Rowandiz seems also to have been regarded in Accadian mythology as the Olympos on which the gods dwelt. In this case it was usually called “the mountain of the east;” but the east was here the north-east, since other legends identified it with Aralu, or Hades, the mountain of gold which was fabled to be in the far north. It is to this Accadian Olympos that reference is made in Isa. xiv. 13, where the King of Babylon is described as boasting that he would “ascend into heaven, and exalt his throne above the stars of the gods,” that he would “sit on the mountain of the assembly of the gods in the extremities of the north.” The mountain was sometimes known as the “mountain of the world,” since the firmament was supposed to revolve on its peak as on a pivot. We must not imagine, however, that the Accadians, any more than the Greeks, actually believed the gods to live above the clouds on the terrestrial Rowandiz, except at a very early period in their history. Just as we do not think of the sky when we use the word heaven in a spiritual sense, so by “the mountain of the assembly of the gods” they meant a spiritual mountain, of which Rowandiz was the earthly type. It is in this way that we must explain the position assigned to Sisuthros after his translation. He does not live along with the gods in the north, but has his station fixed “at the mouth of the rivers” Euphrates and Tigris, which in ancient times flowed into the Persian Gulf through separate channels. At an epoch when the geographical knowledge of the Accadians did not extend very far, the unknown district beyond the mouth of the Euphrates became a representative of the other world; and the Euphrates itself was identified with Datilla, the river of “the God of life and death,” as well as with the stream or “great deep” which was supposed to encircle the earth like a monstrous serpent. The name of the Chaldean Noah, Sisuthros, or, as it is written in the cuneiform, Khasis-adra, or Adra-khasis, is really a title, given to him on account of his righteousness, and signifying “wise (and) pious.” His proper name is one which means “the Sun of Life,” though the exact pronunciation of it is somewhat uncertain. Neither of these names agrees with that of the Biblical Noah, but the latter has received a full explanation from the Assyrian language, where it signifies “rest.”