I adorned them statues of the gods and they the gods went back to their land. I rebuilt those cities. I built a city on top of a tell (a heaped-up ruin mound) called Ḫumut. I built and completed it from its foundations to its parapets. Inside it, I founded a palace for my royal residence. I named it Kār-Aššur, set up the weapon of the god Aššur, my lord, therein, and settled the people of foreign lands conquered by me therein. I imposed upon them tax and tribute, and considered them as inhabitants of Assyria.
From their sheep levy, which I take annually, I apportioned 240 sheep as a gift to the god Aššur, my lord. From those Arameans whom I deported, I distributed and settled
thousand to the province of the land Barḫalzi, and 5,000 to the province of the land Mazamua.
I united them, considered them as inhabitants of Assyria, and imposed the yoke of the god Aššur, my lord, upon them as Assyrians. As for the abandoned settlements on the periphery of my land that had become desolated during the reigns of previous kings, my ancestors,
, submitted, and became my vassal (took up corvée labor) so that his district would not be dispersed. Thus I left him the city Karkariḫundir
I placed over him/it. I captured the city Erinziašu, which had revolted with Bisiḫadir of the city Kišesu,
Tutammû, king of the land Unqi, neglected the loyalty oath sworn by the great gods and thereby disregarded his life. On my campaign
, as far as Mount Saue — which abuts Mount Lebanon — Mount Baʾali-ṣapūna, as far as Mount Ammanāna  — the boxwood mountain — Mount Saue in its entirety, the province of the city Kār-Adad, the city Ḫatarikka, the province of the city Nuqudina, the land Ḫasuatti, together with cities in its environs, the city Arâ,
both sides of them, the cities in their environs, Mount Sarbūa in its entirety, the cities Ašḫani and Yaṭabi, Mount Yaraqu in its entirety, the cities
, the city Bumame — I annexed to Assyria those nineteen districts of the city Hamath, together with cities in their environs, which are on the coast of the Sea of the Setting Sun, and which had been criminally and sinfully seized for Azriyau (Azrī-Iāu).
from those same cities occupy the province of the city Tušḫan. I settled 1,223 people in the province of the land Ulluba.
and I rallied my warriors from the far bank of the Zab River to subdue the Aḫlam-Akkadî. The tribe Gurumu,
A eunuch of mine, the provincial governor of the land of the Lullumu, captured and defeated the cities Mulūgani,
, which is located behind the fortress of the Babylonians, together with cities in their environs. They brought
I settled 600 captives of the city Amlatu of the tribe Damunu and 5,400 captives of the city Dēr (Bīt-Dērāya) in the cities Kunalīa,
I settled 555 captive highlanders (Qutû) of the city Bīt-Sangibūti in the city Tīl-karme. I considered them as inhabitants of Assyria, and imposed upon them corvée labor like that of the Assyrians.
The payment of Kuštašpi of the city Kummuḫu, Raḫiānu Rezin of the land Damascus, Menahem of the city Samaria, Hiram of the city Tyre, Sibitti-biʾil of the city Byblos, Urikki of the land Que, Pisīris of the city Carchemish, Ēnī-il of the city Hamath, Panammû of the city Samʾal, Tarḫulara of the land Gurgum, Sulumal of the land Melid, Dadīlu
Dadīlu of the the city Kaska, Uassurme of the land Tabal, Ušḫitti of the land Tuna, Urballâ of the land Tuḫana, Tuḫamme of the city Ištunda, Urimmi of the city Ḫubišna, and Zabibe, queen of the Arabs: gold, silver, tin, iron, elephant hides, ivory, multi-colored garments, linen garments, blue-purple and red-purple wool, ebony, boxwood, all kinds of precious things from the royal treasure, live sheep whose wool is dyed red-purple, flying birds of the sky whose wings are dyed blue-purple, horses, mules, oxen and sheep and goats, camels, she-camels, together with their young, I received from them.
In my ninth palû, the god Aššur, my lord, encouraged me and I marched against the lands Bīt-Kapsi, Bīt-Sangi, Bīt-Urzakki, Media (land of the Medes), Bīt-Zualzaš, Bīt-Matti, and Tupliaš. I captured, plundered, destroyed, devastated, and burned with fire the cities Bīt-Ištar, Kinkangi, Kindigiasu, Kingialkasiš, Kubušḫatidiš, Upušu, Aḫsipuna, Girgirâ, and Kimbazḫati, together with cities in their environs.
At that time, I made a pointed iron "arrow," inscribed the mighty deeds of the god Aššur, my lord, on it, and I set it up at the spring of the city Bīt-Ištar. Upaš of the land Bīt-Kapsi (son of Kapsi) assembled his people and ascended Mount Abirus. I pursued him, defeated him, and carried off his booty. I destroyed, devastated, and burned with fire his cities.
I conquered and defeated the lands Uparia, Bustus, Ariarma — the land of roosters — Saksukni, Araquttu, Karzibra, Gukinnana, and Bīt-Sagbat,  Mount Silḫazu, which they call the fortress of the Babylonians,
, their horses, their mules, their Bactrian camels, their oxen, and their sheep and goats, without number. I destroyed, devastated, and burned with fire their cities; I reduced them to mounds and ruins.
I annexed to Assyria the lands Namri, Bīt-Sangibūti, Bīt-Ḫamban, Sumurzu, Bīt-Barrūa, Bīt-Zualzaš, and Bīt-Matti, the city Niqqu of the land Tupliaš, the lands Bīt-Taranzāya, Parsua, Bīt-Zatti, Bīt-Abdadāni, Bīt-Kapsi, Bīt-Sangi, and Bīt-Urzakki, and the cities Bīt-Ištar and Zakruti, which belong to the mighty Medes.
Iranzu of the land Mannea heard about the glorious valor of the god Aššur, my lord, that I had accomplished again and again throughout all of the mountain regions, and the terrifying radiance of the god Aššur, my lord, overwhelmed him
I carried off 800 people, with their possessions, their oxen, and their sheep and goats. I carried off 750 captives from the cities Kuruṣṣâ and Samāya, as well as 550 captives from the city Metuna. Like tells after the Deluge, I destroyed 591 cities of 16 districts of the land Damascus.
for my lordly residence and a bīt-ḫilāni, a replica of a palace of the land Ḫatti (Syria-Palestine), for my pleasure. I made the dimensions of its site
large cubits in length and sixty large cubits in width larger than the former palaces of my ancestors by reclaiming land from the Tigris River by filling it in
he a eunuch of mine plundered those cities and brought that booty to the land Ḫatti (Syria-Palestine), before me. I settled 600 captives of the city Amlatu of the tribe Damunu and 5,400 captives of the city Bīt-Dērāya in the cities Kunalīa,
I settled captives in the province of the city Tuʾimme. I settled 555 captive highlanders (Qutû) of the city Bīt-Sangibūti in the city Tīl-karme. I considered them as inhabitants of Assyria, and imposed upon them corvée labor like that of the Assyrians.
The payment of Kuštašpi of the city Kummuḫu, Raḫiānu Rezin of the land Damascus, Menahem of the city Samaria, Hiram of the city Tyre, Sibitti-biʾil of the city Byblos, Uriyikki Urikki of the land Que, Pisīris of the city Carchemish, Ēnī-il of the city Hamath, Panammû of the city Samʾal, Tarḫulara of the land Gurgum, Sulumal of the land Melid, Dadīlu of the city Kaska, Uassurme of the land Tabal, Ušḫitti of the land Tuna, Urballâ of the land Tuḫana, Tuḫamme of the city Ištunda, Urimmi of the city Ḫubišna, and Zabibe, queen of the Arabs: gold, silver, tin, iron, elephant hides, ivory, multi-colored garments, linen garments, blue-purple and red-purple wool, ebony, boxwood,
In my ninth palû, the god Aššur, my lord, encouraged me and I marched against the lands Bīt-Kapsi, Bīt-Sangi, Bīt-Urzakki, Media (land of the Medes), Bīt-Zualzaš, Bīt-Matti, and Tupliaš. I captured, plundered, destroyed, devastated, and burned with fire the cities Bīt-Ištar, Kinkangi, Kindigiasu, Kingialkasiš, Kubušḫatidiš, Upušu, Aḫsipuna, Girgirâ, and Kimbazḫati, together with cities in their environs.
At that time, I made a pointed iron "arrow," inscribed the mighty deeds of the god Aššur, my lord, on it, and I set it up at the spring of the city Bīt-Ištar. Upaš of the land Bīt-Kapsi (son of Kapsi) assembled his people and ascended Mount Abirus. I pursued him, defeated him, and carried off his booty.
as far as Mount Saue — which abuts Mount Lebanon — Mount Baʾali-ṣapūna as far as Mount Ammanāna — the boxwood mountain — Mount Saue in its entirety, the province of the city Kār-Adad, the city Ḫatarikka, the province of the city Nuqudina, the land Ḫasuatti, together with cities in its environs, the city Arâ,
both sides of them, the cities in their environs, Mount Sarbūa in its entirety, the cities Ašḫani and Yaṭabi, Mount Yaraqu in its entirety,
, the city Bumame — I annexed to Assyria those nineteen districts of the city Hamath, together with cities in their environs, which are on the coast of the Sea of the Setting Sun, and which had been criminally and sinfully seized for Azriyau (Azrī-Iāu). I placed two eunuchs of mine as provincial governors over them.
I received the payment of Kuštašpi of the land Kummuḫu, Raḫiānu Rezin of the land Damascus, Menahem of the city Samaria, Hiram of the city Tyre, Sibitti-biʾil of the city Byblos, Uriyikki Urikki of the land Que, Pisīris of the city Carchemish, Ēnī-il of the city Hamath, Panammû of the city Samʾal, Tarḫulara of the land Gurgum, Sulumal of the land Melid, Dadīlu of the city Kaska, Uassurme of the land Tabal, Ušḫitti of the land Tuna, Urballâ of the land Tuḫana, Tuḫamme of the city Ištunda, Urimmi of the city Ḫubišna, and Zabibe, queen of the Arabs: gold, silver, tin, iron, elephant hides, ivory, multi-colored garments, linen garments, blue-purple and red-purple wool, ebony, boxwood, all kinds of precious things from the royal treasure, live sheep whose wool is dyed red-purple, flying birds of the sky whose wings are dyed blue-purple, horses, mules, oxen and sheep and goats, camels, she-camels, together with their young.
The god Aššur, great lord, the Enlil of the gods, the one who decrees fates; the god Marduk, the one who formulates designs, creator of mankind, the one who inspects
, the one who makes firm the foundations of the land; the god Nabû, holder of the stylus and bearer of the tablet of destinies of the gods,
; the god Ea, lord of wisdom, the one who forms everything there is and who makes its creatures beautiful; the goddess Ištar,
; the Sebetti, very powerful lords who march ahead of my troops and strike down my enemies; the god Amurru,
At the beginning of my reign, in my first palû, in the sixth month after I sat in greatness on the throne of kingship, I mustered the vast troops of Assyria
I received the payment of Daltâ of the land Ellipu, the city rulers of the lands Namri, Bīt-Singibūti (Bīt-Sangibūti), the Medes, and all the eastern mountains: horses and mules broken to the yoke, Bactrian camels, oxen, and sheep and goats, without number.
I marched for a distance of seven leagues, day and night, and I did not allow the troops of Assyria to rest, did not give them water to drink, and did not pitch camp nor bivouac my soldiers allowing them to recover from their weariness. I fought with them, defeated them, and took their camps away from them.
I increased the territory of Assyria by taking hold of foreign lands and added  countless people to its population. I constantly shepherd them in safe pastures.
I, Tiglath-pileser III, king of Assyria, who personally conquered all of the lands from east to west (from sunrise to sunset), appointed governors in places where the chariots of the kings, my ancestors, never crossed over. I marched about from the Great Sea of the Rising Sun to the cities Rēši-ṣūri and Byblos on the shore of the Great Sea of the Setting Sun, and thus I exercised authority over the four quarters of the world.
In my ninth palû, I ordered my troops to march against the Medes. I conquered the cities of city rulers who were unsubmissive. I defeated them and carried off their booty. I firmly placed my steles in
, the city Bīt-Ištar, the city Ṣibar Ṣibur, and at Mount Ariarma and Mount Silḫazu, mighty mountains. I received payment from  those who did submit:
Moreover, as for Iranzu of the land Mannea, Daltâ of the land Ellipu, and the city rulers of the land Namri, the land Bīt-Singibūti (Bīt-Sangibūti), and of all of the eastern mountains — I imposed upon them horses, mules, Bactrian camels, oxen, and sheep and goats, tribute that I am to receive annually in Assyria.
this stele, may the great gods who live in heaven and netherworld, all of those whose names are invoked in this inscription, remove his throne, overthrow his dynasty, and turn his land into mounds of ruins (mounds and ruins).
May a future ruler read aloud this inscription, wash it with water, anoint it with oil, and make an offering. Then those gods will hear his prayers!
I reorganized those cities in their entirety and settled therein the people of foreign lands conquered by me. I placed a eunuch of mine as provincial governor over them and thereby I annexed those areas to Assyria.
, or covers it with earth, may the great gods who live in heaven and netherworld, all of those whose names are invoked in this inscription, remove his throne, overthrow his dynasty, and turn his land into mounds of ruins (mounds and ruins).
Palace of Tiglath-pileser III, great king, mighty king, king of the world, king of Assyria, king of Sumer and Akkad, king of the four quarters of the world, the one chosen by the glance of the god Enlil; the king who from the rising sun to the setting sun considered all of his enemies as mere ghosts and took control of their power; the one who exchanges the people of the upper lands with those of the lower lands, the one who ousted their rulers and installed his governors in their stead.
teenth palû>, I exercised authority from Dūr-Kurigalzu, Sippar of the god Šamaš, the city Paṣitu of the tribe Dunanu, to Nippur, and over the tribes Ituʾu and the Rubuʾu, and over all of the Arameans who are on the banks of the Tigris and Surappu Rivers, as far as the Uqnû River, which is by the shore of the Lower Sea.
I built a city on top of a tell (a heaped-up ruin mound) called Ḫumut and named it Kār-Aššur. I settled the people of foreign lands conquered by me therein and placed a eunuch of mine over them.
I smashed the land Bīt-Šilāni in its entirety like a pot. I destroyed the city Sarrabānu, its great royal city, making it like a tell after the Deluge and I plundered it. I impaled Nabû-ušabši, their king, before the gate of his city while making the people of his land watch. I carried off his wife, his sons, his daughters, his possessions, and the treasures of his palace.
I trampled down the land Bīt-Amukāni like a threshing sledge. I brought all of its people and its property to Assyria. I defeated the tribes Puqudu, Ruʾuʾa, and Liʾtaʾu, and I forcibly removed them from their places. I made as many Arameans as there were bow down at my feet and I seized the troops of their king.
I exercised authority over Karduniaš Babylonia and firmly established tribute and payment on the chieftains of Chaldea.
In the city Ḫursagkalama, I offered pure sacrifices to the deities Aššur, Šērūa, Bēl Marduk, Zarpanītu, Nabû, Tašmētu, Nanāya, the Lady of Babylon, Nergal, and Laṣ.
I exercised authority over the lands Bīt-Ḫamban, Sumurzu, Bīt-Barrūa, Bīt-Zualzaš, and Bīt-Matti, the city Niqqu of the land Tupliaš, the lands Bīt-Taranzāya, Parsua, and Bīt-Kapsi, as far as the city Zakruti of the mighty Medes. I placed two eunuchs of mine as provincial governors over them. I received the payment of the city rulers of the Medes, as far as Mount Bikni.
I confined him to the city Ṭurušpâ, his city, and inflicted a great defeat upon him before his city gates. I erected my royal image in front of the city Ṭurušpâ.
For a distance of seventy leagues, I proudly marched through the extensive land of Urarṭu, from one end to the other (from above to below), and I had no opponent therein.
I annexed to Assyria the land Ulluba in its entirety, the cities of Bitirru, Parīsu, Tašuḫa, Manṭun, Sardaurriana, Diulla-ana-Nal, Sikibsa, Aššurdāya, Babutta, Lusia, and Tapsia, fortresses of the land Urarṭu that are located behind Mount Nal.
I built a city in the land Ulluba and I named it Aššur-iqīša. I placed a eunuch of mine as provincial governor over it.
To the province of the chief cupbearer, I added the cities Enu, Sassu, Lupsua, Luqia, Šimirra, Ušurnu, Uzurra Usuru, Auibi, and Ubula, as far as Mount Birdanša.
I captured the cities Quta, Urra, Arānu, Tasu, and Uallia, up to the Euphrates River and the border of the city Kummuḫu, the cities Qilissa, Ezzēda, Diuyapli, Abbissâ, Ḫarabisinna, and Tasa, the land Enzi, the cities Anganu and Benzu, fortresses of the land Urarṭu on the Kalla
River, its river. I annexed those areas to Assyria and added them to the province of the turtānu’s estate and to the province of the land Naʾiri.
Palace of Tiglath-pileser III, great king, mighty king, king of the world, king of Assyria, king of Babylon, king of Sumer and Akkad, king of the four quarters of the world, the one chosen by the glance of the god Enlil.
From the beginning of my reign until my seventeenth palû, I captured the tribes Ituʾu, Rubuʾu, Ḫamarānu, Luḫuʾatu, Nabātu, Ḫindiru Ḫindaru, Ruʾuʾa, Liʾtaʾu, Marusu, Puqudu, Arameans, as many as there were on the banks of the Tigris, Euphrates, Surappu, and Uqnû Rivers, as far as the Lower Sea of the Rising Sun. I annexed those areas to Assyria and placed a eunuch of mine as provincial governor over them.
Like a threshing sledge, I trampled down the lands Bīt-Silāni (Bīt-Šilāni) and Bīt-Saʾalli (Bīt-Šaʾalli), and captured their kings. I destroyed the cities Sarrabānu and Dūr-Baliḫāya, their large cities, making them like a mound of ruins. I brought all of their people to Assyria.
I destroyed the cities Sarrabānu and Dūr-Baliḫāya, their large cities, making them like a mound of ruins. I brought all of their people to Assyria.
I annexed to Assyria the lands Bīt-Ḫamban, Sumurzu, Bīt-Barrūa, Bīt-Zualzaš, and Bīt-Matti, the city Niqqu of the land Tupliaš, the lands Bīt-Taranzāya, Parsua, and Bīt-Kapsi, as far as the cities Zakruti, Bīt-Ištar, and Niššāya, the land Gizinikissi, the cities Ṣibur and Urenzan Urimzan, the lands Uparia, Bustus, and Ariarma — the land of roosters — Mount Rūa, up to the salt desert of the lands Ušqaqāna and Šikrakki — "the Assyrian mound" — and the fortress of the Babylonians.
I sent a eunuch of mine, Aššur-daʾʾinanni, against the mighty Medes in the east. He took 5,000 horses, people, oxen, and sheep and goats, without number.
He became frightened of the terrifying radiance of my weapons, mounted a mare in order to save his life, escaped during the night to Mount Sizir, a  rugged mountain, and ascended it.
I confined Sarduri of the land Urarṭu to the city Ṭurušpâ, his city, and inflicted a great defeat upon him before his city gates. I fashioned my royal image and erected it in front of the city Ṭurušpâ.
For a distance of seventy leagues, I proudly marched through the extensive land of Urarṭu, from one end to the other (from above to below), and I had no opponent therein.
As for Ḫanūnu of the city Gaza, who fled before my weapons and escaped to Egypt — I conquered the city Gaza, his royal city, and I carried off his property and his gods.
The people of the cities Masʾa and Tema, the tribe Saba, the people of the cities Ḫayappa, Badanu, and Ḫatte, and the tribes Idibaʾilu,
, who are on the border of the western lands, whom none of my predecessors had known about, and whose country is remote, heard about the fame of my majesty and my heroic deeds, and thus they beseeched my lordship. As one, they brought before me gold, silver, camels, she-camels, and all types of aromatics as their payment and they kissed my feet.
The land Bīt-Ḫumria Israel, all of whose cities I utterly devastated in former campaigns of mine, whose
and livestock I carried off, and whose capital Samaria I isolated — now they overthrew Peqah, their king,
I exercised authority over the land Unqi to its full extent and the land Bīt-Agusi in its entirety. I placed two eunuchs of mine as provincial governors over them.
I conquered from the city Kašpūna, which is on the shore of the Upper Sea, the cities Ṣimirra, Arqâ,
From the beginning of my reign until my seventeenth palû, I captured, defeated, and plundered the tribes Ituʾu, Rubuʾu, Ḫamarānu, Luḫuʾatu, Ḫaṭallu, Rubbû, Rapiqu, Ḫīrānu, Rabi-ilu, Naṣiru, Gulusu, Nabātu, Raḫiqu, Kapiru, Rummulutu, Adilê, Gibrê, Ubudu, Gurumu, Ḫudadu, Ḫindiru Ḫindaru, Damunu, Dunanu, Nilqu, Radê, Dai
nu, Ubulu, Karmaʾu, Amlatu, Ruʾuʾa, Qabiʾu, Liʾtaʾu, Marusu, Amatu, Ḫagarānu, and those living in the cities Dūr-Kurigalzu and Adinni, the fortresses of Sarragitu, Labbanat, and Kār-bēl-mātāti, all of the Arameans on the banks of the Tigris, Euphrates, and Surappu Rivers, as far as the Uqnû River, which is by the shore of the Lower Sea. I annexed to Assyria the Arameans, as many as there were, and I placed a eunuch of mine as provincial governor over them.
I built a city on top of a tell (a heaped-up ruin mound) called Ḫumut and named it Kār-Aššur. I brought the people of foreign lands conquered by me therein.
In Sippar, Nippur, Babylon, Borsippa, Cutha, Kish, Dilbat, and Uruk, cult centers without rival, I offered pure sacrifices to the deities Bēl Marduk, Zarpanītu, Nabû, Tašmētu, Nergal, and Laṣ, the great gods, my lords, and they loved my priestly services.
I exercised authority over the extensive land of Karduniaš Babylonia to its full extent and exercised kingship over it.
I overwhelmed the tribe Puqudu like a cast net, defeated them, and carried off much booty from them. I annexed to Assyria that tribe Puqudu, the city Laḫīru of Idibirīna, and the cities Ḫilimmu and Pillatu, which are on the border of the land Elam and I placed them under the authority of a eunuch of mine, the provincial governor of the city Arrapḫa. I deported the people of the land Labdudu, as many as there were, and settled them in Assyria.
I ensnared Chaldea in its entirety as with a bird-snare. As for Nabû-ušabši of the land Bīt-Šilāni (son of Šilāni), I defeated him on the outskirts of the city Sarrabānu, his city. Moreover, I impaled him before the gate of his city, while making the people of his land watch. By means of earthworks and battering rams, I captured the city Sarrabānu. I carried off  55,000 people, together with their possessions, his booty, his property, his goods, his wife, his sons, his daughters, and his gods. I destroyed, devastated, and burned with fire that city, together with cities in its environs, and turned them into mounds of ruins (mounds and ruins).
I captured the cities of Tarbaṣu and Yaballu. I carried off 30,000 people, together with their possessions, their property, their goods, and their gods. I destroyed those cities, together with cities in their environs, making them like tells after the Deluge.
Zaqiru of the land Bīt-Šaʾalli (son of Šaʾalli) neglected the loyalty oath sworn by the great gods and conspired with my enemies. I personally captured him, together with his nobles, placed them in iron fetters, and took them to Assyria. The people of the land Bīt-Šaʾalli became frightened and they made the city Dūr-Baliḫāya, their royal city, their fortress. By means of artificial mounds and siege machines, I conquered that city  and utterly demolished it. I carried off 40,500 people, together with their possessions, their booty, their property, their goods, as well as his (Zaqiru’s) wife, his sons, his daughters, and his gods.
I conquered the city Amlilatu. I carried off its people, together with their possessions, its booty, its property, and its goods. I swept over the land Bīt-Šaʾalli in its entirety like the Deluge and devastated its settlements. I annexed those lands to Assyria.
I confined Mukīn-zēri of the land Bīt-Amukāni (son of Amukāni) to Sapê Šapīya, his royal city. I inflicted a heavy defeat upon him before his city gates. I cut down the orchards and musukkannu-trees that were near his city wall; I did not leave a single one standing. I killed date-palms throughout his land by ripping off their fruit and filling the meadows with them.
I received the payment of Balāssu of the land Bīt-Dakkūri (son of Dakkūri) and Nādinu of the city Larak: silver, gold, and precious stones. As for Marduk-apla-iddina II (Merodach-baladan) of the land Bīt-Yakīn (son of Yakīn), a king of the Sealand who had not come before any of the kings, my ancestors, and who had not kissed their feet, fear of the brilliance of the god Aššur, my lord, overwhelmed him and he came to the city Sapīya Šapīya, before me, and kissed my feet. I received as his payment natural, unrefined gold in great quantity, jewelry made of gold, a gold necklace, pearls (precious stones, produce of the sea), beams of ebony, ellūtu-wood, ašqulālu-plants, amīlānu-plants, multi-colored garments, all types of aromatics, oxen, and sheep and goats.
As with a bird-snare, I ensnared the lands Namri, Bīt-Sangibūti, Bīt-Ḫamban, Sumurzu, Bīt-Barrūa, Bīt-Zualzaš, and Bīt-Matti, the city Niqqu of the land Tupliaš, the lands Bīt-Taranzāya, Parsua, Bīt-Zatti, Bīt-Abdadāni, Bīt-Kapsi, Bīt-Sangi, and Bīt-Urzakki, the cities Bīt-Ištar and Zakruti, the lands Gizinikissi and Niššāya, the cities Ṣibur and Urimzan, the lands Raʾusan, Uparia, Bustus, Ariarma — the land of roosters — Saksukni, Araquttu, Karzibra, Gukinnana, and Bīt-Sagbat, Mount Silḫazu, which they call the fortress of the Babylonians, Mount Rūa, as far as the salt desert of the lands Ušqaqāna and Šikrakki — the land of gold — and the districts of the mighty Medes to their full extent.
I rebuilt the cities inside them those lands, set up the weapon of the god Aššur, my lord, therein, and brought the people of foreign lands conquered by me therein. I placed
I erected my royal image in the land Tikrakki, in the cities Bīt-Ištar and Ṣibur, in the land Ariarma — the land of roosters — and at Mount Silḫazu, which they call the fortress of the Babylonians.
I received the payment of the Medes, the people of the land Ellipu, and the city rulers of all of the mountain regions, as far as Mount Bikni —
Iranzu of the land Mannea heard about the glorious valor of the god Aššur, my lord, that I had accomplished again and again throughout all of the mountain regions and the brilliance of the god Aššur, my lord, overwhelmed him. He came to the city Dūr-Tiglath-pileser ("Fort Tiglath-pileser"), which
I captured the lands Ulluba and Ḫabḫu in their entirety and I annexed them to Assyria. (
) I built a city in the land Ulluba and I named it Aššur-iqīša. Inside it, I founded a palace for my royal residence. I set up the weapon of the god Aššur, my lord, therein, and settled the people of foreign lands conquered by me therein
The people of the cities Masʾa, Tema, Saba, Ḫayappa, Badanu, and Ḫatte, and the tribes Idibaʾilu,
, who are on the border of the western lands, whom none of my predecessors had known about, and whose country is remote, heard about the fame of my majesty and my heroic deeds, and thus they beseeched my lordship. As one, they brought before me gold, silver, camels, she-camels, and all types of aromatics as their payment and they kissed my feet. I appointed Idibiʾilu as the "gatekeeper" facing Egypt.
Uassurme of the land Tabal acted as if he were the equal of Assyria and he did not come before me. I sent a eunuch of mine, the chief eunuch, to the land Tabal
I placed Ḫullî, a commoner (son of a nobody) on his royal throne. I received 10 talents of gold, 1,000 talents of silver, 2,000 horses, and
I sent a eunuch of mine, the chief eunuch, to the city Tyre. I received from Metenna of the city Tyre 150 talents of gold and 2,000 talents of silver as his  audience gift.
With the keen understanding and broad knowledge that the sage of the gods, the prince, the god Nudimmud Ea, granted to me, I built in Kalḫu a cedar palace,
Like the base of a mountain, I piled up heavy limestone blocks to a depth of twenty large cubits in the raging waters and I
stopped its flooding. I put up their terraces, secured their foundations, and raised high their summits. To a height of one half nindanu and two-thirds of a cubit, I constructed rooms of
I decorated (I established) them with ivory, ebony, boxwood, musukkannu-wood, cedar, šurmēnu-wood, burāšu-juniper, and juniper — which was tribute from the kings of the land Ḫatti (Syria-Palestine) and from Aramean and Chaldean rulers whom I subdued and
To a height of five and one half nindanu and four cubits, from the depth of the water to their copings, I designed their structure and I made their workmanship more resplendent than the palaces of foreign lands.
I roofed them with long beams of cedar, which are as sweet to smell as the scent of ḫašūru-wood, a product of Mount Amanus, Mount Lebanon, and Mount Ammanāna, thus I demonstrated appropriate care for their roofing. In order to splendidly provide appropriate decorations for the locks
, I fashioned stones of the stonecutter’s craft and thus made its gates befitting a royal palace.
I fastened bands of shiny silver zaḫalû and <ešmarû-silver> on double doors of cedar and šurmēnu-wood, which bestow great pleasure on those who enter them and whose fragrance wafts into the heart, and I hung them wherever there were gates.
I set up in its entrances statues of lions, šēdu, and lamassu, whose features are very skillfully wrought and which are clothed with splendor, and I erected them there as objects of wonder for the people. I laid threshold slabs of gypsum and parūtu-alabaster at their feet (beneath them) and thus I brightened their exits.
Moreover, I placed stone images, guardians of the great gods, creatures of the apsû (i.e., fish-men), around (the palace’s) supporting wall, thus I endowed them with a terrifying quality.
For my royal abode, I set up therein a glittering chamber inlaid with precious stones. I named them "The Palatial Halls of Joy Which Bear Abundance, Which Bless the King, and Which Make Their Builder Long-Lived."
I named their gates "Gates of Justice Which Give the Correct Judgment for the Rulers of the Four Quarters of the World, Which Offer the Yield of the Mountains and the Seas, and Which Admit the Produce of Mankind Before the King Their Lord."
As for Ḫanūnu of the city Gaza, he became frightened by my powerful weapons and escaped to Egypt. I conquered the city Gaza, his royal city, and I carried off
talents of gold, 800 talents of silver, people, together with their possessions, his (Ḫanūnu’s) wife, his sons, his daughters,
I fashioned a statue bearing images of the great gods, my lords, and my royal image out of gold, erected it in the palace of the city Gaza, and reckoned it among the gods of their land; I established their sattukku offerings.
As for Samsi, queen of the Arabs, at Mount Saqurri, I defeated 9,400 of her people. I took away from her
, thrones of her gods, the military equipment and staffs of her goddesses, and her property.
and set out like a female onager to the desert, a place where one is always thirsty. I set the rest of her possessions and her tents, her people’s safeguard within her camp, on fire.
Samsi became startled by my mighty weapons and she brought camels, she-camels, with their young, to Assyria, before me.
I utterly defeated him and took his entire camp away from him. He became frightened of the terrifying radiance of my weapons, mounted a mare in order to save his life, escaped during the night to Mount Sizir, a  rugged mountain, and ascended it.
I conquered the lands Ulluba and Ḫabḫu, which are located behind Mount Nal, in their entirety and annexed them to Assyria. I set up my royal image on the face of Mount Ilimeru. I built a city in the land Ulluba and I named it Aššur-iqīša. I brought the people of foreign lands conquered by me therein and placed a eunuch of mine as provincial governor over them
, from the cities Ququsanšu and Barzunna to the cities Ḫarabisinna, Abbissâ, and Tasa, as far as the land Uluruš, which is above the bank of the Tigris River, the lands Lusia — the land of the metal lead — Amadīnu,
and the cities Qilissa, Ezzēda, and Diuyapli of the district of the land Ateia, which is above the bank of the Tigris River, I added them to the province of the land Naʾiri.
I annexed the city Ḫatarikka, as far as Mount Saue, the city Kašpūna, which is on the shore of the Upper Sea, and the cities Ṣimirra and Arqâ to Assyria and I placed two eunuchs of mine as provincial governors over them.
I annexed to Assyria the extensive land of Bīt-Ḫazaʾili Damascus in its entirety, from Mount Lebanon as far as the cities Gilead and Abil-šiṭṭi, which are  on the border of the land Bīt-Ḫumria Israel, and I placed a eunuch of mine as provincial governor over them.
— I captured and plundered the city Maḫalab, his fortified city, together with other large cities of his.
As for Ḫanūnu of the city Gaza, he became frightened by my powerful weapons and escaped to Egypt. I conquered the city Gaza, his royal city
I sent a eunuch of mine, the chief eunuch, to the city Tyre. I received from Metenna of the city Tyre 50 talents of gold and 2,000 talents of silver as his  audience gift.
Uassurme of the land Tabal acted as if he were the equal of Assyria and he did not come before me. I sent a eunuch of mine, the chief eunuch, to the land Tabal.
Palace of Tiglath-pileser III, great king, mighty king, king of the world, king of Assyria, king of Babylon, king of Sumer and Akkad, king of the four quarters of the world; valiant man who, with the help of the god Aššur, his lord, smashed like pots all who were unsubmissive to him, swept over them like the Deluge, and considered them as mere ghosts; the king who marched about at the command of the gods Aššur, Šamaš, and Marduk, the great gods, and exercised authority over lands from the Bitter Sea of Bīt-Yakīn, as far as Mount Bikni in the east, up to the Sea of the Setting Sun, as far as Egypt, from the horizon to the zenith, and exercised kingship over them.
In Sippar, Nippur, Babylon, Borsippa, Cutha, Kish, Dilbat, and Uruk, cult centers without rival, I offered pure sacrifices to the deities Bēl Marduk, Zarpanītu, Nabû, Tašmētu, Nergal, and Laṣ, the gods, my lords, and presented gifts to them.
I exercised authority over the extensive land of Karduniaš Babylonia and exercised kingship over it.
I eradicated the lands Bīt-Silāni (Bīt-Šilāni) and Bīt-Saʾalli (Bīt-Šaʾalli) to their full extent. I personally captured Nabû-ušabši and Zaqiru, their kings. By means of earthworks and battering rams, I captured the cities Sarrabānu, Tarbaṣu, Yaballu, Dūr-Baliḫāya, and Malilatu, their large royal cities. I carried off 155,000 people, with their possessions, their goods, their property, and their livestock, without number. I annexed those lands to Assyria.
I annexed to Assyria the cities Ḫilimmu and Pillatu, cities on the border of the land Elam and I placed them under the authority of a eunuch of mine, the provincial governor of the city Arrapḫa.
I received payment from the chieftains of Chaldea, Balāssu of the land Bīt-Dakkūri (son of Dakkūri), Nādinu of the city Larak, Marduk-apla-iddina II (Merodach-baladan) of the land Bīt-Yakīn (son of Yakīn), king of the Sealand: natural, unrefined gold, silver, precious stones, ebony, ellūtu-wood, oxen, and sheep and goats.
From the beginning of my reign until my seventeenth palû, I captured the tribes Ituʾu, Rubuʾu, Ḫamarānu, Luḫuʾatu, Ḫaṭallu, Rubbû, Rapiqu, Nabātu, Gurumu, Dunanu, Ubulu, Ruʾuʾa, Liʾtaʾu, Marusu, and those living in the cities Dūr-Kurigalzu, Adinni, the fortresses of Sarragitu and Labbanat, all of the Arameans on the banks of the Tigris, Euphrates, Surappu, and Uqnû Rivers, as far as the Lower Sea of the Rising Sun. I annexed those areas to Assyria and placed a eunuch of mine as provincial governor over them.
Palace of Tiglath-pileser III, king of Assyria, son of Adad-nārārī III, king of Assyria: this brick belongs to the platform of the temple of the god Aššur.
Tiglath-pileser III, great king, mighty king, king of the world, king of Assyria: this brick belongs to the pedestal under the bulls of the gateway of the temple of the god Adad.
Palace of Tiglath-pileser III, great king, mighty king, king of the world, king of Assyria: this brick belongs to the pedestal under the bulls of the gateway of the temple of the god Adad.
Palace of Tiglath-pileser III, great king, mighty king, king of the world, king of Assyria: fifteen minas.
Ninurta-bēlu-uṣur, of the city Ṣirani, which is in the area of the city Ḫalaḫḫi, which is  in front of the city Lipapan in the mountains, and my ancestral city:
As for a future ruler who repairs its dilapidated sections but erases my inscribed name and inscribes his own name in its place, may the god Aššur, the great lord, in the assembly of the gods verily order his destruction,
To the god Adad, canal inspector of heaven and earth, his lord: Aššur-rēmanni presented this object for the life of Tiglath-pileser III, king of Assyria, his lord, and for his own life.
On the life of the god Šamaš, the goddess Ereškigal, and the Anunnakū gods, the great gods of the netherworld, the destiny of a mortal life took Yabâ, the queen, into death and she went the way of her ancestors.
May the gods Ningišzida and Piṭuḫ-idugul, the great gods of the netherworld, inflict her corpse and phantom with sleeplessness forever.
I conquered eight fortresses, together with the settlements in their environs, that belonged to the land Tuāyadi, a district belonging to Telusina of the land Andia and
Like the onslaught of a storm, I overwhelmed the cities Samʾūna and Bāb-dūri, fortresses that Šutur-Naḫūndi, the Elamite, had constructed facing (above) the land Yadburu
I received tribute from Pirʾû Pharaoh, king of Egypt, Samsi, queen of the Arabs, and Itʾamar, the Sabaean, namely gold ore from the mountains, horses, and camels.
In his rugged mountain region, Ullusunu, the Mannean, heard of the deeds I had been doing, flew to me like a bird, and grasped hold of my feet. I  pardoned (overturned) his innumerable sins and disregarded his crime. I had pity on him and had him sit on his royal throne. I gave back to him the twenty-two fortresses, together with two of his fortified cities, which I had taken away from the hands of Ursâ Rusâ and Mitatti, and I brought order to his disturbed land. I made a royal image of myself and inscribed upon it the victorious deeds of the god Aššur, my lord. I erected it for all time in his royal city Izirtu.
I received tribute from Ianzû, king of the land Naʾiri, in his fortified city Ḫubuškia, namely horses, oxen, and sheep and goats.
As for Aššur-lēʾi of the land Karalla, and Ittī of the land Allabria who had thrown off the yoke of the god Aššur and held me in contempt, I flayed  the skin from Aššur-lēʾi, deported the people of the land Karalla, as many as there were, and Ittî together with his family, and settled them in the land Hamath.
I deported the people of the cities Sukkia, Bāla, Abitikna, Pappa, and Lalluknu from their own places and resettled them in the city Damascus and the land Ḫatti Syria.
As for Bēl-šarru-uṣur of the city Kišesim, I brought him, together with his property and possessions, the treasure of his palace, to Assyria. I set a eunuch of mine as provincial governor over his city and renamed it Kār-Nergal. I made a royal image of myself and erected it inside that city. I conquered six settlements in its neighborhood and added them to its province.
Azūri, king of the city Ashdod, plotted so as to no longer have to deliver tribute to me and sent messages hostile to Assyria to the kings in his environs. Because of the evil that he had done, I did away with his lordship over the people of his land. I set his favorite brother Aḫī-Mīti as king over them, but the Hittites, who always speak treachery, hated his rule and elevated over them Iāmānī, who had no right to the throne and who, like them, did not know how to respect any authority.
Palace of Sargon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, king of the four quarters of the world, favorite of the great gods.
The gods Aššur, Nabû, and Marduk, the gods, my helpers, granted me a reign without equal and exalted my good reputation to the heights.
In days to come, may a future ruler among the kings, my descendants, renovate any dilapidated sections of this palace. May he then discover my inscribed object, anoint it with oil, offer a sacrifice, and return it to its original place. The god Aššur will then listen to his prayers.
As for the one who alters my inscription or my name, may the god Aššur, my lord, overthrow his kingship. May he the god Aššur make his name and his descendants disappear from the land and may he not have pity on him.
Palace of Sargon II, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, favorite of the great gods;
the strong man who is clad in awesome splendor and whose weapons are raised to strike down his enemies; who brought about the defeat of Ḫumbanigaš (Ḫumban-nikaš I), the Elamite; who subjugated the lands Mannea, Karalla, Andia, and Zikirtu, the cities of Kišesim and Ḫarḫar, and the lands Media and Ellipi; who imposed the yoke of the god Aššur upon them; who laid waste to the land Urarṭu and the city Muṣaṣir; in great fear of whom Ursâ Rusâ, the Urarṭian, brought an end to his life with his own weapon; who carried off as booty the rulers of the city Carchemish, the land Hamath, the land Kummuḫu, and the city Ashdod — evil Hittites, who do not fear the words of the gods and always speak treachery; who set eunuchs of his as provincial governors over all their lands and considered them as people of Assyria; who overwhelmed the city Samaria, all of the land Bīt-Ḫumria Israel, and the land Kasku; who conquered the land Tabal, all of the land Bīt-Purutaš, and the land Ḫilakku; who brought about the defeat of Egypt at the city Raphia and counted Ḫanūnu Hanno, the king of the city Gaza, as booty;
May every work of my hands be acceptable to the gods who dwell in this city. May they then forever decree that they will inhabit their shrines and that my reign will be firmly established.
As for the one who alters the work of my hands, mutilates my features on a relief, obliterates the reliefs that I have engraved, or effaces my own representations, may the gods Sîn, Šamaš, Adad, and the great gods who dwell there remove his name and his descendants from the land and make him live in bondage under his enemy.
Palace of Sargon II, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad;
the king who with the support of the gods Aššur, Nabû, and Marduk ruled all together from the land Yadnana Cyprus, which is in the middle of the sea, as far as the borders of Egypt and the land Musku, the wide land Amurru, the land Ḫatti Syria in its entirety, all of the land Gutium, the distant Medes who live on the border of Mount Bikni, the lands Ellipi and Rāši on the border of the land Elam, all the Arameans who live beside the Tigris, Surappu, and Uqnû Rivers, all the Sutians, the people of the steppe of the land Yadburu, as many as there are, from the city Tīl-Ḫumba which is on the border of Elam, the land Karduniaš Babylonia from one end to the other (above and below), all of Chaldea, and the land Bīt-Yakīn, which is on the shore of the sea, as far as the border of Dilmun; who set eunuchs of his as provincial governors over them, and imposed the yoke of his lordship upon them.
Palace of Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad;
Eight twin lion colossi of shining copper that weigh 4,610 full (tested) talents and that were cast by the craft of the god Ninagal and filled with radiance — upon those lion colossi he installed four matching cedar columns, whose diameters are one nindanu each, the product of Mount Amanus; and he positioned cross-beams upon them as a cornice for its (lit. their) gates. He skillfully fashioned magnificent mountain sheep colossi of massive mountain stone and in the four directions he had them hold their door bolts. He depicted the settlements that he had conquered upon large limestone slabs and surrounded its (lit. their) lower courses with them. He made them an object of wonder. He placed inside these palatial halls representations — made by the craft of the sculptor — of the settlements of every land that he had conquered, from east to west, by the strength of the god Aššur.
I built inside it the city a palace using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, juniper, and terebinth to be my royal residence. I then invited the god Aššur, the great lord, and the other gods who dwell in Assyria, to come inside it, and I offered pure, honorific sacrifices before them. I received substantial audience gifts from rulers from the four quarters of the world, who had submitted to the yoke of my lordship and thereby saved their lives,  along with gifts from the provincial governors of my land, overseers, commanders, nobles, eunuchs, and temple administrators. I had them sit down for a banquet and held a festival.
May the god Aššur, the father of the gods, steadfastly look upon this palace with his holy, radiant face and may he ordain its renovation for future days. May the following commands come from (be set in) his holy mouth: May the guardian spirit and the protective god stay continually in it, day and night, and may they never leave it. At his command, may the ruler who constructed it live long and reach extreme old age. May its builder remain in good health forever. May the following command issue from his (the god Aššur’s) holy lips. May the one who dwells inside it the palace rejoice there in physical well-being, merriment, and happiness, and may he be fully satisfied with his good fortune.
Eight twin lion colossi of shining copper that weigh 4,610 full (tested) talents and that were cast by the craft of the god Ninagal and filled with radiance — upon those lion colossi I installed four matching cedar columns, whose diameters are one nindanu each, the product of Mount Amanus; and I positioned cross-beams upon them as a cornice for their gates. I had magnificent mountain sheep colossi of massive mountain stone skillfully made and in the four directions I had them hold their (the gates’) door bolts. I depicted the settlements that I had conquered upon large limestone slabs;
O god Ninurta, the one endowed with (lord of) power, whose strength is supreme, with regard to Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, the one who constructed your cella, make him attain old age. May he be fully satisfied with his good fortune. Establish his reign firmly inside Esagila and Ešarra. Keep his thoroughbred horses in good order and his chariot teams in good condition. Grant him unequaled strength and manly might. Mobilize his weapons so that he might strike down his foes.
O god Ninšiku Ea, the lord of wisdom who fashions absolutely everything, make your springs open up for Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, the one who constructed your cella. Send forth water from his wells and provide water in great abundance for his meadowlands. Determine as his fate wide intelligence and broad understanding. Bring his undertakings to completion so that he might attain his desire.
O god Sîn, the holy god, who renders decisions and reveals ominous signs, with regard to Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, the one who constructed your cella, duly look at him with your steadfast heart and direct your just countenance upon him. Grant him a long life (distant days) of physical well-being. Determine as his fate years of happiness. Make his reign last as long as heaven and netherworld. Establish his throne firmly over the four quarters of the world.
O god Adad, the canal inspector of heaven and  netherworld, who illuminates the daises, with regard to Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, the one who constructed your cella, bring him at the right times rain from the sky and floods from the depths. Pile up grain and oil in his meadowlands. Have his people dwell as safely as in a meadow in great prosperity. Establish the foundation of his throne firmly and prolong his reign.
O most honored of ladies, exalted goddess Ningal, with regard to Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, the one who constructed your cella, intercede for him in the presence of the god Sîn, your beloved husband. Say good things about him for the firm establishment of his reign. May he Sîn determine as his fate good health and a long life (distant days). May his (Sargon’s) descendants rule every inhabited region forever.
O god Nabû, the scribe of all the universe, who makes opposing forces agree, with regard to Sargon II, king of the world, king of Assyria, governor of Babylon, and king of the land of Sumer and Akkad, the one who constructed your cella, duly look at him with your steadfast heart and direct your just countenance upon him. Grant him a long life (distant days) of physical well-being. Determine as his fate years of happiness. Make his reign last as long as heaven and  netherworld. May he continually exercise the shepherdship of all lands. May his foundation be as firm as this edifice (place) and its platform.
The city Pazaši, a fortress of the land Mannea which is located in front of the pass leading to the land Zikirtu.
Sargon II, appointee of the god Enlil, nešakku-priest and desired object of the god Aššur, chosen of the gods Anu and Dagān, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, favorite of the great gods;
just shepherd, one to whom the gods Aššur and Marduk granted a reign without equal and whose reputation these gods exalt to the heights;
who re-established the šubarrû-privileges of the cities Sippar, Nippur, and Babylon, protects the weak among them (their weak ones), and made restitution for the wrongful damage suffered by them; who re-established the privileged status of the city Baltil Aššur that had lapsed, who abolished corvée duty for the city Dēr, and who gave relief to their people; most capable of all rulers, who extended his protection over the city Ḫarrān and recorded its exemption from obligations as if its people were people of the gods Anu and Dagān;
the strong man who is clad in awesome splendor and whose weapons are raised to strike down his enemies; the king who since the first day of his reign has had no ruler who could equal him and has met no one who could overpower him in war or battle; who smashed all enemy lands as if they were pots and put halters on all rebels in the four quarters of the world; who opened up innumerable distant mountainous areas whose passes are difficult and visited their remotest regions; who traversed inaccessible, difficult paths in terrifying locations and crossed every swamp;
who ruled from the land Rāši on the border of the land Elam, the Puqudu and Damūnu tribes, the cities Dūr-Kurigalzu and Rapiqu, the entire desert as far as the Brook of Egypt, the wide land Amurru, and the land Ḫatti Syria in its entirety; whose great hand conquered the area from the land Ḫašmar to the land Ṣibar — which borders on the distant Medes in the east — the lands Namri, Ellipi, Bīt-Ḫamban, Parsuaš, Mannea, Urarṭu, Kasku, and Tabal, as far as the land Musku; who set eunuchs of his as governors over them and imposed upon them the same tribute and payments as if they were Assyrians;
the valiant man who met Ḫumbanigaš (Ḫum­ban-nikaš I), king of the land Elam, in battle on the outskirts of the city Dēr and brought about his defeat; who deported the Tešian king and cut down his elite troops; who plundered the land Tuʾumuna, whose people had arrested their sheikh and brought him before the king of Chaldea; who made the wide land Bīt-Ḫumria Israel tremble, brought about the defeat of Egypt at the city Raphia, and brought Ḫanūnu Hanno, king of the city Gaza, to the city Aššur in bondage; who conquered the Tamudu, Ibādidi, Marsīmani, and Ḫayappa tribes, whose remnants were transferred here and whom I resettled in the land Bīt-Ḫumria Israel; skilled in war, who caught the Ionians in the middle of the sea like fish, as a fowler does, and pacified the land Que Cilicia and the city Tyre;
the heroic king who cut through the fruit trees of the city Šinuḫtu, laid waste its settlements, and kept Kiakki, their king, in check as if with a clamp; who deported the people of the land Bīt-Purutaš, whose king, Ambaris, had forgotten the kindness shown to him by Sargon and had put his trust in the kings of the lands Urarṭu and Musku; the one with powerful arms, who drove out Mitâ Midas, king of the land Musku, brought back to Assyrian control the fortresses of the land Que Cilicia that had been taken away by the enemy, and expanded their borders;
the brave one, fearless in battle, who eradicated the land Hamath and dyed the skin of the rebel Ilu-biʾdī as red as red wool; who plundered the land Carchemish of the evil Ḫittite king and whose great hand conquered Pisīris, their subject who always spoke treachery;
who laid waste to the land Urarṭu and plundered the city Muṣaṣir; in great fear of whom Ursâ Rusâ, king of the land Urarṭu, brought an end to his life with his own weapon; who deported and settled elsewhere the people of the cities Pāpa, Lalluknu, Sukkia, Bāla, and Abitikna who had conspired with the land Kakmê for the purpose of separating from Assyria; who overwhelmed the lands Andia and Zikirtu, slaughtered all their people like sheep, and splattered all his enemies with deadly venom;
the victorious one who is perfect in strength and power and who subjugated the insubmissive Medes; who slaughtered the people of the land Ḫarḫar and enlarged the territory of Assyria; who gathered back together the scattered land Mannea and brought order to the disturbed land Ellipi; who established his kingship over both these lands and made his name glorious; who trampled down the land Ḫabḫu, a land of stepped mountains, a dangerous enemy; who ousted (ousts) the rebel Ittî of the land Allabria from his city; who destroyed the land Karalla, dyed the skin of Aššur-lēʾi, their city ruler, red like the illūru-plant, and imposed the yoke of the god Aššur upon Adâ of the land Šurda;
the wise king who occupies himself with good matters, who turned his attention to resettling abandoned pasture lands, opening up unused land, and planting orchards; who conceived the idea of raising crops on high mountain(-slopes) where no vegetation had ever sprouted; who was minded to provide with rows of furrows the waste land which had known no plow under previous kings, to have the plowmen sing the alālu-work song, to open up for watering places the springs of a meadowland without wells, and to irrigate all around (above and below) with water as abundant as the surge at the annual inundation;
the king, intelligent and skilled in every craft, equal to the sage Adapa, who grew great in intelligence and wisdom and matured in understanding —
With regard to the town Maganubba, which is situated like a tower at the foot of Mount Muṣri, a mountain rising above the spring and on the outskirts of Nineveh, not one of the three hundred and fifty previous rulers who had exercised lordship over Assyria before my time and had governed the subjects of the god Enlil had noted its (the city’s) site or come to know how to make it habitable; nor had one ordered the digging of a canal for it. With my broad knowledge that was abundantly provided with understanding and full of cleverness by the command of the divine "King of Deep apsû" Ea, the lord of wisdom, and with my broad intelligence that the goddess Ninmenanna, the creator of the gods, had made greater than that of the kings, my ancestors, I planned earnestly day and night how to settle that city and how to erect there a great shrine — a cella for the great gods — and palatial halls to be my lordly abode; I ordered its construction.
In accordance with the saying of my name that the great gods had given to me — to protect truth and justice, to guide the powerless, and to prevent the harming of the weak — I reimbursed the owners of the expropriated fields with silver and bronze, the price for the expropriated fields of that town being in accordance with the original purchase documents of those fields; in order that there should be no wrongdoing, I gave to those who did not want to take silver for their fields, fields corresponding in value to their own fields and located wherever they chose.
Facing east, I raised my two hands in entreaty to the gods Sigga ("Gracious One") and Lugal-dingira ("King of the Gods"), the judges of humanity, with regard to building it the new city; to the west, I raised up my hands in supplication to the goddess Šauška, the awe-inspiring one of Nineveh that in the future I might enter into it (Dūr-Šarrukīn) with happiness and in good health. The just words of my mouth were as pleasing as the finest oil to the august deities, my lords, and they commanded me to build the city and to dig a canal for it. I put my trust in their command that cannot be changed, mustered my numerous people, and had them take up the hoe and the work basket.
In the month Ṣītaš III — the month of the son of the god Daragal, the one who renders decisions and reveals ominous signs, the divine light of heaven and  netherworld, the hero of the gods, the god Sîn — which by the decree of the gods Anu, Enlil, and prince Ea was called the month of the god Kulla, the month appropriate for making bricks and building cities and houses, on the day of an eššešu-festival for the son of the god Bēl — the exceedingly wise god Nabû, the scribe of all the universe, who gives orders to all the gods — I had its brickwork made. I offered a sacrifice to the god Kulla, the lord of foundations and brickwork, and to the god Mušda, the master builder of the god Enlil. I strewed aromatic offerings, and recited a šuilakku-prayer.
In the month Abu V — the month of the descent from heaven of the god Gibil, who dries out the moist fields and lays the foundation of cities and houses — I laid its foundation and established its brickwork.
I built inside it for the deities Ea, Sîn and Ningal, Adad, Šamaš, and Ninurta firmly-founded daises which were made as firm as the mountains.
At their august command, I built a palace using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, and terebinth to be my royal residence; I fashioned a bīt-ḫilāni, a replica of a Hittite palace, in front of their gates and roofed them with beams of cedar and cypress.
I made the length of its wall 16,280 cubits, corresponding to the rendering of my name, and I made its foundation secure upon blocks of massive mountain stone. In front and in back, on both sides, facing the eight winds, I opened eight gates in the city wall. I named the gate of the god Šamaš and the gate of the god Adad that face the east "The God Šamaš Is the One Who Makes Me Triumph" and "The God Adad Is the One Who Maintains Its Prosperity" respectively. I called the gates of the god Enlil and the goddess Mullissu that face the north "The God Enlil Is the One Who Establishes the Foundation of My City" and "The Goddess Mullissu Is the One Who Restores Abundance" respectively. I made the names of the gates of the god Anu and the goddess Ištar that face the west "The God Anu Is the One Who Makes My Undertakings Successful" and "The Goddess Ištar Is the One Who Makes Its People Flourish" respectively. I pronounced the names of the gate of the god Ea and the gate of the goddess Bēlet-ilī that face the south to be "The God Ea Is the One Who Keeps Its Springs in Good Order" and "The Goddess Bēlet-Ilī Is the One Who Increases Its (Animals’) Offspring" respectively. Its city wall was called "The God Aššur Is the One Who Prolongs the Reign of Its Royal Builder and Protects His Offspring." Its outer wall was called "The God Ninurta Is the One Who Establishes the Foundation of the Wall for All Days to Come."
The gods who dwell in heaven and  netherworld, and in this city, were amenable to my prayer and granted me the eternal privilege of building this city and growing old in it.
As for the one who alters the work of my hands, mutilates my features on a relief, obliterates the reliefs that I have engraved (engrave), or effaces my own representations, may the gods Aššur, Šamaš, Adad, and the gods who dwell there remove his name and his descendants from the land and make him live in bondage under his enemy.
Palace of Sargon II, appointee of the god Enlil, nešakku-priest of the god Aššur, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, favorite of the great gods;
just shepherd, one to whom the gods Aššur and Marduk granted a reign without equal and whose reputation these gods exalted to the heights;
Palace of Sargon II, appointee of the god Enlil, nešakku-priest of the god Aššur, strong king, king of the world, king of Assyria; king who ruled the four quarters of the world, from east to west, and set governors over them.
