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Ubaid Uruk Period Early Dynastic Akkadian Empire Ur III · Neo-Sumerian Old Babylonian Old Assyrian Middle Babylonian Middle Assyrian Neo-Assyrian Neo-Babylonian Achaemenid Persian

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Page 108 / 145

~675 BCE·Neo-AssyrianRIAo

Esarhaddon 075

Esarhaddon's self-presentation as restorer of Esagil and Babylon documents the ideological rehabilitation of Babylonian cult after Sennacherib's destruction of the city in 689 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 077

Claims Esarhaddon restored Esagil and returned gods exiled to Assyria — royal propaganda justifying his Babylonian kingship by casting conquest as pious reconstruction.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 078

Claims Esarhaddon restored Esagil and returned gods exiled to Assyria — key royal-propaganda evidence for his deliberate reversal of Sennacherib's destruction of Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 088

Royal titulary anchoring Esarhaddon's legitimacy through three generations of Sargonid kings — evidence of how Neo-Assyrian rulers used genealogical inscription to consolidate dynastic authority.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 096

Documents Esarhaddon's construction of a palace at Tarbiṣu, a royal suburb north of Nineveh, attesting the city's role as an administrative satellite within the Assyrian imperial heartland.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 099

Attests Esarhaddon's dual titulature as both 'king of Assyria' and 'governor of Babylon,' reflecting his policy of reconciliation with the city his father Sennacherib had destroyed in 689 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 100

Esarhaddon's royal titulature anchors his reign within a legitimating genealogy stretching from Adasi through Sargon II to Sennacherib, while the blazing-flame simile shows the martial rhetoric woven into Assyrian monumental self-presentation ca. 675 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1004

Attests Esarhaddon's restoration of Esagil and resettlement of Babylon — his politically charged reversal of his father Sennacherib's destruction of the city, here cast in the idiom of pious royal benefaction.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1005

Attests Esarhaddon's claim to dual sovereignty as king of Assyria and governor of Babylon, while recording his restoration of Emašmaš — the temple of Ištar at Nineveh — as an act of filial and divine legitimation.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1007

Preserves Esarhaddon's claim to have uprooted Kushite power from Egypt (~671 BCE) and reset the region under Assyrian-appointed rulers — direct royal testimony to the conquest that briefly made Assyria an African as well as Asian empire.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 101

Esarhaddon's self-presentation as chosen simultaneously by Aššur, Nabû, Marduk, Sîn, Anu, and Ištar reflects his calculated effort to legitimise rule across both Assyrian and Babylonian religious traditions after his controversial succession.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1010

Esarhaddon claims to have restored 60,000 sheep and goats — sacred herds of Ištar and Nanāya scattered under Sargon II — to Uruk, documenting Assyrian kings' use of temple-livestock restitution as a tool of southern Babylonian legitimation.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1011

Preserves Esarhaddon's self-presentation as divinely sanctioned restorer — reversing capital sentences, returning plunder, and resettling displaced populations — within a hymnic frame that fuses royal law and divine mythology.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1012

Attests Esarhaddon's intervention in Urarṭu and his installation of a throne-claimant whose name ends in -šuma-iškun, fragmentary evidence for Assyrian proxy rule on its northern frontier ca. 675 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1013

Attests Esarhaddon's rebuilding of an akītu-house and assertion of dual kingship over Assyria and Babylon, linking cultic restoration to royal legitimacy in a period of deliberate reconciliation after his father Sennacherib's sack of Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1014

One of the preserved royal inscriptions of Esarhaddon (RINAP 4, Q003386), whose composite manuscript tradition helps reconstruct the rhetorical and titulary conventions of seventh-century Assyrian kingship.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1015

Attests Esarhaddon's direct, sealed communication with Šamaš — bypassing the diviner class — as the theological basis for his royal decisions, revealing how Sargonid kings legitimised authority through personal divine access.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1016

Esarhaddon records sealing a secret divination query in an envelope before consulting Šamaš and Adad — a rare first-person royal account of the procedural safeguards used to prevent diviners from tailoring omens to please the king.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1017

