_
*
ﻜﺎﻥ ﻟﻠﻤﻌﺎﺒﺩ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﺍﻓﺩﻴﻥ ﻤﻨﺫ ﺍﻗﺩﻡ ﺍﻟﻌﺼﻭﺭ ﺩﻭﺭ ﻓﻌﺎل ﻓـﻲ ﺍﻟﺤﻴـﺎﺓ ﺍﻻﻗﺘـﺼﺎﺩﻴﺔ
ﻓﻀﻼ ﻋﻥ ﺩﻭﺭﻩ ﺍﻟﺩﻴﻨﻲ ﻭﻴﺘﺠﻠﻰ ﺫﻟﻙ ﻓﻲ ﺍﻤﺘﻼﻙ ﻤﻌﺎﺒﺩ ﺍﻻﻟﻬﺔ ﻟﻼﺭﺍﻀﻲ ﺍﻟﺯﺭﺍﻋﻴـﺔ ﺍﻟﻭﺍﺴـﻌﺔ
ﻭﺍﻟﺘﻲ ﻴﻌﻤل ﻓﻴﻬﺎ ﺍﻋﺩﺍﺩ ﻤﻥ ﺍﻟﻔﻼﺤﻴﻥ ﻭﺍﻟﻌﻤﺎل ﻭﺍﻻﺩﺍﺭﻴﻴﻥ ﻭﻗﺩ ﺒﻘﻲ ﺍﻟﻤﻌﺒﺩ ﻴﻤﺎﺭﺱ ﻫﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ
ﺍﻟﻤﺯﺩﻭﺠﺔ)ﺩﻴﻨﻴﺔ _ﺍﻗﺘﺼﺎﺩﻴﺔ (ﺍﻟﻰ ﺍﻭﺍﺨﺭ ﺍﻻﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﺤﻀﺎﺭﺓ ﺍﻟﻌﺭﺍﻕ ﺍﻟﻘﺩﻴﻡ.
ﻭﻗﺩ ﺘﺤﺩﺜﻨﺎ ﻓﻲ ﺒﺤﺜﻨﺎﻫﺫﺍ ﻋﻥ ﺍﺒﺭﺯ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﻠﻤﻌﺎﺒﺩ ﻫﻲ ﺍﻟﺯﺭﺍﻋﺔ ﻭﺍﻟﺘـﻲ
ﻀﻤﺕ ﺍﺭﺍﻀﻲ ﺍﻟﻤﻌﺒﺩ ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻜﺎﻨﺕ ﺍﻟﺘﺠﺎﺭﺓ ﺜﺎﻨﻲ ﻨﺸﺎﻁ ﺍﻗﺘﺼﺎﺩﻱ ﻴﻤﺎﺭﺴـﻪ ﺍﻟﻤﻌﺒـﺩ
ﻭﺍﻟﺫﻱ ﻴﺸﻤل ﺍﻟﻘﺭﻭﺽ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺘﺅﺨﺫ ﻤﻥ ﺍﻟﻤﻌﺒﺩ ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻓﻘﺩ ﻜﺎﻨﺕ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻤﻌﺒﺩ
ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺘﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻘﺭﺍﺒﻴﻥ ﻭﺍﻟﻀﺭﺍﺌﺏ ﺍﻟﻤﻘﺩﻤﺔ ﻟﻠﻤﻌﺒﺩ ﺨﺎﺼﺎ ﻀﺭﻴﺒﺔ ﺍﻟﺨﻤﺱ .
The economic activity to Assyrian temple
in period modern Assyrian
Abstract :
The idea of temple economy started with ensuing idea of
providing the gods with a house to live in which necessitated their
clothing and feeding it must be mentioned here that the economical
activity of the temples in the Assyrian age was very limited due to the
fact that the central authority represented by the king was in control of
everything I e all the assets go to the palace.
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ﻤﺩﺭﺱ ،ﻗﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻤﺴﻤﺎﺭﻴﺔ ،ﻜﻠﻴﺔ ﺍﻵﺜﺎﺭ
)(٦٥
Nevertheless, economical operation took place at the temple such
as loans, taxes, the temple income in the form of offerings presented by
kings , servants and common people and the selling and buying
transactions that take place in the temple.
In addition, some agricultural activity was taking place especially
when the temple owns huge farming lands.
In the end, industry was the last type of economical activity. There
are indications that small statues and sticks were manufactured in
professional workshops that are linked to the temple or near them.
ﻜﺎﻥ ﺍﻗﺘﺼﺎﺩ ﺍﻟﻌﺭﺍﻕ ﺍﻟﻘﺩﻴﻡ ﻗﺎﺌﻤﺎ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﺴﺎﺱ ﻋﻠﻰ ﺍﻟﺯﺭﺍﻋﺔ ﻭﺍﻟﺜـﺭﻭﺓ ﺍﻟﺤﻴﻭﺍﻨﻴـﺔ
ﻋﻤﺎﺩ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺍﻏﻠﺏ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﺍﻓﺩﻴﻥ ،ﻭﻗﺩ ﻤﺎﺭﺱ ﺴﻜﺎﻥ ﺍﻟﻌـﺭﺍﻕ
ﺍﻟﻘﺩﻴﻡ ﻨﺸﺎﻁﺎﺕ ﺍﻗﺘﺼﺎﺩﻴﺔ ﺃﺨﺭﻯ ﻻ ﺘﻘل ﺃﻫﻤﻴﺔ ﻋﻥ ﺍﻟﺯﺭﺍﻋﺔ ﻭ ﺘﻨﻤﻴﺔ ﺍﻟﺜﺭﻭﺓ ﺍﻟﺤﻴﻭﺍﻨﻴﺔ ﻜﺎﻟﺘﺠـﺎﺭﺓ
ﺍﻟﺩﺍﺨﻠﻴﺔ ﻭﺍﻟﺨﺎﺭﺠﻴﺔ ﻭﺒﻌﺽ ﺍﻟﺼﻨﺎﻋﺎﺕ ﻭﺍﻟﺤﺭﻑ ﺍﻟﺼﻨﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﺯﺭﺍﻋﺔ ﻭﺍﻟﺜـﺭﻭﺓ
ﺍﻟﺤﻴﻭﺍﻨﻴﺔ ﺃﻭ ﻋﻠﻰ ﻤﺎ ﻴﺘﻭﻓﺭ ﻤﻥ ﻤﻭﺍﺭﺩ ﺃﻭﻟﻴﺔ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻟﺩﺍﺨل ﺃﻭ ﻤﺎ ﻭﺭﺩ ﻤﻨﻬﺎ ﻤﻥ ﺍﻟﺨﺎﺭﺝ،
ﻭﻗﺩ ﺃﻜﺩﺕ ﺩﺭﺍﺴﺎﺕ ﻋﺼﻭﺭ ﻤﺎ ﻗﺒل ﺍﻟﺘﺎﺭﻴﺦ ﻋﻠﻰ ﻗﺩﻡ ﻤﻌﺭﻓﺔ ﺍﻹﻨـﺴﺎﻥ ﻓـﻲ ﺍﻟﻌـﺭﺍﻕ ﺍﻟﻘـﺩﻴﻡ
ﺒﺎﻟﺯﺭﺍﻋﺔ ﻭﺘﺩﺠﻴﻥ ﺍﻟﺤﻴﻭﺍﻥ ﺍﺫ ﺤﺩﺙ ﺍﻻﻨﻘﻼﺏ ﺍﻟﺯﺭﺍﻋﻲ ﻓﻴﻪ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺠﺭﻱ ﺍﻟﺤﺩﻴﺙ ،ﻭﺘﺒﻊ
ﺫﻟﻙ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻟﺘﻁﻭﺭﺍﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺤﻀﺎﺭﻴﺔ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺍﺴـﺘﻠﺯﻤﺘﻬﺎ
ﻅﺭﻭﻑ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺠﺩﻴﺩﺓ ﻤﻨﻬﺎ ﻅﻬﻭﺭ ﺍﻟﺘﺠﻤﻌﺎﺕ ﺍﻟﺴﻜﺎﻨﻴﺔ ﻭﺍﺯﺩﻴﺎﺩ ﺍﻟﻌﻤﺭﺍﻥ ﺍﻟﻠﺫﻴﻥ ﺍﺴـﺘﻠﺯﻤﺎ ﻓﻴﻤـﺎ
ﺒﻌﺩ ﺘﻭﻓﺭ ﺼﻴﻎ ﻭﻤﻔﺎﻫﻴﻡ ﻤﺩﻭﻨﺔ ﻜﺎﻟﻘﻭﺍﻨﻴﻥ ﻟﺤﻔـﻅ ﺍﻟﻨﻅـﺎﻡ ﻭﻟﺘﻨﻅـﻴﻡ ﺍﻟﻌﻼﻗـﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ
ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻴﺤﺩﺩ ﻟﻠﻔﺭﺩ ﺤﻘﻭﻗﻪ ﻭﻭﺍﺠﺒﺎﺘﻬﺎ).(١
ﻜﺎﻥ ﻟﻠﻤﻌﺒﺩ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﺍﻓﺩﻴﻥ ﻤﻨﺫ ﺃﻗﺩﻡ ﺍﻟﻌﺼﻭﺭ ﺍﻟﺘﺎﺭﻴﺨﻴـﺔ ،ﺩﻭﺭ ﻓﻌـﺎل ﻓـﻲ ﺍﻟﺤﻴـﺎﺓ
ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻀﻼ ﻋﻥ ﺩﻭﺭﻩ ﺍﻟﺩﻴﻨﻲ ﻭﻴﺘﺠﻠﻰ ﺫﻟﻙ ﻓﻲ ﺍﻤﺘﻼﻙ ﻤﻌﺎﺒﺩ ﺍﻵﻟﻬﺔ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺯﺭﺍﻋﻴـﺔ
ﺍﻟﻭﺍﺴﻌﺔ ﻭﺍﻟﺘﻲ ﻴﻌﻤل ﻓﻴﻬﺎ ﺃﻋﺩﺍﺩ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﻔﻼﺤﻴﻥ ﻭﺍﻟﻌﻤﺎل ﻭﺍﻹﺩﺍﺭﻴﻴﻥ ﻭﻗـﺩ ﺒﻘـﻲ ﺍﻟﻤﻌﺒـﺩ
ﻴﻤﺎﺭﺱ ﻫﺫﻩ ﺍﻟﻭﻅﻴﻔﺔ ﺍﻟﻤﺯﺩﻭﺠﺔ )ﺩﻴﻨﻴﺔ – ﺍﻗﺘﺼﺎﺩﻴﺔ( ﺇﻟﻰ ﺃﻭﺍﺨﺭ ﺍﻷﺩﻭﺍﺭ ﺍﻟﺘﺎﺭﻴﺨﻴﺔ ﻓﻲ ﺤﻀﺎﺭﺓ
ﺍﻟﻌﺭﺍﻕ ﺍﻟﻘﺩﻴﻡ.
