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Mans Dominion
by Hugh W. Nibley

The Two Ways.

The contemporary reappraisal of mans relationship to his env ironment now confronts society at large with a question that has alway s been of major concern to the leaders of Israel, namely , What is mans dominion? The key scriptural passage on the subject reads: And God blessed them, and said unto them, Be fruitful, and multiply , and replenish the earth, and subdue [kivshu ] it: and hav e dominion ov er [rdu b ] ev ery liv ing thing that mov eth upon the earth (Gen. 1 :28). The words kivshu and rdu both hav e a basic root-meaning of ex erting pressure, that being, howev er, merely a point of departure for a whole spectrum of deriv ativ es, so that scholars hav e translated the words according to indiv idual taste and temperament to conv ey v arious ideas and ty pes of dominion. Thus the dictionaries tell us that radad, with the basic meaning of trampling the earth, in Genesis 1 :28 [Gen. 1 :28], specifically means to plow, while kavash, with the original idea of squeezing or hugging, can mean ev ery thing from v iolate to cherish. 1 In all the interpretations we are confronted by two opposing concepts of dominion that hav e alway s div ided the human race. From the beginning men hav e been asked to choose between them. Thus the Clementine Recognitions tell us that Abels claim to dominion was challenged by Cain, that Noah was challenged by the giants (the Watchers of Enochs day ), Abraham by Pharaoh, Isaac by the Philistines, Jacob by Esau, Moses by the magicians of Egy pt, Christ by the adv ersary in person, Simon Peter by Simon Magus, the Apostles by the whole world, and finally , in the last day s, Christ by the anti-Christ again. 2 In each case the challenger argued from a position of strength and promised all the kingdoms of the world with all their power and glory to those who would worship and follow him, while the other offered the kingdom of heav en hereafter to those who worship the Lord and serv e him only (See Luke 4:58). Each of the great leaders before entering upon his mission was allowed to make his own choice between the two way s, the case for each being presented personally to him by the highest authority on either side. Thus Adam, Enoch, Noah, Abraham, Moses, the ancient apostles, Joseph Smith, and, of course, the Lord himself were not only priv ileged to speak with God face to face, ev en as a man talketh one with another, but were also ex posed to intimate and personal interv iews, howev er harrowing and unsolicited, with the prince of darkness as well. Their opponents in each of the dispensations were also fav ored with direct ministrations from both sides, and each made his choice between enjoy ing power and dominion here or hereafter.

