It was water as a source of fertility, water as a life-giving agency with

   which Osiris was identified.  It is water which brings life to the soil,

   and when the inundation comes the Earth-god Geb says to Osiris:

   "The divine fluid that is in thee cries out, thy heart lives, thy divine

   limbs move, thy joints are loosed," in which we discern the water

   bringing life and causing the resurrection of Osiris, the soil.⁴⁷

 

Greece

   The seasonal cycle of fertility and drought is most vividly

depicted by the Greek myth of Demeter and her daughter

Persephone, who was abducted by Hades.  While Demeter,

the goddess of grain, mourned for her missing daughter,

the entire land was afflicted with infertility.⁴⁸  After she was

discovered, Persephone still had to spend four months each

year in the Underworld because she had eaten four

pomegranate seeds there.  The mysteries of Demeter and

Persephone were celebrated at Eleusis, just west of

Athens.⁴⁹

    Because of the regularity of the seasons in Greece, it was

seldom necessary to pray for rain.  According to Nilsson:

 

   On Mount Lykaion (in Arcadia) there was a well called Hagno.

   When there was need of rain the priest of Zeus went to this well, per-

   formed ceremonies and prayers, and dipped an oak twig into the

   water.  Thereupon a haze arose from the well and condensed into

   clouds, and soon there was rain all over Arcadia.⁵⁰

 

Syria and Palestine

   The climate of Syria and Palestine played an important

role in the development of Canaanite religion. Baly and

Tushingham describe the situation as follows:

 

    Precariousness, indeed, is everywhere the dread companion of rain-

fed agriculture in the Middle East, and especially toward the south

and inward from the seacoast.  Over very large areas it is impossible

to exaggerate the sense of desperate insecurity which accompanies

the farmer upon his rounds.  . . . Almost the whole of Canaanite

religion was built around this desperate anxiety, this passionate long-

ing for a fertile earth, . . . .⁵¹

Edwin M. Yamauchi                            196d

 

Our understanding of the Canaanites has been greatly

advanced by the discovery of Ras Shamra (ancient Ugarit)

on the coast of Syria, and the subsequent publication of

Ugaritic texts.  These reveal that the Canaanite Baal or

"Lord" par excellence was Hadad, the god manifest in

storms and rains.⁵²  Millard comments:

ANCIENT ECOLOGIES AND THE BIBLE           197a

 

   Controlling the rains, mist, and dew, Hadad held the keys of good

   harvests, so the existence of a myth describing his battles with death,

   barrenness, and threatening flood waters among the texts of Ugarit

   is no surprise.⁵³

 

   As in Mesopotamia the vitality of the king was linked

magically with the fertility of the land.  When the legendary

"king Kret was sick, nature likewise languished.  When

prince Aqhat died, a great drought ensued:

 

   Thereupon Danel the Rephaite prayed (that) the clouds in the heat

   of the season, (that) the clouds should rain early rain (and) give plen-

   tiful dew in summer for the fruits.  Baal failed for seven years, the

   rider on the clouds for eight (years, leaving the land) without dew,

   without showers. (Aqhat I.i.38-44)⁵⁴

 

   Many scholars have supposed, in analogy with Greek

mythology, that Baal died annually and rose to life, sym-

bolizing the rainless summer and the rainy winter.  But the

epic does not speak of an annual event but of a prolonged

drought.  As Gordon points out, the summer is normally

dry and what was dreaded were dewless summers and

rainless winters.⁵⁵

   The priests of Baal, who were confronted by Elijah (I

Kgs. 18), tried to arouse their god to produce rain not only

by their prayers but also by magical rites such as leaping

about the altar and shedding their blood-but in vain.⁵⁶

Patai has suggested that Elijah also used magical gestures.