)(٦٦
ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺃﻥ ﺍﻟﻤﻌﺎﺒﺩ ﺍﻵﺸﻭﺭﻴﺔ ﻜﺎﻨﺕ ﺜﺎﻨﻲ ﺍﻜﺒﺭ ﻤﺅﺴﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻗﺘـﺼﺎﺩﻴﺔ
ﺒﻌﺩ ﺍﻟﻘﺼﺭ ﻓﻲ ﺒﻼﺩ ﺁﺸﻭﺭ ،ﺇﻻ ﺃﻨﻨﺎ ﻻ ﻨﻌﺭﻑ ﺍﻟﻜﺜﻴﺭ ﻋﻥ ﺘﻨﻅﻴﻤﺎﺘﻬﺎ ﺍﻻﻗﺘـﺼﺎﺩﻴﺔ ﺭﺒﻤـﺎ ﻟﻘﻠـﺔ
ﻤﺎﻜﺸﻑ ﻋﻨﻪ ﻤﻥ ﻭﺜﺎﺌﻕ ﻤﺩﻭﻨﺔ ﻓﻲ ﺍﻟﻤﻌﺎﺒﺩ ﺍﻻﺸﻭﺭﻴﺔ ﻭﻟﻌل ﺫﻟﻙ ﻴﻌﻭﺩ ﺇﻟﻰ ﺍﻥ ﺘﻠـﻙ ﺍﻟﻨـﺸﺎﻁﺎﺕ
ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺎﺒﺩ ﻜﺎﻨﺕ ﺘﺎﺒﻌﺔ ﻭﺒﺸﻜل ﻋﺎﻡ ﻟﻺﺩﺍﺭﺓ ﺍﻟﺤﻜﻭﻤﻴﺔ ﺍﻟﻤﺭﻜﺯﻴﺔ ﺒﺎﻋﺘﺒﺎﺭ ﺍﻥ ﺍﻟﻤﻠـﻙ
ﺍﻵﺸﻭﺭﻱ ﻜﺎﻥ ﻤﻤﺜﻼ ﻟﻼﻟﻪ ﻋﻠﻰ ﺍﻷﺭﺽ).( ٢
ﻭﻻﺒﺩ ﺍﻥ ﻜﺎﻥ ﻫﻨﺎﻙ ﻤﻭﻅﻔﻴﻥ ﻴﻌﻴﻨﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﻨﺸﺎﻁﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺇﺫ ﻜﺎﻥ ﻫﻨـﺎﻙ
ﻋﺩﺓ ﺃﺼﻨﺎﻑ ﻤﻥ ﻤﻭﻅﻔﻲ ﺍﻟﻤﻌﺒﺩ ﻟﻜﻥ ﻤﺎ ﻴﻬﻤﻨﺎ ﻫﻭ ﻤﺎ ﻴﺨﺘﺹ ﺒﺎﻷﻤﻭﺭ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ،ﻜﺎﻥ ﺍﻟﻤﻌﺒـﺩ
ﻓﻲ ﺒﻼﺩ ﻭﺍﺩﻱ ﺍﻟﺭﺍﻓﺩﻴﻥ ﻴﻀﻡ ﺃﺼﻨﺎﻓﺎ ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺍﻟﻜﻬﺎﻥ ﻭﺍﻟﻜﺎﻫﻨﺎﺕ ﻟﻬـﺎ ﺘﻘﺎﻟﻴـﺩﻫﺎ ﻭﺃﻨﻅﻤﺘﻬـﺎ
ﺍﻟﺨﺎﺼﺔ ،ﻭﻜﺎﻨﺕ ﻤﻬﻤﺔ ﻫﺅﻻﺀ ﺍﻟﻜﻬﻨﺔ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻁﻘﻭﺱ ﻭﺍﻻﺤﺘﻔﺎﻻﺕ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻹﺸﺭﺍﻑ
ﻋﻠﻰ ﺇﺩﺍﺭﺓ ﻭﺍﻤﻼﻙ ﺍﻟﻤﻌﺒﺩ ﻤﻥ ﺃﺭﺍﻀﻲ ﻭﺤﻘﻭل ﺯﺭﺍﻋﻴﺔ ﻭﻤﺎﺸﻴﺔ ﻭﻤﻨﺘﺠﺎﺕ ﻤﺨﺘﻠﻔﺔ ﺍﻟﻰ ﺠﺎﻨـﺏ
ﺘﺸﻐﻴل ﺍﻟﻌﻤﺎل ﻭﻗﺭﺽ ﺍﻷﻤﻭﺍل ﺒﻔﻭﺍﺌﺩ ﻤﻌﻴﻨﺔ ﻭﻜﺎﻥ ﻓﻲ ﻤﻘﺩﻤﺔ ﻜﻬﻨﺔ ﺍﻟﻤﻌﺒﺩ ﻤﺎ ﻴﻌﺭﻑ ﺒﺎﻟﻜـﺎﻫﻥ
ﺍﻷﻋﻅﻡ )ﻓﻲ ﺍﻟﺴﻭﻤﺭﻴﺔ ( ENﻭﺍﻟﺫﻱ ﻴﻭﺍﺯﻴﻪ ﻓﻲ ﺍﻻﻫﻤﻴﺔ ﺍﻟﻜﺎﻫﻨﺔ ﺍﻟﺘﻲ ﺘﺴﻤﻰ ).( ٣) (entu
ﻟﻘﺩ ﻜﺎﻥ ﻟﻠﺯﺭﺍﻋﺔ ﻓﻲ ﺒﻼﺩ ﺍﻟﺭﺍﻓﺩﻴﻥ ﺍﺭﺘﺒﺎﻁ ﻭﺜﻴﻕ ﺒﺎﻟﻤﻌﺘﻘﺩﺍﺕ ﺍﻟﺩﻴﻨﻴﺔ ،ﺍﺫ ﻜﺎﻨﺕ ﺍﻟﺼﻠﻭﺍﺕ
ﻭﺘﻘﺩﻴﻡ ﺍﻟﻘﺭﺍﺒﻴﻥ ﺘﻘﺎﻡ ﻤﻥ ﺍﺠل ﺍﻟﺤﺼﻭل ﻋﻠﻰ ﻤﻨﺘﻭﺝ ﻭﻓﻴﺭ ﻨﻅـﺭﺍﹰ ﻟﻠﻅـﺭﻭﻑ ﺍﻟﺒﻴﺌﻴـﺔ ﻏﻴـﺭ
ﺍﻟﻤﺴﺘﻘﺭﺓ ﻓﻴﻬﺎ ،ﻭ ﻜﺎﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺘﻁﻠﻊ ﺇﻟﻰ ﺍﻵﻟﻬﺔ ﻟﺘﻜﻭﻥ ﻋﻭﻨﺎﹰ ﻭﺴﻨﺩﺍﹰ ﻟـﻪ ﻓـﻲ ﺩﺭﺀ ﺃﺨﻁـﺎﺭ
ﺍﻟﻔﻴﻀﺎﻨﺎﺕ ﻭﺍﻵﻓﺎﺕ ﺍﻟﺯﺭﺍﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻬﺩﺩ ﺍﻗﺘﺼﺎﺩﻩ).(٤
ﻭﻗﺩ ﺘﻨﻭﻋﺕ ﺍﻟﻤﺤﺎﺼﻴل ﺍﻟﺤﻘﻠﻴﺔ ﻓﻲ ﺒﻼﺩ ﺍﺸﻭﺭﻭﻓﻲ ﻤﻘﺩﻤﺘﻬﺎ ﺫﻜﺭ ﺍﻟﺤﻨﻁﺔ ﺍﻟﺫﻱ ﻜﺎﻥ ﻴﻨﺘﺞ
ﺒﺎﻨﻭﺍﻋﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻤﻨﻪ ﻨﻭﻉ ﺠﻴﺩ ﻭﻨﻭﻉ ﺭﺩﻱﺀ ﻭﺍﺨﺭﺨﺸﻥ ،ﻭﺭﺍﺒﻊ ﺨـﺎﺹ ﻜـﺎﻥ ﻴﻘـﺩﻡ ﻓـﻲ
ﺍﻻﺤﺘﻔﺎﻻﺕ ﺍﻟﺩﻴﻨﻴﺔ .ﻭﻗﺩ ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺤﺒﻭﺏ ﻭﺍﻟﻁﺤﻴﻥ ﺒﻤﺜﺎﺒﺔ ﺃﺠﻭﺭ ﺘﺩﻓﻊ ﻟﻠﻌﻤـﺎل ،ﻜﻤـﺎ ﺍﻨﻬـﺎ
ﻗﺩﻤﺕ ﻀﻤﻥ ﻗﺭﺍﺒﻴﻥ ﻟﻶﻟﻬﺔ ﻓﻲ ﺍﻟﻤﻨﺎﺴﺒﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ).(٥
)(٦٧
ﻭﻤﻤﺎ ﻴﺅﻜﺩ ﺩﻭﺭ ﺍﻟﻤﻌﺒﺩ ﻓﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺒﻼﺩ ﺍﺸﻭﺭ ﻭﺠﻭﺩ ﻋﺩﺩ ﻤﻥ ﺍﻟﻁﻘﻭﺱ
ﺍﻟﺩﻴﻨﻴﺔ ﺫﺍﺕ ﺍﻟﻌﻼﻗﺔ ﺒﺎﻟﺯﺭﺍﻋﺔ ﻭﻤﺭﺍﺤﻠﻬﺎ ﻓﻘﺩ ﻭﺭﺩﺕ ﺍﻻﺸﺎﺭﺓ ﺍﻟﻰ ﺍﺭﺒﻊ ﻁﻘﻭﺱ :
.١ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻭﻟﻰ ) (SI SKUR.A.SÁﻭﻜﺎﻨﺕ ﺘﻘﺎﻡ ﺒﻌﺩ ﺃﻋﻤﺎل ﺍﻟﺒﺫﺍﺭ ﻟﻜﻲ ﺘﻨﻤﻭ ﺍﻟﺒﺭﺍﻋﻡ
ﺒﺸﻜل ﺠﻴﺩ ﻭﺍﻟﻤﻭﺍﺩ ﺍﻟﻤﻘﺩﻤﺔ ﻓﻴﻬﺎ ﺘﻀﻤﻥ ﺍﻟﻁﺤﻴﻥ ﺒﺄﻨﻭﺍﻋﻪ ﻭﺍﻟﺘﻤﻭﺭ ﻭﺍﻟﻤﺎﺸﻴﺔ ﻜﺎﻟﺨﺭﻓﺎﻥ ﺒﺸﻜل
ﺨﺎﺹ.
.٢ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺜﺎﻨﻴﺔ ) .(SISKUR.A.ŠÁﻭﻜﺎﻨﺕ ﺘﻘﺎﻡ ﻗﺒل ﺠﻨﻲ ﺍﻟﻤﺤﺼﻭل ﻤﻥ ﺍﺠل ﻀﻤﺎﻥ
ﺤﺼﺎﺩ ﻭﻓﻴﺭ.
.٣ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ) (SISKUR.A.ŠÁ KÉŠ.DUﻭﻜﺎﻨﺕ ﺘﻘﺩﻡ ﻓﻴﻬﺎ ﺍﻟﺼﻠﻭﺍﺕ ﺒﻌـﺩ ﺍﻥ
ﻴﻜﻭﻥ ﺍﻟﺸﻌﻴﺭ ﺍﻟﻤﺤﺼﻭﺩ ﻗﺩ ﺠﻠﺏ ﺇﻟﻰ ﺍﻟﺴﺎﺤﺔ ﺍﻟﻤﺨﺼﺼﺔ ﻟﻠﻁﺤﻴﻥ.
