Dumuzid is not the only character from the Mesopotamian literary compositions to seek--and gain--the boon of extraordinary speed: Lugalbanda begs the gift of superhuman swiftness from the monster Anzud, ruler of the highlands, after gaining the latter's goodwill in the Return of Lugalbanda; see Claus Wilcke, Das Lugalbanda-epos (Wiesbaden: Otto Harrassowitz, 1969); H.
14) That it is specifically the sun god to whom Dumuzid appeals for help in crossing the boundary between the anthropomorphic and the theriomorphic may thus be less an accident of kinship than a deliberate choice necessitated by the specific terms of Dumuzid's request, which requires the intervention of a legitimate or established divine boundary-crosser.
Far from being impressed, the hero responds with a caustic recounting of Mar's treatment of her former lovers, both anthropomorphic and the-riomorphic, who have been universally transformed to their detriment through their association with her (Table 2): Dumuzid has transitioned from the realm of the living to that of the dead; the speckled allallu-bird is left with a broken wing; the lion and horse suffer physical mortification and discomfiture; the shepherd is turned into a wolf to be continually driven from his flock; (21) and Isullanu, the gardener, is struck and turned into a dwarf.
As the spouse of Inana, typically one of the highest order of gods, we might expect Dumuzid to be of comparable rank and power and to be capable of independently escaping his ultimate unhappy fate.
An explanation for this apparent anomaly is suggested by the very specific details of the request Dumuzid makes of Utu, involving the transgressing of boundaries, here specifically physical ones.