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1051–1100 of 1689
Page 22 / 34
Sennacherib 116
(1) Palace of Sennach[erib, king of Assyria]: Booty of [...]. Whoever [erases] my inscribed name [(or) places (it)] in the service [of a god (or another) person, may] (the god) Aššur [make] his name (and) [his seed disappear].
LawReligion & MythSennacherib 117
(1) [Palace of] Sennacherib, [king of Assyria]: (This is) ḫulālu-[stone], a product of Mount [...] my ... [...] I [was having (it) incised in] my presence. [Whoever] er[ases] my inscribed name [(or) places (it) in] the service of a god [(or another) person], may the deities Aššur, Sîn, [Šamaš, ...], Ištar, Bēl, [...] make his [name] (and) his seed disapp[ear].
LawReligion & MythSennacherib 118
(1) [Palace of Sennach]erib, king of [Assyria: (This is) ...-stone from] Mount Za[...] ... [(...) Whoever places (it) in the serv]ice of [a god (or another) person (or) eras]es my inscr[ibed na]me, [may] the deities Aš[šur, ...], Šamaš, [(and ...) make his name (and) his seed] disappe[ar].
LawReligion & MythSennacherib 119
(1) [Palace of] Sennach[erib, king of Assyria: (This is) papparmī]nu-[stone], a product [of ...] may [...] ... [... make his name] (and) his seed [disappear].
LawReligion & MythSennacherib 120
(1) Palace of [Sennacherib], king of [Assyria]. Whoever eras[es] my [inscribed] name [(or) places (it)] in the service [of a god] (or another) person, may (the god) Aššur [make his] name (and) [his seed disappear].
LawReligion & MythSennacherib 121
(1) [Palace of] Sennacherib, [king of] Assyria. [Whoever] erases [my] inscribed [name (or) places (it) in the serv]ice of a god [(or another) pers]on, [may the gods Aššur, Sîn], (and) Šamaš make [his name] (and) his seed disappear.
LawReligion & MythSennacherib 122
(1) [Palace of] Sennac[herib, king of Assyria. Whoever erases my] inscribed [name (or) places (it) in the serv]ice of [a god (or another) person, may (the god) Aššur make his name] (and) his seed [disappear].
LawReligion & MythSennacherib 123
(1) [Palace of Sennac]herib, king of [Assyria. Whoever] erases [my inscribed name] (or) places (it) [in the service of] a god (or another) person, may [the deities Aššur], Sîn, Šamaš, Adad, [...], (and) Uraš make [his name (and)] his [seed] disappear.
LawReligion & MythSennacherib 124
(1) Palace of [Sennacherib, king of Assyria. Whoever erases] my [inscribed] name [...]
LawReligion & MythSennacherib 125
(1) Palace of [Sennacherib, (...)] ... [...]
LawReligion & MythSennacherib 126
(1´) [...] ... [... Whoever erases] my inscribed [name (or) places (it) in the serv]ice of a god (or another) person, may [the deities ...], Sîn, Šamaš, [...], Bēl, (and) [... make his name] (and) his seed [disappear].
LawReligion & MythSennacherib 127
(1´) [...] I [was having (it) incised in] my [presence. Whoever] eras[es my inscr]ibed [name (or) places (it) in the service] of [a god (or another) person]
LawReligion & MythSennacherib 128
(1´) [Whoever places (it) in the service] of a god [(or another) person, may the deities Aššur], Sîn, [Šamaš, Adad, ...], Bēl, [... make his name (and) his seed disappear].
LawReligion & MythSennacherib 129
(1´) [Whoever places (it) in the service of] a god (or another) person, may [the deities Aššur, Sîn], Šamaš, [Adad, ...], Nabû, (and) [Uraš] make [his name (and) his seed] disapp[ear].
LawReligion & MythSennacherib 130
(1´) [...] Whoever places (it) in [... (or another) pers]on [...]
LawReligion & MythSennacherib 131
(1´) [... Whoever plac]es (it) [...], Adad, [...]
