Bible Myths and their Parallels in other Religions
(Page)  88               CHAPTER XI.

CONCLUSION  OF  PART  FIRST.
     THERE are  many other legends  recorded in  the Old Testament  which might  be treated  at length,  but,  as we have considered  the principal  and most important,  and  as we have  so much  to examine  in  Part Second,  which  treats of  the  New Testament,  we shall take  but  a passing glance  at  a few others.
     In  Genesis  xli.  is  to  be  found  the  story  of

PHARAOH’S  TWO  DREAMS,

     which is  to the effect  that  Pharaoh  dreamed that  he stood by  a river,  and saw  come up  out of  it  seven  fat kine,  and  seven  lean kine,  which devoured  the fat ones.  He then  dreamed that  he saw  seven  good ears  of  corn,  on  one stalk,  spring up  out of  the ground.  This was  followed by  seven  poor ears,  which  sprang up  after them,  and devoured  the good ears.
     Pharaoh,  upon  awaking from  his sleep,  and recalling  the dreams  which  he dreamed,  was  greatly troubled,  “ and  he sent  and  called for  all  the magicians  of  Egypt,  and  all the  wise men  thereof,  and Pharaoh  told them  his dreams,  but  there was  none that  could  interpret them  unto Pharaoh.”  Finally,  his chief butler  tells him  of  one Joseph,  who was skilled  in  interpreting dreams,  and Pharaoh  orders him  to be brought  before  his presence.  He then  repeats  his dreams  to Joseph,  who  immediately interprets them  to the  great satisfaction  of  the king.
     A  very similar story  is related  in  the Buddhist  Fo-pen-hing—  one of  their sacred books,  which  has been translated by  Prof. Samuel Beal—  which,  in substance,  is  as follows:
     Suddhôdana Raja  dreamed  seven  different dreams  in  one night,  when,  “ awaking from  his sleep,  and recalling  the visions  he had seen,  was  greatly troubled,  so that  the very hair  on his body  stood erect,  and  his limbs  trembled.”


CONCLUSION  OF  PART  FIRST.   (Page)  89

He forthwith  summoned  to his side,  within  his palace,  all  the great ministers  of  his council,  and  exhorted them  in these words:  “ Most honorable Sirs!  be it known  to you  that  during the  present night  I have seen  in my dreams  strange  and potent visions—  there were  seven  distinct dreams,  which  I will now  recite  (he recites  the dreams).  I pray you,  honorable Sirs!  let not  these dreams  escape  your memories,  but  in the morning,  when  I am seated  in my palace,  and surrounded by  my attendants,  let them  be brought  to my mind  (that they  may be  interpreted.)”
     At  morning light,  the king,  seated  in the midst of  his attendants,  issued  his commands to  all the Brahmans,  interpreters of  dreams,  within  his kingdom,  in these terms,  “All ye men  of  wisdom,  explain for me  by interpretation  the meaning of  the dreams  I have dreamed  in my sleep.”
     Then all the wise Brahmans,  interpreters of  dreams,  began to consider,  each one  in his own heart,  what the meaning of  these visions  could be;  till at last  they addressed the king,  and said:  “ Maha-raja!  be it known  to you that  we never before  have heard  such dreams  as these,  and  we cannot  interpret  their meaning.”
     On hearing this,  Suddhodana was very troubled  in his heart,  and exceeding distressed.  He thought  within himself:  “ Who is there  that can satisfy  these doubts  of  mine?  ”
     Finally  a  “ holy one,”  called  T’so-Ping,  being present in the inner palace,  and perceiving the sorrow and distress  of  the king,  assumed the appearance of  a Brahman,  and  under this form  he stood  at the gate  of  the king s palace,  and cried out,  saying:  “ I am able  fully  to interpret  the dreams  of  Suddhodana Kaja,  and with certainty  to satisfy  all the doubts.”
     The king  ordered him  to be brought  before his presence,  and then  related to him  his dreams.  Upon hearing them,  T’so-Ping  immediately interpreted them,  to the great satisfaction  of  the  king. a
a  See  Samuel Beal:  The Romantic Legend of  Sâkya Buddha,  from the Chinese Sanscrit  (being  a  translation of  the  Fo-pen-hing),   p. 111,  etseq.
     In the  second chapter of  Exodus  we read of
MOSES  THROWN  INTO  THE  NILE,
which  is  done  by  command  of  the  king.
     There  are  many  counterparts  to  this  in  ancient  mythology;  among  them  may  be  mentioned  that  of  the  infant  Perseus,  who  was,  by  command  of  the  king  (Acrisius  of  Argos),  shut up  in  a  chest,  and  cast  into  the  sea.  He  was  found  by  one  Dictys,  who  took  great  care  of  the  child,  and—  as  pharaoh’s  daughter  did  with  the  child  Moses—  educated  him. b
b  Bell’s  Pantheon,  under  “Perseus;”   knight:  Ancient Art  and Mythology,  p. 178,   and  Bulfinch:  Age of  Fable,  p. 161.

