expressly called 'Belit.' So, Ashurbanabal speaks of a temple that he has founded in Calah to 'Belit mati,'[158] 'the Belit (or lady) of the land,' where the context speaks in favor of identifying Belit with the great goddess Ishtar. Again Ashurbanabal, in a dedicatory inscription giving an account of improvements made in the temple of Ishtar, addresses the goddess as Belit 'lady of lands, dwelling in E-mash-mash.'[159] Anu and Anatum. In the second period of Babylonian history the worship of the supreme god of heaven becomes even more closely bound up with Anu's position as the first member of the inseparable triad than was the case in the first period. For Hammurabi, as has been noted, Anu is only a half-real figure who in association with Bel is represented as giving his endorsement to the king's authority.[160] The manner in which Agumkakrimi introduces Anu is no less characteristic for the age of Hammurabi and his successors. At the beginning of his long inscription,[161] he enumerates the chief gods under whose protection he places himself. As a Cassitic ruler, he assigns the first place to the chief Cassite deity, Shukamuna, a god of war whom the Babylonian scholars identified with their own Nergal.[162] Shukamuna is followed by the triad Anu, Bel, and Ea. Marduk occupies a fifth place, after which comes a second triad, Sin, Shamash "the mighty hero," and Ishtar[163] "the strong one among the gods." The inscription is devoted to the king's successful capture of the statues of Marduk and Sarpanitum out of the hands of the Khani, and the restoration of the shrines of these deities at Babylon. At the close, the king Agumkakrimi appeals to Anu and his consort Anatum,[164] who are asked to bless the king in heaven, to Bel and Belit who are asked to fix his fate on earth, and to Ea and Damkina, inhabiting the deep,[165] who are to grant him long life. As in the beginning of the inscription, the thought of the triad--Anu, Bel, Ea--evidently underlies this interesting invocation, but at the same time the association of a consort with Anu brings the god into closer relationship with his fellows. He takes on--if the contradiction in terms be permitted--a more human shape. His consort bears a name that is simply the feminine form to Anu, just as Belit is the feminine to Bel. 'Anu,' signifying 'the one on high,'--a feminine to it was formed, manifestly under the influence of the notion that every god must have a consort of some kind. After Agumkakrimi no further mention of Anatum occurs, neither in the inscriptions of Babylonian nor of Assyrian rulers. We are permitted to conclude, therefore, that Anatum was a product of the schools, and one that never took a strong hold on the popular mind. Among the Assyrian kings who in other respects also show less dependence upon the doctrines evolved in the Babylonian schools, and whose inscriptions reflect to a greater degree the purely popular phases of the faith, we find Anu mentioned