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Page 18 / 33

~715 BCE·Neo-Assyrian

RINAP 2

Sargon II 2011

(1) To the god Adad, the canal inspector of heaven and netherworld, the great lord, his lord: Bēl-iddin set up and presented this stele for the sake of ensuring his good health.

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 001

(1) [Sargon (II), appointee of the god Enlil, nešakku-priest (and) desired object of the god Aššur, chosen of the gods Anu and Dagān, great king, strong king, king of the world, king of Assyria, king of the four quarters (of the world), favorite of the great gods]; (2b) [just shepherd, (one) to whom the gods Aššur (and) Marduk granted a reign without eq]ual [and whose reputation (these gods) exalt/exalted to the heights]; (3) [who (re)-established the šubarrû-privileges of (the cities) Sippar, Nippur, (and) Babylon, protects the weak among them (lit.: “their weak ones”), (and) made…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 002

Lines 1–68 are not preserved (69) [The people of the cities Pāpa (and) Lalluknu, dogs who had been bro]ught up in my palace (and) who [had conspired wi]th the land Kakmê [for the purpose of separating (from Assyria), I had deported them from their (own) places and] (re)settled them [in the city Damas]cus of the land [A]murru. (70b) I[n my] si[xth regnal year, Ursâ (Rusâ), the Urarṭian, sent his mounted messenger with a mendacious message to Bag-dāti of the land Uišdiš (and) KAR...] of the land Zikirtu, governors of the land Mannea. He ma[de them hostile to (me), Sar]gon, (and) to A[zâ, the…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRIAo

Sargon II 003

Continued from several unpreserved slabs (1') [In my eleventh regnal year, (...) Tarḫu-lara of the land Gurgum ...] whose [he]ir [Mu]tallu had cut (him) down with the sword and tak[en away ...] my [...] in ... in order to avenge him (Tarḫu-lara) [... Tarḫu-l]ara, his heir Mut[al]lu, in/with ... of the body before the god Šam[aš ... Because of] his [... that] he had done, I/he burned his hands (and) showed [(...)]. I cou[nted] as boo[ty] his heir Mutallu, together with the (royal) family of the land [Bīt-Paʾalla, as many as] the[re were (of them), (along) with gold, silver, (and)] countless…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 006

Continued from several unpreserved slabs (1') [At the command of the gods Aššur, Šamaš, and Marduk], I had [my] choice [fighting men] fly over [its] water [channel]s like [ea]gles [and they brought about his defeat. I surrounded him together with his royal (military) contingent and] slaughtered [his warriors like sheep a]t his feet. [I pierced] the horses trained to [his] yoke [with arrows. Then, (as for) him, I pierced (lit.: “loosened”) his hand with the point of an arrow and] he (then) entered the gate of his city <ste>althfully, like a mongoose. [I cut down] the Puqudians, [his]…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 008

(1) Palace of Sargon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, king of the four quarters (of the world), favorite of the [great] god[s]. (2) The gods Aššur, Nabû, (and) Marduk, the gods, my helpers, granted me a reign without equal and exalted my [go]od reputation to the h[eights]. (3) I continually acted as provider for (the cities) Sippar, Nippur, Babylon, and Borsippa (and) [I made restitution for] the wrongful damage suffered by the people of privileged status, as many as there were (of them); I (re)-established…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 065

(1) May (all) be extremely well with the god Aššur, father of the gods, the great lord who dwells in Eḫursaggalkurkurra (“House, the Great Mountain of the Lands”), his great temple. (2) May (all) be extremely well with the gods (that issue) divine decrees (and) with the goddesses, (the deities) who dwell in Eḫursaggalkurkurra, their great temple. (3) May (all) be extremely well with the gods (that issue) divine decrees (and) with the goddesses, (the deities) who dwell in the city Aššur, their great temple. (4) May (all) be well with the city and its people! May (all) be well with the palace…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 071

(Epigraph_1 1) I/He traversed [...]. (Epigraph_2 1) I/He entered (the region) between Mount Ni[k]ippa (and) Mount Upâ. (Epigraph_3 1) Mount [S]imir[ria (...)] mountain [...].

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 072

(A 1') Not sufficiently preserved to allow translation. (A 3') [...] I measured (A 4') [...] them (A 5') [... i]n the temple of Marduk, their temple, for all time (A 6') [I erected ... from (...) K]ibaba of the city Ḫarḫa[r ...] I receiv[ed ... hors]es (and) mules. (A 8') [... the city Ḫarḫ]ar their understanding [...] they elevated [Da]ltâ over the[m]. (A 10') [...] their heart (A 11') [... they obta]ined reinforcements (A 12') [...] ... (A 13') [...] gift[s] (A 14') [...] fil[led] (A 15') [...] my [...] I ret[urned and ...] seized it [... the city Kār-Šarr]ukīn [...] I built a[nd ...] (B 1')…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 104

