Uru-Kagina enumerates three, Za-za-uru, Im-pa-ud-du, and Gim-nun-ta-ud-du-a.[107] The element _ud-du_ in the last two names signifies 'radiant' or 'rising up'; while _pa-ud-du_ (like in Shul-pa-ud-du, p. 99) means 'radiant sceptre.' If to this, we add that _Im_ is 'storm,' it will appear plausible to see in the second name a form of a raging solar deity and perhaps also in the third; _gim nun_ in the latter name may mean 'creating lord.' To these Amiaud[108] adds from other sources, Khi-gir-nunna, Khi-shaga, Gurmu, and Zarmu. He takes these seven deities as sons of Bau, but he offers no conclusive evidence for his theory. Some of these deities may turn out to be synonymous with such as have already been met with. FOOTNOTES: [24] Indicated by separating the syllables composing the name. [25] At the period when the kings of Ur extend their rule over Nippur, they, too, do not omit to refer to the distinction of having been called to the service of the great god at his temple. [26] The name signifies, 'He has founded the city,' the subject of the verb being some deity whose name is omitted. [27] Jensen, _Keils Bibl._ 3, 1, p. 23, proposes to read Nin-Ur-sag, but without sufficient reason, it seems to me. The writing being a purely ideographic form, an _epitheton ornans_, the question of how the ideographs are to be read is not of great moment. [28] We may compare the poetic application 'rock' to Yahweh in the Old Testament, _e.g._, Job 1. 12, and frequently in Psalms,--lxii. 3, 7; xcii. 16, 18, etc. [29] Reading doubtful. Jensen suggests Erim. Hommel (_Proc. Soc. Bibl. Arch._ xv. 37 _seq._) endeavored to identify the place with Babylon, but his views are untenable. If Gish-galla was not a part of Lagash, it could not have been far removed from it. It was Amiaud who first suggested that Shir-pur-la (or Lagash) was the general name for a city that arose from an amalgamation of four originally distinct quarters. ("Sirpurla" in _Revue Archeologique_, 1888.) The suggestion has been generally, though not universally accepted. [30] That Ninib is only an ideographic form is sufficiently clear from the element NIN-, lord. The proof, however, that Ninib is Adar, is still wanting. See Jensen, _Kosmologie der Babylonier_, pp. 457, 458. [31] From the context (De Sarzec, _Decouvertes_, pl. 6, no. 4, ll. 13-21, and pl. 31, no. 3, col iii. ll. 2-6), there can be no doubt that Shul-gur (or Shul-gur-ana) is an epithet of Nin-girsu. The ideographs descriptive of the edifice suggest a corn magazine of some kind. One is reminded of the storehouses for grain in Egypt. See Jensen's Notes, _Keils Bibl._ 3, 1, pp. 15, 18, 73. A comparison of the two texts in question makes it probable that Ab-gi and E-bi-gar are synonymous. [32] Rawlinson, iv. 27, no. 6; 11, 45-46. [33] It is noticeable that there is no mention made of a special god of Lagash, which points to the later origin of the name. [34] Inscr. D, col. li. 13; G, col. ii. ll. 1-8; iii. 4 _seq._