ax levied upon the increase of the
cattle pastured there. Last of all Gudea installed in E-ninnu the god
Lugalenurua-zagakam, who looked after the construction of houses in the
city and the building of fortresses upon the city wall; in the temple it
was his privilege to raise on high a battle-axe made of cedar.

All these lesser deities, having close relations to the god Ningirsu,
were installed by Gudea in his temple in close proximity to him, that
they might be always ready to perform their special functions. But the
greater deities also had their share in the inauguration of the temple,
and of these Gudea specially mentions Ana, Enlil, Ninkharsag, Enki, and
Enzu, who all assisted in rendering the temple's lot propitious. For at
least three of the greater gods (Ana, Enlil, and the goddess Nin-makh)
Gudea erected shrines near one another and probably within the temple's
precincts, and, as the passage which records this fact is broken, it is
possible that the missing portion of the text recorded the building of
shrines to other deities. In any case, it is clear that the composer
of the text represents all the great gods as beholding the erection and
inauguration of Ningirsu's new temple with favour.

After the account of the installation of Ningirsu, and his spouse Bau,
and his attendant deities, the text records the sumptuous offerings
which Gudea placed within Ningirsu's shrine. These included another
chariot drawn by an ass, a seven-headed battle-axe, a sword with nine
emblems, a bow with terrible arrows and a quiver decorated with wild
beasts and dragons shooting out their tongues, and a bed which was
set within the god's sleeping-chamber. On the couch in the shrine the
goddess Bau reclined beside her lord Ningirsu, and ate of the great
victims which were sacrificed in their honour.

When the ceremony of installation had been successfully performed, Gudea
rested, and for seven days he feasted with his people. During this time
the maid was the equal of her mistress, and master and servant consorted
together as friends. The powerful and the humble man lay down side by
side, and in place of evil speech only propitious words were heard. The
rich man did not wrong the orphan and the strong man did not oppress the
widow. The laws of Nina and Ningirsu were observed, justice was bright
in the sunlight, and the Sun-god trampled iniquity under foot. The
building of the temple also restored material prosperity to the land,
f