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1501–1550 of 1673
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Ashurbanipal 144
Attests Aššurbanipal's theology of divine warrant for war — Aššur and Ištar personally guaranteeing victory — in the context of his Elamite campaigns, where a fleeing enemy is seized 'like a falcon.'
LawMythology
Ashurbanipal 145
Names three successive Elamite kings — Tammarītu, Paʾê, and Ḫumban-ḫaltaš III — alongside the Arab king Uaiteʾ as captives yoked to Ashurbanipal's chariot, anchoring the chronology of Elam's final collapse under Assyrian pressure.
LawMythology
Ashurbanipal 146
One of the RINAP 5 composite witnesses to a late Sargonid royal inscription, preserving a fragmentary reference to the city Ša-pī-Bēl and an official titled chief archer — both anchors for reconstructing Ashurbanipal's provincial administration.
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Ashurbanipal 147
Preserves a fragmentary Ashurbanipal royal inscription invoking Aššur and Ištar to legitimise military action against Elam, attesting the standard Sargonid theology of divine wrath as the engine of imperial conquest.
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Ashurbanipal 148
Invokes the craft deities Ninagal, Kusibanda, and Ninkurra alongside Mullissu and Ištar of Nineveh, preserving late Sargonid royal theology linking divine artisanship to military victory.
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Ashurbanipal 149
Fragmentary Sargonid royal inscription naming Tīl-Tūba and a descendant of the Elamite king Urtaku — likely part of Ashurbanipal's account of his wars against Elam in the 650s BCE.
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Ashurbanipal 150
Chronicles Ashurbanipal's Elamite campaign alongside the rebel king Tammarītu, placing Ištar's intervention at the heart of Assyrian royal ideology in the wars that destroyed Elam in the 650s BCE.
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Ashurbanipal 151
Names Tammarītu — an Elamite king restored and then deposed by Ashurbanipal — in a royal inscription that frames Assyrian military intervention as divine mandate from Aššur.
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Ashurbanipal 152
Records Ashurbanipal's campaign against Ḫumban-ḫaltaš III of Elam, one of the few royal inscriptions naming that king and corroborating the Assyrian destruction of Elam in the 640s BCE.
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Ashurbanipal 153
Attests Nabû-bēl-šumāti's submission to Ashurbanipal and a connection to Mannean territory, offering fragmentary but direct evidence of Assyrian diplomacy on its northeastern frontier ca. 655 BCE.
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Ashurbanipal 154
Records Ashurbanipal's claim that the goddess Nanāya had dwelt in Elam for exactly 1,535 years before choosing him as her liberator — yoking precise dynastic chronology to divine mandate for the Elamite campaigns.
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Ashurbanipal 155
Records Ashurbanipal's decapitation of the Elamite king Teumman at the Battle of Til-Tuba (~653 BCE) and the installation of a client ruler — the Assyrian annalistic template for conquest, divine mandate, and vassal governance in one passage.
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Ashurbanipal 156
Records Ishtar-as-Venus abandoning the Arab king Hazael to Sennacherib's forces and then migrating to Assyria — direct theological justification for Assyrian military dominance over the Arabs across three royal generations.
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Ashurbanipal 157
Chronicles Ashurbanipal's successive defeats of three Elamite kings, placing Elam's serial dynastic collapses within the framework of Ištar's divine patronage of Assyrian military power.
LawMythology
Ashurbanipal 158
Names Tammarītu, Paʾê, and Ḫumban-ḫaltaš III together in an Assyrian royal account of the Elamite wars, corroborating the turbulent succession of client and captive kings Ashurbanipal installed after the sack of Susa.
LawMythologyAshurbanipal 159
(1) [For the goddess Bēlet-parṣē who resides in the House of Succession that is insi]de Nineveh, the great lady, my lady — (2) [I, Ashurbanipal, king of the world, king of] Assyria, king of the four quarters (of the world), [... Šarra]t-Kidmuri, Ištar of Arbela, [... t]o be king of the four quarters (of the world): (5b) [...] an excellent throne [... the se]at of the goddess Bēlet-parṣē, his lady, [...] ... of Bēlet-parṣē [... th]at excellent [throne ...] I decorated it and (10) [... cast with] shiny [zaḫa]lû-metal [...]. I established [the ... of] her great [divinit]y [... may] her heart…
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Ashurbanipal 160
Dedicates a restored shrine to Bēlet-parṣē within Nineveh's House of Succession, then invokes her curse on any ruler who erases Ashurbanipal's dynastic name — a rare attestation of this goddess as guardian of Sargonid legitimacy.
LawMythology
Ashurbanipal 161
Records Elamite heralds submitting to Assyrian envoys and a decapitated rival king's head being carried as tribute — concrete evidence of how Ashurbanipal projected terror to dissolve Elamite resistance without pitched battle.
