Babylonian and Hittite sculptures depict the god brandishing a hammer with his right hand, while the left holds up a triad of lightning-flashes or thunder-bolts. On an inscription from North Syria (eighth century) Hadad has horns, and with this agrees the association of the bull with the god. Like all predominant gods he includes a variety of attributes, and we may conjecture that the small heads of bulls unearthed by the excavations are connected with his worship (p. 32). {91} The inscription in question (see also p. 57) places Hadad at the head of a small pantheon with El, Resheph, R-k-b--el (steed, chariot, or charioteer of El) and Shamash. In the Amarna letters one writer calls the king of Egypt his Addu, and Abimelech of Tyre, who likens him to both Shamash and Addu, addresses him as 'he who gives his thunder in the heavens like Addu.' Together with this combination it is to be noticed that while Khammurabi 'the Sun of Babylonia' calls himself the mighty bull who gores the enemy, old Egyptian scenes actually represent 'the strong bull' breaking down fortresses with its horns or expelling the inhabitants. The Pharaoh was symbolised by the bull, and even the Egyptian sun-god is styled 'the bull of the gods.' The animal is doubtless typical of generative force and of strength, while the union of the attributes of Shamash and Addu are intelligible since to the sun and weather man owed the necessaries of life. It is noteworthy that the two deities are prominent in the Hittite treaty, where each is called 'lord of heaven' (p. 73), and, as early as the nineteenth century, the Assyrian compound-name Shamshi-Adad indicates that they could be easily combined. The name is borne by two kings; one a 'priest-king' {92} of the god Ashur, the other a son of Ishme-Dagan ('D. hears'). Dagan (DAGON) has left his traces in place-names and in the ruler, 'Dagan is strong' (Amarna letters). The deity seems to have been of Assyrian or Mesopotamian rather than of Babylonian origin. It is possible that he was a corn-god. The Babylonian NEBO, the 'teacher,' can only be recovered from place-names in Judah and Moab. NINIB (native form is uncertain), both sun- and war-god, appears in the Amarna letters in two place-names (one in the vicinity of Jerusalem), and in the personal-name 'Servant of Ninib.' The swine was sacred to Ninib, as also to Tammuz and the Phoenician Adonis; but neither of the latter can be traced in our period.