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was characterized by magical incantation and rites of divination. Putting 
these together, it seems to me we have good reason for supposing that 
these rites of divination to which Nebuchadnezzar had recourse were like 
those of the Etruscans. We may infer, with some probability, an identity of 
race between the Etruscans and Turanians. We also know that these earlier 
races of Italy were celebrated for the construction of massive walls and 
colossal buildings. The same kind of enormous structures were left by the 
Turanians ; and here we seem to have other traces of connection between the 
two peoples. 
Mr. St. Chad Boscawen. — Dr. Currey has referred to the religion of the 
Accadian people as different from that of the later Babylonians, The religion 
of the Accadians has been minutely examined by Mons. Lenormant, and appears 
to have originated in a very simple manner. They came to the conclusion 
that the actions of every man were due to some spirit that dwelt in him which 
they called Zi. This is what is afterwards rendered by the Assyrian word 
Napistu, “ life,” a very common expression for soul. And after coming to 
this conclusion, that all the actions of the body were due to the moving of 
this inward spirit, they applied this to every other animate and inanimate 
object — the clouds, the moon, and other bodies were, according to them, 
impelled by a similar spirit to that which acted in man ; and gradually, from 
applying this to every object in nature, they grew into a system of dividing 
these into two groups; those objects which benefited man, such as the sun, 
which shone down upon and warmed him, consequently being favourable and 
good to him, and the spirit of the storm, as an instance, on the other hand, ot 
the evil one which he feared. With this dualism there was a dualism of 
priests — those who worshipped simply the good spirits and acted as priests do 
now, and those who were employed to act as magicians and keep away the evil 
spirit. This dualism went on for a long time, until a little over 2500 B.C., 
when Babylon was divided into two parts or kinds of cities. About 2500 B.C. 
there came a great influx of Semitic people from Southern Arabia, from the 
region of the Sana. These engaged in trade, until as last they placed a 
Semitic dynasty on the throne. On the north Accad, the ruins marked by 
the modern mound of Akr Kuf, there grew up a gradually increasing kingdom, 
which conquered Babylon. The great characteristic of their religion was tfip 
star-worship — the worship of the sun, moon, and stars, and one great goddess, 
the goddess Istar, or Astarte. In course of time a fusion took place between 
the old Turanian religion (this is hardly a good name for it ; perhaps the 
best name to use is the religion of the non-Semitic people of Baby- 
lonia), and this Semitic form ; and from this fusion there grew up that 
fine system of religion which developed into the Assyrio-Chaldean, and 
finally united the Babylonian dynasty of Sargon of Agane. This fusion 
of religions simplified the priesthood, and the Semitic dynasty seems to 
have given a great impulse to literature, and the study of astronomy and 
theology. It was a great reformation, similar to that of the rise of Buddha in 
India. This Semitic dynasty lasted probably not very long, but its short 
rule produced great results. The effect of the fusion of religions on the 
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