LawMythologyAshurbanipal 162
(1') [I ripped out the tongue(s ...)] of Na[bû-uṣalli, a city overseer of the land Gambulu, (and)] fla[yed him/(them)]. (3') With [the decapitated head of Teumman, the king of the land Elam, I took] the road to the city [Arbela in (the midst of) celebration]. (5') I sent Tammarītu [...] with him [...] the people of the city Ḫidal[u ...]. (8') Simburu, the heral[d of the land Elam, heard about the advance of my troops and] became frightened at the mention of my name. [He] then [came] b[efore my messenger and kissed my feet]. (10') [Fear of my royal majesty] covered Umbakidinu, the [herald of…
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Ashurbanipal 163
Records Elamite heralds and a provincial governor preemptively delivering a rival king's severed head to Assyrian envoys — concrete testimony to the psychological reach of Ashurbanipal's campaigns into Elam c. 655 BCE.
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Ashurbanipal 164
Narrates the death of the Elamite king Teumman at the Battle of the Ulaya River (653 BCE): one of the few royal inscriptions to preserve a verbatim last command attributed to a defeated enemy king.
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Ashurbanipal 165
Records Ashurbanipal's account of the Battle of the Ulaya (c. 653 BCE) and the decapitation of the Elamite king Teumman — a scene also carved on the Nineveh palace reliefs, letting scholars align royal inscription and sculptural propaganda.
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Ashurbanipal 166
Attests Ashurbanipal's claim to have choked the Ulāya River with Elamite dead — a vivid rhetorical formula for total victory that shaped how Assyrian kings narrated the destruction of their eastern rival.
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Ashurbanipal 167
Attests Ashurbanipal's triumphal entry into Arbela with Gambulian and Elamite captives — including Teumman's severed head — framed as a gift of Ištar and staged within the akītu-festival liturgy.
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Ashurbanipal 168
Narrates the rout of the Elamite king Teumman at the Battle of Til-Tuba (653 BCE), his wagon's collapse in the forest, and his son Tammarītu grasping his hand — a royal account of Assyria's decisive dismemberment of Elam's royal line.
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Ashurbanipal 169
Chronicles Ashurbanipal's Elamite campaign — including the defeat of Teumman and the burning of Ša-pī-Bēl — while naming provincial officials like the šandabakku of Nippur, anchoring Assyrian imperial reach into Babylonia.
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Ashurbanipal 170
Attests Teumman of Elam's demand that Ashurbanipal extradite sixty royal Elamite refugees — a casus belli for the 653 BCE campaign that ended at the Battle of the Ulāya River.
LawMythologyAshurbanipal 171
(o? 1') ... [...] his hea[vy def]eat [... his] offspr[ing ...] provinces of [...] the people [...]. (o? 6') I, Ashurbanipa[l, ...], which I constantly marc[hed through ...] the land Mannea [...] you made bow d[own ...] (obv.? 10´) Er[isinni ...] ... [...] (r? 1') [...] lordly [...], which [...] Teumman, the king of the land Elam, [...] I cut off his head in the assembly of [his troops ...]. Blank space for 2 lines (r? 4') I, Ashurbanipal, king of Assyria: (The god) Aššur and the goddess Ištar, [...], before “May [the Vice]-Regent of (the God) Aššur En[dure],” the ga[te of (the god) Aššur, (...)], they allowed [me] to stand [ove]r my foes, who [...]. Blank space for 2 lines (r? 7') [...] he appointed [...] I placed him [...] Umma[nigaš ...]
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Ashurbanipal 172
Records Ashurbanipal's account of the Elamite king Tammarītu's betrayal and his own palace coup — a rare Assyrian royal text naming an internal Elamite dynastic rupture as divine punishment for siding with the rebel Šamaš-šuma-ukīn.
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Ashurbanipal 173
Records Tammarītu of Elam's downfall after aiding the Babylonian rebel Šamaš-šuma-ukīn: divine sanction via internal Elamite revolt, narrated as proof that Aššur and Ištar actively defended Ashurbanipal's throne.
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Ashurbanipal 174
Chronicles Ashurbanipal's suppression of his brother Šamaš-šuma-ukīn's revolt and the punishment of Borsippan rebels, preserving the Assyrian court's own framing of the great civil war of 652–648 BCE.
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Ashurbanipal 175
Ashurbanipal's own account of suppressing his brother Šamaš-šuma-ukīn's revolt (652–648 BCE): one of the few royal inscriptions detailing the Assyrian civil war that nearly split the empire.
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Ashurbanipal 176
Records Ashurbanipal's confiscation of his rebel brother Šamaš-šuma-ukīn's household after the Babylonian civil war (652–648 BCE): palace women, eunuchs, chariotry, and named officials catalogued as war spoils of fratricide.
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Ashurbanipal 177
Records the Elamite king Tammarītu's flight to Nineveh and submission to Ashurbanipal after his own servant Indabibi overthrew him — a rare first-person royal account of Elam's internal collapse during the Assyro-Elamite wars.
