In pursuing the study of the Bible Myths, facts pertaining thereto, in a condensed form, seemed to be greatly needed, and nowhere to be found. Widely scattered through hundreds of ancient and modern volumes, most of the contents of this book may indeed be found; but any previous attempt to trace exclusively the myths and legends of the Old and New Testament to their origin, published as a separate work, is not known to the writer of this. Many able writers have shown our so-called Sacred Scriptures to be unhistorical, and have pronounced them largely legendary, but have there left the matter, evidently aware of the great extent of the subject lying beyond. As Thomas Scott remarks, in his English Life of Jesus: "How these narratives (i. e., the New Testament narratives), unhistorical as they have been shown to be, came into existence, it is not our business to explain; and once again, at the end of the task, as at the beginning and throughout, we must emphatically disclaim the obligation." To pursue the subject from the point at which it is abandoned by this and many other distinguished writers, has been the labor of the author of this volume for a number of years.
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Bible Myths and their parallels in other Religions
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ReligionPART I. THE OLD TESTAMENT.
CHAPTER I. THE CREATION AND FALL OF MAN.
The Old Testament commences with one of its most interesting myths, that of the Creation and Fall of Man. The story is to be found in the first three chapters of Genesis, the substance of which is as follows:
After God created the "Heavens" and the "Earth," he said: "Let there be light, and there was light," and after calling the light Day, and the darkness Night, the first day's work was ended.
God then made the "Firmament," which completed the second day's work.
Then God caused the dry land to appear, which he called "Earth," and the waters he called "Seas." After this the earth was made to bring forth grass, trees, &c., which completed the third day's work.
The next things God created were the "Sun,"[1:1] "Moon" and "Stars," and after he had set them in the Firmament, the fourth day's work was ended.[2:1]
After these, God created great "whales," and other creatures which inhabit the water, also "winged fowls." This brought the fifth day to a close.
The work of creation was finally completed on the sixth day,[2:2] when God made "beasts" of every kind, "cattle," "creeping things," and lastly "man," whom he created "male and female," in his own image.[2:3]
"Thus the heavens and the earth were finished, and all the host of them. And on the seventh[2:4] day God ended his work which he had made: and he rested on the seventh day, from all his work which he had made. And God blessed the seventh day, and sanctified it, because that in it he had rested from all his work which God created and made."
After this information, which concludes at the third verse of Genesis ii., strange though it may appear, another account of the Creation commences, which is altogether different from the one we have just related. This account commences thus:
"These are the generations of the heavens and the earth when they were created, in the day (not days) that the Lord God made the earth and the heavens."
It then goes on to say that "the Lord God formed man of the dust of the ground,"[2:5] which appears to be the first thing he made. After planting a garden eastward in Eden,[2:6] the Lord God put the man therein, "and out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the Tree of Life,[2:7] also in the midst of the garden, and the Tree of Knowledge of good and evil. And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads." These four rivers were called, first Pison, second Gihon, third Hiddekel, and the fourth Euphrates.[3:1]
After the "Lord God" had made the "Tree of Life," and the "Tree of Knowledge," he said unto the man:
"Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die." Then the Lord God, thinking that it would not be well for man to live alone, formedāout of the groundā"every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them, and whatever Adam called every living creature, that was the name thereof."
After Adam had given names to "all cattle, and to the fowls of the air, and to every beast of the field," "the Lord God caused a deep sleep to fall upon Adam, and he slept, and he (the Lord God) took one of his (Adam's) ribs, and closed up the flesh instead thereof."
"And of the rib, which the Lord God had taken from man, made he a woman, and brought her unto Adam." "And they were both naked, the man and his wife, and they were not ashamed."
After this everything is supposed to have gone harmoniously, until a serpent appeared before the woman[3:2]āwho was afterwards called Eveāand said to her:
"Hath God said, Ye shall not eat of every tree of the garden?"
The woman, answering the serpent, said:
"We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, lest ye die."
Whereupon the serpent said to her:
"Ye shall not surely die" (which, according to the narrative, was the truth).
He then told her that, upon eating the fruit, their eyes would be opened, and that they would be as gods, knowing good from evil.
The woman then looked upon the tree, and as the fruit was tempting, "she took of the fruit, and did eat, and gave also unto her husband, and he did eat." The result was not death (as the Lord God had told them), but, as the serpent had said, "the eyes of both were opened, and they knew they were naked, and they sewed fig leaves together, and made themselves aprons."
