Fig.19
The schools taught not only language and writing but also the sciences of the day—botany, zoology, geography, mathematics, and theology. Literary works of the past were studied and copied, and new ones were composed.
The schools were headed by the ummia ("expert professor"), and the faculty invariably included not only a "man in charge of drawing" and a "man in charge of Sumerian," but also a "man in charge of the whip." Apparently, discipline was strict; one school alumnus described on a clay tablet how he had been flogged for missing school, for insufficient neatness, for loitering, for not keeping silent, for misbehaving, and even for not having neat handwriting.
An epic poem dealing with the history of Erech concerns itself with the rivalry between Erech and the city-state of Kish. The epic text relates how the envoys of Kish proceeded to Erech, offering a peaceful settlement of their dispute. But the ruler of Erech at the time, Gilgamesh, preferred to fight rather than negotiate. What is interesting is that he had to put the matter to a vote in the Assembly of the Elders, the local "Senate":
The lord Gilgamesh,
Before the elders of his city put the matter,
Seeks out the decision:
"Let us not submit to the house of Kish,
let us smite it with weapons."
The Assembly of the Elders was, however, for negotiations. Undaunted, Gilgamesh took the matter to the younger people, the Assembly of the Fighting Men, who voted for war. The significance of the tale lies in its disclosure that a Sumerian ruler had to submit the question of war or peace to the first bicameral congress, some 5,000 years ago.
The title of First Historian was bestowed by Kramer on Entemena, king of Lagash, who recorded on clay cylinders his war with neighboring Umma. While other texts were literary works or epic poems whose themes were historical events, the inscriptions by Entemena were straight prose, written solely as a factual record of history.
Because the inscriptions of Assyria and Babylonia were deciphered well before the Sumerian records, it was long believed that the first code of laws was compiled and decreed by the Babylonian king Hammurabi, circa 1900 B.C. But as Sumer's civilization was uncovered, it became clear that the "firsts" for a system of laws, for concepts of social order, and for the fair administration of justice belonged to Sumer.
Well before Hammurabi, a Sumerian ruler of the city-state of Eshnunna (northeast of Babylon) encoded laws that set maximum prices for foodstuffs and for the rental of wagons and boats so that the poor could not be oppressed. There were also laws dealing with offenses against person and property, and regulations pertaining to family matters and to master-servant relations.
Even earlier, a code was promulgated by Lipit-Ishtar, a ruler of Isin. The thirty-eight laws that remain legible on the partly preserved tablet (a copy of an original that was engraved on a stone stela) deal with real estate, slaves and servants, marriage and inheritance, the hiring of boats, the rental of oxen, and defaults on taxes. As was done by Hammurabi after him, Lipit-Ishtar explained in the prologue to his code that he acted on the instructions of "the great gods," who had ordered him "to bring well-being to the Sumerians and the Akkadians."
Yet even Lipit-Ishtar was not the first Sumerian law encoder. Fragments of clay tablets that have been found contain copies of laws encoded by Umammu, a ruler of Ur circa 2350 B.C.—more than half a millennium before Hammurabi. The laws, enacted on the authority of the god Nannar, were aimed at stopping and punishing "the grabbers of the citizens' oxen, sheep, and donkeys" so that "the orphan shall not fall prey to the wealthy, the widow shall not fall prey to the powerful, the man of one shekel shall not fall prey to a man of 60 shekels." Urnammu also decreed "honest and unchangeable weights and measurements."
But the Sumerian legal system, and the enforcement of justice, go back even farther in time.
By 2600 B.C. so much must already have happened in Sumer that the ensi Urukagina found it necessary to institute reforms. A long inscription by him has been called by scholars a precious record of man's first social reform based on a sense of freedom, equality, and justice—a "French Revolution" imposed by a king 4,400 years before July 14, 1789.
The reform decree of Urukagina listed the evils of his time first, then the reforms. The evils consisted primarily of the unfair use by supervisors of their powers to take the best for themselves; the abuse of official status; the extortion of high prices by monopolistic groups.
All such injustices, and many more, were prohibited by the reform decree. An official could no longer set his own price "for a good donkey or a house." A "big man" could no longer coerce a common citizen. The rights of the blind, poor, widowed, and orphaned were restated. A divorced woman—nearly 5,000 years ago—was granted the protection of the law.
How long had Sumerian civilization existed that it required a major reform? Clearly, a long time, for Urukagina claimed that it was his god Ningirsu who called upon him "to restore the decrees of former days." The clear implication is that a return to even older systems and earlier laws was called for.
The Sumerian laws were upheld by a court system in which the proceedings and judgments as well as contracts were meticulously recorded and preserved. The justices acted more like juries than judges; a court was usually made up of three or four judges, one of whom was a professional "royal judge" and the others drawn from a panel of thirty-six men.
