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Updated: July 29, 2025
In the Hebrew account of the fall of Dagon's image before the Ark of the Covenant at Ashdod there is no mention made of any "fishy part;" nor is there anything in the Assyrian remains to connect the name Dagon, which occurs in them, with the remarkable figure of a fish-god so frequent in the bas-reliefs. That figure would seem rather to represent, or symbolise, either Hea or Nin.
Esarhaddon relates that he continued in the worship of Nin, setting up his emblem over his own royal effigy, together with those of Asshur, Shamas, Bel, and Ishtar. It appears at first sight as if, notwithstanding the general prominency of Nin in the Assyrian religious system, there was one respect in which he stood below a considerable number of the gods.
We find him called "the light of heaven and earth," "he who, like the sun, the light of the gods, irradiates the nations." These phrases appear to point to the Moon, or to some very brilliant star, and are scarcely reconcilable with the notion that he was the dark and distant Saturn. The monuments furnish no evidence of the early worship of Nin in Chaldaea.
This phonetic writing furnishes the reading for Nin in Nin-Klgal. See pp. 418, 419. See p. 428. See below, p. 588 seq. See below, p. 590. See above, p. 79. See pp. 448, 511. See Farnell, The Cults of the Greek States, ii. 627. See the reference in note 3 to p. 519. Wellhausen, Reste Arabischen Heidenthums, pp. 28, 29.
To David's ears there was something familiar in that song as it rose wildly on the morning air. "Pa sho ke non ze koon, Ta ba nin ga, Ah no go suh nuh guk, Na quash kuh mon; Na guh mo yah nin koo, Pa sho ke non ze koon, Pa sho ke non ze koon, Ta ba nin go." "What is it?" he asked, when Father Roland dropped back to his side, smiling and breathing deeply.
Though commonly represented as the wife of Bel-Nimrod, and mother of his son Nin or Ninip, she is also called "the wife of Nin," and in one place "the wife of Asshur." Her other titles are "the lady of Bit-Ana," "the lady of Nipur," "the Queen of the land" or "of the lands," "the great lady," "the goddess of war and battle," and the "queen of fecundity."
This remark applies more particularly to such names as begin with the element Nin, signifying either 'lord' or 'lady, and which, when followed by the name of a place, always points to its being a title, and, when followed by an ideographic compound, only diminishes that probability to a slight degree.
Her imagination slowed at his belt. She had shared sleeping bags with Aaron at a sing-out, but it had been dark. It had been pleasant enough, I mean, O.K., she wrote in her journal, but men's bodies were basically terra incognita. What she knew of sex was a fuzzy blend of Michelangelo and the diaries of Anais Nin.
Nin or Ninip the Assyrian Hercules was universally regarded as their son; and he is frequently joined with Bel-Nimrod in the invocations. Another famous deity, the Moon-god, Sin or Hurki, is also declared to be Bel-Nimrod's son in some inscriptions. Indeed, as "the father of the gods," Bel-Nimrod might evidently claim an almost infinite paternity.
To the same class belong Sheruha, the wife of Asshur; Anata or Anuta, the wife of Anu; Dav-Kina, the wife of Hea or Hoa; Shales, the wife of Vul or Iva; Zir-banit, the wife of Merodach; and Laz, the wife of Nergal. Nin, the Assyrian Hercules, and Sin, the Moon-god, have also wives, whose proper names are unknown, but who are entitled respectively "the Queen of the Land" and "the great Lady."
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