But it is quite clear that when Elijah had water poured on

the offerings, he was not making a libation but was

demonstrating the supernatural power of God by making

the ignition more difficult.⁵⁷

 

THE OLD TESTAMENT PERSPECTIVE

 

   Though some have blamed the Judeo-Christian tradition

of man's relation to nature as expressed in Gen. 1:28's com-

mand "to replenish the earth and subdue it" as the grounds

ANCIENT ECOLOGIES AND THE BIBLE           197b

 

for our present ecological crisis,⁵⁸ further reflection

demonstrates that this is not a sound conclusion.  As John

Black notes, the Hebrews evolved "a concept of man's

responsibility to God for the management of the earth, a

concept which was duly carried over into Christianity,

becoming part of the western heritage."⁵⁹  Commenting on

Judeo-Christian theology, Glacken observes:

 

   Most striking for our themes, is the idea of the dominion of man as

   expressed in Genesis, and repeatedly expressed in other writings,

   notably Psalm 8.  But one must not read these passages with modern

   spectacles, which is easy to do in an age like ours when "man's con-

   trol over nature" is a phrase that comes as easily as a morning

   greeting. . . . Man's power as a vice-regent of God on earth is part of

   the design of creation and there is in this fully elaborated conception

   far less room for arrogance and pride than the bare reading of the

   words would suggest.⁶⁰

 

   It is man's sinful exploitation of the universe, his con-

tempt for God's creation, which has led to our present

ecological crisis.  As E. M. Blaiklock writes:

 

   The ravaged world, the polluted atmosphere, the poisoned rivers,

   dead lakes, encroaching desert, and all the irreversible damage to

   man's fragile environment comes from treating the globe we live on

   with contempt.  Modern man is arrogant and domineering.  Man was

   put in a garden, says the old Hebrew account in Genesis "to tend

   it."⁶¹

 

   If blame must be placed, we might well consider our

western heritage from the Romans.  From his survey of the

ancient world and ecology, Hughes concludes:

 

   Our Western attitudes can be traced most directly to the secular

   businesslike Romans.  Today the process of dominating the earth is

   seen not as a religious crusade following a biblical commandment

   but as a profitable venture seeking economic benefit.  In this, we are

   closer to the Romans than to any other ancient people, and in this we

   demonstrate to a great extent our heritage from them.⁶²

ANCIENT ECOLOGIES AND THE BIBLE           197c

 

The Blessings of Rain (Citations are from the RSV.)

   According to Deut. 11:10-11, 13-14, the Lord said to the

children of Israel:

 

   For the land which you are entering to take possession of it is not like

   the land of Egypt, from which you have come, where you sowed

   your seed and watered it with your feet, like a garden of vegetables;

   but the land which you are going over to possess is a land of hills and

   valleys, which drinks water by the rain from heaven, . . . And if you

   will obey my commandments. . . (I) will give the rain for your land

   in its season, the early rain and the later rain, that you may gather in

   your grain and your wine and your oil.

 

   Jeremiah proclaims that it is only the Lord rather than

the pagan gods who sends rain (Jer. 14:22): "Are there any

among the false gods of the nations that can bring rain?  Or

can the heavens give showers?  Art thou not he, O Lord our

God?  We set our hope on thee, for thou doest all these

things."  But the wayward children of Israel fail to

recognize this (Jer. 5:24): "They do not say in their hearts,

'Let us fear the Lord our God, who gives the rain in its

season, the autumn rain and the spring rain, and keeps for

us the weeks appointed for the harvest.' "

  

   Elihu, Job's friend, declares:

 

   Behold, God is great, . . . .

   For he draws up the water, he distils his mist in rain which the skies

   pour down and drop upon man abundantly. Can anyone under-

   stand the spreading of the clouds, the thunderings of his pavilion?

   (Job 36:26-29)

 

   Among the questions which the Lord Himself posed as

He spoke out of the whirlwind to Job are the following:

 

   Who has cleft a channel for the torrents of rain, and a way for the

   thunderbolt, to bring rain on a land where no man is, on the desert

   in which there is no man; to satisfy the waste and desolate land, and

   to make the ground put forth grass?  Has the rain a father, or who

ANCIENT ECOLOGIES AND THE BIBLE           197d

 

   has begotten the drops of dew? (Job 38:25-28)

 

   God has promised rain as a blessing for obedience: "If

you walk in my statutes and observe my commandments

and do them, then I will give you your rains in their season,

 

Edwin M. Yamauchi                            198a

 

and the land shall yield its increase, and the trees of the

field shall yield their fruit." (Lev. 26:3-4)

 

The Judgment of Drought

   Conversely for disobedience the Lord has threatened

drought:

 

   Take heed lest your heart be deceived, and you turn aside and serve

   other gods and worship them, and the anger of the Lord be kindled

   against you, and he shut up the heavens, so that there be no rain,

   and the land yield no fruit, and you perish quickly off the good land

   which the Lord gives you. (Deut. 11:16-17)

 

   The most famous instance of drought as a judgment of

God is the three and a half year drought called down by Eli-

jah in the reign of Ahab in the 9th cent. B.C. (I Kgs. 17;

Sirach 48:2-3; Luke 4:25; Jas. 5:17).  In the early 6th cent.

