Relevant bibliographies by topics / Sumerian language – Texts

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Academic literature on the topic 'Sumerian language – Texts'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2024

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Journal articles on the topic "Sumerian language – Texts"

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Osterman, Jasmina. "From ki-en-gi to Šumerum: how Sumer was Created?" Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 54, no. 3 (December 15, 2022): 39–72. http://dx.doi.org/10.17234/radovizhp.54.20.

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This paper deals with the gradual formation of the Sumerian tradition, about which most information came from Old Babylonian sources (first quarter of the second millennium BC). In these sources, the territory, people, language and tradition are named šumerum, and according to bilingual texts (Babylonian-Sumerian), the Sumerian compound that corresponds to that name is ki-en-gi. I analyzed the texts in which the Sumerian name appears, from the Early Dynastic I-II period (around 2700 BC) until the end of third third millennium BC. My intention was to see how the meaning of ki-en-gi transformed over the course of 700 years until it was eventually equated with šumerum. Along with the change in the meaning and orthography of that Sumerian name, I also investigate the socio-political changes in Southern Mesopotamian society that influenced the creation of a special Sumerian tradition. Within the Babylonian culture, Sumerian became a unique culture that is understood as the origin of urban life in the Mesopotamian kingdoms, and Sumerian acquired the status of the language of culture and education.
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Samsonia, Nino. "Enguri basin toponyms in cuneiform texts." Pro Georgia 33, no. 1 (August 10, 2023): 147–60. http://dx.doi.org/10.61097/12301604/pg33/2023/147-160.

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In studying the semantic and phonetic coincidences of Abzu-Engur, we focused on the Sumerian word Laḫama, which is also related to the Svan toponyms Laḫamula and the river Enguri. 50 Laḫama of Engur, as well as Abzu-Engur is found in many Sumerian and Babylonian texts from the third millennium BC and is usually associated with the Engur, Abzu waters, or the abode of wisdom. The article presents and discusses the Sumerian cuneiform texts from III millenium BC., including the ancient Babylonian period, where the Sumerian word Lahama and the Akkadian equivalent Laḫmu are recorded. Analysis of the cuneiform texts shows that the Laḫama / Laḫmu are the guardians and inseparable beings of Engur. The Sumerian word Engur (Sum. Engur), which in Sumerian means underground river, is the abode of Enki (Akk.Ea), the god of wisdom, in all cuneiform texts, guarded by the Laḫama deities. Laḫama is also found in Sumerian texts to refer to a figure of a guardian statue standing at the gates of large temples. Such as E-KUR in Nippur and E-ninu in Girsu. They are also called “Abzu -Laḫama”. (Ancient Akkadian laḫmu, probably meaning “hairy” shaggy). Laḫmu – the guardian deity associated with Enki (Akk. Ea). The Akkadian tradition was associated with Marduk. Appeared with long hair and a beard, sometimes with 4 or 6 curls. In art he is called a naked hero. Was associated with the human-bull figure. In the Babylonian creation myth, “Enuma Eliš” Laḫmu and Laḫamu are a female and a male couple, and are mentioned among the original creatures together with Anšar-Kišar. They derive from a common root (muddy). In the myth of the Babylonian creation – Enuma Eliš, Tiamat gives birth to 11 monsters. Among them is Laḫamu – a long-haired “hero”. As it is known from Ancient Mesopotamoan iconography, glower bowl with trickling water is an attribute of Enki, the god of wisdom, which is occupied by Enki in Akkadian (XXIV-XXII BC) and New Sumerian (XXI-XX BC). ) In the iconography of the period is, who is sometimes replaced by Laḫmu. Laḫama – deities are associated with Abzu-Engur and the city of Eridu. La-ḫa-ma (Sum.). According to the interpretation of the Sumerian cuneiform signs,he appears as a noble mythical creature – a creature of gratitude, merciful essential water creature. Our paper presents the Sumerian word Laḫama phonetic study, search for different meanings of cuneiform signs, which should be interesting for the study of the Kartvelian, in particular the Svan toponym Laḫamula. The article substantiates the coincidence of the Svan toponym with Laḫamula, which is directly related to the Enguri River, and which is confirmed by the Engur- Laḫama semantic and phonetic coincidences in the cuneiform texts. The root of the Svan toponym Lahamula is based on a basic study of the Sumerian lexical units: Engur and la-ḫa-ma. In the Sumerian language, the Engur is the abode of the god of wisdom, Enki (Akk. Ea). The word Apsu’s root in Georgian is also related to the flow of water (eg the river Supsa, Psou, etc.). The study presented by us is based on a general analysis of Sumerian texts and iconography and combines chronologically with the completely ancient period (IIII mill. BC), which gives us a basis for the etymology of the Svan toponyms – Enguri and Laḫamula as a matter of Mesopotamian civilization. It is also another clear proof of the cultural relations between the Ancient Near East and the Caucasus.
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Chiarcos, Christian, Ilya Khait, Émilie Pagé-Perron, Niko Schenk, Jayanth, Christian Fäth, Julius Steuer, William Mcgrath, and Jinyan Wang. "Annotating a Low-Resource Language with LLOD Technology: Sumerian Morphology and Syntax." Information 9, no. 11 (November 19, 2018): 290. http://dx.doi.org/10.3390/info9110290.

