[Excerpted from Iraq: A Country Study. Helen Chapin Metz, ed. Washington, DC: Federal Research Division of the Library of Congress, 1988]
Although the modern state, the Republic of Iraq, is quite young, the history of the land and its people dates back more than 5,000 years. Indeed, Iraq contains the world's richest known archaeological sites. Here, in ancient Mesopotamia (the land between the rivers), the first civilization--that of Sumer-- appeared in the Near East. Despite the millennium separating the two epochs, Iraqi history displays a continuity shaped by adaptation to the ebbings and flowings of the Tigris and Euphrates rivers (in Arabic, the Dijlis and Furat, respectively). Allowed to flow unchecked, the rivers wrought destruction in terrible floods that inundated whole towns. When the rivers were controlled by irrigation dikes and other waterworks, the land became extremely fertile.
The dual nature of the Tigris and the Euphrates--their potential to be destructive or productive--has resulted in two distinct legacies found throughout Iraqi history. On the one hand, Mesopotamia's plentiful water resources and lush river valleys allowed for the production of surplus food that served as the basis for the civilizing trend begun at Sumer and preserved by rulers such as Hammurabi (1792-1750 B.C.), Cyrus (550-530 B.C.), Darius (520-485 B.C.), Alexander (336-323 B.C.), and the Abbasids (750-1258). The ancient cities of Sumer, Babylon, and Assyria all were located in what is now Iraq. Surplus food production and joint irrigation and flood control efforts facilitated the growth of a powerful and expanding state.
Mesopotamia could also be an extremely threatening environment, however, driving its peoples to seek security from the vicissitudes of nature. Throughout Iraqi history, various groups have formed autonomous, self-contained social units. Allegiance to ancient religious deities at Ur and Eridu, membership in the Shiat Ali (or party of Ali, the small group of followers that supported Ali ibn Abu Talib as rightful leader of the Islamic community in the seventh century), residence in the asnaf (guilds) or the mahallat (city quarters) of Baghdad under the Ottoman Turks, membership in one of a multitude of tribes--such efforts to build autonomous security-providing structures have exerted a powerful centrifugal force on Iraqi culture.
Two other factors that have inhibited political centralization are the absence of stone and Iraq's geographic location as the eastern flank of the Arab world. For much of Iraqi history, the lack of stone has severely hindered the building of roads. As a result, many parts of the country have remained beyond government control. Also, because it borders nonArab Turkey and Iran and because of the great agricultural potential of its river valley, Iraq has attracted waves of ethnically diverse migrations. Although this influx of people has enriched Iraqi culture, it also has disrupted the country's internal balance and has led to deep-seated schisms.
Throughout Iraqi history, the conflict between political fragmentation and centralization has been reflected in the struggles among tribes and cities for the food-producing flatlands of the river valleys. When a central power neglected to keep the waterworks in repair, land fell into disuse, and tribes attacked settled peoples for precious and scarce agricultural commodities. For nearly 600 years, between the collapse of the Abbasid Empire in the thirteenth century and the waning years of the Ottoman era in the late nineteenth century, government authority was tenuous and tribal Iraq was, in effect, autonomous. At the beginning of the twentieth century, Iraq's disconnected, and often antagonistic, ethnic, religious, and tribal social groups professed little or no allegiance to the central government. As a result, the all-consuming concern of contemporary Iraqi history has been the forging of a nation-state out of this diverse and conflict-ridden social structure and the concomitant transformation of parochial loyalties, both tribal and ethnic, into a national identity.
Sumer, Akkad, Babylon, and Assyria
Contemporary Iraq occupies the territory that historians traditionally have considered the site of the earliest civiliza- tions of the ancient Near East. Geographically, modern Iraq corresponds to the Mesopotamia of the Old Testament and of other, older, Near Eastern texts. In Western mythology and religious tradition, the land of Mesopotamia in the ancient period was a land of lush vegetation, abundant wildlife, and copious if unpredictable water resources. As such, at a very early date it attracted people from neighboring, but less hospitable areas. By 6000 B.C., Mesopotamia had been settled, chiefly by migrants from the Turkish and Iranian highlands.
