The great goddess of Uruk, Nana, absorbs the smaller ones, and hence Nin-akha-kuddu survives chiefly in incantation texts as 'the lady of shining waters,' of 'purification,' and of 'incantations.'[106] * * * * * Lastly, a passing reference may be made to several deities to whom sanctuaries are erected by Uru-Kagina in the great temple of Bau at Uru-azaga, and whom Amiaud regards as sons of Bau.
Uru-Kagina enumerates three, Za-za-uru, Im-pa-ud-du, and Gim-nun-ta-ud-du-a.[107] The element _ud-du_ in the last two names signifies 'radiant' or 'rising up'; while _pa-ud-du_ (like in Shul-pa-ud-du, p.

99) means 'radiant sceptre.' If to this, we add that _Im_ is 'storm,' it will appear plausible to see in the second name a form of a raging solar deity and perhaps also in the third; _gim nun_ in the latter name may mean 'creating lord.' To these Amiaud[108] adds from other sources, Khi-gir-nunna, Khi-shaga, Gurmu, and Zarmu.

He takes these seven deities as sons of Bau, but he offers no conclusive evidence for his theory.

Some of these deities may turn out to be synonymous with such as have already been met with.
FOOTNOTES: [24] Indicated by separating the syllables composing the name.
[25] At the period when the kings of Ur extend their rule over Nippur, they, too, do not omit to refer to the distinction of having been called to the service of the great god at his temple.
[26] The name signifies, 'He has founded the city,' the subject of the verb being some deity whose name is omitted.
[27] Jensen, _Keils Bibl._ 3, 1, p.

23, proposes to read Nin-Ur-sag, but without sufficient reason, it seems to me.