The specifically political events in Mesopotamia after the flourishing of the archaic culture of Uruk cannot be pinpointed. Not until about 2700 bce does the first historical personality appear—historical because his name, Enmebaragesi (Me-baragesi), was preserved in later tradition. It has been assumed, although the exact circumstances cannot be reconstructed, that there was a rather abrupt end to the high culture of Uruk Level IV. The reason for the assumption is a marked break in both artistic and architectural traditions: entirely new styles of cylinder seals were introduced; the great temples (if in fact they were temples) were abandoned, flouting the rule of a continuous tradition on religious sites, and on a new site a shrine was built on a terrace, which was to constitute the lowest stage of the later Eanna ziggurat. On the other hand, since the writing system developed organically and was continually refined by innovations and progressive reforms, it would be overhasty to assume a revolutionary change in the population.

In the quarter or third of a millennium between Uruk Level IV and Enmebaragesi, southern Mesopotamia became studded with a complex pattern of cities, many of which were the centres of small independent city-states, to judge from the situation in about the middle of the millennium. In these cities, the central point was the temple, sometimes encircled by an oval boundary wall (hence the term temple oval); but nonreligious buildings, such as palaces serving as the residences of the rulers, could also function as centres.

Enmebaragesi, king of Kish, is the oldest Mesopotamian ruler from whom there are authentic inscriptions. These are vase fragments, one of them found in the temple oval of Khafajah (Khafājī). In the Sumerian king list, Enmebaragesi is listed as the penultimate king of the 1st dynasty of Kish; a Sumerian poem, “Gilgamesh and Agga of Kish,” describes the siege of Uruk by Agga, son of Enmebaragesi. The discovery of the original vase inscriptions was of great significance because it enabled scholars to ask with somewhat more justification whether Gilgamesh, the heroic figure of Mesopotamia who has entered world literature, was actually a historical personage. The indirect synchronism notwithstanding, the possibility exists that even remote antiquity knew its “Ninus” and its “Semiramis,” figures onto which a rapidly fading historical memory projected all manner of deeds and adventures. Thus, though the historical tradition of the early 2nd millennium believes Gilgamesh to have been the builder of the oldest city wall of Uruk, such may not have been the case. The palace archives of Shuruppak (modern Tall Faʾrah, 125 miles southeast of Baghdad), dating presumably from shortly after 2600, contain a long list of divinities, including Gilgamesh and his father Lugalbanda. More recent tradition, on the other hand, knows Gilgamesh as judge of the nether world. However that may be, an armed conflict between two Mesopotamian cities such as Uruk and Kish would hardly have been unusual in a country whose energies were consumed, almost without interruption from 2500 to 1500 bce, by clashes between various separatist forces. The great “empires,” after all, formed the exception, not the rule.

Emergent city-states

Kish must have played a major role almost from the beginning. After 2500, southern Babylonian rulers, such as Mesannepada of Ur and Eannatum of Lagash, frequently called themselves king of Kish when laying claim to sovereignty over northern Babylonia. This does not agree with some recent histories in which Kish is represented as an archaic “empire.” It is more likely to have figured as representative of the north, calling forth perhaps the same geographic connotation later evoked by “the land of Akkad.”

Although the corpus of inscriptions grows richer both in geographic distribution and in point of chronology in the 27th and increasingly so in the 26th century, it is still impossible to find the key to a plausible historical account, and history cannot be written solely on the basis of archaeological findings. Unless clarified by written documents, such findings contain as many riddles as they seem to offer solutions. This applies even to as spectacular a discovery as that of the royal tombs of Ur with their hecatombs (large-scale sacrifices) of retainers who followed their king and queen to the grave, not to mention the elaborate funerary appointments with their inventory of tombs. It is only from about 2520 to the beginnings of the dynasty of Akkad that history can be written within a framework, with the aid of reports about the city-state of Lagash and its capital of Girsu and its relations with its neighbour and rival, Umma.

