By G. W. FOOTE.
The Book of Genesis is generally thought, as Professor Huxley says, to contain the beginning and the end of sound science. The mythology1 of the Jews is held to be a divine revelation of the early history of man, and of the cosmic changes preparatory to his creation. The masses of the people in every Christian2 country are taught in their childhood that God created the universe, including this earth with all its flora3 and fauna4, in five days; that he created man, "the bright consummate5 flower" of his work, on the sixth day, and rested on the seventh. Yet every student knows this conception to be utterly6 false; every man of science rejects it as absurd; and even the clergy7 themselves mostly disbelieve it Why, then, do they not disabuse8 the popular mind, and preach what they deem true instead of what they know to be false? The answer is very simple. Because they feel that the doctrine9 of the Fall is bound up with the Genesaic account of Creation, and that if the latter be discredited10 the former will not long be retained. The doctrine of the Fall being the foundation of the scheme of Atonement, the clergy will never admit the Creation Story to be mythical11 until they are forced to do so by external pressure. At any rate they cannot be expected to proclaim its falsity, since by so doing they would destroy the main prop12 of their power. What the recognised teachers of religion will not do, however, should not be left undone13, especially when it is so needful and important. Men of science, by teaching positive and indisputable truths, are gradually but surely revolutionising the world of thought, and dethroning the priesthoods of mystery and superstition14. Yet their influence on the masses is indirect, and they do not often trouble themselves to show the contradiction between their discoveries and what is preached from the pulpit. Perhaps they are right. But it is also right that others should appeal to the people in the name not only of science, but also of scholarship and common sense, and show them the incredible absurdity15 of much that the clergy are handsomely paid to preach as the veritable and infallible Word of God.
The Creation Story, with which the Book of Genesis opens, is incoherent, discrepant16, and intrinsically absurd, as we shall attempt to show. It is also discordant17 with the plainest truths of Science. Let us examine it, after casting aside all prejudice and predilection18.
If the universe, including this earth and its principal inhabitant, man, was created in six days, it follows that less than six thousand years ago chaos19 reigned20 throughout nature. This, however, is clearly untrue. Our earth has revolved21 round its central sun for numberless millions of years. Geology proves also that million years have elapsed since organic existence first appeared on the earth's surface, and this world became the theatre of life and death. Darwin speaks of the known history of the world as "of a length quite incomprehensible by us," yet even that he affirms "will hereafter be recognised as a mere22 fragment of time" com-pared with the vast periods which Biology will demand. The instructed members of the Church have long recognised these-statements as substantially true, and they have tried to reconcile them with Scripture23 by assuming that the word which in the History of Creation is rendered day really means a period, that is an elastic24 space of time which may be expanded or contracted to suit all requirements. But there are two fatal objections to this assumption. In the first place, the same word is rendered day in the fourth commandment, and if it means period in Genesis it means period in Exodus26. In that case we are commanded to work six periods and rest on the seventh, and each period must cover a geological epoch27. How pleasant for those who happen to be born in the seventh period, how unpleasant for those born in one of the six! The lives of the one class all work, those of the other all play! In the second place, the account of each day's creation concludes with the refrain "and the evening and the morning were the first (or other) day." Now evening and morning are terms which mark the luminous28 gradations between night and day, and these phenomena29, like night and day, depend on the earth's revolving30 on its axis31 and presenting different portions of its surface to the sun. Evening and morning clearly imply a space of twenty-four hours, and the writer of Genesis, whoever he was, would probably be surprised at any other interpretation32 of his words. It is sometimes argued, as for instance by Dr. M'Caul, that these primeval days were of vast and unknown duration, the evening and the morning not being dependent on their present causes. But this supposition could only apply to the first three days, for the sun, moon, and stars were created on the fourth day, expressly "to rule over the day and over the night, and to divide the light from the darkness." The fifth and sixth days, at least, must be understood as of normal length, and thus the chronological33 difficulties remain. All animal life was brought into existence on the last two days, and therefore the Bible still allows an antiquity34 of less than six thousand years for the world's fauna. Geology and Biology allow millions of years. Here then Science and the Bible are in flagrant and irreconcilable35 contradiction.
