Sumerian Cuneiform Tablet

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:

‘An administrative document from the period of the Third Dynasty of Ur, dated to the second year of Ibbi-Sin, last king of the dynasty, c. 2027 B.C. A listing of rations issued to official messengers.

Translation:

20 sila of beer, 20 sila of bread: Puzur-Sin, son of the grand vizier. 5 sila of beer, 5 sila of bread: Sharrum-bani, king’s messenger. 5 sila of beer, 5 sila of bread: Puzur-Mamma, king’s messenger. 3 sila of beer, 2 sila of bread: Ali- lissu, king’s messenger when they went to call up men to thrash barley. 5 sila of beer, 5 sila of bread: Elum-ma’e, king’s messenger. 5 sila of beer, 5 sila of bread: Abili, king’s messenger when they went to Kimash. 5 sila of beer, 5 sila of bread: Mashum, king’s messenger when he went for malted flour. 5 sila of beer, 5 sila of bread: Iddi’-a, king’s messenger when he went to Der. 5 sila of beer, 5 sila of bread: Addamu, king’s messenger when he went for worked copper. 3 sila of beer, 2 sila of bread: Shu- Ishtaran, king’s messenger when he went to bring up all the harvested barley. 12 sila of bread: those who take the….of the officials when they went on the way to Baran-Zikum. 2 sila of beer, 2 sila of bread: Shu-Adad, barber when he went on the way to the king. 2 sila of beer, 2 sila of bread: Lugal-amar-ku, the brewery worker when he went for spices. Disbursements of the month Plough. Year: the high priestess of Inanna of Uruk was chosen by divination. 7th day.

The sila was a measure of capacity, about .85 of a litre, very suitable for measuring beer, but not bread. The ancients never explain this. Perhaps they measured the flour and not the baked product. This tablet is important as it gives the reasons for some of these journeys, since previously published tablets of this type do not include such interesting and valuable information.’ – (AM.0349)