah the sister of Tubal Cain was supposed to be the wife of Noah. Her name in Hebrew signifies the beautiful or the gracious. Jewish doctors say her name is recorded here because she was an upright, chaste woman, but others affirm the contrary because "the whole world wandered after her." But the fact that Naamah's beauty attracted the multitude, does not prove that she either courted or accepted their attentions.
The manner in which the writer of these chapters presents the women so in conflict with Chapters i and v, which immediately precede and follow, inclines the unprejudiced mind to relegate the ii, iii and iv chapters to the realm of fancy as no part of the real history of creation's dawn.
The curse pronounced on Cain is similar to that inflicted on Adam, both were to till the ground, which was to bring forth weeds abundantly. Hale's statistics of weeds show their rapid and widespread power of propagation. "A progeny," he says, "more than sufficient in a few years to stock every planet of the solar system." In the face of such discouraging facts, Hale coolly remarks. "Such provisions has the just God made to fulfil the curse which he promised on man."
It seems far more rational to believe that the curses on both woman