senators. The horses and the mules were covered with scarlet cloth to answer the description, and the woman was decked in the brightest colors, in gold and jewels. No one can describe the pomp, splendor and magnificence of the Church of Rome. The cup in the woman's hand contained potions to intoxicate her victims. It was the custom at that time for public women to have their names on their foreheads, and as they represented the abominations of social life, they were often named after cities. The writers of the Bible are prone to make woman the standard for all kinds of abominations; and even motherhood, which should be held most sacred, is used to illustrate the most revolting crimes. What picture can be more horrible than the mother, in her hour of mortal agony, watched by the dragon with his seven heads and ten horns!
Why so many different revising committees of bishops and clergymen should have retained this book as holy and inspiring to the ordinary reader, is a mystery. It does not seem possible that the Divine John could have painted these dark pictures of the struggles of humanity with the Spirit of Evil. Verily, we need an expurgated edition of the Old and the New Testaments before they are fit to be placed in the hands of our youth to be read in the public schools and in theological seminaries, especially if we wish to inspire our children with proper love and respect for the Mothers of the Race.
E. C. S.
Appendix.
"Ignorance is the mother of devotion."—Jeremy Taylor.
The following letters and comments are in answer to the questions:
1. Have the teachings of the Bible advanced or retarded the emancipation of women?
2. Have they dignified or degraded the Mothers of the Race?
Dear Mrs. Stanton:—I believe, as you said in your birthday address, that "women ought to demand that the Canon law, the Mosaic code, the Scriptures, prayer-books and liturgies be purged of all invidious distinctions of sex, of all false teaching as to woman's origin, character and destiny." I believe that the Bible needs explanation and comment on many statements therein which tend to degrade woman. Christ taught the equality of the sexes, and Paul said: "There is neither male nor female; ye are all one in Christ Jesus." Hence I welcome "The Woman's Bible" as a needed commentary in regard to woman's position.
Phebe A. Hanaford.
If the suggestions and teachings of the various books of our Bible, concerning women, are compared with the times in which severally they probably were written, in general they are certainly in advance of most contemporary opinion. The hurtful blunder of later eras has been the setting up of early, cruder standards touching the relations of men and of women, as moulding influences and guides to broader civilizations. They cannot be authoritative.
I believe that the Bible's Golden Rule has been the real substratum of all religions, when fairly applied from their own point of view. But the broader and more discriminating applications of the rule theoretically both to men and to women in every relation of life have made, and necessarily must have made, most of the earlier practical regulations and teachings, beneficent perhaps in their day, pernicious in ours when regarded as still authoritative. Interpreted by its fundamental principles, in the light of its time—not in the fast increasing light of ours, which, as I understand it, is your searchlight and that of your collaborators—I have very little quarrel with the Bible. But neither have I much quarrel with Buddhism, with Paganism in general, or with any serious religious cult, tested in the same way.
Turn on the light and so change the point of view. But criticism of ancient creeds, literatures or morals, to be entirely fair and just. must be comparative criticism. To be broadly comparative it must virtually include contemporary and intermediate as well as existing creeds, literatures or morals. Very sincerely yours,
Antoinette Brown Blackwell.
Like the shield which was gold on one side and silver on the other, the Bible has two sides or aspects. As travellers approaching the shield from opposite directions quarrelled over its nature because each saw only that side which he had approached, people have differed in their view of the Bible and its influence upon mankind because only one aspect has been visible to them.
Acceptance of the Bible literally tends to retard the development of both man and woman, and consequently the establishment of their highest and best relation to each other, a relation upon which depends their usefulness to the community. Both the law of Moses and the teachings of Paul, thus considered, belittle woman more than they exalt her. While words of praise and promises of future place and power are not altogether lacking, this is the impression left upon the mind of the reader who is not able to pass around to the other side and gain another view.
Exoterically considered, the Bible offers less of the ethical and the spiritual than of the physical possibilities of woman as the complement to man; but esoterically considered, it is found to exact the spiritual possibilities above the rest—above even the like possibilities of the man. The Bible has been, and will continue to be, a stumbling-block in the way of development of inherent resources, consequently of the truest civilization, in proportion to the strength of its exoteric aspect with the people. It will cease to be a stumbling block and become a powerful impetus in the desired direction instead, when its inner meaning becomes revelator, companion and friend.
In the literal rendering of the Bible, woman appears first and above all as man's subordinate; but this inner meaning shows her first and above all as the individual equal with him, and afterward his complement, or what she is able to be for him. Portrayed as the mother of the Saviour of the world, one woman is exalted above all women when only physical motherhood is seen; and the consequence has been that one woman has been worshiped and the sex has been crucified. This one woman has been lifted above her place; and all women have fallen correspondingly below it.
Not till "the light that lighteth every man that cometh into the world" shall pierce with its rays the darkness of the sensuous nature, will woman's spiritual motherhood for the race, be discerned as the way of its redemption from that darkness and its consequences. As that light is uncovered in individual souls the inner meaning of the Bible will appear, woman's nature as the individual and her true relativity to man be seen. Then the mistakes which have been ignorantly made will be rectified, because both sides of the shield will be seen. Men and women will clasp hands as comrades with a common destiny; religion and science will each reveal their destiny and prove that truth which the Bible even exoterically declares that "the woman is the glory of the man."
Ursula N. Gestefeld.
It is requested that I shall answer two questions:
1. Has the Bible advanced or retarded woman's emancipation?
2. Has it elevated or degraded the Mothers of the Race?
If by "emancipation" is meant the social, legal and political position of women, and if by the "Bible" the authorized version of the Old Testament, it would be difficult to prove that the opponents of that emancipation have not derived their narrow views from many passages in the Bible. This, however, applies only to the exoteric interpretation, the weak points of which have been so mercilessly exposed in Part I. of "The Woman's Bible."
The Divine wisdom whose occult truths form the basis of Judaism, of Christianity and of all other religions, has nothing to do with the subjection of sex: and to be fair we must confess that there are many texts in the exoteric version which proclaim the equality of woman, notably the first chapter of Genesis. I believe that H. P. Blavatsky was right when she said of the Bible: "It is a grand volume, a masterpiece composed of clever, ingenious fables, containing great verities; but it reveals the latter only to those who, like the Initiates, have a key to its inner meaning; a tale sublime in its morality and didactics truly—still a tale and an allegory; a repertory of invented personages in its older Jewish portions, and of dark sayings and parables in its later additions, and thus quite misleading to any one ignorant of its esotericism."
This being the case, the discussion which "The Woman's Bible" raises is to my judgment somewhat futile. It is said that from Genesis