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25351–25400 of 28155
Page 508 / 564
SAA 17 195. Taking Captives (CT 54 349)
(Beginning destroyed) (1) [...] legal case [...] (2) [...] I arrested and gave [...] to the [...] official (3) [...] 2 dependents [...] (4) [...] his [know]ledge early in the morning ... [...] (5) [... to] the bodyguard and to [...] (6) [...] I gave to Redi-ilu [...] (7) [... the ca]ptives of the Lit[amu] (8) [...] I am [in] N[u]nak (Rest destroyed)
Daily Life
SAA 17 196. Fragment Mentioning Merodach-Baladan (CT 54 375)
(1) [Your servant NN: I would gladly die for the king, m]y [lord! S]ay to the ki[ng, my lord]: (5) [x] men with 3 ho[rses] have [...]ed [...]. (7) [Th]ey are [...] m[en of] Merodach-Bal[adan ...]. (9) On the 24[th] day [...] (Rest destroyed)
Daily Life
SAA 17 198. Fragment Mentioning Merodach-Baladan (CT 54 405)
(Beginning destroyed) (2) [... Aššur]-belu-taqqin (3) [...] kept guard (4) [...] the swordsman (5) [...] to the šandabakku (6) [...] entered and (7) [...] with him (8) [...] to Merodach-Baladan (9) [...] with the ey[es ...] (Break) (r 2) [... d]o and go! (r 3) [...] tell him (r 4) [...] that (r 5) [...] saved me (r 6) [...] lead up (r 7) [... i]n Der (r 8) [...] purse (Rest destroyed)
Daily Life
SAA 17 199. Fragment Mentioning Esaggil and Merodach-Baladan (CT 54 447)
(Beginning destroyed) (3) [...] ... in [...] (4) [...] as he he[ld back ...] (5) [...] Bel-le'ann[i ...] (6) [...] Qibi-Be[l ...] (7) [...] their [...] (8) [... the pe]ople are con[fident ...] (9) [...] their [...] (10) [...] their [...] (11) [... w]ent out [...] (12) [... f]ro[m ...] (Break) (r 1) [...] wen[t ...] (r 2) [...] merchant [...] (r 3) [...] jeweller [...] (r 4) [...] Esaggil [...] (r 5) [...] he will take o[f ...] (r 6) [... will g]o up and [...] the gate o[f ...] (r 7) [...] against me not [...] (r 8) [...] Now then the arche[rs ...] (r 9) [...] Merodach-Balada[n...] (Rest destroyed)
Daily Life
SAA 17 200. Fragment Mentioning Merodach-Baladan (CT 54 449)
(Beginning destroyed) (1) [...] ... Na[bû-...] (2) [...] which for Hudi-[...] (3) [...] Nabû-ahhe-erib[a...] (4) [...] Nabû-eṭir son of Nab[û-...] (5) [... Mar]duk-iddina and the [...] (6) [... Da]bibi and [...] (7) [... Meroda]ch-Baladan [...] (Rest destroyed)
Daily Life
SAA 17 201. Fragment Mentioning Merodach-Baladan and Dur-Ladini (CT 54 451)
(obverse completely destroyed) (1) [...] and at Der greatly [...]. (r 1) [...] And when they removed our writing-boards, they brought (them) to Merodach-Baladan. (r 3) And they themselves have verily destroy[ed] (them) on the shore. (r 4) They lie [encamped] at Dur-Ladini. (r 5) [...] in their battle equipment (r 6) [...] they do not eat bread (r 7) [...] they have contracted [...], have not rested. (r 8) [The warriors of the ki]ng, my lord, have pains in their legs. (r 9) [...] they are building [...] (r 10) [...] their eyes have become dark (r 11) [...] and the decision (r 12) [...... May ...] come and (r 13) [......] you said to me (r 14) [......] and (r 15) [...... the ki]ng (Rest destroyed)
Daily Life
SAA 17 202. Fragment Mentioning Merodach-Baladan (CT 54 452)
