of Ramman. In the background, next to the
king's head, five emblems are sculptured, three of which are identical
with those hanging from the chain, _i. e._ the eight-rayed "sun" of
Ishtar, the moon Sin and the lightning bolt of Ramman. The _fifth emblem_
consists of the royal conical cap with four horns and is represented
separately to the right while the other four symbols form a compact group.

In the text Assur, Ramman, Sin, Shamash and Ishtar are invoked. As the
symbols of Ishtar and Sin can be identified by the Sippara tablet, and the
winged disk unquestionably pertains to Assur and the lightning bolt to
Ramman, we find that the cap, simulating the central "holy mound" with
four horns, must be the symbol of the remaining god Shamash. This
inference appears to be corroborated by the circumstance that the
_seventh_ month was sacred to Shamash and that it was in this month that
the lord of the holy mound built the seven-staged tower of Babylon. These
facts authorize us to formulate the conclusion that the four-spoked wheel
of the Sippara tablet, the cross hanging to the king's chain and the
four-horned cap which, like the "square altar with four horns," simulated
the "holy mound," were alike symbols of Shamash, the "primitive Sun."

On his portrait-stela king Shamsi-Rammanu the younger (B.C. 825-812), the
grandson of Asurnasirpal, wears the cross only, hanging from his
neck-chain and in the text invokes, according to Dr. von Luschan, only
Nindar, who has been proven to be Shamash under another name or title.
Nindar is identified in Professor Jastrow's hand-book with Ninsia, "a god
of considerable importance, imported perhaps from some ancient site of
Lagash" ... who "disappeared from the later pantheon." ... (_op. cit._ pp.
90 and 91). It is interesting to find that the king, who like his ancient
predecessor the Patesi or religious chief Shamsi-Ramman (B.C. 1850) bears
the name of the god Shamash, wears as his only ornament the cross which so
obviously expresses the royal title, "lord of the four regions."

From Professor Jastrow (p. 107), we learn that it was customary for the
early rulers of Babylon, at the beginning or the close of their dedicatory
inscriptions, to parade a list of the divinities associated with the
districts that they controlled. Gudea, for instance, enumerates eighteen
deities, and these may be taken as indicative of the territorial extent of
Gudea's jurisdiction. This custom affords an interesti