[244.2] Vide _K.A.T._3, pp. 434, 599, where Zimmern refers to the monuments published by Ménant, _Pierres gravées_, i. figs. 94, 95, 97, as possibly showing a scene of human sacrifice. But Ménant’s interpretation of them is wrong; _vide_ Langdon, _Babyloniaca_, Tome iii. p. 236, “two Babylonian seals”; the kneeling figure is the owner of the seal; the personage behind him is no executioner, but Ramman or Teschub holding, not a knife, but his usual club. The inscriptions published by Prof. Sayce (_Trans. Soc. Bibl. Arch._, iv. pp. 25-29) are translated differently by Dr. Langdon, so that the first one (iv. R2, pl. 26, No. 6) refers to the sacrifice of a kid, not of an infant. The misinterpretation of the inscription has misled Trumbull (_Blood Covenant_, p. 166). The statement in 2 Kings xvii. 31 about the Sepharvites in Samaria does not necessarily point to a genuine Babylonian ritual, even if we are sure that the Sepharvites were Babylonians. [245.1] _Babylonian and Assyrian Laws_, p. 95. [245.2] The excavations at Gezer have revealed almost certain evidence of the early practice of human sacrifice; a number of skeletons, one of a girl sawn in half, were found buried under the foundation of houses (_vide_ Cook, _op. cit._, pp. 38-39). [246.1] Stengel, _Die griechischen Kultusaltertümer_, p. 89. [246.2] _K.A.T._3, p. 599. [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. [251.1] Langdon, _op. cit._, 300-341; cf. Zimmern, “Sumerisch-Babylonische Tamuzlieder,” in _Sitzungsber. König. Sächs. Gesell. Wissen._, 1907, pp. 201-252, and his discussion, “Der Babylonische Gott Tamuz,” in _Abhandl. König. Sächs. Gesell. Wissen._, 1909. [251.2] _Vide supra_, p. 105. [251.3] _Vide_ Langdon, _op. cit._, p. 501.