priestess and consort of the moon god Enheduanna had to confirm his assumption of power. En-ḫedu-anna, as representative of the Sargonid dynasty, refused, whereupon she was suspended from her office and expelled from the city. The mention of the temple E-ešdam-ku indicates that she then found refuge in the city of Ĝirsu. In this exile, she composed the song Nin me šara, the performance of which was intended to persuade the goddess Inanna (as Ištar the patron goddess of her dynasty) to intervene on behalf of the Akkadian empire. At least, King Narām-Sîn succeeded in putting down the rebellion of Lugal-Ane and other kings and restored the Akkadian central authority for the remaining years of his reign. Probably Enheduanna then returned to her office in the city of Ur. Archaeological artifact In 1927, as part of excavations at Ur, British archaeologist Sir Leonard Woolley discovered an alabaster disk shattered into several pieces, which has since been reconstructed. The reverse side of the disk identifies Enheduanna as the wife of Nanna and daughter of Sargon of Akkad. The front side shows the high priestess standing in worship as what has been interpreted as a nude male figure pours a libation. Irene Winter states that "given the placement and attention to detail" of the central figure, "she has been identified as Enheduanna" Two seals bearing her name, belonging to her servants and dating to the Sargonic period, have been excavated at the Giparu at Ur. Two of the works attributed to Enheduanna, "The Exaltation of Inanna" and "Inanna and Ebih" have survived in numerous manuscripts due to their presence in the Decad, an advanced scribal curriculum in the First Babylonian Empire of the 18th and 17th centuries BCE. Black et al. suggest that "perhaps Enheduanna has survived in scribal literature... due to the "continuing fascination with the dynasty of her father Sargon of Akkad". Attributed works The first person to connect the disk and seals with literary works excavated in Nippur was Adam Falkenstein, who observed that the Temple Hymns and two hymns to Inanna: The Exaltation of Inanna and another "Hymn to Inanna" (at the time not yet reconstructed) contained references to Enheduanna. Falkenstein suggested that this might be evidence of Enheduanna's authorship, but acknowledged that the hymns are only known from the later Old Babylonian period and that more work would need to be done constructing and analyzing the received