Ku-Baba

 

A little too much eye makeup! (Source)

A long while ago, I wanted to write about Ku-Baba, the only woman on the Sumerian King List. I went first to my go-to source on anything Sumerian, Sumerian Shakespeare, and found that Jerald Starr, the brain behind the site, had not mentioned Ku-Baba at all. It was as if I was just imagining this rather intriguing figure.

Nonetheless, I wrote to Starr with the hope he would have some information about Ku-Baba, or at least a good source he could point me toward. His response, which was basically doubt that she existed at all, left me feeling like I was at a dead end at the time, so I abandoned the idea of writing about her.

Fast forward to today, and Starr has changed his mind. “I had to revise my opinion,” he wrote to me in a surprise email. He also included a link to a new post on his website, in which he explains in detail how he arrived at the conclusion that Ku-Baba might have existed after all.

“For a long time I doubted that Ku-Baba even existed,” he writes in the post. “I believed the reference was a sly mean-spirited joke by the scribe who wrote the King List.”

What changed Starr’s mind was an alabaster statue at the Louvre from Girsu, with a little too much eye makeup to be just your run-of-the-mill Sumerian priestess, as he had initially believed. “When I first saw the statue, I believed it was a Sumerian priestess because she seems to be wearing a circular headband,” he writes, “. . .although for a priestess I thought she was a bit heavy-handed with the makeup.”

From the eyes, Starr traveled back up to the head, where it became clear to him that it was no headband this statue was wearing–that it was a hat he’d never seen on a Sumerian woman before. “The hat on the statue most closely resembles a shepherd hat, the crown of a Sumerian king,” he writes.

That’s no headband! (Source)

And from there, Starr writes as only he can about the minutest details to put Ku-Baba, the first woman ruler in history, back into the realm of possibility, giving me a chance to write about Ku-Baba like I had originally wanted.

The First Woman Ruler

Ku-Baba. (Source)

Ku-Baba, Kug-Bau in Sumerian, is the only female monarch on the Sumerian King List. She ruled between 2500 BC and 2330 BC. On the list itself, she is identified as:

… the woman tavern-keeper, who made firm the foundations of Kish, became king; she ruled for 100 years.

Every source I came across in my research, including Starr, questioned how a woman who was a tavern-keeper became king. They then went on to explain that tavern keeping was one of many occupations Mesopotamian women could hold. Now, aside from Starr, said sources all described tavern keeping as a well-respected occupation, even while some mentioned that taverns in Sumer were pretty much brothels. This complicates further the rationale of a woman tavern-keeper becoming king, but in her About.com article titled, “Kubaba, A Queen Among Kings,” Carly Silver writes, “Regardless of what kind of show they were running, women often ran taverns, holding perhaps one of the only independent female positions of power in ancient Sumer.”

Silver drives home the rather high status of the tavern-keeper profession by mentioning Siduri, the female tavern-keeper Gilgamesh meets in the Underworld in his quest for immortality in the epic of his namesake. In it, the tavern-keeper gives Gilgamesh, a powerful god-king, sage advice about the nature of human life, how short it is, and how one ought to enjoy it.

“So, in what was probably a very important epic even in antiquity,” she writes, “a female tavern-keeper was seen as a guide along perilous paths and a figure worthy of veneration.”

Conversely, Starr’s description of the status of a tavern-keeper, or barmaid, is one that is very different from Silver’s. He writes, “Throughout history, a barmaid was typically considered to be a woman of loose morals, freely available to the patrons of the tavern, and little better than a common prostitute.”

So, how can this be? Several sources commend tavern keeping as a respectable occupation, almost making it sound like it was a foot in the door for Ku-Baba to become queen in her own right, while one all but ascribes it to prostitutes.

It helps that Starr does mention a distinction between a mere barmaid who slings drinks and provides patrons with her company, and someone who owns the establishment where this business takes place, a distinction other sources do not mention. Starr also classifies an owner of a tavern as “middle class,” while iterating that the employee slinging the drinks is “a commoner, and a lowly commoner at that.”

