Neo-Assyrian

“(1) Seal of Bēl-dayyānī, eunuch of Adad-nārārī (III), king of Assyria.”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q004797/

“(1') who resides in the ciy Dūr-kat[limmu, the] holy [shrine], his beloved abode, the great lord, his lord: (3') Pālil-ēreš, [the gover]nor of the land R[asappa], the city [Nēmed-Ištar, (and) the city Apk]u, had a gol[den sw]ord made and made and presented an image of Adad-nārārī (III), king of Assyria, his lord, to the god Salmānu (Text: “Adad-nārārī, king of Assyria”), his lord, who protects the throne of his priesthood, to give into his hands the scepter that shepherds the people, for the well-being of his seed, the well-being of the people of Assyria and the well-being of Assyria, to…”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q009276/

“For (the god) Aššur, the great lord, his lord: Adad-nārārī (III), appointee of the god [Enlil, vice-regent of (the god) Aššur], son of Šamšī-Adad (V), [appointee of the god Enlil], vice-regent of (the god) Aššur, son of Shalmaneser (III), (who was) also [appointee] of the god Enlil and vice-regent of (the god) Aššur, [dedicated (this)] for his life (and) [the well-being of his seed] and his land.”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q004769/

“(1) Shalmaneser (IV), strong king, king of Assyria, son of Adad-nārārī (III), strong king, king of the world, king of Assyria, son of Šamšī-Adad (V), king of the four quarters (of the world): (4) When Šamšī-ilu, the field marshal, marched to Damascus, I received the payment of Ḫadiānu of Damascus: silver, gold, copper, his royal bed, his royal couch, his daughter, together with her extensive dowry, the property of his palace, without number. (11) On my return march, I gave this boundary stone to Uspilulume, the king of the city Kummuḫu. (13b) (As for) whoever (dares) to take (this boundary…”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q006687/

“(1) The god Marduk, the great lord, the king of the gods who holds the circumference of heaven and netherworld, populates cities, establishes sanctuaries, (and) supervises all of the shrines of the gods; the god Nabû, the scribe of the gods who grasps the holy tablet stylus, carries the tablet of the destinies of the gods, provides for the Igīgū and Anunnakū gods, (and) continually gives food rations (and) thereby grants life; (5) the god Šamaš, the light of the lands, the judge of all of the cities, protector of the (four) quarters (of the world); the god Sîn, the luminary of heaven and…”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q006688/

A royal prayer formula addressed to Aššur and the gods of Eḫursaggalkurkurra, attesting the liturgical language by which Shalmaneser IV legitimised his reign during the poorly documented mid-eighth-century Assyrian 'interlude'.

“(1) [To the god Aššur, the father of] the gods, [the great lord who dwells in Eḫursaggalkurkurra], his great temple, may it be [extremely] good! (4) [To the gods of destinies (and)] the goddesses [who dwell in Eḫursaggalkurkurr]a, their great temple, may it be [extremely] good! (7) [To the gods of destinies (and)] the goddesses, [who dwell in the city Aššur], in their great [temple], may it be [extremely] good! (10) It is [extremely] good with [Shalmaneser (IV)/Aššur-dān (III)], the holy priest, [the servant who worships your great divinity], and with [his] military forces. (13) No…”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q006689/

“(1) [(...)] Aššur-dān (III), appointee of the god Enlil, vice-regent [of (the god) Aššur (...), son of] Adad-nārārī (III), appointee of the god Enlil, vice-regent of (the god) Ašš[ur (...), son of] Šamšī-Adad (V), [(who was) also] appointee of the god Enlil and vice-regent of [(the god) Aššur (...)]: (4) [(...)] the main courtyard of Eḫursa[gkurkurra ...] the main courtyard [...]”

Source: Royal Inscriptions of Assyria online (RIAo), Munich Open-access Cuneiform Corpus Initiative (MOCCI), Ludwig-Maximilians-Universität München; in association with the RINAP Project, University of Pennsylvania. https://oracc.museum.upenn.edu/riao/Q006691/

“(obverse, fragmentary) [...] ... [...] [...] like the ... of a man ... [...] [...] against/to Nergal(?) ... the head [...] [... "Hand]-of-a-god," "Hand-of-Ishtar," "Hand-of-a-ghost" — incantation(s) [...] [...] ... and I collated (it). I, Ashur[banipal ...] [... to whom Nabû(?)] and Anu(?) granted broad understanding, [... for] my reading(?) — whatever (pertains to) that work [...] [...] ... as much as exists, on tab[lets ...] [...] (traces only) [...]”

Source: engine:claude-fable-5 (2026-07-12/v7-evolved) · claude-fable-5 · low confidence