. Old Testament and Semitic studies in memory of William Rainey Harper;. Fig. 4.—British Museum dragon. But she appears in quite a different role; as the goddesswho controls the storm, as in Fig. 2, she carried the happens to stand over the kneeling god who stabs the bullwith a short dagger, which makes it clear that the god in Fig. 1holds a dagger, although the worn cylinder does not make this 364 Seals in the Hermitage Museum clear. The god standing on the dragon carries a whip and a clubin one hand, while the other probably holds a cord attached to aring in the nose of the
. Old Testament and Semitic studies in memory of William Rainey Harper;. Fig. 4.—British Museum dragon. But she appears in quite a different role; as the goddesswho controls the storm, as in Fig. 2, she carried the happens to stand over the kneeling god who stabs the bullwith a short dagger, which makes it clear that the god in Fig. 1holds a dagger, although the worn cylinder does not make this 364 Seals in the Hermitage Museum clear. The god standing on the dragon carries a whip and a clubin one hand, while the other probably holds a cord attached to aring in the nose of the dragon, which may be regarded as illustra-ting the question of Yahveh to Job, 41:1, 2: Canst thou draw Leviathan with a fish-hook?Or press down his tongue with a cord?Canst thou put a rope into his nose?Or pierce his jaw through with a hook? What Job could not do the god can do; and on the later cylindersit is not unusual to see Adad leading a bull by a cord through itsnose. On this seal we also see the water poured out from one of. Fig. 5.—British Museum the bottles of heaven (Job 38:37). There is also an illegibleinscription in linear characters. One other illustration may be given of the deities on a is seen in Fig. 5. Here the god has one foot lifted, much inthe attitude and dress of Shamash climbing the mountains of sun-rise. He has a curved weapon, a sort of scimitar, as also does thethird deity who stands between the two dragons. The nude god-dess carries a thunderbolt in each hand. There are but two other cylinders known which are of thistype, and they are both very rude, and they add nothing. Butthere are two or three other cylinders of a somewhat later date,of about the time of Gudea, in which a goddess (without the god,and no longer nude, but fully clad in a flounced garment) sitson a dragon or stands on two small dragons. A point of difference to be noticed between these figures of thedragon is the fact that in some cases what may be the tongue pro-tru
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