Part 33 (1/2)

(M786) Here is a letter reminding a father of a broken promise:(848)

To my father say, thus saith Elmeshu: Shamash and Marduk fill with well-being the days of my father perpetually. My father, be thou well, flourish; the G.o.d that preserves my father direct my father's source of grace. I have sent to greet my father. May my father's peace endure before Shamash and Marduk. From the time that Sin Amurru named my father's name, and I answered for my fault, thou, my father, didst say, ”When I shall go to Dur-Ammi-zaduga, which is on the River Shar?u, I will forward a sheep and five minas of silver, in a little while, to thee.” This thou saidest, my father, and my expectation was from my father.

But thou hast not sent; and now, my father, thou hast returned to the presence of Taribu, the Queen. I have sent a note to my father's presence. My father, thou shalt not ask the purport of my note, until Lasher has brought me my father's note. My father has not sent one to bring even a single shekel, in accordance with thy promise. Like Marduk and Sin Amurru, who hearken to my father, my ears are attentive. Let my father send and let not my heart be vexed. Before Shamash and Marduk, may I pray for my father.

The letter suggests that the father was king, by the phrase so common in the historical inscriptions, ”named his name,” usually equivalent to ”nominated” to rule. The word rendered ”fault” is _sardu_, which may be for _sartu_. There is nothing to show whether Elmeshu is a man or woman.

There was an Elmeshu (the name means ”Diamond”) who was daughter of Ammi-ditana.(849) But the mention of Dur-Ammi-zaduga seems to demand a date at least as late as that in which this wall or city was built. But Ammi-zaduga succeeded Ammi-ditana. Unless the latter built Dur-Ammi-zaduga and called it after his son, we can hardly identify this Elmeshu with the daughter of Ammi-ditana. The mention of Sin Amurru is not quite clear. We may suppose two G.o.ds, Sin and Amurru, or take the latter name as an epithet, ”Sin of the Amorites.” To have ”the ears attentive,” is to be in a state of expectation. In the last sentence, Elmeshu seems to hint that, if she does not have a favorable answer, she will not be able to pray for her father. This may be regarded as an un-Christian att.i.tude, but people then thought more of the efficacy of prayer; and it was a threat, if so meant, likely to have great weight with the father. But it may mean that Elmeshu being vowed to a religious life, yet needed material means to maintain her alive, and she merely hopes, by her father's continued sustenance of her, to be long spared to pray for him.

(M787) Another letter is apparently from a tenant, or serf, to his landlord:(850)

To my lord say, thus saith Ibgatum thy servant: As, my lord, thou hast heard, the enemy has carried off my oxen. Never before have I sent to thee, my lord. Now I have caused a letter to be brought to thee, my lord. Do thou, my lord, send me one young cow. I will weigh out and send five shekels of silver to thee, my lord. My lord, what thou sayest, under the command of Marduk, thy protector, what pleases thee, no one can hinder thee, my lord. My lord, do thou make her worth the five shekels of silver that I have weighed out and sent to thee. Do thou, my lord, treat seriously this request, do not trifle with my wish. Let my lord not wonder at this request, which I send my lord. I am thy servant. I will do thy will, my lord. As to the young cow, which thou, my lord, dost send, let her be on credit, and either to Ba?u, or wherever is convenient to my lord, do thou send. With Ili-i?isham, my brother, let the young cow come. And I, in order that my lord should quickly consent and send the young cow, will forthwith weigh out and send fifteen shekels of silver to thee, my lord.

Evidently, the wise man sent only five shekels on deposit with his brother, holding back the rest of the price, till he had seen what sort of a cow he was to get for his money. It was from this letter that Winckler(851) deduced a meaning for _?amadu_ something like ”weigh out,”

”pay,” whence a better meaning for _?imittu_ than ”yoke” was readily obtained. As Dr. Peiser pointed out, the word is also used in the Cappadocian tablets in a way that leaves small doubt of its meaning. It may have come to mean simply ”pay,” but must have ordinarily meant ”measure,” or ”weigh,” according as it was applied to grain, or money.

