The Indus Colony in Mesopotamia – Part 2

(Ziggurat at Ur)

Read Part 1

Even though direct trade declined, a large number of foreigners stayed back, adopted local customs, and played an important role in Sumerian economy. These foreigners stayed in a village — a Meluhhan village — from 2062 B.C.E; we have documents from this period. This village was located in an area called Lagash in southwestern Mesopotamia which had cities like Girsu, Nina, and a port city and area called Guabba which had the temple of Nin-mar[5]. The Meluhhan village in Guabba and was associated with this temple.

Guabba was probably a harbor town under the jurisdiction of the Girsu/Lagas but by the time of Ur III, it was not near the sea,  but could only be reached by inland waterways.A large number of granaries existed in Guabba where the temple was located. The granaries had to deliver barley and the Meluhhan village granary was one of them[10][11].

Thanks to the meticulous record keeping by the Sumerians we get a good picture of what these Meluhhans did. In 2062 B.C.E, a scribe of the builders received barley from the Meluhhan village. In 2057 B.C.E, there is account of grain delivery, the details of which is mentioned against a tablet of one Ur-Lama, son of Meluhha; the inventory of barley deposits in 2047 B.C.E mentions the quantity from the Meluhhan village. By 2046 B.C.E, there is a debt note:Ur-Lama, son of Meluhha has to recompense some wool. In 2045 B.C.E, the list of grain rations mentions the son of Meluhha, who was the serf of the Nanse temple from the delta[10][11].

During the Akkadian times, the Meluhhans were considered as foreigners, but by Ur III period they became part of society – paying tax and distributing grain — like other Sumerian villages. Compared to other towns and villages, the amount of grain delivered by the Meluhhan village was quite high. Between 1981-1973 BC, Ur was ruled by Amar-Sin and between 1972-1964 BC by his brother Shu-Sin. During the sixth year of the former and eighth year of the latter, barley was delivered only by the Meluhhan granary. Maybe the Meluhhan granaries were bigger or there was a third millennium jaziya[11].

Besides the granary, few people of Guabba — 4272 women and 1800 children — worked in the weaving sector. The Indus region was famous for cotton since 4000 B.C.E: one of the earliest evidence for exports from the subcontinent is Baluchistan cotton which was found in Jordan. So probably the residents of Guabba were skilled weavers from the Indus region[11].

Besides weavers, the village also had shepherds; the Ur III texts also mention a Meluhhan goat. The temple of Ninmar had two gardens out of which one was Meluhhan. This was probably a garden planted with fruit trees from Meluhha and provided fruits for the goddess. Also by the Ur III period, the Meluhhans had adopted Sumerian names. It seems the overseer of the Nanshe temple was a Meluhhan and there was a Meluhhan worker in the temple. Thus instead of following their religious traditions, the Meluhhans adopted the Sumerian ones[11].

Even though we have a better idea of the Meluhhans in Mesopotamia, these texts don’t help us in identifying Meluhha; We don’t know how far it was from Ur. Also no where in the texts the Meluhhans are mentioned in being in touch with their homeland. There is a mention of a Meluhhan skipper, but he was involved in domestic trade.

The Language Turner

(Cuneiform letter to King of Lagash)

Few years back, Gregory L. Possehl, Professor Emeritus of Anthropology at the University of Pennsylvania, was reading Leo Oppenheim’s Ancient Mesopotamia: Portrait of a Dead Civilization, when he discovered a reference to a personal seal of a Meluhhan translator — Shu-ilishu — who lived in Mesopotamia. Possehl tracked down a photograph of the seal as well as got a fresh impression from the original seal (pic). The seal was dated from Late Akkadian (2200 – 2113 B.C.E) to Ur III (2113–2004 B.C.E)[3].

Think about this: Around 4000 years back, there was a man in Mesopotamia who could speak Meluhhan as well as Sumerian or Akkadian. He could read those Indus tablets. This is not surprising since the Meluhhan merchants would have handled the imports from Meluhha and exported Mesopotamian goods to their homeland. Since the translator worked with Meluhhans and Mesopotamians, he would need to speak multiple languages.

This suggests that there is probably a bi-lingual tablet somewhere in the region where Shu-ilishu lived. If such a tablet is found, it could be the Rosetta stone which would solve a 134 year old mystery forever. We will know if the Indus people were literate or illiterate, spoke some variant of Indo-Aryan or proto-Dravidian or Klingon. This find could end the dispute over the indentity of the Harappans.

While no bi-lingual seal has been found so far, various Indus seals have been found in Mesopotamia. G.R. Hunter, who in 1934 concluded that Brahmi was derived from Indus script, observed that square Indus seals could be in Indus language while the circular ones, though in Indus script, could be encoding a non-Indus language. He has a reason for suggesting this: there is one particular circular Mesopotamian seal which has five Indus signs in a sequence not seen before; a square seal found in Kish was similar to the Indus ones[10].