Towards evening (i. e., "in the cool of the day"), Adam and his wife "heard the voice of the Lord God walking in the garden," and being afraid, they hid themselves among the trees of the garden. The Lord God not finding Adam and his wife, said: "Where art thou?" Adam answering, said: "I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself."
The "Lord God" then told Adam that he had eaten of the tree which he had commanded him not to eat, whereupon Adam said: "The woman whom thou gavest to be with me, she gave me of the tree and I did eat."
When the "Lord God" spoke to the woman concerning her transgression, she blamed the serpent, which she said "beguiled" her. This sealed the serpent's fate, for the "Lord God" cursed him and said:
"Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life."[4:1]
Unto the woman the "Lord God" said:
"I will greatly multiply thy sorrow, and thy conception; in sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee."
Unto Adam he said:
"Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns also, and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground, for out of it wast thou taken; for dust thou art, and unto dust shalt thou return."
The "Lord God" then made coats of skin for Adam and his wife, with which he clothed them, after which he said:
"Behold, the man is become as one of us,[5:1] to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever" (he must be sent forth from Eden).
"So he (the Lord God) drove out the man (and the woman); and he placed at the east of the garden of Eden, Cherubims, and a flaming sword which turned every way, to keep the way of the Tree of Life."
Thus ends the narrative.
Before proceeding to show from whence this legend, or legends, had their origin, we will notice a feature which is very prominent in the narrative, and which cannot escape the eye of an observing reader, i. e., the two different and contradictory accounts of the creation.
The first of these commences at the first verse of chapter first, and ends at the third verse of chapter second. The second account commences at the fourth verse of chapter second, and continues to the end of the chapter.
In speaking of these contradictory accounts of the Creation, Dean Stanley says:
"It is now clear to diligent students of the Bible, that the first and second chapters of Genesis contain two narratives of the Creation, side by side, differing from each other in most every particular of time and place and order."[5:2]
Bishop Colenso, in his very learned work on the Pentateuch, speaking on this subject, says:
"The following are the most noticeable points of difference between the two cosmogonies:
"1. In the first, the earth emerges from the waters and is, therefore, saturated with moisture.[5:3] In the second, the 'whole face of the ground' requires to be moistened.[5:4]
"2. In the first, the birds and the beasts are created before man.[6:1] In the second, man is created before the birds and the beasts.[6:2]
"3. In the first, 'all fowls that fly' are made out of the waters.[6:3] In the second 'the fowls of the air' are made out of the ground.[6:4]
"4. In the first, man is created in the image of God.[6:5] In the second, man is made of the dust of the ground, and merely animated with the breath of life; and it is only after his eating the forbidden fruit that 'the Lord God said, Behold, the man has become as one of us, to know good and evil.'[6:6]
"5. In the first, man is made lord of the whole earth.[6:7] In the second, he is merely placed in the garden of Eden, 'to dress it and to keep it.'[6:8]
"6. In the first, the man and the woman are created together, as the closing and completing work of the whole creation,ācreated also, as is evidently implied, in the same kind of way, to be the complement of one another, and, thus created, they are blessed together.[6:9]
"In the second, the beasts and birds are created between the man and the woman. First, the man is made of the dust of the ground; he is placed by himself in the garden, charged with a solemn command, and threatened with a curse if he breaks it; then the beasts and birds are made, and the man gives names to them, and, lastly, after all this, the woman is made out of one of his ribs, but merely as a helpmate for the man.[6:10]
"The fact is, that the second account of the Creation,[6:11] together with the story of the Fall,[6:12] is manifestly composed by a different writer altogether from him who wrote the first.[6:13]
"This is suggested at once by the circumstance that, throughout the first narrative, the Creator is always spoken of by the name Elohim (God), whereas, throughout the second account, as well as the story of the Fall, he is always called Jehovah Elohim (Lord God), except when the writer seems to abstain, for some reason, from placing the name Jehovah in the mouth of the serpent.[6:14] This accounts naturally for the above contradictions. It would appear that, for some reason, the productions of two pens have been here united, without any reference to their inconsistencies."[6:15]
Dr. Kalisch, who does his utmost to maintaināas far as his knowledge of the truth will allowāthe general historical veracity of this narrative, after speaking of the first account of the Creation, says:
"But now the narrative seems not only to pause, but to go backward. The grand and powerful climax seems at once broken off, and a languid repetition appears to follow. Another cosmogony is introduced, which, to complete the perplexity, is, in many important features, in direct contradiction to the former.
