Regarding the nature of chaos in the Hebrew Creation Story in the Book of Genesis, after a syntactical survey of the text and an examination of the usage in the O. T. of the words signifying chaos, this reporter has reached conclusions as follow:
A. Chaos is a state before the creation and is not the product of the creation by God.
B. Chaos here signified by tohû, bohû, t^ehôm, and máyim is rather a symbol of non-existence, and is not material of creation.
C. But the text does not concern the theme of creatio ex nihilo but unreality, insecurity, meaninglessness of the world without God.
D. This creation story tells the overcoming by God of such unreality and insecurity, and enduing with reality.
E. This creation story is a confession of Hebrew faith in God through a myth rather than a cosmogony as such.

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GÀR=abbuttum meant a slave mark. The word abbuttum is written in § 1 of Sumerian Family Laws, §§ 51-52 of Code of the Eshnunna, § 146, 226-227 of the Code of Hammurabi, family law documents, grammatical texts, omen texts, and so on. What the abbuttum in Old-Babylonian period was has been discussed by many Assyriologists and scholars of cuneiform laws. It seems that their opinions are divided into the following three groups.
1) Haartracht theory (Landsberger)
2) Fessel-tag theory (Koschaker, Goetze)
3) tatoo theory (Driver-Miles, Szlechter)
On this problem, the clause of abbuttum gullubu has more important mean than that of abbuttam šakanu. gullubu means to shave. Therefore abbuttum was the thing which can be shaved. abbuttum was not a chain (tag), nor tatoo, but abbuttum-lock. The purpose of abbuttum worn by a slave was merely to confirm his master's ownership. abbuttum was not a mark to denote the severe distinction of classes.

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Isidoros was an important geographer of Parthian Period, who was born in a Greek city called Charax Spasinu which was located at the mouth of the Tigris. His survived work “Mansiones Parthicae” is one of the very few records of the two great overland routes of the Parthian Empire, and it is also one of the most valuable materials for Parthian History since the works of the Parthian historians, that is, Apollodoros and other anonymous authors, have been lost.
However, the details of Isidoros' works and the era in which he lived in uncertain, so many scholars have studied them. For that reason, concerning my treatise I will investigate the proofs of scholars from the following points: 1) Isidoros' works of which there are at least three; The Geography of the World, The Description of Parthia, and Mansiones Parthicae. 2) The possible era in which his writing flourished; Isidoros' flourishing age was probably in the latter half of the first century A. D. and might be a little after Plinius the Elder. 3) Mansiones Parthicae in detail; above all, Mansiones Parthicae was an independent itinerary and it was written during the latter part of the Parthian Period, though his information was derived from an official survey of the Parthian Empire in the great period of Mithridates II (ca. 123-88/87 B. C.). 4) Comparison of the description of Parthia of Plinius' Naturalis Historia with Isidoros' Mansiones Parthicae.

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Permanent marriage became secular in the Civil Code of Iran, but most of provisions concerning marriage clearly followed the shari'ah (Islamic law).
The marriage contract is legally concluded by an offer (ijab) and an acceptance compling with the offer (qabul). The payment of mahr is a necessary condition, too.
Marriage may be barred on the grounds of number of wives, religion, relationship (consaguinity or affinity), fosterage, and so on.
Maintenance includes clothing, food, and home in accordance with the needs of the wife. Only the permanent wife, however, has the right to receive maintenance, And she has the ownership to her own property.
As regard to divorce, the Civil Code states that “a husband may divorce his wife at any time he wishes (article 1133). There are two kinds of divorce: ba'in and raj'i.
Also, as to the period of waiting marriage, articles 1150-57 of the Civil Code state that a woman must wait for 130 days after divorce or death of her husband before she can remarry.

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