The old faith was avenged, however, when Babylon became the political head of Babylonia. Ea was supplanted by his son, and the honours he had received were transferred to the younger god. It was his son, too, under a new and foreign name. Merodach was son of Ea only because he had been identified with Aṡari, who was son of Ea in the theology of Eridu. Henceforward Ea shines merely by reflected light. His wisdom is handed on to Merodach; even the creation of mankind is denied to him. It is not Ea, but Merodach, who conquers the dragon of chaos and introduces law and order into the world, and it is equally not Ea but Merodach who is the creator of all visible things. Ea is not robbed, like Bel of Nippur, of his name and prerogatives, he is simply effaced.(242) Midway between Nippur and Eridu stood the city of Erech. Doubtless it was of Sumerian foundation, like the other great cities of Babylonia, but as far back as we can trace its history it is already a seat of Semitic power and religious cult. Its god was Anu, the sky. It may be that Anu had been brought from elsewhere, for a Babylonian inscription of the twelfth century B.C. calls Dêr rather than Erech his city; but if so, the Semitic inhabitants of Erech knew nothing of it. For them Anu was the protecting god of their city, the father of Istar, whose habitation it was. From the days when Erech first became a Semitic possession, Anu and Istar had been worshipped in it side by side. Indeed, it would seem from the inscription of Lugal-zaggi-ṡi, discovered at Nippur, that at the remote period to which it belongs Istar had not yet been associated with Anu in the divine government of Erech. Lugal-zaggi-ṡi was king of Erech, and as a consequence “priest of Ana,” but not of Istar. So far as the evidence goes at present, it points to the fact that the divine patron of Erech was Anu, and that Istar was introduced by the Semites, perhaps from the town of Dilbat (now Dillem). The god and his name were alike borrowed by the Semite from his Sumerian predecessor. Ana was the Sumerian word for “sky,” and it was doubtless a spirit of the sky which had been worshipped by the primitive population of the country. But when the hieroglyphic pictures were first invented, out of which the cuneiform characters afterwards developed, the spirit was already on the way to becoming a god. The eight-rayed star which denotes Ana in the historical days of Babylonia also denotes a god. He thus became a type of the god as distinguished from the spirit, and bears witness to the evolution that was already taking place in the religion of Babylonia.