For all that, Nin-Mar, or the city in which her cult was centralized, must have enjoyed considerable favor.

Ur-Bau calls her the 'gracious lady,' and erects a temple, the name of which, Ish-gu-tur,[96] _i.e._, according to Jensen's plausible interpretation, 'the house that serves as a court for all persons,' points to Mar as a place of pilgrimage to which people came from all sides.

Gudea, accordingly, does not omit to include 'the lady of Mar' in his list of the chief deities to whom he pays his devotions; and on the assumption of the general favor in which the city of Mar stood as a sacred town, we may account for the fact that a much later ruler, Dungi, of the dynasty of Ur,[97] erects a temple to her honor.
Pa-sag.
A deity, the phonetic reading of whose name is unknown, or at all events uncertain,[98] is mentioned once by Gudea in the long list of deities that has been several times referred to.

The ideographs with which his name is written designate him as a chief of some kind, and in accord with this, Gudea calls him 'the leader of the land.' Pa-sag is mentioned immediately after the sun-god Utu, and in view of the fact that another solar deity, I-shum, whom we shall come across in a future chapter, is designated by the same title[99] as Pa-sag, it seems safe to conclude that the latter is likewise a solar deity, and in all probability, the prototype of I-shum, if not indeed identical with him.
Nisaba (or Nidaba).
In a dream which the gods send to Gudea, he sees among other things, a goddess, whose name may be read Nisaba or Nidaba.[100] Nina, who interprets the dream to the ruler of Shirpurla, declares that Nisaba is her sister.

In a text belonging to a still earlier age, the deity is mentioned as the begetter of a king whose name is read Lugal-zaggisi.[101] From the manner in which the name of the goddess is written, as well as from other sources, we know that Nisaba is an agricultural deity.