[45] See below, [p. 131], Fig. 46.
[46] See [p. 49]. In Fig. 14 the hair and beard of the god who leads the worshipper into the presence of the goddess is clearer on the original stone. In Fig. 15 the locks of hair and long beards of the seated gods are more sharply outlined; they form a striking contrast to the figures of Sumerians, who are represented as pouring out libations and bringing offerings to the shrine.
[48] Cf. Langdon, "Babyloniaca," II., p. 142; this explanation is preferable to treating the crowns as a feathered form of headdress. The changes in the dress of the Sumerian gods, and in the treatment of their beards, appear to have taken place in the age of the later Semitic kings of Kish and the kings of Akkad, and may well have been due to their influence. The use of sandals was certainly introduced by the Semites of this period.
[49] See Clay, "The Amer. Journ. of Semit. Lang, and Lit.," XXIII., pp. 269 ff. In later periods the name was pronounced as Ellil.
[50] Cf. "Nachträge zur aegyptischen Chronologie," p. 44 f., and "Geschichte des Altertums," Bd. I., Hft. II., p. 407.
[51] See Thureau-Dangin, "Sum. und Akkad. Königsinschriften," p. 38, Col. I., l. 26; the word is dam-kha-ra, which he rightly takes as the equivalent of the Semitic tamkhara, "battle" (cf. also Ungnad, "Orient. Lit.-Zeit.," 1908, col. 63 f.).
[52] In this respect the early Sumerian texts are in striking contrast to those of the later periods; the evidence of strong Semitic influence in the latter formed the main argument on which M. Halévy and his followers relied to disprove the existence of the Sumerians.
[53] See Messerschmidt, "Orient. Lit.-Zeit.," 1905, col. 268 ff.; and cf. King, "Chronicles," I., p. 180, n. 3.
[54] See Ungnad, op. cit., 1908, col. 62 ff.