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The lion is, as has been several times indicated, the symbol of Nergal; the horse appears in the Hades relief above described as the animal upon which Allatu is seated, and it seems legitimate, therefore, to seek for Alallu also in the nether world.
Allatu does not sink to the insignificant rank of being merely a pale reflection of Nergal, as do the consorts of Marduk, Shamash, Ashur, and the like . As a trace of the earlier supreme control exercised by her, she continues to reign with her husband. In the popular mind, indeed, despite the influence of theological doctrines, Allatu continues to be more prominent than Nergal.
At the same time, we observe the same tendency towards concentration of power in this pantheon as we have seen was the case in the pantheon of the upper world . As in Babylonia there are practically only a few gods, Marduk, Nabu, Ishtar, Shamash, and Sin, who exercised considerable control; and, as in Assyria we find this tendency still more accentuated in the supreme rank accorded to Ashur, so in the lower world Nergal and Allatu are the real rulers.
The latter is obliged to admit Nergal, just as in the story of Ishtar's descent, she is forced to receive Ishtar. Fourteen gates of the lower world are mentioned. At each one, Nergal stations one of his companions and passes on to the house of Allatu. He seizes the goddess, drags her from her throne, and is about to kill her when she appeals for mercy.
This goddess is none other than Allatu. She is described as Eresh-Kigal, i.e., queen of Kigal or of the nether world. The scene reminds us of the contest between the gods and Tiâmat, as embodied in the creation epic. The gods choose Nergal as their leader.
With Nergal in control, Nin-azu had to yield his privilege to be the husband of Allatu. The substitute of the fierce sun of the summer solstice for the sun of spring is a most interesting symptom of the direction taken by the Babylonian beliefs, regarding the fate of the dead.
But the request must not be interpreted literally, as though the waters were intended for him. It is for the sake of Ishtar that he desires to have the use of Sukhal-ziku. Allatu understands Uddushu-namir's speech in this sense, and is enraged at the order to yield up Ishtar. Allalu, upon hearing this, Smote her sides and bit her finger.
In rage she advances to Allatu, threatens to smash the door and break the lock unless admitted. The story in this form must have ended in the restoration of Tammuz. The identification of Ishtar with the planet Venus introduced a new factor. The disappearance of the planet fitted in well with the original nature-myth.
The old solar deity is completely overshadowed by the terrible ruler of the lower world. It is due to this that the real consort of the local Nergal, the goddess Laz, is rarely mentioned in the religious literature. The priests, when they spoke of Nergal, had in mind always the companionship with Allatu.
But it is important always to bear in mind that beyond this apparent restoration of the dead to life, the Babylonians at no time went. In the Ishtar story a god Irkalla is introduced. Jeremias takes this as one of the names of Allatu, but this is unlikely. From other sources we know that Irkalla is one of the names of the nether world.
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