fugitive and a wanderer on the face of the earth." Was this sense of being an outcast the most painful element in Cain's punishment? All crime thus in a sense brings its own punishment. If in placing upon Cain a tribal mark, thereby protecting him from being killed, God apparently aimed to give him an opportunity to reform, the clear implication is that the divine love and care still follow him. That love and that care never cease toward even the most depraved. Compare Jesus' attitude toward the criminal, as illustrated in his ministry and especially in his dealing with the woman taken in adultery. His forgiveness of the woman's sin did not cancel the social results, but gave her a new basis for right living in the future. She realized that some one believed in her. Is this one of the most important influences to-day in assisting weak men and in redeeming criminals? Henry Drummond when asked the secret of his success with men said, "I love men." V. HOW TO DEAL WITH CRIMINALS. The purpose of criminal legislation and administration is clearly the protection of society. The criminals are punished, not for the mere sake of the punishment or for vengeance, but to deter them from further crime or to serve as a warning to others. Only on this account can punishment be justified. To prove an effective warning the punishment for crime should be certain, prompt and just. For these reasons effective police, upright judges and fair methods of procedure are absolutely essential. Efforts should be made not to influence the courts by public opinion, and the pernicious prejudgment of cases by popular newspapers should be discountenanced. The surest method of stopping a criminal's dangerous activity is to reform him; to give him a new and absorbing interest. Experience at our best reformatories shows that with the indeterminate sentence a very large majority of young criminals can be transformed into safe and useful citizens. This method is both cheaper and more effective than direct punishment for fixed terms. VI. THE PREVENTION OF CRIME. The best method of dealing with crime is that of prevention. The work of protecting society against crime should begin with arousing parents to the sense of their responsibilities and by training them thoroughly in the duties of parenthood. Philanthropic agencies, the church, the schools, the State, may do much both by training character and by removing temptation. The maintenance of good economic conditions, provision for wholesome amusements, improved sanitation, all tend to remove pernicious influences and strengthen the power of resistance to temptation. The public press and the theatre, which are at times exceedingly harmful agencies, may be and should be transformed into active moral forces. In furthering all these reform measures and preventive movements each individual has a personal responsibility, and, as an active citizen, he may render most important service. The home, the school, the church and the State, all touch the individual on every side and create and together control the influences that make or unmake character. Questions for Further Consideration. What was the effect of Cain's anger upon his own life? In what way do anger and hatred hamper one's greatest usefulness? Do you believe in the modern theories regarding the effect of jealousy and hatred upon the body? Is capital punishment at times a necessity? What is the most effective argument which can be used to restore honor and manhood to a criminal? Is there any particular agency at work in your community to assist men who have committed crimes? Is the chief object of punishment to avenge the wrong, to punish the criminal, to deter others from committing similar crimes, or to reclaim the wrong-doer? Subjects for Further Study. (1) The Effect of the Semitic Law of Blood-revenge upon (a) the criminal, (b) society and (c) possible criminals. Kent, Israel's Laws and Legal Precedents, 91, 114-116; Smith, Religion of the Semites, 72, 420. (2) Mrs. Ballington Booth's Work for Released Prisoners. After Prison-What? (3) The Practical Effects of the Indeterminate Sentence. Reports of the Prison Reform Association. (4) Influence of Contract Prison Labor. American Magazine, 1912, Jan., Feb., Mar., April. STUDY IV THE SURVIVAL OF THE FITTEST. Hist. Bible I, 52-65. Darwin, Origin of Species; Wallace, Darwinism; J. William Dawson, Modern Ideas of Evolution; Article Evolution in leading encyclopedias. When Jehovah saw that the wickedness of man was great in the earth, and that every purpose in the thoughts of his heart was only evil continually, it was a source of regret that he had made man on the earth and it grieved him to his heart. Therefore Jehovah said, I will destroy from the face of the ground man whom I have created, for I regret that I have made mankind. Then Jehovah said to Noah, enter thou and all thy house into the ark; for thee I have found righteous before me in this generation. And Noah did according to all that Jehovah commanded him. Then Jehovah destroyed everything that existed upon the face of the ground, both man and animals, and creeping things, and birds of the heavens, so that they were destroyed from the earth; and Noah only was left and they who were with him in the ark.