tanced. The variation consists chiefly in the god
or gods to whom the days are sacred. Now it is Nabu and his consort
Tashmitum--on the 4th, 8th, and 17th days--to whom gifts and prayers are
brought; again Ninib and his consort Gula, on the 9th,[619]--or Gula
alone, on the 19th. To Marduk and Sarpanitum the 16th day is assigned,
besides the 3d and 7th days as above set forth; to Ramman and his
consort the 6th, to the old Bel and Belit the 5th, the 12th, the 25th,
and to Nergal and Bau the 27th. At times two male deities are in
association. So Anu and Bel for the 1st and the 30th day, Ea and Nergal
for the 28th, Sin and Shamash for the 18th, 20th, 21st, and 22d, or two
goddesses, as Tashmitum and Sarpanitum, or a god alone, as Ea for the
26th, or Sin alone for the 13th, and once--the 29th day--Sin and Shamash
are combined with the miscellaneous group of Igigi and Anunnaki. All the
great gods are thus represented in the calendar. The basis on which the
days are assigned still escapes us. It is hard to believe that any
strict uniformity existed in this respect in the cults attached to the
various Babylonian temples. Preference would be shown in each center to
the chief god worshipped there, while to others would be assigned a
position corresponding to some theological system devised by the
priests. Uniformity and consistency are two elements that must not be
looked for in the omen literature of any people. The very fact that
omens have some rational basis, namely, observation and experience, is
the very reason why the omen lists and omen calendars of one place
should differ from those of another, and precisely to the same degree
that observation and experience differ.

The intercalated months, by virtue of their extraordinary character, had
perhaps a special significance, but every day of the year had an
importance of some kind. This is shown by a Babylonian calendar,
fortunately preserved in great part,[620] in which every day of the year
is included, and either its character noted or some precautions
prescribed. The indications in this calendar are marked by their
brevity, and impress one as memoranda, intended as a guide to the
priests.

The calendar consists of twelve columns. At the head of each column
stands the name of one of the months. One or, at the most, two lines are
devoted to each day of the month, the days being ranged in succession
from one to thirty. For a series of days in the 2d month the indications
a