All Queries 11. Periodicities of Property and Debt

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The Creation of Order » 11. Periodicities of Property and Debt

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Query: 11. Periodicities of Property and Debt{{Article buttons|override=The Creation of Order/Winter: The Archaic Order in Motion and Its Collapse/11. Periodicities of Property and Debt|DeepArea=The Creation of Order/Winter: The Archaic Order in Motion and Its Collapse/11. Periodicities of Property and Debt}}
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Translation Check

Quoted text:

andurārum
Can a French speaker check this in both Archives Épistolaires de Mari and Charpin? Originally it was written “uddurarum” before we changed it to andurārum.
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Query: 11. Periodicities of Property and Debt{{Article buttons|override=The Creation of Order/Winter: The Archaic Order in Motion and Its Collapse/11. Periodicities of Property and Debt|DeepArea=The Creation of Order/Winter: The Archaic Order in Motion and Its Collapse/11. Periodicities of Property and Debt}}
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Stub Chapter

Chapter 11 is a stub chapter that would benefit from Collaborative Research volunteer expansion.

Could you help us expand Chapter 11 to include more of what is teased in its Key Concepts section, and anything else that makes sense?
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Interchapter Query: Chapter 10

Can you help us make sure this elaboration of rituals mentioned in Chapter 10 has occurred in Chapter 11, or else help us add it?
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Text in Chapter 10 Referring to Chapter 11

In discussing the relationship between archaic Indo-European terms relating to religion and law, he noted (p. 305[1]), “The connection of Latin rego with Greek orégō ‘extend in a straight line’… the examination of the old uses of reg- in Latin (e.g., in regere fines, e regione, rectus, rex sacrorum) suggests that the rex, properly more of a priest than a king in the modern sense, was the man who had to trace out the sites of towns and to determine the rules of law.” (Chapter 11 will elaborate these rituals.)

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Stub

Quoted text:

Sally Humphreys[2] (1978: p. 83) referred to “the disciplinary powers and clear consciousness of eukosmia and akosmia (order and disorder) associated with religious festivals.”

Gernet[3] made much of this in his study of Greek penal law. His 1917 Recherches sur le développement de la pensée juridique et morale en Grèce showed how the Greeks invented new words for their concepts of isonomia and their new universe: “dysnomia was created in antithesis to eunomia (which in Homer had been contrasted with hybris)” (quoted in Humphreys[4] p. 85). “Hybris, losing its old meanings to dysnomia and adikēma, was drawn into a new ambit of meditation on the ‘offender’ and his psychology.”
These paragraphs are a stub. Can you help us expand them, and in particular add the context for them: the introduction of the concept, the conclusion of the point being made, and a transition into the next paragraph after them (beginning “I have already discussed religion…”)?
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Vague Text

Quoted text:

No a priori scheme will work, for there are too many possibilities of variation and idiosyncrasy. (See Needham/Hocart[5] 1970: p. xxxix.)
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Stub

Quoted text:

But some keys are in nature: the five symmetrical geometric (“Platonic”) solids. The Dorian mode is a symmetrical (palindromic) musical scale, and there are mathematical proportions among the tones.


Consider also the mathematics of right-angled (“Pythagorean”) triangles, known since the neolithic.
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Omitted Text

Quoted text:

[Omitted text:] Summarize the chapters so far. Then show how periodicities are designed to restore this modularized equality.
We omitted text here that seemed like an unfulfilled note: “Summarize the chapters so far. Then show how periodicities are designed to restore this modularized equality.” Can you help us fulfill it?
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Verify Citation

Quoted text:

as Wensinck[6] (1923: pp. 181f.) has summarized: “The king, in antiquity, is above everything he who maintains law and order. … in the group of [Talmudic] Psalms [24 and 99, as well as 93, 94, and 47] the ascension to the throne and the administration of justice are spoken of in one breath. In cosmology this idea means: victory over chaos with its demoniac powers and establishment of cosmic order; in theology: accomplishment of the judgment of mankind. Each new period begins thus, with the establishment of order, with the settlement of destinies, with judgment. And every New Year is a day of judgment.”

Can someone with access to Wensinck’s text confirm the quotation and page number for us?

We were able to confirm the second half of the quotation only:

“In cosmology this idea means: victory over chaos with its demoniac powers and establishment of cosmic order; in theology: accomplishment of the judgment of mankind. Each new period begins thus, with the establishment of order, with the settlement of destinies, with judgment. And every New Year is a day of judgment.”

