Mistakes of Moses Part 7

There was issuing from this garden a river that was parted into four heads. The first of these, Pison, compa.s.sed the whole land of Havilah, the second, Gihon, that compa.s.sed the whole land of Ethiopia, the third, Heddekel, that flowed toward the east of a.s.syria, and the fourth, the Euphrates. Where are these four rivers now? The brave prow of discovery has visited every sea; the traveler has pressed with weary feet the soil of every clime; and yet there has been found no place from which four rivers sprang. The Euphrates still journeys to the gulf, but where are Pison, Gihon and the mighty Heddekel? Surely by going to the source of the Euphrates we ought to find either these three rivers or their ancient beds. Will some minister when he answers the "Mistakes of Moses" tell us where these rivers are or were? The maps of the world are incomplete without these mighty streams. We have discovered the sources of the Nile; the North Pole will soon be touched by an American; but these three rivers still rise in unknown hills, still flow through unknown lands, and empty still in unknown seas.

The account of these four rivers is what the Rev. David Swing would call "a geographical poem." The orthodox clergy cover the whole affair with the blanket of allegory, while the "scientific" christian folks talk about cataclysms, upheavals, earthquakes, and vast displacements of the earth's crust.

The question, then arises, whether within the last six thousand years there have been such upheavals and displacements? Talk as you will about the vast "creative periods" that preceded the appearance of man; it is, according to the bible, only about six thousand years since man was created. Moses gives us the generations of men from Adam until his day, and this account cannot be explained away by calling centuries, days.

According to the second account of creation, these four rivers were made after the creation of man, and consequently they must have been obliterated by convulsions of Nature within six thousand years.

Can we not account for these contradictions, absurdities, and falsehoods by simply saying that although the writer may have done his level best, he failed because he was limited in knowledge, led away by tradition, and depended too implicitly upon the correctness of his imagination?

Is not such a course far more reasonable than to insist that all these things are true and must stand though every science shall fall to mental dust?

Can any reason be given for not allowing man to eat of the fruit of the tree of knowledge? What kind of tree was that? If it is all an allegory, what truth is sought to be conveyed? Why should G.o.d object to that fruit being eaten by man? Why did he put it in the midst of the garden? There was certainly plenty of room outside. If he wished to keep man and this tree apart, why did he put them together? And why, after he had eaten, was he thrust out? The only answer that we have a right to give, is the one given in the bible. "And the Lord G.o.d said, Behold the man has become as one of us to know good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat, and live forever: Therefore the Lord G.o.d sent him forth from the garden of Eden, to till the ground from whence he was taken."

Will some minister, some graduate of Andover, tell us what this means?

Are we bound to believe it without knowing what the meaning is? If it is a revelation, what does it reveal? Did G.o.d object to education then, and does that account for the hostile att.i.tude still a.s.sumed by theologians towards all scientific truth? Was there in the garden a tree of life, the eating of which would have rendered Adam and Eve immortal? Is it true, that after the Lord G.o.d drove them from the garden that he placed upon its Eastern side "Cherubim and a flaming sword which turned every way to keep the way of the tree of life?" Are the Cherubims and the flaming sword guarding that tree yet, or was it destroyed, or did its rotting trunk, as the Rev. Robert Collyer suggests "nourish a bank of violets?"

What objection could G.o.d have had to the immortality of man? You see that after all, this sacred record, instead of a.s.suring us of immortality, shows us only how we lost it. In this there is a.s.suredly but little consolation.

According to this story we have lost one Eden, but nowhere in the Mosaic books are we told how we may gain another. I know that the Christians tell us there is another, in which all true believers will finally be gathered, and enjoy the unspeakable happiness of seeing the unbelievers in h.e.l.l; but they do not tell us where it is.

Some commentators say that the Garden of Eden was in the third heaven--some in the fourth, others have located it in the moon, some in the air beyond the attraction of the earth, some on the Earth, some under the Earth, some inside the Earth, some at the North Pole, others at the South, some in Tartary, some in China, some on the borders of the Ganges, some in the island of Ceylon, some in Armenia, some in Africa, some under the Equator, others in Mesopotamia, in Syria, Persia, Arabia, Babylon, a.s.syria, Palestine and Europe. Others have contended that it was invisible, that it was an allegory, and must be spiritually understood.

But whether you understand these things or not, you must believe them.