B.C. when Judah forsook the Lord, Jeremiah called upon

the heavens to be appalled, literally "be exceedingly dried

up" (Jer. 2:12).  Cf. Jer. 14:1-6 for a vivid description of

drought conditions.

   Still later in the 6th cent. after the Exile, the Jews return-

ed from Mesopotamia and were challenged to rebuild the

temple.  When they were less than dedicated to the task, the

prophet Haggai rebuked them with a paronomasia or play

on words.  He proclaimed that because the Lord's house

had remained in "ruins" (hareb, Hag. 1:4,9) the Lord

would bring a "drought" (horeb, Hag. 1:11) upon the

land.

   On the other hand, as a sign of God's displeasure Samuel

called down rain during the late wheat harvest (June), when

rain was not expected:

  

   "Is it not wheat harvest today?  I will call upon the Lord, that he may

   send thunder and rain; and you shall know and see that your

   wickedness is great, which you have done in the sight of the Lord, in

   asking for yourselves a king."  So Samuel called upon the Lord, and

   the Lord sent thunder and rain that day. . . . (I Sam. 12:17-18)

Edwin M. Yamauchi                            198b

 

Prayers for Rain

   When a drought was prolonged, the remedy lay in repen-

tance and in prayer as we see from Solomon's famous in-

tercession (I Kgs. 8:35-36):

 

   When heaven is shut up and there is no rain because they have sinned

   against thee, if they pray toward this place, and acknowledge thy

   name, and turn from their sin, when thou dost afflict them, then

   hear thou in heaven, and forgive the sin of thy servants, thy people

   Israel, . . . and grant rain upon thy land, which thou hast given to

   thy people as an inheritance.

 

   The most dramatic instance of the prayer of a godly man

to end a drought was, of course, Elijah's intercession in his

contest with the priests of Baal (I Kgs. 18; Jas. 5:17).  Joel

called for a fast along with repentance to end the double

calamity of drought and locust swarms in his day (Joel

1:14-20).  Zech: 10:1 encourages such prayer: "Ask rain

from the Lord in the season of the spring rain, from the

Lord who makes the storm clouds, who gives men showers

of rain. . . ."

   Problematic is the interpretation of M. Dahood that

Psalm 4 is actually a prayer for rain.  His interpretation is

based on rendering the Hebrew word tob "good" in verse 7

as a word for rain by comparing Jer. 17:6, Deut. 28:12, etc

where it is clear that "good" means "rain."⁶³

 

THE NEW TESTAMENT PERSPECTIVE

 

   In the Sermon on the Mount Jesus commended the

benevolence of God in that He "makes his sun rise on the

evil and on the good, and sends rain on the just and on the

unjust" (Mat. 5:45).  He further cited the heavenly Father's

care over the birds of the air (Mat. 6:26), the lilies of the

field (Mat. 6:28), and the grass of the field (Mat. 6:30) as

ample reasons trusting in God's provisions and for eschew-

ing anxiety.

   In his sermon to the pagan Lycaonians of Lystra, Paul

Edwin M. Yamauchi                            198c

 

adduces God's provision in nature as evidence that He had

not left the pagan nations without a witness (Acts 14:17):

"yet he did not leave himself without witness, for he did

good and gave you from heaven rains and fruitful seasons,

satisfying your hearts with food and gladness." Cf. Rom.

