Adoption of a Baby, Purchased from Its Parents
Transliteration
I dumu-nita-gab
i-li-a-wi-li mu-ni-im
dumu a-a-ar-tum
ki a-a-ar-tum ama-ni-ta
ùe-ri-i8-tum dam-a-ni
ia-si-rum
ùama-dsin
[na]m-dumu-ni-me-eš
d-ba-an-ti-eš
. . .gin ka-babbar II ma-na sìg
ia-si-ru-um
ùama-dsin
a-na a-a-ar-turn
ùe-ri-ištum
in-na-an-si
ia-si-rum
ùama-dsin
[ki a-a-ar-turn]
[ùe-ri-iš-tum ì-lí]-a-wi-li
i-za-[ba-a]t-ma i-ta-la-ak
Translation
One sucking baby, Ili-awilim by name, the son of Ajartum, from Ajartum its mother, and Erishtum, her husband, Iasirum and Ama-dSin have taken as their son.
Iasirum and Ama-dSin shall give to Ajartum and Erishtum ten shekels of silver and two manas of wool as a gift for having given it birth. Iasirum and Ama-dSin shall take Ili-awili from Ajartum and Erishtum and be allowed to depart.
Adoption of a Young Man, Who Obligates Himself to Provide for His Father
Transliteration
mdnin-šubur-ta-a-a-ar-gè
mpa-ti-ia-ra
nam-dumu-ni-8h ba-da-an-ri-g&
[ě a-šà] giš-sar a-na-me-a-bi
mdnin-šubur-ta-a-a-ar
[m]pa-ti-ia dumu-ni-ra
in-na-si tukun-bi
[pa-t]i-ia a-na dnin-šubur-ta-a-a-ar
ad-da-na-ta ad-da-mu nu-me-en
ba-na-an-dug 1/3 ma-na kh-babbar
i-lal-e h tukun-[bi]
dnin-šubur-ta-a-a-ar
mpa-ti-ia dumu-ni-ra
dumu-mu nu-me-en ba-na-an-dug
[1/3 ma-n]a kh-babbar i-lal-e
ê-a h níg-gúna
b a-ra-an-8
m pa-ti-ia a-na dnin-šubur-ta-a-a-ar
itu-da gar?-ra mu-ám I (gur) I (pi) Be-gur
[. . . . m]a-na sig V ka iá-giš
in-na-ab-esig-g6
Translation
dNinshubur-tajar has adopted Patija for his son. House, field and orchard dXnshubur-tajar has given to Patija his son. Should Patija say to dNinshubur-tajar, his father: “My father thou art not” he shall pay one third of a mana of silver. And should dNinshubur-tajar say to Patija, his son: “My son thou art not” he shall pay one-third of a mana of silver and forfeit house and possessions.
Patija shall sustain dNinshubur-tajar by a monthly alimony of flour (?) and a yearly alimony of one gur and one pi of barley, ten manas of wool and five ka of oil.
Loan of Barley, from a Temple
Transliteration
I (gur) IV (pi) XL (ka) Be-gur
še ninda-ú dutu
ugu dda-mu-rí-ba-am
dumu ur-da-tum
dutu in-tu(ku)
itu aš-a-ka
ninda-kú dutu
bí-íb-dúg-gi
Translation
One gur, four pi, forty ka of barley, barley for the food of the god Shamash, the god Shamash owns from dDamu-ribam, the son of Urdatum. In the month Ash-a the heart of dShajmash shall be satisfied with his food.
Manumission Document
Transliteration
kišib nam-[el-la]-ni-šù
míš-tár-ú-ta-ri sag-ge᷉me
mnu-du-ub-tum dumu şi-lí-d[šamaš?]
ama-ar-gi-ni in-gar
sag-ki-ni in-láģ- láģ
BI nam- ge᷉me -ni in-gaz
kišib nam-el-la-ni-šù
in-na-an-šub
Translation
Ishtar-utari, a female slave, Nudubtum, the daughter of Ṣili-dShamash, has set free. Her forehead she has cleansed. The mark (?) of her slavery she has destroyed. A manumission document she has given her.
