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1451–1500 of 1673
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Ashurbanipal 1022
(1') [... (of)] my [...], which [..., which] he (Sennacherib) had built [...] the terrace [... (5´) ...] I covere[d tall columns with shi]ny [copper (and) ...]. (6'b) [Eḫ]ulḫul, the templ[e of the god Sîn, which ..., the s]on of [..., had built, ...]
LawMythologyAshurbanipal 1023
(1') (No translation possible) (4') [... l]apis lazuli, (and) pappardilû-stone, pre[cious] stone(s), [... (5´) ...] cypress, sweet reed(s), all of the aromatics, which [... the goddess Šer]ūa, the queen, and the god Nabû [..., ... whose horns and h]ooves are perfect, fattened sheep, [...]. I offered sumptuous offerings ... [...] ... of (the god) Aššur [...] to/for Esagil, which [... (10´) ...] ... [...], his creator, the da[is of ... who is en]trusted with al[l of ...]. (12') (No translation possible)
LawMythologyAshurbanipal 1024
(o 1) [For the goddess Zarpanītu, ...] ... of the goddesses, the heroic o[ne of the gods ..., the one who] is endowed with [sexual cha]rm (and) who bears the awe-inspir[ing radiance, ..., who pu]rifies all the lord[s ..., for]emost of the earth, whose pre[cious] cultic rites [are ..., (5) ... the pr]aise of all [...] ... deliberation and counsel, the daug[hter of ...] that was given to her (lit: “him”), the totality (of) [...]; (o 8) [...] exalted [lady], goddess of pleasure who [...] to/for [...] — the holy shrine — [... (10) ... who does] not [... the de]cision of the gods Anu, Enlil, and…
LawMythologyAshurbanipal 1025
Obverse completely missing (r 1') [...] may she [... the men]tion of his venerated name [...] the pleasure bed at night that [... may] she grant me [progeny] and expa[nd my offspring ... (rev. 5´) ...] may she strengthen my [...] and may she [...] may she have [...]s written [...] daily may she remi[nd ...] ... may th[ey] constantly bless [...] good thing(s) [...]. Subscript completely missing
LawMythologyAshurbanipal 1026
(o 1') [... the me]ntion of his lordly majesty ... [...] ... [...] they (the gods) were constantly [im]ploring him for (my) life ... [...] I had [... of the go]ds written therein and [...]. (r 3) [... o]n you, may your divinity accept (and) [may your] m[ind desire ...] a singer with a lyre, the abode of the god Dunga, (in) the month Addaru (XII), [... (rev. 5) ...] may [(the command for) ...] come forth [from] your [lips]. Always remem[ber ..., ...], make firm the foundation(s) of [my royal] throne. [...]. May your holy [...]. (r 8) [...] may [... a] pleasure bed [...] ... [... (rev. 10) ...] ... and ... [...] the goddess Zarpanīt[u ...] ... [...] ... [...]
LawMythologyAshurbanipal 1027
(o 1') [...] ... [...], the priest, the true vice-regent, who provides for Ez[ida, ...], the capable ruler who comprehends the wisdom of the god Nabû, [...]; (to) who(m) the great gods [...] to dire[ct ..., (...)], (5´) and to restore the work of temple[(s), ...], a just scepter (and) a true staff [for ...]; (o 7') (for whom) the gods Aššur, Bel (Marduk), and Nabû [...] h[is] aid; the one who carries out in full the instruction(s) of (the god) Aššur and the god Mar[duk ...], the one who (re)-established your privileged status, the one who [...]; (10´) who, at the name of the god Nabû, his…
LawMythologyAshurbanipal 1028
Obverse completely missing (r 1') [...] ... [...] may he ... [...]. (r 3') That which (is written) upon the wild bulls of Borsippa [(...)].