Adams Dominion.
In commanding Adam to be fruitful, and multiply , God also informed him that he had giv en the identical command to all his other creatures, furthermore that he was putting Adam in charge of things to see to it that His purposes were fulfilled. Specifically , he was to replenish the earth, and subdue it, and hav e dominion ov er ev ery living thing in the biosphere (Abr. 4:28). There are two clearly marked departmentsthe earth itself as a storehouse and source of life, which Adam is to keep replenished (filled is the word), and the creatures that mov e about on and ov er the earth, ov er which he is to hav e dominion. As Brigham Y oung ex plains it, while subduing the earth we must be about multiply ing those organisms of plants and animals God has designed
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shall dwell upon it, 3 namely all forms of life, each to multiply in its sphere and element and hav e joy therein. The ancients taught that Adams dominion was nothing less than the priesthood, the power to act for God and in his place. The idea is that God, while retaining his unshakable throne in the heav ens, ex tended his glory to a new world below in the work of the Creation; then as the culmination of that work he created man to be in charge [li-mshol] of all the beings he had created, 4 with the understanding that from this time forth man must work to improv e the earth and preserv e and take care of all that is in it, ex actly as God had done before. 5 The Spirit of the Lord and the key s of the priesthood, said Brigham Y oung, hold power ov er all animated beings. In this dispensation the key s will be restored. 6 God is a god of the liv ing (Matt. 22:32) and giv es Adam dominion ov er ev ery living thing, so that his rule ceases where life ceases. A kings glory and success are measured by the happiness, prosperity , and increase of his subjects, ev en as the power and glory of God show forth, according to the Sefer Y eshira, in th e ex uberance of liv ing things upon the earth; 7 his work and his glory are to bestow the prerogativ es of div inity on those below him (Moses 1 :39). From the hour in which I created the world it was my task to bless my creatures, the Lord tells Abraham in making the cov enant of the priesthood with him, but from now on it will be y ou who bestows the blessing. 8 As I put Adam and then Noah in charge of all my creatures, so now I put y ou in charge, in order that y ou might bestow my blessing on them. 9 All creatures are duly ov erawed by the presence of Gods representativ e and image: Ev en the fierce beasts of prey fear man, say s the Zohar, as long as he keeps his cov enant, his kingly dignity , and his ey e fix ed on God in whose image he is. 1 0 For God formed man in his own heav enly form and made him to be Lord ov er them. Whenev er man stands upright and lifts his ey es toward heav en, then all the animals raise their heads too, and look to man, fearing and trembling in his presence. 1 1 Throughout history an indispensable fix ture of roy alty has ev ery where been the great animal park, Paradise, or roy al forest in which majesty could display itself in the role of God on earth, parent of the human race, and patron and protector of all lesser beings. In a word, the concept of mans dominion as a holy calling and high responsibility has been the common heritage of the human race throughout history . 1 2 Gods rule is before all a rule of lov e: I lov e my creatures far more than y ou ev er could! the Lord tells Esdras in a v ision. 1 3 There is a tradition that Melchizedek, instructing Abraham in the things of the priesthood, ex plained to him that Noah earned his blessings by his charity to the animals, recalling how in the Ark, We did not sleep because all night long we were setting food before this one and before that one. Taking this lesson to heart, Abraham himself made a sort of Garden of Eden near Hebron, and there practiced charity toward all creatures that thus he might become a possessor of heav en and earth. 1 4 Adam, according to many accounts, was the great friend and companion of all the animals when they liv ed together in perfect peace and happiness, and they continued true to him ev en after the Fall. 1 5 Indeed, Adam before he came to this earth was intimately acquainted with all the great spirits in heav en, and also with all the holy beasts, so that he was peculiarly fitted in his priestly office to serv e as mediator between the worlds as well as between higher and lower forms of life. 1 6 The teaching of Israel laid the heav iest emphasis on responsibility . Since man is quite capable of ex ercising the awesome powers that hav e been entrusted to him as the v ery image of God, he must needs be an ex ample to all, and if be fails in his trust, he can only bring upon himself the condemnation of God and the contempt of all creatures. 1 7 When men lose their v icious dispositions, said the Prophet Joseph, the lion and the lamb will lie down together. 1 8 A fav orite theme of Brigham Y oung was that the dominion God giv es man is designed to test him, to enable him
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to show to himself, his fellows, and all the heav ens just how he would act if entrusted with Gods own power; if he does not act in a godlike manner, he will nev er be entrusted with a creation of his own, worlds without end. 1 9 So there is risk inv olv ed: The rule ov er the world is in the hand of God, say s Ben Sirach, and at the right time He sets ov er it one that is worthy ; but if that rule is ev er ex ercised in an arbitrary or arrogant manner, it is quickly taken away and giv en to someone else. 20 If y ou fail in y our duty , God tells Adam, the beasts ov er which y ou ruled shall rise up against y ou, for y ou hav e not kept my commandment; recognize the hand of the oppressor and impostor. Some of the profoundest human commentary is contained in the v ast and ancient corpus literature of the animal fables, a protest literature in which the beasts bring accusation against the human race for their shabby performance in the day s of their probation. 22 They are, moreov er, responsible for more than their own surv iv al, For by Gods rule for the animals, if humanity perishes, then all perish; but if man liv es, then all may liv e.
23 21