.٤ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﺍﺒﻌﺔ ) (SISKUR.KI.SU2ﺍﻥ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻟﻤﻘﺩﻤﺔ ﻓـﻲ ﻫـﺫﻩ ﺍﻟﻤﺠﻤﻭﻋـﺔ
ﺘﺨﺘﻠﻑ ﺍﺨﺘﻼﻓﺎ ﻴﺴﻴﺭﺍﹰ ﻋﻥ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻷﺨﺭﻯ ،ﻭﻜﺎﻨﺕ ﺘﻘﺩﻡ ﻤﻥ ﻗﺒل ﻋﺩﺓ ﺃﺸﺨﺎﺹ ﻤﻥ ﺫﻭﻱ
ﺍﻟﻤﻨﺎﺼﺏ ﺃﻭ ﺍﻟﺘﺎﺒﻌﻴﻥ ﻟﻬﻡ ،ﻭﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺼﻠﻭﺍﺕ ﺘﻘﺎﻡ ﻋﻨﺩ ﺍﻻﻨﺘﻬﺎﺀ ﻤﻥ ﻷﻋﻤﺎل ﺍﻟﺯﺭﺍﻋﻴـﺔ،
ﻭﺘﺭﺍﻓﻕ ﺇﻗﺎﻤﺔ ﻫﺫﻩ ﺍﻟﺼﻠﻭﺍﺕ ﺘﻘﺩﻤﻪ ﺍﻟﺨﺭﻓﺎﻥ ﻭﺍﻟﺨﺒﺯ ﻭﺍﻟﺠﻌﺔ).(٦
ﻭﻴﻭﻀﺢ ﻟﻨﺎ ﺍﻟﻨﺹ ﺍﻟﺘﺎﻟﻲ ﻤﺎ ﻜﺎﻥ ﻴﻘﺩﻡ ﻟﻠﻤﻌﺒﺩ ﻜﻘﺭﺍﺒﻴﻥ:
'29 IBÁN 7 qa NINDA.MEŠ QÀL.MEŠ KALAG.MEŠ
'30 ak-li 1 qa-a-a
'31 3[BÁN] 6 qa NINDA.MEŠ QÀL.MEŠ
'32 2-u-te ša qa-a-a
'33 1 UDU.NITÁ TA* ŠÀ 3-lim.UDU.MEŠ
'34 ša mPAB-bu-u
'35 LÚ.A.BA-É.GAL
'36 ša LUGAL a-na d15
'37 [ik- ur]-ú-ni
)(٦٨
'38 L[Ú.x x] [x x]-te
'39 ][ú-še-ru-bu
II beginning broken away
'1 ][x x x x] [É].[x x
'2 ]*[x x x x] NINDA.M[EŠ
'3 ][x x x x K]AŠ.M[EŠ
'4 ][x x x x]x-[ziq] É.[x
'5 ]x[x x x x]x NINDA [x x
'6 ]d[x x x x x x x x
'7 ]x[x x x x x x x x x x
'8 ][LÚ.MU] [x x x x x x x
'9 ]1 qa [x x x x x x x
'10 ]1 qa [x x x x x x x
'11 ]DINGIR-[U]RU x[x x x x
'12 ]ša É-600-[É.GAL
'13 ]LÚ.SANGA [x x x
'14 ]1 qa NINDA.MEŠ 1 [x x x
d
'15 ][gu-la] š[a EDIN xx
١ﺴﺎﺝ sachﺍﻭ ٧ﻟﺘﺭ ﻤﻥ ﺍﻟﺨﻤﺭ ﺃﺭﻏﻔﺔ ﺨﺒﺯ ﻜﺒﻴﺭﺓ ﻭﺼﻐﻴﺭﺓ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﺎ ﻟﺘﺭ ﻭﺍﺤـﺩ،
٣ﺴﺎﺝ ،ﻟﺘﺭ ﻤﻥ ﺍﻟﺨﺒﺯ ﺍﻟﺼﻐﻴﺭ ﻤﻥ ﺍﻟﺤﺠﻡ ﺍﻟﺜﺎﻨﻲ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﺎ ﻨﺼﻑ ﻟﺘﺭ ،ﻜﺒﺵ ﻭﺍﺤﺩ ﻤـﻥ
٣٠٠٠ﺭﺃﺱ ﻤﻥ ﺍﻟﻐﻨﻡ ﺘﺎﺒﻌﺔ ﻟﻜﺎﺘﺏ ﻗﺼﺭ ﺍﺭﺒﻭ ، Arbuﻭﺍﻟﺘﻲ ﻴﺩﻓﻌﻬﺎ ﻟﻼﻟﻪ ﻋـﺸﺘﺎﺭ ،ﺍﻟــ
....ﻴﺠﻠﺏ
ﻜﺴﺭ ﻫﻨﺎ
ﺍﻟﻤﻌﺒﺩ ][....ﺨﺒﺯ ﺠﻌﺔ )ﺒﻴﺭﺓ( ﺍﻟﻤﻌﺒﺩ ][....ﺨﺒﺯ ﻜﺴﺭ ﻫﻨﺎ ١ﻟﺘـﺭ ١ﻟﺘـﺭ ﺍﻟـﻪ ﺍﻟﻤﺩﻴﻨـﺔ
][.....ﻹﺩﺍﺭﺓ ﻤﻨﺯل ﺍﻟﻨﺎﻁﻕ ﺒﺎﺴﻡ ﺍﻟﻘﺼﺭ ﻜﺎﻫﻥ ][.....ﻟﺘﺭ ﻭﺍﺤﺩ ﻤﻥ ﺍﻟﺨﻤﺭ ﻟﻺﻟﻪ Guleﻤـﻥ
)(٦٩
)(٧
ﺍﻟﺴﻬل ﺍﻟﻭﺍﺴﻊ
ﻤﻤﺎ ﻴﻭﻜﺩ ﻨﺸﺎﻁ ﺍﻟﻤﻌﺒﺩ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻓﻲ ﺒﻼﺩ ﺍﺸـﻭﺭ ﺍﻤﺘﻼﻜـﻪ ﻟﻼﺭﺍﻀـﻲ ﺍﻟﺯﺭﺍﻋﻴـﺔ
ﻭﺍﺴﺘﻐﻼﻟﻬﺎ .ﻭﻜﺎﻨﺕ ﺍﻷﺭﺍﻀﻲ ﻭﺍﻟﺒﺴﺎﺘﻴﻥ ﺍﻟﺘﺎﺒﻌﺔ ﻟﻤﻌﺒﺩ ﻤﻌﻴﻥ ﺘﻌﺭﻑ ﺒﺎﺴﻡ ﺍﻟﻤﻌﺒﻭﺩ ﻓـﻲ ﺫﻟـﻙ
ﺍﻟﻤﻌﺒﺩ ﻓﻴﻘﺎل ﻤﺜﻼ )ﺒﺴﺘﺎﻥ ﺍﻹﻟﻪ ﻨﺭﻜﺎل( ﻨﺤﻭ:
ﻴﻘﻊ ﺒﺠﻭﺍﺭ ﺒﺴﺘﺎﻥ ﺍﻹﻟﻪ ﻨﺭﻜﺎل SUHUR GIŠ. SAR dMAŠ.MAŠ
ﻭﻓﻲ ﻨﺼﻭﺹ ﺤﺭﺍﻥ ﺍﻵﺸﻭﺭﻴﺔ ﺍﺸﺎﺭﺓ ﺇﻟﻰ ﺒﺴﺘﺎﻥ ﺍﻵﻟﻬﺔ ﻋﺸﺘﺎﺭ ﻓﻲ ﻤﺩﻴﻨـﺔ ﺨﻭﺯﺭﻴﻨـﺎ
) GIŠ-ŠAR ša dURU 15 hu(zirina) Juzirinaﺒﺴﺘﺎﻥ ﺍﻵﻟﻬـﺔ ﻋـﺸﺘﺎﺭ ﻓـﻲ ﻤﺩﻴﻨـﺔ
ﺨﻭﺯﺭﻴﻨﺎ(.
ﻫﺫﺍ ﻭﺜﻤﺔ ﺃﺩﻟﺔ ﺃﺨﺭﻯ ﺘﻔﻬﻡ ﻤﻥ ﺨﻼﻟﻬﺎ ﺒﺎﻥ ﻗﺴﻤﺎﹰ ﻤﻥ ﺍﻤﻼﻙ ﺍﻟﻤﻌﺒﺩ ﻫﻲ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻤﻨﺢ
ﻤﻠﻜﻴﺔ ﻜﺎﻨﺕ ﺘﻘﺩﻡ ﻟﻠﻤﻌﺎﺒﺩ ﺃﺜﻨﺎﺀ ﻤﻨﺎﺴﺒﺎﺕ ﻤﻌﻴﻨﺔ ،ﻭﻴﺒﺩﻭ ﺍﻥ ﻫﺫﻩ ﺍﻟﻤﻨﺢ ﻜﺎﻨﺕ ﺘﺼل ﻓـﻲ ﺒﻌـﺽ
ﺍﻷﺤﻴﺎﻥ ﺇﻟﻰ ﻤﺴﺎﺤﺔ ﻗﺭﻴﺔ ﺒﺄﻜﻤﻠﻬﺎ).(٨
URU
qu-ra-ni i-qa-bu-ni-šu ina KUR ha.. láh-hi ANŠE 4 ME A.ŠÀ ina
]ŠÀ LUGAL EN i-ti-ši a-na É dPA šá URU.BAD MAN GIN [it-ti-din
bi
)ﻴﻘﺎل ﺍﻥ ﻗﺭﻴﺔ ﻗﻭﺭﺍﻨﻲ ﺘﻘﻊ ﻓﻲ ﻤﻘﺎﻁﻌﺔ ﺨﻼﺥﹶ ﻭﺍﻟﺒﺎﻟﻐﺔ ﻤﺴﺎﺤﺘﻬﺎ ٤٠٠ﺍﻨـﺸﻲ ﻤـﻥ ﺍﻟﺤﻘـﻭل
)(٩
ﻭﺍﻟﺘﻲ ﺃﺨﺫﻫﺎ ﺴﻴﺩﻱ ﺍﻟﻤﻠﻙ ﺃﻋﻁﺎﻫﺎ ﻟﻤﻌﺒﺩ ﺍﻹﻟﻪ ﻨﺎﺒﻭ ﻓﻲ ﺩﻭﺭ ﺸﺭﻭﻜﻴﻥ(
ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻟﻡ ﻴﻘﺘﺼﺭ ﺘﺨﺼﻴﺹ ﺍﻷﺭﺍﻀﻲ ﻟﻠﻤﻌﺎﺒﺩ ﻋﻠﻰ ﺍﻟﻤﻠﻭﻙ ﻓﻘﻁ ﻭﺍﻨﻤـﺎ ﺸـﻤﻠﺕ
ﺃﻓﺭﺍﺩﺍﹰ ﻤﻥ ﺍﻟﺸﻌﺏ ﺃﻴﻀﺎ ﻭﺒﺨﺎﺼﺔ ﺍﻟﻤﻠﻭﻙ ﻭﺃﺼﺤﺎﺏ ﺍﻟﻨﻔﻭﺫ ﻤﻨﻬﻡ ،ﻭﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﺍﻟﻬﺩﻑ ﻓﻲ
ﺫﻟﻙ ﻫﻭ ﻟﻠﺘﻘﺭﺏ ﻤﻥ ﺍﻟﺴﻠﻁﺔ ﻭﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻭﻻﺌﻬﻡ ﻭﺤﺴﻥ ﺴﻴﺭﺘﻬﻡ ﻟﻠﻤﻠﻙ.
ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻤﺎ ﺴﺒﻕ ﺫﻜﺭﻩ ﺃﻥ ﺍﻟﻤﻌﺎﺒﺩ ﺍﻵﺸﻭﺭﻴﺔ ﻜﺎﻨﺕ ﻟﻬﺎ ﺃﻤﻼﻜﻬﺎ ﺍﻟﺘﺎﺒﻌﺔ ﺇﻟﻴﻬـﺎ ﻭﺍﻟﺘـﻲ
ﻜﺎﻨﺕ ﺘﺤﻅﻰ ﺒﻘﺩﺴﻴﺔ ﺨﺎﺼﺔ ،ﻻ ﻴﺠﻭﺯ ﺍﻻﻋﺘﺩﺍﺀ ﻋﻠﻴﻬﺎ ﺃﻭ ﻨﻘل ﻤﻠﻜﻴﺘﻬﺎ ﻤﻥ ﻗﺒل ﺃﻱ ﺸﺨﺹ ﻤـﺎ،
ﻜﻤﺎ ﻴﺸﻴﺭ ﺇﻟﻰ ﺫﻟﻙ ﺼﺭﺍﺤﺔ ﺍﻟﻨﺹ ﺍﻟﺘﺎﻟﻲ:
)(٧٠
[URU.MEŠ A.ŠÀ.MEŠ É.MEŠ] GIŠ.SAR.MEŠ ù UN.MEŠ ša-[a-ti-na
a-na NAM] ša-ni-ti-ma la i-nam-[din] [a-na NAM É aš-šur i-nam]-din
]ma-nu ša a-na NAM [ša-ni-ti id]-da-nu-ni LUGAL hi-tu[e-mi-su
]URU.A.ŠÀ [É GIŠ.SAR U]N.MEŠ a-na É aš-šur-ma i-sa-[hu-ru
)ﺴﻭﻑ ﻟﻥ ﺘﻌﻁﻲ ﺘﻠﻙ ﺍﻟﻘﺭﻯ ،ﺍﻟﺤﻘﻭل ،ﺍﻟﻤﻨﺎﺯل ،ﺍﻟﺒﺴﺎﺘﻴﻥ ﻭﺍﻷﺸﺨﺎﺹ ﺇﻟﻰ ﻤﻘﺎﻁﻌـﺔ ﺜﺎﻨﻴـﺔ،
ﻭﺘﻌﻁﻲ ﺇﻟﻰ ﻤﻘﺎﻁﻌﺔ ﻤﻌﺒﺩ ﺃﺸﻭﺭ .ﻜل ﻤﻥ ﻴﻌﻁﻴﻬﻡ ﺇﻟﻰ ﻤﻘﺎﻁﻌﺔ ﺜﺎﻨﻴﺔ ﺍﻟﻤﻠﻙ ﺸﺨﺼﻴﺎﹰ ﺴـﻴﻌﺎﻗﺏ
ﺍﻟﺸﺨﺹ ﺍﻟﻤﺫﻨﺏ – ﺍﻟﻘﺭﻴﺔ ،ﺍﻟﺤﻘل ،ﺍﻟﺒﻴﺕ ،ﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﻷﺸﺨﺎﺹ ﺴﻭﻑ ﺘﻜـﺭﺱ ﺇﻟـﻰ ﻤﻌﺒـﺩ
)(١٠
ﺃﺸﻭﺭ
ﻭﺘﺄﻜﻴﺩ ﻋﻠﻰ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﻫﺫﺍ ﺍﻟﻨﺹ ﻨﺠﺩ ﻓﻲ ﺭﺴﺎﻟﺔ ﺃﺨﺭﻯ ﻤﻌﻨﻭﻨﺔ ﺇﻟﻰ ﺃﺸـﻭﺭ ﺒﺎﻨﻴﺒـﺎل
ﻴﺸﻜﻰ ﻓﻴﻬﺎ ﻤﻥ ﺃﻋﻤﺎل ﻭﺘﺼﺭﻓﺎﺕ ﺍﻟﻜﺎﻫﻥ ﺍﻟﻤﺩﻋﻭ ﺍﹸﺭﺍﹶﺩ – ﻨﺎﺒـ Urad-nabû ,ﺍﻟـﺫﻱ ﻗـﺎﻡ
ﺒﺘﺴﺠﻴل ﺍﻟﺤﻘل ﻭﺍﻟﺩﺍﺭ ﻭﺍﻟﻨﺎﺱ ﻭﺍﻷﺒﻨﺎﺀ ﺍﻟﻤﻨﺫﻭﺭﻴﻥ ﻟﻨﻔﺴﻪ ﻓﻲ ﻭﺜﻴﻘﺔ ﻤﺨﺘﻭﻤﺔ ﻭﺍﻋﺘﺒﺭﻫﻡ ﻤﻠﻜﺎ ﻟﻪ.
