Sometimes, too, it happened that a devotee or servant of another god than that which was the divinity of the place, struck with the neglect of the deities whom he worshipped, would decide to remedy that defect, and to this end he would found a small temple himself, and endow it. The following will show in what way this took place— “Nûr-îli-šu has built for his god the temple of Šarru and Šullat. One _šar_ (is the measure of) the temple of his god—he has dedicated it for his life. Pî-ša-Šamaš is the priest of the temple. Nûr-îli-šu shall not make a claim against the priesthood (_i.e._ demand the restitution of the property he has given). He is an enemy of Šamaš and Suma-îlu who brings an action. “Before Bur-nunu, son of Ibubu (?); before Ibik-ištar, son of Ibubu; before Sin-rabu, son of Aba-Ellila-kime; before Idin-Sin, son of Ilu-malik; before Sin-idinnaššu, son of Lu-Ninsaḫ; before Aḫum-ḫibum, son of Aḫu-šina; before Sin-idinnaššu, son of Pi-ša-Nin-Karak,” “The light of his god,” Nûr-îli-šu apparently wished to justify his name, and to show what a faithful servant he was, and he therefore dedicated the temple to the deity mentioned. This, according to the inscriptions, should be Merodach, one of whose titles was _šarru_, “the king.” It is to be noted, however, that in the district of Sippar the Sun-god was “king,” and if this be the case, the pious giver of the temple, instead of wishing to honour the patron god of another district, merely intended to honour the patron god of his own in another aspect, namely, as king in the heavens, along with his consort, here called Šullat, a name which, to all appearance, simply means “the bride.” That the Sun-god was intended seems to be indicated by the name of the priest, Pî-ša-Šamaš, “Word of the Sun-god,” though it was not by any means impossible for a man bearing the name of another god as part of his own to officiate in this capacity, especially in the case of Merodach, for the latter was, in many respects, a sun-god, and therefore identified with Šamaš. In any case, the new temple was under the protection of the Sun-god, as the statement (“he is an enemy of Šamaš and Šuma-ilu”) shows. It is noteworthy that, in the names of the witnesses, Šamaš does not occur as a component part in any case.