April 19. 1888] 



NATURE 



593 



With regard to Hamath, though the evidence is 

 weaker, yet probably the city is indicated by a symbol 

 consisting of the vase or receptacle ^Fig. S, i), with the 

 oval character " city " above and the feminine sign below. 

 The word " Hamath " comes very near to one used in 

 Hebrew for a bottle or bulging receptacle. 



Fig. S. — Symbols on "doorway inscription " from Jerablus : i, vase or 

 receptacle ; 2, hand seizing vegetation. 



The receptacle in the figure, having three vertical 

 marks, and one or two horizontal marks, is a common 

 symbol on the Jerablus monuments. Probably, as in the 

 bag previously spoken of (and see Fig. T), the three 

 vertical marks denote objects within the receptacle ; 

 we may suppose, pieces of metal used as uncoined 

 money. It seems most likely, however, that the difference 

 in external shape of the receptacles indicates a difference 

 in the nature and value of the contents. The symbol of 

 seizing vegetation is another example of the use of ideograph 

 or picture-writing in these inscriptions. That the thing 

 seized is a plant or herb is sufficiently obvious. And from 

 the accompanying symbols there is reason to think that 

 one of the food-producing cereals, when ripe, is intended. 



Treated in accordance with the principles which have 

 guided us, and the conclusions previously expressed, the 

 group of symbols concluding the " doorway inscription " 

 in the British Museum will be found to yield probable and 

 consistent results. Beginning from the reader's left, we 

 have a symbol which, probably deriving its origin from the 

 chase, bears some resemblance to the leg of an animal 

 repeated, but inverted. The inverted position would 

 appropriately represent the total defeat of an enemy, 



Fig. T.— End of "doorway inscription" from Jerablus, in the British 

 Museum. 



while the repetition or doubling may be regarded as im- 

 plying plurahty, and perhaps flight. Then follow symbols 

 denoting probably repeated thanksgivings to the gods 

 (notice the doubling of the sign of deity). Next comes 

 the bag of treasure with the hand beneath pointing 

 towards the king. Under the king's head is a hand in the 

 attitude of acceptance. Here is essentially what we find 

 on the Yuzgat seal, but the object being accepted is not 

 identical with the bag behind the king. Perhaps it 

 denotes the tribute the payment of which was imposed 

 on the conquered people.^ Then follows the shadoof 

 symbol, which here may well imply the vigorous prosecu- 

 tion of agriculture on the restoration of peace. At the 

 end is the plant with four strokes above it, which may be 

 regarded as signifying that the earth brought forth 

 abundantly, or fourfold.'' But whether the interpretation 

 I have thus given is accepted or not, the ideographic 

 character of the group is altogether unmistakable. 



Allusion was previously made to the name " Zu-zu," 

 or " Su-su " (see p. 539, note) as possibly occurring on the 

 shortest (excepting mere fragments) of the inscriptions 



' Having regard to the shape of the symbol, one may be reminded per- 

 haps of the wool which was included in the tribute paid by Mesha of Moab 

 to the king of Israel (II. Kings iii. 4). 



* Cf. Amos i. 3 seq. , and the Biblical use of '' f jur " and "fourfold." 



from Jerablus in the Museum. In the first line of the 

 inscription is the most important of the places where the 

 name would be thus read in accordance with the con- 

 clusions arrived at with regard to the Tarkutimme 

 inscription. In the group there are two smaller cones 

 and one larger, all crossed by horizontal lines. The two 

 smaller cones will represent, as on the Tarkutimme 

 inscription, a people or nation. This coincidence with 

 the Tarkutimme inscription may give credibility to the 

 supposition of still further agreement. The animal's 

 head resting on the double cone will denote the name of 

 the people. The taller cone would probably denote a 

 king or possibly kings, crossed as it is by horizontal 

 lines. A curve passes from the top down near the side 

 of the taller cone, and above are the two strokes repeated 

 and placed at an angle, which would be read " Zu-zu " or 



Fig. U. — Group of symbols from Jer.iblus monument in the British Museum. 



" Su-su." Connected with the curve is an appendage 

 passing to the head of an animal. Across this appendage 

 (and the curve also after the two have become united) 

 pass horizontal lines, probably lines of plurality. The 

 animal's head, with the appendage, may give the name of 

 a royal dynasty or possibly of a subordinate people.^ But 

 the chief interest attaches to the larger animal's head. In 

 accordance with what was before said, we may regard it 

 as tolerably certain that the name of the people is re- 

 peated. If " Zu-zu" is the correct reading of the strokes 

 above the tall cone, the name of the animal whose head 

 rests upon the double cone ought to be essentially the 

 same. To solve the problem, if we are to be consistent, 

 we must have recourse to the Semitic dialects, and 

 preferably to Hebrew. Here we find a rare word, zis 

 (from a root zuz or zi'z), used of an animal browsing 

 sometimes on the vine (Psalm Ixxx. 13, A.V.). It would 

 be difficult to determine what particular species of animal 

 is intended either in the Psalm or on the inscription ; 

 but it would seem not unsuitable to suppose that young 

 wild cattle are intended in both. It will be in accord- 

 ance with what has been said to identify "Zu-zu" with 

 the Zuzim described in Genesis xiv. 5, as dwelling in the 

 country east of the Jordan. And indeed, from an ancient 

 city on the site of Jerablus, a hostile raid on Bashan, 

 Gilead, and the adjacent country was likely enough to be 

 undertaken. Assyriological research has tended to show 

 that Chedorlaomer and some other names in Genesis 

 xiv. are genuine. It would not be very wonderful if the 

 Hittite monuments should show that this is the case also 

 with the name Zuzim.-' 



The results in decipherment thus set forth are, it may 

 be said, but scanty and imperfect, and, in some cases, 

 as based on slight evidence, may be liable to fall away 

 when a wider induction is attainable. But " all science," 

 it has' been said, "is provisional"; and in relation to 

 such a subject as that with which these articles are 

 concerned, it may be sufficient if we should succeed in 

 setting forth just principles, and in making even a slight 

 extension of the boundaries of knowledge. 

 ( To be continued^ 



' It has been suggested that the smaller animal's head is that of a gazelle. 

 If so, in the plural, the name would be in Hebrew " Tsebaim " or " Zeboum," 

 a name found in Genesis xiv. 2, but possibly this would only be a cunous 

 coincidence. _ , , r u- u t u 



3 The city indicated on this monument, for the name ot which 1 have 

 suggested " Bamoth-elah" (ante, p. 539), may possibly be identical, judging 

 from the ideograph, with Bamoth-in-the-valley of Numbers xxi. 20. 