As for the one alters the work of my hands or effaces my own representations, may the god Aššur, the great lord, make his name and his descendants disappear from the land.
I erected dwellings for the gods Ea, Sîn, Šamaš, Adad, and Ninurta inside it. The god Ninšiku Ea, the creator of everything, fashioned images of their great divine majesties and they occupied their daises.
I built inside it the city palatial halls using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, juniper, and terebinth. I then fashioned a bīt ḫilāni, a replica of a Hittite palace, in front of their gates and roofed them with beams of cedar and cypress. I wrote my name upon tablets of gold, silver, copper, tin, lead, lapis lazuli, and alabaster and placed them in their foundations.
As for the one who alters the work of my hands or effaces my own representations, may the god Aššur, the great lord, make his name and his descendants disappear from the land.
I built inside it palatial halls using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, and daprānu-juniper. I then wrote my name upon tablets of gold, silver, copper, tin, lead, lapis lazuli, and alabaster and placed them in its foundations.
May a future prince renovate its dilapidated sections, write his own commemorative inscription, and set it with my commemorative inscription. The god Aššur will then listen to his prayers.
To the Sebetti, warriors without equal, Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, set up and presented this object.
Palace of Sargon II, appointee of the god Enlil, nešakku-priest of the god Aššur, strong king, king of the world, king of Assyria.
Palace of Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, builder of the city Dūr-Šarrukīn.
I, Sargon II, king of the world, king of Assyria, built a city in accordance with my heart’s desire and named it Dūr-Šarrukīn. I built inside it a palace that was according to my wishes and that had no equal in the four quarters of the world.
Sargon II, king of the world, built a city and named it Dūr-Šarrukīn. He constructed inside it its palace that has no equal.
Sargon II, king of the world, king of Assyria, built the temple of the gods Sîn and Šamaš, his lords, that is inside the city Dūr-Šarrukīn from its foundations to its crenellations for the sake of his life, the firm establishment of his reign, the success of the harvest of Assyria, and the well-being of Assyria.
To the goddess Ningal, his lady: Sargon II, king of Assyria, presented this object for the sake of his life.
 on the border of the city of the Brook of Egypt, a district which is on the shore of the Western Sea. I assigned them to the authority of a qīpu-official of mine, the sheikh of the city Laban.
As for Šilkanni, king of Egypt, whose location is far away and whom fear of the brilliance of the god Aššur, my lord, had overwhelmed, he brought me as his audience gift twelve large horses from Egypt whose like did not exist in my land.
In my sixth regnal year, Ursâ Rusâ, the Urarṭian — who did not respect the oath sworn by the great gods; who overturned the decision of the god Šamaš; whom, during the course of my previous campaign against Ullusunu, the Mannean, I had subjugated to the yoke of the god Aššur, and upon whom I had imposed my yoke — took away from him Ullusunu twelve of his strong fortresses that were situated as guard posts on the border with the lands Urarṭu, Andia, and Naʾiri, and thus reduced the size of his land. He stationed fighting men inside them as his garrison troops and reinforced their defenses (structures). In order to avenge Ullusunu, the Mannean, I mustered the numerous troops of the god Aššur and set out to conquer these forts. I conquered these forts and carried off booty from them. I stationed inside them my troops, together with those of Ullusunu, the Mannean.
4 divine statues of copper, the chief doorkeepers, guardians of his (Ḫaldi’s) gates, each of whose height is four cubits, together with their bases, cast in copper;
In my eighth regnal year, that which in the course of my previous campaign against Aššur-lēʾi, king of the land Karalla
As for the citizens of the cities Sippar, Nippur, Babylon, and Borsippa who through no fault of their own had been held captive in it (Dūr-Yakīn), I put an end to their imprisonment and let them see the light of day. With regard to their fields, which long ago, while the land was in disorder, the Sutians had taken away and appropriated for their own, I struck down those Sutians, the people of the steppe, with the sword. I reassigned to them the citizens their territories, whose boundaries had been forgotten and fallen into disuse during the troubled period in the land. I re-established the freedom from obligations of the cities Ur, Uruk, Eridu, Larsa, Kullaba, Kissik, and Nēmed-Laguda. Moreover, I returned their gods that had been carried off as booty to their cult centers and I restored their regular offerings that had been discontinued.
I restored the land Bīt-Yakīn and reorganized its administration. I settled there people from the land Kummuḫu that I had conquered and I had them occupy its (Bīt-Yakīn’s) abandoned regions. I divided up that land into equal parts and assigned them to the authority of a eunuch of mine, the governor of Babylon, and another eunuch of mine, the governor of the Gambulu tribe.
Upēri, king of Dilmun, whose lair is situated at a distance of thirty leagues in the middle of the Eastern Sea, like that of a fish, heard of the might of the gods Aššur, Nabû, and Marduk and brought me his gift.
Moreover, seven kings of the land Yāʾ, a region of the land Yadnana Cyprus — whose abodes are situated far away, at a distance of seven days journey in the middle of the Western Sea and the name of whose land, from the distant past until now, none of the kings, my ancestors, neither in Assyria nor in the land Karduniaš Babylonia, had ever heard — heard from afar, in the middle of the sea, of the deeds I had been doing in Chaldea and the land Ḫatti Syria. Their hearts then pounded and fear fell upon them. They brought before me in Babylon gold, silver, and utensils of ebony and boxwood, products of their land, and they kissed my feet.
May all be extremely well with the god Aššur, father of the gods, the great lord who dwells in Eḫursaggalkurkurra ("House, the Great Mountain of the Lands"), his great temple.
May all be extremely well with the gods that issue divine decrees and with the goddesses, the deities who dwell in Eḫursaggalkurkurra, their great temple.
May all be extremely well with the gods that issue divine decrees and with the goddesses, the deities who dwell in the city Aššur, their great temple.
May all be well with the city and its people! May all be well with the palace and the one who dwells inside it.
All is extremely well with Sargon II — the holy priest and servant who reveres your great divinity — and with his military camp.
In the month of Duʾūzu IV — the month that determines matters for humankind; the month of the mighty one, the eldest son of the god Enlil, the most powerful of the gods, the god Ninurta; and the month for which the lord of wisdom, the god Ninšiku Ea, had inscribed on an ancient tablet the assembly of armies and the preparation of a military camp — I set out from my royal city Kalḫu and impetuously crossed the Upper Zab River while it was in full flood. On the third day, in order to muzzle the mouth of the boastful and shackle the legs of the wicked, I reverently prostrated myself before the god Enlil and the goddess Mullissu. I then had the troops of the gods Šamaš and Marduk leap across the Lower Zab River, whose fording is difficult, as if it were a ditch. I entered the passes of Mount Kullar, a high mountain of the land Lullumû, which is also called the land Zamua. I held a review of my army in the district of the land Sumbi and checked the number of horses and chariotry.
Mount Simirria is a great mountain peak that points upward like the blade of a spear and whose top is higher than the mountains where the goddess Bēlet-ilī dwells. Its summit touches the sky above, and its roots are made to reach down below into the netherworld. Moreover, like the back of a fish, there is no path from one side to the other side; thus ascending it is very difficult both from the front and from the back. Gorges of the outflows of the mountains are deeply cut into its flanks and to the sight of the eye it is shrouded in terror. It is not fit for the ascent of chariotry or for allowing horses to show their mettle and its access is very difficult for even the passage of foot soldiers. With the intelligence and broad understanding that the god Ea and the goddess Bēlet-ilī decreed for me and because they got me moving (opened the legs) to overwhelm the land of my enemy, I had my vanguard carry strong copper axes; thus, they cut through high mountain crags as if they were limestone and thereby improved the path. I took the lead in front of my army and made the chariotry, cavalry, and battle troops who go at my side, fly over it the mountain as if they were brave eagles. I had the common soldiers and light infantry follow behind them; the camels and donkeys bearing the baggage leapt up its peaks like ibexes native to the mountains. I had the numerous troops of the god Aššur ascend its difficult slopes in a good order and I then set up camp on top of that mountain. With regard to Mount Sinaḫulzi and Mount Biruatti — remote mountains whose vegetation is the sweet-smelling leek and ṣumlalû-plant — Mount Turtani, Mount Sinabir, Mount Aḫšūru, and Mount Sūya, I crossed these seven mountains with great difficulty. As if they were ditches, I crossed the Rappâ and the Arattâ Rivers, the rivers flowing off their slopes, when they were in flood.
I went down to the land Surikaš, a district of the land Mannea, which is on the border of the lands Karalla and Allabria. Because I do not cease avenging him every year, when Ullusunu, the Mannean, heard of the advance of my expeditionary force, without even exchanging hostages, he Ullusunu, together with his magnates, elders, counselors, offsprimg of his father’s house, governors, and officials, who govern his land, speedily came out from his land with a joyful heart and a happy countenance, and, traveling from his royal city Izirtu to the city Siniḫini, a border fortress of his land, he came into my presence. He brought me horses trained to the yoke, together with their trappings, oxen, and sheep and goats, as his tribute and he kissed my feet.
From Taltâ Daltâ of the land Ellipi, Uaksatar, Dūrēsi, and Satarēšu, the city rulers of the river­land, Anzî of the city Ḫalḫubarra, Payukku of the city Kilambāti, Uzî of the city Māli, Uakirtu of the city Nappi, Makirtu of the city Bīt-Sagbat, Kitakki of the city Uriangi, Mašdayukku of the city Kingaraku, Uzitar of the city Qantāu, Payukku of the city Bīt-Kapsi, Ḫumbê of the city Bīt-Zualzaš, Uzumanda of the city Kisilaḫa, Burburazu of the city Bīt-Ištar, Baga-parna of the city Zakruti, Dārî of the land Šaparda, Ušrâ of the city Kanzabakanu, Sarruti of the city Karzinû, Mašdakku of the city Andirpattianu, Akkussu of the city Usigur, Birtātu of the city Ṣibur, Zardukka of the city Ḫarzianu, Mašdakku of the city Aratista, Satarpānu of the city Barikānu, and Karakku of the land Uriakku, I received swift horses, fiery mules, Bactrian camels native to their lands, oxen, and sheep and goats.
Moving on from the land Parsuaš, I came to the land Missi, a district of the land Mannea. With the whole-hearted intention of doing obeisance to me, Ullusunu, together with the people of his land, waited for my expeditionary force in the city Sirdakka, his fortress. As if he were one of my own eunuchs, provincial governors of Assyria, he had piled up in heaps flour and wine to feed my army; he then presented to me his eldest son, with presents and gifts, and in order to firmly establish his position as king, he entrusted his stele to me. I received from him large horses trained to the yoke, oxen, and sheep and goats as his tribute, and he prostrated himself before me in order to return the favors he had received from me. He, together with the magnates and governors of his land, implored me to bar the people of the land Kakmê, an evil enemy, from setting foot in his land, to bring about the rout of Ursâ Rusâ on the battlefield, to restore the scattered land Mannea, to stand in triumph over his enemy, and to achieve whatever he wanted; they Ullusunu and his officials kept groveling before me on all fours like dogs. I had pity on them and accepted their supplications. I listened to their beseeching words and said to them "So be it" (Enough). Because of the supreme might that the gods Aššur and Marduk had granted me and so had made my weapons prevail over those of all other rulers in the world, I promised them to overthrow the land Urarṭu, to restore their true boundaries, and to bring relief to the troubled people of the land Mannea; and, as a result they had confidence again. I set out a table of honor before Ullusunu, the king, their lord, and thereby elevated his rule (throne) above that of Iranzi, the father who had begotten him. I had them sit at a festive table with the people of Assyria and they then blessed my kingship in the presence of the god Aššur and the gods of their own land.
Zīzî of the city Appatar and Zalāya of the city of Kitpat — city rulers of the district Gizilbunda, who dwell in remote mountains, far-off places, and like a barricade bar the way into the region of the lands Mannea and Media — and the people who dwelt in those cities put their trust in their own strength and were not used to being ruled (did not know lordship). None of the kings, my predecessors, had ever seen their abodes, heard their names, or received tribute from them. At the great command of the god Aššur, my lord — who had granted me as a gift the subjugation of the rulers of the mountain regions and the receipt of presents from them — they heard of the progress of my expeditionary force and fear of my brilliance overwhelmed them. Fear fell upon them in the midst of their own land. From the cities Appatar and Kitpat they brought me as their tribute countless horses trained to the yoke, oxen, and sheep and goats; they brought these before me in the city Zirdiakka of the land Mannea. They besought me to spare their lives and they kissed my feet so that I would not demolish their city walls. Moreover, for the well-being of their land, I appointed a qīpu-official over them and assigned them to the authority of a eunuch (eunuchs) of mine, the governor of the land Parsuaš.
Moving on from the city Zirdiakka, a fortress of the land Mannea, I marched furiously a distance of thirty leagues between the territory of the land Mannea, the land Bīt-Kabsi, and the land of the powerful Medes. I then came to the city Panziš, its strong fortress, which is situated as a guard post on the border with the lands Zikirtu and Andia and which is fortified against these two districts in order to prevent any fugitive getting away and to block any incursion by (the feet of) the enemy. I reinforced the defenses (stucture) of that fortress and sent up into it barley, oil, wine, and battle gear.
Moving on from the city Panziš, I crossed the Ištaraurâ River. I came to the land Aukanê, a district of the land Zikirtu. Mitatti of the land Zikirtu — who had thrown off the yoke of the god Aššur, held Ullusunu, the king, his lord, in contempt, and disregarded his position as vassal — put his trust in Ursâ Rusâ, the Urarṭian, who like himself had no wisdom, an ally who could not save his life, and, full of fear, he went up onto Mount Uašdirikka, a rugged mountain. Then, when he saw from afar the advance of my expeditionary force, his body trembled in fear. He gathered together all the people of his land and made them climb with great difficulty up distant mountains; their whereabouts have never been discovered. Moreover, as for him, his royal city Parda had no value in his eyes and so he abandoned the property of his palace and left town (went outside). He mobilized his horses and his battle troops and brought them as auxiliary troops to the aid of Ursâ Rusâ, his ally. I defeated his fierce combat troops who were stationed as a guard post in a pass at Mount Uašdirikka and I conquered all the cities Išta’ippa, Saktatuš, Nanzu, Aukanê, Kābani, Gurrusupa, Raksi, Gimdakrikka, Barunakka, Ubabara, Sitera, Taštami, and Tesammia — their twelve strong, walled cities — together with eighty-four settlements in their environs. I destroyed their city walls. I set fire to the houses inside them and, as if the Deluge had destroyed them, I heaped up their remains into ruin mounds.
Moving on from the land Aukanê, I came to the land Uišdiš, a district of the land Mannea that Ursâ Rusâ had annexed. Before my time, Ursâ Rusâ, the Urarṭian — who did not obey the commands of the gods Aššur and Marduk, who did not revere any oath sworn by the lord of lords, a mountain dweller and a murderer (seed of murder), one who had no wisdom, whose lips were nimble in speaking slanderous and malicious things, and who did not obey the venerable commands of the god Šamaš, the great judge of the gods, but instead kept on transgressing against his (Šamaš’) designs every year without fail — after all his previous sins, committed a great crime that led to the destruction of his own land and the striking down of his own people.
I, Sargon II, king of the four quarters of the world, shepherd of Assyria, who keeps oaths sworn by the gods Enlil and Marduk and pays attention to the decision of the god Šamaš; the offspring of the city Baltil Aššur, the city of wisdom and understanding (open with regard to ears); who reverently pays heed to the words of the great gods and does not question their plans; the just king, who only speaks benevolently, for whom slander is anathema, and from whose mouth orders to commit treachery and do wrong never come forth; wisest ruler in the world, who was created with intelligence and understanding, and who upholds with his hand reverence for the gods and goddesses —
To the god Aššur, the king of all the gods, lord of all the lands, begetter of everything, king of all the great gods, one who controls all regions of the world; almighty lord of the city Baltil Aššur, the god who in his great raging anger crushes the rulers of the world and has put the proud to confusion; the honored one, the hero from whose net the evildoer cannot escape and with whose net the one who does not respect an oath sworn by him the god Aššur is eradicated (his root is torn out); with respect to the one who does not revere his (the god Aššur’s) name and instead trusts in his own strength, disregards the greatness of his (the god Aššur’s) divine nature, and talks boastfully, he the god Aššur rushes angrily against him in the heat of battle, shatters his weapons, and scatters his well-organized forces to the wind. Moreover, with respect to the one who observes the judgments of the gods, trusts in the fair decision of the god Šamaš, and reveres the divine nature of the god Aššur, the divine Enlil of the gods, he the god Aššur has fierce axes go at his side and causes him to stand in triumph over his enemies and foes —
Because I had never crossed the border of Ursâ Rusâ, the Urarṭian. nor the boundary of his wide land, and because I had never spilled the blood of his warriors on the battlefield, I raised my hand in prayer to the god Aššur to bring about his (Rusâ’s) overthrow in battle, to turn his insolent utterances against him, and to make him bear his punishment. The god Aššur, my lord, listened to my just words and they were pleasing to him. He was inclined (turned) to my righteous entreaty and was amenable to my petition. He dispatched at my side his fierce weapons which, whenever they go forth, crush the uncompliant from the east to the west.
The exhausted troops of the god Aššur, who had already come a long journey and were tired and weary, had had to cross innumerable remote mountains that were difficult to ascend and descend, and they were thus in poor condition (their appearance had changed). However, I neither allowed them time to recover from their fatigue nor gave them water to drink for their thirst. I neither set up camp nor organized a walled military encampment. I did not give orders to my warriors. I did not assemble my military contingents. I did not summon (return) to my side the right and left wings of my army; I did not wait for the rear guard. I did not take fright at the main force of his army. I distained his cavalry (horses) and did not even glance at his numerous armored warriors.
With only my personal chariot and the horsemen that go at my side and never leave me in either hostile or friendly territory, the contingent of Sîn-aḫu-uṣur, I fell upon him Rusâ like a fierce arrow, inflicted a defeat on him, and turned back his attack. I inflicted a major defeat upon him; I spread out the corpses of his warriors like malt spread out for drying and filled the mountain uplands with them. I made their blood flow down the gorges and gullies like a river and I dyed the steppe, countryside, and plains red like the illūru-plant. As for the fighting men who were the mainstay of his army, his bowmen and spearmen, I slaughtered them at his feet like sheep and cut off their heads. In the midst of the plain I shattered the weapons of his nobles, counselors, and courtiers, and I seized them, together with their horses. I captured two hundred and sixty members of his royal family, eunuchs, his provincial governors, and his cavalrymen, and I broke up their battle order. Moreover, as for that man, I shut him up in the midst of his military camp and I shot his yoke-trained horses out from under him with uṣṣu-arrows and mulmullu-arrows. In order to save his life, he abandoned his chariot, mounted a mare, and fled in front of his army.
As for Mitatti of the land Zikirtu, together with the kings in his environs, I struck all of them down and broke up their military contingents. I brought about the rout of the troops of the land Urarṭu, an evil enemy, together with its auxiliary troops, and on Mount Uauš, he the enemy turned tail. Their horses filled the gorges of the outflows of the mountains, while they, like an ant, in desperation opened up narrow paths. I went up after them with my mighty raging weapons, filling both slopes (ascent and descent) with the corpses of their warriors. I pursued him at arrow point for a distance of six leagues, from Mount Uauš to Mount Zimur, the mountain of jasper. As for the remainder of the people who had fled in order to save their lives and whom I had let go in order that they might extol the might of the god Aššur, my lord — the powerful god Adad, the valiant son of the god Anu, let loose his terrifying roar against them and finished off those remaining by means of cloudbursts and hailstones.
Their ruler Ursâ Rusâ — who had transgressed the limits set by the gods Šamaš and Marduk and had not honored the oath sworn by the god Aššur, the king of the gods — became afraid at the clangor of my mighty weapons and his heart pounded like that of a rock partridge fleeing before an eagle. He abandoned his royal city Ṭurušpâ as if he was one who had committed bloodshed and sought refuge in mountain clefts like an animal fleeing from a hunter. He was laid up in bed like a woman in labor; he deprived himself of food and drink and brought upon himself a sickness from which no one ever recovered. I established the might of the god Aššur, my lord, over the land Urarṭu for all time and left behind in him Rusâ a terror never to be forgotten in the future. By means of the might of my supreme power and the onslaught of my exalted weapons — weapons that cannot be faced anywhere in the four quarters of the world, that do not turn back, and that I made prevail over the land Urarṭu in heroic battle — I drenched the people of the lands Zikirtu and Andia with deadly venom. I bared the evil enemy from setting foot in the land Mannea, pleased the heart of their (the Manneans’) lord Ullusunu, and provided light for his troubled people.
I, Sargon II, who protects justice and does not transgress against the limits set by the gods Aššur and Šamaš, who is always humble, and who reveres the gods Nabû and Marduk, attained my heart’s desire with their (the gods’) firm approval and stood in triumph over the proud one who was hostile to me. I poured out deathly silence over all the mountains and so inflicted consternation and moaning upon the enemy people. I entered into my camp amidst happiness and rejoicing, accompanied by musicians playing lyres and cymbals. I offered splendid pure sacrifices to the deities Nergal, Adad, and Ištar, the lords of battle, the gods who dwell in both heaven and  netherworld, and the gods who dwell in Assyria; I stood before them humbly and prayerfully, and I extolled their divine nature.
I discontinued my campaign to the lands Andia and Zikirtu, my original destination, and I set out for the land Urarṭu. With regard to the land Uišdiš, a district of the land Mannea that Ursâ Rusâ had annexed and appropriated for his own, I conquered all its numerous cities, which are as innumerable as the stars in the sky. I smashed their very strong city walls down to their very foundations as if they were pots and I leveled them to the ground. I opened up their many, countless granaries and then fed my army grain in unlimited quantities.
Moving on from the land Uišdiš, I came to the city Ušqaya, a large fortress right on the border of the land Urarṭu, which like a gate acts as a barrier in the pass to the district of Zaranda, holding back messengers, and which rises up like a rocky pinnacle on Mount Mallāu, a mountain with juniper trees, clothed in sun-like splendor over the meadowlands of the land Sūbi. The people who dwell in that district have no equal in the whole land Urarṭu with respect to their skill with riding horses. Every year they catch the young foals of thoroughbred horses native to his (the king’s) wide land, which they rear for his royal military contingent. Until they the young horses are taken to the district Sūbi — which the people of the land Urarṭu call the land Mannea — and until it is observed how they perform, no one attempts to ride them (opened the thighs on back of them), nor are they the young horses taught how to advance, turn about, and turn back again — skills necessary in battle — thus the harnesses for them remain as yet unfastened.
These people — those of both the fortress and the district — saw the defeat of their lord Ursâ Rusâ and their legs grew weak, like roots on a riverbank. When their leaders — men experienced in warfare who had nevertheless fled before my weapons — came up to them drenched in deadly venom and reported to them the glory of the god Aššur, my lord and that not even a single one of all their fighting men had escaped, they became like the dead. They turned the city Ušqaya on which their (its/his) land relied, together with its surrounding settlements, into a wasteland. They abandoned their property and took to the road, never to return (road of no return).
With the onslaught of my mighty weapons, I went up to that fortress, carried off extensive property as booty and brought it into my camp. With regard to its strong city wall, whose foundation had been made firm on bedrock and whose width was eight cubits, beginning with its crenellations and finishing with its massive foundations, I destroyed it all together,  making it level with the ground. I set fire to the houses inside it and turned their lengthy roof-beams into ashes. I set fire to one hundred and fifteen settlements in its environs as if they were brushwood pyres and so made the smoke from them cover the sky like a dust storm. I had its interior made to look as if the Deluge had destroyed it and I heaped up its inhabited cities as if they were mounds of ruins.
I destroyed the city Aniaštania — the home of his herds, which had been built on the border of the land Sangibutu, between the cities Ušqaya and Tarmakisa — together with seventeen settlements in its environs, leveling them down to the ground. I set fire to their lengthy roof-beams. I burned up their crops and their fodder (straw). I opened up their granaries and storehouses and then fed my army grain in unlimited quantities. I let the animals of my military camp loose in his meadows like swarming locusts; they pulled up the plants on which he relied and laid waste to his fields.
Moving on from the city Ušqaya, I came to the steppeland on which his herds rely for pasture and which is also called the land Sangibutu. With regard to the cities Tarui and Tarmakisa — strong fortresses that had been built in the meadowlands of the land Dalāya as storehouses for his abundant grain, whose inner walls had been reinforced, whose outer walls had been well joined, whose moats had been made deep and surrounded their entire circumference, and inside which horses were stationed in teams as reserves for his royal military contingent and were provided with fodder for the entire year — the people who dwell in that district saw the lordly deeds that I had been doing in the settlements in their environs and became terrified. They abandoned their cities and fled into the desert, an arid land, a waterless region (place of thirst), seeking to save their lives. I overwhelmed that district as with a bird trap and waged war in the area between their fortified cities. Beginning with their crenellations and finishing with their foundations, I destroyed their strong city walls, making them level with the ground. I set fire to the houses inside them and turned their lengthy roof-beams into ashes. I burned up their abundant crops, opened up their granaries and storehouses, and then fed my army grain in unlimited quantities. I set fire to thirty settlements in their environs as if they were brushwood pyres and so made the smoke from them cover the sky like a dust storm.
, but cannot get enough to quench their thirst. In accordance with his heart’s desire, Ursâ Rusâ, the king, their lord,
discovered (revealed) a source of water. He dug a canal which could carry off the overflowing water and
and caused fruit and wine to pour forth like rain. He had plane trees and šuratḫu-trees, the pride of his palace,
, form a canopy over its meadowlands like a forest. Moreover, he brought back the araḫḫu-song to his abandoned pasture lands (
) caused his people to sing again the sweet alālu-work song. He caused three hundred homers of seed-field to produce the choicest grain in its furrows so abundantly that he increased the yield of grain for disposal. He turned the uncultivated fields of his agricultural land into meadows
so that there is always new vegetation in the spring and so that grass and pasturage do not cease in either winter or summer. He turned it the meadows into paddocks for horses and herds of cattle, and he taught this entire remote land the use of camels so that they could be employed to construct weirs. He built a palace, a royal abode for his leisure, on the bank of the canal; he roofed it with beams of juniper and thus made it smell sweet. He had the fortress city Sarduriḫurda built on Mount Kišter to be his guard post and he stationed there (
When the people of this district heard a report about the trouble that I had caused to befall their king Ursâ Rusâ, they then cried "Woe!" and smote their thighs in distress. They abandoned their fortified city Ulḫu, as well as the city Sarduriḫurda — a fortress on which which they relied — and they fled by night to narrow mountain clefts.
All the people of the district of Sangibutu, both those dwelling in the countryside and those dwelling in those cities, saw the cloud of dust kicked up by my expeditionary force which
for a distance of one league. Confusion was established over the land Urarṭu, to its full extent. Towers had been constructed on the mountain peaks so that they could observe the district and look out for the enemy; and
had been stationed. They saw the flames of the brushwood pyres which signaled the approach of the enemy
They became afraid of the fierce onslaught of my battle array that cannot be withstood (equaled); a state of stunned numbness spread over them and
They did not care about their abundant property. They abandoned their strong city walls and sought refuge. I covered that district like the dense clouds of evening and overwhelmed all his fortified cities like a turbulent flood.
Moving on from the fortified cities of the land Sangibutu, I came to the district of Armariyalî. With regard to the cities Bubuzi — a fortress —, Ḫundur — which is surrounded by two city walls which were constructed at the entrance to the tower by means of a plumb-line (cord of the market) — Ayalê, Ṣinišpalâ, Ṣiniunak, Arna, and Šarnî, a total of seven fortified cities, together with thirty settlements in their environs, which are situated at the foot of Mount Ubianda, I destroyed all of them, leveling them down to the ground. I set fire to their roof-beams and turned them into ashes. I opened up their granaries and storehouses and then fed my army their abundant grain in unlimited quantities. As if they were brushwood pyres, I set fire to the crops upon which his people relied for sustenance and to the fodder (straw) that maintains the lives of his herds, and I turned his meadowlands into a desolate land. I cut down their orchards and choppped down their forests; I piled all their logs up in heaps and set them on fire.
In the course of my march, I went to the city Arbu, Ursâ’s (Rusâ’s) ancestral city, and to the city Riyar, Ištar-dūrī’s (Sarduri’s) city. With regard to seven settlements in their environs in which his brothers, members of his royal family, had been made to dwell and whose garrisons had been strengthened, I destroyed these settlements, leveling them down to the ground. I set fire to the temple of his god Ḫaldi as if it was a brushwood pyre and I desecrated its shrines.
Moving on from the land Ayādi, I crossed the Alluria, Qallania, and Innāya Rivers. I came to the city Uayis, a district upon which he relied and located on the lower border of the land Urarṭu, on the frontier with the land Naʾiri. With regard to the city Uayis — his fortified city and his great fortress — which had been made stronger and whose construction was more ingenious than all his other fortresses, his fierce combat troops and the scouts who bring in news about the surrounding lands were garrisoned there. He stationed his provincial governors, together with their military contingents, there and he had his fighting men man its strong city wall. I conquered this fortress from the rear (the rear part of this fortress). I slaughtered his warriors in front of its city gate like sheep. I chopped down his orchards and cut down his forests. I gathered up all his felled logs and set them on fire. I burned down the cities of Barzuriani, Ualṭuquya, Qutta, Qippa, and Asapâ — five strong fortresses — together with forty settlements in their environs.
Moving on from the city Uayis, I came to the district of Ianzû, king of the land Naʾiri. Ianzû, king of the land Naʾiri, came from his royal city Ḫubuškia to meet me, a distance of four leagues, and he kissed my feet. Inside his city Ḫubuškia, I received from him as his tribute horses trained to the yoke, oxen, and sheep and goats.
During my return journey, Urzana of the city Muṣaṣir — one who had committed crimes and misdeeds, transgressed against the treaty sworn by the gods, and not submitted to my authority  —  a dangerous man, a mountain dweller, who had sinned against a treaty sworn by the gods Aššur, Nabû, and Marduk and revolted against me, had failed to come before me during the return journey of my expeditionary force and had not kissed my feet while bringing with him a substantial audience gift. He withheld his tribute, payments, and audience gift and did not send even a single mounted messenger of his to inquire about my well-being. Furiously, I had all my chariots, numerous horses, and my entire military camp take the road to Assyria.
With the great support of the god Aššur — father of the gods, lord of all the lands, king of the totality of heaven and  netherworld, begetter of everything, and lord of lords, to whom, in the distant past, the Enlil of the gods, the god Marduk, granted the gods of all the lowland and mountain regions of the four quarters of the world in order that they, without any exception, might constantly render honor to him Aššur and that he might bring them, with their accumulated riches, into Eḫursaggalkurkurra ("House, the Great Mountain of the Lands") — at the exalted command of the gods Nabû and Marduk, who had moved on a path in a station of the stars indicating the mobilization of my weapons, and with a propitious sign for seizing power — Magur, lord of the corona, remained eclipsed for more than one watch, portending the defeat of the land of the Gutians — and moreover with the valuable approval of the god Šamaš, the warrior, who had trustworthy omens written on a (sacrificed sheep’s) liver indicating that he would go at my side, I mobilized only my single personal chariot and one thousand of my ferocious cavalry, bowmen, and shield and spear bearers, fierce warriors who were experienced in battle. Then, I took the road to the city Muṣaṣir, a rugged path, and I made my troops climb up Mount Arsiu, a mighty mountain that did not have any ascent, not even one like that of a ladder (whose ascent has no ascent like the rungs of a ladder).
I entered triumphantly into the city Muṣaṣir, the abode of the god Ḫaldi, and in a lordly manner I occupied the palace, the residence of Urzana. With regard to the heaped up storerooms which were overflowing with accumulated riches, I broke open the seals of their treasure caches.
34 talents and 18 minas of gold, 167 talents and 2 1/2 minas of silver, shining copper, tin, carnelian, lapis lazuli, banded agate, and other precious stones in large numbers;
x items: staves of elephant ivory, ebony, and boxwood, together with wooden caskets, whose mountings are made of gold and silver;
x items: large tables of elephant ivory, ebony, and boxwood, tables fit for a king, whose mountings are made of gold and silver;
8 items: sturdy maḫraṣu-objects and vegetable baskets of elephant ivory, ebony, and boxwood, whose mountings are of gold and silver;
6 items: a stand, a potstand, a folding screen, chairs, and a cupbearer’s potstand made of elephant ivory, ebony, and boxwood, whose mountings are of gold and silver;
6 items: gold knives with gold handles in the shape of cones, a gold dagger, a gold fly whisk, and an alabaster offering-bowl inlaid with stones and gold;
34 items: silver kappu-bowls with deep, shallow, and narrow fluting (fingers), luṭṭu-bowls, and susānu-vessels of silver;
5 items: azannu-stands of silver, qabūtu-cups, mukarrisu-dishes, and nablu-vessels, altogether forming censers from the land Tabal, and silver incense burners;
13 items: copper basins, copper cauldrons, copper washbasins, copper asallu-bowls, copper diqāru-pots, and copper qulliu-bowls;
24 items: copper stands for copper basins, copper ḫuruppu-bowls, copper kurkurru-vessels, copper qullu-clasps, copper nasru-hooks, and copper lamps;
120 items: copper objects, both heavy ones and light ones, the work of their own land, objects, the pronunciation of whose names are not easy to write down;
x items: an iron brazier, iron shovels, iron nasru-hooks, iron arutḫu-objects, and iron lamps;
130 items: garments with multi-colored trim, linen garments, garments of blue-purple wool and plain wool, and garments of red wool from the lands Urarṭu and Ḫabḫu —
I carried off all these things as booty, together with the remaining property of his palace, and I heaped up his possessions. I sent my eunuchs and my officials to the temple of the god Ḫaldi.
His god Ḫaldi and his goddess Bagbartu, together with the numerous possessions of his temple, as many there were of them;
x+4 talents and 3 minas of gold; 162 talents and 20 minas of silver, less one sixth of a mina of silver; 3,600 talents of bronze in pieces;
6 gold shields which were hung in his sanctuary on the right and left, which shone like the sunlight, and from whose centers project the heads of fierce lions, and whose weight was established to be 5 talents and 12 minas of shining red gold;
1 gold door bolt in the shape of a human hand, a fastening for a double door, upon which a winged Deluge monster is represented in a recumbent position;
1 gold peg, which held back the door bolt, securing the fastening of the temple, and protecting the stored property and possessions;
2 gold keys in the shape of divine protectresses who wear crowns and hold the rod and ring, and the soles of whose feet tread upon fierce lions
— these last four things comprised the door fastening, one befitting the shrine, whose weight was established to be 2 talents and 12 minas of gold, and which held the door in place;
1 large gold sword, the sword the god Ḫaldi wore at his side, which weighs 26 and 1/3 minas of gold;
96 items: silver spears, hauberks with silver scales, silver bows, and silver arrows, with inlays and mountings of gold;
12 heavy silver shields whose bosses are decorated with the heads of Deluge monsters, lions, and wild bulls;
67 items: silver basins, silver stands, silver braziers, and silver vegetable baskets, with mountings and inlays of gold;
62 items: silver muṣarrirtu-dishes, silver pome­gra­nates, and silver objects of varying sizes, with inlays and mountings of gold;
33 items: silver chariots, silver bows, silver quivers, silver maces, silver scepters, silver manziaše-objects, silver shields, silver ṣipru-ornaments, silver purṭû-objects, and silver standards;
393 items: silver kappu-bowls — both heavy ones and light ones — of Assyrian, Urarṭian, and Ḫabḫian workmanship;
2 large wild bull horns whose mountings and platings are of silver and whose mountings are surrounded by gold rivets;
1 gold harp that is covered with precious stones for performing the rites of the goddess Bagbartu, the wife of the god Ḫaldi;
9 garments belonging to his (Ḫaldi’s) divine wardrobe, whose seams are edged with gold disks and gold rosettes in open work;
7 pairs of leather shoes that are covered with gold stars, along with a silver whip handle with kiplu-decoration and a mounting of gold;
139 items: ivory staves, ivory tables, ivory vegetable baskets, ivory knives, and daggers of ivory and ebony, whose mountings are of gold;
2 portable altars with 14 assorted stones, adornments fit for gods, jewelry of the god Ḫaldi and the goddess Bagbartu, his wife;
25,212 items: heavy and light copper shields, cone-shaped helmets of copper, hauberks with copper scales, and skull-shaped helmets of copper;
1,514 items: heavy and light copper spears, heavy copper spear-heads, copper purṭû-objects, copper kutāḫu-lances, together with their copper bases;
607 items: heavy and light copper basins, copper washbasins, copper asallu-bowls, copper diqāru-pots, and copper qulliu-bowls;
1 large copper ḫarû-vessel that can hold eighty measures of water in it, together with its large copper stand, which the kings of the land Urarṭu used to fill with libation wine for making offerings before the god Ḫaldi;
4 divine statues of copper, the chief doorkeepers, guardians of his (Haldi’s) gates, each of whose height is 4 cubits, together with their bases, cast in copper;
1 statue depicting Ištar-dūrī Sarduri, son of Išpueni, king of the land Urarṭu, praying and in a royal pose, together with its base, cast in bronze;
1 bull and 1 cow, together with her bull calf, dedicated by (of) Ištar-dūrī Sarduri, son of Išpueni, made of copper and belonging to the temple of the god Ḫaldi, (which Ištar-dūrī) had made as a votive offering and upon which he had inscribed a record of his action;
1 statue of Ursâ Rusâ with two of his cavalry horses and his groom, together with their base, cast in copper, upon which was engraved his own self-praise, namely "With the help of my two horses and my one groom, I personally obtained the kingship of the land Urarṭu" —
I carried off all these things as booty, together with numerous, countless other possessions of his, not to mention the objects of gold, silver, tin, bronze, iron, ivory, ebony, boxwood, and every other kind of wood that the troops of the gods Aššur and Marduk carried off in countless numbers as booty from the city, palace, and temple. I loaded the property of the palace of Urzana and of the god Ḫaldi, together with his (Urzana’s) numerous possessions that I had carried off as booty from the city Muṣaṣir, on the backs of the soldiers of the main body of my extensive army and I had them convey it to Assyria. I considered the people of the district of the city Muṣaṣir as people of Assyria and I imposed upon them the same state service and corvée duty as if they were Assyrians.
Through the superior strength of the god Aššur, my lord, through the power and might of the gods Bēl and Nabû, my divine helpers, with the firm approval of the god Šamaš, the great judge of the gods, who opened up my path and established his protection over my army, and through the great power of the god Nergal, mightiest of the gods, who goes at my side and protects my military camp, I entered into the land Urarṭu, going from the district Sumbi, in between Mount Nikippa and Mount Upâ, rugged mountains. I marched about through the lands of Urarṭu, Zikirtu, Mannea, Naʾiri, and Muṣaṣir in a lordly manner, like a fierce lion that is endowed with fearsomeness, and I met no one who could overpower me. On the battlefield, I stuck down the large army of Ursâ Rusâ, the Urarṭian, and of Mitatti of the land Zikirtu. I conquered in all 430 settlements in seven districts belonging to Ursâ Rusâ, the Urarṭian, and I laid waste to his land. I carried off as booty from Urzana of the city Muṣaṣir, his god Ḫaldi and his goddess Bagbartu, together with abundant property from his temple, along with 6,110 people, 12 kūdanu-mules, 380 donkeys, 525 oxen, 1,285 sheep and goats, his wife, his sons, and his daughters. I departed through the pass at Mount Andarutta, a rugged mountain facing the city Ḫiptunu, and returned safely to my own land.
Tablet of Nabû-šallimšunu, the chief royal scribe, chief tablet-writer and scholar of Sargon II king of Assyria, and son of Ḫarmakki, the royal scribe, an Assyrian.
Palace of Sargon II, great king, strong king, king of the world, king of Assyria, son of Tiglath-pileser III, who was also king of Assyria.
Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad renovated Eḫursaggalkurkurra ("House, the Great Mountain of the Lands"), the temple of the god Aššur, his lord, by plastering the walls of the towers all around the temple. He fashioned towers, friezes, parapets and glazed sikkatu-cones, and placed them all around it the temple.
He built these in the temple of the god Aššur, his lord, for the sake of ensuring his good health, prolonging his days, firmly establishing his reign, and overthrowing his enemies.
To the god Aššur, his lord: Sargon II, king of the world, king of Assyria, king of the land of Sumer and Akkad, built this structure for the sake of his life.
To the god Aššur, the father of the gods, his lord: Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, had baked bricks made from a ritually pure kiln and made the processional way of the courtyard of Eḫursaggalkurkurra ("House, the Great Mountain of the Lands") shine like daylight.
the strong man who is clad in awesome splendor and whose weaponss are raised to strike down his enemies; the valiant man who since the first day of his reign has had no ruler who could equal him and no one who could overpower or rival him; who ruled all the lands from the east to the west (from the rising of the sun to the setting of the sun) and governed the subjects of the god Enlil; experienced hero, to whom the god Nudimmud Ea granted superior strength and at whose side the god made his irresistible weapon beautiful;
the pious prince who met Ḫumbanigaš (Ḫumban-nikaš I), king of the land Elam, in battle on the outskirts of the city Dēr and brought about his defeat; who subjugated the land Judah, whose location is far away; who deported the people of the land Hamath and who personally captured Iaū-biʾdī (Ilu-biʾdī) their ruler; who repulsed the land Kakmê, the evil enemy; who brought order to the disturbed Manneans; who made the heart of his land happy and expanded the territory of Assyria;
the prudent ruler, snare of the uncompliant, who personally captured Pisīris, king of the land Ḫatti Syria, and set his own official over the city Carchemish, his (Pīsīris’) city; who deported the people of the city Šinuḫtu; who brought Kiakki, king of the land Tabal, to his city Aššur and imposed his yoke upon the land Musku; who conquered the lands Mannea, Karalla, and Paddiri; who avenged his land; who overthrew the distant Medes as far as the rising of the sun.
At that time, with regard to the juniper palace in the city Kalḫu that Ashurnasirpal II, a prince who preceded me had previously built, the foundations of this house had not been made strong and its foundations had not been secured upon firm ground, on bedrock. It had become old and dilapidated  (dilapidated and old) due to downpours of rain; its footing had dissolved and its bondings given way. I identified its former location and reached the bottom of its foundation pit. I piled up its foundation terrace upon heavy limestone blocks like the base of a high mountain. I completely reconstructed it from its foundations to its crenellations. I opened up an air passage to the left of its door for my pleasure. I depicted inside it the palace the conquest of cities, the triumph of my weapons, that I had achieved over the enemy, and I filled it with abundance for the inspection of the people.
I invited the god Urigal Nergal, the god Adad, and the gods who dwell in the city Kalḫu to come inside it and I offered before them large prize bulls, fattened sheep, geese, ducks, and birds that fly in the sky (flying birds of the sky). I held a festival and thus made the hearts of the people of Assyria rejoice.
At that time, I brought into this treasure house 11 talents and 30 minas of gold and 2,100 talents and 24 minas of silver, measured by the large weight, booty taken from Pisīris, king of the city Carchemish, of the land Ḫatti Syria, situated on the bank on the Euphrates River, that I personally had conquered.
Sargon II, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, king of the four quarters of the world, favorite of the great gods
The gods Aššur, Nabû, and Marduk granted me a reign without equal and exalted my good reputation to the heights.
I took away substantial booty and I destroyed, demolished, and burned that city down with fire. I caused there to be lamentation throughout the land Urarṭu, to its full extent
His own fears fell upon their ruler Ursâ Rusâ, and he brought an end to his life with the iron dagger from his belt.
Pisīris of the city Carchemish sinned against the treaty sworn by the great gods and as a result I brought him to Assyria, together with his wife, his sons, his daughters, his family, and the other offspring of his father’s house. I set a eunuch of mine as governor over the people who lived in the city Carchemish and considered them as people of Assyria. I conscripted from among them
As for the people of the city Samaria who had altogether come to an agreement with a king hostile to me not to do obeisance to me or to bring tribute to me and who had offered battle — with the strength of the great gods, my lords, I fought them and counted as booty 47,280 people, together with their chariots and the gods who helped them. I conscripted two hundred chariots from among them into my royal military contingent and settled the remainder of them in Assyria. I restored the city Samaria and made it greater than before. I brought there people from the lands that I had conquered. I set a eunuch of mine as provincial governor over them and considered them as people of Assyria.
I had the awesome radiance of the god Aššur, my lord, overwhelm the people of Egypt and the Arabs. At the mention of my name, their hearts pounded and their arms grew weak. I opened up a sealed-off harbor district of Egypt, mingled together the people of Assyria and Egypt, and allowed them to engage in trade.
, along with the land Ḫilakku. I then brought order to his disturbed land. However, that man, a Hittite who did not protect justice, sent a messenger to Ursâ Rusâ, the Urarṭian, and Mitâ, king of the land Musku, about taking away territory of mine. I took in bondage to Assyria Amris Ambaris, king of the land Bīt-Purutaš, together with the offspring of his father’s house and the nobles of his land, along with one hundred of his chariots. I had the lands Bīt-Purutaš and Ḫilakku dwell as safely as in a meadow. I set a eunuch of mine as provincial governor over them and considered them as people of Assyria.
For a second time, I brought about the defeat of Mitâ, king of the land Musku, in his own wide district and I then restored to their former status the cities Ḫarrua and Ušnanis, fortresses of the city Que, which he had taken away by force in the past.
As for Tarḫun-azi of the city Melid and Tarḫu-lara of the city Marqasa, to whose disturbed kingdoms I had brought order and the whole of whose extensive lands I had entrusted to them, those men, evil Hittites, did not remember my good deeds but rather sent messages hostile to Assyria to Mitâ, king of the land Musku. They held (Assyria/me) in contempt.
Marduk-apla-iddina II (Merodach-Ba­la­dan), the king of Chaldea, who against the will of the gods had come down to the territory of the land of Sumer and Akkad and had appropriated for himself the kingship of Babylon, turned to Ḫumbanigaš (Ḫumban-nikaš I), the Elamite, for aid. He put his trust in the sea and its surging waves and withheld his audience gift.
I mustered the numerous troops of the god Aššur and crossed the Tigris and Euphrates Rivers, as well as innumerable small streams. Like the Deluge, I overwhelmed the Chaldeans to their (lit.: its) full extent. In the face of my advance (before me), Marduk-apla-iddina gathered together the inhabitants of his cities (his inhabited cities) and the gods dwelling in them, and brought them into the city Dūr-Yakīn. He strengthened its enclosure walls and, moving back a distance of ten nindanu from in front of its main wall, he made a moat two hundred cubits wide; he made the moat one and a half nindanu deep and reached ground water. He cut a channel from the Euphrates River, thereby making its water flow into its meadowland. He flooded its fields, where battles are fought, and made crossing difficult. Together with his allies and his battle troops, he pitched his royal tent in a bend of the river (between rivers) like a crane and assembled his military camp.
As for the citizens of the cities Sippar, Nippur, Babylon, and Borsippa who through no fault of their own had been held captive in them the fifteen cities, I put an end to their imprisonment and let them see the light of day. With regard to their fields, which long ago, while the land was in disorder, the Sutians had taken away and appropriated for their own, I struck down those Sutians, the people of the steppe, with the sword. I reassigned to them the citizens their territories, whose boundaries had been forgotten and fallen into disuse during the troubled period in the land. I re-established the freedom from obligations of the cities Ur, Uruk, Eridu, Larsa, Kullaba, Kissik, and Nēmed-Laguda. Moreover, I returned their gods that had been carried off as booty to their cult centers and restored their regular offerings that had been discontinued.
, blue-purple wool, red-purple wool, garments with multi-colored trim and linen garments, boxwood, cedar, cypress, and every kind of aromatic, the products of Mount Amanus, whose scents are pleasant — from the beginning of my reign until my fourth year, I presented these things as gifts to the deities Marduk, Zarpanītu, Nabû, Tašmētu, and the other gods who dwell in the cult centers of the land of Sumer and Akkad.
I had inscribed upon a stele the record of the victorious conquests that I had personally achieved over all my enemies by the strength of the great gods and I left it for all time in the land Yāʾ, a region of the land Yadnana.
At that time, the ancient roads for going to Babylon, the cult center of the Enlil of the gods Marduk, were not open; their tracks were not fit for travel. It was a desert region through which passage had been blocked for a long time. Journey through it was very difficult and no pathways were laid out. Thorny-plants, thistles, and brushwood thickets encroached upon impassable paths. Lions and jackals took cover in them and gamboled about like lambs. Arameans and Sutians — tent-dwellers, fugitives, criminals, and thieves (sons of thieves) — had set up their abodes in that desert region and had made passage through it desolate. With regard to the settlements there that had long ago turned into wastelands, there were neither irrigation ditches nor furrows on their meadowland; the area was covered over with cobwebs. Their rich fields had turned into wasteland. Their meadowlands no longer heard (were deprived of) the sweet harvest song. Grain had ceased to grow (been cut off). I chopped down the brushwood thickets and set fire to the thorny plants and thistles. I struck down the thieving Arameans (Arameans, sons of thieves) with the sword. I slaughtered (brought about their defeat) the lions and wolves. I occupied the territory of what had previously been wasteland
I built inside it palatial halls using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, juniper, and terebinth to be my royal residence. Assyrians, who had grown up
who plundered the land Hamath and the city Carchemish; whose great hand conquered Iaū-biʾdī (Ilu-biʾdī) and Pisīris, their subjects; who laid waste to the land Urarṭu, the city Muṣaṣir, the land Andia, and the land Zikirtu; at the awesome terror of whose weapons Rusâ, the Urarṭian, died by his own hand; who subjugated the distant Medes; who slaughtered the people of the land Ḫarḫar; who gathered back together the scattered people of the lands Mannea and Ellipi
; who deported and settled elsewhere the people of the cities Pāpa, Lalluknu, Sukkia, Bāla, and Abitikna (
); who made Ittî of the land Allabria leave his city; who destroyed the land Karalla, dyed the skin of Aššur-lēʾi, their city-ruler, red like the illūru-plant, and imposed the yoke of the god Aššur upon Adâ of the land Šurda; who kept in check the land Kammanu; who expelled Gunzinānu from the city Melid, his (Gunzinānu’s) royal city, and appointed governors over all his land;
In my sixth regnal year, Ursâ Rusâ, the Urarṭian — who did not respect the oath sworn by the great gods; who overturned the decision of the god Šamaš; whom,  during the course of my previous campaign against Ullusunu, the Mannean, I had subjugated to the yoke of the god Aššur; and upon whom I had imposed my yoke — took away from him Ullusunu twelve of his strong fortresses that were situated as guard  posts on the border with the lands Urarṭu, Andia, and Naʾiri, and thus reduced the size of his land
The exhausted troops of the god Aššur, who had already come a long journey, had crossed remote mountains, and were thus in poor condition (lit.:  "their appearance had changed"). I neither allowed them time to recover from their fatigue nor gave them water to drink for their thirst. I neither set up camp nor organized a walled military encampment. I did not give any orders to my warriors.
With only my personal chariot and the cavalry that go at my side and never leave my side in either hostile or friendly territory,
I entered triumphantly into the city Muṣaṣir, the abode of the god Ḫaldi, and in a lordly manner, I occupied the palace, the residence of Urzana. I broke open the seals of their treasure caches.
With regard to 34 talents and 18 minas of gold, 167 talents and 2 1/2 minas of silver, shining copper, tin, carnelian, lapis lazuli, banded agate, and other precious stones in large numbers;
x items: staves of elephant ivory, ebony, and boxwood, together with their wooden caskets, whose mountings are made of bronze and silver;
8 items: sturdy maḫraṣu-objects of elephant ivory, ebony, and boxwood, a stand, a potstand, a folding screen, a chair, and a cupbearer’s potstand made of elephant ivory, ebony, and boxwood, whose mountings are made of bronze and silver;
11 items: silver kappu-bowls belonging to Ursâ Rusâ, together with their lids, kappu-bowls from the land Tabal with lug-handles of gold, hauberks with silver scales, and silver arrows with gold inlays;
5 items: azannu-stands of silver, qabūtu-cups of silver, mukarrisu-dishes, and nablu-vessels, altogether forming censers from the land Tabal, and silver incense burners;
His god Ḫaldi and his goddess Bagbartu, together with the numerous possessions of his temple, as much as there were of them:
x+4 talents and 3 minas of gold, 6 gold shields, 162 talents and 20 minas of silver, less one sixth of a mina of silver;
96 items: silver spears, a hauberk with silver scales, silver bows, and silver arrows, with inlays and mountings of gold;
1 statue of Irgišti Argišti, king of the land Urarṭu, wearing a crown decorated with stars, an attribute of divine rank, and with his right hand in a gesture of adoration, together with its casing, which weighs 60 talents of copper;
At that time the people of the land Ḫabḫu — which is located between the lands Karalla and Namri in
inaccessible mountain wilderness — heard of the harsh deeds that I had carried out in the land Karalla and sent me a messenger to do obeisance to me. I assigned them to the authority of a eunuch of mine, the provincial governor of the land Lullumû. I imposed the yoke of the god Aššur upon them.
without even exchanging hostages, at the command of the god Aššur, my lord, who makes my fame great, impetuously left his royal city Izirtu, a distance of six leagues away, and came before me in the land Lāruete, which is part of the land Allabria. I received horses, oxen, and sheep and goats as his substantial tribute, and he kissed my feet. I clothed him in a linen garment with multi-colored trim. I fastened inlaid bracelets on his two wrists, whereupon he joyfully returned to his own land.
Before my time, the anger of the great gods was directed against Daltâ of the land Ellipi — a submissive subject who pulled the yoke of the god Aššur, my lord, and had brought tribute and audience gifts to the kings, my ancestors who had preceded me — an anger which would lead to the destruction of his land and the decimation of his people. The people became bewildered and spoke treachery. His entire land was united in defying him; they held him in contempt. Moreover, that man, Daltâ, the king, their ruler, took fright at their defiance; he became disturbed and distressed on account of their crimes.
Thus, I made the heart of Daltâ, their ruler, happy and allowed the people of the land Ellipi, to its full extent, to live in peace.
had commanded the dissolution of his land. He brought him Ḫullî, together with his family, to Assyria and had considered them there as if they were members of the lower class. (
eu­nuchs of mine, the provincial governors of the city Samʾal, the city Arpad, the city Hamath, the city Damascus,
When Kurtî of the land Atunna, who had put his trust in Mitâ of the land Musku, saw the capture of Amris Ambaris and the carrying off of his people, his heart pounded. His (their) messenger, bearing the happy news, brought to me in the land Sikris — which is situated in the land Media — a message indicating his willingness to bring me an audience gift and pull the yoke of the god Aššur; he thus made my heart rejoice.
In my ninth regnal year I marched to the city Ashdod which is situated on the shore of the great sea
They came out and kissed my feet. I gave his royal city Melid, together with its surrounding district, to the king of the land Kummuḫu
At that time, everything that was hidden in the mountains of the land Ḫatti was revealed to me. During my reign
As for the one who removes the work of my hands from its current location, may the gods Aššur and Adad, the great gods, curse him angrily and make his name and his descendants disappear from the land.
Fear of the brilliance of the gods Aššur, Nabû, and Marduk, my lords, overwhelmed him the king of Meluḫḫa and he put iron fetters on his (Iāmānī’s) hands and feet. He then had him brought in bondage to Assyria, into my presence. I reorganized the administration of those cities. I settled there people from the lands in the eastern mountains that I had conquered. I set a eunuch of mine as provincial governor over them and imposed the yoke of my lordship upon them.
Marduk-apla-iddina II (Merodach-Baladan), king of Chaldea, who against the will of the gods had come down to the territory of the land of Sumer and Akkad and had appropriated for himself the kingship of Babylon
I continually acted as provider for the cities Sippar, Nippur, Babylon, and Borsippa and I made restitution for the wrongful damage suffered by the people of privileged status, as many as there were of them; I restored the exemption from obligations of the city Baltil Aššur and the city Ḫarrān, which had fallen into oblivion in the distant past, and their privileged status that had lapsed.
with pure zaḫalû-silver for the work on Eḫursaggalkurkurra ("House, the Great Mountain of the Lands"), the sanctuary of the god Aššur
minas of pure silver and countless precious stones which from the beginning of my reign until my fifteenth year to/for the gods who dwell
In accordance with my heart’s desire, I built a city at the foot of Mount Muṣri, a mountain upstream from the city Nineveh, and named it Dūr-Šarrukīn. I had the gods Ea, Sîn, Šamaš, Nabû, Adad, Ninurta, and their great spouses created inside Eḫursaggalkurkurra and I installed them inside it (Dūr-Šarrukīn) on their eternal daises. I built inside it palatial halls using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, juniper, and terebinth to be my royal residence and
I had enemy people whom I had captured dwell inside it as safely as in meadowland and I considered it as one of the cultic centers of Assyria.
