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5301–5350 of 5945
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Ashurbanipal 156
Records Ishtar-as-Venus abandoning the Arab king Hazael to Sennacherib's forces and then migrating to Assyria — direct theological justification for Assyrian military dominance over the Arabs across three royal generations.
LawReligion & Myth
Ashurbanipal 157
Chronicles Ashurbanipal's successive defeats of three Elamite kings, placing Elam's serial dynastic collapses within the framework of Ištar's divine patronage of Assyrian military power.
LawReligion & Myth
Ashurbanipal 158
Names Tammarītu, Paʾê, and Ḫumban-ḫaltaš III together in an Assyrian royal account of the Elamite wars, corroborating the turbulent succession of client and captive kings Ashurbanipal installed after the sack of Susa.
LawReligion & MythAshurbanipal 159
(1) [For the goddess Bēlet-parṣē who resides in the House of Succession that is insi]de Nineveh, the great lady, my lady — (2) [I, Ashurbanipal, king of the world, king of] Assyria, king of the four quarters (of the world), [... Šarra]t-Kidmuri, Ištar of Arbela, [... t]o be king of the four quarters (of the world): (5b) [...] an excellent throne [... the se]at of the goddess Bēlet-parṣē, his lady, [...] ... of Bēlet-parṣē [... th]at excellent [throne ...] I decorated it and (10) [... cast with] shiny [zaḫa]lû-metal [...]. I established [the ... of] her great [divinit]y [... may] her heart…
LawReligion & Myth
Ashurbanipal 160
Dedicates a restored shrine to Bēlet-parṣē within Nineveh's House of Succession, then invokes her curse on any ruler who erases Ashurbanipal's dynastic name — a rare attestation of this goddess as guardian of Sargonid legitimacy.
LawReligion & Myth
Ashurbanipal 161
Records Elamite heralds submitting to Assyrian envoys and a decapitated rival king's head being carried as tribute — concrete evidence of how Ashurbanipal projected terror to dissolve Elamite resistance without pitched battle.
LawReligion & MythAshurbanipal 162
(1') [I ripped out the tongue(s ...)] of Na[bû-uṣalli, a city overseer of the land Gambulu, (and)] fla[yed him/(them)]. (3') With [the decapitated head of Teumman, the king of the land Elam, I took] the road to the city [Arbela in (the midst of) celebration]. (5') I sent Tammarītu [...] with him [...] the people of the city Ḫidal[u ...]. (8') Simburu, the heral[d of the land Elam, heard about the advance of my troops and] became frightened at the mention of my name. [He] then [came] b[efore my messenger and kissed my feet]. (10') [Fear of my royal majesty] covered Umbakidinu, the [herald of…
LawReligion & Myth
Ashurbanipal 163
Records Elamite heralds and a provincial governor preemptively delivering a rival king's severed head to Assyrian envoys — concrete testimony to the psychological reach of Ashurbanipal's campaigns into Elam c. 655 BCE.
LawReligion & Myth
Ashurbanipal 164
Narrates the death of the Elamite king Teumman at the Battle of the Ulaya River (653 BCE): one of the few royal inscriptions to preserve a verbatim last command attributed to a defeated enemy king.
LawReligion & Myth
Ashurbanipal 165
Records Ashurbanipal's account of the Battle of the Ulaya (c. 653 BCE) and the decapitation of the Elamite king Teumman — a scene also carved on the Nineveh palace reliefs, letting scholars align royal inscription and sculptural propaganda.
LawReligion & Myth
Ashurbanipal 166
Attests Ashurbanipal's claim to have choked the Ulāya River with Elamite dead — a vivid rhetorical formula for total victory that shaped how Assyrian kings narrated the destruction of their eastern rival.
LawReligion & Myth
Ashurbanipal 167
Attests Ashurbanipal's triumphal entry into Arbela with Gambulian and Elamite captives — including Teumman's severed head — framed as a gift of Ištar and staged within the akītu-festival liturgy.
LawReligion & Myth
Ashurbanipal 168
Narrates the rout of the Elamite king Teumman at the Battle of Til-Tuba (653 BCE), his wagon's collapse in the forest, and his son Tammarītu grasping his hand — a royal account of Assyria's decisive dismemberment of Elam's royal line.
