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1551–1600 of 1673
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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.
LawMythologyAshurbanipal 195
(1) O Aššur, the great mountain, [...], the sublime one [who resides] i[n] Eḫur[saggalkurkurra, ...], the lord of the crown, ... [...] by whose exalt[ed] command [...], (5) the fierce deluge [...], who, by the weapons of [his mighty] battle array, [...] and together with mankin[d ...] you swept over them like [...] you imposed [...] on the lands [...]. (10) Dunānu, son of Bē[l-iqīša, ...] who spoke w[ords of ...] and you, kin[g of the gods ...]. Him, together with [his] famil[y ...] who to Sargon (II) [...] (15) kings who preced[ed me ...]. Moreover, he, Aplāya [... who] constantly harassed…
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythologyAshurbanipal 2001
(1) [I]mage of Libbāli-šar[rat], que[en] of Ashurbani[pal], king of the world, ki[ng] of As[syria].
LawMythology
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.
LawMythology
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.
LawMythologyAshurbanipal 2004
(1) For the god Sîn of heaven, lion of the gods (and) king of the Enlil (circle of) gods, his lord: (5) Sîn-balāssu-iqbi, governor of Ur, son of Ningal-iddin, (10) (who was also) governor of Ur, built anew Etemennigurru, his beloved temple.
LawMythologyAshurbanipal 2005
(1) For the goddess Ningal, queen of Ekišnugal, divine Ninmenna (“Lady-of-the-Crown”), beloved of Ur, his lady: (5) Sîn-balāssu-iqbi, governor of Ur, built anew the Gipāru, the house of the supreme goddess, beloved wife of the god Sîn. After he constructed a statue, a (re-)creation of the goddess Ningal, (and) brought it into the house of the wise god, she took up residence in Enun, (which was) built (to be) her lordly abode.
LawMythologyAshurbanipal 2006
(1) For the goddess Ningal, exalted lady, queen of the goddesses, (most) valiant of the great gods: (4) In order to ensure the good health of Ashurbanipal, king of Assyria, strong king, (and) king of the world, his lord, Sîn-balāssu-iqbi, son of Ningal-iddin, governor of Ur, Eridu and the Gurasimmu (tribe), (10) opened up (its) emplacement, built (the well named) Puḫilituma, and established (it) for all time. He made inexhaustible spring water appear in it. (14) With regard to any (future) ruler who (re)opens this well, may his days be long (and) his offspring extensive!
LawMythologyAshurbanipal 2007
(Lines 1-28 [= col. i–iii], which contain an inscription of Amar-Suen, are not edited here.) Col. iv (29) Copy from a baked brick from the debris of Ur, the work of Amar-Suen, the king of Ur, (which) Sîn-balāssu-iqbi, the governor of Ur, had discovered while looking for the ground plan of Ekišnugal. Nabû-šuma-iddin, son of Iddin-Papsukkal, the lamentation-priest of the god Sîn, saw (it) and wrote (it) down for display. Top (39) (No translation possible)
LawMythologyAshurbanipal 2008
(1) (For) the god Nanna, king of heaven (and) netherworld: in order to ensure the good health of Ashurbanipal, king of kings, his lord, (5) Sîn-balāssu-iqbi, governor of Ur (and) Eridu, who provides for Ekišnugal, the shining shrine of the Watery Abyss (apsû), built anew (10) Elugalgalgasisa, his beloved temple.
LawMythologyAshurbanipal 2009
(1) [(For) the god Nanna], his [lo]rd, [... of As]hurbanipal, [king] of the world, [Sî]n-balāssu-iqbi, (5) governor of Ur (and) Eridu, for the sake of his life (re)built Elugalgalgasisa [an]ew.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythologyAshurbanipal 2013
(1) (For) the god Nanna, king of the Enlil (circle of) gods, his lord: Sîn-balāssu-iqbi, governor of Ur, (5) who provides for Eridu, built Eadgigi, the abode of the god Nusku.
LawMythologyAshurbanipal 2014
(1) (For) the god Nanna, king of the Enlil (circle of) gods, his lord: Sîn-balāssu-iqbi, governor of Ur, (5) who provides for Eridu, built Ekišibgalekura, the abode of the god Ninimma.
LawMythology
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.
LawMythologyAshurbanipal 2016
(1) (For) the god Nanna, king of the Enlil (circle of) gods, his lord: Sîn-balāssu-iqbi, governor of Ur, (5) who provides for Eridu, built Eanšar, his royal abode.
LawMythologyAshurbanipal 2017
(1) (For) the god Nanna, king of the Enlil (circle of) gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, (5) who provides for Eridu, built Ešaduga, the abode of his Enlilship.
LawMythologyAshurbanipal 2018
(1) (For) the god Nanna, king of the Enlil (circle of) gods, his lord: Sîn-balāssu-iqbi, governor of Ur, (5) who provides for Eridu, built Eašanamar, the abode of the god Enlil.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythologyAshurbanipal 209
(1) [For the goddess Ni]ngal, who makes life pleasant, goddess worthy of pra[ise], mother of the gods, the hero[ic one, the] gracious [wil]d cow, who(se) face is ra[diant, who(se)] featu[res] always shine brightly [l]ike daylight, (5) wi[f]e of the divine light (Sîn) — foremost lord, resplendent one, light of the distan[t] heavens — who bore the god Šamaš — the one who lights up the four quarters (of the world), who(se) judgement and decision are final ... — who intercedes for the light of the gods, her beloved, the god S[în], who gives counsel (and) says favorable thing(s) to the god Šamaš,…
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythology
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.
LawMythologyAshurbanipal 220
Lacuna of about 5 or 6 lines (i 1') [governor of B]abylon, king of [the land of Sumer and Akkad; grands]on of Sennacherib, [great] kin[g, strong king, king of the world, king of Assyria; de]scen[da]nt of Sargon (II), gre[at] king, [strong king, king of the world, king of Assyri]a, [governo]r of Babylon, king of the land of S[umer and Akkad] — (i 5') [(The god) Aššur], the father of the gods, [determined] a roya[l] destiny [as my lot] (while I was) in my mother’s womb; [the goddess Mul]lissu, the great mother, nominate[d me] for ruling over the land and people; [the god] Ea (and) (the goddess)…
LawMythology
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.
LawMythology
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.
LawMythologyAshurbanipal 223
Columns i and ii are not edited here iii 1´–35´ The inscription of Sennacherib and measurements and descriptions of Zarpanītu’s bed and Marduk’s throne are not edited here (iii 36') Wording (of the inscription) that was erased from the bed (and) the throne of the god Bēl (Marduk), which were deposited in the temple of (the god) Aššur, (and that of the inscription) written upon (them) in the name of Ashurbanipal. Simānu (III), the twenty-seventh day, eponymy of Awiānu (655) , th[ey were returned t]o Ba[byl]on [(...)]. (iv 1') [...] ... [...] ... [..., O l]ord, being furious (and) relenting,…
LawMythology
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.
LawMythology
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.
LawMythology