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1401–1450 of 1778
Page 29 / 36
Esarhaddon 130
(1) [For the god Enlil], king of the gods, valiant, who drives out the enemies in battle, [...] the sublime, who walks at the side of the king — his favorite — the one who conquers the enem[ies ..., ... Elugalg]usisa — which is in Nippur (Duranki) — great lord, [his lord]: (4) [Esarhadd]on, great king, mighty king, king of the world, king of Assyria, king of the four quarters (of the world), [governor of] Babylon, king of the land of Sumer and Akkad, selected by the steadfast heart of the god En[lil]; (6) [who from] his childhood [trus]ted in the gods Aššur, Enlil, Sîn, Šamaš, Adad, Marduk,…
LawMythologyEsarhaddon 131
(1) For the god Enlil, lord of the lands, his lord: Esarhaddon, king of the world, king of Assyria, (5) king of Babylon, (and) king of the land of Sumer and Akkad, son of Sennacherib, king of the world (and) king of Assyria, (10) descendant of Sargon (II), king of the world (and) king of Assyria, renovated Ekur, the temple of the god Enlil, my lord, and made its processional way shine like daylight.
LawMythologyEsarhaddon 132
(1) For the god Enlil, divine lord of the lands: Esarhaddon, king of Assyria, king of Babylon, (and) king of the land of Sumer and Akkad, for the sake of his life enlarged Pukudadaga (5) in the courtyard of the god Enlil with baked bricks from a (ritually) pure kiln.
LawMythology
Esarhaddon 133
Dedicatory inscription to Ištar-of-Uruk in her Eanna temple: attests Esarhaddon's deliberate cultivation of the ancient Sumerian cult centre as a source of royal legitimacy seven centuries after Ur III.
LawMythologyEsarhaddon 134
(1) For the goddess Ištar-of-Uruk, sovereign of heaven and netherworld, most valiant of the gods, august, supreme lady, who has gathered to herself (all) divine offices of highest rank, the one into whose hand all purification rites are appointed, empress of the goddesses, whose words are pre-eminent in heaven and netherworld, goddess of war and battle, who goes at the side of the king, her favorite, (and) slays his foes, who dwells in Enirgalana (“House, Prince of Heaven) — which is inside Eanna — lady of Uruk, great lady, his lady: (6) Esarhaddon, king of the world, king of Assyria,…
LawMythologyEsarhaddon 135
(1) For the goddess Nanāya, veiled one of the goddesses, who is adorned with attractiveness and joy and full of glamour, splendid daughter of the god Anu, whose lordship is supreme among all ladies, eminent spouse of the god Muzibsâ, praised sekretu, beloved of his majesty, compassionate goddess, who goes to the help of the king who reveres her, who prolongs his reign, who dwells in Eḫiliana (“House, Luxuriance of Heaven”) — which is inside Eanna — queen of Uruk, great lady, his lady: (6) Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad;…
LawMythologyEsarhaddon 136
(1) For the goddess Nanāya, queen of Uruk, great lady, his lady: (2) Esarhaddon, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad; who is assiduous toward the sanctuaries of the great gods; the one who (re)constructed the temple of the god Aššur, (re)built Esagil and Babylon, (5) renovated Eanna, completed the sanctuaries of all of the cult centers, (and) constantly established appropriate procedures in them; the one who conquered from the Upper Sea to the Lower Sea (and) the one who made all rulers submissive to him; son of Sennacherib, king of Assyria; descendant of…
LawMythologyEsarhaddon 137
(1) For the goddess Ištar of Uruk, lady of the lands: Esarhaddon, king of the world, king of Assyria, (5) governor of Babylon, (and) king of the four quarters, son of Sennacherib, king of the world (and) king of Assyria, descendant of Sargon (II), king of the world (and) (10) king of Ass[yria], renovated Eanna (“House of Heaven”), the temple of highest rank, for the sake of his life, and made (it) shine like daylight.
