1000 Obras de la Humanidad. Siete Hijas de Eva

Abstract, modern, painting, evoking the transfiguration between theory and mythology
Fin de Ciel, Collection. Siete Hijas de Eva. Artist: Fred Friedrich. Name: Xenia W.V. 47/2/30

Fin de Ciel


Siete Hijas de Eva

When you want to be clever,

it happens that you lie a little”.

The little Prince, Chapter 17

Antoine de Saint-Exupéry

The Book of Genesis

The Creation

26 God said, “Let us make man in our image, after our likeness; and that the fish of the sea and the birds of the sky, the cattle, the beasts of the earth, and all the animals that creep on the ground be subject to him.

27 And God created man in his image; He created him in the image of God, he created them male and female.

28 And he blessed them, saying: “Be fruitful, multiply, fill the earth and subdue it; dominate the fish of the sea, the birds of the sky and all the living things that move on the earth”.

Here is the sacred historian's first account of the appearance of woman; a simultaneous creation of both sexes, in the image of God. It is evident from the language that there were consultations in the Deity, and that the male and female elements were equally represented. But instead of three male characters, as is usually depicted, a Heavenly Father, a Heavenly Mother, and a Son would seem more rational.

The first step in elevating woman to her proper position as an equal factor in human progress is the cultivation of religious sentiment regarding her dignity and equality, the recognition by the succeeding generation of an ideal Heavenly Mother, to which prayers should be directed, as well as to the Father.

If language means anything, we have in these texts a clear statement of the existence of a 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." [...]

The text clearly shows the simultaneous creation of man and woman, and their equal importance in the development of the species. All theories based on the assumption that man is prior to creation have no foundation in Scripture. As to the subjection of woman, about which both civil and canon law delight to speak, it is important to note that dominion over every form of life is given equally to woman, but not a single word one is said that gives man dominion over woman. Here we have the first property title of this green land that is granted equally to the sons and daughters of God. No lesson of female subjection can honestly be drawn from the first chapter of the Old Testament

The most important thing for a woman to note when reading Genesis is that this part which is currently divided between the first three chapters (there was no such division until about five centuries ago) contains two completely separate and radically contradictory creation stories, written by two different authors, but equally anonymous. No current Christian theologian have an allegation to have academic studies claims that Genesis was written by Moses. It has long been pointed out, and the Bible itself declares, that all the books originally owned by the Jews were burned at the destruction of Jerusalem around 588 BC, when the Jews were taken to Babylon as slaves by the Assyrians (see II Ezra , XIV, V.21, Apocrypha). Until about 237 BC. (some theologians say 226, others 169) there is no record of any collection of documents in rebuilt Jerusalem, and so the anonymous writer of II Maccabees (here is the single part mention the Seven Daughters of Eve) and briefly mentions that a certain Nehemiah "gathered together the acts of the kings and the prophets and those of David" when he "founded a library" for Jerusalem. But the first mention in the Bible of a book that could correspond to Genesis is made by an apocryphal writer who says that Ezra wrote "everything that had happened in the world from the beginning", after the Jews returned from Babylon, under his leadership, circa 450 BC (see II Esdras, XIV, v 22, of the apocrypha).

When one considers that Jewish books were written on leather scrolls, without much attention to vowel punctuation and without division into verses or chapters, by uncritical copyists who frequently altered passages and did not always even pretend to understand what they copied, then the reader of Genesis begins to be in a position to understand how it can be contradictory. And if the liberties taken by the Jews with Genesis were great, those of the English translator