| Lament for Ur | |
|---|---|
 Lament for Ur at the Louvre Museum | |
| Height | 22.9 cm |
| Width | 11.4 cm |
| Created | c. 2000 BC |
| Present location | Paris, Ile-de-France, France |
| Part of a series on |
| Ancient Mesopotamian religion |
|---|
 |
The Lament for Ur, or Lamentation over the city of Ur is a Sumerian lament composed around the time of the fall of Ur to the Elamites and the end of the city's third dynasty (c. 2000 BC).
It contains one of five known Mesopotamian "city laments" — dirges for ruined cities in the voice of the city's tutelary goddess.
The other city laments are:
The Book of Lamentations of the Old Testament, which bewails the destruction of Jerusalem by Nebuchadnezzar II of Babylon in the sixth century B.C., is similar in style and theme to these earlier Mesopotamian laments. Similar laments can be found in the Book of Jeremiah, the Book of Ezekiel and the Book of Psalms, Psalm 137 (Psalms 137:1–9). [1]
The first lines of the lament were discovered on the University of Pennsylvania Museum of Archaeology and Anthropology catalogue of the Babylonian section, tablet numbers 2204, 2270, 2302 and 19751 from their excavations at the temple library at Nippur in modern-day Iraq. These were translated by George Aaron Barton in 1918 and first published as "Sumerian religious texts" in Miscellaneous Babylonian Inscriptions , number six, entitled "A prayer for the city of Ur". [2] The restored tablet is 9 by 4.5 by 1.75 inches (22.9 by 11.4 by 4.4 cm) at its thickest point. Barton noted that "from the portions that can be translated it appears to be a prayer for the city of Ur at a time of great danger and distress. It seems impossible to assign it with certainty to any particular period." He noted that it was plausible but unconfirmed to conjecture that it "was written in the last days of Ibbi-Sin when Ur was tottering to its fall". [2]
Edward Chiera published other tablets CBS 3878, 6889, 6905, 7975, 8079, 10227, 13911 and 14110 in "Sumerian texts of varied contents" in 1934, which combined with tablets CBS 3901, 3927, 8023, 9316, 11078 and 14234 to further restore the myth, calling it a "Lamentation over the city of Ur". [3] A further tablet source of the myth is held by the Louvre in Paris, number AO 6446. [4] Others are held in the Ashmolean, Oxford, numbers 1932,415, 1932,522, 1932,526j and 1932,526o. [5] Further tablets were found to be part of the myth in the Hilprecht collection at the University of Jena, Germany, numbers 1426, 1427, 1452, 1575, 1579, 1487, 1510 and 1553. [6] More fragments are held at the Musée d'Art et d'Histoire (Geneva) in Switzerland, MAH 15861 and MAH 16015. [7]
Other translations were made from tablets in the Nippur collection of the Museum of the Ancient Orient in Istanbul (Ni). Samuel Noah Kramer amongst others worked to translate several others from the Istanbul collection including Ni 4496, 1162, 2401, 2510, 2518, 2780, 2911, 3166, 4024, 4424, 4429, 4459, 4474, 4566, 9586, 9599, 9623, 9822 and 9969. [8] [9] Other tablets from the Istanbul collection, numbers Ni 2510 and 2518 were translated by Edward Chiera in 1924 in "Sumerian religious texts". [10] Sir Charles Leonard Woolley unearthed more tablets at Ur contained in the "Ur excavations texts" from 1928. [11] Other tablets are held in the Vorderasiatisches Museum Berlin and the Yale Babylonian collection. [12] Samuel Noah Kramer compiled twenty-two different fragments into the first complete edition of the Lament, which was published in 1940 by the University of Chicago as Lamentation over the Destruction of Ur (Assyriological Study no. 12). Other tablets and versions were used to bring the myth to its present form with a composite text by Miguel Civil produced in 1989 and latest translations by Thorkild Jacobsen in 1987 and Joachim Krecher in 1996. [13] [14] In 2012 3 new fragments from Nippur (Ni. 4296, Ni. 4383, and Ni. 4566) were published. [15]
