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 and man were but figments of the human brain, and that by the observance of natural laws, both labor and maternity may prove great blessings.
With all the modern appliances of steam and electricity, and the new inventions in machinery, the cultivation of the soil is fast coming to be a recreation and amusement. The farmer now sits at ease on his plough, while his steed turns up the furrows at his will. With machinery the sons of Adam now sow and reap their harvests, keep the wheels of their great manufactories in motion, and with daily increasing speed carry on the commerce of the world. The time is at hand when the heavy burdens of the laborer will all be shifted on the shoulders of these tireless machines. And when the woman, too, learns and obeys the laws of life, these supposed curses will be but idle dreams of the past. The curse falls lightly even now on women who live in natural conditions, and with anaesthetics is essentially mitigated in all cases.
When these remedial agents were first discovered, some women refused to avail themselves of their blessings, and some orthodox physicians refused to administer them, lest they should interfere with the wise provisions of Providence in making maternity a curse.
E. C. S.
Myths of Creation.
Nothing would be more interesting in connection with the "Woman's Bible" than a comparative study of the accounts of the creation held by people of different races and faiths. Our Norse ancestors, whose myths were of a very exalted nature, recorded in their Bible, the Edda, that one day the sons of Bor (a frost giant), Odin, Hoener, and Loder, found two trees on the sea beach, and from them created the first human pair, man and woman. Odin gave them life and spirit, Hoener endowed them with reason and motion, and Loder gave them the senses and physical characteristics. The man they called Ask, and the woman Embla. Prof. Anderson finds in the brothers the threefold Trinity of the Bible. It is easy to fancy that there is some philological connection between the names of the first pair in the Bible and in the Edda. Perhaps the formation of the first pair out of trees had a deep connection with the tree of life, Ygdrasil, which extended, according to Norse mythology throughout the universe, furnishing bodies for mankind from its branches. It had three great roots, one extending to the nebulous world, and this was constantly gnawed by the serpent Nidhug. There was nothing in the Norse mythology that taught the degradation of woman, and the lay of Sigdrifa, in the Edda, is one of the noblest conceptions of the character of woman in all literature.
North American Indian mythology has the human race born of the earth, but the writer cannot learn that women held an inferior place. Among the Quiches the mothers and fathers of old slept in the waters, covered with green, under a limpid twilight, from which the earth and they were called out by a mighty wind. The Algonkins believed the human family were the children of Michabo, the spirit of the dawn, and their supreme deity. In their language the words earth, mother and father were from the same root. Many tribes claim descent from a raven, symbolizing the clouds; others from a dog, which is the symbol of the water goddess.
Dr. and Madame Le Plongeon relate that in their discoveries among the buried remains of the Mayas in Yucatan, everything marks a very high state of civilization. In one of the exhumed temples they found pictures on the walls, which seem to be a combination of the stories of the Garden of Eden and Cain and Abel. The Serpent was always the royal emblem, because the shape of Yucatan is that of a serpent ready to spring. It was the custom among the Mayas for the oldest son of the king to be a priest, and the second son to marry the oldest daughter. The pictures represent that the oldest son in this particular case was dissatisfied with this arrangement, and wanted to marry the sister himself. To tempt her he sends a basket of apples by a messenger. He stands watching the way in which the present is received, and the serpent in the picture (indicating the royal family), makes it curiously suggestive of the temptation of Eve. The sister, however, rejects the present, and this so enrages the elder brother that he kills the younger, who accordingly is deified by the Mayas. The image of Chacmohl was discovered by the Le Plongeons, and is now in the possession of the Mexican Government. Perhaps these brothers were twins, as the commentator says Cain and Abel were, and that gave rise to the jealousy.
Nothing can surpass in grandeur the account in the first chapter of Genesis of the creation of the race, and it satisfies the highest aspirations and the deepest longings of the human soul. No matter of what material formed, or through how many ages the formative period ran, or is to run, the image of God is the birthright of man, male and female. Whatever the second chapter may mean, it cannot set aside the first. It probably has a deep spiritual significance which mankind will appreciate when cavilling about the letter ceases. To the writer's mind its meaning is best expressed in the words of Goethe:—- "The eternal womanly leads us on."
C. B. C.
Chapter V.
Genesis v: 1, 2.
1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him.
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
Here we have the first account of the dual creation verified. Man and woman a simultaneous creation, alike in the image of God.
The dual relation, both in the Godhead and humanity, is here again declared, though contradicted in the intervening chapters. In this and the following chapters we have a prolix statement of the births, deaths, and ages in the male line. They all take wives, beget sons, but nothing is said of the origin or destiny of the wives and daughters; they are incidentally mentioned merely as necessary factors in the propagation of the male line.
The men of this period seem to have lived to a ripe old age, but nothing is said of the age of the women; it is probable as child- bearing was their chief ambition, that men had a succession of wives, all gathered to their fathers in the prime of life. Although Eve and her daughters devoted their energies to this occupation, yet the entire credit for the growth of the race is given to Adam and his male descendants. In all this chapter the begetting of the oldest son is made prominent, his name only is given, and the begetting of more "sons and daughters" is cursorily mentioned. Here is the first suggestion of the law of primogeniture responsible for so many of the evils that perplexed our Saxon fathers.
E. C. S.
Genesis vi: 1-8, 14-22.
1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
2 That the sons of God saw the daughters of men that they were fair, and they took them wives of all which they chose.
3 And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years.
4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were as of old, men of renown.
5 And God saw that the wickedness of man was great in the earth, and