* Jensen has made a collection of the texts which speak of
the interior of the heavens (Kirib shami) and of their
aspect. The expressions which have induced many
Assyriologists to conclude that the heavens were divided
into different parts subject to different gods may be
explained without necessarily having recourse to this
hypothesis; the "heaven of Ami," for instance, is an
expression which merely affirms Anu's sovereignty in the
heavens, and is only a more elegant way of designating the
heavens by the name of the god who rules them. The gates of
heaven are mentioned in the account of the Creation.

** It is generally admitted that the Chaldæans believed that
the sun passed over the world in the daytime, and underneath
it during the night. The general resemblance of their theory
of the universe to the Egyptian theory leads me to believe
that they, no less than the Egyptians (cf. vol. i. pp. 24,
25, of the present work), for along time believed that the
sun and moon revolved round the earth in a horizontal plane.

*** This obscure phrase seems to be explained, if we
remember that the Chaldæan, like the Egyptian day, dated
from the rising of one moon to the rising of the following
moon; for instance, from six o'clock one evening to about
six o'clock the next evening. The moon, the star of night,
thus marks the appearance of each day and "indicates the
days."

**** The word here translated by "disk" is literally the
royal cap, decorated with horns, "Agu," which Sin, the moon-