[624] Rivers, The Todas, p. 448.
[625] Monier-Williams, Religious Life and Thought in India, p. 259. See the cases mentioned by Hopkins, Religions of India, p. 522 n.
[626] For the documents see Breasted, Ancient Records of Egypt.
[627] Rawlinson, Egypt, ii, 40 f., 84; Ed. Meyer, Geschichte des Alten Aegyptens, p. 252.
[628] When in a compound name the name of a god stands first, the determinative may refer simply to the god; it is evidence for the man only when it stands immediately before the nondivine element of the royal name. The inscriptions are given in Schrader, Keilinschriftliche Bibliothek, III, i; Thureau-Dangin, Sumerisch-Akkadische Königsinschriften. In the Code of Hammurabi (ca. 2000 B.C.) the king in one place (col. 5, ll. 4, 5) calls himself "the Shamash of Babylon," but this is of course a figure of speech; the code is given him by Shamash, the god of justice, and he assumes to be no less just than the god whom he here represents.
[629] For a different view see S. H. Langdon, article "Babylonian Eschatology" in Essays in Modern Theology and Related Subjects (the C. A. Briggs memorial volume).
[630] Cf. the Chinese and Japanese views mentioned above. Among the Mongols there seems to be no trace of such a cult (Buckley, in Saussaye, Lehrbuch der Religionsgeschichte, 2d ed.), but a similar one is found in Tibet in Lamaism.
[631] Ex. xxii, 28 [27]. Cursing the deity (that is, the national or the local god) is mentioned several times in the Old Testament. Eli's sons committed this offense (1 Sam. iii, 13, corrected text), and Job feared that his sons might have been guilty of it (Job i, 5, where the old Jewish scribes, causa reverentiae, have changed "curse" into "bless,"—so also in i, 11; ii, 5, 9).
[632] Adonis Attis Osiris, p. 15 ff.
[633] 2 Sam. xiv, 17.