Bunene was the sukkal and charioteer of the sun-god Utu. He was worshipped at Sippar and Uruk during the Old Babylonian Period and later worshipped at Assur. According to some accounts, he may have been Utu's son. However, in Sippar he was regarded as the son in law of Utu's Akkadian counterpart Shamash instead, and the daughter of Shamash and Aya, Mamu (or Mamud) was his wife.
Emesh is a farmer deity in the Sumerian poem Enlil Chooses the Farmer-God (ETCSL 5.3.3互联网档案馆的存檔，存档日期2021-05-07.), which describes how Enlil, hoping "to establish abundance and prosperity", creates two gods: Emesh and Enten, a farmer and a shepherd respectively. The two gods argue and Emesh lays claim to Enten's position. They take the dispute before Enlil, who rules in favor of Enten. The two gods rejoice and reconcile.
Enbilulu was the god of irrigation. In early dynastic sources the name Ninbilulu is also attested, though it's uncertain if it should be considered an alternate form, or a separate, possibly female, deity. The relation between Enbilulu, Ninbilulu and 毕卢卢[da] from the myth Inanna and Bilulu互联网档案馆的存檔，存档日期2021-10-03. also remains uncertain.
恩启姆都（Enkimdu）被称为“堤坝与运河之主宰”。他的形象常与恩比卢卢（Enbilulu）相提并论。有观点认为，他在温马（Umma）被当作灌溉系统的化身受到崇拜，不过相关证据较为匮乏。他出现在神话《恩启姆都与杜木兹》（Enkimdu and Dumuzi）中。该文本最初由塞缪尔·诺亚·克莱默于1944年以《伊南娜偏爱农夫》（Inanna prefers the farmer）为题发表。起初人们以为故事结局是伊南娜选择恩启姆都，但随着更多版本整理出土，这一解读已被推翻。在哀歌中，他有时会与阿穆鲁一同出现。有学者指出，在恩启姆都与阿穆鲁共同登场的文本里，杜牧兹从未出现；这或许表明，此时的阿穆鲁是作为牧神登场，与代表农耕的恩启姆都形成类似的对立关系。
Enten is a shepherd deity in the Sumerian poem Enlil Chooses the Farmer-God (ETCSL 5.3.3互联网档案馆的存檔，存档日期2021-05-07.), which describes how Enlil, hoping "to establish abundance and prosperity", creates two gods: Emesh and Enten, a farmer and a shepherd respectively. The two gods argue and Emesh lays claim to Enten's position. They take the dispute before Enlil, who rules in favor of Enten. The two gods rejoice and reconcile.
Geshtinanna was a rural agricultural goddess sometimes associated with dream interpretation. She was the sister of Dumuzid, the god of shepherds. In one myth, she protects her brother when the galla demons come to drag him down to the Underworld by hiding him in successively in four different places. In another myth about Dumuzid's death, she refuses to tell the galla where he is hiding, even after they torture her. The galla eventually take Dumuzid away after he is betrayed by an unnamed "friend", but Inanna decrees that he and Geshtinanna will alternate places every six months, each spending half the year in the Underworld while the other stays in Heaven. While she is in the Underworld, Geshtinanna serves as Ereshkigal's scribe. In Lagash she was regarded as the wife of Ningishzida, and was associated with his symbol, mushussu. According to Julia M. Asher-Greve she was connected in myths to Geshtindudu, another minor goddess, by friendship alone, an uncommon connection between otherwise unrelated Mesopotamian goddesses.
Haya is the husband of the goddess Nisaba. Haya was primarily a god of scribes, but he may have also been associated with grain and agriculture. He also served as a doorkeeper. In some texts, he is identified as the father of the goddess Ninlil. He was worshipped mostly during the Third Dynasty of Ur, when he had temples in the cities of Umma, Ur, and Kuara. In later times, he had a temple in the city of Assur and may have had one in Nineveh. A god named Haya was worshipped at Mari, but this may have been a different deity.
Ḫegir, later known as Ḫegirnunna, was one of the seven deities referred to as "septuplets of Bau" or "seven lukur priestesses of Ningirsu." Her name can be translated as "the maid of the (lofty) way" and refers to a route of processions in Girsu in the state of Lagash.
Humhum was a minor god worshiped in Dūr-Šarruku (also known as Sippar-Aruru) in northern Babylonia. Esarhaddon returned his statue to a temple located there.
