Babylonian Origins of the Creation Myth of Adam and Eve

Babylonian Creation Myth

Babylonians had this legend of the Creation and 
Fall of Man, some 1,500 years or more before the Hebrews heard of it. The cuneiform inscriptions relating to the Babylonian legend of the Creation and Fall of Man, which have been discovered by English archæologists, are not, however, complete. The portions which relate to the Tree and Serpent have not been found, but Babylonian gem engravings show that these incidents were evidently a part of the original legend. The Tree of Life in the Genesis account appears to correspond with the sacred grove of Anu, which was guarded by a sword turning to all the four points of the compass. representation of this Sacred Tree, with "attendant cherubim," copied from an Assyrian cylinder, may be seen in Mr. George Smith's "Chaldean Account of Genesis." Figure No. 1, which we have taken from the same work, shows the tree of knowledge, fruit, and the serpent. Mr. Smith says of it:

"One striking and important specimen of early type in the British Museum collection, has two figures sitting one on each side of a tree, holding out their hands to the fruit, while at the back of one (the woman) is scratched a serpent. We know well that in these early sculptures none of these figures were chance devices, but all represented events, or supposed events, and figures in their legends; thus it is evident that a form of the story of the Fall, similar to that of Genesis, was known in early times in Babylonia."

Two Different and Contradictory Accounts of the Creation.

 Different and Contradictory Accounts of the Creation.

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]

[Pg 6]"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,—created 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 byhimself 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 maintain—as far as his knowledge of the truth will allow—the 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]

[Pg 7]

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."

Creation and the Fall of Man

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 herested 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  resteded  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." Thesefour 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, formed—out of the ground—"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]—who was afterwards called Eve—and 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:

[Pg 4]

"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, shegave 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.

Adam Recalls the Creation of Eve

 Adam Recalls the Creation of Eve. He eloquently appeals for food and drink.

1 And on the morning of the forty-third day, they came out of the cave, sorrowful and crying. Their bodies were lean, and they were parched from hunger and thirst, from fasting and praying, and from their heavy sorrow on account of their transgression.

2 And when they had come out of the cave they went up the mountain to the west of the garden.

3 There they stood and prayed and besought God to grant them forgiveness of their sins.

4 And after their prayers Adam began to beg God, saying, "O my Lord, my God, and my Creator, You commanded the four elements* to be gathered together, and they were gathered together by Thine order.

5 Then You spread Your hand and created me out of one element, that of dust of the earth; and You brought me into the garden at the third hour, on a Friday, and informed me of it in the cave.

6 Then, at first, I knew neither night nor day, for I had a bright nature; neither did the light in which I lived ever leave me to know night or day.

7 Then, again, O Lord, in that third hour in which You created me, You brought to me all beasts, and lions, and ostriches, and fowls of the air, and all things that move in the earth, which You had created at the first hour before me of the Friday.

8 And Your will was that I should name them all, one by one, with a suitable name. But You gave me understanding and knowledge, and a pure heart and a right mind from you, that I should name them after Thine own mind regarding the naming of them.

9 O God, You made them obedient to me, and ordered that not one of them break from my sway, according to Your commandment, and to the dominion which You had given me over them. But now they are all estranged from me.

10 Then it was in that third hour of Friday, in which You created me, and commanded me concerning the tree, to which I was neither to go near, nor to eat thereof; for You said to me in the garden, 'When you eat of it, of death you shall die.'

11 And if You had punished me as You said, with death, I should have died that very moment.

12 Moreover, when You commanded me regarding the tree, I was neither to approach nor to eat thereof, Eve was not with me; You had not yet created her, neither had You yet taken her out of my side; nor had she yet heard this order from you.

13 Then, at the end of the third hour of that Friday, O Lord, You caused a slumber and a sleep to come over me, and I slept, and was overwhelmed in sleep.

14 Then You drew a rib out of my side, and created it after my own likeness and image. Then I awoke; and when I saw her and knew who she was, I said, 'This is bone of my bones, and flesh of my flesh; from now on she shall be called woman.'

15 It was of Your good will, O God, that You brought a slumber in a sleep over me, and that You immediately brought Eve out of my side, until she was out, so that I did not see how she was made; neither could I witness, O my Lord, how awful and great are Your goodness and glory.

16 And of Your goodwill, O Lord, You made us both with bodies of a bright nature, and You made us two, one; and You gave us Your grace, and filled us with praises of the Holy Spirit; that we should be neither hungry nor thirsty, nor know what sorrow is, nor yet faintness of heart; neither suffering, fasting nor weariness.

17 But now, O God, since we transgressed Your commandment and broke Your law, You have brought us out into a strange land, and have caused suffering, and faintness, hunger and thirst to come over us.

18 Now, therefore, O God, we pray you, give us something to eat from the garden, to satisfy our hunger with it; and something wherewith to quench our thirst.

19 For, behold, many days, O God, we have tasted nothing and drunk nothing, and our flesh is dried up, and our strength is wasted, and sleep is gone from our eyes from faintness and crying.

20 Then, O God, we dare not gather anything from the fruit of trees, from fear of you. For when we transgress at first You spared us and did not make us die.

21 But now, we thought in our hearts, if we eat of the fruit of the trees, without God's order, He will destroy us this time, and will wipe us off from the face of the earth.

22 And if we drink of this water, without God's order, He will make an end of us and root us up at once.

23 Now, therefore, O God, that I am come to this place with Eve, we beg You to give us some fruit from the garden, that we may be satisfied with it.

24 For we desire the fruit that is on the earth, and all else that we lack in it."

* The medieval belief that there were only four elements—fire, earth, air, and water—was widely accepted until about 1500 AD when the current atomic theory was in its infancy.