Left side (Frgm._A_left 1') [... they made ... ho]stile [to me. The extens]ive [troops of Assyria] Right side (Frgm._A_right 1') Not sufficiently preserved to allow translation. (Frgm._B 1) [I dispersed the forces of] Ḫumbani[gaš (Ḫumban-nikaš I), the Elamite. I destroyed the land of Kar]alla, the land Šurda, [the city Kišesim, the city Ḫarḫar, the land] Media, (and) the la[nd Ellipi, (and) I imposed the yoke of the god] Aššur [(upon them)]. I [subjugated the land Mannea, ...] Left sides (Frgm._C_left 1') [... who (always) speaks tre]achery [...] he repeatedly sent [... he withheld] his [au]di…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 108

Too poorly preserved to allow translation. (Frgm._B_i 1') [... DNs, who g]o [...; the goddess Ištar], ... [...; DN], who encircles [...; the Sebetti], who go [before the gods, stand] at the side [of the king, their favorite, in the place of battle, and] bring about (his) vic[tory]; (Frgm._B_i 7'b) [Great gods, managers] of heaven (and) netherworld, who[se attack means battle and strife], who appoint (rulers) (lit.: “raise the eyes”) [(and) name king(s)], (and) by who[se holy command] they place [(one) land over (another) land] an[d make (its ruler) greater than (other) rulers]. (Frgm._C 1')…

Writing & Literature·Religion & Myth

~715 BCE·Neo-AssyrianRINAP 2

Sargon II 2003

(Inscription_A 1) Palace of Sargon, king of the world, king of Assyria. (Inscription_B 1) (Property) of Sîn-aḫu-uṣur, the grand vizier.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Enlil-naṣir I 1

(1) Enlil-[nāṣir (I), vice]-regent of the god [Aššur, son of] Puzur-Aš[šur (III), (who was) also vice]-regent of the god Aššur, (5) for his life and the well-being of his city, [built] the towers of [..., which] Išme-Dagān (I), vice-[regent of the god Aššur, son of Šamšī]-Adad (I), vice-[regent of the god Aššur],

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Enlil-naṣir I 1002

(1’) I deposited my [clay cone (therein)]. (2’) [(When) a fu]ture [ruler] builds [that wall] wh[en it becomes dilapidated], the gods Aššur and [Adad] will (then) listen to [his prayers. May he retur]n [my clay cone] to its place.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Ititi 1

(1) Ititi, the overseer, son of Ininlaba, dedicated (this stone plaque) from the booty of Gasur (Nuzi) to the goddess Ištar.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Naram-Sin 01add

(i 1) Narām-Sîn, vice-regent of the god Aššur, son of Puzur-Aššur (II), vice-regent of the god Aššur.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Ṣilulu 1

(1) (The god) Aššur is the king, Ṣilulu is the vice-regent of (the god) Aššur, the son of Dakiki, (and) the herald of the city Aššur.

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Son of Urdanum 2001

(1') [...] in [...] for the life [of] Urdān[um], his father, his (own) life, the life [of his] brothers, and the life [of] his children, an oven that brightens

Writing & Literature·Religion & Myth

~700 BCE·Neo-AssyrianRIAo

Zarriqum 2001 / Amar-Suena 2001

(1) For the life of Amar-Suena, the strong man, the king of Ur, and the king of the four quarters (of the world), (and) for his own life, Zarriqum, the governor of (the city) Aššur, his (Amar-Suena’s) servant, built the temple of the goddess Bēlet-ekallim.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 001

Opens Sennacherib's royal titulary with its fullest ideological formula — just king, pious shepherd, warrior — anchoring Assyrian kingship theology at the moment he inherited Sargon II's contested throne.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 002

A royal annals inscription of Sennacherib (~695 BCE) that opens with the king's full titulary and theological mandate from Aššur, attesting the standard Neo-Assyrian idiom by which military campaigns were framed as divine commission.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 003

One of Sennacherib's earliest royal inscriptions, this text records his accession-era military campaigns and the full titulary — pious shepherd, guardian of truth, virile warrior — through which Assyrian kings performed legitimate sovereignty before god and subject alike.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 005

Preserves Sennacherib's standard titulary — 'king of the four quarters,' 'perfect man, virile warrior' — and a dynastic renovation curse, documenting the formulaic language Assyrian kings used to legitimise rule and bind successors.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 007

Documents Sennacherib's physical remaking of Nineveh — widened streets, a limestone-paved chariot bridge — grounding his self-glorifying inscriptions in datable urban-infrastructure works ca. 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 008

One of Sennacherib's royal campaign inscriptions, recording the ideological formula — pious shepherd, champion of the weak, warrior of Aššur — through which Neo-Assyrian kings legitimised conquest as divine mandate.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 010

A royal titulary inscription of Sennacherib (~695 BCE) attesting his role as fashioner of cult statues for Aššur, Anu, Sîn, Šamaš, and Adad — direct evidence of the king's ritual responsibility for divine image-making in Assyria.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 011

