60 dagmar kühn
as strong warriors. however, swords are also mentioned in inscriptions,
either as weapons (Kai 214: 25) or as metaphors for war (Kai 214: 9). a
warrior’s typical weaponry consisted not only of a sword but also a lance,
sling, and/or axe. this outfit is also exhibited iconographically on several
orthostats from tell halaf.161
the use of chariots began with aramaean settlements, when they had
to defend their conquered territories. the aramaean chariot was similar to
the Syrian chariot, of which there were also attestations in the neo-hittite
kingdoms.162 they were lightweight, with wheels of six spokes (instead of
eight) and two horses. the chariot’s crew consisted of two men, a chari-
oteer and a warrior.163 the inscription of Zakkur from hamath (Kai 202)
reports on the impressive military strength of the aramaean kings. around
800 B.c. King Bar-hadad, son of King hazael, established a coalition of
ten northern Syrian kings against the kingdom of Zakkur. according to
the details of the inscription, every little kingdom had its own army and
chariots.
we do not know much about the storage of military weapons. it is pos-
sible that they were stored centrally. it may have been such a weapon
depot that was found in the citadel of hamath.164
2.7.2 Military Ranks
other than the archaeological finds of weapons and sparse information
on military equipment and strength of the troops in the inscriptions, we
have almost no information on military ranks. a chief commander of the
bodyguard (rb mšmʿt)165 is mentioned on a bronze object that probably
functioned as a fitting for a shield.166 another comparable metal object
depicting the head of a bull was found in Samʾal, although the exact find
spot is unknown.167 m. Krebernik and u. Seidl note: “da der Stil sowohl
der inschrift wie auch des reliefs in Zincirli zu hause zu sein scheinen,
161 See the arrangement of orthostats, which depict men with different weapons in
cholidis – martin (eds.) 2010: 165f.
162 For the following, see in detail dion 1997: 309–313.
163 orthmann 2002: 83 fig. 65.
164 dion 1997: 308.
165 the noun mšmʿt is derived from šmʿ, ʻto listen, to obey.ʼ until now the noun is only
known in moabitic (meša Kai 181: 28) and in the old testament for the bodyguards of Saul
and david (1 Sam 22: 14; 2 Sam 23: 23; 1 chr 11: 25).
166 Krebernik – Seidl 1997.
167 Krebernik – Seidl 1997: 102f, with reference to von Luschan 1943: 89, 170 pl. 54 e.