Biblical history fails to mention the name of the first daughter born to the human family, or to give her father's name; and in its early narrative, covering a period of over two thousand years, the word daughter is rarely used, except in genealogical records of "sons and daughters." This omission no doubt had its origin in error of belief regarding woman's God-given place in the order of creation; for God has no nameless offspring. As the inspired record indicates, He calls His own by name, sets them in families, fixes the bounds of their habitation, establishes their dwelling place, declares their generation, and places the Father's name "in their foreheads."
In the annals of the divine Mind there are no errors and no omissions. As the true spiritual order of creation is understood and accepted as the only authentic account of man, it will be seen that in the ascending scale of created beings woman is mentioned last, although it may be more clearly implied that man and woman coexist in the divine Mind; for in Genesis it is written: "So God created man in his own image, in the image of God created he him; male and female created he them." This equality of birthright bestowed by the Father alike on all His children is in accord with the spiritual law of order, harmony, and justice; and man-made theories alone are responsible for the seeming reversal of that law, and the apparent oppression, discord, and suffering it has entailed upon mankind. Readjustment would greatly benefit the race, bring equipoise to all human endeavor, accelerate the coming of the time when war shall cease, and make possible a complete answer to the prayer of the ages, "Thy kingdom come."
Anticipating though not understanding these expanding race possibilities, a modern biologist has said that "woman stands at the top curve of the human wave from which the superman of the future is to evolve." The patriarch Abraham nearly four thousand years ago concluded a true line of reasoning when he was considering the choice of a wife for his son Isaac, and could not look with favor upon the "daughters of the Canaanites" among whom he dwelt, but turned his thought to his own kindred in the city of Nahor, in the land of Mesopotamia; for, calling his most trusted servant to him and placing him under oath of faithfulness, he sent him forth to that distant country to bring back a maiden suitable to become the wife of Isaac and mother to the seed of promise.
