This corresponds to the work of the first four creative days; and next details are given as to the introduction of animals, with which, however, the Creator is represented as dissatisfied, because they could not know or invoke the Creator. They are therefore condemned to be subject to be devoured one of another. Again there is a council in heaven, and the gods determine to make man. But he also is imperfect, for he has speech without intelligence: so he is condemned to be destroyed by water. A new council is held, and a second race of men produced; but this fails in the capacity for religious worship--"they forgot the Heart of Heaven." These were partly destroyed by fire and partly converted into apes. Lastly another council is held, and perfect men created. Then follows a remarkable series of stories relating to the early history and migrations of men. It is known that similar creation myths existed among the Mexicans and other early civilized nations of America, and in ruder and more grotesque forms even among the semi-barbarous and hunter tribes. Their connection with the ancient Semitic and Turanian revelations of Asia is unquestionable. We have thus in the Assyrian Genesis a relic of early religious belief belonging to a period when such widely separated stocks as the Assyrian and American were still one: to a period, therefore, presumably long anterior to that of Moses. Yet at this very early period the central portions at least of the Turanian race had already devised some means of recording their traditions in writing--probably the arrow-head writing, afterwards used by the Assyrians, had already been invented. Again, at this early period a complex polytheism had already sprung up, and this was connected with cosmological ideas, inasmuch as the primitive abyss, the firmament, the starry heavens, the principle of life, were all subordinate gods; and so were also some of the earliest of the patriarchs of the human race. It is possible, however, that this was among the early Chaldeans an exoteric representation for the vulgar, and that the priestly caste may have understood it in a monotheistic sense. In any case, the idea of a Supreme Creator remains behind the whole. Farther, in the early Chaldean record we have a more detailed and expanded document than that of the Hebrew Genesis, probably intended for the popular ear, and to include as much as possible of the current mythology. As an example, I quote the following in relation to the creation of the moon, being apparently a part of the narrative of that creative period corresponding with the fourth day of Genesis: