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Page 77 / 88
~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 229
(1) Sennacherib, king of the world, king of Assyria: (As for) the three watercourses which (flow) from Mount Ḫāni, a mountain above the city Arbela, I dug out the springs which are on the right and left banks of those watercourses and (thus) added (the springs’ water) to them. I dug a (subterranean) watercourse and directed (all of) their course(s) inside the city Arbela, the dwelling of the goddess Ištar, the exalted lady.
Writing & LiteratureReligion & Myth~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 230
(1) The deities Aššur — great lord, the father of the gods — Anu, Enlil, and Ea, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, Ištar, (and) the Sebetti, the great gods who stand at the side of the king who reveres them and make his weapons prevail over all enemies: (3) Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters (of the world), the king who was chosen by you, 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 rulers, the bridle that…
Writing & LiteratureReligion & Myth~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 231
(1) [Palace of Sennacherib, great king], strong king, king of the world, king of Assyria, [king of the four quarters (of the world), favorite of the] great [god]s, wise prince, [circumspect] rul[er, shepherd of the peop]le, (and) leader of a widespre[ad] population, [I]: (4) [The god Aššur, father of the gods], looked steadfastly upon me [among all of the ru]lers and [made] my [we]apons [greater] than (those of) a[ll who sit on (royal) daises]. He gave me a ju[st] scepter [that widens borders (and) he put in my hand] a merciless [ro]d to fell ene[mies]. (7b) [I]n a pitched battle, I…
Writing & LiteratureReligion & Myth~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 232
(1) Sennacherib, king of Assyria.
Writing & LiteratureReligion & Myth~695 BCE·Neo-AssyrianRINAP 3
Sennacherib 233
(1) [Senn]acherib, king of the world, [king of Assyria], gave (this object) [to] Esarhaddon, his senior-ranking son.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianOur engine
SAA 04 085. Fragment Similar to No. 84 [military and political]
[......] ... [... I ask you, Šamaš, great lord: give me a firm positive answer to what I am asking you!] [Concerning] this [matter of the query]: [Esarhaddon, king of Assyria] — [from] the beginning of this year until [the month of Tammuz (IV) of this] year, [with]in that ... , days (and) ni[ghts, the stipulated term] — should they take [the road] and the highway and [march to Egypt (Muṣru)], and come [safely] to Nineveh, an[d ......]? [Be present in th]is [ram], pla[ce (in it)] [a firm positive answer], favorable, propitious [fles]hes of the oracular query, by [the command of your great divi…
Religion & Myth
~675 BCE·Neo-AssyrianOur engine
SAA 04 207. Fragment Referring to Hardships of Travel [miscellaneous]
(Beginning destroyed) (1) [......] ... ṣu ...[......] (2) [......]... -šu (blank) [......] (3) [Disregard that ......] the forces of Esarhaddon [(Aššur-aḫu-iddina), king of Assyria, ......] (4) [Disregard that ......] they bring him back, (being) ill, [(and that) they experience the hardship of the journey]. (5) [Disregard that ...... an evil god], an evil goddess [......] (6) [Disregard that a clean or an unclean person has touched the] sacrificial sheep [of the offering], (7) [or has blocked the way] before [the sacrificial sheep]. (8) [Disregard that an unclean man or woman has come near t…
Religion & Myth
~675 BCE·Neo-AssyrianOur engine
SAA 16 081. Jewellery for the King (ABL 0847)
To the king, my lord: your servant Nabû-sagib, son of Paruṭu, the goldsmith of the household of the queen. Good health to the king, [my lord]! May Nabû and Marduk bless [the] king, my lord! [For x] years, from the house of [.........] they have been questioning me. [.........] of the month [...]. [..................] silver: a pappardilû-stone, three fingers in its width, (and) a DAG.GAZ-piece of igizaggû-stone — I gave (them) to Matanaḫ-ili, the porter, and a letter along with (them), saying: "Deliver (it) to the king, my lord!" Whether he has delivered it, or whether he has not delivered…
Daily LifeEconomy
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 001
Esarhaddon justifies his anomalous succession — youngest son elevated over elder brothers — by attributing the choice directly to Aššur, Šamaš, and both Ištars, revealing how Sargonid kings marshalled divine authority to legitimise politically irregular transfers of power.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 002
Esarhaddon's own account of razing Sidon — a coastal Phoenician power — ca. 677 BCE, documenting Assyrian westward expansion and the king's claim to rule 'from the rising sun to the setting sun.'
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 005
Esarhaddon justifies his irregular succession — youngest son elevated over older brothers — by citing divination omens from Šamaš and Adad, documenting how Sargonid kings used extispicy to legitimize contested royal transitions.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 008
Claims Assyrian boots on the soil of Patušarra — a district near Mount Bikni in the Median salt desert — where no predecessor king had walked, pushing the attested eastern horizon of Esarhaddon's campaigns beyond earlier royal records.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 010
Claims Esarhaddon's simultaneous restoration of Aššur's temple and Babylon's Esagil — the ideological balancing act by which an Assyrian king sought legitimacy in both the north and south after Sennacherib's destruction of Babylon.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 011
Esarhaddon petitions Sîn and Šamaš jointly for long life, abundant heirs, and victory over enemies — placing the moon- and sun-gods at the centre of his dynastic theology in an era when Esarhaddon was aggressively rebuilding Babylon.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 012
Records Esarhaddon's restoration of the Aššur temple and manufacture of cult statues for Sîn and Ningal, linking his legitimacy directly to cultic reconstruction after his father Sennacherib's reign.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 015
Records Esarhaddon's claim to have captured the household of Taharqa — wives, concubines, sons — after his Egyptian campaign, corroborating Assyrian dominance over the 25th Dynasty in the 670s BCE.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 018
Attests Esarhaddon's restoration of looted divine statues to their sanctuaries and his reinstatement of regular sattukku- and ginû-offerings — cultic amends that legitimised his reign after Sennacherib's destruction of Babylon.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 030
Records Esarhaddon's military campaign into the Sealand against Nabû-zēr-kitti-līšir, son of the famed Merodach-baladan II — linking dynastic Chaldean resistance to Assyrian rule across two generations.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 031
Records Nabû-zēr-kitti-līšir's flight and death in Elam — corroborating evidence for Esarhaddon's suppression of the Sealand rebellion and his subsequent reception of the fugitive Naʾid-Marduk.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 032
Records the flight and violent death of Nabû-zēr-kitti-līšir in Elam as divine punishment for oath-breaking — Esarhaddon's framing of a political rival's fate as gods Aššur and Šamaš enforcing sacred law.
Religion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 033
Records Esarhaddon's demand that the kingdom of Šubria surrender Assyrian fugitives — deserters, oath-breakers, and criminals — foreshadowing the punitive campaign he launched against Šubria around 674 BCE.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 034
Records Esarhaddon's tenth campaign toward Kush and Egypt — the Assyrian conquest of Egypt in 671 BCE — and his administrative reorganization of a divided province, attesting the empire's dual reach into Africa and the Near East.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 036
Preserves Esarhaddon's account of a desert march near the Brook of Egypt — waterless terrain, vipers, and divine storm-signs — documenting how Assyrian kings framed military logistics as proof of divine favor.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 037
Attests Esarhaddon's claim to divine election from the womb and his conquest of Kush — the latter a campaign no Assyrian king before him had achieved — in the rhetorical idiom of Neo-Assyrian royal self-legitimation.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 038
Attests Esarhaddon's restoration of Babylonian lunar cult — Sîn, Ningal, Nusku, and Nannar named together — linking Assyrian royal authority to the reorganisation of divine rites after Sennacherib's destruction of Babylon.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 039
Preserves Esarhaddon's account of wounding the Kushite pharaoh Taharqa five times and seizing Memphis (~671 BCE): direct Assyrian testimony to the conquest that briefly made Esarhaddon ruler of Egypt.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 040
Records Esarhaddon's campaign against Abdi-Milkūti of Sidon (~677 BCE), framing the city's destruction as Aššur's will — direct Assyrian royal testimony to the elimination of a major Phoenician maritime power.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 041
Preserves fragmentary language of divine protection and royal legitimation under Esarhaddon, attesting the theological idiom by which Sargonid kings anchored their authority in the gods' 'exalted divinity.'
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 042
Claims dominion over both Egypt and Babylonia (Karduniaš) in a single inscription, placing Esarhaddon among the rare Assyrian kings to assert rule from the Nile to the Persian Gulf.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 043
Claims Esarhaddon's mandate from Aššur, Marduk, and Ištar simultaneously — reflecting his calculated effort to legitimise rule over both Assyria and Babylon after his father Sennacherib's destruction of the city.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 044
Esarhaddon presents himself as ritual custodian of the great temples — confirming sattukku offerings and restoring cult centers — placing religious legitimacy at the heart of neo-Assyrian royal ideology, ca. 675 BCE.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 045
Preserves fragments of Esarhaddon's self-presentation as a ritually assiduous king — purification priests, lamentation singers, and cultic offerings at a quayside — illuminating how Assyrian royal ideology fused military and temple-cult legitimacy.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 046
Survives only in fragments, yet adds one manuscript witness to the corpus of Esarhaddon's royal titulary, helping scholars reconstruct how this king broadcast his legitimacy across the Assyrian heartland.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 047
Preserves Esarhaddon's sevenfold titulary — king, governor, shepherd, dynastic heir — the formulaic language through which Assyrian kings simultaneously claimed Babylonian legitimacy and descent from Aššur's oldest royal line.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 049
Attests Esarhaddon's claim to legitimacy through piety — rebuilding Esagil, restoring Babylon's cult offerings, and observing festival calendars — framing conquest as divine mandate rather than imperial ambition.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 050
Preserves fragmentary titulary of Esarhaddon equating the king with Enlil and the solar deity — stock epithets that grounded Assyrian royal ideology in cosmic, not merely political, authority.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 051
Esarhaddon records refurbishing divine statues in Ešarra with Arallu gold and jewels approved by Marduk and Zarpanītu — concrete evidence of how Assyrian kings staged ritual renewal of cult images to legitimise royal piety.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 052
Records Esarhaddon's restoration of the Babylonian gods and their cult statues to Babylon ca. 675 BCE, detailing the ritual 'washing of the mouth' and 'opening of the mouth' ceremonies performed to reactivate the divine images.
Religion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 053
Records Esarhaddon's formal dedication of his son Šamaš-šuma-ukīn to Marduk and Zarpanītu, with ritual offerings — a rare first-person account of the succession arrangement that would later split the empire between two brothers.
Religion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 054
Records Esarhaddon imposing ritual provisions — honey, groats, and chufa — on the city Kār-Esarhaddon, linking royal foundation ideology to the material upkeep of Aššur and Mullissu's cult.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 055
Attests Esarhaddon's program of cultic restoration — linking his legitimacy as 'true shepherd' to the repair of akītu-house imagery, a propagandistic equation of piety with royal right to rule.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 056
Attests Esarhaddon's claim to piety through his devotion to Eḫulḫul, the temple of the moon-god Sîn at Harran — a sanctuary whose restoration was central to his dynastic legitimacy.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 057
Esarhaddon frames his rule through divine appointment by Enlil and Aššur across two generations, encoding a father-to-son legitimacy chain that justifies his contested succession after Sennacherib's assassination.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 060
Catalogs Esarhaddon's conquests from Cilicia to Dilmun in a single inscription — Cimmerian defeat, the beheading of Sidon's king, and the first Assyrian tribute levy on Dilmun attested in royal records.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRIAo
Esarhaddon 075
Esarhaddon's self-presentation as restorer of Esagil and Babylon documents the ideological rehabilitation of Babylonian cult after Sennacherib's destruction of the city in 689 BCE.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 077
Claims Esarhaddon restored Esagil and returned gods exiled to Assyria — royal propaganda justifying his Babylonian kingship by casting conquest as pious reconstruction.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 078
Claims Esarhaddon restored Esagil and returned gods exiled to Assyria — key royal-propaganda evidence for his deliberate reversal of Sennacherib's destruction of Babylon.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 088
Royal titulary anchoring Esarhaddon's legitimacy through three generations of Sargonid kings — evidence of how Neo-Assyrian rulers used genealogical inscription to consolidate dynastic authority.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 096
Documents Esarhaddon's construction of a palace at Tarbiṣu, a royal suburb north of Nineveh, attesting the city's role as an administrative satellite within the Assyrian imperial heartland.
Writing & LiteratureReligion & Myth
~675 BCE·Neo-AssyrianRINAP 4
Esarhaddon 099
Attests Esarhaddon's dual titulature as both 'king of Assyria' and 'governor of Babylon,' reflecting his policy of reconciliation with the city his father Sennacherib had destroyed in 689 BCE.
Writing & LiteratureReligion & Myth