Reading the tablets…
The corpus
All tablets.
Every tablet in the corpus — sortable by date, title or period; filterable by theme and period. Use the controls below or change the URL parameters directly.
Period
11,126 of 102,257 tablets · 5 filters activeClear filters
10501–10550 of 11126
Page 211 / 223
~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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 201
Ashurbanipal's tearful appeal to Ištar of Arbela — timed to the heliacal rising of the Bow Star in Abu — shows how Sargonid kings anchored military decisions in ritual calendars and divine patronage before marching against Elam.
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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 208
Hymns Sîn as the cosmic arbiter who alone enables gods to fix fates for heaven and netherworld, attesting the theological elevation of the moon-god under the late Sargonid kings.
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 & LiteratureReligion & 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 & LiteratureReligion & 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 & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 213
Hymns Ashurbanipal as supreme heir of Ekur and judge who discerns the just from the wicked, yoking royal legitimacy directly to the moon-god Sîn's cosmic authority over law and truth.
Religion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 214
Hymn to Nusku as supreme judge and fire-god attests the Sargonid court's theological alignment of divine justice with the purifying power of flame, linking priestly, legal, and royal authority in a single dedicatory formula.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 215
Records Ashurbanipal's gilding of Marduk's canopy and chariot with thirty-four talents of gold — concrete evidence of Assyrian royal investment in Babylonian cult as a tool of political legitimation.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 216
Hymnic praise of a Sargonid king as cosmic mediator — one whose word cannot be changed and without whom no judgement is rendered — fusing royal ideology with the judicial authority of Šamaš.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 217
Ashurbanipal's account of sacking Elam (~646 BCE): the deliberate destruction of temples, secret groves, and royal tombs attests the ideological use of sacral desecration as a weapon of imperial subjugation.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 218
Fragmentary Sargonid royal inscription invoking a lineage from Shalmaneser III to Ashurbanipal: one of dozens of RINAP 5 witnesses reconstructing how late Assyrian kings crafted dynastic legitimacy in monumental text.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 219
Records Ashurbanipal's gold-clad renovation of Marduk's canopy and throne-dais in Babylon, documenting Assyrian investment in Babylonian cult as a deliberate tool of imperial legitimation.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 221
Preserves Ashurbanipal's petition to Šamaš, Adad, Nabû, and Marduk to designate his successor by divine oracle — direct evidence that late Sargonid succession was framed as a matter of celestial appointment, not dynastic right alone.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 222
Records Ashurbanipal's completion and gilding of Eḫursaggalkurkurra at Aššur, anchoring the temple's mid-7th-century renovation to a named Sargonid king and his building piety toward Marduk and Aššur alike.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 224
Ashurbanipal's hymnic praise of Marduk — invoking his mastery over the Igīgū and Anunnakū — attests Assyrian kings publicly venerating the chief Babylonian deity, a theological diplomacy central to their claim over the south.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 225
Catalogs Marduk's epithets — cosmic judge, holder of heaven's bond, destroyer of the wicked — showing how a 7th-century Assyrian king legitimized power by publicly honoring Babylon's chief god.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 226
Attests Ashurbanipal's direct-speech divine assurance — 'Do not fear, I myself will come to your aid' — the same royal-reassurance formula that recurs in Neo-Assyrian prophecies, linking monumental inscription to oracular tradition.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 227
Dedicatory hymn to Nergal at his cult-seat Emeslam in Cutha, preserving Sargonid royal theology of the plague-god as protector of the obedient king against disease and enemy armies.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 228
Invokes a 1,635-year span of Elamite destruction to justify Ashurbanipal's campaign, showing how Neo-Assyrian royal ideology wove deep historical grievance into divine mandate for war.
Religion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 229
Claims Ashurbanipal personally mastered 'all of the scribal arts' — a rare royal self-presentation as literate scholar that underlies his systematic collection of texts at Nineveh.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 230
Records Ashurbanipal's restoration of Emeslam — the temple of Nergal at Cutha — including bricks molded in ebony and musukkanu-wood and scented with crushed aromatics: a concrete window into Sargonid sacred construction ritual.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 231
Equates Babylon with the zodiacal Crab constellation while describing Ashurbanipal's restoration of its tottering foundations — linking Assyrian royal ideology to celestial geography in a rare astro-theological framing of conquest and clemency.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 232
Asserts Ashurbanipal's personal mastery of the scribal arts as a divine gift — one of the clearest royal claims to literacy in the ancient Near East, legitimising his famous library-building programme at Nineveh.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 233
Claims Assyrian sovereignty over territory reached by a journey of 'one month and twenty days into the midst of the sea' — among the most expansive geographical boasts in the surviving Sargonid royal corpus.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 234
Chronicles Ashurbanipal's repeated installation and removal of Elamite client-kings — Ḫumban-nikaš II, Tammarītu, Ḫumban-ḫaltaš III — documenting Assyrian mechanisms for controlling Elam through dynastic manipulation rather than outright annexation.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 235
Records Ashurbanipal's sack of Susa and the return of the goddess Nanāya to Eanna after her long Elamite 'captivity' — linking military conquest to the restoration of Babylonian cult.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 236
Attests Nanāya, Uṣur-amāssa, and Urkayītu as divine guarantors of royal legitimacy at Uruk — preserving a local theological formula for kingship otherwise scarcely documented in Sargonid inscriptions.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 237
One of the composite royal inscriptions of Ashurbanipal preserved across multiple manuscript witnesses, attesting the Sargonid titulary 'king of Sumer and Akkad' as a living ideological claim to Babylonian sovereignty.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 238
Records Ashurbanipal's military intervention against a ruler of Qirbit who refused submission — one of the few inscriptions attesting Assyrian punitive campaigns into the Kassite borderlands during his reign.
Writing & LiteratureReligion & Myth
~655 BCE·Neo-AssyrianRINAP 5
Ashurbanipal 239
Preserves Ashurbanipal's three-generation dynastic lineage — son of Esarhaddon, grandson of Sennacherib — a formulaic claim that anchored Sargonid legitimacy in royal inscriptions of the mid-seventh century BCE.
Writing & LiteratureReligion & Myth