ll the Babylonian names in Daniel are absurdly misspelt
and quite strange to the writer.

7. That the writer described the Chaldeans in a way that no writer
could have done before the time of Alexander the Great.

It is now beyond question that the man who wrote Daniel, and pretended
to be alive in 539 B.C. (when Babylon fell), did not live until three or
four centuries later. The book is a tissue of errors, as we find by
authentic documents and by reading the real Babylonian names on the
tablets."

The Martian discovers glaring instances of forgery in the book of Isaiah
and the Psalms of David, which, while they pretend to have been written
by Isaiah and David, are really compilations by various writers.
Similarly, he finds that the Book of Esther has been pronounced by
scholars as a clumsy forgery of the second century, and that the story
of the slaying of Goliath by David is not consistent with the
unlegendary tradition that the slayer of Goliath was Elhanan, and the
period of this adventure not in Saul's but in David's reign. The Book of
Psalms, although attributed to King David, was not written by King
David; and the Book of Proverbs, although attributed to Solomon, was not
written by King Solomon.

The Book of Genesis relates the mythical traditions of the Hebrews from
the creation of the world to the death of Joseph. "A French physician of
the eighteenth century, Astruc, was the first scholar to point out that
the two principal designations of God in Genesis, Elohim and Jahveh, are
not used arbitrarily. If we place side by side the passages in which God
is called Elohim, and those in which he is called by the other name, we
get two perfectly distinct narratives, which the author of the
Pentateuch, as we possess it, has juxtaposed rather than fused. This one
discovery suffices to discredit the attribution of these books to
Moses, who could not have been an unintelligent compiler, and also
discredits the theory of the divine inspiration of the Bible text. A
comparison of the two narratives shows that all which relates to the
creation of Eve, the Garden of Eden, and Adam's transgression, exists
only in the Jehovist text. Thus it is evident that two versions of the
Creation are given in Genesis. But there are traces in the Old Testament
of a third legend, akin to that of the Babylonians, in which Marduk
creates the world by virtue of a victory over the waters of chaos
(Tiamat). This conception of a