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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.
Again, in the incantation texts she appears only as the daughter of Anu, coördinate with Sin and Shamash. Keils Bibl. 3, 1, 72, note. Old Babylonian Inscriptions, I. pls. 30, 31. Questioned by Peiser, ib. Among many nations the moon is pictured as a horned animal. See Robert Brown's interesting monograph on The Unicorn, pp. 27 seq. et passim; also above, p. 76. See above, p. 59.
VR. 33, col. v. l. 40. Winckler, Die Keilschrifttexte Sargon's, p. 172 and p. xxvi, note. For examples, see the Assyrian contract tablets translated by Peiser, Keils Bibl. iv. 98 and passim. See the passage Shalmanaser obelisk, ll. 174, 175, and Peiser's comment, Keils Bibl. iv. 106, note. Burton, A Pilgrimage to Mecca and Medina, iii. chapter vii. See above, p. 686.
See Keils Bibl. 3, 1, p. 133. King reads, Lugal-diri-tu-gab. Kosmologie, pp. 481 seq. Belser, Beiträge zur Assyr. ii. 203, col. vi. Kossaer, pp. 25-27. Delitzsch, Kossaer, p. 33. See above, p. 105. Examples of punning etymologies on names of gods are frequent. See Jensen's discussion of Nergal for examples of various plays upon the name of the god. Kosmologie, pp. 185 seq.
Innanna may be separated into In = lord or lady, and nanna; in and nanna would then be elements added to "lady," conveying perhaps the idea of greatness. See Jensen's remarks, Keils Bibl. 3, I, 20, note 4. Rec. of the Past, N.S., ii. p. 104. Keils Bibl. 3, I, 16. See Jensen's note on the reading of the name.
Another muttering among the men attested to the good sense and good will of Kells's suggestion. "Tell me what you're going to do how you'll operate," replied Gulden. Keils had difficulty in restraining his impatience and annoyance. "What's that to you or any of you?" he queried. "You all know I'm the man to think of things. That's been proved. First it takes brains. I'll furnish them.
Written An-na, without the determinative for deity. De Sarzec, Découvertes en Chaldée, pl. 37, no. 8. The second element may also be read dar. See Jensen, Keils Bibl. 3, 1, p. 24, note 1. Inscription B, col. ii. 19. See Hommel, Semitische Kulturen, p. 389. For the sacred character of the swine among the Semites, see W. Robertson Smith's The Religion of the Semites, pp. 201, 272, 332, 457.
See the illustrations in Perrot and Chiplez, History of Art in Chaldea, etc., i. 143, 255. See the illustrations in Perrot and Chiplez, ib., i. 194, 256, 257. On seal cylinders altar titles are frequently represented. See Schick, Die Stiftshütte, etc., pp. 119 seq. Keils Bibl. 3, 1, p. 13; see also p. 89. Inscription G, col 1. ll. 15-17. See p. 621.
Aos and Dauke. Rawlinson, iv. 25. See p. 79. See Jensen, Keils Bibl.. 3, 1, p. 108, note 5. Tiele, Gesch. p. 126, apparently identifies Innanna of Hallabi with Tashmit, but, so far as I can see, without sufficient reason. Here written En-lil, as the Bel of Nippur. See Jensen, Kosmologie, pp. 449-456.
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