I kind of wish this book had a glossary, or some sort of appendix explaining the terminology; there are a lot of similar sounding words used with different prefixes and suffixes; I'll go over them here before I begin my summary. Gibil, Imhursag, and Zuabu are city names. Engibil, Enimhursag, and Enzuabu are their respective gods. Citizens are known as Gibli, Imhursagi, and Zuabi. Giblut, Imhursagut, and Zuabut are plural. Even a simple map would have provided a lot of useful context to this novel in my opinion. Nonetheless.
The god Engibil, ruler of the city of Gibil, has become lazy. He makes commands less often than most gods. He allows for a human ruler to be established beneath him, known as the lugal, essentially a pharoah. The people of Gibil have begun to develop things such as arithmetic, writing, and metallurgy, which are as yet unheard of to the people outside Gibil. The Giblut have sent trade caravans to other cities; word of their strange wares and studies earn them the reputation of blasphemers. It becomes known abroad that the Gibli put themselves first, their city second, and concern their god Engibil only afterward, and the god tolerates this. For the denizens of other cities between the rivers, the motivation is reversed. They put their god first, city second, and only lastly think of themselves. People of other cities will obey their god's orders to the letter, nothing more and nothing short; Giblut will go out of their way to go above and beyond when something is asked of them.
The gods here are truly real and truly powerful, frequently interacting with mortals. They can change form and size at will. They can look into the thoughts, and indeed through the eyes of, any of their own followers, within their own territory. They can teleport anywhere within their territory as well. There are bounds to their power, but their endeavors are awe inspiring nonetheless. Challenging these gods is not something people consider lightly.
Still, there are people who make their challenges. The protagonist is a Gibli named Sharur. He wishes to obtain a bride price for his love, a Gibli named Ningal. He goes on a trading venture to the Alashkurri mountains, beyond the land between the rivers. The people at the cities he visits refuse to trade with him due to Gibil's radical reputation. He meets several gods during this journey, and learns of a clay cup that the Alashkurri gods had poured their power in order to preserve it. He learns that it is sequestered within the temple of Engibil, after being given as an offering to the lazy god. Engibil seems at first to be unaware of the cup's importance.
Sharur lays plots to have the cup stolen from Engibil's keep, conspiring with a thief named Habbazu. Being from Zuabu, the city of thieves, he is at first distrusting of the Giblut and calls Enzuabu, god of theft, his master. Habbazu is one of my favorite characters. A master thief, he is able to move quickly and easily without being noticed. Once he somehow throws the sound of his own footsteps, drawing attention elsewhere as he sneaks through the temple.
Venturing under easy cover as a merchant, Sharur plots to stir a war between Gibil and a neighboring rival city, Imhursag. This is merely a distraction to keep Engibil's eyes away from his own palace while Habbazu intrudes. Sharur speaks to Enimhursag, feigning that the men of Gibil wish to be freed from Engibil's tyranny. The god of Imhursag believes this story and calls for forces to be amassed. Sharur is sent back to Gibil with a one man escort. Enimhursag and Engibil's respective territories meet at a certain canal. The ploy is played by Sharur until they cross the canal, as he feared Enimhursag may well have been spying through the escort's eyes. As soon as they are outside of Enimhursag's territory, the Imhursaggi escort is dealt with and Sharur warns the city of Gibil of the coming attack.
Gibil is prepared for the invasion and its people defend it well. Enimhursag joins the battle some time after Gibli's forces engage their defense, cursing Sharur in particular, the one who had tricked a god. Enimhursag skirmishes with Engibil himself a few times over the fate of Gibil. Further distractions are brought by an outdoor market and performance fair, right outside Engibil's temple. Through all this, Habbazu is able to make off with the cup unscathed. He brings it back to Sharur instead of to Enzuabu, showing signs of disloyalty to the gods, like a man of Gibil would. Once the cup is stolen, and Engibil subsequently learns of the true power hidden within it, the very life force of the Alashkurri gods. Chaos and much uncertainty follows as many entities seek the cup. Sharur hides it with Ningal, who he is promised to, but not yet wed, telling her to keep it secret. Ningal is daughter of a smith, living under his roof. Things such as metallurgy, writing and arithmetic have a sort of intrinsic power that rivals the gods; they veil their surroundings from the gods' view. It is said by some that these powers will grow into their own new gods in due time.
An interesting aspect of the story is how Sharur and his conspirators are forced to speak in a mysterious sort of clever-speak, as their gods are liable to eavesdrop through their minds, ears, and eyes, at any moment. When Gibli say things they wish their god not to hear, they cover the eyes of the Engibil idol they carry with them. They speak in half-truths, part-truths, with often vague and misleading phrasing, but only rarely actually lie. This tedious espionage masks their endeavor while the gods go mad.
Nearing the last part of the book, the Alashkurri gods come to Sharur in a dream. Two of these many gods are familiar to him, and thus can be understood; a fertility goddess and a god of war. They ask him for the cup to be returned, which he refuses. Sharur stays within this dream and holds a full conversation with these gods. When he at last awakens, he boldly decides that he will destroy the cup, and thus the power of the Alashkurri gods. Only a man of Gibil could conceive such a thing.
He again speaks with the Alashkurri gods in a subsequent dream. They, knowing his intentions, break into panic. Through this, Sharur learns from them that other gods, not just the Alashkurri gods, may have such items protecting and holding their power. This includes Engibil, Enimhursag and Enzuabu among the rest. The cogs in Sharur's mind keep turning.
At last, Sharur destroys the cup. He and the Giblut see this as liberating the Alashkurri people from their gods; they see it as bringing free thought and reason to their minds instead of reliance on an almighty power. The death of the Alashkurri gods are heard throughout the spirit world; all of the other gods are aware of their demise and become frantic. Sharur sends messengers to the city of Imhursag, with orders to spread the word afar that Enimhursag keeps a totem of his power hidden within the city. This is done with hope that some Imhursagut will think along the same lines as Sharur; this is an attempt to spread dissent and discord among all the literally god-fearing people.
The novel ends with Sharur and Ningal's humble marriage. No other gods are brought to their demise, but it is strongly foreshadowed that men will be searching out these objects of power to destroy them and free humanity from the gods once and for all. Sharur, among many other people, not the least of them Gibli, have no love for any of the gods. They merely feel they are forced to rely on and tolerate them due to their overwhelming powers.
In the end, I'm glad I read this book. Between the Rivers was interesting, and I like Harry Turtledove's writing here. His phrasing is well; he knows how to craft complex, multi-layered dialogue; and is a master of irony and placing reoccurring lines throughout. His other work that I've examined didn't have premises that interested me. I can't say he isn't a great writer though.
There are always more pages to be turned. . .
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