Case & Tablet
Transliteration
áš-šum kaspim
šá dsin-i-ki-šá-am
a-na nu-úr-dkab-ta
h na-bi-dšamaš In-Na-An-Si
mdsin-i-ki-šá-am
i-na kar-nibruki
i-mu-ur-šú-nu-ti-ma
mna-bi-dšamaš
ù mnu-úr-dkab-ta
ik-šu-zu-nu-ti-ma
kaspam ma-li e-li-ku-nu
i-šú-ú
S̄àg-Ga-Ni Bi-Ib-Dúg-Gi-Eš
Ū-Kur-S̄ù Lh-ra Inim-Nu-Má-Má
Mu Lugal-Bi In-Pad
áš-šum kaspim
šá dsin-i-ki-šá-am
a-na nu-úr-dkab-ta
h na-bi-dšamaš S̄eš-A-Ni
i-di-i-nu
dsin-i-ḳi-šá-am
i-na kar-nibruki
mnu-úr-dkab-ta
ù na-bi-dšamaš S̄eš-A-Ni
i-mu-ur-ma
ma-li e-li-iu-[nu] i-šú-ú
S̄àg-Ga-Ni Bi-Ìb-Dùg-Gi-Eš
Ū-Kur-S̄ù Lh-Ra Inim-Nu-Mà-Mà-Mà-A
Mu Lugal-Bi In-Pad
Translation
Concerning the money which dSin-Ikisham to Nur-dKabta and Nabi-dShamash, his brother, had given, dṢin-ikisham saw them in the Mar of Nippur, and brought suit against them. With as much money as they owe, his heart shall be satisfied. In the future one against the other shall advance no claim. He has sworn by the king.
A Man Marries a Widow, Adopting her Children
Transliteration
[manu-šú-ba]-ni
[mmu-ḫa-di-tum] nam-dam-a-ni-Sii in-tu (ku)
[mnin-urta-mu]-ba-li-it
[mṣi-lí-íš-tár] ù gìr-ni-ì-šag
[dumu-me3 (?)] mu-ha-di-turn
[manu-šú]-ba-ni-gè mmu-ḫa-di-tum-[ra
nam-ibila-ni-Bh in-na-an-si]
[. . .sar] ê-dú-a da ê ib-ku-dda-mu
[ti da ê i-li-i-din-nam dumu lu-mu-ur- . . . . .
[. . .] gán a-šà ú-gub uš-a-rá ib-ku-dda-[mu]
[. . . g]án giš-sar ê-gub-ba ê-gal šà a-šà . . . . . . .
uš-a-rá i-da-tum dumu bur-d . . . . . .
[. . .] X sar a-SA giš-gub-ba šà, id g[u-la?]
uš-a-rá i-li-ip-pa-al-za dumu . . . . . . . . . . . .
h ib-ku-šá dumu dsin-ma-gir
[. . .] sar giš-sar igi a-gár ri- . . . . . .