A fragmentary royal inscription of Esarhaddon (~675 BCE) preserving traces of a military muster and invocation of Ištar, adding a damaged but datable witness to Assyrian royal self-presentation.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1018

Preserves fragmentary traces of Esarhaddon invoking divine sanction from Aššur himself — attesting the theological grammar by which Neo-Assyrian kings legitimised their rule in royal inscriptions.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1019

Chronicles Esarhaddon's capture of Memphis (~671 BCE) — the only Assyrian royal inscription to record a reigning king's conquest of the Egyptian capital, marking the empire's greatest territorial reach.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 1020

Attests Esarhaddon's ideological program of rebuilding Babylon — destroyed by his father Sennacherib — by relocating the divine births of Bēl, Bēltīya, and Ea to Aššur, rewriting Babylonian theology in Assyrian terms.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 104

Esarhaddon frames his restoration of Babylon by cataloguing the bad omens that condemned a previous king — making this one of the clearest surviving examples of Assyrian rulers using omen-lore to legitimise regime change.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 109

Esarhaddon legitimises his reign by casting himself as the gods' chosen restorer of Babylonian shrines and avenger of Akkad — direct ideological response to his father Sennacherib's destruction of Babylon in 689 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 116

Esarhaddon's justification for Sennacherib's sack of Babylon: the Babylonians themselves broke divine law — selling Esagil's treasures to Elam — so the gods, not Assyria, destroyed the city.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 117

Attests Esarhaddon's claim to have restored neglected shrines and forgotten rites — part of his systematic effort to legitimate rule after his father Sennacherib's sack of Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 126

Attests Esarhaddon's restoration of Etemenanki, the great ziggurat of Babylon, framing reconstruction as personal piety toward Marduk — evidence of an Assyrian king actively courting Babylonian religious legitimacy.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 128

Attests Esarhaddon's devotion to Ištar of Nippur — here styled Queen-of-Nippur enthroned in Ebaradurgara — documenting Assyrian royal investment in a Babylonian cult centre during his post-conquest reconciliation policy.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 129

Dedicates a building project to Enlil 'whose command cannot be revoked,' pairing that theological formula with Esarhaddon's full titulary to show how Assyrian kings grounded imperial legitimacy in divine sanction.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 133

Dedicatory inscription to Ištar-of-Uruk in her Eanna temple: attests Esarhaddon's deliberate cultivation of the ancient Sumerian cult centre as a source of royal legitimacy seven centuries after Ur III.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 2003

Issued in the voice of Naqīʾa-Zakūtu, Esarhaddon's mother, this inscription is a rare case of an Assyrian queen mother publicly claiming a share of war spoils and directing conquered peoples to corvée labour in her own name.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 048

Opens with a seven-god invocation — Aššur through Šamaš — that maps the full Assyrian divine hierarchy, anchoring royal authority in cosmic order at the height of Esarhaddon's empire.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianSAA 4

SAA 04 001. Will the King of Phrygia or Mugallu Attack a Fortress of Melid? [military and political]

(1) [Šamaš, great lord], give me a firm positive ans[wer to what I am asking you]! (2) [From this day, the ...th day of this month, the month Siv]an (III), to the 23rd day of the coming month, the month Tammuz (IV) of [this ye]ar, [for thes]e [... days and nights], the term stipulated for the performance of (this) extispicy — within [this stipu]lated term, (4) [will either NN, the king of] Phrygia, or the Cimmerian troops who [are allied] w[ith him, or Mugallu and the troops allied wi]th him, or any other enemy [strive and plan to take] or [..., a fortress of the ci]ty Melid? (7) [...] of…

Religion & Myth

~675 BCE·Neo-AssyrianSAA 4

SAA 04 002. Will Mugallu ...? (PRT 089) [military and political]

(Beginning destroyed) (1) From [this] day, [the ...th day of this month ..., to the ...th day of the coming month, the month ... of this year], (2) for [these ... days and nights, the term stipulated for the performance of (this) extispicy — within this stipulated term, will ...] (3) [will] either [......] (4) or Mu[gallu ......] (Break) (r 1) that city, [......]. (r 2) in [......] (Break) (e. 1) [...... Third exti]spicy. (e. 2) [...... Marduk-šu]mu-uṣur.