Per p. 392 in document, 332 on the page header, of the pdf linked here to Kingship and the Gods by Henri Frankfort.
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Fact Check

Quoted text:

It seems to be this period rather than that of human generations that inspired the 30-year cycle between “freedom acts”—“a month of years,” calling for the ruler to celebrate a “jubilee” if he happened to live that long, as did Hammurapi (who “proclaimed justice” in his 30th year, as he had done on his accession in 1792 BC).
Can someone please verify this fact and add a source if possible? We’re not sure about it. We may have found one source that says Hammurabi canceled debt four times during his 40-year reign, so the 30-year theory might not hold up… If you can find an authoritative source one way or the other, that’d be ideal. One example of a source with unclear authority is here.
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Fact Check

Quoted text:

In other contexts, according to Jastrow, Saturn was designated as Enmesharra (“Lord of the law of the universe,” or simply lord of misharum [justice]).
Please help us check this fact. According to our research, the Mesopotamian god of barley Ninurta was the god affiliated with Saturn, not god of the universe Enmesharra. However, the text as it is currently written in the chapter aligns with the cited source of p. 173 of Jastrow.
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Verify Citation

Quoted text:

Komoróczy[7] (1982: p. 197) called these misharum acts a “corrective in the everyday run of economic life.”
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Translation Check

Quoted text:

Bottero[8] (1961) wrote that they countered the effects of “economic disorder.”
Can a French speaker verify this is in Bottero’s text?
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Citation Needed

Quoted text:

They were called by such terms as “Gerechtigkeit,” “redress.”
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Verify Citation

Quoted text:

“Misharum shakanum” is also rendered “creating straight order” in the Chicago Assyrian Dictionary[9] (CAD M/II, pp. 116ff.).
We found the CAD M/II text and added links, and we see misharum defined on pages 116+, but we don’t see the quotation here of “creating straight order” anywhere in the text (and couldn’t find “shakanum,” but it’s probably written differently). Can you help us verify this source attribution and quotation?
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Translation Check

Quoted text:

Komoróczy called them “regelmassig-periodische”
Can someone with access to the Komoróczy text (ideally checked by a German-speaker) verify this quotation?
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Sumerian Terminology

Quoted text:

amargi
Should this be ama-gi or amagi instead of amargi throughout this book? See: Ama-gi.
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See also the same query in the Prologue and update there and in the Style Guide for This Book, and update accordingly if necessary.
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Translation Check

Quoted text:

“a return to the original situation.”
Can a French-speaker check Charpin’s article for this phrase to check the quotation?
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Query: 11. Periodicities of Property and Debt{{Article buttons|override=The Creation of Order/Winter: The Archaic Order in Motion and Its Collapse/11. Periodicities of Property and Debt|DeepArea=The Creation of Order/Winter: The Archaic Order in Motion and Its Collapse/11. Periodicities of Property and Debt}}
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Citation Needed

Quoted text:

Wilfred Lambert imagined that “andurārum” meant “free trade,” literally tariff-free trade. This would follow if the Assyrians knew that “in the beginning” there were no tariffs. To establish “andurārum” for copper, silver, etc., would be to return them to their former (i.e., tariff-free) status.
No text by Wilfred Lambert (W.G. Lambert) has been cited anywhere in this book. Can you help us find a text that could be cited for this?
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Translation Check

Quoted text:

Charpin[10] wrote (p. 38): “The Babylonians ignored in effect that men were born free and equal. For a slave born of a free mother, amargi signified a return to liberty. For a slave born of a slave mother, amargi meant a return to the master in whose house he was born.”
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Translation Check

Quoted text:

Charpin[11] pointed out that the cuneiform sign for “amargi” also “designates the cyclical trajectory of the sun, and the return of persons or goods to their initial status.”
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Translation Check

Quoted text:

Charpin[12] concluded that this idea of a cosmological return, as inevitable as the annual solar return to its zodiacal position at the New Year, was “the exact antithesis of any sentiment of ‘social justice’ or a reformist ideology.”
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Specify Citation

Quoted text:

ARM VIII 33
Can you help us identify the text meant by ARM?
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Translation Check

Quoted text:

A Mari text dated to the sixth year of Zimri-Lim (ARM VIII 33…)
Can a French-speaker check the “33” here? We found ARM mentioned on p. 106 of Archives Épistolaires de Mari, but not “33.”
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Translation Check

Quoted text:

“if an andurārum is instituted, this silver will not be subject to that measure.”
Can a French-speaker verify this quotation from Durand and/or Charpin?
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Translation Check

Quoted text:

the sign DRR (“darāru,” prefixed by “an”)
Can someone familiar with translating Assyrian texts and the CAD confirm this? In our text it is written: darāru, so we added that inside the parentheses.
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Spelling of Term

Quoted text:

Šunuhrahalû
This is how it was spelled in the French work (Charpin, p. 41), but we couldn’t verify in English spelling. Can you help?
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Translation Check

Quoted text:

the land of Gashera

Can someone please fact-check this? Perhaps a French speaker who reviews the Mari letters. From our research, Gashera was Hammurabi’s mother, not a place.

