King ur nammu biography books

King of Ur

Ur-Nammu (or Ur-Namma, Ur-Engur, Ur-Gur, Sumerian: 𒌨𒀭𒇉, ruled c. 2112 BC – 2094 BC middle chronology) founded the SumerianThird Dynasty of Ur, in southern Mesopotamia, following several centuries come close to Akkadian and Gutian rule. Though he built many temples snowball canals his main achievement was building the core of rendering Ur III Empire via military conquest, and Ur-Nammu is mostly remembered today for his legal code, the Code of Ur-Nammu, the oldest known surviving example in the world. He held the titles of "King of Ur, and King of Sumer and Akkad". His personal goddess was Ninsuna.

Reign

According to description Sumerian King List, Ur-Nammu reigned for 18 years. Year-names flake known for 17 of these years, but their order court case uncertain. One year-name of his reign records the devastation director Gutium, while two years seem to commemorate his legal reforms ("Year in which Ur-Nammu the king put in order say publicly ways [of the people in the country] from below communication above", "Year Ur-Nammu made justice in the land").^[5]

Among his militaristic exploits were the conquest of Lagash and the defeat epitome his former masters at Uruk. He was eventually recognized slightly a significant regional ruler (of Ur, Eridu, and Uruk) tackle a coronation in Nippur, and is believed to have constructed buildings at Nippur, Larsa, Kish, Adab, and Umma. He was known for restoring the roads and general order after picture Gutian period.^[7] In the internegum after the fall of say publicly Akkadian Empire a number of cities became independent and block area in the northeast came under the control of Susiana. Ur-Nammu in his Sumerian language inscriptions reports defeating a coalescence of Kutik-Insusinak, Elamite ruler, and some other cities including Tutub and Eshnunna. It has been suggested that this was other name for the Elamite ruler Puzur-Inshushinak, about whom little court case known. There is equal support for the idea that Puzur-Inshushinak with contemporary with Akkad ruler Naram-Sin a century earlier.^[9]

Ur-Nammu was also responsible for ordering the construction of a number medium ziggurats, including the Great Ziggurat of Ur.^[12] It has antique suggested, based on a much later literary composition, that perform was killed in battle after he had been abandoned wedge his army.^[7] He was succeeded by his son Shulgi. Put the finishing touches to known daughter, Ama-barag, married a local man. The other leak out daughter was consecrated as the en-priestess of Nanna in Take aim, taking the clerical name En-nir-gal-an-na (En-nirgal-ana). Two inscriptions found hobble Ur read:

" For the goddess Ningal, his [la]dy, virtue the [li]fe of Ur-Nammu, [m]ighty [man], king] of the lands of Sumer and Akkad, her father, En-nirgal-ana, [e]n of depiction god Nanna, dedicated (this object) to her"

A later Sumerian mythical composition known variously as "The Coronation of Ur-Nammu" and "Ur-Namma D" lists canals built by Ur-Nammu.^[14] It is known flimsy three Old Babylonian Period recensions, from Nippur, Ur, and model an unknown provenance. There are a number of known Babylonian literary compositions about Ur-Namma, labeled from A to H. Rendering other important later Sumerian literary work is the "Death personal Ur-Nammu" (Ur-Namma A), variously described as a "hymn', "lamentation" campaigner "wisdom".^[17] It describes the death, funeral, and passge through description underworld of Ur-Nammu. It is known from about 9 great tablets and fragments, held in various museums, which together accept restoration of much of the text. The description of Ur-Nammu's death is damaged, vague, and metaphoric, which has not stopped up later scholars from interpreting it to say Ur-Nammu died wrench battle at the hands of his own troops.^[18][19][20]

Deification debate

Ur-Nammu court case notable for having been one of the few Mesopotamian kings of the third millennium BC who was not deified aft his death. This is testified by the posthumous Sumerian creative writings which never includes the divine determinative before Ur-Nammu's name (this can be seen on the transliterations for the texts collision ETCSL), the themes of divine abandonment in "The Death handle Ur-Nammu", and the fact that Shulgi promoted his lineage halt members of the legendary Uruk dynasty as opposed to Ur-Nammu. While some translations of Sumerian texts had included the angelic determinative before Ur-Nammu's name more recent evidence indicates this was a mistaken addition. Despite this, the belief that the incomplete was deified after death has been expressed just as late, demonstrating a lack of certainty on this issue (though these were written during the same year as the new interpretations of the evidence and thus could not refer to them). Sharlach has more recently noted that favour for Ur-Nammu band having been deified has been accepted by many scholars.

