Enlil

Enlil,[a] later known as Elil, is an ancient Mesopotamian god

Enlil
𒀭𒂗𒆤
associated with wind, air, earth, and storms.[4] He is first attested as
the chief deity of the Sumerian pantheon,[5] but he was later
worshipped by the Akkadians, Babylonians, Assyrians, and God of wind, air, earth, and
Hurrians. Enlil's primary center of worship was the Ekur temple in storms
the city of Nippur, which was believed to have been built by Enlil
himself and was regarded as the "mooring-rope" of heaven and
earth. He is also sometimes referred to in Sumerian texts as
Nunamnir. According to one Sumerian hymn, Enlil himself was so
holy that not even the other gods could look upon him. Enlil rose to
prominence during the twenty-fourth century BC with the rise of
Nippur. His cult fell into decline after Nippur was sacked by the
Elamites in 1230 BC and he was eventually supplanted as the chief
god of the Mesopotamian pantheon by the Babylonian national god
Marduk. The Babylonian god Bel was a syncretic deity of Enlil,
Marduk, and the shepherd deity Dumuzid.

Enlil plays a vital role in the Sumerian creation myth; he separates

An (heaven) from Ki (earth), thus making the world habitable for
humans. In the Sumerian flood myth, Enlil rewards Ziusudra with
immortality for having survived the flood and, in the Babylonian
flood myth, Enlil is the cause of the flood himself, having sent the
flood to exterminate the human race, who made too much noise and
prevented him from sleeping. The myth of Enlil and Ninlil is about
Ancient Persian cylinder seal dating
Enlil's serial seduction of the goddess Ninlil in various guises,
to between 550 and 330 BC,
resulting in the conception of the moon-god Nanna and the
Underworld deities Nergal, Ninazu, and Enbilulu. Enlil was regarded depicting an unidentified king
as the inventor of the mattock and the patron of agriculture. Enlil wearing the horned crown, Enlil's
also features prominently in several myths involving his son Ninurta, primary symbol
including Anzû and the Tablet of Destinies and Lugale. Abode Nippur
Symbol Horned crown
Personal information
Inhalt
Parents An and Ki
Etymology Consort Ninlil
Worship Children Ninurta, Nanna,
Iconography Nergal, Ninazu, and
Mythology Enbilulu
Origins myths Equivalents
Flood myth Babylonian Elil
Chief god and arbitrator equivalent
Ninurta myths
Hurrian Kumarbi
War of the gods
equivalent
See also
Notes
References
Citations
Bibliography
External links

Etymology
Enlil's name comes from ancient Sumerian EN (𒂗), meaning "lord" and LÍL (𒆤) meaning "wind".[1][2][3]
His name therefore literally translates as "Lord Wind".[1][3] Enlil's name is not a genitive construction,[6]
indicating that Enlil was seen as the personification of the wind itself rather than merely the cause of
wind.[6]

Worship

Modern photograph of the ruins of the Ekur

Floor plan of the Ekur temple in temple at Nippur
Nippur

Enlil was the patron god of the Sumerian city-state of

Nippur[8] and his main center of worship was the Ekur Enlil who sits broadly on the white
temple located there.[9] The name of the temple literally dais, on the lofty dais, who perfects
means "Mountain House" in ancient Sumerian.[10] The the decrees of power, lordship, and
Ekur was believed to have been built and established by princeship, the earth-gods bow
Enlil himself.[10] It was believed to be the "mooring-rope" down in fear before him, the
of heaven and earth,[10] meaning that it was seen as "a heaven-gods humble themselves
before him...
channel of communication between earth and heaven".[11]
A hymn written during the reign of Ur-Nammu, the founder
— Sumerian hymn to Enlil,
of the Third Dynasty of Ur, describes the E-kur in great
detail, stating that its gates were carved with scenes of translated by Samuel Noah
Imdugud, a lesser deity sometimes shown as a giant bird, Kramer[7]
slaying a lion and an eagle snatching up a sinner.[10]