LawMythologyEsarhaddon 138
(1) For the goddess [Ištar (of Uruk)], lady of the lands: Esarha[ddon], king of Assyria (and) king of Babylon, renovated E[ann]a (“House of Heaven”), the temple of highest rank, for the sake of [his] life, and made (it) shine like daylight.
LawMythologyEsarhaddon 139
(1) For the goddess [Ištar] of Uruk, lady of Eanna, lady of the lands, [his] lady: Esarhaddon, king of the world, king of Assyr[ia], governor of Babylon, (5) king of the land of Sumer and Ak[kad], son of Sennacher[ib, king of the world, king of] Assyr[ia, descendant of Sargon (II)], king of the world, king of Assyria, [renovated Ean]na, (10) [the temple of high]est rank, [and] made (it) [shine] like [daylig]ht.
LawMythologyEsarhaddon 140
(1) For the god Adad, who resides in the city Guzāna, his lord: Esarhaddon, king of Assyria, son of Sennacherib, king of Assyria, made (this bucket) for his (long) life.
LawMythologyEsarhaddon 141
(1) The palace of Esarhaddon, king of the world, king of Assyria: (this is) booty from Egypt (and) Kush.
LawMythologyEsarhaddon 142
(1) To the god Marduk, his lord: Esarhaddon, king of Assyria, gave (this eyestone) for his (long) life.
LawMythologyEsarhaddon 143
(1) [For the goddess Tašmē]tu, [his lady]: (2b) [Esar]haddon, [king of Assyria, made an]d dedicated (this object) [for] his (long) life [and for the (long) life of] his [children].
LawMythologyEsarhaddon 2001
(1) (Property) of Ešarra-ḫammat, wife of Esarhaddon, king of Assyria.
LawMythologyEsarhaddon 2002
(1') [...] ... [...] that house [...] ..., the tomb of Ešar<ra>-ḫammat, his wife, ... [...].
LawMythology
Esarhaddon 2003
Issued in the voice of Naqīʾa-Zakūtu, Esarhaddon's mother, this inscription is a rare case of an Assyrian queen mother publicly claiming a share of war spoils and directing conquered peoples to corvée labour in her own name.
LawMythologyEsarhaddon 2004
Lacuna? (1') [...] king [... Zakūtu/Naqīʾa ... wi]fe ... [... Sennach]erib, king of the world, [king of Assyria, daughter-in-law of Sargon (II), king of the world, k]ing of [Assyria, mother of Esar]haddon, king of the world (and) king of [Assyria]; (6') [the gods Aššur, Sîn], Šamaš, Nabû, and Marduk, Ištar of Nineveh, (and) [Ištar of Arbela] glad[ly placed Esarha]ddon, my offspring, upon the throne of his father, [... whose] good ... [...] they made pre-[eminent ...] who marched [... from the] Upper [Sea] to the Low[er] Sea (and) who does not [have] an equal (therein); (and) who flattened his…
LawMythologyEsarhaddon 2005
(1) To the goddess Bēlet-Ninūa, who resides in Emašm[aš], great queen, her lady: (2b) Naqīʾa, wife of Sennacherib, king of Assyria, daughter-in-law of Sargon (II), king of the world, king of Assyria, commissioned a pectoral of red gold, which was inlaid with precious stone(s) weighing 3 3/4 minas. (6) She presented and dedicated (this object) for the preservation of the life of Esarhaddon, king of Assyria, her son, and for her own life, for the stability of her reign, (and for) the well-being of her offspring.
LawMythologyEsarhaddon 2006
(r 1) To the queen, the goddess Mullissu, who resides in Ešarra, great queen, her lady: (r 2) Zakūtu, wife of Sennacherib, king of the world, king of Assyria, daughter-in-law of Sargon (II), king of the world, king of Assyria, mother of Esarhaddon, king of the world (and) king of Assyria, commissioned a gold ... that was inlaid with obsidian, [...]-stone, carnelian, pappardilû-stone, papparminu-stone, [...]-stone, (and) lapis lazuli weighing 1 1/2 minas. (r 7b) She presented [and dedicated] (this object) for the preservation of (the life of) Esar[haddon, her son], and for her own life, for the lengthening of [her days], the stability of her reign, (and for) the well-being of her offspring.
