perplexing. If the text be right (v.i.), it implies a previous account of him as addicted to (perhaps the inventor of) agriculture, which now in his hands advances to the more refined stage of vine-growing. See the note on p. 185.
Amongst other peoples this discovery was frequently attributed to
a god (Dionysus among the Greeks, Osiris among the Egyptians),
intoxication being regarded as a divine inspiration. The orgiastic
character of the religion of the Canaanites makes it probable that the
same view prevailed amongst them; and it has even been suggested that
the Noah of this passage was originally a Canaanitish wine-god (see
Niebuhr, Geschichte d. Ebräischen Zeitalters, 36 ff.). The native religion
of Israel (like that of Mohammed) viewed this form of indulgence with
abhorrence; and under strong religious enthusiasm the use of fermented
drinks was entirely avoided (the Nazirites, Samson, the Rechabites).
This feeling is reflected in the narrative before us, where Noah is
represented as experiencing in his own person the full degradation to
which his discovery had opened the way. It exhibits the repugnance
of a healthy-minded race towards the excesses of a debased civilisation.—Since
the vine is said to be indigenous to Armenia and Pontus
(see De. Di.), it has naturally been proposed to connect the story with
the landing of the ark in Ararat. But we have seen that the passage
has nothing to do with the Deluge-tradition; and it is more probable
that it is an independent legend, originating amidst Palestinian surroundings.
21. uncovered himself] the same result of drunkenness in
Hab. 215, La. 421.—22. There is no reason to think (with
Ho. and Gu.) that Canaan was guilty of any worse sin than
the Schadenfreude implied in the words. Heb. morality
called for the utmost delicacy in such matters, like that
evinced by Shem and Japheth in v.23—24. (
Hebrew characters) cannot
mean 'his younger son' (G V) (i.e. as compared with
following Kue. (ThT, xviii. 147), proposes (Hebrew characters) for (Hebrew characters): 'Noah was the
first to plough the ground.' That reading would be fatal to any
connexion of the section with Gn. 3, unless we suppose a distinction
between (Hebrew characters) (manual tillage) and (Hebrew characters). Strangely enough, Ra. (on 529)
repeats the Haggadic tradition that Noah invented the ploughshare;
but this is probably a conjecture based on a comparison of 317 with 529.[1]—22.
(Hebrew characters)] G pref. (Greek characters).—23. (Hebrew characters)] On the art., see G-K. § 126 r.
That it was the (Hebrew characters) which Canaan had previously taken away, and that
this notice was deliberately omitted by J (Gu.), is certainly not to be
inferred. The (Hebrew characters) is the upper garment, which was also used for
sleeping in (Ex. 2226 etc.).—24. (Hebrew characters)] on the irreg. seghol, see G-K.
- ↑ So Mr. Abrahams, in a private communication.
