All tablets.

Man-ištušu 1

(colophon 1, 1) The inscription on its socle. (colophon 2, 1) The inscription on its socle.

Naram-Suen 14

(1) ... installed it in the temple of Enlil. (3) At that time Su’āš-takal, the estate administrator of the king was its leader; Irina-badbi was the temple administrator of Enlil.

Naram-Suen 2001

(1) Narām-Suen, king of Agade, king of the four quarters: Irina-badbi, temple administrator of Enlil, is your servant.

Naram-Suen 2018

(1) To Ningublaga of Asug-ĝišdua, Išṭup-ilum, his estate administrator dedicated this (plaque) for the well-being of Naram-Suen, the god of Akkad, and for the well-being of En-men-ana.

Naram-Suen 2019 / CDLI Seals 001417 (CDLI Seals 001417 (physical))

(1) En-men-ana: Ursi, the doorkeeper, is her servant.

Naram-Suen 2020 / CDLI Seals 005992 (CDLI Seals 005992 (composite))

(1) Naram-Suen, the god of Akkad, En-men-ana, the en-priestess of Nanna, his child: ..., the scribe, is her slave.

Rimuš 03

(colophon 1, 1) The inscription was written at his left side.

Rimuš 18 (Sumerian)

(1) Rimuš, king of the world: Since the dawn of time no one had ever fashioned a tin statue for Enlil, (but now) Rimuš, king of the world fashioned a tin statue of himself and set it up before Enlil. He counted himself among the gods. (20) Whoever obliterates this inscription, may Enlil and Utu uproot him and destroy his lineage! (colophon 1, 1) Inscription of a šahum cauldron. (colophon 2, 1) Inscription ... of Rimuš.

Rimuš 2001

(1') To ..., ..., ... of Šuruppak, chosen by Sud in the heart, whose name was proclaimed by Nin-ĝidru, ... for the well-being of his king, Rimuš, king of the world.

Šar-kali-šarri 4 (Sumerian)

(1) Enlil spoke: He gave all ... to Šar-kali-šarri, the powerful king, cup-bearer of Enlil, king of Akkad, king of Enlil's people. After he had arrived at the source of the Tigris and the Euphrates, he himself dedicated this (object) to Enlil in Nibru. (colophon 1, 1) The number of its (lines) is six.

Sargon 01 (Sumerian)

(1) Šarrukin, king of Agade, commissioner of Inana, king of the world, išib priest of An, king of the Land, chief governor of Enlil, conquered the city of Unug and demolished its city-walls. He fought with the leader of Unug and defeated him. (21) He fought with Lugal-zagesi, king of Unug, captured him, and took him to the gate of Enlil in a neck stock. (30) Šarrukin, king of Agade, fought with the leader of Urim and defeated him. He conquered his city and demolished its city-walls. (42) He conquered the temple of Ninmarki, and demolished its walls. From Lagaš until the sea he conquered all…

Law

Sargon 02

(colophon 1, 1) The inscription on its socle. It was written in front of Lugalzagesi.

Sargon 03

(colophon 1, 1) The inscription on the statue. Its socle is not inscribed.

Sargon 06

(colophon 1, 1) The inscription was written on the socle. (colophon 2, 1) The inscription on the shoulder of Lugalzagesi.

Sargon 07

(colophon 1, 1) The inscription on the statue. ....

Sargon 11 (Akkadian)

(colophon 1, 1) The inscription on the statue. Its socle is not inscribed.

Law

Sargon 11 (Sumerian)

(1) Šarrukin, king of the world, was victorious in 34 battles. He demolished all city walls as far as the shore of the sea. He moored the ships of Meluhha, Magan, and Dilmun at the quay of Agade. (14) In Tuttul, Šarrukin, the king, prostrated himself before Dagan and prayed to him. (Dagan then) gave him the Upper land, (including) Mari, Yarmuti, and Ebla, as far as the cedar forests and the mountains of precious metal. (29) In the presence of Šarrukin, the king whom Enlil made a man without opponent, 13 (units) of troops eat daily. (38) Whoever obliterates this inscription, may An obliterate h…

Sargon 12

(colophon 1, 1) The inscription on the statue.

Sargon 13

(colophon 1, 1) The inscription on its socle.

Sargon 15

(colophon 1, 1) The inscription on the statue.

Sargon 16

(1) Enheduana, the zirru-priestess, Nanna's spouse, child of Šarrukin, king of the world, erected an altar in the temple of Inana-ZAZA in Urim. She named it “The altar is An's table”.

Sargon 2001

(1') ..., the estate adminstrator of Tašlultum, Šarrukin's spouse, ... for the well-being ....

Sargon 2003 / CDLI Seals 001436 (CDLI Seals 001436 (physical))

(1) En-hedu-ana, child of Šarrukin: Ilum-palil is her hairdresser.

Sargon 2004 / CDLI Seals 001437 (CDLI Seals 001437 (physical))

(1) Adda, steward of En-hedu-ana.

Sargon 2005 / CDLI Seals 012025 (CDLI Seals 012025 (composite))

(1) En-hedu-ana, child of Šarrukin: ... is her servant.

Sargon 2006add

(1) To Šara of the E-mah, Egal-isi, the temple administrator of Zabalam, dedicated this (object) for the well-being of Šarrukin, king of Agade.