(Beginning destroyed) (2) from Bit-[...] (3) as far as Bab-[Marrat ...] (4) and the king has not [...] (5) Bit-Zabi[di ...] (6) Merodach-Bal[adan ...] (7) the king had [......] (8) of Bit-Ša[k...] (Break) SPACER (r 2) to [...] (r 3) of silver [...] (r 4) of the tra[cks ...] (r 5) and [...] (r 6) they confirm [...] (r 7) of the king [...] (r 8) before [...] (r 9) a[s ...] (Rest destroyed)
Daily Life
SAA 17 203. Reporting to the King (CT 54 485)
(Beginning destroyed) (1) [...], but he did not speak with [us]. May the king do as he sees best. (4) We are now on our way (there); we shall without delay (lit. 'without staying overnight') find out what news there is [and quickly] write [t]o the king, [our] lo[rd]. (r 5) (As to) the order [which the king] g[ave us, under the pro]tection of the go[d(s) ...]. (r 7) [...] the Ba[bylonian(s) ...] (r 8) [t]o the city Ši[...] (r 9) [a]s w[e ...] (r 10) [t]o [...] (Rest destroyed)
Daily Life
SAA 17 204. News of Elam (CT 54 551)
(Beginning destroyed) (2) We have se[nt ... to the king], our [lo]rd. [The king, our lord] may do [as he sees be]st. [......] (4) [......] 2 eunuchs [......] (5) [......] with these men [......] (6) [......] messengers, lords [......] (7) [......] News of Elam: [...] (8) [......]s from Ela[m ...] (9) [......] the Ru['ueans ......] (Rest destroyed)
Daily Life
SAA 17 205. Fragment Mentioning Humbe (CT 54 565)
(Beginning destroyed) (2) [...] and [...] with him [...] (3) [...] brings up [...] and [...] (4) [...] from the beginni[ng ...] (5) [...] to darkness [...] (6) [... H]umbê of [Bit-Zualza] (7) [...] you did not cheat [...] (8) [...] treaty wi[th ...] (9) [...] tribute (payment)s [...] (10) [...] land [...] (11) [......] (12) [......] in the presen[ce ... (Rest destroyed)
Daily Life
SAA 17 206. Greetings (CT 54 592)
(1) Tablet of [NN] to Nabû-šu[ma-iškun]. I am herewith sending my tablet as a gre[eting to my lord]. (4) [I heard] the news of [my] lord and became very glad. (6) [...] in your place (7) and for his servant [...] (8) Has not Enlil in an effus[ive way ...] (9) whom the king, your lord, not [...] (10) [...] daily [...] (11) [...] and [...] (Break) (r 1) of his lord, until [...].
Daily Life
SAA 17 207. (no title)
(1) Your [servant NN: I would gladly die] for [the king, my lord! Say to the king, my lord]: (3) ...[......] (4) to [......] (Break) (r 1) soldiers [......] (r 2) to [......]
Daily LifeEnlil-naṣir I 1
(1) Enlil-[nāṣir (I), vice]-regent of the god [Aššur, son of] Puzur-Aš[šur (III), (who was) also vice]-regent of the god Aššur, (5) for his life and the well-being of his city, [built] the towers of [..., which] Išme-Dagān (I), vice-[regent of the god Aššur, son of Šamšī]-Adad (I), vice-[regent of the god Aššur],
LawReligion & MythEnlil-naṣir I 1002
(1’) I deposited my [clay cone (therein)]. (2’) [(When) a fu]ture [ruler] builds [that wall] wh[en it becomes dilapidated], the gods Aššur and [Adad] will (then) listen to [his prayers. May he retur]n [my clay cone] to its place.
LawReligion & MythItiti 1
(1) Ititi, the overseer, son of Ininlaba, dedicated (this stone plaque) from the booty of Gasur (Nuzi) to the goddess Ištar.
LawReligion & MythNaram-Sin 01add
(i 1) Narām-Sîn, vice-regent of the god Aššur, son of Puzur-Aššur (II), vice-regent of the god Aššur.
LawReligion & MythṢilulu 1
(1) (The god) Aššur is the king, Ṣilulu is the vice-regent of (the god) Aššur, the son of Dakiki, (and) the herald of the city Aššur.