"It would be dishonesty to conceal these difficulties. It would be weakmindedness and cowardice. It would be flight instead of combat. It would be an ignoble retreat, instead of victory. We confess there is an apparent dissonance."[6:16]
Dr. Knappert says:[7:1]
"The account of the Creation from the hand of the Priestly author is utterly different from the other narrative, beginning at the fourth verse of Genesis ii. Here we are told that God created Heaven and Earth in six days, and rested on the seventh day, obviously with a view to bring out the holiness of the Sabbath in a strong light."
Now that we have seen there are two different and contradictory accounts of the Creation, to be found in the first two chapters of Genesis, we will endeavor to learn if there is sufficient reason to believe they are copies of more ancient legends.
We have seen that, according to the first account, God divided the work of creation into six days. This idea agrees with that of the ancient Persians.
The Zend-Avestaāthe sacred writings of the Parseesāstates that the Suprem...
After God created the "Heavens" and the "Earth," he said: "Let there be light, and there was light," and after calling the light Day, and the darkness Night, the first day's work was ended.
God then made the "Firmament," which completed the second day's work.
Then God caused the dry land to appear, which he called "Earth," and the waters he called "Seas." After this the earth was made to bring forth grass, trees, &c., which completed the third day's work.
The next things God created were the "Sun,"[1:1] "Moon" and "Stars," and after he had set them in the Firmament, the fourth day's work was ended.[2:1]
After these, God created great "whales," and other creatures which inhabit the water, also "winged fowls." This brought the fifth day to a close.
The work of creation was finally completed on the sixth day,[2:2] when God made "beasts" of every kind, "cattle," "creeping things," and lastly "man," whom he created "male and female," in his own image.[2:3]
"Thus the heavens and the earth were finished, and all the host of them. And on the seventh[2:4] day God ended his work which he had made: and he rested on the seventh day, from all his work which he had made. And God blessed the seventh day, and sanctified it, because that in it he had rested from all his work which God created and made."
After this information, which concludes at the third verse of Genesis ii., strange though it may appear, another account of the Creation commences, which is altogether different from the one we have just related. This account commences thus:
"These are the generations of the heavens and the earth when they were created, in the day (not days) that the Lord God made the earth and the heavens."
It then goes on to say that "the Lord God formed man of the dust of the ground,"[2:5] which appears to be the first thing he made. After planting a garden eastward in Eden,[2:6] the Lord God put the man therein, "and out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the Tree of Life,[2:7] also in the midst of the garden, and the Tree of Knowledge of good and evil. And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads." These four rivers were called, first Pison, second Gihon, third Hiddekel, and the fourth Euphrates.[3:1]
After the "Lord God" had made the "Tree of Life," and the "Tree of Knowledge," he said unto the man:
"Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die." Then the Lord God, thinking that it would not be well for man to live alone, formedāout of the groundā"every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them, and whatever Adam called every living creature, that was the name thereof."
After Adam had given names to "all cattle, and to the fowls of the air, and to every beast of the field," "the Lord God caused a deep sleep to fall upon Adam, and he slept, and he (the Lord God) took one of his (Adam's) ribs, and closed up the flesh instead thereof."
"And of the rib, which the Lord God had taken from man, made he a woman, and brought her unto Adam." "And they were both naked, the man and his wife, and they were not ashamed."
After this everything is supposed to have gone harmoniously, until a serpent appeared before the woman[3:2]āwho was afterwards called Eveāand said to her:
"Hath God said, Ye shall not eat of every tree of the garden?"
The woman, answering the serpent, said:
"We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, lest ye die."
Whereupon the serpent said to her:
"Ye shall not surely die" (which, according to the narrative, was the truth).
He then told her that, upon eating the fruit, their eyes would be opened, and that they would be as gods, knowing good from evil.
The woman then looked upon the tree, and as the fruit was tempting, "she took of the fruit, and did eat, and gave also unto her husband, and he did eat." The result was not death (as the Lord God had told them), but, as the serpent had said, "the eyes of both were opened, and they knew they were naked, and they sewed fig leaves together, and made themselves aprons."
Towards evening (i. e., "in the cool of the day"), Adam and his wife "heard the voice of the Lord God walking in the garden," and being afraid, they hid themselves among the trees of the garden. The Lord God not finding Adam and his wife, said: "Where art thou?" Adam answering, said: "I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself."
