Every dream was of course sent by some god, but the dreams of others than those who acted as mediators between the gods and men were of a different character. They were omens. The gods would reveal themselves indirectly by means of pictures or symbols, and it would require the services of a priest again to interpret such symbols or omens. The gods were asked to send such dreams as might receive a favorable interpretation,[547] and when a dream came unsolicited, the gods were implored to convert the dream into a favorable omen. In the case of dreams, it will be apparent, the dividing line between oracles proper and omens becomes exceedingly faint and it is very doubtful whether the Babylonians or Assyrians recognized any essential difference between the two. The suggestion has already been thrown out that there is a wider aspect to omens in the Babylonian religion than their employment in connection with sacrificial offerings. We have reached a point when it will be proper to take up this wider aspect. FOOTNOTES: [491] See King, _Babylonian Magic_, p. xxx. [492] Harper's _Assyrian Letters_, no. 219. [493] _Assyrische Gebete an den Sonnengott fuer Staat und Koenigliches Haus_ (Leipzig, 1893, 2 vols.). [494] Knudtzon, no. 1. [495] That the priest recites the prayer and not the king is shown by the frequent introduction of the king's name in the 3d person. See, _e.g._, Knudtzon, nos. 40-47. [496] 2d month. [497] 5th month. [498] _I.e._, the priest is only asked for an oracle regarding the events of the next one hundred days. [499] Various machines are mentioned. The precise meaning of the technical terms employed is not known. [500] By invoking the assistance of the gods. [501] Peacefully, by mutual agreement and the promise of favors. [502] One is reminded of the Arabic phrase "Allah alone knows it," so frequently introduced in Mohammedan writings. [503] Lit., 'Seen will it be seen, heard will it be heard?' The emphatic construction is identical with the one frequently employed in Biblical Hebrew. [504] Knudtzon (p. 25) did not grasp the negative force of _ezib_. The word is a request that something might _not_ happen. [505] Where the animal is to be inspected, probably the altar itself. [506] In the Jewish ritual and many others, stress is laid upon pronouncing the words of a prayer clearly and deliberately, especially such words as have a particularly sacred value. [507] _Assyrische Gebete_, p. 50. [508] Exactly of what nature cannot be ascertained. The text (Knudtzon, no. 29, rev. 15) is defective at this point. [509] The prayer or the lamb. [510] Lit., 'proceed.' [511] Knudtzon, no. 66. Other examples are furnished in George Smith's _History of Ashurbanabal_, pp. 184, 185. [512] A district to the northeast of Assyria; Knudtzon, no. 29. [513] _Ib._ no. 107. [514] _Ib._ no. 101.