All tablets.

Šamši-Adad I 08

(1) Šamšī-Adad (I), king of the world, appointee of the god Enlil, worshipper of the god Dagān, vice-regent of the god Aššur, builder of Ekisiga — “His Silent Temple,” the temple of the god Dagān in Terqa.

Šamši-Adad I 09

(1) Šamšī-Adad (I), vice-regent of the god Aššur, son of Ilā-kabkabī, builder of the temple of the god Aššur.

Šamši-Adad I 10

(1) Šamšī-Ad[ad (I)], beloved of the god Aššur, vice-regent of the god Aššur, [son of] Ilā-kabkabī.

Šamši-Adad I 1001

(i' 1) ... [By] command of [the god] Enlil and [...] my attack [in Arra]pḫa [...] seventh day [...] and [I] sacrificed, ...] and (ii' 1) I entered his fortress. I kissed the feet of the god Adad, my lord, and reorganized that land. I installed my governors everywhere and, (at) the Festival of Heat, I sacrificed to the gods Šamaš and Adad, in Arrapḫa itself. (ii' 12) (In) Addaru (XII), on the twentieth day, I crossed the (Lower) Zab (Zaiba) and made a razzia in the land Qabra. I struck down the harvest of that land and, in the month Magrānum, I captured the fortified cities of the land Arbela…

Šamši-Adad I 12

(1) Šamšī-[Adad (I)], king of [the world].

Šamši-Adad I 2001

(1) The name of this lion is “The Sealer of the Enemy of Šamšī-Adad (I) by the Command of the Goddess Ištar.”

Šamši-Adad I 2002

(1) The name of [this] lion is “The Drinker of the Blood of the Enemies of Ša[mšī-Adad (I)] by [the Command of] the Goddess [Ištar].” (8) (Belonging to) Eme[urur], (which means) “the temple of gathering together divine powers.”

Šamši-Adad I 2003

(1) Šamšī-[Adad (I)], appointee of the god Enlil, vice-regent of the god Aššur: Amaduga, his female servant.

Šamši-Adad I 2004

(1) Šamšī-[Adad (I)], appointee of [the god Enlil], vice-regent of the god [Aššur]: [Ya]matti-[El, his] servant.

Šamši-Adad I 2005

(1) Šamšī-[Adad (I)], appointee of the god [Enlil], vice-regent of the god Aššur: Yaḫuzānum, son of Zamāmu, his servant.

Šamši-Adad I 2006

(1) Šamšī-[Adad (I)], strong king. Ammī-iluna, son of Irra-i[...], his servant.

Šamši-Adad I 2007

(1) Yattiya, son of Samsī-malik, servant of Šamšī-Adad (I).

Šamši-Adad I 2008

(1) [Ya]matti-[El], son of Ḫata ..., servant of [Ša]mšī-Ad[ad (I)].

Šamši-Adad I 2009

(1) Tarim-š[akim], servant of Šamšī-[Adad (I)].

Šamši-Adad I 2010

(1) Umannisuṭa, son of Idin-[...], servant of Šamšī-[Adad (I)].

Šamši-Adad I 2011

(1) Adad-saga, son of Ḫaziya, servant of Šamšī-[Adad (I)].

Šamši-Adad I 2012

(1) [M]ašiya, son of Šalim-[...], servant of Šam[šī-Adad (I)].

Šamši-Adad I 2013

(1) Lu-Ninsianna, son of ..., servant of Šamšī-Adad (I).

Šamši-Adad I 2014

(1) [Zi]mrī-ḫammu, [son of S]umu-ammim, servant of Šamšī-Adad (I).

Šamši-Adad I 2015

(1) D[agān-...], son of ...[...], servant of Šamšī-Ad[ad (I)].

Šamši-Adad I 2016

(1) Ṣurri-Adad, [son of Z]idriya, [servant of] Šamšī-Adad (I).

Šamši-Adad I 2017 / CDLI Seals 009443

(1) Ibāl-eraḫ, son of Kiabkurānu, servant of Šamšī-Adad (I).

Šamši-Adad I 2018

(1) Laḫar-abī, the scribe, son of Kakisum, servant of Šamšī-Adad (I).

Šamši-Adad I 2019

(1) Sîn-iqīšam, son of Būr-Adad, servant of Šamšī-Adad (I).

Šamši-Adad I 2020 / CDLI Seals 008051

(1) Rīš-ilu, son of Aduanniam, servant of Šamšī-Adad (I).

Šamši-Adad I 2021

(1) Pazaya, son of Aḫi-šakim, servant of Šamšī-Adad (I).

Šamši-Adad I 2022

(1) Kunnat[um], son of Mezi..., servant of Šamšī-Adad (I).

Šamši-Adad I 2023

(1) Samiya, son of Ḫani-m[alik], servant of Šamš[ī-Adad (I)].

~1900 BCE·Old AssyrianRIAo

Sargon I 1 / CDLI Seals 003474

(1) The divine Sargon (I), vice-regent of the god Aššur, son of Ikūnum, vice-regent of the god Aššur.

