246 SEAL CYLINDERS OF WESTERN ASIA. 
with Gula, even if, as I believe, more completely with Belit. Her chair has the 
stars and before her is the worshiper under the winged disk. We have also the 
god standing onthe bull, the column of Marduk, the crescent, the star and the 
rhomb, and also a character with a wedge over four vertical wedges. The seated god- 
dess on a dog is very rare; but we have in fig. 747a one such case from a cone seal. 
Occasionally we meet with a cylinder, as in fig. 748, in which the deity sits on 
a seat with no back, after the Babylonian style. But here we have both deities, 
the god and the goddess, each with a cup in the hand, and before them a stand 
with a fish. 
We have an interesting example in fig. 750, in which the seated goddess seems 
confused with the standing Ishtar. She sits opposite Adad, who carries his ax 
and stands on a bull, while she sits over a lion. The needle-like points above the 
headdress of each deity are to be observed. They seem to anticipate the later 
Persian crown, and, indeed, this cylinder was obtained from Urumia. It is of a 
handsome chalcedony, the upper part reddish, and shows the oxidation of the 
copper cap on one end and the wire which passed through the hole. 
In the study of these cylinders we have found two cases in which the bearded 
god carried the thunderbolt of Adad, who corresponds to the Hittite Teshub. It 

would then be probable that in these two cases this was the god represented. In 
another case the god carried the ax, or hammer; and in other cases a club or a bow. 
We can not at all assume that the same bearded god is represented in all these cases, 
and yet we have little in the way of a clue for a further identification. There is 
absolutely nothing in the way of any emblem or attribute to aid in the identification 
of the goddess. One would naturally ally her to the Babylonian seated goddess 
Bau-Gula, but very likely under a different name, certainly so if she has been intro- 
duced from the temple of one of the neighboring nations. ‘The four stars which 
ornament the back of her chair, and sometimes a fifth at the top of its back, would 
seem to ally her with Ishtar. But apart from the fact that pretty much any goddess 
may be confused with Ishtar and identified with the planet Venus, we have, as we 
shall see in another chapter, another goddess, represented as standing, profusely 
ornamented with stars, who must be regarded as Ishtar, like the standing Baby- 
lonian Ishtar. To be sure, we know that the Assyrians worshiped two different 
Ishtars, one the Ishtar of Nineveh and the other the Ishtar of Arbela, and we have 
little knowledge how the two were differentiated in art. It may be that one was a 
standing and the other a sitting goddess. Indeed this need not at all surprise us. 
That there were two goddesses especially honored in these northern regions 
we know from the bas-relief of Maltaya (fig. 749). Here, on one of the rows of 
figures sculptured on the rock, we see a procession of seven gods, each standing 
on his characteristic animal, while the king is twice represented in the attitude of 
