It’s Time to Reclaim the Human Truths in an old Biblical Myth.
I imagine that everyone knows at least one portion of the Epic of Gilgamesh, an ancient Babylonian epic based upon an earlier version of the same generic flood myth, and which was in turn plagiarised by ancient Hebrew mythicists and rewritten as the story of Noah’s Ark, two versions of which appear in Genesis in the Bible. (The tale also appears in Hindu tradition as Manu’s Boat, and other cultures also feature equivalent myths.)
The story itself has become ubiquitous in western literature and culture, inspiring movies, children’s songs, books and games; science fiction and fantasy reworkings, and it led a former Moonwalking astronaut to go in search of the Ark on Mount Ararat in Turkey. In more recent times, it has inspired the building of a pseudoscientific creationist ‘museum’.
Although the idea of an ark itself is kinda cool and evocative, it is located within a larger and somewhat unappealing story. Most people would probably know the generic details within the tale: of how the Genesis deity decided that humanity was thoroughly too evil to live, and caused a great flood to descend upon the world, exterminating the entire human race except for Noah and his family, who constructed an ark and conducted what one Christian source enthusiastically claims was ‘the greatest animal rescue of all time’. The story ends with god inventing the rainbow as a reminder of his promise to never again send another flood.
Despite the generally light hearted tone in which the story is recounted for children in popular culture, I believe that any serious reflection regarding its details reveals a deity who is, in the words of Richard Dawkins:
“The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.” ― Richard Dawkins, The God Delusion
Well, that certainly escalated quickly. Seriously though, the god of the Noah story reminds me of the stereotypical wife beater who proclaims that ‘she made me do it’. Is this really a story and an ethical position that we want to teach to children – or to anybody else?
This is one human truth that we need to reclaim from the Noah myth: that violence is never acceptable, not even in the name of someone’s preferred deity. Historically, everything from violence within the family, the death penalty and public lynchings, through to slavery, the Crusades, wars, witch burnings and the Holocaust have been rationalised by ethics such as those found within this flood story.
Hit and Myth
Today, we can see the immorality of this cultural template emblazoned in our everyday lives. We live in our own insulated arks of relative luxury and affluence while ignoring the floods of poverty that overwhelm those around us. Even our Prime Minister, emboldened by lazy theocratic thinking, proudly boasts how he ‘stopped the boats’ and thereby turned back real-life Noah’s Arks that held the hopes and dreams and lives of others.
Let’s face it: God is a poor role model, and deferring to such archetype is not only intellectually lazy but makes us lose touch with our compassionate, empathic human nature. I do not mean to imply that all religious people promote such negative behaviours; some are touched by what I would call the humanist call for enlightenment.
We can see the damage promoted by the Noah story not only in our past and present, but also in our possible future – as exhibited in attitudes towards the environment. Only God can control the weather, claim some religious folk, including our Penetecostal Prime Minister’s peers. This head-in-the-sand denialism is inherently dangerous for our environment and our world. The climate is changing to disastrous effect, and we must respond rather than continue to carelessly destroy our environment. We do not live aboard Noah’s Ark, so we are not immune from climate change disaster – and even if we were somehow immune, that does not absolve us from the moral responsibility to show a better morality than a man who builds a big boat for himself but blithely allows the rest of humanity (including, it appears, his own grandfather, Methuselah) to drown.
Doing the exact opposite of Noah and taking whatever steps are necessary to save the whole world, saving the environment through ethical and responsible human choices… now that really would be the greatest animal rescue of all time.
Reclaiming the Rainbow
It is surely time to reclaim the colourful and ubiquitous rainbow from the clutches of this story.
We should acknowledge the many cultures that have interpreted the symbolism of rainbows within their own mythologies. From the Epic of Gilgamesh interpreting rainbows as a call to war (possibly the origin source of the nastiness in the Genesis account), through to a more charming Hindu idea of rainbows being the godly archer’s bow used to shoot bolts of lightning, through to indigenous American and Japanese cultures using rainbows as a form of bridge. Even Australian indigenous cultures speak of the Rainbow Serpent with a rather charming connection to rivers and waterways as a source of rainbows and creation.
I enjoy the old Irish legend about a sneaky leprechaun hiding a pot of gold at the end of a rainbow – symbolising the idea that every storm in life is followed by a new start that is as invigorating and fresh as the air and soil that crackle and sparkle after a spring shower. This leprechaunic folklore is a much more uplifting a story than a stone age fantasy about a violent, mass-murdering god drowning all the men, women, children and babies in the world.
I have engaged in discussions with an occasional Christian who has bewailed the ‘hijacking’ of the rainbow from the Genesis story. They usually complain about the rainbow flag used by LGBTQIA+ communities, for whom they appear to hold special dislike. They rarely express contempt for gay icon Judy Garland singing, ‘Somewhere Over the Rainbow’, nor for indigenous American rainbow stories that present more environmentally connected alternatives to Christian theology than the idea of a disembodied deity that is distinct from cosmology.
The Rainbow Connection
Richard Dawkins writes about Unweaving the Rainbow – unlocking its secrets and determining how a rainbow is created under natural laws and fundamental scientific principles. He points out that this does not detract from the colour, majesty and awe of the rainbow, but rather helps us to fully appreciate the glories of science in our the natural world:
“The feeling of awed wonder that science can give us is one of the highest experiences of which the human psyche is capable. It is a deep aesthetic passion to rank with the finest that music and poetry can deliver. It is truly one of the things that make life worth living and it does so, if anything, more effectively if it convinces us that the time we have for living is quite finite.”
― Richard Dawkins.
In this sense, I would much rather deconstruct the malevolent ancient flood myth and its constituent rainbow, leaving behind its nasty and barbaric morality, and instead find glory and wonder within our universe and in laws of nature that reveal a rainbow in a mundane drop of water.
Ultimately, I would imagine that most people would much rather prefer the inclusive LGBT rainbow flag – a legacy to the world from gay activist Gilbert Baker who spoke of rainbows being an ancient symbol of hope. Here we see a symbol not of genocide, but of life and love and celebration. Baker’s aspirations for the rainbow flag are quoted on his Foundation website:
“What I liked about the rainbow is that it fits all of us.
It’s all the colors.
It represents all the genders.
It represents all the races.
It’s the rainbow of humanity.”
© 2021 Geoff Allshorn