Bible Romances, First Series. Foote George William

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СКАЧАТЬ six thousand years of Patristic chronology. It is difficult to assign a shorter date for the last glaciation of Europe than a quarter of a million of years, and human existence antedates that. The chronology of the Bible is thus altogether obsolete."

      The idea of a seven-days' creation was not confined to the Jews: it was shared by the Persians and Etruscans. The division of the year into months and weeks is a general, although not a universal practice. The ancient Egyptians observed a ten-days' week, but the seven-days' week was well known to them. The naming of the days of the week after the seven Planets was noted by Dion Cassius as originally an Egyptian custom, which spread from Egypt into the Roman Empire. The Brahmins of India also distinguish the days of the week by the planetary names. This division of time was purely astronomical. The Jews kept the Feast of the New Moon, and other of their ceremonies were determined by lunar and solar phenomena. We may be sure that the myth of a seven-days' creation followed and did not precede the regular observance of that period.

      There is one feature of the Hebrew story of creation which shows how anthropomorphic they were. The Persians represent Ormuzd as keeping high festival with his angels on the seventh day, after creating all things in six. But the Hebrews represent Jehovah as resting on the seventh day, as though the arduous labors of creation had completely exhausted his energies. Fancy Omnipotence requiring rest to recruit its strength! The Bible, and especially in its earlier parts, is grossly anthropomorphic. It exhibits God as conversing with men, sharing their repasts, and helping them to slaughter their foes. It represents him as visible to human eyes, and in one instance as giving Moses a back view of his person. Yet these childish fancies are still thrust upon as divine truths, which if we disbelieve we shall be eternally damned!

      Let us now examine the Creation Story internally. In the first place we find two distinct records, the one occupying the whole of the first chapter of Genesis and the first three verses of the second, at which point the other commences. These two records belong to different periods of Jewish history. The older one is the Elohistic, so called because the creator is designated by the plural term Elohim, which in our version is translated God. The more modern one is the Jehovistic, in which Elohim is combined with the singular term Jehovah, translated in our-version the Lord God. The Elohistic and Jehovistic accounts both relate the creation of man, but instead of agreeing they widely differ. The former makes God create man in his own image; the latter does not even allude to this important circumstance. The former represents man as created male and female at the outset; the latter represents the male as created first, and the female for a special reason afterwards. In the former God enjoins the primal pair to "be fruitful and multiply and replenish the earth;" in the latter there is no such injunction, but on the contrary, the bringing forth of children in sorrow is imposed upon the woman as a punishment for her sin, and she does not appear to have borne any offspring until after the expulsion from the Garden of Eden. Lastly, the Elohistic record makes no mention of this Paradise, in which, according to the Jehovistic record, the drama of the Fall was enacted, but represents man as immediately commissioned to subdue and populate the world. Such discrepancies are enough to stagger the blindest credulity.

      We now proceed to examine the Jehovistic account of Creation in detail. We read that the Lord God formed man of the dust of the ground, the Hebrew word for which is adamah. The word Adam means "be red," and adamah may be referred to the red soil of Palestine. Kalisch also observes that man may have been originally called Adam on account of the red color of his skin. The Chinese represent man as kneaded of yellow earth, and the red Indians of red clay. The belief that man was formed of earth was not confined to the Jews, but has been almost universal, and undoubtedly arose from the fact that our bodies after death return to the earth and resolve into the elements. The Lord God placed this forlorn first man in the Garden of Eden with the command to till it, and permission to eat of the fruit of all its trees except "the tree of knowledge of good and evil." How Adam trespassed and fell, and brought a curse upon himself and all his innocent posterity, we shall consider in another pamphlet. The story of the Fall is infinitely curious and diverting, and must be treated separately.

      Adam's first exploit, after he had taken a good look round him, was very marvellous. All the cattle and beasts of the field and fowl of the air were brought before him to be named, and "whatsover Adam called every living creature, that was the name thereof." This first Zoological Dictionary is unfortunately lost, or we should be able to call every animal by its right name, which would doubtless gratify them as well as ourselves. The fishes and insects were not included in this primitive nomenclature, so the loss of the Dictionary does not concern them.

      The Lord made the animals pass before Adam seemingly with the expectation that he would choose a partner from amongst them. Nothing, however, struck his fancy. If he had fallen in love with a female gorilla or ourang-outang, what a difference it would have made in the world's history!

      After this wonderful exploit "the Lord caused a deep sleep to fall upon Adam," who surely must have been tired enough to fall into a good sound natural sleep, without a heavenly narcotic. While in this state one of his ribs was extracted for a purpose we shall presently refer to, and which he discovered when he awoke. This curious surgical operation involves a dilemma. If Adam was upright after it, he must have been lopsided before; if he was upright before it, he must have been lopsided after. In either case the poor man was very scurvily treated.

      It has been maintained that God provided Adam with another rib in place of the one extracted. But this is a mere conjecture. Besides, if the Lord had a spare rib in stock he might have made a woman of it, without cutting poor Adam open and making a pre mortem examination of his inside.

      The divine operator's purpose was a good one, whatever we may think of his means. He had discovered, what Omniscience would have foreknown, that it was not good for man to be alone, and had resolved to make him a help-meet. Adam's "spare rib" was the raw material of which his wife was manufactured. The Greenlanders believed that the first woman was fashioned out of the man's thumb. The woman was brought to Adam, who said – "This is now bone of my bone and flesh of my flesh." Not a word did he say about "soul of my soul." Perhaps he suspected she had none, and with some truth, if we go no further than our English version. When the Lord God made man, he "breathed into his nostrils the breath of life, and man became a living soul," but apparently no such operation was performed on Eve. Indeed, it is very difficult to prove from the Bible that woman has a soul at all. Women should reflect on this. They should also reflect on the invidious fact that they were not included in the original scheme of things, but thrown in as a make-weight afterwards. Let them ponder this a while, and the churches and chapels in which this story is taught would soon be emptied. The majority of those who occupy seats in such places wear bonnets, and most of those who don't, go there for the sake of those who do.

      When Adam had thus accosted his bride he grew prophetical. "Therefore," said he, "shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh." In his desire to give the institution of marriage the highest sanction, the writer of this story perpetrated a gross anachronism. Adam had no parents, nor any experience of marriage. Unless, therefore, we credit him with superhuman prescience, it is absurd to make him talk in this way.

      Eve's name, no less than Adam's, betrays the mythological character of the story. It means the "mother of all," and was evidently applied to her by the Jewish writers in order to signify her supposed relationship to the human race.

      While God was engaged in the work of creation, why did he not make two human couples, instead of one? The arrangement he adopted involved the propagation of the human species through incest Adam and Eve's sons must have had children by their sisters. If two couples had been created, their families might have intermarried, and mankind would not then have sprang from the incestuous intercourse of the very first generation. Surely omnipotence might have obviated the necessity of a crime against which civilised consciences revolt with unspeakable disgust.

      Adam and Eve were placed by God in the Garden of Eden. "Eden," says Kalisch, "comprised that tract of land where the Euphrates СКАЧАТЬ