Like the Deluge, I overwhelmed the land Hamath to its full extent. I brought their king Iaū-biʾdī (Ilu-biʾdī) to Assyria in bondage, together with his family, his fighting men, and the booty of his land. I conscripted from among them a contingent of 300 chariots, 600 cavalry, and shield and spear bearers, and (
) in the land Hamath. I set a eunuch of mine as provincial governor over them and I imposed upon them the delivery of tribute and payments.
Mutallu of the land Kummuḫu put his trust in Argišti, king of the land Urarṭu, stopped his annual delivery of tribute and payments, and withheld his audience gift. Angrily, I quickly advanced with only my personal chariot and my cavalry  who never leave my side even in friendly territory in the land
As for the citizens of the cities Sippar, Nippur, Babylon, and Borsippa who through no fault of their own had been held captive in them, I put an end to their imprisonment and let them see the light of day. With regard to their fields, which long ago, while the land was in disorder, the Sutians had taken away and appropriated for their own — I struck down those Sutians, the people of the steppe, with the sword. I restored to their former status their territories, whose boundaries had been forgotten and fallen into disuse during the troubled period in the land. I re-established the freedom from obligations of the cities Ur, Uruk, Eridu, Larsa, Kullab, Kissik, and Nēmed-Laguda. Moreover, I returned their gods that had been carried off as booty to their cult centers and I restored their regular offerings that had been discontinued.
Happily, with a joyful heart and a radiant face, I entered Babylon, the cult center of the Enlil of the gods Marduk; I grasped hold of the hands of the great lord, the god Marduk, and brought him safely along the road to the akītu-house
With regard to 154 talents, 26 minas, and 10 shekels of red gold, 1,604 talents and 20 minas of pure silver, copper and iron in immeasurable quantities
As for the citizens of the cities Sippar, Nippur, Babylon, and Borsippa who through no fault of their own had been held captive in them, I put an end to their imprisonment and let them see the light of day. With regard to their fields, which long ago, while the land was in disorder, the Sutians had taken away and appropriated for their own — I struck down those Sutians, the people of the steppe, with the sword. I restored to their former status their territories, whose boundaries had been forgotten and fallen into disuse during the troubled period in the land. I re-established the freedom from obligations of the cities Ur, Uruk, Eridu, Larsa, Kullaba, Kissik, and Nēmed-Laguda. Moreover, I returned their gods that had been carried off as booty to their cult centers and I restored their regular offerings that had been discontinued.
Upēri, king of Dilmun, whose lair is situated at a distance of thirty leagues in the middle of the Eastern Sea, like that of a fish, heard of the might of the gods Aššur, Nabû, and Marduk and brought me his audience gift.
Moreover, seven kings of the land Yāʾ, a region of the land Yadnana Cyprus — whose abodes are situated far away, at a distance of seven days journey in the middle of the Western Sea and the name of whose land, from the distant past until now, none of the kings, my ancestors, neither in Assyria nor in the land Karduniaš Babylonia, had ever heard — heard from afar, in the middle of the sea, of the deeds I had been doing in Chaldea and the land Ḫatti Syria. Their hearts then pounded and fear fell upon them. They brought before me in Babylon gold, silver, and utensils of ebony and boxwood, products of their land, and they kissed my feet.
most capable of all rulers, who extended his protection over the city Ḫarrān and recorded its exemption from obligations as if its people were people of the gods Anu and Dagān;
The temple of the gods Nabû and Marduk that had previously been built opposite the new gate facing north, became dilapidated and Adad-nārārī III, son of Šamšī-Adad V, king of Assyria (
), a prince who preceded me, rebuilt it. The foundations of this temple were not made strong and its foundation wall was not fixed like bedrock. Seventy-five years elapsed and it became old and dilapidated (dilapidated and old). In order not to change its location and to build it beside the temple of the goddess Ištar of Nineveh, I requested the command of the god Nabû (
), my lord, and by means of the diviner’s bowl he answered me with his firm approval not to change its location. Then, from its foundations to its crenellations, I completely reconstructed the temple of the gods Nabû and Marduk, my lords, that had been built beside the temple of the goddess Ištar of Nineveh, and I set my clay sikkatu-cones in place.
For the sake of my life, the well-being of my offspring, the overthrow of my enemies, the success of the harvest of Assyria, and the well-being of Assyria (
Sargon II, strong king, king of the world, king of Assyria, completely built the temple of the deity
Sargon II, appointee of the god Enlil, nešakku-priest of the god Aššur, governor appointed by the gods Nabû and Marduk, built the temple of the gods Nabû and Marduk, his lords, from its foundations to its crenellations for the sake of his life, the well-being of his offspring, the overthrow of this enemies, the success of the harvest of Assyria, and the well-being of Assyria.
Sargon II, strong king, king of the world, king of Assyria, completely built the temple of the lord, the god Nabû, located inside the city of Nineveh from its foundations to its crenellations for the sake of ensuring his good health and and prolonging his life.
To the god Nabû, his lord: Sargon II, king of Assyria, presented this object for the sake of his life.
I threw  him, together with his family, his wife, his sons, and his daughters, in iron fetters, and I brought them to Assyria. I set a eunuch of mine as provincial governor over the citizens of that city and made the city part of the territory of Assyria.
Great gods, managers of heaven and netherworld, whose attack means battle and strife, who appoint rulers (raise the eyes) and name kings, and by whose holy command they place one land over another land and make its ruler greater than other rulers.
Sargon II, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, king of the four quarters of the world, favorite of the great gods,
I continually acted as provider for the cities Sippar, Nippur, and Babylon and I made restitution for the wrongful damage suffered by the people of privileged status, as many as there were of them; I abolished corvée duty for the cities Dēr, Ur, Uruk, Eridu, Larsa, Kullaba, Kissik, and Nēmed-Laguda and gave relief to their people. I restored the exemption from obligations of the city Baltil Aššur and the city Ḫarrān, which had fallen into oblivion in the distant past, and their privileged status that had lapsed.
With the support of the great gods, I advanced and ruled the people from the Upper Sea to the Lower Sea as if they were one people. From Egypt to the land Musku, I made them bow down at my feet. I dispersed the forces of Ḫumbanigaš (Ḫumban-nikaš I), the Elamite. I destroyed the land Karalla, the land Šurda, the city Kišesim, the city Ḫarḫar, the land Media, and the land Ellipi; I did not spare any of their offspring. I settled in their midst people from the land Ḫatti Syria that I had conquered. I set eunuchs of mine as provincial governors over them and had them pull my yoke. I subjugated the lands Mannea, Andia, and Zikirtu. I counted as booty Urzana, king of the city Muṣaṣir, together with the people of his land and his deities Ḫaldi and Bagbartu. I had the people of the land Urarṭu, to its full extent, wield razors
Like the Deluge, I overwhelmed the land Hamath to its full extent. I brought their king Iaū-biʾdī (Ilu-biʾdī) to Assyria in bondage, together with his family, his fighting men, and the booty of his land. I conscripted from among them 300 chariots, 600 cavalry, and shield and spear bearers, and I added them to my royal contingent. I settled 6,300 Assyrian criminals in the land Hamath; I set a eunuch of mine as provincial governor over them and imposed upon them the delivery of tribute and payments.
Upēri, king of Dilmun, whose lair is situated at a distance of thirty leagues in the middle of the Eastern Sea, like that of a fish, heard of the might of the gods Aššur, Nabû, and Marduk and sent a message to do obeisance to me.
Moreover, seven kings of the land Yāʾ, a region of the land Adnana Cyprus — whose abodes are situated far away, at a distance of seven days journey in the middle of the Western Sea, and the name of whose land, from the distant past, when Assyria was taken over, until now, none of the kings, my ancestors, who preceded me, had ever heard — heard from afar, in the middle of the sea, of the deeds I had been doing in Chaldea and the land Ḫatti. Their hearts then pounded and fear seized them. They brought before me in Babylon gold, silver, and utensils of ebony and boxwood, the treasure of their land, and they kissed my feet.
At that time, I had a stele made and I engraved upon it images of the great gods, my lords. I had an image of myself as king stand before them the gods constantly imploring them for the sake of my life. I inscribed upon it the names of the people whom, from the east to the west, I had subjugated to the yoke of my lordship with the support of the gods Aššur, Nabû, and Marduk, my divine helpers. I had it erected beside/facing Mount Baʾil-ḪARri, a mountain that towers above the land Adnana Cyprus. I left for future kings, my descendants, the praises of the great gods, my lords, with whose firm approval I act and have no equal.
In future days, may a later prince look at my stele and read it. May he praise the names of the great gods, anoint the stele with oil, and offer a sacrifice. May he not change its location.
As for the one who alters my stele or erases my inscribed name, may the great gods — as many as are mentioned by name on this stele — and the gods who live in the middle of the wide sea curse him angrily and make his name and his descendants disappear from the land. May they not have pity on him. May they reduce his people through famine, want, hunger, and plague. May they make him live in bondage under his enemy and may his enemy govern his land in the sight of his own eyes.
I dispersed the forces of Ḫumbanigaš (Ḫumban-nikaš I), the Elamite. I destroyed the land of Karalla, the land Šurda, the city Kišesim, the city Ḫarḫar, the land Media, and the land Ellipi, and I imposed the yoke of the god Aššur upon them. I subjugated the land Mannea,
the valiant man who met Ḫumbanigaš (Ḫumban-nikaš I), king of the land Elam, in battle on the outskirts of the city Dēr and brought about his defeat; (
) who deported the people of the land Bīt-Purutaš, whose king, Ambaris, had forgotten the kindness shown to him by Sargon and put his trust in the kings of the lands Urarṭu and Musku; the one with powerful arms, who drove out Mitâ Midas, king of the land Musku, brought back to Assyrian control the fortresses of the land Que Cilicia that had been taken away by the enemy, and expanded its borders;
I conscripted from among them 200 chariots, 600 cavalry, and shield and spear bearers, and I added them to my royal military contingent. I disregarded the crimes of 6,300 guilty Assyrians, had pity upon them, and settled them in the land Hamath. I imposed on them the same tribute, payments, labor duty, and military service as the kings, my ancestors, had imposed on Irḫulena of the land Hamath.
May a future prince look at my stele and read my inscribed name. May he then praise the name of the god Aššur, anoint this stele with oil, and offer a sacrifice. The god Aššur will then listen to his prayers.
I restored the exemption from obligations of the city Baltil Aššur and the city Ḫarrān, which had fallen into oblivion in the distant past, and their privileged status that had lapsed.
I settled them in the land Hamath. I imposed on them the same tribute, payments, labor duty, and military service as the kings, my ancestors, had imposed on Irḫulena of the land Hamath
As for the one who alters my good deeds or erases my inscribed name, may the great gods — as many
as are mentioned by name on this stele — curse him and make his name and his descendants disappear from the land
the victorious one who is perfect in strength and power and who subjugated the insubmissive Medes; who slaughtered the people of the land Ḫarḫar and enlarged the territory of Assyria; who gathered back together the scattered land Mannea and brought order to the disturbed land Ellipi; who established his kingship over both these lands and made his name glorious;
The gods Aššur, Nabû, and Marduk, the gods, my helpers, granted me a reign without equal and exalted my good reputation to the heights.
In accordance with my heart’s desire, I built a city at the foot of Mount Muṣri, a mountain upstream from the city Nineveh, and I named it Dūr-Šarrukīn. I had the gods Ea, Sîn, Šamaš, Nabû, Adad, Ninurta, and their great spouses created inside Ehursaggalkurkurra ("House, the Great Mountain of the Lands") and I installed them inside it on their eternal daises. I built inside it palatial halls using (of) elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, juniper, and terebinth to be my royal residence and
I had enemy people whom I had captured dwell inside it as safely as in meadowland and I considered it as one of the cult centers of Assyria.
In the face of my advance (before me), Marduk-apla-iddina II (Merodach-Baladan) gathered together the inhabitants of his cities (his inhabited cities) and the gods dwelling in them and brought them into the city Dūr-Yakīn. He then strengthened its enclosure walls and, moving back a distance of ten nindanu from the front of its main wall, he made a moat two hundred cubits wide. He made it one and a half nindanu deep and reached ground water. He cut a channel from the Euphrates River, thereby making its water flow into its meadowland. He flooded its fields, where battles are fought, and made crossing difficult. Together with his allies and his battle troops, he pitched his royal tent in a bend of the river (between rivers) like a crane and assembled his military camp.
At the command of the gods Aššur, Nabû, and Marduk I had a causeway constructed (trodden down) across his canals and I caught him, together with his fighting men, like a flying eagle in a net. I spread out like malt spread for drying the corpses of his vanguard and of the Aḫlamû, the people of the steppe who go at his side and I filled the surroundings of his city with them. The city Dūr-Yakīn — his treasure house — and the cities Iqbi-Bēl, Kapru, Bit-Zabidāya, Šāt-iddina, Zarāti, Raqqatu, Ekuššu, Ḫursaggalla, Dūr-Bēl-āliya, Dūr-Enlil, Bīt-Qiblāte, Nēmed-Sîn, Limītu, and Mād-akālša, a total of fifteen fortified cities, together with the settlements in their environs, I turned into ruin mounds. I carried off as booty at the same time both the people — young and old — who lived in the district and the gods who helped them; I did not allow a single person to escape.
Marduk-apla-iddina II (Merodach-Baladan), king of Chaldea, who against the will of the gods had come down to the territory of the land of Sumer and Akkad and appropriated for himself the kingship of Babylon, turned to Ḫumbanigaš (Ḫumban-nikaš I), the Elamite, for aid. He put his trust in the sea and its surging waves and withheld his audience gift.
I mustered the numerous troops of Assyria and crossed the Tigris and the Euphrates Rivers, as well as innumerable small streams. Like the Deluge, I overwhelmed the Chaldeans to their (lit.: its) full extent. In the face of my advance (before me), Marduk-apla-iddina gathered together the inhabitants of his cities (his inhabited cities) and the gods dwelling in them and brought them into the city Dūr-Yakīn. He then strengthened its enclosure walls and, moving back a distance of one measuring rope from in front of its main wall, he made a moat two hundred cubits wide; he made the moat one and a half nindanu deep and reached ground water. He cut a channel from the Euphrates River, thereby making its water flow into its meadowland. He flooded its fields, where battles are fought, and made crossing difficult. Together with his allies and his battle troops, he pitched his royal tent in a bend of the river (between rivers) like a crane and assembled his military camp.
At the command of the gods Aššur, Nabû, and Marduk I had a causeway constructed (trodden down) across his canals and I caught him, together with his fighting men, like a flying eagle in a net. I spread out like malt spread for drying the corpses of his vanguard and of the Aḫlamû, the people of the steppe who go at his side, and I filled the surroundings of his city with them. The city Dūr-Yakīn — his treasure house — and the cities Iqbi-Bēl, Kapru, Bīt-Zabidāya, Šāt-iddina, Zarāti, Raqqatu, Ekuššu, Ḫursaggalla, Dūr-Bēl-āliya, Dūr-Enlil, Bīt-Qiblāte, Nēmed-Sîn, Limītu, and Mād-akālša, a total of fifteen fortified cities, together with the settlements in their environs, I turned into ruin mounds. I carried off as booty at the same time both the people — young and old — who lived in the district and the gods who helped them; I did not allow a single person to escape.
As for the citizens of the cities Sippar, Nippur, Babylon, and Borsippa who through no fault of their own had been held captive in them the fifteen cities, I put an end to their imprisonment and let them see the light of day. With regard to their fields, which long ago, while the land was in disorder, the Sutians had taken away and appropriated for their own — I struck down those Sutians, the people of the steppe, with the sword. I reassigned to them the citizens their territories, whose boundaries had been forgotten and fallen into disuse during the troubled period in the land. I re-established the freedom from obligations of the cities Ur, Uruk, Eridu, Larsa, Kullaba, Kissik, and Nēmed-Laguda. Moreover, I returned their gods that had been carried off as booty to their cult centers and I restored their regular offerings that had been discontinued.
I restored the land Bīt-Yakīn and re­or­ga­nized its administration. I settled there people of the land of Kummuḫu that I had conquered and I had them occupy its (Bīt-Yakīn’s) abandoned regions. I divided up that land into equal parts and assigned them to the authority of a eunuch of mine, the governor of Babylon, and another eunuch of mine, the governor of the Gambulu tribe.
Happily, with a joyful heart and a radiant face, I entered Babylon, the cult center of the Enlil of the gods Marduk; I grasped hold of the hands of the great lord, the god Marduk, and brought him safely along the road to the akītu-house. With regard to 154 talents, 26 minas, and 10 shekels of red gold, 1,604 talents and 20 minas of pure silver, copper, and iron in immeasurable quantities, obsidian, lapis-lazuli, banded agate,
Together with his allies and his battle troops, he pitched his royal tent in a bend of the river (between rivers) like a crane and assembled his military camp.
I settled there people from the land Kummuḫu that I had conquered, and I had them occupy its (Bīt-Yakīn’s) abandoned regions. I divided up that land into equal parts and assigned them to the authority of a eunuch of mine, the governor of Babylon, and another eunuch of mine, the governor of the Gambulu tribe.
The gods Aššur, Nabû, and Marduk, the gods, my helpers, granted me a reign without equal and exalted my good reputation to the heights.
To the goddess Aya, his lady: Sargon II, king of Assyria, presented this object for the sake of his life.
May the god Marduk, great lord, look upon this work of mine with pleasure and may he grant a long life to Sargon, the prince who provides for him. May his reign be as firm as the foundation of Babylon.
For the god Marduk, the great lord, his lord: Sargon II, king of the land of Assyria, king of the world, governor of Babylon, king of Sumer and Akkad, constructed anew the city wall Imgur-Enlil and the city wall Nēmet-Enlil for the sake of his life and made them shine like daylight.
For the goddess Ištar, mistress of the lands, most eminent of the gods, most valiant of the goddesses,
At that time, the great lord, the god Marduk, granted excellent judgment to Sargon II, king of Assyria, king of the world, governor of Babylon, one who was chosen by the god Asari, and increased his intelligence.
He Sargon directed his attention to renovating the abandoned cult centers and sanctuaries of all the gods of the land Akkad. He was assiduous toward the sanctuaries of Eanna, the abode of the goddess Ištar, mistress of the lands, his lady. With regard to the outer wall of Eanna in the lower courtyard, he tore down its parapet and laid bare its foundation.
With entreaties, prayers, and expressions of humility he Sargon laid its foundations anew and he made its foundation as secure as a mountain on the breast of the netherworld. With the craft of the god Kulla, the master builder, and with the help of craftsmen who know their trade, he raised its top with ritually pure bricks and completed its construction. He made it superior to what had been there before and carried out the plans correctly.
On account of this, may the goddess Ištar, mistress of the lands, look upon this work happily and may she bestow a long life on Sargon, king of Assyria, king of the world, governor of Babylon, the king who provides for her. May she say good things about him before the god Marduk, king of the gods. May she go with him as his helper in strife and battle.
May he shatter the weapons of his enemies and may he achieve whatever he wants. May he make all the rulers who are not submissive to him bow down at his feet. By the command of the goddess Ištar, beloved of the lord of the gods, may he increase his good fortune. May long life, happiness, and gladness be bestowed on him and may his reign be long. May he make the foundation of his throne secure for future days and may he govern all regions of the world.
May he constantly exercise the rule over the people who are of privileged status and have šubarrû-privileges granted by the great gods. During his reign may those ones with šubarrû-privileges not become disordered. May he take away their negligence and erase their sin. Let turmoil be anathema to them and may he make their hearts rejoice. Like the foundations of Uruk and Eanna, may their foundations be firm.
Sargon II, great king, king of the world, king of Babylon, king of the land of Sumer and Akkad, commander of Assyria and of all Amurru, had the outer enclosure wall, the courtyard of Eanna, the narrow gate, and the regular gate built.
For the goddess Inanna, lady of Uruk, who dwells in Eanna, the august, supreme lady, his lady: Sargon II, king of the world, governor of Babylon, king of Sumer and Akkad, shepherd of the land of Assyria, had baked bricks made and made the processional way of Eanna shine like daylight.
For the lady, the goddess Inanna, mistress of the lands, his lady: Sargon II, strong king, king of Babylon, king of the world, king
just shepherd, one to whom the gods Aššur and Marduk granted a reign without equal and whose reputation these gods exalted to the heights;
To the goddess Damkina, his lady: Sargon II, king of Assyria, presented this object for the sake of his life.
Sîn-aḫu-uṣur, grand vizier and favorite brother of Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, favorite of the great gods, completely constructed this house from its foundations to its crenellations. He invited the great gods who dwell in Assyria and in this city to come inside it, and he offered before them pure sacrifices. In their steadfast, pure hearts they continually blessed Sargon and spoke that which is good concerning Sîn-aḫu-uṣur, his favorite brother.
most powerful of the gods, who does not pardon those who are evil, who dwells in Ešaḫul ("House of the Happy Heart") that is inside the city Mēturna (Mê-Turnat), the great lord, his lord:
PN, governor of the land Na’iri and eunuch of Sargon II, king of Assyria, made this object by the craft of the gods Ninzadim and Ninkura out of a block of lapis-lazuli hewn from its mountain quarry and he set it up for the sake of ensuring his good health, prolonging his days, his happiness, capturing his enemies, the absence of relentless illness, and making his heart joyful.
, who gives shares of the food offerings to the gods of heaven and netherworld, the ruler of the black-headed people, who assigns the scepter of men,
who has a cunning mind, circumspect, highest among the gods, whose supreme lordship induces awe in heaven and netherworld,
, Sargon, king of Assyria, king of the world, the prince, his (Marduk’s) protégé, the pious vizier who reveres his (Marduk’s) divine majesty, the governor appointed by the god Enlil, the king
To the goddess Ištar who dwells in the city Arbela, his lady: Aššur-dūr-pāniya, the governor of the city Kār-Shalmaneser, presented this stele for the sake of ensuring his good health.
To the god Adad, the canal inspector of heaven and netherworld, the great lord, his lord: Bēl-iddin set up and presented this stele for the sake of ensuring his good health.
Sennacherib, great king, strong king, king of Assyria, unrivalled king, pious shepherd who reveres the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises.
At the beginning of my kingship, after I sat on the lordly throne and took command of the population of Assyria amid obedience and peace, Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, an evil foe, a rebel with a treacherous mind, an evildoer whose villainous acts are true, sought friendship with Šutur-Naḫundu (Šutruk-Naḫḫunte II), an Elamite, by presenting him with gold, silver, and precious stones; then, he continuously requested reinforcements.
To the land of Sumer and Akkad, he (Šutur-Naḫundu) sent to his (Marduk-apla-iddina’s) assistance Imbappa, his field marshal, together with the massed body of his troops, Tannānu, his third man, ten unit commanders, including Nergal-nāṣir, a Sutian who is fearless in battle, 80,000 archers and lancers, and the 850 wagons and horses that were with them.
Moreover, he, the evil Chaldean, evildoer, and offspring of murder, gathered together Uruk, Larsa, Ur, Eridu, Kulaba, Kissik, and Nēmed-Laguda, the lands of the Bīt-Yakīn, Bīt-Amukāni, Bīt-Ašillāni (Bīt-Šillāni), Bīt-Saʾalli, and Bīt-Dakkūri, all of the Chaldeans, as many as there were; on the banks of the Tigris River, the Tuʾumuna, Riḫiḫu, Yadaqqu, Gibrê, and Maliḫu Malaḫu; on the banks of the Surappu River, the Gurumu, Ubulu, Damunu, Gambulu, Hindaru, Ruʾuʾa, and Puqudu; on the banks of the Euphrates River, the Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu — insubmissive Arameans who did not know fear of death; Nippur, Dilbat, Marad, Kish, Ḫursagkalama, Babylon, Borsippa, and Cutha, all of Karduniaš Babylonia and prepared them for battle.
When they reported his (Marduk-apla-iddina’s) evil deeds to me, Sennacherib, the attentive man of the steppe, I raged up like a lion and ordered the march into Babylon to confront him. He (Marduk-apla-iddina), the very image of an evil gallû-demon, heard about the advance of my expeditionary force, then he reinforced their companies with horses and Elamite, Aramean, and Chaldean archers, together with Nergal-nāṣir and ten unit commanders of the king of the land Elam who did not know fear of death, and the countless forces who were with them. He brought their contingents together in Cutha and had them keep watch at outposts for the approach of my expeditionary force.
I put my yoked teams in order. On the twentieth day of the month Šabāṭu XI, like a powerful wild ox, I took the lead of my troops from Baltil Aššur, but I did not wait for the main force of my army, nor did I wait for the rear guard. I sent my chief eunuch and my provincial governors to Kish ahead of me, saying: "Take the road to Marduk-apla-iddina II (Merodach-baladan), but do not be careless about putting a strong watch on him!"
He (Marduk-apla-iddina) saw my provincial governors, then came out of the Zababa Gate with all of his forces and did battle with my magnates in the plain of Kish. The enemy prevailed over my magnates in the thick of battle and they my magnates were unable to withstand him. They sent their messenger to me in the plain of Cutha for help.
In my rage, I unleashed a fierce assault on Cutha, then I slaughtered the warriors surrounding its wall like sheep and took possession of the city. I brought out horses, the Elamite, Aramean, and Chaldean archers, the Elamite unit commanders, and Nergal-nāṣir, together with the guilty citizens, and I counted them as booty.
I raged up like a lion and became furious like the Deluge. With my merciless warriors, I set out for Kish against Marduk-apla-iddina II (Merodach-baladan). Moreover, he, that evildoer, saw the cloud of dust of my expeditionary force from afar and fear fell upon him. He abandoned all of his forces and fled to the land Guzummānu.
I defeated Tannānu, together with the Elamite, Chaldean, and Aramean troops who had stood by him and had come to his aid, and I scattered his forces. I captured alive Adinu, a nephew of Marduk-apla-iddina II (Merodach-baladan), together with Basqānu, a brother of Iatiʾe, queen of the Arabs, along with their troops. I seized the chariots, wagons, horses, mules, donkeys, camels, and Bactrian camels that he had abandoned during the battle.
I hastened after him to the land Guzummānu and ordered my warriors into the midst of swamps and marshes. For five days they sought him out, but his hiding place could not be found. I gathered together the rest of his horses and troops, who were weary and who had fled like deer instead of going with him, from the midst of the open country and plain.
In the course of my campaign, I surrounded, conquered, and plundered the cities Amatu, Ḫauae, Supapu, Nuqabu, Bīt-Sannabi, Qudayyin, Kidrina, Dūr-Ladini, Bitāti, and Bānītu, the land Guzummānu, the cities Dūr-Yanṣuri, Dūr-Abī-Yataʾ, Dūr-Rudumme, Bīt-Raḫê, Ḫapiša, Sadian, Ḫurudu, Ṣaḫrina, Iltuk, Allallu, Marad, Yaqimuna, Kupruna, Bīt-Kudurri, Sūqa-Marusi, altogether 33 fortified cities, fortresses of the land of the Bīt-Dakkūri, together with 250 smaller settlements in their environs;
the cities Dūr-Appê, Dūr-Tanê, Dūr-Samaʾ, Sarrabātu, Ṣalaḫatu, Dūr-Abdāya, Sappi-ḫimari, Ṣibtu-ša-Makkamê, altogether 8 fortified cities, fortresses of the land of the Bīt-Saʾalli, together with 120 smaller settlements in their environs;
the cities Sapīya Šapīya, Sarrabānu, Larak, Parak-Marri, Bīt-Ilu-bāni, Aḫudu, Ša-iṣṣur-Adad, Šaḫarratu, Manaḫḫu, Ša-amēlê, Dūr-Aqqīya, Nagītu, Nūr-abīnu, Ḫar-Ṣuarra, Dūr-Rukbi, Danda-Ḫulla, Dūr-Bir-Dada, Bīt-Reʾê, Dūr-Ugurri, Ḫindaina, Dūr-Uayyit, Bīt-Taurâ, Sapḫuna, Bu-ḫarru, Ḫarbat-Iddina, Ḫarbat-Kalbi, Ša-barê, Bīt-Bāni-ilūya, Sulādu, Bīt-Iltama-samaʾa, Bīt-Dīni-ili, Daqala, Ḫameza, Bēlā, Tairu, Kiprānu, Iltaratu, Aqqar-ša-kīna, Sagabatu-ša-Mardukīya, altogether 39 fortified cities of the land of the Bīt-Amukāni, together with 350 smaller settlements in their environs;
and the cities Bīt-Zabidīya, Larsa, Kulaba, Eridu, Kissik, Nēmed-Laguda, and Dūr-Yakīn, including the city Kār-Nabû, which is on the shore of the Bitter Sea, altogether 8 fortified cities, fortresses of the land of the Bīt-Yakīn, together with 100 smaller settlements in their environs;
the grand total is 88 fortified cities, fortresses of Chaldea, together with 820 smaller settlements in their environs.
I let my troops eat the grain and dates in their gardens and their crops in the countryside. I destroyed them, devastated them, and burned them with fire, and turned them into forgotten ruin hills.
I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, and Ḫursagkalama, together with the guilty citizens, and I counted them as booty.
I let my army eat the grain and dates in their gardens, the fields they had labored in, and the crops in the countryside, which is their life’s necessity.
I appointed over them Bēl-ibni, a son of a rab banî and a scion of Šuanna Babylon who had grown up like a young puppy in my palace, as king of the land of Sumer and Akkad.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans and I plundered them.
In the course of my campaign, I received a substantial payment from Nabû-bēl-šumāti, the official in charge of the city Ḫararatu: gold, silver, large musukkannu-trees, donkeys, camels, oxen, and sheep and goats.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy who since time immemorial had not submitted to the kings, my ancestors, and I did not leave one alive. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings for the ginû-offerings to the gods of Assyria, my lords.
I returned safely to Assyria with 208,000 substantial captives, 7,200 horses and mules, 11,073 donkeys, 5,230 camels, 80,050 oxen, and 800,100 sheep and goats. This is apart from the people, donkeys, camels, oxen, and sheep and goats that all of my troops had carried away and appropriated for themselves.
Moreover, I put to the sword the soldiers of the enemy, a recalcitrant force who had not submitted to my yoke, and hung their corpses on poles.
At that time, Nineveh, the exalted cult center, the city loved by the goddess Ištar in which all of the rituals for gods and goddesses are present; the enduring foundation and eternal base whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
in which since time immemorial earlier kings, my ancestors, before me exercised dominion over Assyria and ruled the subjects of the god Enlil, and wherein annually, without interruption, they received an income unsurpassed in amount, the tribute of the rulers of the four quarters of the world;
The former palace, whose longer side was thirty nindanu and whose shorter side was ten nindanu, which earlier kings, my ancestors, had had constructed, but whose construction they had carried out inexpertly, and alongside of which the Tebilti River had flowed from distant days, caused erosion in its foundations, and shaken its base:
I tore down that small palace in its entirety and improved the course of the Tebilti River and directed its outflow.
In a propitious month, on a favorable day, in the hidden depths of its subterranean waters I bonded together strong mountain stone sixty nindanu along its longer side and thirty-four nindanu along its shorter side, then I raised that area out of the water and converted it to dry land. In order to prevent its foundation from being weakened over the passage of time by cresting floods, I surrounded its damp course with large limestone slabs and thereby reinforced its base. Upon them, I filled in a terrace to a height of 160 courses of brick, then added it to the dimensions of the former palace and thus enlarged its structure.
I had a palace of elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and terebinth, a palace that I named Egalzagdunutukua ("The Palace Without a Rival"), constructed thereon as my royal residence.
I roofed them the rooms of the palace with beams of cedar grown on Mount Amanus, which were brought with difficulty from that distant mountain terrain. I fastened bands of shining bronze on magnificent doors of cypress, whose scent is sweet on opening and closing, and I installed them in their gates.
For my lordly pleasure, I had a portico, a replica of a Hittite palace, which is called bīt-ḫilāni in the language of the land Amurru, constructed inside them.
Eight striding lions, standing opposite one another, which were made from 11,400 talents of shining copper, cast by the god Ninagal, and were filled with radiance — upon those lion colossi I installed two identical columns that were cast from 6,000 talents of bronze, together with two large cedar columns, and I positioned cross-beams upon them as a cornice for their gates.
I expertly fashioned four mountain sheep colossi of silver and bronze, together with mountain sheep colossi of massive mountain stone, and in four directions I had them hold their (the gates’) suitable door bolts.
I engraved on large limestone slabs images of the enemy settlements that I had conquered. I surrounded their (the palace rooms’) lower courses with them and made them an object of wonder.
I planted alongside it the palace a botanical garden, a replica of Mount Amanus, which has all kinds of aromatic plants and fruit trees, trees that are the mainstay of the mountains and Chaldea, collected inside it.
To plant gardens, I subdivided the meadowland upstream of the city into plots of two pānu each for the citizens of Nineveh and I handed them over to them.
To make those planted areas luxuriant, I cut with iron picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
After I had finished the work on my lordly palace, broadened the squares, and brought light into the alleys and streets, making them as bright as day, I invited inside it the palace the god Aššur, the great lord, and the gods and goddesses living in Assyria, then I made splendid offerings and presented my gifts.
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that palace becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur will then hear his prayers.
At the beginning of my kingship, I brought about the defeat of Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp. He fled alone and escaped to the land Guzummānu, where he entered the swamps and marshes and thereby saved his life. I seized the chariots, wagons, horses, mules, donkeys, camels, and Bactrian camels that he had abandoned in the thick of battle.
I joyfully entered his palace, which is in Babylon, then I opened his treasury and brought out gold, silver, gold and silver utensils, precious stones, all kinds of possessions and property, a substantial treasure, together with his wife, his palace women, courtiers, attendants, all of the craftsmen, as many as there were, and his palace attendants, and I counted them as booty.
I pursued him to the land Guzummānu and ordered my warriors into the midst of swamps and marshes. For five days they searched for him, but his hiding place could not be found.
With the strength of the god Aššur, my lord, I surrounded, conquered, and plundered 89 fortified cities, fortresses of Chaldea, and 820 smaller settlements in their environs. I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, Ḫursagkalama, and Cutha, together with the guilty citizens, and I counted them as booty.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans. I carried off into Assyria a substanial booty consisting of 208,000 people, male and female, 7,200 horses and mules, 11,073 donkeys, 5,230 camels, 80,100 oxen, and 800,600 sheep and goats.
In the course of my campaign, I received a substantial audience gift from Nabû-bēl-šumāti, the official in charge of the city Ḫararatu: gold, silver, large musukkannu-trees, donkeys, camels, oxen, and sheep and goats.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy who since time immemorial had not submitted to my yoke, and I did not leave one alive. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, a dangerous enemy who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I surrounded and conquered the city Bīt-Kilamzaḫ, their fortified city. I brought out of it people, young and old, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire the pavilions and tents that they relied upon, and reduced them to ashes.
I made that city Bīt-Kilamzaḫ a fortress again and strengthened its enceinte more than before. I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four fortified cities and smaller settlements in their environs, which were without number, then I cut down their orchards and poured deathly quiet over their fertile fields. In this manner I reduced to desolation the land Ellipi to its full extent.
I carried off people, young and old, male and female, horses, mules, donkeys, oxen, and sheep and goats without number and brought them to nought. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
On my return march, I received a substantial payment from the distant Medes, of whose land none of the kings, my ancestors, had heard mention. Thus I made them bow down to the yoke of my lordship.
At that time, Nineveh, the exalted cult center, the city loved by the goddess Ištar in which all of the rituals for gods and goddesses are present; the enduring foundation and eternal base whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
but not one among them had paid heed to or shown interest in the palace inside it, the seat of lordly dwelling whose site had become too small; nor had anyone of them conceived of and put his mind towards the straightening of the city’s streets and the widening of its squares, the dredging of the river, and the planting of orchards:
But as for me, Sennacherib, king of Assyria, the performing of this work came to my attention by the will of the gods and I put my mind to it. I forcibly removed the people of Chaldea, Aramean tribes, the land of the Manneans, and the lands Que and Ḫilakku, who had not submitted to my yoke, then I made them carry baskets of earth and they made bricks. I cut down canebrakes in Chaldea and I had their splendid reeds hauled to Nineveh for its (the palace’s) construction by enemy soldiers whom I had defeated.
The former palace, which was 360 cubits long opposite the zamû-wall of the ziggurrat, 80 cubits wide opposite the tower of the temple of the goddess Ištar, 134 cubits wide opposite the tower of the Bīt-Kidmuri, and 95 cubits wide on the other side; which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly — the Tebilti River, a tempestuous flood of water which when it rose had destroyed sacred buildings inside the city and exposed the mounds of their tombs (their mounded tombs) to the sun, and which had flowed from distant days by the side of the palace and which thereby had caused erosion in its foundation when its flood was in full spate and had shaken its base:
I tore down that small palace in its entirety, then I changed the course of the Tebilti River, repaired the effects of the erosion, and directed its outflow.
In the hidden depths of its subterranean waters I bonded together, with bitumen, reeds below and strong mountain stone above, then I raised that area out of the water and converted it to dry land. I filled in and measured a terrace of 700 large aslu-cubits along its longer side, 162 large aslu-cubits along its upper, northern shorter side, 217 large aslu-cubits along the inner, shorter side, and 386 large aslu-cubits along the lower, southern shorter side, which is beside the Tigris River. In order to prevent its foundation from being weakened over the passage of time by cresting floods, I surrounded its damp course with large limestone slabs and thereby reinforced its base.
I inscribed objects bearing my name 160 courses of brick within the terrace, and I deposited them deep down in its foundation for ever after.
Afterwards, I decided to increase the height of the terrace, then I added 20 courses of brick to the former terrace and thus I raised it to a total height of 180 courses of brick. I made the area larger than before, added it to the former dimensions of the palace, and thus enlarged its structure.
I had a palace of elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and terebinth, a palace that I named Egalzagdinutukua ("The Palace Without a Rival"), constructed thereon as my royal residence.
I expertly fashioned four mountain sheep colossi of silver and bronze, together with mountain sheep colossi of massive mountain stone, and in four directions I made them hold their (the gates’) suitable door bolts.
To make those planted areas luxuriant, I cut with iron picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
The line count of the inscription is 71 lines. Sibūti, eponymy of Nabû-lēʾi, governor of the city Arbela.
At the beginning of my kingship, I brought about the defeat of Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, together with the troops of the land Elam in the plain of Kish. In the midst of that battle he abandoned his camp. He fled alone and escaped to the land Guzummānu, where he entered the swamps and marshes and thereby saved his life. I seized the chariots, wagons, horses, mules, donkeys, camels, and Bactrian camels that he had abandoned in the thick of battle.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans. I carried off into Assyria a substantial booty consisting of 208,000 people, male and female, 7,200 horses and mules, 11,073 donkeys, 5,230 camels, 80,100 oxen, and 800,600 sheep and goats.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, a dangerous enemy who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib.
I inscribed objects bearing my name 160 courses of brick within the terrace and I deposited them deep down in its foundation for ever after.
I had a palace of elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and terebinth, a palace that I named Egalzagdinutukua ("The Palace Without a Rival"), constructed thereon as my royal residence.
I planted alongside it the palace a botanical garden, a replica of Mount Amanus, which has all kinds of aromatic plants and fruit trees, trees that are the mainstay of the mountains and Chaldea, collected inside it.
To make those planted areas luxuriant, I cut with iron picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
I enlarged the site of Nineveh, my capital city. I broadened its squares and brought light into the alleys and streets, making them as bright as day.
The line count of the inscription is 63 lines. Sibūti, eponymy of Nabû-lēʾi, governor of the city Arbela.
Sennacherib, great king, strong king, king of the world, king of Assyria, unrivalled king, pious shepherd who reveres the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp, fled alone, and thereby saved his life. I seized the chariots, horses, wagons, and mules that he had abandoned in the thick of battle.
In the course of my campaign, I received a substantial audience gift from Nabû-bēl-šumāti, the official in charge of the city Ḫararatu: gold, silver, large musukkannu-trees, donkeys, camels, oxen, and sheep and goats.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull. I surrounded and conquered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. I brought out from them people, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. Moreover, I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire pavilions and tents, their abodes, and reduced them to ashes.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
On my third campaign, I marched to the land Ḫatti. Fear of my lordly brilliance overwhelmed Lulî, the king of the city Sidon, and he fled afar into the midst of the sea. The awesome terror of the weapon of the god Aššur, my lord, overwhelmed the cities Great Sidon, Lesser Sidon, Bīt-Zitti, Ṣarepta, Maḫalliba, Ušû, Akzibu, and Acco, his fortified cities and fortresses, an area of pastures and water-places, resources upon which he relied, and they bowed down at my feet.
I placed Tu-Baʾlu on his royal throne over them and imposed upon him tribute and payment in recognition of my overlordship to be delivered yearly and without interruption
As for Minuḫimmu of the city Samsimuruna, Tu-Baʾlu of the city Sidon, Abdi-Liʾti of the city Arwad, Ūru-Milki of the city Byblos, Mitinti of the city Ashdod, Būdi-il of the city Bīt-Ammon, Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
Moreover, as for Ṣidqâ, the king of the city Ashkelon who had not bowed down to my yoke, I forcibly removed the gods of his father’s house, himself, his wife, his sons, his daughters, his brothers, and other offspring of his father’s house and took him to Assyria.
I set Šarru-lū-dāri, son of Rūkibtu, their former king, over the people of the city Ashkelon and imposed upon him the payment of tribute and gifts in recognition of my overlordship so that he now pulls my yoke.
In the course of my campaign, I surrounded, conquered, and plundered the cities Bīt-Daganna, Joppa, Banayabarqa, and Azuru, the cities of Ṣidqâ that had not submitted to me quickly.
As for the governors, the nobles, and the people of the city Ekron who had thrown Padî, their king who was bound by treaty and oaths to Assyria, into iron fetters and who had handed him over to Hezekiah of the land Judah in a hostile manner, they became frightened on account of the villainous acts they had committed. They formed a confederation with the kings of Egypt and the archers, chariots, and horses of the king of the land Meluḫḫa, forces without number, and they came to their aid.
In the plain of the city Eltekeh, they sharpened their weapons while drawing up in battleline before me. With the support of the god Aššur, my lord, I fought with them and defeated them. In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the kings), together with the charioteers of the king of the land Meluḫḫa.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city; I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
I brought out Padî, their king, from the city Jerusalem and placed him on the lordly throne over them, then I imposed upon him payment in recognition of my overlordship.
As for Hezekiah of the land Judah, I surrounded and conquered forty-six of his fortified walled cities and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, and Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the land Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts in recognition of my overlordship and imposed it upon them.
From the booty of those lands that I had plundered, I conscripted 10,000 archers and 10,000 shield bearers and added them to my royal contingent. I divided up the rest of the substantial enemy booty like sheep and goats among my entire camp and  my governors, and the people of my great cult centers.
At that time, Nineveh, the exalted cult center, the city loved by the goddess Ištar in which all of the rituals for gods and goddesses are present; the enduring foundation and eternal base whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
in which since time immemorial earlier kings, my ancestors, before me exercised dominion over Assyria and ruled the subjects of the god Enlil, and wherein annually, without interruption, they received an enormous income, the tribute of the rulers of the four quarters of the world;
But as for me, Sennacherib, king of Assyria, the performing of this work came to my attention by the will of the gods and I put my mind to it. I forcibly removed the people of Chaldea, Aramean tribes, the land of the Manneans, the lands Que, Ḫilakku, and Philistia, and the land of the city Tyre, who had not submitted to my yoke, then I made them carry baskets of earth and they made bricks. I cut down canebrakes in Chaldea and I had their splendid reeds hauled to Nineveh for its (the palace’s) construction by enemy soldiers whom I had defeated.
The former palace, which was 360 cubits long opposite the zamû-wall of the ziggurrat, 80 cubits wide opposite the tower of the temple of the goddess Ištar, 134 cubits wide opposite the tower of the Bīt-Kidmuri, and 95 cubits wide on the other side; which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly — the Tebilti River, a tempestuous flood of water which when it rose had destroyed sacred buildings inside the city and exposed their hidden tombs to the sun, and which had flowed from distant days by the side of the palace and which thereby had caused erosion in its foundation when its flood was in full spate and had shaken its base:
I had a palace of alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, daprānu-juniper, juniper, and terebinth, a palace that I named Egalzagdinutukua ("The Palace Without a Rival"), constructed thereon as my royal residence.
To make those planted areas luxuriant, I cut with picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
I had a bridge constructed opposite the Citadel Gate by packing down paving stones of white limestone for my lordly processions.
The line count of the inscription is 94 lines. Ayyāru II, eponymy of Mitūnu, governor of the city Isāna.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that
becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
I enlarged the site of the citadel and Nineveh, my capital city. I broadened their squares and brought light into the alleys and streets, making them as bright as day.
I had a bridge constructed opposite the Citadel Gate with paving stones of white limestone for the passage of my lordly chariot.
I had an inscribed object made and had all the mighty victories that I achieved over all of my enemies with the support of the god Aššur, the great lord, my lord, and all of my other achievements inscribed thereon. With inscribed objects of earlier rulers, my ancestors, I deposited it for ever after in the citadel wall of Nineveh, my capital city, for the kings, my descendants.
At any time in the future, may one of my descendants (future children), whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
Sennacherib, great king, strong king, king of the world, king of Assyria, unrivalled king, pious shepherd who reveres the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
I placed Bēl-ibni, a son of a rab banî, on his royal throne and entrusted him with the people of Akkad. I appointed my eunuchs to be governors over all of the districts of Chaldea and I imposed the yoke of my lordship upon them.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans. I carried off into Assyria a substantial booty consisting of 208,000 people, young and old, male and female, 7,200 horses and mules, 11,073 donkeys, 5,230 camels, 80,100 oxen, and 600,600 sheep and goats.
To make these planted areas luxuriant, I cut with picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
By divine will, vines, all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens. Cypress trees, musukkannu-trees, and all kinds of trees grew tall and sent out shoots. I created a marsh to moderate the flow of water for those gardens and had a canebrake planted in it. I let loose in it herons, wild boars (pigs of the reeds), and roe deer. The marshes thrived greatly. Birds of the heavens, herons whose homes are far away, made nests and wild boars and roe deer gave birth in abundance.
I cut down musukkannu-trees and cypress trees grown in the orchards and marsh reeds from the swamps and I used them in the work required to build my lordly palatial halls.
At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
Nineveh, the site of whose circumference had been 9,300 cubits since former times and for which no earlier ruler had had an inner or outer wall built — I added 12,515 cubits in the plain around the city to its previous measurement and thus established its dimensions as 21,815 large cubits.
I laid the foundation of its great wall, Badnigalbilukurašušu, which means "Wall Whose Brilliance Overwhelms Enemies," upon limestone and made it 40 bricks thick. I raised its superstructure 180 courses of brick high.
I opened up a foundation pit for the outer wall, Badnigerimḫuluḫa, which means "Terrorizer of Enemies," then I dug down forty-five nindanu and made it reach the water table. I bound together strong mountain stone in the water below and above I expertly carried out its construction with large limestone blocks up to its copings.
I enlarged the site of Nineveh, my capital city. I broadened its squares, making them as bright as day. I had an inner and outer wall built and I raised them as high as mountains.
So that there would be outflow from the Ḫusur River in the city and the passage of water upstream and downstream, I built aqueducts beneath it the city wall with baked bricks,
I had an inscribed object made and had all the mighty victories that I achieved over all of my enemies with the support of the god Aššur, the great lord, my lord, and all of my other achievements inscribed thereon. With inscribed objects of earlier rulers, my ancestors, I deposited it for ever after in the wall of Nineveh, my capital city, for the kings, my descendants.
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate their dilapidated sections when these inner and outer walls become old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur will then hear his prayers.
At the beginning of my kingship, I brought about the defeat of Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, together with the troops of the land Elam, his ally, in the plain of Kish. I seized the chariots, wagons, horses, mules, donkeys, camels, and Bactrian camels that he had abandoned in the thick of battle.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans.
I built and completed it from its foundations to its crenellations and I settled the god Ḫaya, the god of scribes, inside it.
O foundation inscription, speak favorable things to the god Aššur about Sennacherib, king of Assyria, the one who loves correct behavior, the one who fashioned images of the god Aššur and the great gods, and the one who built this temple, so that his sons and his grandsons may endure forever with the black-headed people.
May any future ruler, whom the god Aššur names for shepherding the land and people and during whose reign that temple becomes dilapidated, renovate its dilapidated sections. May he find this inscribed object, anoint it with oil, make an offering, and put it back in its place. The god Aššur and the goddess Ištar will then hear his prayers.
As for the one who alters my inscribed object and disrespects my words, may the god Aššur, king of the gods, and the great gods of heaven and netherworld curse him with a harsh, irreversible curse, and may they overthrow his kingship, deprive him of his life, and eradicate his name, his seed, his offspring, and his progeny from the mouth of the people.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, leader of a widespread population, the one who fashioned images of the deities Aššur, Anu, Sîn, Šamaš, Adad, Nergal, Ištar of Bīt-Kidmuri, Bēlet-ilī, and the great gods, the one who carries out to perfection the rites of Ešarra and Emašmaš, who knows well how to revere the gods of heaven and the gods of Assyria, the builder of Assyria, the one who brings his cult centers to completion, the one who uproots enemies and destroys their settlements, circumspect ruler whose dominion is more praised than that of all kings who sit on royal daises, the support of his land, the one who is trustworthy in battle and combat, and the protection of his troops, I:
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, leader of a widespread population, the one who fashioned images of the deities Aššur, Anu, Sîn, Šamaš, Adad, Nergal, Ištar of Bīt-Kidmuri, Bēlet-ilī, and the great gods, the one who carries out to perfection the rites of Ešarra and Emašmaš, who knows well how to revere the gods of heaven and the gods of Assyria, the builder of Assyria, the one who brings his cult centers to completion, the one who uproots enemies and destroys their settlements, circumspect ruler,
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, leader of a widespread population, the one who fashioned images of the deities Aššur, Anu, Sîn, Šamaš, Adad, Nergal, Ištar of Bīt-Kidmuri, Bēlet-ilī, and the great gods, the one who carries out to perfection the rites of Ešarra and Emašmaš, who knows well how to revere the gods of heaven and the gods of Assyria, the builder of Assyria,
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the black-headed people from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet.
I joyfully entered his palace, which is in Babylon, 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 many as there were, and his palace attendants, and I counted them as booty.
With the strength of the god Aššur, my lord, I surrounded, conquered, and plundered 75 of his fortified cities, fortresses of Chaldea, and 420 smaller settlements in their environs. I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, Ḫursagkalama, Cutha, and Sippar, together with the guilty citizens, and I counted them as booty.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu,  insubmissive Arameans. I carried off into Assyria a substantial booty consisting of 208,000 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one yoke ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
On my third campaign, I marched to the land Ḫatti. Fear of my lordly brilliance overwhelmed Lulî, the king of the city Sidon, and he fled afar into the midst of the sea and disappeared. The awesome terror of the weapon of the god Aššur, my lord, overwhelmed the cities Great Sidon, Lesser Sidon, Bīt-Zitti, Ṣarepta, Maḫalliba, Ušû, Akzibu, and Acco, his fortified cities and fortresses, an area of pastures and water-places, resources upon which he relied, and they bowed down at my feet.
I placed Tu-Baʾlu on the royal throne over them and imposed upon him tribute and payment in recognition of my overlordship to be delivered yearly and without interruption
I imposed upon him (Šarru-lū-dāri) the payment of tribute and gifts in recognition of my overlordship so that he now pulls my yoke.
In the course of my campaign, I surrounded, conquered, and plundered the cities Bīt-Daganna, Joppa, Banayabarqa, and Azuru, the cities of Ṣidqâ that had not submitted to me quickly.
As for the governors, the nobles, and the people of the city Ekron who had thrown Padî, their king who was bound by treaty and oaths to Assyria, into iron fetters and who had handed him over to Hezekiah of the land Judah in a hostile manner, they became frightened on account of the villainous acts they had committed. They formed a confederation with the kings of Egypt and the archers, chariots, and horses of the king of the land Meluḫḫa, forces without number, and they came to their aid.
In the plain of the city Eltekeh, they sharpened their weapons while drawing up in battleline before me. With the support of the god Aššur, my lord, I fought with them and defeated them. In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the king), together with the charioteers of the king of the land Meluḫḫa.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city;  I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
Moreover, as for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified walled cities and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the city Gaza,
On my fourth campaign, the god Aššur, my lord, encouraged me so that I mustered my numerous troops and ordered the march to the land Bīt-Yakīn. In the course of my campaign, I defeated Šūzubu (Mušēzib-Marduk), a Chaldean who lives in the marshes, at the city Bittūtu. As for him, terror of doing battle with me fell upon him and his heart pounded. He fled alone like a lynx and his hiding place could not be found.
I turned around (I turned the front of my yoke) and took the road to the land Bīt-Yakīn. He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated and whose forces I had scattered during my first campaign — became frightened by the clangor of my mighty weapons and my fierce battle array, then dislodged the gods of the full extent of his land from their abodes, and loaded them onto boats. He flew away like a bird to the city Nagīte-raqqi, which is in the midst of the sea. I brought his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn, which is in the swamps and marshes, and I counted them as booty.
On my return march, I placed Aššur-nādin-šumi, my first-born son whom I raised on my own knee, on his lordly throne and entrusted him with the wide land of Sumer and Akkad.
From the booty of those lands that I had plundered, I conscripted 20,000 archers and 15,000 shield bearers and added them to my royal contingent. I divided up the rest of the substantial enemy booty like sheep and goats among my entire camp and my governors, and the people of my great cult centers.
At that time, Nineveh, the exalted cult center, the city loved by the goddess Ištar in which all of the rituals for gods and goddesses are present; the enduring foundation and eternal base whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
in which since time immemorial earlier kings, my ancestors, before me exercised dominion over Assyria and ruled the subjects of the god Enlil; but not one among them had conceived of and put his mind towards increasing the site of the city, building walls, straightening the streets, or dredging the river and planting orchards; nor had any of them paid heed to or shown interest in the palace inside it, the seat of lordly dwelling whose site had become too small and whose construction was inexpert:
But as for me, Sennacherib, king of the world, king of Assyria, the performing of this work came to my attention by the will of the gods and I put my mind to it. I forcibly removed the people of Chaldea, Aramean tribes, the land of the Manneans, the lands Que, Ḫilakku, and Philistia, and the land of the city Tyre, who had not submitted to my yoke, then I made them carry baskets of earth and they made bricks.
They quarried mountain sheep colossi of white limestone in the city Tastiate, which is across the Tigris River, to be their (the palatial halls’) gatekeepers. Throughout their entire land they depleted forests of large trees to have boats built. In the month Ayyāru II, the time of spring floods, they brought the colossi across to this side of the river with difficulty in magnificent boats. They sank large boats at the quay dock and then made their crews struggle and strain. With might and main, they struggled to transport the colossi and install them in their gates.
The Tebilti River, a tempestuous flood of water which had flowed from distant days by the side of the palace and which had caused erosion in its foundation when its flood was in full spate and had shaken its base:
In the hidden depths of its subterranean waters I bonded together, with bitumen, reeds below and strong mountain stone above, then I raised that area out of the water and converted it to dry land. I added to the dimensions of the former terrace a plot of land that was 288 cubits wide. In total, I filled in and measured a terrace of 700 large aslu-cubits along its longer side, 176 large aslu-cubits along its upper, northern shorter side, 268 large aslu-cubits along the inner, shorter side, which is opposite the zamû-wall of the shrine behind the temple of the goddess Ištar, 443 large aslu-cubits along the other, parallel, inner shorter side, which is on the west behind the ziggurrat of the temple of the goddess Ištar, and 386 large aslu-cubits along the lower, southern shorter side, which is beside the Tigris River.
In order to prevent the foundation of the terrace from being weakened over the passage of time by cresting floods, I surrounded its base with large limestone slabs and thereby reinforced its base.
I inscribed objects bearing my name 160 courses of brick within the terrace and I deposited them deep down in its foundation for ever after.
Afterwards, I decided to increase the height of the terrace, then I added 30 courses of brick to the former terrace and thus I raised it to a height of 190 courses of brick. I made the area larger than before, added it to the former dimensions of the palace, and thus enlarged its structure.
I had a palace of breccia, alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and elammaku-wood, a palace that I named Egalzagdinutukua ("The Palace Without a Rival"), constructed thereon as my royal residence.
