With Ninib--the solar deity--coming into prominence as the god of war, all three names, Nin-girsu, Nin-gish-zida, and Nin-shakh, would be regarded by a later age as merely descriptive of one and the same god.
Dun-shagga.
Gudea makes mention in one of his inscriptions, by the side of Nin-gish-zida, of a god Dun-shagga,[83] whose name signifies the 'chief hero,' but the phonetic reading of which it is impossible to determine.[84] Like Nin-gish-zida, he is a warlike god, and from that one might suppose that he too is only another form of Nin-girsu-Ninib.
At all events, he did not differ materially from the latter.

It is from him, that Gudea again declares his power to be derived, just as elsewhere he accords to Nin-girsu this distinction.

The element 'Dun,' which is very much the same as 'Nin,' speaks in favor of regarding Dun-shagga as a title; but, in default of positive evidence, it will not be out of place to give him an independent position, and to regard his identification with Nin-girsu as a later phase due to the extension of Nin-girsu's jurisdiction and his corresponding absorption of a varying number of minor gods.

This tendency on the part of the greater gods to absorb the minor ones is as distinctive a trait in the development of the Babylonian religion, as is the subordination of one god to the other, whether expressed by making the subordinate god the consort, the chief, or the servant of a superior one.

We have seen that such terms of relationship correspond to certain degrees of political conditions existing between the conquering and the conquered districts.
Amalgamation of two cities or districts is portrayed in the relation of the two patron deities as husband and wife, the stronger of the two being the former, the more subservient pictured as the latter.