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 003. Will the Chief Eunuch Drive Mugallu away from a Fortress of Melid? (AGS 055) [military and political]

(1) Šamaš, great lord, [give me a firm positive answer] to what I am [asking you]! (2) Mugallu and the troops [of ..., (allied) with him], who have now [set up ca]mp aga[inst ..., a fortress] of the city Melid — (4) [will the chief eunuch of Esarhaddon, ki]ng of Assyria, and [his] troop[s and army who] have gone against him, [drive Mugallu and his troops away] from the w[all of ..., and will he] aban[don the w]all? (9) Does your great divinity kn[ow it? Will he who can see, see it? Will he who can hear, hear it]? (10) Disregard the (formulation) of [to]day's case, [be it good, be it faulty].…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 005. Will Mugallu Attack Mannu-ki-..., who is Besieging a Fortress? (PRT 029) [military and political]

(1) Šamaš, great lord, gi[ve me a firm positive answer to what I am asking you]! (2) From this day, [the 11th day of this month, the month Iyyar (II) of this yea]r, to the 10th day of the month Sivan (III) [of this year, for 30 days] and nights, my stipulated term — (4) within this stipulated term, will M[ugal]lu, the Melidean, st[rive and plan]? Will he mobilize a powerful army against Mannu-ki-[...] and the magnates and army of Assyria who have gone to the city Ba[..., a fortress which Mugal]lu abandoned? Or will they am[bush (them), or attack, kill and plunder them]? (8) [Will Esarhaddon,…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 007. Will Assyrian Troops Conquer Quhna, a Fortress of Mugallu of Melid? (AGS 021+) [military and political]

(Beginning destroyed) (1) [Should NN with the army of Esarhaddon, king of Assyria], set up [cam]p [against the ci]ty Quh[na, a fortress of Mugallu of Melid? Is it pleasi]ng [to your great divinity]? (3) If they, having planned, go, [...] set up camp and do whatever pertains to the capture of a city [...], will they conquer the city Quhna, capture it, and enter it? (6) [Will Es]arhaddon, king of Assyria, be pleased, be happy, andrejoice? (7) [Will he who can see, see it]? Will he who can hear, hear it? Does your great divinity know it? (8) [Disregard what] they speak [with their mouth]s. (9)…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 008. Should Assyrian Army Lay Siege to a Fortress of Mugallu of Melid? (PRT 027) [military and political]

(Beginning destroyed) (1) [Disregard the (formulation) of tod]ay's [ca]se, be it good, be it faulty, (and that) a clean or an unclean person [has touched] the sacri[ficial sheep]. (2) [Disregard that the ra]m (offered) to your great divinity for the performance of the extispicy is deficie[nt or faulty]. (3) [Disregard that he who tou]ches the forehead of the sheep is dressed in his ordinary soiled garments, [(or) has touched] the (libation) beer, [the maṣhatu-flour, the water, the container and the fire]. (4) [Disregard that] I, the haruspex your servant, am dressed in my ordinary soiled…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 009. Will Mugallu or Iškallu Attack Chief Eunuch Ša-Nabu-šu? (AGS 057) [military and political]

(1) Šamaš, great lord, [give me a firm positive answer] to what I am as[king you]! (2) Ša-Nabû-šû, the chief eunu[ch of Esarhaddon, king of Assyria], who [has gone] with [eunuchs (and) m]agnate[s, the army of Esarhaddon], ki[ng of Assyria, against ......] (5) (Break) (7) [If] he goes and [sets up c]am[p ......], (8) will either [Mugallu w]ith his troops, [or ......], or Iškallû the Tabalean [......], or any other [enemy], either in daytime [or at night] strive and plan, (9) [mount an attack agai]nst [......] Ša-Nabû-šû and his [army], and ki[ll and plunder (them)]? (Break) (r 1) (... whether)…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 010. Hostilities between Iškallu of Tabal and Mugallu of Melid (AGS 056a) [military and political]