LawReligion & MythSennacherib 132
(1) Palace of Sennacherib, king of the world, king of Assyria: I had horse troughs of white limestone built so that fu[ng]us cannot carry (them) off (into death) in the future. I filled (the space) in front of these horse troughs under my warhorses’ feet with blocks of pappardilû-stone, papparmīnu-stone, (and) ḫulālu-stone, leftovers of my choice stones, as well as jasper, marble, breccia, pendû-stone, alallu-stone, girimḫilibû-stone, engisû-stone, alabaster, sābû-stone, ḫaltu-stone, (and) fragments of slabs (used in the building) of my palace.
LawReligion & MythSennacherib 133
(1) I, Sennacherib, king of Assyria, gave this naḫbuṣu-vessel to Aššur-ilī-muballissu, [my] son. Whoever should take it away from him, from his sons, (or from) his grandsons, may (the god) Aššur, king of the gods, take away his life, as well as (those of) his sons, (and) may he (lit. “they”) make their name(s) (and) their seed, as well as (those of) his advisors, disappear from the land.
LawReligion & MythSennacherib 134
(1) [I, Sennacherib, king of Assyria], gave this kappu-vessel to Aššur-ilī-muballissu, my son. Who[ever should take it away from him, from his sons, (or from) his grandsons, may (the god) Aššur, king of the gods], take away [his life, as well as (those of) his sons, (and) may he (lit. “they”) make] their name(s) (and) [their seed], as well as (those of) his advisors, [disappear from the land].
LawReligion & Myth
Sennacherib 135
Attests Sennacherib's claim to have defeated Merodach-baladan on his first campaign, anchoring a key episode in Assyro-Babylonian conflict within the king's own commemorative voice.
LawReligion & Myth
Sennacherib 136
Preserves Sennacherib's formal titulary and divine mandate from Aššur, showing how Neo-Assyrian kings encoded cosmic authority — shepherd, warrior, arbiter of justice — directly into the preamble of royal inscriptions.
LawReligion & Myth
Sennacherib 137
Sennacherib's own account of his first campaign records the rout of Merodach-baladan II at Kish (~703 BCE), corroborating Biblical notices of Babylonian–Elamite resistance to Assyrian expansion.
LawReligion & MythSennacherib 138
(i 1') I def[eated] all together [..., Ubu]lu, Damunu, [Gambulu, Ḫin]daru, Ruʾuʾa, [Puqudu, Ḫam]rānu, Ḫagarānu, [Nabatu], (and) Liʾtaʾu, insubmissive [Arameans]. I carried off into As[syria] a sub[stantial] booty (consisting of) 208,000 people, young (and) old, male [and female], horses, mules, donkey[s, camels], oxen, (and) sheep and goats. (i 10') In the course of [my] camp[aign], I rece[ived] a substantial payment from Nabû-bēl-šumāti, the official in charge of the city Ḫa[raratu (Ḫarutu)]: gold, silver, [large] musukkannu-trees, donkeys, camels, oxen, and [sheep and goats]. (i…
LawReligion & Myth
Sennacherib 139
Chronicles Sennacherib's campaign against the Ellipi king Ispabāra — destruction of Marubištu and Akkuddu, deportation of populations, seizure of livestock — documenting Assyrian methods of provincial subjugation on the Zagros frontier ca. 695 BCE.
LawReligion & Myth
Sennacherib 140
Attests Sennacherib's mountainous campaign against Kassite-region strongholds — Bīt-Kilamzaḫ, Ḫardišpu, Bīt-Kubatti — preserving the royal rhetoric of brutal, methodical conquest in terrain too rugged even for chariots.
LawReligion & Myth
Sennacherib 141
Describes Sennacherib's assault on Nagīte-raqqi in the sea-marshes and the dispersal of Chaldean–Elamite booty — one of several royal inscriptions documenting his campaign to extinguish Bīt-Yakīn resistance in the Persian Gulf littoral.
