Identifying Nergal, Nanna, Enbilulu, Ninazu

and Enlil on cylinder seals

In this paper I hope to show you how I identify deities depicted on cylinder seals.
I start with a well-known god who holds a saw in his right hand and rests his foot on a stool.
First I look for cylinder seals which enclose his name written in cuneiform inscription.

Seal number 1

On this imprint the god holding a saw or a knife in his right hand and having a foot on a stool
appears to be the sun-god as the inscription reads: "Shamash, Aïa."

Seal number 2

However on this imprint the sun-god, holding a staff and resting a foot on footstool, is called
Nergal: he is mentioned in the inscription which reads: "Ali-illati, servant of Nergal."
 Seal number 3

And on this imprint the inscription reads: "Sin-eribam, son of Irra-imitti, servant of Nergal"
which means that the sun-god who rests his foot on a layered mountain and holds a saw of knife
in his hand is Nergal too.

Seal number 4

On this imprint the sun-god resting one of his feet on a cross-hatched footstool must be Nergal
as he holds his emblem in his right hand: a lion-demon standard.
Now it is interesting to look at familial relationships. According to the myth “Enlil and Ninlil:
c.1.2.1” Nergal is the son of Enlil and Ninlil and the brother of the moon-god Nanna, the
healing god Ninazu and the river and canal god Enbilulu.
 Identifying Nergal, Nanna, Enbilulu and Ninazu

Seal number 5

On this imprint the sun-god holds a saw in his right hand and has a foot on a dragon. If we
assume that this sun-god is called “Nergal” then something very interesting emerge.

Once again: we assume that this god is called “Nergal.”

“The name Nergal, Nirgal, or Nirgali refers to a deity in Babylon with the main seat of his cult at Cuthah
represented by the mound of Tell-Ibrahim. According to the rabbins, his emblem was a cock and Nergal
means a "dunghill cock". He is the son of Enlil and Ninlil.”
http://en.wikipedia.org/wiki/Nergal
 This naked boy may be his brother, the moon god Nanna. He is indicated by
the three dots drilled before him indicating his number: 30. One dot represents number 10, two
dots represent number 20 and three dots number 30. The numbers on their turn are related to
deities: number 10 to a storm god, number 20 to the sun god and number 30 to the moon god
etc.
Male: 60 - Anu, 50 -Enlil, 40 - Ea/Enki, 30 - Nanna/Suen, 20 - Utu/Shamash, 10 - Ishkur/Adad
Female: 55 - Antu, 4.5 - Ninlil, 35 - Ninki, 25 -Ningal, 15 - Inanna/Ishtar, 5 – Ninhursag
http://www.rulit.net/books/the-12th-planet-read-299421-25.html

This god holds a cup or vase with running water and thus we may conclude
that he is Enbilulu, the god of rivers and canals and the brother of Nergal and Nanna. He is said
to "know the secrets of water" and "of the running of rivers below the earth." (See below.)
 The fourth brother of Nergal, Nanna and Enbilulu is Ninazu. To determine him
we must know how he is described in myths or Royal Praise Poetry. “The temple hymns:
c.4.80.1” reads that he is “a terrifying, mighty storm” “enveloping the disobedient and
trampling on the enemy.” Although he should be a healing god he is described and depicted as a
warrior. On the imprint he holds his weapon, a throw-stick, in his right hand.
"O E-sikil (Pure house) whose pure divine powers are supreme in all lands, whose name is high and
mighty, magnificent dwelling of the warrior, holy house of Ninazu, house of the holy divine powers!
House, your divine powers are pure divine powers, your lustration is a cleansing lustration. The warrior
refreshes himself in your dwelling. Ninazu dines on your platform. Your sovereign, the great lord, the
son of Enlil, is a towering lion spitting venom over hostile lands, rising like the south wind against
enemy lands, snarling like a dragon against the walls of rebel lands, a storm enveloping the
disobedient and trampling on the enemy.
When he strides forth, no evil-doer can escape. When he establishes his triumph, the cities of the rebel
lands are destroyed. When he frowns, their people are cast into the dust. House, your prince is a great
lion from whose claws the enemy hangs. Your sovereign is a terrifying, mighty storm, the vigour of
the battle, in combat …… like a …… with a shield on his lofty arm, a net over the widespread people
from whose reach the foe cannot escape. When the great lord is resplendent, his magnificence has no
equal. The true seed born of the Great Mountain and Ninlil, your sovereign, the warrior Ninazu, has
erected a house in your precinct, O E-sikil, O Esnunna, and taken his seat upon your dais.
22 lines: the house of Ninazu in Esnunna."
 Finally, I assume that this woman is Ninlil. She plays an important role in in the
myth as she is the spouse of Enlil and the mother of the four gods.
If these determinations are correct then there remains a question about: "Where is Enlil?"
As usual I compared the scenes on the seals with similar ones, assuming that they were made to
be understood and that they therefore were embedded in common visual language.