~1900 BCE·Old AssyrianRIAo

Sargon I 2001

(1) When the divine Sargon (was) vice-regent of (the god) Aššur, Ḫadītum, the wife of Bēlam-nāda, dedicated (this) to the Assyrian Ištar, her lady. She put (the symbol of the) pudendum into (the Ištar temple) for the life of her husband, her (own) life, and the life of her children.

Adad-narari I 01

Lists the cities and peoples — Kassites, Gutians, Lullumê, Šubareans — subjugated by Adad-nārārī I, documenting Assyria's territorial expansion toward the Euphrates and into Mitanni's former heartland around 1300 BCE.

Adad-narari I 06

A building inscription of Adad-nārārī I dedicating a standard to Ištar and invoking Aššur's favour for any future ruler who restores the monument — an early attestation of the Assyrian royal restoration formula that would persist for centuries.

Adad-narari I 1001

Attests Adad-nārārī I's campaign into the Lullumê highlands, placing Assyrian military reach into the Zagros within the generation that transformed Assyria from a vassal into an imperial power.

Adad-narari I 25

Labels booty taken from Naḫur, placing the city within Adad-nārārī I's documented conquests and anchoring his western campaigns in the archaeological record of early Middle Assyrian expansion.

Adad-narari I 31

Stamps Adad-nārārī I's ownership of a labūnu-house forecourt: one of the earliest Assyrian royal building inscriptions asserting the "king of the world" titulary that would define imperial rhetoric for centuries.

Religion & Myth·Writing & Literature

Adad-narari I 35

Records Adad-nārārī I's renovation of the processional avenue at Aššur's temple, anchoring the physical expansion of Assyrian royal piety to a specific monarch at the dawn of the Middle Assyrian kingdom.

Adad-narari I 39

Marks Adad-nārārī I's construction of a quay wall at the palace canal: physical evidence of royal infrastructure investment at Aššur in the early Middle Assyrian period.

Writing & Literature

Adad-narari I 40

Marks Adad-nārārī I as builder of Aššur's Tigris quay wall, anchoring his public-works program in the archaeological and epigraphic record of early Middle Assyrian urban infrastructure.

Writing & Literature

Adad-narari I 44

A palace inscription of Adad-nārārī I asserting the title 'king of the world' — early epigraphic evidence of Assyrian kings adopting the universal-sovereignty rhetoric previously claimed by Babylonian and Akkadian rulers.

Aššur-bel-kala 01

Attests Aššur-bel-kala's campaign against the land Ḫimme, preserving early Assyrian royal rhetoric of total destruction — flaying, mass deportation, corpse-mounds — that would define the empire's self-presentation for centuries.

Aššur-bel-kala 08

Attests Aššur-bēl-kala's titulature and genealogy — anchoring his reign within the Tiglath-pileser I dynasty — though heavy damage leaves his specific deeds and the presiding eponym unrecoverable.

Aššur-bel-kala 09

Records Aššur-bel-kala crossing the Euphrates twice in one year on goatskin rafts to pursue Aramean and Sutean groups near Mount Lebanon — early evidence of Assyrian military pressure on these semi-nomadic peoples.

Eriba-Adad II 1

Preserves the titulary of Erība-Adad II, attesting the full fourfold royal ideology — king of the world, Assyria, and the four quarters — at the dawn of the Middle Assyrian imperial self-conception.

~1300 BCE·Middle BabylonianOur engine

Šamši-Adad IV 1

Documents Šamšī-Adad IV's restoration of the Assyrian Ištar temple at Aššur, anchoring the reign's chronology to a specific eponymy date and establishing the dynastic continuity he claimed from Tiglath-pileser I.

Shalmaneser I 09

Records Shalmaneser I's restoration of the Libūr-šalḫī Gate at Aššur, fixing the king's piety and building programme in the mid-13th century BCE, before Assyria's rise to full imperial power.

Shalmaneser I 17

Credits Ištar of Nineveh — not Aššur alone — as the divine force behind Shalmaneser I's campaigns against Šubarû, Lullumê, and Qutû, documenting the goddess's role in mid-13th-century Assyrian royal ideology.

Shalmaneser I 18

Shalmaneser I's titulary here fuses Enlil-derived legitimacy with military conquest across Qutû, Lullumê, and Šubarû, documenting the mid-13th-century BCE consolidation of Assyrian royal ideology in its earliest monumental form.

Tiglath-pileser I 01

Opens with the fullest early pantheon invocation in Tiglath-pileser I's royal corpus, mapping the precise hierarchy — Aššur, Enlil, Sîn, Šamaš, Adad, Ninurta — that legitimised Middle Assyrian imperial kingship.

Tiglath-pileser I 02

Preserves the divine invocation formula of Tiglath-pileser I, naming Aššur, Enlil, Sîn, Šamaš, and Adad as guarantors of Assyrian royal authority — a theological blueprint for Middle Assyrian kingship ideology.