Anathoth, a few miles to the north-east, points to the cult of the goddess Anath, the near-lying Nob has suggested the name of the Babylonian Nebo, and the neighbouring, though unidentified, Beth-Ninib of the Amarna tablets may indicate the worship of a Babylonian war and astral god (cf.
As in the case of Ninib, Nergal appears to have absorbed a number of minor solar deities, which accounts for the various names or designations under which he appears, such as Lugalgira, Sharrapu ("the burner," perhaps a mere epithet), Ira, Gibil (though this name more properly belongs to Nusku, q.v.) and Sibitti.
A certain confusion exists in cuneiform literature between Ninib and Nergal, perhaps due to the traces of two different conceptions regarding these two solar deities.
Ninib, the phonetic reading of which is still unknown or uncertain.
That the figures symbolic of Rakab or Hadad were compounded or amalgamated by the Israelites with those symbolic of Nergal (the lion-god) and Ninib (the eagle-god), is not surprising.
King, Records of the Reign of Tukulti-Ninib I.
835 B.C.; Ninib-mukin-ahi, 790-761 B.C.; Mande, 725 B.C.; Nabu-dini-epush, 704 B.C.; Ahi-ilai, 649 B.C., officiated as Eponyms for the year.
NINIB, the ideographic designation of a solar deity of Babylonia.
The cult of Ninib can be traced back to the oldest period of Babylonian history.
The combination points to the amalgamation of the district in which Ninib was worshipped with the one in which Bel was the chief deity.
Ninib appears in a double capacity in the epithets bestowed on him, and in the hymns and incantations addressed to him.
In the systematized pantheon, Ninib survives the tendency towards centralizing all sun cults in Shamash by being made the symbol of a certain phase of the sun.
At the same time, the possibility of a confusion between Ninib and Nergal must be admitted, and perhaps we are to see the solution of the problem in the recognition of two diverse schools of theological speculation, the one assigning to Ninib the role of the spring-tide solar deity, the other identifying him with the sun of the summer solstice.
In the astral-theological system Ninib becomes the planet Saturn.
The consort of Ninib was Gula.
The Tharthar (Assyrian Tartar, in Tukulti-Ninib II.'s inscription) begins in the Sinjar range and runs southwards, to lose itself in the desert a little above the latitude of Hit.
Bitumen is found at Hit, whence perhaps its name (Babylonian Id in Tukulti Ninib II.'s inscription referred to above), and near the Tigris.2 Climate.
Established more direct relations between Mesopotamia and Babylon, his work was presently undone by the vigorous campaigns of Tiglath-pileser I., who seems to have even won Egypt's sanction of his succession to the Hittite claims. The newly recovered (1909) tablet of Tukulti-Ninib, the grandfather of Shalmaneser II., is interesting from its account of an expedition down the course of the Tharthar to Hit = Id (river and town now first mentioned in cuneiform sources) and up the Euphrates to the Khabur district.
Indeed, the other gods, Sin, Shamash (Samas), Adad, Ninib and Nergal, and even Ea, take on the warlike traits of Assur in the epithets and descriptions given of them in the annals and votive inscriptions of Assyrian rulers to such an extent as to make them appear like little Assurs by the side of the great one.
In this way Ninib, whose chief seat appears to have been at Shirgulla (Lagash), became the sun-god of the springtime and of the morning, bringing joy and new life to the earth, while Nergal of Kutha was regarded as the sun of the summer solstice and of the noonday heat - the harbinger of suffering and death.