The name of that devil is--Woman. The diabolisation of woman in their theology and tradition is not to be regarded as any indication that the Hebrews anciently held women in dishonour; rather was it a tribute to her powers of fascination such as the young man wrote to be placed under the pillow of Darius--'Woman is strongest.' As Darius and his council agreed that, next to truth, woman is strongest--stronger than wine or than kings, so do the Hebrew fables testify by interweaving her beauty and genius with every evil of the world. Between the Elohist and Jahvist accounts of the creation of man, there are two differences of great importance. The Elohim are said to have created man in their own image, male and female,--the word for 'created' being bará, literally meaning to carve out. Jehovah Elohim is said to have formed man,--nothing being said about his own image, or about male and female,--the word formed being yatsar'. The sense of this word yatsar in this place (Gen. ii. 7) must be interpreted by what follows: Jehovah is said to have formed man out of the aphar', which the English version translates dust, but the Septuagint more correctly sperma. The literal meaning is a finely volatilised substance, and in Numbers xxiii. 10, it is used to represent the seed of Jacob. In the Jehovistic creation it means that man was formed out of the seminal principle of the earth combined with the breath of Jehovah; and the legend closely resembles the account of the ancient Satapatha-Bráhmana, which shows the creative power in sexual union with the fluid world to produce the egg from which Prajápati was born, to be divided into man and woman. These two accounts, therefore,--to wit, that in the first and that in the second chapter of Genesis,--must be regarded as being of different events, and not merely varying myths of the same event. The offspring of Jehovah were 'living souls,' an expression not used in connection with the created images of the giants or Elohim. The Elohist pair roam about the world freely eating all fruits and herbs, possessing nature generally, and, as male and female, encouraged to increase and multiply; but Jehovah carefully separates his two children from general nature, places them in a garden, forbids certain food, and does not say a word about sex even, much less encourage its functions. Adam was formed simply to be the gardener of Eden; no other motive is assigned. In proposing the creation of a being to be his helper and companion, nothing is said about a new sex,--the word translated 'help-meet' (ézer) is masculine. Adam names the being made 'woman,' (Vulg. Virago) only because she has been made out of man, but sex is not even yet suggested. This is so marked that the compiler has filled up what he considered an omission with (verse 24) a little lecture on duty to wives.