(Page)  90            BIBLE MYTHS.
     The infant Bacchus  was confined in a chest,  by order of Cadmus,  King of Thebes,  and thrown into the Nile. c  He,  like Moses,  had two mothers,  one  by nature,  the other  by adoption. d  He was also,  like Moses,  represented  horned. e
     Osiris  was also confined in a chest,  and thrown into the river Nile. f
     When Osiris was shut into the coffer,  and cast into the river,  he floated to Phenecia,  and was there received under the name of Adonis.  Isis  (his mother,  or wife)  wandered in quest of him,  came to Byblos,  and seated herself by a fountain  in silence and tears.  She was taken by the servants of the royal palace,  and made to attend on the young prince of the land.  In like manner,  Demeter,  after Aidoneus had ravished her daughter,  went in pursuit,  reached Eleusis,  seated herself by a well,  conversed with the daughters of the queen,  and became  nurse  to  her  son. g  So likewise,  when Moses was put into the ark  made of bullrushes,  and cast into  the  Nile,  he was found by  the daughters of  Pharaoh,  and  his own mother  became  his  nurse. h  This is simply another version of  the  same  myth.
c  Bell’s Pantheon,  vol. i. p. 118.   Taylor’s Diegesis,  p. 190.   Higgins  Anacalypsis,  vol. ii. p. 19.
d  Ibid.
e  Bell’s Pantheon,  vol. i. p. 122.   Dupuis:  Origin of Religious Belief,  p. 174.   Goldzhier:  Hebrew Mythology,  p. 179.   Higgins  Anacalypsis,  vol. ii.  p. 19.
f  Bell’s Pantheon,  art.  “Osiris;” and  Bulfinch:  Age of Fable,  p. 391.
g  Baring-Gould:  Origin Religious Belief,  i. 159.
h  Exodus,  ii.
     In the second chapter  of the second book of Kings,  we read of
ELIJAH  ASCENDING  TO  HEAVEN.
There are many counterparts to this,  in heathen mythology.
     Hindoo sacred writings  relate many such stories—  how some of their Holy Ones  were taken up alive  into heaven—  and impressions on rocks  are shown,  said to be  foot-prints,  made  when  they  ascended. i
     According  to  Babylonian  mythology,  Xisuthrus,  was  translated  to  heaven. j
     The  story  of  Elijah  ascending  to  heaven  in  a  chariot  of  fire  may  also  be  compared  to  the  fiery,  flame-red  chariot  of  Ushas. k  This  idea  of  some  Holy  One  ascending  to  heaven  without  dying  was  found  in  the  ancient  mythology  of  the  Chinese. l
i  See Child:  Prog. Relig. Ideas,  vol. i. p. 6,  
and  most any work on Buddhism.
j  See Smith:  Chaldean Account of Genesis.
k  See Goldzhier:  Hebrew Mythology,  p. 128.  note.
l  See Child:  Prog. Relig. Ideas,  vol. i. pp. 213, 214.

