The Assyrian Genesis is similar in order and arrangement to that in our own Bible, and gives the same general order of the creative work. Its days, however, of creation, as indeed there is good internal evidence to prove those of Moses also are, seem to be periods or ages. It treats of the creation of gods, as well as of the universe, and thus introduces a polytheistic system; and it seems to recognize, like the Avesta, a primitive principle of evil, presiding over chaos, and subsequently introducing evil among men. These points may be illustrated by an extract from Mr. Smith's translation. It relates to the earlier part of the work: "When above were not raised the heavens, And below on the earth a plant had not grown up The deep also had not broken up its boundaries Chaos (or water) Tiamat (the sea or abyss) was the producing mother of them all These waters at the beginning were ordained But a tree had not grown a flower had not unfolded When the gods had not sprung up any one of them A plant had not grown and order did not exist Were made also the great gods The gods Lahma and Lahamu they caused to come * * * And they grew * * * The gods Sar and Kisar were made A course of days and a long time passed The god Anu * * * The gods Sar and * * *" Here the first existences are Chaos (Mummu, or confusion) and Tiamat, which is the Thalatth of Berosus, representing the sea or primitive abyss, but also recognized as a female deity or first mother. Then we have Lahma and Lahamu, which represent power or motion in nature, and are the equivalents of the Divine Spirit moving on the face of the waters in our Genesis. Next we have the production of Sar or Iloar and Kisar, representing the expanse or firmament. Sar is supposed to be the god Assur of the Assyrians, a great weather god, and after whom their nation and its founder were named. The next process is the creation of the heaven and the earth, represented by Anu and Anatu. Anu was always one of the greater gods, and was identified with the higher or starry heavens. In succeeding tablets to this we find Bel or Belus introduced, as the agent in the creation of animals and of men; and he is the true Demiurgus or Mediator of the Assyrian system. Next we have the introduction of Hea or Saturn, who is the equivalent of the Biblical Adam, and of Ishtar, mother of men, who is the Isba or Eve of Genesis. The rest of this legend evidently relates to deified men, among whom are Merodach, Nebo, and other heroes.