The fact that the writer of Genesis represents light as existing three days before the creation of the sun, the source of light, has frequently been noticed. One learned commentator36 supposed that God had infused a certain "luminosity" through the air, which was not exactly the same as the light of the sun. But light is not a thing; it is a phenomenon caused by definite laws of astronomy and optics. Such explanations are but fanciful refuges of superstition. "God said let there be light and there was light," is not the language of science and history, but the language of poetry. As such it is sublime37. We find a similar expression in the Vedas of the Hindoos: "He thought, I will create worlds, and they were there!" Both become ridiculous when presented to us as a scientific statement The physical astronomer38 knows how worlds are formed, as well as how their movements are determined39; he knows also the causes of light; and he knows that none of these processes resembles the accounts given in the Creation Stories of the Hebrews and the Hindoos.
Science knows nothing of six creative epochs, any more than of six creative days; and it is quite certain that the order of Creation given in Genesis differs widely from the revelations of Geology. For instance (and one instance in such a case is as good as a thousand), fish and fowl40 are said to have been created on the same day. Let us, for the sake of argument, assume that day means period. The conclusion still is that fish and fowl were created together. Starting from this conclusion, what should we expect to find in our geological researches? Why, the fossil remains41 of fish and of fowl in the same epochs. But we find nothing of the kind. Marine42 animals antedate43 the carboniferous period, during which all our coal deposits were laid, but no remains of fowl are found until a later period. Now the carboniferious period alone, according to Sir William Thompson, covers many millions of years; so that instead of fish and fowl being contemporaneous, we find them geologically separated by inconceivable spaces of time. Here again the Bible and Science fatally disagree.
Even if we admit that the fifth day of creation was a period, the chronology of the Bible is still fatally at variance44 with fact With respect to the antiquity of the human race, it is precise and unmistakable. It gives us the age of Adam at his death, and the ages of the other antediluvian45 patriarchs. From the Flood the genealogies46 are carefully recorded, until we enter the historic period, after which there is not much room for dispute. From the creation of Adam to the birth of Christ, the Bible allows about four thousand years. The antiquity of the human race, therefore, according to Scripture, is less than six thousand years. Science, however, proves that this is but a fragment of the vast period during which man has inhabited the earth. There was a civilisation47 in Egypt thousands of years before the alleged48 creation of Adam. The Cushite civilisation was even more ancient Archaeology49 shows us traces of man's presence, in a ruder state, long before that. The researches of Mr. Pengelly in Kent's Cavern50 prove that cave-men lived there more than two-hundred thousand years ago; while geological investigations51 in the Valley of the Somme have established the fact that primitive52 men existed there in the tertiary period. Professor Draper writes:—"So far as investigations have gone, they indisputably-refer the existence of man to a date remote from us by many hundreds of thousands of years. It must be borne in mind that these investigations are quite recent, and confined to a very limited geographical53 space. No researches have yet been made in those regions which might reasonably be regarded as the primitive habitat of man. We are thus carried back immeasurably beyond the 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 antedates54 that. The chronology of the Bible is thus altogether obsolete55."
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 noted56 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 purely57 astronomical58. 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 arduous59 labors60 of creation had completely exhausted61 his energies. Fancy Omnipotence62 requiring rest to recruit its strength! The Bible, and especially in its earlier parts, is grossly anthropomorphic. It exhibits God as conversing63 with men, sharing their repasts, and helping64 them to slaughter65 their foes66. 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 plural67 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 allude68 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 enjoins69 the primal70 pair to "be fruitful and multiply and replenish71 the earth;" in the latter there is no such injunction, but on the contrary, the bringing forth72 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 enacted73, but represents man as immediately commissioned to subdue74 and populate the world. Such discrepancies75 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 undoubtedly76 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 trespassed77 and fell, and brought a curse upon himself and all his innocent posterity78, we shall consider in another pamphlet. The story of the Fall is infinitely79 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 gorilla80 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 narcotic81. While in this state one of his ribs82 was extracted for a purpose we shall presently refer to, and which he discovered when he awoke. This curious surgical84 operation involves a dilemma85. 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 scurvily86 treated.
It has been maintained that God provided Adam with another rib83 in place of the one extracted. But this is a mere conjecture87. 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 Omniscience88 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 nostrils89 the breath of life, and man became a living soul," but apparently90 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 chapels91 in which this story is taught would soon be emptied. The majority of those who occupy seats in such places wear bonnets92, and most of those who don't, go there for the sake of those who do.
