t on page
89 Professor Jastrow tells us how Nannar=the one who furnishes light=the
moon, was invoked as "the powerful bull of Anu," _i. e._, heaven. In this
connection it is interesting to learn that in Canaan, Astarte, the goddess
of night, was also worshipped under the form of a cow, and that in
Phoenicia she was sometimes figured with horns, symbolizing the moon. In
Assyria, four horns, denoting four-fold rulership, usually encircle the
high conical cap of sovereignty, which also crowns the human heads of the
winged bulls. It may be permissible to point out here what an appropriate
and expressive embodiment of symbolism the winged bull appears to be; the
form of the quadruped, combined with wings, clearly symbolizes a union of
the Above and Below; the control over both being expressed by the human
head which completes the allegorical figure. The high cap, with which the
head was crowned, exhibits the form of a mound, and combined or partly
encircled by two or sometimes four horns, obviously symbolizes dual or
quadruple rulership. It thus appears evident that the winged bull of
Assyria expressed, almost as clearly as the seven-staged towers of
Babylon, the "seven directions of heaven and earth," and was as
appropriate an allegorical image of Assur the god, as of Assur the state,
and of the royal power which conferred upon the supreme lords of Babylonia
and Assyria the titles: "lord of the holy mound," "lord of Akkad and
Sumer," and "lord of the four regions."

The idea that some of the Assyrian kings actually embodied seven-fold
power, or ruled the "seven divisions," is further conveyed by curious
groups of seven symbols, accompanied by the numeral seven, expressed by
seven dots, which occur above their portraits on tablets which will be
described further on. Whilst analyzing the royal titles and insignia
represented on the stelae of Assyrian kings, I shall likewise show how
these complete the foregoing evidence and indicate that in Babylonia and
Assyria, the seven-fold division was applied not only to the Cosmos, but
to the territory of the State, to its social organization, to its
calendar; and that the seven-storied zikkurat, the winged bulls, etc., and
indeed, the seven-branched candlestick, were apparently designed as
expressive of the general seven-fold scheme of organization.

Let us now examine some data which shed light upon the various and curious
phases of evolution undergone by the growing and diverging cu