A Day In The Garden:
A Rationale
G.D.O'Bradovich III
April 4, 2013
Under Curriculum Vitae, “A Day in the Garden or Diatribe of the Deity” is listed first. Although I have generally followed the chronology according to completion or when the Muse spoke to me, “A Day in the Garden” is the foundation for all of my studies, accomplishments and insights and must be listed first. Before the score was finished in March, 2012, “A Day in the Garden” was listed first.
The use of the “or” in the title indicates there are two interpretations or understandings of the work. Using “or” is typically found in written works, but this usage can be found in musical works,that is, Mozart’s “The Rake Punished or Don Giovanni”.
The titles of Nietzsche's works relate to events found in Genesis chapter 3.
The Dawn
The Birth of Tragedy
Human, All too Human
Beyond Good and Evil
The Genealogy of Morals
Twilight of the Idols
The Antichrist
Ecce Homo (Behold the man)
The Will to Power
Genesis chapter 3 can be omitted and not distract narration from Genesis chapter 2 to chapter 4. Additionally, Genesis chapter 1 can be omitted since it is a six day expansion of Chapter two’s one day creation account. The “and” ratio strongly indicates that Genesis chapter 3 is not original to Genesis, but is a latter addition by a better educated writer.
A certain assistant researcher has noted that when one is confronted with an unclear understanding of Nietzsche's writing, relating the ambiguous section to chapter three will, more often than not, resolve any misunderstandings. It seems that Nietzsche, Fred to his friends, was obsessed with the Genesis story.
John Galt’s speech in “Atlas Shrugged” refers to the robot in the garden who does not love, work or think. These three attributes are found in Adam before the Fall. Ayn Rand finds issues with the Garden story as this is the origin of arguments for the “mystics of muscle” and the “mystics of spirit”.
The Gnostics, we are assured by history, unceasingly relate the Garden story to demonstrate that Jehovah is not God, but merely a messenger, while Western Theologians associate the talking snake to Satan. The manner in which a “subtil” serpent becomes a manifestation of Satan indicates the extent that certain people will attempt to undermine the rational mind.
The serpent makes three claims or promises:
1. You will not die.
2. Your eyes will be opened.
3. You shall be like God, knowing good and evil.
The Woman says that she and Adam may not eat or touch the fruit, lest they die. Since the Woman only knows of this prohibition from Adam (tradition) and not from God himself, we do not know if the Woman embellished the prohibition or if Adam added to the prohibition. (“You shall be like God, creating prohibitions.” was possibly redacted from the Genesis account.)
Adam and the Woman do not die and their eyes are opened (3:7) and they become like God (“Behold the man, he has become as one of us”, 3:22).
Adam and Eve only die because they are prevented from eating of the tree of life. Although certain theologians argue that God did not want Adam and Eve to live forever in sin, this sham reasoning can not be supported from the text and indicates another attempt to undermine people’s minds.
Most readers of Genesis remember only the “endless genealogies” (“begat”) and don’t spend enough time reflecting on what transpired in the Garden of Eden. Chronologically, the occurrence was less than a day, in all probability, less than an hour, so most readers do not give it the consideration it deserves. However, no matter how careless a reader one may be, when hearing “A Day in the Garden”, the listener will realize something is amiss. The Serpent is always written in a major key, even when the Lord God’s text is in a minor key. In Adam and the Woman’s duet, the incessant repetition of “and I did eat” should strike the listener as taunting the Lord God.
Since Adam and the Woman have limited text, their lines have been added to the Serpent’s text as a response to the Lord God. The pius listener will find this to be an unorthodox solution, but there is only so much one can do with a poor text. I have not omitted any words from the King James Translation and the repetition of the text is an acceptable method to build suspense, to have unity among various sections and to lengthen the dramatic experience.
Clearly, no one wants to hear the Lord God condemn the Serpent, the Woman and the Man in quick succession without a response from the condemned. Humans, typically, do not allow verbal punishments to continue, where the threat of physical violence is absent, without responding. I assume talking snakes behave in a similar manner. The serpent, of course, does not respond to the Lord God, but directs its response to Adam and the Woman. This behavior can be construed as both ignoring and marginalizing the Lord God.
If the listener does not like what they are hearing, then either I have failed as a composer or they do not like the text, or both. Regardless, the clear meaning of the text should take precedent over any contrived misunderstanding.
The Cabalistic tree of life zigzags like the sword of the Cherubim that “turns every way”.
The Vaticanus manuscript only contains the last few chapters of Genesis.
