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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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1101–1150 of 1634

Page 23 / 33

~695 BCE·Neo-Assyrian

RINAP 3

Sennacherib 223

(1) Deities Aššur, Anu, Enlil, Ea, Sîn, Šamaš, Adad, Marduk, Nabû, [Nerg]al, Ištar, (and) the Sebetti, the great gods, who install the lord (and) name the ruler to lead the black-headed (people) all over the inhabited world: (3) Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters (of the world), the prince who provides for them, by your firm ‘yes’ I marched about safely from the Upper Sea to the Lower Sea, and (then) I made rulers of the (four) quarters (of the world) bow down at my feet and they (now) pull my yoke: (5b) At that time, I greatly…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 224

(1) The palace of Sennacherib, king of the world, king of Assyria.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 225

(1) The palace of Sennacherib, king of Assyria.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 226

(1) Sennacherib, king of the world, king of Assyria: Over a long distance, I had the water of the two Ḫazur Rivers, the water of the Pulpullia River, the water of the city Ḫanusa, the water of the city Gammagara, (5) (and) water from mountain springs on the right and left sides of it added to it (and thereby) I had a canal dug to the plain of Nineveh. I had an aqueduct constructed (by packing down) white limestone over deep wadis (and thereby) enabled those waters to flow over it.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 227

(1) [Sennacherib ...]: I had a [can]al d[ug] over a long distance, from the Ḫusu[r] River [...] I had an aqueduct constructed (by packing down) limestone [over dee]p [wadis (and thereby) ...] water[s ...].

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 228

(Frgm._A 1) At tha[t t]ime [... I marched] quick[ly] to Babylon [and ...], the king of Karduniaš (Babylonia), who [...] (Frgm._B 1) [...] captured [...] ... [... h]e, Mar[duk-apla]-iddin[a (II) (Merodach-baladan) ... hea]rd about [the advance of my expeditionary force] and fear and [t]err[or fell upon him ...] (Frgm._C 1) [...] his city gates [...] Marduk-apla-iddina (II) (Merodach-baladan) [...] I brought out [... from] that [...] and I counted (them) as booty. (Frgm._D 1) I brought out [...] precious [stones], utensils of ... [...] attendants, male singers, [...] and [I counted (them) as]…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 229

(1) Sennacherib, king of the world, king of Assyria: (As for) the three watercourses which (flow) from Mount Ḫāni, a mountain above the city Arbela, I dug out the springs which are on the right and left banks of those watercourses and (thus) added (the springs’ water) to them. I dug a (subterranean) watercourse and directed (all of) their course(s) inside the city Arbela, the dwelling of the goddess Ištar, the exalted lady.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 230

(1) The deities Aššur — great lord, the father of the gods — Anu, Enlil, and Ea, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, Ištar, (and) the Sebetti, the great gods who stand at the side of the king who reveres them and make his weapons prevail over all enemies: (3) Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters (of the world), the king who was chosen by you, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, (and) strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 231

(1) [Palace of Sennacherib, great king], strong king, king of the world, king of Assyria, [king of the four quarters (of the world), favorite of the] great [god]s, wise prince, [circumspect] rul[er, shepherd of the peop]le, (and) leader of a widespre[ad] population, [I]: (4) [The god Aššur, father of the gods], looked steadfastly upon me [among all of the ru]lers and [made] my [we]apons [greater] than (those of) a[ll who sit on (royal) daises]. He gave me a ju[st] scepter [that widens borders (and) he put in my hand] a merciless [ro]d to fell ene[mies]. (7b) [I]n a pitched battle, I…

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 232

(1) Sennacherib, king of Assyria.

Writing & Literature·Religion & Myth

~695 BCE·Neo-AssyrianRINAP 3

Sennacherib 233

(1) [Senn]acherib, king of the world, [king of Assyria], gave (this object) [to] Esarhaddon, his senior-ranking son.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianOur engine

SAA 04 085. Fragment Similar to No. 84 [military and political]

[...] ... [I ask] you, Šamaš, great lord: [Whether the king, my lord], this [Esarhaddon, king of Assyria], [from] the beginning of this year until [the month Tammuz of this year], within ... the days and nights, the stipulated term, [will take] the road and go [to Egypt], [and return] safely to Nineveh, and [...], [Be present] in this ram, [and] [place in it a firm positive] answer, favorable, propitious omens by the oracular command of [your great divinity], [and] may I [see it]! [...] ... [...]

