As has already been stated, most of the principal towns of Babylonia each possessed one. That of Babylon (called Šu-ana in the list published in the _Cuneiform Inscriptions of Western Asia_, vol. ii., pl. 50) was named Ê-temen-ana, “the temple of the foundation-stone of Heaven”; that of Borsippa, near to Babylon, was called Ê-ur-imina-ana, generally translated “the temple of the seven spheres of heaven,” on account of its being dedicated to the sun, moon, and planets. This was a high and massive tower in seven stages, each coloured with an emblematic tint indicating the heavenly body with which each stage was associated. At Niffer the tower seems to have had three names, or else there were three towers (which is unlikely), the principal one being Im-ur-sag. Agade, the Akkad of Gen. x. 10, had two of these temple-towers, Ê-Dadia, apparently meaning “the temple of the (divine) Presence,” and Ê-šu-gala or Ê-igi-ê-di, the latter apparently meaning “the temple of the wonder (of mankind),” which was dedicated to the god Tammuz. At Cuthah there was the temple of Nannara (Nan-naros); at Ur the temple Ê-šu-gan-du-du; at Erech Ê-gipara-imina, “the temple of the seven enclosures”; at Larsa Ê-dur-an-ki, “the Temple of the bond of heaven and earth.” The only temple-tower that contains in its name a distinct reference to the seven stages of which it was composed, is that at Borsippa, though that at Erech may possibly have in its name “seven enclosures” a suggestion of something of the kind. As, however, the ruins of the towers at Dûr-Sargina (Khorsabad) in Assyria, Erech, Niffer, and elsewhere, show distinctly this form of architecture, there is every probability that they were all, or almost all, built on the same plan. In his description of the glories of Babylon, Herodotus gives details, in his usual minute way, of the temple of Belos (Ê-sagila) there. He describes it as having eight stages (the platform upon which the tower proper was built being counted as one), and judging from his description, this building must have differed somewhat from the others, the various platforms being connected by a gradually rising ascent, arranged spirally as it were, so that by constantly walking upwards, and turning at the corners of the edifice, one at last reached the top. About the middle of this long ascending pathway there was a stopping-place, with seats to rest upon. Having reached the top of the structure, the visitor came upon a cell, within which there was a couch and a golden table. Here it was supposed that the god descended from time to time to dwell. Below, he relates, there was another cell, wherein was a large statue of Zeus (Belos) sitting. This image was of gold, as were also the table in front of it, the god’s footstool, and his seat. It is probable that at the time to which the narrative in Genesis refers, the tower was neither so high, nor the workmanship so splendid and valuable, as in later times.