Akkad and Shumer, the cradle of science? Or was Greek science brought closer to 1500 this year?

History in ancient times - the article in full for the 50th anniversary of the Israeli Astronomical Society

Menachem Ben Ezra – Tel Aviv University / The Open University and Mitzvah

Direct link to this page: https://www.hayadan.org.il/acadastronomy.html

Abstract: In this article I would like to challenge the prevailing assumption in the field of the history of science and astronomy that sees Greek science as the cradle of modern science. This claim will be based on Sumerian and Akkadian texts 4000-4500 years old that shed new light on the history of science in general and astronomy in particular. In this article I will present the sources and proofs that the scientific knowledge in the Sumerian and Akkadian periods is not found in scientific writings or scientific texts but in historical and mythological descriptions which applied this knowledge without putting it into the scientific context already known from the Greek period - scientific writings. This argument clarifies why there is no extensive reference in the history of science to this period. To conclude our article, I will present the thesis in which I will argue that previous attempts to research Sumer and Akkad were unsuccessful in finding information concerning ancient science due to a wrong thought and conception on the one hand, and due to a lack of interest in multidisciplinary thinking on the other.

introduction

Every person who is a little interested in science and astronomy knows Thales, Artosthenes, Aristrachus, Archimedes, Ampecholdes and many other good ones. As a matter of fact, the common perception today in the field of the history of science indicates that ancient Greece is actually the cradle of science and in this period physics, astronomy, and mathematics, medicine, psychology, history and the other sciences known to us grew. It is difficult to disagree with this statement for several reasons: a) A considerable part of the Greek texts deal explicitly with science and its implications. b) There is a great deal of scientific correspondence in the field of natural sciences that has survived to this day. This correspondence presents us with an enormous wealth of ideas, theories and observations in the field of astronomy so that it is difficult not to accept Greece as the cradle of science. c) There are almost no ancient texts that specifically deal with science or the various fields of science. The amazing thing is that if you check texts from before the Greek period you can see that there is no reference to science in them, and those that do refer to science talk about supernatural powers without any scientific connection.

From this point of departure, it is easy to understand why there is no reference to science at all during the Akkadian and Sumerian periods. However, an implicit assumption that was not mentioned before basically claims that there is no Sumerian or Akkadian scientific writing, these are based on an important implicit assumption and that is: there is no Sumerian or Sumerian scientific text. This assumption is partly correct. What if the Akkadian or Sumerian text relating to science exists but not in the expected form? In other words, is it because we have accustomed ourselves to look for a certain style of text or scientific writings in a certain style that we have closed our eyes to other possibilities. Have we not fallen into a dogmatic thinking and conception regarding science during the Akkad and Sumerian periods. The answer turns out to be positive. A perusal of many books dealing with the history of science, astronomy and medicine will bring us to the conclusion that there is almost no reference to the Akkad and Sumerian period except in a number of non-binding words referring to the Mesopotamian culture and without any proof of the existence or non-existence of any scientific knowledge. Hence, the question arises as to why it is not possible to find an Akkadian or Sumerian text that shows us the existence of such a science. The answer is that the whole idea based on clear scientific writings and scientific writing like in Greece did not exist during the Akkadian and Sumerian periods. Furthermore, this way of writing was probably foreign to the Akkadians and the Sumerians, and therefore the only way in which scientific ideas were rolled out may be found elsewhere. However, Elia and a thorn in her. It turns out that the existing dogmatic thinking does not encourage us to search for such texts and even limits us in searching the existing sources of knowledge. And here an important question arises: how is it possible that a culture that invented writing and even demonstrated advanced technology and administration did not know science? This paradox plagues anyone who feels that there must be some sign of scientific activity. However, the existing dogmatic thinking does not allow us to look for other texts that can shed light on this issue. The interesting thing is that if you ask historians of science, scientists, or doctors you will find that everyone specializes in their field of work and that the multidisciplinary approach exists only in a small part of the sciences, especially among the sciences that are close to each other. Therefore, attempts to bridge between distant and even interesting fields come to naught due to lack of interest or over-specialization in one of the fields. The problem arising from this is completely clear, if each expert is busy with his own, when can such mutual fertilization take place? Have you heard of a doctor interested in cuneiform journals? Have you seen a neurologist reading the latest issue of one of the most prestigious medical journals (Lancet) or (New England Journal of Medicine)? Or any other journal dealing with science that is not directly or indirectly related to its field of interest? The answer is of course: no! In the great A. It turns out that various researchers do not feel the need to look at all kinds of journals known to those who know Han (occult wisdom) in fields that are light years away from those sciences.

Therefore we are asked, what is the relevance of this introduction? The answer is simple. The purpose of this opening is to refute the claims made above and to show the existence of Akkadian Sumerian science which in part accurately describes the same knowledge that exists today in some fields of science. The way of writing and presenting the knowledge will amaze you with its level of clarity and the level of understanding of scientific thinking. It should be understood that the form of writing is partly reminiscent of modern writing and therefore makes it easier to understand the Akkadian/Sumerian text.

To demonstrate the said topic I will now present two examples from the fields of science that are considered the oldest sciences: astronomy and medicine. There is almost no tribe or nation on Earth that has not developed some type of minimal astronomical knowledge or minimal medical knowledge.

astronomy

Now let's start with the whole field we have gathered here, astronomy, it turns out that although there is remote evidence of Akkadian and Sumerian astronomy, not many findings have been found that describe in detail a precise and systematic practice in the science of the sky. The next find that I will present to you shows the occupation and a small part of the astronomical knowledge through nothing less than prayer in the temple. However, at a closer look it can be seen that this prayer has very interesting implications that indicate extensive astronomical knowledge ahead of its time. One of the amazing pieces of information is the fact that the difference between the planets and the planets of the Sabbath has been known for over 3000 years, in contrast to other books that postulate the knowledge of this difference since the Greek period about 2500 years ago. The first time in history that this knowledge was expressed was found in an Akkadian script dating from 1000-1500 BC. In a Babylonian temple that held ceremonies an ancient text was found in which praise was given to the stars on the one hand and the planets on the other. In addition to that, this is the earliest text that presents a clear introduction to a sky map and some of the constellations known to us today. And if that is not enough, we will end with this the first historical evidence that even in ancient times the planet Venus was considered the brightest planet in the sky.

This text contains words of praise and praise to the gods, but I would like you to pay attention to the initial terminology of each sentence.

Below is the evidence for the distinction between a planet and a planet Saturday.

..."The Star Musirkeshda, who carries the (royal) scepter and circle, My lord - My lord, Be Calm!
The Eridu Star, the possessor of wisdom, My lord – My lord, Be Calm!
...Planet Jupiter, who carries the sign for all, My lord- My lord, Be Calm!
Planet Mercury, who causes it to rain, My lord- My lord, Be Calm!
Planet Saturn, star of justice and righteousness, My lord - My lord, Be Calm!
Planet Mars, fierce flame, My lord – My lord, Be Calm!
The star Sirius, who measures the waters of the sea, My lord – My Lord, Be Calm!
The star Shupa, lord of Enlil gods, My Lord – My lord, Be Calm!
The star Nenegar, who was self-created, My lord – My lord, Be Calm!
The star Numushda, who causes the rains to continue, My lord – My lord, Be Calm!
The sting-of-the-scorpion star, who... the breast of the ocean, My lord – My lord, Be Calm!
Sun, light of the world, My lord - My lord, Be Calm!
Moon, who brings the darkness, My lord - My lord, Be Calm!

(1, verses 300-315)

…”The star Musirakshada, bearing with him the (royal) scepter and the crown, my Lord – my Lord, was his.
The star Hiridu, the possessor of wisdom, my lord - my lord, was his.
The planet Jupiter, the sign bearer of all, my Lord – my Lord, was his.
The hot-star planet, the cause of rain, my lord—my lord, was his.
The planet Saturn, planet of justice and honesty, my lord - my lord, was his.
The planet Mars, fierce flame, my Lord – my Lord, was his.
The star Sirius, who measures the water in the sea, my Lord - my Lord, was his.
The star Shofa, the Lord of Eli Enlil, my Lord – my Lord, was his.
The star Nangar, which was created by itself, my Lord - my Lord, was his.
The star Numushda, who makes the rain go on, my Lord – my Lord, was his.
The stinging star of the scorpion, which... the breast of the ocean, my lord—my lord, was his.
The sun, the light of the world, my Lord - my Lord, was his.
The moon, bringer of altah, my lord - my lord, was his.

Below is the evidence that the planet Venus was also considered in ancient times as the brightest and most prominent planet:

"Planet Venus, who shines brilliantly (among) the stars..." (1, verse 325)
"Sarpanitu (Venus), who shines brilliantly (among) the stars..." (1, verse 253)
"May Venus, the brightest among stars..." (2, 428)

"The planet Venus, shining brightly (among) the stars)".
"Sarpanito (Nega), shining brightly (among) the stars)".
"God willing, Venus, the brightest star among the stars..."

In addition to that, you can see the first reference in history to the constellations and in this case to the Scorpio group. This important figure teaches us about astronomical knowledge and the distribution of sky maps in antiquity and the wide use that was made of them both for navigation purposes and for prayer purposes. Along with the field of astronomy, medicine did not miss its place in antiquity.

medicine

The next medical text that I will present is actually nothing less than the oldest medical diagnosis and differential diagnosis in the world (a differential diagnosis is a situation in which the doctor decides why, based on similar data, a person is suffering from disease A and not disease B, which is symptomatically similar to it). This diagnosis refers to one of the infectious diseases known today and caused by bacteria and they are: Salmonella, Shigellosis, or Brucellosis. These intestinal infections result from exposure to food, contaminated water, or from droppings in animal feces and exposure to infected animals. These intestinal diseases are still common today around the world. In the 24th century BC, an unknown doctor presents to us what can be considered the first medical diagnosis in history accompanied by a differential diagnosis.
Below is the text translated from Akkadian to English accompanied by a Hebrew translation.

"...Our knees tremble and our head revolves like a potter's wheel - and like a kid's diarrhea. It has long been known that 'menu' is the name of the disease; the identification of the disease here is due to the observation that lambs suffer especially from diarrhea."3

"Our knees are shaking and our head is spinning like a spinning wheel - and like children's diarrhea. It has been known for some time that "manu" is the name of the disease; The identification of this disease is done by looking at clothes that suffer especially from diarrhea.

If so, we see here a medical diagnosis based on symptoms of tremors, dizziness, and diarrhea. The diagnosis that differentiates these symptoms from others is reflected in looking at clothes that are also laxative. Now we can compare the diagnosis to the modern definition of one of the following infections: Salmonella, Shigella, Brucella.
Salmonella - an infection transmitted from the digestion of food or water infected with Salmonella. The main symptoms of salmonella infection are: tremors, fever, diarrhea and vomiting. Brucella - an infection transmitted from animals to humans by exposure or digestion of infected dairy products. The main symptoms of Brucella are: tremors, sweating, exhaustion, headaches, and weight loss. Shigella - This infection is transmitted by staying in places with a low sanitary level, poor and contaminated water supply and playing with bare hands in the sand. The main symptoms of Shigella are: fever, tremors, diarrhea and nausea 2. From this we see that already in ancient times there was a basis for medical diagnosis similar to that of today in the sense of observing symptoms, and exercising scientific thinking in order to rule out other causes of disease. The interesting thing is that the diagnosis found in the text directs us precisely to digestive disorders. However, the disadvantage of this diagnosis is that it does not include enough symptoms that would allow us to accurately determine the type of infection. In any case, we are talking about modern medical thinking about 2000 years before Hippocrates! 4,12.

psychiatry

Another example of another field in medical science found in Sumerian texts is the field of mental illnesses - psychiatry. The following two Sumerian texts were composed over 4000 years ago and describe the reaction after exposure to a traumatic event, this exposure in some cases leads to PTSD (Post-Traumatic Stress Disorder), the post-traumatic stress disorder considered a difficult psychiatric disorder to treat. The interesting thing is that it was only in 1980 that psychiatrists began to significantly recognize this disorder when in all the medical texts from ancient times to modern times no reference to this disorder was found at all5,9,11. The amazing part is that the guards were familiar with the phenomenon and the results of exposure to a traumatic event. In other words - the Shomari advanced the knowledge in the field of mental trauma by nearly 3900 years before modern psychiatry gave its opinion. Want proof: here are two. The first example refers to a 4000-year-old ancient Sumerian text that discusses the destruction of the city of Ur (Ur Kashidim - the place of origin of Abraham our father). "The lament over the destruction of the city of Or" describes in detail the destruction of the city of Or as well as the mental reactions of the individuals who experienced the trauma. Between 2007-2003 BC during the reign of the Third Dynasty of Or under the leadership of King Ibisin6. The Elamites from the east and the Amorites from the west attacked the city of Ur and turned it into a ruined city. The people's response to the raid, killing and destruction was preserved in cuneiform writing. The verses in the following lines describe psychiatric symptoms similar to those indicated in IV - DSM (Diagnostic and Statistical Manual for Mental Disorders). The diagnostic manual for mental illnesses7.

