who were sent to the libraries of the south, collected their material. It is only reasonable to suppose that each great temple acquired in the course of time a ritual of its own, which, while perhaps not differing in any essential points from that introduced in another place, yet deviated from it sufficiently to impart to it a character of its own. In the case of some of the texts that have been preserved, it is still possible to determine through certain traits that they exhibit in what religious center they were produced. With considerable more guarantee of accuracy can this be done in the case of the hymns and prayers. Addressed as the latter were to certain deities, it stands to reason that they were written for use in the temples sacred to those deities, or, if not to be used, at least composed in honor of certain sanctuaries that contained the images of the deities thus exalted. Again, in the historical inscriptions of the Assyrian and Neo-Babylonian periods, prayers are introduced, and we are as a general thing expressly told on what occasion they were composed and in what sanctuary they were uttered. We may therefore conclude that those which have been preserved independently also served a practical purpose, and were written, not merely for certain occasions, but for certain places. The practical purpose served by texts containing omens and forecasts derived from the observation of the planets and stars, from monstrosities--human and animal--from strange occurrences, accidents, and the like, is too obvious to require demonstration. But while duly emphasizing the practical purpose that gave rise to the incantation texts, the hymns, the prayers and omens, we must be careful not to press this point too far. The rituals of the various temples once being fixed, the impulse to literary composition would still go on in an age marked by intellectual activity. The practical purpose would be followed by the pure love of composition. The attachment to certain sanctuaries or certain deities would inspire earnest and gifted priests to further efforts. Accordingly, while we cannot be certain that among the actual remains of magical texts and hymns we may not have specimens that belong to this class, there is no reason to question that such must have been produced. The guarantee for this hypothesis is furnished by the compositions that reflect the cosmological beliefs, the epics and legends that form the second half of the religious productions of Babylonia.