Sargon 2007add

(1) To Šara of the Abzu-banda, Egal-isi, the temple administrator of Zabalam, dedicated this (object) for the well-being of Šarrukin, king of Agade.

Gudea 003

Gudea's dedication of Bau's temple at Iri-kug documents the pre-Ur III ruler of Lagaš as a temple-builder for An's daughter, anchoring his legitimacy in divine patronage rather than military conquest.

Gudea 004

Records Gudea of Lagaš's construction of a temple to Bau at Iri-kug, anchoring the goddess's cult site to a specific Lagašite ruler and expanding the known catalogue of his building projects beyond the celebrated E-ninnu.

Gudea 008

Gudea's dedication of a temple to Dumuzid-abzu at Ĝirsu attests the ruler's active patronage of a goddess otherwise sparsely documented in royal building inscriptions of the Lagaš II period.

Gudea 011

Attests Gudea's construction of a temple to Ĝatumdug at Iri-kug, anchoring the goddess's cult site and Lagaš's sacred geography during the Neo-Sumerian revival.

Gudea 016

Gudea's dedication of the E-mehušgal-anki temple to Igalim, son of the city-god Ninĝirsu, documents the religious building program through which Lagaš's rulers asserted divine favour and civic identity in the late third millennium.

Gudea 018

Attests Gudea's construction of an Inana temple at Ĝirsu, adding one entry to the catalogue of Lagašite royal building programs that defined Neo-Sumerian piety and statecraft before the Ur III unification.

Gudea 019

Attests Gudea of Lagaš's construction of a temple to Inana at Ĝirsu, adding one data point to the corpus of his building activity in the late 3rd millennium.

Gudea 024

Records Gudea of Lagaš's construction of a temple to Mešlamta-ea in Ĝirsu, adding one data point to the corpus of pre-Ur III royal building inscriptions that map Sumerian cultic geography.

Gudea 025

Gudea's dedication of the E-sirara temple to Nanše at Niĝin attests the governor of Lagaš's active patronage of a goddess whose portfolio explicitly included boundary-setting and social justice, linking civic piety to legal order in the Ur III period.

Gudea 026

Records Gudea of Lagaš's restoration of Nanše's temple E-sirara at Niĝin, adding a dateable monument to the corpus of pre-Ur-III Lagašite royal piety toward the boundary-goddess.

Gudea 030

Dedicatory inscription from Gudea of Lagaš recording temple construction for Ninazu at Ĝirsu: evidence that this neo-Sumerian ruler maintained a personal divine patron distinct from the city-god Ningirsu.

Gudea 031

Attests Gudea's building of a temple for Nindara at Ĝirsu, adding one entry to the catalogue of his construction projects that defined Lagaš's late third-millennium religious landscape.

Gudea 037

Gudea's dedication of the E-ninnu temple to the warrior-god Ninĝirsu at Lagaš, attesting the Sumerian practice of framing royal construction as an act of cosmic completion rather than mere civic building.

Gudea 040

Dedicatory inscription in which Gudea of Lagaš records building the E-ninnu temple for Ninĝirsu — part of a corpus that defines Lagašite royal piety and Sumerian building-inscription conventions in the late third millennium.

Gudea 041

Dedicatory inscription in which Gudea of Lagaš credits Ninĝirsu with commissioning the E-ninnu temple: one of dozens of such texts that collectively map the ideological compact between Lagašite rulers and their city-god.

Gudea 042

Dedicatory inscription in which Gudea of Lagaš records building the E-ninnu temple for the warrior-god Ninĝirsu — a primary source for the late third-millennium Lagašite temple-building program and royal piety ideology.

Gudea 043

Gudea's dedication of the E-ninnu temple to the warrior-god Ninĝirsu at Lagaš, attesting the ideological programme through which a post-Akkadian ruler legitimised his authority via monumental sacred construction.

Gudea 048

Gudea's dedication of the E-ĝidru, temple of seven niches, to Ninĝirsu attests the ruler of Lagaš's systematic programme of temple-building as the primary medium of royal legitimacy in the late third millennium.

Gudea 049

Records Gudea of Lagaš's construction of the Bagara temple for the war-god Ninĝirsu, adding one data point to the sequence of building inscriptions that document the neo-Sumerian revival of monumental piety ca. 2130 BCE.

Gudea 051

Dedicatory inscription recording Gudea's restoration of the Kasura gate at Ninĝirsu's E-ninnu temple in Lagaš — one of many such texts that together document the scale of his building programme ca. 2130 BCE.

Gudea 062

Dedicatory inscription recording Gudea's construction of a temple for his personal deity Ninĝišzida at Ĝirsu — one of dozens of such texts that together map the patron-god relationships structuring Lagašite royal piety around 2130 BCE.

Gudea 063

Dedicatory inscription in which Gudea records building a temple for his personal god Ninĝišzida at Ĝirsu, attesting the Lagašite ruler's direct patron-deity relationship and the city's late third-millennium sacred building programme.

Gudea 064

Attests Gudea's construction of a temple to Ninĝišzida in Ĝirsu, documenting the Lagašite ruler's personal divine patronage and his city's sacred building program ca. 2130 BCE.