"The Sumerians and the Elamites, the destroyers, made of it thirty shekels.
The righteous house they break up with a pickaxe; the people groan.
The city they make into ruins; the people groan.
Its lady cries: “Alas for my city,” cries: “Alas for my house.” (2, verses 242–245)

"The mentioned and the missing, the destroyers, made thirty shekels out of it.
The house of the righteous was destroyed by the blows of a pickaxe; And the people groaned.
The city became a city of ruins; And the people groaned.
The lady cried out in sorrow: "God, what is happening to my city," cried: "God, what is happening to my home."

In its lofty gates, where they were wont to promenade, dead bodies were lying about;
In its boulevards, where the feasts were celebrated, scattered they lay.
In all its streets, where they were wont to promenade, dead bodies were lying about;
In its places, where the festivities of the land took place, the people lay in heaps. (2, verses 214–217)

At the lofty gates of the city, when they were on the promenade, bodies thrown were there;
In their avenues, where feasts were held, (their bodies) lay scattered there.
In all their streets, when they were on the promenade, bodies were lying there.
In all their places, in the place where the festivals were held, the bodies rested in heaps.

At night a bitter lament having been raised unto me,
I, although, for that night I tremble,
Fled not before that night's violence.
The storm's cyclone like destruction—verily its terror has filled me full.
Because of its [affliction] in my nightly sleeping place,
In my nightly sleeping place there really is no peace for me. (2, verses 95–99)

"At night a bitter lament came to me,
I, on the other hand, at night it trembles,
fleeing not from the terror of the night
The cyclone was like destruction - indeed this horror filled me.
That's why I took a nap at night instead
The place where I took a nap at night is indeed not a place of peace for me."

This rhyme symbolizes the exposure to a traumatic event and the horrors of the war. This 4000-year-old testimony gives us the first evidence of psychiatric symptoms that correspond to a post-traumatic reaction after exposure to a traumatic event. This is the first time that there is a glimpse of past traumatic reactions and presenting symptoms so clearly in the ancient world. However, the most prominent reaction from all the lines above is the sleep disorder which is the classic reaction after exposure to a traumatic event and is one of the basic symptoms of the PTSD disorder.

Another example of a battle reaction that is also considered a traumatic reaction can be found in a cuneiform inscription describing the death of Urnamma I (Urnamma A) during the battle. Oranma I ruled between 2111-2094 BC, and the description of his death in battle and the consequences of this death in the form of a post-traumatic reaction8,10. The following description shows the residents' reaction to the destruction of their country in the war and the death of their king as a result of this war:

"From the […, the…] was […] equally in/on the land.
[The…] struck, the palace(s) was collapsed.
[The…] spread panic rapidly among its Black-headed who dwelt there.
[The…] established its abandoned places in Sumer.
In its vast […] cities are destroyed, the people are seized with panic.
Evil came upon Ur…”.
(Urnamma A: 1-6. In Fluckiger-Hawker, 1999)

"What...the...were...in equal measure in the earth.
The... hit, the palace(s) collapsed.
The… quickly panicked within the black heads that dwelt there.
The... settled in the abandoned places in Shumer.
In the vast and ruined cities, the people are terrified.
Evil has come to dwell in the light."

"They weep bitter tears in their broad squares where merriment had reigned.
With their bliss (fullness) having come to an end, the people do not sleep soundly".
(Urnamma A: 19-20. In Fluckiger-Hawker, 1999)

"They wiped away the drops of their bitter tears in their square squares where joy reigned.
With their happiness coming to an end, the people will not sleep well at night."

If so, we see here a detailed description of a traumatic event accompanied by a traumatic reaction of terror, fear and difficulty sleeping. This description meets modern criteria for post-traumatic symptoms. If we compare the reactions indicated in the above texts with clinical psychiatric descriptions of people exposed to trauma, we will find to our astonishment that the descriptions are almost identical. And unfortunately in the State of Israel these aircraft are not foreign at all.

