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Ubaid Uruk Period Early Dynastic Akkadian Empire Ur III · Neo-Sumerian Old Babylonian Old Assyrian Middle Babylonian Middle Assyrian Neo-Assyrian Neo-Babylonian Achaemenid Persian

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Page 35 / 67

~1300 BCE·Middle BabylonianOur engine

BM 137412

[The king of] the four world quarters — the Ekišnugal, the old temple, which since distant days had been built (and) had fallen into ruin — he built (it) for him (the god), to its (original) place he restored it, its foundation(s) he re-established.

Writing & Literature·Religion & Myth

·Middle Assyrian

RIAo

Aššur-dan I 1001

One of the surviving royal inscriptions of Aššur-dān I, attesting the titulary and self-presentation of a Middle Assyrian king at the threshold of Assyria's rise to imperial power.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-dan I 1002

One of the surviving royal inscriptions of Aššur-dān I, attesting Assyrian kingship ideology at a period when Middle Assyrian power was consolidating along the middle Tigris.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-nadin-ahhe II 1

Attests the title 'vice-regent of the god Aššur' under a mid-14th-century king, anchoring the ideological formula of divine stewardship that would define Assyrian royal self-presentation for centuries.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 01

Asserts divine election from the womb by Anu, Enlil, and Ea: an early Assyrian articulation of the theological framework that would anchor royal legitimacy for the next six centuries.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 03

Preserves a fragmentary Middle Assyrian royal building inscription invoking Mutakkil-Nusku and Aššur-dān I, offering rare epigraphic testimony to the dynastic sequence and temple-restoration ideology of the 13th-century Assyrian court.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 05

Palace label of Aššur-rēša-iši I, attesting his full titulary — 'designate of Anu, king of the world' — and his three-generation Assyrian royal lineage at a formative moment of Middle Assyrian state-building.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 06

Attests Aššur-rēša-iši I's royal titulary — 'designate of Anu, king of the world' — fixing the ideological vocabulary through which Middle Assyrian kings claimed cosmic authority a generation before Tiglath-pileser I's conquests.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 1002

One of the surviving royal inscriptions of Aššur-rēša-iši I, attesting the titulary and ideological self-presentation of the Middle Assyrian crown at a formative moment in empire-building.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 1003

One of the surviving royal inscriptions of Aššur-reša-iši I, attesting Assyrian kingship ideology and titulary at the pivotal moment when Assyria was consolidating power after the collapse of Mitanni.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-reša-iši I 1007

One of the surviving royal inscriptions of Aššur-reša-iši I, a Middle Assyrian king whose building and military records anchor the chronology of thirteenth-century Assyrian expansion.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Aššur-uballiṭ I 1001

Attests Aššur-uballiṭ I invoking Šamšī-Adad I as a renovating predecessor — one of the earliest Assyrian royal inscriptions to anchor legitimacy in a named earlier king's building piety.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Eriba-Adad II 2

One of the few surviving inscriptions of Eriba-Adad II, attesting his place in the Tiglath-pileser I dynastic line and the standard titulary — 'king of the world, king of Assyria' — used to legitimise Middle Assyrian royal power.

Writing & Literature·Religion & Myth

~1300 BCE·Middle BabylonianRIAo

Šamši-Adad IV 3

Dedicates a restored shrine to Ištar and threatens divine destruction of any future king who neglects it — an early Assyrian formula binding successors to temple maintenance under penalty of dynastic annihilation.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 1001

A royal inscription of Shalmaneser I (~1300 BCE), one of the textual witnesses documenting Assyrian kingship ideology at the moment the Middle Assyrian state was consolidating its imperial reach.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 1002

One of the surviving royal inscriptions of Shalmaneser I, whose reign marks the consolidation of Assyrian imperial ambition in the 13th century BCE — though this manuscript is too fragmentary for its specific content to be read.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 1003

One of the surviving royal inscriptions of Shalmaneser I, attesting the titulary and commemorative language of the Assyrian Middle period before the empire's full expansion.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 1004

One of the surviving royal inscriptions of Shalmaneser I, attesting the commemorative and ideological self-presentation of the Middle Assyrian kings at the height of their imperial consolidation.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 1005

Preserves Shalmaneser I's curse formula invoking Aššur against anyone erasing the royal name — direct evidence of how 13th-century Assyrian kings used divine sanction to protect monumental memory.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 1007

One of the surviving royal inscriptions of Shalmaneser I, the Assyrian king who consolidated Middle Assyrian power and reshaped the northern Mesopotamian political map around 1300 BCE.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 19

Attests Shalmaneser I's three-generation royal genealogy — Arik-dīn-ili, Adad-nārārī I, Shalmaneser I — anchoring the mid-thirteenth-century Assyrian dynastic sequence and linking it to Ištar's temple Emašmaš.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 24

