An outline of a subject so vast and profound as the nature and meaning of the Pentateuch, must necessarily be more or less unsatisfactory. It cannot be detached from the rest of the Bible which is a complete organic body. Its meaning is consecutive and harmonious with first premises, from beginning to end. The obvious inconsistencies and absurdities involve only its letter, which may or may not be true as history without affecting the truth of the book itself which lies in its meaning. The projectors of "The Woman's Bible" must not avoid the whirlpool of a masculine Bible only, to split upon the rock of a feminine Bible alone. This would be an attempt to separate what is intensely joined together and defeat the end desired. The book is the soul's guide in the fulfilling of its destiny--that destiny which is involved in its origin; and the soul, in sleep, is sexless. Its faculties and powers are differentiated are masculine and feminine. If the question is asked--"What is your authority for this view of the Bible?" the answer is "I have none but the internal evidence of the book itself. When joined it is self-evident truth, requiring no external authority to give it support." U. N. G. APPENDIX. As the Revising Committee refer to a woman's translation of the Bible as their ultimate authority, for the Greek, Latin and Hebrew text, a brief notice of this distinguished scholar is important: Julia Smith's translation of the Bible stands out unique among all translations. It is the only one ever made by a woman, and the only one, it appears, ever made by man or woman without help. Wyclif, "the morning star of the Reformation," made a translation from the Vulgate, assisted by Nicholas of Hereford. He was not sufficiently familiar with Hebrew and Greek to translate from those tongues. Coverdale's translation was not done alone. In his dedication to the king he says he has humbly followed his interpreters and that under correction. Tyndale, in his translation, had the assistance of Frye, of William Roye, and also of Miles Coverdale. Julia Smith translated the whole Bible absolutely alone, without consultation with any one. And this not once, but five times--twice from the Hebrew, twice from the Greek and once from the Latin. Literalness was one end she kept constantly in view, though this does not work so well with the Hebrew tenses. But she did not mind that. Frequently her wording is an improvement, or brings one closer to the original than the common translation. Thus in I. Corinthians viii, 1, of the King James translation, we have: "Knowledge puffeth up, but charity edifieth." Julia Smith version: "Knowledge puffs up and love builds the house." She uses "love" in place of "charity" every time. And her translation was made nearly forty years before the revised version of our day, which also does the same. Tyndale, in his translation nearly three hundred and seventy-five years