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'The Man'
Man to Care for the Garden & Adam Names Living Creatures: Genesis 15-20
© 2021 James LaFond
-15 “And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.”
Man is therefore a creature of domestication, a purpose-made servant of the Divine Will. The implication is thus that any aboriginal person following a hunting, fishing and/or gathering lifestyle in a virgin habitat, is a feral, back-sliding and therefore willfully evil creature, an abomination. Among the hierarchies of Dark Age Europe and earlier in the Roman Empire, where the wild places were feared and where the kings and lords ruled in settled and tilled lands, like Hereot surrounded by Grendel's skulking fens, acceptance of such a worldview among the tax-collecting elite would naturally and was most often, stoked with enthusiasm. The doctrine of Indian dispossession among New England theologians was therefor correct in depicting the life of the forest-dwelling hunter as evil, a belief so firm that it is, to this day, strongly held by atheistic filmmakers, politicians and academics.
-16 “And the Lord God commanded the man, saying, Of every tree of the garden thou may freely eat:
-17 “But of the tree of knowledge of good and evil, though shalt not eat of it: for in the day that thou eatest thereof thou shall surely die.”
The events to follow will clearly demonstrate that the Lord God lied to Adam. Any ancient king deciding if he should convert to a religion based on this scripture must have surely understood the burdens of a Lord, that the mass of men are so incredibly impulsive and unwise, that it was necessary for the earthly lord just as it had been for the Heavenly Lord, to conceal the Truth from his folly-prone subjects lest they ruin creation, such as generating a 500-mile wide whirl pool of plastic floating in the Pacific.
-18 “And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him.”
“Help meet” was a term for wife that was used in 17th Century American journals.
-19 “And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.”
This is a third, clearly distinct creation story in the first few pages of the document. To the modern mind this seems like an accretion of folklore. But, we should consider that having three distinct creation stories to choose from gave the keepers of traditional European faiths considering conversion to a Middle Eastern faith a menu of options, with the tendency clearly emergent to choose this creation story and neglect the earlier depictions of creation.
-20 “And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.”
Adam was the first incel.
Earlier creation stories in Genesis refute this version of creation. But modern readers tend to remember only the last point made in any nuanced discussion. So, the creation story of 1:26 when God declares “Let us make man in our image,” and in 1:27 in which it is stated, “So God created man in his own image, in the image of God created he him; male and female created he them,” languish as if unwritten in our extant mind.
Taken together, the first of the three creation stories studied thus far, seems to indicate the creation of man and woman in the image of a masculine and feminine divinity, in a manner reflected in the search for a “help meet” in this third iteration of Creation. In light of the fact that these creation beliefs were written at least 400 years, and as many as 1400 years after the conquest of Middle Eastern farmers by Аrуаn herders, than we could possibly be considering a combination of creation beliefs inherited from the conquering fathers and conquered mothers of the hybrid Bronze Age civilizations of the Bible.
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