You may be laughed at in this world for insisting that G.o.d put Adam into a deep sleep and made a woman out of one of his ribs, but you will be crowned and glorified in the next You will also have the pleasure of hearing the gentlemen howl there, who laughed at you here. While you will not be permitted to take any revenge, you will be allowed to smilingly express your entire acquiescence in the will of G.o.d. But where is the new Eden? No one knows. The one was lost, and the other has not been found.

Is it true that man was once perfectly pure and innocent, and that he became degenerate by disobedience? No. The real truth is, and the history of man shows, that he has advanced. Events, like the pendulum of a clock have swung forward and backward, but after all, man, like the hands, has gone steadily on. Man is growing grander. He is not degenerating. Nations and individuals fail and die, and make room for higher forms. The intellectual horizon of the world widens as the centuries pa.s.s. Ideals grow grander and purer; the difference between justice and mercy becomes less and less; liberty enlarges, and love intensifies as the years sweep on. The ages of force and fear, of cruelty and wrong, are behind us and the real Eden is beyond. It is said that a desire for knowledge lost us the Eden of the past; but whether that is true or not, it will certainly give us the Eden of the future.

XVII. THE FALL

We are told that the serpent was more subtle than any beast of the field, that he had a conversation with Eve, in which he gave his opinion about the effect of eating certain fruit; that he a.s.sured her it was good to eat, that it was pleasant to the eye, that it would make her wise; that she was induced to take some; that she persuaded her husband to try it; that G.o.d found it out, that he then cursed the snake; condemning it to crawl and eat the dust; that he multiplied the sorrows of Eve, cursed the ground for Adam's sake, started thistles and thorns, condemned man to eat the herb of the field in the sweat of his face, p.r.o.nounced the curse of death, "Dust thou art and unto dust shalt thou return," made coats of skins for Adam and Eve, and drove them out of Eden.

Who, and what was this serpent? Dr. Adam Clark says:--"The serpent must have walked erect, for this is necessarily implied in his punishment.

That he was endued with the gift of speech, also with reason. That these things were given to this creature. The woman no doubt having often seen him walking erect, and talking and reasoning, therefore she testifies no sort of surprise when he accosts her in the language related in the text. It therefore appears to me that a creature of the ape or orangoutang kind is here intended, and that satan made use of this creature as the most proper instrument for the accomplishment of his murderous purposes against the life of the soul of man. Under this creature he lay hid, and by this creature he seduced our first parents.

Such a creature answers to every part of the description in the text. It is evident from the structure of its limbs and its muscles that it might have been originally designed to walk erect, and that nothing else than the sovereign controlling power could induce it to put down hands--in every respect formed like those of man--and walk like those creatures whose claw-armed parts prove them to have been designed to walk on all fours. The stealthy cunning, and endless variety of the pranks and tricks of these creatures show them even now to be wiser and more intelligent than any other creature man alone excepted. Being obliged to walk on all fours and gather their food from the ground, they are literally obliged to eat the dust; and though exceeding cunning, and careful in a variety of instances to separate that part which is wholesome and proper for food from that which is not so, in the article of cleanliness they are lost to all sense of propriety. Add to this their utter aversion to walk upright; it requires the utmost discipline to bring them to it, and scarcely anything offends or irritates them more than to be obliged to do it. Long observation of these animals enables me to state these facts. For earnest, attentive watching, and for chattering and babbling they (the ape) have no fellows in the animal world. Indeed, the ability and propensity to chatter, is all they have left of their original gift of speech, of which they appear to have been deprived at the fall as a part of their punishment."

Here then is the "connecting link" between man and the lower creation.

The serpent was simply an orang-outang that spoke Hebrew with the greatest ease, and had the outward appearance of a perfect gentleman, seductive in manner, plausible, polite, and most admirably calculated to deceive.

It never did seem reasonable to me that a long, cold and disgusting snake with an apple in his mouth, could deceive anybody; and I am glad, even at this late date to know that the something that persuaded Eve to taste the forbidden fruit was, at least, in the shape of a man.

Dr. Henry does not agree with the zoological explanation of Mr. Clark, but insists that "it is certain that the devil that beguiled Eve is the old serpent, a malignant by creation, an angel of light, an immediate attendant upon G.o.d's throne, but by sin an apostate from his first state, and a rebel against G.o.d's crown and dignity. He who attacked our first parents was surely the prince of devils, the ring leader in rebellion. The devil chose to act his part in a serpent, because it is a specious creature, has a spotted, dappled skin, and then, went erect.