1:19, 20.⁶⁴

   As an example of the effective prayer of a righteous man

James cites the example of Elijah who first prayed for a

drought and then ended it (Jas. 5:17-18): "Elijah was a

man of like nature with ourselves and he prayed fervently

that it might not rain, and for three years and six months it

did not rain on the earth.  Then he prayed again and the

heaven gave rain, and the earth brought forth its fruit."  In

the Apocalypse the two witnesses of Rev. 11 "have power

to shut the sky, that no rain may fall during the days of

their prophesying" (Rev. 11:6).

   A number of droughts and famines are recorded by

Roman historians for the New Testament era.  In 22 B.C. a

mob shut up the Roman Senate in the Curia building and

forced them to vote Augustus the dictatorship so that he

could deal with the food situation.  In his autobiographical

Res Gestae (5.2) Augustus boasted: "I did not decline in

the great dearth of grain to undertake the charge of the

grain supply, which I so administered that within a few days

I delivered the whole city from apprehension and im-

mediate danger at my own cost and by my own efforts."⁶⁵

There was a later famine in his reign in A.D. 6.

   During the reign of Claudius a noteworthy series of

droughts and poor harvests culminated in a widespread

famine during the procuratorial administration of Tiberius

Julius Alexander over Judea (A.D. 46-48).  Josephus

reports (Antiq. III.320 ff.; XX.51-53, 101) that Queen

Helena of Adiabene, a recent convert to Judaism with her

son Izates, sent aid to the Jews in the form of monetary

gifts, grain from Egypt, and figs from Cyprus.  This is the

same drought which was predicted by Agabus, a prophet

from Jerusalem, to the church at Antioch (Acts 11:27-30):

Edwin M. Yamauchi                            198d

 

   Now in these days prophets came down from Jerusalem to Antioch.

   And one of them named Agabus stood up and foretold by the Spirit

   that there would be a great famine over all the world; and this took

   place in the days of Claudius.  And the disciples determined, every

   one according to his ability, to send relief to the brethren who lived

   in Judea; and they did so, sending it to the elders by the hand of Bar-

   nabas and Saul.

 

ANCIENT ECOLOGIES AND THE BIBLE           199a

 

Kenneth S. Gapp correlates the famine under Claudius

with an unusually high Nile in the year A.D. 45 when grain

prices doubled.⁶⁶  He concludes that "the evidence of of-

ficial documents among the papyri from Egypt and of in-

dependent sources.  Pliny and Josephus, so supports Luke's

account of the universal famine that the accuracy of the

statement can no longer be challenged."⁶⁷  Gapp makes the

acute observation that in the ancient world famine was

essentially a class famine:

 

   Since the poor and the improvident never had large reserves either of

   money or of food, they suffered immediately upon any considerable

   rise in the cost of living. The rich, on the other hand, had large

   reserves both of money and of hoarded grain, and rarely, if ever, ex-

   perienced hunger during famine. Thus, while all classes of society

   suffered serious economic discomfort during a shortage of grain, the

   actual hunger and starvation were restricted to the lower classes.⁶⁸

 

   Christ taught that one should be satisfied with one's

"daily bread."⁶⁹  In view of the disparity of wealth, the

"Christian ethic inspired sharing with those in need” (Acts

4:34, 6:1; II Cor. 8:8-15; Jas. 2:14-16; I John 3:17.)⁷⁰

 

 

POST-BIBLICAL JEWISH DEVELOPMENTS

 

   The Jewish rabbis of the first three centuries of the com-

mon Era (lst-3rd cent, A.D.) elaborated upon biblical

precepts, sometimes by fanciful exegesis.

 

      Rabbi Simeon ben Yohai said: Three things are equal in their

   value: Earth, Man and Rain, R. Levi bar Hiyya said: And all the

   three are of three letters. . . . , to teach you, that if there is no earth,

   there is no rain, if there is no rain, there is no earth, and without

   both of them no man can exist.⁷¹

 

   In the early 2nd cent, A.D. the rabbis attributed a

gradual diminution in rain to the sins of the people.  Rabbi

Eleazar b. Perata (fl. A.D. 110-35) said: "From the day the

ANCIENT ECOLOGIES AND THE BIBLE           199b

 

Temple was destroyed the rains have become irregular in

the world.  There is a year which has abundant rains and

there is a year with but little rain."⁷²

 

   To assure the coming of rain the rabbis laid stress on the

feast of Sukkoth (Tabernacles) on the basis of Zech.

