Excerpt from the above book PG 69 And in discussing the resemblances between the Hebrew and Biblical writings he says: "We come then to the question, at what periods and by what process did the Hebrews become acquainted with Babylonian ideas?" (Legends of Babylonia, pp 136-141) To that question Professor King suggests four alternative answers, but arrives at no conclusion. It does not seem to have occurred to him that the Hebrew and Babylonian stories were (as Professor Kittel believes) independent versions of the same original, although from every point of view it seems to be the reasonable solution of the problem. Presumable influenced by opinions such as Professor King's, some theologians have relinquished their faith in the miraculous character of the Genesis stories and regard them as inspired by the Babylonian myths.{It nevers even occurs to these scholars it was the other way around} They credit some unknown Israelitish scribe with the authorship of the Book of Genesis, and attribute the ethical teaching of that Book to the influence exerted upon the author by the later prophets (circa 700 B.C.). (**1) But is it conceivable that so spiritually minded a writer (under such influence) should have invented a fictitious story of the origin of his race, adopting two Babylonian gods as its first parents, or that he took his idea of the Tree of Life from such drawings as the above? (**2) PG 70 XX. THE BABYLONIAN GODS AND GODDESSES Return "The examination of names is the beginning of learning." (Socrates) Assyriologists believe that a literary revival took place in Babylonia about 2000 B.C., when all the ancient traditions of that country were collected and written down; and if, as certain facts seem to prove, Cain settled in Babylonia about 1800 years before that date, those traditions, full of references to Biblical characters and events, are easily accounted for. They, I hold, are nothing less than the corrupted version of the ancient history recorded in the first chapters of the Bible. Most of the examples I quote are taken from translations given by Professor Sayce. They are dull and tiresome reading, because of their contradictions and absurdities, but for my purpose it is of course necessary to examine them. The Professor tells us that the first Babylonian gods were a trio - "the supreme gods Anu, Mul-lil and Ea," and there was a fourth god called Tammuz. These four gods seem to be regarded by Assyriologists as the models from which Adam, Eve, the Devil and Abel were drawn, but my contention is that, on the contrary, they were the deified representatives of those Bible characters, and that it was Cain who deified their memories by transferring to them some of the attributes of God. This contention finds support in the notable fact that Cain himself had no place in that oldest group of gods. (**1) Had he not been its inventor he would surely have been included in it, a fit companion for Bel the Devil.