Idlurugu was a god who represent the concept of trial by ordeal, specifically river ordeal. The term i7-lú-ru-gú, "the river that receives man" or "the river which confronts man," could refer both to him and to the procedure.
Ilaba was briefly a major deity during the Sargonic period, but seems to have been completely obscure during all other periods of Mesopotamian history. He was closely associated with the kings of the Akkadian Empire.
Ilabrat was the sukkal, or personal attendant, of Anu. He appears in the myth of Adapa in which he tells Anu that the reason why the south wind does not blow is because Adapa, the priest of Ea in Eridu, has broken its wing.
One of the 11 "standing gods of Ebabbar," divine judges assisting Shamash, as well as a member of various Assyrian groups of judge deities. While Akkadian in origin (the name means "he (or she) heard the payer), Ishmekarab also appears in Elamite sources as an assistant of judge god Inshushinak, both in legal documents and in texts about the underworld. Ishmekarab's gender is unclear, but Wilfred G. Lambert considered it more likely that this deity was male.
Isimud, later known as Usmû, was the sukkal, or personal attendant, of Enki. His name is related to the word meaning "having two faces" and he is shown in art with a face on either side of his head. He acts as Enki's messenger in the myths of Enki and Ninhursag and Inanna and Enki.
Ishum was a popular, but not very prominent god, who was worshipped from the Early Dynastic Period onwards. In a fragmentary myth, he is described as the son of Shamash and Ninlil, but he was usually the son of Shamash and his wife Aya. The former genealogy was likely the result of confusion between Sud (Ninlil) and Sudag, a title of the sun god's wife. He was a generally benevolent deity, who served as a night watchman and protector. He may be the same god as the Sumerian Hendursaga, because the both of them are said to have been the husband of the goddess Ninmug. He was sometimes associated with the Underworld and was believed to exert a calming influence on Erra, the god of rage and violence.
Kakka was the sukkal of both Anu (in Nergal and Ereshkigal) and Anshar (in the god list An = Anum and in Enuma Elish). Kakka is not to be confused with a different unrelated deity named Kakka, known from Mari, who was a healing goddess associated with Ninkarrak and Ninshubur.
Kanisurra (also Gansurra, Ganisurra) was a goddess from the entourage of Nanaya. She was known as bēlet kaššāpāti, "lady of the sorceresses." However, her character and functions remain unclear. It has been proposed that her name was originally a term for a location in the netherworld due to its similarity to the Sumerian word ganzer, the entrance to the underworld. In late theological sources she was regarded as Nanaya's hairdresser and one of the two "daughters of Ezida."
Ki was a Sumerian goddess who was the personification of the earth. In some Sumerian accounts, she is a primordial being who copulates with An to produce a variety of plants. An and Ki collectively were an object of worship in 温马 and Lagash in the Ur III period, but the evidence for worship of her is scarce and her name was sometimes written without the dingir sign denoting divinity. A fragmentary late neo-Assyrian god list appears to consider her and another figure regarded as the wife of Anu, Urash, as one and the same, and refers to "Ki-Urash."
Kusu was a goddess of purification, commonly invoked in Akkadian šuillakku, a type of prayers asking for help with an individual's problems. She was regarded as the personification of a type of ritual censer. A late text states that "the duck is the bird of Kusu."
Laguda was a god associated with the Persian Gulf. He appears in the text Marduk's Address to the Demons, according to which he exalted the eponymous god in the "lower sea." He could be associated with other deities with marine associations, such as Sirsir and Lugal'abba.
Lahar was a god associated with sheep. Research shows that he was usually regarded as a male deity, though he was initially interpreted as a goddess in Samuel Noah Kramer's translations. In the poem The Dispute between Cattle and Grain, Lahar and Ashnan are created by the Anunnaki to provide them with food. They produce large amounts of food, but become drunk with wine and start to quarrel, so Enki and Enlil intervene, declaring Ashnan the victor.
Laṣ was one of the goddesses who could be regarded as the wife of Nergal. In Babylonia, she became the goddess most commonly identified as such starting with the reign of Kurigalzu II. In Assyria, an analogous phenomenon is attested from the reign of Tiglath-Pileser III onward. In the Old Babylonian period, Nergal's wife was usually Mammitum. Wilfred G. Lambert proposed that Laṣ was a goddess of healing, as an explanatory version of the Weidner god list equates her with Bau, while other similar documents place her in the proximity of Gula, who were both regarded as such.