14:16-17.  They also laid down elaborate regulations for the

observation of fasts in times of drought in the Mishnah

(Ta'anith 1.2-7).  If by the seventh of Marheshvan (around

November) there has been no rain, one begins praying for

rain.  If none has fallen by the 17th, public fasts are ordered

on Mondays and Thursdays all through the winter season.⁷³

   Commenting on Eccl. 10:11, "If the serpent bite before it

is charmed, then the charmer (lit. whisperer) hath no ad-

vantage," Rabbi Ami said: "If you see a generation over

whom the heavens are rust-colored like copper and do not

let down dew or rain, it is because there are no 'whisperers'

(i.e. people who pray silently) in that generation."⁷⁴

   One sage, Honi the Rainmaker, had a legendary gift for

calling down rain.  It is said that he drew a circle, and stand-

ing in the middle of it said:

 

   "Lord of the world! . . . I swear by your great name that I shall not

   move from here until you will turn merciful unto your children."

   When the rain began dripping he said: "Not thus did I ask but a rain

   for cisterns, pits and caves."  Then the rain began to fall violently

   and Honi said: "Not thus did I ask but a rain of mercy, blessing and

   generosity."  Then the rain fell as it should fall.⁷⁵

 

   Even in such calamitous times as droughts there were

always the unscrupulous few who tried to exploit the situa-

tion for their own advantage.  The rabbis denounced the

wealthy who hoarded up large stocks of grain, wine and oil

to sell them at inflated prices by quoting Amos 8:4-7.  In the

days of Rabbi Tanhuma, the people came to him and asked

him to order a fast for rain.  "He ordered a fast, one day, a

second day, a third day, and no rain came.  Then he went to

them and preached:  'My sons, have compassion on each

ANCIENT ECOLOGIES AND THE BIBLE           199c

 

other and the Holy One blessed be He will also have com-

passion on you.'"⁷⁶

 

   POST-BIBLICAL CHRISTIAN DEVELOPMENTS

 

   During the early Roman Empire the pagans sought to

blame the Christians for any unnatural disaster.  As Ter-

tullian so pungently expressed it: "If the Tiber reaches the

walls, if the Nile does not rise to the fields, if the sky

doesn't move or the earth does, if there is famine, if there is

plague, the cry is at once: 'The Christians to the lion.'"⁷⁷

The pagan Symmachus blamed the famines of A.D. 384

upon the Christians.

   Arnobius, a Christian apologist (fl. A..D. 300), in his

work, Against the Heathen, asks:

   

   What is the ground of the allegation, that a plague was brought

   upon the earth after the Christian religion came into the world, and

   after it revealed the mysteries of hidden truth?  But pestilences, say

   my opponents, and droughts, wars, famines, locusts, mice, and

   hailstones, and other hurtful things, by which the property of men is

   assailed, the gods bring upon us, incensed as they are by your wrong-

   doings and by your transgressions. . . . For if we are to blame, and

   if these plagues have been devised against our sin, whence did anti-

   quity know these names for misfortunes?⁷⁸

 

Augustine likewise responded by pointing out that such

calamities had occurred long before the conversion of Con-

stantine and the Christianization of the Empire: "Let those

who have no gratitude to Christ for His great benefits,

blame their own gods for these heavy disasters."⁷⁹

   Finally, Christians turned the accusation against pagans,

Jew, Samaritans, and heretics, blaming them for unsea-

sonable calamities.  In the Novellae Theodosiani 3.1.8 (4th

cent. A.D.) we read the following denunciation:

 

   Shall we endure longer that the succession of the seasons be

   changed, and the temper of the heavens be stirred to anger, since the

   embittered perfidy of the pagans does not know how to preserve

ANCIENT ECOLOGIES AND THE BIBLE           199d

 

   these balances of nature? For why has the spring renounced its ac-

   customed charm? Why has the summer, barren of its harvest,

   deprived the laboring farmer of his hope of a grain harvest?  Why has

   the intemperate ferocity and the winter with its piercing cold

   doomed the fertility of the lands with the disaster of sterility?  Why

   all these things, unless nature has transgressed the decree of its own

   law to avenge such impiety?⁸⁰

 

LOCUSTS

   As noted in the introduction, periods of unseasonable

heat and drought are sometimes accompanied by plagues of

locusts.  The Canaanite texts speak of the dreaded succession

Edwin M. Yamauchi                            200a

 

of dry or locust years.⁸¹  Their frightening numbers made

them an image of frequent appearance in the ancient texts.

