Arabia Felix Magazine Linking Ancient Civilizations Of the fabled Sabaean kingdoms, a rushed rescue excavation and a sensational discovery By Melanie Radike June 1, 2006, 03:26 The name Mesopotamia (coming from the Greek words µέσος “between” and ποταμός “river”) refers to the fertile region between the Euphrates and the Tigris rivers, and has been home to some of the world’s most prominent ancient civilizations beginning with prehistoric cultures such as the Ubaid as well as the Sumerians, Akkadians, Babylonians, and Assyrians. It was there that the world’s oldest religion, astrology, complex agricultural irrigation systems as well as one of the first, if not the first, writing systems developed. One of the most intensively studied ancient regions it is also known as the “Cradle of Civilization”. Despite the enormous distance to the South Arabian kingdoms, archeologists have known from epigraphic evidence about Mesopotamia’s knowledge of the fabled Sabean incense trade. Nevertheless, no evidence of a reciprocal knowledge had ever been found in the areas of the Sabean Kingdoms themselves. Today, the area of al-Jawf, located in modern day Yemen, is both geographically as well politically isolated and archeologists have not been able to study the sites of the region. However, in March 2004, the French archeologist Rémy Audouin and the Syrian epigraphist Mounir Arbach were provided with one of the rare opportunities to explore the area. Dr. Abdul Karim Al-Eryani, Political Advisor to the President of the Republic of Yemen, asked the scientists to record the location and the state of the sites as it had become known that in recent years the previously untouched sites had been subjected to the same fate as so many archeological sites world-wide, that is, to clandestine excavations in order to support the prosperous traffic in antiquities. With the help of the residents of al-Jawf the two archeologists were able to visit the sites of Kamnâ, Ma’în, as-Sadwâ’, al-Baydâ’, Shaqab al-Manass and Darb as Sabî (see map No.2).  Upon their arrival at the as-Sadwâ’ site, they inspected the partially buried pillars of the temple on which bas-reliefs, sculptural reliefs projecting only little from the background, were discernible. Despite the evening’s half-light, the two men standing in front of these previously unseen sculpted decorations instantly knew that an archeological discovery of great importance, both in the history of art and South Arabian culture, had been made. In July 2004, the actual rescue excavation began. Ten more pillars were unearthed, bringing the total number up to twelve, of which six were decorated with bas-reliefs. Unfortunately, this excavation also confirmed that the temple had already been looted as even one of the pillars had been removed, which had also uprooted the site’s deposition of earthen layers which is used to date the archeological finds. As a precautionary measure and to avoid further pillaging, the site was filled in directly afterwards. In spite of this, following the excavation the inhabitants of the area turned over close to 500 archeological pieces, which included, to the archeologists’ delight, the missing pillar. The surprise at the al-Jawf discovery is not only based on the extent and the detail of the inscriptions on the pillars, but also on the groundbreaking discovery of tangible evidence linking the ancient Southern Arabian culture to Mesopotamia. The cultic scenes depicted illustrate rituals taking place inside the temples, revealing a pantheon of deities, the names of various gods, and at the base of one pillar the name of the principal sovereign: Ilmanbat Amar, who probably reigned around the middle of the 8th century BC. These cultic scenes bring an entirely new meaning to the reading of South Arabian iconography. The representation of the figures in profile, their style of clothing, the tree of life and the trellis motif are just some elements of the iconic repertoire of the Assyrian period in Mesopotamia appearing on the al-Jawf pillars. However, the gods represented are distinctively South Arabian: Aranyada’ and Wadd, the principal divinities of the kingdom of Nashshân (as-Sadwâ’s ancient name); Almaqah, the official divinity of the kingdom of Saba’; and Nab’al, the divinity of the kingdom of Kamnâ. This is the first time that artifacts of a South Arabian mythology expressed in images, wherein the divinities are the protagonists, have been unearthed. As Al-Jawf was one of the few areas with permanent water on the Arab Penninsula and, there are many sites indicating the existence of well-developed and sophisticated cities. Epigraphic evidence suggests that its inhabitants were the only Yemenis to trade incense abroad. They would have taken it to all the major markets of the period: Egypt, the Mediterranean (Tyre and Delos) and Mesopotamia.  “We are really just beginning to learn about these ancient Yemeni cities. In a way, archeology is still in its infancy in Yemen. We have been digging here [in Yemen] for thirty years whereas in other parts of the ancient world archeology is a hundred or two hundred year old science” said Mr. Audouin. Despite the support of Yemeni government officials a thorough excavation is yet to be carried out.  However, the two archeologists are optimistic that they will finally return to the sites of al-Jawf this summer so as to save this important part of our cultural heritage – one that is in the process of disappearing before our very eyes. Mr. Audouin in his own words... Rémy Audouin recounts: “In July of 2004, we began a sort of rescue excavation. It was for the purpose of securing the site and making an inventory of its contents. We uncovered ten other pillars of this ancient temple. And we still have to dig another several meters beneath the current level of our dig in order to expose the foundations of the temple.” “We have known for some time that there have been significant exchanges between cities here and Mesopotamia. The shock for us was to see the extent and the detail of the inscriptions, we had not had depictions of what actually occurs inside a temple. The pillars in al-Jawf give very fine, detailed drawings of what archaeologists call ‘cultic scenes’.” The scenes we see on these pillars are extraordinarily detailed and various. The excavation revealed a pantheon of deities, “cultic scenes”, names of the various gods, dancing goddesses or priestesses, and at the base of one pillar, the name of its principal sovereign: Ilmanbat Amar. The evidence we have suggests that he reigned around the middle of the 8th century BC and that he made important renovations to this temple at about this time.” Audouin describes one of the pillars (page 60): > “In the first scene two figures hold batons that appear to be intertwined evoking the scene of conciliation. > In the second scene two figures, one of whom is horned, walk towards each other with their bows and quivers to lay down their arms. > In the third scene two figures sit face to face, in front of an altar, one holding a twisted staff and the other, a seated woman in profile holding a child, evoking a theme of the consecration of the newly born at the temple. > In the fourth scene one of the figures offers two wild goats, the other a palm leaf evoking animal husbandry and agriculture (fertility). > In the fifth scene the figure holding the baton seems to be receiving from the other, the offer of two wild goats. > In the sixth scene are two dancing Banat Ad- Banat ‘Il, the daughters of Il.” “The representation in profile of two figures on each side of an altar, the long clothing, the length of the beard, the baton, the twisted staff, the bent object, the marru, the tree of life, the trellis motif, the animal friezes, the scenes of conciliation and presentation, appertain to the iconographic repertoire of the Assyrian period in Mesopotamia.” Describing the inscriptions: “At the top are ‘Athtar and probably Îl, venerated in the assembly of South Arabian kingdoms. Following, are the proper divinities of the city-states of Jawf: Aranyada‘ and Wadd, the principal divinities of the kingdom of Nashshân (As-Sawda); Almaqah, the official divinity of the kingdom of Saba’ and probably venerated in the city of Nashq (Al-Bayda), accompanied by Aranyada‘, the divinity of Nashshân; Hawar, the divinity of the kingdom of Inabba’; Nakrah, the divinity of the kingdom of Ma‘în and of the city of Yathil (Barâqish); Nab‘al, the divinity of the kingdom of Kamnâ; Yada‘sum, the divinity of the kingdom of Haram (Haribat Hamdan).” “Following this divine world, is the king of Nashshân, Îlmanbat Amar, the author of the foundation inscription of this temple. And lastly, are the Banât’îl or “Daughters of Îl”, the goddesses venerated in the assembly of the South Arabian kingdoms. In conclusion, for the first time, we are in the presence of a South Arabian mythology expressed in images.” The most significant settlements at this time in this area were al-Jawf and the Hadramaut Valley. We think these sites probably date to long, long before the temples we are excavating were built - perhaps to 2000 BC, maybe earlier. These societies lived by farming dates, sorghum, wheat, and grapes, and of course by raising sheep and goats. The men also hunted ibexes, antelope and ostriches. Interestingly, this tradition is still carried out today in the Hadramaut, Yemen, where an ibex hunt occurs regularly.” “The incense caravans would pass through the region of al-Jawf during this period, and surely the inhabitants lived by taxing these caravans. We also think the inhabitants of al-Jawf were the only Yemenis to bear incense abroad. This was really the dawn of the incense trade.” Copyright © 2005 - 2007 Arabia Felix. http://www.arabia-felix.com