Having kindled a fire, he spreads it wide. The cumunda grass's habitat is among his bitter waters. He butts about saying : "I will start, I will start a fire". When he protested, Inana seized a raven there and set it on top of him. The shepherd abandoned his sheep in their enclosure. Inana seized the raven there. When the rain had rained, when walls had been demolished, when it rained potsherds and fireballs, when Dumuzid was defied -- the rain rained, walls were demolished, the cowpen was demolished, the sheepfold was ripped out, wild flood-waters were hurled against the rivers, wild rains were hurled against the marshes.
By the He bundled up the cumunda grass, the fire carrier, bundled up the fire carrier. The launderer who made her garments clean asks her, Inana -- the carpenter who gave her the spindle to hold in her hand asks her , Inana -- the potter who fashioned pots and jugs asks her , Inana. The potter gave her holy drinking vessels, the shepherd brought her his sheep, the shepherd brought her his sheep -- he asks her.
He brought her all kinds of luxuriant plants, as if it were the harvest. You shall be a plant You shall be a hateful plant Your name People on the Tigris and Euphrates learned how to domesticate animals about 10, years ago. Sheep, goats and cattle were the predominate domesticated animals in southern Mesopotamia. Cattle were given a high place and bulls were worshiped as religious idols. Nanna the moon god was seen as the protector of the cowherders.
Cattle were employed as draft animals for ploughing and pulling carts, and were essential for agriculture and transporting goos. Meat or milk products were not consumed as part of the regular diet in part because cattle were too valuable to be slaughtered.
Sheep and goats were kept principally for the fleece and hair used to make clothes and other textiles. Sheep and goat meat appears in texts mainly as temple offering during sacrifices and festivals.
The flocks were committed to a shepherd who gave receipt for them and took them out to pasture. The Code fixed him a wage. He was responsible for all care, must restore ox for ox, sheep for sheep, must breed them satisfactorily.
Any dishonest use of the flock had to be repaid ten-fold, but loss by disease or wild beasts fell on the owner. The shepherd made good all loss due to his neglect. If he let the flock feed on a field of corn he had to pay damages four-fold; if he turned them into standing corn when they ought to have been folded he paid twelve-fold. If any one impresses an ox for forced labor, he shall pay one-third of a mina in money. If any one hire an ox or an ass, and a lion kill it in the field, the loss is upon its owner.
If any one hire oxen, and kill them by bad treatment or blows, he shall compensate the owner, oxen for oxen. If a man hire an ox, and he break its leg or cut the ligament of its neck, he shall compensate the owner with ox for ox. If any one hire an ox, and break off a horn, or cut off its tail, or hurt its muzzle, he shall pay one-fourth of its value in money. If any one hire an ox, and God strike it that it die, the man who hired it shall swear by God and be considered guiltless.
If while an ox is passing on the street market some one push it, and kill it, the owner can set up no claim in the suit against the hirer. If an ox be a goring ox, and it shown that he is a gorer, and he do not bind his horns, or fasten the ox up, and the ox gore a free-born man and kill him, the owner shall pay one-half a mina in money.
If any one hire a herdsman for cattle or sheep, he shall pay him eight gur of corn per annum. If he kill the cattle or sheep that were given to him, he shall compensate the owner with cattle for cattle and sheep for sheep. If a herdsman, to whom cattle or sheep have been entrusted for watching over, and who has received his wages as agreed upon, and is satisfied, diminish the number of the cattle or sheep, or make the increase by birth less, he shall make good the increase or profit which was lost in the terms of settlement.
If a herdsman, to whose care cattle or sheep have been entrusted, be guilty of fraud and make false returns of the natural increase, or sell them for money, then shall he be convicted and pay the owner ten times the loss. If the animal be killed in the stable by God an accident , or if a lion kill it, the herdsman shall declare his innocence before God, and the owner bears the accident in the stable.
If the herdsman overlook something, and an accident happen in the stable, then the herdsman is at fault for the accident which he has caused in the stable, and he must compensate the owner for the cattle or sheep. They deliberated the matter with many words, and went before the king. We are ox-drivers. The ox belongs to one man, the cow belongs to one man, and the waggon belongs to one man. We became thirsty and had no water.
And he said, "What if my ox is devoured by a lion? I will not leave my ox! We said to the owner of the cow, "If you were to fetch some water, then we could drink! And he said, "What if my cow went off into the desert? I will not leave my cow! We said to the owner of the waggon, "If you were to fetch some water, then we could drink! And he said, "What if the load were removed from my waggon? I will not leave my waggon! Come on, and let's return together! Who does this calf belong to?
Who can take the calf? The king sought advice from the cloistered lady: "Three young men came before me and said: 'Our king, we are ox-drivers. We said to the owner of the ox, "If you were to draw some water, then we could drink! We said to the owner of the cow, "If you were to draw some water, then we could drink!
We said to the owner of the waggon, "If you were to draw some water, then we could drink! After his ox has been eaten by a lion Like a mountaineer A dog A strong man After his cow has gone off into the desert After the cow has dropped its young His wife The ox's food ration which he has turned to his His wife dwells with him in his house, his desired one His calf that began to chew up the waggon's load will be When he has approached His load, The man who hated his wife left his wife.