The Sumerians believed that the sole purpose of humanity's existence was to serve the gods.[12][13] They
thought that a god's statue was a physical embodiment of the god himself.[14][15] As such, cult statues were
given constant care and attention[16][14] and a set of priests were assigned to tend to them.[17] People
worshipped Enlil by offering food and other human necessities to him.[12] The food, which was ritually laid
out before the god's cult statue in the form of a feast,[16][14] was believed to be Enlil's daily meal,[12] but,
after the ritual, it would be distributed among his priests.[12] These
priests were also responsible for changing the cult statue's
clothing.[15]

The Sumerians envisioned Enlil as a benevolent, fatherly deity, who

watches over humanity and cares for their well-being.[18] One
Sumerian hymn describes Enlil as so glorious that even the other
gods could not look upon him.[19][20] The same hymn also states
that, without Enlil, civilization could not exist.[20] Enlil's epithets Cuneiform inscription on a diorite
include titles such as "the Great Mountain" and "King of the Foreign mortar from Nippur stating that this
Lands".[19] Enlil is also sometimes described as a "raging storm", a was an offering from Gudea to Enlil
"wild bull", and a "merchant".[19] The Mesopotamians envisioned (c. 2144 – 2124 BC)
him as a creator, a father, a king, and the supreme lord of the
universe.[19][21] He was also known as "Nunamnir"[19] and is
referred to in at least one text as the "East Wind and North
Wind".[19]

Kings regarded Enlil as a model ruler and sought to emulate his

example.[22] Enlil was said to be supremely just[7] and intolerant
towards evil.[7] Rulers from all over Sumer would travel to Enlil's
temple in Nippur to be legitimized.[23] They would return Enlil's
favor by devoting lands and precious objects to his temple as
offerings.[24] Nippur was the only Sumerian city-state that never
built a palace;[12] this was intended to symbolize the city's
importance as the center of the cult of Enlil by showing that Enlil
himself was the city's king.[12] Even during the Babylonian Period,
when Marduk had superseded Enlil as the supreme god, Babylonian
kings still traveled to the holy city of Nippur to seek recognition of
their right to rule.[24]

Enlil first rose to prominence during the twenty-fourth century BC,

when the importance of the god An began to wane.[25][26] During
this time period, Enlil and An are frequently invoked together in
inscriptions.[25] Enlil remained the supreme god in Mesopotamia God Enlil, seated, from Nippur, Iraq.
throughout the Amorite Period, [27] with Amorite monarchs 1800-1600 BCE. Iraq Museum
proclaiming Enlil as the source of their legitimacy. [27] Enlil's
importance began to wane after the Babylonian king Hammurabi
conquered Sumer.[28] The Babylonians worshipped Enlil under the name "Elil"[4] and the Hurrians
syncretized him with their own god Kumarbi.[4] In one Hurrian ritual, Enlil and Apantu are invoked as "the
father and mother of Išḫara".[29] Enlil is also invoked alongside Ninlil as a member of "the mighty and
firmly established gods".[29]

During the Kassite Period (c. 1592 BC – 1155 BC), Nippur briefly managed to regain influence in the region
and Enlil rose to prominence once again.[28] From around 1300 BC onwards, Enlil was syncretized with the
Assyrian national god Aššur,[30] who was the most important deity in the Assyrian pantheon.[31] Then, in
1230 BC, the Elamites attacked Nippur and the city fell into decline, taking the cult of Enlil along with it.[28]
Approximately one hundred years later, Enlil's role as the head of the pantheon was given to Marduk, the
national god of the Babylonians.[28][32] Enlil's importance in the pantheon significantly declined[32] and he
was sometimes assimilated as merely an aspect of Marduk.[32] Nonetheless, his temples continued
functioning throughout the Neo-Assyrian period (911 BC — 609 BC)[32] and even the Babylonians saw Anu
and Enlil as the ones who bestowed Marduk with his powers.[32] During the first millennium BC, the
Babylonians worshipped a deity under the title "Bel", meaning "lord", who was a syncretization of Enlil,
Marduk, and the dying god Dumuzid.[33][34] Bel held all the cultic titles of Enlil[34] and his status in the
Babylonian religion was largely the same.[34] Eventually, Bel came to be seen as the god of order and
destiny.[34] Meanwhile, Aššur continued to be known as "the Assyrian Enlil" or "the Enlil of the gods".[32]
After the collapse of the Neo-Assyrian Empire, Enlil's statues were smashed and his temples were destroyed
because he had become inextricably associated with the Assyrians, who many conquered peoples hated.[32]
Enlil continued to be venerated under the name of Marduk until around 141 BC, when the cult of Marduk
fell into terminal decline, and was eventually largely forgotten.[32]