The Great Mountain

Seal number 6

Looking at the mountains depicted on this kind of cylinder seals I presume that they are not
physical ones but that they represent Enlil as he is called "Great Mountain" in the myth "Enlil
and Ninlil: c.1.2.1"
"At that time the maiden was advised by her own mother, Ninlil was advised by Nun-bar-se-gunu: "The
river is holy, woman! The river is holy -- don't bathe in it! Ninlil, don't walk along the bank of the Id-
nunbir-tum! His eye is bright, the lord's eye is bright, he will look at you! The Great Mountain, Father
Enlil -- his eye is bright, he will look at you! The shepherd who decides all destinies -- his eye is bright,
he will look at you! Straight away he will want to have intercourse, he will want to kiss! He will be
happy to pour lusty semen into the womb, and then he will leave you to it!"
 Seal number 7

On this imprint the sun-god rests his foot on a mountain with a tree. The scene is described in
"A tigi to Inana (Inana E): c.4.07.5:"
"When he goes out to the rebel lands, to the distant mountains, he spends his time in the mêlée of battle.
When Ama-usumgal-ana goes out to the distant mountains, he spends his time in the mêlée of battle. He
thickens good butter for you, as Utu rises from the fragrant cedar mountains! Ama-usumgal-ana
thickens good butter for you, as Utu rises from the fragrant cedar mountains!"
The cedar on this seal emphasises that the mountain represents Enlil as he is also related to
cedars: “his house towers high in full grandeur; in its midst is a mountain of aromatic cedars” as
we read in "A hymn to the E-kur: c.4.80.4"
"The house towers high in full grandeur; in its midst is a mountain of aromatic cedars. The house of
Enlil towers high in full grandeur; in its midst is a mountain of aromatic cedars. The house of
Ninlil towers high in full grandeur; in its midst is a mountain of aromatic cedars. The courtyard of
Enlil towers high in full grandeur; in its midst is a mountain of aromatic cedars. The courtyard of
Ninlil towers high in full grandeur; in its midst is a mountain of aromatic cedars."
 Seal number 8

On this imprint the sun god Nergal possesses a lion. I think that this lion represents Enlil too: in
“A praise poem of Isme-Dagan (Isme-Dagan A + V): c.2.5.4.01,” he has the muscles and the
body of a lion:
“I …… a sturdy copper statue, shaped in moulds, prayerful as myself, respectful in the E-kur, as a gift
offering (?). Enlil, king of heaven and earth, …… the copper statue ……; muscles, sinews and
body of a lion (2 lines fragmentary or unclear)I dedicated …… to my master, and brought in mighty
timbers, objects of wonder. Then I brought in my great copper statues for Ninlil, lady of the gods, into
her ……, her most holy place, the E-sensena, full of life, and embellished them (?) before her. I
dedicated …… to her for my life. It is I who am favourable to ……; I, Isme-Dagan, embellished my
inscription (?).”
The inscription reads: "Apil-Sin, son of Silli-Ishtar, servant of Nin-Shubur."
 Seal number 9

On this seal the sun-god stands with one foot on an eagle which may also represent Enlil: he is
called “the hurin eagle” in "Enlil in the E-kur (Enlil A): c.4.05.1"
26-34 “
The borders of Nibru form a great net, within which the hurin eagle spreads wide its talons. The
evil or wicked man does not escape its grasp. In this city endowed with steadfastness, for which
righteousness and justice have been made a lasting possession, and which is clothed (?) in pure clothing
on the quay, the younger brother honours the older brother and treats him with human dignity; people
pay attention to a father's word, and submit themselves to his protection; the child behaves humbly and
modestly towards his mother and attains a ripe old age.”