A.ŠÀ É UN.MEŠ DUMU.MEŠ še-lu-a-te ARAD.dPALÚ.ŠANGA ina
ŠÀ un-qi is-sa-tar a-na ra-ma-ni-šú ut-te-e-re ù a-na-ku i-na UGU hila
šá-áš-lu-ta-ku ú-ma-a a-na LUGAL EN-ia as-sap-ra LUGAL ba-lí lu-
u-di
)ﺍﻟﺤﻘل ،ﺍﻟﺒﻴﺕ ،ﺍﻟﻨﺎﺱ ،ﺍﻷﺒﻨﺎﺀ ﺍﻟﻤﻨﺫﻭﺭﻴﻥ )ﻟﻠﻤﻌﺒﺩ( ﻓﺈﻥ ﺍﻟﻜﺎﻫﻥ ﺍﹸﺭﺩ – ﻨﺎﺒـ ,ﻗﺩ ﺴﺠﻠﻬﻡ ﺒﻨﻔﺴﻪ
ﻓﻲ ﻭﺜﻴﻘﺔ ﻭﺍﻋﺎﺩﻫﺎ ﻟﻬﻭﺍﻤﺎ ﺒﺨﺼﻭﺹ ﺍﻟﺤﺼﺔ .ﺍﻵﻥ ﻗﺩ ﻜﺘﺒﺕ ﺇﻟﻰ ﺴﻴﺩﻱ ﺍﻟﻤﻠﻙ ﻤﻥ ﺃﺠـل ﺃﻥ
ﻴﻌﻠﻡ ﺴﻴﺩﻱ ﺍﻟﻤﻠﻙ .
ﻭﺒﺎﻟﺭﻏﻡ ﻤﻥ ﻋﺩﻡ ﻤﻌﺭﻓﺘﻨﺎ ﻋﻥ ﻁﺒﻴﻌﺔ ﻋﻤل ﻜﺎﺘﺏ ﺍﻟﺭﺴﺎﻟﺔ ﺇﻻ ﺍﻨﻪ ﺒﺎﻟﺘﺄﻜﻴﺩ ﻜﺎﻥ ﻤﺴﺅﻭﻻ
ﻋﻥ ﻫﺅﻻﺀ ﺍﻟﺫﻴﻥ ﺍﺴﺘﺤﻭﺫ ﻋﻠﻴﻬﻡ ﺍﻟﻜﺎﻫﻥ ﺍﹸﺭﺩ – ﻨﺎﺒـﻭ .ﻭﻫﺫﺍ ﺒﺤﺩ ﺫﺍﺘﻪ ﺩﻟﻴﻼ ﻴﺅﻜﺩ ﻋﺩﻡ ﺍﻟﺘﺠﺎﻭﺯ
ﻋﻠﻰ ﺃﻤﻼﻙ ﺍﻟﻤﻌﺒﺩ ﺍﻟﻤﻨﻘﻭﻟﺔ ﻭﻏﻴﺭ ﺍﻟﻤﻨﻘﻭﻟﺔ ﻤﻥ ﻗﺒل ﺃﻱ ﺸﺨﺹ ﻜﺎﻥ ،ﺤﺘﻰ ﺍﻟﻜﻬﻨﺔ ﺃﻨﻔﺴﻬﻡ .ﻭﻜﻤﺎ
ﺫﻜﺭﻨﺎ ﺴﺎﺒﻘﺎ ﺒﻤﺎ ﺃﻥ ﺍﻟﻤﻠﻙ ﻜﺎﻥ ﻤﺜل ﺍﻹﻟﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻠﻁﺔ ﺍﻟﻤﻁﻠﻘﺔ ﺍﻟﻤﺴﻴﻁﺭﺓ ﻋﻠﻰ ﺍﻟﺒﻼﺩ،
ﻟﺫﺍ ﻓﺎﻨﻪ ﻜﺎﻥ ﻴﻌﺘﺒﺭ ﺍﻟﻤﺴﺅﻭل ﺍﺩﺍﺭﻴﺎ ﻋﻥ ﺃﻤﻼﻙ ﺘﻠﻙ ﺍﻟﻤﻌﺎﺒﺩ ﻜﻤﺎ ﺍﻨﻪ ﺍﻟﻤﺨﻭل ﻟﺤـل ﺍﻟﻨﺯﺍﻋـﺎﺕ
)(٧١
ﺒﺎﻋﺘﺒﺎﺭﻩ ﺍﻟﻘﺎﻀﻲ ﺍﻻﻋﻠﻰ ﻟﻠﺒﻼﺩ ﻭﻫﻭ ﺼﺎﺤﺏ ﺍﻟﻘﺭﺍﺭ ﺍﻟﻨﻬﺎﺌﻲ ﻋﻨﺩ ﺤﺩﻭﺙ ﻤﺸﺎﻜل ﺨﺎﺼﺔ ﺒﻤﻠﻜﻴﺔ
ﺍﻟﻤﻌﺒﺩ ،ﻜﻤﺎ ﺘﺸﻴﺭ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻤﺫﻜﻭﺭﺓ ﺁﻨﻔﺎﹰ).(١١
ﻟﻘﺩ ﺍﺯﺩﻫﺭﺕ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻲ ﻋﻬـﺩ ﺍﻹﻤﺒﺭﺍﻁﻭﺭﻴـﺔ ﺍﻵﺸـﻭﺭﻴﺔ ﺍﻟﺤﺩﻴﺜـﺔ ﻭﺍﻥ ﺍﻻﺯﺩﻫـﺎﺭ
ﺍﻻﻗﺘﺼﺎﺩﻱ ﻜﺎﻥ ﺤﻘﺎﹰ ﺃﺴﺎﺱ ﻟﻠﺭﻓﺎﻫﻴﺔ ﺍﻵﺸﻭﺭﻴﺔ ﻭﻴﻌﺯﻯ ﻫﺫﺍ ﺍﻟﺭﻓﺎﻩ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﻰ ﺍﻟﻨﺠﺎﺤـﺎﺕ
ﺍﻟﻌﺴﻜﺭﻴﺔ ﺍﻟﺘﻲ ﺤﻘﻘﻬﺎ ﺍﻻﺸﻭﺭﻴﻭﻥ ﻓﻲ ﻤﺨﺘﻠﻑ ﺍﻟﺠﻬﺎﺕ ﻤﻤﺎ ﺩﻓﻊ ﺍﻟﻤﻠﻭﻙ ﺍﻻﺸﻭﺭﻴﻴﻥ ﺍﻟﻰ ﺍﻟﺘﻔﺎﺨﺭ
ﺒﺎﻟﺭﻓﺎﻩ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻋﺘﺩﺍل ﺍﻷﺴﻌﺎﺭ ﻓﻲ ﻋﻬﻭﺩﻫﻡ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺫﻟﻙ ﻴﺭﺘﺒﻁ ﺒﺼﻭﺭﺓ ﺨﺎﺼـﺔ
ﺒﺎﺯﺩﻫﺎﺭ ﺍﻟﺯﺭﺍﻋﺔ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺓ .
ﻭﻜﺎﻨﺕ ﺍﻹﺸﺎﺭﺓ ﺇﻟﻰ ﺍﻷﺴﻌﺎﺭ ﺍﻟﻤﻨﺨﻔﻀﺔ ﺃﺤﻴﺎﻨﺎ ﻨﺘﻴﺠﺔ ﺇﻏﺭﺍﻕ ﺍﻷﺴﻭﺍﻕ ﻓﺠﺄﺓ ﺒﺎﻟﺒـﻀﺎﺌﻊ،
ﻜﺎﻟﺠﻤﺎل ،ﻓﻲ ﺃﻋﻘﺎﺏ ﺤﻤﻠﺔ ﻨﺎﺠﺤﺔ ﻭﻗﺩ ﺃﺸﻴﺭ ﻓﻲ ﺇﺤـﺩﻯ ﺍﻟﺤﻤـﻼﺕ ﺇﻟـﻰ ﻋﻼﻗـﺔ ﺍﻟﺭﻓﺎﻫﻴـﺔ
ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﺒﺎﻟﺘﺠﺎﺭﺓ ﺒﺸﻜل ﻤﺒﺎﺸﺭ ﺤﻴﺙ ﻴﺘﺤﺩﺙ ﺴﺭﺠﻭﻥ ﺍﻟﺜﺎﻨﻲ ﻋﻥ ﻤﺼﺭ ﻓﻲ ﺃﺜﻨـﺎﺀ ﺤﻤﻠﺘـﻪ
ﻋﻠﻰ ﻓﻠﺴﻁﻴﻥ ﻗﺎﺌﻼﹰ "ﻗﻤﺕ ﺤﺩﻭﺩ ﻤﺼﺭ ﺍﻟﻤﻐﻠﻘﺔ ﻭﻤﺯﺠﺕ ﺸﻌﺏ ﺁﺸﻭﺭ ﻭﻤﺼﺭ ﺴـﻭﻴﺔ ﻭﺘـﺴﺒﺒﺕ
ﻓﻲ ﻗﻴﺎﻡ ﺍﻟﺘﺠﺎﺭﺓ).(١٢
ﻭﻤﻤﺎ ﻴﺩل ﻋﻠﻰ ﺍﻥ ﺍﻟﺘﺠﺎﺭﺓ ﺒﺼﻭﺭﺓ ﺭﺌﻴﺴﺔ ﻜﺎﻨﺕ ﻤﻥ ﺍﻷﻤﻭﺭ ﺍﻹﺩﺍﺭﻴﺔ ﺍﻟﺘﻲ ﺘﻨﻅﻡ ﻤـﻥ
ﻗﺒل ﺍﻟﻤﻭﻅﻔﻴﻥ ﺍﻟﻤﺨﺘﺼﻴﻥ ﺒﺎﻟﻤﻌﺎﺒﺩ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻤﺎﺘﺸﻴﺭ ﺒﻌﺽ ﺍﻟﺭﺴﺎﺌل ﻜﺎﻟﺭﺴﺎﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﺘﻲ ﻜﺘﺒﺕ
ﻤﻥ ﻗﺒل ﺭﺠل ﻻﺒﺩ ﻭﺍﻨﻪ ﻜﺎﻥ ﻴـﺸﻐل ﻤﻨـﺼﺒﺎﹰ ﻤﻤـﺎﺜﻼﹰ ﻋﺎﻡ ٦١٦ﻕ.ﻡ ﺇﻟﻰ ﺸﺘﺎﻤﻭ šatamu
ﻟﻠﺸﺘﺎﻤﻭ ﻓﻲ ﻤﻌﺒﺩ ﻴﻘﻊ ﺇﻟﻰ ﺍﻟﺸﻤﺎل ﻤﻥ ﺫﻟﻙ .
