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Vorgeschichte der Indo-Europaer, p. 112. The words for 'city' in the Semitic languages embody this idea. Old Babylonian Inscription, i. 2, p. 48. An interesting reference to the wall of Frech occurs Hilprecht, ib. i. 1, no. 26. Kosmologie, p. 172. Jeremias' Izdubar-Nimrod, p. 15, conjectures that the death of the king has evoked distress, but that is highly improbable.
The "court-preacher" was thrown head and shoulders over the "family-roof," and with great leaps hastened Jeremias forward to shake hands with the son and the friend of the house, who were just now returned home from the University. Tokens of condolement mingled themselves with welcomes and felicitations. "How wet, and pale, and cold you are!"
Still, there was not a sharp angle of that face; there was nothing, either in word or voice, of the Assessor, Jeremias Munter, however severe they might seem to be, which at the same time did not conceal an expression of the deepest goodness of heart, and which stamped itself upon his whole being, in the same way as the sap clothes with green foliage the stiff resisting branches of the knotted oak.
"I could not write last evening, and am now up before the sun in order to tell you that nothing can console me for Petrea's absence, excepting your return. We are all of us terribly longing after 'our Rose. I know very well who beside your own family longs for this same thing. "I must tell you that a little friendship has been got up between Uncle Jeremias and me.
The lady here described was Maria, the widow of Jeremias van Rensselaer, the original patroon's third son, who had ruled the colony from 1658 to 1674. She was a daughter of Oloff Stevensz van Cortlandt, and lived till 1689. 28th, Sunday.
But it is important always to bear in mind that beyond this apparent restoration of the dead to life, the Babylonians at no time went. In the Ishtar story a god Irkalla is introduced. Jeremias takes this as one of the names of Allatu, but this is unlikely. From other sources we know that Irkalla is one of the names of the nether world.
Everybody was actually enthusiastic for all were infected with the joyous animal spirits of Henrik. Even Jeremias Munter, to the amazement of everybody, led Eva, with most remarkable skill, through the Polska, the most artificial and perplexing of dances. It was only at midnight that the dance was discontinued, at the suggestion of Elise.
With Paulus came Sergius and Jeremias to whom, on the way, he had spoken words of encouragement.
But the buildings of Rome were not burnt, though even senatorian families were reduced to beggary, and the population was diminished through misery and flight, besides those who were carried off to slavery. At this point of time the grandeur of Trajan's city began to pass into the silence and desolation which St. Gregory in after years mourned over in the words of Jeremias on ruined Jerusalem.
Thus the serpent justifies what he is about to do. In accordance with the instructions of the sun-god, the eagle is stripped of his wings and feathers, and left to die a miserable death. In its present form this tale of the eagle and serpent forms part of the Etana story. Jeremias is right in questioning whether it originally had anything to do with Etana.
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