2017/10/06/books/review/rise-and-fall-of-adam-and-eve-stephen-greenblatt.html[/embed]Greenblatt writes that the Genesis narratives of the Creation and Flood were written in contradistinction to the Babylonian narratives they resemble, to assert and preserve Hebrew religious culture. The changes made are profound. In the “Enuma Elish,” the Mesopotamian origin story, warfare among the gods ends in penal servitude for the losing side. They weary of the drudgery, so, as an act of conciliation, humans are created to toil in their place. A goddess fashions them of clay, seven male and seven female, all nameless. Compare this to the solicitude the Lord shows his Adam and Eve, their freedom even to disobey and the absolute importance of their choice, dire as it is. The Genesis text grants the difficulties of human life and at the same time evokes an essential dignity, beauty and autonomy.
Stephen Greenblatt follows Adam and Eve through a long arc of Western history. He begins at the beginning, with paleoanthropology, then moves on to the Babylonian epics, which influenced the early chapters of Genesis, and on to a sketch of the life of St. Augustine. From there, he arrives at the Renaissance and its depictions of the first and perfect man and woman, then Milton, of course, the age of discovery and the rationalist rejection of Adamic creation, which was a rejection as well of the belief that, as St. Augustine said, “God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred.” Europeans found that the great world teemed with people toward whom they felt little likeness and less kindred. Then Darwin emerged, upending everything all over again. And Greenblatt finally lands in his last pages at a fairly disheartening account of mating among the chimpanzees. This is the march of progress, tinged with melancholy, as always.
There is, however, a complicating factor here, having to do with the question of truth. Greenblatt, an English professor at Harvard University and author of the National Book Award-winning “The Swerve,” frames his inquiry in terms of truth or fiction. For him truth means plausibility, and by that measure the story of Adam and Eve is no more than a miracle of storytelling. But science tells us that Homo sapiens does indeed roughly share a single lineage, in some sense a common origin, just as ancient Genesis says it does. In the Hebrew Bible the word adam often means all humankind, mortals. Greenblatt never seems to consider why the myth might have felt so true to those who found their religious and humanist values affirmed by it — and their own deepest intuitions, which science has partly borne out. It is interesting that those who claim to defend the creation narrative from rationalist critiques ignore the fact that its deepest moral implications, a profound human bond and likeness, have been scientifically demonstrated.
Greenblatt writes that the Genesis narratives of the Creation and Flood were written in contradistinction to the Babylonian narratives they resemble, to assert and preserve Hebrew religious culture. The changes made are profound. In the “Enuma Elish,” the Mesopotamian origin story, warfare among the gods ends in penal servitude for the losing side. They weary of the drudgery, so, as an act of conciliation, humans are created to toil in their place. A goddess fashions them of clay, seven male and seven female, all nameless. Compare this to the solicitude the Lord shows his Adam and Eve, their freedom even to disobey and the absolute importance of their choice, dire as it is. The Genesis text grants the difficulties of human life and at the same time evokes an essential dignity, beauty and autonomy.
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