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The element also appears in the name of the ruler of Ur, Dungi, i.e., 'the legitimate hero, as Sargon is the 'legitimate king. Signifying, according to Jensen, Keils Bibl. 3, 1, p. 25, 'fighting-place'. Published by Delitzsch, Beiträge zur Assyr. So also Jensen, Kosmologie, p. 14, note 3. So Anu appears to have concubines. See above, pp. 92, 93. Inscription C. De Sarzec, pl. 37, no. 5; Trans.
IR. 2. nos. 11, 2. IIR, 50, obverse 13. Gen. xxviii. 12. See above, p. 619. The ideas 'true, fixed, established, eternal' are all expressed by the element Zida. I adopt this reading as the one generally used. See above, p. 242. Or tush. Cf. Brünnow, Sign List, no. 10523. Or ab. See Jensen, Keils Bibl. 3, i. pp. 15, 173. See above, p. 57.
Jensen, Keils Bibl. 3, 1, p. 23, proposes to read Nin-Ur-sag, but without sufficient reason, it seems to me. The writing being a purely ideographic form, an epitheton ornans, the question of how the ideographs are to be read is not of great moment. We may compare the poetic application 'rock' to Yahweh in the Old Testament, e.g., Job 1. 12, and frequently in Psalms, lxii. 3, 7; xcii. 16, 18, etc.
But his mind almost unceasingly was set upon a problem whose solution lay behind him. Keils pew was in front, the Maam pew was at least seven rows behind, in the shadow of the loft, beneath the cushioned and gated preserve of the castle.
Oh, no! they might leave me alone for ever and a day and I would care not a pin-head, but it's Dugald I'm thinking of a Major-General one of the only three in the shire, and Colin a Cornal and both of Keils. The Sheriff's lady might leave me out of her routs if she pleasured it, but she has no cause to put my brothers to an insult like this."
The harvest fields lay half-garnered, smoke rose indolent and blue from cot-houses and farm-towns; very high up on the hills a ewe would bleat now and then with some tardy sorrow for her child. A most tranquil day, the very earth breathing peace. The Paymaster and Miss Mary sat together in Keils pew, Gilian with them, conscious of a new silk cravat.
Bibl. Arch. viii. 68. So Amlaud; and there seems some reason to believe that the name was used by the side of Utu, though perhaps only as an epithet. Compare birbiru, 'sheen, and the stem barû, 'to see, etc. See Keils Bibl. 3, I, 100. Reading of name uncertain. Suggested by Rawlinson, ii. 57, 10. See Schrader, Zeits. f. Assyr. iii. 33 seq.
In Rawlinson, ii. 58, no. 6, there is a list of some seventy names. Rawlinson, ii. 58, no. 6, 58. De Sarzec, pl. 8, col v. ll. 4-6. Keils Bibl. 3, 1, 80, note 3. Rawlinson, iv. 35, no. 2, 1. See a syllabary giving lists of gods, Rawlinson, ii. 60, 12. See Jensen, Kosmologie der Babylonier, pp. 476-87. See Jensen, Kosmologie der Babylonier, pp. 476-87. Perhaps the knob of a sceptre. Proc. Soc.
Joan had an abhorrence of Keils in his absence that she never felt when he was with her; and the reason must have been that she thought of him, remembered him as the bandit, and saw him as another and growing character. Always mindful of her influence, she was as companionable, as sympathetic, as cheerful, and sweet as it was possible for her to be.
Described in De Sarzec's Découvertes en Chaldée, pp. 216, 217. For other specimens, see ib. pp. 106, 171; and see also Hilprecht, Old Babylonian Inscriptions, i. 2. p. 39, note. Inscription D, col. iii, 1-12. See Winckler's note, Keils Bibl. 3, 2, p. 16. IR. 54, col. iii. l. 10. Ib. 55, col. iv. l. 1, 2. IIR. 61. no. 2, obverse.
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