therefore, that even accepting the hypothesis of a
non-Semitic type existing in Babylonia at this time, the Semitic
settlers are just as old as the supposed Sumerians; and since it is
admitted that the language found on these statues and figures contains
Semitic constructions and Semitic words, it is, to say the least,
hazardous to give the Sumerians the preference over the Semites so far
as the period of settlement and origin of the Euphratean culture is
concerned. As a matter of fact, we are not warranted in going beyond the
statement that all evidence points in favor of a population of mixed
races in the Euphrates Valley from the earliest period known to us. No
positive proof is forthcoming that Sumer and Akkad were ever employed or
understood in any other sense than as geographical terms.

This one safe conclusion, however, that the Semitic settlers of
Babylonia were not the sole occupants, but by their side dwelt another
race, or possibly a variety of races, possessing entirely different
traits, is one of considerable importance. At various times the
non-Semitic hordes of Elam and the mountain districts to the east of
Babylonia swept over the valley, and succeeded, for a longer or shorter
period, in securing a firm foothold. The ease with which these
conquerors accommodated themselves to their surroundings, continuing the
form of government which they found there, making but slight changes in
the religious practices, can best be accounted for on the supposition
that the mixture of different races in the valley had brought about an
interchange and interlacing of traits which resulted in the approach of
one type to the other. Again, it has recently been made probable that as
early at least as 2000, or even 2500 B.C., Semitic invaders entering
Babylonia from the side of Arabia drove the native Babylonian rulers
from the throne;[18] and at a still earlier period intercourse between
Babylonia and distant nations to the northeast and northwest was
established, which left its traces on the political and social
conditions. At every point we come across evidence of this composite
character of Babylonian culture, and the question as to the origin of
the latter may, after all, resolve itself into the proposition that the
contact of different races gave the intellectual impetus which is the
first condition of a forward movement in civilization; and while it is
possible that, at one stage, the greater share in the movement fall