Seal number 10

The dragon below may represent Enlil as well: he is called that way in "Enlil in the E-kur (Enlil
A):”
100-108 “
He alone is the prince of heaven, the dragon of the earth.”
 The punishment of Enlil
In the myth "Enlil and Ninlil" Enlil is punished for raping Ninlil:
"Nunbarshegunu instructs her daughter how to obtain the love of Enlil:
"At the pure river, O maid, at the pure river wash thyself,
O Ninlil, walk along the bank of the Idnunbirdu,
The bright-eyed, the lord, the bright -eyed,
The 'great mountain,' father Enlil, the bright-eyed, will see thee,
Ninlil follows her mother's instructions and as a consequence is impregnated by "the water" of Enlil and
conceives the moon-god Nanna.
As punishment Enlil was dispatched to the underworld kingdom of Ereshkigal, where Ninlil joined
him. Enlil impregnated her disguised as the gatekeeper, whereupon she gave birth to their son Nergal,
god of death.
In a similar manner she conceived the underworld god Ninazu when Enlil impregnated her disguised as
the man of the river of the nether world, a man-devouring river.
Later Enlil disguised himself as the man of the boat, impregnating her with a fourth deity Enbilulu, god
of rivers and canals."
http://en.wikipedia.org/wiki/Ninlil

I think that this punishment is depicted on the next imprints:

Seal number 11

Here the sun god is called “Nergal” as the inscription is a dedication to him by Abisare, perhaps
the king of Larsa of that name. Besides that Nergal holds his distinctive scimitar and the double
lion-headed standard: he punishes his father Enlil.
In the myth "Enlil and Ninlil" the father Enlil was called "The Great Mountain" and he was
punished (arrested) for raping Ninlil:
“She advised her from the heart, she gave wisdom to her. The river is holy; the woman bathed in the
holy river. As Ninlil walked along the bank of the Id-nunbir-tum, his eye was bright, the lord's eye was
bright, he looked at her. The Great Mountain, Father Enlil -- his eye was bright, he looked at her. The
shepherd who decides all destinies -- his eye was bright, he looked at her. The king said to her," I want
to have sex with you!", but he could not make her let him.” (-)
Enlil was walking in the Ki-ur. As Enlil was going about in the Ki-ur, the fifty great gods and the seven
gods who decide destinies had Enlil arrested in the Ki-ur. Enlil, the ritually impure, left the city.
Nunamnir, the ritually impure, left the city. Enlil, in accordance with what had been decided, Nunamnir,
in accordance with what had been decided, Enlil went. Ninlil followed.”
 Seal number 12

Once again: Enlil, seated on his mountain, is beaten by Nergal. His three brothers are standing
behind him.

Seal number 13

On this imprint Enlil is punished by Nergal and one of his other sons.
On the right his two other sons are fighting with each other, which is not unusual (see below).
 The punishment of Enlil solemnizes in June
The next cylinder seals demonstrate that the punishment of Enlil solemnizes in June.

Seal number 14

This imprint proves that Enlil is punished by Nergal in June as June is indicated by the crescent
which represents the moon god Nanna or Sin who is the presiding deity of May/June. (see the
next table)
http://en.wikipedia.org/wiki/Babylonian_calendar

Babylonian calendar

Presiding Equivalent in Hebrew Equivalent in Gregorian

Season Month name Zodiac sign
deities calendar calendar

Araḫ Nisānu
1 Anu andBel KU (Aries) Nisan March/April
'Month of the Sanctuary'
Araḫ Āru
ReS satti 2 Ea Iyar April/May
'Month of the Bull'
3 Araḫ Simanu Sin BI(KAS) (Gemini) Sivan May/June
Araḫ Dumuzu
4 Tammuz Tammuz June/July
'Month of Tammuz'

I think that the myth explains why it stops raining in June as shown on the next diagram: Enlil
is arrested for raping Ninlil and then he has to leave the city.
 http://en.allmetsat.com/climate/lebanon-syria.php?code=40045

“The alluvial plain of the Tigris and Euphrates Delta in the southeast receives most of its
precipitation accompanied by thunderstorms in the winter and early spring. The average annual
rainfall for this area is only about 10 to 17 cm. Half of the days in winter are cloudy, and in the
summer the weather is clear most of the time.”

Seal number 15

Again Enlil is punished by Nergal in June which is indicated by the crescent representing the
moon god Nanna or Sin who is the presiding deity of May/June. (See the table above.)
 Seal number 16

On the left Enlil is punished by Nergal in June, which is indicated by the crescent/sun-disk
representing Nanna or Sin, the god of the full moon. He is the presiding deity of May/June. (See
the table above.)
Now we have to find out if the above animals which represent Enlil also fit with June.

