[151] Attached to the name here (Rawlinson, i. 4, no. xv-9), which is written ideographically En-Lil, is the designation _da-gan-ni_, which has occasioned considerable discussion. See Jensen, _Kosmologie_, pp. 449-456. It seems to me that the addition which emphasizes this identity of Bel with another god, Dagan, is to indicate that the Bel of the triad, and not Bel-Marduk, is here meant. Somewhat in the same way Tiglathpileser I. (Rawlinson, i. 14, vi. 87) distinguishes the older Bel by calling him 'Bel latura,' _i.e._, 'Bel the older.' [152] 'Governor of Bel' for governor of Babylonia, and 'subjects of Bel' for subjects of Babylonia. [153] See p. 89 and chapter vii. [154] Occasionally a king (so _e.g._ Nabubaliddin, _c._ 883 B.C.) associates Anu with Ea, and omits Bel (Rawlinson, v. 60, ii. 21), as though with the intent of avoiding confusion. [155] Rassam, Cylinder ix. 75. [156] See chapter xii., "The Assyrian Pantheon," p. 208. [157] Rassam, Cylinder viii. 98, 99. 'Belit of Babylonia, honored among the great gods.' [158] _Annals_, iii. 135. [159] The name of the temple. See IIR. 66, ll. 1 and 10. The title 'belit matati,' 'lady of the lands' is evidently introduced in imitation of 'bel matati,' 'lord of lands,' belonging to Bel and then to Marduk. [160] Sayce's view (_Hibbert Lectures_, p. 186), according to which Anu was originally the local god of Erech, is erroneous. [161] VR. pl. 33. [162] Delitzsch, _Die Kossaer_, pp. 25, 27. [163] The omission of Ramman here, though invoked at the close of the inscription, is noticeable. Ishtar takes the place that in the more developed system belongs to the god of storms, who with the moon-god and sun-god constitutes a second triad. See p. 163. [164] Written with the sign _An_, and the feminine ending _tum_, but probably pronounced Anatum. The form Anat (without the ending) is used by many scholars, as Sarpanit and Tashmit are used instead of Sarpanitum and Tashmitum. I prefer the fuller forms of these names. Anum similarly is better than Anu, but the latter has become so common that it might as well be retained. [165] VR. 33, vii. 34-44. [166] IR. pl. 15, col. vii. 71-pl. 16, col. viii. 88. [167] No less than nine times. [168] Tiglathpileser I. [169] Ramman-nirari I. [170] _Kosmologie_, p. 274. [171] See the list IIIR. 68, 26 _seq._ [172] Thureau-Dangin, _Journal Asiatique_, 1895, pp. 385-393. The name of this deity has been the subject of much discussion. For a full discussion of the subject with an account of the recent literature, see an article by the writer in _The American Journal of Semitic Languages and Literatures_, xii. 159-162. [173] Arising perhaps after _Im_ came into use as the ideographic form. [174] _Proc. Soc. Bibl. Arch._, xi. 173-174 and pl. 1, col. i. 7. [175] See p. 145 and also p. 161. [176] Belser in Haupt and Delitzsch, _Beitraege sur Assyriologie_, ii. 187 _seq._, col. vi. i. 3 _seq._