The "Lord God" then told Adam that he had eaten of the tree which he had commanded him not to eat, whereupon Adam said: "The woman whom thou gavest to be with me, she gave me of the tree and I did eat."
When the "Lord God" spoke to the woman concerning her transgression, she blamed the serpent, which she said "beguiled" her. This sealed the serpent's fate, for the "Lord God" cursed him and said:
"Upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life."[4:1]
Unto the woman the "Lord God" said:
"I will greatly multiply thy sorrow, and thy conception; in sorrow thou shalt bring forth children, and thy desire shall be to thy husband, and he shall rule over thee."
Unto Adam he said:
"Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns also, and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground, for out of it wast thou taken; for dust thou art, and unto dust shalt thou return."
The "Lord God" then made coats of skin for Adam and his wife, with which he clothed them, after which he said:
"Behold, the man is become as one of us,[5:1] to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever" (he must be sent forth from Eden).
"So he (the Lord God) drove out the man (and the woman); and he placed at the east of the garden of Eden, Cherubims, and a flaming sword which turned every way, to keep the way of the Tree of Life."
Thus ends the narrative.
Before proceeding to show from whence this legend, or legends, had their origin, we will notice a feature which is very prominent in the narrative, and which cannot escape the eye of an observing reader, i. e., the two different and contradictory accounts of the creation.
The first of these commences at the first verse of chapter first, and ends at the third verse of chapter second. The second account commences at the fourth verse of chapter second, and continues to the end of the chapter.
In speaking of these contradictory accounts of the Creation, Dean Stanley says:
"It is now clear to diligent students of the Bible, that the first and second chapters of Genesis contain two narratives of the Creation, side by side, differing from each other in most every particular of time and place and order."[5:2]
Bishop Colenso, in his very learned work on the Pentateuch, speaking on this subject, says:
"The following are the most noticeable points of difference between the two cosmogonies:
"1. In the first, the earth emerges from the waters and is, therefore, saturated with moisture.[5:3] In the second, the 'whole face of the ground' requires to be moistened.[5:4]
"2. In the first, the birds and the beasts are created before man.[6:1] In the second, man is created before the birds and the beasts.[6:2]
"3. In the first, 'all fowls that fly' are made out of the waters.[6:3] In the second 'the fowls of the air' are made out of the ground.[6:4]
"4. In the first, man is created in the image of God.[6:5] In the second, man is made of the dust of the ground, and merely animated with the breath of life; and it is only after his eating the forbidden fruit that 'the Lord God said, Behold, the man has become as one of us, to know good and evil.'[6:6]
"5. In the first, man is made lord of the whole earth.[6:7] In the second, he is merely placed in the garden of Eden, 'to dress it and to keep it.'[6:8]
"6. In the first, the man and the woman are created together, as the closing and completing work of the whole creation,ācreated also, as is evidently implied, in the same kind of way, to be the complement of one another, and, thus created, they are blessed together.[6:9]
"In the second, the beasts and birds are created between the man and the woman. First, the man is made of the dust of the ground; he is placed by himself in the garden, charged with a solemn command, and threatened with a curse if he breaks it; then the beasts and birds are made, and the man gives names to them, and, lastly, after all this, the woman is made out of one of his ribs, but merely as a helpmate for the man.[6:10]
"The fact is, that the second account of the Creation,[6:11] together with the story of the Fall,[6:12] is manifestly composed by a different writer altogether from him who wrote the first.[6:13]
"This is suggested at once by the circumstance that, throughout the first narrative, the Creator is always spoken of by the name Elohim (God), whereas, throughout the second account, as well as the story of the Fall, he is always called Jehovah Elohim (Lord God), except when the writer seems to abstain, for some reason, from placing the name Jehovah in the mouth of the serpent.[6:14] This accounts naturally for the above contradictions. It would appear that, for some reason, the productions of two pens have been here united, without any reference to their inconsistencies."[6:15]
Dr. Kalisch, who does his utmost to maintaināas far as his knowledge of the truth will allowāthe general historical veracity of this narrative, after speaking of the first account of the Creation, says:
"But now the narrative seems not only to pause, but to go backward. The grand and powerful climax seems at once broken off, and a languid repetition appears to follow. Another cosmogony is introduced, which, to complete the perplexity, is, in many important features, in direct contradiction to the former.