The civilized life that emerged at Sumer was shaped by two conflicting factors: the unpredictability of the Tigris and Euphrates rivers, which at any time could unleash devastating floods that wiped out entire peoples, and the extreme fecundity of the river valleys, caused by centuries-old deposits of soil. Thus, while the river valleys of southern Mesopotamia attracted migrations of neighboring peoples and made possible, for the first time in history, the growing of surplus food, the volatility of the rivers necessitated a form of collective management to protect the marshy, low-lying land from flooding. As surplus production increased and as collective management became more advanced, a process of urbanization evolved and Sumerian civilization took root.
Sumer is the ancient name for southern Mesopotamia. Historians are divided on when the Sumerians arrived in the area, but they agree that the population of Sumer was a mixture of linguistic and ethnic groups that included the earlier inhabitants of the region. Sumerian culture mixed foreign and local elements. The Sumerians were highly innovative people who responded creatively to the challenges of the changeable Tigris and Euphrates rivers. Many of the great Sumerian legacies, such as writing, irrigation, the wheel, astronomy, and literature, can be seen as adaptive responses to the great rivers.
The Sumerians were the first people known to have devised a scheme of written representation as a means of communication. From the earliest writings, which were pictograms (simplified pictures on clay tablets), the Sumerians gradually created cuneiform--a way of arranging impressions stamped on clay by the wedge-like section of a chopped-off reed. The use of combinations of the same basic wedge shape to stand for phonetic, and possibly for syllabic, elements provided more flexible communication than the pictogram. Through writing, the Sumerians were able to pass on complex agricultural techniques to successive generations; this led to marked improvements in agricultural production.
Another important Sumerian legacy was the recording of literature. The most famous Sumerian epic and the one that has survived in the most nearly complete form is the epic of Gilgamesh. The story of Gilgamesh, who actually was king of the city-state of Uruk in approximately 2700 B.C., is a moving story of the ruler's deep sorrow at the death of his friend and of his consequent search for immortality. Other central themes of the story are a devastating flood and the tenuous nature of man's existence. Laden with complex abstractions and emotional expressions, the epic of Gilgamesh reflects the intellectual sophistication of the Sumerians, and it has served as the prototype for all Near Eastern inundation stories.
The precariousness of existence in southern Mesopotamia also led to a highly developed sense of religion. Cult centers such as Eridu, dating back to 5000 B.C., served as important centers of pilgrimage and devotion even before the rise of Sumer. Many of the most important Mesopotamian cities emerged in areas surrounding the pre-Sumerian cult centers, thus reinforcing the close relationship between religion and government.
The Sumerians were pantheistic; their gods more or less personified local elements and natural forces. In exchange for sacrifice and adherence to an elaborate ritual, the gods of ancient Sumer were to provide the individual with security and prosperity. A powerful priesthood emerged to oversee ritual practices and to intervene with the gods. Sumerian religious beliefs also had important political aspects. Decisions relating to land rentals, agricultural questions, trade, commercial relations, and war were determined by the priesthood, because all property belonged to the gods. The priests ruled from their temples, called ziggurats, which were essentially artificial mountains of sunbaked brick, built with outside staircases that tapered toward a shrine at the top.
Because the well-being of the community depended upon close observation of natural phenomena, scientific or protoscientific activities occupied much of the priests' time. For example, the Sumerians believed that each of the gods was represented by a number. The number sixty, sacred to the god An, was their basic unit of calculation. The minutes of an hour and the notational degrees of a circle were Sumerian concepts. The highly developed agricultural system and the refined irrigation and water-control systems that enabled Sumer to achieve surplus production also led to the growth of large cities. The most important city-states were Uruk, Eridu, Kish, Lagash, Agade, Akshak, Larsa, and Ur (birthplace of the prophet Abraham). The emergence of urban life led to further technological advances. Lacking stone, the Sumerians made marked improvements in brick technology, making possible the construction of very large buildings such as the famous ziggurat of Ur. Sumer also pioneered advances in warfare technology. By the middle of the third millennium B.C., the Sumerians had developed the wheeled chariot. At approximately the same time, the Sumerians discovered that tin and copper when smelted together produced bronze--a new, more durable, and much harder metal. The wheeled chariot and bronze weapons became increasingly important as the Sumerians developed the institution of kingship and as individual city-states began to vie for supremacy.