The lament is composed of four hundred and thirty eight lines in eleven kirugu (sections), arranged in stanzas of six lines. It describes the goddess Ningal, who weeps for her city after pleading with the god Enlil to call back a destructive storm. Interspersed with the goddess's wailing are other sections, possibly of different origin and composition; these describe the ghost town that Ur has become, recount the wrath of Enlil's storm, and invoke the protection of the god Nanna (Nergal or Suen) against future calamities. Ningal, the wife of the moon god Nanna, goes on to recall her petition to the leaders of the gods, An and Enlil to change their minds and not to destroy Ur. [16] She does this both in private and in a speech to the Annunaki assembly:
I verily clasped legs, laid hold of arms, truly I shed my tears before An, truly I made supplication, I myself before Enlil: "May my city not be ravaged, I said to them, May Ur not be ravaged. [16]
The council of gods decide that the Ur III dynasty, which had reigned for around one hundred years, had its destiny apportioned to end. The temple treasury was raided by invading Elamites and the centre of power in Sumer moved to Isin, while control of trade in Ur passed to several leading families of the city. Kenneth Wade suggested that Terah, the father of Abraham in the Book of Genesis could have been one of the heads of such a leading family (Genesis 11:28). [17] The metaphor of a garden hut being knocked down is used for the destroyed temple of Ur and in subsequent lines this metaphorical language is extended to the rest of the setting, reminiscent of the representation of Jerusalem as a "booth" in the Book of Amos (Amos 9:11). [18] Ningal bewails:
My faithful house ... like a tent, a pulled-up harvest shed, like a pulled-up harvest shed! Ur, my home filled with things, my well-filled house and city that were pulled up, were verily pulled up. [18]
The different temples throughout the land are described with their patron gods or goddesses abandoning the temples, like sheepfolds:
Ninlil has abandoned that house, the Ki-ur, and has let the breezes haunt her sheepfold. The queen of Kesh has abandoned it and has let the breezes haunt her sheepfold. Ninmah has abandoned that house Kesh and has let the breezes haunt her sheepfold. [13]
Edward L. Greenstein has noted the emptying of sheep pens as a metaphor of the destruction of the city. He also notes that the speakers of the laments are generally male lamentation-priests, who take on the characteristics of a traditional female singer and ask for the gods to be appeased so the temples can be restored. Then a goddess, sometimes accompanied by a god notes the devastation and weeps bitterly with a dirge about the destructive storm and an entreats to the gods to return to the sanctuaries. The destruction of the Elamites is compared in the myth to imagery of a rising flood and raging storm. This imagery is facilitated by the title of Enlil as the "god of the winds" [19] The following text suggests that the setting of the myth was subject to a destructive storm prior to its final destruction: [20]
Alas, storm after storm swept the Land together: the great storm of heaven, the ever-roaring storm, the malicious storm which swept over the Land, the storm which destroyed cities, the storm which destroyed houses, the storm which destroyed cow-pens, the storm which burned sheepfolds, which laid hands on the holy rites, which defiled the weighty counsel, the storm which cut off all that is good from the Land. [13]
Various buildings are noted to be destroyed in Enlil's storm, including the shrines of Agrun-kug and Egal-mah, the Ekur (the sanctuary of Enlil), the Iri-kug, the Eridug and the Unug. [13] The destruction of the E-kiš-nu-ĝal is described in detail.
