There are coincidences in respect to the geography of the region and its name which render the identification very probable; of the four rivers in each case, two, the Euphrates and Tigris, are identical; then, again, the known fertility of the region, its name sometimes Gan-duni, so similar to Gan-eden (the Garden of Eden), and other considerations, all tend towards the view that it is the Paradise of Genesis. There are evidences of the belief in the tree of life, which is one of the most common emblems on the seals and larger sculptures, and is even used as an ornament on dresses; a sacred tree is also several times mentioned in the legends and hymns, but at present there is no direct connection known between the tree and the Fall, although the gem engravings render it very probable that there was a legend of this kind like the one in Genesis. In the history of Berosus mention is made of a composite being, half man, half fish, named Oannes, who was supposed to have appeared out of the sea and to have taught the Babylonians all their learning. The Babylonian and Assyrian sculptures have made us familiar with the figure of Oannes, and have so far given evidence that Berosus has truly described this mythological figure; but it is a curious fact that the legend of Oannes, which must have been one of the Babylonian stories of the Creation, has not yet been recovered. In fact, as previously noticed (p. 12), there is only one fragment which can be at all referred to it, and this has been accidentally preserved among a series of extracts from various Accadian works in a bilingual reading-book compiled for the use of Assyrian students of Accadian. The fragment is as follows:— [Illustration: OANNES. FROM NIMROUD SCULPTURE.] 1. To the waters their god 2. has returned: 3. to the house of bright things 4. he descended (as) an icicle: 5. on a seat of snow 6. he grew not old in wisdom. The legend of Oannes, whose name may possibly be the Accadian Hea-khan, “Hea the fish,” concerned the Babylonians only, and so did not interest the Assyrians, who did not care to have it in their libraries. Besides the legend of Oannes, however, there are evidently many stories of early times still unknown, or only known by mere fragments or allusions. The fables given in Chapter IX. form a series quite different in character from the legends, and the only excuse for inserting them here is the need of exhibiting as clearly and fully as possible the literature of the great epoch which produced the Genesis tablets. Most of the other stories apparently relate to the great period before the Flood, when celestial visitors came to and from the earth, and the inhabitants of the world were very distinctly divided into the good and bad, but the stories are only fables with a moral attached, and have little connection with Babylonian history.