Dedicatory formula naming Šalmaneser I as vice-regent of Aššur fixes his ideological programme: royal authority derived from Aššur, exercised in service to Ištar — a pairing central to Middle Assyrian kingship theology.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 28

Labels a brick from the Courtyard of Emblems, giving Shalmaneser I's filiation through Adad-nārārī I — architectural epigraphy that anchors the physical layout of a 13th-century Assyrian royal precinct.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 31

Royal titulary of Shalmaneser I asserting universal kingship through patrilineal descent from Adad-nārārī I — documenting the dynastic legitimation formula at the height of Middle Assyrian imperial consolidation.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 32

A royal titulary inscription of Shalmaneser I attesting the hereditary claim 'king of the world' (šar kiššati) through his father Adad-nārārī I, documenting the ideological continuity of Middle Assyrian imperial self-presentation.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Shalmaneser I 35

One of the corpus of royal inscriptions through which Shalmaneser I projected Assyrian royal authority, attesting the titulary 'king of the world' that would define imperial self-presentation for centuries.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 04

Tiglath-pileser I's own account of his campaigns frames conquests from Babylon to the Mediterranean as divinely mandated — attesting the theological language Assyrian kings used to legitimize territorial expansion in the early 11th century BCE.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 1002

One of the surviving manuscript witnesses to Tiglath-pileser I's royal inscriptions, preserving Assyrian royal ideology and titulary from the height of Middle Assyrian power.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 1003

One of the surviving manuscript witnesses to a royal inscription of Tiglath-pileser I, preserving Assyrian royal ideology and titulary from the height of Middle Assyrian imperial power.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 13

Documents Tiglath-pileser I's campaigns from the Naʾiri lands to Carchemish and down to Rapiqu, tracing the westward and southward reach of Assyrian military power in the late second millennium BCE.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 21

A fragmentary royal inscription of Tiglath-pileser I referencing the 'Great Sea of Amurru' (the Mediterranean) — one of the earliest Assyrian textual claims to have reached the western sea.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 24

Brick inscription stamping Tiglath-pileser I's ownership of a Ḫusur River quay wall — evidence that Assyrian royal building programmes extended to urban hydraulic infrastructure, not only temples and palaces.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 25

Records Tiglath-pileser I's construction work on the Ḫusur River quay wall at Aššur, attesting royal investment in urban hydraulic infrastructure in the early Assyrian Empire.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tiglath-pileser I 26

Records Tiglath-pileser I's construction work on the Ḫusur River quay wall at Aššur, adding a brick-by-brick datum to the archaeology of Assyrian royal building programmes in the late second millennium.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tukulti-Ninurta I 1005

A royal inscription of Tukulti-Ninurta I preserved across multiple manuscript witnesses, attesting the Assyrian court's scribal practice of copying and circulating royal commemorative texts.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tukulti-Ninurta I 33

Attests Tukulti-Ninurta I's claim to universal kingship and his construction of Ištar's temple at Nineveh, linking royal legitimacy directly to divine patronage in mid-13th-century Assyria.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tukulti-Ninurta I 34

Attests Tukulti-Ninurta I's building work on the Ištar temple at Nineveh, anchoring the cult's royal patronage to the mid-13th century BCE and his dynastic lineage through Shalmaneser I.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Tukulti-Ninurta I 38

Attests Tukulti-Ninurta I's titulature 'king of the world' and his dynastic claim through Shalmaneser I, anchoring his legitimacy in hereditary succession at the height of Middle Assyrian imperial expansion.

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 02

(36) (As for) the one who erases my inscribed name and writes his (own) name, or discards my commemorative inscriptions, hands (them) over for destruction, consigns (them) to oblivion, covers (them) with earth, burns (them) with fire, throws (them) into the water, puts (them) in a Taboo House where there is no visibility, or because of these curses he incites a stranger, a foreigner, a malignant enemy, (a man who speaks) another language, or anyone else (to do any of these things), or conceives of and does anything (injurious), (48) may the god Aššur, the exalted god, the one who dwells in…

Religion & Myth·Writing & Literature

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 03

(1) Adad-nārārī (I), king of the world, strong king, king of Assyria, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī, (who was) also king of Assyria. (4) When Šattuara, king of the land Ḫanigalbat, rebelled against me and committed hostilities, I seized him by the command of (the god) Aššur, my lord, the one who comes to my aid, and the great gods who decide in my favor, and I brought him to my city, Aššur. I made him take an oath and allowed him to return to his land. Annually, as long as (he) lived, I regularly received his audience gift within my city, Aššur. (15) After his…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 04

(37) At that time, the ... of the city Taidu had become dilapidated and I removed its dilapidated section(s). I restored it. I built (it) from its foundations to its crenellations. Moreover, I deposited my commemorative inscriptions (therein). (42b) In the future, may a future ruler, when that building becomes old and dilapidated, renovate its dilapidated section(s) (and) return my inscribed name to its place. [(The god) Aššur] will (then) listen to his prayers. (46) (As for) the one [who alters] my inscription and [my] name, may Aššur, my lord, [overthrow] his kingship. May the [goddess]…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 05

(12) At that time, (as for) the wells [in] uncultivated [fields], which [...] before three wells [...] I added [...]. Beside [..., I built (it) from its [foundations to its crenellations. Moreover, I deposited my] commemorative inscriptions (therein).

