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The suggestion is worthy of consideration whether the name 'seven directions of heaven and earth' may not also point to a conception of seven zones dividing the heavens as well as the earth. One is reminded of the 'seven' heavens of Arabic theology. Lit., 'house to be seen, Igi-e-nir. See, e.g., VR. 29, no. 4, 40, and Delitzsch, Assyr. Handwörterbuch, p. 262.
In this version Eabani gives Gilgamesh a description of Aralû, which tallies with the one found in the Ishtar tale. Text defective. Jeremias' suggestion, "the land that thou knowest," misses the point. The person addressed does not know the land. See Haupt's Nimrodepos, pp. 17, 40, and Delitzsch's Assyr. Wörterbuch, p. 321, note. Lit., 'the one who has entered it. I.e., of the inhabitants.
Babyl.-Assyr. Geschichte, p. 85. See above, p. 83. See above, pp. 83, 84. Rassam Cylinder, col. viii. l. 92. Elsewhere, Cylinder B, col. v. 17, Ishtar is called the daughter of Bel. See above, p. 151. I.e., c. 1800 B.C. See p. 154. See above, p. 149. See below, p. 237. See above, p. 154; Tiele, Geschichte der Religion im Alterthum, i. 172. See Hommel, Geschichte, p. 490.
See Delitzsch, Assyr. Wörterbuch, p. 341. So far as the domestic animals are concerned, it is true that they throw off their young in the spring. See Westermarck, The History of Human Marriage, pp. 27 seq. Allatu. I.e., of the dead person. Ishtar. See p. 475. Vorstellungen, pp. 6-8. Some instrument is mentioned. IVR. 30, no. 3, obverse 23-35.
First published by Pinches, Journal of the Royal Asiatic Society, 1891, pp. 393-408. Clay, it will be recalled, was the building material in Babylonia. The word in the text is generally applied to "a mass" of animals, but also to human productions. See Delitzsch, Assyr. Handwörterbuch, p. 467. Bel's temple at Nippur. Temple of Ishtar at Erech or Uruk. I.e., Apsu.
This touch appears to have been added by the Hebrew writer. Nebuchadnezzar is but a disguise for Antiochus Epiphanes. VR. 33, col. ii. l. 22-col. iii. l. 12. VR. 61, col. vi. ll. 1-13. Hilprecht, Old Babylonian Inscriptions, i. 1, pl. 23, no. 62. In the museum at Copenhagen. Described by Knudtzon in the Zeits. f. Assyr., xil. 255. Tiele, Babylonisch-Assyrische Geschichte, p. 287.
The force of na is not clear, unless it be a phonetic complement merely. Semitische Völker, p. 369. Very many of the names of the Semitic gods and heroes signify strong, e.g., El, Adon, Baal, Etana, Kemosh, etc. The final vowel i would, on the basis of the explanation offered, be paralleled by the i of Igigi an indication of the plural. See Delitzsch, Assyr. Gram. § 67, 1.
So also Shalmaneser II., Obelisk, l. 179, unless Marduk here is an error for Ramman, cf. l. 175. See above, p. 146. The so-called Prunkinschrift, ll. 174 seq. Ashurbanabal, Rassam Cylinder, col ix. ll. 76, 77. See above, p. 205. IR. II. col. iv. ll. 34, 35. See below, pp. 231, 237. Rawlinson, ii. 66. Rassam Cylinder, col. x. ll. 25-27. See Tiele, Babyl. Assyr. Geschichte, p. 127. Obelisk, l. 52.
City sacred to Ea at the mouth of the Persian Gulf. Lit., 'totality of lands. Cf. S. A. Smith, Miscellaneous, K. 2866, l. 8, "the great gods dwelling in the heaven of Anu." The reference, therefore, cannot be to "the gathering place of the gods," where the fates of mankind are decided. The original has ratum. Delitzsch, Assyr. Handwörterbuch, p. 663, compares Hebrew rahat, "trough."
Supplied from the context, through comparison with similar compositions. Lit., 'my soul cannot overcome. The composition continues in this strain, Ashurbanabal and Nabu speaking alternately. See Tiele, Babyl.-Assyr. Geschichte, pp. 371 seq. George Smith, Annals of Ashurbanabal, p. 121. Rassam Cylinder, VR. col. v. ll. 95-103. George Smith, Annals of Ashurbanabal, pp. 119-121.
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