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Feeding Gods and Dogs: New Ur III and Old Babylonian Texts in the Ashmolean Museum

CDLB 2024:4

Cuneiform Digital Library Bulletin (ISSN: 1540-8760)

Published on 2024-12-10

© The Authors

Creative Commons License This work is licensed under a Creative Commons Attribution 4.0 International License except when noted otherwise and in the case of artifact images which follow the CDLI terms of use.

Nicholas Reid

nreid@rts.edu

Reformed Theological Seminary

§1. Introduction

§1.1. In 2010, Rosamund Hawley, then a student of St. Peter’s College, Oxford, gifted ten cuneiform tablets to the Ashmolean Museum. The tablets were brought to the United Kingdom by her grandfather who acquired them in Iraq during World War II. Unfortunately, the documents do not have any provenance, though seven of these can be securely connected to Puzriš-Dagan (Drehem) based on internal evidence. The donation consisted of eight Ur III documents, one Old Babylonian text, and another fragmentary text. Nine of these texts are edited here. The tenth text was broken, and although the museum repaired the text, it remains fragmentary. I would like to thank Jacob L. Dahl and Manuel Molina for discussing the Ur III texts with me, and Andrew George for help with the Old Babylonian text. All remaining mistakes are of course mine. Abbreviations follow the CDLI.

§2. Text Editions

§2.1. AN 2010-48

Measurements (cm): 4x6x1.5 cm
Date: Š 46/xi/13 (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. 3(diš) udu ⌜niga⌝ 2(diš) ⌜maš2 niga⌝ 3 grain-fed sheep, 2 grain-fed billies
2. ki dsuen (for) place of Suen
3. 3(diš) udu niga 2(diš) maš2 niga 3 grain-fed sheep, 2 grain-fed billies
4. den-lil2 (for) Enlil
5. 3(diš) udu niga 2(diš) maš2 niga 3 grain-fed sheep, 2 grain-fed billies
6. ⌜d⌝nin-lil2 (for) Ninlil
7. 2(diš) udu niga 2(diš) maš2 niga du6-⌜ku3⌝ 2 grain-fed sheep, 2 grain-fed billies (for) Holy Hill
8. udu ge6-kam sheep of the night.
9. 3(diš) udu niga 2(diš) maš2 niga d⌜suen⌝ 3 sheep, 2 grain-fed billies (for) Suen
10. 3(diš) udu niga 2(diš) maš2 niga d⌜en-lil2⌝ 3 sheep, 2 grain-fed billies (for) Enlil
11. 1(diš) udu niga 1(diš) maš2 niga du6-ku3-⌜ge⌝ 1 grain-fed sheep, 1 grain-fed billy (for) Holy Hill.
12. 2(diš) ⌜udu⌝ niga dnusku 2 grain-fed sheep (for) Nusku
     
Reverse  
1. 2(diš) ⌜udu niga⌝ dnin-urta 2 grain-fed sheep (for) Ninurta
2. 2(diš) ⌜udu⌝ niga an 2 grain-fed sheep (for) An
3. 2(diš) ⌜udu niga⌝ dnin-ti2-ug5-ga 2 grain-fed sheep (for) Ninti-ugga
4. udu [eš3-eš3]-kam Festival sheep.
5. ⌜e2-u4-1(u)-5(diš) iti u4 1(u) 3(diš) ba-zal⌝ House-of-Day-15; the month, day 13 passed.
  Blank Space  
6. šunigin 2(u) 6(diš) udu niga 1(u) 3(diš) ⌜maš2 niga⌝ Total: 26 grain-fed sheep, 13 grain-fed billies.
7. zi-ga ki ⌜na⌝-[lu5] Expenditure from Nalu.
8. ⌜iti⌝ ezem-⌜me?⌝-[ki-gal2] Month: Festival of Mekigal (11).
9. mu ki-maš[ki (u3 ḫu-ur5-tiki)] ba-[ḫul] Year: Year Kimaš and Ḫurti were destroyed (Šulgi 46).