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This paper describes work on the morphological and syntactic annotation of Sumerian cuneiform as a model for low resource languages in general. Cuneiform texts are invaluable sources for the study of history, languages, economy, and cultures of Ancient Mesopotamia and its surrounding regions. Assyriology, the discipline dedicated to their study, has vast research potential, but lacks the modern means for computational processing and analysis. Our project, Machine Translation and Automated Analysis of Cuneiform Languages, aims to fill this gap by bringing together corpus data, lexical data, linguistic annotations and object metadata. The project’s main goal is to build a pipeline for machine translation and annotation of Sumerian Ur III administrative texts. The rich and structured data is then to be made accessible in the form of (Linguistic) Linked Open Data (LLOD), which should open them to a larger research community. Our contribution is two-fold: in terms of language technology, our work represents the first attempt to develop an integrative infrastructure for the annotation of morphology and syntax on the basis of RDF technologies and LLOD resources. With respect to Assyriology, we work towards producing the first syntactically annotated corpus of Sumerian.
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Baranowski, Krzysztof J. "New Light on Peripheral Akkadian from Qaṭna: Texts between Language and Writing System." Altorientalische Forschungen 45, no. 1 (June 1, 2018): 22–35. http://dx.doi.org/10.1515/aofo-2018-0002.

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AbstractThe linguistic status of Peripheral Akkadian is a complex question. The texts from Qaṭna help to elucidate it. The texts, which underlie these documents, were uttered in Hurrian, while Sumerian, Akkadian and Hurrian constituted complementary writing platforms to record it. Seen in this light, the question of defining the language of these texts is malapropos. Instead, it is necessary to differentiate the status of individual languages. Such an inquiry is historically feasible by adopting second language acquisition as a theoretical framework.
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Talib, Moahaimen, and Jamila Harbi S. "Sumerian Character Extraction by Using Discrete Wavelet Transform and Split Region Methods." Kurdistan Journal of Applied Research 2, no. 3 (August 27, 2017): 62–65. http://dx.doi.org/10.24017/science.2017.3.20.

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this paper proposed a new method to extract characters from Sumerian Texts in Sumerian cuneiform tablets from the Ur III period. The work was confronted by the challenges posed by the fact that Sumerian is not a well understood language and it is not similar to any other ancient or modern language, so we offered a new method for extracting characters from Sumerian tablets,it has an accurate results and better time consuming than other methods, taking many tablet images and applying preprocessing methods to enhance and segment the image and then discrete wavelet transformation and we extract characters for each tablet image by split region algorithm, this work will be very helpful to Cuneiforms and scholars in their field.
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Kerbelytė, Bronislava. "Translations of the Sumerian and Akkadian Texts." Tautosakos darbai 48 (December 10, 2014): 229–35. http://dx.doi.org/10.51554/td.2014.29104.

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7

Jordan, Delila, and Sebastian Fink. "Scribal Identities, Renaissances, and Dead Languages: From Barber Sumerian to Kitchen Latin." Studia Orientalia Electronica 11, no. 2 (May 16, 2023): 30–52. http://dx.doi.org/10.23993/store.129805.

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This article is an investigation of the role of the knowledge of dead languages, namely Latin and Sumerian, for scribal or scholarly identities. While at first glance there is no obvious reason why a “dead language” should be part of the curriculum of people who were about to become the foremost administrators of their time, knowledge of one or more dead languages seems to be a pillar of scholarly self-consciousness in many periods. The three groups under study are Mesopotamian scribes in general, especially those of the Old Babylonian schools; the galas/kalûs, professional lamentation singers that became scribes over the course of time; and Renaissance scholars, for whom a perfect grasp of Latin was of utmost importance. Those who did not meet the expectations of their colleagues were accused of speaking “Barber Sumerian” or “Kitchen Latin” and thereby excluded from the exclusive scholarly circles—or, as the Sumerian school texts put it, from becoming a true member of humanity.
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ESPAK, Peeter. "Genesis 11, 1–9 and its Sumerian Predecessors in Comparative Perspective: Early Views on “National Culture” and its Nature." STUDIA ANTIQUA ET ARCHAEOLOGICA 27, no. 2 (2021): 255–66. http://dx.doi.org/10.47743/saa-2021-27-2-2.

