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care, as He did so, to remove all episodes that would occur within the span of Adam’s lifetime. Though God’s plan worked at first, Adam eventually grew distracted by his loneliness again. God reconsidered showing Adam his own (Adam’s own) future life, but judged, for the second and final time, that doing so would be a grave misstep, and instead chose to try His hand at improvisation. Rather than continuing to show Adam what would be, God showed him what could be, were one event that was slated to occur one way to instead occur another way.
    1 The story of David—who slew Goliath, loved Bathsheba, and, as its strongest king, made of Israel an empire—was particularly moving to Adam, despite his knowledge that it was only a could-be, that David would, as originally foretold by God, die at birth. Only a few words into the Psalms, which God had spelled out for him in clouds, Adam found himself weeping at the thought that David would never write them, and he transferred seventy years of his allotted thousand to David, so that David would survive beyond birth and do everything that, before the transfer, only he could have done.
    What Susan believes: Adam gave life to David out of love for David.
    What Susan would like to believe: Adam gave life to David out of love for the world—gave David life so that the world would not be deprived of David.
    What she is being asked by her professor to spin: Adam gave life to David out of love for Adam. Being that Adam was the first man, Susan plans to tell the class, all men would be of him, and being that Israel, under David’s reign, would be the world’s greatest kingdom, Davidic-era Israel would be the greatest achievement to come of Adam’s creation. Susan would say that Adam, as he read the Psalms in the sky, was not moved 2 as much by their beauty as by how their beauty would affect his legacy. She would say that Adam wept at the possibility that his legacy could be so glorious, yet wouldn’t be so glorious if he failed to take action. She would quip, “And therefore, Adam’s giving of life would be better described as spending, and better yet as investing, for its purpose was to ensure a future payoff.” If the class was with her—they rarely were—she planned to close with a joke about “the intricacies of calculating a time-lost to glory-increased ratio.” With or without the joke, she was confident she would get an A.
    What Susan Falls is considering for extra credit: how Adam, who was born a man, and who, without his Eve, without knowing he was a male in the male/female dichotomy—and so knowing nothing of human reproduction—could know that other men would come from him, rather than from the word of God, where Adam had come from.
    As the limo exits the Drive at 55th, Susan sets the extra credit aside for later consideration and begins to write in the margins of Genesis Rabbah. While doing so, she is struck by the idea that Adam might be a lot like her—his seventy years her lower body, David her brain. Some time, early on, when she knew things in a pure sense, she might have made a deal with God, an investment of her earthly legs in a transcendent mind with high-capacity intellect. It was pretty to think so.
    So pretty, in fact, that she doesn’t realize the limo has stopped, has been stopped for minutes, until Jake, the driver, lowers the separator and pronounces her name. “Susan,” he says, “are you not well? Would you like me to wheel you to class today?”
    CHAPTER 130,023
    CONSIDERING THE UTILITY OF BLUE SNOWPANTS
    Susan Falls thinks Carla Ribisi has a big ass and that Carla Ribisi’s big ass is beautiful and that Carla does not know it. And Carla Ribisi is always wearing blue nylon snowpants. The intended effect of the snowpants is to disguise the bigness of the ass in bigger-ness, Susan Falls thinks. It is a complicated trick. It begins with a syllogism. The first