Iconography
Enlil was not represented anthropomorphically in Mesopotamian
iconography.[35] Instead, he was represented by a horned cap,[35]
which consisted of up to seven superimposed pairs of ox-horns.[36]
Such crowns were an important symbol of divinity;[37][38] gods had
been shown wearing them ever since the third millennium BC.[37]
The horned cap remained consistent in form and meaning from the
earliest days of Sumerian prehistory up until the time of the Persian
conquest and beyond.[37][15]

The Sumerians had a complex numerological system, in which Gudea dedication tablet to God
certain numbers were believed to hold special ritual significance. [39] Ningirsu: "For Ningirsu, Enlil's
Within this system, Enlil was associated with the number fifty, mighty warrior, his Master, Gudea,
[40] ensi of Lagash".
which was considered sacred to him. Enlil was part of a triad of
deities, which also included An and Enki.[41][42][43][44] These three
deities together were the embodiment of all the fixed stars in the
night sky.[45][43] An was identified with all the stars of the equatorial sky, Enlil with those of the northern
sky, and Enki with those of the southern sky.[45][43] The path of Enlil's celestial orbit was a continuous,
symmetrical circle around the north celestial pole,[46] but those of An and Enki were believed to intersect at
various points.[47] Enlil was associated with the constellation Boötes.[19]

Mythology

Origins myths

The main source of information about the Sumerian creation myth is the prologue to the epic poem
Gilgamesh, Enkidu, and the Netherworld (ETCSL 1.8.1.4
(http://etcsl.orinst.ox.ac.uk/section1/tr1814.htm)),[48] which briefly describes the process of creation:
originally, there was only Nammu, the primeval sea.[49] Then, Nammu gave birth to An, the sky, and Ki, the
earth.[49] An and Ki mated with each other, causing Ki to give birth to Enlil.[49] Enlil separated An from Ki
and carried off the earth as his domain, while An carried off the sky.[50]

Enlil and Ninlil (ETCSL 1.2.1 (http://etcsl.orinst.ox.ac.uk/section1/tr121.htm)) is a nearly complete 152-line

Sumerian poem describing the affair between Enlil and the goddess Ninlil.[51][52] First, Ninlil's mother
Nunbarshegunu instructs Ninlil to go bathe in the river.[53] Ninlil goes to the river, where Enlil seduces her
and impregnates her with their son, the moon-god Nanna.[52] Because of this, Enlil is banished to Kur, the
Sumerian underworld.[52] Ninlil follows Enlil to the underworld, where he impersonates the "man of the
gate".[54] Ninlil demands to know where Enlil has gone, but Enlil, still impersonating the gatekeeper, refuses
to answer.[54] He then seduces Ninlil and impregnates her with Nergal, the god of death.[55] The same
scenario repeats, only this time Enlil instead impersonates the "man of the river of the nether world, the
man-devouring river"; once again, he seduces Ninlil and impregnates her with the god Ninazu.[56] Finally,
Enlil impersonates the "man of the boat"; once again, he seduces Ninlil and impregnates her with Enbilulu,
the "inspector of the canals".[57]

