he Babylonian cosmogony. Gen. i., therefore, has
not, as it stands, been directly borrowed from Babylonia, and yet the
infused Babylonian element is so considerable that the story is, in a
purely formal aspect, much more Babylonian than either Israelitish or
Canaanitish or N. Arabian. We say "in a purely formal aspect," because
the strictness with which Babylonian mythic elements have been adapted
in Gen. i. to the wants of a virtually monotheistic community is in the
highest degree remarkable.

On the literary scheme of the Creation-story in Gen. i. see the
commentaries (e.g. Dillman's and Driver's). On the other Old Testament
references to creation, and on the prophetic doctrine of creation, see
_Ency. Bib._, "Creation," SS 27-29. On the traces of dragon and
serpent myths in the Old Testament and their significance, see Gunkel,
_Schopfung und Chaos_ (1895)--a pioneering work of the highest
merit--and _Ency. Bib._, "Behemoth," "Dragon," "Rahab," "Serpent." On
the connexion of the Creation and the Deluge-stories, see DELUGE. Cf.
also the article on BABYLONIAN AND ASSYRIAN RELIGION; and Cheyne,
_Traditions and Beliefs of Ancient Israel_ (1907). (T. K. C.)

FOOTNOTES:

[1] Cf. Miss Harrison, _Prolegomena to the Study of Greek Religion_,
chaps. vi., vii., "The Making of a Goddess and of a God."

[2] See Ratzel. _Hist. of Mankind_, ii. 147-148; Breysig, _Die
Entstehung des Gottesgedankens_ (1905), pp. 10-12.

[3] See Chamberlain, _Journ. of American Folklore_, iv. 208-209
(analysis of Perrot's account); Brinton, _Myths of the New World_,
pp. 176-179; Breysig, op. cit., pp. 15-20.

[4] On Michabo see Brinton, op. cit. (1876), pp. 176 ff., _Essays of
an Americanist_ (1890), p. 132. This scholar holds that "Michabo" has
properly nothing to do with "Great Hare," but should be translated
"the Great White One," i.e. the light of the dawn. The Algonkins,
however, thought otherwise, and the myth itself suggests a
theriomorphic earth-maker.

[5] See Schoolcraft, _Myth of Hiawatha_ (1856), pp. 35-39; and cf.
the myth of Manabush, analysed in _Journ. of Amer. Folklore_, iv.
210-213.

[6] The latest explanation of Joskeha is "dear little sprout," and of
Tawiscara, "the ice-one," while Aataentsic becomes "she of the
swarthy body." Hewitt, _Journ. of Amer. Folklore_, x. 68. Brebeuf
(1635) says that Iouskeha gives growth and fair weather