deschman has rightly compared this with Genesis
ix. 3.

[61] "Bundehesh," xv.

[62] "Chaldean Account of Genesis," p. 83. The original text is given in
Friedrich Delitzsch's "Assyrische Losestuecke," 2nd edition, p. 91.

[63] See E. Ledrain: "Histoire d'Israel," vol. i. p. 416.

[64] See Rawlinson: "The Five Great Monarchies of the Ancient World,"
2nd edition, vol. ii. p. 7.

[65] Botta: "Monuments of Nineveh," vol. ii. p. 150.

[66] This image was also employed for the same purpose in the time of
the Sassanides, and we can trace the history of the curious vicissitudes
which led to its being imitated as a mode of ornamentation, having no
particular significance, first among the Arabs, and next in some western
edifices of the Roman Period.

[67] Layard: "Cultus of Mithra," xvi. No. 4. G. Smith: "Chaldean Account
of Genesis." The cylinder is of Babylonish workmanship and great
antiquity.

[68] This head-dress, frequently represented on monuments, is spoken of
as characteristic of the Chaldeans in Ezekiel xxiii. 15.

[69] Panofka inclines to give to this couple the names of Deucalion and
Pyrrha, the son of Prometheus and daughter of Pandora, progenitors of a
postdiluvian human race. We see no objection to this, provided, however,
that it be admitted that the monument shows the introduction of a legend
similar to that of Adam and Havah, attached to those personages. As the
probable theatre of such an introduction, one might be led to think of
Iconia in Asia Minor, when the formation of men by Prometheus was, by
local tradition, assigned to a period immediately succeeding the deluge
of Deucalion, and told with details singularly akin to those given in
the Bible.

[70] Cesnola: "Cyprus: its Ancient Cities, Tombs, and Temples," p. 101.

[71] We must limit ourselves, must not be carried away into exaggerated
developments. We will not, therefore, carry these analogies further. But
they might be pursued in a direction that shall be briefly pointed at.
It is difficult to avoid seeing a similarity between the Tree of
Paradise of Asiatic Cosmogonies, and the tree of golden fruit in the
garden of the Hesperides, guarded by the serpents which figured
monuments invariably represent coiled about its trunk. In that myth of
incontestably Phenician origin, according to which Hercules slays the
guardian serpent and secures the golden apples, we have the revenge of
the luminous or solar god reconquering the tree of life from a d