The story of Enlil's courtship with Ninlil is primarily a genealogical myth invented to explain the origins of
the moon-god Nanna, as well as the various gods of the Underworld,[51] but it is also, to some extent, a
coming-of-age story describing Enlil and Ninlil's emergence from adolescence into adulthood.[58] The story
also explains Ninlil's role as Enlil's consort; in the poem, Ninlil declares, "As Enlil is your master, so am I
also your mistress!"[59] The story is also historically significant because, if the current interpretation of it is
correct, it is the oldest known myth in which a god changes shape.[51]

Flood myth

In the Sumerian version of the flood story (ETCSL 1.7.4 (http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.

1.7.4#)), the causes of the flood are unclear because the portion of the tablet recording the beginning of the
story has been destroyed.[60] Somehow, a mortal known as Ziusudra manages to survive the flood, likely
through the help of the god Enki.[61] The tablet begins in the middle of the description of the flood.[61] The
flood lasts for seven days and seven nights before it subsides.[62] Then, Utu, the god of the Sun, emerges.[62]
Ziusudra opens a window in the side of the boat and falls down prostrate before the god.[62] Next, he
sacrifices an ox and a sheep in honor of Utu.[62] At this point, the text breaks off again.[62] When it picks
back up, Enlil and An are in the midst of declaring Ziusudra immortal as an honor for having managed to
survive the flood. The remaining portion of the tablet after this point is destroyed.[62]

In the later Akkadian version of the flood story, recorded in the Epic of Gilgamesh, Enlil actually causes the
flood,[63] seeking to annihilate every living thing on earth because the humans, who are vastly
overpopulated, make too much noise and prevent him from sleeping.[64] In this version of the story, the hero
is Utnapishtim,[65] who is warned ahead of time by Ea, the Babylonian equivalent of Enki, that the flood is
coming.[66] The flood lasts for seven days; when it ends, Ishtar, who had mourned the destruction of
humanity,[67] promises Utnapishtim that Enlil will never cause a flood again.[68] When Enlil sees that
Utnapishtim and his family have survived, he is outraged,[69] but his son Ninurta speaks up in favor of
humanity, arguing that, instead of causing floods, Enlil should simply ensure that humans never become
overpopulated by reducing their numbers using wild animals and famines.[70] Enlil goes into the boat;
Utnapishtim and his wife bow before him.[70] Enlil, now appeased, grants Utnapishtim immortality as a
reward for his loyalty to the gods.[71]

Chief god and arbitrator

A nearly complete 108-line poem from the Early Dynastic

Period (c. 2900 – 2350 BC) describes Enlil's invention of Plucks at the roots, tears at the
the mattock,[73][74] a key agricultural pick, hoe, ax, or crown, the pickax spares the...
digging tool of the Sumerians.[75][74] In the poem, Enlil plants; the pickax, its fate is
conjures the mattock into existence and decrees its fate.[76] decreed by father Enlil, the pickax
The mattock is described as gloriously beautiful; it is made is exalted.
of pure gold and has a head carved from lapis lazuli.[76]
Enlil gives the tool over to the humans, who use it to build — Enlil's Invention of the
cities,[72] subjugate their people,[72] and pull up weeds.[72] Pickax, translated by Samuel
Enlil was believed to aid in the growth of plants.[75] Noah Kramer[72]
The Sumerian poem Enlil Chooses the Farmer-God (ETCSL 5.3.3 (http://etcsl.orinst.ox.ac.uk/section5/tr53
3.htm)) describes how Enlil, hoping "to establish abundance and prosperity", creates two gods Emesh and
Enten, a shepherd and a farmer, respectively.[77] The two gods argue and Emesh lays claim to Enten's
position.[78] They take the dispute before Enlil, who rules in favor of Enten;[79] the two gods rejoice and
reconcile.[79]

Ninurta myths

In the Sumerian poem Lugale (ETCSL 1.6.2 (http://etcsl.

orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.6.2#)), Enlil
gives advice to his son, the god Ninurta, advising him on
a strategy to slay the demon Asag.[81] This advice is
relayed to Ninurta by way of Sharur, his enchanted
talking mace, which had been sent by Ninurta to the
realm of the gods to seek counsel from Enlil directly.[81]

In the Old, Middle, and Late Babylonian myth of Anzû

and the Tablet of Destinies, the Anzû, a giant, monstrous
bird,[82] betrays Enlil and steals the Tablet of
Destinies,[83] a sacred clay tablet belonging to Enlil that Ninurta with his thunderbolts pursues Anzû, who
grants him his authority,[84] while Enlil is preparing for a has stolen the Tablet of Destinies from Enlil's
bath. [85] The rivers dry up and the gods are stripped of sanctuary[80] (Austen Henry Layard Monuments
their powers.[85] The gods send Adad, Gerra, and Shara to of Nineveh, 2nd Series, 1853)
defeat the Anzû, [85] but all of them fail. [85] Finally, Ea
proposes that the gods should send Ninurta, Enlil's
son.[85] Ninurta successfully defeats the Anzû and returns the Tablet of Destinies to his father.[85] As a
reward, Ninurta is a granted a prominent seat on the council of the gods.[85]

War of the gods

A badly damaged text from the Neo-Assyrian Period (911 — 612 BC) describes Marduk leading his army of
Anunnaki into the sacred city of Nippur and causing a disturbance.[86] The disturbance causes a flood,[86]
which forces the resident gods of Nippur under the leadership of Enlil to take shelter in the Eshumesha
temple to Ninurta.[86] Enlil is enraged at Marduk's transgression and orders the gods of Eshumesha to take
Marduk and the other Anunnaki as prisoners.[86] The Anunnaki are captured,[86] but Marduk appoints his
front-runner Mushteshirhablim to lead a revolt against the gods of Eshumesha[87] and sends his messenger
Neretagmil to alert Nabu, the god of literacy.[87] When the Eshumesha gods hear Nabu speak, they come out
of their temple to search for him.[88] Marduk defeats the Eshumesha gods and takes 360 of them as prisoners
of war, including Enlil himself.[88] Enlil protests that the Eshumesha gods are innocent,[88] so Marduk puts
them on trial before the Anunnaki.[88] The text ends with a warning from Damkianna (another name for
Ninhursag) to the gods and to humanity, pleading them not to repeat the war between the Anunnaki and the
gods of Eshumesha.[88]

See also
Ancient Mesopotamian religion
El
Hymn to Enlil
Yahweh
Notes
a. Sumerian: 𒀭𒂗𒆤 dEN.LÍL, "Lord Wind"[1][2][3]

