Bêl was the most ancient of all Babylonian gods and was a popular deity through the historic rise and fall of several Babylonian states, when no other god received prominent recognition. When En-šag-kušanna, lord of Kêngi, subdued the city of Kîš in the north of Babylonia, he brought the spoil of his victory to Bêl. “To Bêl (_En-lil_), king of the lands, En-šag-kušanna, lord of Kêngi, the spoil of Kîš, wicked of heart, he presented.”[1] Urukagina, king of Lagaš, built a temple to Ningirsu, the god of Girsu, but he, in honoring Ningirsu as the hero of Bêl, was really honoring Bêl. “For Ningirsu, the hero of Bêl, Urukagina, king of Širpurla, his house he built.”[2] Eannatum, who was patesi of Lagaš and made himself king of Kîš, calls himself the chosen of Bêl, as follows: “Eannatum, patesi of Širpurla, chosen of Bêl.”[3] Entemena, who is called in the Vase of Silver, “son of Enanatum”,[4] and who probably was the nephew of Eannatum, introduces his fine Cone Inscription with these words: “Bêl, king of the lands, father of the gods.”[5] He also claims in the same inscription to derive the right to reign from Bêl: “Entemena, patesi of Širpurla, to whom a sceptre is given by Bêl.”[6] Entemena’s Cone also gives us information about Mesilim. It speaks of Mesilim as “king of Kîš.”[7] In describing the victory of Mesilim over the Gišbanites, a people located apparently not very far from Kîš, Entemena tells us that the victory was effected by the command of Bêl. “Upon the command of Bêl a scourge he (Mesilim) brought over them (the Gišbanites); the dead in a field of the land he buried.”[8] For map showing supposed location of Gišban, see SSO. p. 158. Lugalzaggisi, a usurper from the north, making himself master of the world in all directions and setting up a throne at Erech, in his inscription of 132 lines, freely recognizes the favor of Bêl. “Bêl, king of the lands, to Lugalzaggisi, king of Erech, the kingship of the world did give.”[9] In this period preceding Sargon I., Šamaš seems to have a distinct place in the religious world, but he does not receive the attention that Bêl receives. He is particularly mentioned in one inscription; viz., in the _Stèle des Vautours_, where he is spoken of as “Šamaš, the king who dispenses splendour.”[10]