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Updated: July 5, 2025
The bold act of Zu causes consternation among the gods. Anu calls upon some one to pursue Zu and capture him. The bird dwells in an inaccessible recess in the mountains, and the gods are afraid to approach his nest. The scene that ensues reminds us of the episode of the creation epic, where Anshar calls upon Anu, Bel, and Ea in turn to subdue Tiâmat.
Anu, Bel, and Ea are not in the list, and the tradition, or rather the dogma according to which they assign the names is evidently an attempt to make good this omission by placing them, as it were, beyond the reach of the calendar. In short, so far as the historical texts are concerned which reflect the popular beliefs, the triad represents a theological doctrine rather than a living force.
I shall with thy youth enjoy the pleasures of life for a thousand years. To this Anu replied, 'Those that are decrepit always eat like children and are always impure. They cannot pour libations upon fire in proper times. Therefore, I do not like to take thy decrepitude. Yayati said to him, 'Thou art sprung from my heart, thou givest not thy youth. Thou findest so many faults in decrepitude.
In the invocations his place is either the third or the second. The former is his proper position, but occasionally Anu is omitted, and the name of Bel follows immediately on that of Asshur. In one or two places he is made third, notwithstanding that Anu is omitted, Shamas, the Sun-god, being advanced over his head; but this is very unusual.
Aruru, upon hearing this, forms a man of Anu. Aruru washes her hands, takes a bit of clay, and throws it on the ground. She creates Eabani, a hero, a lofty offspring, the possession of Ninib. This creature Eabani is described as having a body covered with hair. He has long flowing locks and lives with the animals about him.
But in the former there is no attempt to explain how the universe itself had come into being, and the existence of the earth is presupposed at the moment when Anu, Enlil, Enki, and Ninkharsagga undertake the creation of man.
As a consequence, Bel and Marduk are blended into one personage, Marduk becoming known as Bel-Marduk, and finally, the first part of the compound sinking to the level of a mere adjective, the god is addressed as 'lord Marduk, or 'Marduk, the lord. The old Bel is entirely forgotten, or survives at best in conventional association with Anu and Ea, as a member of the ancient triad.
To him the creation of the heavenly bodies is ascribed. It is he who brings order and light into the world. He supplants the rôles originally belonging to other gods. Bel and Ea give way to him. Anu and the other great gods cheerfully acknowledge Marduk's power.
This month is sacred to Anu and Bel, just like Nisan, the first month. The list, therefore, begins anew with the intercalated month. Such a procedure is natural, and one is inclined to conclude that the intercalated Elul is of Babylonian origin and older than the intercalated Adar. It does not appear that the female consorts of the gods shared in the honors thus bestowed upon the male deities.
Either Anu or Ashur had to be assigned to this place, and when circumstances decided the issue in favor of Ashur, there was no place worthy of Anu as a specific deity. Ashur usurps in a measure the rôle of Anu.
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