The so-called “Temple-State” Uruk-period temple at Uquair

The so-called “Temple-State”

Uruk-period temple at Uquair

“Cities and city states functioned as theocentric manors in which political leaders derived their authority from management of the gods’ households” (Benjamin Foster, A New Look at the Sumerian Temple State)

“Most scholars…have described the early Sumerian temple estates as encompassing practically the whole of the Sumerian society, and the early Sumerian state as a theocratic state” (I.M. Diakonoff, Structure of Society and State in Early Dynastic Sumer)

Genealogy

• Foundation and definition:– Anna Schneider, 1920– Anton Deimel, 1931

• Elaboration and Modification:– Adam Falkenstein, 1954– I.M. Diakonoff, 1974

• Critique:– E.g., J.N. Postgate, 1992

Different translations of one passage of “The Reforms of Urukagina”. From Benjamin Foster, p. 232.

Evidence?

Portion of a land-sale document.

Ways forward?

• “We cannot any longer maintain that because the temple collected commodities and distributed them to its dependants the entire economy operated through ‘redistribution’, or that the priests controlled all agricultural production and commercial activity. Nevertheless, we must not overcompensate and so underrate the importance of the temple’s role [in Mesopotamian cities]” (J.N. Postgate, Early Mesopotamia: Society and Economy at the Dawn of History)

Architect’s plan, neo-Sumerian temple.

Temple activities

consumption and the gods

North end of the sanctuary at the Sin Temple at Khafajah showing the altar-block and pottery vessels used to receive libations for the gods.

festivals

Musicians at a religious festival in Lagash, shown on a carved stone bowl, c. 2100 B.C.

people

Door plaque from Ur showing temple personnel: the priest guiding people to the temple to give their offerings (lower register);The priest leads people into the temple in front of the seated deity (upper register)

Statues of worshippers buried in the Abu Temple at Tell Asmar, c. 2600 B.C. Such statues were placed in the temple to serve as “substitutes” when the subject could not go to the temple to make requests or bring offerings.