Religion & Myth

~675 BCE·Neo-AssyrianOur engine

SAA 04 207. Fragment Referring to Hardships of Travel [miscellaneous]

(traces, too fragmentary to translate) / [......] his/her ...... (blank) [......] / (1) [Disregard that ......] the forces of Esarhaddon, [king of Assyria ......] / (2) [Disregard that ......] turns him back, (that) illness (or) the hardship [of travel is encountered] / (3) [Disregard that ...... a god] of evil (or) the evil of Ištar [......] / (4) [Disregard that a clean or] unclean (person) has touched the sacrificial sheep, / (5) [or] has blocked the way [of the sacrificial sheep]. / (6) [Disregard that an unclean man or wom]an has come near the place of the extispicy [and made it unclean].…

Religion & Myth

~675 BCE·Neo-AssyrianOur engine

SAA 16 081. Jewellery for the King (ABL 0847)

To the king, my lord: your servant Nabû-sagib, son of Paruṭu, the goldsmith of the Queen's Household. Good health to the king [my lord]! May Nabû and Marduk bless the king, my lord! [...] year(s), with/at the house [...] they questioned me [...] of the month [...] [...] silver, one pappardilû-stone, three fingers wide, (and) a bead(?) of ḫulālu-stone ("eye-stone") I gave to Matan-ilu, the doorkeeper. A letter (came) together (with this), saying: 'To the king, my lord, (let there be) a judgment: whether he gave it or whether he did not give it, let the king, my lord, inquire.'

Daily Life·Economy

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 001

Esarhaddon justifies his anomalous succession — youngest son elevated over elder brothers — by attributing the choice directly to Aššur, Šamaš, and both Ištars, revealing how Sargonid kings marshalled divine authority to legitimise politically irregular transfers of power.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 002

Esarhaddon's own account of razing Sidon — a coastal Phoenician power — ca. 677 BCE, documenting Assyrian westward expansion and the king's claim to rule 'from the rising sun to the setting sun.'

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 005

Esarhaddon justifies his irregular succession — youngest son elevated over older brothers — by citing divination omens from Šamaš and Adad, documenting how Sargonid kings used extispicy to legitimize contested royal transitions.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 008

Claims Assyrian boots on the soil of Patušarra — a district near Mount Bikni in the Median salt desert — where no predecessor king had walked, pushing the attested eastern horizon of Esarhaddon's campaigns beyond earlier royal records.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 010

Claims Esarhaddon's simultaneous restoration of Aššur's temple and Babylon's Esagil — the ideological balancing act by which an Assyrian king sought legitimacy in both the north and south after Sennacherib's destruction of Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 011

Esarhaddon petitions Sîn and Šamaš jointly for long life, abundant heirs, and victory over enemies — placing the moon- and sun-gods at the centre of his dynastic theology in an era when Esarhaddon was aggressively rebuilding Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 012

Records Esarhaddon's restoration of the Aššur temple and manufacture of cult statues for Sîn and Ningal, linking his legitimacy directly to cultic reconstruction after his father Sennacherib's reign.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 015

Records Esarhaddon's claim to have captured the household of Taharqa — wives, concubines, sons — after his Egyptian campaign, corroborating Assyrian dominance over the 25th Dynasty in the 670s BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 018

Attests Esarhaddon's restoration of looted divine statues to their sanctuaries and his reinstatement of regular sattukku- and ginû-offerings — cultic amends that legitimised his reign after Sennacherib's destruction of Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 030

Records Esarhaddon's military campaign into the Sealand against Nabû-zēr-kitti-līšir, son of the famed Merodach-baladan II — linking dynastic Chaldean resistance to Assyrian rule across two generations.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 031

Records Nabû-zēr-kitti-līšir's flight and death in Elam — corroborating evidence for Esarhaddon's suppression of the Sealand rebellion and his subsequent reception of the fugitive Naʾid-Marduk.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 032

Records the flight and violent death of Nabû-zēr-kitti-līšir in Elam as divine punishment for oath-breaking — Esarhaddon's framing of a political rival's fate as gods Aššur and Šamaš enforcing sacred law.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 033

Records Esarhaddon's demand that the kingdom of Šubria surrender Assyrian fugitives — deserters, oath-breakers, and criminals — foreshadowing the punitive campaign he launched against Šubria around 674 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 034

Records Esarhaddon's tenth campaign toward Kush and Egypt — the Assyrian conquest of Egypt in 671 BCE — and his administrative reorganization of a divided province, attesting the empire's dual reach into Africa and the Near East.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 036

Preserves Esarhaddon's account of a desert march near the Brook of Egypt — waterless terrain, vipers, and divine storm-signs — documenting how Assyrian kings framed military logistics as proof of divine favor.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 037