LawMythologyEsarhaddon 2007
(1) To the god(dess) D[N]: (2) Zakūtu, wife of Sennacherib, king of Assyria, dedicated (this object) for the (long) )life of Esarhaddon, king of Assyria, her son, and for her (long) life.
LawMythologyEsarhaddon 2008
(1) [To the goddess Bē]let-Bābili, her lady: (2) [N]aqīʾa, wife of Sennach[er]ib, king of Assyria, daughter-in-law of Sargon (II), king of Assyria, mother of Esarhaddon, king of Assyria, presented (this object) for the preservation of the life of her son and for her (long) life.
LawMythologyEsarhaddon 2009
(1) Naqīʾa, wife of Senna[cherib (...)].
LawMythologyEsarhaddon 2010
(1') [They (the gods) entered the orch]ards, groves, ... [...] ... [... through the] craft of the sage [“the washing of] the mouth,” “the open[ing of the] mouth,” [“bathing,” (and) “pu]rifica[tion”] (were recited) before [the stars of] the night: the gods [Ea, Šamaš], Asallu[ḫi, Bēlet-ilī], Ku[su], and [Ni]ngirima. (11') I washed its mouth ... [...] exalted [...] ... [...] ... [...] Label on the gown of figure on the left: (1) Image of Naqīʾ[a ...]
LawMythology
SAA 04 085. Fragment Similar to No. 84 [military and political]
[... ... ...] I ask you, O Shamash, great lord, / [whether, as with] the name-day(?) before [Esarhaddon, king of Assyria], / [from] the beginning of the year of its rising until [the month of Du'uzu of that year], / [at its rising], on ... days of darkness — [the appointed time being set —] / [will they take] the road [of the journey] and [go to the land of Muṣri]? / [Will they safely] come to Nineveh [and ... ... ...]? / [Stand present] in this [ram] / [and give me] a reliable [Yes: favorable omens, favorable signs of] your [great] divinity, / [so that I may see (it)] / [... ... ...] ... [... ... ...]
Mythology
SAA 04 207. Fragment Referring to Hardships of Travel [miscellaneous]
[...] ... [...] [...] ... his [...] (blank) [...] [Aside from the fact that ...] the forces of Esarhaddon, king of Assyria, [...] [Aside from the fact that ...] the hardships of the previous journey have [made him ill /] overcome him — [Aside from the fact that ... an evil god(?),] the evil [wrath of] Ishtar [...] [Aside from the fact that the ritually impure have touched] the sacrificial animals [of the rites,] [or have obstructed] the performance of [the rites,] [Aside from the fact that, being impure, they have seized the omens by] divination [and have been unable to perform them,] [Aside from the fact that in a (ritually) impure place] they [have performed the divination]
Mythology
SAA 16 081. Jewellery for the King (ABL 0847)
To the king, my lord: your servant Nabû-sagib, son of Paruṭi, goldsmith of the Queen's Household. May all be well with the king [my lord]; may Nabû and Marduk [bless] the king, my lord. [...] year(s) from the palace / [...] they asked [...] of the month [...] / [...] silver / A 'babbar-dil' stone, 3 fingers broad, / a crystal ornament — / I gave (them) to Matanaḫ-ili, / the doorkeeper, / together with a letter, / saying: 'Let the king, my lord, / decide — whether he gave (it) / or whether he did not give (it). / Let the king, my lord, inquire.'
