Inana

  

  

The goddess Inanna (Innin, or Innini) was the patron and special god/goddess of the ancient Sumerian city of Erech (Uruk), the City of Gilgamesh. As Queen of heaven, she was associated with the Evening Star (the planet Venus), and sometimes with the Moon. She may also have been associated the brightest stars in the heavens, as she is sometimes symbolized by an eight-pointed star, a seven-pointed star, or a four pointed star. In the earliest traditions, Inanna was the daughter of An, the Sky, Ki, the Earth (both of Uruk, (Warka)). In later Sumerian traditions, she is the daughter of Nanna (Narrar), the Moon God and Ningal, the Moon Goddess (both of Ur).

On either side of her cult statue shown above is the ring-post, also known as Inanna’s knot. This was a sacred symbol of Inanna, associated exclusively with her. It represents a door-post made from a bundle of reeds, the upper ends, bent into a loop to hold a cross-pole. The ring-post is shown on many depictions of Inanna, including those of the famed Warka Vase.

  

  

Owl – Eye Symbology 

Wings – Evolution of Consciousness in the Alchemy of Time 

Palms – Jesus – Holding Omega – Endings – Leo – Lion 

Twin Lions – Breast of the SphinxInanna was one of the most revered of goddesses
among later Sumerian mythology.

 

Inanna’s Descent

 A winged goddess wearing a multi-horned crown stands with her head in the realm of the deities and their devotees. Her bird-clawed feet rest in a place, likely the underworld, inhabited by strange and demonic creatures. This shows the duality of her nature – as well as our own – above and below. Some think her to be Lilith, but the crown shows her to be a great goddess, almost certainly Inanna. Mesopotamian cylinder seal. Hematite. 2000-1600 BCE.

 She was said to descend from the ancient family of the creator goddess Nammu, who was her grandmother. Inanna held “full power of judgment and decision and the control of the law of heaven and earth.” Her sacred planet was Venus, the evening star. She was often symbolized as a lioness in battle. Along the Tigris and Euphrates rivers were many shrines and temples dedicated to Inanna.

 The temple of E Anna, Inanna’s House of Heaven, in Uruk, was the greatest of these. This temple was 5000 years old and had been built and rebuilt many times to hold a community of sacred women who cared for the temple lands. The high priestess of Inanna would choose for her bed one she would appoint as shepherd. He would represent Dumuzi, sacred son/lover of Inanna, if he could prove his worth.

 In later times, Inanna’s lost some of her attributes, which were then said then to have been given her by Enki, rather than by her grandmother Nammu and her mother Ningal.

 The myth states that Inanna traveled to Eridu and was given the one hundred Mes, which were the gifts of culture such as truth and justice, as well as practical skills such as weaving and pottery-making. Though Enki regretted his drunken decision to release the Mes to her and sent mighty sea monsters to stop her boat as it sailed the Euphrates, she was able to defeat them and bring the knowledge back to Uruk.

 

 Inanna and DumuziAbout 3200-3000 BCE.

 

Tammuz or Tamuz – Sumerian Dumuzi – was the name of a Babylonian deity. In Babylonia, the month Tammuz was established in honor of the eponymous god Tammuz, who originated as a Sumerian shepherd-god, Dumuzid or Dumuzi, the consort of Inanna and in his Akkadian form the parallel of Ishtar’s consort, the Syrian Adonis who was drawn into the Greek pantheon. The name “Tammuz” seems to have been derived from the Akkadian form Tammuzi, based on early Sumerian Damu-zid. The later standard Sumerian form, Dumu-zid, in turn became Dumuzi in Akkadian. Beginning with the summer solstice came a time of mourning in the Ancient Near East as in the Aegean: the Babylonians marked the decline in daylight hours and the onset of killing summer heat and drought with a six-day “funeral” for the god, which was observed even at the very door of the Temple in Jerusalem, to the horror of the reformer Ezekiel. 

 

The Myth

In the Sumerian King List Dumuzid the Fisherman appears as “Dumuzi the Fisherman, whose city was Kua, reigned 100 years” the third king of the first dynasty of Uruk (Dumuzi is likely Tammuzh or Tamizhi – a Pandyan king of ancient Tamil Nadu in South India,with his capital at Kuadam, his emblem as fish”=”min”), reigning between Lugalbanda and Gilgamesh the son of Lugalbanda, a situation not explained in extant texts. Nor is it explained why in other texts Dumuzid is always a shepherd, not a fisherman. The king list does list aDumuzid the shepherd the fifth of the kings who reigned in Eridu before the flood. But Eridu, surrounded by freshwater marshes, is exactly where one would expect a fisherman and not a shepherd. 