Historians generally divide Sumerian history into three stages. In the first stage, which extended roughly from 3360 B.C. to 2400 B.C., the most important political development was the emergence of kings who, unlike the first priestly rulers, exercised distinct political rather than religious authority. Another important feature of this period was the emergence of warring Sumerian city-states, which fought for control of the river valleys in lower Mesopotamia. During the second phase, which lasted from 2400 B.C. to 2200 B.C., Sumer was conquered in approximately 2334 B.C. by Sargon I, king of the Semitic city of Akkad. Sargon was the world's first empire-builder, sending his troops as far as Egypt and Ethiopia. He attempted to establish a unified empire and to end the hostilities among the city-states. Sargon's rule introduced a new level of political organization that was characterized by an even more clear-cut separation between religious authority and secular authority. To ensure his supremacy, Sargon created the first conscripted army, a development related to the need to mobilize large numbers of laborers for irrigation and flood-control works. Akkadian strength was boosted by the invention of the composite bow, a new weapon made of strips of wood and horn.
Despite their military prowess, Akkadian hegemony over southern Mesopotamia lasted only 200 years. Sargon's great- grandson was then overthrown by the Guti, a mountain people from the east. The fall of the Akkadians and the subsequent reemergence of Sumer under the king of Ur, who defeated the Guti, ushered in the third phase of Sumerian history. In this final phase, which was characterized by a synthesis of Sumerian and Akkadian cultures, the king of Ur established hegemony over much of Mesopotamia. Sumerian supremacy, however, was on the wane. By 2000 B.C. the combined attacks of the Amorites, a Semitic people from the west, and the Elamites, a Caucasian people from the east, had destroyed the Third Dynasty of Ur. The invaders nevertheless carried on the Sumero-Akkadian cultural legacy.
The Amorites established cities on the Tigris and the Euphrates rivers and made Babylon, a town to the north, their capital. During the time of their sixth ruler, King Hammurabi (1792-1750 B.C.), Babylonian rule encompassed a huge area covering most of the Tigris-Euphrates river valley from Sumer and the Persian Gulf in the south to Assyria in the north. To rule over such a large area, Hammurabi devised an elaborate administrative structure. His greatest achievement, however, was the issuance of a law code designed "to cause justice to prevail in the country, to destroy the wicked and the evil, that the strong may not oppress the weak." The Code of Hammurabi, not the earliest to appear in the Near East but certainly the most complete, dealt with land tenure, rent, the position of women, marriage, divorce, inheritance, contracts, control of public order, administration of justice, wages, and labor conditions.
In Hammurabi's legal code, the civilizing trend begun at Sumer had evolved to a new level of complexity. The sophisticated legal principles contained in the code reflect a highly advanced civilization in which social interaction extended far beyond the confines of kinship. The large number of laws pertaining to commerce reflect a diversified economic base and an extensive trading network. In politics, Hammurabi's code is evidence of a more pronounced separation between religious and secular authority than had existed in ancient Sumer. In addition to Hammurabi's legal code, the Babylonians made other important contributions, notably to the science of astronomy, and they increased the flexibility of cuneiform by developing the pictogram script so that it stood for a syllable rather than an individual word.
Beginning in approximately 1600 B.C., Indo-European-speaking tribes invaded India; other tribes settled in Iran and in Europe. One of these groups, the Hittites, allied itself with the Kassites, a people of unknown origins. Together, they conquered and destroyed Babylon. Hittite power subsequently waned, but, in the first half of the fourteenth century B.C., the Hittites reemerged, controlling an area that stretched from the Mediterranean Sea to the Persian Gulf. The military success of the Hittites has been attributed to their monopoly in iron production and to their use of the chariot. Nevertheless, in the twelfth century B.C., the Hittites were destroyed, and no great military power occupied Mesopotamia until the ninth century B.C.