The French on p. 41 of Charpin is “maisons que gasera detient a alahtun, a propos desquels tu te plaignais” which translates to “houses that Gasera owns in Alahtun, about which you were complaining,” so perhaps it was land owned by his mother’s family?
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Missing Digit

Quoted text:

Postgate 1973[13] and 19__
Years are missing in the second date; we only have the first text cited in the Bibliography here. Can you help us figure out what text was missing so we can add a year and citation footnote and bibliographical note?
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Fact Check

Quoted text:

“Jubilee Years” after Leviticus (which current biblical scholarship places in the seventh century BC)
Can you help us confirm this dating?
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Citation Needed

Quoted text:

as more documentation has become available since 1917, it has become apparent that the Mesopotamian proclamations were different—and also that they fed directly into the Hebrew and even Mediterranean traditions.
Citation(s) would be appreciated here.
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Key Concept Missing in Chapter Body

Quoted text:

raising the sacred light of justice[14]
This is one of two places (see the other here) we worked in a footnote about the Statue of Liberty from the Key Concepts section of this chapter (see query); but perhaps you can help us work it into the chapter body more.
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Verify Citation

Quoted text:

Liverani[15] 1979: pp. 18–20
Can someone with access to the Liverani text help us confirm the page range? Originally this was written as “1979: 1820” and we added “pp.” and the en dash.
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Expand Section

Quoted text:

Aeneas Tacticus recommended it to his Greek compatriots in the fourth century BC.
Can someone recommend a quotation from this text to insert after this sentence? Perhaps it’s in the Liverani text (Three Amarna Essays), as a hint. Originally the word “[QUOTE]” was written at the end of the sentence, with no hint about what belonged there.
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Key Concept Missing in Chapter Body

Quoted text:

the Babylonian ruler’s raising of “the sacred torch”[16]
This is the second of two places (see the other here) we worked in a footnote about the Statue of Liberty from the Key Concepts section of this chapter (see query); but perhaps you can help us work it into the chapter body more.
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Specify Citation

Quoted text:

Pallas, pp. 215, 218
Can you help us identify what text is meant by “Pallas”? We could not find it in the Bibliography of this or previous chapters.
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Omitted Text

Quoted text:

[Omitted text:] Note also the idea of scapegoat. The word for interest was young kid. Getting rid of the goat. A newborn?
Can you help us expand this stub, which we have omitted as it seems like an unfulfilled internal note? You may find helpful starting from Theodor Gaster’s Thespis.
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Verify Citation

Quoted text:

Sumerian and Babylonian rulers fought a combat between order and chaos and emerged victorious. By the late second millennium BC in Asia Minor, the Hittites divided their young men into two halves, calling one group the Men of Hatti and the other the Men of Masa (Puhvel[17] 1988: p. 27). “Men of Hatti have bronze weapons, whereas Men of Masa have weapons of reed. They wage battle. The men of Hatti are victorious; they take a captive and consign him to the deity.” This recalls “ritual battles between the forces of summer and winter (or light and darkness, fertility and sterility), in ancient and modern Europe.” The Hittite Puruli festival featured “a battle royale between a national weather-god and the dragon Illuyanka.”
Can someone with access to Puhvel’s text verify the points made, quotation, and page number cited here?
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Fact Check

Quoted text:

Robigalia (March 25 [near the spring equinox])
Wikipedia says this occurred on April 25. Which is correct? (We can add a footnote updating Gaster’s 1950 text if necessary since this occurs in a quotation.)
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Verify Citation

Quoted text:

Raschke[18] (1988: p. 7) pointed out that each of these Panhellenic festivals “took place in the vicinity of a sacred temenos.”
Can someone with access to Raschke’s book confirm this quotation and page number?
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Before 586 BC, wrote Fontenrose[19] (1988: p. 124), “the only Pythian contests were musical. The hymn to Apollo was sung to the accompaniment of the kithara (lyre) played by the singer; and it was said that Hesiod was not allowed to compete because he had not learned to play the kithara.”
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“For the Pythian Games, as for the Olympic, a truce was proclaimed, forbidding hostilities for the period of the games” (Fontenrose[20] 1988: p. 128).
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the term for “foreigner” was “host”
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Strangers were sacred guests, under the protection of Nemesis and Zeus
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In archaic times most travelers were merchants. Those of Mesopotamia established their own temples in foreign trading posts to provide protection and also to act as embassies.
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The rules of politeness dictated that a host not inquire into his guest’s status or other personal details until the visitor was given a meal. And by receiving such hospitality, a traveler would have become in his turn the host for the friends he had made on his visits. Most well-to-do Greeks had such friends in various cities—protectors if they were exiled, and friends who would house and feed them on future travels.