§2.1.1. Commentary

§2.1.1.1. The obverse of Text 1 is neatly inscribed and well-preserved. The reverse is worn but overall readable. The text deals with 26 fattened sheep and 13 fattened goats for various statues of gods at the House of the Full Moon. The text would have originated at Puzriš-Dagan, where the animals were fattened prior to being sent to the temple. The present example is comparable to other texts that deal with the distribution of animals to a temple so that they can be sacrificed to statues of various gods. For example, CDLJ 2009/2 §4.4 (P384804) includes many of the same deities, but the animals are allocated to Iškur’s temple. During the first year of Šū-Suen, a larger allocation to Iškur’s temple is attested in SACT 1, 172 (P128927, Kang 1972). Other texts include sacrifices to statues at other temples: (Šulgi 41: TCL 5, 6053 (P131767, Genouillac 1922), Šulgi 46: PDT 1, 136 (P125553, Çiğ, Kızılyay and Salonen 1954), Šulgi 47: TCL 2, 5501 (P131591, Genouillac 1911), etc.

§2.1.2. Notes

§2.1.2.1. Obverse line 8: Sheep of the night (udu ĝe6-kam) refers to offerings that are given in the night. This indicates that the first group of offerings were for a night ceremony (al-Mutawalli and Sallaberger 2017: 162, 216). See, for example, MVN 10, 169 (P115936, Grégoire 1981); CDLB 2021/005 30 (P332025, Ozaki and Sigrist 2021); and ZA 107, 162 no. 03 (P512771, al-Mutawalli and Sallaberger 2017).

§2.1.2.2. Reverse line 5: The sign combination, e2-u4-15, refers to the House of the Full Moon (see Sallaberger 1993: 36-42).

§2.1.2.3. Reverse line 7: On Nalu, who was a sealer at the Nippur/Ur branch from Šulgi 28 until Šū-Suen 5, see Tsouparopolou 2015: 111-112.

§2.2. AN 2010-49

Measurements (cm): 3.5x4x1 cm
Date: IS 2/vii/17 (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. 2(diš) udu a-lum niga saga us2 Two long-fleeced sheep, grain-fed. Good quality.
2. den-lil2 dnin-lil2 (for) Enlil and Ninlil.
3. den-zu-a-bu-šu-ta sagi maškim From Suen-Abušu, the cup-bearer, is the responsible official.
4. u4 1(u) 7(diš)-kam Day 17
5. ki in-ta-e3-a-ta ba-zi From Inta’ea were booked.
     
Reverse    
1. giri3 dnanna-ma-ba dub-sar Via Nanna-maba, the scribe.
2. iti ezem-dšul-gi Month: Festival of Šulgi (7).
3. mu en dinanna unuki-ga maš2-e i3-pa3 Year: The En-priest of Inanna of Uruk was chosen by omen (Ibbi-Suen 2)
Left Edge  
1. 2(diš) udu 2 sheep
     
Seal    
Column 1  
1. [di-bi2-dsuen] Ibbi-Suen
2. lugal [kal-ga] Mighty King
3. lugal-uri5/ki-ma King of Ur
4. lugal an-[ub-da limmu2-ba] King of the Four Quarters
     
Column 2  
1. [dnanna-ma-ba] Nanna-maba
2. [dub-sar] Scribe
3. dumu [u2-na-ab-še-en6] Son of Unabšen
4. arad2-zu Your Servant

§2.2.1. Commentary

§2.2.1.1. Text 2 is a neatly inscribed and well-preserved tablet that came from Puzriš-Dagan. The text is dated to Ibbi-Suen 2, Month 7, and entails two long-fleeced sheep being given for Enlil and Ninlil. The text is sealed on the obverse and reverse. The responsible agent, Suen–Abušu, was the cup-bearer to the king. The ARAD2-zu seal is impressed on the text together with the seal of Nanna-maba, the scribe. On Nanna-maba’s work in relation to Inta’ea, see Tsouparopolou 2015: 89-90.

§2.2.2. Notes

§2.2.2.1. Obverse line 1: On udu a-lum as a long-fleeced sheep, see Steinkeller 1995: 52, who proposes the plausible reading aslumx. The description of the a-lum (fattened sheep), as good quality (saga us2) is attested in other texts, such as LB 2220 (P389855) and LB 2174 (P389830). The terminology also appears with normal fattened sheep (udu niga saga us2) LB 3172 (P390234) and LB 3185 (P390246).