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The paper discusses some key texts from Ancient Mesopotamian and also Hebrew mythologies which may have had several indications and contained many ancient understandings about the early views on the modern notions of a nation, national culture and the role of language on these beliefs. The possible connection of the Sumerian epic tale Enmerkar and the Lord of Aratta is discussed in context with the Enuma Eliš myth in context with Hebrew Genesis’ the Tower of Babel story and the character of these text and the nature of their evolution is analysed. Based on some Sumerian royal correspondence, hymns, and epic literature and the worldview presented in Sumerian literature it is concluded that that certainly and especially a sort of a language based cultural and also ethnical understanding about a “distinct nation” culturally separate from “other” nations already existed more than 4000 years ago; reflected in many ways similarly also in the stories of Hebrew Genesis.
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Michalowski, Piotr. "Sumerian Literary Texts. Bendt Alster , Markham J. Geller." Journal of Near Eastern Studies 54, no. 1 (January 1995): 49–51. http://dx.doi.org/10.1086/373720.

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Kudrinski, Maksim. "Hittite heterographic writings and their interpretation." Indogermanische Forschungen 121, no. 1 (November 1, 2016): 159–76. http://dx.doi.org/10.1515/if-2016-0009.

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Abstract All attested texts in the Hittite language along with the phonetic writings of Hittite lexemes make broad use of Sumerian and Akkadian morphemes, words and word combinations conveying the meaning of corresponding Hittite elements. This article questions the common assumption that all foreign elements were read and dictated in proper Hittite and presents evidence suggesting that in some cases word combinations underlying Sumerian and Akkadian writings cannot be interpreted as grammatical Hittite strings because of their different syntactic properties. The phenomena discussed in the article are most likely due to the features of the scribal jargon heavily influenced by the Sumero-Akkadian scribal tradition.
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Dissertations / Theses on the topic "Sumerian language – Texts"

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Vanderroost, Nicolas. "Organisation administrative du bureau de l'agriculture d'Umma à l'époque de la Troisième Dynastie d'Ur." Doctoral thesis, Universite Libre de Bruxelles, 2012. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209602.

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L’objectif de l’étude consiste en l’analyse de l’organisation administrative du bureau de l’agriculture de la province d’Umma à l’époque de la Troisième Dynastie d’Ur. La comparaison avec la situation qui prévaut dans la province méridionale de Girsu-Lagaš montre que le secteur agricole d’Umma est environ cinq fois moins important que de sa voisine.

L’étude identifie les districts agricoles de la province d’Umma et leurs responsables. Elle définit en outre le nombre de charrues utilisées pour cultiver les terres arables de l’état ainsi que leur répartition par district.

Elle propose enfin dans un deuxième volume une prosopographie des administrateurs de domaines agricoles et des laboureurs.
Doctorat en Langues et lettres
info:eu-repo/semantics/nonPublished

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Books on the topic "Sumerian language – Texts"

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Owen, David I. Neo-Sumerian texts from American collections. Roma: Multigrafica Editrice, 1991.

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Szarzyńska, Krystyna. Sumerica: Prace sumeroznawcze. Warszawa: Dialog, 1997.

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3

Sigrist, Marcel. Tablettes du Princeton Theological Seminary: Époque d'Ur III. Philadelphia: Distributed by the S.N. Kramer Fund, University Museum, 1990.

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Cunningham, Graham. Deliver me from evil: Mesopotamian incantations, 2500-1500 BC. Roma: Pontifcio Istituto Biblico, 1997.

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Shaffer, Aaron. Literary and religious texts. London: British Museum Press, 2006.

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Gantzert, M. The Emar lexical texts. Maastricht [Netherlands]: [M. Gantzert?], 2008.

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Nesbit, William Marsiglia. Sumerian records from Drehem. Piscataway, NJ: Gorgias Press, 2009.

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8

L, Hayes John. A manual of Sumerian grammar and texts. Malibu, Calif: Undena Publications, 1990.

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9

Francesco, Pomponio, Capitani M. (Maria), and British Museum, eds. Umma messenger texts in the British Museum. Messina: Di.Sc.A.M., 2002.

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10

Piotr, Michalowski, ed. The lamentation over the destruction of Sumer and Ur. Winona Lake [IN]: Eisenbrauns, 1988.

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Book chapters on the topic "Sumerian language – Texts"

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Wilhelm, Gernot. "Suffixaufnahme in Hurrian and Urartian." In Double Case, 113–35. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195087758.003.0002.

