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1301–1350 of 1653
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Esarhaddon 143
(1) [For the goddess Tašmē]tu, [his lady]: (2b) [Esar]haddon, [king of Assyria, made an]d dedicated (this object) [for] his (long) life [and for the (long) life of] his [children].
LawMythologyEsarhaddon 2001
(1) (Property) of Ešarra-ḫammat, wife of Esarhaddon, king of Assyria.
LawMythologyEsarhaddon 2002
(1') [...] ... [...] that house [...] ..., the tomb of Ešar<ra>-ḫammat, his wife, ... [...].
LawMythology
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.
LawMythologyEsarhaddon 2004
Lacuna? (1') [...] king [... Zakūtu/Naqīʾa ... wi]fe ... [... Sennach]erib, king of the world, [king of Assyria, daughter-in-law of Sargon (II), king of the world, k]ing of [Assyria, mother of Esar]haddon, king of the world (and) king of [Assyria]; (6') [the gods Aššur, Sîn], Šamaš, Nabû, and Marduk, Ištar of Nineveh, (and) [Ištar of Arbela] glad[ly placed Esarha]ddon, my offspring, upon the throne of his father, [... whose] good ... [...] they made pre-[eminent ...] who marched [... from the] Upper [Sea] to the Low[er] Sea (and) who does not [have] an equal (therein); (and) who flattened his…
LawMythologyEsarhaddon 2005
(1) To the goddess Bēlet-Ninūa, who resides in Emašm[aš], great queen, her lady: (2b) Naqīʾa, wife of Sennacherib, king of Assyria, daughter-in-law of Sargon (II), king of the world, king of Assyria, commissioned a pectoral of red gold, which was inlaid with precious stone(s) weighing 3 3/4 minas. (6) She presented and dedicated (this object) for the preservation of the life of Esarhaddon, king of Assyria, her son, and for her own life, for the stability of her reign, (and for) the well-being of her offspring.
LawMythologyEsarhaddon 2006
(r 1) To the queen, the goddess Mullissu, who resides in Ešarra, great queen, her lady: (r 2) Zakūtu, wife of Sennacherib, king of the world, king of Assyria, daughter-in-law of Sargon (II), king of the world, king of Assyria, mother of Esarhaddon, king of the world (and) king of Assyria, commissioned a gold ... that was inlaid with obsidian, [...]-stone, carnelian, pappardilû-stone, papparminu-stone, [...]-stone, (and) lapis lazuli weighing 1 1/2 minas. (r 7b) She presented [and dedicated] (this object) for the preservation of (the life of) Esar[haddon, her son], and for her own life, for the lengthening of [her days], the stability of her reign, (and for) the well-being of her offspring.
LawMythologyEsarhaddon 2007
(1) To the god(dess) D[N]: (2) Zakūtu, wife of Sennacherib, king of Assyria, dedicated (this object) for the (long) )life of Esarhaddon, king of Assyria, her son, and for her (long) life.
LawMythologyEsarhaddon 2008
(1) [To the goddess Bē]let-Bābili, her lady: (2) [N]aqīʾa, wife of Sennach[er]ib, king of Assyria, daughter-in-law of Sargon (II), king of Assyria, mother of Esarhaddon, king of Assyria, presented (this object) for the preservation of the life of her son and for her (long) life.
LawMythologyEsarhaddon 2009
(1) Naqīʾa, wife of Senna[cherib (...)].
LawMythologyEsarhaddon 2010
(1') [They (the gods) entered the orch]ards, groves, ... [...] ... [... through the] craft of the sage [“the washing of] the mouth,” “the open[ing of the] mouth,” [“bathing,” (and) “pu]rifica[tion”] (were recited) before [the stars of] the night: the gods [Ea, Šamaš], Asallu[ḫi, Bēlet-ilī], Ku[su], and [Ni]ngirima. (11') I washed its mouth ... [...] exalted [...] ... [...] ... [...] Label on the gown of figure on the left: (1) Image of Naqīʾ[a ...]
LawMythology
Ashurbanipal 002
Lists nine deities who legitimise Ashurbanipal's rule, each sponsoring a different royal quality — a snapshot of the theological machinery the Neo-Assyrian court used to underwrite imperial authority.
LawMythology
Ashurbanipal 003
Claims divine sanction for Ashurbanipal's literacy — the gods granted him 'a broad mind' to master the scribal arts — embedding scholarly kingship ideology at the heart of Assyrian royal self-presentation.
LawMythology
Ashurbanipal 004
Claims divine sanction not just for Ashurbanipal's military power but for his scribal learning — one of the clearest royal assertions that literacy itself was a gift of the gods and a mark of legitimate kingship.
