"And Cain said unto his brother Abel-and it came to pass when they were in the field that Cain rose up against Abel his brother and slew him." It would appear that there is something omitted from verse 8; it should most likely read: "And Cain said to his brother Abel, let us go into the field." We may believe that Abel accepted the invitation as a reconciliation and went gladly with his brother. Little did he know what was in Cain's heart; for while they were talking in the field together, Cain gave way to his wrath and fell upon Abel and slew him. Again God spoke to Cain, but in what a different way! He was not now trying to induce Cain to be good, but was passing sentence upon him for his dreadful sin. And yet, any child may be shown, and can understand, that God was merciful to Cain even when he was punishing him, as a father always is, or should be, when he punishes his child. He had sent Adam and Eve out of the garden that they might learn by hard work and sorrow how to be good. Now he sends Cain away from his home and family that he may be made better by loneliness and hard work.

The reasons given for Cain's deep grief at his banishment seem to be sufficient, but there is another one implied which may be the strongest one of all. The belief prevailed at that time and for centuries after that God was present only in Palestine; therefore, when Cain went out from the region which had been his home, he would be going out from God's presence and protection. So the mark that was made for him was very significant. No doubt it was a star in the sky or some natural object which, when seen by Cain, should remind him that he was not too far away from his Father to be protected by him, not only from those who might try to kill him, but from all sorts of danger. Another important lesson taught by this story is to be drawn from Cain's answer when Jehovah asked him what had become of his brother Abel. "Am I my brother's keeper?" is a question that selfishness has asked in every age of the world since that time. It is a universal question; and the most satisfactory answer that has ever been given to it is the answer found in the story of the Good Samaritan.

NOAH AND THE FLOOD

The story of Noah's ark is always popular with children. It appeals to their imagination because of its striking features-the great ship so long in building, the animals so numerous and interesting, the terrible rain storm, the overwhelming flood, the exciting voyage of the great ship over the submerged earth, the anxiety of the inmates, the sending out of the raven, and the dove, the subsidence of the waters, the landing of Noah and his family on the mountain. This is all romantic and wonderful enough to stir the interest of any child. There is no need to tell children that many other peoples besides the Hebrews have stories of floods; the Greeks, the Assyrians, the Persians, the Scandinavians, and others. Later it will be possible to tell them about these many flood legends, to show them how other stories differ from the one found in the Bible. For it may be shown that this story common to so many peoples has been taken by the writer of Genesis and turned into a story of wonderful significance, of profound religious teaching.

There are two lessons taught with exceeding great emphasis by this story. First, wickedness must be punished; and second, God cares for man when he is obedient, and desires to assure him of his safety. It would appear that the men of those days had few redeeming traits. Their conduct was not only bad, but their thoughts and imaginings were always evil. There is not much room for mercy here. The kindest justice requires fearful punishment. The earth must have a thorough, a cleansing bath. The pollution of the old race must be washed away and the new race have a fresh, clean start in a new, clean world. The second lesson is taught by the lovely symbolism of the rainbow. God had given Cain a sign of mercy in the mark which was appointed to him; and now the whole future race is to remember that heaven and earth are not far apart, that the great Father is always brooding over and protecting his children, and that they may surely know of his loving guardianship. They are given the glorious,

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shining arch of promise, an arch which rests upon the earth and rises into the heavens bringing them closer together than men ever before thought they were.

Noah was the first great reformer. Abel and Enoch were good men but did not impress the world. Noah took the wickedness of the world more to heart. He wanted to save the world. And he did, but at a great cost. At that fearful cost men have been taught for all time the important lesson that corruption cannot conquer the world. There will come a time of cleansing and purification. Noah walked forth from the ark upon the clean-washed earth, under the rainbow of hope, to be a shining example of accomplishment to all who hate wickedness and love righteousness.

These interpretations will serve to show how rich Genesis is in story material, and how well suited these stories are to train children in character and conduct. In the first eleven chapters are found stories of primitive life, of a time when standards of conduct and principles of right and wrong were not yet clearly discerned by men. The remaining thirty-nine chapters tell the story of the Patriarchal Family. In these chapters there is a recital of the incidents in the lives of four great world characters, Abraham, Isaac, Jacob, and Joseph, whose lives are full of qualities and experiences that influence other lives. From the deeds and characters of these four there can be formulated a pretty complete handbook of life. It is impossible to measure the influence they have had on the world—Abraham, the first and greatest, a pioneer, a pilgrim, and the father of faith; Isaac, the domesticated man, not a far traveler, but a man of patient, faithful industry; Jacob, a Hebrew Ulysses, a born leader and a trickster, but later a man of vision; Joseph, an optimist, the story of whose life has a perpetual charm, and out of which the heart-break and the triumph will never die. It is a wonderful group and their virtues have become permanent ideals in the world.

As further illustrations of the interesting and valuable qualities of Bible stories, and of the method of analyzing them, there are presented in the following

chapters studies of three of the best known and most instructive of the Bible short stories-Ruth, Esther and Jonah. These are books that fulfill well the literary requirements of the short-story, and have also an ethical purpose plainly but artistically presented.

CHAPTER VIII

THE BOOK OF RUTH

Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons. And the name of the man was Elimelech, and the name of his wife was Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there. And Elimelech Naomi's husband died; and she was left, and her two sons. And they took them wives of the women of Moab: the name of one was Orpah, and the name of the other Ruth: and they dwelled there about ten years. And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.

Then she arose with her daughters in law, that she might return from the country of Moab; for she had heard in the country of Moab how that the Lord had visited his people in giving them bread. Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah. And Naomi said unto her two daughters in law, Go, return each to her mother's house: the Lord deal kindly with you, as ye have dealt with the dead, and me. The Lord grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept. And they said unto her, Surely we will return with thee unto thy people. And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands? Turn again, my daughters, go your way; for I am too old to have an husband. If I should say, I have hope, if I should have a husband also to-night, and should also bear sons; would ye tarry for them till they were grown? would ye stay for them from having husbands? Nay, my daughters; for it grieveth me much for your sakes that the hand of the Lord is gone out against me. And they lifted up their voice and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.

And she said, Behold, thy sister in law is gone back unto her people, and unto her gods; return thou after thy sister in law. And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and