§2.2.2.2. Obverse line 3: Suen-Abušu is well attested in over 70 texts as the cupbearer to Šū-Suen and Ibbi-Suen. He is featured prominently in texts from Puzriš-Dagan from at least Šū-Suen 2 until Ibbi-Suen 2.

§2.2.2.3. Obverse line 6: Inta’ea appears in two similar tablets from Puzriš-Dagan that reference Suen-Abušu, the cupbearer, as the responsible agent. In the text, Princeton 2, 460 (P201459, Sigrist 2005), Inta’ea provides a young female gazelle for the sacrifices of the palace. The tablet is dated to Ibbi-Suen year 1, month 12, day 24. The conveyor, Nanna-maba, the scribe, in Princeton 2, 460 (P201459, Sigrist 2005) is the same as in Text 2. In the other text, SCT 028 (P129766, Gordon 1952), Inta’ea provides other offerings for Enlil and Ninlil. The text is dated to Ibbi-Suen year 1, month 8, day 10. In that instance, the offerings are 2 fattened male sheep of top quality and 1 fattened lamb. The offering was conveyed by Nūr-Suen, the scribe. Inta’ea became prominent at Puzriš-Dagan as an administrator from Amar-Suen Year 3 (Maeda 1989: 73). Inta’ea is very prominent in the record. For a summary of his career, see Sigrist 1992: 295-301. See too Tsouparopolou 2015: 88.

§2.2.2.4. Reverse line 1: Nanna-maba appears in two texts from Puzriš-Dagan that involve Suen-Abušu. CT 32, pl. 15 BM 103433 (P108665, King 1912) from Ibbi-Suen Year 1, Month 9, Day 11 deals with animals allocated for the worship of deities. The other example, Princeton 2, 460 (P201459, Sigrist 2005), is discussed above. Nanna-maba is very active in the record from Puzriš-Dagan.

§2.2.2.5. Seal: The seal is not broken but signs overlap and are lightly impressed in some places. This seal was a “royal servant-type two-column cylinder seal, naming King Šū-Sîn; and the same, recarved when Ibbi-Sîn ascended to the throne, naming Ibbi-Sîn” (Tsouparopolou 2015: 256). This seal is attested on other tablets allowing reconstruction. It appears on Princeton 2, 460 (P201459, Sigrist 2005), however, Princeton 2, 460 (P201459, Sigrist 2005) still includes Šū-Suen’s name, since it was the first regnal year of Ibbi-Suen. The reconstruction of the seal in Text 2 to include Ibbi-Suen’s name is based on PDT 2, 0916 (P126274, Yildiz and Gomi 1988), which includes Ibbi-Suen’s name and also comes from Ibbi-Suen’s second regnal year.

§2.3. AN 2010-50

Measurements (cm): 3.5x4.5x1 cm
Date: XX X/viii/— (Ur III)
Provenance: Girsu? (Tello)

Obverse    
1. 2(diš) šim saga 2 jars of top-quality aromatics
2. ki-la2-bi 1(u) ma-na their weight is 10 mina.
3. lu2-[x x x] (rest of the obverse is too fragmentary for translation)
4. 2(u) sig4-⌜ga?⌝  
5. 1(u)+[n] [x x]  
6. ⌜3(u)?⌝ ša3 a-za-[x (x)] [x]-ur2-ra-ka  
7. bi2-li2-la?  
     
Reverse    
  Blank Space  
1. iti ezem-dba-ba6 Month of the Festival of Baba (8).
  Blank Space  

§2.3.1. Commentary

§2.3.1.1. This is a common receipt for the distribution of high-quality aromatics. The month name, “Festival of Baba,” is well-attested in tablets from Girsu, suggesting that this tablet was also from Girsu.

§2.4. AN 2010-51

Measurements (cm): 3x3.5x1 cm
Date: AS 5/xi/— (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. 1(diš) gu4 niga ab2 2(diš)-ta ki-ba ga2-ga2 1 grain-fed ox, cows 2 each to be placed. (i.e. replacing 2 cows each)
2. 8(diš) gu4 mu ab2-še3 8 oxen instead of cows
3. šu-la2-a (for) consignment.
4. ki ab-ba-⌜sa6⌝-ga-ta From Abbasaga.
     
