“It is thus clear that, just as Eridu in southern Babylonia was the primitive seat of the worship of the Chaldean culture-god and of the civilisation with which his name was connected, Nipur in northern Babylonia was the original home of a very different kind of worship, which concerned itself with ghosts and demons and the various monsters of the under-world.
It was, in fact, the home of that belief in magic, and in the various spirits exorcised by the magician, which left so deep an impression upon the religion of early Babylonia, and about which I shall have to speak in a future Lecture.
The analogy of Eridu would lead us to infer, moreover, that it was not only the home of this belief, but also the source from which it made its way to other parts of the country.
In the pre-historic age, Eridu in the south and Nipur in the north would have been the two religious centres of Babylonian theology, from whence two wholly different streams of religious thought and influence spread and eventually blended.
The mixture formed what I may call the established religion of Chaldea in the pre-Semitic period. That this conclusion is not a mere inference is shown by the monuments discovered at Tel-loh.
Tel-loh was geographically nearer to Eridu than to Nipur, and its theology might therefore be expected to be more largely influenced by that of Eridu than by that of Nipur. And such, indeed, is the case.
Temples and statues are dedicated to Ea, “the king of Eridu,” and more especially to Bahu, a goddess who occupied a conspicuous place in the cosmological legends of Eridu.
But Mul-lil, the god of Nipur, appears far more frequently in the inscriptions of Tel-loh than we should have anticipated.
Nin-kharsak, “the mistress of the mountain,” and “mother of the gods,” in whom we may see a local divinity, is associated with him as wife; and Nin-girśu himself, the patron god of Tel-loh, is made his “hero” or “champion.”
So close, indeed, is the connection of the latter with Mul-lil, that the compilers of the mythological tablets, in a latter age, identified him with the “warrior” god of Nipur, Adar the son of Mul-lil.
Adar, or Ninep, or Uras--for his name has been read in these various fashions, and the true reading still remains unknown–played a conspicuous part in Babylonian, and more especially Assyrian theology.
He was regarded as emphatically the warrior and champion of the gods, and as such was naturally a favourite object of worship amongst a nation of warriors like the Assyrians. Indeed, it may be suspected that the extent to which the name of the older Bel was reverenced in Assyria was in some measure due to the favour in which his son Adar was held.
In the inscriptions of Nineveh, the title of “hero-god” (masu) is applied to him with peculiar frequency; this was the characteristic upon which the Assyrian kings more particularly loved to dwell.
In Babylonia, on the other hand, Adar was by no means so favourite a divinity. Here it was the milder and less warlike Merodach that took his place. The arts of peace, rather than those of war, found favour among the Semitic population of the southern kingdom.”
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. 150-2.