LawMythologyAshurbanipal 1029
(o 1) [For the god Nergal, perfect warrior, mightiest of the gods, foremost hero, powerful lord, (...)] ..., [king of battle, lord of strength and power, lord of the Deluge that brings abo]ut devas[tation, the exalted son of the god Enlil, powerful one among the gods, his brothers, child of the goddess Kutuša]r (Mullissu), the gr[eat] queen, [who marches at the side of the king, his favorite, and kills his foes, (who) cuts d]own the en[emy, (5) (who) spares the ruler who reveres him from plague, (who) grant]s him mighty vic[tor]ie[s], who resides in Emeslam, the holy shrine that is inside…
LawMythology
Ashurbanipal 103
Records Ashurbanipal's systematic devastation of Elam — gods deported, sixty leagues salted — documenting the Assyrian theology of conquest in which plundering enemy cult statues physically broke divine protection.
LawMythologyAshurbanipal 1030
(1) The god Aššur and the [grea]t gods [w]ho [sta]nd at the side of the king, their fav[or]ite, and [who] cut down [(all of)] his [en]emies: (4) [...], king of the world, [...], ... [...], (5) son of [..., ...]: (8b) The god [Aššur, the father of the go]ds, ... determined [a roya]l destiny as my lot [(while I was) in my mother’s wo]m[b (and) ...]; the god Enlil [nominated] me for ruling over the land and people; the gods Sîn and Šamaš discussed with each other favorable omens concerning the stability of my r[eign]; (and) the gods Nabû (and) Marduk granted me a broad mind (and) extensive…
LawMythology
Ashurbanipal 104
Preserves the standard Assyrian royal prayer formula — longevity, dynastic continuity, victory over enemies — attesting the ideological template Sargonid kings imposed on monumental self-presentation in the mid-seventh century BCE.
LawMythology
Ashurbanipal 105
Preserves Ashurbanipal's framing of his brother Šamaš-šuma-ukīn's revolt as sacrilege — specifically the theft of cult centers the king had personally restored — casting civil war as divine betrayal rather than political rebellion.
LawMythology
Ashurbanipal 106
Records Tammarītu of Elam's mocking words about the beheading of Teumman and Ummanigaš's submission — then Aššur's divine retribution, linking Assyrian war propaganda directly to theological justification for punishing vassal insolence.
LawMythology
Ashurbanipal 107
Tammarītu's groveling submission at Nineveh — crawling naked, kissing royal feet, sweeping the ground with his beard — documents the ritual humiliation Assyria imposed on deposed Elamite claimants after the civil war of the 650s BCE.
LawMythology
Ashurbanipal 108
Records Ištar of Arbela appearing in a dream to reassure Assyrian troops afraid to ford the Idide River — direct evidence of divine-oracle legitimation woven into Ashurbanipal's Elamite campaign narratives.
LawMythology
Ashurbanipal 109
Places the Arab king Uaiteʾ of Sumuʾil in a dog collar at the city gate — one of the few royal inscriptions to specify this particular humiliation for a defeated vassal who broke his oath to Assyria.
LawMythology
Ashurbanipal 110
Records Urarṭian king Sarduri III's submission of audience gifts and renewed diplomatic ties to Ashurbanipal — rare cuneiform evidence of the northern kingdom's shift from rival to tributary in the late 7th century BCE.
LawMythology
Ashurbanipal 111
A fragmentary Sargonid royal inscription invoking the Assyrian state pantheon — Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku — preserving partial evidence of the ritual and ceremonial language binding kingship to divine favour.
LawMythology
Ashurbanipal 112
Preserves Ashurbanipal's ultimatum to the Elamite king Indabibi — threatening Susa, Madaktu, and Ḫidalu and invoking the fate of Teumman — documenting Assyrian coercive diplomacy in the final years of Elamite independence.
LawMythology
Ashurbanipal 113
Invokes the full Assyrian-Babylonian pantheon — Aššur to Nabû — in a single royal inscription, attesting the late Sargonid formula for anchoring royal authority in the consent of every major deity.
