The separation of the light from the darkness is not part of another physical theory; it seems that night and day were mixed up like two kinds of grain; and that they were sifted out of each other. It is sufficiently well established that darkness is nothing but the deprivation of light, and that there is light only in so far as our eyes receive the sensation, but no one had thought of this at that time.

The idea of the firmament is also of respectable antiquity. People imagined the skies very solid, because the same set of things always happened there. The skies circulated over our heads, they must therefore be very strong. The means of calculating how many exhalations of the earth and how many seas would be needed to keep the clouds full of water? There was then no Halley to write out the equations. There were tanks of water in heaven. These tanks were held up on a good steady dome; but one could see through the dome; it must have been made out of crystal. In order that the water could be poured over the earth there had to be doors, sluices, cataracts which could be opened, turned on.

Such was the current astronomy, _and_ one was writing for Jews; it was quite necessary to take up their silly ideas, which they had borrowed from other peoples only a little less stupid.

"G.o.d made two great lights, one to preside over the day, the other the night, and he made also the stars."

True, this shows the same continuous ignorance of nature. The Jews did not know that the moonlight is merely reflection. The author speaks of the stars as luminous points, which they look like, although they are at times suns with planets swinging about them. But holy spirit harmonized with the mind of the time. If he had said that the sun is a million times as large as the earth, and the moon fifty times smaller, no one would have understood him. They appear to be two stars of sizes not very unequal.

"G.o.d said also: let us make man in our image, let him rule over the fishes, etc."

What did the Jews mean by "in our image"? They meant, like all antiquity:

_Finxit in effigiem moderantum cuncta deorum._

One can not make "images" save of bodies. No nation then imagined a bodiless G.o.d, and it is impossible to picture him as such. One might indeed say "G.o.d is nothing of anything we know," but then one would not have any idea what he is. The Jews constantly believed G.o.d corporal, as did all the rest of the nations. All the first fathers of the church also believed G.o.d corporal, until they had swallowed Plato's ideas, or rather until the lights of Christianity had grown purer.

"He created them male and female."

If G.o.d or the secondary G.o.ds created man male and female in their resemblance, it would seem that the Jews believed G.o.d and the G.o.ds were male and female. One searches to see whether the author meant to say that man was at the start ambis.e.xtrous or if he means that G.o.d made Adam and Eve the same day. The most natural interpretation would be that G.o.d made Adam and Eve at the same time, but this is absolutely contradicted by the formation of woman from the rib, a long time after the first seven days.

"And he rested the seventh day."

The Phnicians, Chaldeans, and Indians say that G.o.d made the world in six periods, which Zoroaster calls the six gahambars, as celebrated among Persians.

It is incontestable that all these people had a theogony long before the Jews got to h.o.r.eb and Sinai, and before they could have had writers.

Several savants think it likely that the allegory of the six days is imitated from the six periods. G.o.d might have permitted great nations to have this idea before he inspired the Jews, just as he had permitted other people to discover the arts before the Jews had attained any.

"The place of delight shall be a river which waters a garden, and from it shall flow four rivers, Phison ... Gehon..., etc., Tigris, Euphrates...."

According to this version the terrestrial paradise would have contained about a third of Asia and Africa. The Euphrates and Tigris have their sources sixty miles apart in hideous mountains which do not look the least like a garden. The river which borders Ethiopia can be only the Nile, whose source is a little over a thousand miles from those of the Tigris and the Euphrates; and if Phison is the Phase, it is curious to start a Scythian river from the fount of a river of Africa. One must look further afield for the meaning of all these rivers. Every commentator makes his own Eden.

Some one has said that the Garden was like the gardens of Eden at Saana in Arabia Felix celebrated in antiquity, and that the parvenu Hebrews might have been an Arab tribe taking to themselves credit for the prettiest thing in the best canton of Arabia, as they have always taken to themselves the traditions of all the great peoples who enslaved them.

