Chapter 37 Heading towards the rising sun
The story of Noah's Ark has never been exclusive to Christianity. According to Garris's understanding, it may have been derived from the flood myth shared by multiple civilizations in ancient times.
The one closest to the story of Noah's Ark may be Utnapishtim in the Epic of Gilgamesh. As the eighth king in Mesopotamian mythology, he received divine grace and built the Ark of life.
The process and results are not only exactly the same as the well-known Noah's Ark, but also eighty-nine points similar.
Then when it extended to the line of Abraham, the story of the Ark was recorded in Genesis, the first of the five volumes of the Hebrew Bible, the core classic of Judaism.
After the subsequent rise of Christianity, it was turned into the first volume of the Old Testament.
When Islam emerged, it was mentioned many times in the Quran.
It’s just that in the Quran version of Noah’s Ark, Noah is called Noah.
To be honest, in Garris' view, the Ark of Noah in the Quran is somewhat similar to the result of rendering failure and transmission packet loss.
It's as if the Prophet didn't listen too carefully when he listened to the story of Genesis, or he didn't listen to it all from the beginning. As a result, when he later told the story to his followers, he could only tell a general outline.
For example, the Prophet did not specify whether each species that entered the ark was a pair or seven pairs, nor did he specify how long the flood lasted. It was the last time Noah made a covenant with his heavenly father. In "Genesis" It uses a rainbow as a symbol, but it is not mentioned in the Quran.
Considering the climate of the Arabian Peninsula in the Middle East, Gairis even had a guess: Could it be that the Holy Prophet had never seen a rainbow at all and had no knowledge of rainbows...
Not to mention how the story of Noah’s Ark is reflected in various religions.
Just what Garris said had a huge impact on the man beside him who had experienced physical torture.
This shock was not a sign of humiliation, but the way he looked at Garris became a little strange, and the emotion in his eyes changed from gratitude to a kind of intolerance with pity.
Generally speaking, this kind of look can be interpreted as "looking at a fool", or as "this man is somewhat seriously ill", but it is impossible for this man to really express this idea, so it is very distorted.
Ah, yes, you are my savior. You saved us people and brought the Ahmed family together. But you make fun of Allah. This somewhat shows that you have a different mind. Serious people will say that before Have you talked to Allah these days?
What is your relationship with Allah?
The last one and the last one who could chat with Allah was the Holy Prophet! It's the Holy Prophet!
Just from the look in his eyes, Garris had a rough idea of what the man was thinking, and he was not in a hurry to correct him.
"I respect the teachings of the Holy Prophet and know that he is not the father of any one of you, but he is indeed the messenger of Allah, and he once said that he is the seal of the prophet. I understand that Allah is omniscient about everything, and the wisdom of the Father is profound. Measure, always in the sky"
"You have doubts in your hearts, don't believe me, and think I'm arrogant, but I am worthy of your contempt, because the father gave me miracles not just to make you madly believe in me, but to let you know the way forward. ”
When Garris left, he walked towards the rising sun. The sun shone on his face, leaving a long shadow behind him.
He held his head high with every step, as if he had no fear. The people squatting on the ground eating noodles felt that his figure was inexplicably tall, and his words seemed to have a deep meaning, but they were hard to understand for a while.
……
After a night of processing, apart from the six people who were rescued, 12 people in Ahmed's big house survived.
Regarding the arrangement of these twelve people, Garris asked Simon to take people to strictly guard them and interrogate and investigate whether there were any blood debts in their hands.
If the crime does not lead to death, after contacting John in Skar Village later, he will be sent there to dig the soil first.
And if there are lives in your hands, then there is something to say.
Secondly, Garris found the tax account book that he had longed for. Just as he had estimated before, the information recorded in it was like a treasure to him now.
Taxation account book, or just a noun, does not necessarily mean a certain book. When it is reflected in Ahmed's mansion, there are many books recording different information, which need to be compared to understand.
These taxation account books in Ahmed's hands symbolize his rights. They include a total of 6 villages and 1 small town. What surprised Gairis is that the village of Skal actually belongs to Ahmed. tax area.
Garris briefly imagined the nearby geographical distribution in his mind, and then realized that the straight-line distance between Alhadi Town and Skar Village should not be very far.
The main information recorded in these taxation account books is the population of each village, the number of households, the identity of the household head, the location of the residence, the belief, and the detailed field map. Only in this way can taxes of different names be collected conveniently and in a targeted manner. money and calculate the gains and losses therein.
Mastering this information is of great significance to Garris's subsequent development. He can use these taxation account books to formulate better development plans and save the time required for rural surveys.
Then, there is paper that is extremely hard to find in the countryside of Jerusalem. In Ahmed's house, at least one "roll" can be found, which is about five or six hundred sheets.
Five to six hundred pieces of paper would only be the equivalent of a few books if left to future generations, but for Garris, this meant a good start. He could finally organize his thoughts on paper.
Picking up the quill, Garris wrote the first sentence on a piece of paper: Weapons of criticism cannot replace weapons of criticism.
For Garris, biblical exegesis should never have been the goal he pursued. So what if he truly became a well-known theological master in the Middle Ages? Can Bible analysis change the current situation of material society?
Garris has no intention of patching up the existing Christianity. All he needs is to make good use of the scriptures and words that are beneficial to him, so that he can promote the new system. He must always understand that scripture analysis is only a means and not an end.
Just like the later Münzer, who was listed by Engels as a pioneer of modern socialism, what Gehrys needed was not justification by faith, nor did he only respect the Bible. What he needed was just to change the world.
The difference with Müntzer is that Müntzer's ideas are limited by the productivity of the times and are difficult to realize.
But Gareth knows how to quickly promote the development of productivity, and his short-term goals must be more down-to-earth and not just castles in the air.
Chapter 2 is over and a new week has begun. I hope everyone can give me a monthly ticket! Keep reading!
(End of chapter)