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Shala (Šala) was a Mesopotamian goddess of weather and grain and the wife of the weather god Adad. It is assumed that she originated in northern Mesopotamia and that her name might have Hurrian origin.
In modern scholarship, Shalash is sometimes confused with Shala, a Mesopotamian goddess regarded as the wife of Adad. [17] According to Daniel Schwemer, while a degree of confusion between the two goddesses is also present in some ancient sources, it is largely limited to scholarly Mesopotamian texts, and no older than the fourteenth century ...
Antu is a goddess who was invented during the Akkadian Period (c. 2334 BC – 2154 BC) as a consort for Anu, [52] [59] and appears in such a role in the god list An = Anum. [280] Her name is a female version of Anu's own. [52] [59] She was worshiped in the late first miilennium BCE in Uruk in the newly built temple complex dedicated to Anu. [281]
The inscription on the pedestal (see Bhoj Shala), mentions a statue of Vāgdevī (i.e. Sarasvatī), showing that the Sarasvatī at Dhār was the Jain form of this goddess. This is confirmed by the Prabandhacintāmaṇi of Merutunga , a text of the early 1300s, that records how the Jain savant Dhanapāla showed king Bhoja tablets engraved with ...
Adad/Iškur's consort (both in early Sumerian and the much later Assyrian texts) was the grain goddess Shala, who is also sometimes associated with the god Dagānu. She was also called Gubarra in the earliest texts. The fire god Gibil (Girra in Akkadian) is sometimes the son of Iškur and Shala.
Shara's original wife was the goddess Ninura, who was associated with the place name Ĝiša (GIŠ.KUŠU 2), and in the Early Dynastic document referred to as the City Gazetteer in modern scholarship she is described as its "birthing mother" (ama-tu-da Ĝiša ki). [39] It is often assumed Ĝiša (or Ĝišša) is simply an alternate name of Umma ...
Damgalnuna, also known as Damkina, was a Mesopotamian goddess regarded as the wife of the god Enki.Her character is poorly defined in known sources, though it is known that like her husband she was associated with ritual purification and that she was believed to intercede with him on behalf of supplicants.
The oldest attestations of Išḫara from Ebla, such as these in documents from the reign of Irkab-Damu, indicate she was a tutelary goddess of the royal house. [32] Her role differed from that of Kura and Barama, who were also connected to the royal family, but seemingly functioned as a divine reflection of the reigning monarch and his spouse, rather than as dynastic tutelary deities. [4]