Lisin and her brother Ashgi were worshipped in Adab and Kesh. Her husband was the god Ninsikila. In Sumerian times, Lisin was viewed as a mother goddess. She is identified with the star α Scorpionis. Later, Ninsikila's and Lisin's genders were swapped.
Lugal-irra and Meslamta-ea are a set of twin gods who were worshipped in the village of Kisiga, located in northern Babylonia. They were regarded as guardians of doorways and they may have originally been envisioned as a set of twins guarding the gates of the Underworld, who chopped the dead into pieces as they passed through the gates. During the Neo-Assyrian period, small depictions of them would be buried at entrances, with Lugal-irra always on the left and Meslamta-ea always on the right. They are identical and are shown wearing horned caps and each holding an axe and a mace. They are identified with the constellation Gemini, which is named after them.
Lulal, also known as Latarak in Akkadian, was a god closely associated with Inanna, but their relationship is unclear and ambiguous. He appears in Inanna's Descent into the Underworld. He seems to have primarily been a warrior-god, but he was also associated with domesticated animals. One hymn calls him the "master of the open country."
Reading of the theonym LUM-ma is unclear. The god bearing it was regarded as a guardian (udug) of Ekur, Enlil's temple in Nippur, or as an underworld demon (gallû). Gianni Marchesi describes him as "gendarme demon par excellence." He was regarded as a figure of low rank, serving under other deities, but nonetheless capable of rewarding righteousness. The goddess Ninmug was his mother according to the text of a Sumerian lamentation. It has been proposed that he was originally a deified human ruler. Similar origin has been proposed for a number of other gods of similar character, such as Ḫadaniš (who shares his name with a king of 哈马兹[ei])
Mammitum was one of the goddesses who could be identified as the wife of Nergal. In the Old Babylonian period, she is the best attested among them. It is possible she was originally the wife of Erra rather than Nergal, and was only introduced to Kutha alongside him. Her name might mean "oath" or "frost" (based on similarity to the Akkadian word mammû, "ice" or "frost"). As her name is homophonous with Mami, a goddess of birth or "divine midwife," some researchers assume they are one and the same. However, it has been proven that they were separate deities,
Mandanu was a divine judge, attested after the Old Babylonian period, but absent from older god lists such as the so-called Weidner and Nippur lists. According to assyriologist Manfred Krebernik he can be considered a personification of places of judgment. He belonged to the circle of deities associated with Marduk.
Martu, in Akkadian known as Amurru, was the divine personification of the nomads who began to appear on the edges of the Mesopotamian world in the middle of the third millennium BC, initially from the west, but later from the east as well. He was described as a deity who "rages over the land like a storm". One myth describes how the daughter of the god Numušda insists on marrying Martu, despite his unattractive habits. In Old Babylonian and Kassite art, Amurru is shown as a god dressed in long robes and carrying a scimitar or a shepherd's crook.
Nimintabba was a minor goddess who belonged to the entourage of Nanna, the tutelary god of Ur. She had a temple in Ur during the reign of king Shulgi. It is possible she was initially a deity of greater theological importance, but declined with time.
Ninegal or 尼奈伽拉（Ninegalla）[et], known in Akkadian as Belet Ekallim (both meaning "lady of the palace") was a minor goddess regarded as a tutelary deity of palaces of kings and other high-ranking officials. She was the wife of Urash, the city god of Dilbat, and was worshiped alongside him and their son Lagamar in some locations. "Ninegal" could also function as an epithet of other deities, especially Inanna, but also Nungal. Outside Mesopotamia she was popular in Qatna, where she served as the tutelary goddess of the city.
Ningal ("great queen"), later known by the corrupted form Nikkal, was the wife of Nanna-Suen, the god of the moon, and the mother of Utu, the god of the sun. Though she was worshiped in all periods of ancient Mesopotamian history, her role is described as "passive and supportive" by researchers.
Ningirida was the wife of Ninazu and mother of Ningishzida and his two sisters. A passage describing Ningirida taking care of baby Ningishzida is regarded as one of the only references to deities in their infancy and to goddesses breastfeeding in Mesopotamian literature.
