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The primacy of the spoken word over the written text guaranteed the
existence of interpreters before translators. The earliest reference found to
translating / interpreting dates to the middle of the third millennium BCE, on a
clay tablet from Tell Abu Salabikh near the ancient city of Nippur in Iraq. The
Sumerian word ‘emebala’ in the text means ‘to interpret’ from the literal
combination of ‘eme’ (tongue, language) and ‘bala’ (to turn).
Tablets with commercial texts from the third millennium BCE mention
interpreters from places like Amurru (Syria) and Marhasi (Iran). A tablet from
Lagash with a text from around 2100 BCE lists fourteen translators of three
types: the aforementioned ‘emebala’ , ‘ugula emebala’ meaning ‘supervisor of
interpreters’ and ‘emebala kaskal’, ‘caravan interpreter.”
Translation from Sumerian into Akkadian was a major part of scribal activity in
ancient Mesopotamia, one that would last for longer than two millennia. At
the turn of the second millennium, the Sumerian language was probably no
longer spoken by a majority in the south, although for a further two thousand
years it survived as a literary and ceremonial language, somewhat like Latin in
Europe.
Languages of Trade
Among Mesopotamia’s maritime trading partners were Dilmun, Magan and
Meluhha. The last is widely considered to have been the Indus Valley
civilization known from the excavations at Mohenjo Daro and Harappa.
A cylinder seal from the time of Sargon provides the evidence for a distinct
language of Meluhha which was used in Mesopotamia. The text reads: ‘Shu-
Ilishu emebal Meluhhaki’, meaning ‘Shu-Ilishu, translator of the Meluhha
language’.
Shu-Ilishu emebal Meluhhaki
The scene on the seal contains several figures, including a seated one with a
headdress wearing a tunic and a smaller bearded figure (Shu-Ilishu) either
sitting on this one’s lap or to the side in the background, with a hand raised in
greeting. To the right, a large bearded man carrying an animal also gives a
hand greeting gesture. Next to him stands a woman holding a vase. To the left,
behind the seated figure, a kneeling man attends to a pot beneath two jars.
Some rulers of Sumer were polyglots, such as Shulgi of Ur who reigned from c.
2029 – 1982 BCE (short chronology). On tablet number 11065 from the temple
library at Nippur, Shulgi boasts of his proficiency in the languages of
neighbouring lands: “Also I know the Martu language as well as I do the
Sumerian. (...) Also I know the Elamite language as well as I do the Sumerian
(...)”
Whatever the situation of spoken Sumerian between 2000 and 1700 BCE, this
era produced a vast quantity of literary texts and Sumerian-Akkadian lexical
lists, from the scribal school of Nippur in particular. From the middle of the
second millennium Akkadian replaced Sumerian as the language of diplomacy
and trade.
In this period, the term ‘emebala’ (language turner) was replaced by ‘inimbala’,
(word turner) which was eventually replaced by ‘targumannu,’ a term possibly
derived from the Nesite (Hittite) ‘tarkummai:’ The Akkadian ‘targumannu’ is
the source of Hebrew ‘meturgeman’; Arabic ‘tarjuman’ and Greek
‘dragoumanos’.
The Libraries of Ebla and Ugarit
The Ebla tablets are considered the earliest example of the systematic
translation of words and texts from one language to another. The Ebla tablets
are a collection of more than 1,800 complete clay tablets and 4,700 fragments
found in the archives of the ruins of Ebla at Tell Mardikh in Syria. The texts
date to the time between 2500 BCE and the destruction of the city around
2250 BCE.
Many of the tablets include both Eblaite and Sumerian texts with a basic
bilingual wordlist. There were also syllabaries providing the Eblaite
pronunciation of Sumerian words. The exclusively Sumerian tablets at Ebla are
lexical lists used for training scribes in cuneiform writing. The archives also
contain thousands of wordlists for training purposes and scratch pad tablets
for students, proving that Ebla was an important educational center.
Akkadian translations of these may have served to explain the meaning of the
Sumerian lyrics to the performers but the texts also contain musical notation,
instructions for performance and subscripts indicating musical instruments.
Specific syllable sequences refer to the manner of vocal articulation and
delivery.
REFERENCES:
Chrobak, Marzena. For A Tin Ingot: The Archaeology of Oral Interpretation.
Przekładaniec. A Journal of Literary Translation Special Issue (2013): 87–101.
Delnero, Paul. Translating the Untranslatable: The Role of Akkadian in the
Sumerian Liturgical Tradition. Paul Delnero AOS Plenary Talk: Session on
Translation American Oriental Society Annual Meeting, Portland 18 March
2013. Nair, Jayakrishnan. The Indus Colony in Mesopotamia. Vermaak, P.S.
Guabba, the Meluhhan village in Mesopotamia, Journal for Semitics 17, no. 2
(2008): 553 – 570.