Or it may be that the Jews intentionally shifted the date of the festival which they borrowed from the heathen.”(836) (M283) However, the theory of an opposition between the gods of Babylon and the gods of Elam at the festival appears to break down at a crucial point; for the latest and most accurate reading of the Elamite inscriptions proves, I am informed, that the name of the goddess which Jensen read as Mashti, and which on that assumption he legitimately compared to the Hebrew Vashti,(837) must really be read as Parti, between which and Vashti there is no connexion. Accordingly, in a discussion of the origin of Purim it is safer at present to lay no weight on the supposed religious antagonism between the deities of Babylon and Elam.(838) (M284) If we are right in tracing the origin of Purim to the Babylonian Sacaea and in finding the counterpart of the Zoganes in Haman and Mordecai, it would appear that the Zoganes during his five days of office personated not merely a king but a god, whether that god was the Babylonian Marduk or some other deity not yet identified. The union of the divine and royal characters in a single person is so common that we need not be surprised at meeting with it in ancient Babylon. And the view that the mock king of the Sacaea died as a god on the cross or the gallows is no novelty. The acute and learned Movers long ago observed that “we should be overlooking the religious significance of oriental festivals and the connexion of the Sacaea with the worship of Anaitis, if we were to treat as a mere jest the custom of disguising a slave as a king. We may take it for certain that with the royal dignity the king of the Sacaea assumed also the character of an oriental ruler as representative of the divinity, and that when he took his pleasure among the women of the king’s harem, he played the part of Sandan or Sardanapalus himself. For according to ancient oriental ideas the use of the king’s concubines constituted a claim to the throne, and we know from Dio that the five-days’ king received full power over the harem. Perhaps he began his reign by publicly cohabiting with the king’s concubines, just as Absalom went in to his father’s concubines in a tent spread on the roof of the palace before all Israel, for the purpose of thereby making known and strengthening his claim to the throne.”(839)