“Perfume, women and the underworld in Urkesh: exploring female roles through aromatic substances in the Bronze Age Near East,”
Journal of Intercultural and Interdisciplinary Archaeology 1, pp. 11-24.
After a general introduction on Urkesh, the author discusses the necromantic pit known as ābi and its connection with a ‘lady‘, represented by a small ceramic anthropomorphic vessel (A12.108, see pictures and discussion also in Kelly-Buccellati 2002, pp. 146-147; further pictures at A12 items) portraying a female figure.
The author describes the item in detail and then moves to interpretation of its function: as already proposed by M. Kelly-Buccellati (see paper quoted above), “this anthropomorphic vessel […] has suggested contained perfumed oil used during rituals taking place in the ābi”: Hittite texts strengthen this hypothesis, particularly in a ritual called ‘relocation of the black goddess’, when “a small amount of perfumed oil is offered in several stages of the ritual”. This tradition of using oils during ceremonies can also be traced further back the Hittite times (mostly, second half of the second-millennium BC), during the Old Babylonian period (as attested in Zimri-Lim’s palace at Mari).
The best solution to solve the problem about the content of the vessel could be represented by a organic residual analysis (unfortunately, not yet performed). Anyhow, comparisons with wax residues found in the 14th Royal Tomb at Qatna, and other oils and frankincense residues from Egypt, the Uluburun shipwreck, Crete and Cyprus (together with the analysis of pierced vessels found at Tuttul), can just give a glimpse on the king of oils used and exchanged during the Late Bronze Age.
Mentions of perfume can be also retrieved in ancient sources (from Ur III, Old Babylonian, Akkadian period to Neo-Assyrian time) which are deeply discussed by the author on pp. 14-15.
The following paragraph (pp. 15-17) presents the relationship between cult vessels and perfumes, comparing the aforementioned artefact with other items from, Urkesh (e.g. A9.91, for which see A9 items), other sites (such as Tell Bia/Tuttul [vessels U.259.1 and U.252.9]) and unprovenanced materials from museums (such as the BM).
Another paragraph problematizes the use of oil or perfumes foe healing purposes, as ointment or paste: here, the author presents another peculiar object found at Urkesh, namely a possible cultic terracotta figurine (A12.30, for which see A12 items) “which may have held a small amount of a very valuable material such as an ointment” (p. 18). Similar statuettes (probably expressing a female social status or role in ritual and healing practices) were found at Urkesh (such as A9.86 [see A9 items], A16.27 [see A16 items] and Z1.231 [see Female figurines: holding breasts]); “the female aspect of the vessel from Urkesh is so emphasised that it must have been pivotal for the success of the ritual it was part of” (p. 20).
A particular connection of this vessel with ābi is also envisaged: “If the ābi was a means of communication with the deities of the underworld, these features [i.e., the unusually large ears and twisted mouth] may be an expression of this object’s ability to facilitate such communication through increased hearing and speaking”.
Moreover, the use of perfumed oils is also alleged reconnected to rituals performed in the ābi: “Given the potential medicinal properties of perfumed oil (if this is indeed what the vessel contained), it is possible that some of the acts performed at the ābi had ritual-healing aspects, purifying the client – most likely the royal family - through sacrifice, libation and/or the application of oil” (p. 21).
Connection between women and perfumes are also investigated through the reading of some tablets from Assur (p. 21).
In conclusion, “the ancient texts make it clear that aromatic substances existed and were used in a variety of contexts beyond modern cosmetic usage […]. This must also have been the case at ancient Urkesh and the broader region of northeastern Syria. The most likely vessels that may have contained such liquids or ointments come from cult contexts, including the monumental channel to contact the deities of the netherworld. The perfumes may have had not only cosmetic uses, but also have been appreciated for their medicinal properties and therefore part of healing rituals” (p. 21).