All tablets.

URU-KA-gina 22add (FAOS 05/1, Ukg 22)

(1) Guards of the city wall: Amar-ezen, the captain. Iri-kagina, king of Lagaš.

URU-KA-gina 24add (FAOS 05/1, Ukg 24)

(1) Guards of the city wall: Dundun, the captain. Iri-kagina, king of Lagaš.

URU-KA-gina 32add (FAOS 05/1, Ukg 32)

(1) Guards of the city wall: Inana-ursaĝ, overseer of the palace staff. Iri-kagina, king of Lagaš.

URU-KA-gina 34add

(i 1') ... were the rulerś onion plots. (i 5') The team donkeys and the unblemished oxen .... (ii 1') Bau became the owner of all the households and fields of the female (members' of the ruler's family). ... all the households fields of the (ruler's) children. (iii 1') The ... of Niĝin are (entitled to) 180 loaves of bread and and 1 mud vessel of beer. (iii 5') The double men's toll through the gate (of the netherworld) is revoked.

Utuk/Uhub 1

(1) For Zababa, Uhub, ruler of Kiš, ....

~2069 BCE·Ur III · Neo-SumerianEditorial

CDLI School Texts 004870, ex. 003

Catalogue entry from CDLI (Ur III (ca. 2100-2000 BC)) — CDLI School Texts 004870, ex. 003. This record has no stored scholarly English translation; the existence of published translations has not been checked; the transliteration is from the ATF (CDLI's Atf-Friendly format). [year-name] Dated to Šul…

Writing & Literature·Daily Life

~2057 BCE·Ur III · Neo-SumerianEditorial

M.80.031.00

Catalogue entry from CDLI (Ur III (ca. 2100-2000 BC)) — M.80.031.00. This record has no stored scholarly English translation; the existence of published translations has not been checked; the transliteration is from the ATF (CDLI's Atf-Friendly format). [year-name] Dated to Šulgi y38 — Year after: T…

Economy·Writing & Literature

~2056 BCE·Ur III · Neo-SumerianEditorial

Atiqot 4, pl. 26 64

Catalogue entry from CDLI (Ur III (ca. 2100-2000 BC)) — Atiqot 4, pl. 26 64. This record has no stored scholarly English translation; the existence of published translations has not been checked; the transliteration is from the ATF (CDLI's Atf-Friendly format).

Writing & Literature·Daily Life

Amar-Suena 10

Dedicatory curse clause invokes Nanna and Ningal against anyone who displaces the statue, preserving the standard Ur III formula for protecting royal monuments through divine sanction rather than human enforcement.

Amar-Suena 12

Records Amar-Suena's construction of a royal jail at Ur — one of the earliest explicit textual attestations of a dedicated carceral institution in Mesopotamian history.

Religion & Myth·Writing & Literature

Amar-Suena 15

Dedicatory inscription of Amar-Suena for Enki's Abzu temple at Eridu, attesting the third Ur III king's building programme and his claim to universal rule under Enlil's authority.

Religion & Myth·Writing & Literature

Amar-Suena 16

Records Amar-Suena's foundation of the first ĝipar (high-priestess residence) at Karzida, attesting the Ur III crown's active role in extending Nanna's cult into previously unserved cult centres.

Amar-Suena 18

Preserves a royal titulary of Amar-Suena — 'king of Urim, king of the four quarters' — attesting the ideological claim to universal sovereignty that defined Ur III kingship at its height.

Religion & Myth·Writing & Literature

Amar-Suena 2009

A private votive dedication by a scribe's wife to the goddess Lamma, it attests the personal piety of literate households under Amar-Suena and the role of women as independent dedicants in Ur III religious life.

Amar-Suena 21

Dedicatory inscription naming Taddin-Eštar as a royal child of Amar-Suena, adding a personal name to the otherwise sparse prosopography of the Ur III royal family.

~2050 BCE·Ur III · Neo-SumerianOur engine

RIME 3/2.01.01.24, ex. 35a-b

Ur-Namma, king of Ur, king of Sumer and Akkad, the one who built the temple of Enlil. (second exemplar, identical text:) Ur-Namma, king of Ur, king of Sumer and Akkad, the one who built the temple of Enlil.

Ibbi-Suen 01

Ibbi-Suen's own account of fortifying Ur's walls — the defensive building programme of the last king of the Ur III dynasty, undertaken as Amorite pressure and internal fragmentation were already straining the empire he claimed to rule.

Ibbi-Suen 2014

Dedicatory inscription naming Ibbi-Suen's personal deity Mešlamta-ea: one of the few surviving epigraphic witnesses to the personal piety of Ur III's last king before Ur fell to the Elamites.

Šu-Suen 03

Records Šu-Suen's systematic disposal of conquered populations — blinded men assigned to temple orchards, women to textile mills — documenting the Ur III state's institutionalised exploitation of war captives as temple labour.

Šu-Suen 2018

Dedicates a bronze axe to the god Šara on behalf of Šu-Suen, attesting the votive inscription habit by which Ur III officials tied personal piety to royal legitimacy.

Šu-Suen 27

A fragmentary royal inscription of Šu-Suen attesting the standard Ur III ideological formula linking kingship to Enlil's personal favour — evidence of how the dynasty legitimised rule through divine election language.

Šulgi 03

Dedicatory inscription recording Šulgi's construction of the E-ḫursaĝ palace-temple at Ur, attesting royal building patronage as a mechanism of divine legitimacy in the Ur III state.

Šulgi 06

Attests Šulgi's building works at the E-ana temple complex in Uruk, linking his patronage of Inana's cult to his claim over the dual title 'king of Sumer and Akkad.'

