The photographic plates representing the six surfaces of the tablet corresponding to the parts of the diagram, A B C, etc., may be readily identified, and must be constantly consulted in order to understand the description of the seal impressions.

Figure 2 is given to show the tablet as a whole. Incidentally it shows the arrangement of the seal impressions on one end (A), one edge (B), and one side (C). In size the tablet is about 3 x 24 inches, the thickness being about 14 inches at the ends, and nearly inch more in the middle of the tablet.

END (A), AND ONE EDGE (B).

Plate I reproduces edge B, side C (which is the front of the tablet) and edge D.

Plate II gives end A, end E, and side F, on which the inscription ends. Side F may also be dimly seen on Plate I, at the top.

In some cases we do not have the full impression, but the owner meant always apparently to give the most important part of the seal. There are inscriptions on the impressions of only four of the seals, though one of these four (1) is used seven times, the second (2) six times, the third (6) twice, and the fourth (7) once. The other three seals (3, 4, 5) may have been without inscriptions.

The seal most often used (1) belonged to the first witness, Dadu-ša (?) son of Ahum, servant of the god Bel (or Sin ?). On one side of the inscription is a male and on the other a female deity, both standing. The pose and attire of the god are well known as characteristic of Adad, the weather god. The goddess is doubtless his spouse, Shala. Each has his back to the inscription, and they consequently face each other. The figure of Adad appears in but one of the impressions (14), but that of Shala in four (1, 1, 1, 1). The remaining two impressions of this seal give only the three lines of inscription, except that Shala's elbow can be seen also on 1'. Of the three impressions on A, that in the middle was made last, and it has partly effaced the figures of the deities made by the two earlier impressions of the same seal.

It has as

The second seal (2; 2a is clearer) is used six times. center what I suppose to be a sacred tree, on either side of which stands a beardless deity, i. e., a goddess, with hands uplifted. Above the tree, an image of the sun, resting in the upturned crescent of the moon. On either side of the sun, looking toward it, a head like that of a man. Behind the deity on the left of the tree are two figures of the Ea-bani type, half man and half bull, placed one above the other. Behind these is a third deity, bearded, looking toward the spectator, the right hand extended. All these deities wear long hair, which appears as a large bushy mass about the neck.

There are three short lines of writing, in all probability cut on the seal after the completion of the carving. The first, on the figure of one of the goddesses, contains the owner's name, but is illegible. The owner is son of Gimil-Shamash (1. 2), and worshiper of the fire god Gibil (1. 3).

The third seal, likewise used six times, presents a sacrificial scene (3). On the right is a deity, presumably Shamash, sitting on a stool or throne with curved seat and paneled sides, his feet resting on a footstool, in his extended right hand a ring and a rod, the whole attitude being just that of Shamash in the basrelief on the Hammurabi monument containing the code of laws, in the relief on the Abu-Habba tablet, and elsewhere. Above the god's right hand, the sun and the moon, as in seal No. 2.

Facing the god and gazing upon him is the turbaned figure of a man, his right hand held aloft, and in his left a kid or a lamb. His garment, open in front, reveals the left leg.