LawMythology
Ashurbanipal 114
Traces Ashurbanipal's conquests 'from the Upper Sea to the Lower Sea,' encoding the Assyrian imperial ideology of universal kingship through its titulary and campaign narrative.
LawMythology
Ashurbanipal 115
Records Ashurbanipal's completion and gold-cladding of Eḫursaggalkurkurra, Aššur's chief temple, linking royal construction piety to divinely ordained kingship in the Sargonid tradition.
LawMythology
Ashurbanipal 116
Records Ashurbanipal's restoration of Marduk's cult furniture — bed, canopy, and chariot — in Babylon, anchoring the Assyrian king's claim to legitimate rule over the south through priestly service to the Babylonian god.
LawMythology
Ashurbanipal 117
Records Ashurbanipal's first campaign against the Kushite pharaoh Taharqa, framing the reconquest of Memphis as divine mandate — a rare Assyrian first-person account of the struggle for Egypt that cross-checks both biblical and Egyptian sources.
LawMythology
Ashurbanipal 118
Names Necho, Šarru-lū-dāri, and Pa-qruru as Assyrian-installed client kings in Egypt, giving the Assyrian court's own account of the vassal network Esarhaddon built along the Nile delta.
LawMythology
Ashurbanipal 119
Attests Ashurbanipal's reinstatement of Egyptian vassals who had fled Taharqa's advance, then pivots to the Elamite war against Urtaku — threading two simultaneous imperial crises in one royal account.
LawMythology
Ashurbanipal 120
A fragmentary Sargonid royal inscription invoking Ištar's authority over the king's enemies — one of many RINAP 5 witnesses preserving the theological language that legitimised Neo-Assyrian military campaigns.
LawMythology
Ashurbanipal 121
Names Elamite dynasts Ḫumban-ḫaltaš II and Teumman alongside the Kushite pharaoh Tanutamon, placing Assyria's simultaneous western and eastern military pressures within a single royal record.
LawMythology
Ashurbanipal 122
Chronicles Assyria's defeat of the Nubian pharaoh Tanutamun and the installation of a local client-king at Athribis — the primary cuneiform record of Assyrian military dominance over Egypt in the 660s BCE.
LawMythology
Ashurbanipal 123
Narrates Ashurbanipal's sack of Thebes (663 BCE) — the deepest Egyptian penetration by an Assyrian army — and catalogues the city's looted treasures, corroborating the biblical lament in Nahum 3:8–10.
LawMythology
Ashurbanipal 124
Records Ashurbanipal's naval blockade of Tyre — cutting off food and water to the island city — one of the few cuneiform accounts of Assyrian siege warfare at sea.
LawMythology
Ashurbanipal 125
A Lydian ruler dreams that Ashur commands him to grasp Ashurbanipal's feet — and then defeats the Cimmerians: one of the clearest surviving texts linking Assyrian royal ideology to a foreign vassal's military success.
LawMythology
Ashurbanipal 126
Narrates Ashurbanipal's defeat of the Elamite king Teumman at the Ulai River and his installation of client rulers in Elam — direct royal testimony to the Assyrian policy of dynastic partition as an instrument of imperial control.
LawMythology
Ashurbanipal 127
Names Undasu, son of the Elamite king Teumman, and Šamaš-šuma-ukīn's messengers in a battle context, adding onomastic and diplomatic detail to the Assyro-Elamite wars of the 650s BCE.
LawMythology
Ashurbanipal 128
Records Ashurbanipal's claim to have defeated Teumman of Elam and seized Bīt-Imbî, situating this Assyrian-Elamite war within the king's own ideological framing of divinely sanctioned conquest.
LawMythology
Ashurbanipal 129
Records Assyria's deposition of the Qedarite king Uaiteʾ and the installation of Abī-Yateʾ in his place — direct evidence of Sargonid intervention in Arab dynastic succession during the wars tied to Šamaš-šuma-ukīn's rebellion.