and all creatures are quick to

What kills men destroy s other forms of life as well, and hav ing dragged them down with us in the Fall (On account of thee, they say , our natures hav e been transformed 24 ), we are answerable for them: The Lord will not judge a single animal for its treatment of man, but He will adjudge the souls of men towards their beasts in this world, for men hav e a special place. 25 A familiar early Jewish and Christian teaching was that the animals will appear at the bar of Gods judgment to accuse those humans who hav e wronged them. 26 Happy is he who glorifies all the works of the Lord, but cursed is he who offends the creation of the Lord; for nothing will go unnoticed and unrecorded. 27 Jesus referred to Gods intimate concern for all when he said of the sparrows, not one of them is forgotten before God (Luke 1 2:6; Matt. 1 0:29), and has declared in these last day s: I the Lord make ev ery man accountable, as a steward ov er earthly blessings, which I hav e made and prepared for my creatures (D&C 1 04:1 3). The traditions that Adam dwelt with beasts in the preex istence, and that the animals will accuse man at the judgment, call attention to the ancient teaching, restored in this dispensation, that animals hav e spirits. The spirits of all beasts hav e their proper paradise in the great plan of things, and at the judgment all the spirits of beasts will accuse man. 28 G. R. Driv er has recently called attention to an important but forgotten teaching: Few, if any , readers of the Old Testament seem to hav e noticed that, as our tex t stands and as it can only be read without v iolating normal standards of interpretation, they are committed to the strange doctrine of resurrection not only of man and of birds and beasts but also of gliding things innumerable which swim in the sea. 29 Modern rev elation confirms this: For I, the Lord God, created all things, of which I hav e spoken, spiritually , before they were naturally upon the face of the earth. in heav en created I them. (Moses 3:5.) Ev ery tree that is pleasant to the sight of man became also a liv ing soul. For it was spiritual in the day that I created it. (Moses 3:9). Alway s keep in v iew, Brigham Y oung ex horts us, that the animal, v egetable, and mineral kingdomsthe earth and its fulnesswill all, ex cept the children of man, abide their creationthe law by which they were made, and will receiv e their ex altation. 30 We are all going to mov e together into the eternities, and ev en now look forward to heav en, the paradise of God, the happiness of man, and of beast, and of creeping things, and of the fowls of the air; that which is spiritual being in the likeness of that which is temporal; the spirit of man in the likeness of his person, and also the spirit of beast, and ev ery other creature which God has created (D&C 7 7 :2). What an admonition to proceed with rev erence and care! It is only because the Latter-day Saints are ignorant of these things, according to President Y oung, that God has not already cursed them for their brutal and callous treatment of Gods other creatures. 31
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Normativ e Judaism and Christianity , following the lead of Aristotle and the doctors of Alex andria, hav e alway s rejected and resented the idea that animals might in any degree be classed with men, who alone, according to the perennial doctrine of the schools, enjoy the powers of speech and reason, the mark of div inity that sets them uniquely and absolutely apart. Man is bound to treat dumb animals kindly and abstain from unneccessary (sic) cruelty , an eminent churchman has recently written, not because these animals possess any real rights (for only intelligent beings can hav e real rights) but because they are creatures of God. 32 The Latter-day Saints, on the other hand, hav e div ine knowledge that they [animals] think and reason 33 and do possess real rights, For all things hav e an equal right to liv e! as President Joseph F. Smith would say .
34

We are told that early

Christian groups av oided the eating of meat, not as the flesh of irrational beasts, but as belonging to creatures hav ing rational souls. 35 Schopenhauer observ ed that the two most serious defects of Christian teaching are (1 ) the denial of spirits to all creatures but man, and (2) of life to all worlds but this one. These closely related doctrines hav e formed the common ground on which fundamentalism and scientism hav e joined hands, the former horrified at the thought of being related to lower creatures than man, the latter scorning any suggestion that we might be related to higher ones. 36

Cains Dominion.
God and Satan both presented plans of dominion to Adam and then to his son Cain. The father chose one plan, the son the other. It must be admitted that the second proposition was a v ery tempting offer and v ery skillfully presentedSatan tempted me is the stock ex cuse for giv ing in. But we must go back to Adam to see how clev er the thing really is. The story is told not only of Adam but of the other great patriarchs as well. Noah was confronted by the same party with the same proposition while he was working in his garden after the flood. 37 Abraham too had an Eden and an altar, and while he was once calling upon God in pray er, Satan suddenly showed up with an insolent, Here I am! and proceeded with his sales pitch. 38 Moses like Christ was tempted on a mountain, by the same person and with the same proposal: If tho u wilt worship me, all shall be thine. 39 Adam is thus only the first; the elements of the story that follow are found in v arious combinations among the many tex ts of the growing Adam literature that is coming to light in our generation. The tex ts often take dramatic form indicativ e of ritual origin.
40