When Adam had thus accosted93 his bride he grew prophetical. "Therefore," said he, "shall a man leave his father and his mother, and shall cleave94 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 mythological95 character of the story. It means the "mother of all," and was evidently applied96 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 intercourse97 of the very first generation. Surely omnipotence might have obviated98 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 tract25 of land where the Euphrates and Tigris separate; from that spot the 'garden in Eden' cannot be distant. Let it suffice that we know its general position." Its exact position can never be ascertained99. What a pity it is that Noah did not occupy some of his leisure time, during the centuries he lived after his exit from the ark, in writing a typography of the antediluvian world! The Greeks placed Paradise in the Islands of the Blessed, beyond the Pillars of Hercules in the western main. The Swede, Rudbeck, asserts that Paradise was in Scandinavia; some Russian writers supposed it to have been in Siberia; and the German writers, Hasse and Schulz, on the coast of Prussia. Eastern traditions place it in Ceylon, and regard the mountain of Rahoun as the spot where Adam was buried. Some old Christian writers hazarded the theory that Paradise was beyond the earth altogether, on the other side of the ocean which they conceived to encircle it, and that Noah was conveyed to our planet by the deluge100. Kalisch gives a long list of ancient and modern authorities on the subject, who differ widely from each other as to the actual position of Eden, their only point of agreement being that it was somewhere.
The Creation Story of the Bible cannot be considered as anything but a Hebrew myth. Scholars have abundantly shown the absurdity of supposing that Moses wrote it. Doubtless, as a piece of traditional mythology, it is very ancient, but it cannot be traced back in its present literary form beyond the Babylonish captivity101. Men of science without exception disbelieve it, not only with regard to the world in general, but also with regard to the human race. In his famous article on "The Method and Results of Ethnology," Professor Huxley made this declaration:—"There are those who represent the most numerous, respectable, and would-be orthodox of the public, and who may be called 'Adamites,' pure and simple. They believe that Adam was made out of earth somewhere in Asia, about six thousand years ago; that Eve was modelled from one of his ribs; and that the progeny102 of these two having been reduced to the eight persons who landed on the summit of Mount Ararat after an universal deluge, all the nations of the earth have proceeded from these last, have migrated to their present localities, and have become converted into negroes, Australians, Mongolians, etc., within that time. Five-sixths of the public are taught this Adamitic Monogenism as if it were an established truth, and believe it. I do not; and I am not acquainted with any man of science, or duly instructed person, who does." The clergy, then, who go on teaching this old Creation Story as true, are either unduly103 instructed or dishonest, ignorant or fraudulent, blind guides or base deceivers. It is not for us to determine to which class any priest or preacher belongs: let the conscience of each, as assuredly it will, decide that for himself. But ignorant or dishonest, we affirm, is every one of them who still teaches the Creation Story as a record of actual facts, or as anything but a Hebrew myth.
The origin of the human race is far different from that recorded in Genesis. Man has undoubtedly been developed from a lower form of life. The rude remains of primitive men show that they were vastly inferior to the present civilised inhabitants of the world, and even inferior to the lowest savages104 with whom we are now acquainted. Their physical and mental condition was not far removed from that of the higher apes; and the general opinion of biologists is that they were descended105 from the Old World branch of the great Simian106 family. There is, indeed, no absolute proof of this, nor is it probable that there ever will be, as the fossil links between primitive man and his Simian progenitor107, if they exist at all, are most likely buried in that sunken continent over which roll the waters of the South Pacific Ocean. But as the line of natural development can be carried back so far without break, there is no reason why it should not be carried farther. The evolution theory is now almost universally accepted by men of science, and few of them suppose that man can be exempted108 from the general laws of biology. At any rate, the Bible account of Creation is thoroughly109 exploded, and when that is gone there is nothing to hinder our complete acceptance of the only theory of man's origin which is consistent with the facts of his history, and explains the peculiarities110 of his physical structure.