šà a- šà nanga uš-a-rá ì-lí-i[p-pa-al-za'
ù uš-a-rá ib-ku-šà dumu dsi[n-ma-gir]
mmu-ḫa-di-tum-ra dam-a-ni
mnin-urta-mu-ba-lí-iṭ
mṣ-lì-íš-tár ti gìr-ni-ì-šag
in-na-ni-in-tu
mdnin-urta-mu-ba-lí-iṭ šeš-gal-la
sib-ta-na šú-ba-ab-ti-gá
ur-a-si-ga-bi i-ba-e-ne-e5
[tuku]n-bi mmu-ḫa-di-tum
[manu-š] 6-ba-ni-ra dam-a-[nil
[mdni]n-urta-mu-ba-lí-iṭ [dumu-ni]
[mṣi-lí]-ís-tár ù gìr-ni-ì-šag
[dam-mu] nu-me-en ad-da-mu nu-me-[en]
[ba-na-an]-dugê a-šá giš-sar
[ba-ra]-êne-eš
[tukun]-bi manu-šù-ba-ni
[mmu-ḫa-di-tum dam-a-ni mdnin-urta-mu-ba-lí-iṭ
[mṣi-lí-íš-tár] ù gir-ni-?-Sag
"gi-li-iS-t$r ti gir-ni-Gag
[tukuln-bi "mu-ba-di-tum
[ba-na-an]-dug i! a-3$ gi3-sar
[dumu-mu] nu-me-en ba-na-an-dug-e5
[ê a-šá giš-sar] ba-ra-ê-ne-eš
[še-ga-ne-ne-ta (?)] mu lugal-bi in-pad-ne-ei
Translation
Anushu-bani has taken Muhaditum for his wife. dNinurtamubalit, Sili-ishtar and Girni-ishag the sons of Muhaditum, Anushu-bani to Muhaditum (has given as his heirs) Ten sar of built house, adjoining the house of Ibku-dDamu and the house of Ili-idinnam, son of Lumur- . . .; ten gan of field, with produce, alongside that of Ibku-dDamu; ten gan of orchard, with trees standing and a house, from the field . . . . . .; adjoining Idatum, son of Bur-d. . . .; ten gan and ten sar of field, with trees standing, from the property near the canal Gula (?), and adjoining Ili-ippalza the son of . . . . . . . and Ibkusha, son of dSin-magir; ten sar of orchard, in front of the field Ri . . . . from the nanga-field, adjoining Ili-ippalza, and Ibkusha, the son of dSin-magir; (this property) to Muhaditum, his wife, dNinurta-mubalit, Sili-ishtar and Girni-ishag he (Anushu-bani) has given. After dNinurta-mubalit, the eldest son, had taken his preferred portion, they have divided it among themselves.
Should Muhaditum to Anushu-bani, her husband, and dNinurta-mubalit, Sili-Ishtar and Girni-ishag (to their father) say: “My husband thou art not, my father thou art not’’ they shall forfeit house, field and orchard. Should Anushubani (and) Muhaditum, his wife, say to dNinurta-mubalit, SiliIshtar and Girni-ishag “My sons ye are not” they shall forfeit house, field and orchard. By mutual agreement they have sworn by the king.
Lease of an Onion Field
Transliteration
2/18 gán a-šà ki-si-ma
šà a- šà nanga
uš-a-rá a-ap-pa-tum
a-šà íš-tár-ilat dumu ta-ri-bu
ki íš-tár-ilat-ta
mib-ni-damurru
me-te-el-pî-dnin-urta ù anu-šú-ba-ni-gè
nam-ki-sí-ma-šù &-muitu-II-a- šù
I gán-ba I Be-gur aga-e-ne
ib-ta-an-ê-êš
Translation
Two eighteenths of a gan of onion field, from the nangafield, alongside that of Appatum; a field belonging to Ishtar-ilat, the daughter of Taribu. (This field) Ibni-dAmurru, Etel-pidNinurta and Anushu-bani have rented from Ishtar-ilat, for the purpose of raising onions, for two months every year. (As rental price) they shall measure out two gurs of barley per gan of field.
Hire of a Gardener
Transliteration
mgi-mil-lum mâr ap-pa-li
itti ra-ma-ni-šú
mi-na-ê-sag-íl-zer mâr warad-ì-lí-šú
a-na irišutim
a-di pa-da-ar e-rī-šī-īm
i-gur-ma
idi waraḫ-I-kam-ma
I Biklu kaspim Ì-Lal-E
II-1/2-ta-gám kurmât-su
III-1/2-ta-ám ma-68-ti-xu
a-na ī-nī-ga-an-nī
zu-ub-ri ù si-ib-ba-ti
iz-za-a-az
iṣusun ú-ra-ak-ma
kaspam i-ni-tim i-šá-ga-la
i-na waraḫ-III-kam ga-tam i-za-bat
[iṣusun] i-na-pu-uS i-na-za-aḫ
i-na-ad-di it-ta-al-la-ak
i-na idi-Su i-te-el-li
i-na libbi idi-šu I Biklu kaspim ma-ḫi-ir
Translation
Gimillum the son of Appali, has hired for himself Inaesaggil-zer, the son of Warad-ilishu, as a farmer until the end of the harvest. His monthly wages shall be one shekel of silver, and also two and one half for his food and three and one half for his drink, He shall provide for himself implements and clothing (?). Should the trees prove unfruitful, he shall pay the money at the regular rate. In the third month he shall begin work. The trees he shall widen and transplant. Should he abandon and go away, he will lose his wages. In account of his wages he has received one shekel of silver.
