exerted a wide influence, the former spreading to the Hittites and Etruscans and through the one or the other medium to Greeks and Romans[6], while Babylonian-Assyrian Astrology passing to the Greeks became the basis for Graeco-Roman and mediaeval Astrology, profoundly influencing the religious thought of Europe[7] and in a modified form surviving even to our own days. The chain of evidence has recently been completed[8] to prove the direct transfer of the cuneiform astrological literature to Greek astrologers and astronomers. The possibility also of a spread or at least of a secondary influence of both systems to the distant East is also to be considered. In fact considerable evidence is now available to show that Babylonian-Assyrian astrological notions and in part also astronomical data spread to China[9]. II The observation of signs observed in young animals and in infants at the time of birth constitutes a third division of Babylonian-Assyrian divination, quite equal in prominence to Hepatoscopy and Astrology. Here too we are justified in seeking for some rational or quasi-rational basis for the importance attached by Babylonians and Assyrians, and as we shall see by other nations as well, to anything of a noteworthy or unusual character observed at the moment that a new life was ushered into the world. The mystery of life made as deep an impression upon primitive man and upon ancient peoples as it does on the modern scientist, who endeavors with his better equipment and enriched by the large experience of past ages, to penetrate to the very source of life. A new life issuing from another life--what could be stranger, what more puzzling, what more awe-inspiring? If we bear in mind that there is sufficient evidence to warrant us in saying that among peoples in a primitive state of culture, the new life was not associated with the sexual act[10], the mystery must have appeared still more profound. The child or the young animal was supposed to be due to the action of some spirit or demon that had found its way into the mother, just as death was supposed to be due to some malicious demon that had driven the spirit of life out of the body. The many birth customs found in all parts of the world[11], are associated with this impression of mystery made by the new life; they centre largely round the idea of protection to the mother and her offspring at a critical period. The rejoicing is tempered by the fear of the demons who were supposed to be lurking near to do mischief to the new life and to the one who brought it forth. The thought is a natural one, for the young life hangs in the balance, while that of the mother appears to be positively threatened. All bodily suffering and all physical ailments being ascribed to the influence of bad demons, or to the equally malevolent influence of persons who could by their control of the demons or in some other way throw a spell over the individual, Birth, Puberty, Marriage and Death as