very common votive object in Babylonia, especially in the earlier
period, was the clay cone. Such cones were found in large numbers at
Lagash, while at Nippur Peters came across what may be safely regarded
as a magazine where such cones (and other votive objects) were
manufactured in large numbers.[1517] The cones of Gudea bear
conventional inscriptions of a votive character addressed to Nin-girsu.
In other temples, other gods were similarly remembered. It has been
customary to regard these cones as phallic symbols;[1518] but it should
be noted that not only is the evidence for this lacking, but that what
we know of the popular practices of the Babylonians does not warrant us
in assuming any widespread phallic symbolism. The point of the cones
suggests rather that the objects were intended to be stuck into the
ground or into walls. At Lagash De Sarzec found, besides cones, a large
number of copper statuettes[1519] of gods and goddesses and of
animals,--chiefly bulls,--all terminating in a sharp point or attached
to a cone-shaped object. Others again are clearly human figures, either
male personages holding the cone in their hands,[1520] or females
holding baskets on their heads,--the customary attitude of making an
offering. These curious statuettes frequently bear inscriptions of a
votive character, and there can be no doubt that they were used to be
stuck into some substance. At one place, De Sarzec found a series set up
in concentric circles[1521] in the corners of an edifice and under the
floor. Heuzey is of the opinion that these statuettes thus arranged were
to serve as a warning for the demons, but it is more in keeping with the
general character of the Babylonian religion to look upon these objects
simply as votive offerings placed at various parts of a building as a
means of securing the favor of the gods. The cone, I venture to think,
is merely the conventionalized shape of a votive object originally
intended to be stuck into some part of a sacred building. The large
quantity of cones that have been found at Lagash, Nippur, and elsewhere
is an indication of their popular use. It is not improbable that at one
time, and, at all events, in certain temples, the cones and statuettes
represented the common votive offerings with which worshippers provided
themselves upon entering the sacred precinct. To facilitate the
reproduction of the statuettes, moulds were used,--another indication of
the widespread use of these o