Looking at Loren Haarsma’s Book (2021) “When Did Sin Begin” (Part 14 of 21)

0099  These comments frame the first seven chapters of Haarsma’s book as an exercise in semitic textual structure.  The pattern is A:B:C:D:C’:B’:A’.

Haarsma asks the reader to recognize a possibility.

These comments show what that possibility might be.

That possibility is the intersection of our current Lebenswelt.

0100 The natural transition3H is plainly laid out in The First Singularity And Its Fairy Tale Trace.  Implications are discussed in Comments on Original Death and Original Sin: Roman 5:12-19.

0101 The hypothesis is dramatically rendered in An Archaeology of the Fall.

The novel begins with the daughter of an archaeologist recounting the differentiation of Sumerian Gods from a primordial dyad, the waters above and the waters below.  The tale appears in Samuel Noah Kramer’s 1961 book, Sumerian Mythology.

0102 The key is differentiation.  Differentiation implies symbolization.  Purely symbolic speech-alone talk allows the articulation of distinctions.  These distinctions become real as artifacts (such as mythologies) are constructed.  Artifacts validate speech-alone words.  Artifacts validate the distinctions that speech-alone words symbolize.

I know that sounds circular.  But, so does most everything else in our current Lebenswelt.

0103 The waters above and the waters below conjugate, and give birth to the air god.  The air god separates the waters above and the waters below, before stealing everything they own.  He makes their remains the ceiling and floor of his home.

Is this a picture of the Ubaid, Uruk and Sumerian Dynastic archaeological periods?

Is differentiation intrinsic to increasing labor and social specializations?

0104 Is the deception, depicted in the stories of Adam and Eve, another picture of the same archaeological periods?