By Wolfgang Heimpel

During this new Mesopotamian Civilizations quantity, Professor Heimpel collects the corpus of the Mari correspondence and offers an advent, a reconstruction of occasions in the course of Zimri-Lim's reign, and English translations of those Mari texts (26/1, 26/2, 27, and extra texts). This quantity comprises indexes of non-public names/individuals, workforce designations/personnel, and places.

The letters from historical Mari have supplied a outstanding hyperlink to the historical past and tradition of that petty nation in northwestern Mesopotamia. this is often literature of the elite degrees of society, after all, however it bargains with matters that have an effect on many degrees of the inhabitants (tribal peoples, city and village officers, spiritual functionaries, taxpayers, and army conscripts). many of the translations of the large correspondence among the kings of Mari and their administrative appointees and officers were released in French. Heimpel, for this reason, fills a necessity for an English translation of the correspondence from ARM 26/1, 26/2, and 27. He rigorously explains the fundamental problems of constructing either a literal and an comprehensible rendering of the texts (pp. 167-72), together with the psychological procedures for finding out the right way to translate phrases with related which means in numerous contexts. H. insists that it really is most crucial "to supply a degree of responsibility in translating" which will hinder one's personal "subjective sort from coloring the translation." even though this procedure brings a major degree of self-discipline to the duty, it has led to a collection of translations that would reason smooth readers to stumble sometimes over makes an attempt to maintain an archaic, idiomatic, bureaucratic form of writing.

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Extra info for Letters to the King of Mari: A New Translation, with Historical Introduction, Notes, and Commentary

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3080, edited by Durand, in “Fourmis blanches et fourmis noires,” Mélanges Perrot (1990) 102–6 and LAPO 17 733; for the image, see my note, NABU 1997 102. 37. The inhabitants of Id on the border between Babylon and Suhum included members of the Simªalite clan Nahanum (Charpin, NABU 1991 112). The Simªalite clan Ibal-Ahu lived in Wurqana and Qaßa, which is also in Suhum. The Yamina clan of Rabbum occasionally moved into the territory of the Yamhad. 38. For details about the pasture areas, see pp.

Akkadian was the written language. Amorite was never written there. To the modern observer, it looks as though the Amorites of southern Mesopotamia lost their ethnic identity and language and assimilated to the indigenous culture. Detailed information about the two peoples is scarce; the famous letter by King Anam (or Digiram) of Uruk to Hammu-Rabi’s father, SinMuballit, speaks of armies of Amorite tribal groups moving throughout the land. 55 At the time of Hammu-Rabi, the city of Kasalluk and its environs was inhabited by the Amorite tribe of Mutiabal; that of the kingdom of Larsa, by the Amorite tribe of Yamutbal.

Charpin and Durand suggested in 1986 (“Fils,” 155) that north refers to the Habur Triangle, that is the central and western part of the Northern Plains, and south to the Middle Euphrates. 18 Introduction of the kingdom of Karana. The population of Ekallatum seems to have been Numha also. 49 The Yamutbal lived in the narrow belt of marginal dry farming between the ridges of the Hilly Arc and the steppes to its south. Their most important city in the time of Zimri-Lim, Andarig, lay a mere 12 miles south of the city of Kurda, if indeed it is found in the ruins of Tell Khoshi.

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