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There is a 300 word minimum for this analysis. You may choose any ONE primary source from units 1 through 5. These include all sources provided in the iCollege Unit folders or you might consider another source discussed in the videos for these units. Be sure to use the selections provided in iCollege and not other versions of the sources.
You should NOT use any outside sources, including AI software. The object of this assignment is to demonstrate that you can make an historical argument. (Please note, this is NOT a summary of the unit.)
Rubric attached.
Purpose (of assignment):
Demonstrate how your chosen piece of evidence explains some of the cultural values or social constructs of the society that produced it. (This is where you will construct your thesis statement. See Rubric.)
After completing this assignment you will understand how historians use evidence to construct knowledge about ancient societies. You will be able to identify the significant context of a primary source and explain this to others.
Task (or what you will do):
Write an essay that includes:
the relevant contextual information (who, what, when, where) in a brief manner (about 75 words). (See “Context” on the rubric.)
an explanation for why this source is useful to historians who want to understand its society. It is not necessary to explain all possible uses; you may be selective depending on your source. (See “Argument” on the rubric.)
Remember to include short quotations from your source. These should be phrases or a sentence, but not lengthy paragraphs. (See “Source Use” on the rubric.)
If you choose an artifact, you will not need to quote anything, but you should include careful, detailed descriptions of the artifact.
There is no requirement regarding academic style (MLA, APA, etc.) Please use a simple heading that provides your name.
Since this is not a research assignment, you should not need to cite any sources. I am interested in reading YOUR analysis.
TOPIC
Poem of the Righteous Sufferer
ca. 2000 – 1600 BCE
Composed in Akkadian and consisting of 480 lines distributed over four tablets, this poem is a protest against one man’s undeserved suffering. The author is tormented but cannot determine the cause, and he feels that the god Marduk is not responding adequately to his lamentation. Because he has always been faithful to his god and assiduous in his worship, the Sufferer begins to speculate that the gods are not concerned with human pain at all. Even more, they may engage in this sort of torment for their own benefit. The figure of the “Righteous Sufferer” is frequently compared to the biblical figure Job. While this “Babylonian Job” is eventually delivered from his sufferings, perhaps his complaints linger on.
This poem offers insight to the societal structure that existed in Babylon. The Sufferer mentions his king and peers, and one can understand how significant religious obedience aligned with social status.
My god has forsaken me and disappeared,
My goddess has failed me and keeps at a distance.
The benevolent angel who walked beside me has departed,
My protecting spirit has taken to flight, and is seeking someone else.
My strength is gone; my appearance has become gloomy;
My dignity has flown away, my protecting made off….
The king, the flesh of the gods, the sun of his peoples,
His heart is enraged with me, and cannot be appeased.
The courtiers plot hostile action against me,
They assemble themselves and give utterance to impious words….
They combine against me in slander and lies.
My lordly mouth have they held as with reins,
So that I, whose lips used to prate, have become like a mute.
My sonorous shout is reduced to silence,
My lofty head is bowed down to the ground,
Dread has enfeebled my robust heart….
If I walk the street, ears are pricked;
If I enter the palace, eyes blink.
My city frowns on me as an enemy;
Indeed my land is savage and hostile.
…
My ill luck has increased, and I do not find the right.
I called to my god, but he did not show his face,
I prayed to my goddess, but she did not raise her head.
The diviner with his inspection has not got to the root of the matter,
Nor has the dream priest with his libation elucidated my case.
I sought the favor of the zaqiqu-spirit [god of dreams], but he did not enlighten me;
And the incantation priest with his ritual did not appease the divine wrath against me.
What strange conditions everywhere!
When I look behind, there is persecution, trouble.
…
For myself, I gave attention to supplication and prayer.
To me prayer was discretion, sacrifice my rule.
The day for reverencing the god was a joy to my heart;
The day of the goddess’ procession was profit and gain to me.
The king’s prayer — that was my joy,
And the accompanying music became a delight for me.
I instructed my land to keep the god’s rites,
And provoked my people to value the goddess’ name.
I made praise for the king like a god’s
And taught the populace reverence for the palace.
I wish I knew that these things were pleasing to one’s god!
What is proper to oneself is an offense to one’s god,
What in one’s heart seems despicable is proper to one’s god.
Who knows the will of the gods in heaven?
Who understands the plans of the underworld gods?
Where have mortals learnt the way of a god?
He who was alive yesterday is dead today.
For a minute he was dejected, suddenly he is exuberant.
One moment people are singing in exaltation,
Another they groan like professional mourners.
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