CONCLUSION  OF  PART  FIRST.   (Page)  91
     The story of 
DAVID  KILLING  GOLIATH,
by throwing a stone  and hitting him in the forehead,  m  may be compared to the story of  Thor,  the Scandanavian hero,  throwing a hammer  at Hrungnir,  and striking him  in the forehead. n
m  I. Samuel,  xvii.
n  See Goldzhier:  Hebrew Mythology,  p. 430,  and Bulfinch:  Age of Fable,  p. 440.
     We read in Numbers o  that
BALAAM’S  ASS  SPOKE
to his master,  and reproved him.
     In ancient fables  or stories  in which animals play  prominent parts,  each creature is endowed with the power of speech.  This idea was common  in the whole of Western Asia  and Egypt.  It is found in various Egyptian  and Chaldean stories. p  Homer has recorded that  the horse  of Achilles  spoke to him. q
o  Chapter xxii.
p  See Smith’s:  Chaldean Account of Genesis,  p. 138,  et seq.
q  See Child:  Prog. Relig. Ideas,  vol. i. p. 323.
     We have also  a very wonderful story  in that of
JOSHUA’S  COMMAND  TO  THE  SUN.
This story is related  in the tenth chapter  of the book of Joshua,  and is to the effect that  the Israelites,  who were at battle with the Amorites,  wished the day  to be lengthened  that they might continue their slaughter,  whereupon  Joshua said:  “Sun,  stand thou still  upon Gibeon,  and thou,  Moon,  in the valley of Ajalon.  And the sun stood still,  and the moon stayed,  until the people  had avenged themselves  upon their enemies.  .  .  .  And there was no day  like that  before it  or after it.”
     There are many stories  similar to this,  to be found among other nations of antiquity.  We have,  as an example,  that which is related of Bacchus  in the Orphic hymns,  wherein it says that  this god-man  arrested the course of the sun  and the moon. r
     An Indian legend  relates that  the sun stood still  to hear the pious ejaculations  of  Arjouan  after the death  of Crishna. s
r  See Higgins:  Anacalypsis,  vol. ii. p. 19.
s  Ibid:  i. p. 191, and  ii. p. 241;   Franklin,  Bud. & Jeynes,  p. 174.
     A holy Buddhist  by the name of  Mâtanga  prevented the sun,  at his command,  from rising,  and bisected the moon. t  Arresting the course of the sun  was a common thing  among  the  disciples  of  Buddha. u
     The  Chinese  also,  had a  legend  of  the  sun  standing  still, v  and  a  legend  was  found  among  the  ancient  Mexicans  to the effect that  one of  their holy persons  commanded  the  sun  to  stand  still,  which  command  was  obeyed. w
t  Hardy:  Buddhist Legends,  pp. 50,  53, and  140.
u  See Ibid.
v  Higgins:  Anacalypsis,  vol. ii. p. 191.
w  Ibid:  p. 39.

(Page)  92            BIBLE MYTHS.
     We shall now endeavor to answer the question  which must naturally arise  in the minds of all who see,  for the first time,  the similarity  in the legends of the Hebrews  and those of other nations,  namely:  have the Hebrews  copied from other nations,  or,  have other nations copied from the Hebrews?  To answer this question  we shall;  first,  give a brief account  or history  of the Pentateuch,  and other books of the Old Testament  from which  we have taken  legends,  and show  about what time  they were written;  and,  second,  show that  other nations were posessed of these legends  long before that time,  and that the Jews  copied from them.
     The  Pentateuch  is  ascribed  in  our  modern  translations,  to  Moses,  and  he  is  generally  supposed  to  be  the  author.  This  is  altogether  erroneus,  as  Moses  had  nothing  whatever  to  do  with  these  five  books.  Bishop Colenso,  speaking  of  this,  says:
     “ The  books  of  the  Pentateuch  are  never  ascribed  to  Moses  in the  inscriptions  of  Hebrew manuscripts,  or  in  printed  copies  of  the  Hebrew  Bible.  Nor  are  they  styled  the  ‘Books  of  Moses’  in  the  Septuagint x  or  Vulgate, y  but only in our modern translations,  after the example of many eminent  Fathers of  the Church,  who,  with the exception of  Jerome,  and,  perhaps,  Origen,  were,  one and all of  them,  very  little acquainted  with  the  Hebrew Language,  and  still  less  with  its  criticism.” z
x  “Septuagint.”—  The old  Greek version of  the Old Testament.
y  “Vulgate.”—  The old  Latin version of  the Old Testament.
z  The Pentateuch Examined,  vol. ii.  pp. 186, 187.
     The author of:  “The Religion of Israel,”  referring to this subject,  says:
     “The Jews  who lived after  the Babylonish Captivity,  and the Chrisitans  following their examples,  ascribed these books (the Pentateuch)  to Moses;  and for many centuries  the notion  was cherished  that he had really  written them.  But  strict and impartial investigation  has shown that  this opinion must be given up;  and that  nothing  in the whole Law  really comes from Moses himself  except the Ten Commandments.  And   even these  were not delivered by him  in the same form  as we find them now.  If we still call these books  by his name,  it is only because  the Israelites  always thought of him  as their first  and greatest  law-giver,  and the actual authors  grouped all their narratives and laws  around his figure,  and associated them  with his name.” 1
     As we cannot go into an extended account,  and show  how this is known,  we will simply say that  it is principally by  internal evidence that  these facts are ascertained. 2
1 The Religion of Israel,  p. 9.
2 Besides the many other facts  which show that  the Pentateuch was not composed  until long after  the time of Moses and Joshua,  the following may be mentioned as examples:  Gilgal,  mentioned in Deut. xi. 30,  was not given as the name of that place  till after  the entrance into Canaan.   Dan,  mentioned in Genesis xiv. 14,  was not  so called  till  long after  the time of  Moses.   In  Genesis xxxvi. 31,  the beginning of the reign of the kings  over Israel  is spoken of  historically,  an event which did not occur  before the time of Samuel.  (See,  for further information,  Bishop Colenso’s  Pentateuch Examined,  vol. ii.  ch. v,  and vi.

