[246.3] Jastrow, op. cit., i. p. 500.
[246.4] Might this be the meaning of a line in a hymn translated by Jastrow, op. cit., p. 549, “I turn myself to thee (O Goddess Gula), I have grasped thy cord as the cord of my god and goddess” (vide King, Babyl. Magic, No. 6, No. 71-94); or of the phrase in the Apocrypha (Epist. Jerem., 43), “The women also with cords about them sit in the ways”?
[246.5] Zimmern’s Beiträge, etc., p. 99.
[247.1] On the famous bronze plaque of the Louvre (Jeremias, Hölle und Paradies, p. 28, Abb. 6) we see two representatives of Ea in the fish-skin of the god; and on a frieze of Assur-nasir-pal in the British Museum (Hell. Journ., 1894, p. 115, fig. 10; Layard, Monuments of Nineveh, 1, pl. 30), two men in lions’ skins; but these are not skins of animals of sacrifice.
[247.2] Vide my Evolution of Religion, pp. 118-120.
[248.1] K.A.T.3, p. 49.
[248.2] 3, 300; 19, 265-267.
[248.3] Polybius, 3, 25, ἐγὼ μόνος ἐκπέσοιμι οὕτως ὡς ὅδε λίθος νῦν.
[248.4] Op. cit., ii. p. 217.
[250.1] According to Dr. Langdon (op. cit., p. xvi.), the wailing for Tammuz was developed in the early Sumerian period of the fourth millennium.