(M788) Here is a very interesting example showing how the merchants of those days transacted business at a distance:(852)

To Erib-Sin say, thus saith Ibni-Nabu, I am here (?): As to the case of Ardi-ilishu, son of Ibni-Dibbara, I gave him two-thirds of a mina of silver, and it was acknowledged in writing, in the presence of my witnesses. He went to a.s.syria. He did not give the money to Shamaiatu. I and Shamaiatu met in Daganna and disputed over the affair. Said I, ”I sent thee money by Ardi-ilishu.” He said, ”If Ardi-ilishu has paid the money, let him [_here come some uncertain signs_].” And concerning what thou didst send about Shamash-bel-ilani's fourteen shekels, I did not give him the money. There is two-thirds of a mina due from Ardi-ilishu; take Ardi-ilishu and cause him to weigh out the money, and its interest, more or less, and from that take the fourteen shekels and send the surplus.

The two, Erib-Sin and Ibni-Nabu, are either partners, or agents. The former had asked the latter to pay over fourteen shekels to a certain Shamash-bel-ilani, either because the latter had money of his, or had promised to honor his order. But this particular order was not honored.

Ibni-Nabu had intrusted a sum of forty shekels to one Ardi-ilishu, with which to pay Shamaiatu. But Ardi-ilishu had gone off to a.s.syria without discharging the obligation. So Shamaiatu had demanded payment and perhaps the doubtful signs express the fact that Ibni-Nabu had to pay a second time. Fortunately, he could prove that Ardi-ilishu had had the money, having taken a receipt. He seems to think that Erib-Sin can find Ardi-ilishu. Was the former resident in a.s.syria? If so, this must be a copy of the letter sent him. But perhaps Erib-Sin was to arrest the defaulter on his return to Sippara. At any rate, this was a warrant for so doing. That, perhaps, is why the letter was kept. If Erib-Sin could get forty shekels and the interest, he had a fair margin from which to pay the fourteen shekels, due to him from Ibni-Nabu. But he had to take risks. If Shamash-bel-ilani had given Erib-Sin consideration for his order on Ibni-Nabu for fourteen shekels, he was badly served.

(M789) Here is a letter, warning a man of a suit brought against him in his absence:

To my lord, say, thus saith Sin-taiar: May Shamash and Marduk give thee health. As to the case of the field about which thou didst send, belonging to the sons of Sin-remeni, which is in Bitutu, which my lord sold me for five minas of silver; Sin-a?am-iddinam, Marduk-taiar, and Nabu-malik, have gone about to the king, and have turned over this t.i.tle to Nur-parim. Hasten, come, save thy t.i.tle from Nur-parim.

The word of most difficulty is _nistu_, rendered ”t.i.tle.” It may mean something different, but the ”t.i.tle” seems the most likely thing to be disputed.

(M790) A letter to a father from an absent son(853) is interesting for its personal character:

To my father say, thus saith Zimri-era?, may Shamash and Marduk give thee health forever. Be thou well. I have sent for thy health. Tell me how thou art. I am located at Dur-Sin on the ca.n.a.l Kashtim-sikirim. There is no meat fit to eat. Now I have made them bring two-thirds of a shekel of silver to thee. For this money send some nice fish and something to eat.

(M791) The following is what may be fairly described as a love-letter, though the real relation between the correspondents is not certain:(854)

To Bibea say, thus saith Gimil-Marduk: May Shamash and Marduk for my sake preserve thy health forever. I have sent for thy health.

Tell me how thou art. I went to Babylon and did not see thee. I was greatly disappointed. Send me the reason of thy leaving, and let me be cheered. In Marchesvan do thou come. For my sake keep well always.

It is certain that Bibea was a lady, perhaps the writer's wife.