nder a different
appellation. Into this branch of the subject it is not proposed to enter
in the present work, which addresses itself to the general reader.

It is probable that, besides gods, the Assyrians acknowledged the
existence of a number of genii, some of whom they regarded as powers of
good, others as powers of evil. The winged figure wearing the horned
cap, which is so constantly represented as attending upon the monarch
when he is employed in any sacred function, would seem to be his
tutelary genius--a benignant spirit who watches over him, and protects
him from the spirits of darkness. This figure commonly bears in the
right hand either a pomegranate or a pine-cone, while the left is either
free or else supports a sort of plaited bag or basket. [PLATE CXLII.,
Fig. 6.] Where the pine-cone is carried, it is invariably pointed
towards the monarch, as if it were the means of communication between
the protector and the protected, the instrument by which grace and power
passed from the genius to the mortal whom he had undertaken to guard.
Why the pine-cone was chosen for this purpose it is difficult to form a
conjecture. Perhaps it had originally become a sacred emblem merely as a
symbol of productiveness after which it was made to subserve a further
purpose, without much regard to its old symbolical meaning.

The sacred basket, held in the left hand, is of still more dubious
interpretation. It is an object of great elegance, always elaborately
and sometimes very tastefully ornamented. Possibly it may represent the
receptacle in which the divine gifts are stored, and from which they can
be taken by the genius at his discretion, to be bestowed upon the mortal
under his care.

Another good genius would seem to be represented by the hawk-headed
figure, which is likewise found in attendance upon the monarch,
attentively watching his proceedings. This figure has been called that
of a god, and has been supposed to represent the Nisroch of Holy
Scripture; but the only ground for such an identification is the
conjectural derivation of Nisroch from a root _nisr_, which in some
Semitic languages signifies a "hawk" or "falcon." As _nisr_, however,
has not been found with any such meaning in Assyrian, and as the word
"Nisroch" nowhere appears in the Inscriptions, it must be regarded as in
the highest degree doubtful whether there is any real connection between
the hawk-headed figure and the god in whose temple Sennacherib w