That has not helped in decipherment. The number of Indus seals found in Mesopotamia are not too many. About thirty seals have been found of which only ten can be dated with certanity. With trade relations lasting centuries this is a disappointing count. So our hope of finding a bi-lingual tablet depends on finding a Sumerian cuneiform tablet.

Another clue could come from the translations of Ur III texts. Mesopotamians were prolific writers: We know what Sargon of Akkad wrote; we can read the seal of Queen Puabi; there are numerous texts which describe in detail how much tax was paid, debt was kept and who broke whose tooth. Due to this meticulous record keeping we can reconstruct the history of people from the Indian subcontinent in Mesopotamia during the period when Khufu was building the Great Pyramid of Giza.

The news about the Meluhhan village came in a paper published in 1977 based on ten Ur III texts from Lagash/Girsu[10]. Last year there was another update based on the translations of 44 texts which has 48 references to Meluhha. The text which connects the Meluhhan village with Guabba is located in the Istanbul Archaeological Museum and was first published in 1912; no one noticed the connection till recently. Hopefully with revived interest in this topic, scholars will keep an eye for such clues which will help us solve this puzzle.


  1. The place Ur is important in the Abrahamic religions since it is  the birth place of Abraham. According to tradition Abraham lived from 1812 B.C.E to 1637 B.C.E. Since there is evidence for the granary delivering grain between 1981-1973 B.C.E and also between 1972-1964 B.C.E, it is possible that Meluhhans were around during Abraham’s time as well. That is if Abraham is a real historical character. According to Bible’s Buried Secrets — a historical analysis of the Hebrew Bible — the Babylonians exiled the Caananites in 586 B.C.E. It was while living in Babylon, near Ur, that a scribe, named “P” created the Abraham story to enforce the concept of the covenant.
  2. Many thanks to Hari and Ranjith P for their help in this research.
  3. Images from Wikipedia.


  1. Iraq’s ancient past at University of Pennysylvania
  2. The Middle Asian Interaction Sphere by Gregory L. Possehl
  3. Shu-ilishu’s Cylinder Seal by Gregory L. Possehl
  4. Dionisius A. Agius, Classic ships of Islam(BRILL, 2008).
  5. Charles Keith Maisels, The emergence of civilization (Taylor & Francis, 1990).
  6. Hammurabi (King of Babylonia.), (University of Chicago Press, 1904).
  7. Asko Parpola, The Horse and the Language of the Indus Civilization,in The Aryan Debate edited by Thomas R. Trautmann (Oxford University Press, USA), 234-236.
  8. Edwin Bryant, The Quest for the Origins of Vedic Culture: The Indo-Aryan Migration Debate (Oxford University Press, USA, 2004).
  9. Michael Roaf, The Cultural Atlas of Mesopotamia and the Ancient Near East (Facts on File, 1990).
  10. Simo Parpola, Asko Parpola, and Robert H. Brunswig, “The Meluḫḫa Village: Evidence of Acculturation of Harappan Traders in Late Third Millennium Mesopotamia?,” Journal of the Economic and Social History of the Orient 20, no. 2 (May 1977): 129-165.
  11. P.S Vermaak, “Guabba, the Meluhhan village in Mesopotamia,” Journal for Semitics 17, no. 2 (2008): 553 – 570.


  1. If meluhha = mleccha, then a case can be made that these people were not a part of vedic culture, since mleccha is not a respectable name in our tradition.

    And if meluhhans knew Indus script and were probably the ones who used it, then would that point to a direction where we have two civilisations near sindhu-sarasvati system–vedic and meluhhan, that separated later?

  2. Reading the article, it sounds quite probable that a Rosetta stone for Indus Valley script might be lying unexcavated somewhere in the erstwhile Mesopotamia.

  3. Wonderful posts, and a wonderful blog! Hoping against the hope, that maybe the rosetta stone of Indus script will be unearthed someday in Mesopotamia.

  4. In Vaishnava Paribhasha in Sri Rangam MELUHA indicates sandal and sandal derivatives. Hence reference to Meluha as Mlechchas is completely ruled out. It should be analyzed whether Sandalwood is native to SOUTH INDIA or plnted into South India by East coast South Africans. Normally Semitic people had never considered East coast Africans as aliens but belonging to themselves. if that be the case there is every possibility that Elamites with East Africans would have colonized South India with Tamil being evolved from Ruling Elamites who would have merged with indus valley people and thus descendents of East Africans remaining in South india. It is the peculiar practice of invading tribes to adopt the local languages of India to babtise into local theology but giving an elite form to it like indo Greeks/Bactrians/Sakas/Huns/Turks etc.,Probably for the sake of Elamite gentry Tamil grammar Tolkapppiyam would have evolved incorporating elitist Prakritic sentiments

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