(1) Šamaš, gr[eat lo]rd, [give me a firm positive answer] to what I am as[king you]! (2) Will Iškallû the Tab[alean ......], who engaged in mutual hostilities with Mugallu the Me[lidean concerning ......] and the city Ištiar[u ......], (6) will the argument and quarrel which [they had......] (7) talk [......] (Break) (r 1) [Be present in this ram, place (in it) a firm positive answer, favorable designs, favorable, propitious] omens [by the oracular command of your great divinity, and may I see (them)]. (r 3) The middle of the 'station' is effaced ...[......]. (r 4) The 'finger' is thick…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 011. Will Mugallu of Melid and Iškallu of Tabal Wage War? (AGS 059) [military and political]

(Beginning destroyed) (r 1) [I ask y]ou, Šamaš, gr[eat] lord, [whether Mugallu, the Melidean, or] Iškallû the Ta[balean, or ... will strive] and plan, (r 4) (and whether) [they ......] will leave and [... to wage] war? (r 6) Be present [in thi]s [ram, place (in it) a firm positive answer, favorable designs], favorable, propi[tious omens by the oracular command of your great divinity, and may I see (them)]. (Rest destroyed)

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 012. Messenger of Mugallu Sent to Conclude a Peace Treaty (AGS 054) [military and political]

(1) Šamaš, great lord, [give me a firm positive answer] to what I am a[sking you]! (2) The messenger whom Mugallu the Me[lidean] sent [to Esarhaddon, king of Assyria] to conclude a treaty, and [whom your great divinity knows] — (4) in accordance with the command of your great divinity, [Šamaš, great lord, and your favorable decisions], (5) will that messenger, who [has come] before [Esarhaddon, king of Assyria], by the order of Mugallu the Mel[idean, ......]? (7) Will Mugallu the Melid[ean ......]? (8) Will [all] his words come true? [Will he who can see, see it? Will he who can hear, hear…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 014. Will Kuzzurakeans, Tabaleans or Cilicians Invade Que? (AGS 060) [military and political]

(1) [Šamaš, great lord, give me a firm positive answer to what I am asking you]! (2) [From this day, the 10th day of this month ..., to the ...th day of the month, ... of this year, for] 30 [days and nights, my stipulated term] — (4) [within] this stip[ulated term, will the Kuzzurakeans, or] the Tabaleans, or [the Cilicians, strive and pl]an? [Will they take the road] from wh[ere they are and in]vade Que [......]? (8) Does your great divinity know it? [Is the invasion ......] of Kuzzurak [......] or of the Tabaleans, [or of the Cilicians ......] to Que decreed [and confirmed] in a favorable…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 016. NN Sent to Que (AGS 062+) [military and political]

(1) Šamaš, great lord, [give me a firm positive answer] to what I am ask[ing you]! (2) [Fr]om this day, the 26th day o[f this month, ... of this year, to the ...th day] of Tishri (VII) o[f thi]s [year], my [stipulated te]rm — (4) [within th]is [stipulated te]rm, [should Esarhaddon, king of Assyria, strive and plan, and send ... where the ...]eans are located? (6) [Is it pleasing to your great divinity? If he, having planned], sends, [will either NN ... and his army, or ...]šattû and his army, [or NN ... and his army, or ...]ni, son of Kandâ and his army, [or the ...ians, ... or the Tabale]ans…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 017. Cimmerian and Cilician Invasion of ... (PRT 043) [military and political]