Source: Edward Chiera, Old Babylonian Contracts, Philadelphia: University of Pennsylvania Museum, 1922.
Old Babylonian Contracts
Various Babylonian Authors
In his book Old Babylonian Contracts (University of Pennsylvania Museum, 1922), Edward Chiera’s choice of publishing transliterations of certain cuneiform tablets was based on the tablets’ unique employment of language. I discovered this book while researching Babylonian poetry and mythology and was astonished at the sometimes beautiful and sometimes sordid parallels and repetitions between human life today and as it was, at least how it was recorded to be in these contracts, over three thousand years ago.
Having been familiar with other poetic ventures that traveled similar lanes (Reznikoff’s Testimony and Schwerner’s The Tablets, for example) I set out to connect ancient Babylon with contemporary America. And although each poem here is necessarily connected to the contract/tablet it proceeded from, it is also poised to move beyond it.
It is hoped that connecting cultures through the examination of particular human relationships will illuminate the present social condition by examining the question of progress: despite its promise by politicians, lawyers, militarists, and economists, is cultural progress ever a reality—is there, in fact, a difference between technical, economic, and real social progress? Perhaps such pre-fab questions are answered before any investigation ensues. And it may also be argued that at this stage poetry may not be a suitable vehicle for discussion that leads to real change in contemporary culture, that television or film or pop music would really be where mass culture must be brought to regard itself, its propositions, its effects, and its destinations. However, it appears to me that poetry, better than any of the other plastic, academic, or media arts, is the only vehicle whereby culture can be saved, for at its best it rejects the pre-fab answers reiterated by most contemporary pop and academic artistic ventures, even while engaging the tireless questions of antiquity. And if it can reject mass corporatization as it sometimes has, it will escape the death of the other arts and remain the sole, if slow and unpopular, venue for real social discourse effecting real, irenic cultural change.
I am indebted to and especially thank Alessandro Pezzati and the University of Pennsylvania Museum for allowing Chiera’s work to be reprinted here.
Having been familiar with other poetic ventures that traveled similar lanes (Reznikoff’s Testimony and Schwerner’s The Tablets, for example) I set out to connect ancient Babylon with contemporary America. And although each poem here is necessarily connected to the contract/tablet it proceeded from, it is also poised to move beyond it.
It is hoped that connecting cultures through the examination of particular human relationships will illuminate the present social condition by examining the question of progress: despite its promise by politicians, lawyers, militarists, and economists, is cultural progress ever a reality—is there, in fact, a difference between technical, economic, and real social progress? Perhaps such pre-fab questions are answered before any investigation ensues. And it may also be argued that at this stage poetry may not be a suitable vehicle for discussion that leads to real change in contemporary culture, that television or film or pop music would really be where mass culture must be brought to regard itself, its propositions, its effects, and its destinations. However, it appears to me that poetry, better than any of the other plastic, academic, or media arts, is the only vehicle whereby culture can be saved, for at its best it rejects the pre-fab answers reiterated by most contemporary pop and academic artistic ventures, even while engaging the tireless questions of antiquity. And if it can reject mass corporatization as it sometimes has, it will escape the death of the other arts and remain the sole, if slow and unpopular, venue for real social discourse effecting real, irenic cultural change.
I am indebted to and especially thank Alessandro Pezzati and the University of Pennsylvania Museum for allowing Chiera’s work to be reprinted here.
Jared Pearce teaches writing and literature at William Penn University. Some of his poems will soon be or have recently been published in Big River Poetry Review, Corvus, Danse Macabre, The Cape Rock, and Bird’s Thumb.