Let us make clear the point, essential to our present argument, that from cover to cover the “Old Testament” is propaganda. Those who created it created it as propaganda, having no remotest idea of anything else. Nowadays our docile population reads it and accepts it as the literal inspired Word—not realizing that the book is divided between two kinds of propaganda, which exactly cancel each other: the propaganda of a ruling class, teaching reverence for kings and priests, and the propaganda of rebels, clamoring for the overthrow of these same kings and priests!
This Old Testament is also offered to us in the literature classes, so it will be worth our while to consider it from that point of view. Manifestly there is much of it which never pretended to be literature. There are weary chronicles of the doings of kings, and lists of their sons and grandsons. You may find acres of this in our big libraries, but it is classified as genealogy, not literature. Likewise there are the laws of the Hebrews, which belong in the legal department. There are architectural specifications for the temple, and rules of hygiene—all important to a historian, but rubbish to anybody else. There are a great number of legends which are eternally delightful to children, stories of the creation and the fall of man, and of gods and devils and miracles, precisely as important as similar stories among the ancient Anglo-Saxons, or the ancient Greeks, or the ancient Egyptians, or the ancient Hopis.
Among these stories are a few which display fine feeling and narrative skill, and so for the first time we have literature. There is one attempt at a drama; it is crude and confused—any sophomore, having taken a course in dramatic construction at a state university, could show the author of the Book of Job how to clarify his theme and cut out the repetitions. But in the midst of such crudities is magnificent poetry, which our university courses have not yet taught us to equal. Likewise there is some shrewd philosophy—and it is amusing to note that our verbal inspirationalists accept the worldly-wise common sense of the Proverbs and the bleak cynicism of Ecclesiastes as equally divine with the fervor of Isaiah and the fanatical rage of Jeremiah.
Finally, there is some lyric poetry of a spiritual nature, this also full of repetition. If you are judging it as ritual, that is all right, because ritual is intended to affect the subconscious, and repetition is the essence of the process. The difference between ritual and literature is that the latter makes its appeal to the conscious mind, where a little repetition goes a long way.
Dr. Johnson was asked his opinion of the feminist movement in religion, and he said that “a woman preaching is like a dog walking on two legs; it is not well done, but we are surprised that it is done at all.” I think that if we examine our judgments carefully, we shall find that our high opinion of ancient writings is on this basis. We do not really judge them by modern standards, any more than we judge a child by adult standards when he tries to wield a pen, or a hoe, or an oar. Our pleasure in reading ancient writings is to note the beginnings of real thinking, of mature attitudes toward life. We say: “By George, those old fellows had a lot of sense after all!” But judging the Old Testament strictly, as literature, not as antiquity, I say that everything which is of serious value to a modern adult person could be gathered into an extremely small volume, certainly not over thirty thousand words, or four per cent of the total.
CHAPTER XIII
THE COMMUNIST ALMANAC
From the “American Times” Sunday Review of Books, A. D. 1944
Satan Sanctified
A New Religion Enters the Lists
There come to the desk of a literary editor many volumes which could not by any stretch of the imagination be considered as literature. But they are printed and bound, and those who write them believe them of importance, and others may be of the same opinion. So it becomes the task of a reviewer to give an account of these volumes.