The History of Ancient Sumeria (Sumer) including its cities, kings, religions culture and contributions or civilization
The Art of Sumeria
by: Liliana Osses Adams
Other Mesopotamian Peoples
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Genesis narrative in the light of recent scholarship
The saga of Abraham unfolds between two landmarks,
the exodus from "Ur of the Chaldeans" (Ur Kasdim) of the family, or clan,
of Terah and "the purchase of " (or "the burials in") the cave of
Machpelah. Tradition seems particularly firm on this point. The Hebrew
text, in fact, locates the departure specifically at Ur Kasdim, the Kasdim
being none other than the Kaldu of the cuneiform texts at Mari. It is
manifestly a migration of which one tribe is the center. The leader of the
movement is designated by name: Terah, who "takes them out" from Ur, Abram
his son, Lot the son of Haran, another son of Terah, and their wives, the
best known being Sarai, the wife of Abram. The existence of another son of
Terah, Nahor, who appears later, is noted.
Most scholars agree that Ur Kasdim was the Sumerian
city of Ur, today Tall al-Muqayyar (or Mughair), about 200 miles (300 km)
southeast of Baghdad in lower Mesopotamia, which was excavated from 1922
to 1934. It is certain that the cradle of the ancestors was the seat of a
vigorous polytheism whose memory had not been lost and whose uncontested
master in Ur was Nanna (or Sin), the Sumero-Akkadian moon god. "They
served other gods," Joshua, Moses' successor, recalled, speaking to their
descendants at Shechem.
After the migration from Ur (c. 2000 BC), the reasons
for which are unknown, the first important stopping place was Harran,
where the caravan remained for some time. The city has been definitely
located in upper Mesopotamia, between the Tigris and the Euphrates rivers,
in the Balikh valley and can be found on the site of the modern Harran in
Turkey. It has been shown that Harran was a pilgrimage city, for it was a
center of the Sin cult and consequently closely related to the moon-god
cult of Ur. The Mari tablets have shed new light on the patriarchal
period, specifically in terms of the city of Harran.
There have been many surprising items in the
thousands of tablets found in the palace at Mari. Not only are the Hapiru
("Hebrews") mentioned but so also remarkably are the Banu Yamina ("Benjaminites").
It is not that the latter are identical with the family of Benjamin, a son
of Jacob, but rather that a name with such a biblical ring appears in
these extra biblical sources in the 18th century BC. What seems beyond
doubt is that these Benjaminites (or Yaminites, meaning "Sons of the
Right," or "Sons of the South," according to their habits of orientation)
are always indicated as being north of Mari and in Harran, in the Temple
of Sin. The Bible provides no information on the itinerary followed
between Ur and Harran. Scholars think that the caravan went up the
Euphrates, then up the Balikh. After indicating a stay of indeterminate
length in Harran, the Bible says only that Terah died there, at the age of
205, and that Abraham was 75 when he took up the journey again with his
family and his goods. This time the migration went from east to west,
first as far as the Euphrates River, which they may have crossed at
Carchemish, since it can be forded during low-water periods.
Here again, the Mari texts supply a reference, for
they indicate that there were Benjaminites on the right bank of the river,
in the lands of Yamhad (Aleppo), Qatanum (Qatna), and Amurru. Since the
ancient trails seem to have been marked with sanctuaries, it is noteworthy
that Nayrab, near Aleppo, was, like Harran and Ur, a center of the Sin
cult and that south of Aleppo, on the road to Hamah, there is still a
village that bears the name of Benjamin. The route is in the direction of
the "land of Canaan," the goal of the journey.
If a stop in Damascus is assumed, the caravan must
next have crossed the land of Bashan (the Hawran of today), first crossing
the Jabboq, then the Jordan River at the ford of Damiya, and arriving in
the heart of the Samaritan country, to reach at last the plain of Shechem,
today Balatah, at the foot of the Gerizim and Ebal mountains. Shechem was
at the time a political and religious centre, the importance of which has
been perceived more clearly as a result of recent archaeological
excavations. From the mid-13th to the mid-11th century BC, Shechem was the
site of the cult of the Canaanite god Ba'al-Berit (Lord of the Covenant).
