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1251–1300 of 1673
Page 26 / 34
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.
LawMythologyEsarhaddon 1001
(i' 1') [...] ... [...] ... the sun [...] heart [was ang]ry [...] ... [... (i′ 5′) ...] ... [...] I raised and [...] Imgur-Enlil ... [...] ... [...] ... a wall a king [... to be as secure as a great] mountain [for far-off days]. (ii' 1') [...] oath [...] ... to [...] he placed and [...] the people. He built their ... [...] and [...] over [... (ii′ 5′) (As for) E]durgina, the dwelling of the god Bē[l-ṣarbi that is in]side of Baṣ, he took its [...] and bui[lt] (it) anew. [The gods Bēl]-ṣarbi, Nabû and [Marduk, (and) Ni]nsaggirgi and Dumu[zi, (ii′ 10′) the god]s living in [it], they raised up their [...]. (ii' 12') [The gods Ea and] Asalluḫi, by the[ir exalted] wisdom,
LawMythologyEsarhaddon 1002
(i' 1) to be as secure as [a great moun]tain [for] far-off [days. ...] cast [bro]nze [...] he oversaw its [sm]elting and (i′ 5) examined [... He built from its foundations t]o its parapets, [... all] of its copings [...] ... [...] Cutha, (ii' 1) The gods Ea and Asalluḫi, by their exalted wisdom, opened their mouth(s) with “the washing of the mouth” (and) “the opening of the mouth” (rites) and had (them) dwell on (ii′ 5) their pure pedestal(s) in their lofty cellas for all ti[me]. The one who expanded the cult cent[ers], enlarged the temples of the [great] gods, which from ancient times [...] ... [...] (iii' 1) Through their go[od] deeds, [may] the god Marduk, [the great god, my lord, ...] the foundation of [their royal] thr[one ...] ... [...]
LawMythologyEsarhaddon 1003
(i 1') ... [...] the one who distributes [shares] to the ... people, [...], the one who opens canals, (i 5′) (and) the one who makes the pasturage (and) watering places flourish; whose countenance is excellent, the awe-inspiring god, the bearer of the furious mace, the one who conquered the enemy, overthrew e[vil], ... [...] (ii 1') [...] ... [...], anci[ent] stock, sublime ruler, governor of Babylon, tr[ue] prince, the one to whom the god En[lil] has stretched out his hand, rever[ent] servant, (iii 1') (No translation possible) Col. iv completely broken away (v 1') [May] one of the kings, my…
LawMythology
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.
LawMythology
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.
LawMythologyEsarhaddon 1006
(i 1') [...] ... of Enlil, prudent ruler, [...] ... and they were constantly blessing [...] ..., true shepherd, [... whose] ... they made pleasing to the people, (i 5′) governor of Babylon, king of Sumer and Akkad, beloved of the god Marduk (and) the goddess Zarpanīt[u, intel]ligent, learned, ... [...] ... of the god Nabû, [...], valiant [young] man, foremost of all rulers, (10′) ... hero of all rulers, [whom] the goddess Ištar of Arbela entrusted to rule the lands; king of all of the four quarters, favorite of the great gods, the sun of all of the people, whose deeds are pleasing to all of…
LawMythology
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.
LawMythologyEsarhaddon 1008
(1') [... and (my) victory] (and) my [conqu]est [I had written upon it and] I set (it) up [for all time for the admira]tion of [all (my) enemies]. (4') [Whoever takes away this stele from] its [p]lace [and erases my inscr]ibed [name and wri]tes [his name, cov]ers (it) [with dirt, throws (it) into water, burns (it) w]ith fire, [...]
LawMythologyEsarhaddon 1009
(1) [... S]ennach[erib ... Tiglath]-pileser [...] abundance [...] had built [...].
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythologyEsarhaddon 1021
(1') [(...)] Aššur-[(...)]-etel-ilāni-[(...)] Not photographed
LawMythologyEsarhaddon 1022
(1) The palace of Esar[haddon ... king of As]syr[ia].
LawMythologyEsarhaddon 1023
(1) [...] son of Sennacherib, king [...].
LawMythologyEsarhaddon 1025
(1) [... Esarha]ddon, king of the world, [...].