As Adam was pray ing one day , runs the story , a distinguished gentleman appeared on the scene and engaged him in conv ersation. There was nothing of the hippy or tramp about the stranger; he was well-dressed, and came to Adam with cunning and smooth talk, as a true friend genuinely concerned for his welfare. 41 He began with some harmless generalitiesthe weather and the scenery : it was, he observ ed, a most glorious and beautiful world. This, howev er, by way of leading up to his nex t point, which was that he happened to be the owner and proprietor of it all. Y es sir, as far as the ey e could see it was all his, and he tolerated no nonsense in it: nobody dared make trouble where he was in charge. This was all hokum, of course; Satan nev er owned the earth; he nev er made a particle of it; said Brigham Y oung, his labor is not to create, but to destroy .
42

But to

demonstrate his authority , when three strangers (usually described as angels) 43 appeared on the scene at this moment, he at once challenged them as trespassers, asking them if they had any money . He ex plained to Adam that ev ery thing in his world could be had for money , 44 and then got down to business. For the fellow was all business, a person of integrity , ready to keep his part of an agreement (the agreement alway s turns out to be a trap for the other party ), pious and God-fearing, 45 dedicated to hard workhe works, in fact, like a demon. He
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was there to offer Adam the chance of a lifetime to buy in on a scheme that would giv e him any thing he wanted in this world. It was an ingenious and simple self-financing operation in which one would buy power with wealth and then more wealth with the power, until one might end up owning and controlling ev ery thing. The initial capital? It was right under their feet! Y ou begin by taking the treasures of the earth, and by ex changing them for the serv ices of important people in key positions; y ou end up running ev ery thing y our way . What if y our rule is one of blood and terror? Better to rule in hell, as Miltons Satan puts it, then to be ruled in heav en! Satans tempting proposition has been the theme of much popular legend and great literature. A transitional figure between the ritual and the literary is Pluto or Hades, the god of wealth: All the riches of gems and precious metals hidden beneath the earth are his, but he owns no property abov e the ground.
46

So he

brutally kidnaps the fair Proserpine, who represents all the beauty and harmony of nature, to establish his claim ov er the earth 47 ; but the marriage is barrenPluto can intimidate and coerce, but like his Egy ptian counterpart Seth he can neither beget nor create; what he buy s with the treasures of the earth is nothing but a rule of blood and horror. 48 But Greek comedy and Roman satire depict with agonizing frankness the irresistible success of Plutos program in a decadent world. In Aristophaness last play , Plutus, Hermes the messenger of Zeus comes to earth as a prophet to denounce mankind for hav ing turned from the worship of heav en to the worship of wealth or Pluto: Y ou hav e all committed a great sin, he say s, and must be destroy ed. But seeing how well the people are liv ing he soon decides to change sides and asks for a job with the establishment; nex t, the high priest of Zeus, finding himself unemploy ed, is forced to apply to Pluto for a job; what is his surprise when he finds none other than Zeus himself now working in the front office of Pluto Inc.! 49 The cy nical conclusion is that no one can resist Satans bargain, and in the history of the world v ery few people hav e. The first to accept was Cain, who lov ed Satan more than God, though at the latters adv ice he continued to make offerings to the Lord. (Moses 5:1 8, 21 .) The great secret of success that he learned from his new teacher was that he could get any thing in this world by the calculated use of force, with no need to be ashamed since it could all be done in the sacred name of freedom: instead of being appalled at the blood on his hands, Cain gloried in that which he had done, say ing: I am free; surely the flocks [wealth, pecus, V ieh] of my brother falleth into my hands (Moses 5:31 33). Cain slew Abel not, as we like to think, in a fit of passion but with cold calculation, for the sake of getting gain (Moses 5:50, 38). He was all business. As for the v ictim, he was quite able to take care of himself, and if he failed, that, by the rules of the new game, was his hard luck: Am I my brothers keeper? Significantly enough, when this forthright, no nonsense economy , unencumbered by enerv ating sentimentality , worked against Cain, he straightway became a bleeding heart in his own behalf, and appealed for the mercy he would not giv e. My punishment is greater than I can bear! (Gen. 4:1 3). In making an ex ample of Cain, God absolutely forbade the use of Cains own methods against him: Whoev er slay eth thee, v engeance shall be taken on him sev enfold (Moses 5:40). One of the best known teachings of the Jews is that when man (Israel in particular) falls away from God, all nature becomes his enemy . 50 Modern rev elation confirms this: when all the people became wicked in Enochs day , the earth trembled, and the mountains fled and the riv ers of water were turned out of their courses; and the roar of lions was heard out of the wilderness. 51 Just so, in the last day s all the growing things will be blighted by the great lawlessness, and plagues will come ov er all creatures of all the earth. 52 Where people refuse the gospel, according to Brigham Y oung, that land will ev entually become desolate, forlorn, and forsaken, as nature refuses her bounties. 53 The ex planation of this all-out hostility is simple. The animal, v egetable, and mineral kingdoms abide the law of their Creator; the whole earth and all things pertaining to it, ex cept man, abide the law of their creation, while
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man, who is the offspring of the Gods, will not become subject to the most sensible and self-ex alting principles.
54