But in any case they were led by the Lord.

"The Lord took man and set him in the midst of the garden, to tend it."

It was all very well saying "tend it," "cultivate the garden," but it would have been very difficult for Adam to cultivate a garden 3,000 miles long. Perhaps he had helpers. It is another chance for the commentators to exercise their gifts of divination ... as they do with the rivers.

"Eat not of the fruit of the knowledge of good and evil." It is difficult to think that there was a tree which taught good and evil; as there are pear trees and peach trees. One asks why G.o.d did not wish man to know good from evil. Would not the opposite wish (if one dare say so) appear more worthy of G.o.d, and much more needful to man? It seems to our poor reason that G.o.d might have ordered him to eat a good deal of this fruit, but one must submit one's reason and conclude that obedience to G.o.d is the proper course for us.

"If you eat of the fruit you shall die."

Yet Adam ate, and did not die in the least; they say he lived another nine centuries. Several "Fathers" have considered all this as an allegory. Indeed, one may say that other animals do not know that they die, but that man knows it through his reason. This reason is the tree of knowledge which makes him foresee his finish. This explanation may be more reasonable, but we do not dare to p.r.o.nounce on it.

"The Lord said also: It is not good that man should Le alone, let us make him an helpmate like to him." One expects that the Lord is going to give him a woman, but first he brings up all the beasts. This may be the transposition of some copyist.

"And the name which Adam gave to each animal is its real name." An animal's real name would be one which designated all the qualifications of its species, or at least the princ.i.p.al traits, but this does not exist in any language. There are certain imitative words, c.o.c.k and cuckoo, and _alali_ in Greek, etc. Moreover, if Adam had known the real names and therefore the properties of the animals, he must have already eaten of the tree of knowledge; or else it would seem that G.o.d need not have forbidden him the tree, since he already knew more than the Royal Society, or the Academy.

Observe that this is the first time Adam is named in Genesis. The first man according to the Brahmins was Adimo, son of the earth. Adam and Eve mean the same thing in Phnician, another indication that the holy spirit fell in with the received ideas.

"When Adam was asleep, etc.,... rib ... made a woman." The Lord, in the preceding chapter, had already created them male and female; why should he take a rib out of the man to make a woman already existing? We are told that the author announces in one place what he explains in another.

We are told that this allegory shows woman submitted to her husband.

Many people have believed on the strength of these verses that men have one rib less than women, but this is an heresy and anatomy shows us that a woman is no better provided with ribs than her husband.

"Now the serpent was the most subtle of beasts," etc., "he said to the woman," etc.

There is nowhere the least mention of the devil or a devil. All is physical. The serpent was considered not only the subtlest of all beasts by all oriental nations; he was also believed immortal. The Chaldeans had a fable about a fight between G.o.d and a serpent; it is preserved by Pherecides. Origen cites it in his sixth book against Celsus. They carried snakes in the feasts of Bacchus. The Egyptians attributed a sort of divinity to the serpent, as Eusebius tells us in his "Evangelical Preparations," book I, chapter X. In India and Arabia, and in China, the serpent was the symbol of life; the Chinese emperors before Moses wore the serpent sign on their b.r.e.a.s.t.s.

Eve is not surprised at the serpent's talking to her. Animals are always talking in the old stories; thus when Pilpai and Locman make animals talk no one is ever surprised.

All this tale seems physical and denuded of allegory. It even tells us the reason why the serpent who ramped before this now crawls on its belly, and why we always try to destroy it (at least so they say); precisely as we are told in all ancient metamorphoses why the crow, who was white, is now black, why the owl stays at home in the daytime, etc.

But the "Fathers" have believed it an allegory manifest and respectable, and it is safest to believe them.