"ﺭﺴﺎﻟﺔ ﺸﻭﺘﺯﺩﺒﻭ ﺇﻟﻰ ﻤﺭﺩﻭﺥ – ﺸﺎﻜﻥ – ﺸﻡ )ﻭﻫﻭ ﻤﻌﺭﻭﻑ ﺍﻨﻪ ﺸﺘﺎﻤﻭ ﻤﻌﺒﺩ ﺍﻱ – ﺍﻨﺎ
ﻓﻲ ﺍﻟﻭﺭﻜﺎﺀ( ﻭﻨﺎﺩﻥ ،ﺇﺨﻭﺘﻲ ،ﻋﺴﻰ "ﺍﻹﻟﻪ ﺒﻴل ﻭﻨﺎﺒﻭ ﻴﻘﺭ ﻋﺎﻓﻴﺔ ﺍﺨﻭﺘﻲ"
ﻟﻘﺩ ﺃﺭﺴﻠﺕ ﺒﻴل ﺘﺎﻨﺩ – ﺵ ﺇﻟﻰ ﺒﻼﺩ ﺍﻟﺒﺤﺭ )ﺠﻨﻭﺒﻲ ﺒﻼﺩ ﺒﺎﺒل( ﻟﺨﺸﺏ ﺍﻟﺸﻴﻴﺸﻭ ﻭﻫـﻭ ﻻ
ﻴﻌﺭﻑ ﺍﻟﻤﻨﻁﻘﺔ ﻟﻴﺒﻌﺙ ﺇﺨﻭﺘﻲ ﻤﻌﻪ ﺭﺠل ﻴﻌﺭﻑ ﺍﻟﻁﺭﻴﻕ ﻭﻴﻌﻁﻭﻩ ﺍﻟﻤﺅﻥ").(١٣
)(٧٢
ﻜﺎﻥ ﻤﻥ ﻨﺘﺎﺌﺞ ﺍﻤﺘﻼﻙ ﺍﻟﻤﻌﺎﺒﺩ ﻟﻼﺭﺍﻀﻲ ﺍﻟﺯﺭﺍﻋﻴﺔ ﺍﻟﻤﻌﻔﺎﺓ ﻤﻥ ﺍﻟـﻀﺭﺍﺌﺏ ﺯﻴـﺎﺩﺓ ﻓـﻲ
ﺍﻟﻤﻨﺘﻭﺠﺎﺕ ﻤﻤﺎ ﺴﺎﻋﺩ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﻤﻌﺒﺩ ﺒﺘﻘﺩﻴﻡ ﺍﻟﻘﺭﻭﺽ ﻤﻘﺎﺒل ﻓﺎﺌﺩﺓ ﻭﻫﺫﺍ ﻤﻤﺎ ﻴﺸﻴﺭ ﺍﻟﻴﻪ ﺍﻟﻌﺩﻴـﺩ
ﻤﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻻﻗﺘﺼﺎﺩﻴﺔﺍﻟﺘﻲ ﻴﻅﻬﺭ ﻓﻴﻬﺎ ﺍﻟﻤﻌﺒﺩ ﻭﻫﻭ ﻴﻘﻭﻡ ﺒﺈﻗﺭﺍﺽ ﺍﻟﺤﺒﻭﺏ ﺒﻜﻤﻴﺎﺕ ﻤﺘﻔﺎﻭﺘﺔ
ﺇﻟﻰ ﺃﻓﺭﺍﺩ ﻤﻥ ﺍﻟﻌﺎﻤﺔ ﺒﻔﺎﺌﺩﺓ ﺃﻭ ﺒﺩﻭﻥ ﻓﺎﺌﺩﺓ ﺍﺤﻴﺎﻨﺎ ﻭﻜﺎﻨﺕ ﺍﻟﻨﺼﻭﺹ ﻤﻤﻴﺯﺓ ﺒﺎﻟﻤـﺼﻁﻠﺢ ina-
puhi-ittišiﺃﻱ )ﺍﺨﺫ ﻤﻘﺎﺒل( ،ﻭﺍﻟﺫﻱ ﻗﺩ ﻴﺴﺘﺨﺩﻡ ﻓـﻲ ﺩﻴـﻭﻥ ﺍﻟﻔـﻀﺔ ﺃﻭ ﺍﻟـﺩﻴﻭﻥ ﺍﻟﻤﺘﻤﺜﻠـﺔ
ﺒﺎﻟﺤﺒﻭﺏ،ﻭﺍﻟﺫﻱ ﺘﻡ ﺩﻓﻌﻪ ﻋﻠﻰ ﺸﻜل ﻋﻤﻠﺔ ﺃﺨﺭﻯ ﻤﺘﻔﻕ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻌﻤﻠﺔ ﻓﻲ ﻫـﺫﻩ ﺍﻟﺤﺎﻟـﺔ ﻫـﻲ
ﺍﻟﺤﺒﻭﺏ .ﻭﻟﺤﻴﻥ ﺍﻥ ﻴﺘﻡ ﺇﺠﺭﺍﺀ ﺍﻟﺩﻓﻌﺔ ﺒﺸﻜل ﺍﻋﺘﻴﺎﺩﻱ ﺃﻭ ﻟﺤﻕ ﻟﻴﺱ ﺩﺍﺌﻤﺎﹰ ﻓﻲ ﻭﻗـﺕ ﺍﻟﺤـﺼﺎﺩ
ﻭﻫﺫﺍ ﻤﺎ ﺃﺸﻴﺭ ﺇﻟﻴﻪ ﺒﺎﻟﺸﺭﻁ ﺒﺎﻥ ﻴﻜﻭﻥ ﺍﻟﺘﺴﻠﻴﻡ ﻓﻲ ﻭﻗﺕ ﺩﺭﺱ ﺍﻟﺤﻨﻁـﺔ ﻭﺍﻟـﺩﻗﻴﻕ ana-adri
ﻭﻫﻲ ﻜﻠﻤﺔ ﻤﺴﺘﺨﺩﻤﺔ ﺃﻴﻀﺎ ﻓﻲ ﺍﻷﻟﻭﺍﺡ ﻓﻲ ﺍﻟﻔﺘﺭﺓ ﺍﻵﺸﻭﺭﻴﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ ﻋﻠﻰ ﺸـﻜل adrāte
ﻭﻫﻲ ﻤﻜﺎﻓﺌﺔ ﻟﻠﻜﻠﻤﺔ ana maškoinﻓﻲ ﺍﻷﻟﻭﺍﺡ ﺍﻟﺒﺎﺒﻠﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ) .(١٤
ﻓﻤﻥ ﻫﺫﻩ ﺍﻟﻨﺼﻭﺹ ﻨﺹ ﻴﺘﻨﺎﻭل ﺇﻗﺭﺍﺽ ١ﺤﻤل ﺤﻤﺎﺭ ﻭ ٧ﺴﻭﺕ ﻤﻥ ﺍﻟـﺸﻌﻴﺭ ﻤـﻥ
ﺍﻟﻤﻭﻜﺩ ﺍﻨﻪ ﻴﻌﻭﺩ ﺍﻟﻰ ﻤﻌﺒﺩ ﺍﻹﻟﻪ ﻨﺎﺒﻭ ﻓﻲ ﻜﻠﺦ ﻭﺫﻟﻙ ﻻﺍﻨﻪ ﻻﻴﻭﺠﺩ ﻤﻘﺭﺽ ﻤﺸﺎﺭ ﺍﻟﻴﻪ ﻓﻲ ﺍﻟﻨﺹ
ﻭﻜﺫﻟﻙ ﻭﺠﺩ ﻓﻲ ﺍﻟﻤﻌﺒﺩ ﻨﻔﺴﻪ ﻭﻜﺎﻥ ﺍﻟﻘﺭﺽ ﺍﻟﻰ ﻨﺎﺒﻭ – ﻜﺒﺱ – ﺍﺼـﺭ Nabu-kipsi-u ur
ﻭﻨﺎﺒﻭ – ﻨﺌﺩ Nabu-naidﻟﻘﺎﺀ ﺩﻓﻊ ٢ﺴﻭﺕ ﻤﻥ ﺤﻤل ﺤﻤﺎﺭ ﻋﻨﺩ ﻤﻭﻋﺩ ﺍﺍﻟﺘﺫﺭﻴﺔ.
1 ANŠE 2 BAN ina IGI i.d PA-kip-si. PAP 5 BÁN
ina IGI i.dPA. 1 PAB 1 ANŠE 7 BÁW ŠE.PAD
MEš ina GIŠ BÁN ša 9 ša dPA sa URUkal.hi
ina IGI-šu-nu ina pu-a-hi it-ta- u ina ad-ri
a-na 1 ANŠE 2 BÁW šá sum an Šum-ma la i-din
a-na 1 ANŠE 5 BÁN ša ta-rab-bi
" ١ﺤﻤﺎﺭ )ﻭ( ٢ﺴﻭﺕ ﺘﺤﺕ ﺘﺼﺭﻑ ﻨﺎﺒﻭ – ﻜﺒﺴﻰ – ﺃﺼﺭ ٥ﺴﻭﺕ ﺘﺤﺕ ﺘـﺼﺭﻑ
ﻨﺎﺒﻭ – ﻨﺌِﺩ ،ﺍﻟﻤﺠﻤﻭﻉ ١ﻫﻭﻤﺭ )ﻭ( ٧ﺴﻭﺕ ﺸﻌﻴﺭ ﻤﻘﺎﺱ ٢ﺒﺎﻟﺴﻭﻕ ٩ﺍﻟﺨﺎﺹ ﺒﺎﻹﻟﻪ ﻨﺎﺒﻭ ﻓﻲ
ﻜﻠﺦ ﻭﺃﺼﺒﺢ ﺘﺤﺕ ﺘﺼﺭﻓﻬﻡ ﻭﺃﺨﺫﻭﻫﺎ ﻜﻘﺭﺽ ﻋﻨﺩ ﺍﻟﻨﺫﺭﻴﺔ ﺴﻭﻕ ﻴﻌﻁﻲ ٢ﺴﻭﺕ ﻟﻜـل ﻫـﻭﻤﺭ
)(١٥
ﻭﺍﺫﺍ ﺘﻌﺫﺭ ﺩﻓﻌﻬﺎ ﻓﺴﻭﻑ ﺘﺯﺩﺍﺩ ﺍﻟﻰ ٥ﺴﻭﺕ ﻓﻲ ﺍﻟﻬﻭﻤﺭ
)(٧٣
ﻭﻫﻨﺎﻙ ﻨﻤﻭﺫﺝ ﺍﺨﺭ ﻤﻥ ﺍﻟﻘﺭﻭﺽ ﻭﺭﺩ ﻓﻴﻪ ﻤﺎﻴﺎﺘﻲ:
15 MA.NA URUDU.MEŠ SAG.DU (2) ša x rša
URU
TABTAB.DINGER(3) ša mšum-ma-DINGER ina IGI mSANGA.XV
(4) ina pu-ji, it-ti-ši a-na 3-šú-nu i-rab-bi
١٥ﻤﻨﺎﹰ ﻨﺤﺎﺱ ﺭﺃﺱ ﺍﻟﻤﺎل ﺍﻟﻌﺎﺌﺩ ﺇﻟﻰ ﺍﻵﻟﻬﺔ ﻋﺸﺘﺎﺭ ﻤﺩﻴﻨﺔ ﺍﺭﺒﻴل ،ﻭﺍﻟﺘﻲ ﺸـﻡ – ﺍﻴـلُ
ﻭﺍﻤﺎﻡ ﺘﺼﺭﻑ ﺸﺎﻨﻜﺎ– ﻋﺸﺘﺎﺭ ،ﻜﺒﺩﻴل ﺴﻭﻑ ﻴﺯﺩﺍﺩ ﺇﻟﻰ ﺍﻟﺜﻠﺙ).(١٦
ﺍﻥ ﻗﻴﺎﻡ ﺍﻟﻤﻌﺒﺩ ﺒﺩﻭﺭ ﺍﻟﻤﺭﺍﺒﻲ ﻟﻴﺱ ﻏﺭﻴﺒﺎ ﺍﺫ ﺍﻥ ﺍﻟﻤﻌﺒﺩ ﻜﺎﻥ ﻴﻘﻭﻡ ﺒﻬﺫﺍ ﺍﻟﺩﻭﺭ ﻤﻨﺫﺍﻟﻌـﺼﻭﺭ
ﺍﻟﺒﺎﺒﻠﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ ﻜﻤﺎ ﺘﺅﻜﺩ ﺫﻟﻙ ﻤﺌﺎﺕ ﻤﻥ ﻋﻘﻭﺩ ﺍﻟﻘﺭﺽ ﺍﻟﻤﻜﺘﺸﻔﺔ ﻓﻲ ﻜل ﻤﻥ ﺒﻼﺩ ﺒﺎﺒل ﻭﺍﺸﻭﺭ.
ﻜﺎﻥ ﻻﺒﺩ ﻤﻥ ﻭﺠﻭﺩ ﺍﺒﻭﺍﺏ ﻤﻌﻴﻨﺔ ﺘﻐﺫﻱ ﺍﻟﻤﻌﺒﺩ ﻭﺘﻭﻓﺭ ﻟﻪ ﺍﻻﻤﻜﺎﻨﺎﺕ ﺍﻟﻤﺎﺩﻴﺔ ﺍﻟﻰ ﺠﺎﻨـﺏ
ﻤﺎﻴﺤﺼل ﻋﻠﻴﻪ ﻤﻥ ﺍﻟﺯﺭﺍﻋﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺼﻨﺎﻋﺔ ،ﻟﺫﺍ ﺘﻨﻭﻋـﺕ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻤﻌﺎﺒـﺩ ﻭﻜـﺎﻥ ﻓـﻲ
ﻤﻘﺩﻤﺘﻬﺎ ﺍﻟﻘﺭﺍﺒﻴﻥ ﻭﺍﻟﻀﺭﺍﺌﺏ .
