Review of Secret Origins of the Bible by Tim Callahan (Millennium Press, 2002) for NCAS

“Skeptical Eye” by Marvin Zelkowitz

Skeptical groups, such as NCAS, often avoid discussing religion since the existence of God is
not considered a testable event. However, the artifacts of religion are physical objects, thus their
properties and origins are certainly open to investigation and critical thinking. One of the most
important objects in western religions is the Hebrew Bible (Old Testament). It has been
thoroughly studied in trying to understand who wrote it, when they wrote it, and why they wrote
it?

For over 200 year most Bible scholars have believed that the Bible did not originate with Moses,
but instead, was written over 600 years later around the time of the destruction of the Jerusalem
temple in 589 BCE. The “Five Books of Moses” is thought to be composed of at least four major
sections – often called the J, E, P and D documents – which were combined by a redactor around
500 BCE. (See, Who wrote the Bible by Richard Elliott Friedman, Harper & Row, 1987.) In
Secret Origins of the Bible, Tim Callahan goes beyond the question of when these books were
written. He discusses the ancient Mesopotamian, Greek, Sumerian, or Egyptian myths that are
the bases for many of the stories in the Bible.

Here is one example of the many found in this book – creation of man. The book of Genesis
begins with “In the beginning God created the heavens and the earth …” and proceeds to discuss
the six days of creation, ending on day six with “So God created man in his own image, in the
image of God created he him; male and female created he them” (Gen 1:27). It is this passage
that fundamentalists use to attempt to discredit evolution.

However, not everyone realizes there is a second creation story beginning with verse four in
chapter two of Genesis: “These are the generations of the heavens and of the earth when they
were created, in the day that the Lord God made the earth and the heavens.” In this version in the
Garden of Eden, “God formed man of the dust of the ground” before every beast was created and
before Eve was created out of his ribs.

Even the early rabbis of 2000 years ago recognized this contradiction. How could God create the
animals first and then create man and woman simultaneously in Genesis 1, yet create man first
and then the beasts and Eve later, as stated in Genesis 2? They got out of this problem with a
Midrash, a story to explain a missing or unclear statement in the Bible. According to this
midrash, apparently the woman in Genesis 1 was not Eve, but another woman, Lilith. Lilith
would not let Adam be dominant over her, so she left him and consorted with demons, preying
on unsuspecting men at night ever since. That left Adam alone in Genesis 1, so God had to create
Eve to alleviate his loneliness in Genesis 2.

We are then faced with three creation stories – the 6 days of creation, Adam and Eve, and the
midrash of Lilith. This is where Callahan’s book is valuable. He traces each of these stories to
earlier legends circulating in the Semitic Near East:

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For the 6 days of creation he discusses the Mesopotamian Enuma elish legend, which became the
god Marduk of Babylon around 1400 BCE. Callahan gives a detailed account of why these are
all the same story; the following is only one example of an analogy between them:
Enuma elish Genesis 1
Primeval chaos (Ti’amat) Darkness over deep
Light emanates from gods God creates light
Marduk defeats Ti’amat Combat myth omitted in Genesis,
but alluded to elsewhere (Leviathan)
Marduk creates firmament God creates firmament
Marduk creates land God creates land
Marduk and Aruru create humans from clay God creates man
Gods rest and celebrate God rests on seventh day

For the creation story in Genesis 2, the following analogy is offered:

For the Lilith legend, he claims Lilith was most likely the Sumerian death goddess, Lilitu.

Callahan then goes on to discuss “the fall” (Adam, Eve and the serpent) as well as whom Eve
actually represents. He believes she represents the goddess Asherah the consort of the Israelite
God Yahweh. Judaism did not become truly monotheistic until the reigns of kings Hezekiah and
Josiah during the seventh century BCE.

In summary, Callahan says that the various creation stories, as given in the Hebrew Bible,
represent “a monotheistic distillation of myths in which finite gods and goddesses created a less
than perfect world. … [T]he creation and fall of Genesis is part of the greater family of mythic
systems of the eastern Mediterranean and the Near East.”

In succeeding chapters Callahan goes to great lengths investigating other Bible events – Noah
and the flood, the patriarchs Abraham, Isaac, and Jacob, the 12 Israelite tribes, Moses and the
exodus from Egypt, the walls of Jericho, the power of Sampson, and many others. The book is a
valuable addition to any library if you are interested in tracing the evolution of old Near East
legends. The book, however, is not a first book on the topic. The reader should probably read a
book like the previously mentioned Who wrote the Bible by Friedman in order to understand the
culture in which the Bible was written before reading this excellent book.