Although Ashur-naṣir-pal’s contemporary Nabû-aplu-iddina king of Babylon has left us but few memorials of his reign, we are nevertheless indebted to him for one unique specimen of Mesopotamian sculpture (cf. Pl. XIV). Reference has already been made to this tablet on account of the light which it throws on certain architectural problems, it now remains for us to consider it as a work of art and an historical monument. The text records the restoration of the temple of Shamash by two kings called Simmash-shipak and Eulmash-shakin-shûm, both of whose reigns took place some time in the eleventh century B.C. It then proceeds to describe the condition into which the temple, its ornaments and accessories subsequently fell; the shrine of the god had been denuded of its treasures which had been misappropriated in one way or another; the sculptures which adorned the walls and the image of the deity himself had suffered violence at the hands of the godless. All this Nabû-aplu-iddina set about to rectify; he restored the glory which the fane had enjoyed in early days, in particular he enriched the time-honoured statue of the god with gold and lapis lazuli, he re-established the temple worship in all its former pomp and splendour, and took vengeance upon the enemies of Shamash and the king who had perpetrated this sacrilegious outrage. The king himself celebrated the occasion of the temple’s re-dedication by a munificent supply of offerings, and issued detailed regulations as to the ceremonial vestments of the priests, and the days upon which in each case they were to be worn in future. In the scene above, Shamash is portrayed enthroned in his shrine at Sippar, holding a disc and rod in his right hand; the sides of the throne are sculptured with mythological beings, whose rôle seems to be to support the throne, while above and in front of the god’s head are three astrological emblems. The roof and supporting pillar of the shrine itself have been discussed elsewhere (cf. p. 164): two divine beings are stationed on the top of the shrine; they hold in their hands two taut ropes which are attached to a large disc, emblematic of the sun, placed on an altar immediately in front of the shrine, and by means of which the disc is kept in position. Approaching the altar and advancing towards the shrine are seen three worshippers, the first of whom is the high-priest of Shamash, who is introducing the king into the presence of the divine symbol in a manner so frequently seen on Babylonian cylinder-seals, while last of all comes a goddess. One of the interesting points about this little sculptured tablet is that though it was made by a ninth century king of Babylon the style of art to which it conforms would indicate that it is not an original work of Nabû-aplu-iddina, but a copy of a much older archetype. The head-dress of the god for example is characterized by four tiers of horns, and is practically identical with that found even as early as the time of