ﻭﺍﻟﺼﻭﺭﺓ ﺍﻹﺠﻤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺘﻅﻬﺭ ﻫﻲ ﺍﻥ ﺍﻟﻤﻌﺎﺒﺩ ﻓﻲ ﺍﻟﻤﺩﻥ ﺍﻵﺸﻭﺭﻴﺔ ﺍﻟﻜﺒﻴﺭﺓ ﻜﺎﻨﺕ ﻗـﺩ
ﻓﻘﺩﺕ ﺍﻻﻜﺘﻔﺎﺀ ﺍﻟﺫﺍﺘﻲ ﺤﺩﺓ ﻭﻟﻡ ﻴﻜﻥ ﺒﺈﻤﻜﺎﻨﻬﺎ ﺒﻌﺩ ﺫﻟﻙ ﺇﻻ ﺘﻌﺯﻴﺯ ﺍﻻﺴﻬﺎﻤﺎﺕ ﻁﻭﻋﻴﺎ ﻟـﺫﺍ .ﻓﻘـﺩ
ﺍﻋﺘﻤﺩﺕ ﻋﻠﻰ ﺠﻭﺍﺌﺯ ﺍﻟﻤﻠﻭﻙ ﻭﺍﻟﺫﻴﻥ ﻗﺩ ﻭﻀﻌﻭﻫﺎ ﻓﻲ ﺫﻟﻙ ﺍﻟﻤﻭﻀﻊ ﻋﻥ ﻁﺭﻴﻕ ﺒﻨـﺎﺀ ﺍﻟﻤﻌﺎﺒـﺩ
ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﺍﻟﺯﺍﻤﺎﹰ ﻋﻠﻴﻪ ﻭﺩﻴﻨﺎﹰ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻠﻭﻙ ﻟﻴﻭﻓﺭﻭﻩ ﻟﺘﻠﻙ ﺍﻟﻤﻌﺎﺒﺩ ،ﻭﻁﺭﻕ ﻤﺘﻨﻭﻋﺔ ،ﻓﻘﺩ ﻜـﺎﻥ
ﺍﻟﻤﻠﻭﻙ ﻴﺤﺭﺭﻭﻥ ﺃﺸﺨﺎﺼﺎ ﺍﻋﺘﻴﺎﺩﻴﻴﻥ ﻤﻥ ﻀﺭﺍﺌﺏ ﺍﻟﺩﻭﻟﺔ ﺒﺤﻴﺙ ﻴﻤﻜﻨﻬﻡ ﺍﻥ ﻴﺴﻬﻤﻭﺍ ﺒﺩﻻﹰ ﺫﻟـﻙ
ﻓﻲ ﺍﻟﻤﻌﺒﺩ ،ﺃﻭ ﺇﻋﻔﺎﺀ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺘﺎﺒﻌﺔ ﻟﻠﻤﻌﺒﺩ ﺃﻭﻗﺩ ﺘﻘﺩﻡ ﻟﻠﻤﻌﺒﺩ ﻤﻥ ﻗﺒﻠﻪ ﺸﺨﺼﻴﺎ ).(١٦
ﻓﻤﻌﺒﺩ ﻨﺎﺒﻭ ﻴﺅﺩﻱ ﻭﺒﻁﺭﻴﻘﺔ ﺘﻘﻠﻴﺩﻴﺔ ﺩﻭﺭ ﺍﻟﻤﺼﺭﻑ ﺍﻟﺫﻱ ﻴﻘﺩﻡ ﺭﺃﺱ ﺍﻟﻤﺎل ﻤـﻥ ﺍﺠـل
ﺍﻷﻋﻤﺎل .ﻭﺃﻥ ﺭﺃﺱ ﺍﻟﻤﺎل ﻴﺘﻡ ﺍﻟﺘﺯﻭﺩ ﺒﻪ ﻤﻥ ﺍﻟﻘﺭﺍﺒﻴﻥ ﺍﻻﻋﺘﻴﺎﺩﻴـﺔ ) ،(ginūﺃﻁﻠـﻕ ﺍﻟﻘﺭﺒـﺎﻥ
SISKUR/ZURﻴﻘﺎﺒﻠﻬﺎ ﺒﺎﻻﻜﺩﻴﺔ niqu/niuguﻭﺘﻌﻨﻲ ﺃﻀﺤﻴﺔ.
)(٧٤
ﺃﻥ ﺘﻘﺩﻴﻡ ﺍﻟﻘﺭﺍﺒﻴﻥ ﺇﻟﻰ ﺍﻵﻟﻬﺔ ﻜﺎﻥ ﻤﻥ ﺃﻫﻡ ﺍﻟﺸﻌﺎﺌﺭ ﻓﻲ ﺍﻟﺩﻴﺎﻨﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﺃﻭ ﺘﻌﻭﺩ ﻓﺘـﺭﺓ
ﻭﻜﺎﻥ ﺍﻟﻬـﺩﻑ ﻤـﻥ ﺘﻘـﺩﻴﻡ ﺍﻟﻘـﺭﺍﺒﻴﻥ،ﺘﻘﺩﻴﻡ ﺍﻟﻘﺭﺍﺒﻴﻥ ﺇﻟﻰ ﺒﺩﺍﻴﺔ ﻅﻬﻭﺭ ﺍﻟﺩﻴﻥ ﻓﻲ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ
.(١٧)ﺇﻟىﺎﻻﻟﻬﺔ ﻟﺘﻭﻁﻴﺩ ﺍﻟﺭﺍﺒﻁﺔ ﺍﻟﺩﻴﻨﻴﺔ ﺒﻴﻥ ﺍﻹﻟﻪ ﻭﺒﻴﻥ ﺍﻟﺒﺸﺭ
ﻴـﺼﻑ ﻫـﺫﺍﻥ،ﻫﻨﺎﻙ ﻟﻭﺤﺎﻥ ﻟﻨﺼﻭﺹ ﺍﻟﻬﺩﺍﻴﺎ ﻤﻥ ﺍﻷﺭﺽ ﻭﺍﻷﺸﺨﺎﺹ ﺇﻟﻰ ﺍﻟﻤﻌﺒـﺩ
ﺍﻟﻠﻭﺤﺎﻥ ﺍﻟﻬﺩﺍﻴﺎ ﻭﻴﺨﺘﻡ ﺒﻌﺩﺩ ﻤﻥ ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺼﻑ ﺍﻟﻠﻌﻨﺎﺕ ﻋﻠﻰ ﺃﻱ ﺸﺨﺹ ﻴﻌﻠﻥ ﺍﺭﺘﻴﺎﺒـﻪ ﺃﻭ
.(١٨)ﻴﺤﺎﻭل ﺃﻥ ﻴﺯﻴﻠﻬﺎ
1 [mdIM-ERIM.GABA] GAR dBE [PA-lum]
2 [DUMU mdšam-ši-dIM] GAR dBE [PA-lum]
3 [DUMU mdDI-ma-nu-SAG] GAR dBE [PA-lum]
md
4 [ina UD-me IM-ERIM.GABA] SAG gi-né-e ša aš-šur iš-šu-ni a-na
[mx x x]
5 [LÚ-x x x ip-qí-du-ni]TA* ŠÀ-bi URU.MEŠ-ni ša KUR.jal-zi
URU.bu-ra-li KUR.jal-zi URU.arba-ìl KUR.jal-z[i URU-x x]
6 [x x x LÚ.GAL-x x x ].MEŠ 50 GIŠ.at-hu-su ša
GIŠ.NU.ÚR.MA.MEŠ 1 UDU a-na kim-ri a-na IGI x[x x x x]
7 [x x x x x x KU]Š.maš-ki-ri 4 GIŠ.ma-ri a-di GIŠ.ANŠE.MEŠ-šú-
nu[x x x]
8 [x ZÍD.DA.MEŠ x GÚ.ZI.MEŠ š]a Ì.MEŠ a-na e- i-di-ri ša
LÚ.MÁ.DU. DU.MEŠ ki-i KUŠ.maš-ku-[ru DIRI-u-ni]
9 [x x x x x]x 50 GIŠ.at-hu-su: 1 UDU a-na kim-ri 1 UDU ep-šu 3 qa
qir-š[i? x x x]
10 [x x a-di x x x]-šú-nu áš-lu 7 TÚG.za-ra-a-[ri] ša EME.MEŠ ma-ra-
tú.MEŠ ša[gi]-x[x x x x]
11 [x x x rak-su š]a 1 UD-me 5BÁN ZÍD.DA.MEŠ [x G]Ú.ZI.MEŠ ša
Ì.MEŠ a-na-e- [i-di-ti ša x x x]
12 [x x x x ] 1 [UDU] šiGIŠ bar du a-na IGI KUŠ.maš-[ki-ri x] [x
x] a-na qir-še [x x x x x]
13 [x x x x][Ì].MEŠ 12 ANŠE ŠE.PAD.MEŠ [x x x x x x] x[x x x x x
(٧٥)
]x x
14 [x x x] rak-su ša 1 UD-me 6BÁN ZÍD.DA.[MEŠ x x x x x x x x x
]x
15 [x x x x š]a URU.ša-ra-áš-šú 30 GIŠ.at-ju-[su x x x x x x x x x x x
]x
16 ][x x x x x] ša KÚ.IGI.DUB [x x x x x x x x x x x x x
17 ][x x x x x GIŠ.at-h]u-su 2 UD[U x x x x x x x x x x x x
18 ][x x x x x x x x x.M]EŠ [6BÁN] [x x x x x x x x x x x x x x x
rest broken away
ﺍﺩﺩﻨﻴﺭﺍﺭﻱ) ﺍﻟﺜﺎﻟﺙ (ﻤﻤﺜل ﺍﻨﻠﻴل ]ﺍﺒﻥ ﺸﻤﺸﻲ ﺍﺩﺩ[ ﻤﻤﺜل ﺍﻨﻠﻴل ﺍﺒﻥ ﺸﻠﻤﻨﺼﺭ ﺍﻟﺜﺎﻟﺙ ﻤﻤﺜل ﺍﻨﻠﻴل.
ﻋﻨﺩﻤﺎ ﺃﺴﺱ ﺍﺩﺩ ﻨﻴﺭﺍﺭﻱ) ﺍﻟﺜﺎﻟﺙ( ﺍﻟﻘﺭﺍﺒﻴﻥ ﺍﻻﻋﺘﻴﺎﺩﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺃﺸﻭﺭ ﻭﺃﻭﺩﻋﻬﺎ ﺇﻟﻰ ] [.....ﻤﻥ
ﻤﺩﻥ ﻤﻘﺎﻁﻌﺔ ﺒﻭﺭﺍﻟﻲ KUR jal-ziﻤﻘﺎﻁﻌﺔ ﺍﺭﺒﻴﻼ ﻤﻘﺎﻁﻌﺔ ][.....
]ﺍﻟﻤﺴﺅﻭل[ ٥٠ :ﻴﺤﻤﻠﻭﻥ ﻋﺼﻴﺭ ﺍﻟﺭﻤﺎﻥ ،ﻭﺸﺎﺓ ﻭﺍﺤﺩﺓ ﻟﺘﻘﺩﻤﻪ ....ﺃﻤﺎﻡ ﺃﻭﻋﻴﺔ ﺨﻤـﺭ ،ﺃﺭﺒﻌـﺔ
ﻤﺠﺭﻭﻓﺎﺕ ﻤﻊ ﺤﻤﻴﺭﻫﻡ ] [.....ﺃﻗﺩﺍﺡ ﻤﻥ ﺍﻟﺯﻴﺕ ﻷﺠل ﻤﺅﻥ ﺃﺼﺤﺎﺏ ﺍﻟﻘﻭﺍﺭﺏ
ﻏﻨﻡ ٣ :ﺃﻟﺘﺎﺭ ﻤﻥ ] ....ﻤﻊ[ ﺤﺒﺎﻟﻬﻡ ﻟـ ٧ﺨﻴﺎﻡ ﻤﻊ ٥ ...ﺴﺎﺝ sacjﻤﻥ ﺍﻟﺩﻗﻴﻕ ] [xﺃﻗـﺩﺍﺡ
ﻤﻥ ﺍﻟﺯﻴﺕ ﻟﻤﺅﻥ ﺍﻟـ ][....
ﺍﻟـ ] [....ﺸﺎﻩ ﻭﺍﺤﺩﺓ ...ﺨﻴل ﺃﻭﻋﻴﺔ ﺍﻟﺨﻤﺭ ﻷﺠل ] [...] [...ﻤﻥ ﺍﻟﺯﻴﺕ ﻭ ١٢ﻫـﻭﻤﺭ ﻤـﻥ
: ﺍﻟﺸﻌﻴﺭ ] [....] [.....ﻟﻠﻴﻭﻡ ﺍﻟﻭﺍﺤﺩ seach7ﻤﻥ ﺍﻟﺩﻗﻴﻕ ] ،ﺍﻟـ [....ﺍﻟﺨﺎﺼﺔ ﺒـ sarassu
)(١٩
٣٠ﻴﺤﻤﻠﻭﻥ ]ﻋﺼﻲ ﺍﻟـ[.....
ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻷﺭﺍﻀﻲ ﺍﻟﺯﺭﺍﻋﻴﺔ ﺍﻟﺘﺎﺒﻌﺔ ﻟﻠﻤﻌﺒﺩ ﻜﺎﻨﺕ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﻤﻥ ﻀﻤﻥ ﺃﻫﻡ ﺍﻟﻘـﺭﺍﺒﻴﻥ ﺍﻟﺘـﻲ
ﺨﺩﻤﺕ ﻟﻠﻤﻌﺒﺩ ﺇﺫ ﺘﺭﺩ ﺒﻌﺽ ﺍﻟﻤﻼﺤﻅﺎﺕ ﺇﺫ ﻨﻘﺭﺃ ﻓﻲ ﺍﻟﻨﺹ ﺍﻻﺘﻲ:
lu-ú 1 IGN KÙ.BABBAR u-lu-ma 1 UDU.NÍTA NIGA a-na i-si-in
d
IM šu-bi-la-an-ni-ši
ﺍﺠﻠﺏ ﻟﻨﺎ ﺸﻴﻘﻼﹰ ﻭﺍﺤﺩﺍﹰ )ﻤﻥ( ﺍﻟﻔﻀﺔ ﺃﻭ ﺨﺭﻭﻓﺎﹰ ﺴﻤﻴﻨﺎﹰ ﻭﺍﺤﺩﺍﹰ ﺇﻟﻰ ﻋﻴﺩ ﺍﻹﻟﻪ ﺍﺩﺩ).(٢٠
)(٧٦
ﺘﺭﺩ ﺒﻌﺽ ﺍﻟﻤﻼﺤﻅﺎﺕ ﺍﻟﻤﺘﻔﺭﻗﺔ ﻋﻥ ﺍﻟﺜﻴﺭﺍﻥ ﻓﻲ ﺍﻟﻜﺘﺎﺒﺎﺕ ﺍﻟﻤﻠﻜﻴﺔ ﺍﻟﺒﺎﺒﻠﻴﺔ ﻭﺍﻵﺸـﻭﺭﻴﺔ،
ﻓﺎﻟﻌﺎﻫل ﺍﻵﺸﻭﺭﻱ ﺴﺭﺠﻭﻥ ﺍﻟﺜﺎﻨﻲ )٧٠٥-٧٢٢ﻕ.ﻡ( ﺒﻌﺩ ﺍﻻﻨﺘﻬﺎﺀ ﻤﻥ ﺤﻤﻼﺘﻪ ﺍﻟﺤﺭﺒﻴﺔ .ﻜـﺎﻥ
ﺘﻘﺩﻡ ﺍﻟﻘﺭﺍﺒﻴﻥ ﺇﻟﻰ ﺍﻹﻟﻪ ﺁﺸﻭﺭ ﻭﺒﺎﻟﻁﺒﻊ ﻜﺎﻨﺕ ﺍﻟﺜﻴﺭﺍﻥ ﺍﻟﻤﺴﻤﻨﺔ ﻋﻠﻰ ﺭﺃﺱ ﺘﻠﻙ ﺍﻟﻘﺭﺍﺒﻴﻥ).(٢١
ﻜﺎﻨﺕ ﺍﻟﻀﺭﺍﺌﺏ ﺍﻟﻤﻔﺭﻭﻀﺔ ﻋﻠﻰ ﺍﻻﻓﺭﺍﺩ ﻤﻭﺭﺩﺍ ﻤﻬﻤﺎ ﻤﻥ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻤﻌﺒﺩ ﻭﻜﺎﻥ ﻫﻨـﺎﻙ
ﻨﻭﻉ ﻤﻥ ﺍﻟﻀﺭﺍﺌﺏ ﻴﻁﻠﻕ ﻋﻠﻴﻪ ﻀﺭﻴﺒﺔ ﺍﻟﺨﻤﺱ ﺍﻟﻤﻘﺩﻤﺔ ﺇﻟﻰ ﻤﻌﺒﺩ ﺃﺸﻭﺭ .ﺇﺫ ﻴﺅﻜﺩ ﻟﻨـﺎ ﺍﻟـﻨﺹ
ﺍﻟﺘﺎﻟﻲ ﺒﺎﺕ ﻫﻨﺎﻙ ﻀﺭﺍﺌﺏ ﺘﺩﻓﻊ ﻟﻠﻤﻌﺒﺩ ﻭﻤﻥ ﻀﻤﻨﻬﺎ ﻀﺭﻴﺒﺔ ﺍﻟﺨﻤﺱ ﺇﺫ ﻨﻘﺭﺃ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﺘﺎﻟﻲ:
1. lú A.BA.MEŠ ša lú EN.NAM
2. ša URU.bar-hal-zi LUGAL
3. li-šá-a[l]-šu-nu
4. ma-a a-ta-a ja-mu-su
5. a-na daš-šur la ta-di-na
6. ma-a LUGAL lu-u ja-sis
7. a-ni-i ba-at-lu
8. ina UGU DINGIR MEŠ-ni-ka
9. [i-šak-k]a-nu-u-ni
r-1. ki-ma sip-tu ina lú.A.BA
2. [1]-en LUGAL la-a iš-kun
3. [re-hu-te] la i-ga-ru-ru
4. [x xx] x an-ni-u
5. [ki-ma lú].GAR-nu ja-mu-su
6. [la-a] na- a ina É-DINGIR-ka
7. [la] i-din lú.GAL.MEŠ
)(٧٧
8. re-hu-u-te ina šá-a-sú
9. i-da-gul-šú ba-at-lu
10. i-šak-ku-nu ina É-DINGER.MEŠ-ni-ka
11. ma-a LUGAL lu-u ju-sis
12. aki-i ARAD.MEŠ-ni-ka
13. ina kas-pi ta-da-nu-u-ni
ﻴﺴﺎل ﺍﻟﻤﻠﻙ ﻜﺘﺎﺏ ﺤﺎﻜﻡ ﺒﺎﺭﺨﺎﻟﺯﻱ ﻜﻤﺎ ﻴﺄﺘﻲ "ﻟﻤﺎﺫﺍ ﻟﻡ ﺘﻌﻁ ﻀﺭﻴﺒﺔ ﺍﻟﺨﻤﺱ ﻷﺸﻭﺭ؟! ﺇﻀﺎﻓﺔ
ﻟﺫﻟﻙ ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻤﻠﻙ ﺍﻥ ﻴﻀﻊ ﺒﺠﺎﻨﺒﻪ ﺍﻨﻬﻡ ﻤﻀﺭﺒﻴﻥ ﻋﻠﻰ ﺤﺴﺎﺒﻪ ﺍﻟﻬﺘﻙ ﻴﺎ ﻤﻭﻻﻱ .ﺇﺫ ﻟـﻡ
ﻴﺠﻠﺏ ﻀﺭﻴﺒﺔ ﺍﻟﺨﻤﺱ ﻭﺘﻘﺩﻤﻬﺎ ﺇﻟﻰ ﻤﻌﺎﺒﺩﻙ ،ﻓﺄﻥ ﺒﺎﻗﻲ ﺍﻷﺸـﺨﺎﺹ ﺫﻭﻱ ﺍﻟﻤﻜﺎﻨـﺔ ﻭﺍﻟـﺫﻴﻥ
ﻴﻼﺤﻅﻭﻨﻪ ﺴﻭﻑ ﻴﻀﺭﺒﻭﻥ ﺃﻴﻀﺎ ﻀﺩ ﻤﻌﺎﺒﺩﻙ ،ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ،ﻴﺠﺏ ﻋﻠﻰ ﺍﻟﻤﻠﻙ ﺴﻴﺩﻱ ﺍﻥ
ﻴﺄﺨﺫ ﺒﻨﻅﺭ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻥ ﻫﺅﻻﺀ ﺍﻟﻌﺒﻴﺩ ﻗﺩﻡ ﺒﻴﻨﻬﻡ).(٢٢
ﻜﻤﺎ ﻴﺸﻴﺭ ﺍﻟﻨﺹ ﺍﻟﺘﺎﻟﻲ ﺍﻟﻰ ﻋﻤﻠﻴﺔ ﺍﻋﻔﺎﺀ ﻤﻥ ﺍﻟﻀﺭﺍﺌﺏ:
ﻤﮕـَﻨـُﺏ ، Maganuba ﻭﻫﻡ ﻤﻨـﱡﻜﻲ – ﺍ َﺏِ Mannu-kī-abiﻭﺍ َﺥﹸ – ﻻﻤـﺭ
Aju-lamurﻗـَﻨـُﻥ Qanuni Qﻤﻌﻔﺎﺓ ﻤﻥ ﺍﻟﻀﺭﺍﺌﺏ ﻟﻘﺎﺀ ﺩﻓﻊ ١٠ﻫﻭﻤﺭﺍﺕ ﻤﻥ ﺍﻟﻁﺤـﻴﻥ
)ﺃﻭ ﻤﺴﺤﻭﻕ ﺍﻟﺤﺒﻭﺏ( ﻜﻘﺭﺍﺒﻴﻥ ﺴﻨﻭﻴﺔ ﻟﻺﻟﻪ ﺃﺸﻭﺭ ﻭﺍﻵﻟﻬﺔ ﺒﺎﻭ ،ﺤﻴﺙ ﺠﺎﺀ ﻓﻲ ﺍﻟﻨﺹ:
][UR]U.[LÚ.NINDA.MEŠ-ni i.dIM.ERIM] [GABA] [DUMU 1šam-
][ši-dIM LUGAL a-lik] maj-ri-ia ú-zak-ki-ma a-na 1qa-nu-ni 1[PAB-1
a-mur 1man-na ki-i-AD SUM na[10] ANŠE ŠE jaš-la-te a-na sat-tuk-
ki da-aš-šur[u?] dBA! Ú UGU-[šu-n]u ú-kin-nu-ma ib-ri-[i] m-šu-nu ka-
]an-[ku
)ﻗﺭﻴﺔ ﺍﻟﺨﺒﺎﺯﻴﻥ ﺍﻟﺘﻲ ﻜﺎﻥ ﺍﺩﺩ ﻨﻴﺭﺍﺭﻱ )ﺍﻟﺜﺎﻟﺙ( ﺃﺒﻥ ﺸﹶﻤﺵﹶ ﺍﺩﺩ )ﺍﻟﺨﺎﻤﺱ( ﺍﻟﻤﻠﻙ ﺍﻟﺫﻱ ﺴﺒﻘﻨﻲ،
ﺃﻋﻔﺎﻫﺎ )ﻤﻥ ﺍﻟﻀﺭﺍﺌﺏ( ﻭﺃﻋﻁﺎﻫﺎ ﺇﻟﻰ ﻗـَﻨــُﻥ) Qﻭ( ﺍ َﺥﹸ – ﻻﻤـﺭ )ﻭ( ﻤﻨــﱡﻜﻲ – ﺍ َﺏِ.
ﻭﻓﺭﺽ ﻋﻠﻴﻬﻡ ١٠ﻫﻭﻤﺭﺍﺕ ﻤﻥ ﺍﻟﻁﺤﻴﻥ )ﻤﺴﺤﻭﻕ ﺍﻟﺤﺒﻭﺏ( ﻜﻘﺭﺍﺒﻴﻥ ﻟﻺﻟﻪ ﺃﺸـﻭﺭ ﻭﺍﻵﻟﻬـﺔ
ﺒﺎﻭ .ﻭﺨﺘﻡ ﻟﻭﺤﻬﻡ(.
)(٧٨
ﻟﺫﻟﻙ ﻓﺈﻥ ﻤﺎ ﻓﻌﻠﻪ ﺴﺭﺠﻭﻥ ﺒﺄﻥ ﻋﻭﺽ ﺃﺼﺤﺎﺏ ﺘﻠﻙ ﺍﻟﻤﻨﺤﺔ ﻭﻫﻡ ﻤﻨـﱡﻜﻲ – ﺍ َﺏِ).( ٢٣
ﺍﻀﺎﻓﺔ ﺍﻟﻰ ﺫﻟﻙ ﻓﻘﺩ ﻭﺭﺩ ﻨﻭﻉ ﺍﺨﺭ ﻤﻥ ﺍﻟﻀﺭﺍﺌﺏ ﻴﻁﻠﻕ ﻋﻠﻴﻪ ﻀﺭﻴﺒﺔ ﺍﻻﻟﻜﻭ:
a-na il-ki tup-šik-ki ina É dnin-urta id-da-gal
)(٢٤
"ﺍﻻﻟﻜﻭ ﺘﻭﺒﺸﻴﻜﻭ ﺍﻟﻘﺎﺩﻤﺔ ﻟﻤﻌﺒﺩ ﻨﻴﺘﻭﺭﺘﺎ"
ﻨﺴﺘﺨﻠﺹ ﻤﻥ ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺃﻥ ﺍﻟﻤﻌﺎﺒﺩ ﺍﻷﺸﻭﺭﻴﺔ ﻟﻡ ﺘﻘﺘﺼﺭ ﻋﻠﻰ ﺃﻤﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻁﻘﻭﺱ
ﺍﻟﺩﻴﻨﻴﺔ ﺒل ﻜﺎﻨﺕ ﺘﻌﺩ ﻤﺅﺴﺴﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻗﺘﺼﺎﺩﻴﺔ ،ﻭﻴﺘﻀﺢ ﺫﺍﻟﻙ ﺠﻠﻴﺎ ﻤﻥ ﺨﻼل ﻋﻤﻠﻴـﺎﺕ
ﺍﻟﺘﺠﺎﺭﻴﺔ ﻜﺎﻟﻘﺭﺽ ﻭﺠﻠﺏ ﺍﻟﻀﺭﺍﺌﺏ ﻭﺨﺼﻭﺼﺎ ﻀﺭﻴﺒﺔ ﺍﻟﺨﻤﺱ ﻭﻤﻥ ﺨﻼل ﻭﺍﺭﺩﺍﺕ ﺍﻟﻤﻌﺎﺒـﺩ
ﺍﻟﺘﻲ ﺘﺄﺘﻲ ﻋﻠﻰ ﺸﻜل ﻗﺭﺍﺒﻴﻥ ﻤﻘﺩﻤﺔ ﻤﻥ ﺍﻟﻤﻠﻭﻙ ﻭﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺍﻷﺸﺨﺎﺹ ﺍﻻﻋﺘﻴﺎﺩﻴﻴﻥ .ﻭﻋﻤﻠﻴﺎﺕ
ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺭﺍﺀ ﺍﻟﺘﻲ ﺘﺠﺭﻯ ﺩﺍﺨل ﺍﻟﻤﻌﺒﺩ.
ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺫﻟﻙ ﻜﺎﻨﺕ ﺘﺠﺭﻯ ﻋﻤﻠﻴﺎﺕ ﻟﻬﺎ ﻋﻼﻗﺔ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﺯﺭﺍﻋﻲ ﻜـﺄﻤﻼﻙ ﺍﻟﻤﻌﺎﺒـﺩ
ﺍﻟﺯﺭﺍﻋﻴﺔ ﺇﺫ ﺍﻤﺘﻠﻙ ﺍﻟﻤﻌﺒﺩ ﺃﺭﺍﻀﻲ ﺯﺭﺍﻋﻴﺔ ﻭﺍﺴﻌﺔ ،ﻭﻋﻤﻠﻴﺔ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺸﺭﺍﺀ ﺒﺎﻟﺤﺒﻭﺏ .
ﻭﻓﻲ ﺍﻟﺨﺘﺎﻡ ﻻﺒﺩ ﻤﻥ ﺍﻻﺸﺎﺭﺓ ﺍﻟﻰ ﺍﻥ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﻠﻤﻌﺎﺒﺩ ﻓﻲ ﻓﺘﺭﺓ ﺍﻟﻌـﺼﺭ
ﺍﻻﺸﻭﺭﻱ ﻜﺎﻨﺕ ﻗﻠﻴﻠﺔ ﺒﺸﻜل ﻤﻠﺤﻭﻅ ﻭﺫﻟﻙ ﻻﻥ ﺍﻟﺴﻠﻁﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﺒﺎﻟﻤﻠﻙ ﻜﺎﻨﺕ ﻤﺎﺴـﻜﺔ ﺒﺯﻤـﺎﻡ
ﺍﻻﻤﻭﺭ ﺍﻨﺫﺍﻙ
ﺃﻱ ﺍﻥ ﻤﻌﻅﻡ ﺍﻟﻭﺍﺭﺩﺍﺕ ﻜﺎﻨﺕ ﺘﺫﻫﺏ ﺍﻟﻰ ﺍﻟﻘﺼﺭ.
) (١ﻨﻭﺍﻟﺔ ﺃﺤﻤﺩ ﺍﻟﻤﺘﻭﻟﻲ ،ﻤﺩﺨل ﻓﻲ ﺩﺭﺍﺴﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻟﺩﻭﻟﺔ ﺃﻭﺭ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻲ ﻀﻭﺀ ﺍﻟﻭﺜـﺎﺌﻕ
ﺍﻟﻤﺴﻤﺎﺭﻴﺔ )ﺍﻟﻤﻨﺸﻭﺭﺓ ﻭﻏﻴﺭ ﺍﻟﻤﻨﺸﻭﺭﺓ( ﺒﻐﺩﺍﺩ – .٢٠٠٧
) (٢ﺴﻌﻴﺩ ،ﺼﻔﻭﺍﻥ ﺴﺎﻤﻲ ،ﻤﻠﻜﻴﺔ ﺍﻻﺭﺍﻀﻲ ﻓﻲ ﺍﻟﻌﺼﻭﺭ ﺍﻻﺸﻭﺭﻴﺔ ،ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ﻏﻴﺭ ﻤﻨـﺸﻭﺭﺓ
ﻤﻘﺩﻤﺔ ﺍﻟﻰ ﺠﺎﻤﻌﺔ ﺍﻟﻤﻭﺼل .٢٠٠١،ﺹ .٤٠
) (٣ﻭﻫﻨﺎﻙ ﺼﻨﻑ ﺁﺨﺭ ﻤﻥ ﺍﻟﻜﻬﻨﺔ ﻜﺎﻥ ﻭﺍﺠﺒﻬﻡ ﺍﻹﺸﺭﺍﻑ ﻋﻠﻰ ﺘﻘﺩﻴﻡ ﺍﻷﻀﺎﺤﻲ ﻭﺍﻟﻘـﺭﺍﺒﻴﻥ ﻭﻗـﺭﺍﺀﺓ
ﺍﻟﺘﺭﺍﺘﻴل ﺍﻟﺨﺎﺼﺔ ﺍﻟﻤﻨﺎﺴﺒﺔ ﺃﻭ ﻴﻌﺭﻑ ﺍﻟﻭﺍﺤﺩ ﻤﻨﻬﻡ ﺒﻠﻘﺏ ﺸـَﻨﮕﻭ ) ،(sangeﻴﻌﺎﻭﻥ ﺍﻟﺸـَﻨﺞ ،ﻋﻨﺩ
)(٧٩
ﺍﻟﻀﺭﻭﺭﺓ ﻨﺎﺌﺒﻪ،ﻭﺍﻟﺫﻱ ﻴﻌﻨىﺒﺸﺅﻭﻥ ﺍﻟﻤﻌﺒﺩ ﺍﻟﻤﺎﻟﻴﺔ .ﻓﻜﺎﻥ ﻴﺴﻴﻁﺭ ﻋﻠﻰ ﺍﺴﺘﻼﻡ ﺍﻟﻘـﺭﺍﺒﻴﻥ ﻭﻴـﺩﻴﺭ
ﺨﺯﻴﻨﺔ ﺍﻟﻤﻌﺒﺩ ﻭﻴﺸﺭﻑ ﻋﻠﻰ ﻋﻥ ﺃﻤﻼﻙ ﺍﻟﻤﻌﺒﺩ ﺒﻌﺎﻤﺔ )ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺨﺎﺼﺔ ﻟﻠﻤﻌﺒﺩ ﺍﻟﺭﺌﻴﺱ ﻓﻲ
ﺃﺸﻭﺭ ﺤﻴﺙ ﻜﺎﻥ ﻓﻴﻪ ﺍ َﺒﺭﻙ’abarraku ﺍﻟﻭﻜﻴل‘ ﻟﻬﺫﺍ ﺍﻟﻐﺭﺽ( .ﻭﻤﻥ ﺍﺠل ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺃﻤﻼﻙ
ﺍﻟﻤﻌﺒﺩ ﻻﺒﺩ ﻤﻥ ﻭﺠﻭﺩ ﻤﺸﺎﻜل ﻜﺘﻼﻋﺏ ﻤﻭﻅﻔﻲ ﺍﻟﻤﻌﺒﺩ ﻭﻫﻨﺎﻙ ﺤﺎﻻﺕ ﻭﺸﻜﺎﻭﻱ ﺇﺩﺍﺭﻴﻲ ﻤﻌﺒﺩ ﺇﻟﻰ
ﺍﻟﻤﻠﻙ ﻤﻥ ﺍﻟﺤﺎﻜﻡ ﺍﻟﻤﺤﻠﻲ ﺍﻟﺫﻱ ﺍﺨﺫ ﺍﻷﻤﻭﺍل ﻤﻥ ﺍﻟﻤﻌﺒﺩ .ﻭﻜﺎﻥ sangeﺍﻟﺸـَﻨﺞ ﺃﻴـﻀﺎ ﻭﻭﻜﻴﻠـﻪ
ﻴﺘﺤﻤل ﺍﻟﻤﺴﺅﻭﻟﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻋﻥ ﻁﻘﻭﺱ ﺍﻟﻤﻌﺒﺩ ،ﻭﻜﺎﻥ ﻏﺎﻟﺒﺎ ﻴﻘﻭﻡ ﺒﺎﻟﺩﻭﺭ ﺍﻟﻘﻴﺎﺩﻱ ﻓﻴﻬﺎ ﻭﺍﻥ ﻜﺎﻥ ﺒﻌﺽ
ﺍﻟﻤﻭﻅﻔﻴﻥ ﺍﻟﺩﻴﻨﻴﻴﻥ ﺍﻵﺨﺭﻴﻥ ﻗﺩ ﺍﺴﻬﻤﻭﺍ ﻓﻲ ﺫﻟﻙ .ﻭﻗﺩ ﻀﻤﻥ ﺍﻟﻤﻠﻙ ﺍﻵﺸـﻭﺭﻱ ﻨﻔـﺴﻪ ،ﺒﻭﺼـﻔﻪ
ﺍﻟﺭﺌﻴﺱ ﺍﻟﻤﻌﻨﻭﻱ ﻟﻁﻘﻭﺱ ﺍﻟﺩﻭﻟﺔ ،ﻟﻘﺏ sangeﺍﻟﺸـَﻨﺞ ﺒﻴﻥ ﺍﻟﻘﺎﺒﻪ.
) (٤ﻜﺭﻴﻤﺭ ،ﺼﻭﺌﻴل ﻨﻭﺡ ،ﺍﻟﺴﻭﻤﺭﻴﻭﻥ ﺘﺎﺭﻴﺨﻬﻡ ﻭﺤﻀﺎﺭﺘﻬﻡ ﻭﺨﺼﺎﺌـﺼﻬﻡ ﺍﻟﺘﺭﺠﻤـﺔ ﺩ .ﻓﻴـﺼل
ﺍﻟﻭﺍﺌﻠﻲ ،ﺍﻟﻜﻭﻴﺕ ،١٩٧٣ ،ﺹ .٣٨
) (٥ﺒﺎﻗﺭ ،ﻁﻪ" ،ﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻟﻨﺒﺎﺘﺎﺕ ﺍﻟﻤﺫﻜﻭﺭﺓ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺴﻤﺎﺭﻴﺔ ،ﺴﻭﻤﺭ ،ﺍﻟﻌـﺩﺩ ،٩ﺒﻐـﺩﺍﺩ
،١٩٥٣ﺹ .٢٢
) (٦ﺃﻤﻴﻥ ،ﺴﻌﺩ ﻋﻤﺭ ،ﺍﻟﻘﺭﺍﺒﻴﻥ ﻓﻲ ﺍﻟﻌﺭﺍﻕ ﺍﻟﻘﺩﻴﻡ ،ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ﻤﻘﺩﻤﺔ ﺇﻟﻰ ﺠﺎﻤﻌـﺔ ﺍﻟﻤﻭﺼـل،
،٢٠٠٥ﺹ .١١٨-١١٧
(7) Teataja and whiting , SAA, XII, 1995, 77,
) (٨ﺴﻌﻴﺩ ،ﺼﻔﻭﺍﻥ ﺴﺎﻤﻲ ،ﻤﻠﻜﻴﺔ ﺍﻷﺭﺍﻀﻲ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ ٤٠
) (٩ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ،ﺹ٤١
) (١٠ﺍﻟﻤﺼﺩﺭ ﻨﻔﺴﻪ،ﺹ٤٦
) (١١ﻜﻭﻨﺘﻴﻨﻴﻭ ،ﺠﻭﺭﺝ ،ﺍﻟﺤﻴﺎﺓ ﺍﻟﻴﻭﻤﻴﺔ ﻓﻲ ﺒﻼﺩ ﺒﺎﺒل ﻭﺃﺸﻭﺭ ،ﺘﺭﺠﻤﺔ ﺴﻠﻴﻡ ﻁﻪ ﺍﻟﺘﻜﺭﻴﺘـﻲ ﻭﺒﺭﻫـﺎﻥ
ﻋﺒﺩﺍﷲ ،ﻨﻭﺭﺍﻥ ،١٩٧٩ ،ﺹ١٠٠
) (١٢ﻋﻅﻤﺔ ﺒﺎﺒل ،ﺹ .٣٣٤ -٣٣٣
) (١٣ﻋﻅﻤﺔ ﺒﺎﺒل ،ﺹ .٣٣٥
(14) ) Parker, Barbara, "WIMRUD TABLETS, 1956, Economic And EGAL
TEXTS From the NABU Temple", Iraq, vol XIX, part 2, 1957, p. 125-
127
(15) ND, 5464, obv, 1-8, Rer, Iraq, vol, 19, 1957, p. 134
(16) PARBARA, P, Economic Tablet from the lomple of MAMU At
BAlAWAL, Iraq, XXV, p., 1963, p. 93.
(17) Postgat, taxation And Conscription in the Assyrian Empire, Roma, 1974,
p. 88_89.
) (١٨ﺃﻤﻴﻥ ،ﺴﻌﺩ ﻋﻤﺭ ،ﺍﻟﻘﺭﺍﺒﻴﻥ ،ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ،ﺹ .٢٣
(19) .Parker, barbar, op.... cit, p. 126
)(٨٠
(20) . SAA, XIII, 19, p. 20
(21) . SAA, XII, 1995, 71, p. 78.
٢٨ ﺹ، ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ، ﺴﻌﺩ ﻋﻤﺭ، ﺃﻤﻴﻥ. (٢٢)
(23) . SAA, II, 31, p. 34-35
٤٣ ﺹ، ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ، ﺍﻟﻤﻠﻜﻴﺔ، ﺼﻔﻭﺍﻥ ﺴﺎﻤﻲ،( ﺴﻌﻴﺩ٢٤)
(25) . Postgat, taxation And Conscription in the Assyrian Empire, Roma,
1974, p. 78.
(٨١)
(٨٢)
