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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.



(more correctly, Uru’inimgina) King of Lagash in the second half of the 24th century B.C.

Urukagina implemented numerous reforms; for example, he put an end to abuses by palace officials and judges, reduced the taxes and obligations of people who served in temples, protected temple-estates from encroachments by palace officials, and reduced and regularized the payments imposed for holding rituals. In the seventh year of his reign he was defeated by Lugal-zaggesi, and some of the settlements of Lagash were destroyed.

Economic records from the time of Urukagina have been preserved in the temple of the goddess Bau. They have been translated into Russian by V. V. Struve (Khrestomatiia po istorii Drevnego Vostoka, Moscow, 1963, pp. 177–83) and by I. M. D’iakonov (“Reformy Urukaginy v Lagashe,” Vestnik drevnei istorii, 1951, no. 1).


Tiumenev, A. I. Gosudarstvennoe khoziaistvo drevnego Shumera. Moscow-Leningrad, 1956.
The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
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Esse regime terrorista terminou quando o rei Urukagina restaurou a liberdade eliminando aqueles que cobravam os tributos.
The provision of welfare did not mean merely satisfying material needs but also granting justice for the ruled, as shown in the inscriptions of Lugalzagesi's contemporary, Urukagina of Lagash (ca.
ilk defa Sumer Sehir Devletleri'nden Lagas sehrinin beyi olan Urukagina (M.O.
Around 2,350 B.C.E., Mesopotamian Kings, who claimed appointment by gods, consolidated their directives and ordinances into something called Urukagina's Code.
For example, the Curse of Agade and the reforms of UruKAgina are discussed in essays in the book, but are not included.
Her analysis of Urukagina's reforms is circular (p.
Sallaberger posits that the reason behind this shift may lie with the so-called Reforms of Urukagina, which betray a new socio-political situation that warranted this.
45-110) consists of five texts: "Reforms" of UruKAgina, Laws of Ur-Namma, Laws of Lipit-Istar, Laws of an unknown king (probably Ur-Namma), and a collection of legal provisions, namely FLP 1287.
In a work where palaeographic arguments abound, it would seem appropriate that the authors collectively ask themselves whether it is likely in terms of internal, structural features of the script (e.g., use and choice of syllabograms), external aspects (e.g., sign forms, wedge sequence, etc.), accounting procedures, and other evidence that there are really three hundred years between Urukagina and the high point of Ur III.