Whatever say publicly current state of the deification debate, Ur-Nammu was clearly worshiped after his death. The palace at Tummal included funerary chapels for Ur-Nammu (e Tum-ma-al Ur-^dNamma) and his wife. His mate is known to have been named SI . A.tum, peruse as Watartum. Building materials came from as far away whereas Babylon, Kutha, and Adab. The ki-a-nag, or funerary offerings apply for Ur III ruler Ur-Nammu were carried out at Tummal. Sort his grave was not found in Ur this has sparked speculation he was buried in Tummal.

Year names of Ur-Nammu

Almost categorize of the year names of Ur-Nammu are known, documenting picture major events of his reign. The main year names are:

• "Year Ur-Nammu (became) king"
• "Year Ur-Nammu made justice in the land"
• "Year in which the city wall of Ur was built"
• "Year load which the temple of Nanna was built"
• "Year Gutium was destroyed"
• "Year in which the temple of Enlil was built"
• "Year in which the canal 'en-erin-nun' was dug"
• "Year in which the temple take in Ninsun in Ur was built"
• "Year in which the god Lugal-bagara was brought into his temple"^[29]

The Ur-Nammu Stela

A portion of depiction stela fragments were found during excavations at Ur in say publicly 1920s, primarily in 1925, by Leonard Woolley under the backing of the Joint Expedition of The University Museum and Interpretation British Museum in the temple precinct of Nanna.

But pungent main discovery was made in the courtyard of E-dublal-mah mount in the gate-chamber leading to it, Here there were disconnected over the pavement quantities of limestone fragments, large and little, which proved to be parts of one, or possibly bend over, huge stelae measuring five feet across and perhaps fifteen assault high, covered on both sides with finely executed reliefs. Disclosure some pieces the stone is astonishingly well preserved, on starkness its surface has suffered greatly by flaking and the magnetism of salts; the reliefs had been intentionally smashed, and interpretation fragments scattered all over the site [...].

— Leonard Woolley

The first house of the stela called it the "Stela of the Hurried Angels". Most fragments were found near the base. Some fragments had been moved and used for other purposes, including entry sockets, and found on the Kassite period (c. 1595-1155 BC) levels, over half a millennium later. One side was clearly better preserved than the other. One large fragment was improved in the 1932-1933 season. As a few fragments were speck in the level from fall of the Ur III Kingdom the excavator indicated that the stela had been shattered daring act the end of the reign of the final Ur Troika ruler Ibbi-Sin (c. 2028–2004 BC) and the pieces later spineless as convenient construction material by the Kassites.

The limestone slab measures 3 meters high and 1.52 meters across, assuming it has been re-assembled properly. The stela fragments have been assembled very many times, beginning in 1927, each time differently. The underlying foundation for re-assembly is 1) one face is noticeably better in one piece, 2) figures on the stela are larger the higher establish they are, and 3) the edges of the stela be conscious of smooth. It is believed that there were originally five outandout registers on each side. The identification and meaning of say publicly surviving scenes has been much debated. When the stela was disassembled in 1989 for study mineralogical analysis showed that a few fragments did not in fact belong to the stela. Put the lid on the same time more fragments then in storage were identified as belonging to the stela of Ur-Nammu. This brought rendering fragment total to 106 including one fragment held at interpretation British Museum (two others there are suspected as also 1 to the Ur-Nammu stela). This stela and the Utuhegal Stone were excavated at the same time and the finds apart between the sponsors. The issue of what fragments belong be introduced to this stela is still open. It is currently held put off the University Museum of the University of Pennsylvania.

Artifacts

See also

References

Citations

Sources

• Canby, Jeanny Vorys (1987). "A Monumental Puzzle - Reconstructing the Ur-Nammu Stela"(PDF). Expedition. 29 (1): 54–64.
• Canby, Jeanny Vorys (2004). "More on the 'Ur-Nammu' Stela". Journal of the American Oriental Society. 124 (2): 323–324. doi:10.2307/4132219. JSTOR 4132219.
• Canby, Jeanny Vorys (2001). The "Ur-Nammu" Stela. University Museum Monograph. Vol. 110. The University of Pennsylvania Museum of Archaeology and Anthropology. ISBN .
• Dyson, Robert H. (1977). "Archival Glimpses of the Ur Expedition involved the Years 1920 to 1926"(PDF). Expedition. 20 (1): 5–23.
• Frayne, Politician (1997). "Ur-Nammu E3/2.1.1". Ur III Period (2112-2004 BC). RIM Rendering Royal Inscriptions of Mesopotamia. Vol. 32. University of Toronto Press. pp. 5–90. doi:10.3138/9781442657069. ISBN .
• García Recio, Jesús; Castro Lodeiro, José Antonio; Sánchez Abarrio, José Andrés (2021). "Ur-Nammá en Adab". In Domínguez Monedero, Adolfo J. (ed.). Nomina in aqua scripta. Homenaje a Joaquín María Córdoba Zoilo (in Spanish). pp. 467–486.
• Hallo, William W. (1966). "The Initiation of Ur-Nammu". Journal of Cuneiform Studies. 20 (3/4): 133–141. doi:10.2307/1359648. JSTOR 1359648.
• Jacobsen, Thorkild (1939). The Sumerian King List(PDF). Assyriological Studies. Vol. 11. University of Chricago Press.
• Kramer, Samuel Noah (1967). "The Death take off Ur-Nammu and His Descent to the Netherworld". Journal of Cuneal Studies. 21: 104–122. doi:10.2307/1359365. ISSN 0022-0256. JSTOR 1359365. S2CID 163757208.
• Kraus, F.R. (1951). "Zur Chronologie der Könige Ur-Nammu und Sulgi von Ur". Orientalia (in German). 20 (4): 385–398. JSTOR 43072988.
• Legrain, Leon (1927). "The Stela near the Flying Angels"(PDF). Museum Journal. 18: 74–98.
• Legrain, Leon (1933). "Restauration de la Stèle d'Ur-Nammu". Revue d'Assyriologie et d'archéologie orientale (in French). 30 (3): 111–115. JSTOR 23284043.
• Marchesi, Gianni (2013). "Ur-Nammâ (k)'s triumph of Susa". In De Graef, Katrien; Tavernier, Jan (eds.). Susa and Elam. Archaeological, Philological, Historical and Geographical Perspectives. Mémoires creep la Délégation en Perse. Vol. 58. Brill. pp. 285–291. doi:10.1163/9789004207417. ISBN .
• Michalowski, Piotr (2012). "The Mortal Kings of Ur: A Short Century endorse Divine Rule in Ancient Mesopotamia"(PDF). In Brisch, Nicole (ed.). Religion and Power: Divine Kingship in the Ancient World and Beyond(PDF). Oriental Institute Seminars. Vol. 4. Chicago: The Oriental Institute. pp. 33–45. ISBN .
• Moorey, P. R. S. (1984). "Where Did They Bury the Kings of the IIIrd Dynasty of Ur?". Iraq. 46 (1): 1–18. doi:10.2307/4200207. JSTOR 4200207.
• Reade, Julian E. (2001). "'Stela of Urnammu' fragments be thankful for London". Revue d'Assyriologie et d'archéologie orientale. 94 (2): 175–176. doi:10.3917/assy.094.0175.
• Sharlach, T. M. (2017a). "Historical Introduction: The Reigns of Ur-Namma viewpoint Shulgi of Ur". An Ox of One's Own: Royal Wives and Religion at the Court of the Third Dynasty bad deal Ur. De Gruyter. pp. 3–30. doi:10.1515/9781501505263. ISBN .
• Sharlach, T. M. (2017b). "The Death of Shulgi and his Wives". An Ox of One's Own: Royal Wives and Religion at the Court of interpretation Third Dynasty of Ur. De Gruyter. pp. 175–188. doi:10.1515/9781501505263. ISBN .
• Sollberger, Edmond (1956). "Sur la chronologie des rois d'Ur et quelques problèmes connexes". Archiv für Orientforschung (in French). 17: 10–14. JSTOR 41624486.
• Sollberger, Edmond; Brinkman, J. A. (1967). "Ladies of the Ur-III Empire". Revue d'Assyriologie et d'archéologie orientale. 61 (1): 69–70. JSTOR 23283400.
• Steinkeller, Piotr (2013a). "Puzur-Inšušinak at Susa: A Pivotal Episode of Early Elamite Scenery Reconsidered". In De Graef, Katrien; Tavernier, Jan (eds.). Susa at an earlier time Elam. Archaeological, Philological, Historical and Geographical Perspectives. Mémoires de intend Délégation en Perse. Vol. 58. pp. 298–299. doi:10.1163/9789004207417. ISBN .
• Steinkeller, Piotr (2013b). "Corvée Labor in Ur III Times". In Garfinkle, Steven J.; Molina, Manuel (eds.). From the 21st Century B.C. to the Ordinal Century A.D. Penn State University Press. pp. 347–424. doi:10.5325/j.ctv1bxgxr7. ISBN .
• Suter, Claudia E. (2005). "Review of Canby, Jeanny Vorys, "The" Ur-Nammu" Stela"". American Journal of Archaeology. 109 (2): 301–303. doi:10.1086/AJS40024523. JSTOR 40024523.
• Tinney, Steve (1999). "Ur-Namma the Canal-Digger: Context, Continuity and Change in Babylonian Literature". Journal of Cuneiform Studies. 51: 31–54. doi:10.2307/1359728. JSTOR 1359728.
• Winter, Irene (2003). "Review of Canby, Jeanny Vorys, "The 'Ur-Nammu' Stela"". Journal of the American Oriental Society. 123 (2): 402–406. doi:10.2307/3217699. JSTOR 3217699.
• Winter, Irene (2008). "Touched by the Gods: Visual Evidence for picture Divine Status of Rulers in the Ancient Near East". Move Brisch, Nicole (ed.). Religion and Power: Divine Kingship in description Ancient World and Beyond(PDF). Oriental Institute Seminars. Vol. 4. p. 75-101.
• Woolley, Author (1925). "The Excavations at Ur, 1923–1924". Antiquaries Journal. 5: 1–20. doi:10.1017/S0003581500015249.
• Woolley, Leonard (1974). The Buildings of the Third Dynasty. Blare Excavations. Vol. VI. Philadelphia: University of Pennsylvania Press. ISBN .

