is sometimes represented as the wife of Nebo.  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.”  Nebo’s wife, according to most of the Inscriptions, is Warmita; but occasionally, as above remarked, this name is replaced by that of Ishtar.  A tabular view of the gods and goddesses, thus far, will probably be found of use by the reader towards obtaining a clear conception of the Assyrian Pantheon: 

[Illustration:  Page 358]

It appears to have been the general Assyrian practice to unite together in the same worship, under the same roof, the female and the male principle.  The female deities had in fact, for the most part, an unsubstantial character:  they were ordinarily the mere reflex image of the male, and consequently could not stand alone, but required the support of the stronger sex to give then something of substance and reality.  This was the general rule; but at the same time it was not without certain exceptions.  Ishtar appears almost always as an independent and unattached divinity; while Beltis and Gula are presented to us in colors as strong and a form as distinct as their husbands, Bel and Shamas.  Again, there are minor goddesses, such as Telita, the goddess of the great marshes near Babylon, who stand alone, unaccompanied by any male.  The minor male divinities are also, it would seem, very generally without female counterparts.

Of these minor male divinities the most noticeable are Martu, a son of Anu, who is called “the minister of the deep,” and seems to correspond to the Greek Erebus; Sargana, another son of Anu, from whom Sargon is thought by some to have derived his name Idak, god of the Tigris; Supulat, lord of the Euphrates; and Il or Ra, who seems to be the Babylonian chief god transferred to Assyria, and there placed in a humble position.  Besides these, cuneiform scholars recognize in the Inscriptions some scores of divine names, of more or less doubtful etymology, some of which are thought to designate distinct gods, while others may be names of deities known familiarly to us under a different appellation.  Into this branch of the subject it is not proposed to enter in the present work, which addresses itself to the general reader.

It is probable that, besides gods, the Assyrians acknowledged the existence of a number of genii, some of whom they regarded as powers of good, others as powers of evil.  The winged figure wearing the horned cap, which is so constantly represented as attending upon the monarch when he is employed in any sacred function, would seem to be his tutelary genius—­a benignant spirit who watches over him, and protects him from the spirits