9. [Then arose] Nin-igi-azag, two small creatures [he created], 10. In the assembly of the beasts he made [their form] brilliant, 11. .......... the goddess Gula .......... 12. ................ one white and one black .......... 13. ............ one white and one black .......... The Babylonian account, then, contained somewhere the story of the creation of the animals, though, like the other parts of the Babylonian account, its order and atmosphere differ widely from the Biblical narrative. Some of these resemblances are of no great significance. The fact that the two accounts are arranged by sevens may be due simply to the fact that that number was sacred among both peoples. It is thought by some scholars that its use in Genesis was consciously adopted in order to lead up to the sabbath and glorify it. This might be true, even if the writer of the chapter knew of the Babylonian arrangement by sevens. The features of the two narratives, which have convinced some scholars of all shades of opinion that there is a real kinship between the two accounts, are their agreement as to the nature of primeval chaos, and the division of the primeval ocean by a firmament for the creation of the heavens and the earth. Both writers had, so to speak, the same raw material of objective conceptions. The differences between the accounts are, however, most marked. To speak first of that which is least important, the Hebrew order is in many respects different from the Babylonian. In the Babylonian the gods are generated in the first tablet, the world is not created till the fourth, and the creation of all other things is told in tablets four, five, and six. In other words, creation is divided into two parts, each of which is told in three tablets. The first three tablets deal with gods, the second three with the world and living things.