Sources for this are, on the one hand, an extensive corpus of inscriptions relating to nine rulers, telling of the buildings they constructed, of their institutions and wars, and, in the case of UruKAgina, of their “social” measures. On the other hand, there is the archive of some 1,200 tablets—insofar as these have been published—from the temple of Baba, the city goddess of Girsu, from the period of Lugalanda and UruKAgina (first half of the 24th century). For generations, Lagash and Umma contested the possession and agricultural usufruct of the fertile region of Gu’edena. To begin with, some two generations before Ur-Nanshe, Mesilim (another “king of Kish”) had intervened as arbiter and possibly overlord in dictating to both states the course of the boundary between them, but this was not effective for long. After a prolonged struggle, Eannatum forced the ruler of Umma, by having him take an involved oath to six divinities, to desist from crossing the old border, a dike. The text that relates this event, with considerable literary elaboration, is found on the Stele of Vultures. These battles, favouring now one side, now the other, continued under Eannatum’s successors, in particular Entemena, until, under UruKAgina, great damage was done to the land of Lagash and to its holy places. The enemy, Lugalzagesi, was vanquished in turn by Sargon of Akkad. The rivalry between Lagash and Umma, however, must not be considered in isolation. Other cities, too, are occasionally named as enemies, and the whole situation resembles the pattern of changing coalitions and short-lived alliances between cities of more recent times. Kish, Umma, and distant Mari on the middle Euphrates are listed together on one occasion as early as the time of Eannatum. For the most part, these battles were fought by infantry, although mention is also made of war chariots drawn by onagers (wild asses).

The lords of Lagash rarely fail to call themselves by the title of ensi, of as yet undetermined derivation; “city ruler,” or “prince,” are only approximate translations. Only seldom do they call themselves lugal, or “king,” the title given the rulers of Umma in their own inscriptions. In all likelihood, these were local titles that were eventually converted, beginning perhaps with the kings of Akkad, into a hierarchy in which the lugal took precedence over the ensi.

Territorial states

More difficult than describing its external relations is the task of shedding light on the internal structure of a state like Lagash. For the first time, a state consisting of more than a city with its surrounding territory came into being, because aggressively minded rulers had managed to extend that territory until it comprised not only Girsu, the capital, and the cities of Lagash and Nina (Zurghul) but also many smaller localities and even a seaport, Guabba. Yet it is not clear to what extent the conquered regions were also integrated administratively. On one occasion UruKAgina used the formula “from the limits of Ningirsu [that is, the city god of Girsu] to the sea,” having in mind a distance of up to 125 miles. It would be unwise to harbour any exaggerated notion of well-organized states exceeding that size.

For many years, scholarly views were conditioned by the concept of the Sumerian temple city, which was used to convey the idea of an organism whose ruler, as representative of his god, theoretically owned all land, privately held agricultural land being a rare exception. The concept of the temple city had its origin partly in the overinterpretation of a passage in the so-called reform texts of UruKAgina, that states “on the field of the ensi [or his wife and the crown prince], the city god Ningirsu [or the city goddess Baba and the divine couple’s son]” had been “reinstated as owners.” On the other hand, the statements in the archives of the temple of Baba in Girsu, dating from Lugalanda and UruKAgina, were held to be altogether representative. Here is a system of administration, directed by the ensi’s spouse or by a sangu (head steward of a temple), in which every economic process, including commerce, stands in a direct relationship to the temple: agriculture, vegetable gardening, tree farming, cattle raising and the processing of animal products, fishing, and the payment in merchandise of workers and employees.

The conclusion from this analogy proved to be dangerous because the archives of the temple of Baba provide information about only a portion of the total temple administration and that portion, furthermore, is limited in time. Understandably enough, the private sector, which of course was not controlled by the temple, is scarcely mentioned at all in these archives. The existence of such a sector is nevertheless documented by bills of sale for land purchases of the pre-Sargonic period and from various localities. Written in Sumerian as well as in Akkadian, they prove the existence of private land ownership or, in the opinion of some scholars, of lands predominantly held as undivided family property. Although a substantial part of the population was forced to work for the temple and drew its pay and board from it, it is not yet known whether it was year-round work.

