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In This Paper, I Will Examine Whether the Peg Figurine(1) A STUDY OF THE PEG FIGURINE WITH THE INSCRIPTION OF ENANNATUM I* TOSHIKO KOBAYASHI** Introduction In this paper, I will examine whether the peg figurine(1) engraved with the inscription of Enannatum I, the fourth ruler of the Urnanshe dynasty, during the Early Dynasic Period in Lagash, represents his personal deity Shulutul. In ancient Mesopotamia, it was customary for builders to bury inscribed founda- tion deposits(2)-peg figurines, stone tablets and so on-in the foundation of buildings such as temples. At present, there are at least ten peg figurines that contain the inscription of Enannatum I on the lower half of their bodies and have a stick form(3) (Fig. 1). All are made of copper and assume the same pose, having long hair flowing down their back and clasping their hands in front of their chest. The most significant characteristic is that the heads bear a single pair of protuberances. R. D. Biggs,(4) V. E. Crawford(5) et al.(6) regard these peg figurines as Shulutul, the personal deity of Enannatum I, for they regard a pair of protuberances as horns indicating a deity and point out that those dug out of the Ibgal temple of Inanna were identified with Shulutul by their inscription. The analysis of the inscriptions by these scholars is not complete, so I will try to analyze royal inscriptions and examine whether the peg figurines represent Shulutul. I. The Construction of the Inscription The inscription is given below. Since the inscription of the peg figurine in Corpus, EN. I, 22 is badly damaged and the inscription on boulder B in ibid., EN. I, 21 is not completely preserved, the same undamaged inscription engraved on a stone tablet in 1H 112A(7) is transliterated and translated as follows: * The abbreviations employed in this paper are those used in R. Borger, Handbuch der Keil- schriftliteratur I & II, Berlin, 1967, 1975. ** Lecturer, Rissho University. Vol. XXIV 1988 1 I, 1) dinanna 2) nin-kur-kur-ra 3) en-an-na-tum 4) ensi- 5) lagaski 6) sa-pa-da- 7) dnanse 8) ensi-gal- 9) dnin-gir-su-ka 10) mu-du10-sa4-a- 11) dinanna-ka 12) dumu-to-da- II, 13) dlugal-urubxki-ka 14) dumu-a-kur-gal 15) ensi- 16) lagaski-ka 17) ses-ki-ag- 18) e-an-na-tum 19) ensi- 20) lagaski-ka-ke4 21) dinanna-ra 22) ib-gal mu-na-du III, 23) e-an-na 24) kur-kur-ra mu-na-diri 25) guskin ku-babbar-ra 26) su mu-na-ni-tag 27) mu-ni-tum 28) en-an-na- tum 29) lu-inim-ma-se-ga- 30) dinanna-ka 31) dingir-ra-ni 32) dsul-utul12 IV, 33) nam-ti- 34) en-an-na-tum 35) ensi- 36) lagaski-ka-se 37) u4-ul-la-se 38) dinanna-ra 39) ib-gal-la 40) kiri su he-na-se-gal V, 41) u4-ul-pa-e-a 42) ensi-bi 43) ku-li-mu he "For Inanna, queen of all the lands, Enannatum, ensi of Lagash, chosen by Nanshe's heart, ensi-gal of Ningirsu, given a fine name by Inanna, son begotten by Lugalurub, son of Akurgal, ensi of Lagash, beloved brother of Eannatum, ensi of Lagash, built the Ibgal for Inanna, and made the Eanna surpass all other lands for her, decorating it for her with gold and silver, and furnishing it. Enanatum, who is commissioned by Inanna-may Shulutul, his (personal) deity, forever have hand at his nose for the life of Enanatum, ensi of Lagash, to Inanna in the Ibgal. 'He who has made it forever manifest, the ruler is indeed my friend'." First, Inanna was imagined to be the reader of this inscription,(8) and Enannatum was said to have built the temple for this deity (col. I, 1. 1-col. III, 1. 27). Secondly, Shulutul was supposed to be the reader. It is said that he should have his hand at his nose,(9) that is, he should pray, demanding the long life of Enannatum I before Inanna (III, 28-IV, 40). What kind of deity is a personal deity praying on behalf of a ruler? Supreme deities in the pantheon of ancient Mesopotamia were thought to keep a person in awe, so that an individual man should have a personal deity as an intermediator who intercedes on his behalf when the deities assemble to judge all men and decide their fates.(10) A personal deity is low in rank, guarding an individual man as well as also his family, helping his work, bearing moral responsibility and punishing unjust conduct.