The title had been given him by the Semites, though the sanctuary in which he was worshipped was of Sumerian or non-Semitic foundation. The fact introduces us to the last point on which I wish to touch in the present lecture. The population of Babylonia was not homogeneous. The Chaldæan historian Berossos tells us how, at the beginning of the world, races of various origin were gathered together in it; and the statement has been fully confirmed by the monuments. Two main races were represented in the country. One of these, usually termed Sumerian, spoke an agglutinative language, and came, perhaps, from the mountainous regions of Elam; the other were the Semites, whose first home was, I believe, in Arabia. The Sumerians were the first in the land. To them were due the elements of Babylonian civilisation; they were the first to drain the marshes and cultivate the soil, to build the temples and cities, and to invent—or at all events to develop—that system of pictorial writing out of which the cuneiform characters gradually arose. They were, too, the first to carry the culture they had created among the neighbouring populations of Western Asia. The result was that their language and script spread far and wide; wherever proto-Chaldæan civilisation extended, the proto-Chaldæan language went with it. And along with the language and literature there went also the theology of primitive Babylonia. The names of the Sumerian divinities made their way into other lands, and the dialects of the Semitic tribes were profoundly affected by the forms of Sumerian speech. The earliest civilisation of Western Asia was Sumerian. But a time came when the Sumerian was supplanted by the Semite. It was in Northern Babylonia that the Semite first predominated. Here the empire of Sargon of Akkad grew up, and the cuneiform syllabary became an imperfect means for expressing the sounds of a Semitic language. From Northern Babylonia Semitic influences passed into the south, a mixed Semitic and Sumerian population came into existence, and the Babylonians of history were born. The mixed population necessarily had a mixed language, and a composite culture produced a composite theology. To disentangle the elements of this theology is the first and most pressing task of its historian; but it is a task full of difficulties, which the native theologians themselves not unfrequently failed to overcome.