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But the influence of Assyria may be traced in Hadad's beard and in his horned head-dress, modelled on that worn by Babylonian and Assyrian gods as the symbol of divine power. See F. von Luschan, Sendschirli, I. , pp. 49 ff., pl. vi; and cf. Cooke, North Sem. Inscr., pp. 159 ff.
The ideographs descriptive of the edifice suggest a corn magazine of some kind. One is reminded of the storehouses for grain in Egypt. A comparison of the two texts in question makes it probable that Ab-gi and E-bi-gar are synonymous. Rawlinson, iv. 27, no. 6; 11, 45-46. It is noticeable that there is no mention made of a special god of Lagash, which points to the later origin of the name. Inscr.
35 -Togatus- denotes, in juristic and generally in technical language, the Italian in contradistinction not merely to the foreigner, but also to the Roman burgess. Inscr.
The inscription records the dedication of an altar and shrine to the goddess, and these too we may conjecture were fashioned on Egyptian lines. Corp. Inscr. Semit., I. i, tab. C.I.S., I. i, tab. The representation of Semitic deities under Egyptian forms and with Egyptian attributes was encouraged by the introduction of their cults into Egypt itself.
Indifferent to the internal quarrels of the Jews, he only saw in all these movements of sectaries, the results of intemperate imaginations and disordered brains. In general, he did not like the Jews, but the Jews detested him still more. They thought him hard, scornful, and passionate, and accused him of improbable crimes. Compare the hasta pura, a military decoration. Orelli and Henzen, Inscr.
D, col. li. 13; G, col. ii. ll. 1-8; iii. 4 seq. See Gen. xxiv. 53. Semit. Völker, p. 382. See Jensen, Keils Bibl. 3, 1, 28, note 2. The first signifies 'to make, the third means "good, favorable," but the second, upon which so much depends, is not clear. Amiaud reads tum instead of sig. De Sarzec, pl. 7, col. i. 12. Hibbert Lectures, p. 104. Inscr. D, col. iv. ll. 7, 8.
The figures are broken, but the reading given may be accepted with some confidence; see Poebel, Hist. Inscr., p. 103. Further proof of this correspondence may be seen in the fact that the new Sumerian Version of the Deluge Story, which I propose to discuss in the second lecture, gives us a connected account of the world's history down to that point.
The so-called gate at the steepest part of the Capitoline Mount, which is known by the name of Janualis or Saturnia, or the "open," and which had to stand always open in times of war, evidently had merely a religious significance, and never was a real gate. Corp. Inscr.
At this point a great gap occurs in the text, and when the detailed dynastic succession in Babylonia is again assured, we have passed definitely from the realm of myth and legend into that of history. Poebel, Hist. Inscr., p. 128. What new light, then, do these old Sumerian records throw on Hebrew traditions concerning the early ages of mankind?
The so-called gate at the steepest part of the Capitoline Mount, which is known by the name of Janualis or Saturnia, or the "open," and which had to stand always open in times of war, evidently had merely a religious significance, and never was a real gate. Corp. Inscr.
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