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remarkable a resemblance this temple, which was much more ancient than 
this date, bears to that of Solomon at Jerusalem. It consisted of two 
chambers, — the outer, the ekallu or “house,” the or “holy place” of 
the Jewish temple ; the inner, called parraku , the cella or veiled-off portion, 
— corresponding to the “ holy of holies,” the "'''4? of the J ews. In the 
outer chamber was the altar of sacrifice, which was very large. In the inner 
was the image of the Sun-god, dedicated by King Nabu-apla-iddin in grati- 
tude for his aid in defeating the Sutu * or northern Elamite tribe. Having 
granted certain lands to the temple, the king also arranges for the provision 
of sacrifices in the temple. And from this and other inscriptions from 
Babylonia we find a very close agreement between the sacrificial codes of 
Babylonia and Assyria. The important passage in the tablet of Nabu-apla- 
iddin (Cols. IY. and Y.) will become, along with the Phoenician inscriptions 
of Carthage and Marseilles, a great basis for the criticism of Hebrew 
Levitical law. The skin, the rump, shoulders, choice portions of the 
interior, and other portions were selected for the sacrifice, those mingled 
with wine, milk, honey, and fruits made the code of offerings in this temple. 
The Hebrew Sepharvaim (EVP.5P) and the Babylonian Sippara are both 
dual forms, and indicate the double nature of the city, which is quite borne 
out by Mr. Rassam’s discoveries. Adjacent to the temple of the Sum 
god there were found several chambers decorated in black and white, these 
were evidently part of the temple of the goddess Anat, whose attribute as 
Yenus, the morning and evening star, would be symbolised by these colours. 
In one of the astronomical inscriptions, Yenus, at the rising Sun, is Anat of 
Agade ; Yenus, at the setting Sun, is Anat of Erech. And Nabonidus, in 
the inscription discovered by Mr. Pinches, invokes the goddess as “ she who 
with the rising and setting sun gladdens the rule of Nabonidus.” 
It was this pair of deities, Anat, Anunituv or Anatis, and Shamas, the 
Sun-god, that were worshipped by the Samaritans who were transported 
from Sepharvaim by Sargon (2 Kings xvii. 32). We are there told that 
the men of Sepharvaim made their children pass through the fire to Adram- 
melech and Anammelech. It is evident that we have here two forms of the 
goddess Anat, for we are told that she was regarded as both a god and a 
goddess. At sunrise she was masculine as the god Adar or Ninip, the 
Adrammelech of the Hebrew writer, while at sunset she was Anat or Anam- 
melech, “ the queen of heaven.” It was the very close resemblance between 
the external rituals of Sippara and those of the Jews that made the 
Samaritans so soon adopt the J ewish code, and it is possible that we may yet 
find many inscriptions there which will throw light upon the origin of this 
people, whose last representatives are to be found in the small congregation 
ftt Nablous. It is a most important fact that the two cities described by 
Mr. Rassam in this paper, as buried beneath the mounds of Abbo Hubba and 
* These Sutu, sometimes called Su, are the Shoa of the prophet Ezekiel 
(ch. xxiii. 23). 