It is probable, if unfortunate, that there will never exist a detailed and numerically accurate picture of the demographic structure of a Sumerian city. It is assumed that in the oldest cities the government was in a position to summon sections of the populace for the performance of public works. The construction of monumental buildings or the excavation of long and deep canals could be carried out only by means of such a levy. The large-scale employment of indentured persons and of slaves is of no concern in this context. Evidence of male slavery is fairly rare before Ur III, and even in Ur III and in the Old Babylonian period slave labour was never an economically relevant factor. It was different with female slaves. According to one document, the temple of Baba employed 188 such women; the temple of the goddess Nanshe employed 180, chiefly in grinding flour and in the textile industry, and this continued to be the case in later times. For accuracy’s sake it should be added that the terms male slave and female slave are used here in the significance they possessed about 2000 bce and later, designating persons in bondage who were bought and sold and who could not acquire personal property through their labour. A distinction is made between captured slaves (prisoners of war and kidnapped persons) and others who had been sold.

In one inscription, Entemena of Lagash boasts of having “allowed the sons of Uruk, Larsa, and Bad-tibira to return to their mothers” and of having “restored them into the hands” of the respective city god or goddess. Read in the light of similar but more explicit statements of later date, this laconic formula represents the oldest known evidence of the fact that the ruler occasionally endeavoured to mitigate social injustices by means of a decree. Such decrees might refer to the suspension or complete cancellation of debts or to exemption from public works. Whereas a set of inscriptions of the last ruler from the 1st dynasty of Lagash, UruKAgina, has long been considered a prime document of social reform in the 3rd millennium, the designation “reform texts” is only partly justified. Reading between the lines, it is possible to discern that tensions had arisen between the “palace”—the ruler’s residence with its annex, administrative staff, and landed properties—and the “clergy”—that is, the stewards and priests of the temples. In seeming defiance of his own interests, UruKAgina, who in contrast to practically all of his predecessors lists no genealogy and has therefore been suspected of having been a usurper, defends the clergy, whose plight he describes somewhat tearfully.

If the foregoing passage about restoring the ensi’s fields to the divinity is interpreted carefully, it would follow that the situation of the temple was ameliorated and that palace lands were assigned to the priests. Along with these measures, which resemble the policies of a newcomer forced to lean on a specific party, are found others that do merit the designation of “measures taken toward the alleviation of social injustices”—for instance, the granting of delays in the payment of debts or their outright cancellation and the setting up of prohibitions to keep the economically or socially more powerful from forcing his inferior to sell his house, his ass’s foal, and the like. Besides this, there were tariff regulations, such as newly established fees for weddings and burials, as well as the precise regulation of the food rations of garden workers.

These conditions, described on the basis of source materials from Girsu, may well have been paralleled elsewhere, but it is equally possible that other archives, yet to be found in other cities of pre-Sargonic southern Mesopotamia, may furnish entirely new historical aspects. At any rate, it is wiser to proceed cautiously, keeping to analysis and evaluation of the available material rather than making generalizations.

This, then, is the horizon of Mesopotamia shortly before the rise of the Akkadian empire. In Mari, writing was introduced at the latest about the mid-26th century bce, and from that time this city, situated on the middle Euphrates, forms an important centre of cuneiform civilization, especially in regard to its Semitic component. Ebla (and probably many other sites in ancient Syria) profited from the influence of Mari scribal schools. Reaching out across the Diyālā region and the Persian Gulf, Mesopotamian influences extended to Iran, where Susa is mentioned along with Elam and other, not yet localized, towns. In the west the Amanus Mountains were known, and under Lugalzagesi the “upper sea”—in other words, the Mediterranean—is mentioned for the first time. To the east the inscriptions of Ur-Nanshe of Lagash name the isle of Dilmun (modern Bahrain), which may have been even then a transshipment point for trade with the Oman coast and the Indus region, the Magan and Meluhha of more recent texts. Trade with Anatolia and Afghanistan was nothing new in the 3rd millennium, even if these regions are not yet listed by their names. It was the task of the Akkadian dynasty to unite within these boundaries a territory that transcended the dimensions of a state of the type represented by Lagash.