Seal number 8
On this imprint the sun god Nergal, holding his emblem: a lion-demon standard, possesses Enlil
who is depicted like a little lion. Apparently Enlil “stands” in the constellation Leo:
"UR.GU.LA "The Lion"; indicating June.
 Seal number 9

Even this eagle represents June: in Egypt the constellations Corves and Crater were usually
known as the constellation “The Wings”(tm3t).
http://members.westnet.com.au/gary-david-thompson/page11-19.html

Seal number 10

On this seal the sun-god stands on a dragon which represent Enlil in the constellation mul
dMUS: The Snake, dNingizzada, lord of the Netherworld also called “Hydra.” It indicates June
too.
 Leo with Corvus standing on Hydra (VAT 7847 (= VAN 784 Staatliche Museen zu Berlin),

The constellations Hydra and Leo are depicted on an astrological tablet of the Seleucid era. It is
dated to the time of Antiochus I Soter ca 281-261 BCE. On this tablet Hydra does not look as a
snake but as a mythical dragon.

Despite his punishment Enlil inseminates Ninlil

Seal number 17

Although Enlil is punished by Nergal he still inseminates Ninlil as we read in the myth “Enlil
and Ninlil.” On this imprint Enlil is situated under a cedar while he may give seed to Ninlil: in
the myth “Enlil and Sud: c.1.2.2” we read that Enlil loved his wife in the fragrant cedar forest:
“Then Aruru grasped her by the hand and led her away into the Es-maḫ. She brought her into the E-kur,
the house of Enlil, and ……. In the sleeping quarters, in the flowered bed …… like a fragrant cedar
forest, Enlil made (?) love to his wife and took great pleasure in it. (1 line fragmentary)The lord
whose statements are …… the lady; …… Nintur, the "Lady who gives birth" ……. …… En-batibira's
(perhaps a name of Aruru) countenance, …….”
 Seal number 18

On this imprint the four sons are depicted equally. Nevertheless we can say that Nergal
punishes his father. On the right Nanna and Ninazu may fight with each other like they usually
do (see below). So Enlil may give seed to his son Enbilulu, the god of the rivers and the canals,
who is a fertilizing god as he is also called: “Enbilulugugal ("lord of abundance, opulence and
ample crops", the power that presides over all growth and all things that grow):”
“ Enbilulu was the god of rivers and canals in Mesopotamian mythology. In the creation mythology he
was placed in charge of the sacred rivers Tigris and Euphrates by the god Enki. Also he was the deity of
irrigation and farming. In the Sumerian "Enlil and Ninlil" story he is a son of Enlil and Ninlil. In
Babylonian times he becomes the son of Ea and is connected with Adad.
In the Enuma Elish Enbilulu is said to "know the secrets of water" and "of the running of rivers below
the earth". Another version calls him "The Lord who makes all things flourish" who regulates for the
land the grazing and watering places, who opened the wells and thereby apportioned the waters of
abundance.
Various translations of Enuma Elish attribute as many as three separate aspects of divinity to Enbilulu.
They include the names Epadun ("the lord who sprinkles the field", who knows the most subtle
geometries of the earth), Enbilulugugal ("lord of abundance, opulence and ample crops", the power
that presides over all growth and all things that grow), and Hegal ("who provides rich rains over the
wide earth and provides vegetation for the people's consumption", often called the master of the arts of
farming and agriculture as well as one who knows the secrets of metals).”
http://en.wikipedia.org/wiki/Enbilulu
 Seal number 19

On this imprint Utu lifts his head over the Land while two bulls form an X-sign symbolizing a
Sacred Marriage. (See below.) The two bulls represent Enlil and Ninlil: in the poem: “Sulgi and
Ninlil's barge: a tigi to Ninlil" Enlil embraces Ninlil like a pure wild cow:
“The faithful shepherd Sulgi established the holy festival and the great rituals. The great gods bathe in
holy water in Nibru. He assigns the fates to their places in the city and allocates the right divine powers.
The mother of the Land, Ninlil the fair, comes out (?) from the house, and Enlil embraces her like
a pure wild cow. They take their seats on the barge's holy dais, and provisions are lavishly prepared.”

Seal number 19a

In the hour glass the triangular downward symbolizes a womb and the triangular upward
symbolizes masculinity, an erected phallus is depicted within it. Being united the two triangles
symbolize “insemination.”
 The insemination on Ninlil is fruitful

Seal number 20

This seal shows Ahura Mazda with outstretched wings. He is a creating deity just like
Ashur/Enlil.
 An eagle grasping in its talons a little eagle, symbolizes the act of conception. It shows
that a king is created. (Persian kings are personified by an eagle. http://www.iranicaonline.org/articles/derafs)
 And a foal suckling a mare, symbolizes the period of birth and suckling of the king.
Apparently a king calls himself a horse just like Sulgi did:
“I am a mule, most suitable for the road. I am a horse, whose tail waves on the highway. { I am
a stallion of Sakkan, eager to run. } { (1 ms.:) I am a donkey of Sakkan, who loves running.}”
 The dragon represents Enlil who creates four children

Seal number 5

Now we may conclude that the small dragon appear to be Enlil who is punished for raping
Ninlil but still creates his four sons. Obviously he “stands” in the constellation Hydra, which
represents June.

