Excerpt: ...world. As 'lord of the lower world, ' En-lil is contrasted to a god, Anu, who presides over heavenly bodies. The age of Sargon (3800 B.C.), in whose inscriptions En-lil already occurs, is one of considerable culture and there can, therefore, be no objection against the assumption that at this early period a theological system should have been evolved which gave rise to beliefs in great powers whose dominion embraces the 'upper' and 'lower' worlds" (Jastrow, op. cit. pp. 52-55). A consort, Nin-lil, a "mistress of ...
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Excerpt: ...world. As 'lord of the lower world, ' En-lil is contrasted to a god, Anu, who presides over heavenly bodies. The age of Sargon (3800 B.C.), in whose inscriptions En-lil already occurs, is one of considerable culture and there can, therefore, be no objection against the assumption that at this early period a theological system should have been evolved which gave rise to beliefs in great powers whose dominion embraces the 'upper' and 'lower' worlds" (Jastrow, op. cit. pp. 52-55). A consort, Nin-lil, a "mistress of the lower world," was assigned to En-lil and was known also as Belit, the feminine form of Bel, i. e. the lady par excellence . She too had her temple at Nippur, the age of which goes back, at least, to the first dynasty of Ur. She was also known as Nin-khar-sag, the "lady of the high or great mountain," as the "mother of the gods." The assignment by Sargon, of the northern gates of his palace to Bel, who lays foundations, and Belit, who brings fertility, affords evidence that the goddess was the feminine form of Polaris. In Assyria, Belit appears, either as the wife of Bel, as the consort of Ashur, as the consort of Ea, or simply as a designation for Ishtar, i. e. "the goddess," the "mistress of countries, or of mountains," in which connection it is interesting to note that the ideographs for country and mountain are identical in Assyrian. If the attributes of the goddesses of the Babylonian and Assyrian pantheon be carefully examined, they will be found to associate the female principle with fertility, abundance and with water, the source of plant life. Two divergent views appear to have influenced the artificial formation of personifications of the female principle in nature. According to one the goddess is termed the "lady of the deep, the mistress of the place where the fish dwell" (Sarpanitam-erua) and in other cases is linked to the lower firmament to subterraneous regions, to darkness, death, ...
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