I roofed them the palatial halls with beams of cedar and cypress, whose scent is sweet, products of Mount Amanus and the yield of Mount Sirāra, the holy mountains. I fastened bands of shining silver and bright copper on magnificent doors of cedar, cypress, and juniper and I installed them in their gates. I decorated them the doors with silver and copper knobbed nails. I adorned the arches, friezes, and all of the copings with baked bricks glazed in the color of obsidian and lapis lazuli.
Twelve striding lions of shining copper and fierce demeanor, which were standing opposite one another, which were skillfully cast through the craftsmanship of the god Ninagal, and which were filled with radiance — upon those lion colossi I installed two identical columns that were cast from bronze, together with four large cedar columns, and I positioned cross-beams upon them as a cornice for their gates.
Moreover, I made twelve mountain sheep colossi of cast bright urudû-copper, which are splendid in form and perfect in shape, two mountain sheep colossi of alabaster, and seventy-two mountain sheep colossi and sphinxes of white limestone suitable for holding the door bolts for leaving and entering.
I engraved on slabs of breccia and alabaster, and on large limestone slabs images of the enemy settlements that I had conquered. I surrounded their (the palace rooms’) lower courses with them and made them an object of wonder.
Nineveh, the site of whose circumference had been 9,300 cubits since former times and for which no earlier ruler had had an inner or outer wall built — I added 12,515 cubits in the plain around the city to its previous measurement and thus established its dimensions as 21,815 large cubits.
I had fourteen gates opened up in it in four directions, in front and behind, and along both sides, for entering and leaving.
"The God Šarur Is the One Who Cuts Down the King’s Enemy": this is the Ḫandūru Gate. "May the Vice-Regent of the God Aššur Endure":
this is the Šamaš Gate, which leads to the land Gagal. "O Ištar Bless the One Who Provides for You!": this is the Mullissu Gate, which leads to the city Kār-Mullissi. "The One Who Exorcises the ‘Flesh’ of the Asakku-demon": this is the Step Gate. "The Choicest of Grain and Flocks Are Constantly Inside It": this is the gate that leads to the city Šibaniba. "The Bearer of the Produce of the Mountains": this is the gate that leads to the land Ḫalaḫḫu. In total, eight gates facing the rising sun, towards the south and east, and I gave them these names.
"The God Adad Is the Provider of Prosperity to the Land": this is the Adad Gate, which leads to the game preserve. "The God Erra Is the One Who Cuts Down Enemies": this is the Nergal Gate, which leads to the city Tarbiṣu. "The God Igisigsig Is the One Who Makes Orchards Flourish": this is the Gate of the Gardens. In total, three gates facing towards the north and I gave them these names.
"The God Ea Is the One Who Properly Directs Water Flow into My Cisterns": this is the Mašqû Gate. "The One Who Brings in Income from the Settlements": this is the Quay Gate. "The One Who Regulates Everything": this is the Armory Gate. In total, three gates facing towards the west and I gave them these names.
I enlarged the site of Nineveh, my capital city. I broadened its squares, making them as bright as day.
For the expansion of orchards, I subdivided the meadowland upstream of the city into plots of two pānu each for the citizens of Nineveh and I handed them over to them. To make those planted areas luxuriant, I cut with iron picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River
I cut down musukkannu-trees and cypress trees grown in the orchards and marsh reeds from the swamps and I used them in the work required to build my lordly palatial halls.
After I had finished the work on my palace, I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Assyria, then I made splendid offerings and presented my gifts. I made fine oil from olives and aromatics from the orchards planted on newly tilled soil. At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
Nisannu I, the twenty-seventh day, eponymy of Nabû-dūrī-uṣur, governor of the city Tamnunna.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the black-headed people from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet. Thus did recalcitrant rulers come to fear battle with me. While they were abandoning their settlements, they flew away alone like bats living in crevices to inaccessible places.
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp, fled alone, and thereby saved his life. I seized the chariots, horses, wagons, and mules that he had abandoned in the thick of battle.
I joyfully entered his palace, which is in Babylon, 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 many as there were, and his palace attendants, and I counted them as booty.
With the strength of the god Aššur, my lord, I surrounded, conquered, and plundered 75 of his fortified cities, fortresses of Chaldea, and 420 smaller settlements in their environs. I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, Ḫursagkalama, Cutha, and Sippar, together with the guilty citizens, and I counted them as booty.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans. I carried off into Assyria a substantial booty consisting of 208,000 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria
I placed Tu-Baʾlu on the royal throne over them and imposed upon him tribute and payment in recognition of my overlordship to be delivered yearly and without interruption.
As for Minuḫimmu of the city Samsimuruna, Tu-Baʾlu of the city Sidon, Abdi-Liʾti of the city Arwad, Ūru-Milki of the city Byblos, Mitinti of the city Ashdod, Būdi-il of the land Bīt-Ammon, Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
Moreover, as for Ṣidqâ, the king of the city Ashkelon who had not bowed down to my yoke, I forcibly removed the gods of his father’s house, himself, his wife, his sons, his daughters, his brothers, and other offspring of his father’s house and took him to Assyria.
As for the governors, the nobles, and the people of the city Ekron who had thrown Padî, their king who was bound by treaty and oaths to Assyria, into iron fetters and who had handed him over to Hezekiah of the land Judah in a hostile manner, they became frightened on account of the villainous acts they had committed. They formed a confederation with the kings of Egypt and the archers, chariots, and horses of the king of the land Meluḫḫa, forces without number, and they came to their aid.
In the plain of the city Eltekeh, they sharpened their weapons while drawing up in battleline before me. With the support of the god Aššur, my lord, I fought with them and defeated them. In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the king), together with the charioteers of the king of the land Meluḫḫa.
Moreover, as for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified cities, fortresses, and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the city Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts in recognition of my overlordship and imposed it upon them.
On my fourth campaign, the god Aššur, my lord, encouraged me so that I mustered my numerous troops and ordered the march to the land Bīt-Yakīn. In the course of my campaign, I defeated Šūzubu (Mušēzib-Marduk), a Chaldean who lives in the marshes, at the city Bittūtu. As for him, terror of doing battle with me fell upon him and his heart pounded. He fled alone like a lynx and his hiding place could not be found.
I turned around (I turned the front of my yoke) and took the road to the land Bīt-Yakīn. He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated and whose forces I had scattered during my first campaign — became frightened by the clangor of my mighty weapons and my fierce battle array. He flew away like a bird to the city Nagīte-raqqi, which is in the midst of the sea. I brought his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn, which is in the swamps and marshes, and I counted them as booty.
Like a fierce wild bull, with my select bodyguard and my merciless combat troops, I took the lead of them the soldiers in my camp. I proceeded through the gorges of the streams, the outflows of the mountains, and rugged slopes in my chair. Where it was too difficult for my chair, I leapt forward on my own two feet like a mountain goat. I ascended the highest peaks against them. Where my knees became tired, I sat down upon the mountain rock and drank cold water from a water skin to quench my thirst.
I pursued them on the peaks of the mountains and defeated them. I conquered, plundered, destroyed, devastated, and burned with fire their cities.
I turned around (I turned the front of my yoke) and took the road against Maniye, the king of the city Ukku and an insubmissive mountain-dweller. Before my time, none of the former kings of the past had marched through the untrodden paths and difficult trails on account of the rugged mountains. I had my camp pitched at the foot of Mount Anara and Mount Uppa, mighty mountains, and I myself, in an armchair, with my crack combat troops, entered their narrow passes with great difficulty and ascended with a struggle the steep mountain peaks.
He, Maniye, saw the dust cloud stirred up by the feet of my troops, then he abandoned the city Ukku, his royal city, and fled afar. I surrounded, conquered, and plundered the city Ukku. I brought out of it every kind of possession and property, the treasures of his palace, and I counted it as booty.
Moreover, I conquered thirty-three cities on the borders of his district and carried off from them people, donkeys, oxen, and sheep and goats. Then I destroyed them, devastated them, and burned them with fire.
From the booty of those lands that I had plundered, I conscripted 20,000 archers and 15,000 shield bearers and added them to my royal contingent. I divided up the rest of the substantial enemy booty like sheep and goats among my entire camp and my governors, and the people of my great cult centers.
At that time, Nineveh, the exalted cult center, the city loved by the goddess Ištar in which all of the rituals for gods and goddesses are present; the enduring foundation and eternal base whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
in which since time immemorial earlier kings, my ancestors, before me exercised dominion over Assyria and ruled the subjects of the god Enlil; but not one among them had conceived of and put his mind towards increasing the site of the city, building walls, straightening the streets, or dredging the river and planting orchards; nor had any of them paid heed to or shown interest in the palace inside it, the seat of lordly dwelling whose site had become too small and whose construction was inexpert:
But as for me, Sennacherib, king of the world, king of Assyria, the performing of this work came to my attention by the will of the gods and I put my mind to it. I forcibly removed the people of Chaldea, Aramean tribes, the land of the Manneans, the lands Que, Ḫilakku, and Philistia, and the city Tyre, who had not submitted to my yoke, then I made them carry baskets of earth and they made bricks.
The former palace, which was 360 cubits long, 80 cubits wide opposite the zamû-wall of the ziggurrat, 134 cubits wide opposite the tower of the temple of the goddess Ištar, and 95 cubits wide opposite the tower of the Bīt-Kidmuri; which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly:
They quarried mountain sheep colossi of white limestone in the city Tastiate, which is across the Tigris River, to be their (the palatial halls’) gatekeepers. Throughout their entire land they depleted forests of large trees to have boats built. In the month Ayyāru II, the time of spring floods, they brought the colossi across to this side of the river with difficulty in magnificent boats. They sank large boats at the quay dock and then made their crews struggle and strain. With might and main, they struggled to transport the colossi and install them in their gates.
The Tebilti River, a tempestuous flood of water which had flowed from distant days by the side of the palace and which had caused erosion in its foundation when its flood was in full spate  and had shaken its base:
In the hidden depths of its subterranean waters I bonded together, with bitumen, reeds below and strong mountain stone above, then I raised a plot of land that was 340 cubits long and 288 cubits wide out of the Ḫusur River and converted it to dry land. I added it to the dimensions of the former terrace. I filled in a terrace of 700 large aslu-cubits along its longer side, 176 large aslu-cubits along its upper, northern shorter side, 268 large aslu-cubits along the inner, shorter side, which is opposite the zamû-wall of the shrine behind the temple of the goddess Ištar, 443 large aslu-cubits along the other, parallel, inner shorter side, which is on the west behind the ziggurrat of the temple of the goddess Ištar, and 386 large aslu-cubits along the lower, southern shorter side, which is beside the Tigris River. I raised its superstructure 190 courses of brick high.
So that the construction of my palace might be carried out correctly and that my handiwork be completed, at that time, the god Aššur and the goddess Ištar revealed to me the presence of white limestone in the city Balāṭāya. Therein, I quarried mighty mountain sheep colossi, sphinxes, and large stone slabs for the construction of my lordly palace.
In order to prevent the foundation of the terrace from being weakened over the passage of time by cresting floods, I surrounded its base with large limestone slabs and thereby reinforced its base.
I had a palace of breccia, alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and elammaku-wood, a palace that I named Egalzagdinutukua ("The Palace Without a Rival"), constructed thereon as my royal residence.
For my lordly pleasure, I had a portico, a replica of a Hittite palace, which is called bīt-ḫilāni in the language of the land Amurru, constructed inside them.
Twelve striding lions of shining copper and fierce demeanor, which were standing opposite one another, which were skillfully cast through the craftsmanship of the god Ninagal, and which were filled with radiance — upon those lion colossi I installed two identical columns that were cast from bronze, together with four large cedar columns, and I positioned cross-beams upon them as a cornice for their gates.
Moreover, I made twelve mountain sheep colossi of cast bright urudû-copper, which are splendid in form and perfect in shape, two mountain sheep colossi of alabaster, and seventy-two mountain sheep colossi and sphinxes of white limestone suitable for holding the door bolts for leaving and entering.
I planted alongside it the palace a botanical garden, a replica of Mount Amanus, which has all kinds of aromatic plants and fruit trees, trees that are the mainstay of the mountains and Chaldea, together with cotton trees (trees bearing wool), collected inside it.
"The God Šarur Is the One Who Cuts Down the King’s Enemy": this is the Ḫandūru Gate. "May the Vice-Regent of the God Aššur Endure": this is the Aššur Gate, which leads to the Inner City Aššur. "The One Who Flattens All Enemies": this is the Sennacherib Gate, which leads to the land Ḫalzi. "The God Enlil Is the One Who Makes My Reign Firm": this is the Šamaš Gate, which leads to the land Gagal. "O Ištar Bless the One Who Provides for You!": this is the Mullissu Gate, which leads to the city Kār-Mullissi. "The One Who Exorcises the ‘Flesh’ of the Asakku-demon": this is the Step Gate. "The Choicest of Grain and Flocks Are Constantly Inside It": this is the gate that leads to the city Šibaniba. "The Bearer of the Produce of the Mountains": this is the gate that leads to the land Ḫalaḫḫu. In total, eight gates facing the rising sun, towards the south and east, and I gave them these names.
"The God Adad Is the Provider of Prosperity to the Land": this is the Adad Gate, which leads to the game preserve. "The God Erra Is the One Who Cuts Down Enemies": this is the Nergal Gate, which leads to the city Tarbiṣu. "The God Igisigsig Is the One Who Makes Orchards Flourish": this is the Gate of the Gardens. In total, three gates facing towards the north and I gave them these names.
I enlarged the site of Nineveh, my capital city. I broadened its squares, making them as bright as day. I had an inner and outer wall built and I raised them as high as mountains.
For the expansion of orchards, I subdivided the meadowland upstream of the city into plots of two pānu each for the citizens of Nineveh and I handed them over to them. To make those planted areas luxuriant, I cut with iron picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
I cut down musukkannu-trees and cypress trees grown in the orchards and marsh reeds from the swamps and I used them in the work required to build my lordly palatial halls. They picked cotton (trees bearing wool) and wove it into clothing.
After I had finished the work on my palace, I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Assyria, then I made splendid offerings and presented my gifts. I made fine oil from olives and aromatics from the orchards planted on newly tilled soil. At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the black-headed people from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet. Thus did recalcitrant rulers come to fear battle with me. While they were abandoning their settlements, they flew away alone like bats living in crevices to inaccessible places.
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp, fled alone, and thereby saved his life. I seized the chariots, horses, wagons, and mules that he had abandoned in the thick of battle.
I joyfully entered his palace, which is in Babylon, 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 many as there were, and his palace attendants, and I counted them as booty.
With the strength of the god Aššur, my lord, I surrounded, conquered, and plundered 75 of his fortified cities, fortresses of Chaldea, and 420 smaller settlements in their environs. I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, Ḫursagkalama, Cutha, and Sippar, together with the guilty citizens, and I counted them as booty.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans. I carried off into Assyria a substantial booty consisting of 208,000 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and  the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
On my third campaign, I marched to the land Ḫatti. Fear of my lordly brilliance overwhelmed Lulî, the king of the city Sidon, and he fled afar into the midst of the sea and disappeared. The awesome terror of the weapon of the god Aššur, my lord, overwhelmed the cities Great Sidon, Lesser Sidon, Bīt-Zitti, Ṣarepta, Maḫalliba, Ušû, Akzibu, and Acco, his fortified cities and fortresses, an area of pastures and water-places, resources upon which he relied, and they bowed down at my feet.
As for Minuḫimmu of the city Samsimuruna, Tu-Baʾlu of the city Sidon, Abdi-Liʾti of the city Arwad, Ūru-Milki of the city Byblos, Mitinti of the city Ashdod, Būdi-il of the city Bīt-Ammon, Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
Moreover, as for Ṣidqâ, the king of the city Ashkelon who had not bowed down to my yoke, I forcibly removed the gods of his father’s house, himself, his wife, his sons, his daughters, his brothers, and other offspring of his father’s house and took him to Assyria.
In the course of my campaign, I surrounded, conquered, and plundered the cities Bīt-Daganna, Joppa, Banayabarqa, and Azuru, the cities of Ṣidqâ that had not submitted to me quickly.
As for the governors, the nobles, and the people of the city Ekron who had thrown Padî, their king who was bound by treaty and oaths to Assyria, into iron fetters and who had handed him over to Hezekiah of the land Judah in a hostile manner, they became frightened on account of the villainous acts they had committed. They formed a confederation with the kings of Egypt and the archers, chariots, and horses of the king of the land Meluḫḫa, forces without number, and they came to their aid.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city; I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
Moreover, as for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified walled cities and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the city Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts in recognition of my overlordship and imposed it upon them.
On my fifth campaign: The population of the cities Tumurrum, Šarum, Ezāma, Kibšu, Ḫalbuda, Qūa, and Qana, whose dwellings are situated like the nests of eagles, the foremost of birds, on the peak of Mount Nipur, a rugged mountain, and who had not bowed down to the yoke — I had my camp pitched at the foot of Mount Nipur.
Like a fierce wild bull, with my select bodyguard and my merciless combat troops, I took the lead of them the soldiers in my camp. I proceeded through the gorges of the streams, the outflows of the mountains, and rugged slopes in my chair. Where it was too difficult for my chair, I leapt forward on my own two feet like a mountain goat. I ascended the highest peaks against them. Where my knees became tired, I sat down upon the mountain rock and drank cold water from a water skin to quench my thirst.
I pursued them on the peaks of the mountains and defeated them. I conquered, plundered, destroyed, devastated, and burned with fire their cities.
I turned around (I turned the front of my yoke) and took the road against Maniye, the king of the city Ukku and an insubmissive mountain-dweller. Before my time, none of the former kings of the past had marched through the untrodden paths and difficult trails on account of the rugged mountains. I had my camp pitched at the foot of Mount Anara and Mount Uppa, mighty mountains, and I myself, in an armchair, with my crack combat troops, entered their narrow passes with great difficulty and ascended with a struggle the steep mountain peaks.
He, Maniye, saw the dust cloud stirred up by the feet of my troops, then he abandoned the city Ukku, his royal city, and fled afar. I surrounded, conquered, and plundered the city Ukku. I brought out of it every kind of possession and property, the treasures of his palace, and I counted it as booty.
Moreover, I conquered thirty-five cities on the borders of its outskirts and carried off people, oxen, and sheep and goats, and donkeys. Then I destroyed them, devastated them, and burned them with fire.
In the eponymy of Šulmu-Bēl, governor of the city Talmusu, Kirūa — the city ruler of Illubru, a servant who belonged to me, whom his gods had abandoned — incited the population of Ḫilakku to rebel and prepare for battle. The people living in the cities Ingirâ and Tarzu aligned themselves with him, then seized the road through the land Que and blocked its passage.
I sent against them archers, shield and lance bearers, chariots, and horses of my royal contingent. In rugged mountain terrain, they defeated the population of Ḫilakku, who had aligned themselves with him. They conquered and plundered the cities Ingirâ and Tarzu.
As for him Kirūa, they besieged him in the city Illubru, his fortified city, and cut off his escape route. They defeated him by means of bringing up battering rams, siege machines (nimgallus of the wall), and siege engines, and the assault of foot soldiers, and they took possession of the city.
They brought Kirūa, the city ruler, together with booty from his cities and the inhabitants of Ḫilakku who had aligned themselves with him, as well as donkeys, oxen, and sheep and goats to Nineveh, before me. I flayed Kirūa.
Once again, I reorganized the city Illubru and settled therein the people of the lands that I had conquered. I installed the weapon of the god Aššur, my lord, inside it. I had a stele of alabaster made and I erected it in front of it.
They besieged that city and took possession of the city by means of piling up earth, bringing up battering rams, and the assault of foot soldiers. They counted the people, as well as the gods, living inside it as booty. They destroyed and devastated that city. They turned it into a mound of ruins (a mound and ruins).
From the booty of those lands that I had plundered, I conscripted 30,000 archers and 20,000 shield bearers and added them to my royal contingent. I divided up the rest of the substantial enemy booty like sheep and goats among my entire camp and my governors, and the people of my great cult centers.
At that time, Nineveh, the exalted cult center, the city loved by the goddess Ištar in which all of the rituals for gods and goddesses are present; the enduring foundation and eternal base whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
in which since time immemorial earlier kings, my ancestors, before me exercised dominion over Assyria and ruled the subjects of the god Enlil; but not one among them had conceived of and put his mind towards increasing the site of the city, building walls, straightening the streets, or dredging the river and planting orchards; nor had any of them paid heed to or shown interest in the palace inside it, the seat of lordly dwelling whose site had become too small and whose construction was inexpert:
But as for me, Sennacherib, king of the world, king of Assyria, the performing of this work came to my attention by the will of the gods and I put my mind to it. I forcibly removed the people of Chaldea, Aramean tribes, the land of the Manneans, the lands Que and Ḫilakku, and Philistia, and the land of the city Tyre, who had not submitted to my yoke, then I made them carry baskets of earth and they made bricks.
The former palace, whose extent was 360 cubits on its longer side and 95 cubits on its shorter side, and whose site was too small; which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly:
They quarried bull colossi of white limestone in the city Tastiate, which is across the Tigris River, to be their (the palatial halls’) gatekeepers. Throughout their entire land they depleted forests of large trees to have boats built. In the month Ayyāru II, the time of spring floods, they brought the colossi across to this side of the river with difficulty in magnificent boats. They sank large boats at the quay dock and then made their crews struggle and strain. With might and main, they struggled to transport the colossi and install them in their gates.
I tore down that small palace in its entirety. I diverted the course of the Tebilti River from the center of the city and directed its outflow into the meadow behind the city.
In a one-half ikû stretch of the water’s natural course, I bonded together, with bitumen, four large limestone blocks and spread marsh reeds and rushes over them. As an addition, I took a plot of land that was 340 cubits long and 289 cubits wide from the Ḫusur River and from the plain of the city and added it to the dimensions of the former terrace. In its (the terrace’s) entirety, I raised its superstructure 190 courses of brick high.
In order to prevent the foundation of the terrace from being weakened over the passage of time by cresting floods, I surrounded its base with large limestone slabs and thereby reinforced its base. I enlarged the structure of the palace to 700 large cubits along its longer side and 440 large cubits along its shorter side and thus I made its site bigger.
I roofed them the palatial halls with beams of cedar and cypress, whose scent is sweet, products of Mount Amanus and Mount Sirāra, the holy mountains. I fastened bands of silver and copper on doors of cedar, cypress, juniper, and Indian wood and I installed them in their gates.
The covering of the roof that hangs over the corridors — I made their somber atmosphere cheerful, making them as bright as day. I decorated them with silver and copper knobbed nails. I adorned the arches, friezes, and all of the copings with baked bricks glazed in the color of obsidian and lapis lazuli.
Moreover, breccia, as much as is needed for making burzigallu-bowls, a stone that had never been seen before, revealed itself at Kapridargilâ ("Dargilâ Village"), which is on the border of the city Tīl-Barsip.
Near Nineveh, in the territory of the city Balāṭāya, by divine will, white limestone was discovered in abundance, then I created bull colossi and other statues with limbs of alabaster that are sculpted from a single stone, whose proportions are perfect, and who stand high on their own pedestals; sphinxes of alabaster whose features are exquisite and whose bodies shine like a brilliant day; and magnificent slabs of breccia. I cut them free on both sides from their mountains, then, for the construction of my palace, I had them dragged into Nineveh.
I had bull colossi and sphinxes of white limestone created and their forms perfected through the craft of the deity Ninkura, in the territory of the city Balāṭāya.
Since time immemorial, the kings, my ancestors, created copper statues, replicas of their own forms, to be erected in temples, and through their manufacture they had exhausted all of the craftsmen. Through ignorance and failure to give thought on the matter, they depleted the oil, wax, and wool in their lands for the work they desired.
But as for me, Sennacherib, the foremost of all rulers, expert in every type of work, regarding large columns of copper and striding lion colossi, which none of the kings of the past who came before me had cast: with the ingenious mind that the prince, the god Ninšiku, had granted to me and taking counsel with myself, I intensively pondered how to perform this work. Then, with my own ideas and knowledge, I created a cast work of copper and expertly carried out its artful execution.
By divine will, I created clay molds of tree trunks and date palms, the tree of abundance, of twelve raging lions, as well as of twelve magnificent bull colossi with perfect features and twenty-two sphinxes that are coated in allure and charm and that have pride and exuberance heaped upon them, then I poured copper into it. Just like the cast work of an object weighing only a half shekel, I perfected their forms.
I made bull colossi with copper features, two of which were overlaid with zaḫalû-silver, and bull colossi of alabaster, together with bull colossi and sphinxes of white limestone, hold the door bolts of my palatial halls.
I surrounded their (the palace rooms’) lower courses with slabs of breccia and alabaster, and large limestone slabs and made them an object of wonder.
In order to be able to draw water by bucket every day, I had bronze wire chains and bronze cables made and, instead of poles, I had tree trunks and date palms of copper placed over wells.
I made those palatial halls beautiful. To be an object of wonder for all of the people, I raised the superstructure of the entire palace. I called it "The Palace Without a Rival."
Nineveh, the site of whose circumference had been 9,300 cubits since former times  and for which no earlier ruler had had an inner or outer wall built — I added 12,515 cubits in the plain around the city to its previous measurement and thus established its dimensions as 21,815 large cubits.
I had fifteen gates opened up in it in four directions, in front and behind, and along both sides, for entering and leaving.
"May the Vice-Regent of the God Aššur Stay in Good Health": this is the Aššur Gate, which leads to the Inner City Aššur. "The One Who Flattens All Enemies": this is the Sennacherib Gate, which leads to the land Ḫalzi. "The God Enlil Is the One Who Makes My Reign Firm": this is the Šamaš Gate, which leads to the land Gagal. "Make Sennacherib’s Dynasty as Firm as the Position of the Wagon Constellation!": this is the Mullissu Gate, which leads to the city Kār-Mullissi. "The One Who Exorcises the ‘Flesh’ of the Asakku-demon": this is the Step Gate. "The Choicest of Grain and Flocks Are Constantly Inside It": this is the gate that leads to the city Šibaniba. "The Bearer of the Produce of the Mountains": this is the gate that leads to the land Ḫalaḫḫu. In total, seven gates facing the rising sun, towards the south and east, and I gave them these names.
"The God Adad Is the Provider of Prosperity to the Land": this is the Adad Gate, which leads to the game preserve. "The God Erra Is the One Who Slaughters Those Hostile to Me": this is the Nergal Gate, which leads to the city Tarbiṣu. "The Divine Nannāru Is the One Who Protects My Lordly Crown": this is the Sîn Gate. In total, three gates facing towards the north and I gave them these names.
"The God Ea Is the One Who Properly Directs Water Flow into My Cisterns": this is the Mašqû Gate. "The One Who Brings in Income from the Settlements": this is the Quay Gate. "The Presents of the People of Sumuʾel and Tēma Enter Through It": this is the Desert Gate. "The One Who Regulates Everything": this is the Armory Gate. "The God Šarur Is the One Who Cuts Down the King’s Enemy": this is the Ḫandūru Gate. In total, five gates facing towards the west and I gave them these names.
I opened up a foundation pit for the outer wall, Badnigerimḫuluḫa, which means "Terrorizer of Enemies," then I dug down forty-five nindanu and made it reach the water table. I bound together strong mountain stone in the water below and above I expertly carried out its construction with large limestone blocks up to its copings.
I had gardens cultivated upstream and downstream of the city. I gathered in them fruit trees of the mountains and of all lands and every type of aromatic tree of the land Ḫatti. On newly tilled soil, which is beside the game preserve, I planted in great number all types of mountain vine, every type of fruit tree from all over the world, including spice and olive trees.
The Ḫusur River, whose waters since time immemorial had been deep and which none of the kings, my ancestors, had confined (i.e., made its water flow through a canal) so that they the waters of the Ḫusur poured into the Tigris River:
To make those planted areas luxuriant, I dug with picks a canal straight through high ground and low ground, from the border of the city Kisiru. Thus I provided a regular supply of those waters to the plain of Nineveh and I made them gush through small canals into those gardens.
I mounted an expedition to search for water at the foot of Mount Muṣri, then I climbed high and marched with difficulty to the city Elmunaqinnû. I found sources of water in front of the cities Dūr-Ištar, Šibaniba, and Sulu, then I made their narrow openings bigger and turned them into springs.
For a course for those waters, I cut through rugged mountains, confined areas, with picks and directed their outflow into the plain of Nineveh. I strengthened their channels like the base of a mountain. I provided a regular supply of those waters in them. Thus I forever added them as an addition to the waters of the Ḫusur River.
In summer, I enabled all of the orchards to be irrigated. In winter, I annually had water provided to 1,000 seeded fields in the plains upstream and downstream of the city.
I created a marsh to moderate the flow of those waters and planted a canebrake in it. I let loose in it herons, wild boars (pigs of the reeds), and roe deer. By divine will, vines, all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens planted on newly tilled soil. Cypress trees, musukkannu-trees, and all kinds of trees grew tall and sent out shoots. The marshes thrived greatly. Birds of the heavens, herons whose homes are far away, made nests and wild boars and roe deer gave birth in abundance.
I cut down musukkannu-trees and cypress trees grown in the orchards and marsh reeds from the swamps and I used them in the work required to build my lordly palatial halls. They picked cotton (trees bearing wool) and wove it into clothing.
After I had finished the work on my palace, I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Assyria, then I made splendid offerings and presented my gifts. I made fine oil from olives and aromatics from the orchards planted on newly tilled soil. At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
I received a substantial audience gift from Nabû-bēl-šumāti, the official in charge of the city Ḫararatu: gold, silver, large musukkannu-trees, donkeys, camels, oxen, and sheep and goats.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I surrounded and conquered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. I brought out of them people, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. Moreover, I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire pavilions and tents, their abodes, and reduced them to ashes.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites
He Ispabāra abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the king), together with the charioteers of the king of the land Meluḫḫa.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city; I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
I brought out Padî, their king, from the city Jerusalem and placed him on the lordly throne over them, then I imposed upon him payment in recognition of my lordship.
Moreover, as for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified cities, fortresses, and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered
On my fourth campaign, the god Aššur, my lord, encouraged me so that I mustered my numerous troops and ordered the march to the land Bīt-Yakīn. In the course of my campaign, I defeated Šūzubu (Mušēzib-Marduk), a Chaldean who lives in the marshes, at the city Bittūtu. As for him, terror of doing battle with me fell upon him and his heart pounded. He fled alone like a lynx and his hiding place could not be found.
I turned around (I turned the front of my yoke) and took the road to the land Bīt-Yakīn. He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated and whose forces I had scattered during my first campaign — became frightened by the clangor of my mighty weapons and my fierce battle array, then dislodged the gods of the full extent of his land from their abodes, and loaded them onto boats. He flew away like a bird to the city Nagīte-raqqi, which is in the midst of the sea. I brought his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn, which is in the swamps and marshes, and I counted them as booty.
Once again I destroyed and devastated his cities, and turned them into ruins. I poured out awe-inspiring brilliance upon his ally, the king of the land Elam.
On my return march, I placed Aššur-nādin-šumi, my first-born son whom I raised on my own knee, on his lordly throne and
On my fifth campaign: The population of the cities Tumurrum, Šarum, Ezāma, Kibšu, Ḫalbuda, Qūa, and Qana, whose dwellings are situated like the nests of eagles, the foremost of birds, on the peak of Mount Nipur, a rugged mountain, and who had not bowed down to the yoke — I had my camp pitched at the foot of Mount Nipur.
Like a fierce wild bull, with my select bodyguard and my merciless combat troops, I took the lead of them the soldiers in my camp
I turned around (I turned the front of my yoke) and took the road against Maniye, the king of the city Ukku and an insubmissive mountain-dweller. Before my time, none of the former kings of the past had marched through the untrodden paths and difficult trails on account of the rugged mountains.
I bound him (Nergal-ušēzib) with tethering ropes and iron fetters, and brought him to Assyria. I defeated the king of the land Elam, who had aligned himself with him and come to his aid. I dispersed his forces and scattered his assembled host.
On my seventh campaign, the god Aššur, my lord, encouraged me and I marched to the land Elam. In the course of my campaign, I conquered and plundered the cities Bīt-Ḫaʾiri and Raṣā, cities on the border of Assyria that the Elamites had taken away by force in the time of my ancestors. I had my garrisons stationed inside them. I brought those cities back inside the border of Assyria and placed them under the authority of the garrison commander of Dēr.
The cities Bubê, Dunni-Šamaš, Bīt-Risiya, Bīt-Aḫlamê, Dūru, Dannat-Sulāya, Šilibtu, Bīt-Aṣusi, Kār-Zēra-iqīša, Bīt-Giṣṣi, Bīt-Katpalāni, Bīt-Imbiya, Ḫamānu, Bīt-Arrabi, Burutu, Dimtu-ša-Sulāya, Dimtu-ša-Mār-bīti-ēṭir, Ḫarri-ašlakê, Rabbāya, Rāsu, Akkabarina, Tīl-Uḫuri, Ḫamrānu, Nadītu,
together with the cities of the passes, namely Bīt-Bunaki, Tīl-Ḫumbi, Dimtu-ša-Dume-ili, Bīt-Ubiya, Baltī-līšir, Taqab-līšir, Ša-nāqidāte, Masūtu-šaplīti, Sarḫudēri, Ālum-ša-Bēlet-bīti, Bīt-Aḫḫē-iddina,
The dust of their feet covered the wide heavens like a heavy cloud in the deep of winter. While drawing up a battleline before me at the city Ḫalulê, which is on the bank of the Tigris River and keeping me from the water source, they sharpened their weapons.
I myself prayed to the deities Aššur, Sîn, Šamaš, Bēl, Nabû, Nergal, Ištar of Nineveh, and Ištar of Arbela, the gods who support me, for victory over my strong enemy and they immediately heeded my prayers and came to my aid.
I roared loudly like a storm and thundered like the god Adad against all of the troops of the wicked enemies. By the command of the god Aššur, the great lord, my lord, I blew like the onset of a severe storm against the enemy on their flanks and front lines. With the weapons of the god Aššur, my lord, and my fierce battle array, I turned them back and made them retreat. I shot the troops of the enemy with uṣṣu-arrows and mulmullu-arrows, and pierced all of their corpses like
I cut off their lips and thus destroyed their pride. I cut off their hands like the stems of cucumbers in season.
I received gold and shining silver sling straps as their wrist-trappings and slashed off their belts with sharp swords. I took away gold and silver decorated belt-daggers as their waist-trappings.
As for the rest of his magnates, including Nabû-šuma-iškun, a son of Marduk-apla-iddina II (Merodach-baladan), who had raised their arms because they were terrified of doing battle with me, I captured them alive in the thick of battle.
I brought back all together the chariots along with their horses, whose drivers had been killed in the thick of that mighty battle and which had themselves been released so that they galloped about on their own.
wherein the kings, my ancestors, received the tribute of the rulers of the four quarters of the world;
hundred and sixty large cubits along its shorter side and thus I made its site bigger. Upon it, I filled in a terrace 190 courses of brick high.
In order to prevent its foundations from being weakened by rain and snow, I had its base built with large limestone blocks and thereby reinforced its base.
I laid the foundation of its great wall, Badnigalbilukurašušu, which means "Wall Whose Brilliance Overwhelms Enemies," upon limestone and made it 40 bricks thick, measured by my large brick mold. Upwards to the north and downwards to the south, I enlarged its battlements to a width of 39 bricks, then I raised its superstructure up high, to its copings, to a height of 200 courses of brick, each of whose thickness was one-third of a cubit, and thus raised it as high as a mountain.
I had eighteen gates opened up in it in four directions, in front and behind, and along both sides, for entering and leaving.
"The God Šarur Is the One Who Cuts Down the King’s Enemy": this is the Ḫandūru Gate. "May the Vice-Regent of the God Aššur Endure": this is the Aššur Gate, which leads to the Inner City Aššur. "The One Who Flattens All Enemies": this is the Sennacherib Gate, which leads to the land Ḫalzi. "The God Enlil Is the One Who Makes My Reign Firm": this is the Šamaš Gate, which leads to the land Gagal. "May Sennacherib’s Dynasty Be as Firm as the Position of the Wagon Constellation!": this is the Mullissu Gate, which leads to the city Kār-Mullissi. "The One Who Exorcises the ‘Flesh’ of the Asakku-demon": this is the Step Gate. "The Choicest of Grain and Flocks Are Constantly Inside It": this is the gate that leads to the city Šibaniba. "The Bearer of the Produce of the Mountains": this is the gate that leads to the land Ḫalaḫḫu. In total, eight gates facing the rising sun, towards the south and east, and I gave them these names.
"The God Adad Is the Provider of Prosperity to the Land": this is the Adad Gate, which leads to the game preserve. "The God Erra Is the One Who Cuts Down My Enemies": this is the Nergal Gate, which leads to the city Tarbiṣu. "The Divine Nannāru Is the One Who Makes Firm My Lordly Crown": this is the Sîn Gate. "The God Ea Is the One Who Properly Directs Water Flow into My Cisterns": this is the Mašqû Gate. "May Its Builder Endure": this is the Step Gate of the Palace. "The God Igisigsig Is the One Who Makes Orchards Flourish": this is the Step Gate of the Gardens. "The One Who Brings in Income from the Settlements": this is the Quay Gate. "May Its Builder Live Forever": this is the Step Gate of the Armory. "The God Anu Is the Protector of My Life": this is the gate of the section assigned to the land Barḫalzi. "The Presents of the People of Tēma and Sumuʾel Enter Through It": this is the Desert Gate. In total, ten gates facing towards the north and west and I gave them these names.
I enlarged the site of Nineveh, my capital city. For the course of a royal road, I made its streets fifty-two large cubits wide and thus I made the city as bright as day
I created a marsh to moderate the flow of those waters and planted a canebrake in it. I let loose in it herons, wild boars (pigs of the reeds), and roe deer. By divine will, vines, all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens planted on newly tilled soil. (Cypress trees, musukkannu-trees, and) all kinds of trees grew tall and sent out shoots. The marshes thrived greatly. Birds of the heavens, herons whose homes are far away, made nests and wild boars and roe deer gave birth in abundance.
After I had finished the work on my palace, I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Assyria, then I made splendid offerings and presented my gifts. I made fine oil from olives and aromatics. At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
In the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
As for him, Hezekiah, fear of my lordly brilliance overwhelmed him and he had the auxiliary forces and his elite troops whom he had brought inside the city Jerusalem, his royal city, along with 30 talents of gold, 800 talents of silver, every kind of treasure of his palace, as well as his daughters, his palace women, male singers, and female singers brought into Nineveh and he sent a mounted messenger of his to me to deliver this payment.
He, Maniye, heard about the advance of my expeditionary force, then he abandoned the city Ukku, his royal city, and fled afar. I entered his palace and, as his substantial audience gift, I carried off every kind of possession and property, which were without number.
I destroyed, devastated, and burned with fire his cities, and made them like ruin hills created by the Deluge.
From the booty of those lands, I conscripted 20,400 archers and 20,200 shield bearers and added them to my royal contingent.
I ordered the march against them to the land Nagītu. I settled in Nineveh the people of the land Ḫatti plundered by my bows and they skillfully built magnificent ships, a product characteristic to their lands. I gave orders to sailors of the cities Tyre and Sidon, and the land Ionia, whom I had captured. They my troops let them sail down the Tigris River with them downstream to the city Opis.
Then, from the city Opis, they lifted them the boats up onto dry land and dragged them on rollers to Sippar.
they became frightened on account of the villainous acts they had committed. They formed a confederation with the kings of Egypt and the archers, chariots, and horses of the king of the land Meluḫḫa, forces without number.
He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated during my first campaign — became frightened by the clangor of my mighty weapons and fled to the city Nagīte-raqqi, which is in the midst of the sea. I brought his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn,
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Me­ro­dach-ba­la­dan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp, fled alone, and thereby saved his life. I seized the chariots, horses, wagons, and mules that he had abandoned in the thick of battle.
With the strength of the god Aššur, my lord, I surrounded, conquered, and plundered 75 of his fortified cities, fortresses of Chaldea, and 420 smaller settlements in their environs. I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, Ḫursagkalama, Cutha, and Sippar, together with the guilty citizens, and I counted them as booty.
On my return march, I defeated all together the Tu­ʾu­mu­na, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Pu­qu­du, Ḫamrānu, Ḫa­ga­rā­nu, Nabatu, and Liʾtaʾu, insubmissive Arameans. I carried off into Assyria a substantial booty consisting of 208,000 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I surrounded and conquered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. I brought out of them people, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. Moreover, I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire pavilions and tents, their abodes, and reduced them to ashes.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
On my return march, I received a substantial payment from the distant Medes, of whose land none of the kings, my ancestors, had heard mention. Thus I made them bow down to the yoke of my lordship.
On my third campaign, I marched to the land Ḫatti. Fear of my lordly brilliance overwhelmed Lulî, the king of the city Sidon, and he fled afar into the midst of the sea and disappeared. The awesome terror of the weapon of the god Aššur, my lord, overwhelmed the cities Great Sidon, Lesser Sidon, Bīt-Zitti, Ṣarepta, Maḫalliba, Ušû, Akzibu, and Acco, his fortified cities and fortresses, an area of pastures and water-places, resources upon which he relied, and they bowed down at my feet.
As for Minuḫimmu of the city Samsimuruna, Tu-Baʾlu of the city Sidon, Abdi-Liʾti of the city Arwad, Ūru-Milki of the city Byblos, Mitinti of the city Ashdod, Būdi-il of the land Bīt-Ammon, Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
As for the governors, the nobles, and the people of the city Ekron who had thrown Padî, their king who was bound by treaty and oaths to Assyria, into iron fetters and who had handed him over to Hezekiah of the land Judah in a hostile manner, they became frightened on account of the villainous acts they had committed. They formed a confederation with the kings of Egypt and the archers, chariots, and horses of the king of the land Meluḫḫa, forces without number, and they came to their aid.
In the plain of the city Eltekeh, they sharpened their weapons while drawing up in battleline before me. With the support of the god Aššur, my lord, I fought with them and defeated them. In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the king), together with the charioteers of the king of the land Meluḫḫa.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city; I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
Moreover, as for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified cities, fortresses, and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the city Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts in recognition of my overlordship and imposed it upon them.
On my fourth campaign, the god Aššur, my lord, encouraged me so that I mustered my numerous troops and ordered the march to the land Bīt-Yakīn. In the course of my campaign, I defeated Šūzubu (Mušēzib-Marduk), a Chaldean who lives in the marshes, at the city Bittūtu. As for him, terror of doing battle with me fell upon him and his heart pounded. He fled alone like a lynx and his hiding place could not be found.
I turned around (I turned the front of my yoke) and took the road to the land Bīt-Yakīn. He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated and whose forces I had scattered during my first campaign — became frightened by the clangor of my mighty weapons and my fierce battle array, then dislodged the gods of the full extent of his land from their abodes, and loaded them onto boats. He flew away like a bird to the city Nagīte-raqqi, which is in the midst of the sea. I brought his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn, which is in the swamps and marshes, and I counted them as booty.
On my fifth campaign: The population of the cities Tumurrum, Šarum, Ezāma, Kibšu, Ḫalbuda, Qūa, and Qana, whose dwellings are situated like the nests of eagles, the foremost of birds, on the peak of Mount Nipur, a rugged mountain, and who had not bowed down to the yoke — I had my camp pitched at the foot of Mount Nipur.
Like a fierce wild bull, with my select bodyguard and my merciless combat troops, I took the lead of them the soldiers in my camp. I proceeded through the gorges of the streams, the outflows of the mountains, and rugged slopes in my chair. Where it was too difficult for my chair, I leapt forward on my own two feet like a mountain goat. I ascended the highest peaks against them. Where my knees became tired, I sat down upon the mountain rock and drank cold water from a water skin to quench my thirst.
I turned around (I turned the front of my yoke) and took the road against Maniye, the king of the city Ukku and an insubmissive mountain-dweller. Before my time, none of the former kings of the past had marched through the untrodden paths and difficult trails on account of the rugged mountains. I had my camp pitched at the foot of Mount Anara and Mount Uppa, mighty mountains, and I myself, in an armchair, with my crack combat troops, entered their narrow passes with great difficulty and ascended with a struggle the steep mountain peaks.
He, Maniye, saw the dust cloud stirred up by the feet of my troops, then he abandoned the city Ukku, his royal city, and fled afar. I surrounded, conquered, and plundered the city Ukku. I brought out of it every kind of possession and property, the treasures of his palace, and I counted it as booty.
Moreover, I conquered thirty-three cities on the borders of his district and carried off from them people, donkeys, oxen, and sheep and goats. Then I destroyed them, devastated them, and burned them with fire.
On my sixth campaign: The rest of the people of the land Bīt-Yakīn, who had groveled like onagers before my mighty weapons, dislodged the gods of the full extent of their land from their abodes, then crossed the Great Sea of the Rising Sun and set up their residences in the city Nagītu of the land Elam — I crossed over the sea in boats of the land Ḫatti. I conquered the cities Nagītu and Nagītu-diʾbina, together with the lands Ḫilmu, Pillatu, and Ḫupapanu, districts of the land Elam.
I carried off the people of the land Bīt-Yakīn, together with their gods and the people of the king of the land Elam, and I did not leave a single escapee. I loaded them onto boats and brought them to this side of the sea, then I made them take the road to Assyria. I destroyed, devastated, and burned with fire the cities that are in those districts. I turned them into a mound of ruins (a mound and ruins)
On my return march, in a pitched battle, I defeated Šūzubu (Nergal-ušēzib), a citizen of Babylon who had taken the lordship of the land of Sumer and Akkad for himself during the confusion in the land. I captured him alive, bound him with tethering ropes and iron fetters, and brought him to Assyria. I defeated the king of the land Elam, who had aligned himself with him and come to his aid. I dispersed his forces and scattered his assembled host.
On my seventh campaign, the god Aššur, my lord, encouraged me and I marched to the land Elam. In the course of my campaign, I conquered and plundered the cities Bīt-Ḫaʾiri and Raṣā, cities on the border of Assyria that the Elamites had taken away by force in the time of my ancestors. I had my garrisons stationed inside them. I brought those cities back inside the border of Assyria and placed them under the authority of the garrison commander of Dēr.
The cities Bubê, Dunni-Šamaš, Bīt-Risiya, Bīt-Aḫlamê, Dūru, Dannat-Sulāya, Šilibtu, Bīt-Aṣusi, Kār-Zēra-iqīša, Bīt-Giṣṣi, Bīt-Kat­pa­lā­ni, Bīt-Imbiya, Ḫamānu, Bīt-Arrabi, Bu­ru­tu, Dim­tu-ša-Sulāya, Dimtu-ša-Mār-bīti-ēṭir, Ḫarri-ašlakê, Rabbāya, Rāsu, Akkabarina, Tīl-Uḫuri, Ḫamrānu, Na­dī­tu,
together with the cities of the passes, namely Bīt-Bunaki, Tīl-Ḫumbi, Dimtu-ša-Dume-ili, Bīt-Ubiya, Baltī-līšir, Taqab-līšir, Ša-nāqidāte, Ma­sū­tu-šaplīti, Sarḫudēri, Ālum-ša-Bēlet-bīti, Bīt-Aḫḫē-iddina, and Ilteuba — I surrounded, conquered, plundered, destroyed, devastated, and burned with fire those thirty-four fortified cities, together with the smaller settlements in their environs, which were without number. I made the smoke from their conflagration cover the wide heavens like a heavy cloud.
Kudur-Naḫundu (Kudur-Naḫḫunte), the Elamite, heard about the conquest of his cities and fear fell upon him. He brought the people of the rest of his cities into fortresses. He abandoned the city Madaktu, his royal city, and  took the road to the city Ḫaydala, which is in the distant mountains.
I ordered the march to the city Madaktu, his royal city. In the month Tamḫīru, bitter cold set in and a severe rainstorm sent down its rain. I was afraid of the rain and snow in the gorges, the outflows of the mountains, so I turned around (I turned the front of my yoke) and took the road to Nineveh.
On my eighth campaign, after Šūzubu (Mušēzib-Marduk) had rebelled and the citizens of Babylon, evil gallû-demons, had locked the city gates, they plotted to wage war. Arameans, fugitives, runaways, murderers, and robbers rallied around Šūzubu (Mušēzib-Marduk), a Chaldean, a person of lowly status, a coward (who has no knees), and a servant who belonged to the governor of the city Laḫīru, and they went down into the marshes and incited rebellion.
I besieged him and put him in dire straits. On account of fear and hunger, he fled to the land Elam. When there were conspiracy and treachery against him, he hurried out of the land Elam and entered Šuanna Babylon. The Babylonians inappropriately placed him back on the throne and entrusted him with the lordship of the land of Sumer and Akkad.
They the Babylonians opened the treasury of Esagil and took out the gold and silver of the god Bēl Marduk and the goddess Zarpanītu, the property of the temple of their gods. They sent it as a bribe to Umman-menanu (Ḫumban-menanu), the king of the land Elam,  who does not have sense or insight, saying: "Gather your army, muster your forces, hurry to Babylon, and align yourself with us! Let us put our trust in you."
The lands Parsuaš, Anzan, Pašeru, and Ellipi, the people of Yasil, Lakabera, Ḫarzunu, Dummuqu, Sulāya, and Samʾuna, who was a son of Marduk-apla-iddina II (Merodach-baladan), the lands Bīt-Adini, Bīt-Amukāni, Bīt-Šilāni, Bīt-Sāla (Bīt-Saʾalli), Larak, the city Laḫīru, the people of the tribes of the Puqudu, Gambulu, Ḫalatu, Ruʾuʾa, Ubulu, Malaḫu, Rapiqu, Ḫindaru, and Damunu, a large host, formed a confederation with him.
In their multitude, they took the road to Akkad and, as they were advancing towards Babylon, they met up with Šūzubu (Mušēzib-Marduk), a Chaldean who is the king of Babylon, and banded their forces together. Like a spring invasion of a swarm of locusts, they were advancing towards me as a group to do battle. The dust of their feet covered the wide heavens like a heavy cloud in the deep of winter.
While drawing up in battleline before me at the city Ḫalulê, which is on the bank of the Tigris River, and keeping me from the water source, they sharpened their weapons.
I myself prayed to the deities Aššur, Sîn, Šamaš, Bēl, Nabû, Nergal, Ištar of Nineveh, and Ištar of Arbela, the gods who support me, for victory over my strong enemy and they immediately heeded my prayers and came to my aid.
I raged up like a lion, then put on armor and placed a helmet suitable for combat on my head. In my anger, I rode quickly in my exalted battle chariot, which lays enemies low. I took in my hand the mighty bow that the god Aššur had granted to me and I grasped in my hand an arrow that cuts off life.
I roared loudly like a storm and thundered like the god Adad against all of the troops of the wicked enemies. By the command of the god Aššur, the great lord, my lord, I blew like the onset of a severe storm against the enemy on their flanks and front lines. With the weapons of the god Aššur, my lord, and my fierce battle array, I turned them back and made them retreat.  I shot the troops of the enemy with uṣṣu-arrows and mulmullu-arrows, and pierced all of their corpses like
I slit their throats like sheep and thus cut off their precious lives like thread. Like a flood in full spate after a seasonal rainstorm, I made their blood flow over the broad earth. The swift thoroughbreds harnessed to my chariot plunged into floods of their blood just like the river ordeal. The wheels of my war chariot, which lays criminals and villains low, were bathed in blood and gore. I filled the plain with the corpses of their warriors like grass. I cut off their lips and thus destroyed their pride. I cut off their hands like the stems of cucumbers in season.
As for the rest of his magnates, including Nabû-šuma-iškun, a son of Marduk-apla-iddina II (Merodach-baladan), who had raised their arms because they were terrified of doing battle with me, I captured them alive in the thick of battle.
I brought back all together the chariots along with their horses, whose drivers had been killed in the thick of that mighty battle and which had themselves been released so that they galloped about on their own. When the second double-hour of the night had passed, I stopped their slaughter.
As for him, Umman-menanu (Ḫum­ban-me­na­nu), the king of the land Elam, along with the king of Babylon and the sheikhs of Chaldea who marched at his side, terror of doing battle with me overwhelmed them like alû-demons. They abandoned their tents and, in order to save their lives, they trampled the corpses of their troops as they pushed on.
Their hearts throbbed like the pursued young of pigeons, they passed their urine hotly, and released their excrement inside their chariots. I ordered my chariots and horses to pursue them. Wherever they caught them, they killed with the sword the runaways amongst them, who had fled for their lives.
At that time, after I had completed the palace in the citadel of Nineveh for my royal residence and had filled it with luxuriousness to be an object of wonder for all of the people:
The Rear Palace that earlier kings, my ancestors, had had built for the proper running of the military camp, the care of horses, and the overseeing of everything — its terrace did not exist, its site had become too small, and its construction was inexpert. With the passage of time, its base had fallen into disrepair, then its foundations had become loose and its superstructure had collapsed.
I tore down that palace in its entirety. I took much fallow land from the meadow and plain of the city as an addition and I added it to the site. I abandoned the site of the former palace and filled in a terrace in the area of the meadow that I had taken from the river bank. I raised its superstructure 200 courses of brick high.
In a favorable month, on an auspicious day, upon that terrace, with my innate expertise, I had a palatial wing of limestone and cedar in the style of the land Ḫatti and a magnificent palatial wing of Assyrian workmanship, which greatly surpassed the previous one in size and expertise, built through the craft of well-trained master builders, for my lordly residence.
I greatly enlarged its outer courtyard for the proper administration of the black-headed people, the inspection of thoroughbred horses, mules, agālu-donkeys, military equipment, chariots, carts, wagons, quivers, bows, and uṣṣu-arrows, every type of implement of war, and the submission of teams of horses and mules, which have great strength, to the yoke.
I built and completed that palace from its foundations to its battlements. I deposited in it inscribed objects bearing my name.
In the future, one of the kings, my descendants, whom the god Aššur and the goddess Ištar name for shepherding the land and people — when that palace becomes old and dilapidated, may a future ruler renovate its dilapidated sections. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
As for the one who alters my inscription or my name, may the god Aššur, the great lord, the father of the gods, become angry with him as if he were an enemy. May he take away his scepter and his throne from him and overthrow his dynasty.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Me­ro­dach-ba­la­dan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp, fled alone, and thereby saved his life. I seized the chariots, horses, wagons, and mules that he had abandoned in the thick of battle.
I joyfully entered his palace, which is in Babylon, 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 many as there were, and his palace attendants, and I counted them as booty.
With the strength of the god Aššur, my lord, I surrounded, conquered, and plundered 75 of his fortified cities, fortresses of Chaldea, and 420 smaller settlements in their environs. I brought out the auxiliary forces of the Arameans and Chaldeans who were in Uruk, Nippur, Kish, Ḫursagkalama, Cutha, and Sippar, together with the guilty citizens, and I counted them as booty.
In the course of my campaign, I received a substantial audience gift from Nabû-bēl-šumāti, the official in charge of the city Ḫararatu: gold, silver, large musukkannu-trees, donkeys, camels, oxen, and sheep and goats.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I surrounded and conquered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. I brought out of them people, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. Moreover, I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire pavilions and tents, their abodes, and reduced them to ashes.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
As for Minuḫimmu of the city Sam­si­mu­ru­na, Tu-Baʾ­lu of the city Sidon, Abdi-Liʾti of the city Arwad, Ūru-Milki of the city Byblos, Mitinti of the city Ashdod, Būdi-il of the land Bīt-Ammon, Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
Moreover, as for Ṣidqâ, the king of the city Ashkelon who had not bowed down to my yoke, I forcibly removed the gods of his father’s house, himself, his wife, his sons, his daughters, his brothers, and other offspring of his father’s house and took him to Assyria.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city; I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
Moreover, as for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified cities, fortresses, and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the city Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts in recognition of my overlordship and imposed it upon them.
I turned around (I turned the front of my yoke) and took the road to the land Bīt-Yakīn. He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated and whose forces I had scattered during my first campaign — became frightened by the clangor of my mighty weapons and my fierce battle array, then dislodged the gods of the full extent of his land from their abodes, and loaded them onto boats. He flew away like a bird to the city Nagīte-raqqi, which is in the midst of the sea. I brought his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn, which is in the swamps and marshes, and I counted them as booty.
Like a fierce wild bull, with my select bodyguard and my merciless combat troops, I took the lead of them the soldiers in my camp. I proceeded through the gorges of the streams, the outflows of the mountains, and rugged slopes in my chair. Where it was too difficult for my chair, I leapt forward on my own two feet like a mountain goat. I ascended the highest peaks against them. Where my knees became tired, I sat down upon the mountain rock and drank cold water from a water skin to quench my thirst.
