THE SEATED GOD WITH APPROACHING FIGURES. 115 
from the first. We seem to see the same worshiper and the same goddess embracing 
each other with one arm while the worshiper, or owner of the seal, holds out his 
other hand in token of petition. Behind the head of the seated god is a bare-shaven 
head, such as the Gudea sculptures show. ‘This cylinder is of especial value, 
inasmuch as it can hardly be doubtful that the two figures in the second scene are 
the same as the two in the first scene standing before the god, 
and their attitude of both affection and worship, the female figure 
protecting the male, indicates that the female figure, with which 
we are so familiar, is a goddess and not a mere temple priestess. 
We have observed that in the last scene the seated god 
carries the notched sword of Shamash. This is 
unmistakable in fig. 320. The god sits on a seat 
with a high back, which is quite an unusual thing §& 
(but see fig. 303a), and the seat itself is so made 
as to suggest the conventional way of representing 
mountains. He has a flounced garment, a high 
headdress, holds in his hand the notched sword 
of Shamash, and has his feet on the back of a human-headed bull, which seems to 
be precisely the same as that in both stone and incrusted bronze figured in Heuzey’s 
“Catalogue des Antiquités Chaldéennes, pp. 269, 287 (see fig. 322). Before the 
god stands the worshiper in the close turban with the thick band carrying a goat, 
and behind him is the goddess Aa. Before the god is the circle of the sun inclosed 
in the crescent, and behind him, over a dog, unless it be a lion, is the inscription 
which gives the names of the two deities, “Shamash, Aa.” Here, again, not only 
the inscription but still more the notched sword indicates that the god is Shamash. 
In fig. 321, a standing god, we can not be certain who, has his feet on two of 
these human-headed bulls, while a worshiper offers a goat. A seated deity rests 
his feet on an animal whose appearance suggests that this is Marduk, while a 
flounced goddess stands before him. ‘The spaces are crowded with three other 
small figures of gods, of whom we recognize the naked Zirbanit. ‘There ts also the 
symbol of Adad. The scattered inscription seems to read: 



NOU 39/7 
————— 
= 









Pes 
ice 
D. P. Gishtin (God) Gishtin 
A duni My lord 
Mar son of 
D. P. Shamash (God) Shamash 
Arad Rammani. Servant of Ramman (Adad). 
The name Gishtin stands next to the standing god on two human-headed bulls, 
and the name Shamash next to the seated god; but this gives nothing more than a 
suggestion that the standing god is Gishtin and the seated god is Shamash. ‘The 
owner professes himself servant of Adad, whose symbol appears on the seal. In 
fig. 323 we once more have the human-headed bull as a foot-rest for a god whose 
dress and attitude are those of Shamash and who holds the rod and ring often carried 
by Shamash. A worshiper pours a libation from one cup to another, and the god- 
dess Aa stands behind. 
So far as we know, the notched weapon is peculiar to Shamash, unless we are 
mistaken in supposing the seated god to be Shamash in the two last designs. 
Another emblem which we know belongs to Shamash (although it also belongs 