The good house of the lofty untouchable mountain, E-kiš-nu-ĝal, was entirely devoured by large axes. The people of Šimaški and Elam, the destroyers, counted its worth as only thirty shekels. They broke up the good house with pickaxes. They reduced the city to ruin mounds. [13]
Images of what was lost, and the scorched earth that was left behind indicate the scale of the catastrophe. The Line 274 reads
"eden kiri-zal bi du-du-a-mu gir-gin ha-ba-hu-hur" - My steppe, established for joy, was scorched like an oven. [21]
The destruction of the location is reported to Enlil, and his consort Ninlil, who are praised and exalted at the end of the myth. [22]
The Lament for Ur has been well known to scholarship and well edited for a long time. Piotr Michalowski has suggested this gave literary primacy to the myth over the Lament for Sumer and Ur, originally called the "Second Lament for Ur", which he argues was chronologically a more archaic version. [21] Philip S. Alexander compares lines seventeen and eighteen of the myth with Lamentations 2:17 "The Lord has done what he purposed, he has carried out his threat; as he ordained long ago, he has demolished without pity", suggesting this could "allude to some mysterious, ineluctable fate ordained for Zion in the distant past":
The wild bull of Eridug has abandoned it and has let the breezes haunt his sheepfold. Enki has abandoned that house Eridug and has let the breezes haunt his sheepfold. [23]
The devastation of cities and settlements by natural disasters and invaders has been used widely throughout the history of literature since the end of the Third Dynasty of Ur. A stela (pictured) from Iraq depicts a similar destruction of a mountain house at Susa.
Dead men, not potsherds. Covered the approaches. The walls were gaping, the high gates, the roads, were piled with dead. In the side streets, where feasting crows would gather, scattered they lay. In all the side streets and roadways bodies lay. In the open fields that used to fill with dancers, they lay in heaps. The country's blood now filled its holes, like metal in a mould; Bodies dissolved - like fat left in the sun. [24]
Michelle Breyer suggested tribes of neighbouring shepherds destroyed the city and called Ur, "the last great city to fall". [25]
Enlil, later known as Elil, is an ancient Mesopotamian god associated with wind, air, earth, and storms. He is first attested as the chief deity of the Sumerian pantheon, but he was later worshipped by the Akkadians, Babylonians, Assyrians, and Hurrians. Enlil's primary center of worship was the Ekur temple in the city of Nippur, which was believed to have been built by Enlil himself and was regarded as the "mooring-rope" of heaven and earth. He is also sometimes referred to in Sumerian texts as Nunamnir. According to one Sumerian hymn, Enlil himself was so holy that not even the other gods could look upon him. Enlil rose to prominence during the twenty-fourth century BC with the rise of Nippur. His cult fell into decline after Nippur was sacked by the Elamites in 1230 BC and he was eventually supplanted as the chief god of the Mesopotamian pantheon by the Babylonian national god Marduk.
The Dynasty of Isin refers to the final ruling dynasty listed on the Sumerian King List (SKL). The list of the Kings Isin with the length of their reigns, also appears on a cuneiform document listing the kings of Ur and Isin, the List of Reigns of Kings of Ur and Isin.
Eridu Genesis, also called the Sumerian Creation Myth, Sumerian Flood Story and the Sumerian Deluge Myth, offers a description of the story surrounding how humanity was created by the gods, how the office of kingship entered human civilization, the circumstances leading to the origins of the first cities, and the global flood.
Sumerian religion was the religion practiced by the people of Sumer, the first literate civilization found in recorded history and based in ancient Mesopotamia. The Sumerians regarded their divinities as responsible for all matters pertaining to the natural and social orders.
The Barton Cylinder, also known as CBS 8383, is a Sumerian creation myth, written on a clay cylinder in the mid to late 3rd millennium BCE, which is now in the University of Pennsylvania Museum of Archaeology and Anthropology. Joan Goodnick Westenholz suggests it dates to around 2400 BC.
The "Debate between sheep and grain" or "Myth of cattle and grain" is a Sumerian creation myth, written on clay tablets in the mid to late 3rd millennium BC.
The Debate between Winter and Summer or Myth of Emesh and Enten is a Sumerian creation myth, written on clay tablets in the mid to late 3rd millennium BC.
Enlil and Ninlil, the Myth of Enlil and Ninlil, or Enlil and Ninlil: The begetting of Nanna is a Sumerian creation myth, written on clay tablets in the mid to late 3rd millennium BC.
