that time, and attribute Marduk's kingship of the gods to the
influence of the political situation of the time, when Babylon first
became the capital of the country, and mistress of the greater part of
the known world. Material for deciding this question is wanting, but
it may be safely said that whatever monotheistic conceptions existed
at that time, their acceptance was confined entirely to the priests
and scribes. They certainly find no expression in the popular
religious texts.

[Footnote 1: Published by King, _Cuneiform Texts_, Part XXV,
Plate 50.]

[Footnote 2: Thus he is equated with En-Urta, Nergal, En-lil, Nabu,
Sin, Shamash, Adad, etc.]

Both the source of the original form of the Legend of the Fight
between Ea and Apsu, and Marduk and Tiamat, and the period of its
composition are unknown, but there is no doubt that in one form or
another it persisted in Mesopotamia for thousands of years. The
apocryphal book of "Bel and the Dragon" shows that a form of the
Legend was in existence among the Babylonian Jews long after the
Captivity, and the narrative relating to it associates it with
religious observances. But there is no foundation whatsoever for the
assertion which has so often been made that the Two Accounts of the
Creation which are given in the early chapters in Genesis are derived
from the Seven Tablets of Creation described in the preceding
pages. It is true that there are many points of resemblance between
the narratives in cuneiform and Hebrew, and these often illustrate
each other, but the fundamental conceptions of the Babylonian and
Hebrew accounts are essentially different. In the former the earliest