In any case a number of pastoral poems and songs relate the love affair of Inana and Dumuzid the shepherd. A text recovered in 1963 recounts “The Courtship of Inanna and Dumuzi” in terms that are tender and frankly erotic. 

Then Inana (Ishtar in the Akkadian texts) set off for the netherworld, for Kur, which was ruled by her sister Ereshkigal, perhaps to take it as her own. Inana/Ishtar passed through seven gates and at each one was required to leave a garment or an ornament so that when Inana/Ishtar had passed through the seventh gate she was entirely naked. Despite warnings about her presumption, Inana/Ishtar did not turn back but dared to sit herself down on Ereshkigal’s throne. Immediately the Anunnaki of the underworld judged her, gazed at her with the eyes of death, and Inana/Ishtar became a corpse, hung up on a hook.

Inana’s faithful servant attempted to get help from the other gods but only wise Enki/Ea responded. The details of Enki/Ea’s plan differ slightly in the two surviving accounts but the end is that Inana/Ishtar lived again. But a “conservation of souls” law required her to find a replacement for herself in Kur. She went from one god to another, but each one pleaded with her and she had not the heart to go through with it until she found Dumuzid/Tammuz on her throne, apparently quite pleased that she was gone. Inana/Ishtar immediately set the demons on Dumuzid/Tammuz. At this point the Akkadian text fails as Tammuz’ sister Belili, introduced for the first time, strips herself of her jewelry in mourning but claims that Tammuz and the dead will come back.

There  some confusion here. The name Belili occurs in one of theSumerian texts also, but it is not the name of Dumuzid’s sister who is there named Geshtinana, but is the name of an old woman whom nother text calls Bilulu.In any case, the Sumerian texts relate how Dumuzid fled to his sister Geshtinana who attempted to hide him but who could not in the end stand up to the demons. Dumuzid has one close call after another until the demons finally catch up with him under the supposed protection of this old woman called Bilulu or Belili and then they take him. However Inana repents.

Inana seeks vengeance on  Bilulu’s murderous son Girgire and on Girgire’s consort Shiru “of the haunted desert, no-one’s child and no-one’s friend”. Inana changes Bilulu into a waterskin and Girgire into a protective god of the desert while Shirru is assigned to watch always that the proper rites are performed for protection against the hazards of the desert.

Finally, Inanna relents and changes her decree thereby restoring her husband Dumuzi to life; an arrangement is made by which Geshtinana will take Dumuzid’s place in Kur for 6 months of the year.

Dumuzid/Tammuz being the god of the vegetation cycle, this corresponds to the changing of the seasons as the abundance of the earth diminishes in his absence. He is a life-death-rebirth deity.

 

The Lion was her sacred animal.

Inana could be cunning. She was a powerful warrior, who drove a war chariot, drawn by lions. In the duality of our reality she is portrayed as gentle and loving, a source of beauty and grace, a source of inspiration. She endowed the people of Sumer with gifts that inspired and insured their growth as a people and a culture.

She is also depicted as a passionate, sensuous lover in The Courtship of Inanna and Damuzi, which established the principle of Sacred Marriage. Indeed, one aspect of Inanna is as the Goddess of Love, and it is in this aspect that she embodies creativity, procreativity, passion, raw sexual energy and power.

During the time the Goddess Inanna ruled the people of Sumer, they and their communities prospered and thrived. The urban culture, though agriculturally dependent, centered upon the reverence of the Goddess – a cella, or shrine, in her honor was the centerpiece of the cities. Inanna was the queen of seven temples throughout Sumer.

Erech or Uruk, near modern Warka was Inanna’s sacred city. It was one of the oldest cities of Sumer. The Bible said that King Nimrod founded it. Dumuzi, Inanna’s consort was a shepherd king of Uruk, as was Gilgamesh and his father Lugalbanda. The Temple of Inanna was in Erech. Also known as the E-ana or House of Heaven, this was her most important temple. The shrine of the Goddess was built on an artificial mound some forty feet above the ground level and was reached by a staircase. A statue of the Goddess was housed within the shrine.

