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The name occurs also in Haupt's Nimrodepos, pp. 19, 29. Vorstellungen, p. 68. The name of the goddess is written throughout the story Nin-Kigal; i.e., 'queen of the nether world. Nin-Eresh. See p. 584, note 2. Smith, Miscellaneous Texts, p. 16. Jensen, Kosmologie, p. 259, note. IVR. 1, col. i. 12; col iii. 8-10. Te'û. See IVR. 22, 512, and Bartels, Zeitschrift für Assyriologie, viii. 179-184.
See p. 172. Assyrian and Babylonian Religious Texts, i. 56-59. As Lagamal, Kanishurra. See Peters' Nippur, ii. chapter x, "The History of Nippur." Ib. ll. 260. VR. pls. 60, 61. See Nöldeke, Zeitschrift für Assyriologie, xi. 107-109. VR. 64, col. i. 3-9; col. ii. 46. See p. 444. See p. 81. See pp. 126 seq. See p. 129. So Antiochus Soter, VR. 66, col. i. l. 3.
See above, pp. 183, 560. Obverse ll. 33, 37. See above, p. 185. See p. 186. See p. 183. See pp. 417, 598. Jensen's Kosmologie, pp. 483, 484. See p. 529. See pp. 111, 171, 190. See chapter v. See Koldewey in Zeitschrift für Assyriologie, ii. 403-430. See the valuable chapter in Peters' work on Nippur, ii. 214-234. Proceedings of the American Oriental Society, 1896, p. 166.
The dead are often conveyed hundreds of miles to be interred in Nejef and Kerbela. Peters' Nippur, ii. 325, 326. See below, p. 597. Koldewey, Zeitschrift für Assyriologie, ii. 406 seq. Ib. Travels and Researches in Chaldaea and Susiana, chapter xviii. Peters' Nippur, ii. 234. Other mounds examined by Peters between Warka and Nippur bear out the conclusion.
Belser in Haupt and Delitzsch, Beiträge sur Assyriologie, ii. 187 seq., col. vi. i. 3 seq. The character of this part of the hymn is quite different from that which precedes. For further notices of these gods, see chapter x. See above, p. 122. See p. 177.
De Sarzec, Découvertes en Chaldée, pl. 3. On the stele of vultures, the dead are naked. See p. 512. Such sacrifices are pictured on the stele of vultures. IIIR. 43, col. iv. l. 20; Belser, Beiträge zur Assyriologie, ll. 175, 18; Pinches, Babylonian Texts, p. 18. For this custom see Trumbull, The Threshold Covenant, p. 25; Peters' Nippur, ii. 202, 203.
Revillout, "La Femme dans l'Antiquité," Journal Asiatique, 1906, vol. vii, p. 57. See, also, Victor Marx, Beiträge zur Assyriologie, 1899, Bd. iv, Heft 1. Donaldson, Woman, pp. 196, 241 et seq. Amélineau, La Morale Egyptienne, p. 194; Hobhouse, Morals in Evolution, vol. i, p. 187; Flinders Petrie, Religion and Conscience in Ancient Egypt, pp. 131 et seq. Maine, Ancient Law, Ch.
So Delitzsch, Beiträge sur Assyriologie, ii. 623. The first part of the name is also used to designate the 'young bullock, and it is possible, therefore, that the god was pictured in this way, as both Anu and Sin are occasionally called 'bulls. Louvre Inscription II, col ii. ll. 12-17. There is also a goddess Eria worshipped in Elam, who may be identical with Erua.
A notable contribution to the interpretation of the Kudurru monuments was made by Belser, in the Beiträge zur Assyriologie, ii. 111-203. It still seems most plausible to regard the pictures as symbols of spirits or demons. Such an interpretation is in accord with the Babylonian and general Semitic view of land ownership.
Zeitschrift für Assyriologie, II. 72, col. i. ll. 2, 3. See above, p. 127. See a paper by Tiele, on "Cyrus and the Babylonian Religion," in the Proceedings of the Amsterdam Academy, 1896. East India House Inscription, col. iv. l. 44. I.e., king or lord of Sarbi. The stem sarabu means to burn, and the "fiery lord" is certainly an epithet belonging to some solar deity.
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