The Pentateuch of the Cosmogony

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Out of the waves of the water below, which were turned into stones, the earth was formed on the second day of Creation, and the myriads of angels and all the heavenly hosts were created out of the lightning which flashed forth from the flery stone as God gazed upon it (compare Pesiḳ. i. 3a: "The firmament is made of water, and the stars and angels of fire," and Cant. R. iii. 11: "The firmament is made of hoarfrost [Ezek. i. 22, "crystal"], and the Hayot of fire").

Fans of both COLOSSEUM and GREENSLADE are advised to stay clear, but the first two albums could be of some interest if you're into heavily synth-oriented prog. To be faithful, there are little passion to be felt from this musical album. Little fantasy, little

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Charles ("Book of the Secrets of Enoch," 1896, p. 32) and Bousset ("Religion des Judenthums," 1903, p. 470) find in this cosmogony traces of Egypto-Orphic influence; but a comparison with the Babylonian—that is, the Mandæan—cosmogony, with its upper world of light and lower world of darkness (see Brand, "Mandæische Religion," 1889, pp. 41-44), is no less in place. Remarkable is the cosmogonic view of Abbahu (Gen. R. iii.): "God created worlds after worlds, and destroyed them until He found the one which He pronounced as good." Midrash Konen. as upfront as I used to be. Somebody sent me through the Net a pirate recording of a gig that we did unclaimed natural resources and the resultant stratification reveal themselves. The USA gets beaten with the

A CD reissue was released in 1994, achieving the awkward transfer of Woodroffe\\\\\\\'s 12\\\\\\\" x 12\\\\\\\" book into a 5\\\\\\\" square booklet with some success, though the impact of some of the artwork is lost through this. There is however a semblance of concept status about the whole undertaking. The colonisation of America seems to be the gist but although the author's angle on this topic is clearly admonitory, his reasons are seldom expanded upon and ambivalent throughoutProbably connected with this difference of opinion is the controversy between R. Eliezer and R. Joshua regarding the origin of earth and sea, Joshua, with reference to Job xxxvii. 6, xxxvi. 28, claiming a cosmic or celestial origin for them; Eliezer, with reference to Ps. cxlviii. 4 et seq., Gen. ii. 6, a mere terrestrial one (compare Gen. R. xii., xiii.; Yoma 54b; Bacher, l.c. i. 135, 173 et seq.). The principal concern of cosmogony was with the primal elements and their mode of composition; and in dealing with the question, the Gnostics resorted to both mythological and philosophical speculation, while Scripture treated it from the standpoint of theology ( see Gnosticism). The Primal Elements. The allusions to this ancient (Babylonian) cosmogony are really much fresher and fuller in mythological conceits in the other passages quoted above. These, then, represent a cosmogony anterior to the reconstruction on monotheistic lines now incorporated in Genesis. In them the Dragon myth ("Tiamat," "Rahab") is of frequent recurrence; but while it points to a cosmogonic source, it may in some cases (Job xxvi. 13, for instance) have sprung from a natural celestial phenomenon such as an eclipse. So also in eschatological descriptions and apocalyptic visions these incidents of the old tradition recur (Ps. xviii., lxxvii., xciii. 3 et seq.; Nahum. i.; Hab. iii.). See Dragon; Leviathan. It has long been recognized that Biblical cosmogony bears certain similarities to that of other peoples; e.g., the Phenicians (who speak of πνεῦμα and dark χαός originally existent; through their union, πόθος ["desire"], μότ ["primordial mud"] is generated; but of this μότ come the egg, etc. [for other versions see Damascius, "De Primis Principiis," p. 125]; the wife of the first man is Βαθυ [= ]), or the Egyptians (who spoke of primeval water ["nun"] and the primeval egg [see Dillmann, Commentary on Genesis, p. 5, and De la Saussaye, "Religions-geschichte," 2d ed., i. 146 et seq.]). The notion of the primeval egg seems to be a universal one (see Dillmann, l.c. p. 4; "Laws of Manu," i. 5 et seq.). Babylonian Cosmogony. Finale - Rather mournful synth melody over some elegiac little chords until circa three and a half minutes in when

of dynamics can be enjoyed plus the individual sections all segue together very smoothly. Rather disappointing A theory concerning the origin ("begetting") of the world; the mythological or ante-scientific view, as preserved in the traditions, oral or written, and the folk-poetry of primitive and ancient peoples.The comparatively late date of the literary documents—according to the critical schools—has misled most of the modern commentators into the assumption that the early Hebrews were without cosmogonies. Rénan's denial to the Semites of the mythopeic faculty seemed thus to be borne out by the results of Pentateuchal analysis and of literary criticism of the other Biblical books. This inference, however, can not be maintained (see Gunkel, "Schöpfung und Chaos"; idem, "Genesis"). The Hebrews must have had the same impulse toward speculation on the origin of things as had other groups of men; and as this impulse manifests itself always at a very early period in the evolution of mind (the tribal or national consciousness), one is safe in the a priori ascription to the Hebrews of the production and possession of cosmogonic legends at a very remote epoch. This conclusion from analogy is corroborated by the study of the literary documents bearing on this point. Gunkel ( l.c.) has demonstrated that the cosmogonic accounts or allusions thereto (technical archaic terms, like "tohu wabohu"; the use of words in an unusual sense, for instance ; and mythological personifications, like Rahab) display easily discernible signs of incorporated old material (Gen. i., ii.; Job xxvi. 12, xl. 25, xli. 26; Ps. xl. 5, lxxiv. 12-19, lxxxvii. 4, lxxxix. 10; Isa. xxvii. 1, li. 9). That Gen. i. belongs to the later strata of the Pentateuch (P) is conceded by all except those scholars that reject higher criticism altogether. Dillmann, for instance, and Delitzsch (in the last edition of his commentary) do not hesitate to assign it to the Priestly Code, though they would have it be pre-exilic. It certainly has the appearance of a systematic presentation, but nevertheless it is not a free invention. Better than these scattered Midrashic fragments does the Slavonic Book of Enoch (xxiv.-xxx.) disclose the secrets of Ma'ase Bereshit, which God Himself revealed to Enoch, though "not known even to the angels": The Upper and the Lower World.

Footnote: The little hooded wizard had four perfectly good arms on the Greenslade debut album cover but only a paltry three here. Roger Dean, you are a one arm bandit.

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