LawReligion & Myth
Ashurbanipal 169
Chronicles Ashurbanipal's Elamite campaign — including the defeat of Teumman and the burning of Ša-pī-Bēl — while naming provincial officials like the šandabakku of Nippur, anchoring Assyrian imperial reach into Babylonia.
LawReligion & Myth
Ashurbanipal 170
Attests Teumman of Elam's demand that Ashurbanipal extradite sixty royal Elamite refugees — a casus belli for the 653 BCE campaign that ended at the Battle of the Ulāya River.
LawReligion & MythAshurbanipal 171
(o? 1') ... [...] his hea[vy def]eat [... his] offspr[ing ...] provinces of [...] the people [...]. (o? 6') I, Ashurbanipa[l, ...], which I constantly marc[hed through ...] the land Mannea [...] you made bow d[own ...] (obv.? 10´) Er[isinni ...] ... [...] (r? 1') [...] lordly [...], which [...] Teumman, the king of the land Elam, [...] I cut off his head in the assembly of [his troops ...]. Blank space for 2 lines (r? 4') I, Ashurbanipal, king of Assyria: (The god) Aššur and the goddess Ištar, [...], before “May [the Vice]-Regent of (the God) Aššur En[dure],” the ga[te of (the god) Aššur, (...)], they allowed [me] to stand [ove]r my foes, who [...]. Blank space for 2 lines (r? 7') [...] he appointed [...] I placed him [...] Umma[nigaš ...]
LawReligion & Myth
Ashurbanipal 172
Records Ashurbanipal's account of the Elamite king Tammarītu's betrayal and his own palace coup — a rare Assyrian royal text naming an internal Elamite dynastic rupture as divine punishment for siding with the rebel Šamaš-šuma-ukīn.
LawReligion & Myth
Ashurbanipal 173
Records Tammarītu of Elam's downfall after aiding the Babylonian rebel Šamaš-šuma-ukīn: divine sanction via internal Elamite revolt, narrated as proof that Aššur and Ištar actively defended Ashurbanipal's throne.
LawReligion & Myth
Ashurbanipal 174
Chronicles Ashurbanipal's suppression of his brother Šamaš-šuma-ukīn's revolt and the punishment of Borsippan rebels, preserving the Assyrian court's own framing of the great civil war of 652–648 BCE.
LawReligion & Myth
Ashurbanipal 175
Ashurbanipal's own account of suppressing his brother Šamaš-šuma-ukīn's revolt (652–648 BCE): one of the few royal inscriptions detailing the Assyrian civil war that nearly split the empire.
LawReligion & Myth
Ashurbanipal 176
Records Ashurbanipal's confiscation of his rebel brother Šamaš-šuma-ukīn's household after the Babylonian civil war (652–648 BCE): palace women, eunuchs, chariotry, and named officials catalogued as war spoils of fratricide.
LawReligion & Myth
Ashurbanipal 177
Records the Elamite king Tammarītu's flight to Nineveh and submission to Ashurbanipal after his own servant Indabibi overthrew him — a rare first-person royal account of Elam's internal collapse during the Assyro-Elamite wars.
LawReligion & Myth
Ashurbanipal 178
Records Elamite king Tammarītu's humiliating flight to Nineveh and submission at Ashurbanipal's feet after a servant's coup — corroborating the Rassam Cylinder's account of Assyria exploiting Elam's internal collapse.
LawReligion & Myth
Ashurbanipal 179
Records Tammarītu's flight through the Sealand marshes after military defeat and his rival Indabibi's seizure of the Elamite throne — Assyrian royal testimony to the dynastic fractures that left Elam vulnerable to Ashurbanipal's campaigns.
LawReligion & Myth
Ashurbanipal 180
Records Ashurbanipal's capture and public humiliation of Ammi-ladīn, king of Qedar, paraded on camels before the Assyrian court — direct epigraphic evidence of Assyrian military reach into the north Arabian steppe.
