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Ubaid Uruk Period Early Dynastic Akkadian Empire Ur III · Neo-Sumerian Old Babylonian Old Assyrian Middle Babylonian Middle Assyrian Neo-Assyrian Neo-Babylonian Achaemenid Persian

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Page 51 / 55

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-Assyrian

RINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRIAo

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

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.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 194

Records Esarhaddon's campaign against Uaiteʾ of the Arabs and the capture of his gods — a rare first-person Assyrian account of punitive action against a vassal who 'cast off the yoke,' framed as divine mandate from Aššur.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 196

Records Taharqa's attack on Assyrian personnel stationed in Egypt and Ashurbanipal's furious military response — a rare first-person Assyrian account of the collision between two empires competing for control of the Nile Delta.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 197

Chronicles Ashurbanipal's 667 BCE campaign against Taharqa — the Kushite pharaoh's flight from Memphis to Thebes — supplying Assyrian royal testimony for the conquest that briefly made Nineveh master of Egypt.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 198

Records Aššurbanipal's claim that the goddess Nanāya had dwelt in Elam for 1,530 years before he restored her — anchoring his sack of Susa in a theology of divine homecoming while also attesting his systematic salting of Elamite farmland.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 199

Records Ashurbanipal's claim that Nanāya herself foretold his retrieval of her cult statue from Elam after 1,530 years' exile — directly linking royal military action to divine mandate in Sargonid ideology.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 200

Links Ištar of Arbela's cult calendar to the heliacal rising of the Bow Star (Sirius) in month Abu, anchoring Sargonid royal legitimacy in observed astronomical phenomena.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 2002

A Sargonid queen dedicates a gold votive object to an unnamed goddess, petitioning for Ashurbanipal's long reign and mutual marital longevity — rare epigraphic evidence of a Neo-Assyrian queen acting as an independent religious patron.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 2003

Records Sîn-balāssu-iqbi's restoration of Etemennigurru at Ur — a rare governor-level building inscription attesting provincial temple patronage under late Sargonid rule.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 2010

Records Sîn-balāssu-iqbi, governor of Ur, constructing a cult station for Ninkasi — goddess of brewing — at Eridu, attesting Assyrian-period investment in southern Babylonian sacred infrastructure.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 2011

Attests Sîn-balāssu-iqbi, governor of Ur, renovating the Eešbanda temple for Šuzianna at Eridu — localised religious patronage carried out under Assyrian imperial authority in the deep south of Babylonia.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 2012

Records Sîn-balāssu-iqbi, governor of Ur, rebuilding Eankikuga — attesting Assyrian provincial governors sponsoring traditional Sumerian cult infrastructure as late as the 7th century BCE.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 2015

Attests a Sargonid governor of Ur, Sîn-balāssu-iqbi, sponsoring temple construction for Nanna and Ennugi at Eridu — localising late Assyrian royal piety within the ancient sacred landscape of the deep south.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 202

Attests Aššurbanipal's invocation of Aššur and Ištar as divine weapons-bearers in his Elamite campaigns, linking royal military ideology to the goddess's martial persona in mid-7th-century Assyrian royal rhetoric.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 203

Dedicates military victories over the Elamite king Tammarītu and the rebel Šamaš-šuma-ukīn to Ištar of Egašankalam, anchoring Ashurbanipal's civil-war propaganda within her cult.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 204

Chronicles the internal Elamite revolts — servants turning on Tammarītu, Ḫumban-ḫaltaš, and their royal kin — that Ashurbanipal credited to Ištar's intervention during the Assyro-Elamite wars of the 650s BCE.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 205

Names Tammarītu and four Elamite kings alongside eighty-eight nobles who fled or were captured, giving the densest surviving prosopography of the Elamite royal house in its final decades before Assyrian destruction.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 206

Dedicates a musukkannu-wood object with silver mountings before Ištar, documenting Ashurbanipal's material patronage of her cult and the royal titulary linking Assyrian kingship to Sumer and Akkad.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 207

Preserves Ashurbanipal's justification for the Assyrian campaigns into Egypt, framing Taharqa's seizure of the Nile Delta as impious defiance of Aššur — a rare royal-inscription account of the 660s BCE Assyro-Egyptian conflict.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 210

Hymn to Nusku as divine judge and fire-deity records the Sargonid theology linking celestial fire, legal authority, and ritual purification — showing how Assyrian kingship anchored its jurisprudence in divine cosmic order.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 211

Hymns Nusku as supreme judge and divine fire who 'burns up evil ones' — preserving Sargonid theology in which the lamp-god's judicial and purifying roles underwrite royal legitimacy.

Writing & Literature·Religion & Myth

~655 BCE·Neo-AssyrianRINAP 5

Ashurbanipal 212

Attests Ashurbanipal's devotion to the moon-god Sîn at Ḥarrān and his self-presentation as upholder of civic privileges — evidence of late Sargonid royal ideology binding northern cult centres to Assyrian kingship.

Writing & Literature·Religion & Myth

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