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.

Speculation regarding the origin of the universe belongs to an early
period in the development of culture. There are few people, however
primitive their culture, who are not attracted by the spirit of
curiosity to seek for some solution of the mysteries which they daily
witness; but the systematization of these speculations does not take
place until a body of men arises among a people capable of giving to the
popular fancies a logical sequence, or the approach at least to a
rational interpretation. This process, which resulted in producing in
Babylonia compositions that unfold a system of creation, is one of long
duration. It proceeds under the influence of