It is evident that the poem was written by one who lived on the marshy shores of the Persian Gulf, and had watched how land could be formed by tying the reeds in bundles and building with them a weir. It was in this way that the first cultivators of Eridu protected their fields from the tide, or reclaimed the land from the sea. None but those who had actually seen the process could have devised a cosmology which thus applied it to the creation of the world. To the question—“How did this world come into existence?” the primitive inhabitant of Eridu seemed to have a ready answer: he too was able to create new land, out of which the rush and the herb could grow, where the cattle could be pastured, and the house built. What he could do, the gods had doubtless done at the beginning of time; all things must have come from the primeval deep, and the earth itself was but an islet rescued from the tides and created by obstructing their ebb and flow. But it is also evident that the old poem has been revised and re-edited by the priesthood of Babylon. Ê-Saggil, the temple of Bel-Merodach of Babylon, has been confounded with the earlier Ê-Saggil of Eridu, and the creator-god Ea has been supplanted by Merodach. The supplanter, however, cannot conceal his foreign origin. The “enclosure” or “dwelling-place,” “at the edge of the sea,” must have been made in the first instance by the god of the deep, not by the sun-god of Babylon. Merodach had nothing to do with the sea and marshland, with cities that stood on the margin of the ocean, or reeds that grew by its shores. He was the god of an inland city, and he symbolised the sun and not the sea. It is possible that even before its alteration at the hands of the theologians of Babylon, the old cosmological poem of Eridu had been modified in accordance with the requirements of a theology which resulted from a fusion of Sumerian and Semitic ideas. The doctrine of the triad is already presupposed by it; Nippur, Erech, and Eridu, with their sanctuaries of Bel, Anu, and Ea, already represent Babylonia, and the temples of Bel and Anu even take precedence of that of Ea. At the same time the parallelism between Nippur and Erech on the one side, and Eridu on the other, is imperfect. The uncreated “deep,” on the margin of which Eridu stood, has nothing corresponding with it in the two preceding lines, while the place of the temples of Nippur and Erech is occupied by the name of the city of Eridu. It seems clear, that the reference to the two great sanctuary-cities of Northern and Central Babylonia is an interpolation, which breaks and injures the sense. Originally, we may conclude, the poem named Eridu only; its author knew nothing of the other shrines of Babylonia; for him the temple of Ea at Eridu was the house of all “the gods.”