Sumerian cuneiform is one of the earliest
known forms of written expression. First
appearing in the 4th millennium BC in what
is now Iraq, it was dubbed cuneiform
(‘wedge-shaped’) because of the distinctive
wedge form of the letters, created by
pressing a reed stylus into wet clay. Early
Sumerian writings were essentially
pictograms, which became simplified in the
early and mid 3rd millennium BC to a series
of strokes, along with a commensurate
reduction in the number of discrete signs
used (from c.1500 to 600). The script
system had a very long life and was used by
the Sumerians as well as numerous later
groups – notably the Assyrians, Elamites,
Akkadians and Hittites – for around three
thousand years. Certain signs and phonetic
standards live on in modern languages of
the Middle and Far East, but the writing
system is essentially extinct. It was
therefore cause for great excitement when
the ‘code’ of ancient cuneiform was cracked
by a group of English, French and German
Assyriologists and philologists in the mid
19th century AD. This opened up a vital
source of information about these ancient
groups that could not have been obtained in
any other way.
Cuneiform was used on monuments
dedicated to heroic – and usually royal –
individuals, but perhaps its most important
function was that of record keeping. The
palace-based society at Ur and other large
urban centres was accompanied by a
remarkably complex and multifaceted
bureaucracy, which was run by professional
administrators and a priestly class, all of
whom were answerable to central court
control. Most of what we know about the
way the culture was run and administered
comes from cuneiform tablets, which record
the everyday running of the temple and
palace complexes in minute detail, as in the
present case. The Barakat Gallery has
secured the services of Professor Lambert
(University of Birmingham), a renowned
expert in the decipherment and translation
of cuneiform, to examine and process the
information on these tablets. The following is
a transcription of his analysis of this tablet:
‘The condition is very fine. The text is an
administrative document from the period of
the Third Dynasty of Ur, dated to the 2nd
year of Ibbi-Sin, last king of the dynasty,
c.2027 B.C. It is a list of rations issued to
official messengers:
Translation:
10 sila of beer, 10 sila of bread: La-qipum,
cup bearer, king’s messenger when he went
to the king’s offering. 3 sila of beer, 2 sila of
bread: Quqanum, king’s messenger when he
went from Der to the king. 3 sila of beer, 2
sila of bread: Ili-bani, king’s messenger. 3
sila of beer, 2 sila of bread: Bananum, king’s
messenger when they went to Der. 5 sila of
beer, 5 sila of bread: Bila, king’s messenger
when he went to crush the bandits. 3 sila of
beer, 2 sila of bread: Kaspusha, king’s
messenger when he went to arrest the
runaway men, servants of the palace. 3 sila
of beer, 2 sila of bread: Tashni-Adad, king’s
messenger when he went to Diniktum. 2
sila of beer, 2 sila of bread: Pululu, groom
when he went to Anshebaran-Zikum.
Disbursement of the month Ezen-asig. Year:
the high priestess of Inanna of Uruk was
chosen by divination. 25th day.
The sila was a measure of capacity, about
.85 of a litre. Its use for measuring beer is
obvious, but not for bread, something never
explained by the ancients. Perhaps the flour
was measured, not the baked goods. The
importance of this tablet is in giving reasons
for much of the travel. Published texts of
this category do not contain such interesting
details.’
