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History of Mesopotamia

historical region, Asia

Table of Contents

Introduction

Mesopotamia to the end of the Old Babylonian period

Mesopotamia to the end of the Achaemenian period

Mesopotamia from c. 320 bce to c. 620 ce

Sites associated with ancient Mesopotamian history.Encyclopædia Britannica, Inc.

History of Mesopotamia, history of the region in southwestern Asia where the world’s earliest civilization developed. The name comes from a Greek word meaning “between rivers,” referring to the land between the Tigris and Euphrates rivers, but the region can be broadly defined to include the area that is now eastern Syria, southeastern Turkey, and most of Iraq. The region was the centre of a culture whose influence extended throughout the Middle East and as far as the Indus valley, Egypt, and the Mediterranean.

This article covers the history of Mesopotamia from the prehistoric period up to the Arab conquest in the 7th century ce. For the history of the region in the succeeding periods, see Iraq, history of. For a discussion of the religions of ancient Mesopotamia, see Mesopotamian religion. See also art and architecture, Mesopotamian. The Editors of Encyclopaedia Britannica

Mesopotamia to the end of the Old Babylonian period

The origins of Mesopotamian history

The background

In the narrow sense, Mesopotamia is the area between the Euphrates and Tigris rivers, north or northwest of the bottleneck at Baghdad, in modern Iraq; it is Al-Jazīrah (“The Island”) of the Arabs. South of this lies Babylonia, named after the city of Babylon. However, in the broader sense, the name Mesopotamia has come to be used for the area bounded on the northeast by the Zagros Mountains and on the southwest by the edge of the Arabian Plateau and stretching from the Persian Gulf in the southeast to the spurs of the Anti-Taurus Mountains in the northwest. Only from the latitude of Baghdad do the Euphrates and Tigris truly become twin rivers, the rāfidān of the Arabs, which have constantly changed their courses over the millennia. The low-lying plain of the Kārūn River in Persia has always been closely related to Mesopotamia, but it is not considered part of Mesopotamia as it forms its own river system.

Mesopotamia, south of Al-Ramādī (about 70 miles, or 110 kilometres, west of Baghdad) on the Euphrates and the bend of the Tigris below Sāmarrāʾ (about 70 miles north-northwest of Baghdad), is flat alluvial land. Between Baghdad and the mouth of the Shaṭṭ al-ʿArab (the confluence of the Tigris and Euphrates, where it empties into the Persian Gulf) there is a difference in height of only about 100 feet (30 metres). As a result of the slow flow of the water, there are heavy deposits of silt, and the riverbeds are raised. Consequently, the rivers often overflow their banks (and may even change their course) when they are not protected by high dikes. In recent times they have been regulated above Baghdad by the use of escape channels with overflow reservoirs. The extreme south is a region of extensive marshes and reed swamps, hawrs, which, probably since early times, have served as an area of refuge for oppressed and displaced peoples. The supply of water is not regular; as a result of the high average temperatures and a very low annual rainfall, the ground of the plain of latitude 35° N is hard and dry and unsuitable for plant cultivation for at least eight months in the year. Consequently, agriculture without risk of crop failure, which seems to have begun in the higher rainfall zones and in the hilly borders of Mesopotamia in the 10th millennium bce, began in Mesopotamia itself, the real heart of the civilization, only after artificial irrigation had been invented, bringing water to large stretches of territory through a widely branching network of canals. Since the ground is extremely fertile and, with irrigation and the necessary drainage, will produce in abundance, southern Mesopotamia became a land of plenty that could support a considerable population. The cultural superiority of north Mesopotamia, which may have lasted until about 4000 bce, was finally overtaken by the south when the people there had responded to the challenge of their situation.

The present climatic conditions are fairly similar to those of 8,000 years ago. An English survey of ruined settlements in the area 30 miles around ancient Hatra (180 miles northwest of Baghdad) has shown that the southern limits of the zone in which agriculture is possible without artificial irrigation has remained unchanged since the first settlement of Al-Jazīrah.

The availability of raw materials is a historical factor of great importance, as is the dependence on those materials that had to be imported. In Mesopotamia, agricultural products and those from stock breeding, fisheries, date palm cultivation, and reed industries—in short, grain, vegetables, meat, leather, wool, horn, fish, dates, and reed and plant-fibre products—were available in plenty and could easily be produced in excess of home requirements to be exported. There are bitumen springs at Hīt (90 miles northwest of Baghdad) on the Euphrates (the Is of Herodotus). On the other hand, wood, stone, and metal were rare or even entirely absent. The date palm—virtually the national tree of Iraq—yields a wood suitable only for rough beams and not for finer work. Stone is mostly lacking in southern Mesopotamia, although limestone is quarried in the desert about 35 miles to the west and “Mosul marble” is found not far from the Tigris in its middle reaches. Metal can only be obtained in the mountains, and the same is true of precious and semiprecious stones. Consequently, southern Mesopotamia in particular was destined to be a land of trade from the start. Only rarely could “empires” extending over a wider area guarantee themselves imports by plundering or by subjecting neighbouring regions.