Such practices may have stemmed from a time when most travelers were temple or royal merchants, and later messengers, tax collectors, or other palace emissaries. Solon traveled as a merchant in the sixth century BC, as there really was no other mode of tourism. Travelers visiting distant regions covered their expenses by trading as they went.
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Urukagina of Lagash (c. 2380 BC–2360 BC)
Urukagina’s Wikipedia page says he died in 2370 BC, before the original date written of c. 2350 BC here. We updated to roughly what’s on the Wikipedia page for List of ancient legal codes, which says “2380 BC–2360 BC” (but other sources say 2352–2342 BC, so we estimated). Can you verify our edit is accurate?
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leiturgoi
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Stub

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Bibliographic Notes: Further Reading

…
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Omitted Text

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Enuma Elish was rendered into English by Heidel[21] (The Babylonian Genesis [Chicago: 1942 (1951)])[Omitted text: , now superseded by __].
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W.G. Lambert’s numerous articles (especially 1968 and 198_)
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W.G. Lambert’s numerous articles (especially 1968 and 198_)
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The third-millennium BC roots of this festival
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Hurrian sudutu
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Egyptian ma’at
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Libra weighing out the cultivator’s grain obligations upon harvest
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This image is recalled by the Statue of Liberty
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Caesarian-Roman New Year
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Key Concept Missing in Chapter Body

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the winter solstice/Germanic Christmas
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Below are some hints from the author that was in notes that were originally in (and later omitted from) Chapter 2; we believe the op-ed refers to a piece in the New York Times by Simon Schama, author of the book Dead Certainties, titled online “Whose Tree Is It Anyway?” with the date mentioned below:

“…But astral symbolism was not entirely stamped out by Christianity. See the Christmas tree, and Christmas gift exchange.

“New York Times, Dec. 24, 1991, op-ed by Simon Schama, ‘Dead Certainties (Unwarranted Speculations).’

“John Donne called the winter solstice “the world’s midnight.” Certainly the year’s midnight....”

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At the end of the Roman Republic, Julius Caesar declared a moratorium on debts owed by the well-to-do, but not by the indebted population at large
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SARI
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Vo. R.A.I.
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Jack J. Finkelstein, “Some New Misharum Material and Its Implications,” in Assyriological Studies, No. 16 (1965), pp. 233–246.
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Omitted Text

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Fritz R. Kraus, Sumerer und Akkader: Ein Problem der Altmesopotamischen Geschichte (Amsterdam: 1970) [Omitted text: (p. 30: as the Akkadians use andurārum, it is “opaque.”)]
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(p. 30: as the Akkadians use andurārum, it is “opaque.”)

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Maurice Lambert, “L’Expansion de Lagash au temps d’Entemena,” Rivista degli studi Orientali, Vol. 47 (1972), pp. 9–13.
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Missing Bibliographic Details

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Maurice Lambert, “L’Expansion de Lagash au temps d’Entemena,” Rivista degli studi Orientali, Vol. 47 (1972), pp. 9–13.
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N.P. Lemche, “Andurārum and Misharum: Comments on the Problem of Social Edicts and Their Application in the Ancient Near East,” Journal of Near Eastern Studies, Vol. 38 (1979), pp. 11–22.
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Jean Puhvel, “Hittite Athletics as Prefigurations of Ancient Greek Games,” in Wendy J. Raschke (ed.), The Archaeology of the Olympics (Madison, Wisconsin: 1988), pp. 26–31.

Can you verify the spelling of the author’s name as Jean Puhvel? It is possible Jaan Puhvel was meant (see Chapter 9’s Bibliography, Chapter 12’s Bibliography and footnotes, and the book’s Bibliography chapter for sections for Chapter 9 and Chapter 12: Jaan Puhvel, “The Origins of Greek Kosmos and Latin Mundus,” American Journal of Philology, Vol. 97 [1976], pp. 154–167), but it’s also possible they are two different people.

See the same query in Chapter 6 here.