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1
mythology
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| n.神话，神话学，神话集 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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flora
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| n.(某一地区的)植物群 | |
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fauna
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| n.(一个地区或时代的)所有动物，动物区系 | |
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consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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utterly
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| adv.完全地，绝对地 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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disabuse
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| v.解惑；矫正 | |
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doctrine
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| n.教义；主义；学说 | |
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discredited
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| 不足信的，不名誉的 | |
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mythical
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| adj.神话的；虚构的；想像的 | |
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prop
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| vt.支撑；n.支柱，支撑物；支持者，靠山 | |
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undone
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| a.未做完的，未完成的 | |
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superstition
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| n.迷信，迷信行为 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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discrepant
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| 差异的 | |
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discordant
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| adj.不调和的 | |
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predilection
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| n.偏好 | |
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chaos
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| n.混乱，无秩序 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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revolved
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| v.（使）旋转( revolve的过去式和过去分词 )；细想 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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tract
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| n.传单，小册子，大片(土地或森林) | |
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exodus
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| v.大批离去，成群外出 | |
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epoch
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| n.(新)时代；历元 | |
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luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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phenomena
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| n.现象 | |
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revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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axis
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| n.轴，轴线，中心线；坐标轴，基准线 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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chronological
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| adj.按年月顺序排列的，年代学的 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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commentator
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| n.注释者，解说者；实况广播评论员 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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astronomer
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| n.天文学家 | |
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determined
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| adj.坚定的；有决心的 | |
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fowl
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| n.家禽，鸡，禽肉 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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marine
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| adj.海的；海生的；航海的；海事的；n.水兵 | |
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antedate
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| vt.填早...的日期，早干，先干 | |
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variance
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| n.矛盾，不同 | |
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antediluvian
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| adj.史前的，陈旧的 | |
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genealogies
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| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
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civilisation
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| n.文明，文化，开化，教化 | |
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alleged
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| a.被指控的，嫌疑的 | |
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archaeology
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| n.考古学 | |
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cavern
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| n.洞穴，大山洞 | |
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investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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geographical
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| adj.地理的；地区(性)的 | |
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antedates
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| v.（在历史上）比…为早( antedate的第三人称单数 )；先于；早于；（在信、支票等上）填写比实际日期早的日期 | |
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obsolete
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| adj.已废弃的，过时的 | |
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noted
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| adj.著名的，知名的 | |
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purely
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| adv.纯粹地，完全地 | |
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astronomical
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| adj.天文学的，（数字）极大的 | |
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arduous
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| adj.艰苦的，费力的，陡峭的 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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omnipotence
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| n.全能，万能，无限威力 | |
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conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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plural
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| n.复数；复数形式；adj.复数的 | |
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allude
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| v.提及，暗指 | |
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enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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primal
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| adj.原始的；最重要的 | |
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replenish
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| vt.补充；(把…)装满；(再)填满 | |
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forth
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| adv.向前；向外，往外 | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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discrepancies
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| n.差异，不符合（之处），不一致（之处）( discrepancy的名词复数 ) | |
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undoubtedly
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| adv.确实地，无疑地 | |
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trespassed
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| （trespass的过去式与过去分词形式） | |
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posterity
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| n.后裔，子孙，后代 | |
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infinitely
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| adv.无限地，无穷地 | |
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gorilla
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| n.大猩猩，暴徒，打手 | |
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narcotic
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| n.麻醉药，镇静剂；adj.麻醉的，催眠的 | |
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ribs
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| n.肋骨( rib的名词复数 )；（船或屋顶等的）肋拱；肋骨状的东西；（织物的）凸条花纹 | |
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rib
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| n.肋骨，肋状物 | |
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surgical
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| adj.外科的，外科医生的，手术上的 | |
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dilemma
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| n.困境，进退两难的局面 | |
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scurvily
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| 下流地，粗鄙地，无礼地 | |
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conjecture
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| n./v.推测，猜测 | |
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omniscience
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| n.全知，全知者，上帝 | |
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nostrils
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| 鼻孔( nostril的名词复数 ) | |
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apparently
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| adv.显然地；表面上，似乎 | |
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chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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bonnets
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| n.童帽( bonnet的名词复数 )；（烟囱等的）覆盖物；（苏格兰男子的）无边呢帽；（女子戴的）任何一种帽子 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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mythological
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| adj.神话的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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obviated
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| v.避免，消除（贫困、不方便等）( obviate的过去式和过去分词 ) | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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progeny
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| n.后代，子孙；结果 | |
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unduly
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| adv.过度地，不适当地 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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descended
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| a.为...后裔的，出身于...的 | |
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simian
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| adj.似猿猴的；n.类人猿，猴 | |
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progenitor
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| n.祖先，先驱 | |
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108
exempted
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| 使免除[豁免]( exempt的过去式和过去分词 ) | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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