The man With elaborate words, with elaborate words, the case of the citizens of Adab was settled. Pa-nijin-jara, their sage, the scholar, the god of Adab, was the scribe. Nanna is the Mesopotamian Moon good and patron of herdsmen. Nanna has burnished the heavens; he has embellished the night. When he comes forth from the turbulent mountains, he stands as Utu stands at noon. When Acimbabbar comes forth from the turbulent mountains, he stands as Utu stands at noon.
His father, whose word is true, speaks with him day and night. Enlil, whose word is true, speaks with him day and night, and in decision determines the fates with him.
There are four platforms which he has established for him. His great temple cattle pens, one ece in size, number four. They play for him on the aljarsura instrument. The cows are driven together in herds for him. His various types of cow number His young cows and calves number His young bulls number The sparkling-eyed cows number The white cows number The cows for the evening meal are in four groups of five each.
Such are the various types of cow of father Nanna. Their herds of cattle are seven. There are four of those who dwell among the cows. They give praise to the lord, singing paeans as they move into the jipar.
Nisaba has taken their grand total; Nisaba has taken their count, and she is writing it on clay. The holy cows of Nanna, cherished by the youth Suen, be praised! He is able to provide abundantly the great liquor of the mountains, and syrup, and alcoholic drink for the king on his lofty pure platform.
Mighty one, trusted one of Enlil, youth, god of living creatures, leader of the Land, and Ningal, lady of the jipar -- O father Nanna, be praised! The meaning of this ritual act was a religious celebration and sanction of the exchange of products between the cities of the Southern marshes and the farmers in the North [Source: Jacobsen, Thorkild, The Treasures of Darkness, , Yale University.
On his journey from Ur to Nippur, Nanna and his boat stop at five cities: Im, Larsa, Uruk and two cities whose names are illegible; in each of these, Nanna is met and greeted by the representative tutelary deity. At the lapis lazuli quay, the quay of Enlil, Nanna-Sin drew up his boat, At the white quay, the quay of Enlil, Ashbirbabbar drew up his boat, On the Then Nanna feasts with Enlil and afterwards addresses his father Enlil as follows: " In the river give me overflow, In the field give me much grain, In the swampland give me grass and reeds, In the forests give me In the plains give me In the palm-grove and vineyard give me honey and wine, In the palace give me long life,.
To Ur I shall go". In the plain he gave him In the palm-grove and vineyard he gave him honey and wine, In the palace he gave him long life. Page Top. This site contains copyrighted material the use of which has not always been authorized by the copyright owner. Such material is made available in an effort to advance understanding of country or topic discussed in the article.
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If you are the copyright owner and would like this content removed from factsanddetails. See Early Agriculture, First Villages Impact of Agriculture on Development The development of earliest villages in the Middle East coincide with first domestication of grasses like wild barley and wheat. First Crops, Einkorn and Emmer Wheat The earliest crops were wheat, barley, various legumes, grapes, melons, dates, pistachios and almonds.
Eleventh Edition of the Encyclopedia Britannica, ] The Mesopotamia kingdoms were ravaged by wars and hurt by changing watercourse and the salinization of farmland. When people first moved into the region between the Tigris and Euphrates, they found living pretty easy. There was wildlife to catch, fish in the rivers, and edible vegetation growing wild. So they stayed. Soon they found that they could grow their own food if they tended the land.
Then they figured out how to get river water into the fields, and crops grew in abundance. Other tribes saw the wealth and food the people of the river valleys had, and started raiding to take it. So to protect themselves, they started building walls around their town. Cities grew from these towns. As they learned how to grow them, the people of the Mesopotamia area planted and grew wheat, barley, dates, cucumbers, onions, apples and many different herbs and spices. Their areas also had land routes to places to the north beyond the mountains, where they could obtain materials such as obsidian , a type of rock that can be used in jewelry or for making cutting tools.
But they also created gardens shaded by date palms, where they cultivated a wide variety of crops including beans, peas, lentils, cucumbers, leeks, lettuce and garlic, as well as fruit such as grapes, apples, melons and figs. They also milked sheep, goats and cows to make butter, and slaughtered them for meat.
Eventually, the agricultural revolution in Mesopotamia led to what Diamond describes as the next big step in progress, the Urban Revolution. Roughly 5, to 6, years ago in Sumer, villages evolved into cities.
One of the earliest and most prominent was Uruk , a walled community with 40, to 50, inhabitants. The Sumerians developed may have been the earliest system of writing as well as sophisticated art, architecture, and complex government bureaucracies to supervise agriculture, commerce and religious activity.
Sumer also became a hotbed of innovation , as the Sumerians took inventions that other ancient peoples developed, from pottery to textile weaving, and figured out how to do them on an industrial scale.
Meanwhile, Upper Mesopotamia developed its own urban areas such as Tepe Gawra , where researchers have discovered brick temples with intricate recesses and pilasters, and found other evidence of a sophisticated culture.
According to Reculeau, climate shifts may have played a role in the development of Mesopotamian civilization. Roughly around 4, B.
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