-Gen. 6:5-8; 7: 1, 5, 23 (Hist. Bible). And without faith it is impossible to be well-pleasing with God; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him. By faith Noah, being warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house, through which he condemned the world and became heir of the righteousness which is according to faith.-Heb. 11:6, 7. Rare is the man who can look back over his life and not confess, at least to himself, that the things which have made him most a man are the very things from which he tried with all his soul to escape. If we would attain happiness, But stay! no age was e'er degenerate I. -Lowell. THE TWO BIBLICAL ACCOUNTS OF THE FLOOD. Careful readers of Genesis 6-9 have long recognized certain difficulties in interpreting the narrative as it now stands. Thus, for example, in 6: 20 Noah is commanded to take into the ark two of every kind of beast and bird; but in 7:2, 3 he is commanded to take in seven of all the clean beasts and birds. According to 7: 4, 12 the flood came as the result of a forty days' rain; but according to 7: 11 it was because the fountains of the great deep were broken up and the windows of heaven were opened. Again, according to 7: 17, the flood continued on the earth forty days; while according to 7:24 its duration was a hundred and fifty days. These fundamental variations and the presence of duplicate versions of the same incidents point, some writers think, to two originally distinct accounts of the flood which have been closely woven together by the final editor of the book of Genesis. When these two accounts are disentangled, they are each practically complete and apparently represent variant versions of the same flood story. (See Hist. Bible, I, 53-56, for these two parallel accounts.) The one, known as the prophetic version, was written, these writers believe, about 650 B.C. It has the flowing, vivid, picturesque, literary style and the point of view of the prophetic teacher. In this account the number seven prevails. Seven of each clean beast and bird are taken into the ark to provide food for Noah and his family. Seven days the waters rose, and at intervals of seven days he sent out a raven and a dove. The flood from its beginning to the time when Noah disembarked continued sixty-eight days. At the end, when he had determined by sending out birds that the waters had subsided, he went forth from the ark and reared an altar and offered sacrifice to Jehovah of every clean beast and bird. The other and more detailed account is apparently the sequel of the late priestly narratives found in Genesis 1 and 5. The style is that of a legal writer-formal, exact and repetitious. In this account only two of each kind of beast and bird are taken into the ark. The flood lasts for over a year and is universal, covering even the tops of the highest mountains. No animals are sacrificed, for according to the priestly writer this custom was first instituted by Moses. When the flood subsides, however, a covenant is concluded and is sealed by the rainbow in accordance with which man's commission to rule over all other living things is renewed and divine permission is given to each to eat of the flesh of animals, provided only that men carefully abstain from eating the blood. This later account is dated by this group of modern Biblical scholars about 400 B.C. II. THE CORRESPONDING BABYLONIAN FLOOD STORIES. Closely parallel to these two variant Biblical accounts of the flood are the two Babylonian versions, which have fortunately been almost wholly recovered. The older Babylonian account is found in the eleventh tablet of the Gilgamesh epic, which comes from the library of Asshurbanipal. This great conqueror lived contemporaneously with Manasseh during whose reign Assyrian influence was paramount in the kingdom of Judah. In his quest for healing and immortality Gilgamesh reached the abode of the Babylonian hero of the flood. In response to Gilgamesh's question as to how he, a mortal, attained immortality the Babylonian Noah recounts the story of the flood. It was brought about by the Babylonian gods in order to destroy the city of Shurippak, situated on the banks of the Euphrates. The god Ea gave the warning to his worshipper, the hero of the flood, and commanded him: Construct a house, build a ship, Leave goods, look after life, Forsake possessions, and save life, Cause all kinds of living things to go up into the ship. The ship which thou shalt build, I understood and said to Ea, my lord: "Behold, my lord, what thou hast commanded, I have reverently received and will carry out." A detailed account then follows of the building of the ark. Its dimensions were one hundred and twenty cubits in each direction. It was built in six stories, each of which was divided into nine parts. Plentiful provisions were next carried on board and a great feast was held to commemorate the completion of the ark. After carrying on board his treasures of silver and gold he adds: All the living creatures of all kinds I loaded on it. I brought on board my family and household; Cattle of the field, beasts of the field, the craftsmen, In the evening at the command of the god Shamash the rains began to descend. Then the Babylonian Noah entered the |