Furthermore, in order to see more clearly how tavern keeping relates to Ku-Baba’s rise to royalty, it helps to look at the picture in a different way.

According to Starr, even though there is no question Ku-Baba was a commoner, she might not have been a tavern-keeper. Starr states in his post that it was her parents who were tavern-keepers, a nugget he says her enemies distorted and used against her to tarnish her reputation and legacy. “I believe Ku-Baba was unfairly characterized as a bawd (the usual description of a female barkeeper) for propaganda reasons,” Starr writes. “I believe it was a deliberate attempt to sully her reputation. It is the kind of thing her enemies would say about her.”

Bottom line, we must let go of the idea that Ku-Baba was a tavern-keeper to get to the bottom of how she became a queen in her own right, because everything is questionable when you have an enemy, which she did, according to Starr.

And who was that enemy, you ask? Sargon of Akkad, our favorite baby in a basket here at AllMesopotamia.

Again, I point you toward Starr’s article for a more comprehensive telling of this story and presentation of the case involving Ku-Baba’s previous profession, but Sargon of Akkad usurped the throne of Kish from Ur-Zababa, Ku-Baba’s grandson, 31 years after her death, serving as background for Starr’s conclusion.

But how did Ku-Baba take the throne?

In her article titled “Ku-Bau, the First Woman Ruler,” Darci Clark writes, “In general, other women in Mesopotamian society would only be able to exert any political influence through their relationships to the king.”

Starr echoes Clark’s statement: “Sumerian queens were always the wives of kings. They never governed on their own.”

Okay, but would a king marry a commoner?

“Although it is highly unlikely that a king would marry a commoner,” Starr explains, “it is certainly within the realm of possibility.”

It’s possible Ku-Baba married a king, but there is no mention of such a thing happening in ancient texts. Nevertheless, a king was involved. According to Clark, Ku-Baba became lugal of Kish after performing an act of kindness. It seems that a king–Puzur-Nirah, king of Akshak, namely–awarded Ku-Baba her kingship for a “pious deed.”

Researching this further, I came across an article on the website History Hustle, titled “Kubaba, the Bartender Who Became the First Woman Ruler in History,” which pointed me toward the Weidner Chronicle, an interesting ancient Babylonian religious text, where the deed and its reward are described:

In the reign of Puzur-Nirah, king of Akšak . . . Kubaba gave bread to the fisherman and gave water, she made him offer the fish to Esagila. Marduk the king, the prince of Apsu, favored her and said: “Let it be so!” He entrusted to Kubaba the tavernkeeper, sovereignty over the whole world. (Lines 43-45, Weidner Chronicle)

The city of Kish. (Source)

A Feminine Legacy

Very little is known about Ku-Baba’s reign. We do know that she made Kish strong, and that she reigned for 100 years. It is easy to conclude then that she was a successful monarch. Really, there’s no way she could have not been.

Starr writes, “Any female pretender to the throne who didn’t do an excellent job would quickly find herself in the middle of a coup d’état. She was capable enough, and respected enough, to stay in power and establish a dynasty.”

That dynasty, the 4th Dynasty of Kish, lasted for two generations, ending with the above-mentioned Ur-Zababa, son of Puzur-Suen, son of Ku-Baba. Not bad for a woman living in a man’s world, and a man’s world it was.

Carly Silver writes that Ku-Baba’s was remembered by later generations as an improper usurper. They would also refer to Ku-Baba when describing things that are not as they should be–women taking on men’s roles has never been popular. “By taking on the duties of a man – a king – Kubaba was seen to have crossed a boundary and transcended gender divisions in an improper fashion,” Silver writes.

Ku-Baba was also referenced when a lung didn’t look so good, or a child was born with both male and female genitalia. “Combining male and female genitalia in an individual would echo her reign as lugal, or king, which the ancients saw as violating the natural order of things,” Silver writes.

