elves to represent very accurately such
diversities of apparel as actually existed.

From a single representation of a priestess it would seem that women
of that class wore nothing but a petticoat, thus exposing not only the
arms, but the whole of the body as far as the waist.

The monuments throw a little further light on the daily life of the
Babylonians. A few of their implements, as saws and hatchets, are
represented. [PLATE XXV., Fig. 2]; and from the stools, the chairs, the
tables, and stands for holding water-jars which occur occasionally on
the cylinders, we may gather that the fashion of their furniture
much resembled that of their northern neighbors, the Assyrians. It is
needless to dwell on this subject, which presents no novel features,
and has been anticipated by the discussion on Assyrian furniture in the
first volume. The only touch that can be added to what was there said
is that in Babylonia, the chief--almost the sole-material employed for
furniture was the wood of the palm-tree, a soft and light fabric which
could be easily worked, and which had considerable strength, but did not
admit of a high finish.

CHAPTER VII. RELIGION.

The Religion of the later Babylonians differed in so few respects from
that of the early Chaldaeans, their predecessors in the same country,
that it will be unnecessary to detain the reader with many observations
on the subject. The same gods were worshipped in the same temples and
with the same rites--the same cosmogony was taught and held--the same
symbols were objects of religious regard--even the very dress of the
priests was maintained unaltered; and, could Urukh or Chedorlaomer have
risen from the grave and revisited the shrines wherein they sacrificed
fourteen centuries earlier, they would have found but little to
distinguish the ceremonies of their own day from those in vogue
under the successors of Nabopolassar. Some additional splendor in the
buildings, the idols, and perhaps the offerings, some increased use
of music as a part of the ceremonial, some advance of corruption with
respect to priestly impostures and popular religious customs might
probably have been noticed; but otherwise the religion of Nabonidus and
Belshazzar was that of Urukh and Ilgi, alike in the objects and the mode
of worship, in the theological notions entertained and the ceremonial
observances taught and practised.

The identity of the gods worshipped during the entire period is
su