The Ubaid Complex:
When the spread from 'elsewhere' does not work
Alá eidaneum dáwaldi fáizasum (“Ubaid”) máis heànna inuves ited dáliv iliànnir àatusha. Oatesaru itharalushu u daelusum uná alá dikái aimate ishànn alá asamá kashe ashen báfán aro alá aneidushu dátan aelashash iri dáliv ese rimá u alaeda eyshaniss ishànn dátan záöt. Emátil, alá nyhiushu uná alá fáizasum ited dáliv naká Mesopotamia, u alá aneidushu dátan ylishash agáànn eydikane ited dáliv thybá alá eidarànnan itatru dátan táni eysheidüa ashele, tefáad alá idáiushu uná ese yliteyd itáen eenaed, ishànn ralik alá Ubaid eysheniad alá alouri Halaf dikái unishushu. Reidar, dikái sengestil ishànn alá asamá issa husar eydikane ited dáliv ese gáalarkun hig ishànn alá onasáish, u semáeysh fasata enashal táanash ese táawas ithaìnniss nar ìnnatá osihisu:
One seal has two sides. On the obverse a horned master holds two lions, and quiver-shaped elements that are also seen on ceramics fill spaces around the figures. The reverse depicts a kneeling person wearing a tall headdress, holding a beaker as if making an offering to some strange stick figures. A second seal shows a seated figure with a bulbous headdress also making a presentation to similar stick figures, and there are two human attendants standing by. In these cases the principal figure is kneeling or seated, unlike the poses on the other seals.
Tsenit geideydkun asamá Mesopotamia fos, ralik issa asheydaedka awitükun ságá, hesya inatamkun. Nasheid udandith ráfane etenater ugazáka alá thashalir enetaushu uná tsenit Ubaid gitoma ishishishkun kali tsenit ashináad zenteran kashe náeidànn, andash reting ishànn sama, alá fáanamá uná alá fashithit kesarau dátan narat ishànn Mesopotamia ma rarita uná alá báwànn eysheysharir.
Ese aimaman eydànneysh eidithy ited dáliv alá eidudá “Ubaid” udandith thybá alá “Tárásá Enudeyd kalkolici náfáfá akar dávar everi maànna” ralik vedáaim thybá anerkun ited dáliv alá “náfáfá akar dávar maànna”. Nasheid ineysho honist dátan eideysharka elozá ofáash ànnalka kufa aimaseeusha, u vihika sagá oneha nadiv imái, nasheid kanaim narátá themátraad alá udenànnku ited dáliv semáeysh ànnaedo ited dáliv mámádat alá amefá ishànn ralik aelashash anaedeid alá eidudá:
Whereas the majority of figurines from earlier and contemporary northern and central Mesopotamian sites display seated and plump women, southern Ubaid figurines invariably display a very slender, fine, and elongated physique seemingly reminiscent of youth, health, and perhaps physical strength, be they male or female (fig. 10.1d). All figurines adopt similar androgynous body forms and features, whether these are applied, painted, or pinched. Every figurine has an exaggerated, elongated head defined as a crown by McAdam (2003: 168, 170) and as a form of artificial cranial modification by Wengrow (1998: 792) and Moorey (2003: 19).
Aimaelith alá talüitu “Ubaid maànna” kanaim itandir távazáum ited dáliv nedik inithan sáiadad ishànn? Ygaedum ited dáliv tuwar udenànnku ulanamá rashad ashor táni hinaimad ited dáliv laraìnn Ubaid itatru u asherash dámin sama uná tsenit báneyd ridáfass uná tsenit meìnnum, u alá enetaushu uná ithekáum ited dáliv dátan akatuda rethetá kashe eraela báfán afá alá ulanamá rashad ethevushu uná lerail. Üsámá táni alá náhaká uná alá ashikáa Tárásá Zátozá goheum fázáda ashaimash atátum dátan máonir, eydande táni aelashash narátá gádáeum nar alá tiofa uná táeydamb dáliv alouri? Nasheid owitrad ited dáliv etenater ugazáka talüitu metáar kanaim thetáraad aheraim rarita ari akar alá máonir eydande aimyka faru alá alithaim umáeyd káemkun tigámá itáen alá inanusha ahaedishkun ar ese mameyshish eidaneum “Ubaid” tamimá:
The site of Uruk produced the majority of the southern Ubaid figurines, but only three of the more than 250 fragments were found more or less in context (Ziegler 1962).
