THE RECOGNITION OF THE DEITIES. 3/1 
She is seated, and corresponds with numerous figures of a seated goddess on the 
cylinders (see fig. 1284). 
g. On a fragment of a bas-relief from Tello (fig. 1277), representing a goddess 
seated in the lap of a god, Heuzey recognizes the name of Bau. The god then is 
her husband Ningirsu. 
10. The bas-relief of Anubanini, King of the Lulubi, found by de Morgan 
(“ Expedition,” plate 61, see fig. 413), gives us the standing Ishtar, or Ninni, with 
weapons rising from her shoulders, as the goddess of war. 
We have thus found the following deities figured, with their names in the 
accompanying epigraph: Shamash, both sitting and standing; Sin, as a seated 
god like Shamash; Adad, with his thunderbolt; Ishtar, with bow and star; Mar- 
duk, with his considerably modified scimitar; Martu, in the older form of Adad, 
or Ramman; Gula-Bau; and Ea. 
These, I believe, are all the known cases in which the name of the deity accom- 
panies the figure of the god. But there are two other cases in which the name 
accompanies the symbol more or less closely and directly. The most important 
of these is the kudurru above cited. On it we find Adad (Ramman-Martu) with 
his name against his symbol, the thunderbolt trident, which definitely fixes the god 
with the thunderbolt and leading a bull by the thong as Adad. 
Ea’s name comes against his emblem of the ram’s head on a pole, with the 
mythological animal and the throne. 
With considerable probability we may presume that certain gods particularly 
worshiped by kings are represented on their monuments. Thus Sin would appear 
on monuments from Ur, and Ningirsu on those from Shirpurla. 
The fact that in a cylinder’s inscription the owner is mentioned as the wor- 
shiper of one or more gods is by no means a proof that the accompanying figures 
represent these gods. We have mentioned that many seals with the name of Sham- 
ash and Aa, or of Ramman and Shala, seem to contain figures of these deities, but 
the exceptions are as numerous as the rule. Yet in such a case as the physician’s 
seal (fig. 772), where the name of the unfamiliar god Girra is accompanied by an 
unfamiliar figure of a god, we have considerable PSE that it is Girra that 
is figured and that he was the god of physicians. 
That the flounced Aa-Shala is not a priestess is further proved by de Clercq, 
225 (fig. 476), where we have Ramman and Shala facing and the sign for god 
engraved on the body of each. In such a case as fig. 1278 the sign for god is written 
before the figure of the standing Shamash. 
In the chapter on “Symbols of Gods,” and in the several chapters devoted to 
special designs, we have the indications for the indentification of other gods, such 
as Ningirsu, Gula, Ne etc. 
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