LITMIR.BIZ

Nin-khar-sag.[27]

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which means the 'lady of the high or great mountain.' The title may have some reference to the great mountain where the gods were supposed to dwell, and which was known to Babylonians as the 'mountain of the lands.' Bel, as the chief of the gods, is more particularly associated with this mountain. Hence his temple is called the 'mountain house.' From being regarded as the inhabitant of the mountain, he comes to be identified with the mountain itself. Accordingly, he is sometimes addressed as the "great mountain,"[28] and his consort would therefore be appropriately termed 'the lady of the great mountain.' Besides the temple at Nippur, Belit, as Nin-khar-sag, had a sanctuary at Girsu, one of the quarters at Lagash (see under Nin-girsu), the earliest mention of which occurs on an inscription of Ur-Bau. The latter calls the goddess 'the mother of the gods,' which further establishes her identity with the consort of Bel. Entemena, another governor of Lagash, places his domain under the protection of Nin-khar-sag. The worship at Nippur, however, remained most prominent. The continued popularity of her cult is attested by the fortress Dur-zakar, which a later king, Samsu-iluna (c. 2200), erected in her honor.

Nin-girsu.

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In the inscriptions of Gudea and of his time, the god most prominently mentioned is the "Lord of Girsu." Girsu itself, as the inscriptions show, is one of the four sections into which the capitol city of Lagash was divided. It was there that the temple stood which was sacred to the patron deity, and we may conclude from this that Girsu is the oldest part of the city. Afterwards, Lagash became the general name for the capitol through being the quarter where the great palace of the king was erected. That Girsu was once quite distinct from Lagash is also evident from the title of "king of Girsu," with which a certain Uru-kagina, who is to be placed somewhat before Gudea, contents himself. The other three quarters, all of which were originally independent cities, are Uru-azagga, Ninâ, and apparently Gish-galla.[29]

Nin-girsu is frequently termed the warrior of Bel—the one who in the service of the 'lord of the lower world,' appears in the thick of the fight, to aid the subjects of Bel. In this rôle, he is identical with a solar deity who enjoys especial prominence among the warlike Assyrians, whose name is provisionally read Nin-ib, but whose real name may turn out to be Adar.[30] The rulers of Lagash declare themselves to have been chosen for the high office by Nin-girsu, and as if to compensate themselves for the degradation implied in being merely patesis, or governors, serving under some powerful chief, they call themselves the patesis of Nin-girsu, implying that the god was the master to whom they owed allegiance. The temple sacred to him at Girsu was called E-ninnu, and also by a longer name that described the god as the one 'who changes darkness into light,'—the reference being to the solar character of the god Nin-ib with whom Nin-girsu is identified. In this temple, Gudea and other rulers place colossal statues of themselves, but temper the vanity implied, by inscribing on the front and back of these statues, an expression of their devotion to their god. To Nin-girsu, most of the objects found at Tell-loh are dedicated; conspicuous among which are the many clay cones, that became the conventional objects for votive offerings. There was another side, however, to his nature, besides the belligerent one. As the patron of Lagash, he also presided over the agricultural prosperity of the district. In this rôle he is addressed as Shul-gur or Shul-gur-an, i.e., the "god of the corn heaps"; Entemena and his son Enanna-tuma in erecting a kind of storehouse which they place under the protection of Nin-girsu, declare that their god is Shul-gur;[31] and an old hymn[32] identifies him with Tammuz, the personification of agricultural activity. Such a combination of apparently opposing attributes is a natural consequence of the transformation of what may originally have been the personification of natural forces, into local deities. Each field had its protecting spirit, but for the city as a whole, a local deity, whose rule mirrored the control of the human chief over his subjects, alone was available. To him who watched over all things pertaining to the welfare of the territory coming under his jurisdiction, various attributes, as occasion required, were ascribed, and quite apart from his original character, the god could thus be regarded, as the warrior and the peaceful husbandman at the same time.

Bau.

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Perhaps the most prominent of the goddesses in the ancient Babylonian period was Bau. One of the rulers of Lagash has embodied the name of the goddess in his name, calling himself Ur-Bau. It is natural, therefore, to find him more especially devoted to the worship of this deity. He does not tire of singing her praises, and of speaking of the temple he erected in her honor. Still, Ur-Bau does not stand alone in his devotion; Uru-kagina, Gudea, and others refer to Bau frequently, while in the incantation texts, she is invoked as the great mother, who gives birth to mankind and restores the body to health. In the old Babylonian inscriptions she is called the chief daughter of Anu, the god of heaven. Among her titles, the one most frequently given is that of 'good lady.' She is the 'mother' who fixes the destinies of men and provides 'abundance' for the tillers of the soil. Gudea calls her his mistress, and declares that it is she who "fills him with speech,"—a phrase whose meaning seems to be that to Bau he owes the power he wields. Locally, she is identified with Uru-azagga (meaning 'brilliant town'), a quarter of Lagash; and it was there that her temple stood. As a consequence, we find her in close association with Nin-girsu, the god of Girsu. We may indeed go further and assume that Girsu and Uru-azagga are the two oldest quarters

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