Can we trace the conception likewise to the distant East? Dr. Bab in an interesting essay on '_Geschlechtsleben, Geburt und Mißgeburten_' in the _Zeitschr. für Ethnologie_[224] adopts the thesis of Dr. Schaatz and applies it to account for the frequent representation of gods in India with excess organs or an excess number of parts of the body--gods and goddesses with many heads, with three or four eyes, various breasts and more the like. The same would of course apply to representations of Chinese gods and demons. Bab's paper is elaborately illustrated and the juxtaposition of actual malformations with the representation of gods and demons in India and China leaves no doubt of at least a partial dependence of these artistic fancies upon actual occurrences in nature[225]. Again, however, a warning is in order not to carry the thesis too far; nor is it possible to furnish definite proofs for the spread of Babylonian-Assyrian systems of divination to the distant East, though we now have some evidence pointing to a spread in this direction of Babylonian-Assyrian astrology[226] and perhaps also of Babylonian-Assyrian hepatoscopy[227]. In a general way, we are also justified in seeking for an early connection--commercial, artistic and social--between the Euphrates Valley and distant India and China, but for the present we must rest content with the assertion of the possibility that Babylonian-Assyrian birth-omens, and with this system of divination also the conception of and belief in hybrid monsters and fabulous creatures spread eastwards as well as westwards.