“The “lord of the ghost-world” extended his sway over this nether earth also.
He is therefore entitled “the lord of the world,” as well as “king of all the spirits of the earth.” According to one version of the story of the Deluge, it was he who caused the waters of the flood to descend from heaven, and who designed the destruction of all mankind.
“When Mul-lil,” we are told, “approached and saw the ship (of Xisuthros), he stood still and was filled with wrath against the gods and the spirits of heaven. ‘What soul has escaped therefrom?’ (he cried). ‘Let no man remain alive in the great destruction.'”
It was then that Ea came forward with words of wisdom, and protested against this attempt of Mul-lil to confound the innocent with the guilty.
“Let the sinner alone bear his sin; let the evil-doer bear his own iniquity.”
And though the wrathful god was pacified, so that Xisuthros and his companions were allowed to escape from their threatened death, the rescued hero did not forget the evil intentions of Mul-lil; but when inviting the other gods to his sacrifice after his descent from the ark, he specially excepted the god of Nipur.
“Let the (other) gods come to my altar, but let Mul-lil not come to the altar, since he did not act considerately, but caused a deluge and doomed my people to destruction.”
In these quotations I have called the god by his old Accadian name, Mul-lil; But long before this account of the Deluge was composed, even though in its present form it probably reaches back more than 2000 years before the Christian era, the Accadian Mul-lil had become the Semitic Bel.
His primitive attributes, however, still adhered to him. He was still the god of the lower world, whose messengers were diseases and nightmares and the demons of night, and from whom came the plagues and troubles that oppressed mankind.
In a magical text (Trustees of the British Museum (H.C. Rawlinson), The Cuneiform Inscriptions of Western Asia, iv. 1. 5, 6), Namtar, the plague-demon, is called “the beloved son of Mul-lil“–standing, in fact, in the same relation to Mul-lil that Tammuz does to Ea, and in the next line Mul-lil’s wife is asserted to be Nin-ki-gal or Allat, “the queen of the mighty land” of Hades.
This magical text, however, is a good deal older than the time when the Semites adopted and transformed the deities of the Accadians, or at all events it expresses the ideas of that earlier period.”
A.H. Sayce, Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Babylonians, 5th ed., London, 1898, pp. 146-8.