Šulgi 09

Attests Šulgi's construction of the E-šeššeše-ĝara for Nanše at Lagash, placing royal temple-building patronage at the intersection of Ur III statecraft and the goddess's traditional role as divine judge of social justice.

Šulgi 10

Dedicates the E-šeššeše-ĝara temple to Nanše, goddess of social justice and boundaries, placing Šulgi's building patronage within the religious infrastructure that legitimised Ur III royal authority.

Šulgi 100add

Attests Šulgi's patronage of Martu, the Amorite deity, inside a Sumerian royal titulary — evidence that Ur III kings co-opted tribal gods to consolidate legitimacy on their western frontier.

Šulgi 13

Dedicatory inscription recording Šulgi's construction of Ninmarki's temple E-munus-gisa at Ĝirsu, anchoring the king's patronage of local cults within his broader claim to rule all Sumer and Akkad.

Šulgi 15

Dedicatory inscription anchoring Šulgi's construction of the Bagara temple to Ninĝirsu at Lagash — evidence that the Ur III kings extended royal building patronage to cults beyond their capital at Ur.

Šulgi 20

Attests Šulgi's construction of the E-dur-anki, anchoring his building program at Ur to the goddess Inana and the ideological fusion of military power with divine patronage in the Ur III state.

Šulgi 2001

Votive dedication to Ninhursaĝa naming Šulgi by his full titulary — 'king of Sumer and Akkad' — attesting the ideological claim to universal kingship that defined Ur III imperial identity.

Šulgi 2032

A priestly dedication to Ninmarki and Nanše for Šulgi's well-being, attesting how Ur III cult officials used votive inscriptions to link temple service with royal legitimacy.

Šulgi 22

Attests Šulgi's full titulary — 'king of Urim, king of Sumer and Akkad' — one data point in the composite epigraphic record mapping how Ur III rulers projected sovereignty across a unified southern Mesopotamia.

Šulgi 34

Dedicatory inscription naming Šullat and Haniš — storm-deity pair better known as heralds of the Flood in later myth — as recipients of a royal temple built by Šulgi, attesting their independent cult under Ur III patronage.

Šulgi 39 (and Šulgi 45)

Attests Šulgi's full royal titulature — 'king of Urim, king of Sumer and Akkad' — the ideological formula by which the Ur III dynasty claimed sovereignty over the entire known civilised world.

Šulgi 40

One of the royal inscriptions of Šulgi — the Ur III king who standardized weights, measures, and law — attesting his titulary as 'king of Urim' across multiple manuscript witnesses.

Šulgi 41

One of the composite royal inscriptions of Šulgi of Ur III, attesting the titulary and self-presentation of a king whose 48-year reign shaped Sumerian administrative and literary culture around 2094–2046 BCE.

Šulgi 66

A dedicatory inscription to Inana naming Šulgi as king of Ur, attesting the ideological fusion of divine patronage and royal legitimacy at the height of Ur III imperial power.

Šulgi 88

Dedicatory bead inscription to Ninlil naming Šulgi's child Ninturturĝu: the curse clause attests the legal-religious mechanism Ur III kings used to protect monuments from later erasure or usurpation.

Šulgi 89

Attests Šulgi's paternity of Simat-Enlil, anchoring one royal daughter within the Ur III dynastic genealogy that scribes used to legitimise political marriages and temple appointments.

Unattributed Ur III 1001

A fragmentary Ur III royal inscription attesting the titulary 'king of Sumer and Akkad' and palace-building ideology — evidence for how Ur III rulers projected legitimacy through construction dedications.

Unattributed Ur III 1004

A fragmentary Ur III royal inscription attesting the title 'king of Sumer and Akkad' and construction of a storehouse: one of many such dedications that collectively map the building programs asserting Ur III sovereignty.

Unattributed Ur III 1007

One of the surviving Ur III royal inscription fragments attesting the standard curse formula against erasure of a ruler's name — thin but direct evidence for how Sumerian kings legally protected their monumental dedications.

Unattributed Ur III 1009

One of the surviving composite witnesses to an Ur III royal inscription asserting dominion over Sumer and Akkad — the titular formula through which Third Dynasty kings legitimised their territorial sovereignty.

Unattributed Ur III 1010

One of the fragmentary Ur III royal inscriptions preserved in the ETCSRI corpus (Q001880), attesting — even in damaged form — to the administrative or dedicatory conventions of Sumerian kingship c. 2050 BCE.

Unattributed Ur III 1011

One of the fragmentary Ur III royal inscriptions preserved in the ETCSRI corpus (Q001881); its surviving signs offer minimal but datable epigraphic evidence for Sumerian royal scribal practice ca. 2050 BCE.

Unattributed Ur III 1017

Dedicatory inscription on a mace head presented to the moon-god Nanna at his Ur temple, the E-kiš-nu-ĝal: one of many such votive texts that map the ritual economy binding Ur III kings to their patron deity.

Unattributed Ur III 1030

A votive vessel dedication from an Ur III king of Ur invokes Utu as enforcer against inscription-erasers — attesting the legal-religious mechanisms kings used to protect their monumental legacy.

Unattributed Ur III 1035

A votive dedication by a royal guard captain to the moon-god Nanna, attesting the Ur III practice of subordinate officials commissioning inscriptions that linked their own piety to the king's titulature.

Unattributed Ur III 1036

One of the surviving Ur III royal dedications to the moon-god Nanna, attesting the formulaic piety through which Sumerian kings legitimised their rule at Ur.