Seal number 21

On this imprint the sun god is identified by the saw he holds in right hand and by the foot he
rests on an almost invisible stool. Ninazu, Nergal, Enbilulu and Nanna stand on the left, they are
depicted like little children.
But apparently Enlil also created a human son: on the right Ninlil leads him before Nergal who
has to decree a fate for him.
 .
Seal number 24

On this imprint Nergal depicted on the left punishes his father Enlil. Ninazu, Nanna and
Enbilulu lead a prince before Nergal who has to decree his fate. The three gods are depicted
equally.

The star means “heaven,” and it represents the sky god Anu in the first place. But it
also represents his children and grandchildren like Inana, Enlil and Ninurta.
Here the star within the creasing represents “Enlil in his Shrine of the New Moon!” as described
in “A praise poem of Šulgi (Šulgi E): c.2.4.2.05:”
“In the cult-places, let no one neglect the songs about me, whether they are adab, whether they are tigi or
malgatum, šir-gida or praise of kingship, whether they are šumunša, kunĝar or balbale, whether they are
gi-gid or zamzam -- so that they shall never pass out of memory and never lapse from people's mouths.
Let them never cease to be sung in the shining E-kur! Let them be played for Enlil in his Shrine of the
New Moon! When at the ešeš festival they serve the clear beer endlessly like water, may they be offered
repeatedly before Enlil as he sits with Ninlil.”

It indicate a festival in June and during this festival Enlil and Ninlil practice a Sacred Marriage.
During this marriage they create their sons.

Here the star may represent Ninlil and the point below represents a womb which
symbolizes childbirth. The star and the womb together symbolizes that Ninlil gives birth to their
children.
 Seal number 23

On the left of this imprint Nergal punishing his father. His brothers Ninazu, Nanna and Enbilulu
Lead a prince before Nergal who has to decree a fate for him.

Nergal holds a saw in his right hand and defeats Enlil, the Great Mountain.

This is the moon-god Nanna who opens a door of heaven: “He opened the
doors of heaven to let in and out days, months and years always to return.”
 “Now, how can we understand the Moon´s complex character? Firstly, Nanna the Moon in Mesopotamia
is the Master of Time, and therefore at once young and old. By ever renewing himself and illuminating
primeval darkness, Nanna brought to humanity a priceless gift: the awareness of Time, the cosmic
Measure that enables the contemplation of Eternity through the little and great facts that shape up with
Meaning our lives' lows and highs. For as Nanna moved slowly over the night skies changing from
waxing to waning glow, He opened the doors of heaven to let in and out days, months and years
always to return. Life´s heartbeat then synchronised in perfect harmony with His silvery shine: tides,
the coming of spring floods to renew the land, the growth of reeds, the breathing in and out of all greens,
abundance of milk, cheese and cream and, most of all, the sacred blood of womanhood. In other words,
for our ancestors awareness of the passing of time and the making of the first calendars followed a lunar
pattern, in a cycle ever to return.”
http://www.gatewaystobabylon.com/gods/lords/lordnanna.html

This is Enbilulu, the god of rivers and canals, with streams of water.

The prince, clasping to his breast a white lamb, presents himself to Nergal who
has to decree his fate.
 Finally we must conclude that this person is the storm god Ninazu.

The brothers are quarrelling with each other

Seal number 25

On the right of this drawing the new-born Suen is depicted like a naked child (5). He is
indicated by three dots and he is competing with youth Ninurta (6) who is depicted like a
battering ram. The storm god Ninurta, also a son of Enlil, is called a warrior and a battering ram
in “A tigi (?) to Ninurta for Su-Suen:”
“Ancient warrior, greatly respected and forceful, with the strength of a full-grown lion! Ninurta, …… flood,
great lion, fierce opponent in battle! Mighty one, who …… the enemy peoples, destroyer of cities, who turns
the settlements into dust! Ninurta, great wild bull, a battering ram who …… great walls!”
Title poem: A tigi (?) to Ninurta for Su-Suen (Su-Suen D): c.2.4.4.4

The moon god is competing to the storm god. This scene is more or less described in “the
building of Ninĝirsu's temple:”
863-870. “The year ended and the month was completed. A new year started, a month began and three days
elapsed in that month. As Ninĝirsu arrived from Eridug, beautiful moonlight shone illuminating the Land,
and the E-ninnu (the house of Ninĝirsu/Ninurta) competed with the new-born Suen.”
Title poem: The building of Ninĝirsu's temple (Gudea, cylinders A and B
 Seal number 30

