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See p. 464. See ib., note 3. See especially pp. 484 and 575. Ezekiel, viii. 14. There is probably a reference also to the Tammuz festival in Zech, xii. 10, 11. Zeits. f. Assyr. ix. 290 seq. See Farnell, The Cults of the Greek States, ii. 648 seq. Rassam Cylinder, col. i. ll. 11, 12. See pp. 105 and 173 seq. IVR. 32, 49b, where the 20th day of the intercalated Elul is so designated.
See Keils Bibl. 3, 1, p. 133. King reads, Lugal-diri-tu-gab. Kosmologie, pp. 481 seq. Belser, Beiträge zur Assyr. ii. 203, col. vi. Kossaer, pp. 25-27. Delitzsch, Kossaer, p. 33. See above, p. 105. Examples of punning etymologies on names of gods are frequent. See Jensen's discussion of Nergal for examples of various plays upon the name of the god. Kosmologie, pp. 185 seq.
The element also appears in the name of the ruler of Ur, Dungi, i.e., 'the legitimate hero, as Sargon is the 'legitimate king. Signifying, according to Jensen, Keils Bibl. 3, 1, p. 25, 'fighting-place'. Published by Delitzsch, Beiträge zur Assyr. So also Jensen, Kosmologie, p. 14, note 3. So Anu appears to have concubines. See above, pp. 92, 93. Inscription C. De Sarzec, pl. 37, no. 5; Trans.
See Jensen Zeits. für Assyr. i. 1 seq. and Delitzsch, Das Babylonische Weltschöpfungsepos, p. 94. By the assimilation of the n to the following consonant. See above, pp. 173, 175. Jensen, Kosmologie, p. 275. The combination of religious supremacy with political power, which characterizes the social state of ancient Babylonia and Assyria, gives to the title patesi a double significance.
A little further evidence can be drawn from other Mesopotamian sites. The city of Asshur had a long, broad avenue like the sacred road of Babylon, but the one insula of its private houses which has yet been excavated, planned and published, shows no sign of rectangular planning. Mitt, deutsch. Orient-Gesell. 28, Sept. 1905; 31, May 1906. F. Delitzsch, Asurbanipal und die assyr.
The symbol itself is found on sculptured slabs and on seal cylinders. See Stevenson, "The Feather and the Wing in Mythology," Oriental Studies of the Phila. Oriental Club, pp. 236-239. Babyl.-Assyr. Geschichte, p. 533. For the sake of convenience it is customary to distinguish between Ashur the god, and the country by writing the latter with a double sh Ashshur. Geschichte, p. 533.
See Gunkel, Schöpfung und Chaos, pp. 29-114, 119-121. Gunkel, ib. pp. 28, 29. Published by Pinches, Journal Royal Asiat. Soc., 1891, pp. 393-408. See Zimmern in Gunkel's Schöpfung und Chaos, pp. 415, 416, and on the other side, Delitzsch, Babylonische Weltschöpfungsepos, p. 20. Zimmern's doubts are justified. Proc. Soc. Bibl. Arch. vi. 7. Zeits. f. Assyr. viii. 121-124.
A somewhat puzzling line, but which appears to convey the promise on the part of the penitent that if forgiven he will observe the rites demanded by the deity. Babylon. IVR 19, no. 3; Zimmern, no. 5. Like a column. The metaphor is the same as in the Biblical phrase, "column of smoke." Published by Brünnow, Zeits. f. Assyr. v. 66 seq. The king mentions his father, Shamshi-Ramman, in the hymn.
See Lidzbarski, "Wer ist Chadir?" Zeits. f. Assyr. vii. 109-112, who also suggests that Ahasverus, 'the Wandering Jew, is a corruption of Adrakhasis. This suggests a comparison with Sadu, 'the hunter, in the Gilgamesh epic. See above, p. 475. Originally suggested by H. C. Rawlinson. The ending ôn is an emphatic affix frequent in proper names. Euripides' Herakles, Einleitung.
A collective personification of the seven evil spirits. Ishum. IIR. 51, 19c and 4a. Khashur is also used as a name for the cedar. See Delitzsch, Assyr. Handwörterbuch, p. 295a. The one published by the writer. Hammurabi is the conqueror of Palestine mentioned in Gen. xlv. under the name Amraphel. See, e.g., Hommel, Altisraelitische Ueberlieferung, p. 106. Num. xxi. 14.
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