Uru-Kagina enumerates three, Za-za-uru, Im-pa-ud-du, and Gim-nun-ta-ud-du-a. He takes these seven deities as sons of Bau, but he offers no conclusive evidence for his theory. Some of these deities may turn out to be synonymous with such as have already been met with.
In the south, the patron deity of Lagash is designated by Gudea as "the mighty warrior of Bel," showing the supremacy accorded to the latter. A temple to En-lil at Lagash, and known as E-adda, 'house of the father, by virtue of the relationship existing between the god of Nippur and Nin-girsu, is mentioned by Uru-kagina.
The great goddess of Uruk, Nanâ, absorbs the smaller ones, and hence Nin-akha-kuddu survives chiefly in incantation texts as 'the lady of shining waters, of 'purification, and of 'incantations. Lastly, a passing reference may be made to several deities to whom sanctuaries are erected by Uru-Kagina in the great temple of Bau at Uru-azaga, and whom Amiaud regards as sons of Bau.
That Girsu was once quite distinct from Lagash is also evident from the title of "king of Girsu," with which a certain Uru-kagina, who is to be placed somewhat before Gudea, contents himself. The other three quarters, all of which were originally independent cities, are Uru-azagga, Ninâ, and apparently Gish-galla.
Still, Ur-Bau does not stand alone in his devotion; Uru-kagina, Gudea, and others refer to Bau frequently, while in the incantation texts, she is invoked as the great mother, who gives birth to mankind and restores the body to health. In the old Babylonian inscriptions she is called the chief daughter of Anu, the god of heaven.
From him he has received great rule and a lofty sceptre. The phrase is of a very general nature and reveals nothing as to the special character of the god in question. An earlier king, Uru-kagina, refers to the temple of the god at Lagash.