Nonetheless, Ku-Baba lived in people’s memories until Babylonian times, becoming a goddess. “But she was still a barmaid,” Starr explains. “She is portrayed as a kindly woman in all of the stories about her . . . Ku-Baba never lost the ‘common touch’. Queen Ku-Baba was always ‘the people’s queen’.”

Whether her legacy when she was an actual memory was a positive or negative one, today, in 2017, Ku-Baba’s legacy is that of (written) history’s first woman ruler, one who could only be slandered by a past that might have been falsified by her enemy, and one whose ascendancy to the throne was built upon kindness.

How feminine. How fitting.

P.S. Make sure you read Starr’s Ku-Baba post, as there are things and photos I did not include here that are sure to pique your interest further in this interesting lady. And while you’re at it, if you haven’t already, read our Q&A interview with Sumerian Shakespeare himself!

Sources and Further Reading:

Queen Ku-Baba – Sumerian Shakespeare  http://sumerianshakespeare.com/748301/769001.html

Sumerian King List – http://www.livius.org/sources/content/anet/266-the-sumerian-king-list/

Ku-Bau: The First Woman Ruler – Darci Clark http://semiramis-speaks.com/ku-bau-the-first-woman-ruler/

Kubaba, A Queen Among Kings – Carly Silver  http://ancienthistory.about.com/od/sumer/fl/Kubaba-A-Queen-Among-Men.htm

Kubaba, the Bartender Who Became the First woman Ruler in History http://historyhustle.com/kubaba-bartender-became-worlds-first-woman-ruler/

Weidner Chronicle http://www.livius.org/sources/content/mesopotamian-chronicles-content/abc-19-weidner-chronicle/?

 

 

Breasts in Mesopotamia

It took me a minute, but since it’s October, and October is Breast Cancer Awareness month, I decided to look and see what I could find about breasts in Ancient Mesopotamia, aside from the obvious fact that Mesopotamian women had them.

After some research, I’ve found that breasts were quite prominent in the land between two rivers.

A statue from Samarra, ca. 6000 BC, believed to be of a mother goddess, with exaggerated breasts being held up for prominence. (Source)

Life and Breasts

To start, the Babylonians and Assyrians concentrated on what appears to be essentially the lifeline of a newborn child by listing the beginning of the life cycle as “a child at the breast.” Notice it is not just “a child is born,” but “a child at the breast.” This speaks volumes, especially when attached to all the other things I found.

As expected, Mesopotamians associated the female form with fertility. Many statues believed to be those depicting fertility have been unearthed throughout Mesopotamia. They usually feature mother goddesses with prominent breasts held up suggestively with folded arms underneath (see above), while some statues feature only one of the breasts being held up as if it were an offering. (Source)

Akkadian female figurines, ca. 2334-2147 BC. Note the figurine on the left holding up only one breast. (Source)

Emphasis was also placed on breasts in erotic scenes, as pictured below.

Lovers in an embrace. Note the woman holding her breast. (Source)

Mythological Breasts

The prominence of breasts in Ancient Mesopotamian culture is also evident in the descriptions of the defining characteristics of mythological figures. For instance, a characteristic of Lilith, a female demon who snatches and kills children, also a bearer of disease, illness and death, is described as having no milk in her breasts and unable to bear children. Nonetheless, Lilith’s epithet was “the beautiful maiden,” and would appear in men’s erotic dreams.

