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3301–3350 of 3988
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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
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology