The words rendered "help meet" in verses 18 and 20 have a far higher meaning; "I will make him a help meet" should be translated, "I will cause to be made for him an overseeing help as a guide, an instructor, a revealer." And in verse 20 of chapter iii., "And Adam called his wife's name Eve," the latter word is not translated; the correct rendering is, "And Adam called the symbolic name of his wife the female serpent-wise revealer, she who explains, points out things, who instructs," for that is what the true root-meaning of Eve signifies. The concluding words of this verse, "because she was the mother of all living," are obviously mistranslated, for not only was she not a mother at all, but she did not even conceive, as stated in the next chapter, until she had left the garden finally. The true signification is, "because she was the mother of all [spiritual, see verse 22, as contradistinguished from animal and vegetable] life." The female human being, the word translated woman, has the generic root-signification of "flame," while, prior to Eve, that of the Adamic man is the "red earth." As the male was formed from a material earthly essence, the female was created one remove further from the gross and material in the direction of the spiritual; and her powers were distinctively subjective, those of intuition, while those of the male were objective, those derived from instruction. Even in the final curse (so called) the man turns back to the earth to earn his subsistence, while the woman turns forward to the instruction of the future men and women, the children; for the words, "In sorrow shalt thou bring forth children," have left one word of the original untranslated, and by supplying this the sense is entirely changed, "and conceiving, and bringing forth, in sorrow shalt thou bring up, care for, and train children." In those countries childbirth was never attended with much pain or sorrow. The obvious effect of the whole inspired or traditionary second narrative is to clearly differentiate the contrasted faculties of the two sexes, and the root-meanings of the words employed, whether Moses himself perceived it or not, are a testimonial of the highest possible character for woman, instead of being, as rendered in the ordinary versions, a mark of inferiority, or even of degradation. In the garden scene, when she partook of the fruit of the tree of knowledge, she did not do it hastily or from mere temptation; it is said that "she considered it attentively;" the same word being used as was employed in the first narrative to mark the intense interest and almost superhuman character of the consideration by the Aleim of the work, as its successive stages appeared, which they were delegated to perform, and which Jeove himself directed. The prize, to her, far outweighed the penalty, and the aspiring sibyl dared to lift the innermost veil in the adytum of the temple, and grasp the lofty truths which made her as one of the Aleim. So fell Prometheus.