"I will multiply your griefs and your pregnancies, ye shall bring forth children with grief, ye shall be beneath the power of the man and he shall rule over you." One asks why the multiplication of pregnancies is a punishment. It was on the contrary a very great blessing, and especially for the Jews. The pains of childbirth are alarming only for delicate women; those accustomed to work are brought to bed very easily, especially in hot climates. On the other hand, animals sometimes suffer in littering, and even die of it. As for the superiority of man over woman, this is the quite natural result of his bodily and intellectual forces. The male organs are generally more capable of consecutive effort, more fit for manual and intellectual tasks. But when the woman has fist or wit stronger than those of her husband she rules the roost, and the man is submitted to woman. This is true, _but_ before the original sin there may have been neither pain nor submission.

"G.o.d made them tunics of skin."

This pa.s.sage proves very nicely that the Jews believed in a corporal G.o.d. A Rabbi named Eliezer has written that G.o.d covered Adam and Eve with the skin of the tempter serpent; Origen claims that the "tunic of skin" was a new flesh, a new body which G.o.d made for man, but one should have more respect for the text:

"And the Lord said 'Behold Adam, who is become like one of us.'" It seems that the Jews at first admired several G.o.ds. It is considerably more difficult to make out what they mean by the word G.o.d, _Eloim_.

Several commentators state that this phrase, "one of us," means the Trinity, but there is no question of the Trinity in the Bible.[2]

The Trinity is not a composite of several G.o.ds, it is the same G.o.d tripled; the Jews never heard tell of a G.o.d in three persons. By these words "like unto us" it is probible that the Jews meant angels, Elom.

For this reason various rash men of learning have thought that the book was not written until a time when the Jews had adopted a belief in inferior G.o.ds, but this view is condemned.[3]

"The Lord set him outside the garden of delights, that he might dig in the earth." Yet some say that G.o.d had put him in the garden, in order that he might cultivate _it._ If gardener Adam merely became laborer Adam, he was not so much the worse off. This solution of the difficulty does not seem to us sufficiently serious. It would be better to say that G.o.d punished Adam's disobedience by banishing him from his birthplace.

Certain over-temerarious commentators say that the whole of the story refers to an idea once common to all men, i.e., that past times were better than present. People have always bragged of the past in order to run down the present. Men overburdened with work have imagined that pleasure is idleness, not having had wit enough to conceive that man is never worse off than when he has nothing to do. Men seeing themselves not infrequently miserable forged an idea of a time when all men were happy. It is as if they had said, once upon a time no tree withered, no beast fell sick, no animal devoured another, the spiders did not catch flies. Hence the ideal of the Golden Age, of the egg of Arimana, of the serpent who stole the secret of eternal life from the donkey, of the combat of Typhon and Osiris, of Ophionee and the G.o.ds, of Pandora's casket, and all these other old stories, sometimes very ingenious and never, in the least way, instructive. _But_ we should believe that the fables of other nations are imitation of Hebrew history, since we still have the Hebrew history and the history of other savage peoples is for the most part destroyed. Moreover, the witnesses in favor of Genesis are quite irrefutable.

"And he set before the garden of delight a cherubin with a turning and flaming sword to keep guard over the gateway to the tree of life." The word "kerub" means bullock. A bullock with a burning sword is an odd sight at a doorway. But the Jews have represented angels as bulls and as sparrow hawks, despite the prohibition to make graven images. Obviously they got these bulls and hawks from Egyptians who imitated all sorts of things, and who worshipped the bull as the symbol of agriculture and the hawk as the symbol of winds. Probably the tale is an allegory, a Jewish allegory, the kerub means "nature." A symbol made of a bull's body, a man's head and a hawk's wings.

"The Lord put his mark upon Cain."

