A History of Sumer and Akkad. L. W. King
Persian Gulf through two, if not three, mouths. It is certain that the main stream passed the cities of Kisurra, Shuruppak, and Erech, and eventually reached the Gulf below Ur. Whether after leaving Erech it turned eastward to Larsa, and so southward to Ur, or whether it flowed from Erech direct to Ur, and Larsa lay upon another branch, is not yet settled, though the reference in Hammurabi's letter may be cited in favour of the former view. Another point of uncertainty concerns the relation of Adab and Umma to the stream. The mounds of Bismâya and Jôkha, which mark their sites, lie to the east, off the line of the Shatt el-Kâr, and it is quite possible that they were built upon an eastern branch of the river which may have joined the Shatt el-Hai above Lagash, and so have mingled with the waters of the Tigris before reaching the Gulf.[13]
In spite of these points of uncertainty, it will be noted that every city of Sumer and Akkad, the site of which has been referred to, was situated on the Euphrates or one of its branches, not upon the Tigris, and the only exception to this rule appears to have been Opis, the most northern city of Akkad. The preference for the Euphrates may be explained by the fact that the Tigris is swift and its banks are high, and it thus offers far less facilities for irrigation. The Euphrates with its lower banks tends during the time of high water to spread itself over the surrounding country, which doubtless suggested to the earliest inhabitants the project of regulating and utilizing the supply of water by means of reservoirs and canals. Another reason for the preference may be traced to the slower fall of the water in the Euphrates during the summer months. With the melting of the snow in the mountain ranges of the Taurus and Niphates during the early spring, the first flood-water is carried down by the swift stream of the Tigris, which generally begins to rise in March, and, after reaching its highest level in the early part of May, falls swiftly and returns to its summer level by the middle of June. The Euphrates, on the other hand, rises about a fortnight later, and continues at a high level for a much longer period. Even in the middle of July there is a considerable body of water in the river, and it is not until September that its lowest level is reached. On both streams irrigation-machines were doubtless employed, as they are at the present day,[14] but in the Euphrates they were only necessary when the water in the river had fallen below the level of the canals.
Between the lands of Sumer and Akkad there was no natural division such as marks them off from the regions of Assyria and Mesopotamia in the north. While the north-eastern half of the country bore the name of Akkad, and the south-eastern portion at the head of the Persian Gulf was known as Sumer, the same alluvial plain stretches southward from one to the other without any change in its general character. Thus some difference of opinion has previously existed, as to the precise boundary which separated the two lands, and additional confusion has been introduced by the rather vague use of the name Akkad during the later Assyrian and Neo-Babylonian periods. Thus Ashur-bani-pal, when referring to the capture of Nanâ's statue by the Elamites, puts E-anna, the temple of Nanâ in Erech, among the temples of the land of Akkad, a statement which has led to the view that Akkad extended as far south as Erech.[15] But it has been pointed out that on similar evidence furnished by an Assyrian letter, it would be possible to regard Eridu, the most southern Sumerian city as in Akkad, not in Sumer.[16] The explanation is to be found in the fact that by the Assyrians, whose southern border marched with Akkad, the latter name was often used loosely for the whole of Babylonia. Such references should not therefore be employed for determining the original limits of the two countries, and it is necessary to rely only upon information supplied by texts of a period earlier than that in which the original distinction between the two names had become blurred.
From references to different cities in the early texts, it is possible to form from their context, a very fair idea of what the Sumerians themselves regarded as the limits of their own land. For instance, from the Tello inscriptions there is no doubt that Lagash was in Sumer. Thus the god Ningirsu, when informing Gudea, patesi of Lagash, that prosperity shall follow the building of E-ninnû, promises that oil and wool shall be abundant in Sumer;[17] the temple itself, which was in Lagash, is recorded to have been built of bricks of Sumer;[18] and, after the building of the temple was finished, Gudea prays that the land may rest in security, and that Sumer may be at the head of the countries.[19] Again, Lugal-zaggisi, who styles himself King of the Land, i.e. the land of Sumer,[20] mentions among cities subject to him, Erech, Ur, Larsa, and Umma,[21] proving that they were regarded as Sumerian towns. The city of Kesh, whose goddess Ninkharsag is mentioned on the Stele of the Vultures, with the gods of Sumerian towns as guaranteeing a treaty between Lagash and Umma,[22] was probably in Sumer, and so, too, must have been Isin, which gave a line of rulers to Sumer and Akkad in succession to Ur; about Eridu in the extreme south there could be no two opinions. On the other hand, in addition to the city of Agade or Akkad, Sippar, Kish, Opis, Cutha, Babylon and Borsippa are certainly situated beyond the limits of Sumer and belong to the land of Akkad in the north. Between the two groups lay Nippur, rather nearer to the southern than to the northern cities, and occupying the unique position of a central shrine. There is little doubt that the town was originally regarded as within the limits of Sumer, but from its close association with any claimant to the hegemony, whether in Sumer or in Akkad, it acquired in course of time a certain intermediate position, on the boundary line, as it were, between the two countries.
Of the names Sumer and Akkad, it would seem that neither was in use in the earliest historical periods, though the former was probably the older of the two. At a comparatively early date the southern district as a whole was referred to simply as "the Land,"[23] par excellence, and it is probable that the ideogram by which the name of Sumer was expressed, was originally used with a similar meaning.[24] The twin title, Sumer and Akkad, was first regularly employed as a designation for the whole country by the kings of Ur, who united the two halves of the land into a single empire, and called themselves kings of Sumer and Akkad. The earlier Semitic kings of Agade or Akkad[25] expressed the extent of their empire by claiming to rule "the four quarters (of the world)," while the still earlier king Lugal-zaggisi, in virtue of his authority in Sumer, adopted the title "King of the Land." In the time of the early city-states, before the period of Eannatum, no general title for the whole of Sumer or of Akkad is met with in the inscriptions that have been recovered. Each city with its surrounding territory formed a compact state in itself, and fought with its neighbours for local power and precedence. At this time the names of the cities occur by themselves in the titles of their rulers, and it was only after several of them had been welded into a single state that the need was felt for a more general name or designation. Thus, to speak of Akkad, and even perhaps of Sumer, in the earliest period, is to be guilty of an anachronism, but it is a pardonable one. The names may be employed as convenient geographical terms, as, for instance, when referring to the country as a whole, we speak of Babylonia during all periods of its history.
[1] For a discussion of the conflicting evidence with regard to the occurrence of bronze at this period, see below, pp. 72 ff.
[2] The controversy has now an historical rather than a practical importance. Its earlier history is admirably summarized by Weissbach in "Die sumerische Frage," Leipzig, 1898; cf. also Fossey, "Manuel d'Assyriologie," tome I, (1904), pp. 269 ff. M. Halévy himself continues