One of Sennacherib's royal titulary inscriptions, attesting his claim to have personally fashioned cult statues for Aššur, Anu, Sîn, Šamaš, and five other deities — linking military kingship to ritual restoration of the Assyrian pantheon.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 012

Sennacherib's titulary here pairs his military dominion with personal stewardship of the major Assyrian cults, revealing how the king legitimised conquest through direct service to Aššur, Šamaš, and the pantheon.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 013

Names Sennacherib as sculptor of cult statues for Aššur, Anu, Sîn, Šamaš, and five other deities, placing royal image-making at the centre of Assyrian piety and legitimacy ca. 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 015

Sennacherib's own account of his sovereignty, framed as a divine mandate from Aššur — the titulary language of 'guardian of truth' and 'aid to the weak' maps the ideological vocabulary by which Assyrian kings legitimised conquest as cosmic order.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 016

Sennacherib's royal titulary in full ceremonial register — 'guardian of truth,' 'virile warrior,' 'bridle of the insubmissive' — shows how Assyrian kings wove divine mandate and martial prowess into a single ideological formula around 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 017

Sennacherib's self-presentation as cosmic shepherd and lightning-wielding warrior attests the formulaic theology of Assyrian royal legitimacy at the height of the empire, rooting military supremacy in the god Aššur's personal mandate.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 018

Attests Sennacherib's receipt of tribute from the official of Ḫararatu — gold, silver, musukkannu-timber, and livestock — documenting the economic extraction that funded Assyria's western campaigns circa 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 020

Describes Sennacherib forcing Phoenician and Ionian captives to build Mediterranean-style ships on the Tigris, then portaging them overland to the Euphrates — a rare record of naval logistics adapted for landlocked riverine warfare against Chaldean Babylonia.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 022

Sennacherib's own account of his kingship frames his authority as divinely mandated by Aššur — a template for how Assyrian royal ideology fused military dominance with cosmic and moral legitimacy around 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 024

Preserves Sennacherib's royal titulary and Aššur theology in formulaic detail, documenting how Neo-Assyrian kings grounded military authority in divine mandate circa 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 026

Chronicles Sennacherib's campaigns against Marduk-apla-iddina II and the Sidon succession — naming Tu-Baʾlu as Assyrian-installed client king, a concrete case of how Nineveh reshaped Levantine rulership circa 701 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 027

Preserves Sennacherib's self-presentation as divinely ordained enforcer of justice and protector of the weak — the ideological scaffolding that legitimised Assyrian imperial rule around 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 028

Chronicles Sennacherib's systematic destruction and looting of enemy cities, adding a datable Assyrian royal voice to the archaeological record of Neo-Assyrian military campaigns ca. 695 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 029

Records Sennacherib's 701 BCE Levantine campaign — the deportation of Ashkelon's king, his dynastic replacement, and the sack of Philistine coastal cities — corroborating and expanding the biblical account of his western expedition.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 030

Records Lulî of Sidon's flight by sea after Sennacherib's 701 BCE western campaign — one of the few Assyrian royal texts to name a Phoenician king's fate and corroborate the Biblical and classical tradition of that campaign.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 031

Composite royal inscription of Sennacherib (~695 BCE) that pairs the king's epithets as champion of justice and helper of the weak with concrete tallies of captives and livestock — revealing how Assyrian ideology fused divine mandate with systematic plunder.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 032

Records Sennacherib's founding of Kār-Sennacherib and his receipt of tribute from Medes 'of whose land no king, my ancestors, had heard mention' — pushing Assyrian imperial reach into previously undocumented Iranian territory.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 088

A royal palace inscription of Sennacherib (~695 BCE), asserting the twin titles 'king of the world, king of Assyria' — the standard ideological formula projecting universal dominion from the Assyrian heartland.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 089

A royal titulary inscription of Sennacherib (~695 BCE), attesting the layered epithets — great king, strong king, king of the world — through which Assyrian kings projected cosmic authority over a multi-ethnic empire.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 090

A royal palace inscription of Sennacherib, asserting his titulary — great king, mighty king, king of Assyria — and anchoring the ideological grammar by which Sargonid rulers legitimised their authority over the ancient Near East.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 092

Dedicatory inscription for Sennacherib's 'Palace Without a Rival' at Nineveh, attesting the Assyrian royal ideology that monumental construction expressed divine favour and legitimised kingship.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 094

Attests Sennacherib's monumental rebuilding of Nineveh's double circuit of walls, the physical infrastructure that transformed the city into the definitive capital of the late Assyrian empire.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 096

Attests Sennacherib's rebuilding of Nineveh's city wall, situating one phase of the capital's monumental expansion within his broader programme of urban transformation after destroying Babylon in 689 BCE.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 098

Records Sennacherib granting his son a house tied to the construction of Nineveh's city wall — linking royal family patronage directly to the great building programme that defined his reign.

Writing & Literature·Religion & Myth

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