LawReligion & Myth
Sennacherib 142
Sennacherib's own account of his 701 BCE western campaign names the kings of Ammon, Moab, and Edom as tribute-payers and records the deportation of Ṣidqâ of Ashkelon — events contemporaneous with the biblical siege tradition in 2 Kings 18–19.
LawReligion & Myth
Sennacherib 143
Lists Sennacherib's subjugation of Hezekiah of Judah alongside campaigns in Anatolia and the Zagros, offering Assyrian corroboration for events recorded in 2 Kings 18–19.
LawReligion & MythSennacherib 144
(i 1') [...] I ma[rched ...] (i 3') After[wards, (he), the k]ing of the land Elam, [the lands Parsuaš, Anzan, Paširu], (and) Ellipi, the entirety of Chaldea, and [all of the Arameans, a large host], formed a confederation with him. [They met up] with the king of Ba[bylon (and) the citizens of Babylon] (and) Borsippa [and they ...] as far as the city Ḫal[ulê] to do battle. (i 7'b) [I myself prayed t]o the deities Aššur, Sîn, Šamaš, Bēl, [Nabû, Nergal], Rest of the inscription missing The royal decree on the reverse is not edited here
LawReligion & Myth
Sennacherib 145
Attests Sennacherib's invocation of eight named deities before battle, illustrating how Neo-Assyrian royal ideology wove divine sanction into the very grammar of military command.
LawReligion & Myth
Sennacherib 146
Sennacherib frames his destruction of Babylon as justified punishment by casting its king Šūzubu — a runaway Chaldean slave who seized the throne — as a usurper whose illegitimacy condemned the city itself.
LawReligion & Myth
Sennacherib 147
Sennacherib frames the rebel Šūzubu's rise from runaway slave to king of Babylon as proof of Babylon's moral disorder — a rare royal justification for the city's destruction in 689 BCE.
LawReligion & Myth
Sennacherib 148
Preserves Sennacherib's own account of invoking Aššur, Ištar, Bēl, and five other deities before battle, documenting the full divine pantheon a Neo-Assyrian king enlisted to legitimise military campaigns circa 695 BCE.
LawReligion & Myth
Sennacherib 149
Sennacherib's own account of campaigning through terrain so harsh 'no other living man had ever pitched a tent there,' recording the flight of Marduk-apla-iddina II — Merodach-baladan of the Hebrew Bible — before Assyrian arms.
LawReligion & Myth
Sennacherib 150
Records Merodach-baladan's flight from Babylon before Sennacherib's advance, corroborating the Biblical account (2 Kings 20) while framing the conquest as a joyful royal entry — Assyrian propaganda at its most pointed.
LawReligion & Myth
Sennacherib 151
Preserves precise aslu-cubit measurements for Sennacherib's palace terrace beside the Tigris, offering rare metrological data for reconstructing the actual dimensions of a Neo-Assyrian royal building project.
LawReligion & Myth
Sennacherib 152
Attests Sennacherib's building activity at the Rear Palace in Nineveh alongside his standard universal-dominion titulary, anchoring both the structure's chronology and the ideological framework Assyrian kings used to legitimise conquest.
LawReligion & Myth
Sennacherib 153
Invokes Aššur, Mullissu, Sîn, Šamaš, and Anu in the preamble of a Sennacherib royal inscription, mapping the precise divine hierarchy that legitimated Assyrian kingship around 695 BCE.
LawReligion & Myth
Sennacherib 154
Preserves Sennacherib's self-presentation as champion of justice and hydraulic engineer — the same ideological pairing of cosmic kingship and canal-building that his annals use to legitimise the destruction of Babylon in 689 BCE.
LawReligion & Myth
Sennacherib 155
Attests Sennacherib's claim that Aššur elevated his weapons above all rival kings and subjected rulers from the Mediterranean to the Persian Gulf — framing universal empire as divine mandate.