LawMythologyAshurbanipal 130
(1') (No translation possible) (3') [...] to kill [...]. (4') [...] ... gold which ... [...]. (5') [...] ... [...] ... [...] ... [...] powe[r], virility, (and) king[ship ...]. (r 1) Šamaš-šuma-ukīn, (my) hostile brother, who had plan[ned murder] against Assyria [...], saying: “I will come and destr[oy] those cities [...]. I will carry off Assyrians from (their) midst and [...].” (As for) Šamaš-šuma-ukīn, who had spoken (these) insolent word(s), [(the god) Aššur determined for him a cruel death; he consigned him] to a conflagration ... [(and) destroyed his life]. (r 6) (As for) the people,…
LawMythology
Ashurbanipal 131
Attests Aššurbanipal invoking Aššur and Ištar to legitimize the defection of eighty-five named nobles — a concrete glimpse of how Sargonid kings framed elite realignment as divine favor.
LawMythology
Ashurbanipal 132
Records Tammarītu's flight to the Assyrian court after his own servant Indabibi seized the Elamite throne — direct Assyrian testimony to the dynastic collapse that dismembered Elam in the 650s BCE.
LawMythology
Ashurbanipal 133
Records Elamite court factions killing Indabibi and enthroning Ḫumban-ḫaltaš III — framed as Assyrian divine terror, this is a key source for the political collapse of Elam in the 650s BCE.
LawMythology
Ashurbanipal 134
Records Ashurbanipal's account of his brother Šamaš-šuma-ukīn's death in the flames of Babylon (648 BCE) and the seizure of his royal regalia — one of the few first-person Assyrian narratives of the brutal end to the great fraternal civil war.
LawMythology
Ashurbanipal 135
Names four rival Elamite claimants — Ummanigaš, Ummanappa, Tammarītu, and Kudurru — and records Tammarītu's barefoot prostration before Ashurbanipal, giving the most detailed Assyrian account of the dynastic chaos that fractured Elam after Teumman's death.
LawMythology
Ashurbanipal 136
Records Ashurbanipal's sack of Bīt-Imbî and the mutilation of its defenders — visceral first-person evidence of the psychological terror tactics underpinning Assyrian imperial expansion into Elam.
LawMythology
Ashurbanipal 137
Attests Ashurbanipal's account of crushing his brother Šamaš-šuma-ukīn's rebellion (652–648 BCE) and defeating the Elamite king Ummanalداšu — Assyrian royal propaganda cast as divine sanction for fratricidal civil war.
LawMythology
Ashurbanipal 138
Narrates Ḫumban-ḫaltaš III's flight across a river from Assyrian forces — fragmentary but direct Assyrian testimony to the campaign that effectively ended Elamite royal resistance by the 640s BCE.
LawMythology
Ashurbanipal 139
Attests Ashurbanipal's campaign against Ḫumban-haltaš III of Elam — the routed king's flight 'naked' into the mountains marking one of Assyria's deepest penetrations into Elamite territory before Susa's sack.
LawMythology
Ashurbanipal 140
Fragmentary Sargonid royal inscription recording spoils — statues, wagons, horses, mules — taken from Susa, likely part of Ashurbanipal's 647 BCE sack of the Elamite capital.
LawMythology
Ashurbanipal 141
Records Nanāya's 1,535-year 'exile' from Babylonia and her divine nomination of Ashurbanipal as restorer of her cult — linking Sargonid royal legitimacy directly to the goddess's prophetic dreams and ecstatic oracles.
LawMythology
Ashurbanipal 142
Records Elamite prince Paʾê fleeing to Ashurbanipal and 'grasping the feet' of the king — the submission formula in action during the Assyrian–Elamite power struggle of the 650s BCE.
LawMythology
Ashurbanipal 143
Records Ḫumban-ḫaltaš III's flight into exile after his own land rebelled — Ashurbanipal's account of Elam's internal collapse following Assyrian devastation of Madaktu.
LawMythology