Queen Shub- Ad reigned from the First Dynasty of Ur. Her grave was excavated by Sir Leonard Woolley of the British Museum in 1929. She was buried with her King in a vast tomb complex about 2900 BCE, with the accompaniment of what Woolley called “human sacrifice on a lavish scale,” for along with the King and Queen, numerous male and female attendants, soldiers, grooms, handmaidens, ladies in waiting, etc. were also buried; even a harpist and her golden harp, inlayed with lapis. Chariots, carts, and their animals were also buried with them. The Queen wore the beautiful headdress of spirals of gold, terminating in lapis-centered gold flowers (or stars). The Queen also wore large golden earrings of lunate shape that hung to her shoulders; lapis amulets of a bull and a calf, and strands of lapis, agate, carnelian and gold beads. The Queen’s grave was much more elaborate than that of the King, perhaps indicating her equal oreven greater importance.  

Astarte

Astarte (from Greek Ἀστάρτη (Astártē)) is the name of a goddess as known from Northwestern Semitic regions, cognate in name, origin and functions with the goddess Ishtar in Mesopotamian texts. Another transliteration is ‘Ashtart; other names for the goddess
include Hebrew עשתרת (transliterated Ashtoreth), Ugaritic ‘ṯtrt (also ‘Aṯtart or ‘Athtart, transliterated Atirat), Akkadian DAs-tar-tú (also Astartu) and Etruscan Uni-Astre (Pyrgi Tablets).

According to scholar Mark S. Smith, Astarte may be the Iron Age (after 1200 BC) incarnation of the Bronze Age (to 1200 BC) Asherah.

Astarte was connected with fertility, sexuality, and war. Her symbols were the lion, the horse, the sphinx, the dove, and a star within a circle indicating the planet Venus. Pictorial representations often show her naked.

Astarte was accepted by the Greeks under the name of Aphrodite. The island of Cyprus, one of Astarte’s greatest faith centers, supplied the name Cypris as Aphrodite’s most common byname.

Other major centers of Astarte’s worship were Sidon, Tyre, and Byblos. Coins from Sidon portray a chariot  in which a globe appears, presumably a stone representing Astarte. In Sidon, she shared a temple with Eshmun. At Beirut coins show Poseidon, Astarte, and Eshmun worshipped together.

  

Dama de
Galera

  

 

Other faith centers were Cytherea, Malta, and Eryx in Sicily from which she became known to the Romans as Venus Erycina. A bilingual inscription on the Pyrgi Tablets dating to about 500 BC found near Caere in Etruria equates Astarte with Etruscan Uni-Astre that is, Juno.
At Carthage Astarte was worshipped alongside the goddess Tanit.

Donald Harden in The Phoenicians discusses a statuette of Astarte from Tutugi (Galera) near Granada in Spain dating to the 6th or 7th century BC in which Astarte sits on a throne flanked by sphinxes holding a bowl beneath her breasts which are pierced. A hollow in the statue would have been filled with milk through the head and gentle heating would have melted wax plugging the holes in her breasts, producing an apparent miracle when the milk emerged.

The Syrian goddess Atargatis (Semitic form ‘Atar‘atah) was generally equated with Astarte and the first element of the name
appears to be related to the name Astarte.

  

Astarte in Egypt

  

Astarte first appears in Ancient Egypt beginning in the Eighteenth dynasty of Egypt along with other deities who were worshipped by northwest Semitic people. She was worshipped especially in her aspect of a warrior goddess, often paired with the goddess Anat.

In the Contest Between Horus and Set, these two goddesses appear as daughters of Re and are given in marriage to the god Set, here
identified with the Semitic name Hadad. Astarte also was identified with the lioness warrior goddess Sekhmet, but seemingly more often conflated, at least in part, with Isis to judge from the many images found of Astarte suckling a small child. Indeed there is a statue of the 6th century BC in the Cairo Museum, which normally would be taken as portraying Isis with her child Horus on her knee and which in every detail of iconography follows normal Egyptian conventions, but the dedicatory inscription reads: “Gersaphon, son of Azor, son of Slrt, man of Lydda, for his Lady, for Astarte.” See G. Daressy, (1905) pl. LXI (CGC 39291).

