Although many translations and summaries of the contract between Gadal-iama and Rimut-Ninurta have been printed, most of the English ones are based on earlier translations into French or German rather than on the difficult original text. As part of my dissertation I have read this text, and I thought that I should provide a translation too. The following text and translation is based on my poster at Melammu Symposium 10, Societies at War, presented on 27 September 2016 with one or two typos and careless choices of word corrected. I hope that I have not inserted any more mistakes in converting from PDF to HTML. Read more
Although respectable German and French translations of the Gadal-iama contract were available by 1952, they were published in journals for specialists. As a result, many English-speaking readers first encounter this text as quoted or paraphrased in books on other topics. One of the most widely read versions was published in a life of Alexander by Robin Lane Fox and quoted by Paul Rahe in his article “The Military Situation in Western Asia on the Eve of Cunaxa.” But as with some other things in Lane Fox’s life of Alexander, this version is not exactly what it leads readers to think it is:
In one remarkable document, the problems are set out in detail. In 422 King Artaxerxes had summoned his colonists to attack the city of Uruk, but the summons had caught the Jewish owner of a land grant off his guard. Probably because of financial embarassment, the Jew’s father had been forced to adopt a member of the Murasu bank as his son, so that the banker could inherit a share in the family allotment, and as the land grant could only be owned by members of the family, adoption was the one means of evading the king’s law and endowing an outsider. When the father died, the adopted banker held one part of the farm, the true male heirs the rest. … Fortunate in his banking ‘brother,’ the Jew had struck an advantageous bargain; the wild cat bankers would not fancy fighting and so their adopted agent would finance the armour, silver tax, horse and, very probably, the groom, while the Jew would ride out at the risk of his life.
In the joy of his heart, Gadal-Iama the Jew has spoken thus to the son of the Murasu: the planted and plowed fields, the horse land of my father, you now hold because my father once adopted your father. So give me a horse with a groom and harness, a caparison of iron, a helmet, a leather breastplate, a buckler, 120 arrows of two sorts, an iron attachment for my buckler, two iron spears and a mina of silver for provisions, and I will fulfill the service-duties which weigh on our lands.
As the horseman owned no bow, the arrows were presumably to be handed in to the cashier and then distributed to owners of bow and chariot land.
– Robin Lane Fox, Alexander the Great, The Dial Press n.p. 1974 ch. 11 p. 159
Robin Lane Fox seems to have composed this version on the basis of the French and German translations which he cited. However, it is missing things in both of them, and contains things which neither does. Read more
Entrance to the Fachbibliothek Atrium, North Wing, Universität Innsbruck. Photo by Sean Manning, February 2015. Despite some health difficulties, I have been slowly making sense of the Gadal-iama contract and updating my transcription and further reading in an earlier post. Perhaps “making sense” is not the right expression. Because while historians... Continue reading: Gadal-iama, Part 3: Grammars Pile High, Head Bows Low
Digitalizing old cuneiform texts poses some special issues which digitalizing old Teubners and Loebs does not. Working with the Gadal-iama contract has been an excellent excuse to explore them. I hope that they will have some interest for my readers who don’t read Akkadian.
Copyright is the first issue. At present I do not have time to make my own transcription of the published drawings (this has changed since October 2014- ed.). The following edition is based on that published by Henry Frederick Lutz in 1928. On the basis of Cornell University’s handy guide, I believe it to be in the public domain.
Our understanding of cuneiform writing has changed since 1928. An example which leaps out is that Lutz read the signs AN.BAR as the god Ninurta rather than the adjective parzillu “iron.” I have corrected this and noted where Ebeling’s more recent reading of other signs differs.
Conventions for transliterating cuneiform have also changed. I have tried to move Lutz’ text towards the conventions of the Open Richly Annotated Cuneiform Corpus as defined in their Akkadian Stylesheet. I have replaced the most obvious logograms with the corresponding Sumerian, but not tampered with Lutz’ sign numbers and vowel lengths where they are slightly different from the conventions today (this has changed since October 2014- ed.). All capitalized Sumerograms and all material in brackets except for the line numbers are my own.
This is neither a completely modernized edition (which would take more time than I have available) nor an exact transcription of Lutz’s edition (which would be hard for many Assyriologists to use). Serious scholars with access to a good library will want the second edition by Ebeling, but I hope that this will be worthwhile regardless. I would very much appreciate it if anyone who spots an error would email me. In the future I may make my own transcription to practice the script and understand which signs lie behind the logograms in the existing transcriptions.
One of the most interesting texts from Achaemenid Babylonia which has been published is a contract between Gadal-iama, son of Rahîm-ilê, and Rîmût-Ninurta, son of Murašû. Amongst other things, it contains the first description of special garments meant to be worn with armour which I have ever heard of. Because there do not seem to be any good discussions online, and because the translations in books for non-specialists are often very loose, I decided to post an Akkadian text and a translation or summary online. Before I do so, I should probably explain what this contract is.