402 SEAL CYLINDERS OF WESTERN ASIA. 
ample of the column of Nebo on a cylinder of the later Babylonian empire, see fig. 
1305. Ona kudurru shown in “Mitt. d. Or. Gesells.,”” No. 4, 1900, Nebo is repre- 
sented by d, with his usual dragon. It looks like one of the celts found in Asia Minor. 
12. The Seated Goddess Gula: We are familiar with Bau, or Gula, as she 
appears on the cylinders (Chapter xvi). It is remarkable that she is represented 
so frequently in the full figure of a seated goddess, as in the previous chapter, 
No. 17, instead of by symbol. Under her is placed, in figs. 1285-1287, a dog, as 
it seems to be by comparing the plates. We may then gather that the dog was 
her emblem, and when we find the dog alone in figs. 1289, 1290, following close 
after the symbols for Marduk and Nebo (they have to be spread to plot them in a 
circle), just as they do in fig. 1286, or as in fig. 1291, we may presume that the 
dog here and elsewhere on the kudurrus represents Gula-Bau. It occasionally 
appears on cylinders of the Kassite or later period, as in figs. 521, 524, 525. It is 
possible that the great honor given to the dog in the Zoroastrian religion may be 
related to the symbol of the dog for the goddess Gula. It is the dog who protects 
from the death-spirit (see “Sacred Books of the East,’ Zend-Avesta, p. LXXIV). 
13. Nusku, the Lamp: Of the significance of the lamp there can be no doubt, 
as it is certified by the inscription in the kudurru figured by de Morgan (fig. 1284). 
This is a very appropriate emblem, as Nusku was the god of fire, in 
which attribute he was identified with Gibil, and later with Nebo. But fe _f 
Gibil may be considered, more exactly, the lamp-emblem of Nusku, as UD 
appears from the text accompanying the kudurru, fig. 1285, where, in Z 
the list of gods whose curses are invoked, we find “Mighty Gibil, the instru- 
ment of Nusku” (Scheil, de Morgan, “Délégation en Perse,” 11, p. go). On 
one kudurru Nusku appears as a censer (?) (Hinke, ‘‘ A New Boundary Stone,” 
p. 120) instead of a lamp. 
14. The Two Lion Heads of Ninth: This emblem is left in a degree of doubt 
by the relief of Bavian (fig. 1282), on which a column with two heads, which 
Layard (“Babylon and Nineveh,” p. 211) calls heads of bulls, but which are more 
probably heads of lions, occupies the tenth place. The name of the god in the 
tenth place is Ninib as shown by Hinke (*‘A New Boundary Stone,” cf. Nebu- 
chadnezzar I., p. 87), who reads the epigraph of Nergal not understood by 
de Morgan. We find the same representation of 
Ninib, with two lions’ heads on a column, on the 
bas-relief of Senjirli, as seen in fig. 1279. The 
lions’ heads are not always fully drawn. In fig. 
1286 the heads are reduced to mere bulbs, with 
what appears, as in fig. 1284, to be an inverted vase < 
between them. The two heads thus arranged with the vase suggest the Babylonian 
caduceus, with its two serpents’ heads and a vase between them; but these seem 
to be distinctly lions’ and not serpents’ heads, as appears on the Senjirli stele. 
But this figure adds another important feature. Here the emblem of the column 
with two lions’ heads (not distinctly drawn) rests on a lion-headed winged sphinx. 
We have previously found Ea borne by his goat-fish, Marduk and Nebo by a fan- 
tastic animal with high horns, Adad by his bull, and Bau-Gula by her dog; and 
we may now accept the lion-sphinx as the animal belonging to Ninib and may 
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