Attests Esarhaddon's claim to divine election from the womb and his conquest of Kush — the latter a campaign no Assyrian king before him had achieved — in the rhetorical idiom of Neo-Assyrian royal self-legitimation.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 038

Attests Esarhaddon's restoration of Babylonian lunar cult — Sîn, Ningal, Nusku, and Nannar named together — linking Assyrian royal authority to the reorganisation of divine rites after Sennacherib's destruction of Babylon.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 039

Preserves Esarhaddon's account of wounding the Kushite pharaoh Taharqa five times and seizing Memphis (~671 BCE): direct Assyrian testimony to the conquest that briefly made Esarhaddon ruler of Egypt.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 040

Records Esarhaddon's campaign against Abdi-Milkūti of Sidon (~677 BCE), framing the city's destruction as Aššur's will — direct Assyrian royal testimony to the elimination of a major Phoenician maritime power.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 041

Preserves fragmentary language of divine protection and royal legitimation under Esarhaddon, attesting the theological idiom by which Sargonid kings anchored their authority in the gods' 'exalted divinity.'

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 042

Claims dominion over both Egypt and Babylonia (Karduniaš) in a single inscription, placing Esarhaddon among the rare Assyrian kings to assert rule from the Nile to the Persian Gulf.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 043

Claims Esarhaddon's mandate from Aššur, Marduk, and Ištar simultaneously — reflecting his calculated effort to legitimise rule over both Assyria and Babylon after his father Sennacherib's destruction of the city.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 044

Esarhaddon presents himself as ritual custodian of the great temples — confirming sattukku offerings and restoring cult centers — placing religious legitimacy at the heart of neo-Assyrian royal ideology, ca. 675 BCE.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 045

Preserves fragments of Esarhaddon's self-presentation as a ritually assiduous king — purification priests, lamentation singers, and cultic offerings at a quayside — illuminating how Assyrian royal ideology fused military and temple-cult legitimacy.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 046

Survives only in fragments, yet adds one manuscript witness to the corpus of Esarhaddon's royal titulary, helping scholars reconstruct how this king broadcast his legitimacy across the Assyrian heartland.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 047

Preserves Esarhaddon's sevenfold titulary — king, governor, shepherd, dynastic heir — the formulaic language through which Assyrian kings simultaneously claimed Babylonian legitimacy and descent from Aššur's oldest royal line.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 049

Attests Esarhaddon's claim to legitimacy through piety — rebuilding Esagil, restoring Babylon's cult offerings, and observing festival calendars — framing conquest as divine mandate rather than imperial ambition.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 050

Preserves fragmentary titulary of Esarhaddon equating the king with Enlil and the solar deity — stock epithets that grounded Assyrian royal ideology in cosmic, not merely political, authority.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 051

Esarhaddon records refurbishing divine statues in Ešarra with Arallu gold and jewels approved by Marduk and Zarpanītu — concrete evidence of how Assyrian kings staged ritual renewal of cult images to legitimise royal piety.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 052

Records Esarhaddon's restoration of the Babylonian gods and their cult statues to Babylon ca. 675 BCE, detailing the ritual 'washing of the mouth' and 'opening of the mouth' ceremonies performed to reactivate the divine images.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 053

Records Esarhaddon's formal dedication of his son Šamaš-šuma-ukīn to Marduk and Zarpanītu, with ritual offerings — a rare first-person account of the succession arrangement that would later split the empire between two brothers.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 054

Records Esarhaddon imposing ritual provisions — honey, groats, and chufa — on the city Kār-Esarhaddon, linking royal foundation ideology to the material upkeep of Aššur and Mullissu's cult.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 055

Attests Esarhaddon's program of cultic restoration — linking his legitimacy as 'true shepherd' to the repair of akītu-house imagery, a propagandistic equation of piety with royal right to rule.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 056

Attests Esarhaddon's claim to piety through his devotion to Eḫulḫul, the temple of the moon-god Sîn at Harran — a sanctuary whose restoration was central to his dynastic legitimacy.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 057

Esarhaddon frames his rule through divine appointment by Enlil and Aššur across two generations, encoding a father-to-son legitimacy chain that justifies his contested succession after Sennacherib's assassination.

Writing & Literature·Religion & Myth

~675 BCE·Neo-AssyrianRINAP 4

Esarhaddon 060

Catalogs Esarhaddon's conquests from Cilicia to Dilmun in a single inscription — Cimmerian defeat, the beheading of Sidon's king, and the first Assyrian tribute levy on Dilmun attested in royal records.

Writing & Literature·Religion & Myth

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