Although this relief is believed to be depicting Ishtar or Ereshkigal, it was thought to depict Lilith at one time. It serves as a good example of the demoness’s characteristics including woman’s breasts, bird talons for feet, and wings. (Source)

Lamashtu is another such demon, and her breasts are a prominent part of her description. She has the head of a lion, donkey’s teeth and a hairy body, but unlike Lilith, she is portrayed nursing a pig and a dog from her bare breasts. Instead of being the subject of erotic dreams, however, Lamashtu was bringer of nightmares, and was also considered bad news to children and their mothers, so much so that amulets were used to ward off her evil, particularly during childbirth. (Source)

Lamashtu had a lion’s head, donkey’s teeth and ears, naked breasts, a hairy body, long fingers and nails, and bird talons. She clutched snakes in her hands while nursing a piglet and a puppy at her breasts. Her image was put on metal or stone plaques with incantations to ward off her evil. Amulets were worn of the demon Pazuzu, who was believed to be the only one able to keep Lamashtu away from pregnant women, as she was believed to kill unborn babies by touching their mothers’ wombs seven times, or kidnapping them once they are born. (Source)

Even so, breasts were still a source of good nourishment in mythology, and it wasn’t just for humans (or mammals). The breasts of Nissaba, the Sumerian goddess of grain, served to nourish the fields ready for planting.

Breast Feeding

Of course, breasts were also associated with child bearing, but there is a flip side. On the one hand it was a source of nourishment for babies, serving as their lifeline, for up to three years. On the other hand, a woman’s breasts were also a birth control tool.

A woman’s fertility is relatively low while she is breastfeeding, and so the concept of the wet nurse became widespread in Mesopotamia, as it helped nourish newborn babies with breast milk when their mothers were unable to provide them with it, and it also helped keep the wet nurses themselves from getting pregnant during the time they were nursing.

Hammurabi (1728-1686 BC) wrote a law covering the category of wet nursing, in which a two to three-year contract is held between a wet nurse and her employer, and gives her the right to sell the child of that employer should she not be compensated properly. Yikes! (Source)

Breast Cancer in Mesopotamia?

Ancient Mesopotamians also believed that disease came from demons that would enter a person’s body through any opening and begin attacking certain areas. Babylonians believed that each body part was attacked by a designated demon, and the demon that attacked the breasts was Alu, a night-dwelling demon, who when not attacking breasts was bent on terrifying those trying to sleep. (Source)

A final piece I gathered in putting this post together is one that I feel is especially indicative of the prominence of the breast in Mesopotamia. In the ruins of the ancient city of Nuzu, in northeast modern-day Iraq, excavations unearthed an infant buried under a private home, its remains inside a jar in the shape of a woman’s breast. (Source, page 94)

So, having said all that, I think it’s safe to say that breasts were almost revered in Mesopotamian culture. And for all the right reasons, too. Do you agree? Let us know in the comments!

Sources and further reading:

http://www.academia.edu/873588/Womens_Roles_in_Ancient_Mesopotamia, page 94

http://factsanddetails.com/world.php?itemid=1521&catid=56&subcatid=363  (under “Mesopotamian Hygiene, Perfume and Sex”)

http://3.bp.blogspot.com/-d88npMh9sPo/TXDRGLhUeNI/AAAAAAAAAnw/9sGn7Xh-1XU/s1600/sumerian-love.jpg

http://en.wikipedia.org/wiki/Lamashtu

http://www.bibliotecapleyades.net/sumer_anunnaki/esp_sumer_annunaki15e.htm

http://www.bibliotecapleyades.net/sumer_anunnaki/esp_sumer_annunaki12e.htm

http://orthocj.com/2006/06/historical-perspective-on-breast-feeding-and-nursing/

http://www.answers.com/topic/alu-demon

http://www.acsu.buffalo.edu/~duchan/new_history/ancient_history/mesopotamia.html

 

The Mesopotamian Shakespeare

World’s first author, Enheduanna.

There are very few women in ancient history who made their mark on the world with the full moral support of their fathers. Sargon the Great (of Akkad) was considered great for many reasons, but an unofficial reason I’m going to talk about in this blog post (which echoes Fathers Day, albeit belatedly) is that he might have even been a great dad to his daughter, Enheduanna.