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Abstract Hurrian is an Ancient Near Eastern language written in syllabic Babylonian cuneiform and to a lesser extent also in Ugaritic alphabetic script. It was widely spoken in the northern parts of the Fertile Crescent at least from the last quarter of the third millennium BCE on until the end of the second millennium BCE. For another half millennium it survived in small pockets in Kurdistan, whence the language originally came. Together with Sumerian, Akkadian, and Hittite, Hurrian was one of the most important written languages of the Ancient Near East. Among the Hurrian texts so far discovered are letters, myths, incantations, prayers, offering rituals, omens, examples of wisdom literature, and scribal tools such as word-lists and god-lists.
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Van De Mieroop, Marc. "Coda." In Before and after Babel, 103—C5.0.P5. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197634660.003.0006.

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Abstract Cuneiform, the script invented in southern Babylonia in the late fourth millennium BC, was soon used there to write two very distinct languages, Sumerian and Akkadian, as well as the two combined in bilingual texts. Part I of this book showed that already in the third millennium the script and languages became the only acceptable means to record highly literate materials throughout the Near East. Irrespective of what language writers throughout the region spoke, they all contributed to the preservation and development of Babylonian literate culture. The upheavals of 1200 BC ended this cosmopolitan system, however, and triggered a new world in which vernaculars became acceptable means of literate expression. That new world will be discussed in Part II.
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Van De Mieroop, Marc. "At the Time of Creation." In Philosophy before the Greeks. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691157184.003.0001.

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This book examines how the ancient Babylonians approached the question of what true knowledge was. The ancient Babylonians left behind a monumental textual record that stretches in time from before 3000 BC to the first century AD. The system of reasoning the Babylonians followed was very unlike the Greek one, and thus that of western philosophy built upon the Greek achievements. It was rooted in the cuneiform writing system. The book focuses on one area and explores it in three structurally related corpora: epistemology as displayed in writings on language, the future, and law. This chapter considers the poem entitled Babylonian Creation Myth, which belongs “before philosophy,” the importance of the Sumerian and Akkadian languages to Babylonian hermeneutics, the Babylonian cosmopolis, the written and oral traditions of ancient Mesopotamian culture, and intertextuality of Babylonian texts.
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Dickey, Eleanor. "Introduction To Ancient Scholarship." In Ancient Greek Scholarship, 3–17. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195312928.003.0001.

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Abstract For Almost Four Thousand Years, The Peoples Living around the Mediterranean have been attempting to improve their ability to understand ancient texts by systematic study of their language, context, and textual tradition. The Greeks seem to have come to this practice relatively late in comparison with Near Eastern civilizations such as that of the Babylonians, who produced dictionaries of Sumerian in the second millennium bc. The earliest traces of Greek scholarship can be found in the fifth century bc, when philosophers and rhetors began thinking and writing about language in a way that led towards systematic linguistic scholarship and when attempts to explain Homer to schoolchildren resulted in the earliest ancestors of some of our scholia. In the fourth century Plato and Aristotle continued to think systematically about language, while the establishment of an official text of the Athenian tragedies showed a new concern for textual authenticity and the creation of texts like that preserved on the Derveni papyrus showed the development of exegesis. The Stoic philosophers also made important observations about the Greek language that laid much of the foundation for the later grammatical tradition. The real beginning of Greek scholarship in our sense of the term, however, occurred with the foundation of the library and Museum at Alexandria in the early third century bc, and for centuries the librarians and other scholars there were the most important Greek scholars. By the first century bc noted grammarians, lexicographers, and textual critics could be found in many parts of the GrecoRoman world, and scholarship was a flourishing and highly respected profession. These ancient scholars brought to their work a host of advantages that their modern counterparts lack: native-speaker fluency in ancient Greek, access to vast numbers.
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Viano, M. "Sumerian Literary and Magical Texts from Hattuša." In Contacts of Languages and Peoples in the Hittite and Post-Hittite World, 189–205. BRILL, 2023. http://dx.doi.org/10.1163/9789004548633_008.

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Toy, Emanuel. "Glosses, Interpolations, and Other Types of Scribal Additions in the Text of the Hebrew Bible." In Language, Theology, and The Bible, 40–66. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198261919.003.0005.

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Abstract The main topic of this paper is that of the appearance of glosses, interpolations, and other scribal additions in the textual traditions of the Old Testament. Upon investigating this topic one realizes time and again how complex the issues are, not only with regard to a definition of what actually constitutes a gloss and an interpolation, but also regarding the scribal practices as evidenced in the manuscripts. We therefore start with some definitions and a discussion of terminology, and for this purpose we have to look first at areas beyond the textual criticism of the Hebrew Bible, since it is there where the terminology was first applied, especially in the realm of classical studies. The appearance of glosses in Sumerian and Akkadian sources likewise influenced the scholarship on the Hebrew Bible.
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