Ninhegal
Sippar
Ninhegal was a goddess of abundance worshiped in Sippar. It is possible she can be identified as the goddess depicted with streams of water on seals from that city.
Ninimma was a courtier of Enlil regarded as his scribe and sometimes as the nurse of his children. Like other goddesses from Enlil's circle she had a temple in Nippur. In the myth Enki and Ninmah she's one of the seven birth goddesses, the other 6 being Shuzianna, Ninmada, Ninshar, Ninmug, Mumudu and Ninniginna. Her husband was Guškinbanda, called "Ea of the goldsmith" in an explanatory text. Occasional references to Ninimma as a male deity are also known, and in this context he was called "Ea of the scribe."
Ninkilim was a deity who was associated with mongooses, which are common throughout southern Mesopotamia. According to a Babylonian popular saying, when a mouse fled from a mongoose into a serpent's hole, it announced, "I bring you greetings from the snake-charmer!" A creature resembling a mongoose also appears in Old Babylonian glyptic art, but its significance is not known.
Ningirama was a goddess associated with incantations, water, and fish, and who was invoked for protection against snakes. It has been argued that she was conflated with Ningilin, the deity of mongooses, at an early date, but she is a distinct deity as late as during the reign of Esarhaddon.
Ningishzida is a god who normally lives in the Underworld. He is the son of Ninazu and his name may be etymologically derived from a phrase meaning "Lord of the Good Tree". In the Sumerian poem, The Death of Gilgamesh, the hero Gilgamesh dies and meets Ningishzida, along with Dumuzid, in the Underworld. Gudea, the Sumerian king of the city-state of Lagash, revered Ningishzida as his personal protector. In the myth of Adapa, Dumuzid and Ningishzida are described as guarding the gates of the highest Heaven. Ningishzida was associated with the constellation Hydra.
Ningublaga was associated with cattle. He was believed to oversee the herds belonging to the moon god Nanna. Consumption of beef was regarded as taboo to him. He also had an apotropaic role, and appears in many incantations, for example against scorpion bite.
Ninkasi was the goddess of beer. She was associated with Širaš, the goddess of brewing. In one hymn her parents are said to be Enki and Ninti, though it also states she was raised by Ninhursag. Sometimes Ninkasi was viewed as a male deity. In the so-called Weidner god list, Ninkasi appears among chthonic deities alongside the prison goddess Nungal.
Ninkurra is the daughter of Enki and Ninsar. After having sex with her father Enki, Ninkurra gave birth to Uttu, the goddess of weaving and vegetation.
Ninmada was a god regarded as a brother of Ninazu, who was described as a snake charmer in the service of An or Enlil. A goddess bearing the same name appears among the assistants of Ninmah in the myth Enki and Ninmah.
Ninmena was a Sumerian goddess of birth whose name means "Lady of the Crown". Although syncretised with more prominent similar goddesses (like Ninhursag) in literary texts, she never fully merged with them in Sumerian tradition.
Ninpumuna was the goddess of salt springs. She is only attested in texts from Ur and Puzrish-Dagan from the Ur III period, though it is also possible that she was worshiped in Gishbanda.
The reading of the name of this goddess, NIN.SAR (possibly to be understood as "Lady Herbs"), is uncertain, with Ninšar being favored by authors such as Andrew R. George and Wilfred G. Lambert, while Antonie Cavigneaux and Martin Krebernik argue Ninnisig is more likely to be correct. She belonged to the court of Enlil and was regarded as his personal butcher. Her husband was Erragal. In the myth Enki and Ninmah, she appears as one of the seven assistants of the eponymous goddess.
É-ešbarzida temple in Ur and other temples in Sippar, Larsa, and Uruk
Ninsianna was the deity of the planet Venus. Ninsiana's gender varied depending on location. She is described in one text as the "holy torch who fills the heavens" and was frequently associated with haruspicy. Her worship is first attested during the Third Dynasty of Ur and she continued to be venerated until the Seleucid Period (312 BC – 63 BC). She was sometimes regarded as the astral aspect of Inanna, but in Isin she was instead associated with Ninisina and in Larsa Ninsianna and Inanna were separate goddesses. She was also sometimes associated with the Elamite astral goddess Pinikir.
Ninsikila was the husband of the goddess Lisin. Later their genders were switched around, possibly due to confusion between the male Mesopotamian Ninsikila and a similarly named goddess from Dilmun.