While the Babylonians made rules and regulations, the Sumerians were concerned with justice, for they believed that the gods appointed the kings primarily to assure justice in the land.
More than one parallel can be drawn here with the concepts of justice and morality of the Old Testament. Even before the Hebrews had kings, they were governed by judges; kings were judged not by their conquests or wealth but by the extent to which they "did the righteous thing." In the Jewish religion, the New Year marks a ten-day period during which the deeds of men are weighed and evaluated to determine their fate in the coming year. It is probably more than a coincidence that the Sumerians believed that a deity named Nanshe annually judged Mankind in the same manner; after all, the first Hebrew patriarch—Abraham—came from the Sumerian city of Ur, the city of Ur-Nammu and his code.
The Sumerian concern with justice or its absence also found expression in what Kramer called "the first 'Job.'" Matching together fragments of clay tablets at the Istanbul Museum of Antiquities, Kramer was able to read a good part of a Sumerian poem which, like the biblical Book of Job, dealt with the complaint of a righteous man who, instead of being blessed by the gods, was made to suffer all manner of loss and disrespect. "My righteous word has been turned into a lie," he cried out in anguish.
In its second part, the anonymous sufferer petitions his god in a manner akin to some verses in the Hebrew Psalms:
My god, you who are my father,
who begot me—lift up my face....
How long will you neglect me,
leave me unprotected ...
leave me without guidance?
Then follows a happy ending. "The righteous words, the pure words uttered by him, his god accepted; ... his god withdrew his hand from the evil pronouncement."
Preceding the biblical Book of Ecclesiastes by some two millennia, Sumerian proverbs conveyed many of the same concepts and witticisms.
If we are doomed to die—let us spend;
If we shall live long—let us save.
When a poor man dies, do not try to revive him.
He who possesses much silver, may be happy;
He who possesses much barley, may be happy;
But who has nothing at all, can sleep!
Man: For his pleasure: Marriage;
On his thinking it over: Divorce.
It is not the heart which leads to enmity;
it is the tongue which leads to enmity.
In a city without watchdogs,
the fox is the overseer.
The material and spiritual achievements of the Sumerian civilization were also accompa
nied by an extensive development of the performing arts. A team of scholars from the University of California at Berkeley made news in March 1974 when they announced that they had deciphered the world's oldest song. What professors Richard L. Crocker, Anne D. Kilmer, and Robert R. Brown achieved was to read and actually play the musical notes written on a cuneiform tablet from circa 1800 B.C., found at Ugarit on the Mediterranean coast (now in Syria).
"We always knew," the Berkeley team explained, "that there was music in the earlier Assyrio-Babylonian civilization, but until this deciphering we did not know that it had the same heptatonic-diatonic scale that is characteristic of contemporary Western music, and of Greek music of the first millennium B.C." Until now it was thought that Western music originated in Greece; now it has been established that our music—as so much else of Western civilization—originated in Mesopotamia. This should not be surprising, for the Greek scholar Philo had already stated that the Mesopotamians were known to "seek worldwide harmony and unison through the musical tones."
There can be no doubt that music and song must also be claimed as a Sumerian "first." Indeed, Professor Crocker could play the ancient tune only by constructing a lyre like those which had been found in the ruins of Ur. Texts from the second millennium B.C. indicate the existence of musical "key numbers" and a coherent musical theory; and Professor Kilmer herself wrote earlier (The Strings of Musical Instruments: Their Names, Numbers and Significance) that many Sumerian hymnal texts had "what appear to be musical notations in the margins." "The Sumerians and their successors had a full musical life," she concluded. No wonder, then, that we find a great variety of musical instruments—as well as of singers and dancers performing—depicted on cylinder seals and clay tablets. (Fig. 20)
Fig. 20
Like so many other Sumerian achievements, music and song also originated in the temples. But, beginning in the service of the gods, these performing arts soon were also prevalent outside the temples. Employing the favorite Sumerian play on words, a popular saying commented on the fees charged by singers: "A singer whose voice is not sweet is a 'poor' singer indeed."
Many Sumerian love songs have been found; they were undoubtedly sung to musical accompaniment. Most touching, however, is a lullaby that a mother composed and sang to her sick child:
Come sleep, come sleep, come to my son.
Hurry sleep to my son;
Put to sleep his restless eyes....
You are in pain, my son;
I am troubled, I am struck dumb,
I gaze up to the stars.
The new moon shines down on your face;
Your shadow will shed tears for you.
Lie, lie in your sleep....
May the goddess of growth be your ally;
May you have an eloquent guardian in heaven;
May you achieve a reign of happy days....
Maya wife be your support;
Maya son be your future lot.
What is striking about such music and songs is not only the conclusion that Sumer was the source of Western music in structure and harmonic composition. No less significant is the fact that as we hear the music and read the poems, they do not sound strange or alien at all, even in their depth of feeling and their sentiments. Indeed, as we contemplate the great Sumerian civilization, we find that not only are our morals and our sense of justice, our laws and architecture and arts and technology rooted in Sumer, but the Sumerian institutions are so familiar, so close. At heart, it would seem, we are all Sumerians.