See related query in Chapter 9 and Chapter 12 over Jaan Puhvel here.
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Ephraim Speiser, “Cuneiform Law and the History of Civilization,” Proceedings of the American Philosophical Society, Vol. 107, No. 6 (December 1963), pp. 536–541.
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Quoted text:

Charpin pointed to similar uses of the term in Atrahasis I 243

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Note: this was originally written 244–245 on p. 44 of Charpin, perhaps? We think the numbers here refer to page numbers but are not sure so we didn’t add “p.” here. Can you help verify this is accurately written here as not p. and not a range with a missing en dash?
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  1. ↑ Émile Benveniste, Indo-European Language and Society (Coral Gables, Florida: 1973), p. 305.
  2. ↑ Sally Humphreys, Anthropology and the Greeks (London: 1978), p. 83.
  3. ↑ Louis Gernet, Recherches sur le développement de la pensée juridique et morale en Grèce (Paris: 1917).
  4. ↑ Sally Humphreys, Anthropology and the Greeks (London: 1978), p. 85.
  5. ↑ Rodney Needham (ed.), introduction to Arthur M. Hocart, Kings and Councillors (Chicago: 1970 [1936]), p. xxxix.
  6. ↑ A.J. Wensinck, “The Semitic New Year and the Origin of Eschatology,” Acta Orientalia Academiae Scientiarum Hungaricae, Vol. I (1923), pp. 179–186.
  7. ↑ Géza Komoróczy, “Zur Frage der Periodizität der altbabylonischen mišarum-Erlässe,” in Societies and Languages of the Ancient Near East: Studies in Honour of I.M. Diakonoff by M.A. Dandamayev, I. Gershevitch, H. Klengel, G. Komoróczy, M.T. Larsen, and J.N. Postgate (eds.) (Warminster: 1982), pp. 197.
  8. ↑ Jean Bottero, “Desordre economique et annulation des dettes en Mesopotamie a l’epoque paleobabylonienne,” Journal of the Economic and Social History of the Orient, Vol. 4 (1961), pp. 113–164.
  9. ↑ The Oriental Institute of the University of Chicago editorial board, The Assyrian Dictionary of the Oriental Institute of the University of Chicago (also known as the Chicago Assyrian Dictionary, or CAD), Volume 10, M, part 2 (Chicago: 1977), pp. 116ff.
  10. ↑ Dominique Charpin, “Les Décrets Royaux à l’Époque Paléo-Babylonienne, à Propos d’un Ouvrage Récent,” Archiv für Orientforschung, Vol. 34 (1987), p. 38.
  11. ↑ Dominique Charpin, “Les Décrets Royaux à l’Époque Paléo-Babylonienne, à Propos d’un Ouvrage Récent,” Archiv für Orientforschung, Vol. 34 (1987), pp. 36–44.
  12. ↑ Dominique Charpin, “Les Décrets Royaux à l’Époque Paléo-Babylonienne, à Propos d’un Ouvrage Récent,” Archiv für Orientforschung, Vol. 34 (1987), pp. 36–44.
  13. ↑ J.N. Postgate, The Governor’s Palace Archive (Cuneiform Texts from Nimrud [CTN] 2, London: 1973), near p. 248.
  14. ↑ Observatory Editor’s Note: For more on the symbolism of raising a torch from at least to Babylonia in the 18th century BC to the present-day Statue of Liberty, see “Proclaim Debt Amnesty Throughout All the Land? A Biblical Solution to a Present-Day Problem,” Eva von Dassow, The Conversation, July 26, 2022.
  15. ↑ Mario Liverani, Three Amarna Essays (Malibu, California: 1979).
  16. ↑ Observatory Editor’s Note: For more on the symbolism of raising a torch from at least to Babylonia in the 18th century BC to the present-day Statue of Liberty, see “Proclaim Debt Amnesty Throughout All the Land? A Biblical Solution to a Present-Day Problem,” Eva von Dassow, The Conversation, July 26, 2022.
  17. ↑ Jean Puhvel, “Hittite Athletics as Prefigurations of Ancient Greek Games,” in Wendy J. Raschke (ed.), The Archaeology of the Olympics (Madison, Wisconsin: 1988), p. 27.
  18. ↑ Wendy J. Raschke (ed.), The Archaeology of the Olympics (Madison, Wisconsin: 1988).
  19. ↑ Joseph Fontenrose, “The Cult of Apollo and the Games at Delphi,” in Wendy J. Raschke (ed.), The Archaeology of the Olympics (Madison, Wisconsin: 1988): p. 124.
  20. ↑ Joseph Fontenrose, “The Cult of Apollo and the Games at Delphi,” in Wendy J. Raschke (ed.), The Archaeology of the Olympics (Madison, Wisconsin: 1988): pp. 121–140.
  21. ↑ Alexander Heidel, The Babylonian Genesis (Chicago: 1942 [1951]).