linguistic:voice_change, information:classification
Akkadian version

This version had two manuscripts found in the Library of Ashurbanipal and a third was found in Asshur, all dating from the first half of the first millennium before the common era. Of the Ninevite version, the first cuneiform version was published in 1873 by François Lenormant, and the transliterated version was published by Peter Jensen in 1901. Its title in Akkadian is Ana Kurnugê, qaqqari la târi.

The Akkadian version begins with Ishtar approaching the gates of the underworld and demanding the gatekeeper to let her in:

If you do not open the gate for me to come in, I shall smash the door and shatter the bolt, I shall smash the doorpost and overturn the doors, I shall raise up the dead and they shall eat the living: And the dead shall outnumber the living!

The gatekeeper (whose name is not given in the Akkadian version) hurries to tell Ereshkigal of Ishtar's arrival. Ereshkigal orders him to let Ishtar enter, but tells him to "treat her according to the ancient rites". The gatekeeper lets Ishtar into the underworld, opening one gate at a time. At each gate, Ishtar is forced to shed one article of clothing. When she finally passes the seventh gate, she is naked. In a rage, Ishtar throws herself at Ereshkigal, but Ereshkigal orders her servant Namtar to imprison Ishtar and unleash sixty diseases against her.

After Ishtar descends to the underworld, all sexual activity ceases on earth. The god Papsukkal, the Akkadian counterpart to Ninshubur, reports the situation to Ea, the god of wisdom and culture. Ea creates an androgynous being called Asu-shu-namir and sends them to Ereshkigal, telling them to invoke "the name of the great gods" against her and to ask for the bag containing the waters of life. Ereshkigal becomes enraged when she hears Asu-shu-namir's demand, but she is forced to give them the water of life. Asu-shu-namir sprinkles Ishtar with this water, reviving her. Then, Ishtar passes back through the seven gates, receiving one article of clothing back at each gate, and exiting the final gate fully clothed. But Ištar must provide a substitute for her return to the world of the living, namely her husband Dumuzi. His sister Belili, however, takes part of the punishment upon herself, so that from now on they take turns in the underworld. Together with Dumuzi, the other dead are now allowed to leave the underworld on certain days as well - thus Ištar's descent into the underworld has created an opportunity for people to make contact with the dead, thus founding a religious holiday.