Ninsun was a goddess whose name can be understood as "lady of the wild cows." She was the divine consort of Lugalbanda, the deified king of Uruk, and the mother of the hero Gilgamesh.
Numushda was a god who was associated with the city of Kazallu. His worship is attested from the Early Dynastic Period, but his cult seems to have ceased at the end of the Old Babylonian Period. He was believed to be the son of the moon-god Nanna and may have been regarded as a storm deity. In the myth of The Marriage of Martu, Numushda's unnamed daughter insists on marrying the nomadic desert god Martu, despite his unattractive lifestyle.
Nungal, also known as Manungal, was the goddess of prisons, also associated with the death penalty. Her name means "great prince(ss)" in Sumerian. She is rarely attested in literary compositions. In the so-called Weidner god list she appears among chthonic deities, and she was sometimes referred to with the epithet Ninkurra, "lady of the underworld." According to one hymn her mother was Ereshkigal. Her husband was the god Birtum. The name Ninegal was sometimes used as her epithet, and it is possible in Dilbat she and the distinct goddess Ninegal were regarded as analogous.
Nunusdug
Kisiga
Nunusdug was a minor goddess from the city of Kisiga, attested only in the Early Dynastic period. Her name means "good woman."
Panigingarra was a god worshiped in Adab who was the son of Ninhursag and Shulpa'e. One inscription calls him the "lord of kudurru." In late sources he was syncretised with Ninurta. He appears in a poorly preserved myth, Urash and Marduk.
Šarrāḫītu ("The glorified one") was a goddess worshiped in Babylon during the reign of Esarhaddon and later in Uruk. She was identified with Ashratum, the wife of Amurru, and a late esoteric text explains her name asAšrat aḫītu, "Ashratum, the foreigner." In Uruk she was associated with Belet-Seri.
Shala, also known as Medimsha ("having beautiful limbs") was the wife of the weather god Adad. She was a goddess of rain, and was often depicted naked on cylinder seals.
Shara was a local deity associated with the city of Umma, where his main temple was the E-mah. A fragment of a stone bowl inscribed with his name discovered in the rubbish dump at Tell Agrab, northeast of Babylon, indicates that he may have also been worshipped there. He was also a warrior god and is referred to as a "hero of An". In the Babylonian myth of Anzû, Shara is one of the warrior gods who is asked to retrieve the Tablet of Destinies, but refuses. In Inanna's Descent into the Underworld, Shara is one of the three deities who come to greet her upon her return. In the myth of Lugalbanda and in a single building inscription from the Third Dynasty of Ur, Shara is described as Inanna's "son", a tradition which runs directly contrary to the usual portrayal of Inanna as youthful and without offspring.
Šubula was a minor god most likely associated with the underworld. It is assumed that the name is etymologically connected with the Akkadian word ābalu(m), "to dry" or "to be dry." A less likely proposal instead derives it from wābalu(m), "to carry." It is sometimes assumed he was Nergal's son. It has been argued that such a connection could be a reflection of the location of his cult center, Ṣupur-Šubula, in the proximity of Nergal's city, Kutha. However, as noted by Jeremiah Peterson, it is unclear if the god list An = Anum, usually used to support this theory, recognizes him as Nergal's son, as the corresponding section contains a lacuna. Another possible restoration would instead make him the son of Ishum.
Shullat and Hanish were a pair of gods regarded as twins, and usually mentioned together. In tablet XI of the Epic of Gilgamesh both of them appear in association with Adad. Their character was regarded as destructive. They could be associated with Adad, either alone, alongside Shamash, or deities from his circle like Misharu and Uṣur-amāssu. Shulgi of Ur built a temple dedicated to them, but its location is unknown.
Shulpa-e's name means "youthful brilliance", but he was not envisioned as youthful god. According to one tradition, he was the consort of Ninhursag, a tradition which contradicts the usual portrayal of Enki as Ninhursag's consort in myths. In one Sumerian poem, offerings are made to Shulpa'e in the Underworld and, in later sources, he was one of the demons of the Underworld. No less than ten temples of Shulpa'e are listed in the so-called Canonical Temple List, but their names and locations are not preserved.