The raw material that epitomizes Mesopotamian civilization is clay: in the almost exclusively mud-brick architecture and in the number and variety of clay figurines and pottery artifacts, Mesopotamia bears the stamp of clay as does no other civilization, and nowhere in the world but in Mesopotamia and the regions over which its influence was diffused was clay used as the vehicle for writing. Such phrases as cuneiform civilization, cuneiform literature, and cuneiform law can apply only where people had had the idea of using soft clay not only for bricks and jars and for the jar stoppers on which a seal could be impressed as a mark of ownership but also as the vehicle for impressed signs to which established meanings were assigned—an intellectual achievement that amounted to nothing less than the invention of writing.

The character and influence of ancient Mesopotamia

Questions as to what ancient Mesopotamian civilization did and did not accomplish, how it influenced its neighbours and successors, and what its legacy has transmitted are posed from the standpoint of modern civilization and are in part coloured by ethical overtones, so that the answers can only be relative. Modern scholars assume the ability to assess the sum total of an “ancient Mesopotamian civilization”; but, since the publication of an article by the Assyriologist Benno Landsberger on “Die Eigenbegrifflichkeit der babylonischen Welt” (1926; “The Distinctive Conceptuality of the Babylonian World”), it has become almost a commonplace to call attention to the necessity of viewing ancient Mesopotamia and its civilization as an independent entity.

Ancient Mesopotamia had many languages and cultures; its history is broken up into many periods and eras; it had no real geographic unity, and above all no permanent capital city, so that by its very variety it stands out from other civilizations with greater uniformity, particularly that of Egypt. The script and the pantheon constitute the unifying factors, but in these also Mesopotamia shows its predilection for multiplicity and variety. Written documents were turned out in quantities, and there are often many copies of a single text. The pantheon consisted of more than 1,000 deities, even though many divine names may apply to different manifestations of a single god. During 3,000 years of Mesopotamian civilization, each century gave birth to the next. Thus classical Sumerian civilization influenced that of the Akkadians, and the Ur III empire, which itself represented a Sumero-Akkadian synthesis, exercised its influence on the first quarter of the 2nd millennium bce. With the Hittites, large areas of Anatolia were infused with the culture of Mesopotamia from 1700 bce onward. Contacts, via Mari, with Ebla in Syria, some 30 miles south of Aleppo, go back to the 24th century bce, so that links between Syrian and Palestinian scribal schools and Babylonian civilization during the Amarna period (14th century bce) may have had much older predecessors. At any rate, the similarity of certain themes in cuneiform literature and the Hebrew Bible, such as the story of the Flood or the motif of the righteous sufferer, is due to such early contacts and not to direct borrowing.

The achievements of ancient Mesopotamia

The world of mathematics and astronomy owes much to the Babylonians—for instance, the sexagesimal system for the calculation of time and angles, which is still practical because of the multiple divisibility of the number 60; the Greek day of 12 “double-hours”; and the zodiac and its signs. In many cases, however, the origins and routes of borrowings are obscure, as in the problem of the survival of ancient Mesopotamian legal theory.

The achievement of the civilization itself may be expressed in terms of its best points—moral, aesthetic, scientific, and, not least, literary. Legal theory flourished and was sophisticated early on, being expressed in several collections of legal decisions, the so-called codes, of which the best-known is the Code of Hammurabi. Throughout these codes recurs the concern of the ruler for the weak, the widow, and the orphan—even if, sometimes, the phrases were regrettably only literary clichés. The aesthetics of art are too much governed by subjective values to be assessed in absolute terms, yet certain peaks stand out above the rest, notably the art of Uruk IV, the seal engraving of the Akkad period, and the relief sculpture of Ashurbanipal. Nonetheless, there is nothing in Mesopotamia to match the sophistication of Egyptian art. Science the Mesopotamians had, of a kind, though not in the sense of Greek science. From its beginnings in Sumer before the middle of the 3rd millennium bce, Mesopotamian science was characterized by endless, meticulous enumeration and ordering into columns and series, with the ultimate ideal of