This causes Inanna to fly into a rage and attack Ebih (lines 131–159). Inanna then recounts how she overthrew Ebih (lines 160–181) and the poem ends with a praise of Inanna (lines 182–184). The "rebel lands" of Ebih that are overthrown in the poem have been identified with the Jebel Hamrin mountain range in modern Iraq. Black et al. describe these lands as "home to the nomadic, barbarian tribes who loom large in Sumerian literature as forces of destruction and chaos" that sometimes need to be "brought under divine control". Hymns dedicated to Nanna These two hymns, labeled by Westenholz as Hymn of Praise to Ekisnugal and Nanna on [the] Assumption of En-ship (incipit e ugim e-a) and Hymn of Praise of Enheduanna (incipit lost). The second hymn is very fragmentary. Authorship debate The question of Enheduanna's authorship of poems has been subject to significant debate. While Hallo and Åke Sjoberg were the first to definitively assert Enheduanna's authorship of the works attributed to her, other Assyriologists including Miguel Civil and Jeremy Black have put forth arguments rejecting or doubting Enheduanna's authorship. Civil has raised the possibility that "Enheduanna" refers not to the name, but instead the station of EN priestess that the daughter of Sargon of Akkad held. This would imply that the poems were not all written by the same "Enheduanna" but that they were each narrated as if spoken by the high priestess. Black stresses that "whether this claim itself dates back to the Agade Period is, of course, a quite separate question" noting that the same phrasing that attributes the authorship of Hymn 42 to Enheduanna is used in the late Babylonian poem Erra and Ishum to attribute that work to the god Erra. For the Inanna and Nanna poems, Black et al. argue that at best, all of the manuscript sources date from at least six centuries after when she would have lived, and they were found in scribal settings, not ritual ones, and that "surviving sources show no traces of Old Sumerian... making it impossible to posit what that putative original might have looked like." Despite these concerns, Hallo says that there is still little reason to doubt Enheduanna's authorship of these works. Hallo, responding to Miguel Civil, not only still maintains Enheduanna's authorship of all of the works attributed to her, but rejects "excess skepticism" in Assyriology as a whole, and noting that