On this imprint the storm god Ninurta is depicted like a warrior. Being a son of Enlil he is
indicated by a star like all children of Enlil can be indicated by stars.
He competes with Enki (the waters of the earth) like described in and in “a praise poem of Šulgi
(Šulgi A): c.2.4.2.01:”
60-69. “Then I arose like an owl (?), like a falcon to return to Nibru in my vigour. But a storm shrieked, and
the west wind whirled around. The north wind and the south wind howled at each other. Lightning together
with the seven winds vied with each other in the heavens. Thundering storms made the earth quake, and
Iškur roared in the broad heavens. The rains of heaven competed with the waters of the earth. Small and
large hailstones drummed on my back.”

On this imprint the stag represents Enki who is called “The stag of the Anzu” in a hymn to
Nanna (E).
Ninurta also competes with a new-born Nanna/Suen like described in “the building of
Ninĝirsu's temple (Gudea, cylinders A and B):”
863-870. “The year ended and the month was completed. A new year started, a month began and three
days elapsed in that month. As Ninĝirsu arrived from Eridug, beautiful moonlight shone illuminating the
Land, and the E-ninnu competed with the new-born Suen.”
The moon god Nanna, indicated by the crescent, is depicted like a lion. In an ululumama to
Nanna (J) he is called “a lion who utter hostile words to the enemy:”
“Lion uttering hostile words to the enemy, supplying evening light to dark places! Youthful Suen, glorious
moonlight, the people gaze at you in wonder.”
 Seal number 16

On the left of this imprint Nergal punishing his father Enlil. Ninazu, Nanna and Enbilulu are
depicted on the right. In the middle Ninlil lead her human son before Nergal who has to decree
a fate for him.

Nergal rests one foot on Enlil, the Great Mountain.

He holds a tambourine in his right hand which may indicate a mid-summer festival in June.
 I assume that this scene shows Ninlil leading her human son,
clasping to his breast a white lamb, before Nergal who has to decree his fate.

Enbilulu, god of rivers and canals, is indicated by the cup.

 The storm god Ninazu holds a lightning and a scimitar. He is a warrior
which may be symbolized by the locust: “Inana and Ebiḫ: c.1.3.2” reads: “like the tooth of the
locust, to take the harrow to rebel lands:”
"To set the socle in position and make the throne and foundation firm, to carry the might of the šita
weapon which bends like a mubum tree, to hold the ground with the sixfold yoke, to extend the thighs
with the fourfold yoke, to pursue murderous raids and widespread miltary campaigns, to appear to those
kings in the …… of heaven like moonlight, to shoot the arrow from the arm and fall on fields, orchards
and forests like the tooth of the locust, to take the harrow to rebel lands, to remove the locks from
their city gates so the doors stand open -- King An, you have indeed given me all this, and ……."
He may defeat Nanna, who may be depicted as a bull: in “A hymn to Suen for Ibbi-Suen (Ibbi-
Suen E) c.2.4.5.5” the moon god is called a “bull:”
“Mighty (?) one of the dais, …good seed …, my Ibbi-Suen, … from holy An, lord who sanctifies the
divine powers, who purifies the divine powers, who makes brilliant the purification rites, …, with
shining horns, the light of heaven, youthful Suen …, great …, … Wide-armed Nibru, …… in his holy
heart by Nanna, beneficent prince over the full extent of heaven and earth, … moonlight …, manifest
bull, as august as Enlil, … (2 lines broken).”
 Seal number 22

On the left Nergal punishes his father Enlil. Ninazu, Nanna and Enbilulu are depicted in the
middle and on the right. A prince stands before Nergal who has to decree his fate.

Nergal, the sun-god may hold a saw of knife in his right hand and he rests his
foot on a layered mountain defeating his father Enlil.

I think that this head represents the Egypt god Bes who is worshipped as a protector
of households, and in particular, of mothers and children and childbirth. It may indicate creation
and childbirth of the five sons.
 The Egyptian god Bes:
“Bes is an Ancient Egyptian deity worshipped as a protector of households, and in particular, of mothers
and children and childbirth. Bes later came to be regarded as the defender of everything good and the
enemy of all that is bad. While past studies identified Bes as a Middle Kingdom import from Nubia,
more recent research indicates that he was present in Egypt since the start of Old Kingdom. Mentions of
Bes can be traced to pre-dynastic Nile Valley cultures; however his cult did not become widespread until
the beginning of the New Kingdom.”
http://en.wikipedia.org/wiki/Bes

The prince, clasping to his breast a white lamb, presents himself to Nergal
who has to decree a fate for him.
 The moon god Nanna is indicated by the lion. In an ululumama to Nanna (J) he
is called “a lion who utter hostile words to the enemy:”
“Lion uttering hostile words to the enemy, supplying evening light to dark places! Youthful Suen, glorious
moonlight, the people gaze at you in wonder.”

