United States or Lebanon ? Vote for the TOP Country of the Week !
Perhaps a proverbial phrase, having the force of 'I nurture thee as thy own mother did. Constituting the host of Ishtar, which is elsewhere referred to, e.g., IVR. 2d Ed. pt. 61, col. i. 27. Lit., 'the future or later things like the former. Published by S. A. Strong, Beiträge zur Assyriologie, ii. 627-33. The opening lines, containing a reference to the Gimirrites, are imperfectly preserved.
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.
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.
While perhaps not much stress is laid by the artist upon this symbolism, its existence can hardly be questioned. The water certainly represents the Apsu. Allatu rests upon the bark. The dead are buried, and by virtue of this fact enter Aralû, which is in the earth. Egyptian influence is possible, but unlikely. IVR. 26, no. 1. I.e., the nether world. IVR. 30, no. 1; obverse 5, 14.
Only four on the Zurghul duplicate. For the interpretation of these symbols, see Luschan, Ausgrabungen in Sendschirli, pp. 17-27, and Scheil's article. On the Zurghul tablet there are eight symbols, while the other contains nine. See pp. 263, 264. A text IVR. 5, col. i. compares each of the seven spirits to some animal.
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.
Discoveries among the Ruins of Nineveh and Babylon, plan 2. Papakhu for Pakhpakhu, from the stem pakhû, "to close." Parakku, from Parâku, "to shut off, to lock." Inscription D, col. ii. l. 9. V. Rawlinson, pl. 60. See the chief passage, IR. 54, col. ii, ll. 54-65; another name is E-Kua, 'dwelling. See p. 423. VR. 50, col. i. l. 5. VR. 41, No. 1, Rev. 18. IVR. 57, 24a.
I.e., of the deity. See an article by Francis Brown, "The Religious Poetry of Babylonia," Presbyterian Review, 1888. Compare the relationship existing between Ea and Marduk, noted above, p. 276. Similarly, Nusku was the messenger to Bel. See p. 279. On the wider aspects of this conception of the priest among ancient nations, see Frazer, The Golden Bough, passim. Zimmern, no. 1; IVR. 29, no. 5.
E.g., Knudtzon, no. 124. Zimmern, Busspsalmen, p. 32. The popularity of the sun-cult in Assyria in connection with omens and oracles is probably due also in part to the influence of Marduk, who was, as we have seen, a solar deity. Lehman, Samassumukin, p. 42. See Ploss, Das Weib, pp. 594-606; also above, p. 267. IVR. pl. 61. I.e., Ishtar sends the wind with a clear message. 3d month.
On the older and later names of the Babylonians, see Meissner, Zeitschrift für die Kunde des Morgenlandes, v. 180, 181, and on the general subject of the Babylonian months, Muss-Arnolt's valuable articles in the Journal of Biblical Literature, xi. 72-94 and 160-176. IVR. pl. 33. En-lil. See above, p. 99. Lit., 'Arakh-shamnu, i.e., month eight. Rassam, Cylinder, col. lii. l. 32.
Word Of The Day