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Ashurbanipal 178
Records Elamite king Tammarītu's humiliating flight to Nineveh and submission at Ashurbanipal's feet after a servant's coup — corroborating the Rassam Cylinder's account of Assyria exploiting Elam's internal collapse.
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Ashurbanipal 179
Records Tammarītu's flight through the Sealand marshes after military defeat and his rival Indabibi's seizure of the Elamite throne — Assyrian royal testimony to the dynastic fractures that left Elam vulnerable to Ashurbanipal's campaigns.
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Ashurbanipal 180
Records Ashurbanipal's capture and public humiliation of Ammi-ladīn, king of Qedar, paraded on camels before the Assyrian court — direct epigraphic evidence of Assyrian military reach into the north Arabian steppe.
LawMythologyAshurbanipal 181
(o? 1') [I, Ashurbanipal, king of Assyria, who by the command of (the god) Aššur] (and) the goddess Mu[llissu a]chi[eved his heart’s desire: Um]manigaš (Ḫumban-nikaš II) [dispatched them (his forces) to Undasu, a s]on of Teum[man — a (former) king of the land Elam — Zazaz, the city ruler of the c]ity Pillatu, (and) [Parr]û, the [city ruler of the land Ḫilmu, to help] Šamaš-šuma-ukīn — [(my) unfaithful] b[rother — (and) to fight with the troops of Assyria] (r? 1') (No translation possible) (r? 2') [I], Ashurbani[pal, king of Assyria, who b]y the command of (the god) Aššur (and) the goddess…
LawMythologyAshurbanipal 182
(o? 1') [...] ... [...] mi[ghty] victories [... the la]nd Elam [... the land Ela]m, all of it, [... (obv.? 5´) with the suppor]t of (the god) Aššur (and) the goddess Mulli[ssu, ... he became di]stressed. [He sent] his envoys [to me ... and with] his substantial audience gift(s) ... [...]. (o? 8') [I], Ashurbanipal, ki[ng of Assyria, who by the comman]d of (the god) Aššur (and) the goddess Mull[issu achieved his heart’s desire]: (r? 1') [...] (r? 2') [I], Ashurbanipal, [king of Assyria, who by the command of] (the god) Aššur (and) the goddess Mul[lissu achieved his heart’s desire: ...] the land Elam [... (rev.? 5´) ... I la]id w[aste ...] the god Lagma[ru ...] ... [...]
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Ashurbanipal 183
Names Šamaš-šuma-ukīn alongside royal regalia and court officials, preserving fragmentary Assyrian testimony on the brother-king installed at Babylon whose revolt in 652 BCE shook the empire.
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Ashurbanipal 184
Records Aššur's divine mandate empowering Ashurbanipal to install Tammarītu's envoy on the Elamite throne — direct evidence of Assyrian ideological justification for installing client kings in Elam, c. 655 BCE.
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Ashurbanipal 185
Records Ashurbanipal's rebuilding of Arbela's long-unfinished walls and the silver-and-gold refurbishment of Ištar's temple there — grounding the city's role as Ištar's cultic seat in datable royal construction.
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Ashurbanipal 186
Preserves Ashurbanipal's full titulature — 'king of the world, king of the four quarters' — within a royal inscription that also records deliberate erasure, attesting the scribal practice of revising official commemorative texts.
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Ashurbanipal 187
Records Ashurbanipal's personal tally of eighteen lions killed in a single dawn hunt, anchoring the famous Nineveh lion-hunt reliefs in a contemporary textual account of royal ritual violence.
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Ashurbanipal 188
Narrates Ashurbanipal's systematic deportation of the Elamite royal family, elite troops, and craftsmen after his sack of Elam — primary Assyrian evidence for the deliberate dismantling of a rival dynastic state.
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Ashurbanipal 189
A fragmentary Sargonid royal inscription recording a campaign against Elam — one of several RINAP 5 witnesses that, read together, reconstruct Ashurbanipal's systematic dismantling of Elamite power in the mid-seventh century BCE.
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Ashurbanipal 190
Sîn's prenatal naming of Ashurbanipal as rebuilder of Eḫulḫul — the moon-god's temple at Ḥarrān — grounds a political construction project in divine predestination, illustrating how Sargonid kings legitimised costly building programmes through celestial prophecy.
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Ashurbanipal 191
Attests Ashurbanipal's self-presentation as royal intercessor — annulling the sins of nobles and eunuchs before his father — a rare glimpse of how Sargonid kings framed filial piety as a source of legitimate authority.
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Ashurbanipal 192
One of the composite royal inscriptions of Aššurbanipal edited in RINAP 5, preserving — even in fragmentary form — the formulaic language through which late Sargonid kings articulated divine mandate and royal authority.
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Ashurbanipal 193
A fragmentary Sargonid royal inscription invoking Šamaš and Nabû alongside the king's name: one of the manuscript witnesses preserving the divine legitimation formulae of Ashurbanipal's reign.
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