Reverse    
1. be-li2-a-su2 i3-dab5 Bēliazu received.
  Blank Space  
2. iti ezem-me-ki-gal2 Month: Festival of Mekigal (11)
3. mu en-unu6-gal dinanna ba-ḫun Year: En-unugal-Inanna was installed (Amar-Suen 5)
     
Left Edge  
1. 1(u) la2 1(diš) gu4 9 oxen.

§2.4.1. Commentary

§2.4.1.1. Text 4 is a Puzriš-Dagan text, which involves the delivery of nine oxen. The text establishes the value of the oxen in relation to cows. The fattened ox is valued at two cows, while the other oxen are valued at one cow each. Nisaba 33, 0671 (P517846, Ozaki 2020) is a comparable text, and dated to Šū-Suen Year 4, Month 11, which also replaces two cows per fattened ox:

Obverse  
1. 3(diš) gu4 niga ab2 2(diš)-ta ki-ba ga2-ga2
2. ur-šu-ga-lam-ma i3-dab5
3. ki be-li2-a-su2-ta
4. ba-zi
   
Reverse  
1. iti ezem-an-na
2. mu dšu-dsuen lugal uri5ki-ma-ke4 bad3 mar-tu mu-ri-iq-ti-id-ni-im mu-du3
2. iti ezem-me-ki-gal2
3. mu en-unu6-gal dinanna ba-ḫun
   
Left Edge
1. 3(diš) gu4

§2.4.1.2. Bēliazu also appears in Nisaba 33, 671 (P517846, Ozaki 2020). However, Bēliazu receives the oxen in Text 4, while in Nisaba 33, 0671 (P517846, Ozaki 2020), Bēliazu is the one who provides the oxen. This is because in Text 4 Bēliazu is receiving the animals for holding until it is time for the distributions to be made for the respective entities (Sigrist 1992: 320). See note to Line 4 below.

§2.4.2. Notes

§2.4.2.1. Obverse line 3: For šu-la2-a, see Nisaba 15, 479 (P453870), for example. Owen and Kleinerman 2013 (vol. 1):413 consider this to be a “type of consignment.” This is supported by the observations of Sigrist that texts from the bureau of Bēliazu, which record the animals being transferred in, include animals described as šu-la2-a. Animals recorded as being transferred out from the bureau include the terminology less frequently. Sigrist (1992: 320) thinks that this is because the animals are being held by Bēliazu until it is time for the respective distributions are ready to be made. For a complete bibliography on šu-la2-a, see Pascal Attinger 2023: 1207 n. 4371.

§2.4.2.2. Obverse line 4: Abbasaga was the central figure of Puzriš-Dagan during the reign of Amar-Suen. Abbasaga was responsible for receiving and distributing animals at Puzriš-Dagan. See discussion in Sigrist 1992: 273-275, 288-291. See further Tsouparopolou 2015: 87.

§2.4.2.3. Reverse line 1: Bēliazu is a very prominent official at Drehem. See discussion in Sigrist 1992: 320.

§2.5. AN 2010-52

Measurements (cm): 2.5x3x1 cm
Date: AS 2a/xi/21 (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. 1(diš) u8 niga 1 grain-fed ewe
2. 4(diš) udu 4 sheep
3. 1(diš) udu gukkal 1 fat-tailed sheep
4. 2(diš) u8 2 ewes
5. 1(diš) sila4-ga 1 suckling lamb
6. ba-ug7 u4 2(u) 1(diš)-kam dead. Day 21.
     
Reverse    
1. ki lu2-dingir-ra-ta From Ludingira
2. ur-nigargar Ur-nigar
3. šu ba-ti received.
4. iti ezem-me-ki-gal2 Month: Festival of Mekigal (11)
5. mu damar-dsuen lugal-e ur-bi2-lumki mu-ḫul The Year Amar-Suen, the king, destroyed Urbilum (= Amar-Suen 2a)
     
Left Edge  
1. 1(u) la2 1(diš) 10 minus 1.

