It is not even allegory. Here we have _facts_, that are found repeated in the account of the _Pymander_, as well as in the Chaldæan tablets of creation. The verses may almost be checked by the Cosmogony, as given by Berosus, which has been disfigured out of recognition by Eusebius, but some of the features of which may yet be found in fragments left by ancient Greek authors—Apollodorus, Alexander Polyhistor, etc. “The water‐ men terrible and bad”—who were the production of Physical Nature alone, a result of the “evolutionary impulse” and the first attempt to create “man,” the crown, and the aim and goal of all animal life on Earth—are shown to be failures in our Stanzas. Do we not find the same in the Berosian Cosmogony, denounced with such vehemence as the culmination of heathen absurdity? And yet who of the Evolutionists can say that things in the beginning have not come to pass as they are described? That, as maintained in the _Purânas_, the Egyptian and Chaldæan fragments, and even in _Genesis_, there have not been two, and even more, “creations,” before the last formation of the Globe; which, changing its geological and atmospheric conditions, changed also its flora, its fauna, and its men? This claim agrees not only with every ancient Cosmogony, but also with Modern Science, and even, to a certain degree, with the theory of evolution, as may be demonstrated in a few words. There is no “Dark Creation,” no “Evil Dragon” conquered by a Sun‐God, in the earliest World‐Cosmogonies. Even with the Akkads, the Great Deep—the Watery Abyss, or Space—was the birthplace and abode of Ea, Wisdom, the incognizable infinite Deity. But with the Semites and the later Chaldæans, the fathomless Deep of Wisdom becomes gross Matter, sinful substance, and Ea is changed into Tiamat, the Dragon slain by Merodach, or Satan, in the astral waves.