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Wolfgang Heimpel explains why animals are depicted as tribute on Shalamaneser Black Obelisk


-- Wolfgang Heimpel confirms symbolic depiction of camels, elephant, monkeys (bazitu/uqupu), unicorn (sakea), water-buffalo (river-ox), antelope (susu) on Shalamaneser Black Obelisk of 9th cent. BCE.

I have argued deciphering over 8000 Indus Script inscriptions that the animal symbols signify metalwork wealth and that the inscriptions constitute metalwork wealth-accounting ledgers.

This is an addendum to: 

 https://tinyurl.com/y4mhg8br

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Side A: Attendants bring tribute from Muṣri in the form of two-humped camels. Unlike the upper tregisters, neither Shalmaneser III nor the subdued ruler appear. Photo © Osama S. M. Amin. Black Obelisk of Shalmaneser III.
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Side B: This register depicts exotic animals from Musri in the form of a river-ox, a rhinoceros (and) an antelope. Photo © Osama S. M. Amin. Black Obelisk of Shalmaneser III.
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Side C: There are female elephants, female monkeys (and) apes. Photo © Osama S. M. Amin. Black Obelisk of Shalmaneser III.
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Side D: There are more monkeys with their keepers. Photo © Osama S. M. Amin. Black Obelisk of Shalmaneser III.
Side A, B, C, D on Row 3 from the top of the Black Obelisk

The animals as tribute are mentioned in the cuneiform inscriptions (translated as below):

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The symbolic wealth resources displayed are: Bactrian camels, buffalo, unicorn, antelope, elephant, monkeys. All thesea are Indus Script hieroglyphs read rebus in Meluhha: 

Elephant, camel: Hieroglyphs: karibha, ibha 'elephant' karabhá m. ʻ camel ʼ MBh., ʻ young camel ʼ Pañcat., ʻ young elephant ʼ BhP. 2. kalabhá -- ʻ young elephant or camel ʼ Pañcat. [Poss. a non -- aryan kar -- ʻ elephant ʼ also in karḗṇu -- , karin -- EWA i 165] 1. Pk. karabha -- m., ˚bhī -- f., karaha -- m. ʻ camel ʼ, S. karahu˚ho m., P. H. karhā m., Marw. karhau JRAS 1937, 116, OG. karahu m., OM. karahā m.; Si. karaba ʻ young elephant or camel ʼ.2. Pa. kalabha -- m. ʻ young elephant ʼ, Pk. kalabha -- m., ˚bhiā -- f., kalaha -- m.; Ku. kalṛo ʻ young calf ʼ; Or. kālhuṛi ʻ young bullock, heifer ʼ; Si. kalam̆bayā ʻ young elephant ʼ Rebus: karba, ib 'iron'Addenda: karabhá -- : OMarw. karaha ʻ camel ʼ.
Water-buffalo: Hieroglyph:  rã̄go 'water-buffalo' rebus: Pk. raṅga 'tin' P. rã̄g f., rã̄gā m. ʻ pewter, tin ʼ Ku. rāṅ ʻ tin, solder ʼOr. rāṅga ʻ tin ʼ, rāṅgā ʻ solder, spelter ʼ, Bi. Mth. rã̄gā, OAw. rāṁga; H. rã̄g f., rã̄gā m. ʻ tin, pewter ʼraṅgaada -- m. ʻ borax ʼ lex.Kho. (Lor.) ruṅ ʻ saline ground with white efflorescence, salt in earth ʼ  *raṅgapattra ʻ tinfoil ʼ. [raṅga -- 3, páttra -- ]B. rāṅ(g)tā ʻ tinsel, copper -- foil ʼ.(CDIAL 10562) ranga 'alloy of copper, zinc, tin'.
River ox: Hieroglyph, short-horned bull: baradbalad, 'ox' rebus: bharata 'metal alloy' (5 copper, 4 zinc and 1 tin). 
ranku 'antelope' rebus; ranku 'tin'
Does sakea in the black obelisk inscription signify 'unicorn' i.e. animal shown on Indus Script with one horn? " I suggest that this signifies the 'one-horned young bull with a curved, s-shaped, mutilated horn' shown on thousands of Indus Script Inscriptions.
Monkeys: hieroglyphs:  kuhāru कुठारु monkey; rebus: kuhāru, कुठारु an armourer.
Thus, the tributes received are iron implements, metal armour, lapidary metalwork wealth from Meluhha and tin ore .
I agree with the views of Wolfgang Heimpel cited by DT Potts that the depiction of Bactrian camels on the Black obelisk was perhaps mainly symbolic… to show ‘exotic animals…procured in the context of an important royal campaign to far distant regions.’

I have shown that the symbolic depiction of not only the Bactrian camel but also to elephant, monkeys, water-buffalo, unicorn, antelope are use of the ‘symbols’ consistent with Indus Script Cipher which reads rebus these animals as wealth resources and hence, documented in metalwork wealth-accounting ledgers of Indus Script Corpora.

“Wolfgang Heimpel (Heimpel, W., 1980, Kamel, RIA5:: 331) has noted that the cuneiform references to Bactrian camels offer no clues to the use of these animals, and Kuhrt (Kuhrt, A. 1999, The exploitation of the camel in the Neo-Assyrian empire. In Studies in ancient Egypt in honour of HS Smith, eds. A. Leahy and J. Tait,:180; cf. Wapnish, P., 1984, The dromedary and Bactrian camel in Levantine historical settings: The evidence from Tell Jemmeh. In Animals and archaeology: 3. Early herders and their flocks, eds. . Clutton-Brock and C. Grigson, 171-2000. Oxford: BAR Int Ser 202: 180) suggests that the depiction of Bactrian camels on the Black obelisk was perhaps mainly symbolic, or even if grounded in reality, an attempt to show ‘exotic animals…procured in the context of an important royal campaign to far distant regions, or as highly prized royal gifts symbolizing far-flung network of commercial contacts’ enjoyed by Assyria, rather than having a pragmatic function. But if Dannaya’s camels had merely been ‘trophies’, given to him by Esarhaddon, why would he have loaned them out? What possible function could the two-humped camels have had in Assyria or, for that matter, in Ellipi, Namri or Gilzanu? The answer I suggest, lies in camel hybridization.”(DT Potts, 2004, Camel hybridization and  and the role of Camelus Bactrianus in the Ancient Near East, In in Journal of the Economic and Social History of the Orient, Vol. 57, Issue 2, p. 155)

https://www.academia.edu/1905446/Potts_2004_Camel_hybridization_and_the_role_of_Camelus_bactrianus_in_the_Ancient_Near_East

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