§2.5.1. Commentary

§2.5.1.1. Text 5 includes types of sheep that have died under the care of Ludingira. The text comes from Puzriš-Dagan.

§2.5.2. Notes

§2.5.2.1. Reverse line 1: There are two prominent persons named Ludingira operating at Puzriš-Dagan during the reign of Amar-Suen. Since Ludingira is dealing with sheep in this text, the one in view is likely the son of Inim-Šara. The other prominent Ludingira, the son of Ir-Ḫulla, worked with cervids instead of sheep.

§2.5.2.2. Reverse line 2: Six Puzriš-Dagan texts from the first two years of Amar-Suen include animal deliveries from one Ludingira to Ur-Nigar. Two of these texts deal with cervids – Nisaba 33, 247 (P517427, Ozaki 2020) and Nisaba 33, 181 (P517361, Ozaki 2020). The latter stands out because of two features. The animals given are cervids, and this Ludingira has the title šabra, or administrator. The Ludingira, who worked with cervids, appears in Text 8 below. By contrast, four other texts deal with the distribution of sheep or similar animals. These following four texts are more likely to be associated with our Ludingira, rather than the one who works with cervids – for example, HSS 68, 057 (P406823, Liu 2021); Nisaba 33, 168 (P517348, Ozaki 2020); Nisaba 33, 245 (P517425, Ozaki 2020); LB 3062 (P390128). Text 6 may be added to this list.

§2.6. AN 2010-54

Measurements (cm): 2.5x3x1 cm
Date: AS 3/ii/15 (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. ⌜2(diš)⌝ udu 2 sheep
2. 2(diš) u8 2 ewes
3. 1(diš) kir11 1 female lamb
4. 1(diš) kir11-ga 1 female suckling lamb
5. ba-ug7 u4 1(u) 5(diš)-kam dead. Day 15.
Reverse    
1. ki lu2-dingir-ra from Lu-dingira
2. ur-nigargar Ur-nigar
3. ⌜šu⌝ ba-ti received.
4. ⌜iti⌝ šeš-da-gu7 Month: Šešdagu (2)
5. mu damar-dsuen lugal-e ⌜d⌝gu-za den-lil2-la2 in-dim2 The Year Amar-Suen, the king, made the throne of Enlil (Amar-Suen 3)

§2.6.1. Commentary

§2.6.1.1. Text 6 also comes from Puzriš-Dagan and relates to Text 5. In both instances dead animals are being conveyed from Ludingira to Ur-Nigar. While Text 5 dates to Amar-Suen Year 2, Month 11, Day 21, the current Text 6 dates a few months later to Amar-Suen Year 3, Month 2, Day 15. For further discussion, see text above.

§2.7. AN 2010-53

Measurements (cm): 2.5x3x1 cm
Date: AS 4/iii or iv/15 (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. 3(u) kuš-udu 30 sheep skins
2. ⌜sa⌝-bi 1(diš) ma-na its tendon is 1 mana.
3. ad6-bi ur-gi7-re / ba-ab-gu7 Dogs ate their corpses.
4. giri3 i3-lal3-lum Via Ilalum
5. ki a-ḫu-we-er-ta from Aḫuwer
     
Reverse  
1. [mu]-kux(DU) [nu-ur2]-dsuen delivery Nūr-Suen
2. šu ba-ti received.
3. iti u5-bi2-gu Month: Ubi-Feast (3 or 4)
4. mu en-maḫ-gal-an-na en dnanna ba-ḫun Year: Enmaḫgalana, priestess of Nanna, was installed (Amar-Suen 4)

§2.7.1. Commentary

§2.7.1.1. Text 7 is a receipt for 30 sheep skins and the tendons weighed 1 mana. The tendons would have been used for ropes and along with the skins the only salvageable portion of these animals. The corpses of the animals were given to Ilalum, who appears frequently in the Puzriš-Dagan record in relation to dogs (Tsouparopoulou 2012: 6-8). Among the many Ilalum texts, the following Puzriš-Dagan texts are comparable to Text 7 – SA 044 (P128592, Jean 1923) and Ontario 1, 009 (P124422, Sigrist 1995). Like text 6, sheep skins are distributed by Aḫuwer to Nūr-Suen and the tendon weight is given. Additionally, the texts record that dogs consumed the corpses and that the overseer of the delivery was Ilalum. Another comparable transaction can also be seen in NYPL 165 (P122703, Sauren 1978). In this text, Nūr-Suen received 12 sheep skins, and Ilalum, the overseer, received the corpses for the dogs to consume. In this case, however, the person providing the corpses and skins was Lu-Dingirra, the son of Inim-Šara, the same individual in Texts 5 and 6 above.