Plutarch, in his On Isis and Osiris, indicates that the King and Queen of Byblos, who, unknowingly, have the body of Osiris in a
pillar in their hall, are Melcarthus (ie. Melqart) and Astarte (though he notes some instead call the Queen Saosis or Nemanūs, which Plutarch interprets as corresponding to the Greek name Athenais).

 

 

Astarte described by Sanchuniathon

 

In the description of the Phoenician pantheon ascribed to Sanchuniathon Astarte appears as a daughter of Sky and Earth and
sister of the God El. After El overthrows and banishes his father Sky, as some kind of trick Sky sends to El his “virgin daughter” Astarte along with her  sisters Asherah and the goddess who will later be called Ba`alat Gebal, “the Lady of Byblos”. It seems that this trick
does not work as all three become wives of their brother El. Astarte bears to El children who appear under Greek names as seven
daughters called the Titanides or Artemides and two sons named Pothos “Longing” and Eros “Desire”.

Later we see, with El’s consent, Astarte and Hadad reigning over the land together. Astarte, puts the head of a bull on her own head to symbolize Her sovereignty. Wandering through the world Astarte takes up a star that has fallen from the sky (meteorite)
and consecrates it at Tyre.

 

 

Astarte in Judea

 

The Masoretic pointing in the Hebrew Tanach (bible) indicate the pronunciation as ‘Aštōret instead of the expected ‘Ašteret, probably
because the two last syllables have here been pointed with the vowels belonging to bōshet “abomination” to indicate that word should be substituted when reading. The plural form is pointed ‘Aštārōt.

For what seems to be the use of the Hebrew plural form ‘Aštārōt as the name of a demon, see also Astaroth.

Astarte, or Ashtoret in Hebrew, was the principal goddess of the Phoenicians, representing the productive power of nature. She was a lunar goddess and was adopted by the Egyptians as a daughter of Ra or Ptah.

In Jewish mythology, She is referred to as Ashtoreth, supposedly interpreted as a female demon of lust in Hebrew monotheism. The name Asherah may also be confused with Ashtoreth, but is probably a different goddess.

Astarte is also known as Astarat and Astoreth. She is an incarnation of Ishtar and Inanna. This Semitic Goddess was worshipped by the Syrians, Canaanites (today called Palestinians), Phoenicians, Egyptians and other Semitic Tribes. King Solomon built a Temple to Her as Astoreth, near Jerusalem.

http://en.wikipedia.org/wiki/Astarte

 

 

Astarte was worshipped as many things, to the Egyptians, She was honored as a Goddess of War and tenacity, to the Semites, She was a Goddess of Love and Fertility. Among the Greeks She was transposed into the Goddess of Love Aphrodite. In the Bible, She is referred to as “the abomination”. Considering Her widespread devotion in Biblical times, the attempts to discredit the Goddess are not surprising.

 

Great Bountiful Goddess of Antiquity

Your sacred fires are again lighted

Your name is again spoken with reverent awe

The High Places are no longer abandoned

Your Sacred Altars are again tended

Earth is re-awakening to your voice.

 

The Bull and the Dove are especially sacred to Astarte and Astoreth. The Goddess is often pictured wearing horns. Astoreth is sometimes pictured wearing the head of a Bull. The Dove is associated with many Middle-Eastern Goddess rites. A Dove perches atop many Asheras, (tall moon poles) that marked the “High Places” were outdoor Goddess rituals were frequently held.

 

The bountiful qualities of the Great Goddess are reflected in all the principle Goddesses of the Meditteranean and Middle-East. Homage was paid to the Goddesses in the form of honey, beer, wine, incense, and animals. These offerings were an important part of honoring the Goddess and insuring future blessings for self and the community.

 

The Egg is a sacred symbol of Astarte, representing fecundity, new life and the powers of the Goddess. The Pomegranate, the “fruit bearing eggs” is an important part of Her sacred rites. Pomegranite is also central to the rites of Kore-Persephone, as well as other Goddesses.

The worship of Astarte spread far and wide, and in time, She was worshipped by the Phillistines, the Greeks, the Romans, the Sicilians, and in many parts of Europe and Africa. The Great Goddess Astarte was also worshipped as Freya by the Norse, Indrani by the Hindus, by the Celts as Danu, and by the Egyptians as Hathor.

Like Artemis Diana, She often carries a bow and arrows, and is the center of many millenia of devotion.

