BAF-Online: Proceedings of the Berner Altorientalisches Forum
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Women in Neo-Assyrian Palaces: The case of the ekal mašarti in Nimrud/Kalḫu
Ø Basic Facts on Nimrud:Left Bank of the Tigris, North of the Greater Zabcapital of the Neo-Assyrian empire since 878 B.C. under King Aššurnaṣirpal (883 - 859 B.C.)The city wall encloses an area of 380 haThe main architectural features are located on the northern and the south-eastern acropolis, including various palaces and temple buildingsØ The ekal mašarti:Built under King Šalmaneser III. (858 - 824 B.C.)completed 844 B.C.on the south-eastern acropolismainly used for military purposes (Areas NW, NE, SW and SE)Representation rooms (Area T) and private quarters (Area S) in the southØ Women in the ekal mašarti:Clear archaeological evidence for the presence of women in the palace; Finds: Amulets (Bes, Lamaštu, Pazuzu), skorpion, fibulaeImportant rooms in area S: throne room of the queen (S 5) and bureau (S 10) of the šakintu (female high-official)Reception rooms and working areas on the ground floorLiving quarters on the upper floorNot all women belonging to the household of the queen, also lived in the (same) palac
Syro-Hittite iconography and food in practice
Figure 1. Map of Syro-Hittite kingdoms (Niehr, Herbert. The Aramaeans in ancient Syria. Leiden: Brill, 2014.)Alongside the rise of the independent Syro-Hittite kingdoms in the 1st millennium BC, a distinctive category of banquet scenes also developed in the northern Syria/southern Anatolia region. Iron Age Sam’al—modern Zincirli Höyük—was one such kingdom. This talk will explore how these scenes relate to the archaeology of food and identity by addressing the following concepts:Stylistic elements and local/regional identityLimitations of iconographic interpretationFood-related practices and archaeological correlates from Zincirli
Towards a Definition of the Sumerian Sergida
The topic of my talk is a group of 11 Sumerian hymns dating to the Old Babylonian Period (ca. 2000–1600 BCE) and preserved on tablets either of unknown provenance or found at the site of Nippur.The hymns are labeled as širgidas (literally something like „long song“) by means of subscripts, which read „It is a širgida of (the god/goddess) ....“ Širgida is just one of numerous such subscripts, which, in general, designate different classes of hymns that were sung or performed in various contexts.The 11 currently known širgidas include: four hymns addressed to the warrior god Ninurta, son of the great god Enlil, two to the god Nuska, Enlil’s vizier, one each to the gods Martu, Nergal, and the more obscure god Lulal, and one each to the goddess Sud, who is identified with Ninlil, wife of Enlil, and the healing goddess Ninisina.The primary aim of the talk will be to explore the nature of the Sergidas as a corpus, which, on the surface, comprises a quite disparate group of compositions, with the ultimate goal of moving towards understanding the function of the Sergida hymn in Old Babylonian society. In the first part of the talk, I will argue for the merits of approaching the Sergida hymns as a corpus and will discuss the potential value in more closely examining them and other hymnic groups defined by subscripts. In the second part, I will present an overview of the Sergida corpus and will briefly describe the content of the eleven known compositions belonging to it. Thirdly, I will address the disparity of the texts and discuss the difficulties one faces in attempting to identify common threads among them. Finally, I will discuss points of similarity among the Sergida hymns and will suggest possible ways in which they might have been understood in antiquity in to represent a single hymnic type