8. U-libir-si En-ubar-si Dumu-zi Tammuz 9. Sir-tumu Sir-du ama Dumuzi-gi the mother of Tammuz 12. Gašan-anna Innanna Ištar Ištar (Venus) as "lady of heaven." 20. Nin-si-anna Innanna mul Ištar the star (the planet Venus). 21. Nin Nin-tag-taga Nanaa a goddess identified with Ištar. 23. U-šah Nina-šah Pap-sukal the gods' messenger. 24. U-banda Lugal-banda Lugal-banda 26. U-Mersi Nin-Girsu Nin-Girsu the chief god of Lagaš. 27. Ma-sib-sib Ga-tum-duga Bau Bau, a goddess identified with Gula.
Four non-Semitic names of Gula follow, of which that in line 31 is the most interesting:—
31. Gašan-ti-dibba Nin-tin-guua Gula "the lady saving from death." 33. Gašan-ki-gal Ereš-ki-gala Allatu Persephone. 36. U-mu-zi-da Nin-giš-zi-da Nin-giš-zida "the lord of the everlasting tree." 37. U-urugal Ne-eri-gal Nerigal Nergal. 42. Mulu-hursag Galu-hursag Amurru the Amorite god. 43. Gašan-gu-edina Nin-gu-edina (apparently the consort of Amurru).
In all probability this list is one of comparatively late date, though its chronological position with regard to the others is wholly uncertain—it may not be later, and may even be earlier, than those beginning with Anu, the god of the heavens. The important thing about it is, that it begins with /îlu/, god, in general, which is written, in the standard dialect (that of the second column) with the same character as that used for the name of Anu. After this comes Aa or Êa, the god of the earth, and his consort, followed by En-lilla, the older Bel—Illinos in Damascius. The name of Êa is repeated again in line 43 and following, where he is apparently re-introduced as the father of Merodach, whose names immediately follow. This peculiarity is also found in other lists of gods and is undoubtedly a reflection of the history of the Babylonian religion. As this list replaces Anu by /îlu/, it indicates the rule of Enki or Êa, followed by that of Merodach, who, as has been shown, became the chief divinity of the Babylonian pantheon in consequence of Babylon having become the capital of the country.
CHAPTER IV
THE PRINCIPAL GODS OF THE BABYLONIANS AND ASSYRIANS
Anu.
The name of this divinity is derived from the Sumero-Akkadian /ana/, "heaven," of which he was the principal deity. He is called the father of the great gods, though, in the creation-story, he seems to be described as the son of Anšar and Kišar. In early names he is described as the father, creator, and god, probably meaning the supreme being. His consort was Anatu, and the pair are regarded in the lists as the same as the Lahmu and Lahame of the creation-story, who, with other deities, are also described as gods of the heavens. Anu was worshipped at Erech, along with Ištar.
Ea.
Is given as if it were the /Semitic/ equivalent of /Enki/, "the lord of the earth," but it would seem to be really a Sumerian word, later written /Ae/, and certain inscriptions suggest that the true reading was /Aa/. His titles are "king of the Abyss, creator of everything, lord of all," the first being seemingly due to the fact that Aa is a word which may, in its reduplicate form, mean "waters," or if read /Êa/, "house of water." He also, like Anu, is called "father of the gods." As this god was likewise "lord of deep wisdom," it was to him that his son Merodach went for advice whenever he was in doubt. On account of his knowledge, he was the god of artisans in general—potters, blacksmiths, sailors, builders, stone-cutters, gardeners, seers, barbers, farmers, etc. This is the Aos (a form which confirms the reading Aa) of Damascius, and the Oannes of the extracts from Berosus, who states that he was "a creature endowed with reason, with a body like that of a fish, and under the fish's head another head, with feet below, like those of a man, with a fish's tail." This description applies fairly well to certain bas-reliefs from Nimroud in the British Museum. The creature described by Berosus lived in the Persian Gulf, landing during the day to teach the inhabitants the building of houses and temples, the cultivation of useful plants, the gathering of fruits, and also geometry, law, and letters. From him, too, came the account of the beginning of things referred to in chapter III. which, in the original Greek, is preceded by a description of the composite monsters said to have existed before Merodach assumed the rule of the universe.