Let us turn to the other major source of information about primitive times that is found in “Genesis”: the connective tissue of genealogy. There is, first of all, a very brief story associated with the name “Lemach”. The story acts as a commentary on the Cain story, showing that the message of God’s forbearance with the first murderer will be lost on generations of people more intent on revenge than on anything else, and so the Cain story is also a false start, because its message does not become part of human consciousness, only a message within the “consciousness” of “Genesis”, as that can be misread by the countless people who will read “Genesis” and claim to take it seriously.Read More
In “Genesis”, right after the story of the Creation, there is the story of Adam and Eve and their family. It is a story often taken as the archetypal account of the human capacity for disobedience and murder. Then, later on, there is the story of Abraham and his descendants told with such density that it contains as much material as a series of novels. That saga carries a set of families into, among other things, encounters with the world civilization of the Egyptians and thereby sets the scene for the epic of liberation provided in “Exodus”. The redactors of “Genesis” fill the time between the richly detailed close ups of Adam and Eve and their family and of Abraham and his family with the more fanciful stories of the Flood and the Tower of Babel, those set amidst genealogies that, like movie fadeouts, show the passage of time.Read More
Noah was a good enough engineer, whether he got the plans from God or dreamed them up himself under the inspiration of God, to correctly execute these very ambitious plans. The plans are spelled out in detail. The ark is to have three levels. It is to be caulked both inside and outside. It is to be three hundred cubits long, fifty cubits wide and thirty cubits high. The dimensions of the ark are given so distinctly that they serve the literary purpose, of course, of concretizing the description and so make it as if it happened. But this is an interesting set of descriptors. “Genesis” could have said large or very large or as tall as a cedar of Lebanon or some other metaphor for size. “Genesis” does tend to exaggerate when it gives particular numbers, as when it gives the ages of the generations between Adam and Noah. That makes the story legendary: an exaggeration of what might have happened in the past rather than treating the past as having a very different set of processes than does the present, which is what happens when a mythology is created. There seems to be a different reason for concretizing here in the Noah story.Read More
The redactors of “Genesis” were concerned with the development of technology, something that is immediately experienced, pervasive, and stands out from the natural world as a human artifact that confounds otherwise ordinary senses of scale and distance. That is true of even the creation fable that leads off “Genesis”. The creation fable does not offer creation done instantly by a powerful god nor does it relate a story of conflicts between gods that would motivate a god to create the world. Rather, as was suggested previously, it offers the set of processes that have to be performed in a particular sequence whereby the natural world, as humankind would know it, might become established. What is more fundamental comes earlier in the sequence. The separation between night and day had to proceed the separation of the water from the land and that had to proceed before the animals could be created. God stepped back after each day’s labor to note his accomplishment. So He made the heavens and the earth rather than simply called them into being. Joseph, at the other end of “Genesis”, offers the social technology whereby the results of a famine can be avoided. That, on a more mundane level, is also a story of how to get from here to there, the creation of an agricultural surplus a process and not simply an intrusion.Read More
The creation of woman should not be seen as an afterthought by a God who had previously provided each of his animals with a mate but overlooked doing it for Adam. God may have thought that Adam was a special enough creation, meant to rule over the rest of it, and so he did not need a mate. But either God changed his mind about that or always knew that he would make a special creation later. Woman was a special creation so as to emphasize that in the actual world the relation between man and woman is not like it is with the pairings of the other animals; some special kind of creation was required. Eve was as close to Adam as his own rib. As a legend might, the story of Eve’s creation suggests that woman has thereafter an ambiguous relation to man: part of him, descended from him, and yet a companion to him, and so clearly something different from what happens with some other created species no matter how much it might occur to a son of Adam or a daughter of Eve that the two sexes had different natures. We can see this more clearly if we consider the type of literary undertaking the story of the Garden of Eden is.Read More
This is the first of a twenty-three part series on the Bible. The general theme is that the Bible is for the most part in the vanguard of those who want to secularize history. That means that the authors of the Old Testament, and even of the New, are interested in dispensing with mythology, reducing the number of supernatural interventions in history, and moving the center of religious concern away from magical moments to moral questions.
The creation story in “Genesis” is a far more modern thing than it is usually credited with being It is a kind of philosophical presentation and so very different from mythology which, as Ovid, that great student of mythology, noted, there are always biological transformations of things even while the gods remain subject to the forces of nature and the raging of human passions. Narcissus becomes his image but only symbolically, and not all narcissists become their images, which is what happens in a fable. The creation story is best explained as a fable, which is a story that explain a set of circumstances that do not seem to be created but which somehow were at a point in time and have become part of nature. Tigers have stripes and the Red Man got baked right, neither too much or too little.. Fables suggest that there is a history for what seems natural, a sometimes serious, sometimes fey attempt to make explicable what seems not to need explanation or else to make explicable something which seems paradoxical: how something could come into existence when it already had to be there.Read More