Sumerian and Semitic Religious and Historical Texts

Obviously, the prehistoric foundation here was strictly religious, consisting in simply a sacred institution for the cult of the heaven god and the deities associated with him, all of whom were transferred from the older northern cities. Meskingašer is described as the son of Shamash. He ruled 325 years and is reputed to have been translated to heaven. He was succeeded by his son Enmerkar, who is mentioned in this poem. The poem describes him as the “son of Shamash.” The chronological list says of him that he built the city Unug, “The vast abode,” a name corrupted into Uruk, the Biblical Erech, and he reigned 420 years. The deified Lugalbanda, the shepherd, who according to the poem came to rescue Enmerkar from his foes, succeeded to the throne and reigned 1,200 years. The journey of Innini, referred to in the address of Lugalbanda, probably means her migration from Dêr to Erech and Kullab, a quarter of the greater city. Lugalbanda himself came to Erech from the same province.

At Col. II 30, Innini begins her reply to Lugalbanda; she describes him as “the brother of their father and their friend.” Now Lugalbanda was in fact a type of Isir or Tammuz, the dying god of prehistoric Sumerian religion, and the brother or son of Innini. He, like Tammuz, was only a deified king who was identified with the dying god Abu, Isir, Ama-ušumgal of Sumerian religion. The phrase employed in this poem is, however, extremely obscure. Innini, Ninsun, Ninlil, Bau, Aruru are all types of a prehistoric unmarried earth-mother, and the earth-god Enlil is said to have been her brother. The “brother of their father” would then mean that Lugalbanda was supposed to be the brother of Enlil, who according to Nippurian theology assisted in the creation of mankind and is constantly referred to in religious texts as “Father Enlil.” Innini in her address (II 30—36) assures victory to Enmerkar and promises to go herself to Kullab.

Lugalbanda’s reply begins at line 37 of column two without the usual literary introduction. He complains of Innini’s disregard for her people. In fact, she bears the reputation of a goddess fickle in love and easily offended in the entire history of Sumero-Babylonian religion. But Lugalbanda’s address (II 37—III 4) turns to the better aspect of her character. She, the protecting genius of mankind, will comfort her people with counsel, that man revoke not his plight to man, and the demons will flee before her shining light. With line five of column three of the poem begins a passage (III 5—18) in which Lugalbanda’s expedition to relieve Erech and subdue far away lands is described. Innini remained faithful to Erech and fled not from its sanctuaries. She looked proudly upon Lugalbanda as upon her own lover Ama-ušumgal. At this point there is an obscure reference to Shuruppak, a city north of Erech in Sumer, reputed to have been one of the five cities which existed before the Flood. Here Zi-udsuddu, last of the prediluvian kings, built the ship on which mankind survived the destruction of the world by the deluge. The city is mentioned again in Col. IV 34—41, where Innini promises its restoration and “they with the breath of life in Shuruppak” should find peace again. Innini apparently remonstrates with Lugalbanda (III 22—3) for desiring to change the capital to Shuruppak.

Lugalbanda, now triumphantly received by the great goddess at Erech, begins (III 25) a long address to Innini. Enmerkar, son of Shamash and brother of Innini, had been chosen for the kingdom by the goddess herself. In this speech (III 25—IV 12), Lugalbanda repeats verbatim twenty-three lines of his earlier address to Innini (II 6—28 = III 30—IV 12), beseeching her to