LawReligion & MythSon of Urdanum 2001
(1') [...] in [...] for the life [of] Urdān[um], his father, his (own) life, the life [of his] brothers, and the life [of] his children, an oven that brightens
LawReligion & Myth
British Museum Cuneiform planisphere K8538
Tablet image sourced from Wikimedia Commons (CC0). No scholarly translation referenced in source metadata. Source description: Part of a circular clay tablet with depictions of constellations (planisphere); the reverse is uninscribed; restored from fragments and incomplete; partly accidentally vitrified in antiquity during th
Writing & Literature
Cuneiform cylinder- inscription of Esarhaddon MET ss86 11 55
Tablet image sourced from Wikimedia Commons (CC0). No scholarly translation referenced in source metadata. Source description: Assyrian; Cuneiform cylinder; Clay-Tablets-Inscribed
Writing & Literature
Cuneiform cylinder- inscription of Sennacherib describing his third campaign MET ME86 11 197
Tablet image sourced from Wikimedia Commons (CC0). No scholarly translation referenced in source metadata. Source description: Assyrian; Cuneiform cylinder; Clay-Tablets-Inscribed
Writing & Literature
Cuneiform prism- inscription of Esarhaddon MET ME86 11 277
Tablet image sourced from Wikimedia Commons (CC0). No scholarly translation referenced in source metadata. Source description: Assyrian; Cuneiform prism; Clay-Tablets-Inscribed
Writing & Literature
Cuneiform prism- inscription of Esarhaddon MET ME86 11 278
Tablet image sourced from Wikimedia Commons (CC0). No scholarly translation referenced in source metadata. Source description: Assyrian; Cuneiform prism; Clay-Tablets-Inscribed
Writing & Literature
Gilgamesh Tablet XI.svg
Tablet image sourced from Wikimedia Commons (CC BY 4.0). No scholarly translation referenced in source metadata. Source description: Between 1845 and 1851 CE, Sir Austen Henry Layard uncovered the cuneiform library of King Assurbanipal in Nineveh. These texts, most of which dated to the 7th century BCE, were brought back to the Bri
EconomyDaily LifeZarriqum 2001 / Amar-Suena 2001
(1) For the life of Amar-Suena, the strong man, the king of Ur, and the king of the four quarters (of the world), (and) for his own life, Zarriqum, the governor of (the city) Aššur, his (Amar-Suena’s) servant, built the temple of the goddess Bēlet-ekallim.
LawReligion & Myth
Sennacherib 001
Opens Sennacherib's royal titulary with its fullest ideological formula — just king, pious shepherd, warrior — anchoring Assyrian kingship theology at the moment he inherited Sargon II's contested throne.
LawReligion & Myth
Sennacherib 002
A royal annals inscription of Sennacherib (~695 BCE) that opens with the king's full titulary and theological mandate from Aššur, attesting the standard Neo-Assyrian idiom by which military campaigns were framed as divine commission.
LawReligion & Myth
Sennacherib 003
One of Sennacherib's earliest royal inscriptions, this text records his accession-era military campaigns and the full titulary — pious shepherd, guardian of truth, virile warrior — through which Assyrian kings performed legitimate sovereignty before god and subject alike.
LawReligion & Myth
Sennacherib 004
One of Sennacherib's campaign annals, preserving his titulary and the theological claim that Aššur personally granted him unrivalled sovereignty — a template for legitimising Assyrian imperial conquest.
LawReligion & Myth
Sennacherib 005
Preserves Sennacherib's standard titulary — 'king of the four quarters,' 'perfect man, virile warrior' — and a dynastic renovation curse, documenting the formulaic language Assyrian kings used to legitimise rule and bind successors.
LawReligion & Myth
Sennacherib 007
Documents Sennacherib's physical remaking of Nineveh — widened streets, a limestone-paved chariot bridge — grounding his self-glorifying inscriptions in datable urban-infrastructure works ca. 695 BCE.
LawReligion & Myth
Sennacherib 008
One of Sennacherib's royal campaign inscriptions, recording the ideological formula — pious shepherd, champion of the weak, warrior of Aššur — through which Neo-Assyrian kings legitimised conquest as divine mandate.
LawReligion & MythSennacherib 009
(1) [Sennacherib, great king, strong king, king of Assyria, unrivalled king, pious] shepherd [who reveres the great gods, guardian of truth who loves justice, renders assistance], goes to the aid of the weak, (and) [strives after good deeds, perfect man, virile warrior, foremost of all rul]ers, the bridle that controls the in[submissive, (and) the one who strikes enemies with lightning]: (4) [The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater] than (those of) all who sit on (royal) daises. (5) [At the beginning of my kingship, I brought about…
LawReligion & Myth
Sennacherib 010
A royal titulary inscription of Sennacherib (~695 BCE) attesting his role as fashioner of cult statues for Aššur, Anu, Sîn, Šamaš, and Adad — direct evidence of the king's ritual responsibility for divine image-making in Assyria.
LawReligion & Myth
Sennacherib 011
One of Sennacherib's royal titulary inscriptions, attesting his claim to have personally fashioned cult statues for Aššur, Anu, Sîn, Šamaš, and five other deities — linking military kingship to ritual restoration of the Assyrian pantheon.
LawReligion & Myth
Sennacherib 012
Sennacherib's titulary here pairs his military dominion with personal stewardship of the major Assyrian cults, revealing how the king legitimised conquest through direct service to Aššur, Šamaš, and the pantheon.
LawReligion & Myth
Sennacherib 013
Names Sennacherib as sculptor of cult statues for Aššur, Anu, Sîn, Šamaš, and five other deities, placing royal image-making at the centre of Assyrian piety and legitimacy ca. 695 BCE.