I turned around (I turned the front of my yoke) and took the road against Maniye, the king of the city Ukku and an insubmissive mountain-dweller. Before my time, none of the former kings of the past had marched through the untrodden paths and difficult trails on account of the rugged mountains. I had my camp pitched at the foot of Mount Anara and Mount Uppa, mighty mountains, and I myself, in an armchair, with my crack combat troops, entered their narrow passes with great difficulty and ascended with a struggle the steep mountain peaks.
He, Maniye, saw the dust cloud stirred up by the feet of my troops, then he abandoned the city Ukku, his royal city, and fled afar. I surrounded, conquered, and plundered the city Ukku. I brought out of it every kind of possession and property, the treasures of his palace, and I counted it as booty.
On my sixth campaign: The rest of the people of the land Bīt-Yakīn, who had groveled like onagers before my mighty weapons, dislodged the gods of the full extent of their land from their abodes, then crossed the Great Sea of the Rising Sun and set up their residences in the city Nagītu of the land Elam — I crossed over the sea in boats of the land Ḫatti. I conquered the cities Nagītu and Nagītu-diʾbina, together with the lands Ḫilmu, Pillatu, and Ḫupapanu, districts of the land Elam.
I carried off the people of the land Bīt-Yakīn, together with their gods and the people of the king of the land Elam, and I did not leave a single escapee. I loaded them onto boats and brought them to this side of the sea, then I made them take the road to Assyria. I destroyed, devastated, and burned with fire the cities that are in those districts. I turned them into a mound of ruins (a mound and ruins)
On my return march, in a pitched battle, I defeated Šūzubu (Nergal-ušēzib), a citizen of Babylon who had taken the lordship of the land of Sumer and Akkad for himself during the confusion in the land. I captured him alive, bound him with tethering ropes and iron fetters, and brought him to Assyria. I defeated the king of the land Elam, who had aligned himself with him and come to his aid. I dispersed his forces and scattered his assembled host.
On my seventh campaign, the god Aššur, my lord, encouraged me and I marched to the land Elam. In the course of my campaign, I conquered and plundered the cities Bīt-Ḫaʾiri and Raṣā, cities on the border of Assyria that the Elamites had taken away by force in the time of my ancestors. I had my garrisons stationed inside them. I brought those cities back inside the border of Assyria and placed them under the authority of the garrison commander of Dēr.
The cities Bubê, Dunni-Šamaš, Bīt-Risiya, Bīt-Aḫlamê, Dūru, Dannat-Sulāya, Šilibtu, Bīt-Aṣusi, Kār-Zēra-iqīša, Bīt-Giṣṣi, Bīt-Kat­pa­lā­ni, Bīt-Imbiya, Ḫamānu, Bīt-Arrabi, Bu­ru­tu, Dim­tu-ša-Sulāya, Dimtu-ša-Mār-bīti-ēṭir, Ḫarri-ašlakê, Rabbāya, Rāsu, Akkabarina, Tīl-Uḫuri, Ḫamrānu, Na­dī­tu,
together with the cities of the passes, namely Bīt-Bunaki, Tīl-Ḫumbi, Dimtu-ša-Dume-ili, Bīt-Ubiya, Baltī-līšir, Taqab-līšir, Ša-nāqidāte, Masūtu-šaplīti, Sarḫudēri, Ālum-ša-Bēlet-bīti, Bīt-Aḫḫē-iddina, and Ilteuba — I surrounded, conquered, plundered, destroyed, devastated, and burned with fire those thirty-four fortified cities, together with the smaller settlements in their environs, which were without number. I made the smoke from their conflagration cover the wide heavens like a heavy cloud.
Kudur-Naḫundu (Kudur-Naḫḫunte), the Elamite, heard about the conquest of his cities and fear fell upon him. He brought the people of the rest of his cities into fortresses. He abandoned the city Madaktu, his royal city, and took the road to the city Ḫaydala, which is in the distant mountains.
I ordered the march to the city Madaktu, his royal city. In the month Tamḫīru, bitter cold set in and a severe rainstorm sent down its rain. I was afraid of the rain and snow in the gorges, the outflows of the mountains, so I turned around (I turned the front of my yoke) and took the road to Nineveh.
At that time, by the command of the god Aššur, my lord, Kudur-Naḫundu (Kudur-Naḫḫunte), the king of the land Elam, did not last three months and suddenly died a premature death. After him, Umman-menanu (Ḫumban-menanu), who does not have sense or insight, his younger brother, sat on his throne.
On my eighth campaign, after Šūzubu (Mušēzib-Marduk) had rebelled and the citizens of Babylon, evil gallû-demons, had locked the city gates, they plotted to wage war. Arameans, fugitives, runaways, murderers, and robbers rallied around Šūzubu (Mušēzib-Marduk), a Chaldean, a person of lowly status, a coward (who has no knees), and a servant who belonged to the governor of the city Laḫīru, and they went down into the marshes and incited rebellion.
I besieged him and put him in dire straits. On account of fear and hunger, he fled to the land Elam. When there were conspiracy and treachery against him, he hurried out of the land Elam and entered Šuanna Babylon. The Babylonians inappropriately placed him back on the throne and entrusted him with the lordship of the land of Sumer and Akkad.
They the Babylonians opened the treasury of Esagil and took out the gold and silver of the god Bēl Marduk and the goddess Zarpanītu, the property of the temple of their gods. They sent it as a bribe to Umman-menanu (Ḫumban-menanu), the king of the land Elam, who does not have sense or insight, saying: "Gather your army, muster your forces, hurry to Babylon, and align yourself with us! Let us put our trust in you."
That Elamite, whose cities I had conquered and turned into ruins during a previous campaign to the land Elam, accepted the bribe from them without thinking, then gathered his troops and his forces, inspected his chariots and wagons, and checked his teams of horses and mules.
The lands Parsuaš, Anzan, Pašeru, and Ellipi, the people of Yasil, Lakabera, Ḫarzunu, Dummuqu, Sulāya, and Samʾuna, who was a son of Marduk-apla-iddina II (Merodach-baladan), the lands Bīt-Adini, Bīt-Amukāni, Bīt-Šilāni, Bīt-Sāla (Bīt-Saʾalli), Larak, the city Laḫīru, the people of the tribes of the Puqudu, Gambulu, Ḫalatu, Ruʾuʾa, Ubulu, Malaḫu, Rapiqu, Ḫindaru, and Damunu, a large host, formed a confederation with him.
I myself prayed to the deities Aššur, Sîn, Šamaš, Bēl, Nabû, Nergal, Ištar of Nineveh, and Ištar of Arbela, the gods who support me, for victory over my strong enemy and they immediately heeded my prayers and came to my aid.
I raged up like a lion, then put on armor and placed a helmet suitable for combat on my head. In my anger, I rode quickly in my exalted battle chariot, which lays enemies low. I took in my hand the mighty bow that the god Aššur had granted to me and I grasped in my hand an arrow that cuts off life.
I quickly slaughtered and defeated Ḫum­ban-un­da­ša, his field marshal, a trusted man who leads his troops, his main support, together with his magnates, who wear gold decorated belt-daggers and have reddish gold sling straps fastened to their forearms, like fattened bulls restrained with fetters.
I slit their throats like sheep and thus cut off their precious lives like thread. Like a flood in full spate after a seasonal rainstorm, I made their blood flow over the broad earth. The swift thoroughbreds harnessed to my chariot plunged into floods of their blood just like the river ordeal. The wheels of my war chariot, which lays criminals and villains low, were bathed in blood and gore. I filled the plain with the corpses of their warriors like grass. I cut off their lips and thus destroyed their pride. I cut off their hands like the stems of cucumbers in season.
As for the rest of his magnates, who had raised their arms because they were terrified of doing battle with me, I captured them alive in the thick of battle.
At that time, the Rear Palace of Nineveh that earlier kings, my ancestors, had had built for the proper running of the military camp, the care of horses, and the overseeing of everything — its terrace did not exist and its site had become too small. With the passage of time, its base had fallen into disrepair, then its foundations had become loose and its superstructure had collapsed.
I tore down that palace in its entirety. As an addition, I took much land from the meadow and plain of the city and I added it to the site. I abandoned the site of the former palace and filled in a terrace in the area that I had taken from the meadow. I raised its superstructure 200 courses of brick high.
In a favorable month, on an auspicious day, upon that terrace, I had a large palatial wing, which greatly surpassed the previous one, built for my royal residence.
I roofed it with magnificent beams of cedar. I fastened bands of bright copper on doors of white cedar and I installed them in its gates. I had bull colossi fashioned from white limestone that was discovered in the territory of the city Balāṭāya and on the right and left I made them hold its door bolts.
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the black-headed people from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet. Thus did recalcitrant rulers come to fear battle with me. While they were abandoning their settlements, they flew away alone like bats living in crevices to inaccessible places.
I called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
The god Adad and the goddess Šala, gods of the city Ekallātum whom Marduk-nādin-aḫḫē, king of Akkad, had taken and brought to Babylon during the reign of Tiglath-pileser I, king of Assyria — I had them brought out of Babylon after 418 years and I returned them to the city Ekallātum, their proper place.
I destroyed, devastated, and burned with fire the city, and its buildings, from its foundations to its crenellations. I removed bricks and earth, as much as there was, from the inner and outer walls, the temples, and the ziggurrat, and I threw it into the Araḫtu River. I dug a canal into the center of that city and thus leveled their site with water. I destroyed the outline of its foundations and thereby made its destruction surpass that of the Deluge. So that in the future, the site of that city and its temples will be unrecognizable, I dissolved it Babylon in water and annihilated it, making it like a meadow.
As for him, Umman-menanu (Ḫumban-menanu), the king of the land Elam, along with the king of Babylon and the sheikhs of Chaldea
I fastened bands of bright copper on doors of white cedar and I installed them in their gates. I had magnificent bull colossi fashioned from white limestone that was discovered in the territory of the city Balāṭāya and on the right and left I made them hold their door bolts.
I greatly enlarged its outer courtyard for the proper administration of the black-headed people, the inspection of thoroughbred horses, mules, agālu-donkeys, military equipment, chariots, carts, wagons, quivers, bows, and uṣṣu-arrows, every type of implement of war, and the submission of teams of horses and mules, which have great strength, to the yoke.
I took away the kingship of Lulî, the king of the city Sidon. I placed Tu-Baʾlu on his throne and imposed upon him payment in recognition of my overlordship.
I put to the sword the people of the city Tumurrum, who live on Mount Nipur, a rugged mountain. I swept over the city Ukku, together with every last one of its settlements, so that they looked like a ruin hill created by the Deluge.
In a pitched battle, they captured him (Nergal-ušēzib) alive and brought him before me. At the Citadel Gate of Nineveh, I bound him with a bear
As for the king of the land Elam, who had come to his (Šūzubu’s) aid, I marched to his land. I surrounded, conquered, plundered, destroyed, devastated, and burned with fire his fortified cities, his treasury, and smaller settlements of his in their environs, as far as the pass of the land Bīt-Bu­na­ki.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, capable shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
I forcibly removed the gods of his father’s house, himself, his wife, his sons, his daughters, his brothers, and other offspring of his father’s house and took him to Assyria. I set Šarru-lū-dāri, son of Rūkibtu, their former king, over the people of the city Ashkelon and imposed upon him the payment of tribute and gifts in recognition of my overlordship so that he now pulls my yoke.
In the course of my campaign, I surrounded, conquered, and plundered the cities Bīt-Daganna, Joppa, Banayabarqa, and Azuru, the cities of Ṣidqâ that had not submitted to me quickly. As for the governors, the nobles,
who loves justice, renders as­sis­tance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
On my return march, I received a substantial payment from the distant Medes, of whose land none of the kings, my ancestors, had heard mention.
I fought with them and defeated them. In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the king), together with the charioteers of the king of the land Meluḫḫa.
I surrounded, conquered, and plundered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city;
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, favorite of the great gods, wise prince, circumspect ruler, shepherd of people, and leader of a widespread population, I:
The god Aššur, father of the gods, looked steadfastly upon me among all of the rulers and made my weapons greater than those of all who sit on royal daises. He gave me a just scepter that widens borders and he put in my hand a merciless rod to fell enemies.
In a pitched battle, I overwhelmed like the Deluge Marduk-apla-iddina II (Merodach-baladan), the king of Karduniaš Babylonia, Chaldeans and Arameans, together with the troops of the land Elam, his allies. He (Marduk-apla-iddina II) fled alone to the Sealand, then he collected the gods of the full extent of his land, together with the bones of his forefathers from their tombs, loaded them and his people onto boats, and crossed over to the city Nagītu, which is on the other side of the Bitter Sea. In that place, he disappeared.
I conquered his entire land and I counted his people as booty. I destroyed, devastated, burned with fire, and conquered his cities.
I ruined the city Ḫirimmu and the land of the Yasubigallians, and the land Ellipi, and I destroyed its settlements.
I put to the sword the people of the city Tumurrum, who live on a rugged mountain Mount Nipur. I destroyed the city Ukku, together with every one of its settlements, so that they looked like a ruin hill created by the Deluge.
I conquered the city Tīl-Garimme, which is on the border of the land Tabal, and turned it into ruins.
The cities Nagītu and Nagītu-diʾbina, the lands Ḫilmu, Pillatu, and Ḫupapanu, districts of the king of the land Elam that are situated on the other shore of the sea, in which the people of the land Bīt-Yakīn — who because of my mighty weapons had dislodged the gods of their land from their abodes and had crossed over the sea — had taken up residence inside: I crossed over the sea in boats of the land Ḫatti, which I had built in Nineveh and the city Tīl-Barsip. I conquered and burned with fire the cities in those districts. I carried off the people of the land Bīt-Yakīn and their gods, together with soldiers of the king of the land Elam, and I brought them to Assyria.
Afterwards, the Babylonians, who had gone forth with Marduk-apla-iddina II (Merodach-baladan) and had fled to the land Elam, brought the king of the land Elam to Babylon and he the king of Elam placed Šūzubu (Nergal-ušēzib), son of Gaḫul Gaḫal, on the royal throne over them.
I ordered archers, chariots, and horses of my royal contingent to confront the king of the land Elam. They killed many troops, including his son, and he the king of Elam retreated. They marched to Uruk and carried off the deities Šamaš of Larsa, the Lady of the Rēš-Temple, the Lady of Uruk, Nanāya, Uṣur-amāssa, Bēlet-balāṭi, Kurunam, Kaššītu, and Palil, the gods who live in Uruk, together with their property and possessions, which are without number.
On their return march, in a pitched battle, they captured Šūzubu (Nergal-ušēzib), the king of Babylon, alive. They threw him into a neck-stock and fetters and brought him before me. At the Citadel Gate of Nineveh, I bound him with a bear.
As for the king of the land Elam, who had come to the aid of the Babylonians, I marched to his land. I surrounded, conquered, plundered, destroyed, devastated, and burned with fire his fortified cities, his treasury, and the smaller settlements in their environs, as far as the pass of the land Bīt-Bunaki.
The king of the land Elam heard about the conquest of his cities and fear fell upon him. He made the rest of the people of his land go up into fortresses. He abandoned the city Madaktu, his royal city, and set out for the city Ḫaydala, which is in the mountains.
I ordered the march to the city Madaktu, his royal city. In the month Ṭebētu X, bitter cold set in and continuous rain fell, and I was afraid of the snow in the gorges, the outflows of the mountains, so I turned around and took the road to Assyria.
Afterwards, the king of the land Elam, the lands Parsuaš, Anzan, Pašeru, 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 Babylon and marched towards me to do battle.
With the strength of the god Aššur, my lord, I fought with them on the plain of the city Ḫalulê and defeated them. I put to the sword 150,000 of their combat troops. I took away from them chariots, wagons, and their royal tents.
Terror of doing battle with me overwhelmed the king of Babylon and the king of the land Elam. They released their excrement inside their chariots, fled alone, and ran away to their own lands.
At that time, the Rear Palace, which is inside Nineveh, that earlier kings, my ancestors, had had built for the proper running of the military camp, the care of horses, and the overseeing of everything — a terrace for that palace did not exist and its site had become too small, and its outer courtyard was not wide enough to have horses show their mettle. With the passage of time, its base had fallen into disrepair and its superstructure was tottering.
I tore down that palace in its entirety. As an addition, I took much fallow land from the meadow and I added it to it. I abandoned the site of the former palace and filled in a terrace in the fallow land that I had taken from the meadow. I raised its superstructure 200 courses of brick high, measured by my large brick mold.
I laid the foundation of my palatial halls upon that terrace. I had a palatial hall of limestone and cedar, a replica of a palace of the land Ḫatti, and a magnificent  palatial hall of Assyrian workmanship, which greatly surpassed the previous one in size and splendor, built for my royal residence.
I greatly enlarged its outer courtyard for making my thoroughbred horses submissive to the yoke and for reviewing the substantial enemy booty that the god Aššur had given to me.
With the exalted strength of the gods, my lords, I sent orders to all the kings of the land Amurru whom they the gods had made bow down at my feet. They cut down large beams of cedar on Mount Amanus. They dragged them to Nineveh and I roofed them the palatial halls. I fastened bands of copper on doors of cypress and white cedar and I installed them in their gates.
I had pendû-stone — whose appearance is as finely granulated as cucumber seeds, considered valuable enough to be an amulet, a stone for speaking and being accepted, as well as making storms pass by, and keeping illness away from a man, and which was brought from the foot of Mount Nipur — and white limestone, which was discovered at the city Balāṭāya, fashioned into bull colossi and I made them hold their door bolts.
I erected cedar columns over sphinxes of pendû-stone and I positioned the architraves of that palatial hall of limestone on those columns.
With the ingenious mind that the lord of wisdom, the god Ninšiku, had granted to me, by divine will, I created clay molds for all of the bronze works that I intended to cast in Nineveh for the requirements of my palatial halls, then I poured copper into them and my handiwork succeeded. Furthermore, I had twin lamassu-colossi of copper bear slabs of pendû-stone. I stationed them between the sphinxes, made them like battlements, and made the façade beautiful.
In the great courtyard below the palatial hall of limestone, I had a pedestal of pendû-stone, breccia, and sābu-stone made for my royal residence. I placed on it four bronze columns that were alloyed with one-sixth tin and I roofed it with cedar crossbeams that were plated with silver.
I made that armory extremely large, perfect, and splendid. I filled it with luxuriousness to be an object of wonder for all of the people. The surplus payment of all of the lands, including that of the distant Medes — from whom none of the kings, my ancestors, had received tribute — together with the wagons, chariots, vehicles of the king of the Elamites, the king of Babylon, and Chaldea that I had captured, along with the countless equipment that I had accumulated: I had all of these things carried to the treasury of that palace and brought inside it.
I carried off the people of the land Bīt-Yakīn and their gods, together with soldiers of the king of the land Elam, and I brought them to Assyria.
, who along with Marduk-apla-iddina II (Merodach-baladan) had groveled in the face of my mighty weapons during the course of a previous campaign of mine,
I ordered archers, chariots, and horses of my royal contingent to confront the king of the land Elam. They killed many of his troops, including his son, and he the king of Elam retreated. They marched to Uruk and carried off the god Šamaš of Larsa and the goddess the Lady of Uruk, the gods living inside it, together with their property and possessions, which are without number.
On their return march, in a pitched battle, they took Šūzubu (Nergal-ušēzib), the king of Babylon, alive and brought him before me. At the Citadel Gate of Nineveh, I bound him with a bear.
The king of the land Elam heard about the conquest of his cities and fear fell upon him. He made the rest of the people of his land go up into fortresses. He abandoned the city Madaktu, his royal city, and set out for the city Ḫaydala, which is in the mountains.
I ordered the march to the city Madaktu, his royal city. In the month Ṭebētu X, bitter cold set in so I turned around (I turned the front of my yoke) and took the road to Assyria.
on ruin hills. He brought the rest of the people of his land, who had fled before my weapons, down from
I captured the people of his land and counted them as booty. I destroyed, devastated, and burned with fire his cities.
He, the king of the land Elam — the people of whose land I had captured and carried off and whose cities I had destroyed, devastated, and burned with fire — had no sense or insight in him (in his ear). He accepted the bribe of the Babylonians and
The lands Parsuaš, Anzan, Pašeru, 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 Babylon and the citizens of Babylon and Borsippa and they marched towards me to do battle.
Terror of doing battle with me o­ver­whelmed the king of Babylon and the king of the land Elam. They released their excrement inside their chariots, fled alone, and ran away to their own lands.
, the temple of the god Sîn, the temple of the goddess Ningal, the temple of the god Šamaš, the temple of the goddess Aya,
) like solid bedrock and I built and completed them from their foundations to their crenellations.
In the future, may a future ruler, when these temples become old and dilapidated, see my inscribed objects, anoint them with oil, make an offering, and place them with inscribed objects bearing his name. The god Aššur will then hear his prayers.
The god Aššur, father of the gods, looked steadfastly upon me among all of the rulers and he made my weapons greater than those of all who sit on royal daises. He gave me a just scepter that widens borders and he put in my hand a merciless rod to fell enemies. He made rulers of the four quarters of the world, from east to west, bow down at my feet and they now pull my yoke.
I built Ešaḫulezenzagmukam, "House of Joy and Gladness for the Festival of the Beginning of the Year."
At the time of the festival of the akītu-house (New Year’s house), I celebrate annually inside it with prayer and expressions of my humility (stroking my nose) before god and goddess and for my lordly pleasure.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, and favorite of the great gods:
The god Aššur and the goddess Ištar granted me a weapon without equal and gave me the strength (opened my arms) to destroy those hostile to Assyria. With their great support, I constantly directed my troops in safety from east to west and I made all of the rulers who sit on royal daises throughout the four quarters of the world bow down at my feet and they now pull my yoke.
At that time, I enlarged the site of Nineveh, my capital city. I broadened its streets for the course of a royal road and thus I made the city as bright as day. I had an inner and outer wall skillfully built and I raised them as high as mountains. I widened its moat 100 large cubits.
So that in the future there would be no diminution of the royal road, I had steles made and they stood on each side, opposite one another. I measured the width of the royal road, as far as the Gate of the Gardens, as fifty-two large cubits.
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, favorite of the great gods:
The god Aššur, father of the gods, looked steadfastly upon me among all of the rulers and he made my weapons greater than those of all who sit on royal daises.
At that time, the palace in the citadel of Nineveh, which the kings, my ancestors, had had constructed and whose site was too small; alongside of which the Tebilti River had flowed and which had shaken its base when its flood was in full spate:
I tore down that palace in its entirety, and then I improved the course of the Tebilti River and directed its outflow.
In its subterranean waters I very firmly bonded reeds below and bitumen above with large blocks of limestone. I raised a plot of land that was 340 cubits long and 289 cubits wide out of the water and converted it into an empty lot. I added it to the dimensions of the former terrace and thereby enlarged the entire terrace to 700 large cubits along its longer side and 440 cubits along its shorter side. I raised its superstructure 190 courses of brick high.
I built a palace of breccia, alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and elammaku-wood thereon as my royal residence; then I had a portico, a replica of a Hittite palace, constructed opposite its gates.
I roofed them the palatial halls with beams of cedar and cypress. I fastened bands of silver and copper on doors of white cedar and cypress and I installed them in their gates.
In the corridors, I made openings for latticed windows. At their gates, I stationed apotropaic figures of alabaster and elephant ivory. I decorated them with silver and copper knobbed nails. I adorned the arches, friezes, and all of the copings with baked bricks glazed in the color of obsidian and lapis lazuli.
So that the construction of my palace might be carried out correctly, at that time, the god Aššur and the goddess Ištar, who love my priestly service, revealed to me a source of long trunks of cedar, which since distant days grew thick as they stood in the Sirāra mountain range
In the uplands of Mount Ammanāna (northern Anti-Lebanon), they Aššur and Ištar disclosed to me the location of alabaster, which in the time of the kings, my ancestors, was too expensive even for the pommel of a sword.
Moreover, breccia, as much as is needed for making burzigallu-bowls, a stone that had never been seen before, revealed itself at Kapridargilâ ("Dargilâ Village").
In the territory of the city Balāṭāya,  white limestone was discovered in abundance, and then I created bull colossi and sphinxes of alabaster, and slabs of alabaster, as well as magnificent slabs of breccia. I cut them free on both sides from their mountains, and then, for the construction of my palace, I had them dragged into Nineveh.
As for the white limestone that was discovered in the territory of the city Balāṭāya, I had it made into bull colossi and sphinxes.
By divine will, I created clay molds of tree trunks and date palms, of twelve raging lions, as well as of twelve magnificent bull colossi and twenty-two sphinxes, and I poured copper into it. I perfected their forms.
I made bull colossi of alabaster and copper, two of which were overlaid with zaḫalû-silver, together with bull colossi and sphinxes of white limestone, hold the door bolts of my palatial halls.
In order to be able to draw water by bucket every day, I had bronze wire chains and bronze cables made and, instead of poles, I had tree trunks and date palms placed over wells.
I made those palatial halls beautiful. To be an object of wonder for all of the people, I raised the superstructure of the entire palace. I called it the "Palace Without a Rival."
By the command of the god Aššur, father of the gods, and the goddess Ištar, the queen, may the good šēdu and the good lamassu last forever and ever in it that palace. May they never leave it.
I raised its superstructure in its entirety 190 courses of brick. I enlarged the structure of the palace to 700 large cubits along its longer side and 440 large cubits along its shorter side and thus I made its site bigger.
I built palatial halls of breccia, alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and elammaku-wood there­on as my lordly residence; then I had a portico, a replica of a Hittite palace, constructed opposite its gates.
In their corridors, I made openings for latticed windows. At their gates, I stationed apotropaic figures of alabaster and elephant ivory, whose hands are folded, who are laden with pride and allure, and who are filled with exuberance, and thus I made them an object of wonder.
So that the construction of my palace might be carried out correctly and that my handiwork be completed, at that time, the god Aššur and the goddess Ištar, who love my priestly service and who selected me (who called my name), revealed to me a source of trunks of cedar, which since distant days grew tall and very thick as they stood in seclusion in the Sirāra mountain range.
Near Nineveh, in the territory of the city Balāṭāya, by divine will, white limestone was discovered in abundance, and then I created bull colossi and sphinxes of alabaster, and slabs of alabaster, as well as magnificent slabs of breccia. I cut them free on both sides from their mountains, and then, for the construction of my palace, I had them dragged into Nineveh.
As for the white limestone that was discovered in the territory of the city Balāṭāya, I had it made into bull colossi and sphinxes, and then I made their appearances resplendent.
By divine will and with my own knowledge, I created clay molds of tree trunks and date palms, of twelve raging lions, as well as of twelve magnificent bull colossi and twenty-two sphinxes with perfect forms, and I poured copper into it. I perfected their forms.
I surrounded their (the palace rooms’) lower courses with slabs of breccia and alabaster, and large limestone slabs.
In order to be able to draw water by bucket every day, I had bronze wire chains and bronze cables made and, instead of poles, I had tree trunks and date palms placed over wells.
Moreover, for Tašmētu-šarrat, the palace lady, my beloved spouse, whose form the goddess Bēlet-ilī made more perfect than that of all other women: I had a palatial hall for lovemaking, happiness, and exultation built, and then I stationed sphinxes of white limestone in its gates.
By the command of the god Aššur, father of the gods, and the goddess Ištar, the queen, may we both live long and be satisfied with our prosperity in these palatial halls in good health and happiness. May the good šēdu and the good lamassu surround these palatial halls forever and ever. May they never leave them.
I decorated them the doors with silver and copper knobbed nails. I adorned the arches, friezes, and all of their copings with baked bricks glazed in the color of obsidian and lapis lazuli.
I fastened bands of copper on magnificent copper columns, as well as on large cedar columns, which are the product of Mount Amanus, and then I installed them upon lion colossi and positioned cross-beams upon them as a cornice for their gates.
By the command of the god Aššur, father of the gods, and the goddess Ištar, the queen, may the good šēdu and the good lamassu last forever and ever in that palace. May they never leave it.
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, and favorite of the great gods:
The god Aššur, father of the gods, looked steadfastly upon me among all of the rulers and he made my weapons greater than those of all who sit on royal daises.
In a pitched battled in the plain of Kish, I repulsed Marduk-apla-iddina II (Merodach-baladan), the king of Karduniaš Babylonia, and took away his rulership. I killed with the sword all of the Chaldeans, together with the massed body of Elamite troops, his allies.
I placed Aššur-nādin-šumi, my first-born son whom I raised on my own knee, on his royal throne and entrusted him with the wide land of Akkad.
I uprooted all of the Aḫlamû Arameans and Sutians. I put to the sword the inhabitants of the city Ḫirimmu, not sparing any of their offspring. I conquered the land of the Yasubigallians, a dangerous enemy. I ruined the land Ellipi and destroyed its settlements.
Moreover, Lulî, the king of the city Sidon, became frightened of doing battle with me, fled to Iadnana Cyprus, which is in the midst of the sea, and took refuge there. In that same land, he disappeared on account of the awesome terror of the weapon of the god Aššur, my lord. I placed Tu-Baʾlu on his royal throne and imposed upon him payment in recognition of my overlordship.
I ruined the wide district of the recalcitrant and strong land Judah and I made Hezekiah, its king, bow down at my feet so that he now pulls my yoke.
I put to the sword the men of the city Tumurrum, who live on Mount Nipur, a rugged mountain. I destroyed the city Ukku, together with every one of its settlements, so that they looked like a ruin hill created by the Deluge.
The palace in the citadel of Nineveh, whose extent was 360 cubits on its longer side and 95 cubits on its shorter side, and whose site was too small; and which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly:
They quarried mountain sheep colossi of white limestone in the city Tastiate to be their (the palatial halls’) gatekeepers. Throughout all of their lands they depleted forests of large trees to have boats built. In the month Ayyāru II, the time of spring floods, they brought the colossi across to this side of the river with difficulty in magnificent boats. They sank large boats at the quay dock and then made their crews struggle and strain. With might and main, they struggled to transport the colossi and install them in their gates.
I tore down that small palace in its entirety, and then I changed the course of the Tebilti River and directed its outflow.
In its subterranean waters I very firmly bonded reeds below and bitumen above with large blocks of limestone. I raised a plot of land that was 340 cubits long and 289 cubits wide out of the water and converted it to dry land. I made the area larger than before, added it to the former dimensions of the palace, and raised its superstructure 190 courses of brick high.
In order to prevent its foundation from being weakened over the passage of time by cresting floods, I surrounded its base with large limestone slabs and thereby reinforced its base. I enlarged the structure of the palace to 700 large cubits along its longer side and 440 large cubits along its shorter side and thus I made its site bigger.
I built a palace of breccia, alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and elammaku-wood, for my lordly residence; then I had a portico, a replica of a Hittite palace, constructed opposite its gates.
I roofed them the palatial halls with beams of cedar and cypress, whose scent is sweet, products of Mount Amanus and Mount Sirāra, the holy mountains.
Near Nineveh, in the territory of the city Balāṭāya, by divine will, white limestone was discovered in abundance, and then I created bull colossi and other statues with limbs of alabaster that are sculpted from a single stone, whose proportions are perfect, and who stand high on their own pedestals; sphinxes of alabaster whose features are exquisite and whose bodies shine like a brilliant day; and magnificent slabs of breccia. I cut them free on both sides from their mountains, and then, for the construction of my palace, I had them dragged into Nineveh.
I had large bull colossi and sphinxes of white limestone created in the territory of the city Balāṭāya and their forms perfected through the craft of the deity Ninkura.
Since time immemorial, the kings, my ancestors, created copper statues, replicas of their own forms, to be erected in temples, and through their manufacture they had exhausted all of the craftsmen. Through ignorance and failure to give thought on the matter, they depleted the oil, wax, and wool in their lands for the work they desired.
But as for me, Sennacherib, the foremost of all rulers, expert in every type of work, regarding large columns of copper and striding lion colossi, which none of the kings of the past who came before me had cast: With the ingenious mind that the prince, the god Ninšiku, had granted to me and taking counsel with myself, I intensively pondered how to perform this work. Then, with my own ideas and knowledge, I created a cast work of copper and expertly carried out its artful execution.
By divine will, I created clay molds of tree trunks and date palms, the tree of abundance,  of twelve raging lions, as well as of twelve magnificent bull colossi with perfect features and twenty-two sphinxes that are coated in allure and charm and that have pride and exuberance  heaped upon them, and I poured copper into it. Just like the cast work of an object weighing only a half shekel, I perfected their forms.
To make those planted areas luxuriant, I cut with iron picks a canal straight through a mountain, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those planted areas.
I created a marsh to moderate the flow of water for those gardens and planted a canebrake in it. I let loose in it herons, wild boars (pigs of the reeds), and roe deer. By divine will, vines and all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens. Cypress trees, musukkannu-trees, and all kinds of trees grew tall and sent out shoots. The marshes thrived greatly. Birds of the heavens, herons, made nests and wild boars and roe deer gave birth in abundance.
After I had finished the work on my palace, I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Assyria, and then I made splendid offerings and presented my gifts. I made fine oil from olives and aromatics. At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
By the command of the god Aššur, father of the gods, and the goddess Ištar, the queen, may the good šēdu and the good lamassu last forever and ever in that palace. May they never leave it.
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, favorite of the great gods, wise prince, circumspect ruler, shepherd of the people, and leader of a widespread population, I:
The goddess Bēlet-ilī, the lady of creation, looked steadfastly upon me and created my features while I was still in the womb of the mother who gave birth to me. Moreover, the god Ninšiku gave me wide understanding equal to that of the sage Adapa and endowed me with broad knowledge.
The god Aššur, father of the gods, made all of the black-headed people bow down at my feet and elevated me for shepherding the land and people. He gave me a just scepter that widens the land and he put in my hand a merciless weapon to fell enemies.
At that time, I made the enemy people whom I had captured carry baskets of earth and they made bricks.
The Tebilti River, a tempestuous flood of water which had flowed from distant days by the side of the palace and had shaken its base when its flood was in full spate:
I roofed them the palatial halls with beams of cedar and cypress, whose scent is sweet, products of Mount Amanus and Mount Sirāra, the holy mountains. I fastened bands of silver and copper on doors of cedar, cypress, and juniper and I installed them in their gates.
In the corridors that are within the papāḫu-chambers, I made openings for latticed windows. At their gates, I stationed apotropaic figures of alabaster and elephant ivory, whose folded hands hold poppies, who are laden with pride and allure, and who are filled with exuberance, and thus I made them an object of wonder.
The covering of the roof that hangs over the corridors — I made their somber atmosphere cheerful, making them as bright as day. I decorated them with silver and copper knobbed nails. I adorned the arches, friezes, and all of their copings with baked bricks glazed in the color of obsidian and lapis lazuli.
By divine will, I created clay molds of tree trunks and date palms, the tree of abundance, of twelve raging lions, as well as of twelve magnificent bull colossi with perfect features and twenty-two sphinxes that are coated in allure and charm and that have pride and exuberance heaped upon them, and I poured copper into it. Just like the cast work of an object weighing only a half shekel, I perfected their forms.
I created a marsh to moderate the flow of water for those gardens and planted a canebrake in it. I let loose in it herons, wild boars (pigs of the reeds), and roe deer. By divine will, vines and all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens. Cypress trees, musukkannu-trees, and all kinds of trees grew tall and sent out shoots. The marshes thrived greatly. Birds of the heavens, herons, made nests and wild boars and roe deer gave birth in abundance.
After I had finished the work on my palace, I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Assyria, and then I made splendid offerings and presented my gifts. I made fine oil from olives and aromatics. At the inauguration of the palace, I had the heads of the subjects of my land drenched and I watered their insides with sweet wine.
I placed Aššur-nādin-šumi, my first-born son, on his royal throne and entrusted him with the wide land of Akkad.
I uprooted all of the Aḫlamû Arameans and Sutians. I put to the sword the inhabitants of the city Ḫirimmu, not sparing any of their offspring. I conquered the land of the Yasubigallians, a dangerous enemy. I ruined the land Ellipi and destroyed its settlements.
I ruined the wide district of the recalcitrant and strong land Judah and I made Hezekiah, its king, bow down at my feet.
I slaughtered the people of the land Ḫilakku, who live in the high mountains, like sheep. I conquered the city Tīl-Garimme, which is on the border of the land Tabal, and turned it into ruins.
The inhabitants of Chaldea, who had become frightened by my battle array, and then had dislodged the gods of their entire land from their abodes, had crossed the sea, and had taken up residence inside the city Nagiatu Nagītu — I crossed the sea after them in boats of the land Ḫatti. I conquered the cities Nagiatu Nagītu, Nagiatu-diʾbina (Nagītu-diʾbina), Ḫilmu, Pillatu, and Ḫupapanu, districts on the other shore of the Bitter Sea, and then I carried off the people of Chaldea, together with their gods, and the people of the king of the land Elam. I did not leave behind a single escapee.
The palace in the citadel of Nineveh, whose extent was 360 cubits on its longer side and 95 cubits on its shorter side, and  whose site was too small; alongside of which the Tebilti River had flowed, caused erosion in its foundations, and shaken its base; and which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly:
I roofed them the palatial halls with beams of cedar and cypress. I fastened bands of silver and copper on doors of white cedar and cypress and I installed them in their gates.
In the corridors, I made openings for latticed windows. At their gates, I stationed apotropaic figures of alabaster and elephant ivory, whose hands are folded, and thus I made them an object of wonder.
So that the construction of my palace might be carried out correctly, at that time, the god Aššur and the goddess Ištar, who love my priestly service and who selected me (who called my name), revealed to me a source of trunks of cedar, which since distant days grew thick as they stood in seclusion in the Sirāra mountain range.
Near Nineveh, in the territory of the city Balāṭāya, by divine will, white limestone was discovered in abundance, and then I created bull colossi of alabaster that are sculpted from a single stone, whose proportions are perfect; sphinxes of alabaster whose features are exquisite and whose bodies shine like a brilliant day; and magnificent slabs of breccia. I cut them free on both sides from their mountains, and then, for the construction of my palace, I had them dragged into Nineveh.
By divine will, I created clay molds of tree trunks together with date palms, the tree of abundance, of twelve raging lions, as well as of twelve magnificent bull colossi with perfect features and twenty-two sphinxes that are coated in allure and charm and that have pride and exuberance heaped upon them, and I poured copper into it. Just like the cast work of an object weighing only a half shekel, I perfected their forms.
a dangerous enemy. I ruined the land Ellipi and destroyed its settlements. Moreover, Lulî, the king of the city Sidon, became frightened of doing battle with me, fled like a fish to Iadnana Cyprus, which is in the midst of the sea, and took refuge there. In that same land, he disappeared on account of the awesome terror of the weapon of the god Aššur, my lord. I placed Tu-Baʾlu on his royal throne and imposed upon him payment in recognition of my overlordship.
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, the wise and capable favorite of the great gods, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the rulers of the four quarters of the world from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet.
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Me­ro­dach-ba­la­dan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. He, in order to save his own life, fled alone, and then I seized the chariots, wagons, horses and mules that he had abandoned.
I captured and plundered his strong cities and the fortresses of Chaldea, together with the smaller settlements in their environs. On my return march, I defeated and plundered the Aramaens living on the banks of the Tigris River and the Euphrates River.
In the course of my campaign I received a substantial payment from the official in charge of the city Ḫararatu. I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I reorganized that city and imposed one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria.
On my second campaign, I marched to the land of the Kassites and the land of the Yasubigallians. In the mountains, difficult terrain, I rode on horseback. In very rugged terrain I roamed about on foot like a wild bull.
I conquered and plundered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. Moreover, I destroyed and devastated their smaller settlements, which were without number. I burned with fire pavilions and their tents.
I made that city Bīt-Kilamzaḫ a fortress again, and then I settled therein the people of the lands that I had conquered. I placed them under the authority of the governor of the city Arrapḫa.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and fled far away. I conquered and plundered the cities Marʾubištu and Akkuddu, cities of his royal house, together with smal­ler settlements in their environs, and then I destroyed them, devastated them, and burned them with fire. I conquered the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs. I detached from his land the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
On my return march, I received a substantial payment from the distant Medes, of whose land none of the kings, my ancestors, had heard mention. Thus I made them bow down to my yoke.
On my third campaign, I marched to the land Ḫatti. Fear of my brilliance overwhelmed Lulî, the king of the city Sidon, and he fled from the city Tyre to Iadnana Cyprus, which is in the midst of the sea, and disappeared. I placed Tu-Baʾlu on the royal throne and imposed upon him payment in recognition of my overlordship.
In the plain of the city Ušû, the kings of the land Amurru brought their substantial tribute before me.
Moreover, as for Ṣidqâ, the king of the city Ashkelon who had not submitted to my yoke, I forcibly removed the gods of his father’s house, himself, together with his family, and took him to Assyria.
I set Šarru-lū-dāri, son of Rūkibtu, their former king, over the people of the city Ashkelon and imposed upon him the payment in recognition of my overlordship.
In the plain of the city Eltekeh, I fought with them and defeated them. I captured alive the Egyptian charioteers and princes (the sons of the king), together with the charioteers of the king of the land Meluḫḫa.
I brought out Padî, their king, from the city Jerusalem and placed him on the throne over them, and then I imposed upon him payment in recognition of my overlordship.
As for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded, conquered, and plundered forty-six of his fortified walled cities and settlements in their environs, which were without number. I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him. I detached from his land the cities of his that I had plundered and I gave them to the kings of the cities Ashdod, Ashkelon, Ekron, and Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts and imposed it upon them.
As for him, Hezekiah, fear of my lordly brilliance overwhelmed him and, he had the auxiliary forces and his elite troops whom he had brought inside the city Jerusalem, his royal city, along with 30 talents of gold, 800 talents of silver, every kind of treasure of his palace, as well as his daughters, his palace women, male singers, and female singers brought into Nineveh and he sent a mounted messenger of his to me to deliver this payment.
I turned around (I turned the front of my yoke) and took the road to the land Bīt-Yakīn. He — Marduk-apla-iddina II (Merodach-baladan), whom I had defeated during my first campaign — became frightened by the clangor of my mighty weapons. He fled to the city Nagītu, which is in the midst of the sea. I carried off his brothers, the seed of his father’s house, whom he had abandoned at the shore of the sea, together with the rest of the people of his land, out of the land Bīt-Yakīn, which is in the swamps and marshes. Once again I destroyed and burned with fire his cities. On my return march, I placed Aššur-nādin-šumi, my son, on his lordly throne and entrusted him with the land of Sumer and Akkad.
On my fifth campaign: The men of the city Tumurrum, whose dwellings are situated like the nests of eagles, on the peak of Mount Nipur, a rugged mountain, and who had not bowed down to my yoke — I had my camp pitched at the foot of Mount Nipur.
Like a fierce wild bull, with my merciless combat troops, I took the lead of them the soldiers in my camp. I proceeded through the gorges  and the rugged mountain slopes in my chair. Where it was too difficult for my chair, I leapt forward on my own two feet like a mountain goat. Where my knees gave out and became tired, I sat down upon the mountain rock and drank cold water from a water skin to quench my thirst.
I turned around (I turned the front of my yoke) and took the road against Maniye, the insubmissive king of the city Ukku. None of the kings of the past, who came before me, had marched through the difficult paths on account of the rugged mountains. I had my camp pitched at the foot of Mount Anara and Mount Uppa, mighty mountains, and I myself, in an armchair, with my combat troops, ascended with a struggle the steep mountain peaks.
The god Aššur, my lord, encouraged me and I ordered the march against them, to the land Nagītu. I settled in Nineveh the people of the land Ḫatti plundered by my bows and they skillfully built magnificent ships, a product characteristic of their land. I gave orders to sailors of the cities Tyre and Sidon, and the land Ionia, whom I had captured. They my troops let the sailors sail down the Tigris River with them downstream to the city Opis.
Then, from the city Opis, they lifted them the boats up onto dry land and dragged them on rollers to Sippar and guided them into the Araḫtu canal, where they let them sail downstream to the canal of Bīt-Dakkuri, which is in Chaldea.
, and I gave them provisions. I loaded grain and straw for the steeds with them. My warriors sailed down the Euphrates River on the boats, while I accompanied them on dry land, and then I made my way to the city Bāb-salimeti. When I lifted my head,
from the bank of the Euphrates to the shore of the sea, a distance covered in two double hours of marching
I was not concerned. I pitched camp in that place. The high tide of the sea rose mightily, and then entered my tent and completely surrounded my entire camp. For five days and nights, on account of the strong water, all of my soldiers had to sit curled up as though they were in cages.
The boats of my warriors reached the marshy area at the mouth of the river, where the Euphrates River debouches its water into the roiling sea. I took my stand on the shore of the Bitter Sea opposite them and had pure sacrifices performed for the god Ea, king of the apsû. I cast them into the sea with a gold boat, a gold fish, and a gold crab, and then I immediately had my boats cross over to the land of the city Nagītu.
At the shore of the roiling sea — which was unsuitable and very difficult for ships to dock, horses to climb, and men to set foot on — the inhabitants of Chaldea living in the cities Nagītu and Nagītu-diʾbina, the people of the lands Ḫilmu, Pillatu, and Ḫupapanu saw the boats of my warriors and they gathered together archers, wagons, horses, and mules, a force without number. Before their (my warriors’) arrival, while drawing up in battleline at the Ulāya River, a river with good shores, and holding my troops landing place on the high ground, they the Chaldeans and Elamites sharpened their weapons.
My warriors reached the quay of the harbor and like locusts they swarmed out of the boats onto the shore against them and defeated them. They conquered the cities Nagītu, Nagītu-diʾbina, Ḫilmu, Pillatu, and Ḫupapanu, cities of the king of the land Elam. They carried off their garrisons, the population of Chaldea, the gods of all of the land Bīt-Yakīn, together with their property, and the people of the Elamite king, wagons, horses, mules, and donkeys.
They loaded them onto their boats and brought them to this side of the sea, to the city Bāb-salimeti, before me. They destroyed, devastated, and burned with fire those cities. They poured out deathly silence over the wide land of Elam.
From the booty of those lands, I conscripted 30,500 archers and 20,200 shield bearers and added them to my royal contingent. I divided up the rest of the substantial enemy booty like sheep and goats among my entire camp and my governors, and the people of my cult centers.
At that time, the palace in the citadel of Nineveh, whose extent was 360 cubits on its longer side and 95 cubits on its shorter side, and whose site was too small; and which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly:
I tore down that small palace in its entirety. I diverted the course of the Tebilti River from the center of the city and directed its outflow into the meadow behind the city.
In a one-half ikû stretch of the water’s natural course, I bonded together with bitumen four large limestone blocks and spread marsh reeds and rushes over them. As an addition, I took a plot of land that was 554 cubits long and 289 cubits wide from the Ḫusur River and from the plain of the city and added it to the dimensions of the former terrace. In its (the terrace’s) entirety, I raised its superstructure 190 courses of brick high.
I enlarged the structure of the palace to 914 large cubits along its longer side and 440 large cubits along its shorter side and thus I made its site bigger.
The covering of the roof that hangs over the corridors — I made their somber atmosphere cheerful, making them as bright as day. I decorated them with silver and copper knobbed nails. I adorned the arches, friezes, and all of its copings with baked bricks glazed in the color of obsidian and lapis lazuli.
Moreover, breccia, as much as is needed for making burzigallu-bowls, a stone that had never been seen before, revealed itself at Kapridargilâ ("Dargilâ Village"), which is on the border of the city Tīl-Barsip.
I created a marsh to moderate the flow of water for those gardens and planted a canebrake in it. I let loose in it herons, wild boars (pigs of the reeds), and roe deer. By divine will, vines, all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens. Cypress trees, musukkannu-trees, and all kinds of trees grew tall and sent out shoots. The marshes thrived greatly. Birds of the heavens, herons, made nests and wild boars and roe deer gave birth in abundance.
Near Nineveh, in the territory of the city Balāṭāya, by divine will, white limestone was discovered in abundance, and then I created bull colossi of alabaster that are sculpted from a single stone, whose proportions are skillfully made; sphinxes of alabaster whose features are exquisite and whose bodies shine like a brilliant day; and magnificent slabs of breccia
The god Aššur, father of the gods, made all of the black-headed people bow down at my feet and elevated me for shepherding the land and people
I tore down that small palace. I diverted the course of the Tebilti River from the center of the city and directed its outflow onto the meadow behind the city.
In a one-half ikû stretch of the water’s natural course, I bonded together with bitumen four large limestone blocks and spread marsh reeds and rushes over them. As an addition, I took a plot of land that was five hundred and
cubits long and two hundred and eighty cubits wide from the plain of the city and I  added it to the former dimensions of the palace. I enlarged it to 914 large cubits along its longer side and 460 large cubits along its shorter side and thus I made its site bigger. In its (the terrace’s) entirety, I raised its superstructure to a total height of 190 courses of brick.
In order to prevent its foundation from being weakened over the passage of time by cresting floods, I surrounded its base with large limestone slabs and thereby reinforced its base.
In the corridors, I made openings for latticed windows. At their gates, I stationed apotropaic figures of alabaster and elephant ivory, whose folded hands hold poppies, and thus I made them an object of wonder.
I decorated them with silver and copper knobbed nails. I adorned the arches, friezes, and all of their copings with baked bricks glazed in the color of obsidian and lapis lazuli.
Breccia, whose appearance is like the wings of a dragonfly and the qualities of which calm headaches, a stone for happiness and cheer­ful­ness, as much as is needed for making burzigallu-bowls, a stone that had never been seen before, revealed itself at Kapridargilâ ("Dargilâ Village"), which is on the border of the city Tīl-Barsip.
By the command of the god Aššur, father of the gods, and the goddess Ištar, the queen, may I spend a long time in my palace,
in good health and happiness. May my descendants be established therein forever, for all days. May the good šēdu and the good lamassu last forever and ever in this palace. May they never leave it.
The god Aššur, father of the gods, made all of the black-headed people bow down at my feet and elevated me for shepherding the land and people. He gave me a just scepter that widens the land and he put in my hand a merciless weapon to fell enemies
The palace in the citadel of Nineveh, whose extent was 360 cubits on its longer side and 80 cubits on its shorter side, and whose site was too small; alongside of which the Tebilti River had flowed and which had caused erosion in its foundation when its flood was in full spate and had shaken its base; and which earlier kings, my ancestors, had had constructed for their lordly dwelling, but whose construction they had carried out inexpertly:
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria: pendû-stone, whose appearance is as finely granulated as mottled barley and which in the time of the kings, my ancestors, was considered valuable enough to be an amulet, made itself known to me at the foot of Mount Nipur. I had it  fashioned into sphinxes and had them dragged into Nineveh.
Sennacherib, king of the world, king of Assyria: Maniye, the king of the city Ukku, became frightened by my battle array, abandoned the city Ukku, a city upon which he relied, and fled far away. As for the population living inside it, who had flown away like birds to the peak of a rugged mountain, I pursued them and defeated them on the peak of that mountain. I burned the city Ukku, his royal city, with fire.
Sennacherib, king of the world, king of Assyria: The booty from the marshes of the city Saḫrina passed before him.
Sennacherib, king of the world, king of Assyria, sat in his armchair and the booty of the city Lachish passed before him.
Sennacherib, king of the world, king of Assyria, was joyfully having large bull colossi, which had been fashioned in the territory of the city Balāṭāya, dragged to his lordly palace that is inside Nineveh.
Sennacherib, king of the world, king of Assyria: With regard to the white limestone that had been discovered by the will of the gods in the territory of the city Balāṭāya for the construction of my palace, I had the  soldiers of enemy settlements and insubmissive troops of the mountains whom I had captured wield iron axes and picks and they quarried large bull colossi for the gates of my palace.
Sennacherib, king of the world, king of Assyria: I had tall cedar columns, which I had had hauled up from the Tigris River, loaded on sleds and dragged along a canal.
Sennacherib, king of the world, king of Assyria: I had tall cedar columns, products of Mount Sirāra and Mount Lebanon, hauled up from the Tigris River.
Sennacherib, king of the world, king of Assyria, had Egalzagdinutukua (the "Palace Without a Rival") built anew to be his lordly residence inside Nineveh.
Sennacherib, great king, mighty king, king of the world, king of Assyria, had Egalzagdinutukua (the "Palace Without a Rival") built anew to be his lordly residence inside the citadel of Nineveh.
Palace of Sennacherib, great king, king of the world, king of Assyria, the almighty sovereign of all rulers.
Sennacherib, king of the world, king of Assyria, had the inner wall and outer wall of Nineveh built anew and raised as high as mountains.
Sennacherib, king of Assyria, had the inner wall and outer wall of Nineveh built anew and raised as high as mountains.
Palace of Sennacherib, strong king, king of the world, king of Assyria: With the power of my scepter that the father of the gods, the god Aššur, had given me, I brought back with me precious kašurû-stone, whose mountain is far away, and I installed it underneath the pivots of the door leaves of the gates of my palace.
Palace of Sennacherib, great king, strong king, king of the world, king of Assyria: He indeed built Egalzagdinutukua (the "Palace Without a Rival") anew to be his lordly residence inside Nineveh.
Sennacherib, great king, strong king, king of the world, king of Assyria, had the inner wall and outer wall of Nineveh built anew and raised as high as mountains.
As for the inner wall and outer wall of Nineveh, which had not been built previously, Sennacherib, king of Assyria, had them built anew and raised as high as mountains.
Sennacherib, king of the world, king of Assyria, built a house in connection with the start of the work on the wall of Nineveh for his son and gave it to him.
Sennacherib, king of Assyria, built a house at the same time as the laying of the foundations of Nineveh and gave it to Aššur-šumu-ušabši, his son.
Palace of Sennacherib, king of Assyria: This is the audience gift that Karib-il, king of the land Saba, presented to me. Whoever places it in the service of a god or another person or erases my inscribed name, may the deities Aššur,
Palace of Sennacherib, king of Assyria: This is the audience gift that Karib-il, king of the land Saba,
Palace of Sennacherib, king of Assyria: This is the audience gift that Karib-il, king of the land Saba, presented to me. Whoever places it in the service of a god or another person or erases my inscribed name, may the deities Aššur, Anu, Sîn,
Palace of Sennacherib, king of Assyria: This is the audience gift that Karib-il, king of the land Saba, presented to me. Whoever places it in the service of a god or another person
Palace of Sennacherib, king of Assyria: This is the audience gift that Nabû-zēr-kitti-līšir, son of Marduk-apla-iddina II (Merodach-baladan) presented to me. 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.
presented to me. 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.
Palace of Sennacherib, king of Assyria. Whoever erases my inscribed name or places it in the service of a god or another person, may the deity
Palace of Sennacherib, king of Assyria. Whoever erases my inscribed name or places it in the service of a god or another person, may the deities
Palace of Sennacherib, king of Assyria: Booty of the city Dumetu. Whoever erases my inscribed name or places it in the service of a god or another person, may the deities Aššur, Sîn, and Šamaš make his name and his seed disappear.
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.
Palace of Sennacherib, king of Assyria. 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.
Palace of Sennacherib, king of Assyria. Whoever erases my inscribed name or places it in the service of a god or another person, may the gods Aššur, Sîn, and Šamaš make his name and his seed disappear.
Palace of Sennacherib, 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,
I was having it incised in my presence. Whoever erases my inscribed name or places it in the service of a god or another person
Whoever places it in the service of a god or another person, may the deities Aššur, Sîn, Šamaš, Adad,
Whoever  places it in the service of a god or another person, may the deities Aššur, Sîn, Šamaš, Adad,
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 (they) make their names and their seed, as well as those of his advisors, disappear from the land.
I, Sennacherib, king of Assyria, gave this kappu-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 (they) make their names and their seed, as well as those of his advisors, disappear from the land.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, (
) great king, strong king, king of the world, king of Assyria, (king of the four quarters of the world):
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Me­ro­dach-ba­la­dan), king of Karduniaš Babylonia, (
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the black-headed people from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet. Thus did recalcitrant rulers come to fear battle with me.
) over all of my enemies and all of my other achievements inscribed thereon. With inscribed objects of earlier rulers, my ancestors, I deposited it for ever after in the citadel wall of Nineveh, my capital city, for the kings, my descendants.
At any time in the future, may one of my descendants (future children), whom the god Aššur names for the lordship of the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur and the goddess Ištar will then hear his prayers.
On my first campaign, I brought about the defeat of Marduk-apla-iddina II (Me­ro­dach-ba­la­dan), king of Karduniaš Babylonia, together with the troops of the land Elam, his allies, in the plain of Kish. In the midst of that battle he abandoned his camp, fled alone, and thereby saved his life. I seized the chariots, horses, wagons, and mules that he had abandoned in the thick of battle.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy, and I did not spare a single one. I hung their corpses on poles and placed them around the city. I reorganized that district  and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings to the gods of Assyria, my lords.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks
whose plan had been designed by the stars (writing) of the firmament and whose arrangement was made manifest since time immemorial; a sophisticated place and site of secret lore in which every kind of skilled craftsmanship, all of the rituals, and the secrets of the lalgar cosmic subterranean water are apprehended;
I measured (the terrace’s) dimensions. In order to prevent its foundation from being weakened over the passage of time by cresting floods, I surrounded its base with large limestone slabs and thereby reinforced its base.
I had a palace of breccia, alabaster, elephant ivory, ebony, boxwood, musukkannu-wood, cedar, cypress, juniper, and elammaku-wood, a palace that I named Egalzagdinutukua (the "Palace Without a Rival"), constructed thereon as my royal residence.
To plant gardens, I subdivided the meadowland upstream of the city into plots of four pānu each for the citizens of Nineveh and I handed them over to them.
To make those planted areas luxuriant, I cut with iron picks a canal straight through mountain and valley, from the border of the city Kisiru to the plain of Nineveh. I caused an inexhaustible supply of water to flow there for a distance of one and a half leagues from the Ḫusur River and made it gush through feeder canals into those gardens.
By divine will, vines, all kinds of fruit trees, olive trees, and aromatic trees flourished greatly in those gardens. Cypress trees, musukkannu-trees, and all kinds of trees grew tall and sent out shoots. I created a marsh to moderate the flow of water for those gardens and had a canebrake planted in it.
he Ispabāra fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾ­u­biš­tu and Ak­kud­du, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, and then I brought him Ispabāra to nought and made his land smaller
In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull. I surrounded and conquered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. I brought out from them people, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. Moreover, I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire pavilions and tents, their abodes, and reduced them to ashes.
I made that city Bīt-Kilamzaḫ a fortress again and I strengthened its walls more than before, and then I settled therein the people of the lands that I had conquered. I brought down from the mountains the people of the land of the Kassites and the land of the Yasubigallians who had fled from my weapons and I made them dwell in the cities Ḫardišpu and Bīt-Kubatti. I placed them under the authority of a eunuch of mine, the governor of the city Arrapḫa. I had a stele made, had all the victorious conquests that I achieved over them written on it, and I erected it in that city.
I turned around (I turned the front of my yoke) and took the road to the land Ellipi. Before my arrival, Ispabāra, their king, abandoned his fortified cities and his treasury and fled far away. I overwhelmed all of his wide land like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu and Akkuddu, cities of his royal house, together with thirty-four smaller settlements in their environs.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, and then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smal­ler settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria.
I took the city Elenzaš as a royal city and a fortress for that district, and then I changed its former name and called it Kār-Sennacherib. I settled therein the people of the lands that I had conquered. I placed it under the authority of a eunuch of mine, the governor of the city Ḫarḫar, and thus enlarged my land.
I placed Tu-Baʾlu on his royal throne over them and imposed upon him tribute and payment in recognition of my overlordship to be delivered yearly and without interruption.
In the plain of the city Eltekeh, they sharpened their weapons while drawing up in battleline before me. With the support of the god Aššur, my lord, I fought with them and defeated them. In the thick of battle, I captured alive the Egyptian charioteers and princes (the sons of the kings), together with the charioteers of the king of the land Meluḫḫa.
I surrounded, conquered, and plun­dered the cities Eltekeh and Tamnâ. I approached the city Ekron and I killed the governors and nobles who had committed crimes and hung their corpses on towers around the city; I counted the citizens who had committed the criminal acts as booty; and I commanded that the rest of them, those who were not guilty of crimes or wrongdoing, to whom no penalty was due, be allowed to go free.
I brought out Padî, their king, from the city Jerusalem and placed him on the lordly throne over them, and then I imposed upon him payment in recognition of my overlordship.
As for Hezekiah of the land Judah, who had not submitted to my yoke, I surrounded and conquered forty-six of his fortified walled cities and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
As for him Hezekiah, I confined him inside the city Jerusalem, his royal city, like a bird in a cage. I set up blockades against him and made him dread exiting his city gate. I detached from his land the cities of his that I had plundered and I gave them to Mitinti, the king of the city Ashdod, and Padî, the king of the city Ekron, and Ṣilli-Bēl, the king of the land Gaza, and thereby made his land smaller. To the former tribute, their annual giving, I added the payment of gifts in recognition of my overlordship and imposed it upon them.
From the booty of those lands that I had plundered, I conscripted 10,000 archers and 10,000 shield bearers and added them to my royal contingent. I divided up the rest of the substantial enemy booty like sheep and goats among my entire camp and my governors, and the people of my great cult centers.
Būdi-il of the land Bīt-Ammon, Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
As for Hezekiah of the land Judah, I surrounded and conquered forty-six of his fortified walled cities and smaller settlements in their environs, which were without number, by having ramps trodden down and battering rams brought up, the assault of foot soldiers, sapping, breaching, and siege engines. I brought out of them 200,150 people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats, which were without number, and I counted them as booty.
The cities Nagītu and Nagītu-diʾbina, the lands Ḫilmu, Pillatu, and Ḫupapanu, districts of the king of the land Elam that are situated on the other shore of the sea, in which the people of the land Bīt-Yakīn — having, because of my mighty weapons, dislodged the gods of the full extent of their land from their abodes and crossed the sea — took up residence inside: I crossed the sea in boats of the land Ḫatti, which I had built in Nineveh and the city Tīl-Barsip. I conquered and burned with fire the cities in those districts, and I turned them into a mound of ruins (a mound and ruins). I carried off the people of the land Bīt-Yakīn and their gods, together with soldiers of the king of the land Elam, and I brought them to Assyria.
I myself prayed to the deities Aššur, Sîn, Šamaš, Bēl, Nabû, Nergal, Ištar of Nineveh, and Ištar of Arbela, the gods who support me, for victory over my strong enemy and they immediately heeded my prayers and came to my aid.
I received gold and shining silver sling straps from their wrists and slashed off their belts with sharp swords. I took away gold and silver decorated belt-daggers from their waists.
The king of Babylon and the king of the Elam abandoned their tents and, in order to save their lives, they trampled the corpses of their troops as they pushed on.
Their hearts throbbed like the pursued young of pigeons, they passed their urine hotly, and released their excrement inside their chariots.
The lands Parsuaš, Anzan, Pašeru, and Ellipi, the people of Yasil, Lakabera, and Ḫarzunu, and the cities Dummuqu, Sulāya,
all of the gods of Assyria, make their name, their seed, their offspring, and their progeny disappear
They the Babylonians opened the treasury of Esagil and sent my gifts — the silver, gold, and precious stones that I had given as presents to the god Bēl Marduk and the goddess Zarpanītu, the property and possessions of the temple of their gods — as a bribe to Umman-menanu (Ḫumban-menanu), the king of the land Elam, who does not have sense or insight
all of the gods of Assyria,  make their name, their seed, their offspring, and their progeny disappear
the gods who support me, for victory over the army of my enemy and they immediately heeded my prayers and came to my aid.
I put on armor and placed a helmet suitable for combat on my head. In my anger, I rode quickly in my exalted battle chariot, which lays enemies low.
Sennacherib, king of the world, king of Assyria: In the mighty mountains, wherein there is not even a piece of straw or a splinter of wood for sustaining a shepherd, wherein even the tough tree trunks of eʾru-trees grow flat on the ground, and between which a strong, steady wind never ceases to blow — where I pitched my camp, no other living man had ever brought a tent. I, myself, together with my troops, travelled over them with difficulty.
Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, became frightened by my battle array; he shred his lordly garments and quickly departed from Babylon.
Šūzubu, a usurper king who had taken the kingship of Babylon for himself: Terror of doing battle with me fell upon him; he lost consciousness and fell from his horse to the ground.
So that the construction of my palace might be carried out correctly and that my handiwork be completed, at that time, the god Aššur and the goddess Ištar revealed to me the presence of white limestone in the city Balāṭāya
In total, eight gates facing the rising sun, towards the south and east, and I gave them these names.
"The God Ea Is the One Who Properly Directs Water Flow into My Cisterns": this is the Mašqû Gate. "The One Who Brings in Income from the Settlements": this is the Quay Gate.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, favorite of the great gods: The god Aššur (
) made all of the insubmissive kings from the rising sun to the setting sun bow down at his feet and they now pull his yoke.
pendû-stone — a stone for speaking and being accepted, as well as making storms pass by, and keeping the rābiṣu-demon away from a man, and which was joyfully brought from the foot of Mount Nipur — breccia, a stone for
I made six steles and I fashioned images of the great gods, my lords, upon them. Moreover, I had a royal image of myself expressing humility (one who strokes the nose) placed before them. I had all of my handiwork that I had undertaken in Nineveh inscribed upon them and I left them for ever after for the kings, my descendants.
Its sluice gate was not opened through the work of human hands. According to the heart’s desire of the gods, I made it gurgle with water. After I inspected the canal and made sure its construction was performed correctly, I offered pure sacrifices of fattened oxen and an abundance of sheep to the great gods, who march at my side and who make my reign secure. I clothed those men who dug out this canal with linen garments and garments with multi-colored trim, and I placed gold rings and gold pectorals on them.
The god Aššur, the one who regulates the Igīgū and Anunnakū gods, the father of all of the gods,
From from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun he made all of the rulers of the four quarters of the world bow down at my feet and they now pull my yoke.
To a later ruler, one of the kings, my descendants, who deliberates the matter in his heart but is not able to believe it and says "How did he have this canal dug out with only these few men?": I swear by the god Aššur, my great god, that I dug out this canal with only these men. Moreover, I completed the work on it within one year and three months;
Carnelian, lapis lazuli, muššāru-stone, pappardilû-stones, precious stones, turtles and tortoises whose likenesses are cast in silver and gold, aromatics, and fine oil, I gave as gifts to the god Ea, the lord of underground waters, cisterns, and
This sluice gate of the watercourse opened by itself without the help of spade or shovel and let an abundance of water flow through
Tukultī-Ninurta I, king of the world, son of Shalmaneser I, king of Assyria: Booty of Karduniaš 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.
Tukultī-Ninurta I, king of the world, son of Shalmaneser I, king of Assyria: Booty of Karduniaš 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.
Whoever erases my inscribed name or places it in the service of a god or another person, may the deities Aššur, Sîn, and Šamaš make his name and his seed disappear.
Whoever erases my inscribed name or places it in the service of a god or another person, may the deities Aššur, Sîn, Šamaš, Adad, Ištar, and
He Sennacherib had an image of Sennacherib, king of the world, king of Assyria, the one who fashioned  images of the deities Aššur, Anu, Sîn, Šamaš, Adad, Bēlet-ilī, and Ištar of Bīt-Kidmuri, the shepherd who expresses humility (one who strokes the nose), the agent of the god Aššur, his lord, placed in front of the representation of the god Aššur, his lord.
O Aššur, father of heaven, king of the gods, the one who decrees fates, only you hold the Tablet of Destinies of the gods in your hands. Look after the reign of Sennacherib, king of Assyria, and determine as my fate a good destiny, a destiny of good health, and kingship. Lift up my head among all who sit on royal daises, so that the foundation of my throne will be as secure as a mountain until the distant future. For me, the one who provides for you, make all of the lands from east to west submit to my yoke so that the people, the black-headed, pray to you and so that my sons, my grandsons, my dynasty, and my progeny endure forever with the black-headed people.
To the god Aššur, king of all of the gods, the one who created himself, father of the great gods, whose form took its beautiful shape in the apsû, king of heaven and netherworld, lord of all gods, the one who molds the Igīgū and Anunnakū gods, the one who formed the cover of the heavens (the god Anu) and the netherworld, creator of the whole of the inhabited world, the one who dwells in the bright firmament, the Enlil of the gods, the one who decrees fates, and the one who dwells in Ešarra, which is in Baltil Aššur, the great lord, his lord:
Sennacherib, king of Assyria, the one who fashioned images of the god Aššur and the great gods, had a kettledrum of reddish bronze, cast by
, skillfully made for his life, the prolongation of his days, his happiness, the securing of his reign,
Sennacherib, king of Assyria, the one who fashioned images of the god Aššur and the great gods:
The length of the throne is three and one-thirds cubits, measured by the royal cubit. Its width is one and two-thirds cubits. Water surrounds lamassu-figures. There are four lamassu-figures on the two rungs of the sides; two ditto (=  lamassu-figure) on the frontpiece. The entire throne: The length of the kitturru is one and two-thirds cubits. Its height is two-thirds of a cubit. The width of the kuptu, as far as the mušḫuššu-dragon, is two-thirds of a cubit.
Wording  of the inscription that is on the bed and the throne at the footend. It is a single text. That of the chest was not copied.
, as much I have done, 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 tribute of the settlements, the abundance of heaven and earth, pour into Ešarra, the seat of his great divinty, annually.
May the goddess Mullissu, the queen of Ešarra, the consort of the god Aššur, creator of the great gods, have a good word about Sennacherib, king of Assyria, set upon her lips daily before the god Aššur.
Wording of the inscription that was cut off and erased from the bed and the throne of the god Bēl Marduk that were in the temple of the god Aššur and of the inscription written upon them in the name of Ashurbanipal. Simānu III, twenty-seventh day, eponymy of Awiānu, they were returned to Babylon.
and carried out to perfection the rites of Ešarra, just like Sargon II, king of Assyria, my father — my father
The arrangement of the inscription that is upon the paving slabs of alallu-stone in the temple of the god Aššur upon which the king stands when he kisses the ground.
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 sections. That private room
I invited inside it the god Aššur, the great lord, and the gods and goddesses living in Baltil Aššur, and then I made splendid offerings before them of enormous wild bulls and fattened sheep.
By the exalted command of the god Aššur, the great lord, the father of the gods, the one who decrees fates, inside the palace
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 many as there were, and his palace attendants, and I counted them as booty.
On my return march, I defeated all together the Tu­ʾu­mu­na, Riḫiḫu, Yadaqqu, Ubudu, Gibrê, Ma­la­ḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫin­da­ru, Ru­ʾu­ʾa, Pu­qu­du, Ḫam­rā­nu, Ḫa­ga­rā­nu, Nabatu, and Liʾtaʾu, insubmissive Ar­a­me­ans
I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors. In the high mountains, difficult terrain, I rode on horseback and had my personal chariot carried on (men’s) necks. In very rugged terrain I roamed about on foot like a wild bull.
I surrounded and conquered the cities Bīt-Kilamzaḫ, Ḫardišpu, and Bīt-Kubatti, their fortified walled cities. I brought out of them people, horses, mules, donkeys, oxen, and sheep and goats, and I counted them as booty. Moreover, I destroyed, devastated, and turned into ruins their smaller settlements, which were without number. I burned with fire pavilions and tents, their abodes, and reduced them to ashes.
I carried off people, young and old, male and female, horses, mules, donkeys, camels, oxen, and sheep and goats without number, and then I brought him Ispabāra to nought and made his land smaller. I detached from his land the cities Ṣiṣṣirtu and Kummaḫlum, fortified cities, together with the smaller settlements in their environs and the district of the land Bīt-Barrû in its entirety, and I added this area to the territory of Assyria
I took the city Elenzaš as a royal city and a fortress for that district, and then I changed its former name and
Kammūsu-nadbi of the land Moab, Aya-rāmu of the land Edom, all of the kings of the land Amurru, they brought extensive gifts, four times the normal amount, as their substantial audience gift before me and kissed my feet.
Moreover, as for Ṣidqâ, the king of the city Ashkelon who had not submitted to my yoke, I forcibly removed the gods of his father’s house, himself, his wife, his sons, his daughters, his brothers, and other offspring of his father’s house and took him to Assyria.
In the plain of the city Eltekeh, they sharpened their weapons while drawing up in battleline before me. With the support of the god Aššur, my lord, I fought with them and
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, leader of a widespread population, the one who fashioned images of the deities Aššur, Anu, Sîn, Šamaš, Adad, Nergal, Ištar of Bīt-Kidmuru, Bēlet-ilī, and the other great gods, the one who carries out to perfection the rites of Ešarra and Emašmaš, who knows well how to revere the gods of heaven and the gods of Assyria, the builder of Assyria, the one who brings his cult centers to completion, the one who uproots enemies and destroys their settlements, circumspect ruler whose dominion is more praised than that of all kings who sit on royal daises, the support of his land, the one who is trustworthy in battle and combat, and the protection of his troops, I:
At that time, with regard to E­ḫur­sag­gal­kur­kur­ra, which is within Ešarra, the sanctuary of the god Aššur — the great lord, my lord — and whose proper orientation fell by the wayside in distant days: Its gate opened toward the south. With the extensive wisdom that the god Ea had given me, with the perspicacity that the god Aššur had granted to me, I took counsel with myself and made up my mind to open the gate of Eḫursaggalkurkurra towards the rising sun, facing east.
I built anew the bīt-šuḫūru and widened its gate. At that gate of the bīt-šuḫūru, four bull-shaped son-of-Šamaš figures of reddish bronze raise up in their hands a sun disk and hold up the roof above, while below, their feet are firmly planted in place on two bronze daises, one of a bronze fish man and one of a bronze carp man. On the right and left of the gate, a lion-man figure and a scorpion-man figure hold the door bolts. I named that (those) gate "The Gate of the Path of the Enlil-Stars."
I built anew its courtyard and named it "The Courtyard of the Row of Pedestals for the Igīgū gods." I gave the gate that faces the rising sun, towards the river, the name "The Gate of the Firmament." I gave its entrance gate to the courtyard the name "The Entrance of the Igīgū gods." I gave the gate that faces south the name "The Kamsū-Igīgū Gate." I gave its entrance gate to the courtyard the name "The Gate of the Abundance of the Land." I gave its gate that faces north the name "The Gate of the Wagon Star." I gave its entrance gate to the courtyard the name "The Gate of the Dais of Destinies."
I completed the gate of the cella, the bīt-šaḫūru, its walls, together with its courtyard, its rooms, and its gates, from its foundations to its crenellations with the craft of the god Kulla and I raised its superstructure as high as a mountain. With my innate expertise, I named the gates and their courtyard and I gave them their names.
O foundation inscription, speak favorable things to the god Aššur about Sennacherib, king of Assyria, the one who loves correct behavior, the one who fashioned the image of his god, and the one who built this temple, so that his offspring, his sons, and his grandsons may flourish together with Baltil Aššur and Ešarra and endure forever with the black-headed people.
May any future ruler whom the god Aššur names for shepherding the land and people and during whose reign that temple becomes dilapidated renovate its dilapidated sections. May he find my inscribed objects, anoint them with oil, make an offering, and put them back in their place. The god Aššur will then hear his prayers.
As for the one who alters my inscribed object and disrespects my words, may the god Aššur, king of the gods, and the great gods of heaven and netherworld curse him with a harsh curse, and may they overthrow his kingship, deprive him of his life, and make his name, his seed, his offspring, and his progeny disappear from the mouth of the people.
Sennacherib, great king, strong king, king of the world, king of Assyria, the one who fashioned images of the deities Aššur, Mullissu,
and the other great gods, the one who makes great their purification rites, the one who carries out to perfection the forgotten rites of Ešarra through divination, at the command of the gods Šamaš and Adad, the one who renovated Baltil Aššur, the one who
its purification rites, the one who returns the unfinished protective spirit of Ešarra to its place, I:
Then, after I had made the image of the god Aššur, the great lord, my lord, and the images of the great gods, and installed them in their peaceful dwellings,  in the month Nisannu I, the first month, the month of father Enlil, the month of the heliacal rising of the Plow-star: The festival of the feast of the king of the gods, the god Aššur, which from distant days, because of chaos and disruption, and the akītu-house of the steppe had been forgotten; the rites of the king of the gods, the god Aššur, had been performed  inside the city. With regard to that work, I made up my mind to rebuild that akītu-house, and then I found out the will of the gods Šamaš and Adad, and they answered me with a firm  ‘yes’ and commanded me to  rebuild it.
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, leader of a widespread population, the one who fashioned images of the god Aššur and the great gods, the one who carries out to perfection the forgotten rites of Ešarra through divination, at the command of the gods Šamaš and Adad, the one who makes great their purification rites, the one who returns the abandoned protective spirit of Ešarra to its place, who knows well how to revere the gods of heaven and the gods of Assyria, who exalts the great gods in their dwellings, who makes their accoutrements great,
the builder of Assyria, the one who brings his cult centers to completion, the one who makes enemy lands obedient, the one who destroys their settlements, the one who has canals dug, the one who opens streams, the one who makes watercourses gush, the one who establishes abundance and plenty in the wide plains of Assyria, the one who provides irrigation water in the meadows of Assyria — which from the days of yore no one in Assyria had seen or known canals and artificial irrigation and which none in bygone times had used —
the one who makes brickwork structures (the craft of the god Kulla) secure, from buildings for the living to tombs befitting the dead made from limestone, stone from the mountains, with which none of the kings of the past who came before me in Assyria had used, circumspect ruler whose dominion is more praised than that of all kings who sit on royal daises, the support of his land, the one who is trustworthy in battle and combat, and the protection of his troops, I:
Then, after I had made the image of the god Aššur, the great lord, my lord, and the images of the great gods, and installed them in their peaceful dwellings,  in the month Nisannu I, the first month, the month of father Enlil, the month of the heliacal rising of the Plow-star: The festival of the feast of the king of the gods, the god Aššur,  which from distant days, because of chaos and disruption, and the akītu-house of the steppe had been forgotten; the rites of the king of the gods, the god Aššur, had been performed inside the city. With regard to that work, I made up my mind to rebuild that akītu-house, and then I found out the will of the gods Šamaš and Adad, and they answered me with a firm ‘yes’ and commanded me to rebuild it.
In a favorable month, on a propitious day, through the craft of the purification priest and the wisdom of the exorcist, I laid its foundation with limestone, stone from the mountains, and I raised its superstructure. I completed it from its foundations to its crenellations with stone from the mountains and raised it as high as a mountain. I had two canals dug around each of its sides, and then I had it surrounded with a lush garden, an orchard with fruit, and placed a splendid plantation around it.
After I destroyed Babylon, smashed its gods, and put its people to the sword, I removed its earth in order to make the site of that city unrecognizable and I had it carried to the sea by the Euphrates River. When its dirt reached Dilmun and the people of Dilmun saw it, fear and terror of the god Aššur fell upon them and they brought their audience gifts to me. Together with their audience gifts, they sent people mustered from their land, corvée workers, with bronze spades and bronze plowshares, tools manufactured in their land, in order to demolish Babylon.
In order to pacify the god Aššur, my lord, for people to sing the praises of his might, and for the admiration of future people, I removed dirt from Babylon and piled it up in heaps and mounds in that akītu-house.
O you, foundation inscription, speak favorable things to the god Aššur about Sennacherib, king of Assyria, the one who loves correct behavior, the one who fashioned the image of the god Aššur, and the one who built this temple, so that his offspring, his sons, and his grandsons may flourish together with Baltil Aššur and Ešarra and endure forever with the black-headed people.
May any future ruler whom the god Aššur names for shepherding the land and people and during whose reign that temple becomes dilapidated renovate its dilapidated sections. May he find my inscribed objects, anoint them with oil, make an offering, and put them back in their place. The god Aššur will then hear his prayers.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods, I: With white limestone, I laid the foundations of the courtyard of Ešarra, the palace of the gods.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods: With limestone, stone from the mountains, I raised this akītu-house as high as a mountain, from its foundations to its crenellations.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the deities Aššur, Anu, Sîn, Šamaš, Adad, Nergal, Ištar of Bīt-Kidmuri, Bēlet-ilī, and the other great gods, I: With white limestone, I laid the foundations of the akītu-house, the residence of the god Aššur, my lord.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the deities Aššur, Šerūa, Anu, Sîn, Šamaš, Adad, Ištar of Bīt-Kidmuri, Bēlet-ilī, Kaka, Ḫaya, Kusu, Lumḫa, Dunga, Egalkiba, and the other great gods, I: With limestone, stone from the mountains, I laid the foundations of the akītu-house for the festival of the feast of the god Aššur.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the deities Aššur, Mullissu, Šerūa, Sîn, Nikkal, Šamaš, Aya, Anu, Antu, Adad, Šala, Ištar of Bīt-Kidmuri, Bēlet-ilī, Ḫaya, Kusu, Lumḫa, Dunga, Egalkiba, and the other great gods, I: With limestone, stone from the mountains, I had the akītu-house of the steppe built anew and I raised it as high as a mountain.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods, I: With limestone, stone from the mountains, I laid the foundations of the Step Gate of the Palace, which is in Baltil Aššur.
I, Sennacherib, king of Assyria, the one who fashioned images of the god Aššur and the great gods, built this house for my second son Aššur-ilī-muballissu, who is in the service of the god Aššur, and I laid its foundations with limestone, stone from the mountains.
I, Sennacherib, king of Assyria, built this house and gave it to my second son Aššur-ilī-muballissu
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods, had twin doors of cedar, the pure wood, made for his life, the lengthening of his days, the securing of his reign, and the well-being of his offspring, and he had them secured in their positions upon kašurrû-stone, stone from the mountains, in the Gate of the Wagon Star.
For his life, the lengthening of his days, the securing of his reign, and the well-being of his offspring,
For the god Aššur, the father of the gods, his lord: Sennacherib, king of Assyria, the one who fashioned images of the god Aššur and the great gods, greatly embellished the frieze of the battlemented parapet of Ešarra with baked bricks and stone.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods, I: With baked bricks from a ritually pure kiln, I had the tikātu-house of the courtyard where the pedestals of the Igīgū gods stand in rows made anew and I raised it as high as a mountain.
Sennacherib, king of Assyria, the one who fashioned images of the god Aššur and the great gods, I: With baked bricks from a ritually pure kiln, I had the tikātu-house of the courtyard where the pedestals of the Igīgū gods stand in rows, made anew and I raised it as high as a mountain.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods, I: With baked bricks from a ritually pure kiln, I had the Step Gate of the Palace in Baltil Aššur  built anew.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods: With baked bricks from a ritually pure kiln, I built the Step Gate of the Palace in Baltil Aššur anew and I raised it as high as a mountain.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods: With baked bricks from a ritually pure kiln, I had the Step Gate of the Palace in Baltil Aššur built anew and I raised it as high as a mountain.
Sennacherib, king of the world, king of Assyria, the one who fashioned images of the god Aššur and the great gods, I: With baked bricks from a ritually pure kiln, I raised the Step Gate of the Palace in Baltil Aššur as high as a mountain.
Palace of Rest, an eternal dwelling, the firmly-founded family house of Sennacherib, great king, strong king, king of the world, king of Assyria.
Palace of Sleep, a restful tomb, the eternal dwelling of Sennacherib, king of the world, king of Assyria.
I gave the gate that faces the rising sun, towards the river, the name "The Gate of the Firmament." I gave its entrance gate to the courtyard the name "The Entrance of the Igīgū gods." I gave the gate that faces south the name "The Kamsū-Igīgū Gate." I gave its entrance gate to the courtyard the name "The Gate of the Abundance of the Land." I gave the gate that faces north the name "The Gate of the Wagon Star." I gave its entrance gate to the courtyard the name "The Gate of the Dais of Destinies."
Whoever places it in the service of a god or another person or erases my inscribed name, may the deities Aššur, Mullissu,
The Seal of Destinies by which the god Aššur, king of the gods, seals the destinies of the Igīgū and Anunnakū gods, the heavens, the netherworld, and mankind.
Whatever he seals cannot be changed. Whoever tries to change what he seals, may the god Aššur, king of the gods, and the goddess Mullissu, together with their children, kill him with their mighty weapons.
Whoever erases my inscribed name or alters this Seal of Destinies belonging to you, erase his name and his seed from the land.
Sennacherib, great king, strong king, king of Assyria, unrivalled king, true shepherd, favorite of the great gods, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
At the beginning of my kingship, after I sat on the lordly throne and set to governing the people of Assyria in obedience and peace, Marduk-apla-iddina II (Merodach-baladan), king of Karduniaš Babylonia, an evil foe, a rebel with a treacherous mind, an evildoer whose villainous acts are true, sought friendship with Šutur-Naḫundu (Šutur-Naḫḫunte II), an Elamite, by presenting him with gold, silver, and precious stones; then, he continuously requested reinforcements from him.
To the land of Sumer and Akkad, he (Šutur-Naḫundu) sent to his (Marduk-apla-iddina’s) assistance Imbappa, his field marshal, together with the massed body of his troops, Tannānu, his third man, ten unit commanders, including Nergal-nāṣir, a Sutian who marches before them, 80,000 archers and lancers, 850 wagons, and the 12,200 horses that were with them.
Moreover, he, the evil Chaldean, evildoer, and offspring of murder, gathered together Uruk, Larsa, Ur, Eridu, Kullaba, Kissik, and Nēmed-Laguda, the lands of the Bīt-Yakīn, Bīt-Amukāni, Bīt-Ašillāni (Bīt-Šillāni), Bīt-Saʾalli, and Bīt-Dakkūri, all of the Chaldeans, as many as there were; on the banks of the Tigris River, the Tuʾumuna, Riḫiḫu, Yadaqqu, Gibrê, and Maliḫu Malaḫu; on the banks of the Surappu River, the Gurumu, Ubulu, Damunu, Gambulu, Hindaru, Ruʾuʾa, and Puqudu; on the banks of the Euphrates River, the Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu — Arameans who did not know fear of death; Nippur, Dilbat, Marad, Kish, Ḫursagkalama, Babylon, Borsippa, and Cutha, all of Karduniaš Babylonia and prepared them for battle.
I put my yoked teams in order. On the twentieth day of the month Šabāṭu XI, like a powerful wild ox, I took the lead of my troops from Baltil Aššur, but I did not wait for the main force of my army, nor did I wait for the rear guard. I sent my chief eunuch and my provincial governors to Kish ahead of me, saying: "Find out news of Marduk-apla-iddina II (Merodach-baladan), and do not be careless about putting a strong watch on him!"
He (Marduk-apla-iddina) saw my provincial governors, and then came out of the Zababa Gate with all of his troops and did battle with my magnates in the plain of Kish. The enemy prevailed over my magnates in the thick of battle and they my magnates were afraid to clash with his
In my rage, I unleashed a fierce assault on Cutha, and then I slaughtered the warriors surrounding its wall like sheep and took possession of the city. I brought out horses, the Elamite, Aramean, and Chaldean archers, the Elamite unit commanders, and Nergal-nāṣir, together with the guilty citizens, and I counted them as booty.
I raged up like a lion and became furious like the Deluge. With my merciless warriors, I set out for Kish against Marduk-apla-iddina II (Merodach-baladan). Moreover, he, that evildoer, saw the disturbance from afar and fear fell upon him. He abandoned all of his troops and fled to the land Guzummānu.
With a rejoicing heart and a radiant face, I rushed to Babylon and entered the palace of Marduk-apla-iddina II (Merodach-baladan) to plunder the possessions and property therein. I opened his treasury and brought out gold, silver, gold and silver utensils, precious stones, beds, armchairs, a processional carriage, royal paraphernalia of his with gold and silver mountings, all kinds of possessions and property, a substantial treasure, together with his wife, his palace women, female stewards, eunuchs, courtiers, attendants, male singers, female singers, palace servants who cheered up his princely mind, all of the craftsmen, as many as there were, and his palace attendants, and I counted them as booty.
I pursued him to the land Guzummānu and sent my warriors into the midst of swamps and marshes. For five days they sought him out, but his hiding place could not be found. I gathered all together the rest of his horses and troops, who were weary, and who had fled like deer instead of going with him, from the midst of the open country and plain.
In the course of my campaign, I surrounded, conquered, and plundered the cities Amatu, Ḫauae, Supapu, Bīt-Sannabi, Qudayyin, Kidrina, Dūr-Ladini, Bitāti, Bānītu, Guzummānu, Dūr-Yanṣuri, Dūr-Abī-Yataʾ, Dūr-Rudumme, Bīt-Raḫê, Ḫapiša, Sadian, Ḫurudu, Ṣaḫrina, Iltuk, Allallu, Sabḫānu, Kār-Nergal, Apak, Bīt-Dannāya, Bīt-Abdāya, Baḫir, Marirâ, Marad, Yaqimuna, Kupruna, Bīt-Kudurri, Sūqa-Marusi, altogether 34 fortified walled cities of the land of the Bīt-Dakkūri, together with 250 smaller settlements in their environs;
the cities Dūr-Appê, Dūr-Tanê, Dūr-Samaʾ, Sarrabātu, Ṣalaḫatu, Dūr-Abdāya, Sappi-ḫimari, Ṣibtu-ša-Makkamê, altogether 8 fortified walled cities of the land of the Bīt-Saʾalli, together with 120 smaller settlements in their environs;
and the cities Bīt-Zabidīya, Larsa, Kullaba, Eridu, Kissik, Nēmed-Laguda, and Dūr-Yakīn, including the city Kār-Nabû, which is on the shore of the Bitter Sea, altogether 8 fortified walled cities of the land of the Bīt-Yakīn, together with 100 smaller settlements in their environs;
the grand total is 88  fortified walled cities of Chaldea, together with 820 smaller settlements in their environs.
I let my troops eat the grain and dates in their gardens and their crops in the countryside. I destroyed them, devastated them, burned them with fire, and I turned them into forgotten ruin hills.
I let my army eat the grain and dates in their gardens, the fields they had labored in, and the crops in the countryside, which is their life’s necessity.
I appointed over them Bēl-ibni, a son of a rab banî and a scion of Šuanna Babylon, who had grown up like a young puppy in my palace, as king of the land of Sumer and Akkad.
On my return march, I defeated all together the Tuʾumuna, Riḫiḫu, Ubudu, Gibrê, Maliḫu Malaḫu, Gurumu, Ubulu, Damunu, Gambulu, Ḫindaru, Ruʾuʾa, Puqudu, Ḫamrānu, Ḫagarānu, Nabatu, and Liʾtaʾu, insubmissive Arameans, and I plundered them.
I put to the sword the population of the city Ḫirimmu, a dangerous enemy who since time immemorial had not submitted to the kings, my ancestors, and I did not leave one alive. I reorganized that district and imposed for eternity one ox, ten sheep, ten homers of wine, and twenty homers of dates as his first-fruits offerings for the ginû-offerings to the gods of Assyria, my lords.
I carried off into Assyria a substantial booty consisting of 208,000 people, male and female, 7,200 horses and mules, 11,073 donkeys, 5,230 camels, 80,100 oxen, and 800,100 sheep and goats. This is apart from the people, donkeys, camels, oxen, and sheep and goats that all of my troops had carried away and appropriated for themselves.
Moreover, I struck with the sword the soldiers of the enemy, a recalcitrant force who had not submitted quickly to my yoke, and hung their corpses on poles.
At that time, Egallammes, the temple of the god Nergal that is inside the city Tarbiṣu, which Shalmaneser III, a former ruler, son of Ashurnasirpal II, and grandson of Tukultī-Ninurta II, had built, became dilapidated. I tore down that temple in its entirety and reached its foundation pit. I filled in a terrace in an area measuring 200 cubits along its longer side and 100 cubits along its shorter side, thus adding to the size of the former temple. I made Egallammes larger than before. I built and completed it from its foundations to its battlements through the craft of clever master builders. For the god Nergal, who lives in the city Tarbiṣu, my lord, I indeed did a splendid job, which surpassed previous work and was worthy of high praise.
I brought the god Nergal, the lord of exalted strength, almighty and perfect, the foremost warrior who has no rival, inside it and I graciously settled him in his august dwelling. I made splendid and pure offerings of plump bulls and fattened sheep before him, and I held festivities inside that temple. I had the victorious conquests that I achieved over all of my enemies with his great support written on my inscribed objects and I deposited them for posterity, for the kings, my descendants.
In the future, may a future ruler, when this temple becomes old and dilapidated, find my inscribed objects, anoint them with oil, make an offering, and securely place them with inscribed objects bearing his name. The god Nergal will then hear his prayers.
For the god Nergal, his lord: I, Sennacherib, king of Assyria, built Egallammes, which is in the city Tarbiṣu, from its foundations to its crenellations for my life, the well-being of my offspring, the overthrow of my enemies, the success of the harvest of Assyria, and the well-being of Assyria. I deposited my clay cones therein.
Sennacherib, great king, strong king, king of the world, king of Assyria, had Egallammes, the temple of the god Nergal, which is in the city Tarbiṣu, built and I made it as bright as day.
Sennacherib, great king, king of the world, king of Assyria, had the inner wall and the outer wall of the city Kilīzu built anew and raised as high as mountains.
Sennacherib, king of the world, king of Assyria, had the outer wall of the city Kilīzu built with baked bricks.
The deities Aššur, Sîn, Šamaš, Adad, Ninurta, and Ištar, the great gods who stand at the side of the king, their favorite, and make his weapons prevail over all enemies:
Sennacherib, great king, strong king, king of the world, king of Assyria, the attentive prince who is your protégé, who by your firm ‘yes’ marched about and who made the insubmissive lands and disobedient people of the mountains bow down at his feet:
At that time, the cities Tumurrum, Šarum, Ḫalbuda, Kibšu, Ezāma, Qūa, and Qana, which were on the border of the land Katmuḫu, which were situated like the nests of eagles on the peaks of Mount Nipur, and which since time immemorial were an obstinate force that did not known how to respect any authority during the reigns of the kings, my ancestors — during the reign of my lordship, their gods abandoned them and made them vulnerable.
Like a fierce wild bull, I took the lead of them the soldiers in my camp. Where it was too difficult for my chair, I leapt forward on my own two feet like a mountain goat. Where my knees became extremely tired, I sat down upon the mountain rock and drank cold water from a water skin to quench my thirst.
I had a stele made and had written on it the mighty victories of the god Aššur, my lord. I erected it for ever after on the peak of Mount Nipur, where
As for the one who alters my inscription, may the god Aššur and the great gods glare at him angrily and overthrow him.
Deities Aššur, Anu, Enlil, Ea, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, Ištar, and the Sebetti, the great gods, who install the lord and name the ruler to lead the black-headed people all over the inhabited world:
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, the prince who provides for them, by your firm ‘yes’ I marched about safely from the Upper Sea to the Lower Sea, and then I made rulers of the four quarters of the world bow down at my feet and they now pull my yoke:
At that time, I greatly enlarged the site of Nineveh. I had its inner wall and its outer wall, which had never been constructed before, built anew and I raised them as high as mountains. Its fields, which had been turned into wastelands due to lack of water, were woven over with spider webs. Moreover, its people did not know artificial irrigation, but had their eyes turned for rain and showers from the sky.
Now, I, by the command of the god Aššur, the great lord, my lord, added to it the waters on the right and left of the mountain, which are beside it, and the waters of the cities Mēsu, Kukkinu, and Piturra, cities in its environs.
I dug that canal with only seventy men and I named it Nār-Sennacherib. I added its water to the water from the wells and the canals that I had previously dug, and then I directed their courses to Nineveh, the exalted cult center, my royal residence, whose site the kings, my ancestors, since time immemorial had not made large enough, nor had they expertly carried out its artful execution.
To a later ruler, one of the kings, my descendants, who deliberates the matter in his heart but is not able to believe it, and says "How did he have this canal dug out with only these few men?": I swear by the god Aššur, my great god, that I dug out this canal with only these men. Moreover, I completed the work on it within one year and three months;
This sluice gate of the watercourse opened by itself without the help of spade or shovel and let an abundance of water flow through. Its sluice gate was not opened through the work of human hands. According to the heart’s desire of the gods, I made it gurgle with water. After I inspected the canal and made sure its construction was performed correctly, I offered pure sacrifices of fattened oxen and an abundance of sheep to the great gods, who march at my side and who make my reign secure. I clothed those men who dug out this canal with linen garments and garments with multi-colored trim, and I placed gold rings and gold pectorals on them.
In this year with the flowing (going) of this canal which I had dug, I drew up a battleline with Umman-menanu (Ḫumban-menanu), the king of the land Elam, and the king of Babylon, together with the numerous kings of the mountains and Sealand who were their allies, in the plain of the city Ḫalulê. By the command of the god Aššur, the great lord, my lord, I charged into their midst like a fierce arrow, and I repelled their troops. I dispersed their assembled host and scattered their forces.
Terror of doing serious battle with me overwhelmed the king of the land Elam and the king of Babylon and they released their excrement inside their chariots. In order to save their lives, they fled to their own lands and did not return ever again saying: "Perhaps Sennacherib, king of Assyria, is so angry that he will return to the land Elam."
Fear and terror fell upon all of the Elamites and they abandoned their land, and then, in order to save their lives, they betook themselves to a rugged mountain like eagles and their hearts throbbed like those of pursued birds. Until they died, they did not make their way back (they did not open a path) and they no longer made war.
I handed the property of that city — silver, gold, choice stones, possessions and property —  over to my people and they kept it for themselves. My people seized and smashed the gods living inside it, and then they took their possessions and property. The god Adad and the goddess Šala, gods of the city Ekallātum whom Marduk-nādin-aḫḫē, king of Akkad, had taken and brought to Babylon during the reign of Tiglath-pileser I, king of Assyria — I had them brought out of Babylon after 418 years and I returned them to the city Ekallātum, their proper place.
At the "mouth" of the canal that I caused to be dug into the mountain, I made six steles and I fashioned images of the great gods, my lords, upon them. Moreover, I had a royal image of myself expressing humility (one who strokes the nose) placed before them. I had all of my handiwork that I had undertaken in Nineveh inscribed upon them and I left them for ever after for the kings, my descendants.
At any time in the future, a future ruler, one of the kings, my descendants, who desecrates the work that I have done, dismantles the canal system that I have constructed, or diverts the flow of the waters of these canals from the plain of Nineveh: May the great gods, as many as are named in this stele, by their holy decree, which cannot be altered, curse him with a harsh curse and overthrow his dynasty.
On my second campaign, the god Aššur, my lord, encouraged me and I marched to the land of the Kassites and the land of the Yasubigallians, who since time immemorial had not submitted to the kings, my ancestors.
all of his wide land and overwhelmed it like a fog. I surrounded, conquered, destroyed, devastated, and burned with fire the cities Marʾubištu, Akkuddu, and Bīt-Barrû, which lie behind the mountains, cities of his royal house, together with thirty-four smaller settlements in their environs.
Sennacherib, king of the world, king of Assyria: As for the three watercourses which flow from Mount Ḫāni, a mountain above the city Arbela, I dug out the springs which are on the right and left banks of those watercourses and thus added (the springs’ water) to them. I dug a subterranean watercourse and directed all of their courses inside the city Arbela, the dwelling of the goddess Ištar, the exalted lady.
The deities Aššur — great lord, the father of the gods — Anu, Enlil, and Ea, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, Ištar, and the Sebetti, the great gods who stand at the side of the king who reveres them and make his weapons prevail over all enemies:
Sennacherib, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, the king who was chosen by you, guardian of truth who loves justice, renders assistance, goes to the aid of the weak, and strives after good deeds, perfect man, virile warrior, foremost of all rulers, the bridle that controls the insubmissive, and the one who strikes enemies with lightning:
The god Aššur, the great mountain, granted to me unrivalled sovereignty and made my weapons greater than those of all who sit on royal daises. He made all of the rulers of the four quarters of the world from the Upper Sea of the Setting Sun to the Lower Sea of the Rising Sun bow down at my feet and they now pull my yoke. On four of my campaigns during which I went down to Chaldea and marched to the city Kār-Nabû, which is on the shore of the Bitter Sea, I conquered their cities, and then plundered them, destroyed them, devastated them, and burned them with fire; and on three of my campaigns during which I marched to Elam, I destroyed its settlements.
On my eighth campaign, I ordered the march to Babylon. As for the Babylonians who heard about the approach of my expeditionary force, terror and fear fell upon them. They opened the treasury of Esagil and took out the gold, silver, and choice stones of the god Bēl Marduk and the goddess Zarpanītu in abundance. They sent it to Umman-menanu (Ḫumban-menanu), the king of the land Elam. They wrote to him as follows: "Come to Babylon to our aid and align yourself with us! Let us put our trust in you!"
He, the king of the land Elam, was a rash fellow who does not have sense or insight. On the first occasion, in the time of Ḫallušu-Inšušinak I, his father, I went down to his district and captured the cities Nagītu and Nagītu-diʾbina, and the lands Ḫilmu, Pillatu, and Ḫupapanu, districts of his that are on the other side of Bitter Sea, and plundered them, destroyed them, devastated them, and burned them with fire.
On the second occasion, in the time of Kudurru (Kudur-Naḫḫunte), his brother, I went to the land Elam and, in the course of my campaign, I surrounded, conquered, and plundered the cities Bīt-Ḫaʾiri and Raṣā, cities on the border of Assyria that the king of the land Elam had taken away by force in the time of my ancestors. I had archers and shield bearers stationed inside them. I brought those cities back inside the border of Assyria and placed them under the authority of the garrison commander of Dēr.
The cities Bīt-Arrabi, Ālum-qašti, Bubê, Dunni-Šamaš, Ekal-šalla, Burutu, Bīt-Ri­si­ya, Dūr-Dan­nu-Ner­gal, Bīt-Aḫlamê, Ālum-ša-Bē­let-bī­ti, Ib­rat, Kuṣurtain, Dūru, Dannat-Sulāya, Šilibtu, Bīt-Aṣūsi, Kār-Zēra-iqīša, Bīt-Giṣṣi, Bīt-Katpalāni, Dimtu-ša-Sulāya, Dimtu-ša-Mār-bīti-ēṭir, Ḫarri-ašlakê, Rabbāya, Rāsu, Tīl-Uḫuri, Ḫamrānu, Tīl-Ḫumbi, Dimtu-ša-Dume-ili, Bīt-Ubiya, Baltī-līšir, Taqab-līšir, Ša-nāqidāte, Sar­ḫu­dē­ri, Bīt-Aḫḫē-iddina, Ilteuba, Mu­ḫu­ṣē­
, Dam­tê, Dim­tu-ša-Bē­let-bī­ti, Ak­ka­ba­ri­na, Bīt-Im­bi­ya, Ma­sū­tu, Bīt-Unziya, Bīt-Kisiya, Dimtu-ša-Šullume,
, the walled fortresses of the land Rāši, and the smaller cities in their environs, which were without number, the cities Ḫamānu and Nadītu, as far as the pass of the land Bīt-Bunaki — I conquered, and plundered them, destroyed them, devastated them, burned them with fire, and turned them into a heap of ruins.
heard about the conquest of his cities, terror and fear fell upon him. He brought the rest of the people of his land into fortresses. He abandoned the city Madaktu, his royal city, and set out for the city Ḫaydala, which is in the mountains, far away.
I ordered the march to the city Madaktu, his royal city. In the month Ṭebētu X, bitter cold set in and continuous rain fell, and then wind, rain, and snow came in equal force. I was afraid of the gorges, the outflows of the mountains, so I turned around and took the road to Assyria.
I myself prayed to the deities Aššur, Sîn, Šamaš, Bēl, Nabû, Nergal, Ištar of Nineveh, and Ištar of Arbela, the gods who support me, for victory over my strong enemy and they immediately heeded my prayers and came to my aid.
I quickly slaughtered and defeated his magnates, who wear gold decorated belt-daggers and have reddish gold sling straps fastened to their forearms, like fattened bulls restrained with fetters.
I slit their throats like sheep and thus cut off their precious lives like thread. Like a flood in full spate after a seasonal rainstorm
, I made their blood flow over the broad earth. The swift thoroughbreds harnessed to my chariot plunged into floods of their blood just like a river. The wheels of my war chariot, which lays criminals and villains low, were bathed in blood and gore. I filled the plain with the corpses of their warriors like grass. When the second double-hour of the night had passed, I stopped their slaughter. I cut off their lips and thus destroyed their pride. I cut off their hands like the stems of cucumbers in season.
I received gold and shining silver sling straps from their wrists and slashed off their belts with sharp swords. I took away gold and silver decorated belt-daggers from their waists
As for him, Umman-menanu (Ḫumban-menanu), along with the king of Babylon, terror of doing battle with me  overwhelmed them like alû-demons. Their hearts throbbed like the pursued young of pigeons, they passed their urine hotly and they released their excrement inside their chariots. In order to save their lives, they trampled the corpses of their troops as they pushed on.
so that we might proclaim your fame." After I myself had seen that they had released their excrement inside their chariots, I left them alone, sparing their lives.
So that no one will ever forget the might of the god Aššur, my lord, and that all humanity might magnify the praise of his heroism, on the very spot where I defeated the king of Babylon and Umman-menanu (Ḫumban-menanu), the king of the land Elam, all of their lands, together with the lands Parsuaš, Anzan, Paširu, Ellipi, all of Chaldea, as many as there were, and all of the Arameans, I reaped their skulls like withered grain and piled them up like pyramids.
I had a stele made, had all the victorious conquests that I achieved over my enemies with the support of the great gods, my lords, written on it, and I erected it on the plain of the city Ḫalulê.
At that time, the city Sūr-marrati, which is on the bank of the Tigris River and which had been abandoned from distant days and had gone to ruin — after I myself had arranged a march to the lands Elam and Chaldea, because I had spent the night inside it in the course of my campaign, the repopulating of that city came to my attention at that time and I put my mind to it, and then I greatly enlarged the site of the city, had its wall built anew, and raised it as high as a mountain. Beside the wall, I dug a moat around its entire circumference. I planted palm groves and grape vines in the meadow.
I had an inscribed object made and had inscribed on it all the mighty victories that I achieved over my enemies with the support of the god Aššur, my lord, and then I placed it inside the wall.
At any time in the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that wall becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place with his own inscription. The god Aššur will then hear his prayers.
Araḫsamna VIII, the twenty-fifth day, eponymy of Nabû-kēnu-uṣur, governor of the city Samaria, fourteenth year of Sennacherib, king of the world, king of Assyria.
In a pitched battle, I overwhelmed like the Deluge Marduk-apla-iddina II (Merodach-baladan), the king of Karduniaš Babylonia, all of the Chaldeans and Arameans, together with the troops of the land Elam, his allies. He (Marduk-apla-iddina II) fled alone to the Sealand, and then he dug up the gods of the full extent of his land, together with the bones of his forefathers from their tombs,
I had inscribed on it all the mighty victories that I achieved over my enemies with the support of the god Aššur, my lord, and I deposited it in its foundations for ever after.
At any time in the future, may one of the kings, my descendants, whom the god Aššur names for shepherding the land and people, renovate its dilapidated sections when that
becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. The god Aššur will then hear his prayers.
Sennacherib, king of the world, king of Assyria, gave this object to Esarhaddon, his senior-ranking son.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, king of the four quarters, true shepherd, favorite of the great gods, whom from his childhood the gods Aššur, Šamaš, Bēl, and Nabû, Ištar of Nineveh, and Ištar of Arbela named for the kingship of Assyria —
I am my older brothers’ youngest brother and by the command of the gods Aššur, Sîn, Šamaš, Bēl, and Nabû, Ištar of Nineveh, and Ištar of Arbela, my father, who engendered me, elevated me firmly in the assembly of my brothers, saying: ‘This is the son who will succeed me.’ He questioned the gods Šamaš and Adad by divination, and they answered him with a firm ‘yes,’ saying: ‘He is your replacement.’ He heeded their important words and gathered together the people of Assyria, young and old, and my brothers, the seed of the house of my father.
Persecution and jealousy fell over my brothers and they forsook the will of the gods. They trusted in their arrogant deeds, and they were plotting evil. They started evil rumors, calumnies, and slander about me against the will of the gods, and they were constantly telling insincere lies, hostile things, behind my back. They alienated the well-meaning heart of my father from me, against the will of the gods, but deep down he was compassionate and his eyes were permanently fixed on my exercising kingship.
I pondered and thought thus: ‘Their deeds are arrogant and they trust only in their own counsel. What will they not do against the will of the gods?’ I prayed to the god Aššur, king of the gods, and the merciful god Marduk, to whom treacherous talk is an abomination, with benedictions, supplications, and expressions of humility, and they accepted my words. By the command of the great gods, my lords, they the gods settled me in a secret place away from the evil deeds, stretched out their pleasant protection over me, and kept me safe for exercising kingship. Afterwards, my brothers went out of their minds and did everything that is displeasing to the gods and mankind, and they plotted evil, girt their weapons, and in Nineveh, without the gods, they butted each other like kids for the right to exercise kingship.
The gods Aššur, Sîn, Šamaš, Bēl, Nabû, Ištar of Nineveh, and Ištar of Arbela saw the deeds of the usurpers which had been done wrongly against the will of the gods and they did not support them. They changed their strength to weakness and forced them to bow down to me. The people of Assyria, who swore by oil and water to the treaty, an oath bound by the great gods, to protect my right to exercise kingship, did not come to their aid.
I, Esarhaddon, who with the help of the great gods, his lords, does not turn back in the heat of battle, quickly heard of their evil deeds. I said ‘Woe!’ and rent my princely garment. I cried out in mourning, I raged like a lion, and my mood became furious. In order to exercise kingship over the house of my father I beat my hands together. I prayed to the gods Aššur, Sîn, Šamaš, Bēl, Nabû, and Nergal, Ištar of Nineveh, and Ištar of Arbela and they accepted my words. With their firm ‘yes,’ they were sending me reliable omens, saying: ‘Go! Do not hold back! We will go and kill your enemies.’
I did not hesitate one day or two days. I did not wait for my army. I did not look for my rear guard. I did not check the assignment of horses harnessed to the yoke nor that of my battle equipment. I did not stock up travel provisions for my campaign. I was not afraid of the snow and cold of Šabāṭu XI, the severest cold season. Like a flying eagle I spread my wings to drive back my enemies. With difficulty and haste, I followed the road to Nineveh and before my arrival in the territory of the land Ḫanigalbat all of their crack troops blocked my advance; they were sharpening their weapons. Fear of the great gods, my lords, overwhelmed them, and when they saw my mighty battle array, they became like crazed women.
The goddess Ištar, the lady of war and battle, who loves my priestly duties, stood at my side, broke their bows, and she split open their tight battle ranks. In their assembly, they said thus: ‘This is our king!’ Through her sublime command they began coming over to my side and marching behind me. They were gamboling like lambs and begging my sovereignty. The people of Assyria, who had sworn by the treaty, an oath bound by the great gods, concerning me, came before me and kissed my feet. Moreover, those rebels, the ones engaged in revolt and rebellion, when they heard of the advance of my campaign, they deserted the army they relied on and fled to an unknown land. I reached the embankment of the Tigris River and by the command of the gods Sîn and Šamaš, the divine lords of the embankment, I made all of my troops hop over the wide Tigris River as if it were a small canal.
In Addaru XII, a favorable month, on the eighth day, the eššēšu-festival of the god Nabû, I joyfully entered Nineveh, my capital city, and I sat happily on the throne of my father. The south wind, the breeze of the god Ea, the wind whose blowing is favorable for exercising kingship, blew upon me. Favorable signs came in good time to me in heaven and on earth. They the gods continually and regularly encouraged me with oracles through ecstatics, the messages of the gods and goddesses. I sought out every one of the guilty soldiers, who wrongly incited my brothers to exercise kingship over Assyria, and imposed a grievous punishment on them: I exterminated their offspring.
I am Esarhaddon, king of the world, king of Assyria, valiant warrior, foremost of all rulers, son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of the world and king of Assyria, creation of the god Aššur and the goddess Mullissu, beloved of the gods Sîn and Šamaš, chosen by the gods Nabû and Marduk, favorite of the goddess Ištar — the queen — desired by the great gods, capable, able, intelligent, learned, the one whom the great gods raised to be king in order to restore the great gods and to complete the shrines of all of the cult centers of the great gods; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, and restored the gods and goddesses who live in it; the one who returned the plundered gods of the lands from the city Aššur to their proper place and let them dwell in security —
As soon as I had completed the temples and had installed them on their daises as their eternal dwellings, with their great help I marched triumphantly from the rising sun to the setting sun and I had no rival therein. I made the rulers of the four quarters bow down at my feet and they the gods entrusted to me any land that had sinned against the god Aššur.
At that time, Nabû-zēr-kitti-līšir, son of Marduk-apla-iddina II (Merodach-baladan), governor of the Sealand, who did not keep his treaty nor remember the agreement of Assyria, forgot the good relations of my father. During the disturbances in Assyria, he mustered his army and his camp, besieged Ningal-iddin, the governor of Ur, a servant who was loyal to me, and cut off his escape route. After the gods Aššur, Šamaš, Bēl and Nabû, Ištar of Nineveh, and Ištar of Arbela joyously seated me, Esarhaddon, on the throne of my father and handed over to me the lordship of the lands, he was not respectful, did not stop his evil deeds, and would not leave my servant alone. Moreover, he did not send his messenger before me and did not ask after the well-being of my kingship.
