The great buildings of Urukh appear to have been all designed for temples. They are carefully placed with their angles facing the cardinal points, and are dedicated to the Sun, the Moon, to Belus (Bel-Nimrod), or to Beltis. The temple at Mugheir was built in honor of the Moon-god, Sin or Hiuki, who was the tutelary deity of the city. The Warka temple was dedicated to Beltis. At Calneh or Nipur, Urukh erected two temples, one to Beltis and one to Belus. At Larsa or Ellasar the object of his worship was the Sun-god, San or Sansi. He would thus seem to have been no special devotee of a single god, but to have divided out his favors very fairly among the chief personages of the Pantheon. It has been observed that both the inscriptions of this king, and his architecture, are of a rude and primitive type. Still in neither case do we seem to be brought to the earliest dawn of civilization or of art. The writing of Urukh has passed out of the first or hieroglyphic stage, and entered the second or transition one, when pictures are no longer attempted, but the lines or wedges follow roughly the old outline of the objects in his architecture, again, though there is much that is rude and simple, there is also a good deal which indicates knowledge and experience. The use of the buttress is understood; and the buttress is varied according to the material. The importance of sloping the walls of buildings inwards to resist interior pressure is thoroughly recognized. Drains are introduced to carry off moisture, which must otherwise have been very destructive to buildings composed mainly, or entirely, of crude brick. It is evident that the builders whom the king employs, though they do not possess much genius, have still such a knowledge of the most important principles of their art as is only obtained gradually by a good deal of practice. Indeed, the very fact of the continued existence of their works at the distance of forty centuries is sufficient evidence that they possessed a considerable amount of architectural skill and knowledge. We are further, perhaps, justified in concluding, from the careful emplacement of Urukh’s temples, that the science of astronomy was already cultivated in his reign, and was regarded as having a certain connection with religion. We have seen that the early worship of the Chaldaeans was to a great extent astral--a fact which naturally made the heavenly bodies special objects of attention. If the series of observations which Callisthenes sent to Aristotle, dating from B.C. 2234, was in reality a record, and not a mere calculation backwards of the dates at which certain celestial phenomena must have taken place, astronomical studies must have been pretty well advanced at a period not long subsequent to Urukh.