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See an article by the writer on "The Stem Shâ'al and the Name of Samuel," in a forthcoming number of the Journal of the Society of Biblical Literature. See above, pp. 333 seq. See p. 167. See above, p. 167, and Scheit, Le Culte de Gudea, etc. See above, p. 36. The text is published IIIR. pl. 4, no. 7. Recently, Mr. Soc. Bibl.
The gods, especially Marduk, Ishtar, Shamash, and Ramman, by putting 'grace' into the omens, could at any time change them into favorable indications. Vorgeschichte der Indo-Europaer, pp. 221 seq. E.g., IIIR. 51. Ib. no. 1. The 1st month of the year. IIIR. 51. no. 2. Ib. no. 3. IIIR. 51, no. 9. Ib. no. 7. What the station of this official was we are not told. IIIR. 58, no. 7.
The term can hardly be used here in the strict sense of 'towers, but appears to have become a general word for a sacred structure. Ib. col. iii. ll. 22-34. Meissner-Rost, Bauinschriften Sanherib's, p. 7. See, e.g., the list IIIR. 66. An exception is formed by the temple to Ramman in the city of Asshur, which has a special name. See the following note. Including the one to Ramman in Asshur.
IIIR. 59, no. 13. Some palace official is mentioned. E.g., IIIR. 52, no. 2; 60 and 61. Professor Craig of the University of Michigan is now preparing for publication all the fragments of this series. The first eleven lines are broken off. I.e., of the night. The night, it will be recalled, was divided into three watches of four hours each.
The most extensive publication of omens is Boissier's Documents Assyriens Relatifs aux Présages, of which two volumes have appeared. Boissier's method of publication is not altogether satisfactory. Introduction to the History of Religions, pp. 28-35. A particularly bad omen. See IIIR. 65, 22, obverse. Boissler, Documents Assyriens Relatifs aux Présages, pp. 110 seq.
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.
IIIR 65, no. 1, reverse, l. 28. Lit., 'stall, which includes sheep, oxen, and swine. Boissier, Documents, etc., pp. 132, 133. I.e., the owner of the stall. A variant reads 'king' instead of 'man. I.e., misplaced. In Babylonian, 'ear' is a synonym of 'understanding. Still further misplaced. Where the young one was born. I.e., the flocks. Boissler's text has 'man, probably in error for 'king.
Anum similarly is better than Anu, but the latter has become so common that it might as well be retained. VR. 33, vii. 34-44. IR. pl. 15, col. vii. 71-pl. 16, col. viii. 88. No less than nine times. Tiglathpileser I. Ramman-nirari I. Kosmologie, p. 274. See the list IIIR. 68, 26 seq. Thureau-Dangin, Journal Asiatique, 1895, pp. 385-393.
I.e., of the palace. I.e., upon one's enemies. Isaiah, lviii. 13. Meat, just as wine, was considered at all times a symbol of joy in the Orient. Perhaps also the 24th. V Rawlinson, pls. 48, 49. The plural is used, but in a collective sense. The Euphrates or Tigris is no doubt meant. IIIR. 52, no. 3, reverse.
Reference to minor deities are frequent in these omen texts. The reference appears to be to some misfortune that will be brought about through the solar deity Gilgamesh. Boissier, Documents, etc., pp. 118-120. I.e., only two. Between the two heads, I.e., the hands and feet are misplaced. IIIR. 65, no. 1. Abnormally small. I.e., the father or master.
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