LawMythologyEsarhaddon 1026
(1) [... son of] Sennacherib, king of Assyria.
LawMythologyEsarhaddon 1027
(1) The palace of Esar[haddon ...].
LawMythologyEsarhaddon 1028
(1) [...] king of the world, king of Assyria, son of Senn[acherib, ...].
LawMythologyEsarhaddon 1029
(1) [... E]sarhaddon, king of the world, king of [Assyria, son of Sennache]rib, king of Assyria, descendant of Sargon (II), king of Assyria.
LawMythologyEsarhaddon 103
(1) [The gods Aššur, Anu, Enlil], Ea, Sîn, Šamaš, Adad, Marduk, [Ištar, (and) the Sebitti, the great gods], all of them, who decree destiny (and) give might and victory [to the king], their [favorite, Esarhaddon, great king], mighty [king], king of Assyria, governor of Babylon, [king of Sumer and Akkad], king of Karduniaš (Babylonia), (king of) all of them, king of the kings of [(Lower) Egypt, Upper Egypt, and] Kush, king of the four quarters; son of Sennacherib, [great king, migh]ty [king], king of the world, king of Assyria — (7b) With rejoicing and jubilation, I went into the city Memphis,…
LawMythology
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.
LawMythologyEsarhaddon 105
(i 1) [Esarhad]don, [gre]at [king, king of the wor]ld, [king of Assyria, gover]nor of (i 5) [Babylon, king of Sumer and] Akkad, [true shepherd, favor]ite of the lord of lords, pious [prince, b]eloved of [the goddess] Zarpa[nī]tu — (i 10) [the] queen, the goddess [of the entire] universe — reverent [king who f]rom the days of his childhood (i 15) was attentive to their rule and praised their valor, pious slave, humble, submissive, the one who reveres their great divinity — (i 20) At that time, in the reign of a previous king, bad omens occurred in Sumer and Akkad. The people living there were…
LawMythologyEsarhaddon 106
(i 1) Esarhaddon, king of the world, king of Assyria, governor of (i 5) Babylon, king of Sumer and Akkad, pious prince who reveres the gods Nabû and Marduk — (i 10) Before my time the great lord, the god Marduk, became angry, trembled (with rage), and was furious with Esagil (i 15) and Babylon; his [he]art was full of rage. Because of the wrath in his heart and his bad temper, Esagil and Babylon became a wasteland and turned into ruins. (i 27) Its (Babylon’s) gods and goddesses became frightened, abandoned their cellas, and went up to the heavens. The people living in it (Babylon) were…
LawMythologyEsarhaddon 107
Cols. i—iv missing (v 1) [from] gold, [each of] who[se weight is fifty minas]. (vi 1) I bui[lt] (and) comple[ted Nēmed-Enlil, its outer wall, (and) had] (it) filled with [spl]endor, (making it) an object of wonder for [al]l of the people. (vi 7) [I] returned [the plun]dered [god]s of the lands [from As]syria [and the land] Elam [to] their [place] and [I set up proper procedures in a]ll of [the cult centers]. (vii 1) I restored [their interrupted privileged status] that had fallen into disuse. (vii 10) I wrote anew the tablet of their exemptions. I opened roads for them in all directions so…
LawMythologyEsarhaddon 108
(i 1') [...] ... [...] ... [...] matter. They were afflicted by [thie]ving (and) murdering. They were stealing from [the po]or (and) giving to the mighty; there was oppression (and) (i 10′) the taking of bribes in the city. Every day, without ceasing, they stole goods from each other, a son (i 15′) cursed his father in the street, a slave [...] to his owner, (ii 1') [...] ... [... His mood] became [furious. The Enlil] of the god[s, the lord of] the lands, plotted evilly to [scat]ter the land and people; (ii 10′) his heart schemed to level the land and to destroy its people. A bitter curse was…
LawMythology
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.
