The variation in the writing of the name Enkidu is likewise interesting. It is evident that the form in the old Babylonian version with the sign du (i.e., dúg) is the original, for it furnishes us with a suitable etymology "Enki is good." The writing with dúg, pronounced du, also shows that the sign dú as the third element in the form which the name has in the Assyrian version is to be read dú, and that former readings like Ea-bani must be definitely abandoned. [41] The form with dú is clearly a _phonetic_ writing of the Sumerian name, the sign dú being chosen to indicate the _pronunciation_ (not the ideograph) of the third element dúg. This is confirmed by the writing En-gi-dú in the syllabary _CT_ XVIII, 30, 10. The phonetic writing is, therefore, a warning against any endeavor to read the name by an Akkadian transliteration of the signs. This would not of itself prove that Enkidu is of Sumerian _origin_, for it might well be that the writing En-ki-dú is an endeavor to give a Sumerian _aspect_ to a name that _may_ have been foreign. The element dúg corresponds to the Semitic _tâbu_, "good," and En-ki being originally a designation of a deity as the "lord of the land," which would be the Sumerian manner of indicating a Semitic Baal, it is not at all impossible that En-ki-dúg may be the "Sumerianized" form of a Semitic BA`L TZOB "Baal is good." It will be recalled that in the third column of the Yale tablet, Enkidu speaks of himself in his earlier period while still living with cattle, as wandering into the cedar forest of Huwawa, while in another passage (ll. 252-253) he is described as "acquainted with the way ... to the entrance of the forest." This would clearly point to the West as the original home of Enkidu. We are thus led once more to Amurru--taken as a general designation of the West--as playing an important role in the Gilgamesh Epic. [42] If Gilgamesh's expedition against Huwawa of the Lebanon district recalls a Babylonian campaign against Amurru, Enkidu's coming from his home, where, as we read repeatedly in the Assyrian version, "He ate herbs with the gazelles, Drank out of a trough with cattle," [43] may rest on a tradition of an Amorite invasion of Babylonia. The fight between Gilgamesh and Enkidu would fit in with this tradition, while the subsequent reconciliation would be the form in which the tradition would represent the enforced union between the invaders and the older settlers.