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See p. 172. Assyrian and Babylonian Religious Texts, i. 56-59. As Lagamal, Kanishurra. See Peters' Nippur, ii. chapter x, "The History of Nippur." Ib. ll. 260. VR. pls. 60, 61. See Nöldeke, Zeitschrift für Assyriologie, xi. 107-109. VR. 64, col. i. 3-9; col. ii. 46. See p. 444. See p. 81. See pp. 126 seq. See p. 129. So Antiochus Soter, VR. 66, col. i. l. 3.
Rassam Cylinder, col. iv. ll. 86-89. VR. 61, col. ii. ll. 22-27. Ea and Marduk, it will be recalled, are the chief gods invoked in magic rites involving purification. See pp. 275, 276. See p. 646. See above, p. 662. Stade, Geschichte des Volkes Israel, i. 458 seq. General Estimate and Influence.
Rassam Cylinder, col. viii. ll. 96-100. See also Rassam Cylinder, col. iii. l. 32. See above, pp. 195, 196. VR. 61. col. v. l. 51-vi. l. 8. See above, pp. 74 and 176. Winckler, Zeits. f. See Deut. xvi. 9. The 33d day of this period has a special significance in the Jewish Church. The non-Jewish origin of the Purim festival is generally accepted by critical scholars. Alt. Soc. Bibl.
This touch appears to have been added by the Hebrew writer. Nebuchadnezzar is but a disguise for Antiochus Epiphanes. VR. 33, col. ii. l. 22-col. iii. l. 12. VR. 61, col. vi. ll. 1-13. Hilprecht, Old Babylonian Inscriptions, i. 1, pl. 23, no. 62. In the museum at Copenhagen. Described by Knudtzon in the Zeits. f. Assyr., xil. 255. Tiele, Babylonisch-Assyrische Geschichte, p. 287.
Compare the name 'Belit-seri, 'mistress of the fields, as the name of a goddess who belongs to the pantheon of the lower world. See p. 588. IIR. 61, nos. 1, 2, 6. Text, Kar, i.e., 'dam, 'wall, or 'quay. IIR. 50, l. 8. Bezold Catalogue, etc., p. 1776. Lit., 'enclosure. See Bezold Catalogue, etc., p. 1776 and elsewhere. E.g., IIR. 54-60; IIIR. 67-69; VR. 43, 46. IIR. 60, no. 1, obverse.
Mothers, mothers, ho! get them in. See the dog! "Ci! Ci!" In with them! "Blant, i'r ty! Vr ty!" A big black mongrel appeared worrying at one of two petticoated urchins on the ground.
The suggestion is worthy of consideration whether the name 'seven directions of heaven and earth' may not also point to a conception of seven zones dividing the heavens as well as the earth. One is reminded of the 'seven' heavens of Arabic theology. Lit., 'house to be seen, Igi-e-nir. See, e.g., VR. 29, no. 4, 40, and Delitzsch, Assyr. Handwörterbuch, p. 262.
See for other combinations Lotz ib., and compare, e.g., VR. 36, where the number ten is associated with a large number of gods, Anu, Anatum, Bel, Ishtar, etc. We have seen that the religion of Babylonia permeates all branches of literature, so that it is not always possible to draw a sharp dividing line between sacred and secular productions.
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.
Peters ib. pp. 374, 375. See p. 536. E.g., Gen. xxxi. 19. See the specimens and descriptions in Découvertes en Chaldée, pl. 44 and p. 234. Ashurnasirbal, IR. 25, col. iii. ll. 91, 92. Winckler, Die Keilschrifttexte Sargon's Prunkinschrift, ll. 141-143. VR. 60, col. ii. ll. 11-16. See pp. 373-383. See above, p. 658.
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