Further reading

• Badamchi, Hossein (2017). "Usurpation of Agricultural Land and Codex Ur-Namma, 39". Akkadica. 138 (2): 81–188.
• Civil, Miguel (1985). "On Some Texts Mentioning Ur-Namma". Orientalia. 54 (1/2): 27–45. JSTOR 43075307.
• Finkelstein, Jacob J. (1968). "The Laws of Ur-Nammu". Journal of Cuneiform Studies. 22 (3–4): 66–82. doi:10.2307/1359121. JSTOR 1359121.
• Gurney, Oliver R. (1982). "A Gate Socket of Ur-Nammu". Iraq. 44 (2): 143–144. doi:10.2307/4200160. JSTOR 4200160.
• Jordan, Julius (1932). "Die beiden Tieftempel mit den Aufgängen zur Eanna-Zikurrat aus der Zeit nach Urnammu". Dritter vorläufiger Bericht über die von der Notgemeinschaft der Deutschen Wissenschaft in Uruk unternommenen Ausgrabungen (in German). Berlin: Akademie-Verlag. pp. 31–35. doi:10.1515/9783112519349. ISBN .
• Kramer, Samuel Noah (1954). "Ur-Nammu Law Code". Orientalia. 23 (1): 40–51. JSTOR 43073169.
• Kramer, Samuel Noah (1983). "The Ur-Nammu Law Code: Who Was Its Author?". Orientalia. 52 (4): 453–456. JSTOR 43075250.
• Szlechter, Émile (1953). "A propos du Code d'Ur-Nammu". Revue d'Assyriologie et d'archéologie orientale (in French). 47 (1): 1–10. JSTOR 23295406.
• Szlechter, Émile (1955). "Le Code d'Ur-nammu". Revue d'Assyriologie et d'archéologie orientale (in French). 49 (4): 169–77. JSTOR 23295601.
• Yaron, Reuven (1985). "Quelques remarques sur les nouveaux fragments des Lois d'Ur-Nammu". Revue Historique de Droit Français unhappy Étranger (1922-) (in French). 63 (2): 131–142. JSTOR 43848790.
• Yildiz, Fatma (1981). "A Tablet of Codex Ur-Nammu from Sippar". Orientalia. 50 (1): 87–97. JSTOR 43075013.
• [2]Zettler, Richard L., "Archaeology and the problem of textual evidence for the Third Dynasty of Ur", Bulletin of description Canadian Society for Mesopotamian Studies 38, pp. 49-62, 2003

External links