[1545] Signifying 'may the enemy not wax strong.'

[1546] See Nebuchadnezzar's Inscription, IR. 56, col v. ll. 38-54.

[1547] So, _e.g._ during the closing years of Nabonnedos' reign.
Winckler, _Untersuchungen zur Altorient. Gesch._ i. 154; obv. 6 (7th
year); 11 (9th year); 20 (10th year); 24 (11th year).

[1548] On the meaning and importance of the rite, see Winckler, _Zeits.
f. Assyr._ ii. 302-304, and Lehmann's _Shamash-shumukin_, pp. 44-53.

[1549] Eponym List, IIR. 52, no. 1 obv. 45.

[1550] Winckler, _Die Keilschrifttexte Sargon's_, pp. 52, 124; of
Ashurbanabal, the chronicler tells us that he proceeded to Babylonia in
the month of Iyyar, but, this not being the proper month, he did not
"seize the hands of Bel." See also Winckler, _ib._ p. xxxvi, note.

[1551] See pp. 423 and 629 _seq._

[1552] _I.e._, 'The beginning of the year.' See on this subject Karppe's
article, _Revue Semitique_, ii. 146-151.

[1553] See p. 464.

[1554] See _ib._, note 3.

[1555] The opinion of many scholars that the Rosh hash-shana dates from
the Babylonian exile because not referred to in the Book of Deuteronomy
is open to serious objections. The festival has traces of antiquity
(like the Day of Atonement), and appears to have been _revived_ during
the captivity, under Babylonian influence.

[1556] See especially pp. 484 and 575.

[1557] Ezekiel, viii. 14. There is probably a reference also to the
Tammuz festival in Zech, xii. 10, 11. The interpretation offered by
Robertson Smith (_Religion of the Semites_, p. 392, note) for the
mourning rites appears strained.

[1558] _Over de Israelietische Vastendagen_ (Amsterdam, 1897, pp. 4-6;
12-17).

[1559] _Zeits. f. Assyr._ ix. 290 _seq._

[1560] See Farnell, _The Cults of the Greek States_, ii. 648 _seq._

[1561] Rassam Cylinder, col. i. ll. 11, 12.

[1562] See pp. 105 and 173 _seq._

[1563] The readings Suni-gar and Shum-gar (so Jensen, _Keils Bibl._ ii.
155) are also possible.

[1564] IVR. 32, 49b, where the 20th day of the intercalated Elul is so
designated. An official--'the great Si-gar'--is mentioned in a
list,--IIR. 31, no. 5, 33a.

[1565] See the discussion (and passages) in Lehmann's
_Shamash-shumukin_, pp. 43 _seq._ One is tempted to conclude that
Marduk's statue was removed to Nineveh, not in a spirit of vandalism,
but in order to enable Assyrian kings to 'seize the hands of Bel'
without proceeding to E-Sagila. The Babylonians, no doubt, were offended
by such