Dubbed by scholars “Shakespeare of Sumerian Literature,” (just in time for Shakespeare outdoor events!) Enheduanna began her journey as an Akkadian princess and wound up being the world’s first named author. Some even consider her the world’s first feminist.

In her essay “Enheduanna, Daughter of King Sargon. Princess, Poet, Priestess,” Janet Roberts summarizes what Enheduanna represents perfectly:

“Enheduanna represented a strong and creative personality, an educated woman, and one who fulfilled diverse roles in a complex society, not unlike women’s aspirations today.”

An ornament

Although the 100+ clay tablets that were found bearing Enheduanna’s writings date back to the Old Babylonian period, she lived about 500 years prior to that, around 2285-2250 BC. Though some scholars question whether Enheduanna is really Sargon the Great’s biological daughter, she must’ve possessed something extra special, charisma, because Sargon ordained her as high priestess of the most important temple in Sumer at Ur. It was a political strategy to help him stabilize the empire he’d just acquired by way of a high priestess of royal blood meld Sumerian gods with those of Akkad.

It is through her ordainment that Enheduanna got her name. It translates into “High Priestess of An,” An being the sky god, or “En-Priestess,” wife of the moon god, Nannar. She was the first known holder of the title of En-Priestess, a role of great political importance held by royal daughters, a tradition which began with Enheduanna. Other translations of her name I came across all boil down to “High Priestess of the Ornament of the Sky/Heaven,” but her birth name is not known.

The Shakespeare of Sumerian Literature

The title that would strike us the most today when we talk about Enheduanna is the one given to her by William Wolfgang Hallo, a Yale scholar and professor of Assyriology and Babylonian Literature. After reading her works, Hallo dubbed Enheduanna “Shakespeare of Sumerian Literature.”

But unlike the elusive identity of the man we call Shakespeare, we know how and why Enheduanna was  literate, and enough so to write all she wrote. You see, it was not rare for high priestesses and royal women in Ancient Mesopotamia to be literate. (Wikipedia) What separates Enheduanna from other women of her status, however, is that she was more than just a scribe. She was an author whose status and father’s support allowed her to write in first person and include herself in her hymns and poems.

One source I found describes her writings: “Her hymns function as multi-layered incantations, interweaving political, personal, ritual, theological, historical and legal dimensions.” (Enheduanna Research Pages)

Copies of her work were made and kept in Nippur, Ur and possibly Lagash. Having been kept alongside royal inscriptions drives home the idea that Enheduanna’s writings were highly valued, even centuries after her death.

A tablet with a poem of Enheduanna’s. (Source)

Being that religious appointments in the ancient Near East were pretty much political appointments, Enheduanna’s political influence was so strong, that after her father’s death, and during her brother Rimush’s reign, a coup was attempted against her by a Sumerian rebel, Lugal-ane. This forced her into exile, and her most famous work, Nin-me-sara or “The Exaltation of Inanna,” was a hymn in which she detailed her expulsion and eventual reinstatement as High Priestess during that time. It is especially through this hymn that we have a record of some details of her life.

Perhaps Hallo dubbed Enheduanna the Shakespeare of Sumerian Literature for her writings on things that continue to be timeless subjects continually discussed in even the most modern literature-like the horrors of war she describes in “Lament to the Spirit of War.”

Ahead of Her Time

Enheduanna also had a hand in systematizing theology with the Sumerian Temple Hymns, which comprised of 42 hymns addressed to temples across Sumer and Akkad. This collection is considered by scholars to be the first attempt at a systematic theology. In them, Enheduanna herself states that they are the first of their kind:

Tablets of the Sumerian Temple Hymns. (Source)

“My King, something has been created that no one has created before.” (Wikipedia)

Enheduanna remained active in her influential role as En-Priestess for over 40 years, stopping only at her death, during her nephew Narim-Sin’s reign. She continued to be an important figure posthumously, and might have even attained semi-divine status. (Wikipedia)

The Enheduanna Disk, found either in 1927 by Sir Leonard Wooley during an excavation at Ur of the temple where Enheduanna lived. It was the first artifact found that introduced Enheduanna to the modern world. The Penn Museum’s description of the disk states that it is a “Disk of white calcite; on one side is a panel wherein is carved in relief a scene of sacrifice, on the other an inscription of Enheduanna, daughter of Sargon of Akkad ” (Source)

Enheduanna’s tomb may never be found, and scholars might continue to debate whether she really is the one who wrote all those hymns and poems like they do Shakespeare, but her legacy is sealed by her writings.  They echo her personal feelings about the world she lived in.

