It is hardly necessary to indicate the points of agreement and disagreement between this Babylonian account of the Deluge and that of Genesis. The most striking difference between the two, that which first meets the eye, is the polytheism of the Babylonian version, in contrast with the monotheism of the Biblical narrative. Here, in place of the gods of Chaldea, we are confronted by the one supreme Deity; we have no longer to do with a Bel who requires the intercession of Ea before he will consent not to destroy the guiltless with the guilty; it is the Lord Himself who “said in His heart, I will not again curse the ground any more for man’s sake.” In the Babylonian legend, moreover, Noah and Enoch have been confounded together; Sisuthros is not only saved from the waters of the flood, but translated to the abode of the gods. The vessel itself in which the seed of life was preserved is not the same in the two accounts. According to the Hebrew narrative, it was an ark; according to the Babylonian poem, a ship. It is true that in one place it is called “a palace,” the word used being the same as that which in many passages of the Old Testament is applied to God’s “palace” of heaven; but it is provided with a pilot, Buzur-sadi-rabi, “the Sun-god of the mighty mountain,” and Sisuthros is made to expostulate on the strangeness of building a ship which should sail over the land. It must, however, be noticed that the shrines in which the images of the gods were carried in Babylonia were called “ships,” and that these “ships” corresponded with the ark of the Hebrew tabernacle. The land of Nizir, in which the vessel of Sisuthros rested, was among the mountains of Pir Mam, to the north-east of Babylonia. Rowandiz, the highest peak in this part of Asia, rises a little to the north of the Pir Mam, and it seems probable, therefore, that it represents “the mountain of Nizir.” The whole country had been included by the Accadians in the vast territory of Guti, or Gutium, which roughly corresponds with the modern Kurdistan. It is accordingly worth notice that a wide-spread eastern tradition makes Gebel Gudi, or Mount Gudi, the mountain on which the ark rested, and that in early Jewish legend this mountain is called Lubar or Baris, the boundary between Armenia and Kurdistan, in the land of the Minni. Ararat, or Urardhu, as it is written in the cuneiform inscriptions, denoted Armenia, and more particularly the district about Lake Van; so that “the mountains of Ararat,” of which Genesis speaks, might easily have been the Kurdish ranges of Southern Armenia. It was not until a very late period that the name of Ararat was first applied and then confined to the lofty mountains in the north.