Perhaps it was a flying serpent which seemed to come from on high, as a messenger from the upper world, one of the seraphim; because the serpent is a subtile creature. What Eve thought of this serpent speaking to her, we are not likely to tell, and, I believe, she herself did not know what to think of it. At first, perhaps, she supposed it might be a good angel, and yet afterwards might suspect something amiss. The person tempted was a woman, now-alone, and at a distance from her husband, but near the forbidden tree. It was the devil's subtlety to a.s.sault the weaker vessel with his temptations, as we may suppose her inferior to Adam in knowledge, strength and presence of mind. Some think that Eve received the command not immediately from G.o.d, but at second hand from her husband, and might, therefore, be the more easily persuaded to discredit it. It was the policy of the devil to enter into discussion with her when she was alone. He took advantage by finding her near the forbidden tree. G.o.d permitted Satan to prevail over Eve, for wise and holy ends. Satan teaches men first to doubt, and then to deny. He makes skeptics first, and by degrees makes them atheists."

We are compelled to admit that nothing could be more attractive to a woman than a snake walking erect, with a "spotted, dappled skin," unless it were a serpent with wings. Is it not humiliating to know that our ancestors believed these things? Why should we object to the Darwinian doctrine of descent after this?

Our fathers thought it their duty to believe, thought it a sin to entertain the slightest doubt, and really supposed that their credulity was exceedingly gratifying to G.o.d. To them, the story was entirely real.

They could see the garden, hear the babble of waters, smell the perfume of flowers. They believed there was a tree where knowledge grew like plums or pears; and they could plainly see the serpent coiled amid its rustling leaves, coaxing Eve to violate the laws of G.o.d.

Where did the serpent come from? On which of the six days was he created? Who made him? Is it possible that G.o.d would make a successful rival? He must have known that Adam and Eve would fall. He knew what a snake with a "spotted, dappled skin" could do with an inexperienced woman. Why did he not defend his children? He knew that if the serpent got into the garden, Adam and Eve would sin, that he would have to drive them out, that afterwards the world would be destroyed, and that he himself would die upon the cross.

Again, I ask what and who was this serpent? He was not a man, for only one man had been made. He was not a woman. He was not a beast of the field, because "he was more subtile than any beast of the field which the Lord G.o.d had made." He was neither fish nor fowl, nor snake, because he had the power of speech, and did not crawl upon his belly until after he was cursed. Where did this serpent come from? Why was he not kept out of the garden? Why did not the Lord G.o.d take him by the tail and snap his head off? Why did he not put Adam and Eve on their guard about this serpent? They, of course, were not acquainted in the neighborhood, and knew nothing about the serpent's reputation for truth and veracity among his neighbors. Probably Adam saw him when he was looking for "an helpmeet," and gave him a name, but Eve had never met him before. She was not surprised to hear a serpent talk, as that was the first one she had ever met. Every thing being new to her, and her husband not being with her just at that moment, it need hardly excite our wonder that she tasted the fruit by way of experiment. Neither should we be surprised that when she saw it was good and pleasant to the eye, and a fruit to be desired to make one wise, she had the generosity to divide with her husband.

Theologians have filled thousands of volumes with abuse of this serpent, but it seems that he told the exact truth. We are told that this serpent was, in fact, Satan, the greatest enemy of mankind, and that he entered the serpent, appearing to our first parents in its body. If this is so, why should the serpent have been cursed? Why should G.o.d curse the serpent for what had really been done by the devil? Did Satan remain in the body of the serpent, and in some mysterious manner share his punishment? Is it true that when we kill a snake we also destroy an evil spirit, or is there but one devil, and did he perish at the death of the first serpent? Is it on account of that transaction in the garden of Eden, that all the descendents of Adam and Eve known as Jews and Christians hate serpents?

Do you account for the snake-wors.h.i.+p in Mexico, Africa and India in the same way?

What was the form of the serpent when he entered the garden, and in what way did he move from place to place? Did he walk or fly? Certainly he did not crawl, because that mode of locomotion was p.r.o.nounced upon him as a curse. Upon what food did he subsist before his conversation with Eve? We know that after that he lived upon dust, but what did he eat before? It may be that this is all poetic; and the truest poetry is, according to Touchstone, "the most feigning."

