THE SEATED GOD WITH APPROACHING FIGURES. 121 
13. In the case of two cylinders (figs. 317, 318) we have seen the bull apparently 
leaping into the lap of the god; in another case (fig. 327) we have the bull under 
the god’s feet, and in yet others (figs. 320, 323) it is a bull with a human face on 
which the god’s feet rest. ‘The bull is the regular accompaniment of Ramman, 
but that god is represented as standing, and leading a bull by a cord through his 
nose, as we shall see in Chapter xxx. The Moon-god Sin, or Nannar, is called the 
powerful bull of ‘“‘Anu”’ (Jastrow, “Religion,” p. 89), 
doubtless in reference to his horns (ib., p. 76). Ina { os 
hymn to Sin (Nannar) the moon is called “Strong bull, an = 
great of horns, perfect in form, with long flowing beard, of h 
bright as lapis-lazuli” (Jastrow, ‘“‘Religion,” p. 303). ("i 
It is not at all unlikely that, as often suggested, the y i 
seated god with the two horns on his turban, and the \ * 
crescent before him, may be Sin at times, and is likely 
to be so when the bull is represented in close connec- 
tion with him. It must not be forgotten, however, that 
Marduk is the Taurus of the zodiac. Yet the cylinders 
in which we see the bull leaping into the god’s lap, as 
also those in which the crescent is before the bearded 
god, are far older than Hammurabi, in whose reign 
Marduk emerged from local obscurity as a minor god J 
and took the place of Bel. It might be, however, that Vg 
the Marduk-Taurus of the Zodiac is a substitution for the earlier Enlil-Taurus, or 
Sin-Taurus. It would be helpful if we could assign to Sin the representations in 
which the seated god has the low, two-horned turban, and assign to Shamash those 
in which the higher pointed turban is given; but this is not at all clear. The case 
of fig. 320 is hardly to be counted with those in which the bull indicates another 
god than Shamash. Here the bull, at the god’s footstool, is human-headed; the 
god holds the notched weapon of Shamash in his hand; he sits on what looks like 
a mountain made into a chair; and behind him is the inscription “Shamash, Aa.” 
We must then presume that here the god, in a high turban, not the more usual 
moon-like, two-horned turban, is really Shamash. 
14. A similar problem is raised by fig. 327. Here a bull is the god’s footstool 
and a second crouched bull is in front of his head. But he carries the rod and circle 
which we know are carried by Shamash, and which seem to represent peculiar 
authority, like the tablets of the fates; his turban is of the high several-horned 
style; and behind him, under the sun in the crescent, is an animal, apparently a 
gazelle. In this case the indication, notwithstanding the bull under the god’s feet, 
would point to Shamash rather than Sin or any other god. 
15. The number of cases are too many to be passed without notice in which 
before the seated god there is a crouched vertical or rampant slender animal not 
easy to identify, but looking like a short-tailed monkey or a jackal. ‘The attitude 
is the same as that of the gazelle in the cylinder last considered, but it 1s without 
horns. We see examples in figs. 305, 330, 331, 347. In fig. 331 there are also 
the three large dots that seem to indicate Sin, so that we might be inclined to suppose 
that this animal is an adjunct of Sin, but this is by no means sure. In fig. 330 the 
head of the animal looks more like that of a lion, but it is impossible, at present, 

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