LawMythologyEsarhaddon 110
(i' 1') I placed [at their service the former ramku-priests, pašīšu-priests, (and) ecstatics], those initiated [in secret rites. I set] before them [purification priests], āšipu-priests, [lamentation priests], (and) singers, [who] have mastered (their) [entire cr]aft. (i' 7') [I built anew E]t[emenanki], (ii' 1') [May the god Marduk and the goddess Zarpanītu, the gods, my helpers], look with joy upon my good deeds and bless my kingship in their steadfast heart(s). (ii′ 5′) [Let] the seed of my priestly office endure (along) with the foundations of Esagil (and) Babylon; let my [kingship] be…
LawMythologyEsarhaddon 111
(i 1') [The people living there] were [answering each other] ye[s (for) no]. They neglected [their goddesses, abandoned] their rites, (and) (i 5′) [embraced] quite different (rites). [They put their] hands on the possessions of [Esagil], the palace of the god[s, an] inaccessible [place, and] they sold the gold, silver, (and) pr[ecious stones at] ma[rket value] to the land E[lam]. (i 12') The [Enlil of] the gods, [the god Marduk], became angry and [plotted evilly] to le[vel the land (and) to de]st[roy its people]. Cols. ii–iv (missing) (v 1') [I built (and) co]mpleted [Esagil ... a replica of…
LawMythologyEsarhaddon 112
(i 1') ... E[sarhaddon], great king, mighty king, king of the world, king of [Assyria], king of the kings of [(Lower) Egypt], Upper Egypt, and [Kush], (i 5´) king of the [four] quarters, the king who [has] no rival in all of [the lands]; son of Sennach[erib, king of Assyria, descendant of Sargon (II), grea]t [king], mighty king, king of the world, king of [Assyria, governor of Babylon], king of the land of Sumer [and Akkad, ...] Col. ii (missing) (iii 1') [...] ... [...] ... [...] placed before them [...] the temples, all of them, (iii 5´) [...] ... that were ruined [...] brought [...] ...…
LawMythologyEsarhaddon 113
(1) Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, chosen by the god Marduk (and) the goddess Zarpanītu, true shepherd, favorite of the god Aššur and the goddess Mullissu, the king who from his childhood trusted in the gods Nabû, Tašmētu, and Nanāya and (5) knew their power; son of Sennacherib, great king, mighty king, king of the world, king of Assyria; descendant of Sargon (II), great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; descendant of the eternal line of…
LawMythologyEsarhaddon 114
(i 1) Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, pious prince, who reveres the gods Nabû and Marduk — (i 7) Before my time, in the reign of a previous king, bad omens occurred in Sumer and Akkad. (i 10) The people living there were answering each other yes (for) no (and) were telling lies. They put the[ir] hands on the possessions of Esagil, (i 15) the palace of the gods, and they sold the gold, sil[ver], (and) precious stones at market value to the land Elam. (i 19) The Enlil of the gods, the god Marduk, became angry and plotted evilly to…
LawMythology
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.
LawMythology
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.
LawMythologyEsarhaddon 118 / CDLI Seals 006507
(Inscription_A 1) Property of the god Marduk, <<...>> seal of the god Adad of Esagil. (Inscription_B 1) To the god Marduk, great lord, his lord: Esarhaddon, king of the world, king of Assyria, presented (this object) for the sake of his life.
LawMythologyEsarhaddon 119
(1) For the god Marduk, his lord: Esarhaddon, king of the world, king of Assyria, (and) king of Babylon, made the processional way of Esagil and Babylon shine with baked bricks from a (ritually) pure kiln.
LawMythologyEsarhaddon 120
(1) For the god Marduk, his lord: Esarhaddon, king of Assyria (and) king of Babylon, had baked bricks made anew for Esagil and Babylon.
LawMythologyEsarhaddon 121
(1) For the god Marduk, his lord: Esarhaddon, king of Assyria (and) king of Babylon, had baked bricks made anew for Esagil and Etemenanki.
LawMythologyEsarhaddon 122
(1) For the god Marduk, his lord: Esarhaddon, king of Assyria (and) king of Babylon, had baked bricks made anew for Esagil (and) Etemenanki.
LawMythologyEsarhaddon 123
(1) For the god Marduk, his lord: Esarhaddon, king of Assyria (5) (and) king of Babylon, had baked bricks made anew for Esagil and Etemenanki.
LawMythology