In the Sumerian lamentation the possessions of Ur are

devoured as by a "heavy swarm of locusts."⁸²  In the

Ugaritic Keret Epic (I.iv.29-31) the soldiers of an army are

said to have "settled like locusts on the field(s), like hop-

pers on the fringe of the wilderness."⁸³

   At the end of treaties a frequent curse which was invoked

upon those who might be tempted to break the agreement

was the locust plague.  In the Aramaic Sefire treaty of north

Syria (8th cent. B.C.), we read: "For seven years may the

locust devour (Arpad), and for seven years may the worm

eat. . . ."⁸⁴ A similar curse is found in the treaty between

the Assyrian king Esarhaddon (7th cent. B:C.) and his Me-

dian vassals: "Like locusts devour. . . may they cause your

towns, your land (and) your district to be devoured."⁸⁵

   There are nine Hebrew words which designate locusts in

the Old Testament.⁸⁶  Akkadian recognizes 18 names and

the Talmud 20 names for locusts.  Of the many Hebrew

words arbeh is used most frequently, 24 times.  The word is

probably derived from the root raba "to become

numerous."  It occurs in Akkadian as erebu, arbu, and in

Ugaritic as irby.

   The arbeh plague (Deut. 28:38) is listed as one of the

divine curses which would befall the Israelites if they

disobeyed God's commands.  The arbeh is one of the

plagues which Moses called down upon Egypt (Ex. 10:4 ff.;

Ps. 78:46, 105:34).⁸⁷

   Locusts are used in similes of vast numbers in Jud. 6:5,

7:12; Jer. 46:23; Nah. 3:15.  Though they had no leader yet

their mass movements are coordinated (Prov. 30:27). Rest-

ing at night, they stir with the heat and disappear (Nah.

3:17).  Job is asked whether he can make the horse "leap

like a locust" (Job 39:20).

   Locusts belong to the order of the Orthoptera "straight-

winged" insects.  With the grasshoppers they belong to the

sub-family, Saltatoria, "leapers," which were considered

edible (Lev. 11:21-22).⁸⁸  Locusts belong to the Acridiidae

Edwin M. Yamauchi                            200b

 

family of "short-horned grasshoppers."  Of the 91 species

found in Palastine only the desert locust (Schistocerca

gregoria or Acridium peregrinum) has served to plague the

Near East from time immemorial.  It was only in 1929 that

the phase change from solitary green grasshoppers to the

larger, yellow gregarious phase was first observed.  Accord-

ing to Baron:

 

   Basically, the Desert Locust is a winged big brother of its fellow-

   acridid, the familiar grasshopper of English meadows, and quite

   often leads much the same sort of life.  Like other species of locusts,

   however, it has the peculiarity of being able to change its habits-to

   live two lives, as it were--and it is this characteristic that makes it so

   great a potential menace.⁸⁹

 

   At maturity the desert locusts are two and a half inches

long.  They have two sets of wings and an enlarged pair of

legs for jumping.  Their appearance has been compared to

horses (Joel 2:4; Job 39:20; Rev. 9:7; cf. German

Heupferd, Italian cavallette.)

 

   Desert locusts are phenomenal travelers.  They are able to

fly for 17 hours at a time and have been known to travel

1500 miles.  The sound of their wings can be compared to

the sound of chariots (Joel 2:5; Rev. 9:9).  Their route of

travel is determined by the prevailing winds (Ex. 10:13, 19).