References

Citations
1. Halloran 2006. 37. Black & Green 1992, p. 98.
2. Holland 2009, p. 114. 38. Nemet-Nejat 1998, p. 185.
3. Nemet-Nejat 1998, p. 182. 39. McEvilley 2002, pp. 171–172.
4. Coleman & Davidson 2015, p. 108. 40. Röllig 1971, pp. 499–500.
5. Kramer 1983, pp. 115–121. 41. Tsumura 2005, p. 134.
6. van der Toorn, Becking & Willem 1999, 42. Delaporte 1996, p. 137.
p. 356. 43. Nemet-Nejat 1998, p. 203.
7. Kramer 1963, p. 120. 44. Kramer 1963, pp. 118–122.
8. Hallo 1996, pp. 231–234. 45. Rogers 1998, p. 13.
9. Black & Green 1992, pp. 74 and 76. 46. Levenda 2008, p. 29.
10. Black & Green 1992, p. 74. 47. Levenda 2008, pp. 29–30.
11. Black & Green 1992, p. 53. 48. Kramer 1961, pp. 30–33.
12. Janzen 2004, p. 247. 49. Kramer 1961, pp. 37–40.
13. Kramer 1963, p. 123. 50. Kramer 1961, pp. 37–41.
14. Black & Green 1992, p. 94. 51. Kramer 1961, p. 43.
15. Nemet-Nejat 1998, p. 186. 52. Jacobsen 1946, pp. 128–152.
16. Nemet-Nejat 1998, pp. 186–187. 53. Kramer 1961, p. 44.
17. Nemet-Nejat 1998, pp. 186–188. 54. Kramer 1961, pp. 44–45.
18. Kramer 1963, p. 119. 55. Kramer 1961, p. 45.
19. Black & Green 1992, p. 76. 56. Kramer 1961, p. 46.
20. Kramer 1963, p. 121. 57. Black, Cunningham & Robson 2006, p. 106.
21. Kramer 1963, pp. 119–121. 58. Leick 2013, p. 66.
22. Grottanelli & Mander 2005, p. 5,162a. 59. Leick 2013, p. 67.
23. Littleton 2005, pp. 480–482. 60. Kramer 1961, p. 97.
24. Littleton 2005, p. 482. 61. Kramer 1961, pp. 97–98.
25. Schneider 2011, p. 58. 62. Kramer 1961, p. 98.
26. Kramer 1963, p. 118. 63. Dalley 1989, p. 109.
27. Schneider 2011, pp. 58–59. 64. Dalley 1989, pp. 109–111.
28. Schneider 2011, p. 59. 65. Dalley 1989, pp. 109–110.
29. Archi 1990, p. 114. 66. Dalley 1989, pp. 110–111.
30. Black & Green 1992, p. 38. 67. Dalley 1989, p. 113.
31. Black & Green 1992, p. 37. 68. Dalley 1989, pp. 114–115.
32. Mark 2017. 69. Dalley 1989, p. 115.
33. Fontenrose 1980, p. 440. 70. Dalley 1989, pp. 115–116.
34. Doniger 1990, p. 120. 71. Dalley 1989, p. 116.
35. Moore 1977, p. 76. 72. Kramer 1961, p. 53.
36. Black & Green 1992, p. 102. 73. Kramer 1961, pp. 51–53.
74. Green 2003, p. 37. 82. Leick 1991, p. 9.
75. Hooke 2004. 83. Leick 1991, pp. 9–10.
76. Kramer 1961, p. 52. 84. Black & Green 1992, p. 173.
77. Kramer 1961, pp. 49–50. 85. Leick 1991, p. 10.
78. Kramer 1961, p. 50. 86. Oshima 2010, p. 145.
79. Kramer 1961, p. 51. 87. Oshima 2010, pp. 145–146.
80. Black & Green 1992, p. 142. 88. Oshima 2010, p. 146.
81. Penglase 1994, p. 68.