LawMythology
Ashurbanipal 005
Claims divine sanction for Ashurbanipal's legendary scribal literacy — a rare royal boast that a king personally mastered cuneiform learning, framing intellectual mastery as a god-given mark of legitimate rule.
LawMythology
Ashurbanipal 006
Claims Ashurbanipal completed Esarhaddon's unfinished temples — including Eḫursaggalkurkurra at Aššur — framing construction piety as dynastic continuity and divine sanction for his kingship.
LawMythology
Ashurbanipal 007
Records Ashurbanipal's restoration of Marduk's chariot and shrine roof, linking Assyrian royal piety toward Babylon's chief god to the ideological balancing act of ruling both Assyria and Babylonia simultaneously.
LawMythology
Ashurbanipal 008
Documents Ashurbanipal's restoration of Sîn and Nusku to their temples and his refurbishment of sanctuaries across Assyria and Akkad, anchoring the king's legitimacy in cultic patronage rather than military conquest.
LawMythology
Ashurbanipal 009
Attests the Sargonid practice of legitimating a crown prince through divine pre-election — Sîn's nomination in the womb — positioning Ashurbanipal's rule as cosmically ordained before Esarhaddon's formal designation.
LawMythology
Ashurbanipal 010
Ashurbanipal's titulature — king of Assyria, Babylon, Sumer, and Akkad simultaneously — encapsulates the ideological claim that one ruler could hold the entire Mesopotamian world-order, north and south, under a single divine mandate.
LawMythology
Ashurbanipal 011
Declares Ashurbanipal's kingship divinely foreordained from the womb by Aššur, Sîn, Šamaš, Adad, and Ištar — anchoring Sargonid legitimacy theology in a chain of gods stretching from conception to coronation.
LawMythology
Ashurbanipal 012
Records Ashurbanipal's lavish furnishing of Ezida at Borsippa — an ebony bed for Marduk, silver wild-bull guardians, and 83 talents of zaḫalû-metal — documenting Assyrian royal patronage of the great Babylonian sanctuaries.
LawMythology
Ashurbanipal 013
Preserves Ashurbanipal's own account of his divine mandate, naming seven patron deities across Assyrian and Babylonian pantheons — evidence of deliberate theological synthesis at the height of Sargonid imperial ideology.
LawMythology
Ashurbanipal 014
Fuses two registers of Sargonid kingship in a single text: the lone-archer lion hunt staged as cosmic spectacle, and the Addaru akītu-festival linking royal legitimacy to the queen of the gods.
LawMythology
Ashurbanipal 015
Ashurbanipal claims the wisdom of the antediluvian sage Adapa as personal divine endowment — coupling scribal mastery with military might to justify one king's embodiment of both priestly and warrior ideals.
LawMythology
Ashurbanipal 016
Chronicles the chaotic succession crisis in Elam after Urtaku's death — rival claimants dying of mouse-bite and dropsy before the demon-like Teumman seized the throne — framing Assyrian intervention as cosmic necessity.
LawMythology
Ashurbanipal 017
Records Elamite court violence — the killing of Indabibi and enthronement of Ḫumban-ḫaltaš III — framed as divinely ordained Assyrian dominance, linking Sargonid royal ideology directly to datable Elamite dynastic upheaval c. 655 BCE.
LawMythology
Ashurbanipal 018
Preserves Ashurbanipal's account of Elamite vassal Indabibi's submission — fragmentary but direct evidence of how Assyrian royal inscriptions legitimised dominance over post-Teumman Elam.
LawMythology
Ashurbanipal 019
Documents Assyrian military operations against Elamite royal survivors after the fall of Teumman, then records a diplomatic rupture: Ummanigaš detained Ashurbanipal's envoy and broke off communication — a prelude to renewed Assyrian-Elamite war.
LawMythology
Ashurbanipal 020
Records Ashurbanipal's desecration of Elamite royal tombs and the repatriation of Nanāya's cult statue to Uruk after 1,635 years — anchoring a precise, self-serving Assyrian chronology of divine abandonment and imperial restoration.
LawMythology
Ashurbanipal 021
Lists cult centers and temple furnishings restored by Ashurbanipal — including Emeslam at Cuthah, seat of Nergal — documenting the king's systematic program of sanctuary patronage across Assyria and Babylonia.
LawMythology
Ashurbanipal 022
Records Ashurbanipal's furnishing of Marduk's sanctuary at Babylon — an ebony bed clad in gold, silver pirkus weighing six talents each — charting the Assyrian king's calculated piety toward the Babylonian god after decades of fraught Assyro-Babylonian conflict.
