No more were other branches of science besides astronomy cultivated for their own sakes. Their science of medicine was based almost entirely upon magic, and appears to have stood on a lower plane than that of the Egyptians, at least in so far as the still existing inscriptions will permit us to judge. They indeed used as did the Vedic Indians external and internal remedies, but they probably regarded them as charms; whatever progress they may have made in the science of medicine, the records of it in the ancient inscriptions prove that it was somewhat less than what we know of the Vedic physicians and their cures. Thus it is rather an exaggeration to speak of physical, geographical, grammatical, and mythological writings of the Babylonians and Assyrians, unless the myths and legends belonging to literature already discussed are meant.
There are various reasons for the supposition that each of the Babylonian libraries according to the studies of the several religious and scientific schools had a distinctive character. The Assyrian libraries, on the other hand, being all of later date, had more general and more varied contents.
The idea that these libraries were for the use of the general public, is not well founded, and rather improbable. They were probably designed in the first place, for the learned men and scribes of the king, as well as for his own use, for the instruction of his sons, and future officials, as well as for archives of the state. They do not in the least prove that culture, learning, and erudition were the property of all classes in Assyria.h
Epistolary Literature
At the same time the large number of written private documents which have been unearthed—the letters and contract tablets—show that writing was not an unusual thing among the people as a whole.
From one point of view these old letters are the most interesting form of Babylonian literature because they show better than anything else the real life of the nation. At first thought it may seem that a correspondence on clay must have been cumbersome, but most of these little letters were not so large as an ordinary envelope and some of them were only two or three inches long, and could easily be carried in the pocket. Some of them were enclosed in an outer envelope of clay which frequently contained a copy of the real document within.
In connection with the code of Khammurabi, his correspondence with one of his officials, Sin-idinnam, is particularly interesting because in these letters we find references to the same subjects which are treated of in the laws. In them all, we see Khammurabi attending to the minutest affairs of his kingdom, taking a personal interest in everything. It seems to have been a comparatively easy matter to get the king’s ear. He received letters complaining of things we should perhaps consider beneath the notice of a powerful king, and he seems to have devoted careful thought to all.
The letters of Khammurabi have been edited and translated by Mr. L. W. King, of the British Museum. They have been also translated by Dr. G. Nageli for a doctor’s dissertation, at Berlin, and published in the Beiträge zur Assyriologie, vol. IV. Some of the latter’s translations are given below.a
To Sin-idinnam say: Thus saith Khammurabi. Naram-Sin the keeper of flocks hath said: “To the leaders of the troops have our shepherd lads been given.” Thus did he say. The shepherd lads of Apil-Shamash and of Naram-Sin must not be given to the troopers. Now send to Etil-hi-Marduk and his fellows that they give back the shepherd lads of Apil-Shamash and of Naram-Sin which they have taken.
To Sin-idinnam say: Thus saith Khammurabi. The whole canal was dug, but it was not dug clear into Erech, so that water does not come into the city. Also … on the bank of the Duru canal has fallen in. This labour is not too much for the people at thy command to do in three days. Directly upon receipt of this writing dig the canal with all the people at thy command, clear into the city of Erech, within three days. As soon as thou hast dug the canal, do the work which I have commanded thee.
To Sin-idinnam say: Thus saith Khammurabi. Tummumu of Nippur has announced to me as follows: “In the place Unaburu (?) I deposited seventy tons of grain in a granary (?). Avel-ilu has opened the granary and taken the grain.” Thus did he tell me. See, I am sending Tummumu to thee with this. Let Avel-ilu be brought before thee. Examine their dispute. The grain belonging to Tummumu which Avel-ilu took, he shall give back to Tummumu.
To Sin-idinnam say: Thus saith Khammurabi. See, I have ordered and sent Sin-aiaba-iddina, Guzalu and Shatammu to the war. They will reach thee on the 12th day of Marshewan. When they have reached thee, do thou proceed with them. The cows and flocks of thy province, put into safe keeping. Also Nabu-malik, Ilu-naditum, Shamash-mushalim, Sin-usili, Taribum, and Idin-Ninshah shall go with thee and take part in the war.
To Sin-idinnam say: Thus saith Khammurabi. Immediately upon receipt of this letter, have all the keepers of thy temple and Ardi-Shamash, the son of Eriban, the shepherd of the Shamash temple come before thee, together with their complete account. Send them to Babylon to give their account. Let them ride day and night. Within two days they should be in Babylon.i
We also have examples of the private correspondence of the same period, showing the style of letter one Babylonian wrote to another. The following remarks and translations of letters are taken from a dissertation giving letters from the time of Khammurabi.a
The insignificant contents of some of these letters show that letter writing at that time was a general custom and the theory again and again thrusts itself forward that a comparatively regular postal service was already in existence. These letters also show how far Babylonian commerce extended in the second half of the third century before Christ. Every letter throws new light upon that far distant past and helps us to form an ever surer picture of the daily life of the old Babylonian people. Following are a few examples to give an idea of the epistolary style.
To my father say: Thus speaks Elmeshu. May Shamash and Marduk keep my father alive forever. Mayest thou, my father, be in health, mayest thou live. May the protecting deity of my father lift up the head of my father in favour. To greet my father have I written. May the prosperity of my father before Shamash and Marduk endure forever. After Sin and Ramman had spoken thy name, my father,[33] thou, my father, didst speak as follows: “As soon as I come to Der-Ammizadaduga on the Sharku canal, I will send thee, within a short space, a lamb with five mina of silver.” This didst thou say, my father. My father made me expectant, but thou hast sent nothing. Now after thou, my father, hadst started out to Taribu, the queen, I sent a letter to my father. Thou, my father, hast never voluntarily sent anyone who brought (even) a silver shekel. In accordance with the … of Sin and Ramman who have blessed my father, may my father send me that for which I am eager, so will my heart not be grieved, and I will pray for my father to Shamash and Marduk.
To my lord, say: Thus speaketh Belshunu, thy slave. Since I have been confined in prison thou, my lord, hast kept me alive. What is the reason that for five months my lord has neglected me? The house in which I am confined is a house of want. Now I have sent the Mar-abulli (gate-keeper[?]) to you with a letter. I am also ill. May my lord have pity on me, send me corn and vegetables so that I may not die. Send me also a dress to cover my nakedness. Either a half shekel of silver or two mina of wool let him (Mar-abulli) bring, for my service let him bring it. Let not Mar-abulli be sent empty away. If he cometh empty, the dogs will devour me. As thou, my lord, so also every inhabitant of Sippar and Babylon knows that I am confined without guilt; not because of a bilshu, I have been imprisoned. Thou, my lord, didst send me beyond the river to carry oil, but the Sutu people met me and took me captive. Speak a favourable word to the servant of the king’s grand vizir. Send, that I die not in the house of need. Send one ka of oil and five ka of salt. What thou didst send a short time ago was not delivered. Whatever thou sendest, send it well guarded.