§2.8. AN 2010-55

Measurements (cm): 2.75x3x1 cm
Date: AS 6/ix/— (Ur III)
Provenance: Puzriš-Dagān (Drehem)

Obverse    
1. 1(diš) dusu2 munus 1 female stag
2. ur-gi7-re gu7-de3 to be eaten by the dogs.
3. šu-i3-li2 sipa ur-gi7-ra-ke4 Šū-ili, the kennelman
4. i3-dab5 seized.
Reverse    
1. ugula i3-lal3-⌜lum⌝ Overseer Ilalum:
2. ⌜ki?⌝ lu2-dingir-ra-ta from Ludingira
3. ba-zi expended.
4. iti ezem-maḫ Month: The Great Festival (9)
5. ⌜mu⌝ ša-aš-⌜ru-umki⌝ ba-⌜ḫul⌝ The Year: Šašrum was destroyed (Amar-Suen 6).

§2.8.1. Commentary

§2.8.1.1. Šū-ili appears in several texts, describing him as kennelman (lit. shepherd of dogs), during the reign of Amar-Suen. For example:

  • SACT 1, 147 (P128902, Kang 1972)
    (Amar-Suen.03.11d.28 (intercalated)
  • TRU 330 (P135094, Legrain 1912)
    (Amar-Suen.03.12.00)
  • TCND 241 (P133926 Archi 1989)
    (Amar-Suen.04.11.08)
  • SACT 1, 190 (P128945, Kang 1972)
    (Amar-Suen.04.12.02, Amar-Suen.04.12.25)
  • BIN 03, 188 (P105994, Keiser 1971)
    (Amar-Suen.08.04.00)
  • Hirose 289 (P109760, Gomi 1990)
    (Amar-Suen.08.09.00)
  • MVN 13, 543 (P117316, Sigrist, Owen and Young 1984) (Amar-Suen.08.10.00)

Šū-ili was a kennelman, subordinate to Ilalum during the reign of Amar-Suen (Tsouparopoulou 2012: 7-8).

§2.9. AN 2010-56

Measurements (cm): 4.5x5.5x2 cm
Date: Old Babylonian
Provenance: —

Obverse    
1. a-na tu-⌜tu⌝-[na-ṣir? a-bi-ia] (1-2) Say to Tutu-naṣir, my father,
2. ⌜qi2-bi2-ma⌝  
3. ⌜um⌝-ma dsuen-a-bu-šu ma-ru-ka-ma (3) thus (says) Sîn-Abūšu, your son:
4. aš-šum i-ba-lu-uṭ dumu a-za-az-za? (4-5) I wrote to my father regarding Iballuṭ,
5. a-na a-bi-ia aš-pu-ra-am-ma the son of Azazza?, and
6. ki-a-am ta-aš-pu-ra-am (6-9) thus you wrote to me,
7. um-ma at-⌜ta⌝-a-ma “Put him at ease and [send? him] to me.
8. ne-eḫ-ḫa-aš-⌜šu⌝-ma  
9. a-na ṣe-⌜ri⌝-[ia]  
     
Reverse    
1. ⌜x⌝ [...] (1-4) [...] alert him to make (him) go in?.:
2. nu-uḫ2-ḫi-⌜is?-su2⌝-[ma] He (i.e. Iballuṭ) wrote to you, (as follows):
3. šu-ri-[ib?]  
4. iš-tap-ra-ak-⌜kum⌝  
5. u3 ṭa3-ab-ṣil2-lum ra-bi ḫa-aṭ-ṭim (5) “And Tabṣillum, the chief officer,
6. na-ap-ṭa2-ar-ti qa2-du-um ṣu2-ḫa-ri-im (6-7) led away my consecrated woman
7. a-na la-ba-šarki it-ru together with the boy to Labašar.
8. a-na-ku a-al-⌜la⌝-ak-ma (8) Should I myself go,
9. u3 ia-ti-i a-na la-ba-šar!ki-ma (9-10) then they will lead me off to Labašar too.”
10. i-tar-ru-ni-in-⌜ni⌝  
11. ki-a-am iq-bi-a-am (11) That’s what he said to me.
12. šum-ma i-na ⌜kul2⌝-li-[zu-tim?] (12) If in the role of an ox-driver,
13. a-bi at-⌜ta⌝ [ka-li-a-ta?] (13) you, my father, are detained
   
