this "The Word of God."
The only points in which I differ from all ecclesiastical teaching is that I do not believe that any man ever saw or talked with God, I do not believe that God inspired the Mosaic code, or told the historians what they say he did about woman, for all the religions on the face of the earth degrade her, and so long as woman accepts the position that they assign her, her emancipation is impossible. Whatever the Bible may be made to do in Hebrew or Greek, in plain English it does not exalt and dignify woman. My standpoint for criticism is the revised edition of 1888. 1 will so far honor the revising committee of wise men who have given us the best exegesis they can according to their ability, although Disraeli said the last one before he died, contained 150,000 blunders in the Hebrew, and 7,000 in the Greek.
But the verbal criticism in regard to woman's position amounts to little. The spirit is the same in all periods and languages, hostile to her as an equal.
There are some general principles in the holy books of all religions that teach love, charity, liberty, justice and equality for all the human family, there are many grand and beautiful passages, the golden rule has been echoed and re-echoed around the world. There are lofty examples of good and true men and women, all worthy our acceptance and imitation whose lustre cannot be dimmed by the false sentiments and vicious characters bound up in the same volume. The Bible cannot be accepted or rejected as a whole, its teachings are varied and its lessons differ widely from each other. In criticising the peccadilloes of Sarah, Rebecca and Rachel, we would not shadow the virtues of Deborah, Huldah and Vashti. In criticising the Mosaic code, we would not question the wisdom of the golden rule and the fifth Commandment. Again the church claims special consecration for its cathedrals and priesthood, parts of these aristocratic churches are too holy for women to enter, boys were early introduced into the choirs for this reason, woman singing in an obscure corner closely veiled. A few of the more democratic denominations accord women some privileges, but invidious discriminations of sex are found in all religious organizations, and the most bitter outspoken enemies of woman are found among clergymen and bishops of the Protestant religion.2
The canon law, the Scriptures, the creeds and codes and church discipline of the leading religions bear the impress of fallible man, and not of our ideal great first cause, "the Spirit of all Good," that set the universe of matter and mind in motion, and by immutable law holds the land, the sea, the planets, revolving round the great centre of light and heat, each in its own elliptic, with millions of stars in harmony all singing together, the glory of creation forever and ever.
Elizabeth Cady Stanton.
2 See the address of Bishop Doane, June 7th, 1895, in the closing exercises of St. Agnes School, Albany.
The Book of Genesis.
Chapter I.
Genesis I: 26, 27, 28.
26 And God said, Let us make man in our image after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth 27 So God created man in his own image, in the image of God created he him: male and female image, created he them.
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
Here is the sacred historian's first account of the advent of woman; a simultaneous creation of both sexes, in the image of God. It is evident from the language that there was consultation in the Godhead, and that the masculine and feminine elements were equally represented. Scott in his commentaries says, "this consultation of the Gods is the origin of the doctrine of the trinity." But instead of three male personages, as generally represented, a Heavenly Father, Mother, and Son would seem more rational.
The first step in the elevation of woman to her true position, as an equal factor in human progress, is the cultivation of the religious sentiment in regard to her dignity and equality, the recognition by the rising generation of an ideal Heavenly Mother, to whom their prayers should be addressed, as well as to a Father.
If language has any meaning, we have in these texts a plain declaration of the existence of the feminine element in the Godhead, equal in power and glory with the masculine. The Heavenly Mother and Father! "God created man in his own image, male and female." Thus Scripture, as well as science and philosophy, declares the eternity and equality of sex—the philosophical fact, without which there could have been no perpetuation of creation, no growth or development in the animal, vegetable, or mineral kingdoms, no awakening nor progressing in the world of thought. The masculine and feminine elements, exactly equal and balancing each other, are as essential to the maintenance of the equilibrium of the universe as positive and negative electricity, the centripetal and centrifugal forces, the laws of attraction which bind together all we know of this planet whereon we dwell and of the system in which we revolve.
In the great work of creation the crowning glory was realized, when man and woman were evolved on the sixth day, the masculine and feminine forces in the image of God, that must have existed eternally, in all forms of matter and mind. All the persons in the Godhead are represented in the Elohim the divine plurality taking counsel in regard to this last and highest form of life. Who were the members of this high council, and were they a duality or a trinity? Verse 27 declares the image of God male and female. How then is it possible to make woman an afterthought? We find in verses 5-16 the pronoun "he" used. Should it not in harmony with verse 26 be "they," a dual pronoun? We may attribute this to the same cause as the use of "his" in verse 11 instead of "it." The fruit tree yielding fruit after "his" kind instead of after "its" kind. The paucity of a language may give rise to many misunderstandings.
The above texts plainly show the simultaneous creation of man and woman, and their equal importance in the development of the race. All those theories based on the assumption that man was prior in the creation, have no foundation in Scripture.
As to woman's subjection, on which both the canon and the civil law delight to dwell, it is important to note that equal dominion is given to woman over every living thing, but not one word is said giving man dominion over woman.
Here is the first title deed to this green earth giving alike to the sons and daughters of God. No lesson of woman's subjection can be fairly drawn from the first chapter of the Old Testament.
E. C. S.
The most important thing for a woman to note, in reading Genesis, is that that portion which is now divided into "the first three chapters" (there was no such division until about five centuries ago), contains two entirely separate, and very contradictory, stories of creation, written by two different, but equally anonymous, authors. No Christian theologian of to-day, with any pretensions to scholarship, claims that Genesis was written by Moses. As was long ago pointed out, the Bible itself declares that all the books the Jews originally possessed were burned in the destruction of Jerusalem, about 588 B. C., at the time the people were taken to Babylonia as slaves too the Assyrians, (see II Esdras, ch. xiv, V. 21, Apocrypha). Not until about 247 B. C. (some theologians say 226 and others; 169 B. C.) is there any record of a collection of literature in the re-built Jerusalem, and,