LawReligion & MythSennacherib 156
(1) Tukultī-Ninurta (I), king of the world, son of Shalmaneser (I), king of Assyria: Booty of Kardu(niaš) (Babylonia). As for the one who removes my inscription (and) my name, may (the god) Aššur (and) the god Adad make his name disappear from the land. (4) This seal was given as a gift from Assyria to Akkad. I, Sennacherib, king of Assyria, after six hundred years conquered Babylon and took it out from the property of Babylon. (8) Property of Šagarakti-Šuriaš, king of the world. (9) Tukultī-Ninurta (I), king of the world, son of Shalmane(ser) (I), king of Assyria: [Booty] of Karduniaš…
LawReligion & Myth
Sennacherib 157
Prescribes the curse formula to be engraved on a small bead-seal, invoking Aššur, Sîn, and Šamaš against anyone who erases Sennacherib's name — direct evidence that Assyrian royal identity was stamped onto personal ornaments, not only monumental stone.
LawReligion & Myth
Sennacherib 158
Attests Sennacherib's elevation of Aššur by transferring to him the Tablet of Destinies — a theological maneuver that repositioned the Assyrian city-god as supreme ruler over both Igīgū and Anunnakū, displacing Marduk's traditional cosmic authority.
LawReligion & Myth
Sennacherib 159
Sennacherib's hymnic titulature for Aššur absorbs the roles of Anu and Enlil into a single deity — an early cuneiform witness to Assyrian theological centralisation of the pantheon around a national god.
LawReligion & Myth
Sennacherib 160
Attests Sennacherib's construction of an akītu-house for a festival whose rites had lapsed, naming its cella after Tiāmat's defeat — linking live royal cult revival directly to the Babylonian creation myth.
LawReligion & Myth
Sennacherib 161
Addresses Aššur as supreme regulator of fate and wielder of deluge-force against negligent lands — evidence that Sennacherib recast the Assyrian state god in cosmological terms to legitimise royal punishment campaigns.
LawReligion & MythSennacherib 162
Completely missing (ii 1) [... t]o my land [...] ... [...] ... [...] (iii 1') [... I ...] to (the god) Aššur, king of [the gods, ... for (...)] the securing of my reign, the increasing of [..., ..., ...] the foundation of my throne for [...] days. (iii 5') May (the god) Aššur, king of the gods, the great god, ... look kindly up[on] my [de]eds. When he looks, may the works that are the desire of ..., as much I ha[ve do]ne, please him and be acceptable to him. May he make the people of the four quarters (of the world) bow down to him so that they pull his yoke. May he make the substantial…
LawReligion & Myth
Sennacherib 163
Records Sennacherib's refurbishment of Aššur's cult images and Ešarra's rites, explicitly invoking Sargon II as a legitimising precedent — and uniquely notes its own placement on the alallu-stone pavement where the king prostrated himself.
LawReligion & MythSennacherib 164
(1) [At] that time, the private room ... of the palace of Baltil (Aššur), the seat of the kings, my ancestors, from distant days, of Tiglath-pileser (I), son of Aššur-rēša-iši (I), king of Assyria, became dilapidated. Ashurnasirpal (II), king of Assyria, son of Tukultī-Ninurta (II), king of Assyria, renovated its dilapidated section(s). That private room ... (and) its construction was inexpert (and thus) I tore down that cella. (7) I had a large private room constructed anew to be my lordly seat [(and)] through the craft of well-trained master builders I built (and) completed (it) from its…
LawReligion & MythSennacherib 165
(28 illegible lines) (i 29) I seized the chariots, horses, wagons, (and) mu[les] that he had abandoned in the thick of battle. (i 32) I joyfully entered his palace, which is in Babylon, and (then) I opened his treasury and brought out gold, silver, gold (and) silver utensils, precious stones, all kinds of possessions (and) property without number, a substantial tribute, (together with) his palace women, courtiers, attendants, male singers, female singers, all of the craftsmen, [as ma]ny as there were, (and) his palace attendants, and I counted (them) as booty. (i 43) With the strength of the…
LawReligion & Myth