394 SEAL CYLINDERS OF WESTERN ASIA. 
is, of course, the star. The seated goddess is Gula, identified with Bau. We had 
concluded that among the columnar gods the ram’s head on the column represented 
Ka, although it seems strange that he should be crowded out of the triad of gods rep- 
resented by the horned turbans in order to make room for Ashur, who precedes Anu. 
But this subordinate position is here justified, as well as the representation of Ea by 
a ram’s head, as Ea is represented in the same way, by a ram’s head on a column. 
But the column stands on a square seat or throne, under which is the fish-tailed 
capricorn of Ea, and the name is distinctly written. The name of Marduk, another 
god whom we might have expected to be represented with more dignity, is also 
distinctly inscribed on his column, which gives us a sort of lance-head, evidently 
corresponding with the emblem identified as that of Marduk on the Bavian bas- 
relief. The original idea is possibly that of a triangular-pointed flame on the top 
of a column, but more likely a lance-head, which is sometimes developed to a sort 
of pineapple, as in fig. 1282, and sometimes reduced to a large round dot, as in fig. 
1298. The column with one lion head is certified by its epigraph as Nergal, which 
leaves the column with two heads of lions (cf. fig. 1282) for Ninib (so Hinke). 
This kudurru gives the names of five deities, Nergal, Gula, Zamama, Shuqumuna, 
and Nusku, whom we do not find on the relief of Bavian. 
With this very satisfactory basis for our study of the emblems of the gods we 
may proceed to consider these, and others, separately, but first presenting several 
other important kudurrus for comparison of emblems. (Figs. 1285-1292; figs. 1285 
and 12854 represent two sides of the same monument.) 
1. The Disk of Shamash: This emblem occurs more frequently than any 
other, which shows that although Shamash did not belong to the first triad of 
gods, but to the second, yet he had, as might be expected for the Sun-god, the 
first place in the worship of the people. ‘The identification of this emblem with 
Shamash is proved, if any proof were necessary, by the stele of Abu- AG 
habba, which we have seen in our study of the Sun-god (fig. 310). The noe 
four angular rays, arranged in the form of a cross, alternate with four <i 
streams. here can be little doubt that they represent the light-rays of the sun, 
while the streams indicate that the Sun-god was regarded as also the giver of 
the rain. Indeed we have seen in our study of the Sun-god that he is often 
represented seated, with streams as well as rays about his body. 
2. The Kassite Cross: This is a simple modification of No. 1, as shown in 
Chapter xxxulI, on Kassite seals (see fig. §42). ‘The circle is omitted and the cross 
(or rays) has been reduced to two cross-lines, which are set in a frame, the frame being 
sometimes omitted. ‘This included cross also appears in Crete. (See “Annual,” 
British School in Athens, 1902-03, p. 93.) Out of this cross per- 
haps, as seen in fig. 1293, was derived the swastika, which had such als 
a vogue in many countries both to the east and west, but which we 
do not find in Babylonian or Assyrian art, although de Morgan 
found it on pottery in Elam with the more usual cross (“ Délégation ogo HP 
en Perse,” vill, p. 110). With this may be connected the fact that 
the Assyrian sign formed of two wedges crossed has the meaning of “Sun-Ninib, a 
as mentioned by Jensen (“‘Kosmologie,”’ p. 116). That the swastika represented 
the sun is shown by Birdwood (Bonavia, “Migration of Symbols,” p. xi), who 
