370 SEAL CYLINDERS OF WESTERN ASIA. 
upper end of the bow. She has no quiver, such as is usually seen in the figures 
of Ishtar on the Babylonian monuments, but in those she carries no bow. A long 
curl hangs down the side of her face and her hair falls down her back. She is 
dressed precisely like Adad, in a long ornamented robe which covers her feet, and 
she wears the same feathered hat. One hand is raised in the attitude of respect 
or worship, much as Aa, wife of Shamash, raises both her hands. It is to be noticed 
that the king does not wear the feathered hat, which may be archaic, but a hat 
much like that worn by the modern Persians and the old Assyrians. He carries the 
scepter which Herodotus says all the Persians carried. Who the third deity is 
must remain doubtful, although it would seem that the staff ought to identify him. 
The three deities all stand on conventional hills, as do the gods in the reliefs at 
Boghaz-keui. Besides the four figures should be noticed the four emblems, Sin, 
the Moon-god, and probably Shamash, the Sun-god, to the right, and to the left 
the lance-head of Marduk, and the wedge, probably of Nebo. (See Koldewey, 
Mit. Deutsch. Or. Ges., Nos. 3, 5; Weissbach, “ Babylonische Miscellen,’’ frontis- 
piece and p. 9g.) 
5. Another relief (fig. 1274.) in lapis-lazuli, with the name of Marduk attached, 
was also found by the German Expedition to Babylon. (See Koldewey, 7b., No. 
5, p- 6; Weissbach, “Babylonische Miscellen,” p. 16.) Here the god, with his 
characteristic horned beast and weapon (considerably modified) and with the same 
richly embroidered garment and feathered hat that we have seen in fig. 1273, stands _ 
over a stream of water. He holds to his breast the ring and rod. 
6. Yet another small ornament (fig. 1275), found in the same deposit, bears 
the figure and name of Adad, said to be “of the temple of E-sag-gil.”” His head- 
dress and robe are the same as in the bas-relief of Marduk-resh-usur (fig. 1273) 
but he carries in each hand the simple, instead of the double, bident thunderbolt, 
and in one hand he also holds cords attached to the noses of a winged monster 
and a bull (the latter imperfectly drawn, but recognized from numerous other 
designs). The figure stands on the conventional mountain. 
7. A cylinder that was in the Blau collection, but of which I do not know the 
present possession, is published by M. M.-V. Nicolsky in the Revue Archéologique 
for 1892, under the title “La Deéesse des Cylindres” (see fig. 1276). The general 
design of the face has nothing to do with the inscription, which reads “God Martu”’ 
(Ramman) in one line and “goddess Shala”’ in the other; but between the sign for 
god and the name in each case is put the figure of the deity. ‘The god is the well- 
known early form of Ramman with the hand back on one side and holding a rod 
against his body in the other. At least I think so, although the drawing is very 
indistinct. The figure of the goddess is the familiar one of the nude goddess, front 
view, with her hands on her breast. This is a very disconcerting design, as it has 
seemed clear, from the numerous cases in which “ Ramman, Shala” appear on 
seals, that Shala was precisely like Aa, a flounced goddess with both hands lifted; 
and since Lenormant it has been usual to call the naked goddess Zirbanit. Similarly 
the very numerous cases in which the inscription “Shamash, Aa” accompanies the 
sitting or standing Shamash and the flounced goddess with hands lifted had made 
it most probable that they represent these deities. 
8. Among the emblems on a kudurru from Susa we find one statue figured of 
a goddess whose name is there written down as Gula, who is identified with Bau. 