Shuzianna was a goddess regarded as the second wife of Enlil. She also appears in the myth Enki and Ninmah, where she is one of the seven assistants of the eponymous goddess, alongside Ninimma, Ninmada, Ninšar, Ninmug, Mumudu and Ninnigina. She could also be addressed as a daughter of Enmesharra.
Sirsir was the god of sailors. In the text Marduk's Address to the Demons he appears alongside Laguda, also argued to be a god associated with the sea.
Siduri (or more accurately Šiduri) was a goddess who according to the Epic of Gilgamesh was believed to keep an alehouse at the edge of the world. In the Old Babylonian versions, she attempts to dissuade Gilgamesh from his quest for immortality, instead urging him to be content with the simple pleasures in life. The origin of her name is uncertain. A personal name understood as "she is my rampart" is attested in Mesopotamian sources from the reign of Third Dynasty of Ur, but the word Šiduri functioned as epithet of deities in Hurrian texts as well. Šurpu regards her as a deity connected with wisdom.
Sumugan (also spelled Sumuqan) or Šakkan was a god associated with quadrupeds, especially donkeys or alternatively wild sheep. In literary texts (such as hymns) he was also tasked with caring for their habitat and plants growing there. In some texts his epithet is "shepherd of everything." He was sometimes associated with Utu/Shamash, as his son or courtier. His attribute was likely fleece. In some sources Enkidu was compared with him.
In Assyrian mythology, Tashmetu is the divine consort of Nabu, the god of scribes and wisdom; in Babylonian mythology, this role is instead assigned to the goddess Nanaya. Tashmetu is associated with wisdom and sexual attractiveness, a quality which she shares with Inanna and Nanaya. A poetic composition from the Library of Ashurbanipal describes how, in one ritual, Nabu and Tashmetu's statues would be brought together for a "marriage ceremony". One extant letter describes how, after their wedding, Tashmetu and Nabu stayed in the bedchamber for six days and seven nights, during which time they were served an elaborate feast. Tashmetu is attested relatively late and is not mentioned in texts prior to the Old Babylonian Period.
Tutu was the tutelary god of Borsippa at least between Ur III and Old Babylonian periods. Later he was syncretised with Marduk, and in Enuma Elish "Tutu" is simply one of the names of the latter god.
Uraš is the earliest attested consort of Anu, as evidenced by Sumerian texts dating to the third millennium BCE. Her role as Anu's consort was later ascribed to Ki, the personification of the earth.
While in texts from cities such as Nippur Uraš was an earth goddess, in Dilbat it was the name of an unrelated male god, husband of Ninegal, who served as the city's tutelary deity. He was regarded as the father of Lagamar. not to be confused with the earth goddess).
Urkitum was in origin an epithet of Ishtar meaning "the Urukean," who eventually developed into a separate goddess. It is possible she was a theos eponymos, a divine representation of the city of Uruk itself. She was closely associated with Uṣur-amāssu.
Uṣur-amāssu was one of the deities regarded as children of Adad and Shala. While initially viewed as male, she came to be regarded as a goddess and achieved a degree of prominence in Neo-Babylonian Uruk, where she belonged to the entourage of Ishtar.
Uttu was the goddess of weaving. Her name was a term for a part of a loom and a cognate of the Sumerian verb tuku, "weaving." While the claim that her name means "spider" and that she was envisioned as a spider spinning a web can be found in a number of publications, recent research shows that association between Uttu and spiders is limited to a single text (a hemerology), which connects her Sumerian name with the Akkadian word uttutu (spider). She was worshiped in E-ešgar ("house of work assignment), part of the Esagil temple complex in Babylon. She appears in the early myth Enki and Ninhursag, in which she resists the sexual advances of her father Enki but he convinces her to let him in using a gift of fresh produce and the promise that he will marry her. Enki then intoxicates her with beer and rapes her. She is rescued by Enki's wife Ninhursag, who removes Enki's semen from her vagina and plants it in the ground, resulting in the growth of eight new plants, which Enki later eats. She also appears in the myth Enki and the World Order and in Debate between Sheep and Grain.
Wer was a weather god worshiped chiefly in northern Babylonia and in Assyria. He appears in an Old Babylonian version of the Epic of Gilgamesh, which states that the cedar mountain belonged to him, and that he appointed Humbaba as its guardian. He is most likely not the same deity as Itūr-Mēr from Mari, assumed to be a deified hero in origin.