The architecture uncovered on the site by archaeologists would date to the
18th century BC, in which the presence of the patriarchs in Shechem is
The next stopping place was in Bethel, identified
with present-day Baytin, north of Jerusalem. Bethel was also a holy city,
whose cult was centered on El, the Canaanite god par excellence. Its name
does not lend itself to confusion, for it proclaims that the city is the
bet, "house," or temple, of El (God). The Canaanite sanctuary was taken
over without hesitation by Abraham, who built an altar there and
consecrated it to Yahweh, at least if the Yahwistic tradition in Genesis
is to be believed.
Abraham had not yet come to the end of his journey.
Between Shechem and Bethel he had gone about 31 miles. It was about as far
again from Bethel to Hebron, or more precisely to the oaks of Mamre,
"which are at Hebron" (according to the Genesis account). The location of
Mamre has been the subject of some indecision. At the present time, there
is general agreement in setting it 1.5 miles (3 km) northwest of Hebron at
Ramat al-Khalil, an Arabic name which means the "Heights of the Friend,"
the friend (of God) being Abraham.
Mamre marked the site of Abraham's encampment, but
this did not at all exclude episodic travels in the direction of the Negeb,
to Gerar and Beersheba. Life was a function of the economic conditions of
the moment, of pastures to follow and to find, and thus the patriarchs
moved back and forth between the land of Canaan and the Nile River delta.
They remained shepherds and never became cultivators.
It was in Mamre that Abraham received the revelation
that his race would be perpetuated, and it was there that he learned that
his nephew Lot had been taken captive. The latter is an enigmatic episode,
an "erratic block" in a story in which nothing prepared the way for it.
Suddenly, the life of the patriarch was inserted into a slice of history
in which several important persons ("kings") intervene: Amraphel of Shinar,
Arioch of Ellasar, Ched-or-laomer of Elam, and Tidal of Goiim. Scholars of
previous generations tried to identify these names with important
historical figures--e.g. Amraphel with Hammurabi of Babylon--but little
remains today of these suppositions. The whole of chapter 14 of Genesis,
in which this event is narrated, differs completely from what has preceded
and what follows. It may be an extract from some historical annals,
belonging to an unknown secular source, for the meeting of Melchizedek,
king of Salem and priest of God Most High (El 'Elyon), and Abraham is
impressive. The king-priest greets him with bread and wine on his
victorious return and blesses him in the name of God Most High.
In this scene, the figure of the patriarch takes on a
singular aspect. How is his religious behavior to be characterized? He
swears by "the Lord God Most High"--i.e., by both Yahweh and El 'Elyon. It
is known that, on the matter of the revelation of Yahweh to man, the
biblical traditions differ. According to what scholars call the Yahwistic
source (J) in the Pentateuch (the first five books of the Bible), Yahweh
had been known and worshiped since Adam's time. According to the so-called
Priestly source (P), the name of Yahweh was revealed only to Moses. It may
be concluded that it was probably El whom the patriarchs, including
As noted before, in Mesopotamia the patriarchs
worshiped "other gods." On Canaanite soil, they met the Canaanite supreme
god, El, and adopted him, but only partially and nominally, bestowing upon
him qualities destined to distinguish him and to assure his preeminence
over all other gods. He was thus to become El 'Olam (God the Everlasting
One), El 'Elyon (God Most High), El Shaddai (God, the One of the
Mountains), and El Ro'i (God of Vision). In short, the god of Abraham
possessed duration, transcendence, power, and knowledge. This was not
monotheism but monolatry (the worship of one among many gods), with the
bases laid for a true universalism. He was a personal god too, with direct
relations with the individual, but also a family god and certainly still a
tribal god. Here truly was the "God of our fathers," who in the course of
time was to become the "God of Abraham, Isaac, and Jacob."
It is not surprising that this bond of the flesh should still manifest itself when it came to gathering together the great ancestors into the family burial chamber, the cave of Machpelah. This place is venerated today in Hebron, at the Haram al-Khalil (Holy Place of the Friend), under the mosque. Abraham, "the friend of God," was forevermore the depositary of the promise, the beneficiary of the Covenant, sealed not by the death of Isaac but by the sacrifice of the ram that was offered up in place of the child on Mount Moriah.