I heard of his evil deeds while in Nineveh; my heart became angry and my liver was inflamed. I sent my officials, the governors on the border of his land, against him. Furthermore, he, Nabû-zēr-kitti-līšir, the rebel, the traitor, heard of the approach of my army and fled like a fox to the land Elam. Because of the oath of the great gods which he had transgressed, the gods Aššur, Sîn, Šamaš, Bēl, and Nabû imposed a grievous punishment on him and they killed him with the sword in the midst of the land Elam. Naʾid-Marduk, his brother, saw the deeds that they had done to his brother in Elam, fled from the land Elam, came to Assyria to serve me, and beseeched my lordship. I made the entire Sealand, the domain of his brother, subject to him. Now he comes yearly, without ceasing, to Nineveh with his heavy audience gift and kisses my feet.
As for Abdi-Milkūti, king of Sidon, who did not fear my lordship and did not listen to the words of my lips, who trusted in the rolling sea and threw off the yoke of the god Aššur — I leveled Sidon, his stronghold, which is situated in the midst of the sea, like a flood, tore out its walls and its dwellings, and threw them into the sea; and I even made the site where it stood disappear. Abdi-Milkūti, its king, in the face of my weapons, fled into the midst of the sea. By the command of the god Aššur, my lord, I caught him like a fish from the midst of the sea and cut off his head. I carried off his wife, his sons, his daughters, his palace retainers, gold, silver, goods, property, precious stones, garments with trimming and linens, elephant hides, ivory, ebony, boxwood, everything of value from his palace in huge quantities, and took away his far-flung people who were beyond counting, oxen, sheep and goats, and donkeys in huge numbers to Assyria. I gathered the kings of Ḫatti (Syria-Palestine) and the seacoast, all of them, and had them build a city in another place, and I named it Kār-Esarhaddon.
The inhabitants of the cities Bīt-Ṣupūri, Sikkû, Giʾ, Inimme, Ḫildūa, Qartimme, Biʾrû, Kilmê, Bitirume, Sagû, Ampa, Bīt-Gisimeya, Birgiʾ, Gambūlu, Dalaimme, and Isiḫimme, cities in the environs of Sidon, places of pasturing and watering for his stronghold, which I captured with the help of the god Aššur, my lord, I settled in it together with the people plundered by my bow from the eastern mountains and sea and I restored the city to Assyrian territory. I reorganized that province, placed my official as a governor over them, and increased and imposed upon it tribute and payment greater than before. From among those cities of his I handed over the cities Maʾrubbu and Ṣarepta to Baʾalu, king of Tyre. I increased my lordly tribute beyond his earlier, annual giving and imposed it on him.
I plundered the city Arzâ, which is in the district of the Brook of Egypt, and threw Asuḫīli, its king, into fetters and brought him to Assyria. I seated him, bound, near the citadel gate of the city of Nineveh along with bears, dogs, and pigs.
Moreover, I struck with the sword Teušpa, a Cimmerian, a barbarian whose home is remote, together with his entire army, in the territory of the land Ḫubušna.
I crushed the wicked Barnaki, who live in the land Tīl-Ašurri, which is called Pitānu in the language of the people of the land Miḫrānu.
I scattered the Mannean people, undisciplined Gutians, and its army; I put to the sword Išpakāia, a Scythian, an ally who could not save himself.
I plundered the land Bīt-Dakkūri, which is in Chaldea, an enemy of Babylon. I captured Šamaš-ibni, its king, a rogue and outlaw, who did not respect the oath of the lord of lords and who took away fields of the citizens of Babylon and Borsippa by force and turned them over to himself. Because I know the fear of the gods Bēl and Nabû, I returned those fields and entrusted them to the citizens of Babylon and Borsippa. I placed Nabû-šallim, the son of Balāssu, on his throne and he now pulls my yoke.
As for Bēl-iqīša, son of Bunnannū, a Gambulian whose residence is located twelve leagues distance in water and canebrakes, by the command of the god Aššur, my lord, unprovoked fear fell upon him and of his own free will he took tribute and payment, uncastrated bulls, and teams of white mules from the land Elam and came to Nineveh, before me, and he kissed my feet. I had pity on him and encouraged him. I strengthened the city Ša-pī-Bēl, the city which is his strong fortress, and I put him together with his archers therein as a garrison and thus locked it the fortress up like a door against the land Elam.
As for the city Adumutu, the fortress of the Arabs, which Sennacherib, king of Assyria, my father, who engendered me, conquered and whose goods, possessions, and gods, together with Apkallatu, the queen of the Arabs, he plundered and brought to Assyria — Hazael, the king of the Arabs, came to Nineveh, my capital city, with his heavy audience gift and kissed my feet. He implored me to give back his gods, and I had pity on him. I refurbished the gods Atar-samayin, Dāya, Nuḫāya, Ruldāwu, Abirillu, and Atar-qurumâ, the gods of the Arabs, and I inscribed the might of the god Aššur, my lord, and an inscription written in my name on them and gave them back to him. I placed the lady Tabūa, who was raised in the palace of my father, as ruler over them and returned her to her land with her gods.
I added sixty-five camels and ten donkeys to the previous tribute and imposed it on him. Hazael died and I placed Iataʾ, his son, on his throne. I added ten minas of gold, one thousand choice stones, fifty camels, and one hundred bags of aromatics to the tribute of his father and imposed it on him. Later, Uabu, to exercise kingship, incited all of the Arabs to rebel against Iataʾ.
I, Esarhaddon, king of Assyria, king of the four quarters, who loves loyalty and abhors treachery, sent my battle troops to the aid of Iataʾ, and they trampled all of the Arabs, threw Uabu, together with the soldiers who were with him, into fetters, and brought them to me. I placed them in neck stocks and tied them to the side of my gate.
As for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, the lapis lazuli mountain, and upon the soil of whose land none of the kings, my ancestors, had walked — I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people, their riding horses, oxen, sheep and goats, and Bactrian camels, their heavy plunder.
As for the land Bāzu, a district in a remote place, a forgotten place of dry land, saline ground, a place of thirst, one hundred and twenty leagues of desert, thistles, and gazelle-tooth stones, where snakes and scorpions fill the plain like ants — I left Mount Ḫazû, the mountain of saggilmud-stone, twenty leagues behind me and crossed over to that district to which no king before me had gone since earliest days. By the command of the god Aššur, my lord, I marched triumphantly in its midst. I defeated Kīsu, king of the city Ḫaldisu, Akbaru, king of the city Ilpiatu, Mansāku, king of the city Magalani, Iapaʾ, queen of the city Diḫrāni, Ḫabīsu, king of the city Qadabaʾ, Niḫaru, king of the city Gaʾuani, Baslu, queen of the city Iḫilum, and Ḫabaziru, king of the city Pudaʾ, eight kings from that district and laid out the bodies of their warriors like drying malt. I carried off their gods, their goods, their possessions, and their people to Assyria. As for Laialê, king of the city Iadiʾ, who had fled before my weapons, unprovoked fear fell upon him, and he came to Nineveh, before me, and kissed my feet. I had pity on him and put that province of Bāzu under him.
Through the strength of the gods Aššur, Sîn, Šamaš, Nabû, Marduk, Ištar of Nineveh, and Ištar of Arbela, I conquered all of my arrogant enemies. At the words of their divinity the rulers, my enemies, trembled like reeds in a storm. The kings who live in the sea, whose inner walls are the sea and whose outer walls are the waves, who ride in boats instead of chariots, and who harness rowers instead of horses, were seized by fear; their hearts were pounding and they were vomiting gall. There was no rival that my weapons could not face and there was no one among the rulers who came before me who could equal me. Those who used to ignore the kings, my ancestors, or answer them constantly with hostility, by the command of the god Aššur, my lord, were delivered into my hands. I smashed their hard stone walls like a potter’s vessel and let the vultures eat the unburied bodies of their warriors. I carried off their heaped-up possessions to Assyria and counted the gods, their helpers, as booty. I led their prosperous people away like sheep and goats.
The Elamites and Gutians, obstinate rulers, who used to answer the kings, my ancestors, with hostility, heard of what the might of the god Aššur, my lord, had done among all of my enemies, and fear and terror poured over them. So that there would be no trespassing on the borders of their countries they sent their messengers with messages of friendship and peace to Nineveh, before me, and they swore an oath by the great gods.
After the gods Aššur, Šamaš, Bēl, Nabû, Ištar of Nineveh, and Ištar of Arbela made me stand victoriously over my enemies and I attained everything I wanted, with the booty of the vast enemies which my hands had captured through the help of the great gods, my lords, I had the shrines of cult centers built in Assyria and Akkad; I decorated them with silver and gold and made them shine like daylight.
At that time, the armory of Nineveh which the kings who came before me, my ancestors, had built to maintain the camp and to keep thoroughbreds, mules, chariots, military equipment, implements of war, and the plunder of enemies, everything that the god Aššur, king of the gods, gave me as my royal share — that place had become too small for me to have horses show their mettle and to train with chariots. I made the people of the lands plundered by my bow take up hoe and basket, and they made bricks. I razed that small palace in its entirety, took a large area from the fields for an addition, and added it to it the palace. I laid its foundations with limestone, strong stone from the mountains, and raised the terrace.
I summoned the kings of Ḫatti and Across the River (Syria-Palestine): Baʾalu, king of Tyre, Manasseh, king of Judah, Qaʾuš-gabri, king of Edom, Muṣurī, king of Moab, Ṣil-Bēl, king of Gaza, Mitinti, king of Ashkelon, Ikausu, king of Ekron, Milki-ašapa, king of Byblos, Mattan-Baʾal, king of Arvad, Abī-Baʾal, king of Samsimurruna, Būdi-il, king of Bīt-Ammon, Aḫī-Milki, king of Ashdod — twelve kings from the shore of the sea; Ekištūra, king of Idalion, Pilagurâ, king of Kitrusi, Kīsu, king of Salamis, Itūandar, king of Paphos, Erēsu, king of Soloi, Damāsu, king of Curium, Admēsu, king of Tamassos, Damysos, king of Qarti-ḫadasti, Unasagusu, king of Lidir, Buṣusu, king of Nuria — ten kings of Iadnana Cyprus in the midst of the sea; in total, twenty-two kings of Ḫatti (Syria-Palestine), the seacoast, and the midst of the sea.
I sent orders to all of them for large beams, tall columns, and very long planks of cedar and cypress, grown on Mount Sirāra and Mount Lebanon, which from early days grew thick and tall, and they had bull colossi made of pendû-stone, lamassu-statues, zebus, paving stones, slabs of marble, pendû-stone, breccia, colored marble, brownish limestone, and girimḫilibû-stone, everything that was needed for my palace, dragged with much trouble and effort from the midst of the mountains, the place of their origin, to Nineveh, my capital city.
In a favorable month, on a propitious day, I built great palatial halls upon that terrace for my lordly residence. I built a royal house ninety-five large cubits long and thirty-one large cubits wide, something none of the kings, my ancestors, had done. I had its lower courses surrounded with limestone paving stones and I roofed it with magnificent cedar beams.
I had a room of white alabaster and palatial halls of ivory, ebony, boxwood, musukkannu-wood, cedar, and cypress skillfully built for my royal residence and my lordly leisure. I roofed it with magnificent cedar beams. I fastened bands of silver and copper on doors of cypress, whose fragrance is sweet, and installed them in their gates. I had placed to the right and left of their gates bull colossi and zebus made of pendû-stone and whose appearance repels evil, large stone bull colossi, lions that are facing one another, and zebus that are facing one another, and twin lamassu-statues, that I cast in shining copper, and bull colossi made of white limestone.
I placed crossbeams on large copper columns and tall cedar columns, thus forming a cornice in their gates. I had the friezes and copings of the whole of that palace made of black and blue glazed bricks and I put them around it like a wreath. I surrounded all of the gates with an arch and a vault like a rainbow. I embedded nails of silver, gold, and shining copper in them. Through the craft of the sculptor, I depicted on it the frieze of the palace the might of the god Aššur, my lord, and the deeds that I had accomplished in enemy lands.
I planted alongside it the palace a botanical garden, a replica of Mount Amanus, with all kinds of aromatic plants and fruit trees. I greatly enlarged its courtyard and made its approach much wider. I led a canal into it the park as a watering place for horses and I made it murmur with running water like an irrigation ditch.
After I built and completed that palace from its foundations to its parapets and filled it with splendor, its mortar was mixed with fine beer, its kalakku-clay was mixed with wine. The bearers of the spade, the hoe, and the basket, the workers who carry baskets of bricks, passed their time in joyous song, in rejoicing, with pleasure, and with radiant mien. I finished its work with rejoicing, jubilation, and melodious songs, and I named it Ešgalšiddudua, ‘The palace that administers everything.’
I invited the gods Aššur, Bēl, Nabû, Ištar of Nineveh, and Ištar of Arbela, the gods of Assyria, all of them, into it. I made sumptuous pure offerings before them and presented them with my gifts. Those gods, in their steadfast hearts, blessed my kingship. I seated all of the officials and people of my country in it at festive tables, ceremonial meals, and banquets, and I made their mood jubilant. I watered their insides with wine and kurunnu-wine. I had my servants drench their (the guests’) heads with fine oil and perfumed oil.
By the command of the god Aššur, the king of the gods, and the gods of Assyria, all of them, let me dwell in it forever in good health, happiness, bright spirits, and with the satisfaction of growing old, and let me be sated with its splendor. At new year, in the first month, yearly, without ceasing, let me inspect in it all of the thoroughbreds, mules, camels, military equipment, implements of war, and all of the captured enemy soldiers. Let the good šēdu and the good lamassu, who guard my royal path and who make me happy, last forever and ever in that palace. May they never leave it.
In the future, may one of the kings, my descendants, whom the god Aššur and the goddess Ištar name to rule the land and people, renovate the dilapidated sections of that palace when it becomes old and dilapidated. Just as I placed an inscription written in the name of the king, my father, who engendered me, beside an inscription written in my name, so you too should be like me and read an inscription written in my name, anoint it with oil, make an offering, and place it beside an inscription written in your name. The god Aššur and the goddess Ištar will then hear your prayers.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, son of Sennacherib, king of Assyria, descendant of Sargon II, king of Assyria, the king who with the help of the gods Aššur, Sîn, Šamaš, Nabû, Marduk, Ištar of Nineveh, and Ištar of Arbela, the great gods, his lords, marched from the rising sun to the setting sun and had no equal therein;
the one who conquered the city Sidon, which is in the midst of the sea, and the one who leveled all of its dwellings — I tore out its walls and its dwellings, and threw them into the sea; and I even made the site where it stood disappear. I caught Abdi-Milkūti, its king, who had fled in the face of my weapons into the midst of the sea, like a fish from the midst of the sea and cut off his head. I carried off his amassed possessions, gold, silver, precious stones, elephant hides, ivory, ebony, boxwood, garments with trimming and linens, everything of value from his palace in huge quantities, and took away his far-flung people who were beyond counting, oxen, sheep and goats, and donkeys to Assyria. I gathered the kings of Ḫatti (Syria-Palestine) and the seacoast, all of them, and had them build a city in another place, and I named it Kār-Esarhaddon. I settled in it people plundered by my bow from the eastern mountains and sea and I placed my official as governor over them.
Moreover, Sanda-uarri, king of the cities Kundi and Sissû, a dangerous enemy, who did not fear my lordship and abandoned the gods, trusted in the impregnable mountains. Furthermore, Abdi-Milkūti, king of Sidon, agreed to help him and they swore an oath by the great gods with one another and trusted in their own strength. I trusted in the god Aššur, my lord, caught him like a bird from the midst of the mountains, and cut off his head. To show the people the might of the god Aššur, my lord, I hung the heads of Sanda-uarri and Abdi-Milkūti around the necks of their nobles and I paraded in the squares of Nineveh with singers and lyres.
The one who plundered the land Arzâ, which is in the district of the Brook of Egypt — I threw Asuḫīli, its king, into fetters along with his counselors and brought them to Assyria. I seated them, bound, near the citadel gate of the city of Nineveh along with bears, dogs, and pigs.
The one who crushed the Barnaki, a dangerous enemy, who live in the land Tīl-Ašurri, which is called Pitānu in the language of the people of the city Miḫrānu;
the one who scattered the Mannean people, undisciplined Gutians, who put to the sword the army of Išpakāia, a Scythian, an ally who could not save himself;
The one who sacked the land Bīt-Dakkūri, which is in Chaldea, an enemy of Babylon; the one who captured Šamaš-ibni, its king, a rogue and outlaw, who did not respect the oath of the lord of lords and who took away fields of the citizens of Babylon and Borsippa by force — because I know the fear of the gods Bēl and Nabû, I returned those fields and entrusted them to the citizens of Babylon and Borsippa. I placed Nabû-šallim, the son of Balāssu, on his throne and he now pulls my yoke.
As for the city Adumutu, the fortress of the Arabs, which Sennacherib, king of Assyria, my father, who engendered me, conquered and whose goods, possessions, and gods, together with Apkallatu, the queen of the Arabs, he plundered and brought to Assyria — Hazael, the king of the Arabs, came to Nineveh, my capital city, with his heavy audience gift and kissed my feet. He implored me to give back his gods, and I had pity on him. I refurbished those gods and I had the might of the god Aššur, my lord, and an inscription written in my name inscribed on them and I gave them back to him. I placed the lady Tabūa, who was raised in my palace, as ruler over them and returned her to her land with her gods.
I added sixty-five camels to the previous tribute which was paid to my father and imposed it on him. Later, Hazael died and I placed Iaʾlû Iataʾ, his son, on his throne. I added ten minas of gold, one thousand choice stones, fifty camels, and one thousand bags of aromatics to the tribute of his father and imposed it on him.
As for Bēl-iqīša, son of Bunnannū, a Gambulian whose residence is located twelve leagues distance in water and swamps like that of a fish, by the command of the god Aššur, my lord, fear fell upon him and of his own free will he took tribute and payment, uncastrated bulls, and teams of white mules from the land Elam and brought them to Nineveh, before me, and he kissed my feet. I had pity on him and encouraged him. I strengthened the city Ša-pī-Bēl, the city which is his strong fortress, and I put him together with his archers therein as a garrison and thus locked it the fortress up like a door against the land Elam.
As for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, the lapis lazuli mountain, and upon the soil of whose land none of the kings, my ancestors, had walked — I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people, their riding horses, oxen, sheep and goats, donkeys, and Bactrian camels, their heavy plunder.
As for Uppis, chieftain of the city Partakka, Zanasana, chieftain of the city Partukka, and Ramateia, chieftain of the city Urakazabarna, Medes whose country is remote and who had not crossed the boundary of Assyria nor trodden on its soil in the time of the kings, my ancestors — the awesome fear of the god Aššur, my lord, overwhelmed them and they brought to Nineveh, my capital city, large thoroughbreds and blocks of lapis lazuli, hewn from its mountain, and they kissed my feet. Because of the chieftains who had threatened them, they implored my lordship and begged me for help. I sent my officials, the governors of the boundary areas of their land, with them and they trampled the people living in those cities and made them bow down at their feet. I imposed the tribute and payment of my lordship upon them yearly.
After the gods Aššur, Šamaš, Bēl and Nabû, Ištar of Nineveh, and Ištar of Arbela made me stand victoriously over my enemies and I attained everything I wanted, with the booty of the vast enemies which my hands had captured through the help of the great gods, my lords, I had the shrines of cult centers built in Assyria and Akkad; I decorated them with silver and gold and made them shine like daylight.
At that time, the armory of Nineveh which the kings who came before me, my ancestors, had built to maintain the camp and to keep thoroughbreds, mules, chariots, military equipment, implements of war, and the plunder of enemies, everything that the god Aššur, king of the gods, gave me as my royal share — that place had become too small for me to have horses show their mettle and to train with chariots. I made the people of the lands plundered by my bow take up hoe and basket, and they made bricks. I razed that small palace in its entirety, took a large area from the fields for an addition, and added it to it the palace. I raised the terrace with limestone, strong stone from the mountains.
I summoned twenty-two kings of Ḫatti (Syria-Palestine), the seacoast, and the midst of the sea, and I sent orders to all of them for large beams, tall columns, and planks of cedar and cypress from Mount Sirāra and Mount Lebanon, and they had lamassu-statues, zebus, paving stones, slabs of marble, pendû-stone, breccia, colored marble, engišû-stone, brownish limestone, and girimḫilibû-stone, everything that was needed for my palace, dragged with much trouble and effort from the midst of the mountains, the place of their origin, to Nineveh.
In a favorable month, on a propitious day, I built great palatial halls upon that terrace for my lordly residence. I built a great royal house ninety-five large cubits long and thirty-one large cubits wide, something none of the kings who came before me, my ancestors, had done. I roofed it with magnificent cedar beams. I fastened bands of silver and bronze on doors of cypress, whose fragrance is sweet, and installed them in its gates.
I had stone šēdus and lamassus, whose appearance repels evil, placed to the right and the left of their gates as protectors of the walk and guardians of the path of the king who made them. I had the palace skillfully built of interlocking limestone and cedar for my lordly pleasure. I set up inside it twin copper lamassu-statues, with each pair looking both forward and backward.
I placed crossbeams on tall cedar columns thus forming a cornice in their gates. I had the friezes and copings of the whole of that palace made of black and blue glazed bricks and I put them around it like a wreath. I surrounded all of the gates with an arch and a vault like a rainbow. I embedded nails of pure silver and shining bronze in them. Through the craft of the sculptor, I depicted on it the frieze of the palace the might of the god Aššur, my lord, the deeds that I had accomplished in enemy lands.
I set up alongside it the palace a botanical garden, a replica of Mount Amanus, with all kinds of aromatic plants and fruit trees. I greatly enlarged its courtyard and made its approach much wider. I led a canal into it the park as a watering place for horses and I made it murmur with running water like an irrigation ditch.
I built and completed that palace from its foundations to its parapets and filled it with splendor. I named it Ešgalšiddudua, ‘The palace that administers everything.’
I invited the god Aššur, the goddess Ištar of Nineveh, and the gods of Assyria, all of them, into it. I made sumptuous pure offerings before them and presented them with my gifts. Those gods, in their steadfast hearts, blessed my kingship. I seated all of the officials and people of my country in it at ceremonial meals and banquets, and at festive tables, and I made their mood jubilant. I watered their insides with wine and kurunnu-wine. I had my servants drench their (the guests’) heads with fine oil and perfumed oil.
By the command of the god Aššur, the king of the gods, and the gods of Assyria, all of them, let me dwell in it forever in good health, happiness, bright spirits, and with the satisfaction of growing old, and let me be sated with its splendor. At new year, in the first month, yearly, without ceasing, let me inspect in it all of the thoroughbreds, mules, donkeys, camels, military equipment, implements of war, and all of the captured enemy soldiers. Let the good šēdu and the good lamassu, who guard my royal path and who make me happy, last forever and ever in that palace. May they never leave it.
heard of the approach of my campaign and fled like a fox to the land Elam. Because of the oath of the great gods which he had transgressed, the gods Aššur, Sîn, Šamaš, Bēl, and Nabû imposed a grievous punishment on him and they killed him with the sword in the midst of the land Elam. Naʾid-Marduk, his brother, saw the deeds that they had done to his brother in Elam, fled from the land Elam, came to Nineveh to serve me,
Furthermore, Abdi-Milkūti, king of Sidon, agreed to help him and they swore an oath by the great gods with one another and trusted in their own strength. I trusted in the god Aššur, my lord, and caught him like a bird from the midst of the mountains, and cut off his head. To show the people the might of the god Aššur, my lord, I hung the heads of Sanda-uarri and Abdi-Milkūti around the necks of their nobles and I paraded in the squares of Nineveh with singers and lyres.
The one who plundered the city Arzâ, which is in the district of the Brook of Egypt — I threw Asuḫīli, its king, into fetters along with his counselors and brought them to Assyria. I seated them, bound, near the citadel gate of the city of Nineveh along with bears, dogs, and pigs.
Moreover, I struck with the sword Teušpa, a Cimmerian, a barbarian whose home is remote, together with his entire army, in the territory of the land Ḫubušna.
The one who treads on the necks of the people of Cilicia, mountain dwellers who live in mountains in the neighborhood of the land Tabal, who trusted in their mountains and who from earliest days had not been submissive to the yoke — I surrounded, conquered, plundered, demolished, destroyed, and burned with fire twenty-one of their fortified cities together with small cities in their environs. As for the rest of them, who were not guilty of any sin or crime, I imposed the heavy yoke of my lordship upon them.
The one who crushed the Barnaki, a dangerous enemy, who live in the city Tīl-Ašurri, which is called Pitānu in the language of the people of the city Miḫrānu;
I had the might of the god Aššur, my lord, and an inscription written in my name inscribed on them and I gave them back to him. I placed the lady Tabūa, who was raised in my palace, as ruler over them and returned her to her land with her gods.
I added sixty-five camels to the previous tribute which was paid to my father and imposed it on him. Later, Hazael died and I put Iaʾlû Iataʾ, his son, on his throne. I added ten minas of gold, one thousand choice stones, fifty camels, and one thousand bags of aromatics to the tribute of his father and imposed it on him.
As for the land Bāzu, a district in a remote place, a forgotten place of dry land, saline ground, a place of thirst, one hundred and twenty leagues of desert, thistles, and gazelle-tooth stones, where snakes and scorpions fill the plain like ants — I left Mount Ḫazû, the mountain of saggilmud-stone, twenty leagues behind me and crossed over to that district to which no king before me had gone since earliest days. By the command of the god Aššur, my lord, I marched triumphantly in its midst. I defeated eight kings from that district and carried off their gods, their goods, their possessions, and their people to Assyria. Laialê, king of the city Iadiʾ, who had fled before my weapons, heard of the plundering of his gods and came to Nineveh, my capital city, before me, and kissed my feet. I had pity on him and said to him ‘Aḫulap!’ I put that province of Bāzu under him and imposed on him my lordly tribute and payment.
As for Uppis, chieftain of the city Partakka, Zanasana, chieftain of the city Partukka, and Ramateia, chieftain of the city Urakazabarna, Medes whose country is remote and who had not crossed the boundary of Assyria nor trodden on its soil in the time of the kings, my ancestors — the awesome fear of the god Aššur, my lord, overwhelmed them  and they brought to Nineveh, my capital city, large thoroughbreds and blocks of lapis lazuli, hewn from its mountain, and they kissed my feet. Because of the chieftains who had threatened them, they implored my lordship and begged me for help. I sent my officials, the governors of the boundary areas of their land, with them and they trampled the people living in those cities and made them bow down at their feet. I imposed the tribute and payment of my lordship upon them yearly.
After the gods Aššur, Šamaš, Bēl, Nabû, Ištar of Nineveh, and Ištar of Arbela made me stand victoriously over my enemies and I attained everything I wanted, with the booty of the vast enemies which my hands had captured  through the help of the great gods, my lords, I had the shrines of cult centers built in Assyria and Akkad; I decorated them with silver and gold and made them shine like daylight.
At that time, the armory of Nineveh which the kings who came before me, my ancestors, had built to maintain the camp and to keep thoroughbreds, mules, chariots, military equipment, implements of war, and the plunder of enemies, everything that the god Aššur, king of the gods, gave me as my royal share — that place had become too small for me to have horses show their mettle and to train with chariots.
In a favorable month, on a propitious day, I built great palatial halls upon that terrace for my lordly residence. I built a great royal house ninety-five large cubits long and thirty-one large cubits wide, something none of kings who came before me, my ancestors, had done. I roofed it with magnificent cedar beams. I fastened bands of silver and bronze on doors of cypress, whose fragrance is sweet, and installed them in its gates.
I had stone šēdus and lamassus, whose appearance repels evil,  placed to the right and the left of their gates as protectors of the walk and guardians of the path of the king who made them. I had the palace skillfully built of interlocking limestone and cedar, for my lordly pleasure. I set up inside it twin copper lamassu-statues, with each pair looking both forward and backward.
I placed crossbeams on tall cedar columns thus forming a cornice in their gates. I had the friezes and copings of the whole of that palace made of black and blue glazed bricks and I put them around it like a wreath. I surrounded all of the gates with an arch and a vault like a rainbow. I embedded nails of pure silver and shining bronze in them. Through the craft of the sculptor, I depicted on it the frieze of the palace the might of the god Aššur, my lord,  the deeds that I had accomplished in enemy lands.
I set up alongside it the palace a botanical garden, a replica of Mount Amanus, with all kinds of aromatic plants and fruit trees.
By the command of the god Aššur, the king of the gods, and the gods of Assyria, all of them, let me dwell in it forever in good health, happiness, bright spirits, and with the satisfaction of growing old, and let me be sated with its splendor. At new year, in the first month, yearly, without ceasing, let me inspect in it all of the thoroughbreds, mules, donkeys, camels, military equipment, implements of war, and all of the captured enemy soldiers. Let the good lamassu and the good šēdu, who guard my royal path and who make me happy, last forever and ever in that palace. May they never leave it.
The one who treads on the necks of the people of Cilicia, mountain dwellers who live in inaccessible mountains in the neighborhood of the land Tabal, evil Hittites, who from earliest days had not been submissive to the yoke — I surrounded, conquered, plundered, demolished, destroyed, and burned with fire twenty-one of their fortified cities and small cities in their environs. As for the rest of them, who were not guilty of any sin or crime, I imposed the heavy yoke of my lordship upon them.
As for the land Bāzu, a district in a remote place, a forgotten place of dry land, saline ground, a place of thirst, one hundred and forty leagues of desert, thistles, and gazelle-tooth stones, where snakes and scorpions fill the plain like ants — I left Mount Ḫazû, the mountain of saggilmud-stone, twenty leagues behind me and crossed over to that district to which no king before me had gone since earliest days. By the command of the god Aššur, my lord, I marched triumphantly in its midst. I defeated eight kings from that district and carried off their gods, their goods, their possessions, and their people to Assyria.
As for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders on Mount Bikni, the lapis lazuli mountain, and upon the soil of whose land none of the kings, my ancestors, had walked — I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people, their riding horses, oxen, sheep and goats, donkeys, and Bactrian camels, their heavy plunder.
As for Uppis, chieftain of the city Partakka, Zanasana, chieftain of the city Partukka, and Ramateia, chieftain of the city Urakazabarna, Medes whose country is remote and who had not crossed the boundary of Assyria nor trodden on its soil in the time of the kings, my ancestors —
I am my older brothers’ youngest brother and by the command of the gods Aššur, Sîn, Šamaš, Bēl and Nabû, Ištar of Nineveh, and Ištar of Arbela, my father, who engendered me, elevated me firmly in the assembly of my brothers, saying: ‘This is the son who will succeed me.’ He questioned the gods Šamaš and Adad by divination, and they answered him with a firm ‘yes,’ saying: ‘He is your replacement.’ He heeded their important words and gathered together the people of Assyria, young and old, and my brothers, the seed of the house of my father.
Before the gods Aššur, Sîn, Šamaš, Nabû, and Marduk, the gods of Assyria, the gods who live in heaven and netherworld, he made them swear their solemn oaths concerning the safe-guarding of my succession. In a favorable month, on a propitious day, in accordance with their sublime command, I joyfully entered the House of Succession, an awe-inspiring place within which the appointing to kingship takes place.
that place had become too small for me to have horses show their mettle and to train with chariots. I made the people of the lands plundered by my bow take up hoe and basket, and they made bricks. I razed that small palace in its entirety, took a large area from the fields for an addition, and added it to it the palace. I laid its foundations with limestone, strong stone from the mountains, and raised the terrace.
I summoned the kings of Ḫatti and Across the River (Syria-Palestine): Baʾalu, king of Tyre, Manasseh, king of Judah, Qaʾuš-gabri, king of Edom, Muṣurī, king of Moab, Ṣil-Bēl, king of Gaza, Mitinti, king of Ashkelon, Ikausu, king of Ekron, Milki-ašapa, king of Byblos, Mattan-Baʾal, king of Arvad, Abī-Baʾal, king of Samsimurruna, Būdi-il, king of Bīt-Ammon, Aḫī-Milki, king of Ashdod — twelve kings from the shore of the sea; Ekištūra, king of Idalion, Pilagurâ, king of Kitrusi, Kīsu, king of Salamis,
I did not hesitate one day or two days. I did not wait for my army. I did not look for my rear guard. I did not check the assignment of horses harnessed to the yoke nor that of my battle equipment. I did not stock up travel provisions for my campaign. I was not afraid of the snow and cold of Šabāṭu XI, the severest cold season. Like a flying eagle I spread my wings to drive back my enemies
and they killed him with the sword in the midst of the land Elam. Naʾid-Marduk, his brother, saw the deeds that they had done to his brother in Elam, fled from the land Elam, came to Assyria to serve me, and beseeched my lordship. I made the entire Sealand, the domain of his brother, subject to him. Now he comes yearly, without ceasing, to Nineveh, my capital city, with his heavy audience gift and kisses my feet.
In my second campaign, as for Abdi-Milkūti, king of Sidon, who did not fear my lordship and did not listen to the words of my lips, who trusted in the rolling sea and threw off the yoke of the god Aššur — I leveled Sidon, his stronghold, which is situated in the midst of the sea, like a flood, tore out its walls and its dwellings, and threw them into the sea; and I even made the site where it stood disappear.
Abdi-Milkūti, its king, in the face of my weapons, fled into the midst of the sea. By the command of the god Aššur, my lord, I caught him like a fish from the midst of the sea and cut off his head. I carried off his wife, his sons, his daughters, his palace retainers, silver, gold, goods and property, precious stones, garments with trimming and linens, everything of value from his palace in huge quantities, and took away his far-flung people who were beyond counting, oxen, sheep and goats, and donkeys in huge numbers to Assyria. I gathered the kings of Ḫatti (Syria-Palestine) and the seacoast, all of them, and had them build a city in another place, and I named it Kār-Esarhaddon.
The inhabitants of the cities Bīt-Ṣupūri, Sikkû, Giʾ, Inimme, Ḫildūa, Qartimme, Biʾrû, Kilmê, Bitirume, Sagû, Ampa, Bīt-Gisimeya, Birgiʾ, Gambūlu, Dalaimme, and Isiḫimme, cities in the environs of Sidon, places of pasturing and watering for his stronghold, which I captured with the help of the god Aššur, my lord, I settled in it together with the people plundered by my bow from the eastern mountains and sea and I restored the city to Assyrian territory. I reorganized that province, placed my official as a governor over them, and increased and imposed upon it tribute and payment greater than before.
whose goods, possessions, and gods, together with Apkallatu, the queen of the Arabs, he Sennacherib plundered and brought to Assyria — Hazael, the king of the Arabs, came to Nineveh, my capital city, with his heavy audience gift and kissed my feet. He implored me to give back his gods, and I had pity on him. I refurbished the gods Atar-samayin, Dāya, Nuḫāya, Ruldāwu, Abirillu, and Atar-qurumâ, the gods of the Arabs, and I inscribed the might of the god Aššur, my lord, and an inscription written in my name on them and gave them back to him. I placed the lady Tabūa, who was raised in the palace of my father, as ruler over them and returned her to her land with her gods.
I added sixty-five camels and ten donkeys to the previous tribute and imposed it on him. Hazael died and I placed Iataʾ, his son, on his throne. I added ten minas of gold, one hundred choice stones, fifty camels, and one hundred bags of aromatics to the tribute of his father and imposed it on him. Later, Uabu, to exercise kingship, incited all of the Arabs to rebel against Iataʾ.
I, Esarhaddon, king of Assyria, king of the four quarters, who loves loyalty and abhors treachery, sent my battle troops to the aid of Iataʾ, and they trampled all of the Arabs, threw Uabu, together with the soldiers who were with him, into fetters, and brought them to me. I placed them in neck stocks and tied them to the side of my gate.
As for Uppis, chieftain of the city Partakka, Zanasana, chieftain of the city Partukka, and Ramateia, chieftain of the city Urakazabarna, Medes whose country is remote and who had not crossed the boundary of Assyria nor trodden on its soil in the time of the kings, my ancestors — the awesome fear of the god Aššur, my lord, overwhelmed them and they brought to Nineveh, my capital city, large thoroughbreds and blocks of lapis lazuli, hewn from its mountain, and
I plundered the land Bīt-Dakkūri, which is in Chaldea, an enemy of Babylon. I captured Šamaš-ibni, its king, a rogue and outlaw, who did not respect the oath of the lord of lords, who took away fields of the citizens of Babylon and Borsippa by force and turned them over to himself. Because I know the fear of the gods Bēl and Nabû, I returned those fields and entrusted them to the citizens of Babylon and Borsippa. I placed Nabû-šallim, son of Balāssu, on his throne and he now pulls my yoke.
As for Bēl-iqīša, son of Bunnannū, a Gambulian whose residence is located twelve leagues distance in water and swamps, by the command of the god Aššur, my lord, unprovoked fear fell upon him and of his own free will he took tribute and payment,
I sent my officials, the governors of the boundary areas of their land, with them and they trampled the people living in those cities and made them bow down at their feet. I imposed the tribute and payment of my lordship upon them.
As for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, the lapis lazuli mountain, and upon the soil of whose land none of the kings, my ancestors, had walked —  I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people, their riding horses, oxen, sheep and goats, and Bactrian camels, their heavy plunder.
th campaign, as for the land Bāzu, a district in a remote place, a forgotten place of dry land, saline ground, a place of thirst, one hundred and twenty leagues of desert, thistles, and gazelle-tooth stones, where snakes and scorpions fill the plain like ants — I left Mount Ḫazû, the mountain of saggilmud-stone, twenty leagues behind me and crossed over to that district to which no king before me had gone since earliest days. By the command of the god Aššur, my lord, I marched triumphantly in its midst. I defeated Kīsu, king of the land Ḫaldisu, Akbaru, king of the city Ilpiatu, Mansāku, king of the land Magalani, Iapaʾ, queen of the land Diḫrāni, Ḫabīsu, king of the land Qadabaʾ, Niḫaru, king of the city Gaʾuani, Baslu, queen of the city Iḫilum, and Ḫabaziru, king of the city Pudaʾ, eight kings from that district
the festival of Erua, that is Zarpanītu, I prayed to the gods Aššur, Sîn, Šamaš, Adad, Bēl, Bēltīya, Nabû, Ištar of Nineveh, Ištar of Arbela, and Gušea, the gods, my helpers, and they heard my prayers. I raged like a lion, put on my coat of mail, and put on my head a helmet appropriate for battle. I held in my hands the mighty bow and the strong arrow, which the god Aššur, king of the gods, placed in my hands. Like a furious eagle, my wings were spread before my army and I was marching like the flood. The merciless arrow bestowed by the god Aššur shot out angrily and furiously
The gods Šarur and Šargaz were marching at my side. By the command of the god Aššur, the king of the gods, my lord, I prayed to the great gods and they heard my prayers and
Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, who knows how to greatly revere the gods and goddesses, the one who reconstructed the temple of the god Aššur and rebuilt Esagil and Babylon; son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, and king of Sumer and Akkad —
In future days, may one of the kings, my descendants, whom the gods Sîn and Šamaš select and name to rule the lands and people, renovate the dilapidated sections of these shrines when they become old and dilapidated, read an inscription written in my name, and may he anoint it with oil, make an offering, write my name with his name, and return it to its place. Then may the gods Sîn and Šamaš order good things for him monthly, without ceasing.
; and by their immutable command discuss with one another my reaching extreme old age, the abundance of my offspring, the increase of my progeny,
 May they kill my enemies, flatten my enemies, cut down my foes, and allow me to stand over my enemies in victory and triumph so that I may rule and govern wherever my heart wishes
In future days, may one of the kings, my descendants, whom the gods Sîn and Šamaš select and name to rule the land and people, renovate the dilapidated sections of these shrines when they become old and dilapidated, read an inscription written in my name, and may he anoint it with oil, make an offering, write my name with his name, and return it to its place. Then may the gods Sîn and Šamaš order good things for him monthly, without ceasing.
The palace of Esarhaddon, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, king of the kings of Lower Egypt, Upper Egypt, and Kush, son of Sennacherib, king of Assyria, descendant of Sargon II, king of Assyria.
The palace of Esarhaddon, mighty king, king of the world, king of Assyria, son of Sennacherib, king of Assyria, descendant of Sargon II, king of Assyria.
The palace of Esarhaddon, king of Assyria, son of Sennacherib, king of Assyria, descendant of Sargon II, king of Assyria.
I, Esarhaddon, great king, mighty king, king of the world, king of Assyria, built anew an annex onto the House of Succession in the midst of the city of Nineveh.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, son of Sennacherib, mighty king, king of the world, king of Assyria, descendant of Sargon II, mighty king, king of the world, king of Assyria.
The palace of Esarhaddon, king of the world, king of Assyria, king of Sumer and Akkad, king of Karduniaš Babylonia.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, king of Karduniaš Babylonia,
He (Nabû-zēr-kitti-līšir) trusted in his own strength and mustered his army and camp, besieged Ningal-iddin, a servant who was loyal to me, and cut off his escape route. I mustered my army and took the direct route to the Sealand. Nabû-zēr-kitti-līšir, son of Marduk-apla-iddina II (Merodach-baladan), the rebel, the traitor, heard of the approach of my army and fled like a fox to the land Elam. Because he failed to keep the oath of the god Aššur, his lord, they killed him with the sword in the midst of the land Elam. Naʾid-Marduk saw what they had done to his brother in Elam and he came to Assyria, before me, and kissed my feet. I made the domain of his brother subject to him and imposed my lordly tribute on him.
The people of the city Arzâ, whose king Asuḫīli threw off my yoke, I threw them into fetters and brought them to Assyria.
I struck with the sword Teušpa, a Cimmerian, with his entire army, in the territory of the land Ḫubušna, and I imposed upon him a heavy tribute.
Nabû-zēr-kitti-līšir, the rebel, the traitor, heard of the approach of my army and fled like a fox to the land Elam. Because of the oath of the great gods which he had transgressed, the gods Aššur, Sîn, Šamaš, Bēl, and Nabû imposed a grievous punishment on him and they killed him with the sword in the midst of the land Elam. Naʾid-Marduk, his brother, saw the evil deeds that they had done to his brother in Elam, he fled from the land Elam to save his life, and came to Assyria, before me. I had pity on Naʾid-Marduk and Ummanigaš (Ḫuban-nikaš), his brother, and I made the Sealand subject to him (Naʾid-Marduk). I imposed upon him the tribute and payment of my lordship yearly, without ceasing.
As for Bēl-iqīša, son of Bunnannū, a Gambulian whose residence is located twelve leagues distance in swamps and canebrakes, fear of the god Aššur, king of the gods, and the awesomeness of my lordship overwhelmed him, and unprovoked fear fell upon him. He brought tribute and payment of my lordship, yearly, without ceasing, before me, in
I had pity on him and encouraged him. I strengthened Ša-pī-Bēl, the city which is his strong fortress, and I put him together with his archers therein as a garrison and thus locked it  the fortress up like a door against the land Elam.
The awesomeness of my lordship overwhelmed Hazael, and he brought with him gold, silver, and precious stones, his heavy audience gift, to Nineveh, before me, and kissed my feet. I added sixty-five camels and ten donkeys to the tribute which was paid to my father and imposed it on him. Later, Hazael died and I placed Iaʾutâ Iataʾ, his son, on his throne. I added ten minas of gold, one thousand choice stones, fifty camels, and one hundred bags of aromatics to the tribute of his father and imposed it on him. Uabu, the king of
He (Nabû-zēr-kitti-līšir) fled like a fox to the land Elam. Because of the oath of the great gods which he had transgressed, the gods Aššur and Šamaš imposed a grievous punishment on him and they killed him with the sword in the midst of the land Elam. Naʾid-Marduk, his brother, saw the deeds that they had done to his brother in Elam.
He heard my royal message, which burns my enemy like a flame, and he doubled over at the hips; his heart stopped and his knees trembled. He tore off his royal garment and clothed his body with sackcloth, the garment of a sinner. His appearance became miserable and he became like a slave and counted himself among his servants. With entreaty, prayer, expressions of humility, kneeling against the wall of his city, he was bitterly crying ‘woe,’ beseeching my lordship with open hands, and saying ‘Aḫulap!’ again and again to the heroic Aššur, my lord, and the praise of my heroism.
Thus he wrote to me, saying: "O, king, to whom abomination, untruth, plundering, and murdering are taboo; trustworthy shepherd, who keeps safe his camp, the strength of his army, whose attack can not be withstood, knowledgeable in battle, war, and combat, capable in all deeds, for whom the god Aššur made mighty his weapons and whom he made greater than the kings, his ancestors — let the land Šubria, the land that sinned against you, serve you in its entirety. Place your official over them and let them pull your yoke! Lay tribute and payment upon them, yearly, without ceasing! I am a thief and for the sin I have committed I will restore the losses fifty-fold.
"For each runaway Assyrian fugitive, let me replace him one hundred-fold. Let me live so that I may proclaim the fame of the god Aššur and praise your heroism. May the one who is neglectful of the god Aššur, king of the gods, the one who does not listen to the word of Esarhaddon, king of the world, his lord, and the one who does not return runaway Assyrian fugitives to his owner, learn from my example. I said thus: ‘The nobles, my advisors, spoke unwholesome lies to me. Consequently I committed a great sin against the god Aššur and thus I did not listen to the word of the king, my lord, did not return to you the citizens of Assyria, your servants, nor did I do myself any good. Now the oath of the great gods, which I transgressed, and the word of your kingship, which I despised, have caught up with me. May the anger of your heart be appeased. Have mercy on me and remove my punishment!’"
I, Esarhaddon, mighty king, whose word is immutable, whose princely command cannot be annulled, who does not turn back from unsheathed weapons and the onslaught of fierce battle, whose battle none of the kings among all of his enemies ever sought a second time and before whom no ruler, his opponent, ever stood in the place of battle,
I did not listen to his prayer, did not accept his plea, did not admit his entreaty, and did not turn back my anger from him. My fury did not relent towards him; my angry heart was not appeased. I had no pity for him and did not say ‘Aḫulap!’ to him.
I put out to fine pasture sheep and goats, oxen, and cattle destined for offerings to my lords and for the royal table in Assyria.
through the strength of the god Aššur, my lord, I returned by the command of the god Aššur, my lord, and
and called them by new names. I settled the people plundered by my bow from the Upper Sea to the Lower Sea in them. I divided that land, in its entirety, in two and placed two of my officials over them as governors.
I am sending the best report to the god Aššur, my lord, by so-and-so. One charioteer, two cavalrymen, and three scouts are dead.
In the course of my campaign, I set up fortifications against Baʾalu, the king of Tyre, who trusted in his friend Taharqa, the king of Kush, threw off the yoke of the god Aššur, my lord, and kept answering me with insolence. I cut off the supply of food and water that sustained their lives. I removed my camp from (this so-called) ‘Egypt’ and headed straight for Meluḫḫa, covering a distance of thirty leagues from the city Aphek, which is in the region of Samaria, to the city Raphia, which is in the neighborhood of the Brook of Egypt, a place that has no rivers. By means of ropes, chains, and sweeps, I provided water for my troops drawn from wells.
I, Esarhaddon, strong king, king of the world, king of Assyria, the one who reveres the great gods and pacifies the mood of the gods Anu and Aššur, beloved of the god Marduk and the goddess Zarpanītu, who is assiduous towards the shrines of the god Nabû and the goddess Tašmētu, the one who reconstructed the temple of the god Aššur and rebuilt Esagil and Babylon, whom the god Aššur, the father of the gods, called by name to the kingship of Assyria and the governorship of Sumer and Akkad —
, gave me a royal destiny as a gift while I was still in the womb of my mother. To refurbish the gods
may all of the great gods be present for my entreaties and expressions of humility, and let them receive my prayers. Every year let me walk before them in safety. Decree as my fate a life of long days, years of good health and happiness, a destiny of longevity, secure reign, and healthy offspring.
For the future prince who respects my inscription and is attentive to my deeds, may the god Marduk, the great lord, sage of heaven and netherworld, lord of springs and seas, decree for him a fate of divine favor and riches; may he entrust to him
; may he prolong his name and his progeny; may he rule all of the lands and shepherd his people in plenty, abundance, fertility, and riches; may the summer grass last until winter and the winter grass until summer in his land; may the ability to give orders, to listen, and to find favor, and truth and justice be unceasing in the mouth of his populace; may he exercise kingship over all of the lands and may he attain whatever he desires; may he achieve his wish; should he require something, may it not be
As for the residence of the god Aššur, Ešarra, the ancestral house, the place of renewal, which together with your city, Babylon, and your temple, Esagil, they found
and its people were exhausted. May the foundations of Eḫursaggalkurkura, the place of my renewal, be as solid as a mountain. May all of the abundance, plenty, and produce of the four quarters flow annually into it like a babbling brook.
Written on the pedestal of the statue of the god Bēl. Like its original, written and collated. Tablet belonging to Marduk-šākin-šumi, the young apprentice scribe. Written by Nabû-zēra-ikṣur, scribe, son of Ina-tēšî-ēṭir,  scribe and descendant of Nabû-nāṣir, scribe.
foremost son of Sennacherib, king of the world and king of Assyria; grandson of Sargon II, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; descendant of the eternal line of Bēl-bāni, king of Assyria,  ancient stock, whose place of ultimate origin is Baltil Aššur, governor of Babylon,
When the god Aššur, king of the Igīgū and Anunnakū gods, father of the gods, lord of the lands; the god Anu, the powerful, the foremost, whose spoken order no god can alter; the god Enlil, greatest lord, the one who decrees the fates of heaven and netherworld and makes the dwellings secure; the god Ea, the wise, lord of wisdom, creator of all creatures, the one who fashions everything, whatever its name; the god Sîn, the one who constantly renews himself, the pure god, the one who determines decisions and reveals signs; the god Šamaš, the great judge of the gods, the one who illuminates darkness, whose lordly splendor overwhelms the lands; the god Adad, the canal inspector of heaven and netherworld, the one who brings abundant rains and sustains all living things; the god Marduk, firstborn son, the Enlil of the gods, the one who has the power to depopulate and resettle a region; the god Nabû, scribe of the universe, the one who directs the Igīgū and Anunnakū gods and who is entrusted with the entire universe; the god Nergal, the almighty, endowed with strength and power, the one who captures enemies, the Enlil of the vast netherworld; the goddess Agušāya Ištar, mistress of war and battle, the one who starts fighting and causes conflict; the Sebitti, valiant gods, who hold bow and arrow, whose assault is combat and warfare; and the great gods, who reside in heaven and netherworld, whose favorable words cannot be changed,
truly selected me, Esarhaddon, with their pure, upraised eyes, to shepherd their people, they raised
valiant warrior, clothed with numinous splendor; whom the god Aššur, king of the gods, made take up his weapons to overthrow the enemies of Assyria; light of the four quarters; the hero with whom the gods, his helpers, go constantly for the conquest of the enemy; foremost of all rulers; who marched freely from the rising sun to the setting sun and has no rival therein;
son of Sennacherib, great king, mighty king, king of the world, king of Assyria; descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; royal descendant of Bēl-bāni, king of Assyria, ancient stock, whose place of ultimate origin is Baltil Aššur; and whose dynasty from earliest times, by the command of the god Marduk, was called to rule the land and people, all of it, was suitable for kingship, whose governing status was pleasing to the god Aššur, and whose food offerings the gods of heaven and netherworld desired —
Jupiter shone brightly and came near in Simānu III and stood in the place where the sun shines. It reached its hypsoma for a second time in the month "Opening of the Door" and stayed in its place.
In order to triumph and to show overpowering strength, he the god Marduk revealed to me good omens concerning the (re-)entering of Esagil. The stars of heaven stood in their positions and took the correct path and left the incorrect path. Every month, the gods Sîn and Šamaš together, at their appearance, answered me with a firm ‘yes’ concerning the renewing of the gods, the completion of the shrines of cult centers, the lasting stability of my reign, and the securing of the throne of my priestly office.
At that time, I, Esarhaddon, king of the world, king of Assyria, the one selected and chosen by the god Aššur, the one required by the great gods, with the broad wisdom and vast comprehension that the sage of the gods, the prince, the god Nudimmud Ea, gave to me, and through the great wisdom that the gods Aššur and Marduk imparted to me (opened my ears) for refurbishing the great gods, I prayed to the divinity of the god Aššur, king of the gods, and the great lord, the god Marduk, with raised hands, prayers, and expressions of humility, saying:
"With whom, O great gods, will you continually send me to create gods and goddesses, difficult work performed in an inaccessible place? Can I undertake the renovation work with people who are deaf and blind, who do not know themselves and whose future is still undecided? The creation of gods and goddesses is in your hands, so build yourselves a cella for your majestic divinity! Whatever is in your heart, let it be done! Through the unalterable words spoken by your lips, give the skilled craftsmen, whom you ordered to perform this work, sublime knowledge like the god Ea, their creator, and teach them the skills needed. By your exalted command, let them make all of their handiwork succeed  while doing the work of the god Ninšiku."
I kneeled reverently seeking the judgment of the gods Šamaš and Adad, and I stationed diviners to ascertain their true decisions. I had an extispicy performed concerning the selection of the use of the workshop in Baltil Aššur, Babylon, or Nineveh, and I placed before the diviners separate lists of craftsmen who should do the work and be allowed to enter the secret place. The omens were unanimous: they answered me with a firm ‘yes,’ and told me it should be in Baltil Aššur, my dynastic city, the residence of the father of the gods, the god Aššur. They indicated to me the workshop to use and the craftsmen to perform the work. Through truthful, trustworthy portents, diviners told me to perform that work, saying thus: "Do it quickly, pay attention, and be careful! Do not procrastinate! You should not turn your attention to anything else!" I trusted their immutable, firm ‘yes,’ and I felt confident.
In a favorable month, on a propitious day, in Šabāṭu XI, the favorite month of the god Enlil, exactly as they the gods wished, I entered the workshop where the renovations would be done and I brought carpenters, jewelers, copper smiths, seal cutters, skilled craftsmen, who know the secrets, into the temple that the gods Šamaš and Adad had selected by divination, and I installed them there.
As for red gold, an ore from its mountain which nobody had yet cast into a work of art, and countless precious stones, that have not yet seen the light of day, the creation of the mountains where the god Ea greatly decreed their fate to be the radiance for the artwork of lordship, I had them greatly prepared and delivered to their (the craftsmen’s) pure hands for the shrines of the great gods, my lords, and for the ornamentation of their divinity. I had an artfully designed crown, which is befitting the lordship of the god Aššur, king of the gods, my lord, made of red gold and precious stones, and I restored it. The god Aššur, the great lord, accepted magnanimously that crown, which is clothed in splendorous radiance, full of dignity, radiating a glow, and wrapped in brilliance, and his spirit was pleased and his countenance shone.
The gods Bēl, Bēltīya, Bēlet-Bābili, Ea, and Mandānu, the great gods, were truly created in Ešarra, the temple of their progenitor, and they grew beautiful in figure. I sumptuously adorned their features with red ṣāriru-gold, the creation of Mount Arallu and an ore from its mountain. I adorned their necks and covered their chests with magnificent ornaments and precious jewelry, all that the great lord, the god Marduk, had in mind and that the queen, the goddess Zarpanītu, wanted. They fashioned images of their great divinity more artfully than before and greatly adorned them. They provided them with awe-inspiring vigor and made them shine like the sun.
I made anew a seat of everlasting musukkannu-wood together with a footstool, covered with red gold, for the goddess Tašmētu, the great lady, who lives in Eumuša, the cella of the god Marduk, which is in Babylon. I refurbished the god Amurru, the one who cleanses heaven and netherworld, the one who purifies Esagil, and who lives in Enamtaggadua. I renewed the gods Abšušu and Abtagigi, who live in Egišḫurankia, the temple of the divine lady of Nineveh, and all of the gods and goddesses that the gods Aššur and Marduk ordered me to, and I returned them to their proper places: I returned the gods Great-Anu, Šarrat-Dēri, Niraḫ, Bēlet-balāṭi, Kurunītum, Sakkud of the city Bubê, and Mār-bīti to Dēr, their city; I returned the goddess Uṣur-amāssa, the one who gives counsel, the intercessor, to Uruk, her city; and I returned the god Šamaš of Larsa to Larsa and the gods Ḫumḫumiya, Šuqamuna, and Šimaliya to Sippar-Aruru.
The god Marduk, the great lord, was mindful of the work on the dais of his sublime divinity, all of it, and in order to show the people the might of his nature and to teach humanity the glory of his divinity, in
I had a lifelike engraving of a ferocious dragon couchant made on an alallu-stone, a stone for speaking and acceptance
whose limbs had not been fashioned before by the work of the craftsmen and a stone for placing locks on the sea
the great gods were truly created in Ešarra, the temple of their progenitor, and they grew beautiful in figure. I sumptuously adorned their features with red ṣāriru-gold, the creation of Mount Arallu and an ore from its mountain. I adorned their necks and covered their chests with magnificent ornaments and precious jewelry, all that the great lord, the god Marduk, had in mind and that the queen, the goddess Zarpanītu, wanted. They fashioned images of their great divinity more artfully than before and greatly adorned them. They provided them with awe-inspiring vigor and made them shine like the sun.