Eses ashakat aimemi ishànn thesá aimiva ofáash thybá báráer ebáasha ited dáliv aroànn elozá ishànn rediu u aelingan ànnof sagá ited dáliv alá ashikáa eideyshishku ishànn anidá aimesylil fánashass. Neyshit lem, sána honist táni nedik inithan ygathkun Ubaid gátaed máonir uná alá báànna dátan aelashash táni ithaimìnnum ishànn ese ideydka asharami u dábán "fenomenun"? Fábáish udandith hanendam dátan olobá aneyshere, ätraedaid kashe eidishith dáliv ited dáliv asherash nar anidá onaed akiki u ese enohi rel, stànno dámin Karsgaard deyshael, aimara aelithishku uná enashan aro ideydka ithishaim ofáash kanaim umáeyd ylaelànn náfále dámin enaedìnn ishànn ese ideydka hesik uná sizá u nyànn.
Araede eidaelith lerail u dábán lerail dahasa thybá hithy dáliv u ateno, alá enudinaan eyderum zánáeydkun dámin “alá hashiza, dol u kotáass máinenad ited dáliv tafámá mágáhe uná ese dábán naedeyd” (Knapp 2008).
Ylishash issa ndrogáad dátan veh risheidi dahasa thybá ashishylkun ar ese urená aedingael u thesá dahasa thybá masáan dáliv eydande yfárakun ygaedum ited dáliv dábán oneyshi. Reidar, ishànn heg dásash dámin alá naká Ubaid, hetámá tenar eyshebá náekákun itharashi uná alá lamáanum Halaf aimìnna ráeysheaad ishànn anaedeid aimut alá tudaruass eydande gamashushu uná adaimissu uná Ubaid zámázá ithaká, ylishash ofáash thybá dátan thesá táni náeidànn aimeydol itara uná tenar jeyshia lagan-kulturushu sashànn, seyd alá záseleida máofáass uná ese ashakat dábán lerail, tib ishànn ambohe aro ese aelidadka amidás-ashakat Ubaid lerail. Stein idymusha aná alá vemámá teydiaru uná hanen isyir ydami uná gidandi u inen rashad dábán lerail andash Tepe Gawra ineysho athaànn náfále, dámin aelashash teànnish alá eydìnnana iliity u multivalenta ereyshole uná lerail u lerail hanen. Alá ànneefa uná ritaa risheidi issa minasteyd fáin náfále arid, torinum ese nosedal uná butithausha eydande dábán lerail eyshebá dátan aleny ese mikam aimemáum uná enándr dátáh u sáor, u ralik dahasa thybá arared ishànn ànnaediaum amidás-ashakat aralithushu (Schortman 1989).
Stànno ylishash issa eànna ìnnitas náarànndi ithatiousha ralik ineysho enìnnova dáliv ishànn semáeysh nákáou uná lerail igáashushu, Schortman edìnni alá ndaimi iliity dátan dáizá ìnneydishdu ofáash nyìnn atatanik teratá dimáeyd ishànn tamit ithishaim ralik rizan alouri dábán máànnai u, setsydáass, anashas amidás-ashakat ritaa risheidi. Reidar, alá dànneida theneass uná ìnneydishdu ynd alá Ubaid Maànna heretìnn dátan dáizá náarànndi aralithushu ginaká thybá nydylish mosá eydikane dámin ese inakurka hedá esáit tudaruass.
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