Daily Life
SAA 08 001. Thunder in Ab, King Ill (RMA 257) [weather]
1. In the month of Ab, if the Storm-god raises his voice and the sky is overcast, the sky pours down rain, lightning flashes, [and] waters are held back in the underground spring — 1. If in a day without clouds the Storm-god cries out, darkness: ditto. Famine will be in the land. Because of this unfavorable body-sign, the king, my lord, should not speak from his heart [i.e., speak out / act on impulse]. This illness belongs to that year. As many of the people as are ill — all [will be] well. Turn back [to favor], O king my lord: he who fears the gods, those [gods] day and night the gods intercede for him […]
Astronomy & MathematicsMythology
SAA 10 044. Timing a Journey of the King (ABL 1141+) [from astrologers]
[To the king, our lord,] / [your servants Balasî] / [and Nabû-aḥḥē-erība.] / [May there be well-being] for the king [our lord.] / [May Nabû (and)] Marduk bless the king / our lord. / Concerning the journey to the city [NN] / about which the king our lord / sent word to us: / if the king is at Eanna / in the month of Tishri (month VII), it is propitious / for the journey. / Or else the king may say: / 'No, [I will not …]' / [They] said [(to us):] / 'This month, / the road / is clear; / let it be released (for travel). / The month of arrival — / let the king go! / Let the ground be kissed. / Let sacrifices / be performed.'
Daily LifeMythologyAstronomy & Mathematics
SAA 10 206. Prayers and Rituals against Retrograding Mars (ABL 1401) [from exorcists]
[May Nabû (and) Marduk] bless [the king, my lord]. [Concerning the planet] Mars, [about which the king, my lord] sent me a message: [The king, my lord] does not know [how/when ... ] ... it is — [... ] ... [Within the constellation] Virgo it moves, [the 'leap' of] the locust — [... ] ... ... [It] bears [radi]ance. [... evil/ominous for] Subartu. [... ] these we remove. [The namburbi-ritual and] the lifted-hand prayers [before the planet Mars —] [... ] constantly/regularly. [The ritual performance:] there is no [sin/fault]. [May the heart] [of the king, my lo]rd [be glad ... ]
Daily LifeMythologyAstronomy & Mathematics
SAA 10 259. Who to Come out Next? (ABL 0364) [from exorcists]
To the king, our lord, your servants Adad-šumu-uṣur (and) Marduk-šakin-šumi: may there be well-being for the king, our lord; may Nabû (and) Marduk bless the king, our lord. Concerning the personnel of the king, our lord, about whom he wrote to us: 'Is it not you who are holding (them) back? Which (ones) of the first group have come out? The second group, who have not yet performed (their duty) — let them come out tomorrow and perform (it).' The king, our lord, knows which (ones) of the first group have performed (their duty) (and) which (ones) of the first group have not performed (their duty). We ourselves — how should we know? May (they) proceed under the protection of the king, the lord; may Nabû lead (them) out (and) let them perform (their duty).
Daily LifeMythologyAstronomy & Mathematics
SAA 13 073. Complaint of Sickness (ABL 0203)
To the king, my lord: your servant Nergal-šarrani. May there be peace for the king, my lord. May Nabû and Marduk bless the king, my lord, exceedingly. This month, on this very day, I have been ill since the house [where I fell sick]. It is a colic — that is what it is. Since the house where it seized me, the physicians examined [me]; they diagnosed [it as] colic. [They said:] 'The hand of Venus [is upon you] — you are sick. [It is] because of the heat of the fire that I am afraid. Without the king I cannot act.' Now, therefore, I have written to the king, my lord. By the word of the king, let [a remedy] be chosen; let [it] be performed. May [my] illness be made to pass.
Daily LifeMythology
Ashurbanipal 001
Documents Ashurbanipal's forced resettlement of conquered populations into Egypt and the Levantine town of Qirbit — a concrete case of Assyrian demographic engineering as an instrument of imperial control.
LawMythology
Ashurbanipal 002
Lists nine deities who legitimise Ashurbanipal's rule, each sponsoring a different royal quality — a snapshot of the theological machinery the Neo-Assyrian court used to underwrite imperial authority.
