22 And the rib which the Lord G.o.d had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bone, and flesh of my flesh: she shall be called Woman, because she was taken out of man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh.

25. And they were both naked, the man and his wife, and were not ashamed.

As the account of the creation in the first chapter is in harmony with science, common sense, and the experience of mankind in natural laws, the inquiry naturally arises, why should there be two contradictory accounts in the same book, of the same event? It is fair to infer that the second version, which is found in some form in the different religions of all nations, is a mere allegory, symbolizing some mysterious conception of a highly imaginative editor.

The first account dignifies woman as an important factor in the creation, equal in power and glory with man. The second makes her a mere afterthought. The world in good running order without her. The only reason for her advent being the solitude of man.

There is something sublime in bringing order out of chaos; light out of darkness; giving each planet its place in the solar system; oceans and lands their limits; wholly inconsistent with a petty surgical operation, to find material for the mother of the race. It is on this allegory that all the enemies of women rest their battering rams, to prove her inferiority. Accepting the view that man was prior in the creation, some Scriptural writers say that as the woman was of the man, therefore, her position should be one of subjection. Grant it, then as the historical fact is reversed in our day, and the man is now of the woman, shall his place be one of subjection?

The equal position declared in the first account must prove more satisfactory to both s.e.xes; created alike in the image of G.o.d--The Heavenly Mother and Father.

Thus, the Old Testament, "in the beginning," proclaims the simultaneous creation of man and woman, the eternity and equality of s.e.x; and the New Testament echoes back through the centuries the individual sovereignty of woman growing out of this natural fact. Paul, in speaking of equality as the very soul and essence of Christianity, said, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus."

With this recognition of the feminine element in the G.o.dhead in the Old Testament, and this declaration of the equality of the s.e.xes in the New, we may well wonder at the contemptible status woman occupies in the Christian Church of to-day.

All the commentators and publicists writing on woman's position, go through an immense amount of fine-spun metaphysical speculations, to prove her subordination in harmony with the Creator's original design.

It is evident that some wily writer, seeing the perfect equality of man and woman in the first chapter, felt it important for the dignity and dominion of man to effect woman's subordination in some way. To do this a spirit of evil must be introduced, which at once proved itself stronger than the spirit of good, and man's supremacy was based on the downfall of all that had just been p.r.o.nounced very good. This spirit of evil evidently existed before the supposed fall of man, hence woman was not the origin of sin as so often a.s.serted.

E. C. S.

In v. 23 Adam proclaims the eternal oneness of the happy pair, "This is now bone of my bone and flesh of my flesh;" no hint of her subordination. How could men, admitting these words to be divine revelation, ever have preached the subjection of woman!

Next comes the naming of the mother of the race. "She shall be called Woman," in the ancient form of the word Womb-man. She was man and more than man because of her maternity.

The a.s.sertion of the supremacy of the woman in the marriage relation is contained in v. 24: "Therefore shall a man leave his father and his mother and cleave unto his wife." Nothing is said of the headship of man, but he is commanded to make her the head of the household, the home, a rule followed for centuries under the Matriarchate.

L. D. B.

CHAPTER III.

Genesis iii: 1-24.

1 Now the serpent was more subtle than any beast of the field which the Lord G.o.d had made. And he said unto the woman, Yea, hath G.o.d said, Ye shall not eat of every tree of the garden?

2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

3 But of the fruit of the tree which is in the midst of the garden, G.o.d hath said Ye shall not eat of it, neither shall ye touch it, lest ye die.

4 And the serpent said unto the woman, Ye shall not surely die:

5 For G.o.d doth know that in the day ye eat thereof then your eyes shall be opened, and ye shall be as G.o.ds, knowing good and evil.

6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat and gave also unto her husband with her; and he did eat.

7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves ap.r.o.ns.

8 And they heard the voice of the Lord G.o.d walking in the garden in the cool of the day; and Adam and his wife hid themselves from the presence of the Lord G.o.d amongst the trees in the garden.

9 And the Lord G.o.d called unto Adam, and said unto him, Where art thou?

10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?

12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

13 And the Lord G.o.d said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

14 And the Lord G.o.d said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head and thou shalt bruise his heel.

16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children: and thy desire shall be to thy husband, and he shall rule over thee.

17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

19. In the sweat of thy face shalt thou eat bread till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.

20. And Adam called his wife's name Eve: because she was the mother of all living.

21 Unto Adam also and to his wife did the Lord G.o.d make coats of skins and clothed them.

22 And the Lord G.o.d said, Behold the man is become as one of us, to know good and evil; and now, let he put forth his hand, and take also of the tree of life, and eat, and live for ever;

23 Therefore the Lord G.o.d sent him forth from the garden of Eden, to till the ground from whence he was taken.

24 So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.

Adam Clarke, in his commentaries, asks the question, "is this an allegory?" He finds it beset with so many difficulties as an historical fact, that he inclines at first to regard it as a fable, a mere symbol, of some hidden truth. His mind seems more troubled about the serpent than any other personage in the drama. As snakes cannot walk upright, and have never been known to speak, he thinks this beguiling creature must have been an ourang-outang, or some species of ape. However, after expressing all his doubts, he rests in the a.s.sumption that it must be taken literally, and that with higher knowledge of the possibilities of all living things, many seeming improbabilities will be fully realized.