With all things going in one direction, men, stubbornly going in the opposite direction, naturally find

themselv es in the position of one going the wrong way on the freeway during rush hour; the struggle to liv e becomes a fight against nature. Hav ing made himself allergic to almost ev ery thing by the Fall, man is giv en the choice of changing his nature so that the animal and v egetable creation will cease to afflict and torment him, 55 or else of waging a truceless war of ex termination against all that annoy s him until he renders the earth completely uninhabitable. This second course is Cains dominion. Satan, spitefully determined to destroy ev ery thing that God has commanded to liv e and multiply , began his earthly career by making war on the birds and fishes and sy stematically destroy ing the animals and trees. This, we are told, was because he was env ious of the beautiful rapport that ex isted between Adam and the animals. 56 Nex t, under the administration of his pupil Cain, all the forests of the earth rapidly disappeared, while that hero wandered through the earth with his bow for 1 30 y ears, looking for any thing to killa human angel of death. 57 While Noah refused Satans plan to div ide up the world and rule with an iron hand, 58 his sons accepted it, each driv ing out from his property all the animals as trespassers, so that the beasts that had lov ed Noah began to fear and hate man. 59 In particular, Ham organized secret combinations to work iniquity and to shed blood and after that, they sinned against the beasts and birds, and all that mov es and walks on the earth. 60 Nex t Hams son Nimrod, the mighty hunter who boasted that no animal could escape his bow, turned that bow against men as well as animals and so subdued all things to his will, ruling all the earth with his inspired v iolence. He was the mortal enemy and riv al of Abraham, and whereas Abraham gav e Adams blessing to the beasts, Nimrod assembled all the animals and slaughtered them. 61 This he was able to do through possession of the garment of the priesthood that had once belonged to Adam and that Ham had stolen from Noah; seeing him in this garment, all creatures willingly came and submitted to him, mistaking the dominion of Cain for the dominion of Adam. 62 From Nimrod, Esau, another hunter, inherited the garment but lost it to Jacob, from whom it passed down to Moses, who when it wore out replaced it with a garment of cotton or hair rather than skins to av oid the shedding of animal blood. 63 These interesting old stories might be dismissed as literary oddities were it not that the annals and chronicles of real history , a continual scene of wickedness and abominations (Moro. 2:1 8), are completely dominated by the Nimrod ty pe. The greatest acts of the mighty men proclaim the nature of their dominion: Before them the earth was a paradise, said Joseph Smith, and behind them a desolate wilderness. There is another plan: The designs of God, on the other hand are that the earth shall y ield its increase, resume its paradisean glory , and become the garden of the Lord. 64 Meanwhile, when we see all the world try ing to lord it ov er Gods heritage, we can be sure that it is in this spirit that the ev il principle and power is try ing to ov ercome and rule ov er the div ine principle planted here. This constantly leads the children of men astray .
65

To render its appeal

irresistible, the program is pushed by a clev er rhetoric and high ethical tone; Baby lon has nev er wanted for dedicated and highly paid apologists to justify the way s of those who seek for power, and authority , and riches (3 Ne. 6:1 5; Hel. 1 3:2628). Mans dominion is a call to serv ice, not a license to ex terminate. It is precisely because men now prey upon each other and shed the blood and waste the flesh of other creatures without need that the world lieth in sin. (D&C 49:1 921 .) Such, at least, is the teaching of the ancient Jews and of modern rev elation. [photos] Color photos by Bruce Chapman

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[photos] Animal photos by Arlene Braithwaite

Notes

1 . The Septuagint renders the two words rule throughout (katakyrieusate) and be first or gov ern (archete).
Both the Hebrew words hav e the two m ain ideas of (1 ) bringing pressure to bear, and (2 ) treading the earth and walking about on it. Very ancient parallels suggest that the original idea was that of the new m aster of the earth going about on his roy al rounds of inspection and discov ery , as we read in the Egy ptian Coffin Texts, Spells 80, 1 32, 1 36.

