Kilamuwa and the kings of Sam'al
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Around the time Heinrich Schlieman made his legendary discoveries at
Troy another German archaeological team was breaking ground in
Ottoman Anatolia (modern-day Turkey). At Zinjirli, a site further
east near the border of what is now Syria they unearthed the remains
of the capital city of the Aramean kings of Yaudy, known in Assyrian
sources as Sam'al. A line of eleven Aramean kings ruled this
formerly Luwian city state from the early 900s to 713 B.C.E.
Monumental inscriptions of four of these kings have survived
beginning with the fifth king of the dynasty, Kilamuwa.
Kilamuwa's inscription was discovered in 1902 at the entrance to his
royal palace. It depicts a regal, long robed figure, presumably king
Kilamuwa himself. He holds in his hand a wilting lotus, the symbol
of deceased kings. With his other hand he points to several symbols
of deities. Beneath these is carved in bas relief the well-preserved
sixteen line Phoenician inscription. Though the language and
alphabet are Phoenician, the bas relief style of the letters
imitates the style of Luwian hieroglyphics.
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Kilamuwa's claim to the throne seems to rest on heredity but he
mainly emphasizes the superiority of his achievements compared with
his four predecessors. First there was Gabbar, the founder of
Aramean kingship at Yaudy/Sam'al, followed by Bamah. Then came
Kilamuwa's father Hayya and his own brother, or perhaps
half-brother, Shail. We know little of the first four kings apart
from what Kilamuwa says of them. To showcase his own achievements he
says of each of his predecessors, including his father and brother,
only that they "accomplished nothing."
Fortunately Kilamuwa mentions the names of each of his predecessor's
gods. The names of these kings and their gods all seem to be
Semitic. Yet they ruled over a territory largely comprised of an
older Luwian population. The Luwians were related to the Hittites.
Most scholars believe this group is referred to in the inscription
as the mshkbm. Kilamuwa, whose name is Anatolian, mentions
the name of his mother, also apparently non-Semitic.
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He then describes his own achievements by which he outshone his
forbears. He fended off powerful predatory kings on all sides. Only
the king of the Danunians to the west proved too much for him.
Therefore Kilamuwa "hired" the king of Assyria against this enemy.
There is no mention of Kilamuwa by name in the Assyrian records, but
Shalmaneser does claim to have gathered the kings of the Hittites
together with him in his push toward the coast. This shrewd move
resulted in economic prosperity for himself and his subjects,
particularly for the mshkbm. Kilamuwa places special emphasis on his
beneficence on behalf of these people, whom the former kings treated
like "dogs." He enriched them with livestock, gold and textiles such
as they had never seen. Furthermore, Kilamuwa seems to have achieved
some sort of leveling status for the Luwians vis-a-vis the ruling
Arameans. The wording of the inscription implies a status of
unprecedented reciprocal honour between the mshkbm and the
b'rrm. Therefore the curse that will result from defacing his
inscription is to be the undoing of this reciprocal honour. "Now if
any of my sons who shall sit in my place does harm to this
inscription, may the mshkbm not honor the b'rrm, nor
the b'rrm honour the mshkbm (Gibson 3.13 lines 13-15,
p. 35)." Kilamuwa's only reference to the gods occurs in the last
two lines. Continuing the curses on inscription vandals, he calls
upon the gods of each of his predecessors and upon Rakkab El, lord
of the dynasty, to smash the head of anyone who smashes the
inscription.
We cannot be certain of the exact nature of the social equalibrium
Kilamuwa was trying to accomplish. If the hybrid Anatolian/Aramean
influences apparent for the next century in the art, architecture
and language of Sam'al are any indication, then he must have
succeeded. After Kilamuwa there followed six more kings of Sam'al
before this Aramean kingdom practically vanishes from history.
Fortunately two of his successors also left monumental inscriptions.
Unlike the Kilamuwa inscription these are not in Phoenican. There
are either in the hybrid Phoenician/Aramaic dialect called Sam'alian
or, with the last inscriptions of Sam'al, in Mesopotamian Aramaic.
Rainey, Anson. Sacred Bridge.
Commentary by Jeffrey Rose |