text it would seem that the influence of the wives was not elevating and inspiring, and that the sin and misery resulting from their marriages, all attributed to the women. 'This condition of things so discouraged the Creator that he determined to blot out both man and beast, the fowls of the air and the creeping things on the earth. How very human this sounds. It shows what a low ideal the Jews had of the great first cause, from which the moral and material world of thought and action were evolved.
It was in mature life, when chastened by the experiences and trials of her early day, that Seth was born to Eve. It was among the descendants of Seth that purer morals and religion were cultivated. Intermarriage with the descendants of Cain had corrupted the progeny, perplexed the Creator, and precipitated the flood.
The female of each species of animal was preserved; males and females all walked into the ark two by two, and out again in equal and loving companionship. It has been a question with critics whether the ark was large enough for all it was supposed to contain. Commentators seem to agree as to its capacity to accommodate men, women, children, animals, and the food necessary for their preservation. Adam Clarke tells us that Noah and his family and the birds occupied the third, story, so they had the benefit of the one window it contained.
The paucity of light and air in this ancient vessel shows that woman had no part in its architecture, or a series of port holes would have been deemed indispensable. Commentators relegate all difficulties to the direct intervention of Providence. The ark, made by unseen hands, like a palace of india rubber, was capable of expanding indefinitely; the spirit of all good, caused the lion and lamb to lie down peaceably together. To attribute all the myths, allegories, and parables to the interposition of Providence, ever working outside of his own inexorable laws, is to confuse and set at defiance human reason, and prevent all stimulus to investigation.
In several following chapters we have the history of Abram and Sarah, their wanderings from the land of their nativity to Canaan, their blunders on the journey, their grief at having no children, except one son by Hagar, his concubine, who was afterwards driven from their door, into the wilderness. However, Sarah in her old age was blessed with a son of her own, which event gave them great joy and satisfaction. As Sarah did not possess any of the heroic virtues, worthy our imitation, we need not linger either to praise or blame her characteristics. Neither she nor Abraham deemed it important to speak the truth when any form of tergiversation might serve them. In fact the wives of the patriarchs, all untruthful, and one a kleptomaniac, but illustrate the law, that the cardinal virtues are seldom found in oppressed classes.
E. C. S.
A careful study of the Bible would alter the views of many as to what it teaches about the position of women. The trouble is too often instead of searching the Bible to see what is right, we form our belief, and then search for Bible texts to sustain us, and are satisfied with isolated texts without regard to context, and ask no questions as to the circumstances that may have existed then but do not now. We forget that portions of the Bible are only histories of events given as a chain of evidence to sustain the fact that the real revelations of the Godhead, be it in any form, are true. Second, that our translators were not inspired, and that we have strong presumptive proof that prejudice of education was in some instances stronger than the grammatical context, in translating these contested points. For instance, the word translated obey between husband and wife, is in but one instance in the New Testament the word used between master and servant, parent and child, but is the word that in other places is translated defer. The one instance states Sarah obeyed Abram. Read that history and you will find that in both instances in which she obeyed, God had to interfere with a miracle to save them from the result of that obedience, and both Abram and Sarah were reproved. While twice, once by direct command of God, Abram obeyed Sarah. You cannot find a direct command of God or Christ for the wife to obey the husband.
It was Eve's curse that her desire should be to her husband, and he should rule over her. Have you not seen her clinging to a drunken or brutal husband, and read in letters of fire upon her forehead her curse? But God did not say the curse was good, nor bid Adam enforce it. Nor did he say, all men shall rule over thee. For Adam, not Eve, the earth was to bring forth the thorn and the thistle, and he was to eat his bread by the sweat of his brow. Yet I never heard a sermon on the sin of uprooting weeds, or letting Eve, as she does, help him to bear his burden. It is when she tries to lighten her load that the world is afraid of sacrilege and the overthrow of nature.
C. B. C.
In the story "of the sons of God, and the daughters of men"—we find a myth like those of Greek, Roman and Scandinavian fable, demi-gods love mortal maidens and their offspring are giants. Then follows the traditional account of some great cataclysm of the last glacial epoch. According to the latest geological students, Wright, McGee and others; the records of Niagara, the falls of St. Anthony and other glacial chasms, indicate that the great ice caps receded for the last time about seven thousand years ago; the latest archeological discoveries carry our historical knowledge of mankind back nearly four thousand years B. C., so that some record of the mighty floods which must have followed the breaking of great glacial dams might well survive in the stories of the nations.
Abram who came from Ur of the Chaldees brought with him the Chaldean story of the flood. At that time Ur, now a town fifty miles inland, was a great seaport of the Persian gulf. Their story of the flood is that of a maritime people; in it the ark is a well built ship, Hasisadra, the Chaldean Noah takes on board not only his own family, but his neighbors and friends; a pilot is employed to guide the course, and proper provision is made for the voyage. A raven and a dove are sent out as in the biblical account, and a fortunate landing effected.
L. D. B.
Chapter VI.
Genesis xxi.
1 And the lord visited Sarah as he had said.
2. For Sarah bare Abraham a son in his old age.
3 And Abraham called the name of his son whom Sarah bare to him, Isaac.
5 And Abraham was a hundred years old, when his son Isaac was born unto him.
6 And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.
9 And Sarah saw the son of Hagar the Egyptian, which she had home unto Abraham, mocking.
10 Wherefore she said unto Abraham, Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.
11 And the thing was very grievous in Abraham's sight.
12 And God said unto Abraham, Let it not be grievous in thy sight; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.
13 And also of the son of the bondwoman will I make a nation, because he is thy seed.
14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and wandered in the wilderness of Beer-sheba.
15 And the water was spent in the bottle, and she cast the child under one of the shrubs.
17 And she went, and sat her down over against him a good way off: for she said, let me not see the death of the child. And she lifted up her voice, and wept.
17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven,