In this same chapter we are informed that "unto Adam also and to his wife did the Lord G.o.d make coats of skins and clothed them." Where did the Lord G.o.d get those skins? He must have taken them from the animals; he was a butcher. Then he had to prepare them; he was a tanner. Then he made them into coats; he was a tailor. How did it happen that they needed coats of skins, when they had been perfectly comfortable in a nude condition? Did the "fall" produce a change in the climate?

Is it really necessary to believe this account in order to be happy here, or hereafter? Does it tend to the elevation of the human race to speak of "G.o.d" as a butcher, tanner and tailor?

And here, let me say once for all, that when I speak of G.o.d, I mean the being described by Moses: the Jehovah of the Jews. There may be for aught I--know, somewhere in the unknown sh.o.r.eless vast, some being whose dreams are constellations and within whose thought the infinite exists.

About this being, if such an one exists, I have nothing to say. He has written no books, inspired no barbarians, required no wors.h.i.+p, and has prepared no h.e.l.l in which to burn the honest seeker after truth.

When I speak of G.o.d, I mean that G.o.d who prevented man from putting forth his hand and taking also of the fruit of the tree of life that he might live forever; of that G.o.d who multiplied the agonies of woman, increased the weary toil of man, and in his anger drowned a world--of that G.o.d whose altars reeked with human blood, who butchered babes, violated maidens, enslaved men and filled the earth with cruelty and crime; of that G.o.d who made heaven for the few, h.e.l.l for the many, and who will gloat forever and ever upon the writhings of the lost and d.a.m.ned.

XVIII. DAMPNESS.

And it came to pa.s.s, when men began to multiply on the face of the earth, and daughters were born unto them.

"That the sons of G.o.d saw the daughters of men that they were fair; and they took them wives of all which they chose.

"And the Lord said, My spirit shall not always strive with man, for that he also is flesh; yet his days shall be an hundred and twenty years.

"There were giants in the earth in those days; and also after that when the sons of G.o.d came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

"And G.o.d saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

"And it repented the Lord that he had made man on the earth, and it grieved him at his heart.

"And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them."

From this account it seems that driving Adam and Eve out of Eden did not have the effect to improve them or their children. On the contrary, the world grew worse and worse. They were under the immediate control and government of G.o.d, and he from time to time made known his will; but in spite of this, man continued to increase in crime.

Nothing in particular seems to have been done. Not a school was established. There was no written language. There was not a bible in the world. The "scheme of salvation" was kept a profound secret. The five points of Calvinism had not been taught. Sunday schools had not been opened. In short, nothing had been done for the reformation of the world. G.o.d did not even keep his own sons at home, but allowed them to leave their abode in the firmament, and make love to the daughters of men. As a result of this, the world was filled with wickedness and giants to such an extent that G.o.d regretted "that he had made man on the earth, and it grieved him at his heart."

Of course G.o.d knew when he made man, that he would afterwards regret it. He knew that the people would grow worse and worse until destruction would be the only remedy. He knew that he would have to kill all except Noah and his family, and it is hard to see why he did not make Noah and his family in the first place, and leave Adam and Eve in the original dust. He knew that they would be tempted, that he would have to drive them out of the garden to keep them from eating of the tree of life; that the whole thing would be a failure; that Satan would defeat his plan; that he could not reform the people; that his own sons would corrupt them, and that at last he would have to drown them all except Noah and his family. Why was the garden of Eden planted? Why was the experiment made? Why were Adam and Eve exposed to the seductive arts of the serpent? Why did G.o.d wait until the cool of the day before looking after his children? Why was he not on hand in the morning?

Why did he fill the world with his own children, knowing that he would have to destroy them? And why does this same G.o.d tell me how to raise my children when he had to drown his?

It is a little curious that when G.o.d wished to reform the ante-diluvian world he said nothing about h.e.l.l; that he had no revivals, no camp-meetings, no tracts, no outpourings of the Holy Ghost, no baptisms, no noon prayer meetings, and never mentioned the great doctrine of salvation by faith. If the orthodox creeds of the world are true, all those people went to h.e.l.l without ever having heard that such a place existed. If eternal torment is a fact, surely these miserable wretches ought to have been N warned. They were threatened only with water when they were in fact doomed to eternal fire!

Is it not strange that G.o.d said nothing to Adam and Eve about a future life; that he should have kept these "infinite verities" to himself and allowed millions to live and die without the hope of heaven, or the fear of h.e.l.l?