2. Clem entine Recognitions III, 6 1 (Migne, Patrol Graec. I, 1 3 08f). 3. Journal of Discourses, v ol. 9 , p. 1 6 8. 4. N. Sed, Une cosm ologie Juiv e, Rev. des Etudes Juives , v ol. 1 2 4 (1 9 6 5), pp. 4 851 , for the text. 5. M. J. bin Gorion, Sagen der Juden (Frankfurt, 1 9 1 3 ), I, 83 , 3 54 , (for sources). 6. Brigham Young History , s.v . April 2 6 , 1 84 6 (Church Historical Departm ent). 7 . Sefer Yeshira, p. 1 4 8f. 8. Rab. Nehem iah, in M. G. Braude, The Midrash on Psalms (Yale Univ ersity , 1 9 59 ), p. 8. 9. Bin Gorion, S. J., II, 1 3 7 , 4 2 4 , citing a num ber of sources. 1 0. Zohar, 2 7 a, 57 b, 58a, 9 3 b. 1 1 . 4 Esdras 8:4 7 . 1 2. Discussed by us in Western Political Quarterly, v ol. 4 (1 9 51 ), pp. 2 3 54 4 . 1 3. 4 Esdras 8:4 7 . 1 4. Braude, Midr. Ps. 3 7 :1 (pp. 4 2 2 3 ); Midr. Prov . 2 3 :1 7 a; bin Gorion, II, 2 6 8f, 4 2 8. 1 5. Vita Adae et Ev ae 8:3 (in R. H. Charles, Apocrypha and Pseudepigrapha of the Old Testament [Oxford, 1 9 6 4 ],
II, p. 1 3 5).

1 6. Bin Gorion, S.J., I, 2 88. 1 7 . Ev er since Cain slew Abel, the anim als hav e followed the exam ple of Man, according to the Pure Brethren
of Basra, text in F. Dieterici, Thier und Mensch (Leipzig, 1 881 ). p. 3 6 ; cf. A. Vaillant, Livre des Secrets dHenoch (Paris, 1 9 52 ), p. 57 f, chap. 1 5 of the text. The teaching is attested to in v ery early tim es: L. Kakosy , in Acta Orientalia, v ol. 1 7 (1 9 6 4 ), p. 2 05.

1 8. Joseph Fielding Sm ith, Teachings of the Prophet Joseph Smith, p. 7 1 . 1 9. Discussed in BYU Studies, Sum m er 1 9 7 2 , cf. The Gospel of Philip, 1 1 2 :1 4 f, and E. Brunner-Traut, in Ztschr,
f. aeg. Sprache, v ol. 80 (1 9 55), pp. 2 7 , 2 9 .

20. Ben Sirach, 1 0:4 . 21 . Book of Adam and Ev e, 2 4 :4 , in R. H. Charles, op. cit., p. 1 4 7 . 22. Perhaps the m ost im pressiv e treatm ent of the them e is the entire v olum e of F. Dieterici, abov e, no. 1 8. 23. Bin Gorion, S.J., I, 1 9 8. 24. Apocal. of Moses, 1 1 :2 ; Jubilees III, 2 8; R. Eisler, lesous Basileus, I, 52 3 . 25. Secrets of Enoch 58:4 f (in R. H. Charles, op. cit. II, 4 6 4 ); cf. the Vaillant text, chap. XV. 26. Ibid. chap. XV. 27 . Vaillant, Secrets dHenoch, chap. XIII, pp. 4 6 , 55, and chap. XV, p. 57 . 28. Ibid. chap XV. 29. G. R. Driv er, in Journal of Semitic Studies, v ol. 7 (1 9 6 2 ), p. 1 2 ff. 30. JD 8:1 9 1 . 31 . JD 1 5:2 2 7 .
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32. F. J. Connell, in American Ecclesiastical Review, v ol. 1 4 6 (1 9 6 2 ), p. 2 7 0f. 33. Joseph Fielding Sm ith, Mans Origin and Destiny, p. 1 9 4 . 34. Joseph F. Sm ith, Gospel Teachings (1 9 7 1 Melchizedek Priesthood Manual), I, 3 7 2 , cf. 3 3 7 9 . 35. Apostolic Constitutions, 6 :1 0; Philastrius in Migne, Patrol. Lat. 1 2 : 1 2 09 , 1 2 1 4 . 36. On the problem of preserv ing m ans uniqueness and dignity , A. Lov ejoy , The Great Chain of Being (Harper
Torchbooks, 1 9 6 0), p. 1 2 1 ff. Sy nesius, in Patrol. Graec. 6 6 :1 2 89 , 1 2 9 2 , recognizes both upward and downward relationships.