“Me who once sat triumphant, he has driven out of the sanctuary.
Like a swallow he made me fly from the window,
My life is consumed.
He stripped me of the crown appropriate for the high priesthood.
He gave me dagger and sword—‘it becomes you,’ he said to me.
…
It was in your service that I first entered the holy temple,
I, Enheduanna, the highest priestess. I carried the ritual basket,
I chanted your praise.
Now I have been cast out to the place of lepers.
Day comes and the brightness is hidden around me.
Shadows cover the light, drape it in sandstorms.
My beautiful mouth knows only confusion.
Even my sex is dust.” (Source)

At the next Shakespeare festival, silently call the Bard “Enheduanna of English Literature.”

Sources and further reading:

http://en.wikipedia.org/wiki/Enheduanna

http://www.ancient.eu.com/Enheduanna/

http://www.angelfire.com/mi/enheduanna/index.html

http://www.penn.museum/collections/object.php?irn=293415

http://etcsl.orinst.ox.ac.uk/section4/tr4801.htm

http://www.transoxiana.org/0108/roberts-enheduanna.html (Janet Roberts Essay)

http://www.youtube.com/watch?v=ckP95dKpkhE (Video of excerpt from Exaltation of Inanna)

http://www.youtube.com/watch?v=zlBkzD1h6Js&feature=related (Voices in wartime video)

http://home.infionline.net/~ddisse/enheduan.html (Sumerian Temple Hymns)

http://www.gatewaystobabylon.com/gods/ladies/ladyenheduanna.html

http://historicity-was-already-taken.tumblr.com/post/18640619740/fierce-historical-ladies-post-enheduanna

http://www.womeninworldhistory.com/lesson2.html

http://networkedblogs.com/nHLH1

http://www.cddc.vt.edu/feminism/enheduanna.html

 

Did Mesopotamians also invent gender equality?

A woman's hand mirror with a handle in the shape of a palm found in a tomb at Nimrud. (Source)

We’ve established the fact that Mesopotamians were really into extravagant burials of their important folk.

Let’s now talk about more than just material wealth and human sacrifice in the tombs of Ancient Mesopotamia.

Let’s talk about what these tombs tell us about the status of women and the issue of gender in Ancient Mesopotamia.

I mentioned in the last post (which has undergone a slight change since I posted it) that the most interesting aspect of the most lavish tombs found in Mesopotamia is that they were the tombs of women who ranked high in their societies.

Queen Pu’abi seems to have been a big deal with her headdress, her 26 attendants and all-around lavish burial fit for a queen, and although nobody knows for sure whether she was indeed a queen or just a high priestess, her extravagant burial serves not only as an indication of her own importance, but that elite women, at least, had the same privileges as men of the elite.

To prove this point further, one need only move about 500 miles north, away from Ur, to the city of Nimrud. Formerly known as Kalhu, the capital of the Assyrian Empire for over 150 years, is where the Royal Tombs of Nimrud were unearthed.

The tombs at Nimrud, along with Queen Pu’abi’s tomb at Ur, further illustrate the fact that social status mattered more than gender in Ancient Mesopotamia.

Although there is limited information about the tombs at Nimrud, the information I found differed from one source to another, making it difficult to put together a comprehensive introduction to this archaeological site. One source states there were three tombs found at Nimrud, while another says there were four. Other details were also murky or just plain scarce. I am going by the source that seems the most recent and detailed.