In the 1915 plague the locusts came to Jerusalem from the

northeast (cf, Joel 2:20).⁹⁰

   The Bible does not exaggerate when it speaks of swarms

of locusts covering the ground (Ex. 10:5).  According to

Baron:

  

   We know from modern measurements of swarm areas and volumes

   that the descriptions repeatedly given in the Bible and elsewhere, of

   the sky being darkened and the sun eclipsed, are literally correct.  For

   instance, during the plague that continued from 1948 to 1963,

   several swarms were recorded as exceeding a hundred square miles;

   and one is said to have been the size of London.⁹¹

Edwin M. Yamauchi                            200c

 

A truly large swarm may contain ten billion locusts!  What

is devastating is that each insect eats its own weight every

day; a large swarm may weigh up to 80,000 tons.⁹²

   The four words used by Joel (1:4, 2:25) in his vivid

description of the locust plague evidently represent stages

of the locusts' development (RSV) rather than separate

species of insects (KJV).⁹³  In Joel 2:25 we have first the

arbeh, the mature locust which deposits the eggs.⁹⁴  The

yeleq may be the larva as it emerges from the egg.⁹⁵  The

hasil may be the intermediate instar (stage between moults):

The gazam may be the ravenous nymph who strips the bark

from trees,

   To remove such insect plagues pagans resorted to prayer

and to magical spells.  From Sultantepe in northwest

Mesopotamia we have "an incantation to remove cater-

pillar, devourer. . . cricket, red bug, vermin of the field

from the field."⁹⁶  The Greeks prayed to Apollo Parnopios

(Locust) to obtain aid against locusts, just as they prayed to

Apollo Smintheus (Field Mouse) against the plague.  To get

rid of caterpillars the Roman writer Columella "directs that

a young menstruous girl should walk three times round the

garden with bare feet and loosened hair and garments."⁹⁷

   In contrast to the pagans, the Israelites resorted to

fasting, repentance, and prayer in cases of locust plagues

and other kinds of pestilences (I Kgs. 8:36-37; II Chr. 6:28).

In the midst of a devastating locust plague the prophet Joel

called the people to fasting and prayer (Joel 1:14, 2:15-17),

and promised that the Lord would see their repentance and

bless them (Joel 2: 18-32).  The later Jewish rabbis also

prescribed the blowing of the ram's horn to announce a

fast: "For these things they sound the shofar in every place:

blasting or mildew, locust or caterpillar, wild beasts or the

sword.  They sound the shofar in that they are an overrun-

ning affliction." (Ta'anith 3.5)⁹⁸

 

Edwin M. Yamauchi                            200d

 

CONCLUSIONS

 

   1. How is the biblical revelation different from pagan

mythologies?

   Unlike materialistic naturalism the biblical perspective

shares with the ancients a belief in the supernatural.  But it

differs radically from contemporary mythologies in

ANCIENT ECOLOGIES AND THE BIBLE           200a

 

upholding a single, omnipotent God, who though He may

be depicted in human similes, wholly transcends man and

nature--in contrast to the pagan gods who were crudely an-

thropomorphic and who were intrinsically a part of the

natural order.⁹⁹  The Babylonian gods, for example, sent the

Flood in capricious annoyance at man's rambunctious

noisiness.  Jehovah sent the Flood as a judgment against

man's wickedness.

 

   2.  Why was God's revelation given where it was?

   Certainly the local geographic and climate conditions of

the Holy Land have qualified the human reception of the

Lord's revelation.  The sovereign God chose Palestine as the

location for His revelation, a land whose climate made the

Hebrews very conscious of their reliance upon God for rain

and food.

 

3.  Now that we know the causes of droughts and the

progression of locust plagues are they any less the works of

God?

   Such a conclusion may be reached by unbelievers, but

believers can only stand in greater awe as they learn more of

the marvels and intricacies of God's creation.  He is the God

who uses the hurricane but also the lowly worm (Jonah 4:6)

to reveal His power and purpose.  As C. S. Lewis has

remarked, "Each miracle writes for us in small letters

something that God has already written, or will write, in

letters almost too large to be noticed, across the whole can-

vas of Nature."¹⁰⁰

 

   4. Why do natural disasters occur?  Are they judgments

of God?

   Natural disasters remind us that we do not live in a

Paradise, and that the Creation itself groans for its redemp-

tion (Rom. 8:19-22).  We cannot comprehend the reason for

each tragedy but can realize that we live in a flawed

universe.  Though any given calamity may not be a specific

judgment for sin (cf. John 9:1-3), each reminds us of our