a theory which has gained considerable interest, although still controversial, is "Persian imperial authorisation". This proposes that the Persians, after their conquest of Babylon in 538 BCE, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. It further proposes that there were two powerful groups in the community – the priestly families who controlled the Temple, and the landowning families who made up the "elders" – and that these two groups were in conflict over many issues, and that each had its own "history of origins", but the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text. Structure The creation narrative is made up of two stories, roughly equivalent to the two first chapters of the Book of Genesis (there are no chapter divisions in the original Hebrew text; see Chapters and verses of the Bible). The first account () employs a repetitious structure of divine fiat and fulfillment, then the statement "And there was evening and there was morning, the [xth] day," for each of the six days of creation. In each of the first three days there is an act of division: day one divides the darkness from light, day two the "waters above" from the "waters below", and day three the sea from the land. In each of the next three days these divisions are populated: day four populates the darkness and light with Sun, Moon and stars; day five populates seas and skies with fish and fowl; and finally land-based creatures and mankind populate the land. Consistency was evidently not seen as essential to storytelling in ancient Near Eastern literature. The overlapping stories of Genesis 1 and 2 are contradictory but also complementary, with the first (the Priestly story) concerned with the creation of the entire cosmos while the second (the Yahwist story) focuses on man as moral agent and cultivator of his environment. The highly regimented seven-day narrative of Genesis 1 features an omnipotent God who creates a god-resembling humanity, while the one-day creation of Genesis 2 uses a simple linear narrative, a God who can fail as well as succeed, and a humanity which is not god-like but is punished for attempting to become god-like. Even the order and method of creation differs.