Royal Graves at Ur in Mesopotamia Public Transcripts Expressed in Theatres of Cruelty: the Royal Graves at Ur in Mesopotamia D. Bruce Dickson The interpretation of the Royal Graves at Ur, Mesopotamia, by their excavator, Sir Leonard Woolley, has long been accepted. Woolley implies that the people sacrificed along with the dynasts went willingly to their deaths out of loyalty, devotion, and faith in the dead mon‑ archs; but other interpretations are plausible. One is that these graves are the remains of dramas portraying a ‘public transcript’ played out in a public theatre of cruelty staged by rulers claiming divine status. State power united with supernatural authority can create extraordinarily powerful ‘sacred or divine kingdoms’; but ‘sacred’ or ‘divine’ kings need continuous contact with the supernatural and affirmation of their divinity. They are obliged to practise acts of public mystification, of which the Royal Graves appear to be examples. Ur’s kings may indeed have been strong and their subJects loyal, but it is equally likely that they were weak and vulnerable and that they practised ritual sacrifice to terrorize a restive citizenry and convince themselves and others of their right to rule. Other examples of public transcripts made manifest in state‑sponsored theatres of cruelty confirm that the Royal Graves at Ur are not unique but represent a phenomenon of wider historical generality. ‘All élites buress their rule with theatre’ the kingship that had ‘been sent down from on high’ (Colley 1992, 177) (Woolley 1934, 41). Woolley was both an accomplished field archae‑ Any roster of the world’s most siGnificant archaeoloGi‑ ologist and a prolific and talented prose stylist. Not cal sites invariably includes the 16 ‘Royal Tombs’ and only did he produce a comprehensive multi‑volume ‘Royal Death Pits’ datinG to c. 2500 BC that were found technical report of the work at Ur, but he also wove in the great cemetery at Ur, the ancient Sumerian city his archaeological data into some of the most artful on the flood plain of the Euphrates River in Mesopota‑ and widely quoted interpretations of ancient life in the mia. There are many reasons for this but chief among literature of archaeology (Woolley 1929; 1953; 1954). them is the rich provisioning of these graves and the His vivid and compelling writing successfully made large number of human sacrifices that accompanied the case that the royal graves are ‘snapshots’ of the the interments (Pollock 1991, 171). The number of past as it was lived at ancient Ur. The sense of sheer sacrificial burials in these tombs and death pits is actuality given these snapshots in his prose leads us quite extraordinary. In the view of their excavator, readily to the conclusion that the royal graves are Sir Leonard Woolley, human sacrifice is the preroga‑ witness to a society where people went willingly to tive of the godhead, and sacrifice on the scale seen at their deaths out of loyalty, devotion and faith in their Ur is clear indication of the deification of royalty. It monarch. Of course, this interpretation may be correct. was his view that the royal graves held the remains It is the argument of this article, however, that we can of ‘sacred or divine kings’ who were regarded, in the by no means be certain. What is certain is that the royal words of the Sumerian King List, as having assumed Graves are not neutral snapshots at all. Rather, they are Cambridge Archaeological Journal 16:2, 123–44 © 2006 McDonald Institute for Archaeological Research doi:10.1017/S0959774306000084 Printed in the United Kingdom. 123 D. Bruce Dickson Figure 1. Map of Mesopotamia showing the location of Ur on the Euphrates River. the remains of carefully staged and choreographed of such state theatres of cruelty staGed in the pursuit of political dramas that portray only the official or ‘public power and legitimacy. The Royal Graves at Ur appear transcript’ of the rulers of that city‑state. The graves to be but one such example. themselves are part of the effort made by Ur’s rulers to We can never know whether or not the rulers establish the legitimacy of their governance by dem‑ of Ur successfully transcended these limitations. Ur’s onstratinG their sacred, holy and non‑ordinary status. kinGs may, in fact, have been as stronG and stable and This alliance between state power and supernatural their subjects as loyal and devoted as the ordered ar‑ authority created the ‘sacred or divine kingdoms’ of rays of bodies in the death pits are meant to suGGest. history, extraordinarily powerful forms of ancient With equal justification, however, we miGht conclude Governance that Lewis Mumford (1967) prefers to call that Ur’s leaders were weak and vulnerable and that ‘Mega‑machines’. Yet, mighty as they were, sacred or their practice of ritual sacrifice on a profliGate scale was divine kingdoms