btaining equations between Hebrew names and
those of the Antediluvian kings of Berossus by tracing a
common meaning for each suggested pair. It is unfortunate
that our new identification of {'Ammenon} with the Sumerian
_Enmenunna_ should dispose of one of the best parallels
obtained, viz. {'Ammenon} = Bab. _ummanu_, "workman" ||
Cain, Kenan = "smith". Another satisfactory pair suggested
is {'Amelon} = Bab. _amelu_, "man" || Enosh = "man"; but the
resemblance of the former to _amelu_ may prove to be
fortuitous, in view of the possibility of descent from a
quite different Sumerian original. The alternative may
perhaps have to be faced that the Hebrew parallels to
Sumerian and Babylonian traditions are here confined to
chronological structure and general contents, and do not
extend to Hebrew renderings of Babylonian names. It may be
added that such correspondence between personal names in
different languages is not very significant by itself. The
name of Zugagib of Kish, for example, is paralleled by the
title borne by one of the earliest kings of the Ist Dynasty
of Egypt, Narmer, whose carved slate palettes have been
found at Kierakonpolis; he too was known as "the Scorpion."

(4) Gen. iv. 17 ff. (J).

(5) It may be noted that an account of the origin of
divination is included in his description of the descendents
of Noah by the writer of the Biblical Antiquities of Philo,
a product of the same school as the Fourth Book of Esdras
and the Apocalypse of Baruch; see James, _The Biblical
Antiquities of Philo_, p. 86.

I may add that a parallel is provided by the new Sumerian records to the
circumstances preceding the birth of the Nephilim at the beginning
of the sixth chapter of Genesis.(1) For in them also great prowess or
distinction is ascribed to the progeny of human and divine unions. We
have already noted that, according to the traditions the records embody,
the Sumerians looked back to a time when gods lived upon the earth with
men, and we have seen such deities as Tammuz and Lugalbanda figuring as
rulers of cities in the dynastic sequence. As in later periods, their
names are there preceded by the determinative for divinity. But more
significant still is the fact that we read of two Sumerian heroes, also
rulers of cities, who were divine on the father's or mother's side
but not on