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Ashurnasirbal's father bears the name Tukulti-Ninib. See above, pp. 151, 206. One of the gates of Sargon's palace is called after Nin-ib. See above, p. 57. See above, pp. 92-94. Kosmologie, pp. 457-475. He is also called the offspring of a goddess, Ku-tu-shar, but this reference is not clear. See Jensen, Kosmologie, p. 468, note 5. In a religious text he is addressed as 'holy, holy, holy.
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.
Jensen, Kosmologie, pp. 185 seq. and p. 218. Kosmologie, p. 195. Rawlinson, i. 29, 16. This notion that the ground belongs to the gods, and that man is only a tenant, survives to a late period in Semitic religions. The belief underlies the Pentateuchal enactments regarding the holding of the soil, which is only to be temporary. See W. R. Smith, Religion of the Semites, pp. 91 seq.
That the Syro-Arabian Allat resembles Ishtar rather than Allatu, points again to the original identity of the two goddesses. See p. 546 seq. See below, p. 594, note 1, and Jensen's Kosmologie, pp. 145, 480, 483, 487. Sunday School Times, 1897, p. 139. See p. 574. See Frazer, The Golden Bough, i. 240 seq. and 274, 275. See p. 574. See p. 417.
Marduk appears under a variety of names which will be taken up at their proper place. See Schrader's Assyrisch-Babyl. Hommel's view that Gish-galla, in Gudea's inscriptions, is Babylon lacks convincing evidence, but the city may be as old as Gudea's days for all that. Near Sippar. Bêl matâti. Sayce, Religion of the Ancient Babylonians, pp. 98 seq.; Jensen, Kosmologie der Babylonier, p. 88.
See the summary on pp. 198, 199, of Delitzsch, Ursprung der Keilschriftzeichen. See p. 436. Kosmologie, pp. 57-95. See especially the summary, pp. 82-84. See p. 89. See p. 48. On this ideograph, see Jensen, Kosmologie pp. 43, 44. Kosmologie, p. 134. See the following chapter on "The Gilgamesh Epic," and chapter xxv, "The Views of the Babylonians and Assyrians of the Life after Death."
For a different interpretation of the phrase, see Jensen, Kosmologie, pp. 273, 274. See p. 107. Babylonische Weltschöpfungsepos, p. 94. Cory's Ancient Fragments, p. 58. An epithet descriptive of Tiâmat. "Ummu" is "mother" and "khubur" signifies "hollow"; "mother of the hollow" would be a poetic expression for "source of the deep," and an appropriate term to apply to Tiâmat.
For the meaning of this phrase, see Winckler's Altorientalische Forschungen, iii. 208-222, and Jensen's Kosmologie, p. 167. From Heuzey's note in De Sarzec, Décourveries en Chaldée, p. 31, it would appear that at Lagash there was a zikkurat of modest proportions, but Dr.
Lit., 'dark colored. 'Not, perhaps omitted. Boissier, p. 103. By vomiting on him. Out of which one eats. I.e., keep away from it. See p. 182. Vorgeschichte der Indo-Europaer, pp. 451-55. The term used is Unagga, Bezold's Catalogue of the Koujunjik Collection, p. 1841. See Jensen, Kosmologie, p. 153. Bezold, Catalogue, p. 1710. Boissier, Documents, etc., pp. 3, 4.
Zimmern purposes to connect this line with the preceding, but the sense in that case is not at all clear. I.e., with Marduk. Haupt's edition, p. 8, l. 34. See above, p. 437. Haupt, ib. p. 139, l. 116. Ib. l. 111. Kosmologie, p. 294, note 1. See p. 82. See p. 121. Gen. i. 1-ii. 4, embodied in the "Priestly Code." Gen. ii. 4 and extending in reality as far as iv. 25. Gen. iii. 17.
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