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See the passages in Jeremias' Die Babylonisch-Assyrischen Vorstellungen vom Leben nach dem Tode, p. 62. Sargon Annals, I. 156. Kosmologie, pp. 222-224. Gunkel's Schöpfung und Chaos, p. 154, note 5. In the later portions of the Old Testament, the use of Sheol is also avoided. See the passages in Schwally, Das Leben nach dem Tode nach den Vorstellungen des Alten Israels, pp. 59, 60.
The word is used for the foundation of a building, and is an indication, therefore, of the great depth at which the nether world was placed. See below, p. 567, and Jensen's Kosmologie, p. 259. See pp. 65, 66. See also below, pp. 566, 567. See p. 483. The Old Testament recognizes only two seasons, summer and winter. See, e.g., Gen. viii. 22.
Hommel, Geschichte Babyloniens und Assyriens, p. 19. Written ideographically, as the names of the zikkurats and of all sacred edifices invariably are. See above, p. 459. Inscription G, col. i. l. 14; D, col. ii. l. 11. IIR. 50; obverse 20. See p. 472. Kosmologie, pp. 171-174.
Arch., xviii. 19. See Jensen, Kosmologie, pp. 224, 225. Cory's Ancient Fragments, p. 58. See above, pp. 198, 199. See above, pp. 198, 199. I avoid the term "Sumerian" here, because I feel convinced that the play on Anshar is of an entirely artificial character and has no philological basis. See below, pp. 421-423. IIR. 54, no. 3.
In view of recent discussions of the subject, it is important to note that Tiele already fifteen years ago recognized that Sargon was a historical personage. See his remarks, Babyl. Assyr. Gesch., p. 112. See Winterbotham, "The Cult of Father Abraham," in the Expositor, 1897, pp. 177-186. See Jensen's Kosmologie, p. 215, and Meissner, Altbabylonisches Privatrecht, p. 21.
Nu-dim-mud being an epithet might, of course, be applied to other gods, but there can be no doubt that it was used to designate more particularly Ea as the artificer. See my remarks, pp. 138, 177 seq. Meissner-Rost, Bauinscriften Sanherib's, p. 105. Cylinder, l. 70. Cylinder, l. 68. Jensen, Kosmologie, p. 445, reads the name Gira. See pp. 527-28.
Reading doubtful. Jensen suggests Erim. Soc. Bibl. If Gish-galla was not a part of Lagash, it could not have been far removed from it. That Ninib is only an ideographic form is sufficiently clear from the element NIN-, lord. The proof, however, that Ninib is Adar, is still wanting. See Jensen, Kosmologie der Babylonier, pp. 457, 458.
I.e., let your property go and save your family. See above, p. 53. Jensen, Kosmologie, p. 368; Jeremias, Izdubar-Nimrod, p. 37. See above, p. 496, note 6. Of each story or deck. Poles are used to this day to propel the crafts on the Euphrates. The largest measure. Some part of the outside of the structure is designated. Haupt translates "Sesammeth." Here, probably, Shamash is meant. Lit.
Whether, however, this was the real meaning of the name is doubtful, for the name of the goddess is also written Aru and Arua, which points to a different verbal stem. See below under Tashmitum. There are indications also of an arrested amalgamation of Erua-Sarpanitum with Tashmitum, the wife of Nabu. Rawlinson, ii. 60, 30. Hibbert Lectures, p. 117. See further on, sub Ea. Kosmologie, p. 239.
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.
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