The Collected Works. Elizabeth Cady Stanton

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      Nothing would be more interesting in connection with the "Woman's Bible" than a comparative study of the accounts of the creation held by people of different races and faiths. Our Norse ancestors, whose myths were of a very exalted nature, recorded in their Bible, the Edda, that one day the sons of Bor (a frost giant), Odin, Hoener, and Loder, found two trees on the sea beach, and from them created the first human pair, man and woman. Odin gave them life and spirit, Hoener endowed them with reason and motion, and Loder gave them the senses and physical characteristics. The man they called Ask, and the woman Embla. Prof. Anderson finds in the brothers the threefold Trinity of the Bible. It is easy to fancy that there is some philological connection between the names of the first pair in the Bible and in the Edda. Perhaps the formation of the first pair out of trees had a deep connection with the tree of life, Ygdrasil, which extended, according to Norse mythology throughout the universe, furnishing bodies for mankind from its branches. It had three great roots, one extending to the nebulous world, and this was constantly gnawed by the serpent Nidhug. There was nothing in the Norse mythology that taught the degradation of woman, and the lay of Sigdrifa, in the Edda, is one of the noblest conceptions of the character of woman in all literature.

      North American Indian mythology has the human race born of the earth, but the writer cannot learn that women held an inferior place. Among the Quiches the mothers and fathers of old slept in the waters, covered with green, under a limpid twilight, from which the earth and they were called out by a mighty wind. The Algonkins believed the human family were the children of Michabo, the spirit of the dawn, and their supreme deity. In their language the words earth, mother and father were from the same root. Many tribes claim descent from a raven, symbolizing the clouds; others from a dog, which is the symbol of the water goddess.

      Dr. and Madame Le Plongeon relate that in their discoveries among the buried remains of the Mayas in Yucatan, everything marks a very high state of civilization. In one of the exhumed temples they found pictures on the walls, which seem to be a combination of the stories of the Garden of Eden and Cain and Abel. The Serpent was always the royal emblem, because the shape of Yucatan is that of a serpent ready to spring. It was the custom among the Mayas for the oldest son of the king to be a priest, and the second son to marry the oldest daughter. The pictures represent that the oldest son in this particular case was dissatisfied with this arrangement, and wanted to marry the sister himself. To tempt her he sends a basket of apples by a messenger. He stands watching the way in which the present is received, and the serpent in the picture (indicating the royal family), makes it curiously suggestive of the temptation of Eve. The sister, however, rejects the present, and this so enrages the elder brother that he kills the younger, who accordingly is deified by the Mayas. The image of Chacmohl was discovered by the Le Plongeons, and is now in the possession of the Mexican Government. Perhaps these brothers were twins, as the commentator says Cain and Abel were, and that gave rise to the jealousy.

      Nothing can surpass in grandeur the account in the first chapter of Genesis of the creation of the race, and it satisfies the highest aspirations and the deepest longings of the human soul. No matter of what material formed, or through how many ages the formative period ran, or is to run, the image of God is the birthright of man, male and female. Whatever the second chapter may mean, it cannot set aside the first. It probably has a deep spiritual significance which mankind will appreciate when cavilling about the letter ceases. To the writer's mind its meaning is best expressed in the words of Goethe:—- "The eternal womanly leads us on."

      C. B. C.