The storm god Ninazu is indicated by the bull behind him. In “A tigi to
Ninurta for Išme-Dagan (Išme-Dagan O)” the storm god Ninurta, who is similar to Ninazu, is
called “a butting bull,” his foot on the disobedient:
“Uta-ulu, riding on fearsome radiance ……, greatest amongst the great lords ……! Ninurta, perfect in
authority, caretaker of heaven and earth ……, lord who was given strength by Nunamnir, confident in
his strength ……! Ninurta, foremost ……! Enlil ……! …… like a butting bull! …… your foot on the
disobedient! Great hero ……! …… the distant hills! …… the enemy lands into the king's hands!
Ninurta, …… helper of Išme-Dagan in the mêlée! …… his majestic weapon! …… the rebellious,
disobedient land! …… his majestic mace the enemy! …… battle …… enemy!”
 Enbilulu, the god of the rivers and canals, is indicated by the fish.

The ewe symbolizes childbirth in Aries indicating March.

I think that in this way it is possible to determine the four sons of Enlil and Ninlil on cylinder
seals. We may conclude that in June divine children were created who were born in March,
when a New Year started. This means that this New Year started with young gods similar to
what happened in Egypt.
In September Geb create five children,
who are born in the five days before New Year
“In the Old Kingdom Geb, the god of the earth, and his sister Nut, the goddess of the sky, may have
practiced a Sacred Marriage in late August or early September during the Beautiful Feast of the Opet.
(See below) As a result Nut became pregnant.
It was hard for Nut to give birth to her children after nine months of pregnancy: “Ra became annoyed
because Geb and Nut were locked in a perpetual embrace so he asked Shu to separate them. He also
decreed that Nut should not bear children on any day in the calendar, but Thoth won the five
"epagomenal" days from the moon and Nut had five children.” http://ancientegyptonline.co.uk/nut.html.

“The ancient civil Egyptian calendar had a year that was 365 days long and was divided into 12 months
of 30 days each, plus five extra days (epagomenae) at the end of the year.” http://en.wikipedia.org/wiki/Egyptian_calendar
“According to Roman writer Censorinus, the Egyptian New Year's Day fell on July 20 in the Julian
Calendar in 139 CE,” http://en.wikipedia.org/wiki/Egyptian_calendar

It means that on the 5 epagomenal days before New Year Nut gave birth to her children.
July 15 1st Epagomenal Day Birthday of Osiris
July 16 2nd Epagomenal Day Birthday of Horus the Elder
July 17 3rd Epagomenal Day Birthday of Set
July 18 4th Epagomenal Day Birthday of Isis
July 19 5th Epagomenal Day Birthday of Nephthys
July 20 New Year - Opening of the Year - birthday of Ra-Horakhty (the sun-god)
http://www.digitalegypt.ucl.ac.uk/ideology/festivaldates.html
and http://ct.grenme.com/index.php?title=Horus-Jesus_Correlations&printable=yes
All together this means that six gods were born before an Egyptian New Year started.
I think that the same happened in Mesopotamia etc. In June gods created their divine children
who were born in March. In March a New Year started with newly born gods.

Tom van Bakel

Sint Pancras
Nederland
Email: tom.vanbakel@xs4all.nl

Citations: “The Electronic Text Corpus of Sumerian Literature.”

Seal number 1: Number: 2757, Material: green jasper, Dimensions: 12 x 24mm, Site: Susa, Style: PEO
(7), Orig. Class.: SPE, Inscription: “Aïa, Shamash.”
Published: The Elamite Cylinder Seal Corpus, c.3500 – 1000 BC Volume II, the Catalogue, Part II K. J.
Roach

Seal number 2: Number: 2641, Material: hematite, Dimensions: h: 33mm, Site: Susa, Provenance: Level
A XV, Style: OBRS (2), Orig. Class.: PBA, Inscription: “Ali-illati, servant of Nergal.”
Published: The Elamite Cylinder Seal Corpus, c.3500 – 1000 BC Volume II, the Catalogue, Part II K. J.
Roach

