This primitive Turanian quasi-dualism (it was not dualism in the strictest sense of the term) was not entirely obliterated by the Cushite and Semitic civilizations and cults that successively overlaid it.  So firmly rooted had this early mode of viewing the world become that it mater- ially influenced the religions of the invaders rather than suffered extermination.  In the Babylonian religion of the Semitic period the dualistic element was manifest chiefly in the magical rites of the Chaldean priests who long continued to use Accadian as their sacred language.  "Upon this dualistic conception rested the whole edifice of sacred magic, of magic regarded as a holy and legitimate intercourse established by rites of divine origin, between man and the supernatural beings surrounding him on all sides.  Placed unhappily in the midst of this perpetual struggle between the good and bad spirits, man felt himself attacked by them at every moment; his fate depended upon them.…He needed then some aid against the attacks of the bad spirits, against the plagues and diseases which they sent upon him.  This help he hoped to find in incantations, in mysterious and powerful words, the secret of which was known only to the priests of magic, in their prescribed rites and their talis- mans…The Chaldeans had such a great idea of the power and efficacy of their formulæ, rites and amulets, that they came to regard them as required to fortify the good spirits themselves in their combat with the demons, and as able to give them help by providing them with invincible weapons which should ensure success."4  A large number of magical texts have been preserved and deciphered, and among them "the ‘favorable Alad,’ the ‘favor- able Lamma,’ and the ‘favorable Utuq,’ are very frequently opposed…to the ‘evil Alad,’ the ‘evil Lamma,’ the ‘evil Utuq.’"5  It would be interesting to give in detail the results of the 9 researches of George Smith, Lenormant, A.H. Sayce, E. Schrader, Friedrich Delitzsch and others, with reference to the elaborate mythological and cosmological systems of the Baby- lonians.  Some of the features thereof will be brought out further on by way of comparison with the Manichæan mythology and cosmology.  Suffice it to say that the dualistic element is everywhere manifest, though not in so consistent and definite a form as in Zoroastrianism, to say nothing of Manichæism. The Medo-Persian invasion brought into Babylonia the Zoroastrian system, already modified, no doubt, by the Elamitic (Cushite) cult.  Yet the old Babylonian religion was too firmly rooted to be supplanted, even by the religion of such conquerors as Darius and Cyrus.  Modifications, however, it undoubtedly underwent.  The dualism inherent in the system became more definite.  The influence of the Jews in Mesopotamia upon the ancient popula- tion cannot have been inconsiderable, especially as many of the former, including probably most of the captives of the Northern tribes, were absorbed by the latter.  As a result of this blending of old Babylonian, Persian, and Hebrew blood, traditions, and religious ideas, there 4 Ibid. p. 146-147. 5 Ibid. p. 148. 13 Philosophical Basis, and Antecedents of Manichæism.