LawReligion & MythAshurbanipal 181
(o? 1') [I, Ashurbanipal, king of Assyria, who by the command of (the god) Aššur] (and) the goddess Mu[llissu a]chi[eved his heart’s desire: Um]manigaš (Ḫumban-nikaš II) [dispatched them (his forces) to Undasu, a s]on of Teum[man — a (former) king of the land Elam — Zazaz, the city ruler of the c]ity Pillatu, (and) [Parr]û, the [city ruler of the land Ḫilmu, to help] Šamaš-šuma-ukīn — [(my) unfaithful] b[rother — (and) to fight with the troops of Assyria] (r? 1') (No translation possible) (r? 2') [I], Ashurbani[pal, king of Assyria, who b]y the command of (the god) Aššur (and) the goddess…
LawReligion & MythAshurbanipal 182
(o? 1') [...] ... [...] mi[ghty] victories [... the la]nd Elam [... the land Ela]m, all of it, [... (obv.? 5´) with the suppor]t of (the god) Aššur (and) the goddess Mulli[ssu, ... he became di]stressed. [He sent] his envoys [to me ... and with] his substantial audience gift(s) ... [...]. (o? 8') [I], Ashurbanipal, ki[ng of Assyria, who by the comman]d of (the god) Aššur (and) the goddess Mull[issu achieved his heart’s desire]: (r? 1') [...] (r? 2') [I], Ashurbanipal, [king of Assyria, who by the command of] (the god) Aššur (and) the goddess Mul[lissu achieved his heart’s desire: ...] the land Elam [... (rev.? 5´) ... I la]id w[aste ...] the god Lagma[ru ...] ... [...]
LawReligion & Myth
Ashurbanipal 183
Names Šamaš-šuma-ukīn alongside royal regalia and court officials, preserving fragmentary Assyrian testimony on the brother-king installed at Babylon whose revolt in 652 BCE shook the empire.
LawReligion & Myth
Ashurbanipal 184
Records Aššur's divine mandate empowering Ashurbanipal to install Tammarītu's envoy on the Elamite throne — direct evidence of Assyrian ideological justification for installing client kings in Elam, c. 655 BCE.
LawReligion & Myth
Ashurbanipal 185
Records Ashurbanipal's rebuilding of Arbela's long-unfinished walls and the silver-and-gold refurbishment of Ištar's temple there — grounding the city's role as Ištar's cultic seat in datable royal construction.
LawReligion & Myth
Ashurbanipal 186
Preserves Ashurbanipal's full titulature — 'king of the world, king of the four quarters' — within a royal inscription that also records deliberate erasure, attesting the scribal practice of revising official commemorative texts.
LawReligion & Myth
Ashurbanipal 187
Records Ashurbanipal's personal tally of eighteen lions killed in a single dawn hunt, anchoring the famous Nineveh lion-hunt reliefs in a contemporary textual account of royal ritual violence.
LawReligion & Myth
Ashurbanipal 188
Narrates Ashurbanipal's systematic deportation of the Elamite royal family, elite troops, and craftsmen after his sack of Elam — primary Assyrian evidence for the deliberate dismantling of a rival dynastic state.
LawReligion & Myth
Ashurbanipal 189
A fragmentary Sargonid royal inscription recording a campaign against Elam — one of several RINAP 5 witnesses that, read together, reconstruct Ashurbanipal's systematic dismantling of Elamite power in the mid-seventh century BCE.
LawReligion & Myth
Ashurbanipal 190
Sîn's prenatal naming of Ashurbanipal as rebuilder of Eḫulḫul — the moon-god's temple at Ḥarrān — grounds a political construction project in divine predestination, illustrating how Sargonid kings legitimised costly building programmes through celestial prophecy.
LawReligion & Myth
Ashurbanipal 191
Attests Ashurbanipal's self-presentation as royal intercessor — annulling the sins of nobles and eunuchs before his father — a rare glimpse of how Sargonid kings framed filial piety as a source of legitimate authority.
LawReligion & Myth
Ashurbanipal 192
One of the composite royal inscriptions of Aššurbanipal edited in RINAP 5, preserving — even in fragmentary form — the formulaic language through which late Sargonid kings articulated divine mandate and royal authority.