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 07

(35) At that time, the Step Gate of the temple of the god Aššur, my lord, which is opposite the Gate of the Oath of the God of the Land and the Gate of the Judges, (and) which was built (some time) ago, had become dilapidated, sagged, and shook. I cleared that site (and) reached its foundation pit. I built (it) with limestone and mortar from the city Ubasê. I restored it. Moreover, I deposited my monumental inscription (therein). (45) In the future, may a future ruler, when that site becomes old and dilapidated, renovate its dilapidated section(s) (and) return my monumental inscription (and) m…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 08

(24) (As for) the facing (of the quay wall), which faces the (Tigris) River from the entrance of the upper city, at the Ea-šarru Gate, to the entrance of the lower city, at the Tigris Gate, which through the (action of the river’s) water had become dilapidated and whose limestone and baked brick flood(s) had eroded away, I repaired that facing using bitumen and baked brick. I made (it) the thickness of four and one half bricks. I faced the back of it using limestone and mortar from the city Ubasê. Moreover, I deposited my monumental inscription (therein). (32) In the future, may a future…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 09

(1) Adad-nārārī (I), king of the world, strong king, king of Assyria, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī, (who was) also king of Assyria. (5) (As for) the facing (of the quay wall), which faces the (Tigris) River, which through the (action of the river’s) water had become dilapidated and flood(s) had eroded away its limestone and baked brick, I repaired that facing using bitumen and baked brick.I made (it) the thickness of four and one half bricks. I faced the back of it using limestone and bitumen mortar. [I deposited my commemorative inscriptions (therein]. (15b) May…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 10

(35) At that time, (as for) the wall of the New City, which faces the (Tigris) River, which is opposite the tisaru-district, which Puzur-Aššur (III), my ancestor, a king who came before me, had previously built, it was two and one half bricks thick and thirty layers of brick high, had become dilapidated, was in ruin, and eroded by flood(s). I cleared its site (and) reached its foundation pit. I made (it) the thickness of ten bricks using my large brick mold. I laid its foundations on solid bedrock. I built (it) from its foundations to its crenellations. (44b) (As for) the sewers that drain…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 11

(1') [At that time], (as for) the facing (of the quay wall), [which (stretches) from] the palace complex [to] the processional avenues, [which] Aššur-uballiṭ (I), my ancestor, had previously built, a ... wadi had broken through and beyond it in the middle, at the top of the orchards of the Inner City. In order to quiet down the rage of the mighty waters, I faced (the area of) the ... wadi using baked brick and bitumen. I installed three drains to carry off the water. I altered (the course of) the water and kept (it) away with baked brick and bitumen ... On the opposite bank ... I widened ...…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 12

(r 1') Moreover, [I deposited] my commemorative inscriptions (therein). (r 2') [May] a future ruler, when he renovates that facing (when) it becomes dilapidated or (when he repairs it when) it is eroded by flood(s), renovate its dilapidated section(s) (and) [return my] inscribed [name] and my commemorative inscriptions [to their places]. (l.e. 1') (No translation possible.)

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 13

(29) At that time, (as for) the great wall of the New City, which (was built on) a mound facing the [open country], which (stretches) from the great wall of the Inner City by the entirety of [the New City], as far as the (Tigris) River, (and) which Puzur-Aššur (III), my ancestor, a king who came before me, had previously built, Aššur-bēl-nišēšu, (who was) also my ancestor, applied a façade to that wall, (but) it again became dilapidated, and Erība-Adad (I), the vice-regent of the god Aššur, (who was) also my ancestor, a king who came before me, applied a facing and façade in different places,…

Writing & Literature·Religion & Myth

~1300 BCE·Middle AssyrianRIAo

Adad-narari I 14

(1) Adad-nārārī (I), appointee of the god Enlil, vice-regent of (the god) Aššur, son of Arik-dīn-ili, appointee of the god Enlil, vice-regent of (the god) Aššur, son of Enlil-nārārī, (who was) also appointee of the god Enlil (and) vice-regent of (the god) Aššur. (4) At that time, (as for) the wall of the Inner City, which my ancestors, the kings who came before me, had previously built (and) which is opposite the large new ziggurat of the god Aššur, my lord, which Arik-dīn-ili, my father, had built, that wall had become dilapidated and I removed its dilapidated section(s) (and) reached its…

Writing & Literature·Religion & Myth

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