One of the cities that flourished in the middle of the Tigris Valley during this period was that of Ashur, named after the sun-god of the Assyrians. The Assyrians were Semitic speakers who occupied Babylon for a brief period in the thirteenth century B.C. Invasions of iron-producing peoples into the Near East and into the Aegean region in approximately 1200 B.C. disrupted the indigenous empires of Mesopotamia, but eventually the Assyrians were able to capitalize on the new alignments of power in the region. Because of what has been called "the barbarous and unspeakable cruelty of the Assyrians," the names of such Assyrian kings as Ashurnasirpal (883-859 B.C.), Tiglath-Pileser III (745- 727 B.C.), Sennacherib (704-681 B.C.), and Ashurbanipal (669-626 B.C.) continue to evoke images of powerful, militarily brilliant, but brutally savage conquerors.
The Assyrians began to expand to the west in the early part of the ninth century B.C.; by 859 they had reached the Mediter- ranean Sea, where they occupied Phoenician cities. Damascus and Babylon fell to the next generations of Assyrian rulers. During the eighth century B.C., the Assyrians' control over their empire appeared tenuous, but Tiglath-Pileser III seized the throne and rapidly subdued Assyria's neighbors, captured Syria, and crowned himself king of Babylon. He developed a highly proficient war machine by creating a permanent standing army under the adminis- tration of a well-organized bureaucracy. Sennacherib built a new capital, Nineveh, on the Tigris River, destroyed Babylon (where citizens had risen in revolt), and made Judah a vassal state.
In 612 B.C., revolts of subject peoples combined with the allied forces of two new kingdoms, those of the Medes and the Chaldeans (Neo-Babylonians), effectively to extinguish Assyrian power. Nineveh was razed. The hatred that the Assyrians inspired, particularly for their policy of wholesale resettlement of subject peoples, was sufficiently great to ensure that few traces of Assyrian rule remained two years later. The Assyrians had used the visual arts to depict their many conquests, and Assyrian friezes, executed in minute detail, continue to be the best artifacts of Assyrian civilization.
The Chaldeans became heir to Assyrian power in 612 B.C., and they conquered formerly Assyrian-held lands in Syria and Palestine. King Nebuchadnezzar (605-562 B.C.) conquered the kingdom of Judah, and he destroyed Jerusalem in 586 B.C. Conscious of their ancient past, the Chaldeans sought to reestablish Babylon as the most magnificent city of the Near East. It was during the Chaldean period that the Hanging Gardens of Babylon, famed as one of the Seven Wonders of the Ancient World, were created. Because of an estrangement of the priesthood from the king, however, the monarchy was severely weakened, and it was unable to withstand the rising power of Achaemenid Iran. In 539 B.C., Babylon fell to Cyrus the Great (550-530 B.C.). In addition to incorporating Babylon into the Iranian empire, Cyrus the Great released the Jews who had been held in captivity there.
Iranian and Greek Intrusions
Mesopotamia, for 2,000 years a stronghold of Semitic-speaking peoples, now fell to Indo-European rule that persisted for 1,176 years. Cyrus, one of history's truly great leaders, ruled with a firm hand, but he was also well attuned to the needs of his subjects. Upon assuming power, he immediately replaced the savagery of the Assyrians with a respect for the customs and the institutions of his new subjects. He appointed competent provincial governors (the predecessors of the Persian satraps), and he required from his subjects only tribute and obedience. Following Cyrus's death, a brief period of Babylonian unrest ensued that climaxed in 522 B.C. with a general rebellion of Iranian colonies.
Between 520 and 485 B.C., the efficient and innovative Iranian leader, Darius the Great, reimposed political stability in Babylon and ushered in a period of great economic prosperity. His greatest achievements were in road building--which significantly improved communication among the provinces--and in organizing an efficient bureaucracy. Darius's death in 485 B.C. was followed by a period of decay that led to a major Babylonian rebellion in 482 B.C. The Iranians violently quelled the uprising, and the repression that followed severely damaged Babylon's economic infrastructure.
The first Iranian kings to rule Iraq followed Mesopotamian land-management practices conscientiously. Between 485 B.C. and the conquest by Alexander the Great in 331 B.C., however, very little in Babylon was repaired and few of its once-great cities remained intact. Trade also was greatly reduced during this period. The established trade route from Sardis to Susa did not traverse Babylonia, and the Iranian rulers, themselves much closer to the Orient, were able to monopolize trade from India and other eastern points. As a result, Babylonia and Assyria, which together formed the ninth satrapy of the Persian Empire, became economically isolated and impoverished. Their poverty was exacerbated by the extremely high taxes levied on them: they owed the Iranian crown 1,000 talents of silver a year, in addition to having to meet the extortionate demands of the local administrators, and they were responsible for feeding the Iranian court for four months every year.
