[Ed. Note: The Bible used in the preparation of The Woman's Bible is the 1888 edition of the Julie Smith translation of the Bible - a literal translation - one of FIVE translations by this brilliant woman. See the appendix for more information.]

THE BOOK OF GENESIS - CHAPTER V.

Genesis I, 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.

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 of old, men of renown.
  5 And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
  6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart.
  7 And the Lard said, I will destroy man whom I have created from the face of the earth; both man and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
  8 But Noah found grace in the eyes of the Lord.
        -------------
  13 And God said unto Noah,
  14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.
  15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits and the height of it thirty cubits.
  16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.
  17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and everything that is in the earth shall die.
  18 But with thee will I establish my covenant: and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons wives with thee.
  19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee: they shall be male and female.
  20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth, after his kind; two of every sort shall come unto thee, to keep them alive.
  21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them.
  22 Thus did Noah: according to all that God commanded him, so did he.

        The Jews evidently believed the males the superior sex. Men are called "the sons of God," women "the daughters of men."
        From the 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.

        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 sermon on the sin of uprooting weeds, or letting Eve, as she does, help him to bear his burden. It is when she tried to lighten her load that the world is afraid of sacrilege and the overthrow of nature.

        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.