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1351–1400 of 1775
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Esarhaddon 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…
LawReligion & Myth
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.
LawReligion & MythEsarhaddon 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, [...]
LawReligion & MythEsarhaddon 1009
(1) [... S]ennach[erib ... Tiglath]-pileser [...] abundance [...] had built [...].
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & MythEsarhaddon 1021
(1') [(...)] Aššur-[(...)]-etel-ilāni-[(...)] Not photographed
LawReligion & MythEsarhaddon 1022
(1) The palace of Esar[haddon ... king of As]syr[ia].
LawReligion & MythEsarhaddon 1023
(1) [...] son of Sennacherib, king [...].
LawReligion & MythEsarhaddon 1025
(1) [... Esarha]ddon, king of the world, [...].
LawReligion & MythEsarhaddon 1026
(1) [... son of] Sennacherib, king of Assyria.
LawReligion & MythEsarhaddon 1027
(1) The palace of Esar[haddon ...].
LawReligion & MythEsarhaddon 1028
(1) [...] king of the world, king of Assyria, son of Senn[acherib, ...].
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 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,…
LawReligion & Myth
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.
LawReligion & MythEsarhaddon 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…
LawReligion & MythEsarhaddon 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…
LawReligion & MythEsarhaddon 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…
LawReligion & MythEsarhaddon 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…
LawReligion & Myth
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.
LawReligion & MythEsarhaddon 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…
LawReligion & MythEsarhaddon 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…
LawReligion & MythEsarhaddon 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 [...] ...…
LawReligion & MythEsarhaddon 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…
LawReligion & MythEsarhaddon 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…
LawReligion & Myth
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.
LawReligion & Myth
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.
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 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.
LawReligion & MythEsarhaddon 124
(1) For the god Marduk, his lord: Esarhaddon, king of Assyria (and) king of Babylon, had Etemenanki built anew.
LawReligion & MythEsarhaddon 125
(1) For the god Marduk, his lord: Esarhaddon, king of Assyria (and) king of Babylon, had baked bricks made anew for Eteme[nanki].
LawReligion & Myth
Esarhaddon 126
Attests Esarhaddon's restoration of Etemenanki, the great ziggurat of Babylon, framing reconstruction as personal piety toward Marduk — evidence of an Assyrian king actively courting Babylonian religious legitimacy.
LawReligion & MythEsarhaddon 127
(1') [...] ... [...] ... [...] (2') [... w]ho to his ... not ... [...] (3') [...] ... paid attention to the mention of his name, his command [...] (4') [...] brings quickly before [...] (5') [... unsub]missive to the comma[nd] (6') [...] destroyed [that] one, making the inhabited world shake (7') [...] the god, his helper, (8') [... wi]th his help, they knelt, beseeching his lordship (9') [...] did not bear my yoke (lit. “pull my yoke-rope”) (10') [who took] away [the fields of the citizens of Babylon and Borsippa], appropriating (them) for himself (11') [...] did not fear his command or the…
LawReligion & Myth
Esarhaddon 128
Attests Esarhaddon's devotion to Ištar of Nippur — here styled Queen-of-Nippur enthroned in Ebaradurgara — documenting Assyrian royal investment in a Babylonian cult centre during his post-conquest reconciliation policy.
LawReligion & Myth
Esarhaddon 129
Dedicates a building project to Enlil 'whose command cannot be revoked,' pairing that theological formula with Esarhaddon's full titulary to show how Assyrian kings grounded imperial legitimacy in divine sanction.
LawReligion & Myth