MYTHOLOGY (noun.)
1. a collection of myths, especially one belonging to a particular religious or cultural tradition.
2. the study of myths
─ IN WHICH THE ADMINS GIVE YOU INFORMATION PERTAINING TO THE MANY BELIEFS OF MULTIPLE MMYTHOLOGIES
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NINTINUGGA
The Babylonian goddess of healing and the consort of Ninurta. She is identical with the goddess of Akkadian mythology, known as Bau Baba though it would seem the that the two were originally independent. Later known as Gula and in medical incantations, Belet or Balati, also as the Azugallatu the "great healer", same as her son Damu. Other names she went by are Nin-Karrak, Nin Ezen, Ga-tum-dug, and Nm-din-dug. She is known to be "greater healer of the land" and "great healer of the black-headed ones", an "herb grower", "the lady who makes the broken up whole again", and "creates life in the land", making her a vegetation/fertility goddess endowed with regenerative powers. She was the daughter of An and a wife of Ninurta. She had seven daughters.
The name Bau is more common in the oldest period and gives way to Gula after the First Babylonian Dynasty. Since it is probably that Ninib had absorbed the cults of minor sun-deities, the two names may represent consorts of different gods. However this may mean, the qualities of both are alike, and the two occur as synonymous designations of Ninib's female consort. She was known as a patron deity of Lagash, where Gudea built her a temple.
After the Great Floor, she helped breath life back into mankind. The designation well emphasizes the chief trait of Bau-Gula which is that of healer. She is often spoken of as a physician, and accordingly plays a specially prominent role in incantations and incantation rituals intended to relieve those in suffering. She is, however, also invoked to curse those who trample upon the rights of rulers or those who do wrong with poisonous potions.
The cult of Bau-Gula is prominent in Shirgulla and in Nippur. While generally in close association with her consort, she is also invoked alone, giving her more dominance than most goddesses of Babylonia and Assyria.
In the Neo-Babylonian period, she also had an oneiric quality. She had sometimes violent nature as the queen whose temper is like a raging storm that makes the heaven tremble and earth quake. She was a source for blasphemous remarks where Gula and her dogs are mentioned in forumlae of a curse.
She appears in a prominent position of the designs accompanying the Kudurrus boundary-stone monuments of Babylonian, being represented by a portrait, when other gods and goddesses are merely pictured by their shrines, by sacred animals or by weapons. In Neo-Babylonian days her cult cintinues to occupy a prominent position, and Nebuchadrezzar II speaks of no less then three chapels or shrines within the sacred precincts of E-Zida in the city of Borsippa, besides a temple in her honor at Babylon.