Iranian rule lasted for more than 200 years, from 551 B.C. to 331 B.C. During this time, large numbers of Iranians were added to Mesopotamia's ethnically diverse population. The flow of Iranians into Iraq, which began during the rein of the Achaemenids, initiated an important demographic trend that would continue intermittently throughout much of Iraqi history. Another important effect of Iranian rule was the disappearance of the Mesopotamian languages and the widespread use of Aramaic, the official language of the empire.
By the fourth century B.C., nearly all of Babylon opposed the Achaemenids. Thus, when the Iranian forces stationed in Babylon surrendered to Alexander the Great of Macedon in 331 B.C. all of Babylonia hailed him as a liberator. Alexander quickly won Babylonian favor when, unlike the Achaemenids, he displayed respect for such Babylonian traditions as the worship of their chief god, Marduk. Alexander also proposed ambitious schemes for Babylon. He planned to establish one of the two seats of his empire there and to make the Euphrates navigable all the way to the Persian Gulf, where he planned to build a great port. Alexander's grandiose plans, however, never came to fruition. Returning from an expedition to the Indus River, he died in Babylon--most probably from malaria contracted there in 323 B.C. at the age of thirty-two. In the politically chaotic period after Alexander's death, his generals fought for and divided up his empire. Many of the battles among the Greek generals were fought on Babylonian soil. In the latter half of the Greek period, Greek military campaigns were focused on conquering Phoenician ports and Babylonia was thus removed from the sphere of action. The city of Babylon lost its preeminence as the center of the civilized world when political and economic activity shifted to the Mediterranean, where it was destined to remain for many centuries.
Although Alexander's major plans for Mesopotamia were unfulfilled, and his generals did little that was positive for Mesopotamia, the effects of the Greek occupation were noteworthy. Alexander and his successors built scores of cities in the Near East that were modeled on the Greek city-states. One of the most important was Seleucia on the Tigris. The Hellenization of the area included the introduction of Western deities, Western art forms, and Western thought. Business revived in Mesopotamia because one of the Greek trade routes ran through the new cities. Mesopotamia exported barley, wheat, dates, wool, and bitumen; the city of Seleucia exported spices, gold, precious stones, and ivory. Cultural interchange between Greek and Mesopotamian scholars was responsible for the saving of many Mesopotamian scientific, especially astronomical, texts.
In 126 B.C., the Parthians (or Arsacids), an intelligent, nomadic people who had migrated from the steppes of Turkestan to northeastern Iran, captured the Tigris-Euphrates river valley. Having previously conquered Iran, the Parthians were able to control all trade between the East and the Greco-Roman world. For the most part, they chose to retain existing social institutions and to live in cities that already existed. Mesopotamia was immeasurably enriched by this, the mildest of all foreign occupations of the region. The population of Mesopotamia was enormously enlarged, chiefly by Arabs, Iranians, and Aramaeans. With the exception of the Roman occupation under Trajan (A.D. 98- 117) and Septimius Severus (A.D. 193-211), the Arsacids ruled until a new force of native Iranian rulers, the Sassanids, conquered the region in A.D. 227.
Little information is available on the Sassanid occupation, which lasted until A.D. 636. The north was devastated by battles fought between Romans and Sassanids. For the most part, the Sassanids appear to have neglected Mesopotamia. By the time the enfeebled Sassanid Empire fell to Muslim Arab warriors, Mesopotamia was in ruins, and Sumero-Akkadian civilization was entirely extinguished. Sassanid neglect of the canals and irrigation ditches vital for agriculture had allowed the rivers to flood, and parts of the land had become sterile. Nevertheless, Mesopotamian culture passed on many traditions to the West. The basic principles of mathematics and astronomy, the coronation of kings, and such symbols as the tree of life, the Maltese cross, and the crescent are part of Mesopotamia's legacy.
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