_Gen. 2:19_—“_Jehovah God formed every beast of the field, and every bird of the heavens; and brought them unto the man to see what he would call them_”; _20_—“_And the man gave names to all cattle_”; _Gen. 1:26_—“_Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the heavens, and over the cattle_”; _cf._ _Ps. 8:5-8_—“_thou hast made him but little lower than God, And crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands; Thou hast put all things under his feet: All sheep and oxen, Yea, and the beasts of the field._” Adam’s naming the animals implied insight into their nature; see Porter, Hum. Intellect, 393, 394, 401. On man’s original dominion over (1) self, (2) nature, (3) fellow-man, see Hopkins, Scriptural Idea of Man, 105. Courage and a good conscience have a power over the brute creation, and unfallen man can well be supposed to have dominated creatures which had no experience of human cruelty. Rarey tamed the wildest horses by his steadfast and fearless eye. In Paris a young woman was hypnotized and put into a den of lions. She had no fear of the lions and the lions paid not the slightest attention to her. The little daughter of an English officer in South Africa wandered away from camp and spent the night among lions. “Katrina,” her father said when he found her, “were you not afraid to be alone here?” “No, papa,” she replied, “the big dogs played with me and one of them lay here and kept me warm.” MacLaren, in S. S. Times, Dec. 23, 1893—“The dominion over all creatures results from likeness to God. It is not then a mere right to use them for one’s own material advantage, but a viceroy’s authority, which the holder is bound to employ for the honor of the true King.” This principle gives the warrant and the limit to vivisection and to the killing of the lower animals for food (_Gen. 9:2, 3._). Socinian writers generally hold the view that the image of God consisted simply in this dominion. Holding a low view of the nature of sin, they are naturally disinclined to believe that the fall has wrought any profound change in human nature. See their view stated in the Racovian Catechism, 21. It is held also by the Arminian Limborch, Theol. Christ., ii, 24:2, 3, 11. Upon the basis of this interpretation of Scripture, the Encratites held, with Peter Martyr, that women do not possess the divine image at all.