"What a Lord!" say the incredulous. He accepts Abel's offering, rejects that of the elder brother, without giving any trace of a reason. The Lord provided the cause of the first brotherly enmity. This is a moral instruction, most truly, a lesson to be learned from all ancient fables, to wit, that scarcely had the race come into existence before one brother a.s.sa.s.sinated another, but what appears to the wise of this world, contrary to all justice, contrary to all the common sense principles, is that G.o.d has eternally d.a.m.ned the whole human race, and has slaughtered his own son, quite uselessly, for an apple, and that he has pardoned a fratricide. Did I say "pardoned"? He takes the criminal under his own protection. He declares that any one who avenges the murder of Abel shall be punished with seven fold the punishment inflicted on Cain. He puts on him his sign as a safeguard. The impious call the story both execrable and absurd. It is the delirium of some unfortunate Israelite, who wrote these inept infamies in imitation of stories so abundant among the neighboring Syrians. This insensate Hebrew attributed his atrocious invention to Moses, at a time when nothing was rarer than books. Destiny, which disposes of all things, has preserved his work till our day; scoundrels have praised it, and idiots have believed. Thus say the horde of theists, who while adoring G.o.d, have been so rash as to condemn the Lord G.o.d of Israel, and who judge the actions of the Eternal Being by the rules of our imperfect ethics, and our erroneous justice. They admit a G.o.d but submit G.o.d to our laws. Let us guard against such temerity, and let us once again learn to respect what lies beyond our comprehension. Let us cry out "O Alt.i.tudo!" with all our strength.

"The G.o.ds, Elom, seeing that the daughters of men were fair, took for spouses those whom they chose." This flight of imagination is also common to all the nations. There is no race, except perhaps the Chinese,[4] which has not recorded G.o.ds getting young girls with child.

Corporeal G.o.ds come down to look at their domain, they see our young ladies and take the best for themselves; children produced in this way are better than other folks' children; thus Genesis does not omit to say that this commerce bred giants. Once again the book is in key with vulgar opinion.

"And I will pour the water floods over the earth." I would note here that St. Augustin (City of G.o.d, No. 8) says, "_Maximum illud diluvium graeca nec latina novit historia_." Neither Greek nor Latin history takes note of this very great flood. In truth, they knew only Deucalion's and Ogyges' in Greece. These were regarded as universal in the fables collected by Ovid, but were totally unknown in Eastern Asia.

St. Augustin is not in error when he says history makes no mention thereof.

"G.o.d said to Noah: I will make an agreement with you and with your seed after you, and with all the animals." G.o.d make an agreement with animals! The unbelievers will exclaim: "What a contract!" But if he make an alliance with man, why not with the animals? What nice feeling, there is something quite as divine in this sentiment as in the most metaphysical thought. Moreover, animals feel better than most men think.

It is apparently in virtue of this agreement that St. Francis of a.s.sisi, the founder of the seraphic order, said to the gra.s.shoppers, and hares, "Sing, sister hoppergra.s.s, brouse brother rabbit." But what were the terms of the treaty? That all the animals should devour each other; that they should live on our flesh; and we on theirs; that after having eaten all we can we should exterminate all the rest, and that we should only omit the devouring of men strangled with our own hands. If there was any such pact it was presumably made with the devil.

Probably this pa.s.sage is only intended to show that G.o.d is in equal degree master of all things that breathe. This pact could only have been a command; it is called "alliance" merely by an "extension of the word's meaning." One should not quibble over mere terminology, but worship the spirit, and go back to the time when they wrote this work which is scandal to the weak, but quite edifying to the strong.

"And I will put my bow in the sky, and it shall be a sign of our pact."

Note that the author does not say "I have put" but "I will put my bow"; this shows that in common opinion the bow had not always existed. It is a phenomenon of necessity caused by the rain, and they give it as a supernatural manifestation that the world shall never more be covered with water. It is odd that they should choose a sign of rain as a promise that one shall not be drowned. But one may reply to this: when in danger of inundations we may be rea.s.sured by seeing a rainbow.

"Now the Lord went down to see the city which the children of Adam had builded, and he said, behold a people with only one speech. They have begun this and won't quit until it is finished. Let us go down and confound their language, so that no man may understand his neighbor."