LawReligion & Myth
Sennacherib 015
Sennacherib's own account of his sovereignty, framed as a divine mandate from Aššur — the titulary language of 'guardian of truth' and 'aid to the weak' maps the ideological vocabulary by which Assyrian kings legitimised conquest as cosmic order.
LawReligion & Myth
Sennacherib 016
Sennacherib's royal titulary in full ceremonial register — 'guardian of truth,' 'virile warrior,' 'bridle of the insubmissive' — shows how Assyrian kings wove divine mandate and martial prowess into a single ideological formula around 695 BCE.
LawReligion & Myth
Sennacherib 017
Sennacherib's self-presentation as cosmic shepherd and lightning-wielding warrior attests the formulaic theology of Assyrian royal legitimacy at the height of the empire, rooting military supremacy in the god Aššur's personal mandate.
LawReligion & Myth
Sennacherib 018
Attests Sennacherib's receipt of tribute from the official of Ḫararatu — gold, silver, musukkannu-timber, and livestock — documenting the economic extraction that funded Assyria's western campaigns circa 695 BCE.
LawReligion & MythSennacherib 019
(i' 1') [I added ... pay]ment [and] imposed (it) [upon them]. (i' 3'b) [As for him, He]zekiah, [fear of] my lordly [brilliance (i´ 5´) overwhelmed him and he had] the auxiliary forces [and his] elite [troops whom he] had brought [inside the city Jeru]salem, [his royal city, along with 30 talents of gold], 800 talents of silver, (i´ 10´) [every kind of treasure] of his palace, [as well as his daughters], his palace [women, male singers, (and) female singers brought in]to Nineveh and he sent a moun]ted messenger of his to me [to deliver (this) pay]ment. (i' 15') [On my fourth campaign, I…
LawReligion & Myth
Sennacherib 020
Describes Sennacherib forcing Phoenician and Ionian captives to build Mediterranean-style ships on the Tigris, then portaging them overland to the Euphrates — a rare record of naval logistics adapted for landlocked riverine warfare against Chaldean Babylonia.
LawReligion & MythSennacherib 021
(i' 1') [... they became frightened on acc]ount of the vill[ainous acts they had committed. They formed a confederation with] the kings of [Egypt (and) the archers, c]hariots, (and) hors[es of the king of the land Meluḫḫa], forces without number. (i' 5'b) In the plain of [the city Elteke]h, [I fought] with them [and] defeated them. (ii' 1') [...] ... [... He] — Marduk-apla-[iddina] (II) (Merodach-baladan), whom I had defeated during my fir[st] campaign — (ii´ 5´) became frightened by the clangor of [my] mighty weapon[s] and fl[ed] to (the city) Nagī[te]-raqqi, which is in the midst of the…
LawReligion & Myth
Sennacherib 022
Sennacherib's own account of his kingship frames his authority as divinely mandated by Aššur — a template for how Assyrian royal ideology fused military dominance with cosmic and moral legitimacy around 695 BCE.
LawReligion & MythSennacherib 023
(i 1) Sennacherib, great king, [strong] king, king of the world, king of Assyria, king of the fou[r] quarters (of the world), capable shepherd, favorite of the grea[t] gods, guar[dian of truth] who lov[es] justi[ce, (i 5) renders assis]tance, goes to the aid of the w[eak], (and) str[ives after] good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, (and) the one who strikes enemies with lightning: (i 9b) The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than (those of) all who sit on (royal)…
LawReligion & Myth
Sennacherib 024
Preserves Sennacherib's royal titulary and Aššur theology in formulaic detail, documenting how Neo-Assyrian kings grounded military authority in divine mandate circa 695 BCE.
LawReligion & MythSennacherib 025
(i' 1') [...] ... [(...) (As for) the rest of his magnates, including Nabû]-šuma-iškun, [a son of Marduk-apla-iddina (II) (Merodach-baladan), who had raised their arms because they were terrified of] doing battle with me, I [captured them ali]ve [in the thick of battle]. (i' 6') [I b]rought back [all together the chariots along with their horses, whose drivers had been killed i]n the thick of (that) [mighty battle and which had themselves been released so that they galloped about on] their [ow]n. [When the second double-hour of the night had passed], I stopped [their slaughter]. (i' 11') [(As…
LawReligion & Myth
Sennacherib 026
Chronicles Sennacherib's campaigns against Marduk-apla-iddina II and the Sidon succession — naming Tu-Baʾlu as Assyrian-installed client king, a concrete case of how Nineveh reshaped Levantine rulership circa 701 BCE.
LawReligion & Myth
Sennacherib 027
Preserves Sennacherib's self-presentation as divinely ordained enforcer of justice and protector of the weak — the ideological scaffolding that legitimised Assyrian imperial rule around 695 BCE.
LawReligion & Myth