pp. 476-87.

[52] So in the inscription of Rim-Sin (_Keils Bibl._ 3, 1, p. 97).

[53] Perhaps the knob of a sceptre. _Proc. Soc. Bibl. Arch._ viii. 68.

[54] _E.g._, Hammurabi (_Revue d'Assyriologie_, ii. col. i. 21); but
also Gudea and a still earlier king.

[55] So Amlaud; and there seems some reason to believe that the name was
used by the side of Utu, though perhaps only as an epithet.

[56] Compare _birbiru_, 'sheen,' and the stem _baru_, 'to see,' etc.

[57] See _Keils Bibl._ 3, I, 100. Reading of name uncertain.

[58] Suggested by Rawlinson, ii. 57, 10. See Schrader, _Zeits. f.
Assyr._ iii. 33 _seq._

[59] On Sippar, see Sayce, _Hibbert Lectures_, etc., 168-169, who finds
in the Old Testament form "Sepharvayim" a trace of this double Sippar.
Dr. Ward's suggestion, however, in regard to Anbar, as representing this
'second' Sippar, is erroneous.

[60] _E.g._, in Southern Arabia. See W. Robertson Smith, _The Religion
of the Semites_, I. 59.

[61] In Rabbinical literature, the moon is compared to a 'heifer'
(Talmud Babli Rosh-hashana 22 _b_).

[62] That the name of Sin should have been introduced into Mesopotamia
through the 'Arabic' dynasty (see above, p. 39) is less probable, though
not impossible in the light of recent discoveries.

[63] Innanna may be separated into _In_ = lord or lady, and _nanna_;
_in_ and _nanna_ would then be elements added to "lady," conveying
perhaps the idea of greatness. See Jensen's remarks, _Keils Bibl._ 3, I,
20, note 4.

[64] _Rec. of the Past_, N.S., ii. p. 104.

[65] _Keils Bibl._ 3, I, 16. See Jensen's note on the reading of the
name.

[66] The fame of this temple outlasts the political importance of the
place, and as late as the days of the Assyrian monarchy is an object of
fostering care on the part of the kings.

[67] That the name is Semitic is no longer seriously questioned by any
scholar. The underlying stem suggests etymological relationship with the
god Ashur. If this be so, Ishtar may mean 'the goddess that brings
blessing' to mankind, but all this is tentative, as are the numerous
other etymologies suggested.

[68] The ideographs for 'country' and 'mountain' are identical Assyrian.
The alternation in the title of Ishtar must not be taken to point to a
mountainous origin of the goddess.

[69] A full account of this epic will be given at its proper place.

[70] Again, in the incantation texts she appears only as the daughter of
Anu, cooerdinate with