 

http://www.spiralgoddess.com/Astarte.html

 

Inana and Ebih

 

 

Goddess of the fearsome divine powers, clad in terror, riding on the great divine powers, Inana, made complete by the strength of the holy ankar weapon, drenched in blood, rushing around in great battles, with shield resting on the ground (?), covered in storm and flood, great lady Inana, knowing well how to plan conflicts, you destroy mighty lands with arrow and strength and overpower lands.

 

In heaven and on earth you roar like a lion and devastate the people. Like a huge wild bull you triumph over lands which are hostile. Like a fearsome lion you pacify the insubordinate and unsubmissive with your gall.

 

 

My lady, on your acquiring the stature of heaven, maiden Inana, on your becoming as magnificent as the earth, on your coming forth like Utu the king and stretching your arms wide, on your walking in heaven and wearing fearsome terror, on your wearing daylight and brilliance on earth, on your walking in the mountain ranges and bringing forth beaming rays, on your bathing the girin plants of the mountains (in light), on your giving birth to the bright mountain, the mountain, the holy place, on your ……, on your being strong with the mace like a joyful lord, like an enthusiastic (?) lord, on your exulting in such battle like a destructive weapon — the black-headed people ring out in song and all the lands sing their song sweetly.

 

I shall praise the lady of battle, the great child of Suen, maiden Inana.

 

(Inana announced:) “When I, the goddess, was walking around in heaven, walking around on earth, when I, Inana, was walking around in heaven, walking around on earth, when I was walking around in Elam and Subir, when I was walking around in the Lulubi mountains, when I turned towards the centre of the mountains,

 

as I, the goddess, approached the mountain it showed me no respect, as I, Inana, approached the mountain it showed me no respect, as I approached the mountain range of Ebih it showed me no respect.

“Since they showed me no respect, since they did not put their noses to the ground for me,

 

since they did not rub their lips in the dust for me,

I shall personally fill the soaring mountain range with my terror.

“Against its magnificent sides I shall place magnificent battering-rams, against its small sides I shall place small battering-rams. I shall storm it and start the ‘game’ of holy Inana. In the mountain range I shall start battles and prepare conflicts.

 

“I shall prepare arrows in the quiver. I shall …… slingstones with the rope. I shall begin the polishing of my lance. I shall prepare the throwstick and the shield.

 

“I shall set fire to its thick forests. I shall take an axe to its evil-doing. I shall make Gibil, the purifier, bare his holy teeth at its watercourses. I shall spread this terror through the inaccessible mountain range Aratta.

 

“Like a city which An has cursed, may it never be restored. Like a city at which Enlil has frowned, may it never again lift its neck up. May the mountain tremble when I approach. May Ebih give me honour and praise me.”

 

Inana, the child of Suen, put on the garment of royalty and girded herself in joy. She bedecked her forehead with terror and fearsome radiance. She arranged cornelian rosettes around her holy throat. She brandished the seven-headed cita weapon vigorously to her right and placed straps of lapis lazuli on her feet.

 

At dusk she came forth regally and followed the path to the Gate of Wonder. She made an offering to An and addressed a prayer to him.

 

An, in delight at Inana, stepped forward and took his place. He filled the seat of honour of heaven.

 

(Inana announced:) “An, my father, I greet you! Lend your ear to my words. You have made me terrifying among the deities in heaven. Owing to you my word has no rival in heaven or on earth. You have given me the …… and the cilig weapon, the antibal and mansium emblems.

 

“To set the socle in position and make the throne and foundation firm, to carry the might of the cita weapon which bends like a mubum tree, to hold the ground with the sixfold yoke, to extend the thighs with the fourfold yoke, to pursue murderous raids and widespread miltary campaigns, to appear to those kings in the …… of heaven like moonlight, to shoot the arrow from the arm and fall on fields, orchards and forests like the tooth of the locust, to take the harrow to rebel lands, to remove the locks from their city gates so the doors stand open — King An, you have indeed given me all this, and …….

 

“You have placed me at the right hand of the king in order to destroy rebel lands: may he, with my aid, smash heads like a falcon in the foothills of the mountain, King An, and may I …… your name throughout the land like a thread.

 

“May he destroy the lands as a snake in a crevice. May he make them slither around like a sajkal snake coming down from a mountain. May he establish control over the mountain, examine it and know its length. May he go out on the holy campaign of An and know its depth. The gods ……, since the Anuna deities have …….