LawMythology
Ashurbanipal 003
Claims divine sanction for Ashurbanipal's literacy — the gods granted him 'a broad mind' to master the scribal arts — embedding scholarly kingship ideology at the heart of Assyrian royal self-presentation.
LawMythology
Ashurbanipal 004
Claims divine sanction not just for Ashurbanipal's military power but for his scribal learning — one of the clearest royal assertions that literacy itself was a gift of the gods and a mark of legitimate kingship.
LawMythology
Ashurbanipal 005
Claims divine sanction for Ashurbanipal's legendary scribal literacy — a rare royal boast that a king personally mastered cuneiform learning, framing intellectual mastery as a god-given mark of legitimate rule.
LawMythology
Ashurbanipal 006
Claims Ashurbanipal completed Esarhaddon's unfinished temples — including Eḫursaggalkurkurra at Aššur — framing construction piety as dynastic continuity and divine sanction for his kingship.
LawMythology
Ashurbanipal 007
Records Ashurbanipal's restoration of Marduk's chariot and shrine roof, linking Assyrian royal piety toward Babylon's chief god to the ideological balancing act of ruling both Assyria and Babylonia simultaneously.
LawMythology
Ashurbanipal 008
Documents Ashurbanipal's restoration of Sîn and Nusku to their temples and his refurbishment of sanctuaries across Assyria and Akkad, anchoring the king's legitimacy in cultic patronage rather than military conquest.
LawMythology
Ashurbanipal 009
Attests the Sargonid practice of legitimating a crown prince through divine pre-election — Sîn's nomination in the womb — positioning Ashurbanipal's rule as cosmically ordained before Esarhaddon's formal designation.
LawMythology
Ashurbanipal 010
Ashurbanipal's titulature — king of Assyria, Babylon, Sumer, and Akkad simultaneously — encapsulates the ideological claim that one ruler could hold the entire Mesopotamian world-order, north and south, under a single divine mandate.
LawMythology
Ashurbanipal 011
Declares Ashurbanipal's kingship divinely foreordained from the womb by Aššur, Sîn, Šamaš, Adad, and Ištar — anchoring Sargonid legitimacy theology in a chain of gods stretching from conception to coronation.
LawMythology
Ashurbanipal 012
Records Ashurbanipal's lavish furnishing of Ezida at Borsippa — an ebony bed for Marduk, silver wild-bull guardians, and 83 talents of zaḫalû-metal — documenting Assyrian royal patronage of the great Babylonian sanctuaries.
LawMythology
Ashurbanipal 013
Preserves Ashurbanipal's own account of his divine mandate, naming seven patron deities across Assyrian and Babylonian pantheons — evidence of deliberate theological synthesis at the height of Sargonid imperial ideology.
LawMythology
Ashurbanipal 014
Fuses two registers of Sargonid kingship in a single text: the lone-archer lion hunt staged as cosmic spectacle, and the Addaru akītu-festival linking royal legitimacy to the queen of the gods.
LawMythology
Ashurbanipal 015
Ashurbanipal claims the wisdom of the antediluvian sage Adapa as personal divine endowment — coupling scribal mastery with military might to justify one king's embodiment of both priestly and warrior ideals.
LawMythology
Ashurbanipal 016
Chronicles the chaotic succession crisis in Elam after Urtaku's death — rival claimants dying of mouse-bite and dropsy before the demon-like Teumman seized the throne — framing Assyrian intervention as cosmic necessity.
LawMythology
Ashurbanipal 017
Records Elamite court violence — the killing of Indabibi and enthronement of Ḫumban-ḫaltaš III — framed as divinely ordained Assyrian dominance, linking Sargonid royal ideology directly to datable Elamite dynastic upheaval c. 655 BCE.
LawMythology
Ashurbanipal 018
Preserves Ashurbanipal's account of Elamite vassal Indabibi's submission — fragmentary but direct evidence of how Assyrian royal inscriptions legitimised dominance over post-Teumman Elam.
LawMythology