LawMythologyAshurbanipal 023
(1) [For the goddess Mul]lis[s]u, exalted ruler, the pre-eminent one among the Igīgū and Anunnakū gods, the most splendid of goddesses, the que[en of que]ens, the Ištar worthy of praise, who is endo[w]ed with sexual charm (and) filled with awe-inspiring radiance, the supreme lady whose lordly majesty is the most outstanding (and) whose divinity is the greatest among the gods of [a]ll settlements, the very competent one, the lady of all things that (are found) in the whole (lit. “territory”) of heav[e]n and netherworld, [the one who holds] the bond of the bright firmament, who[se] place is…
LawMythologyAshurbanipal 024
(1) I conquered, plund[ered, ...] the city Birtu-ša-Adad-rēmanni, of/which [...] the Manneans.
LawMythologyAshurbanipal 025
(1) Teumman, <who>, during a loss of (all) reason, said to his son: “Shoot the bow!”
LawMythologyAshurbanipal 026
(1) Teumman, the king of the land Elam who had been struck during a mighty battle (and) whose hand Tammarītu, his eldest son, had grasped — they fled in order to save his (Teumman’s) life (and) slipped into the forest. With the support of (the god) Aššur and goddess Ištar, I killed them. I cut off their head(s) in front of one another.
LawMythologyAshurbanipal 027
(1) The head of Teum[man, the king of the land Elam], which a common soldier in my army [had cut off] in the midst of bat[tle]. They dispatched (it) quickly to As[syria] to (give me) the good ne[ws].
LawMythologyAshurbanipal 028
(1) Ur[t]aku, an in-law of Teumman who had been struck by an a[rro]w (but) had not (yet) died, called out to an Assyrian to c[ut of]f his (Urtaku’s) own head, saying “Come here (and) cut off (my) head. Carry (it) before the king, your lord, and obtain fame.”
LawMythologyAshurbanipal 029
(1) Itunî, a eunuch of Teumman, the king of the land Elam, whom he (Teumman) insolently sent again and again before me, saw my mighty battle array and, with his iron belt-dagger, cut with his own hand (his) bow, the emblem of his strength.
LawMythologyAshurbanipal 031
(1) [Battle line of Ashurbanipal, king of A]ssyria, the one who established the de[feat of the land Elam].
LawMythologyAshurbanipal 032
(1) The defeat of the troops of Teumman, the king of [the land Elam], which Ashurbanipal, [great king, strong king], king of the world, king of Assyria, [had brought about] (by inflicting) countless (losses) at (the city) Tīl-Tūba, (and during which) he had cast down the corpses of [his (Teumman’s)] w[arriors].
LawMythologyAshurbanipal 033
(1) The fugitive [U]mmanigaš (Ḫumban-nikaš II), a servant who had grasped my feet. When I gave the command (lit. “at the working of my mouth”) in (the midst of) celebration, a eunuch of mine whom [I had] sent (with him) ushered (him) in[to] the land Madaktu and the city Susa and placed him on the throne of Teu[mman, whom] I [had def]eated.
LawMythologyAshurbanipal 034
(1) The city (lit. “land”) Madaktu.
LawMythologyAshurbanipal 035
(1) I, Ashurbanipal, king of the world, king of Assyria, [who] with the support of (the god) Aššur and the goddess Ištar, my lords, conquered my [enemies] (and) achieved my heart’s desire. (3b) Rusâ, the king of the land Urarṭu, heard about the mi[gh]t of (the god) Ašš[ur], my [lo]rd, and fear of my royal majesty overwhelmed him and he (then) sent his envoys to me in Arbela, to inquire about my well-being. I made Nabû-damiq (and) Umbadarâ, envoys of the land Elam, stand before them with writing boards (inscribed with) insolent m[es]sages.
LawMythologyAshurbanipal 036
(1) (PN₁ and PN₂) uttered grievous blasphemies against (the god) Aššur, the god who created me. I tore out their tongue(s and) flayed them.
LawMythologyAshurbanipal 038
(1) I, Ashurbanipal, king of the world, king of Assyria, who by the command of the great gods, achieved his heart’s desires: They paraded before [m]e clothing (and) jewelry, royal appurtenances of Šamaš-šu[ma-u]kīn — (my) unfaithful brother — his palace women, his [eun]uchs, his battle troops, a chariot, a processional carriage, [the ve]hicle of his lordly majesty, every necessity of his palace, as much as there was, (and) people — male and female, young (and) old.
LawMythologyAshurbanipal 039
(1) [... I installed h]im as king [...] ... [...].
LawMythologyAshurbanipal 040
(1) I surrounded, conquered, (and) plundered the city Ḫamanu, a royal city of the land Elam.
LawMythologyAshurbanipal 041
(1) I surrounded, conquered, plundered, destroyed, demolished, (and) burned with fire the city Ḫamanu, a royal city of the land Elam.
LawMythologyAshurbanipal 042
(1) [...] the city [Bīt]-Bunakku, a [(royal)] city [of the land Elam].
LawMythology