DOCUMENT No. I. Genesis I.;
II »
^ a v m o n t c a l © ïfc of ®reatifoe
cosmoQong — a n tiq u e an ti
sc ien tific .
DOCUMENT No. II. — Genesis II. 4;
in . 24.
“ S E h o t o a h .”
^P o p u la r © re a tio n of tlje ©Scrip
—la te r , a rib SPersic.
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r ^ (Chorus Zd^)
i re.
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“ In the beginning, ELoHIM created
the (universality of) skies, and the
(universality of) earth. And the earth
was TteHU— and—BoHU (literally—
masculine and feminine principles dislocated,
or confounded; paraphrasti-
cally — “ without form and a confused
7noss>>), and darkness was upon the face
of the abyss, and the (breath) spirit of
ELoHIM hovered (like a descending
bird) over the face of the waters—
* , • [T. 3, 4.] - '
(Chorus 1st.) “And it was êReB (western twilight)
and it was BeKR (early dawn) —Day
One!
(Chorus 2d.) “And it was êReB (western twilight)
and it was BeKR (early dawn).—Day
S econd!
[F. 9—12.]
“And it was êReB (western twilight)
and it was BeKR (early dawn)—Day
Thibd!
[ F 14—18.]
“And it was êReB (western twilight)
and it was BeKR (early dawn)—Day
Fourth!
[F 20—22.1ggj
(Chorus 5th.) “And it was êReB (western twilight)
and it was. BeKR (early dawn)—Day
Fifth!
“ And ELoHIM said, ‘Let us make
(the universality of) the A-DaM (the-
RED-man) after our image, like our likeness,
and let him rule oyer thé fish of
the seas and over the bird of the skies
and over the cattle and over all the
[whole] earth and over all the crawler
crawling upon the earth.’ And ELoHIM
created (the universality of) the A-DaM
(THE-RED-man) after his image, after the
image of ELoHIM created (he) them.
And E L oH IM blessed them and
ELoHIM said to them ‘Be fruitful and
multiply, and fill the (universality of )
earth and subject’it, and rule over fish
of the seas and over bird of the skies
and over all the living that crawls upon
the earth.’
- [F 29—30.]'
(Chorus 6th.) “And it was êReB (western twilight)
\ F and it was BeKR (early dawn) — Day
| fa . the Sixth!
B (Benediction)
“ Sa bbath,” Saturday; commencing
at sunset on Friday,
and ending at sunset
on Saturday.
[Ch. ii. v. 1, 2.]
“And ELoHIM blessed the (universality
of) day-the-SEVENTH and sanctified
it, because he S/iaBaTi (rested, and
seventhed!) from all his work which
ELoHIM created to act” — (i. e., by its
own organism henceforward).
F in is .
“ Such (the) generations (literally,
bringing forths) of the skies and the
earth according to their creation, on
(the) day IeHOuaH-ELoniM made earth
and sides.
[F. 5, 6.] |
“And IeHOuaH-ELOHiM formed the
(universality of) A-DaM (THE-RED-man)
of dust from the A-DaMaH (thixred-
earth) and breathed in (his) nostrils
breath of life, and the A-DaM (THE-RED-
man) became (a) living creature. And
IeHOuaH-ELOHiM planted (a) garden in
eDeN (or, ¿^delight) to (the) East, and
there plaeed the (universality of)
A-DaM (THE-RED-man) whom he had
formed.
[F. 9—14.]
“And IeHOuaH-Elohim> took the
(universality of) A-DaM and-placed
him in (the) garden of eDeN (or, d e light)
to cultivate it and to guard it.
[F 16—20.]
“And ieHOuaH-ELomM made the
A-DaM (THE-RED-man) to fall (into a)
great drowsiness, and he slept ; and he
took one of his ribs and filled-in 'flesh
in place thereof. And IeHOuaH-ELOHiM
constructed the rib which he had taken
from the A-DaM (THE-RED-man) into
AiSMH (woman—or ISE, Isis) and
brought her to the A-DaM (THE-RED-
man).
[F 20. Ch. iii. v.-19.]
“And the A-DaM (THE-RED-man) called
(the) name of AiS/iaTiU (his wife, or
ISeT, Isis) KMUaH (life), because she
was (the) mother of all Kftala (living).