CONCLUSION  OF  PART  FIRST.   (Page)  93
     Now that we have seen that  Moses  did not write the books of the Pentateuch,  our next endeavor  will be to ascertain  when  they were written,  and  by whom.
     We can say that  they were not written by any  one person,  nor  were they written  at the same time.
     We can trace  three,  principal redactions of the Pentateuch,  that is to say,  the material was  worked over,  and  re-edited,  with  modifications,  and  additions,  by  different people,  at  three distinct epochs. 3
     The two principal writers  are generally known as the Jehovistic  and the  Elohistic.  We have— in speaking of the  “Eden Myth”  and the legend of the  “Deluge”— already alluded to this fact,  and have illustrated  how these writers’ narratives  conflict with each other.
     The Jehovistic writer  is supposed to have been a prophet,  who,  it would seem,  was anxious to give Israel  a history.  He begins at  Genesis,  ii. 4,  with a short account of the “Creation,”  and then  he carries the story on  regularly  until the Israelites  enter Canaan.  It is to him  that we are indebted  for the charming pictures  of the patriarchs.  He took these  from other writings,  or from the popular legends. 4
3 The Religion of Israel,  p. 9.
4 Ibid:  p. 10.
     About 725 B. C.  The Israelites were conquered by Salmanassar,  King of Assyria,  and many of them were carried away   captives.   Their place  was supplied by  Assyrian colonists  from Babylon,  Persia,  and other places. 5  This fact is of the greatest importance,  and should not be forgotten,  as we find that  the first  of the three writers  of the Pentateuch,  spoken of above,  wrote about this time,  and  the Israelites heard,  from the colonists  from Babylon,  Persia,  and  other  places—  for  the  first  time—  many  of  the  legends  which  this  writer  wove  into  the  fabulous  history  which  he  wrote,  especially  the  accounts  of  the  Creation  and  the  Deluge.
     The  Pentateuch,  remained  in  this,  its  first  form,  until  the  year  620 B. C.  Then  a  certain  priest,  of  marked  prophetic  sympathies  wrote  a  book  of  law  which  has  come  down  to  us  in  Deuteronomy,  iv. 44,  to  xxvi.,  and  xxviii.   Here  we  find  the  demands  which  the  Mosaic party  at  that  day  were  making thrown  into the  form  of  laws.  It  was  by  King Josiah  that  this  book  was  first  introduced  and  proclaimed  as  authoritative. 6  It  was  soon  afterwards  wove  into  the  work  of  the  first  Pentateuchian  writer,  and,  at  the  same  time  “a  few  new  passages ”  were  added,  some  of  which  related  to  Joshua,  the  successor  of  Moses. 7
5  Chambers’  Encyclopædia,  art.  “Jews.”
6 The Religion of Israel,  pp. 10, 11.
7 The Religion of Israel,  p. 11.

Doane,  Bible Myths and their Parallels
in other Religions,  7th ed.,  pp. 112 et seq.

Doane,  Bible Myths  pp. 077 et seq.

     INDEX  of  Subjects.

Martian Visitor   ( Home )

The Pagan origins of Easter

              THE WORLD’S
SIXTEEN CRUCIFIED SAVIORS
                         or
      Christianity Before Christ
                    CONTAINING
New, Startling and Extraordinary Revelations In
Religious History,  Which Disclose The Oriental
      Origin Of All The Doctrines,  Principles,
            Precepts,  And Miracles Of  The
CHRISTIAN NEW TESTAMENT
    And Furnishing  A Key For Unlocking Many Of
        It’s Sacred Mysteries,  Besides comprising  the
History Of 16 HEATHEN CRUCIFIED GODS
              BY
KERSEY GRAVES       Copyright,  1875