His mother Silili thou madest weep.
In this way Gilgamesh proceeds to upbraid the goddess, instancing, in addition, her cruel treatment of a shepherd, and apparently also of a giant, whom she changed to a dwarf. The allusions, while obscure, are all of a mythological character. The weeping of Tammuz symbolizes the decay of vegetation after the summer season. The misfortunes that afflict the bird, lion, and horse similarly indicate the loss of beauty and strength, which is the universal fate of those who once enjoyed those attributes. Ishtar, as the great mother, produces life and strength, but she is unable to make life and strength permanent. Popular belief makes her responsible for decay and death, since life and fertility appear to be in her hand. Gilgamesh, as a popular hero, is brought into association by popular traditions with Ishtar, as he is brought into relationships with Eabani and Ukhat. A factor in this association was the necessity of accounting for Gilgamesh's death. As a hero, the favorite of the gods and invincible in battle, he ought to enjoy the privilege of the gods—immortality. The question had to be answered how he came to forego this distinction. The insult he offers to Ishtar is the answer to this question. Knowing that Ishtar, although the giver of life, does not grant a continuance of it, he who is produced by Aruru will have nothing to do with the great goddess. But his refusal leads to a dire punishment, more disastrous even than the alliance with Ishtar, which would have culminated in his being eventually shorn of his strength.
Ishtar, determined that Gilgamesh should not escape her, flies in rage to her father Anu, the god of heaven, and tells of the manner in which she has been treated. Anu comforts her. Yielding to Ishtar's request he creates a divine bull, known as Alû, i.e., the strong or supreme one,[900] who is to destroy Gilgamesh. At this point in the narrative Eabani is again introduced. Gilgamesh and Eabani together proceed to the contest with the bull, as they formerly proceeded against Khumbaba. On seal cylinders this fight is frequently pictured.[901] In agreement with the description in the narrative, Eabani takes hold of the tail of the animal, while Gilgamesh despatches him by driving a spear into the bull's heart. Ishtar's plan is thus frustrated.
Ishtar mounts the wall of walled Uruk.
In violent rage she pronounces a curse:
"Cursed be Gilgamesh, who has enraged me,
Who has killed the divine bull."
Eabani adds insult to injury by challenging the goddess.
Eabani, upon hearing these words of Ishtar,
Takes the carcass (?) of the divine bull and throws it into her face.