Origin of the name ANU.
Etymology of the name ANU.
Meaning of the baby name ANU.
the first member of the Assyrian Nature Triad, is called "the father of
all the gods," "the Progenitor, who changes not the decree
coming forth his mouth," "the lord of heaven," and "the
heaven." (Encyclopedia Britannica, Chambers, v.1, 1901).
Accadian Anu means "heaven" or "the sky." (Personality: Human and
Divine, Olssen, 1884).
In Assyrian mythology the first great deity of the upper triad, Anu, Elu
or Bel, and Hea, or Heaven, Earth, and Hades. His residence was in
the upper or seventh heaven, which was called the heaven of Anu, and was
symbolized by an emblem resembling a Maltese cross, which was often worn
round the necks of the Chaldean kings. As the god of heaven, he
was called "The God of Heaven," "Anu the King, The Great
God, The god of the World, The Chief of the Gods, and Father
Anu." The Assyrians regarded him more in the light of the
Zeus of the Greeks as a divine and benevolent personality. The
Accadians, on the other hand, looked upon him simply as the Spirit or
fetisch of Heaven, in which case he was called Anna, or still more
simply Na. His wife Anatu, was simply a feminine form of
himself. She was the goddess of life and death, and the Anaitis of
the Egyptians. (An Archaic Dictionary, Cooper, 1876).
to the time that the city of Ashur assumed the role of mistress of the
northern district, Anu stood at the head of the pantheon, just as
theoretically he continued to occupy this place in the pantheon of the
south. What is especially important, he had a temple in the very
city of Ashur, whose patron god succeeded in usurping the place of the old
"god of heaven." The character of Anu in the north differs
in no way from the traits assigned to him in the south. He is the
king of the Igigi and Anunnaki, that is, of all the heavenly and earthly
spirits, and he is this by virtue of being supreme god of heaven.
His cult, however, appears to have suffered through the overshadowing
supremacy of Ashur. Even in his old temple at Ashur, which
Tiglathpileser I. on the occasion of his rebuilding it, tells us was
founded 641 years before this restoration, he is no longer accorded sole
homage. Ramman, the god of thunder and of storms, because correlated
to Anu, is placed by the side of the latter and permitted to share the
honors with Anu. Anu survives in the Assyrian as in the Babylonian
pantheon by virtue of being a member of the theological triad, composed as
we have seen of Anu, Bel, and Ea. Tiglathpileser I. still invokes
Anu as a deity of practical importance. He associates him with
Ramman alone, but beyond an incidental mention by Ashurnasirbal, who in a
long list of gods at the beginning of his annals emphasizes the fact of
his being the favorite of Anu, he appears only in combination with Bel and
Ea. The same degree of reverence, however, was shown to the old
triad in Assyria as in Babylonia. The three gods are asked not to
listen to the prayers of the one who destroys the monuments set up by the
kings. Sargon tells us, that it is Anu, Bel, and Ea who fix the
names of the months, and this same king when he comes to assign names to
the eight gates of his great palace, does not forget to include Anu in the
list of deities, describing him as the god who blesses his handiwork... (Religion of Babylonia &
Assyria, Jastrow, 1898)