(Beginning destroyed) (r 0) [Let them be taken out] and put aside! (r 1) [I ask you, Šamaš, great lord, whether the troops of the C]immerians, [or the troops of the ...ians, or the troops of the] Cilicians [......] (r 4) [...... will go] to the district of [......] (r 5) [......] who inhabit the land of U[...] (r 6) [......] will wage [war ...].[Be present] in [this ram, place (in it) a firm positive answer], favorable designs, [favorable, propitious] omens [by the oracular command] of your great divinity, [and may I see (them)]. (Rest destroyed)

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 018. Will Ursaya of Urartu Invade Šubria? (AGS 048) [military and political]

(1) [Šamaš, great lord], give me a fi[rm positive an]swer [to what I am asking you]! (2) [From this day, the ...th day of this month] Nisan (I), to the 1st day of Tammuz (IV) of this year, [for ... days and nights, the stipulated ter]m for the performance of (this) extispicy — within this stipulated term, (4) [will Ursâ, king of Ur]arṭ[u], whom they call Yaya, [...] whom they call king of Pa[...], strive and plan? (6) Will he, [whether ...] or on the advice [of his counsellor]s, together with his army, (7) [or with the] Cimmerians or any of his a[ll]ies, [take] the road from where they are to…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 019. Will the King of Urartu ...? (AGS 049) [military and political]

(Beginning destroyed) (r 1) Disregard that an unclean man or w[oman has come near the place of the extispicy and made it unclean]. (r 2) Disregard that an [unclean person has performed extispicy] in this place. (r 3) [Disreg]ard that the ram (offered) to your divinity [for the performance of the extispicy is deficient or faulty]. (r 4) [Disregard] that he who touches the forehead of the sheep [is dressed in his ordinary soiled garments]. (r 5) [Disregard that] I, the haruspex, [your] ser[vant, have jumbled the oracle query in my mouth], (or) changed or alte[red the proc]eedings.[Let them be…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 020. Giving a Princess in Marriage to Bartatua, King of the Scythians (PRT 016) [military and political]

(1) Šamaš, great lord, give me a firm positive answer to what I am asking you! (2) Bartatua, king of the Scythians, who has now sent his messengers to Esarhaddon, king of Assyria, concerning a royal daughter in marriage — (4) if Esarhaddon, king of [Assyria], gives him a royal daughter in marriage, will Bartatua, king of the Scythians, speak with [Esarhaddon, king of Assyria], in good faith, true and honest words of peace? (8) Will he keep the treaty of [Esarhaddon, king of Assyria]? Will he do [whatever i]s pleasing to Esarhaddon, king of Assyria? (10) Is it decreed and confirmed in a…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 021. Giving a Princess in Marriage to NN (AGS 080) [military and political]

(Beginning destroyed) (r 1) [(Disregard that) the oracle query has become jumbled i]n [my mou]th.[Let them be taken out and put aside]! (r 2) [I ask y]ou, [Šamaš, great lord], whether, [should Esarhaddon give a r]oyal daughter in mar[riage to NN, king of ..., NN will speak, in good faith, true and h]ones[t words of peace with Esarh]addon, king of As[syria, keep the sworn treaty which] he is to con[clude] with him, [and do whatever] is pleasing [to Esar]haddon, king of Assyria. (r 9) [Be pre]sent [in this ram, place] (in it) a firm positive answer, [favorable] designs, [favorable, propitious…

Religion & Myth·Astronomy & Mathematics

~675 BCE·Neo-AssyrianSAA 4

SAA 04 022. Fragment Similar to Nos. 20-21 (AGS 087) [military and political]

(Beginning destroyed) (1) honestly [...... speak friendly words of] reconciliation [with Esarhaddon, king of Assyria, keep the treaty, and do] what[ever is pleasing] to [Esarhaddon, king of Assyria]? (4) [Be present in] this ram, [place (in it) a firm positive answer, favorable designs], favorable, [propitious] omens [by the oracular command of your great divinity, and may I see (them)]. (6) [May (this query) go to] your great [divini]ty, [O Šamaš, great lord, and may an oracle be given as an answer]. (7) [......] It has a 'station.' The 'pa[th' ......]. (8) [...... The right of the 'finger']…

Religion & Myth·Astronomy & Mathematics

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