 

“How can it be that the mountain did not fear me in heaven and on earth, that the mountain did not fear me, Inana, in heaven and on earth, that the mountain range of Ebih, the mountain, did not fear me in heaven and on earth? Because it showed me no respect, because it did not put its nose to the ground, because it did not rub its lips in the dust, may I fill my hand with the soaring mountain range and hand it over to my terror.

 

“Against its magnificent sides let me place magnificent battering rams, against its small sides let me place small battering rams. Let me storm it and start the ‘game’ of holy Inana. In the mountain range let me set up battle and prepare conflicts.

 

“Let me prepare arrows in the quiver. Let me …… slingstones with the rope. Let me begin the polishing of my lance. Let me prepare the throwstick and the shield.

 

“Let me set fire to its thick forests. Let me take an axe to its evil-doing. Let me make Gibil, the purifier, bare his holy teeth at its watercourses. Let me spread this terror through the inaccessible mountain range Aratta.

 

“Like a city which An has cursed, may it never be restored. Like a city at which Enlil has frowned, may it never again lift its neck up.

 

May the mountain tremble when I approach.

May Ebih give me honour and praise me.”

An, the king of the deities, answered her: “My little one demands the destruction of this mountain — what is she taking on? Inana demands the destruction of this mountain — what is she taking on? She demands the destruction of this mountain — what is she taking on?

 

“It has poured fearsome terror on the abodes of the gods. It has spread fear among the holy dwellings of the Anuna deities. It has poured its terror and ferocity over this land. It has poured the mountain range’s radiance and fear over all the lands. Its arrogance extends grandly to the centre of heaven.

 

“Fruit hangs in its flourishing gardens and luxuriance spreads forth. Its magnificent trees are themselves a source of wonder to the roots of heaven. In Ebih …… lions are abundant under the canopy of trees and bright branches. It makes wild rams and stags freely abundant. It stands wild bulls in flourishing grass. Deer couple among the cypress trees of the mountain range.

 

“You cannot pass through its terror and fear. The mountain range’s radiance is fearsome. Maiden Inana, you cannot oppose it.” Thus he spoke.

The mistress, in her rage and anger, opened the arsenal and pushed on the lapis lazuli gate. She brought out magnificent battle and called up a great storm. Holy Inana reached for the quiver. She raised a towering flood with evil silt. She stirred up an evil raging wind with potsherds.

 

My lady confronted the mountain range. She advanced step by step. She sharpened both edges of her dagger. She grabbed Ebih’s neck as if ripping up esparto grass. She pressed the dagger’s teeth into its interior. She roared like thunder.

 

The rocks forming the body of Ebih clattered down its flanks. From its sides and crevices great serpents spat venom. She damned its forests and cursed its trees. She killed its oak trees with drought. She poured fire on its flanks and made its smoke dense.The goddess established authority over the mountain. Holy Inana did as she wished.

She went to the mountain range of Ebih and addressed it: “Mountain range, because of your elevation, because of your height, because of your attractiveness, because of your beauty, because of your wearing a holy garment, because of your reaching up to heaven, because you did not put your nose to the ground, because you did not rub your lips in the dust, I have killed you and brought you low.

 

“As with an elephant I have seized your tusks. As with a great wild bull I have brought you to the ground by your thick horns. As with a bull I have forced your great strength to the ground and pursued you savagely. I have made tears the norm in your eyes. I have placed laments in your heart. Birds of sorrow are building nests on these flanks.”

For a second time, rejoicing in her fearsome terror, she spoke out righteously: “My father Enlil has poured my great terror over the centre of the mountains. On my right side he has placed a weapon. On my left side a …… is placed. My anger, a harrow with great teeth, has torn the mountain apart.

 

“I have built a palace and done much more. I have put a throne in place and made its foundation firm. I have given the kurjara cult performers a dagger and prod.

 

I have given the gala cult performers ub and lilis drums. I have changed the headgear of the pilipili cult performers.

“In my victory I rushed towards the mountain. In my victory I rushed towards Ebih, the mountain range. I went forward like a surging flood, and like rising water I overflowed the dam. I imposed my victory on the mountain. I imposed my victory on Ebih.”

 

For destroying Ebih, great child of Suen, maiden Inana, be praised.

 

Nisaba be praised.

 

http://www.piney.com/BabInanEbib.html