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But the most valuable conclusion to be drawn from the Nergal-Allatu tale is that, according to the popular conceptions, the real and older head of the pantheon of the lower world was a goddess, and not a god. Allatu takes precedence of Nergal. In the story of Ishtar's descent to the lower world, a trace of the earlier view survives. Allatu is introduced as the ruler of the lower world.
The story forms the point of departure, but its original purport is set aside to a greater or less degree, necessary modifications are introduced, and the moral or lesson is distinctly indicated. In the case of the production that we are about to consider, the story of Ishtar's visit to the nether world is told perhaps by a priest to a person who seeks consolation.
Of Girra, it may be well to remember that he is viewed merely as a form of Nergal in the later texts. Belili, it will be recalled, is associated with Tammuz in the story of Ishtar's journey. She is not, however, the consort of the god, but his sister. The antiquity of her cult follows from the occurrence of her name in the list of gods antecedent to Anu, and where Alala is entered as her consort.
But a further apparent difference has been noted. While in the Sumerian Version the goddess at once deplores the divine decision, it is clear from Ishtar's words in the Gilgamesh Epic that in the assembly of the gods she had at any rate concurred in it.
And as Innanna was one of Ishtar's designations, it was possible to make the change by a simple transcription of the lines, the name Nintu being replaced by the synonymous title Bêlit-ili, which was also shared by Ishtar. Difficulties are at once introduced if we assume with Dr.
Allatu is grieved upon hearing the news of Ishtar's arrival, for Ishtar's disappearance from the world means death. I must weep for the masters who forsake their consorts. I must weep for the wives who are torn from their husbands' side. Go, watchman, open thy gate. Deal with her according to the ancient laws.
The Gilgamesh epic, a collection of popular usages and tales without definite unity, is contaminated with legend; Gilgamesh is now a god, now a national hero; at the end, however, there is a bit of speculation concerning the future state of men. Ishtar's descent to the Underworld is a pure nature myth; Ishtar and the goddess of the Underworld are real persons, yet merely attachments to the fact.
E-anna, 'the lofty house, was the name of Ishtar's famous temple at Erech. The mention of this temple in one of the creation narratives and the part played by Ishtar of Erech in the Gilgamesh epic are sufficient indications of the significance of this structure.
The description might serve as a paraphrase of the opening lines in the story of Ishtar's journey. The Hebrew Sheol is situated, like the Babylonian Aralû, deep down in the earth. It is pictured as a cavern. The entrance to it is through gates that are provided with bolts. Sheol is described as a land filled with dust. Silence reigns supreme.
See the discussion in Robertson Smith's Religions of the Semites, pp. 391-394; and also Farnall, The Cults of the Greek States, ii. 644-649. See above, p. 484. See above, p. 510. Another version of this part of the Gilgamesh epic, which, however, is influenced by the tale of Ishtar's visit, is published in Haupt's Nimrodepos, pp. 16-19.
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