抄録
The purpose of this paper is to study dlugal-é-mùš, who is an obscure god of Sumer in the E. D. III period. This paper consists of the following seven parts:
I. The first part is transliteration and translation of CIRPL. ENT 45, where he is inscribed as the deities of the Emuš with Inanna.
II. In this part, I have studied the meaning of é-mùš i. e. “mùš house”. Examining critically some views of mùš which is used in the literatures and considering what MÙŠ (ŠL 103) originally meant, I have come to the conclusion that é-mùš must have meant “house, a bundle of reeds standing for the goddess Inanna” and the chief-god of the Emuš must have been Inanna, not Lugalemuš.
III. Examining in detail ENT. 45 à 73, col. I, 11. 7-8, there are variable uses of -na- (the Sumerian, dative infix, 3 sg.) and -ne- (3. pl) that means the deities are a couple (Cf. M. Yoshikawa, OrNS 46, 448f.) i. e. Inanna and Lugalemuš is thought to be a couple in the period of Entemena.
IV. This part consists of transliteration and translation of ENT. 74 and I have referred to the several points of AO 24414 i. e. the royal inscription of Entemena (M. Lambert, RSO 47, 1ff.). On the latter inscription, Inanna is the tutelary goddess of Uruk. I venture to guess that Entemena must have invited her into the Emuš of Badtibira from Uruk on the baisis of the brotherhood agreement with Lugalkinišedudu of Uruk.
V. I have analysed the offering lists of unknown festivals of Ningirsu (ezem-še-kú-dnin-gír-su-ka(-ka) and ezem-munu4-kú-dnin-gír-su-ka) during the late E. D. III period. Lugalemuš receives many kinds of sacrifices (flour, beer, fish, etc.), but he receives them not so much as the other deities. As a result of the analysis, I think that he must originally have belonged to the Lagaš Pantheon and that he must have been invited in Lagaš from Badtidira by Entemena.
VI. After Akkadian period, Lugalemuš is not seen at all in the various materials. The tuteraly god of the Emuš is Dumuzi or Lulal, not Lugalemuš.
VII. I tried to consider whether or not Lugalemuš is identical with Dumuzi, as insisted by A. Falkenstein and E. Sollberger. To my kowledge, Dumuzi is not referred to in the Fara and Abu Salabikh God_ Lists, and also he is not mentioned on the royal inscriptions of the E. D. III period. As for Dumuzi-abzu, she is thought as a goddess (Cf. Å. Sjöberg, TCS 3, 110.).
As a result of the considerations summarized above, I would like to take the following views: In the E. D. III period, Dumuzi did not exist or if he existed, he was not officially held in high repute. Lugalemuš must have kept an independent character during the E. D. III period. After the Akkabian Period, he must have been absorbed by Dumuzi.