Seal number 3: Objekt:: Rollsiegel, Serpentin, 37,3 x 23 mm. Datierung:: Frühstufe Akkad-Zeit (2340-
2260)? (nachgeschnitten). Herkunft:: Mesopotamien/Elam.
Permanenter Link: http://www.bible-orient-museum.ch/bodo/details.php?bomid=262

Seal number 4: Near Eastern, Mesopotamian, Babylonian, 1894–1595 B.C. B.B. 295.1.
Published: http://educators.mfa.org/objects/detail/72787?classification=Seals&pageSize=100&page=2

Seal number 5: Three Cylinder Seals with Impressions, 1st Millennium BC Mesopotamian, Site
Mesopotamia, Date 1000 BC.
Published: Louvre, Paris, France,

Seal number 6: Rollsiegel, Serpentin, 37,3 x 23 mm. Datierung: Frühstufe Akkad-Zeit (2340-2260)?
(nachgeschnitten) Herkunft: Mesopotamien/Elam. Sammlung: Fribourg, Sammlungen IBEL+ORIENT,
VR 2002.1.

Seal number 7: Date: 2400BC-2200BC, Period/Culture: Akkadian, Inscription Transliteration: ni-erim-e

Inscription Translation: Ni-erime, Inscription Comment: The first sign is written back to front.

Seal number 8: Museum number 103314, culture/period: Old Babylonian, materials: magnetite,
hematite, dimensions: length: 3 centimetres, diameter: 1.55 centimetres (max?), diameter: 1.45
centimetres (min?) Inscription: “Apil-Sin, son of Silli-Ishtar, servant of Ninshubur.”
Seal number 9: British Museum, Museum number: 89001, culture/period: Kassite, materials:
chalcedony, dimensions: Height: 36 millimetres, Diameter: 14 millimetres

Seal number 10:, Lot 372 Sale 1091,

Description AN OLD BABYLONIAN HAEMATITE CYLINDER SEAL
Circa 1900-1700 B.C.
Published: Christies, New York, Rockefeller Plaza

Seal number 11: Old Babylonian cylinder seal from Larsa. The inscription is dedicated to Nergal by
Abisare 1841 – 1830 BC ?, perhaps king of Larsa.
Published: Pennsylvania Museum USA

Seal number 12: Akkadian seal-impression (late third millennium B.C.) Louvre
Published: Near Eastern Mythology, John Gray.
Seal number 13: published: http://w ww.mesopotamien.de/einfuehrung/fingernagel.htm

Seal number 14: Number: 2182, Material: shell, Dimensions: 15 x 26mm, Site Susa
Style ARS (8), Orig. Class.: APA
Published: The Elamite Cylinder Seal Corpus, c.3500 – 1000 BC Volume II, the Catalogue, Part II K. J.
Roach

Seal number 15: 1920BC-1740BC, period/Culture: Old Assyrian.

Published: British Museum

Seal number 16: Excavated/Findspot Iraq (?) Period/Culture: Old Babylonian

A hymn to Marduk for Abi-Eshuh (Abi-Eshuh A)
Published: British Museum

Seal number 17: Date:[2350, 2200] Geographic coverage:Tello,

Type Antiquités orientales| Description:Un orant offre une herminette à un dieu au travail ; le dieu du
soleil destructeur attaque avec une torche des arbres que symbolisent les divinités de la végétation sous
la colline vers 2200 av JC
Published:
http://www.europeana.eu/portal/record/03903/0825BBF8E6E3A3E48CC8AA7CC1D686133363F125.ht
ml?start=4

Seal number 18: number 43, Serpentine, Akkadian III, Ca 2254-2154 B.C.)
Published: The Lands of the Bible, Archeology Foundation.

Seal number 19: Number 2188, Material: shell, Dimentions: 17x30 mm, Site: Susa, style ARS (8) Orig.
Class: APA, Date: c.3500 – 1000 BC
Seal published: The Elamite Cylinder Seal Corpus.

Number 19a: Number 385, material: beige stone, dimensions: 39x14 mm, site: Western Iran, Date:
1300-900 BC.
Published: http://www.christies.com/lotFinder/lot_details.aspx?intObjectID=3924058
Seal number 20: number 173, Bleu Chalcedon, Greaco-Persian, ca. early 500 B.C., 25 x 13 mm.
Published: The Lands of the Bible, Archaeology Foundation.

Seal number 21: Number 192, Hematite, 21x 11 mm.

Published: Ancient Oriental Seals in the collection of Mr. Edward T. Newell, by Hans Henning von der
Osten.
Seal number 22: number 59, Hematite, 25x 12 mm, First dynasty of Babylon
Published: Ancient Oriental Seals in the collection of Mr. Edward T. Newell, by Hans Henning von der
Osten.