Page:A critical and exegetical commentary on Genesis (1910).djvu/108

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physical fact which can be brought into line with the results of modern science. The key to its interpretation must be found elsewhere.

In order to understand the true character of the narrative, we must compare it with the cosmogonies which form an integral part of all the higher religions of antiquity. The demand for some rational theory of the origin of the world as known or conceived is one that emerges at a very early stage of culture; and the efforts of the human mind in this direction are observed to follow certain common lines of thought, which point to the existence of a cosmological tradition exerting a widespread influence over ancient speculation on the structure of the universe. There is ample evidence, as will be shown later (below, p. 45 ff.), that the Hebrew thinkers were influenced by such a tradition; and in this fact we find a clue to the inner meaning of the narrative before us. The tradition was plastic, and therefore capable of being moulded in accordance with the genius of a particular religion; at the same time, being a tradition, it retained a residuum of unassimilated material derived from the common stock of cosmological speculation current in the East. What happened in the case of the biblical cosmogony is this: that during a long development within the sphere of Hebrew religion it was gradually stripped of its cruder mythological elements, and transformed into a vehicle for the spiritual ideas which were the peculiar heritage of Israel. It is to the depth and purity of these ideas that the narrative mainly owes that character of sobriety and sublimity which has led many to regard it as the primitive revealed cosmogony, of which all others are grotesque and fantastic variations (Dillmann, p. 10).

The religious significance of this cosmogony lies, therefore, in the fact that in it the monotheistic principle of the Old Testament has obtained classical expression. The great idea of God, first proclaimed in all its breadth and fulness by the second Isaiah during the Exile, is here embodied in a detailed account of the genesis of the universe, which lays