The third chapter of Genesis is a cornucopia for philologists, higher critics, lower critics, Gnostics, Cabalists, Protestant theologians, Occults, writers and commentators.
The use of the “or” in the title indicates there are two interpretations or understandings of the work. Using “or” is typically found in written works, but this usage can be found in musical works,that is, Mozart’s “The Rake Punished or Don Giovanni”.
The titles of Nietzsche's works relate to events found in Genesis chapter 3.
The Dawn
The Birth of Tragedy
Human, All too Human
Beyond Good and Evil
The Genealogy of Morals
Twilight of the Idols
The Antichrist
Ecce Homo (Behold the man)
The Will to Power
Genesis chapter 3 can be omitted and not distract narration from Genesis chapter 2 to chapter 4. Additionally, Genesis chapter 1 can be omitted since it is a six day expansion of Chapter two’s one day creation account. The “and” ratio strongly indicates that Genesis chapter 3 is not original to Genesis, but is a latter addition by a better educated writer.
A certain assistant researcher has noted that when one is confronted with an unclear understanding of Nietzsche's writing, relating the ambiguous section to chapter three will, more often than not, resolve any misunderstandings. It seems that Nietzsche, Fred to his friends, was obsessed with the Genesis story.
John Galt’s speech in “Atlas Shrugged” refers to the robot in the garden who does not love, work or think. These three attributes are found in Adam before the Fall. Ayn Rand finds issues with the Garden story as this is the origin of arguments for the “mystics of muscle” and the “mystics of spirit”.
The Gnostics, we are assured by history, unceasingly relate the Garden story to demonstrate that Jehovah is not God, but merely a messenger, while Western Theologians associate the talking snake to Satan. The manner in which a “subtil” serpent becomes a manifestation of Satan indicates the extent that certain people will attempt to undermine the rational mind.
The serpent makes three claims or promises:
1. You will not die.
2. Your eyes will be opened.
3. You shall be like God, knowing good and evil.
The Woman says that she and Adam may not eat or touch the fruit, lest they die. Since the Woman only knows of this prohibition from Adam (tradition) and not from God himself, we do not know if the Woman embellished the prohibition or if Adam added to the prohibition. (“You shall be like God, creating prohibitions.” was possibly redacted from the Genesis account.)
Adam and the Woman do not die and their eyes are opened (3:7) and they become like God (“Behold the man, he has become as one of us”, 3:22).
Adam and Eve only die because they are prevented from eating of the tree of life. Although certain theologians argue that God did not want Adam and Eve to live forever in sin, this sham reasoning can not be supported from the text and indicates another attempt to undermine people’s minds.
Most readers of Genesis remember only the “endless genealogies” (“begat”) and don’t spend enough time reflecting on what transpired in the Garden of Eden. Chronologically, the occurrence was less than a day, in all probability, less than an hour, so most readers do not give it the consideration it deserves. However, no matter how careless a reader one may be, when hearing “A Day in the Garden”, the listener will realize something is amiss. The Serpent is always written in a major key, even when the Lord God’s text is in a minor key. In Adam and the Woman’s duet, the incessant repetition of “and I did eat” should strike the listener as taunting the Lord God.
Since Adam and the Woman have limited text, their lines have been added to the Serpent’s text as a response to the Lord God. The pius listener will find this to be an unorthodox solution, but there is only so much one can do with a poor text. I have not omitted any words from the King James Translation and the repetition of the text is an acceptable method to build suspense, to have unity among various sections and to lengthen the dramatic experience.
Clearly, no one wants to hear the Lord God condemn the Serpent, the Woman and the Man in quick succession without a response from the condemned. Humans, typically, do not allow verbal punishments to continue, where the threat of physical violence is absent, without responding. I assume talking snakes behave in a similar manner. The serpent, of course, does not respond to the Lord God, but directs its response to Adam and the Woman. This behavior can be construed as both ignoring and marginalizing the Lord God.
If the listener does not like what they are hearing, then either I have failed as a composer or they do not like the text, or both. Regardless, the clear meaning of the text should take precedent over any contrived misunderstanding.
The Cabalistic tree of life zigzags like the sword of the Cherubim that “turns every way”.
The Vaticanus manuscript only contains the last few chapters of Genesis.
The third chapter of Genesis is a cornucopia for philologists, higher critics, lower critics, Gnostics, Cabalists, Protestant theologians, Occults, writers and commentators.
adam art beast bruise called commanded cursed days die done dust eat eaten eden eyes field forth fruit garden gave god ground hast heard hid husband lest life lord man naked opened seed serpent shalt sorrow taken thee thereof thou thy till tree trees unto voice wast wife woman ye
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