Her attributes and office, in fact, were transferred to him. At Eridu he had necessarily been more than the lord of the deep; he was lord of the city as well. He had as it were migrated from the deep; he had left his palace of the sea and come to dwell in a sanctuary on land. The ground on which Eridu stood was the gift of the sea, the soft silt which the retreating waves of the Persian Gulf had left behind them. It had once been part of the domain of Ea, if not Ea himself. Ea accordingly came to be addressed as the “lord of the earth” as well as of the sea, and Eridu, his city, was the “city of the lord of the land.” The men who inhabited it were his creation: he had formed them like a potter out of the clay, and as the divine “potter” he was therefore known unto them.(235) Like the Egyptian Khnum at the Cataract, he was the first artist in clay, and the models that he made were the first men. The god of culture was thus also the creator of mankind. He brought civilisation to them from his home beneath the waves, but it was because he had already created them. They were not indeed his children, but the creation of his hands, for the culture-god was necessarily an artist, and the men he moulded were the highest products of his skill. Water and earth had alike gone to their formation; Ea was master not only of the sea, but of the land of Eridu as well. The heritage of Dam-kina was thus usurped by the god whom Semitic influence had given to her as husband. And therewith the heritage of another goddess of the Sumerian cult was usurped as well. This was Bau, whose native home was probably farther to the north, though she had been as it were domesticated at Eridu in early days. As Dam-kina was made the wife of Ea, so Bau was made his mother. For this there was a special reason. Bau was known as “the great mother,” from whom mankind had received the herd and the flock as well as the crops of the field. She it was who gave fertility to the soil, and protected those who tilled it. The heifer was her symbol, and she may have been originally the local spirit of some field in the neighbourhood of Eridu.(236) But in the days when she is first known to us by contemporaneous inscriptions, she is already a goddess, and the Semitic conception of a divine mother is already attached to her.(237) She thus resembles another goddess, Aruru by name, whom an old cosmological poem associates with Merodach (or rather Ea) in creating “the seed of man,” which springs forth from her bosom like the reed from the marsh or “the wild cow with its young.” In their origin Bau and Aruru are alike but Dam-kina under other names,—the earth-spirits of the old Sumerian religion, who beget or create all living things. The underground world over which En-lil held rule was not only the home of the dead, it was also the place where the seed must be buried before it can spring up into the green herb. That same ghost-world, consequently, to which the