Another wall in Nippur was dedicated by this Samsu-iluna to a god whose name is provisionally read by Winckler, Lugal-mit-tu.[196] Lugal, signifying 'king,' is an element that enters as an ideograph in the composition of the names of several deities. Thus we have Lugal-edinna, 'king of the field,' which is the equivalent of Nergal, and again for the same god, the combination Lugal-gira, which is, as Jensen[197] has shown, 'raging king,' and a title of Nergal in his character as the god of pestilence and war. Nin-dim-su, Ba-kad, Pap-u, Belit-ekalli, Shumalia, and Shukamuna occur at the close of the inscription of Melishikhu, among the gods asked to curse the transgressors of the royal decree.[198] That some of these are Cassite deities imported into Babylonia, and whose position in the pantheon was therefore of a temporary character, there seems little reason to question. Ba-kad may, and Shumalia quite certainly does, belong to this class. As for Shukamuna, the fact that Agumkakrimi, who places his title, 'king of Cassite land,' before that of Akkad and Babylon, opens his inscription with the declaration that he is the glorious offspring of Shukamuna, fixes the character of this god beyond all doubt; and Delitzsch has shown[199] that this god was regarded by the Babylonian schoolmen as the equivalent of their own Nergal. Shukamuna, accordingly, was the Cassite god of war, who, like Nergal, symbolized the mid-day sun,--that is, the raging and destructive power. Shumalia is the consort of Shukamuna[200], and is invoked as the 'lady of the shining mountains.' Nin-dim-su is a title of Ea, as the patron of arts. Belit-ekalli--_i.e._, Belit of the palace--appears as the consort of Ninib, the epithet 'ekalli' being added to specify what Belit is meant, and to avoid confusion with the consort of Bel. At the same time it must be confessed that the precise force of the qualification of 'Belit of the palace' (or temple) escapes us. Ninib's consort, as we know from other sources, was Gula.[201] This name is in some way connected with an Assyrian stem signifying 'great,' and it is at least worthy of note that the word for palace is written by a species of punning etymology with two signs, e=house and gallu=large. The question suggests itself whether the title 'Belit-ekalli' may not have its rise in a further desire to play upon the goddess's name, just as her title Kallat-Eshara (bride of Eshara, or earth) rests upon such a play. Such plays on names are characteristic of the Semites, and indeed in a measure are common to all ancient nations, to whom the name always meant much more than to us. Every _nomen_, as constituting the essence of an object, was always and above all an _omen_. It is, therefore, plausible to suppose that titles of the gods should have been chosen in part under the influence of this idea.[202] A further suggestion that I would like to offer is that 'ekallu,' as temple or palace (lit., large