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The Mesopotamian mythology represents a variation of monsters and hybrids. Among them, the fantastic creatures in the composition of the animal and the man are very important; it is about the "man-animal". What attracts our interest; it is the composite creature, the "man-bull", because of its diverse aspect, as well as its symbolic characteristic. On the other hand, we notice one of the very practical figures and very renowned, "Master of animals", it is appreciated as much as all the Mesopotamian regions represented it in their arts. Problematic: what types of the "man-bull" had most importance in Mesopotamia? Which is the relationship enters the "man-bull" and "Master of animals"? What physical evolution arose during the transformation of the "man-bull" to "Master of animals"? Hypothesis: there is doubtless a narrow relation enters the "man-bull" and "Master of animals ", as regards the symbolizing character to be able to it and their appearances in vertical position. Mesopotamia represents a particular character of the real or fantastic animals, which spread towards the other parts of the country; it is about the representation of animals in vertical shape.

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Sun deities had sometimes the function of judgment during antiquity. Mesopotamian Šamaš and Urartian Šiwini are of similar examples. Their function as the Judge Deity was more significant than the sun function. Šamaš was the great sun in mythological texts but the judge in royal inscriptions. Šiwini is mentiond in ending and cursing formula of the royal inscriptions to punish the destructor and the enemy. He sometims accompanied two other significant deities in Urartian Pantheon, Ḫaldi and Teišeba. Šiwini had been exhibited and pictured as the winged disc or a horse which are both symbols of Šamaš as well. Accordingly, the similarities between Šamaš and Šiwini are doubtless. Simultaneously, they have differences as the way they are mentiond in inscriptions and Šiwini’s third place in Urartian pantheon. It is the aim of the author to compare these two deities through reviewing the texts they are mentioned in to demonstrate the absolute effect of Šamaš over Šiwini and to refuse the exact imitation of Šiwini from Šamaš.