LawReligion & Myth
Ashurbanipal 193
A fragmentary Sargonid royal inscription invoking Šamaš and Nabû alongside the king's name: one of the manuscript witnesses preserving the divine legitimation formulae of Ashurbanipal's reign.
LawReligion & Myth
Ashurbanipal 194
Records Esarhaddon's campaign against Uaiteʾ of the Arabs and the capture of his gods — a rare first-person Assyrian account of punitive action against a vassal who 'cast off the yoke,' framed as divine mandate from Aššur.
LawReligion & MythAshurbanipal 195
(1) O Aššur, the great mountain, [...], the sublime one [who resides] i[n] Eḫur[saggalkurkurra, ...], the lord of the crown, ... [...] by whose exalt[ed] command [...], (5) the fierce deluge [...], who, by the weapons of [his mighty] battle array, [...] and together with mankin[d ...] you swept over them like [...] you imposed [...] on the lands [...]. (10) Dunānu, son of Bē[l-iqīša, ...] who spoke w[ords of ...] and you, kin[g of the gods ...]. Him, together with [his] famil[y ...] who to Sargon (II) [...] (15) kings who preced[ed me ...]. Moreover, he, Aplāya [... who] constantly harassed…
LawReligion & Myth
Ashurbanipal 196
Records Taharqa's attack on Assyrian personnel stationed in Egypt and Ashurbanipal's furious military response — a rare first-person Assyrian account of the collision between two empires competing for control of the Nile Delta.
LawReligion & Myth
Ashurbanipal 197
Chronicles Ashurbanipal's 667 BCE campaign against Taharqa — the Kushite pharaoh's flight from Memphis to Thebes — supplying Assyrian royal testimony for the conquest that briefly made Nineveh master of Egypt.
LawReligion & Myth
Ashurbanipal 198
Records Aššurbanipal's claim that the goddess Nanāya had dwelt in Elam for 1,530 years before he restored her — anchoring his sack of Susa in a theology of divine homecoming while also attesting his systematic salting of Elamite farmland.
LawReligion & Myth
Ashurbanipal 199
Records Ashurbanipal's claim that Nanāya herself foretold his retrieval of her cult statue from Elam after 1,530 years' exile — directly linking royal military action to divine mandate in Sargonid ideology.
LawReligion & Myth
Ashurbanipal 200
Links Ištar of Arbela's cult calendar to the heliacal rising of the Bow Star (Sirius) in month Abu, anchoring Sargonid royal legitimacy in observed astronomical phenomena.
LawReligion & MythAshurbanipal 2001
(1) [I]mage of Libbāli-šar[rat], que[en] of Ashurbani[pal], king of the world, ki[ng] of As[syria].
LawReligion & Myth
Ashurbanipal 2002
A Sargonid queen dedicates a gold votive object to an unnamed goddess, petitioning for Ashurbanipal's long reign and mutual marital longevity — rare epigraphic evidence of a Neo-Assyrian queen acting as an independent religious patron.
LawReligion & Myth
Ashurbanipal 2003
Records Sîn-balāssu-iqbi's restoration of Etemennigurru at Ur — a rare governor-level building inscription attesting provincial temple patronage under late Sargonid rule.
LawReligion & MythAshurbanipal 2004
(1) For the god Sîn of heaven, lion of the gods (and) king of the Enlil (circle of) gods, his lord: (5) Sîn-balāssu-iqbi, governor of Ur, son of Ningal-iddin, (10) (who was also) governor of Ur, built anew Etemennigurru, his beloved temple.
LawReligion & MythAshurbanipal 2005
(1) For the goddess Ningal, queen of Ekišnugal, divine Ninmenna (“Lady-of-the-Crown”), beloved of Ur, his lady: (5) Sîn-balāssu-iqbi, governor of Ur, built anew the Gipāru, the house of the supreme goddess, beloved wife of the god Sîn. After he constructed a statue, a (re-)creation of the goddess Ningal, (and) brought it into the house of the wise god, she took up residence in Enun, (which was) built (to be) her lordly abode.
LawReligion & Myth