If so, the question arises. Why is this descriptive information suitable for any description in the field of psychiatry and clinical psychology not found in scientific writings or in the remains of writings dealing with this field. Furthermore, these descriptions show that the guards knew what trauma was and knew how to identify it as such without reference to supernatural factors (a phenomenon that was rare at this time, when mental illnesses were described as supernatural activity). This question and others that arise in us in the face of the scriptures give a bad feeling about the loss of extensive medical and psychiatric knowledge that is thousands of years ahead of its time. I will elaborate more on the implications of these discoveries in the general discussion.

Summary: The purpose of this article is to present several evidences regarding the existence of science in the Akkad and Sumerian periods. However, contrary to the search for clear scientific writings, it was found that there is a great wealth of evidence specifically in religious literary writings which shed light on the existence of a prosperous and abundant knowledge structure in the period under discussion. We were able to show that this much knowledge was built on scientific thinking and observation of human behavior on the one hand, and systematic astronomical observation on the other. Furthermore, already in this period names were given to constellations and individual stars, and sky maps were a breakthrough and not uncommon vision. It can be assumed that the status of the priesthood required scientific knowledge in order to understand the essence of the prayers said and to know the position of the stars in the sky. A phenomenon that became more common in ancient Egypt. If so, we must ask ourselves, where has this knowledge gone? Is there hidden among all the fragments of the cuneiform writings another valuable scientific material that has not been properly understood due to a wrong understanding? Is this important evidence that challenges the history of science and astronomy remains orphaned because of a real shortage of interdisciplinary scientists, the answer is therefore yes.
In conclusion, we can understand that the implications of these texts go beyond the above and present to us a scientific ability that is advanced for its time. Furthermore, the basic scientific method of observation and scientific thinking is not absent from this period. And here an important question is asked, will a further search in these writings lead us to the important discovery of ancient science before Greek science? In my humble opinion the answer is yes.

* - The author would like to thank Mr. Haim Mazar and Mrs. Tal Golan for their great help in bringing this article to print whether through comments, clarifications, corrections and conversations that helped turn a night of ideas into a focused thesis.

bibliography

1. Sachs, A. (1969). Temple program for the new year's festival at Babylon. In Ancient near eastern texts: Relating to the old testament, (pp. 331-334). Edited by Pritchard JB. New Jersey, Princeton University Press.

2. Reiner, E. (1969). The Vassal treatise of Esarhaddon. In Ancient near eastern texts: Relating to the old testament, (pp. 534-542). Edited by Pritchard JB. New Jersey, Princeton University Press, 1969.

3. Sturtevant EH. Review. Journal of Cuneiform Studies 1947; 1: 353-356.

4. Goldman L, Bennett JC Cecil textbook of medicine 21st ed. London: Saunders, 2000.

5. Daly RJ: Samuel Pepys and post-traumatic stress disorder. Br J Psychiatry 1983; 143:64-68

6. Kramer SN: A Sumerian lamentation, in Ancient Near Eastern Texts Relating to the Old Testament. Edited by Pritchard JB. Trenton, NJ, Princeton University Press, 1969, pp 455-463

7. American Psychiatric Association (1994) Diagnostic and Statistical Manual of Mental Disorders (4th edn) (DSM-IV). Washington, DC: APA.

8. Fluckiger-Hawker, E. (1999) Urnamma of Ur in Sumerian Literary Tradition. Guttingen: University Press Friborg.

9. Trimble, MR (1985) Post-traumatic stress disorder: history of a concept. In Trauma and its Wake: The Study and Treatment of Post-traumatic Stress Disorder (ed. CR Figley), pp. 5-14. New York: Brunner/Mazel.

10. Ben-Ezra, M. (2001). The earliest evidence of post-traumatic stress? British Journal of Psychiatry, 179, 467.

11. Ben-Ezra, M. (2002). Trauma 4000 years ago? American Journal of Psychiatry, 159, 1437.

12. Ben-Ezra, M. (2002). A 4500 year old medical diagnosis. Canadian Medical Association Journal. Retrieved October 10, 2002, from http://www.cmaj.ca/cgi/eletters/167/3/281.

History connoisseur - ancient times
The Israeli Astronomical Society

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