During the Early Dynastic period southern and northern Babylonia followed different courses of political and economic development. In the Sumerian-speaking South, people lived in small, temple dominated theocratic city-states which were (according to the official ideology) the private property of a divine family. The highest southern official (Sumerian "ensik") functioned as the earthly representative of a city-god rather than an independent secular ruler. In the North, which was settled mainly by Semitic peoples, probably the ancestors of the Akkadians, P . Steinkeller believes that a strong, territorial state emerged, centered around the city of Kish. This state, or political configuration, which also included the Diyala region and the Euphrates valley as far as Mari, was ruled by a secular and authoritarian king(s). The first "palaces" known from the archaeological record monumental buildings which were the seat of a ruler largely independent from the temple - sprung up in northern Babylonia and to the north and west of it. In the author's opinion, a large edifice uncovered at Eridu is part of a religious complex rather than a palace. The function of the socalled "Palac e A" at Kish cannot be determined beyond doubt, but it is highly probable that it was in fact the seat of a king. Pre-Sargonid palaces from Mari, Tell Beidar and Ebla can be linked with Semitic city-states. Another palace like building was discovered in Tell Chuera in northern Mesopotamia. No remains of Early Dynastic period palace buildings are known from southern Babylonia. While this may be due to insufficient archaeological work completed in the Sumer region, it is also worth considering that the idea of strong and secular rule, originally alien to the Sumerian civilization, was adopted under the influence of Semitic neighbours from the North....
Ceremonial has always played a great role among European and Middle Eastern societies, reflecting the value systems cherished by their elites. Embassy instructions and envoys' reports provide valuable material concerning codes of behavior in early modern diplomacy. What was considered "proper," and how was an envoy expected to behave in order to stress his sovereign's dignity and power? Oriental courts in Istanbul and Bahçesaray developed elaborate ceremonials for foreign envoys. Forced into a deep prostration before the Muslim ruler, sometimes even threatened with physical violence, Polish envoys deeply resented their humiliation. Some of them sought comfort in alcohol, others produced fabulous reports of their imaginary altercations with Ottoman and Crimean dignitaries, and others found pleasure and revenge in contemptuous descriptions of their hosts' "barbarous" habits. Until recently, such diplomatic reports have been used in Polish historiography almost uncritically. Yet such reports often tell us more about their authors' mentalities than about the world they pretend to describe....