, [F. 21—23.] .
“ So he drove-out the (universality
of) A-DaM (THE-RED-man); and he
placed at (the) East to (the) garden of
£DeN (delight) the (universality of)
KeRuBIM (fiery-disks), of which he
made the oentral-flame Revolve to
guard the road to (the) tree of the
KftalalM (lives).
Finis.
Our present object limiting itself to the Creation of Man, as set forth in the above two
documents— each, the reader now perceives, distinct altogether the one from the other —
we withhold (contrary to our habit) authorities for, our arrangement of the “ document
Elohitn.” The Hebraist will concede that we have adhered with rigid fidelity to the Text;
and that suffices until we resume biblical mysteries on a future occasion, when authority
enough shall be forthcoming. Yet, to the curious investigator, we feel tempted to offer the
“ Air” of the Music of the Spheres:
- ' ■
If he be a musician, he can play it on a piano; if he is a geometrician, he will find its corresponding
notes on the sides of an equilateral triangle added to the angles of a square; if
he loves metaphysics, Plato will explain the import of unity, matter, logos, perfection, imperfect,
justice, repose; while Pythagoras will class for him monad, duad, triad, quaternary, quinary,
senary, and septenary. We hope to strike the o c t a v e note some day ourselves; but,
in the meanwhile, should the reader be profound in astronomical history, and if he can
determine the- exact time when the ancients possessed neither more nor less than “ five planets,
besides the Bun and Moon,” there are two archaeological problems his acumen will
have solved — 1st, the arithmetico-harmonical antiquity of the number 7; and 2d, the pre- ♦
cise era beyond which it will thenceforward be impossible to carry back the composition
of that ancient Qde we term “ Genesis i—ii. 3.”
Being of an eppch much more recent; arranged upon a geographical basis purely Chaldaean;
and containing allusions to a garden of delioht (like the famed “ hanging-gardens ” of
Babylon, and the paradisiacal parks of Persia); the “ Jehovistic document” throws little or
no light upon ancient ethnography. A-DaM, as we shall see, never was intended by the
Jehovistic writer, to be the proper-name “ Adam,” as the versions pretend. The woman
AiSAaH (when the masoretic points or other arbitrary and modern diacritical marks are
removed) becomes ASH, or (vowels being vague) ISE : identified with the Coptic ISE, as
well as with the hieroglyphical appellative of that primordial ISI, whom the Greeks
(through the addition of their euphonizing Sigma) made into the goddess ISIS: “ for,” says
Clemens Alexandrinus, “ in that which belongs to the occult the enigmas of the Egyptians
are similar to those of the Hebrews.” 675 One of the titles of this myrionymed goddess was
“ the universal mother;” and naturally so, ‘.‘ because she was the mother of all living”
{Gen. iii. 20).
“ I am,” says ISIS, “ Nature; parent of all things, the sovereign of the elements, the
primary progeny of Time, the most exalted of the deities, the first of the heavenly gods
and goddesses, the queen of the shades, the uniform countenance ; who dispose with my
rod the numerous lights of heaven, the salubrious breezes of the sea, and the mournful
silence of the dead; whose single deity the whole world venerates in many forms, with
various rites and many names. The Egyptians, skilled in ancient lore, worship me with
proper ceremonies, and call me by my true name, Queen ISIS.” 1
In consequence, the “ document J e h o v a h ” does not especially concern our present subject
; and it is incomparable with the grander conception of the more ancient and unknown
writer of Genesis 1st. With extreme felicity of diction and conciseness of plan, the latter
has defined the most philosophical views of antiquity upon cosmogony; in fact so well, that
it has required the palaeontological discoveries of the XlXth century — at least 2500 years
after his death — to overthrow his septenary arrangement of “ Creation;” which, after all,
would still be correct enough in general principles, were it not for one individual oversight,
and one unlucky blunder; not exposed, however, until long after his era, by post-Copernican
astronomy. The oversight is where he wrote {Gen. i. 6—8): “ Let there be KaQI«;” i. e., a
firmament; which proves that his notions of “ sky” (solid like the concavity of a copper basin
with stars set as brilliants in the metal),677 were the same as those of adjacent people of his
time. indeed, of all men before the publication of N ew t o n ’s Frincipia and of L a p l a c e ’s