In the preceding lectures I have assumed that the conception of the deity which we find in the later historical monuments of Babylonia and Assyria was of Semitic origin, differing radically from that formed of the godhead by the earlier Sumerian population. But it will doubtless be asked what basis there is for such an assumption; why may we not suppose that the later conception has developed naturally and without any violent break from older beliefs which were equally Semitic? Why, in short, must we regard the animism which underlay the religion of Babylonia as Sumerian, and not rather as the earliest form of Semitic faith? The first and most obvious answer to the question would be, the fact that the older names of the superhuman beings who became the gods of the later creed are not Semitic, but Sumerian. En-lil of Nippur is the Sumerian En-lila, “lord of the ghost(s)”; when he becomes a Semitic god he receives the Semitic title of Bilu, Baal, “the lord.” And the further fact that in many cases the Sumerian name continued to be used in Semitic times, sometimes slightly changed, sometimes adapted to the needs of Semitic grammar, proves not only that the Sumerian preceded the Semitic, but also that the Sumerian cult on its literary and philological side was assimilated by the Semitic settlers in Babylonia. The gods and goddesses of Babylonia were Sumerian before they were Semitic; though they wear a Semitic dress, we have to seek their ancestry outside the Semitic world of ideas. As we know them, they are clothed in human form. The deities whose figures are found on the seal-cylinders of Babylonia or engraved on the walls of the Assyrian palaces are all alike in “the likeness of man.” Bel-Merodach is as much a man as the king whom he adopted as his son; the sun-god who rises between the twin mountains of the dawn steps forth as a human giant to run his course; and Istar is a woman in mind and thought as well as in outward form. There are no animal gods in Babylonia, no monstrous combinations of man and beast such as meet us in the theology of Egypt. Not but that such combinations were known to the Babylonians. But they belonged to the primeval world of chaos; they were the brood of Tiamât, the dragon of lawlessness and night, the demons who had been banished into outer darkness beyond the world of light and of god-fearing men. Like the devils of medieval belief, they were the divine beings of an alien faith which the gods of the new-comers had exiled to the limbo of a dead past. Even the subterranean Hades of Semitic Babylonia recognised them not. The gods worshipped by the Semite were Baalim or “Lords,” like the men whom they protected, and whose creators they were believed to be.