[133] Bel being Marduk, the title was equivalent to that of 'governor of Babylonia.'

[134] So, Tiele, Geschichte d. Religion i. Alterthum, i. 191.

[135] The Hebrew word for prophet, nabi, is of the same stem as the Assyrian Nabu, and the popular tradition is placing the last scene in the life of Moses on Mt. Nebo is apparently influenced by the fact that Moses was a nabi.

[136] See above, p. [123].

[137] So in the cylinder of Shamash-shum-ukin (Lehmann's publication, pls. viii. seq.).

[138] E.g., in the so-called Grotefend Cylinder, col. ii. 34.

[139] Wiener Zeitschrift für die Kunde d. Morgenlandes, iv. 301-307.

[140] We only know the name through Eusebius' extract from Alexander Polyhistor's digest of Berosus. The form, therefore, cannot be vouched for. The various modern attempts to explain the name have failed (see e.g., Lenormant's Magic und Wahrsagekunst der Chaldaer, 2d German edition, pp. 376-379). There may be some ultimate connection between Oannes and Jonah (see Trumbull in Journal of Bibl. Liter. xl. 58, note).

[141] For fuller proof, see the [chapter] on "The Cosmology of the Babylonians."

[142] This, it will be remembered (see above, p. [118]), is one of the titles of Marduk in one of Hammurabi's inscriptions,—an important point for the date of the episode in its present form.