Lamassu winged lion 3D print model

This model is taken from Lamassu model. We will talk about Rajab Lamassu in the continuation

lama, Lamma, or Lamassu (Cuneiform: , an.kal; Sumerian: dlammař; later in Akkadian: lamassu; sometimes called a lamassus is an Assyrian protective deity. Initially depicted as a godess in Sumerian times, when it was called Lamma, it was later depicted from Assyrian times as a hybrid of a human, bird, and either a bull or lion—specifically having a human head, the body of a bull or a lion, and bird wings, under the name Lamassu.[3][4] In some writings, it is portrayed to represent a goddess.A less frequently used name is shedu (Cuneiform: , an.kal×bad; Sumerian: dalad; Akkadian, šēdu), which refers to the male counterpart of a lamassu. Lamassu represent the zodiacs, parent-stars or constellations. The goddess Lama appears initially as a mediating goddess who precedes the orants and presents them to the deities. The protective deity is clearly labelled as Lam(m)a in a Kassite stele unearthed at Uruk, in the temple of Ishtar, goddess to which she had been dedicated by king Nazi-Maruttash (1307–1282 BC). It is a goddess wearing a ruffled dress and wearing a horned tiara symbolizing the deity, with two hands raised, in sign of prayer. A. Spycket proposed that similar female figures appearing in particular in glyptics and statuary from the Akkadian period, and in particular in the presentation scenes (common especially in the Paleo-Babylonian era) were to be considered as Lam(m)a. This opinion is commonly followed and in artistic terminology these female figures are generally referred to as Lam(m)a. From Assyrian times, Lamma becomes a hybrid deity, half-animal, half-human. From Assyrian times, lamassu were depicted as hybrids, with bodies of either winged bulls or lions and heads of human males. The motif of a winged animal with a human head is common to the Near East, first recorded in Ebla around 3000 BC. The first distinct lamassu motif appeared in Assyria during the reign of Tiglath-Pileser II as a symbol of power.

Assyrian sculpture typically placed prominent pairs of lamassu at entrances in palaces, facing the street and also internal courtyards. They were represented as double-aspect figures on corners, in high relief. From the front they appear to stand, and from the side, walk, and in earlier versions have five legs, as is apparent when viewed obliquely. Lumasi do not generally appear as large figures in the low-relief schemes running round palace rooms, where winged genie figures are common, but they sometimes appear within narrative reliefs, apparently protecting the Assyrians.

The colossal entrance figures were often followed by a hero grasping a wriggling lion, also colossal in scale and in high relief. In the palace of Sargon II at Dur-Sharrukin, a group of at least seven lamassu and two such heroes with lions surrounded the entrance to the throne room, a concentration of figures which produced an overwhelming impression of power.They also appear on cylinder seals. Notable examples include those at the Gate of All Nations at Persepolis in Iran, the British Museum in London, the Louvre in Paris, the National Museum of Iraq in Baghdad, the Metropolitan Museum of Art in New York, and the University of Chicago Oriental Institute. Several examples left in situ in northern Iraq were destroyed in the 2010s by the Islamic State of Iraq and the Levant when they occupied the area, as were those in the Mosul Museum.