into Mesopotamia through the 'Arabic' dynasty (see above, p. 39) is less probable, though not impossible in the light of recent discoveries.
[63] Innanna may be separated into In = lord or lady, and nanna; in and nanna would then be elements added to "lady," conveying perhaps the idea of greatness. See Jensen's remarks, Keils Bibl. 3, I, 20, note 4.
[64] Rec. of the Past, N.S., ii. p. 104.
[65] Keils Bibl. 3, I, 16. See Jensen's note on the reading of the name.
[66] The fame of this temple outlasts the political importance of the place, and as late as the days of the Assyrian monarchy is an object of fostering care on the part of the kings.
[67] That the name is Semitic is no longer seriously questioned by any scholar. The underlying stem suggests etymological relationship with the god Ashur. If this be so, Ishtar may mean 'the goddess that brings blessing' to mankind, but all this is tentative, as are the numerous other etymologies suggested.
[68] The ideographs for 'country' and 'mountain' are identical Assyrian. The alternation in the title of Ishtar must not be taken to point to a mountainous origin of the goddess.
[69] A full account of this epic will be given at its proper place.
[70] Again, in the incantation texts she appears only as the daughter of Anu, coördinate with Sin and Shamash.
[71] Keils Bibl. 3, 1, 72, note. Some scholars, as Hommel (Gesch. d. alt. Morgenlandes, p. 68), propose to identify this place with the Assyrian Nineveh, but the conjecture lacks proof and is altogether improbable.
[72] Old Babylonian Inscriptions, I. pls. 30, 31. (See now Peiser, Keils Bibl. 4, pp. 64–66.)
[73] Questioned by Peiser, ib.
[74] Among many nations the moon is pictured as a horned animal. See Robert Brown's interesting monograph on The Unicorn, pp. 27 seq. et passim; also above, p. 76.
[75] Simply the sign AN (= god, heaven) and the phonetic complement na.
[77] Written An-na, without the determinative for deity. De Sarzec, Découvertes en Chaldée, pl. 37, no. 8.
[78] The second element may also be read dar. See Jensen, Keils Bibl. 3, 1, p. 24, note 1.
[79] Inscription B, col. ii. 19.
[80] See Hommel, Semitische Kulturen, p. 389.
[81] For the sacred character of the swine among the Semites, see W. Robertson Smith's The Religion of the Semites, pp. 201, 272, 332, 457. Rawlinson, iii. 68, 22, occurs a deity, 'swine of the right hand,' i.e., propitious.
[82] Rawlinson, ii. 59, 23. The second element in Pap-sukal is the common Babylonian word for 'servant,' or 'messenger;' other deities therefore standing in a subsidiary position are also called Pap-sukal. So e.g., Nebo and Nusku. See further on and compare Hommel, Semiten, pp. 479, 480.
[83] Inscription B, col iii. 2.
[84] Uru-kagina, earlier than Gudea (de Sarzec, pl. 32), appears to have built a temple to Dun-shagga, but the passage is not altogether clear. The element also appears in the name of the ruler of Ur, Dungi, i.e., 'the legitimate hero,' as Sargon is the 'legitimate king.'
[85] Signifying, according to Jensen, Keils Bibl. 3, 1, p. 25, 'fighting-place'.
[86] Published by Delitzsch, Beiträge zur Assyr. I. 301–311.
[87] So also Jensen, Kosmologie, p. 14, note 3.
[88] So Anu appears to have concubines.
[90] Inscription C.
[91] De Sarzec, pl. 37, no. 5; Trans. Soc. Bibl. Arch. vi. 279.
[92] Jensen, Kosmologie, p. 127, proposes to read Umun-pauddu.
[93] Hilprecht, Old Babylonian Inscriptions, i. 2, no. 93. The name also appears in syllabaries as Shul-pa-ud-du-a. For the element pa-udda, see p. 103. In Nergal's name Shid-lam-ta-uddu-a (p. 65), the same final elements are found which appear to be characteristic epithets of solar deities. The first element in the name has also the value Dun (as in Dun-gi).
[94] Jensen, Kosmologie, pp. 125, 126.
[95] See Journal Asiatique, September-October, 1895, p. 393.
[96] De Sarzec, pl. 8, col. v. ll. 8–12.