Actually attested cases of interpretatio graeca of Mesopotamian deities
Since this topic came up in asks multiple times, I figured it might be of interest to my readers to compile a list of the relatively few instances of interpretatio graeca (and in one case romana) of Mesopotamian deities. I’m only listing those which actually occur in primary sources (ideally bilingual ones); not purely modern speculation. That’s actually surprisingly rare (Lucinda Dirven, Religious Continuity and Change in Parthian Mesopotamia: A Note on the Survival of Babylonian Traditions, p. 20).
Bel (ie. Marduk): “Zeus Belos” (Herodotus; Robert Parker, Greek Gods Abroad: Names, Natures, and Transformations, p. 43), or just Zeus (Diodorus Siculus; ibidem, p. 47; also inconsequently in dedications from Palmyra; ibidem, p. 92).
Nabu: Apollo (Strabo in a description of Borsippa; misc. sources from Palmyra and Dura Europos); likely an association going back to Seleucid dynastic policy, though most if not all (the case of the Antiochus cylinder is up for debate) of the direct evidence postdates the Seleucids (Paul-Alain Beaulieu, Nabû and Apollo: the Two Faces of Seleucid Religious Policy, p. 18-19). Note the Seleucids apparently had no real interest in seeking equivalents for anyone but their dynastic triad of Zeus, Apollo and Artemis (Julia Krul, The Revival of the Anu Cult and the Nocturnal Fire Ceremony at Late Babylonian Uruk, p. 39). Still, the association with Apollo had a lasting impact of Nabu, who came to be viewed as an oracular god thanks to it (Religious Continuity…, p. 21).
Nanaya: Artemis (Strabo); a case where interpretatio doesn’t seem to have much to do with the character of either deity (Stephanie Budin, Artemis, p. 4-5). Furthermore, Nanaya appears under her own name in Greek texts ex. from Susa regularly (Greek Gods…, p. 228). On the other hand, the iconography borrowed from Artemis - especially the crescent - remained with her for centuries to come (Michael Shenkar, Intangible Spirits and Graven Images: The Iconography of Deities in the Pre-Islamic Iranian World, p. 117-120).
Mulittu (ie. Ninlil): Aphrodite (Herodotus; Albert de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin Literature, p. 91). I’m not aware of this appearing anywhere else and the two passages in which Herodotus mentions this are of dubious value overall.
Sin (specifically Sin of Harran; nothing is available for Ur): Selene (Herodias), Luna (Ammianus Marcellinus); however this is most likely not interpretatio proper, but rather lack of familiarity with Harran beyond some awareness that its main deity was lunar. Historia Augusta refers to the god of Harran as Lunus - as far as I can tell a name coined for the sake of this passage - and states the locals recognize the moon as a masculine figure (Tamara M. Green, City of the Moon God: Religions Traditions of Harran, p. 27-28).
Nergal: Heracles/Hercules, at Hatra; there’s no textual source confirming this directly, though, only iconographic evidence (the same buildings yielding statues of Heracles and inscriptions referring to Nergal), which is sometimes contested (Lucinda Dirven, My Lord With His Dogs. Continuity and Change in the Cult of Nergal in Parthian Mesopotamia, p. 57-58).
Ereshkigal: Hecate and Persephone (magical papyri), but the evident lack of familiarity with her and other references to Mesopotamian tradition cast into doubt if she’s anything more than an abstract unusual magical name in this context (Daniel Schwemer, Beyond Ereškigal? Mesopotamian Magic Traditions in the Papyri Graecae Magicae, p. 66-67).
Herta: Hera, in a single bilingual dedication from Palmyra, but it might boil down to the phonetic similarity of their names (Greek Gods…, p. 46). As far as I’m aware she is only attested in Palmyra, too - but her name appears to be derived from Akkadian ḫertū, “wife” (Javier Teixidor, The Pantheon of Palmyra, p. 111); She might be Bel’s spouse (ibidem, p. 8), ie. Zarpanitu.
As a curiosity, a deity who technically originated in Mesopotamia can be added: Anat, originally from Anat on the Euphrates (modern Anah); her interpretatio graeca as Athena (or more specifically as Athena Soteria Nike) is exclusively attested on Cyprus - in Phoenician, not Mesopotamian, context (Greek Gods…, p. 198-199); I will cover this in more detail in a few months.
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