Our knowledge of the angelic mythology of Babylonia is comparatively slight. The main thing which shrouds the subject in darkness is the difficulty which exists to distinguish between god, gods, and angels. If we could put any confidence in the book of Daniel, we should recognize therefrom that his "Nebuchadnezzar" most distinctly believed in the existence of angels, for in chap. iii. 25 he believes that he sees the son of God (_bar elohim_), and in verse 28 of the same chap. he remarks that "God hath sent his angel (_malachah_), and delivered his servants that trusted in him." Again, in the fourth chapter, in which he recounts a dream, he declares that he saw "a watcher and a holy one" (_geer and kadesk_) come down from heaven with a message to him. But Daniel is not an adequate authority upon ancient Babylonian beliefs. We are, in the absence of direct testimony upon this subject" driven to such evidence as is drawn from sculptured or other remains in ruins and on gems, and to cuneiform and other writings. George Rawlinson sums up his account thus--(_Ancient Monarchies_, vol. I, ch. vii., pp. 138, 9): "Various deities, whom it was not considered at all necessary to trace to a single stock, divided the allegiance of the people, and even of the kings, who regarded with equal respect, and glorified with exalted epithets, some fifteen or sixteen personages. Next to these principal gods were a far more numerous assemblage of inferior or secondary divinities, less often mentioned, and regarded as less worthy of honour, but still recognized generally through the country. Finally, the Pantheon contained a host of mere local gods or genii, every town and almost every village in Babylonia being under the protection of its own particular divinity." The passage above quoted, which represents very fairly our existent knowledge, suggests to the thoughtful mind a comparison with other religions. In Greece there were many great gods and goddesses, and other divinities of less renown. In Rome there were gods for almost everything. But what these nations called "gods" the Hebrews called "angels," as we shall see shortly. In Christendom angels and gods have, as a general rule, been deposed, and "saints" have taken their places. Not only has every town a cathedral which is dedicated to some particular name--said to have been borne by a holy man or woman, whose aid in heaven is thus secured by his votaries upon earth--but every church in every parish, and every chapel in every church is set apart to a particular "saint." Still farther, every trade and every position in life has its tutelary patron in heaven, and secondary gods are as common in Papal districts as they were in the land of the Chaldeans. The philosopher cannot find a valid distinction between Ishtar, Venus, and Mary, Dionysus and Denis, and a host of other gods, saints, or angels.