"It would be dishonesty to conceal these difficulties. It would be weakmindedness and cowardice. It would be flight instead of combat. It would be an ignoble retreat, instead of victory. We confess there is an apparent dissonance."[6:16]
Dr. Knappert says:[7:1]
"The account of the Creation from the hand of the Priestly author is utterly different from the other narrative, beginning at the fourth verse of Genesis ii. Here we are told that God created Heaven and Earth in six days, and rested on the seventh day, obviously with a view to bring out the holiness of the Sabbath in a strong light."
Now that we have seen there are two different and contradictory accounts of the Creation, to be found in the first two chapters of Genesis, we will endeavor to learn if there is sufficient reason to believe they are copies of more ancient legends.
We have seen that, according to the first account, God divided the work of creation into six days. This idea agrees with that of the ancient Persians.
The Zend-Avestaāthe sacred writings of the Parseesāstates that the Suprem...
Table of contents
- Bible Myths and their parallels in other Religions
- INTRODUCTION.
- PART I. THE OLD TESTAMENT.
- CHAPTER I. THE CREATION AND FALL OF MAN.
- CHAPTER II. THE DELUGE.[19:1]
- CHAPTER III. THE TOWER OF BABEL.
- CHAPTER IV. THE TRIAL OF ABRAHAM'S FAITH.
- CHAPTER V. JACOB'S VISION OF THE LADDER.
- CHAPTER VI. THE EXODUS FROM EGYPT, AND PASSAGE THROUGH THE RED SEA.
- CHAPTER VII. RECEIVING THE TEN COMMANDMENTS.
- CHAPTER VIII. SAMSON AND HIS EXPLOITS.
- CHAPTER IX. JONAH SWALLOWED BY A BIG FISH.
- CHAPTER X. CIRCUMCISION.
- CHAPTER XI. CONCLUSION OF PART FIRST.
- PART II. THE NEW TESTAMENT.
- CHAPTER XII. THE MIRACULOUS BIRTH OF CHRIST JESUS.
- CHAPTER XIII. THE STAR OF BETHLEHEM.
- CHAPTER XIV. THE SONG OF THE HEAVENLY HOST.
- CHAPTER XV. THE DIVINE CHILD RECOGNIZED AND PRESENTED WITH GIFTS.
- CHAPTER XVI. THE BIRTH-PLACE OF CHRIST JESUS.
- CHAPTER XVII. THE GENEALOGY OF CHRIST JESUS.
- CHAPTER XVIII. THE SLAUGHTER OF THE INNOCENTS.
- CHAPTER XIX. THE TEMPTATION, AND FAST OF FORTY DAYS.
- CHAPTER XX. THE CRUCIFIXION OF CHRIST JESUS.
- CHAPTER XXI. THE DARKNESS AT THE CRUCIFIXION.
- CHAPTER XXII. "HE DESCENDED INTO HELL."
- CHAPTER XXIII. THE RESURRECTION AND ASCENSION OF CHRIST JESUS.
- CHAPTER XXIV. THE SECOND COMING OF CHRIST JESUS, AND THE MILLENNIUM.
- CHAPTER XXV. CHRIST JESUS AS JUDGE OF THE DEAD.
- CHAPTER XXVI. CHRIST JESUS AS CREATOR, AND ALPHA AND OMEGA.
- CHAPTER XXVII. THE MIRACLES OF CHRIST JESUS AND THE PRIMITIVE CHRISTIANS.
- CHAPTER XXVIII. CHRIST CRISHNA AND CHRIST JESUS COMPARED.
- CHAPTER XXIX. CHRIST BUDDHA AND CHRIST JESUS COMPARED.
- CHAPTER XXX. THE EUCHARIST OR LORD'S SUPPER.
- CHAPTER XXXI. BAPTISM.
- CHAPTER XXXII. THE WORSHIP OF THE VIRGIN MOTHER.
- CHAPTER XXXIII. CHRISTIAN SYMBOLS.
- CHAPTER XXXIV. THE BIRTH-DAY OF CHRIST JESUS.
- CHAPTER XXXV. THE TRINITY.
- CHAPTER XXXVI. PAGANISM IN CHRISTIANITY.
- CHAPTER XXXVII. WHY CHRISTIANITY PROSPERED.
- CHAPTER XXXVIII. THE ANTIQUITY OF PAGAN RELIGIONS.
- CHAPTER XXXIX. EXPLANATION.
- CHAPTER XL. CONCLUSION.
- APPENDIX A.
- APPENDIX B.
- APPENDIX C.
- Copyright
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