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Archaeopress Open Access الشرق Ash-sharq Bulletin of the Ancient Near East Archaeological, Historical and Societal Studies Vol 1 No 1 April 2017 Access Open Archaeopress ISSN 2513-8529 Archaeopress Journals © Archaeopress and the authors, 2016. Ash-sharq Bulletin of the Ancient Near East Archaeological, Historical and Societal Studies Vol 1 No 1 April 2017 ISSN 2513-8529 eISSN 2514-1732 editorial director Laura Battini scientific committee Silvana Di Paolo Yagmur Heffron Barbara Helwing Elif Koparal Marta Luciani Maria-Grazia Masetti-Rouault Valérie Matoïan Béatrice Muller Tallay Ornan Access Adelheid Otto Jack M. Sasson Karen Sonik StJohn SimpsonOpen Pierre Villard Nele Ziegler Ash-sharq is a Bulletin devoted to short articles on the archaeology and history of the Ancient Near East. It is published twice a year. Submissions are welcome from academics and researchers at all levels. Submissions should be sent to Laura Battini ([email protected]) ArchaeopressPUBLISHED BY ARCHAEOP RESS PUBLISHING LTD Subscriptions to the Bulletin of the Ancient Near East should be sent to Archaeopress Publishing Ltd, Gordon House, 276 Banbury Road, Oxford OX2 7ED, UK Tel +44-(0)1865-311914 Fax +44(0)1865-512231 e-mail [email protected] http://www.archaeopress.com Opinions expressed in papers published in the Bulletin are those of the authors and are not necessarily shared by the Scientific Commitee. © 2017 Archaeopress Publishing, Oxford, UK. All rights reserved. No part of this publication may be reproduced or transmitted, in any form or by any means, electronic, mechanical, photocopying, or otherwise, without the prior permission of the publisher. © Archaeopress and the authors, 2016. Ash-sharq Bulletin of the Ancient Near East Archaeological, Historical and Societal Studies Vol 1 No 1 April 2017 Contents A Short Introduction ..............................................................................................iii Laura Battini 1 ..................................................................................... عمريت خﻻل العصر الفينيقي المتأخر Michel Al-Maqdissi and Eva Ishaq A Double-Sided Board from Tell Afis ...................................................................... 9 Anne-Elizabeth Dunn-Vaturi Some Considerations on the Funnels from Tell Afis .............................................Access 18 Giuseppe Minunno أعمال البعثة السورية في المدينة البيزنطية)تل الكسرة اﻷثري) خﻻل خمس مواسم )Open (2010-2006 22....................... اﻵثاري يعرب العبدالله )المديرية العامة لﻵثار والمتاحف- مدير المتحف الوطني بدمشق) Yaarob Dahham Men, Animals and Pots. A few Thoughts about a Narrative Motive on Syrian Bronze Age Vessels ................................................................................................33 Juliette Mas Entrusting One’s Seal in the Ancient Near East in the First Half of the 2nd millennium BC .......................................................................................................40 Julie Patrier Archaeopress Bronze Metallurgy in the Times of the Earliest Cities. New Data on the City I of Mari ........................................................................................................................48 Juan-Luis Montero Fenollós Localized Ištar Goddesses and the Making of Socio-Political Communities: Samsi- Addu’s Eštar Irradan at Mari .................................................................................55 Elizabeth Knott Of Pins and Beads: Note on a Feminine Costume in Mari .....................................62 Barbara Couturaud Ships and Diplomacy. The Historical Connection between the Letters RS 18.031 (from Tyre) and RS 94.2483 (from Ugarit) .............................................................69 Juan-Pablo Vita i © Archaeopress and the authors, 2016. Issues in the Historical Geography of the Fertile Crescent .................................. 72 Ran Zadok The Kiriath-Jearim Archaeological Mission .........................................................93 Thomas Römer An Entanglement between Nature and the Supernatural: the Early Second Millennium BCE Ceremonial Complex of Hirbemerdon Tepe in the Upper Tigris Region ...................................................................................................................96 Nicola Laneri The Architecture of Bahra 1, an Ubaid Culture-Related Settlement in Kuwait . 104 Piotr Bieliński A Summary of the 5th Campaign of the French Archaeological Mission at Qasr Shemamok (Kurdistan, Iraq), 21 September – 19 October, 2016 ....................... 112 Maria Grazia Masetti-Rouault The Peshdar Plain Project, 2015-2016. A Major Neo-Assyrian Settlement on the Empire’s Eastern Border .....................................................................................Access 124 Karen Radner, Janoscha Kreppner and Andrea Squitieri Abu Tbeirah’s Craft Area NE: A Preliminary Survey .......................................... 