The tomb of Yaba, according to the source of this picture, which would make it also the tomb of Atalia. (Source)

According to a paper written by Amy R. Gansell, Visiting Assistant Professor at Pratt Institute, the Royal Tombs of Nimrud consisted of four tombs discovered in April 1989 by the Iraqi Department of Antiquities and Heritage. The tombs were located in the Northwest Palace of Nimrud. They contained several bodies and a lot of material wealth, including jewelry, vessels, ornaments and seals, most of which date back to the 8th century BC.

Inscriptions were also found within the Queens’ Tombs, as the tombs were called, which listed the details of those buried inside; high-ranking males or eunuch courtiers, children, and elite palace women.

Of the four tombs, Tomb II was the only one left undisturbed by looters over the centuries, and so it became a window into the lives of women of a certain class in Mesopotamia, particularly in Assyrian society.

Inside Tomb II, which dates to c. 750-625 BC, the bodies of two women were found stacked on top of each other inside a sarcophagus. They were surrounded by jewelry, more than they could wear at once.

A necklace found in the tombs at Nimrud. (Source)

Gansell writes that the women must have died when they were between 30 and 40 years old, and that the women were identified in cuneiform texts as Atalia, the wife and queen of Assyrian King Sargon II, and Yaba, the wife and queen of Assyrian King Tiglath-Pileser III.

Other sources listed the names of three queens, each married to a different king, but according to Gansell’s paper, there were only two queens, one of who has two names.

Gansell explains that Yaba is also Banitu, Banitu being the Assyrian translation of Yaba.

Now, these women were the wives of kings, which alone made them important, but based on what was found buried with them in the tombs at Nimrud, it seems these women were important in their own right.

Tomb II contained what Gansell believes are offerings or gifts from mourners along with dowries and the women’s personal assets. Gansell also mentions that the locations of the tombs under the part of the palace where the women may have resided, were supplied with pipes through which sustenance could be sent down to the deceased, making them important enough to keep their memory alive by way of sending offerings of food and such into the afterlife.

A tablet that mentions curses against anyone disturbing a tomb at Nimrud. (Source)

Gansell also writes in her paper that “women managed lucrative estates, lent capital, and commissioned large architectural projects,” in Ancient Mesopotamia.

Tablets mentioning curses that told of doom for anyone who disturbs the tombs at Nimrud were also found.

There are many findings that prove the Mesopotamian obliviousness to gender, and reliance on social status in the distribution of privilege, but the tombs of the likes of Atalia and Yaba, and even Queen Pu’abi, just further provide tangible evidence that the women buried with such extravagance were important during their lives, and their importance would not and did not fade after their deaths.

Sources:

http://media.wiley.com/product_data/excerpt/44/14051928/1405192844-31.pdf

http://aina.org/aol/nimrud/

http://articles.latimes.com/1989-11-13/local/me-963_1_royal-tomb

 

In Chemistry, it started as a woman’s world

Chemistry might be boring when we’re talking about the Periodic Table of Elements and Hydrogen Carbon Dioxide, but the first documentation of a chemist and a chemist’s work was about something a lot more pleasant to the nostrils and imagination than the chemical makeup of Methane.

According to an About.com article, “Who Was the First Chemist?” by Anne Marie Helmenstine, Ph.D., a Chemistry Guide for the site, a Mesopotamian cuneiform tablet dating to the second millenium B.C. tells us that a woman is the world’s first known chemist.

Tapputi was the woman’s name, and she did just what perfumers still do today, with flowers and other aromatic materials and the process of distillation, which was never documented before.

Tapputi made perfume for the palace where she was a perfumer and overseer, which is most likely the only reason why her efforts were recorded. Nonetheless, the tablet brands Tapputi the world’s first known chemist, as well as the first to use the process of distillation.

Source: http://chemistry.about.com/od/historyofchemistry/f/first-chemist.htm