During the collapse of Ur III, Ishbi-Erra established himself in Isin and founded a dynasty there that lasted from 2017 to 1794. His example was followed elsewhere by local rulers, as in Dēr, Eshnunna, Sippar, Kish, and Larsa. In many localities an urge was felt to imitate the model of Ur; Isin probably took over unchanged the administrative system of that state. Ishbi-Erra and his successors had themselves deified, as did one of the rulers of Dēr, on the Iranian border. For almost a century Isin predominated within the mosaic of states that were slowly reemerging. Overseas trade revived after Ishbi-Erra had driven out the Elamite garrison from Ur, and under his successor, Shu-ilishu, a statue of the moon god Nanna, the city god of Ur, was recovered from the Elamites, who had carried it off. Up to the reign of Lipit-Ishtar (c. 1934–c. 1924), the rulers of Isin so resembled those of Ur, as far as the king’s assessment of himself in the hymns is concerned, that it seems almost arbitrary to postulate a break between Ibbi-Sin and Ishbi-Erra. As a further example of continuity it might be added that the Code of Lipit-Ishtar stands exactly midway chronologically between the Code of Ur-Nammu and the Code of Hammurabi. Yet it is much closer to the former in language and especially in legal philosophy than to Hammurabi’s compilation of judgments. For example, the Code of Lipit-Ishtar does not know the lex talionis (“an eye for an eye and a tooth for a tooth”), the guiding principle of Hammurabi’s penal law. Political fragmentation
It is probable that the definitive separation from Ur III came about through changing components of the population, from “Sumerians and Akkadians” to “Akkadians and Amorites.” An Old Babylonian liver omen states that “he of the steppes will enter, and chase out the one in the city.” This is indeed an abbreviated formula for an event that took place more than once: the usurpation of the king’s throne in the city by the “sheikh” of some Amorite tribe. These usurpations were regularly carried out as part of the respective tribes became settled, although this was not so in the case of Isin because the house of Ishbi-Erra came from Mari and was of Akkadian origin, to judge by the rulers’ names. By the same linguistic token the dynasty of Larsa was Amorite. The fifth ruler of the latter dynasty, Gungunum (ruled c. 1932–c. 1906), conquered Ur and established himself as the equal and rival of Isin; at this stage—the end of the 20th century bce—if not before, Ur had certainly outlived itself. From Gungunum until the temporary unification of Mesopotamia under Hammurabi, the political picture was determined by the disintegration of the balance of power, by incessant vacillation of alliances, by the presumption of the various rulers, by the fear of encroachments by the Amorite nomads, and by increasingly wretched social conditions. The extensive archive of correspondence from the royal palace of Mari (c. 1810–1750) is the best source of information about the political and diplomatic game and its rules, whether honoured or broken; it covers treaties, the dispatch and reception of embassies, agreements about the integration of allied armies, espionage, and “situation reports” from “foreign” courts. Devoid of exaggeration or stylization, these letters, dealing as they do with everyday events, are preferable to the numerous royal inscriptions on buildings, even when the latter contain historical allusions. Literary texts and increasing decentralization
Another indirect but far from negligible source for the political and socioeconomic situation in the 20th–18th centuries bce is the literature of omens. These are long compendiums in which the condition of a sheep’s liver or some other divinatory object (for instance, the behaviour of a drop of oil in a beaker filled with water, the appearance of a newborn baby, and the shape of rising clouds of incense) is described at length and commented on with the appropriate prediction: “The king will kill his dignitaries and distribute their houses and property among the temples”; “A powerful man will ascend the throne in a foreign city”; “The land that rose up against its ‘shepherd’ will continue to be ruled by that ‘shepherd’”; “The king will depose his chancellor”; and “They will lock the city gate and there will be a calamity in the city.”
Beginning with Gungunum of Larsa, the texts allow greater insight into the private sector than in any other previous period. There is a considerable increase in the number of private contracts and private correspondences. Especially frequent among the private contracts are those concluded about loans of silver or grain (barley), illustrating the common man’s plight, especially when driven to seek out a creditor, the first step on a road that in many instances led to ruin. The rate of interest, fixed at 20 percent in the case of silver and 33 percent in that of grain, increased further if the deadline for repayment, usually at harvest time, was not kept. Insolvency resulted in imprisonment for debt, slavery by mortgage, and even the sale of children and the debtor’s own person. Many private letters contain entreaties for the release of family members from imprisonment at the creditor’s hands. Yet considerable fortunes were also made, in “liquid” capital as well as landed property. As these tendencies threatened to end in economic disaster, the kings prescribed as a corrective the liquidation of debts, by way of temporary alleviation at least. The exact wording of one such decree is known from the time of Ammiṣaduqa of Babylon.
Until the Ur III period, the only archives so far recovered dealt with temples or the palace. However, belonging to the Old Babylonian period, along with documents pertaining to civil law, were an increasing number of administrative records of privately managed households, inns, and farms: settlements of accounts, receipts, and notes on various transactions. Here was clearly a regular bourgeoisie, disposing of its own land and possessing means independent of temple and palace. Trade, too, was now chiefly in private hands; the merchant traveled (or sent his partners) at his own risk, not on behalf of the state. Among the civil-law contracts there was a substantial increase in records of land purchases. Also significant for the economic situation in the Old Babylonian era was a process that might be summarized as “secularization of the temples,” even if all the stages of this development cannot be traced. The palace had probably possessed for centuries the authority to dispose of temple property, but, whereas UruKAgina of Lagash had still branded the tendency as leading to abuses, the citizen’s relationship to the temple now took on individual traits. Revenues from certain priestly offices—benefices, in other words—went to private individuals and were sold and inherited. The process had begun in Ur, where the king bestowed benefices, although the recipients could not own them. The archives of the “canonesses” of the sun god of Sippar furnish a particularly striking example of the fusion of religious service and private economic interest. These women, who lived in a convent called gagûm, came from the city’s leading families and were not allowed to marry. With their property, consisting of land and silver, they engaged in a lively and remunerative business by granting loans and leasing out fields.
The tendency toward decentralization had begun in the Old Babylonian period with Isin. It concluded with the 72-year reign of the house of Kudur-Mabuk in Larsa (c. 1834–c. 1763). Kudur-Mabuk, sheikh of the Amorite tribe of the Jamutbal, despite his Elamite name, helped his son Warad-Sin to secure the throne. This usurpation allowed Larsa, which had passed through a period of internal unrest, to flourish one more time. Under Warad-Sin and in the long reign of his brother Rim-Sin, large portions of southern Babylonia, including Nippur, were once again united in one state of Larsa in 1794. Larsa was conquered by Hammurabi in 1763. Early history of Assyria