131 Franco D’Agostino and Licia Romano Open The Creation of the First (Divinatory) Dream and Enki(g) as the God of Ritual Wisdom ................................................................................................................ 155 Annette Zgoll The Hare has lost his Spectacles. Notes on Contest Scenes, Early Occurrences 162 Reinhard Dittmann Daughters from Good Families and their Seals in the Old Babylonian Period .. 170 Gudrun Colbow Archaeopress Re-contextualizing Clay Figurines, Models, and Plaques from Iščali ................ 177 Elisa Roßberger ii © Archaeopress and the authors, 2016. Ash-sharq Volume 1 No 1 (2017): 155–161 The Creation of the First (Divinatory) Dream and Enki(g) as the God of Ritual Wisdom Annette Zgoll Universität Göttingen To Bram Jagersma in admiration for the ‘Descriptive Grammar of Sumerian’, which helps so much in analysing and understanding this fascinating language A close reading of the Sumerian version of the Flood Myth shows the god Enki(g) as the creator of the first divinatory dream. Enki(g)’s wisdom is precisely to be understood in this particular way, as ritual wisdom. In addition, Enki(g)’s/Ea’sAccess trick in order to disclose the secrets of the gods without breaking his oath becomes comprehensible: it uses a clever combination of two different types of oracular devices.1 One of the most ingenious deeds of one of theOpen most ingenious gods is his using a trick to save the human race. Having sworn an oath to keep the gods’ plans to annihilate mankind2 secret, he finds a way to let a human protégé know this very plan without telling him directly, thus acting in accordance with the letter of his oath. This plan is so clever that it is not only hidden from the gods within the story, but also obscure to the story’s modern reader. This is due to the fact that the trick of our ingenious god involves two strategies: First, Enki(g)/Ea does not disclose the secret directly to his protégé, but to a wall or reed-fence which has to remember the message and repeat it to the flood hero (Epic of Atram-ḫasīs III 1:18-21; Epic of Gilgameš XI 19-24, George 2003 with Worthington Archaeopress2012: 305-308). Secondly, some part of the message is conveyed by a dream;3 in the Epic of Gilgameš, Ea says to Enlil: ... šunata ušabrišuma pirišti ilāni išme ‘... I let him see a dream, and so he heard the secret of the gods.’ Epic of Gilgameš XI 197 1 Inspiration for this interpretation came while preparing the first workshop of the DFG research group 2064 STRATA on myths in antiquity and in discussions with Gösta Gabriel, Martin Ganter, Martin Worthington, and Christian Zgoll. My thanks go furthermore to Katharina Ibenthal and Jan Steyer for assisting me with checking the literature, and to Martin Worthington for taking the time to improve the English. 2 Epic of Gilgameš XI 196-197. 3 Worthington 2012, 307 with note 990 points out the difficulties in understanding the twofold communication of Enki(g) and the flood hero. © Archaeopress and the authors, 2016. 156 Annette Zgoll The corresponding passage in the OB version of the Epic of Atram-ḫasīs III 1: 11-21 is fragmentary, but the use of special dream terminology4 makes it clear that Atram- ḫasīs has also received a message from Enki(g) in a dream: III 1:11 [Atram-hasīs] pī´ašu īpušamma III 1:12 [izzakkar] ana bēlīšu III 1:13 [ša šuttīya w]uddi’a qerebša III 1:14 […..]..di lušte’’e sibbassa 11 [Atram-hasīs] opened his mouth and 12 [began to speak] to his lord: 13 ‘Let me know the (inner part =) meaning [of my dream]! 14 I would seek its (tail end =) consequences [...] ...!’ Looking at the wording, one gets the impression that this passage is strongly condensed.5 Through the dream, Enki(g) lets Atram-ḫasīs understand that it is important to know more about something soon to happen. Atram-ḫasīs realises that this dream has an ominous character and therefore asks his god what consequences the dream will have. The Akkadian versions of Enki(g)/Ea’s trick to save mankindAccess thus show a complex but comprehensible procedure, combining two oracle forms, a dream oracle and a reed wall oracle6. But how strange is the Sumerian version of this myth! Here, line 1497 seems to state explicitly that what occurs is not a dream: Open ma-mu2 nu-me-a e3-de3 enim ba[l …] The currently established translations take this as a statement that there was no dream involved:8 Civil (1969: 143, also Finkel 2014: 114): ‘It was not a dream, coming out and spea[king …]’ Jacobsen (1981: 522): ‘(he heard) something that was not a dream appearing: conversation’ Jacobsen (1987:Archaeopress 148): ‘something that was not a dream was appearing: conversa[tion]’
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