EMBLEMS OF DEITIES. 407 
24. The Eagle on the bifurcated Column: While this emblem occurs quite 
frequently on the kudurrus, I am unable to identify it. The bifurcated column 
suggests the bifurcated end of the arrow notched for the string, as the 
shape is the same, and this may relate it to No. 23, but the two appear 
on the same kudurru, as in fig. 1291 a and b. 
25. The Sparrow and Plow: This might be taken for a’ bustard, 
but for the fact that it is represented on kudurru No. III of de Morgan 
as standing on a plow. The plow occurs in early Babylonian cylinders, 
as seen in Chapter x1x, on “Agricultural Gods”; but the plow is shown [24] 
in connection with deities of both sexes, so that it is not possible here to relate the 
sparrow and plow to either one of the deities that preside over agriculture. Per- 
haps it is Tammuz that is repre- 
sented, or the goddess Nisabu, or 
more likely Bau, whose name Hinke 


(“New Boundary Stone,” p. 231) LS 
reads doubtfully on the kudurru, ean . 
—— | yy! 

fig. 1284. Whether the bird on fig. 
554, which is shown in J, is the same a v ¢ d 
sparrow is a matter of doubt, for the cylinder belongs to the Persian period; but 
the goose (?) of d taken from fig. 1290 is the same sparrow. 
26. The Sheaf (shell? sponge?) occurs but once, on kudurru No. III of de 
Morgan (fig. 1286), and we have no clue to its meaning. Possibly it is a sector, 
to measure angles in architectural work. On an un- 
published kudurru an object something like this repre- 
sents an Elamite headdress, with a circle of feathers. 
27. The Tortotse occurs both on the cylinders and 
on the kudurrus, and with great probability is an alter- 
native emblem of Ea, as it occurs on a divine seat in the [26] (27] 
order where Ea elsewhere appears. Yet in this case, as in others, we desire a more 
definite translation, by students of the texts, of the animals mentioned. ‘The tor- 
toise in the place of Ea’s emblems is seen in figs. 1289 and 1292. 

28. The Eagle of Lagash: We can do no better than to regard Heuzey as 
correct in supposing that the eagle on a pole, with lions’ heads at the base, (d) was 
the standard of the city of Lagash, or Tello. Inasmuch as the chief god was Nin- 
girsu or Ninib (Nirig, Enu-reshtu, or En-mashtu,), we may also regard it as 
equally his emblem. When we further find the eagle figured alone, with no stand- 
ard, but in an heraldic attitude, we have the right to regard it as representing the 
same god. Even further, when we see the eagle with a lion’s head, in the same 
heraldic attitude, seizing an animal with each of its talons, as shown in Chapter Iv, 
we may presume a relation to the same chief god, who was afterwards identified 
with Ninib. The divine bird Imgig, mentioned on the cylinder of Gudea (Thur- 
eau-Dangin, Zeitschrift fir Assyriologie, October, 1904, pp. 127, 137), may be 
related to this bird (see No. 15). Occasionally it is seen on cylinders, as in 
fig. 1305a. We are told that the star called “Zamama’s eagle” was the god Ninib 