37 . Midr. Rab. Noah 3 6 :3 ; bin Gorion, I, 2 2 8. 38. Ginsberg, Legends of the Jews, I, 2 6 9 f; Genesis Apocry phon, p. 2 3 ; Testam ent of Abraham in, Jewish
Quarterly Rev. , v ol. 7 (1 89 5), p. 584 f.

39. Moses 1 :1 2 1 9 ; Luke 4 :6 8. 40. The writer is preparing an extensiv e study on the subject. Som e of the old sources describing the
confrontation of Adam and Satan are the Testam ent of Adam , v arious Adam Books, the Liv es of Adam and Ev e, the Cav e of Treasures, Flav ius, Encom ium of Dem etrius, the Conflict of Adam and Ev e with Satan, sources in bin Gorion I, 9 2 ff, 2 54 ff, Manichaean Hy m ns, Thalabi, Testam ent of Abraham , Apocaly pse of Moses, Slav ic Adam and Ev e, Secrets of Enoch, Bp. Theodosius on the Abbaton, the Precious Jewel, Midrash, etc.

41 . JQR 7 :584 f. 42. JD 1 0:3 2 0. 43. They are the Sent Ones who com e to instruct Adam . 44. The them e is dram atically treated in the Testam ent of Job, chaps. v i, v ii, xxiixxiii, where Satan say s, For
m oney y ou can hav e any thing y ou want!

45. To Moses he ev en claim s to be the Son of God, Moses 1 :1 9 ; he speaks only with rev erence of the Father as his
father.

46. R. Grav es, The Greek Myths (Penguin Books, 1 9 55), 3 1 e (I, 1 2 2 ). 47 . Hom er, Hymn to Demeter, lines 1 6 1 9 ff. 48. Grav es, 3 1 f; on Seth, E. Hornung, Orientalish Litteraturzeitung, v ol. 6 5 (1 9 ), p. 1 9 ; S. Schott, Sieg ueber
Seth, p. 1 8.

49. G. Murray , Aristophanes (New York, Oxford Univ ersity Press, 1 9 3 3 ). 50. Discussed by O. Holtzm ann in Ztschr. f. Neutest, Wissenschaft, v ol. 1 1 (1 9 1 0), pp. 2 3 1 , 2 2 6 f. 51 . Moses 7 :1 3 ; Zohar, Vayera, 9 7 a; bin Gorion, I, 1 53 . 52. Apocal. of Abraham , 2 9 :1 6 . 53. Millennial Star, v ol 3 8 (1 87 6 ), p. 3 4 4 . 54. JD 9 :2 4 6 . 55. When m an changes his nature, ev ery anim al and creeping thing shall be filled with peace; and the soil of
the earth will bring forth in its strength. JD 1 :2 03 .

56. Psalm s of Thom as, I, 3 5f; bin Gorion I, 1 51 , on the destruction of the forests; ibid., 1 51 , on Satans jealousy of
the anim als.

57 . Bin Gorion, I, 1 51 , 1 4 8ff. 58. Midr. Rab., Noah 3 6 :3 . 59. Bin Gorion, I, 2 2 6 . 60. Jubilees, VII, 1 4 , 2 3 . 61 . Jewish Encyclopedia, s.v . Nim rod. 62. Pirke Rab. Eleazer, chap. xi; Zohar, Noah 7 3 b.
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63. R. Eisler, op. cit., II, 3 4 . 64. Teachings of the Prophet Joseph Smith, p. 2 4 8. 65. JD 9 :1 07 .

Officia l W eb sit e of T h e Ch u r ch of Jesu s Ch r ist of La t t er -da y Sa in t s 2 0 1 3 In t ellect u a l Reser v e, In c. A ll Rig h t s Reser v ed

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