had deep structural weaknesses or meant at once to terrorize a restive citizenry and to con‑ limitations; their god‑kings needed both continuous vince themselves and others of their riGht to rule. contact with the supernatural and constant affirma‑ tion of their divinity. These requirements obliGed their Ur’s Royal Cemetery rulers ceaselessly to practise theatrical rites of public mystification, includinG acts of calculated cruelty. His‑ Woolley’s excavations were undertaken as part of an tory presents us with numerous instances worldwide expedition to Ur sponsored jointly by the British Mu‑ 124 Royal Graves at Ur in Mesopotamia Figure 2. Map of the Royal Cemetery at Ur (Woolley 1934, pl. 273). seum and the University of Pennsylvania Museum of theless, it was his opinion that these six Death Pits had ArchaeoloGy & AnthropoloGy. Woolley directed this also oriGinally contained tombs that Grave robbers had project over fully twelve field seasons (FiG. 1). DurinG destroyed lonG aGo. He presents lille direct evidence, five seasons, between 1926 to 1932, he concentrated however, to support this view. work in the cemetery (Woolley 1934, 6–8). AlthouGh this The ten remaininG tombs each contained — or had fieldwork resulted in the excavation of a total of 1850, 16 once contained — the remains of a central or primary ‘royal’ Graves found in the earliest portion of the cem‑ individual who had lain within the tomb chamber. The etery stood out from all the rest (FiG. 2). Woolley (1934, remains of one or more additional skeletons within 33) insists that their uniqueness is not simply due to most of these tombs indicated that the principal indi‑ their riches; fourteen of the sixteen had been plundered vidual had not been interred alone but that sacrificial in antiquity so ‘their wealth must be taken on credit’. victims had been placed in the tomb at the same time. Rather, it is the peculiarities of their structures and the Additional individuals were buried in the unroofed, Grim rituals that must have accompanied the burials sunken courtyard that either surrounded the tomb or that distinGuishes these Graves from all the others. Ten was built adjacent to it.1 Skeletal remains were also of the sixteen contain larGe, substantially built stone found in the shans leadinG down to some of the tombs, and, or, brick tombs with one or more chambers. It was suGGestinG that sacrifices continued to be made as the these ten that Sir Leonard labelled the ‘Royal Tombs.’ tomb and death‑pit complex was refilled. The six other Graves lacked tombs so he referred to Almost from the outset of the discovery, Woolley these simply as the ‘Royal Death Pits’ (FiG. 3). None‑ appears to have reGarded the sixteen tombs and death 125 D. Bruce Dickson skeletal remains of at least 86 human beings. PG 789 Only fragments of the bones of the principal occupant of the tomb in grave PG 789 were recovered. The bulk of the skeleton was missinG. This absence, coupled with the disorder evident inside the tomb, suGGests that the body had been removed and the associated Grave Goods plundered at some time in antiquity. Woolley believes that the robbery most likely took place during construction of the second tomb next to it in grave PG 800. Looted or not, the tomb in grave PG 789 still yielded valuable objets d’art. Recovered within the structure was the celebrated ‘Silver Boat’, a model of a water cran not unlike the modern Iraqi taradas (Bahrani 1995, 1637), a wooden statue covered with Gold leaf, shell and lapis lazuli which Woolley named ‘The Ram in the Thicket’ and connected to the Bibli‑ cal story of Abraham and Isaac, and a number of other, equally extraordi‑ nary artefacts. In the huGe five‑by‑ten metre death pit adjacent to the tomb Figure 3. General plan of the cemetery area at Ur containing the Royal were recovered the skeletal remains of Graves. The Royal Tombs are represented with solid, the Royal Death Pits some 63 adults as well as two wheeled with hatched lines (Woolley 1934, pl. 274). vehicles, complete with the bones of the dran animals that had drawn them pits as the Graves of royalty, and much of what he later (Woolley 1934, 62–5). Woolley concludes that all of these wrote of Ur was predicated on this premise. Nonethe‑ individuals had been sacrificed and interred — alonG less, to this day the identities of the putative dynasts in with the rich Grave Goods, vessels, food, clothinG and the so‑called royal Graves remain an open question. musical instruments — at the time that the primary interment was placed in the tomb (FiG. 5). Were these Interments in graves PG 789 and PG 800 people killed elsewhere and then brouGht to the tomb for burial? Probably not: a careful comparative and Of all the Royal Graves, Woolley seems to have been functional analysis of the stone, metal and ceramic particularly impressed by PG 789 and PG 800.