(11) Shulutul, generally called dingir-ra-ni, "his deity,"(12) was personal deity of the Urnanshe dynasty as well as Enannatum's. The long life of Enannatum seems to be what is desired in building the Ibgal,(13) and Shulutul is asked "to have his hand at his nose," 2 ORIENT A STUDY OF THE PEG FIGURINE WITH THE INSCRIPTION OF ENANNATUM I telling the wish of Enannatum to Inanna, the supreme deity. At the end of the inscription, a future ruler is supposed to be the reader and is entrusted with safeguarding the Ibgal(14) (col. V, 11. 41-43). Whom does "my" in the inscription point out? This inscription, 1H 112A is engraved on the stone tablet, and the same inscription seems to be engraved on the peg figurine. In the latter case, "my" is the peg figurine itself, namely, it seems that the peg figurine entrusted a future ruler with safeguarding the temple. As seen in the inscription, building the temple is the act of a ruler, not a personal deity. Therefore safeguarding it also seems to be the act of a ruler, not a personal deity. "My friend"(15) is friendly term, which Enannatum I, the builder of the Ibgal, uses toward a later ruler, who may safeguard it in the future. Thus, the peg figurine seems to represent Enannatum I. Furthermore, the formula of a ruler entrusting a future ruler with safe- guarding a temple is not seen except in the inscription of Enannatum I discussed in this paper. II. The Peg Figurines with the Inscription of Urnanshe At present, there are no less than six peg figurines on which the inscription of Urnanshe,(16) the first ruler of the Urnanshe dynasty, is engraved (Fig. 2). These figurines assume the same pose, clasping their hands in front of their chest and having their long hair flowing down their back, but they do not have a pair of protuberances on their head. The inscription is engraved on the lower half of their stick-like bodies. One kind is made of alabaster,(17) and the others are made of copper. The former's inscription is classified in ibid., URN. 2 and the latter's in ibid., URN. 3-7; however, the contents of both are the same: Ibid., URN. 2, 1) ur-dnanse 2) lugal- 3) lagas 4) dumu-gu-ni-du 5) es-gir-su 6) mu-du "Urnanshe, lugal of Lagash, son of Gunidu, built the Eshgirsu." It is assumed that these peg figurines on which names of the builder and the building are simply inscribed represent Urnanshe,(18) the builder, for no other persons or deities are referred to in this inscription. Though Shulutul is not seen in it, the fact that he was the personal deity of Urnanshe and was connect- ed with the activity of building the Eshgirsu, can be seen from the following description in ibid., URN. 49: Vol. XXIV 1988 3 IV, 1) dsul-utul12 2) dingir-lugal 3) dusu-ku 4) e-il 5) ur-dnanse 6) lugal- 7) lagas 8) dumu-gu-ni-du 9) dumu-gur-sar V, 1) es-gir-su 2) mu-du "Shulutul, the personal deity of the lugal,(19)carried the holy basket. Urnanshe, lugal of Lagash, son of Gunidu, son of Gursar, built the Eshgirsu." What does the action of Shulutul mean?(20) It is possible to explain the basic character of Shulutul on the basis of the below-mentioned inscription: Ibid., EAN. 1, Face XI, 16) e-an-na-tum 17) er-du10-ga「pa」-a- 18) dsul-utul12 "Eannatum, over whom Shulutul cries sweet tears."(21) Shulutul was very glad that Eannatum, the third ruler of the Urnanshe dynasty, defeated Umma, and wept for joy. In other words, Shulutul is a deity who sympathizes with a person in his joy. A personal deity also holds moral responsibility for a person as follows: Ibid., EAN. 62, Face A, V, 4) igi-dnanse-se 5) dingir-ra-ne 6) na-dib-be 7) a-ne na-dib-be "May his personal deity never pass before Nanshe!" "May he never pass (before Nanshe!)"(22) It is the last sentence inscribed on the broken vase dedicated to Nanshe, and the curse that Eannatum, the dedicator, uttered against anyone who broke it. A person who breaks it and his personal deity are equally guilty and will be af- raid of passing before Nanshe. Such a characteristic common to a personsl deity applies to Shulutul, too. Rulers of the Urnanshe dynasty thought that Shulutul was of the same mind with a ruler, according passively with him and performing the same acts as him. It was thought that a personal deity punished a person who acted unjusty, however, this deity seemed to have performed passively, responding to the complaint of an outsider rather than punish the person he protected spontaneously and actively.(23) What characteristic of the personal deity does the expression "Shulutul carried the holy basket" explain? On the votive plaque (Bas-relief A),(24) Urnanshe is represented having the basket on his shaven head (Fig.
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