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Since Anu and Ea were appealed to by themselves, the former occasionally, the latter more frequently, there was no reason why a ruler should not at times be prompted to introduce an invocation to Bel, without the direct association with Anu and Ea.
The gods worshipped in Assyria in the next degree to Asshur appear to have been, in the early times, Anu and Vul; in the later, Bel, Sin, Shamas, Vul, Nin or Ninip, and Nergal. Gula, Ishtar, and Beltis were favorite goddesses.
Elsewhere, when referring to the special gods of his city, he combines Anu and Ramman with Ishtar; but again, for no special reason, his prayer is addressed to Ashur, Shamash, and Ramman. The pantheon of Ramman-nirari I. consists either of the longer one above enumerated, or of Anu, Ashur, Shamash, Ramman, and Ishtar.
The confusion that thus ensues between the two Bels was not of serious moment, since from the context one could without difficulty determine which of the two was meant; and what we, with our limited knowledge of ancient Babylonia, are able to do, must have been an easy task for the Babylonians themselves. Anu, Bel, and Ea.
His curses are the most dreadful that can befall a nation or an individual, for his instruments of destruction are lightning, hunger, and death. Reference has several times been made to the manner in which Tiglathpileser honors Ramman by making him a partner of Anu in the great temple of the latter at Ashur. But the successors of Tiglathpileser are no less zealous in their reverence for Ramman.
The stories given above are valuable because they contain elements of history, for it is now well known that the immediate successors of the fourth dynasty, of which Khufu, Khāfrā, and Menkaurā, the builders of the three great pyramids at Gīzah, were the most important kings, were kings who delighted to call themselves sons of Rā, and who spared no effort to make the form of worship of the Sun-god that was practised at Anu, or Heliopolis, universal in Egypt.
As we proceed down the centuries, the formal lists at the beginning of inscriptions have a tendency to grow larger. Ashurnasirbal's pantheon consists of Bel and Nin-ib, Anu and Dagan, Sin, Anu, Ramman, and, of course, Ashur, though on special occasions, as when speaking of his achievements in the chase, he contents himself with a mention of Nin-ib and Nergal.
The future additions to the list, it is safe to assert, will increase the second class and only slightly modify, if at all, the first class. Bearing in mind this distinction we may put down as active forces in Assyria the following: Anu, Ashur, Bel, Belit, Gula, Dagan, Ea, Khani, Ishtar, Marduk, Nabu, Nergal, Ninib, Nusku, Ramman, Sin, Shala, Shamash, Tashmitum.
But the evidence furnished by the text is not conclusive, and it is preferable here and elsewhere in the narrative to regard either Anu or Enlil as speaking and acting both on his own behalf and as the other's representative. Op. cit., p. 21 f.; and cf. Jastrow, Hebrew and Babylonian Traditions, p. 336.
The tendency to systematize the beliefs in spirits manifests itself in Babylonia, equally with the grouping of the gods into certain classes. In consequence of this general tendency, the conception arose of a group of spirits that comprised the associated secondary powers of earth and heaven, somewhat as Anu, Bel, and Ea summed up the quintessence of the higher powers or gods.
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