mentions that some Nehemiah "gathered together the acts of the kings and the prophets and those of David" when "founding a library" for use in Jerusalem. But the earliest mention anywhere in the Bible of a book that might have corresponded to Genesis is made by an apocryphal writer, who says that Ezra wrote "all that hath been done in the world since the beginning," after the Jews returned from Babylon, under his leadership, about 450 B. C. (see II Esdras, ch. xiv, v. 22, of the Apocrypha).
When it is remembered that the Jewish books were written on rolls of leather, without much attention to vowel points and with no division into verses or chapters, by uncritical copyists, who altered passages greatly, and did not always even pretend to understand what they were copying, then the reader of Genesis begins to put herself in position to understand how it can be contradictory. Great as were the liberties which the Jews took with Genesis, those of the English translators, however, greatly surpassed them.
The first chapter of Genesis, for instance, in Hebrew, tells us, in verses one and two, "As to origin, created the gods (Elohim) these skies (or air or clouds) and this earth. . . And a wind moved upon the face of the waters." Here we have the opening of a polytheistic fable of creation, but, so strongly convinced were the English translators that the ancient Hebrews must have been originally monotheistic that they rendered the above, as follows: "In the beginning God created the heaven and the earth. . . . And the spirit of God (!) moved upon the face of the waters."
It is now generally conceded that some one (nobody pretends to know who) at some time (nobody pretends to know exactly when), copied two creation myths on the same leather roll, one immediately following the other. About one hundred years ago, it was discovered by Dr. Astruc, of France, that from Genesis ch. i, v. 1 to Genesis ch. ii, v. 4, is given one complete account of creation, by an author who always used the term "the gods" (Elohim), in speaking of the fashioning of the universe, mentioning it altogether thirty-four times, while, in Genesis ch. ii, v. 4, to the end of chapter iii, we have a totally different narrative, by an author of unmistakably different style, who uses the term "Iahveh of the gods" twenty times, but "Elohim" only three times. The first author, evidently, attributes creation to a council of gods, acting in concert, and seems never to have heard of Iahveh. The second attributes creation to Iahveh, a tribal god of ancient Israel, but represents Iahveh as one of two or more gods, conferring with them (in Genesis ch. xiii, V. 22) as to the danger of man's acquiring immortality.
Modern theologians have, for convenience sake, entitled these two fables, respectively, the Elohistic and the Iahoistic stories. They differ, not only in the point I have mentioned above, but in the order of the "creative acts;" in regard to the mutual attitude of man and woman, and in regard to human freedom from prohibitions imposed by deity. In order to exhibit their striking contradictions, I will place them in parallel columns:
ELOHISTIC. —- IAHOISTIC.
Order of Creation: —- Order of Creation:
First—Water. —- First—Land.
Second—Land. —- Second—Water.
Third—Vegetation. —- Third—Male Man, only.
Fourth—Animals. —- Fourth—Vegetation.
Fifth—Mankind; male and female. —- Fifth—Animals.
—- Sixth—Woman.
In this story male and female man are created simultaneously, both alike, in the image of the gods, after animals have been called into existence. —- In this story male man is sculptured out of clay, before any animals are created, and before female man has been constructed.
Here, joint dominion over the earth is given to woman and man, without limit or prohibition. —- Here, woman is punished with subjection to man for breaking a prohibitory law.
Everything, without exception, is pronounced "very good." —- There is a tree of evil, whose fruit, is said by Iahveh to cause sudden death, but which does not do so, as Adam lived 930 years after eating it.
Man and woman are told that "every plant bearing seed upon the face of the earth and every tree. . . To you it shall be for meat." They are thus given perfect freedom. —- Man is told there is one tree of which he must not eat, "for in the day thou eatest thereof, thou shalt surely die."
Man and woman are given special dominion over all the animals-"every creeping thing that creepeth upon the earth." —- An animal, a "creeping thing," is given dominion over man and woman, and proves himself more truthful than Iahveh Elohim. (Compare Genesis chapter ii, verse 17, with chapter iii, verses 4 and 22.)
Now as it is manifest that both of these stories cannot be true; intelligent women, who feel bound to give the preference to either, may decide according to their own judgment of which is more worthy of an intelligent woman's acceptance. Paul's rule is a good one in this dilemma, "Prove all things: hold fast to that which is good." My own opinion is that the second story was manipulated by some Jew, in an endeavor to give "heavenly authority" for requiring a woman to obey the man she married. In a work which I am now completing, I give some facts concerning ancient Israelitish history, which will be of peculiar interest to those who wish to understand the origin of woman's subjection.
E. B. D.
Many orientalists and students of theology have maintained that the consultation of the Gods here described is proof that the Hebrews were in early days polytheists—Scott's supposition that this is the origin of the Trinity has no foundation in fact, as the beginning of that conception is to be found in the earliest of all known religious nature worship. The acknowledgment of the dual principal, masculine and feminine, is much more probably the explanation of the expressions here used.
In the detailed description of creation we find a gradually ascending series. Creeping things, "great sea monsters," (chap. I, V. 21, literal translation). "Every bird of wing," cattle and living things of the earth, the fish of the sea and the "birds of the heavens," then man, and last and crowning glory of the whole, woman.
It cannot be maintained that woman was inferior to man even if, as asserted in chapter ii, she was created after him without at once admitting that man is inferior to the creeping things, because created after them.
L. D. B.
Chapter II.
Genesis ii, 21-25.
21 And the Lord God caused a deep sleep to fall upon Adam, and he slept; and be took one of his ribs, and closed up the flesh thereof.
22 And the rib which the Lord God 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,
