pirit the heavens are garnished;
_His hand hath pierced the swift serpent_ (Job 26. 12, 13).

God will not withdraw his anger;
_The helpers of Rahab do stoop under him_ (Job 9. 13).

Yet God is my King of old,
Working salvation in the midst of the earth.
Thou didst divide the sea by thy strength:
_Thou brakest the heads of the sea-monsters in the waters._
_Thou brakest the heads of leviathan in pieces;_
Thou gavest him to be food to the people inhabiting the wilderness.
Thou didst cleave fountain and flood:
Thou driedst up mighty rivers.
The day is thine, the night also is thine:
Thou hast prepared the light and the sun.
Thou hast set all the borders of the earth:
Thou hast made summer and winter (Psa. 74. 12-17).

The similarities between the Babylonian story called _Enuma elish_ and
the narrative of creation in Gen. 1 are especially pronounced: (1) Both
accounts recognize a time when all was chaos. In the Babylonian
conception this chaos is personified in Tiamat; in Gen. 1. 2 occurs the
word _tehom_, translated "deep," which is the same as Tiamat, changed
but slightly in passing from one language to the other. (2) In Genesis
light dispels darkness and order follows; in the Babylonian account,
Marduk, the god of light, overcomes the demon of chaos and darkness.
(3) The second act of creation is the making of the firmament, which
"divided the waters which were under the {204} firmament from the
waters which were above the firmament" (Gen. 1. 6-8); in the Babylonian
poem the body of Tiamat is divided and one half becomes the firmament
to keep the heavenly waters in place. (4) The third and fourth acts of
creation in the Hebrew story are the creation of earth and the
beginning of vegetation (Gen. 1. 9-13); the corresponding Babylonian
story has been lost, but it seems quite probable that these acts were
described in the same order on the fifth tablet. Berosus, in his
summary of the Babylonian account, says that Bel formed the earth out
of one half of Omorka's body--Omorka is probably a corruption of
_Ummu-Khubur_, a title of Tiamat--and as in every instance where the
narrative of Berosus has been tested it has proved to be correct, we
may assume that in this also he gives a correct reproduction of the
Babylonian tradition. Moreover, at the beginning of the seventh tablet
Marduk is hailed as "bestower of fruitfulness," "founder of
agriculture," "creator of grain and plants," he "w