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The Cuneiform inscriptions and the Old Testament; - The Search For ...

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GENESIS III. 39<br />

clusters,—continually occupy a foremost position in <strong>the</strong><br />

figured representations on <strong>the</strong> monuments we are now con-<br />

sidering; comp. verse 1. In <strong>the</strong> course of time, i. e.<br />

when <strong>the</strong> myth migrated to <strong>the</strong> Hebrews, this concrete tree<br />

assumed <strong>the</strong> more general form of a ''fiuit tree." It needs<br />

no special investigation to show that <strong>the</strong> Hebrew narrator<br />

was not thinking of <strong>the</strong> palm.<br />

7. n^^n ^7.V. fig-leaves. This statement can only have<br />

sprung up on Hebrew-Israelite, not on Babylonian soil.<br />

Syria <strong>and</strong> Palestine are properly <strong>the</strong> native country of <strong>the</strong><br />

fig-tree (Hehn , Kulturpflanzen und Hausthiere 4*'' ed.<br />

p. 84); <strong>and</strong> though we occasionally meet with fig-trees in<br />

South Babylonia as far as Basra (see Ritter, Erdkunde<br />

XI, pp. 953, 1052),—<strong>and</strong> on <strong>the</strong> o<strong>the</strong>r h<strong>and</strong> we nei<strong>the</strong>r will<br />

nor can deny that even in ancient times fig-trees existed in 39<br />

Babylonia,— yet <strong>the</strong> latter circumstance can nei<strong>the</strong>r invalidate<br />

<strong>the</strong> general fact above-stated with respect to <strong>the</strong> proper home<br />

of <strong>the</strong> fig-tree , nor <strong>the</strong> statement of Herodotus (however<br />

extreme we may regard it in its exclusive bearing) that<br />

Babylonia exhibits ^'nofigtree^ no vine, no olive"; Herod. 1, 193.<br />

24. D"'D'n3n <strong>the</strong>. Cherubim'*. Just as <strong>the</strong> Cherubim are<br />

here <strong>the</strong> sentinels at <strong>the</strong> entrance to Paradise, so w^e find<br />

on <strong>the</strong> monuments, viz. in <strong>the</strong> palace <strong>and</strong> city-ruins, colossi<br />

of bulls <strong>and</strong> lions with human faces, as guardians of <strong>the</strong><br />

gateways of <strong>the</strong> palaces <strong>and</strong> temples <strong>and</strong> also of <strong>the</strong> city<br />

* In identifying <strong>the</strong> Heb. 31"13 with <strong>the</strong> Assyr. Kirfibu (assuming<br />

<strong>the</strong> monumental tradition of this name) we should follow Fr. Delitzsch<br />

Paradies p. 145 in quoting <strong>the</strong> Syllah. in Lotz' Die Inschriften Tiglath<br />

Pilesers I p. 89, which cites <strong>the</strong> Assyrian Karftbu (line 13) as synonym<br />

for rubu 'great', 'exalted one'. <strong>For</strong> <strong>the</strong> root 3"13 <strong>and</strong> its meaning<br />

"bless" in Assyrian, see Paul Haupt p. 79 (in <strong>the</strong> German original of<br />

<strong>the</strong> present work). Compare likewise bit Ki-ru-ba in Strassmaier,<br />

Altbabylonische Vertrage, Berlin 1882, Text B 84. 1; 87. 1; 89. 1.

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