Left Edge  
1. a-na ⌜x x⌝-mi?-i šu-pur-ma u3 x [x x x] (1) write to… and […].
2. aš-ša-at i-ba-lu-uṭ qa2-du-um ma-ri-ša a-na ⌜ṣe⌝-[ri-ia?] (2-3) Let them bring the wife of Iballuṭ to [me?], together with her son.
3. li-it-ru-nim(-)ma x [x x x]  

§2.9.1. Commentary

§2.9.1.1. The names Tutu-naṣir, Suen-Abušu, Iballuṭ, and Tabṣillum are attested in Old Babylonian texts from Sippar-Yaḫrurum (mod. Tell Abu Habbah).

§2.9.2. Notes

§2.9.2.1. Obverse line 8: D Stem from nâḫu – CAD N1: 149.

§2.9.2.2. Reverse line 2: D Stem of na’ādum – CAD N1: 5-6.

§2.9.2.3. Reverse line 5: For the placement of the rab ḫaṭṭim within the hierarchy of the army, see Charpin 2004: 282-284. See further, Stol 2004: 810-812.

§2.9.2.4. Reverse line 6: The napṭartu can be translated as a “junior wife” based on the Hittite (CAD N/1, 325c). See, however, the discussion and references in LAPO 18, 1104 (Durand 2000: 286-287 = ARM 10, 59 (P350023). Durand argues that the occurrence of napṭartu in ARM 10, 59 is best understood as a freedwoman who had a particular rank based on her relationship with the king, especially if she bore him a child (Durand 2000: 286). As Durand argued for ARM 10, 59, the context of TEXT 9 could suggest that the word napṭartu functioned in a manner similar to amtum, but that this female had a special status based on her relationship to Iballuṭ. However, understanding the napṭartu in this text to refer to a “junior wife” is supported by Suen-Abušu calling her “the wife of Iballuṭ” in Reverse Line 15.

§2.9.2.5. Reverse line 7, 9: For Labašar, see RGTC 3: 148 (Kupper, Leemans, Nougayrol 1980).

 

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Version: 2024-12-17

Cite this Article
BibTeX RIS
Reid, Nicholas. 2024. “Feeding Gods and Dogs: New Ur III and Old Babylonian Texts in the Ashmolean Museum.” Cuneiform Digital Library Bulletin 2024 (4). https://cdli.earth/articles/cdlb/2024-4.
Reid, Nicholas. (2024). Feeding Gods and Dogs: New Ur III and Old Babylonian Texts in the Ashmolean Museum. Cuneiform Digital Library Bulletin, 2024(4). https://cdli.earth/articles/cdlb/2024-4
Reid, Nicholas (2024) “Feeding Gods and Dogs: New Ur III and Old Babylonian Texts in the Ashmolean Museum,” Cuneiform Digital Library Bulletin, 2024(4). Available at: https://cdli.earth/articles/cdlb/2024-4 (Accessed: April 23, 2025).
@article{Reid2024Feeding,
	note = {[Online; accessed 2025-04-23]},
	address = {Oxford; Berlin; Los Angeles},
	author = {Reid,  Nicholas},
	journal = {Cuneiform Digital Library Bulletin},
	issn = {1540-8760},
	number = {4},
	year = {2024},
	publisher = {Cuneiform Digital Library Initiative},
	title = {Feeding {Gods} and {Dogs}: New {Ur} {III} and {Old} {Babylonian} {Texts} in the {Ashmolean} {Museum}},
	url = {https://cdli.earth/articles/cdlb/2024-4},
	volume = {2024},
}


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