Self-praise of Shulgi is a Sumerian hymn dedicated to the Third Dynasty of Ur ruler Shulgi, written on clay tablets dated to between 2100 and 2000 BC.
The Kesh temple hymn, Liturgy to Nintud, or Liturgy to Nintud on the creation of man and woman, is a Sumerian tablet, written on clay tablets as early as 2600 BCE. Along with the Instructions of Shuruppak, it is the oldest surviving literature in the world.
Ekur, also known as Duranki, is a Sumerian term meaning "mountain house". It is the assembly of the gods in the Garden of the gods, parallel in Greek mythology to Mount Olympus and was the most revered and sacred building of ancient Sumer.
The Hymn to Enlil, Enlil and the Ekur (Enlil A), Hymn to the Ekur, Hymn and incantation to Enlil, Hymn to Enlil the all beneficent or Excerpt from an exorcism is a Sumerian myth, written on clay tablets in the late third millennium BC.
Enamtila is a Sumerian term meaning "house of life" or possibly "house of creation". It was a sanctuary dedicated to Enlil, likely to have been located within the Ekur at Nippur during the Akkadian Empire. It also referred to various other temples including those to later versions of Enlil; Marduk and Bel as well as one to Ea. It was likely another name for Ehursag, a temple dedicated to Shulgi in Ur. A hymn to Nanna suggests the link "To Ehursag, the house of the king, to the Enamtila of prince Shulgi we go!" Another reference in the Inanna - Dunmuzi text translated by Samuel Noah Kramer references the king's palace by this name and possibly makes references to the "sacred marriage": "In the Enamtila, the house of the king, his wife dwelt with him in joy, in the Enamtila, the house of the king, Inanna dwelt with him in joy. Inanna, rejoicing in his house ...". A fire is reported to have broken out next to the Enamtila in a Babylonian astronomical diary dated to the third century BC. The Enamtila is also referred to as a palace of Ibbi-Sin at Ur in the Lament for Sumer and Ur, "Its king sat immobilised in his own palace. Ibbi-Suen was sitting in anguish in his own palace. In E-namtila, his place of delight, he wept bitterly. The flood dashing a hoe on the ground was levelling everything."
The Song of the hoe or the Creation of the pickax is a Sumerian creation myth, written on clay tablets from the last century of the 3rd millennium BCE.
Shu-Ilishu was the 2nd ruler of the dynasty of Isin. He reigned for 10 years Shu-Ilishu was preceded by Išbi-erra. Iddin-Dagān then succeeded Shu-Ilishu. Shu-Ilishu is best known for his retrieval of the cultic idol of Nanna from the Elamites and its return to Ur.
An eduba (Sumerian: 𒂍𒁾𒁀𒀀, romanized: E2-DUB-ba-a, lit. 'house which distributes tablets') is a scribal school for the Sumerian language. The eduba was the institution that trained and educated young scribes in ancient Mesopotamia during the late third or early second millennium BCE. Most of the information known about edubas comes from cuneiform texts dating to the Old Babylonian period (ca. 2000-1600 BCE).
The lament for Sumer and Urim or the lament for Sumer and Ur is a poem and one of five known Mesopotamian "city laments"—dirges for ruined cities in the voice of the city's tutelary goddess.
Meskiagnun, also Mesh-ki-ang-Nanna, was the fourth lugal or king of the First Dynasty of Ur, according to the Sumerian King List, which states he ruled for 36 years.
A City Lament is a poetic elegy for a lost or fallen city. This literary genre, from around 2000 BCE onwards, was particularly prevalent in the Mesopotamian region of the Ancient Near East. The Bible's Book of Lamentations concerning Jerusalem around 586 BCE, contains some elements of a city lament.
The Lament for Nippur, or the Lament for Nibru, is a Sumerian lament, also known by its incipit tur3 me nun-e. It is dated to the Old Babylonian Empire. It is preserved in Penn Museum on tablet CBS13856.