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Studies, British Institute at Ankara, 33: 115–121, doi:10.2307/3642699 (https://doi.org/10.230
7%2F3642699), JSTOR 3642699 (https://www.jstor.org/stable/3642699)
Leick, Gwendolyn (1991), A Dictionary of Ancient Near Eastern Mythology (https://books.googl
e.com/?id=c52EAgAAQBAJ&printsec=frontcover&dq=Anzu#v=onepage&q=Anzu&f=false),
New York City, New York: Routledge, ISBN 0-415-19811-9
Leick, Gwendolyn (2013) [1994], Sex and Eroticism in Mesopotamian Literature (https://books.
google.com/?id=2jlRyuY2veYC&printsec=frontcover&dq=Enlil+and+Ninlil#v=onepage&q=Enli
l%20and%20Ninlil&f=false), New York City, New York: Routledge, ISBN 978-1-134-92074-7
Levenda, Peter (2008), Stairway to Heaven: Chinese Alchemists, Jewish Kabbalists, and the
Art of Spiritual Transformation (https://books.google.com/books?id=XY3pLLsqLJQC&pg=PA29
#v=onepage&q&f=false), New York City, New York and London, England: Continuum
International Publishing Group, Inc., ISBN 978-0-8264-2850-9
Littleton, C. Scott (2005), Gods, Goddesses, and Mythology: Volume IV: Druids – Gilgamesh,
Epic of (https://books.google.com/?id=n2FpRCam224C&pg=PA480&dq=Enlil#v=onepage&q=
Enlil&f=false), New York City, New York: Marshall Cavendish, ISBN 0-7614-7563-X
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Encyclopedia
McEvilley, Thomas (2002), The Shape of Ancient Thought: Comparative Studies in Greek and
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+numerology#v=onepage&q=Sumerian%20numerology&f=false), New York City, New York:
Allworth Press, ISBN 1-58115-203-5
Moore, Albert C. (1977), Iconography of Religions: An Introduction (https://books.google.com/?
id=chWcZcYcyeQC&pg=PA76&dq=Enlil+%2B+iconography#v=onepage&q=Enlil%20%2B%20
iconography&f=false), Philadelphia, Pennsylvania: Fortress Press, ISBN 0-8006-0488-1
Nemet-Nejat, Karen Rhea (1998), Daily Life in Ancient Mesopotamia (https://archive.org/detail
s/dailylifeinancie00neme), Daily Life, Greenwood, ISBN 978-0313294976
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new Mythological Text of Marduk, Enlil and Damkianna", in Horowitz, Wayne; Gabbay, Uri;
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Honor of Joan Goodnick Westenholz (https://books.google.com/?id=Wz5yupgO6cUC&pg=PA1
45&dq=Anunnaki+Assyrians#v=onepage&q=Anunnaki%20Assyrians&f=false), 8, Madrid,
Spain: Biblioteca del Próximo Oriente Antiguo, ISBN 978-84-00-09133-0
 Rogers, John H. (1998), "Origins of the Ancient Astronomical Constellations: I: The
Mesopotamian Traditions", Journal of the British Astronomical Association, London, England:
The British Astronomical Association, 108 (1): 9–28, Bibcode:1998JBAA..108....9R (https://ui.a
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Homeric Hymns and Hesiod (https://books.google.com/?id=BO2GAgAAQBAJ&pg=PA66&dq=
Enlil+%2B+Asag#v=onepage&q=Enlil%20%2B%20Asag&f=false), New York: Routledge,
ISBN 0-415-15706-4
Schneider, Tammi J. (2011), An Introduction to Ancient Mesopotamian Religion (https://books.
google.com/?id=2HfU9gv0fXYC&pg=PA58&lpg=PA58&dq=Iconography+of+Enlil#v=onepage&
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Publishing Company, ISBN 978-0-8028-2959-7
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the Bible (https://books.google.com/?id=yCkRz5pfxz0C&dq=Dictionary+of+Deities+and+Demo
ns&q=Enlil#v=snippet&q=Enlil&f=false) (second ed.), Grand Rapids, Michigan: William B.
Eerdman's Publishing Company, ISBN 0-8028-2491-9

External links
Ancient Mesopotamian Gods and Goddesses: Enlil/Ellil (god) (http://oracc.museum.upenn.ed
u/amgg/listofdeities/enlil/)
Gateway to Babylon: "Enlil and Ninlil", trans. Thorkild Jacobsen (http://www.gatewaystobabylo
n.com/myths/texts/enlil/enlilninlil.htm).
Electronic Text Corpus of Sumerian Literature: "Enlil and Ninlil" (original Sumerian) (http://etcsl.
orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.1.2.1&display=Crit&charenc=gcirc&lineid=c121.1#c121.
1) and English translation (http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.2.1&display=Crit
&charenc=gcirc&lineid=t121.p1#t121.p1)
Electronic Text Corpus of Sumerian Literature: Sumerian Flood myth (original Sumerian) (htt
p://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.1.7.4&display=Crit&charenc=gcirc&lineid=c174.
A.10#c174.A.10) and English translation (http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.7.
4&display=Crit&charenc=gcirc&lineid=t174.p1#t174.p1)

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