THE SEATED GOD WITH APPROACHING FIGURES. 17 
the sun in the crescent, what appears to be a lion, or goat, as if climbing into the 
god’s lap, and a figure, which would seem to be Gilgamesh in profile, fighting a 
gazelle-like animal, more likely meant for the oryx, but a later owner has here 
effaced an original inscription, replacing it with this conflict. In both the latter 
cases the god wears not the high-pointed hat but the low-banded turban. Both 
the three dots and the small animal which in the last case looked like a lion, but 
which in other cases looks more like a jackal or a monkey, appear in fig. 331, in 
connection with the seated god in the low-banded turban. Fig. 332 again gives 
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333 335 
us the same animal before the seated god, and also the bird between the goddess 
and the led worshiper. The five lines of inscription, which have historical value, 
read: “Hu-uku-ili, patest of Mash, Governor of Madka, since he crushed Unu, 
the servant of Zr1n1.”—Price. 
The animal appears alone, again without the three dots of fig. 330, in figs. 333 
and 334. We see the three dots again in fig. 335, and also the scorpion and the rod 
surmounted by the vase and the two serpents, which we know as the Babylonian 
caduceus. In fig. 336 the thr 

but also between the worshiper and the following goddess. ‘The vase, in its older 
form, over the “balance” will be observed. Here the god mentioned in the inscrip- 
tion is Ninib. Another cylinder (fig. 337) has but two dots behind the god’s chair, 
which may indicate the number twenty, for Shamash, as three dots may represent 
the number thirty for Sin. Here, however, the god does not seem to wear the usual 
high turban of Shamash, but the low turban with a band or roll of rope to hold it. 
There is the single worshiper, the goddess like Aa, the vase and “balance,” and a 
rampant goat. In fig. 338 we have before the god a jackal or monkey-like animal 
on a stand, and a god like Adad leads a bull. Of the time of Gudea, this is an early 
example of Adad with the bull. 

