The four social persons that make the King-God

 To the figures of the Sangu and the Lugal must be added those of the Ensi, or king consort of the goddess, and the Ugula, a later Assyrian denomination to designate the commercial representative of a city. The Ensi figure seems to have been linked to that of the agricultural administrator and designated the ruler of a single city, which implies that it is not a position related to war, but something like a governor under the orders of a Lugal. These distinctions are relevant to understanding the two fundamental lines of formation of the person of kings. The later fusion of the Lugal and the Sangu, the general and the priest, is not done equally in all societies, but we can say, from a good number of examples provided by history, that the stability of a ruling group depends on its ability to generate prestige as Sangu, and such prestige is not a mere question of ability to coordinate the group in war, because in order to unite the power of the community around a mythical-ritual axis it is necessary to also dominate the powers of the ancestors, in addition to explaining and predicting the economic actions of the group and the development of events.

The Sangu bases all his prestige and his power on the irreversibility of death and the afterlife, of which he is the creator in his schizophrenic visions. , in addition to those collected in the tradition of his caste. The Sangu monopolizes the other world but charges it in this, both in offerings and tributes to the temple (later in taxes), as well as administering the laws to obtain the ownership of the land, or establishing the exchange rates between grain and metals, and in generally obtain the positions of advantage and power in all economic activities. Priests, as controllers and creators of primitive determinations, are always one step behind economic vital action, although the latter does not reach its meaning except when it is interpreted in relation to the mythic-ritual set, an interpretation that is precisely in the power of the priest. The great joint creation of the priest and the warrior king, of the Sangu and the Lugal, is the State, whose purpose is always pastoral, of exploitation of the mass, of the economic people, the peasant, and the artisan, but also of the gender and kinship. All the deployment of new social persons is due to the specialization required for the control of the masses of various cities and their unification under a single power. Diversification occurs among the ruling elite much more than among serfs and slaves, who made up more than ninety percent of the population, and whose productive activities were primarily agrarian. The technological innovations of this mythical plane, as we observe in Mesopotamia and Egypt, come directly from the control of new economic activities, and not from the terrain of the Sangu, the other world, and identity narratives. The writing, apart from the descriptions of its divine origin, obeys pragmatic questions of organization, as well as the first mathematics.