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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 the discussion in Robertson Smith's Religions of the Semites, pp. 391-394; and also Farnall, The Cults of the Greek States, ii. 644-649. See above, p. 484. See above, p. 510. Another version of this part of the Gilgamesh epic, which, however, is influenced by the tale of Ishtar's visit, is published in Haupt's Nimrodepos, pp. 16-19.
I.e., 'old age, the name given to some plant of magic power. Tû. Lit., 'good. Utukku the name, it will be recalled, given to a class of demons. See p. 260. See p. 518. See above, p. 474. Haupt's edition, pp. 67, 12. Lit., 'thou hast seen it, I have seen it. Text defective. Jeremias conjectures "kneeling." Ekimmu, another name for a class of demons. See p. 260. Amer. Or.
The restored text in Haupt's edition of the Nimrodepos, pp. 134-149. Zimmern ingeniously suggests la bir, "not pure," instead of the rendering 'old. Isaiah i. 1. See Jensen's remarks, Kosmologie, p. 387. Gen. xix. Hughes, Dictionary of Islam, sub "Ad" and "Salih". See above, p. 488, note 2. Lit., 'construct a house'; house is used for any kind of structure in general.
In a consideration of the views held by the Babylonians and Assyrians of the life after death, to which we now turn, it will again be a specimen of the religious literature that will serve as our main guide. It is the merit of Dr. See above, p. 511. See my remarks in Delitzsch and Haupt's Beiträge zur Assyriologie, iii. 376. I Kings, v. 11.
Zimmern purposes to connect this line with the preceding, but the sense in that case is not at all clear. I.e., with Marduk. Haupt's edition, p. 8, l. 34. See above, p. 437. Haupt, ib. p. 139, l. 116. Ib. l. 111. Kosmologie, p. 294, note 1. See p. 82. See p. 121. Gen. i. 1-ii. 4, embodied in the "Priestly Code." Gen. ii. 4 and extending in reality as far as iv. 25. Gen. iii. 17.
Few bridges require more knowledge of mechanics and of materials than Mr. Haupt's little "trussed girders" on the Pennsylvania Central Road, consisting of a single piece of timber, trussed with a single rod, under each rail of the track. Again, as regards American iron bridges, the same result is found to a great extent. Thus, Mr.
See, e.g., Perrot and Chiplez, History of Art in Babylonia and Assyria, i. 84. Article 'Izdubar, col. 776; see Delitzsch, Handwörterbuch, p. 678. If the name is Elamitic, one should hardly expect a Babylonian deity entering as one of the elements. See above, p. 167. See above, p. 284. Haupt's Das Babylonische Nimrodepos, p. 93. Lit., 'he who is applied to for giving a decision. Ta-par-ra-as.
Harper in Delitzsch and Haupt's Beiträge zur Assyriologie, ii. 391-408. Ib. pp. 405 seq. Lit., 'the Inquirers, a designation of the priests in their capacity of oracle-seekers. The matter is not certain because of the sad condition of the fragments. K. 2606, Harper, ib. pp. 399, 400. Only a part of the name, I-si, is preserved. See pp. 108, 163. I.e., an army's march of two hours.
Jensen and Zimmern render "reed." Delitzsch, I think, comes nearer the real meaning with "marsh." See Haupt's translation, Proc. Amer. Oriental Soc., 1896, p. 161. Delitzsch supplies a parallel phrase like "periods elapsed." Supplied from Damascius' extract of the work of Berosus on Babylonia. See Cory, Ancient Fragments, p. 92; Delitzsch, Babylonische Weltschöpfungsepos, p. 94.
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