Part V

The pre-eminence enjoyed at one time by Ninib over other solar deities associated with other centres is shown by the identification of such deities with him. The names borne by other solar deities become epithets of Ninib. Prominent among these is Ningirsu, the chief deity of a centre, Lagash, in southern Babylonia, where, it will be recalled, ^[1] extensive excavations have been carried on. The name signifies "lord of Girsu" Girsu being the name of a section or quarter of Lagash, presumably the one in which the temple of the god stood.

For a long period Lagash played an important role in the early political history of Babylonia; its rulers extended their sway over a considerable portion of southern Babylonia, but eventually they were reduced to a secondary position, and it must have been at this time that Ningirsu was practically identified with Ninib, becoming, as it were, merely a manifestation of the great solar deity of Nippur. Ningirsu 's consort, Bau, similarly becomes synonymous with Gula, the consort of Ninib. Precisely like Ninib, Ningirsu is commonly designated as a warrior, the son of Enlil, armed with powerful weapons that create havoc among the enemies of his subjects. On monuments found at Lagash he is thus represented, notably on a remarkable stele, ^[2] graphically illustrating a severe conflict between Lagash and Umma r which ended in the triumph of Eannatum (c. 2920 B.C.). ^[3]

The victory, however, is due to the intervention of Ningirsu, who is portrayed in majestic size, holding the standard of Lagash in one hand, while in the other he has a huge net in which the enemy is held captive. The temple of Ningirsu at Lagash, known as E-ninnu ("house of fifty"), was filled with votive offerings of all kinds dedicated by rulers or high officials to Ningirsu. Like Ninib, Ningirsu also manifests a beneficent aspect as tKe god of vegetation.

The fate of Ningirsu in being absorbed by Ninib also overtakes another solar deity, Zamama, the patron of Kish, which was a centre that at one time exercised a wide sway. ^[4] Like Ningirsu, Zamama becomes little more than a designation of Ninib, and as a war-god is likewise addressed as the "son of Enlil"; and the same applies to the solar deity of Dilbat, Urash, whose name becomes an epithet of Ninib.

The force of the tradition acquired by Nippur seems to have maintained the cult of Ninib even after Shamash of Sippar becomes the sun-god par excellence. Ninib 's cult is transferred to Assyria. A temple to him is erected by Ashurnasirpal III (883-859 B.C.) in Calah, for a time the capital of Assyria. ^[5] A statue of the god of colossal dimensions is placed in the sacred niche, and provision made for the maintenance of the cult and for the celebration of , the time-honored festival of Ninib and Gula.

The kings of Assyria are fond of invoking Ninib among the powers which grant victory to the Assyrian armies, and we have seen the role which Ninib plays in Assyria as the god of the chase. Despite this, however, some of his prestige is lost in the course of time through the . pre-eminence acquired by the sun-god of Sippar, whose Sumerian name is Babbar but who is more commonly known by the Akkadian designation Shamash, the common term in all the Semitic languages for the sun.