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After excavating at Lagash, the archaeologist's spade uncovered Nippur, the onetime religious center of Sumer and Akkad. Of the 30,000 texts found there, many remain unstudied to this day. At Shuruppak, schoolhouses dating to the third millennium B.C. were found. At Ur, scholars found magnificent vases, jewelry, weapons, chariots, helmets made of gold, silver, copper, and bronze, the remains of a weaving factory, court records—and a towering ziggurat whose ruins still dominate the landscape. At Eshnunna and Adab the archaeologists found temples and artful statues from pre-Sargonic times. Umma produced inscriptions speaking of early empires. At Kish monumental buildings and a ziggurat from at least 3000 B.C. were unearthed.
Uruk (Erech) took the archaeologists back into the fourth millennium B.C. There they found the first colored pottery baked in a kiln, and evidence of the first use of a potter's wheel. A pavement of limestone blocks is the oldest stone construction found to date. At Uruk the archaeologists also found the first ziggurat—a vast man-made mound, on top of which stood a white temple and a red temple. The world's first inscribed texts were also found there, as well as the first cylinder seals. Of the latter, Jack Finegan (Light from the Ancient Past) said, "The excellence of the seals upon their first appearance in the Uruk period is amazing." Other sites of the Uruk period bear evidence of the emergence of the Metal Age.
In 1919, H. R. Hall came upon ancient ruins at a village now called El-Ubaid. The site gave its name to what scholars now consider the first phase of the great Sumerian civilization. Sumerian cities of that period—ranging from northern Mesopotamia to the southern Zagros foothills-produced the first use of clay bricks, plastered walls, mosaic decorations, cemeteries with brick-lined graves, painted and decorated ceramic wares with geometric designs, copper mirrors, beads of imported turquoise, paint for eyelids, copper-headed "tomahawks," cloth, houses, and, above all, monumental temple buildings.
Farther south, the archaeologists found Eridu-the first Sumerian city, according to ancient texts. As the excavators dug deeper, they came upon a temple dedicated to Enki, Sumer's God of Knowledge, which appeared to have been built and rebuilt many times over. The strata clearly led the scholars back to the beginnings of Sumerian civilization: 2500 B.C., 2800 B.C., 3000 B.C., 3500 B.C.
Then the spades came upon the foundations of the first temple dedicated to Enki. Below that, there was virgin soil-nothing had been built before. The time was circa 3800 B.C. That is when civilization began.
It was not only the first civilization in the true sense of the term. It was a most extensive civilization, all-encompassing, in many ways more advanced than the other ancient cultures that had followed it. It was undoubtedly the civilization on which our own is based.
Having begun to use stones as tools some 2,000,000 years earlier, Man achieved this unprecedented civilization in Sumer circa 3800 B.C. And the perplexing fact about this is that to this very day the scholars have no inkling who the Sumerians were, where they came from, and how and why their civilization appeared.
For its appearance was sudden, unexpected, and out of nowhere.
H. Frankfort (Tell Uqair) called it "astonishing." Pierre Amiet (Elam) termed it "extraordinary." A. Parrot (Sumer) described it as "a flame which blazed up so suddenly." Leo Oppenheim (Ancient Mesopotamia) stressed "the astonishingly short period" within which this civilization had arisen. Joseph Campbell (The Masks of God) summed it up in this way: "With stunning abruptness ... there appears in this little Sumerian mud garden ... the whole cultural syndrome that has since constituted the germinal unit of all the high civilizations of the world."
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GODS OF HEAVEN AND EARTH
What was it that after hundreds of thousands and even millions of years of painfully slow human development abruptly changed every thing so completely, and in a one-two-three punch—circa 11,000–7400–3800 B.C.—transformed primitive nomadic hunters and food gatherers into farmers and pottery makers, and then into builders of cities, engineers, mathematicians, astronomers, metallurgists, merchants, musicians, judges, doctors, authors, librarians, priests? One can go further and ask an even more basic question, so well stated by Professor Robert J. Braidwood (Prehistoric Men): "Why did it happen at all? Why are all human beings not still living as the Maglemosians did?"
The Sumerians, the people through whom this high civilization so suddenly came into being, had a ready answer. It was summed up by one of the tens of thousands of ancient Mesopotamia
n inscriptions that have been uncovered: "Whatever seems beautiful, we made by the grace of the gods."
The gods of Sumer. Who were they?
Were the gods of the Sumerians like the Greek gods, who were described as living at a great court, feasting in the Great Hall of Zeus in the heavens—Olympus, whose counterpart on earth was Greece's highest peak, Mount Olympus?
The 12th Planet Page 5