I placed at their service ramku-priests, pašīšu-priests, ecstatics, those initiated in secret rites, purification priests, āšipu-priests, lamentation priests, and singers, who have mastered their entire craft.
Esarhaddon, great king, mighty king, king of the world, king of Assyria, appointed by the god Enlil, priest of the god Aššur; son of Sennacherib, great king, mighty king, king of the world, king of Assyria, appointed by the god Enlil, priest of the god Aššur; the king who has revered the utterances of the gods Aššur, Šamaš, Bēl, and Nabû and has extolled their might ever since his childhood;
In order to give the land and the people verdicts of truth and justice, the gods Sîn and Šamaš, the twin gods, took the road of truth and justice monthly.
and fourteen. Venus, the brightest of the stars, was seen in the west, in the Path of the Ea-stars. Concerning the securing of the land and the reconciliation of its gods, it Venus reached its hypsoma and then disappeared. Mars, the giver of decisions on the land Amurru, shone brightly in the Path of the Ea-stars and it revealed its sign concerning the strengthening of the ruler and his land. Messages from ecstatics were constantly available.
Good signs occurred for me concerning the securing of the foundation of the throne of my priestly office forever. Favorable omens concerning the securing of my throne and the prolongation of my reign came to me in dreams and through oracles. I saw those signs, was encouraged, and my mood felt good.
I wrote anew the tablet of their exemptions. I made them larger and bigger than before; I raised them up and glorified them. I exempted them from barley taxes and straw taxes, and from the dues levied on the quays and crossing points throughout my land. I established the remission of their debts and set up divine protection in their gates forever.
The former temple of the god Aššur, which Ušpia, my ancestor, priest of the god Aššur, first built, became dilapidated and Erišum I, son of Ilu-šūma, my ancestor, priest of the god Aššur, rebuilt it; one hundred and twenty-six years passed and it became dilapidated again, and Šamšī-Adad I, son of Ilā-kabkabī, my ancestor, priest of the god Aššur, rebuilt it; four hundred and thirty-four years passed and that temple was destroyed in a conflagration, and Shalmaneser I, son of Adad-nārārī I, my ancestor, priest of the god Aššur, rebuilt it; five hundred and eighty years passed and the inner cella, the residence of the god Aššur, my lord, the bīt-šaḫūru, the temple of the god Kubu, the temple of the god Dibar, and the temple of the god Ea became dilapidated, aged, and antique.
I was worried, afraid, and hesitant about renovating that temple. In the diviner’s bowl, the gods Šamaš and Adad answered me with a firm ‘yes’ and they had their response concerning the rebuilding of that temple and the renovation of its chapel written on a liver.
I, Esarhaddon, king of Assyria, reverent king, pious prince, favorite of the great gods, gathered the people conquered by me and made them take up hoe and basket. I razed that temple from its battlements to its foundations and mixed the mud for its revetment with oil, honey, ghee, wine, and cedar resin. They made bricks in brickmolds of ivory, boxwood, ebony, musukkannu-wood, cedar, and cypress.
I, the pious slave who reveres him, put on an apron and made bricks with my own pure hands. I let the people of the lands see the might of the god Aššur, my lord. I raised a basket on my head and carried it by myself. I showed it to the people in order to inspire awe in the lands. The people of the lands, the brick makers, made bricks for one year in happiness, joy, and rejoicing.
In a favorable month, on a propitious day, I laid its foundations with limestone, a strong mountain stone, over gold, silver, stones, antimony, all kinds of aromatics, pūru-oil, fine oil, honey, ghee, beer, and wine, and laid them on bedrock. I made foundation documents bearing inscriptions written in my name and placed them in it. I mixed its mortar with oil, fine oil, pūru-oil, honey, ghee, and cedar resin. For the preservation of my life and the lengthening of my days, I carried the first brick on my neck and then laid its foundations and secured its brickwork.
When the second year arrived, I raised the top of Ešarra, the residence of the god Aššur, my lord, to the sky. Above, I made it tower to the heavens, and below, I secured its foundations in the netherworld. I made Eḫursaggula, the temple of the great mountain, glisten like the stars (writing) of the firmament. I heaped it up like a mountain.
I built and completed that temple from its foundations to its parapets and filled it with splendor to be seen. I roofed it with beams of cedar and cypress, grown on Mount Sirāra and Mount Lebanon, whose fragrance is sweet. I fastened bands of gold on doors of cypress and installed them in its gates.
I restored the shrines, daises, cult platforms, and ruined ground plans; I made them good and made them shine like the sun. Its top was high and reached the heavens; below, its foundations were entwined with the apsû. I made anew whatever furnishings were needed for Ešarra and put them in it.
I had the god Aššur, king of the gods, dwell in his lordly, sublime chapel on his eternal dais and I placed the gods Ninurta, Nusku, and all of the gods and goddesses in their stations to the right and left. I slaughtered a fattened bull and butchered sheep; I killed birds of the heavens and fish from the apsû, without number; and I piled up before them the harvest of the sea and the abundance of the mountains. The burning of incense, a fragrance of sweet resin, covered the wide heavens like heavy fog. I presented them with gifts from the inhabited settlements, their heavy audience gifts, and I gave them gifts. I banned access to A.RI.A.TA.BAR, that is ‘Foreign Seed,’ from its midst and appeased his (Aššur’s) anger.
The god Aššur, king of the gods, truly looked on my good deeds and his heart became joyful, his mood shone. He blessed me with a blessing of long days and named me as the builder of the temple. I, together with my nobles and the people of my land, held a celebration in the courtyard of Ešarra for three days. I appeased the heart of his great divinity and placated his mood.
I made foundation inscriptions, wrote the deeds that I had done on them, and left them forever for future kings, my descendants.
May one of the kings, my descendants, whom the god Aššur names to rule over the land and people, read my foundation inscription, anoint it with oil, make an offering, and return it to its place. The god Aššur will then hear his prayers.
May the god Aššur, king of the gods, look upon him with fury, overthrow his kingship, make his name and his seed disappear from the land, and have no pity on him.
Esarhaddon, king of the world, king of Assyria, pious prince, beloved of the god Aššur and the goddess Mullissu, upon whom you placed your protection and whom you safeguarded for kingship, all of whose enemies you killed and whose wish you caused him to attain, upon whose father’s throne you placed in greatness, and whom you entrusted with the lordship of the lands; son of Sennacherib, king of the world, king of Assyria, the one who made the statues of the god Aššur and the great gods; descendant of Sargon II, king of the world, king of Assyria, who is assiduous towards the shrines of the god Aššur and the goddess Mullissu —
The former temple of the god Aššur that Shalmaneser I, son of Adad-nārārī I, king of Assyria, a ruler who came before me, had built: Five hundred and eighty-six years passed and then it became dilapidated.
I did not change the location of that temple and I laid its foundations on gold, silver, precious stones, aromatics, and ḫašūru-resin, and I secured its brickwork. I built and completed it, and greatly made it an object of wonder for the people.
I built it for my life, the prolongation of my days, the securing of my reign, the well-being of my seed, the safeguarding of the throne of my priestly office, the overthrowing of my enemies, the prospering of the harvest of Assyria, and the well-being of Assyria.
Esarhaddon, king of the world, king of Assyria, pious prince, beloved of the god Aššur and the goddess Mullissu, upon whom you placed your protection and whom you safeguarded for kingship, all of whose enemies you killed and whose wish you caused him to attain, upon whose father’s throne you placed in greatness, and whom you entrusted with the lordship of the lands; son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of the world and king of Assyria —
The former temple of the god Aššur that Shalmaneser I, son of Adad-nārārī I, king of Assyria, a ruler who came before me, had built, became dilapidated: Five hundred and eighty-six years passed and then it became dilapidated.
I did not change the location of that temple and I laid its foundations on gold, silver, precious stones, aromatics, and ḫašūru-resin, and I secured its brickwork. I built and completed it, and greatly made it an object of wonder for the people.
Moreover, I struck with the sword Teušpa, a Cimmerian, together with his entire army, in the territory of the land Ḫubušna; I conquered Sidon, which is in the midst of the sea, caught Abdi-Milkūti, its king, like a fish, and cut off his head; I conquered the city Arzâ, which is in the neighborhood of the Brook of Egypt, threw Asuḫīli, its king, into fetters and took him to Assyria; I conquered the city Bāsu Bāzu, a district in a remote place; I fixed the tribute of my lordship on Qanâ, king of Dilmun;
I wrote to all of the kings who are in the midst of the sea, from Iadnana Cyprus and Ionia to Tarsus, and they bowed down at my feet. I received their heavy tribute. I achieved victory over the rulers of the four quarters and I sprinkled the venom of death over all of my enemies. I carried off gold, silver, goods, possessions, people — young and old — horses, oxen, and sheep and goats, their heavy booty that was beyond counting, to Assyria.
At that time, the former temple of the god Aššur that Shalmaneser I, son of Adad-nārārī I, son of Arik-dēn-ili, my ancestor, had built earlier, became dilapidated and old. I razed that temple and reached its foundation pit. I laid its foundations with limestone, a strong mountain stone, making it like bedrock. I built and completed it from its foundation to its parapets. I roofed it with magnificent cedar beams, grown on Mount Sirāra, which I had cut down in the course of a campaign of mine.
The dais of destiny, the lofty dais on which the god Aššur lives and where they the gods decree the destiny of heaven and netherworld, which the kings, my ancestors, had made of baked bricks and covered with silver zaḫalû, I now had it skillfully made of 180 talents of cast ešmarû-silver. I fashioned on it the dais my royal image shown praying to their divinity and imploring them constantly to give me life, and an image of Ashurbanipal, my crown prince.
I cast from shining bronze two bison positioned opposite each other, with their faces looking forward and backward, to bear the columns which support crossbeams forming the cornice in its gate and I set them up in the Gate of the Path of the Enlil-Stars. I had two fierce Deluge monsters made with skillful craftsmanship and I placed them in the Royal Gate, to the right and left of the gate. I also set up twin Deluge monsters cast of shining silver zaḫalû
The god Bēl and the goddess Bēltīya, the divine lovers, were created in the city Aššur by their own command and were truly born in Eḫursaggalkurkura. The gods Bēlet-Bābili, Ea, and Mandānu were made in the city Aššur, place of the creation of gods, and I completed their figures. I sumptuously adorned their features with fifty talents of red ṣāriru-gold, the creation of Mount Arallu and an ore from its mountain that had not been refined. I adorned their necks and covered their chests with magnificent adornments and precious jewelry that greatly befitted their lordship.
They moved forward and went out from Eḫursaggalkurkura radiantly, like the sun to the land. They took the road to Šuanna Babylon, a joyful path. From Baltil Aššur to the quay of Babylon, piles of brushwood were lit every third of a league and they slew fattened bulls at each league. Moreover, I, Esarhaddon, took the hand of his great divinity and
They the gods entered the orchards, groves, canals, and gardens of Ekarzagina, a pure place where the craft of the sage, "the washing of the mouth," "the opening of the mouth," "bathing," and "purification" were recited before the stars of heaven: the gods Ea, Šamaš, Asalluḫi, Bēlet-ilī, Kusu, Ningirima, Ninkurra, Ninagal, Kusibanda, Ninildu, and Ninzadim
The palace of Esarhaddon, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, son of Sennacherib, great king, mighty king, king of the world, king of Assyria — I had the gatehouse, which is in the palace in Baltil Aššur, built anew for coming and going and I firmly founded its foundation with white limestone.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, son of Sennacherib, king of the world and king of Assyria — I had the gatehouse, which is in the palace in Baltil Aššur, built anew for coming and going and I firmly founded its foundation with white limestone.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, son of Sennacherib, mighty king, king of the world, king of Assyria — I had the gatehouse, which is in the palace in Baltil Aššur, built anew for coming and going and I firmly founded its foundation with white limestone.
I, Esarhaddon, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, renewed the statues of the great gods; son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of Assyria — during my kingship, when the god Aššur and the goddess Mullissu stretched out their protection over me and when the great gods called my name for lordship over the land and people, and when I made Ashurbanipal, the senior son of the king, enter the House of Succession, it was at that time, that I raised that terrace and built a palace for my royal residence on it.
To the god Aššur, his lord: Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of all of Karduniaš Babylonia, king of the kings of Lower Egypt, Upper Egypt, and Kush, king of the four quarters, placed and gave this door socket for his long life, the prolongation of his days, and the well-being of his offspring.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of Assyria, governor of Babylon, king of Sumer and Akkad — an amphora filled with oil fit for princes, which was with the vast possessions and goods without number, the treasures of the palace of Abdi-Milkūti, the king of Sidon — which is in the midst of the sea — that my great hands captured with the help of the gods Aššur, Sîn, Šamaš, Bēl, Nabû, Ištar of Nineveh, and Ištar of Arbela.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, skilled in battle and warfare, who leveled his enemies, son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of Assyria, governor of Babylon, king of Sumer and Akkad — an amphora filled with oil fit for princes, which was with the vast possessions and goods without number, the treasures of the palace of Abdi-Milkūti, the king of Sidon, that my great hands captured with the help of the gods Aššur, Sîn, Šamaš, Bēl, Nabû, Ištar of Nineveh, and Ištar of Arbela.
I, Aššur-etel-ilāni-mukīn-apli, king of the world, king of Assyria, son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of the world and king of Assyria; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, restored the shrines of cult centers, completed the rites, and reconfirmed the offerings of the great gods; I am also the one who knows how to greatly revere the gods and goddesses of heaven and netherworld.
I, Aššur-etel-ilāni-mukīn-apli, king of the world, king of Assyria, son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of the world and king of Assyria; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, restored the shrines of cult centers, completed the rites, and reconfirmed the offerings of the great gods, am I.
Esarhaddon, trusted ruler, the one who is rebuilding the temple of the god Aššur, mustered the workmen of the god Aššur from all of the settlements and mustered the rulers of all four quarters. They carried baskets to the capital city.
The king, who with the help of the gods Aššur, Sîn, Šamaš, Nabû, Marduk, Ištar of Nineveh, and Ištar of Arbela, marched freely from the Upper Sea to the Lower Sea and made all of his enemies and the rulers who were unsubmissive to him bow down at his feet; the one who conquered the city Sidon, which is in the midst of the sea, and the one who leveled all of its dwellings; the one who plundered the city Arzâ, which is in the neighborhood of the Brook of Egypt, and who threw Asuḫīli, its king, into fetters along with his counselors and brought them to Assyria; moreover, I am the one who struck with the sword Teušpa, a Cimmerian, together with his entire army, in the territory of the land Ḫubušna; the one who treads on the unsubmissive people of Cilicia;
The one who crushed the Barnaki, a dangerous enemy, who live in the city Tīl-Ašurri, which is called Pitānu in the language of the people of the land Miḫrānu; the one who scattered the Mannean people, undisciplined Gutians — as for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, and upon the soil of whose land none of the kings, my ancestors, had walked, I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people and their heavy plunder.
Son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad —
At that time, by means of the prisoners from the lands that I had conquered with the help of the god Aššur, my lord, the arsenal, which was in Kalḫu, that Shalmaneser III, king of Assyria, son of Ashurnasirpal II, a ruler who came before me, had built, had no terrace and its site had become too small.
As for me, Esarhaddon, king of Assyria, pious prince, to whom the prince, the god Ninšiku Ea, gave wisdom equal to that of the sage Adapa, that terrace was on my mind and I thought about it. I incorporated unused land as an addition and raised the terrace with massive stone blocks from the mountains. I raised its walls by 120 brick courses, built  palatial halls for my royal residence upon it, and built and completed it from its foundations to its parapets. I roofed them with magnificent cedar beams, grown on Mount Amanus, and installed doors of cypress, whose fragrance is sweet, in their gates. I filled it with splendor making it an object of wonder for all of the people.
I made foundation inscriptions, had the might of the god Aššur, my lord, and the deeds that I had done written on them, and placed these inscriptions in them the foundations.
In the future, in far-off days, may a future ruler, one of the kings, my descendants, renovate its dilapidated sections. May he read a foundation inscription written in my name, make an offering, anoint it with oil, write my name with his name, and return it to its place. The god Ninurta, son of the god Enlil, will then hear his prayers.
Ayyāru II, eighteenth day, eponymy of Nabû-bēlī-uṣur, governor of the city Dūr-Šarrukku, when the treaty concerning Ashurbanipal, the senior son of the king, who resides in the House of Succession, was made.
Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, the true shepherd who reorganized the confused people and made light shine forth for them; to whom the great gods gave as a gift the ability to create, build, and renew; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, completed all of the cult centers, renewed the statues of the great gods, and who returned the plundered gods of the lands to their proper place from Assyria; who plated Egašankalama, the temple of the goddess Ištar of Arbela, his lady, with silver zaḫalû and made it shine like daylight — I had lions, screaming anzû-birds, laḫmu-monsters, and kurību-genii fashioned from silver and copper and set them up in its entry doors.
The king, who with the help of the gods Aššur, Sîn, Šamaš, Nabû, Marduk, Ištar of Nineveh, and Ištar of Arbela, marched freely from the Upper Sea to the Lower Sea and made all of his enemies and the rulers who were unsubmissive to him bow down at his feet; the one who conquered the city Sidon, which is in the midst of the sea, and the one who leveled all of its dwellings; the one who plundered the city Arzâ, which is in the neighborhood of the Brook of Egypt, and who threw Asuḫīli, its king, into fetters along with his counselors and brought them to Assyria; moreover, I am the one who struck with the sword Teušpa, a Cimmerian, together with his entire army, in the territory of the land Ḫubušna; the one who treads on the unsubmissive people of Cilicia;
The one who crushed the Barnaki, a dangerous enemy, who live in the city Tīl-Ašurri, which is called Pitānu in the language of the people of the land Miḫrānu; the one who scattered the Mannean people, undisciplined Gutians — as for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, and upon the soil of whose land none of the kings, my ancestors, had walked, I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people and their heavy plunder.
At that time, by means of the prisoners from the lands that I had conquered with the help of the god Aššur, my lord, I repaired and renovated the dilapidated parts of the ruined wall, city gates, and palaces, which are in Kalḫu. I built and completed them and made them greater than ever before.
I made foundation inscriptions, had the might of the god Aššur, my lord, and the deeds that I had done written on them, and placed these inscriptions in them the foundations.
In the future, in far-off days, may a future ruler be like me and renovate their dilapidated sections and write my name with his name. The god Ninurta, son of the god Enlil, will then hear his prayers.
the one who drove out Nabû-zēr-kitti-līšir, son of Marduk-apla-iddina II (Merodach-baladan); the one who sacked Bīt-Dakkūri, which is in Chaldea, an enemy of Babylon; the one who captured Šamaš-ibni, its king, a rogue and outlaw  — I surrounded, captured, plundered, destroyed, devastated, and burned with fire the cities Ḫandasu, Magalani, Alpiana, Diḫrāni, Qatabuʾ, Padê, and Udēru, fortified cities in the district of the land Bāzu, together with small cities in its environs.
The one who crushed the Barnaki, a dangerous enemy, who live in the land Tīl-Ašurri, which is called Pitānu in the language of the people of the land Miḫrānu; the one who scattered the Mannean people, undisciplined Gutians — as for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, and upon the soil of whose land none of the kings, my ancestors, had walked, I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people and their heavy plunder.
Son of Sennacherib, king of the world, king of Assyria, descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad —
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad — with regard to the armory, which is in Kalḫu, that Shalmaneser III, king of Assyria, son of Ashurnasirpal II, a ruler who came before me, had built, I incorporated unused land as an addition to it, raised the terrace with massive stones from the mountains, and built palatial halls for my lordly pleasure on it — son of Sennacherib, king of the world and king of Assyria, descendant of Sargon II, king of the world and king of Assyria.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, king of the kings of Lower Egypt, Upper Egypt, and Kush, king of the four quarters.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, and renewed the statues of the great gods; king of Egypt, the one who defeated the king of Meluḫḫa, 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 king of Assyria.
The palace of Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, and renewed the statues of the great gods; king of Egypt, the one who defeated the king of Meluḫḫa, son of Sennacherib, king of Assyria.
Property of Esarhaddon, king of the world, king of Assyria, son of Sennacherib, king of the world and king of Assyria, which was placed in the midst of the platform, more or less.
Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, the true shepherd who reorganized the confused people and made light shine forth for them; to whom the great gods gave as a gift the ability to create, build, and renew; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, completed all of the cult centers, renewed the statues of the great gods, and who returned the plundered gods of the lands to their proper place from Assyria; who plated Egašankalama, the temple of the goddess Ištar of Arbela, his lady, with silver zaḫalû and made it shine like daylight — I had lions, screaming anzû-birds, laḫmu-monsters, and kurību-genii fashioned from silver and copper and set them up in its entry doors.
The king, who with the help of the gods Aššur, Sîn, Šamaš, Nabû, Marduk, Ištar of Nineveh, and Ištar of Arbela, marched freely from the Upper Sea to the Lower Sea and made all of his enemies and the rulers who were unsubmissive to him bow down at his feet; the one who conquered the city Sidon, which is in the midst of the sea, and the one who leveled all of its dwellings; the one who plundered the city Arzâ, which is in the neighborhood of the Brook of Egypt, and who threw Asuḫīli, its king, into fetters along with his counselors and brought them to Assyria; moreover, I am the one who struck with the sword Teušpa, a Cimmerian, together with his entire army, in the territory of the land Ḫubušna; the one who treads on the unsubmissive people of Cilicia;
the one who drove out Nabû-zēr-kitti-līšir, son of Marduk-apla-iddina II (Merodach-baladan); the one who sacked Bīt-Dakkūri, which is in Chaldea, an enemy of Babylon; the one who captured Šamaš-ibni, its king, a rogue and outlaw — I surrounded, captured, plundered, destroyed, devastated, and burned with fire the cities Ḫandasu, Magalani, Alpiana, Diḫrāni, Qatabuʾ, Padê, and Udēru, fortified cities in the district of the land Bāzu, together with small cities in their environs.
The one who crushed the Barnaki, a dangerous enemy, who live in the land Tīl-Ašurri, which is called Pitānu in the language of the people of the land Miḫrānu; the one who scattered the Mannean people, undisciplined Gutians — as for the land Patušarri, a district in the area of the salt desert, which is in the midst of the land of the distant Medes, borders Mount Bikni, and upon the soil of whose land none of the kings, my ancestors, had walked, I carried off to Assyria Šidir-parna and E-parna, mighty chieftains, who were not submissive to my yoke, together with their people and their heavy plunder.
At that time the site of the small palace, which is in the city Tarbiṣu, had become too small. I added more land as an addition making it bigger than before and I completely raised its terrace. I built and completed a magnificent palace, whose site is very extensive, for the pleasure of Ashurbanipal — senior son of the king, who resides in the House of Succession, my beloved son, whom the gods Aššur, Sîn, Šamaš, Bēl, Nabû, Nergal, Ištar of Nineveh, and Ištar of Arbela called to exercise kingship — from its foundations to its parapets. I roofed them with magnificent cedar beams, grown on Mount Amanus, and installed doors of cypress, whose fragrance is sweet, in their gates. I filled it with splendor making it an object of wonder for all of the people.
I had a foundation inscription written in my name and written in the name of Ashurbanipal, the senior son of the king, who resides in the House of Succession, my beloved son, and placed this inscription in it.
After I finished the work on that palace and completed its construction, I invited the god Nergal and the goddess Laṣ, gods who live in the city Tarbiṣu, into it. I made large, pure offerings before them and presented them with my gifts.
May a future ruler, one of the kings, my descendants, whom the god Aššur and the goddess Ištar name to rule the people, renovate the dilapidated sections of that palace when it becomes old and dilapidated. May he read a foundation inscription written in my name and written in the name of Ashurbanipal, the senior son of the king, who resides in the House of Succession, my beloved son, and may he anoint it with oil, make an offering, and place it with a foundation inscription written in his name. The god Nergal and the goddess Laṣ will then hear his prayers.
Ayyāru II, eighteenth day, eponymy of Nabû-bēlī-uṣur, governor of the city Dūr-Šarrukku, when the treaty concerning Ashurbanipal, the senior son of the king, who resides in the House of Succession, was made.
I, Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, built and completed a palace in the city Tarbiṣu as the residence of Ashurbanipal.
I, Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, king of the kings of Lower Egypt, Upper Egypt, and Kush built and completed a palace in the city Tarbiṣu as the residence of Ashurbanipal, the senior son of the king, who resides in the House of Succession, my offspring.
Esarhaddon, king of the world, king of Assyria, had a palace built anew in the city Tarbiṣu from its foundations to its parapets.
Hazael, the king of the Arabs, who came to Nineveh, my capital city, with his heavy audience gift and kissed my feet, implored me to give back his gods, and I had pity on him. I refurbished the gods Atar-samayin, Dāya, Nuḫāya, Ruldāwu, Abirillu, and Atar-qurumâ, the gods of the Arabs, and
I gave them back to him. I appointed the lady Tabūa, who was raised in the palace of my father, as ruler and returned her to her land with those gods of the Arabs.
The god Aššur, father of the gods, who loves my priestly service; the god Anu, the powerful, the foremost, the one who called my name; the god Enlil, lofty lord, the one confirmed my reign; the god Ea, wise one, knowing one, who decrees my destiny; the god Sîn, shining Nannar, the one who makes signs favorable for me; the god Šamaš, judge of heaven and netherworld, the one who provides decisions for me; the god Adad, terrifying lord, the one who makes my troops prosper; the god Marduk, hero of the Igīgū and Anunnakū gods, the one who makes my kingship great; the goddess Ištar, lady of war and battle, who goes at my side; the Sebitti, valiant gods, the ones who overthrow my enemies; and the great gods, all of them, who decree destiny and give victorious might to the king, their favorite,
Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, king of Karduniaš Babylonia, king of all of them; king of the kings of Lower Egypt, Upper Egypt, and Kush; the one who reveres the great gods, majestic dragon; beloved of the gods Aššur, Šamaš, Nabû, and Marduk; king of kings, the merciless, the one who curbs the insolent ones, the one who is clothed in splendor, fearless in battle, perfect warrior, merciless in combat, almighty prince, the one who holds the nose-rope of rulers, raging lion, avenger of his father, who engendered him; the king, who with the help of the gods Aššur, Šamaš, Nabû, and Marduk, the gods, his helpers, marched freely and attained his wish — he broke all of those disobedient to him and rulers unsubmissive to him like a reed in the swamp and trampled them underfoot.
The one who provides provisions for the great gods, knows how to revere the gods and goddesses,
to whose lordship they gave their merciless weapons as a gift; the king, whom the lord of lords, the god Marduk, made greater than the kings of the four quarters, whose lordship he made the greatest; the one who made the lands, all of them, bow down at his feet and who imposed tribute and payment on them; the one who conquered his enemies and destroyed his foes; the king whose passage is the deluge and whose deeds are a raging lion — before he comes it is a city, when he leaves it is a tell. The assault of his fierce battle is a blazing flame, a restless fire.
Son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; royal descendant of the eternal line of Bēl-bāni, son of Adasi, founder of the kingship of Assyria, whose place of ultimate origin is Baltil Aššur —
By the command of the gods Aššur, Šamaš, Nabû, and Marduk, the great gods, lordship fell to me. I am mighty, I am almighty, I am lordly, I am proud, I am strong, I am important, I am glorious, and I have no equal among all of the kings. Chosen by the gods Aššur, Nabû, and Marduk; called by the god Sîn, favorite of the god Anu, beloved of the queen — the goddess Ištar, goddess of everything — and the merciless weapon that makes the enemy land tremble, am I. A king, expert in battle and war, the one who slaughters the settlements of his enemies, the one who kills his foes, the one who dissolves his adversaries, the one who makes the unsubmissive bow down, and the one who rules over all of the people of the world —
The gods Aššur, Šamaš, Nabû, and Marduk, my lofty lords, whose word cannot be changed, decreed as my destiny an unrivaled kingship. The goddess Ištar, the lady who loves my priestly service, put in my hands a strong bow and a mighty arrow, the slayer of the disobedient; she allowed me to achieve my wish and made all of the unsubmissive kings bow down at my feet.
When the god Aššur, the great lord, wanted to reveal the glorious might of my deeds to the people, he made my kingship the most glorious and made my name greatest of the kings of the four quarters, made my hands carry a terrible staff to strike the enemy, and empowered me to loot and plunder any land that had committed sin, crime, or negligence against the god Aššur and to enlarge the territory of Assyria. After the god Aššur and the great gods, my lords, had ordered me to march far along remote roads, through rugged mountains and great sand dunes, where one is always thirsty, I marched safely and in good spirits.
I carried off to Assyria his wife, his court ladies, Ušanaḫuru, his crown prince, and the rest of his sons and his daughters, his goods, his possessions, his horses, his oxen, and his sheep and goats, without number. I tore out the roots of Kush from Egypt. I did not leave a single person there to praise me. Over Egypt, all of it, I appointed anew kings, governors, commanders, customs officers, trustees, and overseers. I confirmed sattukku and ginû offerings for the god Aššur and the great gods, my lords, forever. I imposed the tribute and payment of my lordship on them, yearly, without ceasing.
I had a stele written in my name made and I had inscribed upon it the renown and heroism of the god Aššur, my lord, and the might of my deeds which I had done with the help of the god Aššur, my lord, and my victory and triumph. I set it up for all time for the admiration of all of my enemies.
Whoever takes away this stele from its place and erases my inscribed name and writes his name, covers it with dirt, throws it into water,  burns it with fire, or puts it in a place where it cannot be seen, may the goddess Ištar, lady of war and battle, change him from a man into a woman, and may she seat him, bound, at the feet of his enemy. May a future ruler look upon a stele written in my name, read it aloud while standing in front of it, anoint it with oil, make an offering, and praise the name of the god Aššur, my lord.
the one who is clothed in splendor, fearless in battle, perfect warrior, merciless in combat, almighty prince, the one who holds the nose-rope of rulers, raging lion, avenger of his father, who engendered him; the king, who with the help of the gods Aššur, Sîn, Šamaš, Nabû, and Marduk, the gods, his helpers, marched freely and attained his wish — he broke all of those disobedient to him and rulers unsubmissive to him like a reed in the swamp and trampled them underfoot.
before he comes it is a city, when he leaves it is a tell. The assault of his fierce battle is a blazing flame, a restless fire.
Son of Sennacherib, great king, mighty king, king of the world, king of Assyria, descendant of Sargon II, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; royal descendant of the eternal line of Bēl-bāni, son of Adasi, founder of the kingship of Assyria, whose place of ultimate origin is Baltil Aššur —
I am mighty, I am almighty, I am lordly, I am proud, I am strong, I am important, I am glorious, and I have no equal among all the kings. Chosen by the gods Aššur, Nabû, and Marduk; called by the god Sîn, favorite of the god Anu, beloved of the queen — the goddess Ištar, goddess of everything —  and the merciless weapon that makes the enemy land tremble, am I. A king, expert in battle and war, the one who slaughters the settlements of his enemies, the one who kills his foes, the one who dissolves his adversaries, the one who makes the unsubmissive bow down, and the one who rules over all of the people of the world —
The gods Aššur, Šamaš, Nabû, and Marduk, my lofty lords, whose word cannot be changed, decreed as my destiny an unrivaled kingship
With rejoicing and jubilation, I went into the city Memphis, his royal city, and I sat joyfully upon his gold-mounted stool
Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, true shepherd, favorite of the lord of lords, pious prince, beloved of the goddess Zarpanītu — the queen, the goddess of the entire universe — reverent king who from the days of his childhood was attentive to their rule and praised their valor, pious slave, humble, submissive, the one who reveres their great divinity —
At that time, in the reign of a previous king, bad omens occurred in Sumer and Akkad. The people living there were answering each other yes for no and were telling lies. They led their gods away, neglected their goddesses, abandoned their rites, and embraced quite different rites. They put their hands on the possessions of Esagil, the palace of the gods, an inaccessible place, and they sold the silver, gold, and precious stones at market value to the land Elam.
The Enlil of the gods, the god Marduk, became angry and plotted evilly to level the land and to destroy its people. The river Araḫtu, normally a river of abundance, turned into an angry wave, a raging tide, a huge flood like the deluge. It swept its waters destructively across the city and its dwellings and turned them into ruins. The gods dwelling in it flew up to the heavens like birds; the people living in it were hidden in another place and took refuge in an unknown land. The merciful god Marduk wrote that the calculated time of its abandonment should last 70 years, but his heart was quickly soothed, and he reversed the numbers and thus ordered its reoccupation to be after 11 years.
You truly selected me, Esarhaddon, in the assembly of my older brothers to put these matters right, and you are the one who placed your sweet protection over me, swept away all of my enemies like a flood, killed all of my foes and made me attain my wish, and, to appease the heart of your great divinity and to please your spirit, you entrusted me with shepherding Assyria.
At the beginning of my kingship, in my first year, when I sat in greatness on my royal throne, good signs were established for me; in heaven and on earth, he the god Marduk constantly sent me his omens. The angry gods were reconciled and they repeatedly disclosed favorable signs concerning the rebuilding of Babylon and the renovation of Esagil.
In a favorable month, on a propitious day, I laid its foundation platform over its previous foundations and in exact accordance with its earlier plan I did not diminish it by one cubit nor increase it by half a cubit. I built and completed Esagil, the palace of the gods, an image of the apsû, a replica of Ešarra, a likeness of the abode of the god Ea, and a replica of Pegasus; I had Esagil ingeniously built and I laid out its square. For its roof, I stretched out magnificent cedar beams, grown on Mount Amanus, the pure mountain, and fastened bands of gold and silver on doors of cypress, whose fragrance is sweet, and installed them in its gates.
I repaired the woeful desecrated state of the gods and goddess who lived in it, who had been displaced by floods and storm, and whose appearances had become dim; I made their dimmed appearance bright, cleaned their dirty garments, and had them permanently installed on their daises. As for the šēdus, lamassus, and rābiṣu-demons of the temple, I repaired their dilapidated parts, and I restationed them
With the large aslu-cubit, I measured the dimensions of Imgur-Enlil, its great wall — each length and width was 30 ašlus. I had it built as it was before and raised its top up like a mountain. I built and completed Nēmetti-Enlil, its outer wall, and filled it with splendor making it an object of wonder for all of the people.
I established anew the remission of debts of the wronged citizens of Babylon, people entitled to the privileged status and freedom guaranteed by the gods Anu and Enlil. I gathered the bought people who had become slaves and who had been distributed among the foreign riffraff and counted them once again as Babylonians. I returned their looted possessions, provided the naked with clothing, and let them take the road to Babylon. I encouraged them to resettle the city, build houses, plant orchards, and dig canals.
I restored their interrupted privileged status that had fallen into disuse. I wrote anew the tablet of their exemptions. I opened roads for them in all directions so that they could establish an important position by having commercial relations with all countries.
Let the seed of my priestly office endure along with the foundations of Esagil and Babylon; let my kingship be sustaining to the people forever like the plant of life so that I may shepherd their populace in truth and justice; and let me reach old age, attain extreme old age, and be sated with the prime of life until far-off days. Truly I am the provider.
Let me enlarge my family, gather my relatives, and extend my progeny so that they branch out widely; let him make the foundations of the throne of my priestly office be as secure a great mountain; let my reign endure as long as heaven and earth; let me stride beaming daily in joy, gladness, happiness, shining face, and happy mood; and let a happy fate, a good fate, one for the lengthening of the days of my reign, the protection of the throne of my priestly office, and the well-being of my offspring be placed in their (the gods’) mouths.
May he allow my hands to grasp the righteous scepter that enlarges the land and the fierce staff that humbles the unsubmissive; may they cause my weapons to rise up so that I may kill my enemies; and may he allow me to stand over my enemies in victory and triumph.
Let them allow there to be in my land rains and floods, successful harvests, an abundance of grain, plenty, and prosperity, and let them store it in piles of grain.
I had foundation inscriptions made of silver, gold, bronze, lapis lazuli, alabaster, basalt, pendû-stone, elallu-stone, and white limestone, as well as inscribed objects of baked clay, and then I depicted on them hieroglyphs representing the writing of my name. I wrote on them the might of the great hero, the god Marduk, and the deeds that I had done, my pious work, and I placed these inscriptions in the foundations and left them for far-off days.
In future days, in far-off days, may one of the kings, my descendants, whom the king of the gods, the god Marduk, names to rule the land and the people, read an inscription written in my name, and anoint it with oil, make an offering, and return it to its place. The god Marduk, king of the gods, will then hear his prayers.
Esarhaddon, great king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, true shepherd, favorite of the lord of lords, pious prince, beloved of the goddess Zarpanītu — the queen, the goddess of the entire universe — reverent king who from the days of his childhood was attentive to their rule and praised their valor, pious slave, humble, submissive, the one who reveres their great divinity —
At that time, in the reign of a previous king, bad omens occurred in Sumer and Akkad. The people living there were answering each other yes for no and were telling lies. They led their gods away, neglected their goddesses, abandoned their rites, and embraced quite different rites. They put their hands on the possessions of Esagil, the palace of the gods, an inaccessible place, and they sold the gold, silver, and precious stones at market value to the land Elam.
The Enlil of the gods, the god Marduk, became angry and plotted evilly to level the land and to destroy its people. The river Araḫtu, normally a river of abundance, turned into an angry wave, a raging tide, a huge flood like the deluge. It swept its waters destructively across the city and its shrines and turned them into ruins. The gods and goddesses dwelling in it flew up to the heavens like birds; the people living in it were hidden in another place and took refuge in an unknown land. The merciful god Marduk wrote that the calculated time of its abandonment should last 70 years, but his heart was quickly soothed, and he reversed the numbers and thus ordered its reoccupation to be after 11 years.
You truly selected me, Esarhaddon, king of Assyria, in the assembly of my older brothers, to put these matters right, and you are the one who placed your sweet protection over me, swept away all of my enemies like a flood, killed all of my foes and made me attain my wish, and, to appease the heart of your great divinity and to please your spirit, you entrusted me with shepherding Assyria.
Bright Jupiter, the giver of decisions on Akkad, came near in Simānu III and stood in the place where the sun shines. It was shining brightly and its appearance was red. It reached its hypsoma for a second time in the month "Opening of the Door" and stayed in its place.
He the god Marduk ordered me to complete the cult centers, to renovate the shrines, and to organize well the rites of Esagil, the palace of the gods. Every month, the gods Sîn and Šamaš together, at their appearance, answered me with a firm ‘yes’ concerning the avenging of Akkad.
By means of the great intelligence and vast understanding that the sage of the gods, the prince, the god Nudimmud, gave to me, it occurred to me to repopulate that city, to renovate the shrines, and to make the cult center shine, and my heart prompted me.
I was afraid and worried  to perform that work and I knelt before the gods Šamaš, Adad, and Marduk, the great judges, the gods, my lords. In the diviner’s bowl, trustworthy oracles were established for me, and they had their response concerning the rebuilding of Babylon and the renovation of Esagil written on a liver.
I trusted in their firm ‘yes’ and I mustered all of my craftsmen and the people of Karduniaš Babylonia to its full extent. I had them wield hoes and I imposed baskets on them. I mixed the mud for its revetment with fine oil, honey, ghee, kurunnu-wine, muttinnu-wine, and pure mountain beer. In order to show the people his great divinity and to inspire awe in his lordship, I raised a basket onto my head and carried it myself. I had its bricks made in brickmolds of musukkannu-wood. I gathered together expert craftsmen and skilled master builders, who lay out plans, exposed the place where Esagil stands, and inspected its structure.
In a favorable month, on a propitious day, I laid its foundation platform over its previous foundations and in exact accordance with its earlier plan I did not diminish it by one cubit nor increase it by half a cubit. I built and completed Esagil, the palace of the gods, an image of the apsû, a replica of Ešarra, a likeness of the abode of the god Ea, and a replica of Pegasus; I had Esagil ingeniously built and I laid out its square. For its roof, I stretched out magnificent cedar beams, grown on Mount Amanus, the pure mountain.
with musukkannu-wood, cedar, and terebinth, natural wood, together with bricks, so that the temple would be made permanent, the bonds of the wall would not disintegrate, and none of Esagil’s ornaments would be neglected.
At that time, I had the terrace, the place where the gods Marduk, Zarpanītu, and Nabû dwell, dug down 16 cubits, where I reached ground water. With bitumen and baked brick, I enlarged its lower part beyond the water table and I built up its foundations as the god Nudimmud had instructed me. I raised it up and heaped it up like a mountain for the residence of his great divinity. I built the home of the gods Marduk, Zarpanītu, and Nabû in their midst.
I fastened bands of gold, silver, and copper on doors of cypress, whose fragrance is sweet, and installed  them in its gates. I refurbished the statues of the great gods and had them dwell on their daises as an eternal dwelling. As for the šēdus, lamassus, and rābiṣu-demons of the temple, I repaired their dilapidated parts, and I restationed them
I had whatever furnishings were needed for Esagil skillfully made with artful craftsmanship from gold and silver, each of whose weight is 50 minas. I restored the holy rites of Esagil and made them more splendid than before. I set out before them the gods their pure guqqû offerings, their pure nindabû offerings, and their interrupted sattukku offerings. I placed at their service the former ramku-priests, pašīšu-priests, and ecstatics, those initiated in secret rites. I set before them purification priests, āšipu-priests, lamentation priests, and singers, who have mastered their entire craft.
I built anew Etemenanki, the ziggurrat,  on the site where it previously stood — its length is one ašlu and one ṣuppān, and its width is one ašlu and one ṣuppān.
I returned the plundered gods of the lands from Assyria and the land Elam to their proper places, and I set up proper procedures in all of the cult centers.
Let me enlarge my family, gather my relatives, and extend my progeny so that they branch out widely; let him make the foundations of the throne of my priestly office as secure as a great mountain; let my reign endure as long as heaven and earth; let me stride beaming daily in joy, gladness, happiness, shining face, and happy mood; and let a happy fate, a good fate, one for the lengthening of the days of my reign, the protection of the throne of my priestly office, and the well-being of my offspring be placed in their (the gods’) mouths.
May he allow my hands to grasp the righteous scepter that enlarges the land and the fierce staff that humbles the unsubmissive; may they cause my weapons to rise up and kill my enemies; and may he allow me to stand over my enemies in victory and triumph.
May they allow there to be in my land rains and floods, successful harvests, an abundance of grain, plenty, and prosperity, and let them store it in piles of grain.
I had foundation inscriptions made of silver, gold, bronze, lapis lazuli, alabaster, basalt, pendû-stone, alallu-stone and white limestone, as well as inscribed objects of baked clay, and then I depicted on them hieroglyphs representing the writing of my name. I wrote on them the might of the great hero, the god Marduk, and the deeds that I had done, my pious work, and I placed these inscriptions in the foundations and left them for far-off days.
As for the one who changes an inscription written in my name, defaces my representations, annuls the privileged status of Babylon, and breaks the covenant of the lord of lords, may the god Marduk, the Enlil of the gods, the lord of the lands, look with fury on him and order his destruction among all of the black-headed people. May he the god Marduk make his word bad in Ubšukkinnaku, the courtyard of the assembly of the gods, the place of council, and order that his life not last even a single day.
Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, pious prince who reveres the gods Nabû and Marduk —
Before my time the great lord, the god Marduk, became angry, trembled with rage, and was furious with Esagil and Babylon; his heart was full of rage. Because of the wrath in his heart and his bad temper, Esagil and Babylon became a wasteland and turned into ruins.
Its (Babylon’s) gods and goddesses became frightened, abandoned their cellas, and went up to the heavens. The people living in it Babylon were distributed among the foreign riffraff and became slaves.
At the beginning of my kingship, in my first year, when I sat in greatness on my royal throne and when they the gods entrusted me with the lordship of the lands, the heart of the great divine lord, the god Marduk, was appeased, his mood was soothed; he became reconciled with Esagil and Babylon, both of which he had punished.
As for me, Esarhaddon, the servant who reveres his great divinity, it occurred to me and my heart prompted me to rebuild Esagil and Babylon, renovate its gods and goddesses, complete its shrines, and reconfirm its sattukku offerings. I was encouraged and ordered the rebuilding.
I gathered the peoples of the lands conquered by me and had them take up hoe and basket. I mixed the mud for its revetment with fine oil, honey, ghee, kurunnu-wine, muttinnu-wine and pure mountain beer. In order to show the people his great divinity and to inspire awe in his lordship, I raised a basket onto my head and carried it myself.
I had its bricks made for a whole year in brickmolds of ivory, ebony, boxwood, and musukkannu-wood. I built anew and completed Esagil, the palace of the gods, together with its shrines, from its foundations to its battlements. I made it greater than before, raised it up, glorified it, and made it glisten like the stars (writing) of the firmament. I filled it with splendor making it an object of wonder for all of the people.
I refurbished the gods and goddesses who lived in it and had them dwell on their daises as an eternal dwelling. I reconfirmed their interrupted sattukku offerings. I had whatever furnishings were needed for Esagil and its shrines made from gold, silver, and bronze, and I placed them in their midst.
I had Babylon, which was measured by the aslu-cubit checked by the gods, Imgur-Enlil, its wall, and Nēmetti-Enlil, its outer wall, built anew with the work of the god Kulla and I raised them like mountains.
I am the one who rebuilt Babylon,  reconstructed Esagil, renewed it gods and goddesses, completed its shrines, reconfirmed  its sattukku offerings, and who gathered its (Babylon’s) scattered people.
May the Enlil of the gods, the god Marduk, and the goddess Zarpanītu, the queen, look with joy upon the work of my good deeds and order the prolongation of my days, and discuss my years to be many; may they decree as my fate the protection of my offspring, the increase of my progeny, the expansion of my family so that they branch out widely; like a father and mother, may they come over to my side in battle and warfare; may they come to my aid; and may they make my weapons rise up and kill my enemies.
Let me attain whatever my heart desires and may they allow me to stand in victory and triumph over my enemies; let me squash all of my enemies like ants; let him the god Marduk make the foundation of the throne of my priestly office be as secure as a great mountain; and let my reign endure as long as the foundations of Esagil and Babylon. May all of the great gods who sit on daises in Babylon bless my kingship until far-off days and may they order security for my reign forever.
I had foundation inscriptions made of silver, gold, lapis lazuli, alabaster, basalt, pendû-stone, elallu-stone, and white limestone, as well as inscribed objects of baked clay, and then I wrote the might of the great hero, the god Marduk, and the deeds that I had done, my pious work. I placed these inscriptions in the foundations and left them for far-off days.
In future days, in far-off days, may one of the kings, my descendants, whom the king of the gods, the god Marduk, names to rule the land and people, read an inscription written in my name, and anoint it with oil, make an offering, and return it to its place. The god Marduk, the king of the gods, will then hear his prayers.
I built and completed Nēmed-Enlil, its outer wall, and had it filled with splendor, making it an object of wonder for all of the people.
I returned the plundered gods of the lands from Assyria and the land Elam to their place and I set up proper procedures in all of the cult centers.
Let me enlarge my family, gather my relatives, and extend my progeny so that they branch out widely; let him the god Marduk make the foundation of the throne of my priestly office be as secure as a great mountain; let my reign endure as long as heaven and earth; let me stride beaming daily in joy, gladness, happiness, shining face, and happy mood; and let a happy fate, a good fate, one for the lengthening of the days of my reign, the protection of the throne of my priestly office, and the well-being of my offspring be placed in their (the gods’) mouths.
I had foundation inscriptions made of silver, gold, bronze, lapis lazuli, alabaster, basalt, pendû-stone, elallu-stone, and white limestone, as well as inscribed objects of baked clay, and then I depicted on them hieroglyphs representing the writing of my name. I wrote on them the might of the great hero, the god Marduk, and the deeds that I had done, my pious work, and I placed these inscriptions in the foundations and for far-off days.
As for the one who changes an inscription written in my name, defaces my representations, annuls the privileged status of Babylon, and breaks the covenant of the lord of lords, may the god Marduk, the Enlil of the gods, the lord of the lands, look with fury on him and among all
matter. They were afflicted by thieving and murdering. They were stealing from the poor and giving to the mighty; there was oppression and the taking of bribes in the city. Every day, without ceasing, they stole goods from each other, a son cursed his father in the street, a slave
His mood became furious. The Enlil of the gods, the lord of the lands, plotted evilly to scatter the land and people; his heart schemed to level the land and to destroy its people. A bitter curse was set in his mouth.
He the god Marduk brought about the destruction of the city Babylon and reed-marshes and poplars grew profusely in it and threw out many offshoots. There were birds of the heavens and fish of the apsû, without number, in it.
good signs were established for me; in heaven and on earth, he the god Marduk constantly sent me his omens concerning the resettling of the city and the renovation of its shrines. I mustered all of the craftsmen throughout Karduniaš Babylonia. They cut down the trees and reeds with axes and tore out their roots. I diverted the waters of the Euphrates River, the washout, from its midst and redirected them to their previous channels.
true shepherd, favorite of the lord of lords, pious ruler, the one who is loved by the goddess Zarpanītu — the queen, goddess of the entire universe — reverent king who was attentive to their rule and praised their valor, pious slave, humble, submissive, the one who reveres their great divinity —
You are the one who entrusted him with renovating the destroyed shrines, making the cult centers shine, and shepherding all of the people; elevated him to the kingship to organize well the forgotten rites and to avenge the land of Akkad; and to appease the heart of your great divinity and to please your spirit, you chose him for power.
I placed at their service the former ramku-priests, pašīšu-priests, and ecstatics, those initiated in secret rites. I set before them purification priests, āšipu-priests, lamentation priests, and singers, who have mastered their entire craft.
May the god Marduk and the goddess Zarpanītu, the gods, my helpers, look with joy upon my good deeds and bless my kingship in their steadfast hearts. Let the seed of my priestly office endure along with the foundations of Esagil and Babylon; let my kingship be sustaining to the people forever like the plant of life so that I may shepherd their populace in truth and justice;
The people living there were answering each other yes for no. They neglected their goddesses, abandoned their rites, and embraced quite different rites. They put their hands on the possessions of Esagil, the palace of the gods, an inaccessible place, and they sold the gold, silver, and precious stones at market value to the land Elam.
As for the šēdus, lamassus, and rābiṣu-demons of the temple, I repaired their dilapidated parts and I restationed them where their
I gathered the bought people who had become slaves and who had been distributed among the foreign riffraff and counted them once again as Babylonians. I returned their looted possessions, provided the naked with clothing, and let them take the road to Babylon. I encouraged them to resettle the city, build houses, plant orchards, and dig canals.
Let me stride beaming daily in joy, gladness, happiness, shining face, and happy mood; and let a happy fate, a good fate, one for the lengthening of the days of my reign, the protection of the throne of my priestly office, and the well-being of my offspring be placed in their (the gods’) mouths.
May he the god Marduk make his name and his descendants disappear from the land. May he have no pity on him forever.
Esarhaddon, great king, mighty king, king of the world, king of Assyria, king of the kings of Lower Egypt, Upper Egypt, and Kush, king of the four quarters, the king who has no rival in all of the lands; son of Sennacherib, great king, mighty king, king of the world, king of Assyria;
; who piles up heaps of grain, who drove out hunger and famine during his days and established prosperity; who brought to the land stable prices, bountiful harvests, and an abundance of grain; in whose reign the land Elam was disobedient; the evil enemy, the powerful offspring of the gods, rose up against the wishes of the gods and set out to attack
Esarhaddon, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, chosen by the god Marduk and the goddess Zarpanītu, true shepherd, favorite of the god Aššur and the goddess Mullissu, the king who from his childhood trusted in the gods Nabû, Tašmētu, and Nanāya and knew their power; son of Sennacherib, great king, mighty king, king of the world, king of Assyria; descendant of Sargon II, great king, mighty king, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad; descendant of the eternal line of Bēl-bāni, whose ultimate origin is Baltil Aššur —
Before my time, the great lord, the god Marduk, became furious with Esagil and Babylon, and his heart was full of rage. His people were answering each other with yes for no and were speaking untruthfully. They put their hands on the possessions of the great lord, the god Marduk, and gave them to the land Elam as a bribe. Their deeds were displeasing to the god Marduk and the goddess Zarpanītu, and they the gods ordered their scattering. He the god Marduk made its waters sweep destructively across the city and he turned it into fallow land. Its gods and goddesses took fright and went up to the heavens. The site of the city was torn out and its foundation platforms could not be seen.
At the beginning of my kingship, in my first year, when I sat in greatness on my royal throne, the merciful god Marduk’s heart was appeased and he became reconciled with the city that had angered him. I had Esagil and Babylon built anew. I renovated the statues of the great gods and had them dwell on their seats as an eternal dwelling. I completed the temple of the god Aššur and set up proper procedures in all of the cult centers.
At that time, Eniggidrukalamasuma, the temple of the god Nabû of the ḫarû, its site had become a heap of ruins and changed into a tell so that the top of its foundations could not be seen and its shape could not be determined. I, Esarhaddon, king of Assyria, whose mind the gods Aššur, Sîn, Šamaš, Bēl, and Nabû opened for completing the cult centers and renovating their shrines — it occurred to me and my heart prompted me to rebuild Eniggidrukalamasuma.
I opened up its dirt piles and surveyed and examined its structure. I measured its foundation platform in exact accordance with its earlier plan and did not add even a single brick more. In a favorable month, on a propitious day, I laid its foundation and secured its brickwork. I built and completed that temple from its foundations to its parapets and made it shine like daylight.
May the god Nabû, the sublime son, look with joy upon this work, bless my kingship with his steadfast heart, and allow my hand to grasp the righteous scepter that widens the land. For Ashurbanipal, crown prince of Assyria, and Šamaš-šuma-ukīn, crown prince of Babylon, both brothers, my offspring, may they decree as their destiny a good fate, a favorable fate, one of the lengthening of the days of their reigns and the protection of the thrones of their priestly offices; may their kingships
lead my land in truth and justice; and may the gods Sîn and Šamaš together keep answering the true princes with a firm ‘yes’!
In future days, in far-off days, may a future ruler, who renovates the dilapidated sections of this temple when it becomes dilapidated and old, place my inscribed name with his name. The god Nabû, the sublime son, the one who gives scepter, throne, and reign, will then hear his prayers.
Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of Sumer and Akkad, pious prince, who reveres the gods Nabû and Marduk —
Before my time, in the reign of a previous king, bad omens occurred in Sumer and Akkad. The people living there were answering each other yes for no and were telling lies. They put their hands on the possessions of Esagil, the palace of the gods, and they sold the gold, silver, and precious stones at market value to the land Elam.
The Enlil of the gods, the god Marduk, became angry and plotted evilly to level the land and to destroy its people. The river Araḫtu, normally a river of abundance, turned into a huge flood like the deluge, and swept its waters destructively across the city, its dwellings, (
), and its shrines, and turned them into ruins. The gods and goddesses dwelling in it went up to the heavens; the people living in it were distributed among the foreign riffraff and became slaves.
The merciful god Marduk wrote that the calculated time of its abandonment should last 70 years, but his heart was quickly soothed, and he reversed the numbers and thus ordered its reoccupation to be after 11 years.
At the beginning of my kingship, in my first year, when I sat in greatness on my royal throne, good signs were established for me; in heaven and on earth, he the god Marduk constantly sent me his omens.
I trusted in their firm ‘yes’ and I mustered all of my craftsmen and the people of Karduniaš Babylonia to its full extent. I had them wield hoes and I imposed baskets on them. I mixed the mud for its revetment with fine oil, honey, ghee, kurunnu-wine, and pure mountain beer. I raised a basket onto my head and carried it myself. I had its bricks made for one year in brickmolds of ivory, ebony, boxwood, and musukkannu-wood.
I had Esagil, the palace of the gods, and its shrines, Babylon, the privileged city, Imgur-Enlil, its wall, and Nēmetti-Enlil, its outer wall, built anew from their foundations to their parapets. I made them greater than before, raised them up, and glorified them.
I refurbished the statues of the great gods and I had them dwell on their daises as an eternal dwelling. I reconfirmed their interrupted sattukku offerings.
I gathered the citizens of Babylon who had become slaves and who had been distributed among the foreign riffraff and I counted them once again as Babylonians. I established anew their privileged status.
the slave girl did not listen to her mistress. They led their gods away, neglected their goddesses, abandoned their rites, and embraced quite different rites;
they discontinued sattukku offerings. They fomented a conspiracy. They (Babylon’s citizens) put their hands on the possessions of Esagil and the citizens of Babylon and they plundered its goods, gold, silver, and stones from inside the temple and sold them at market value to the land Elam.
Many bad omens concerning the destruction of mankind occurred in heaven and on earth. The path of the Enlil-stars, the path of the Anu-stars, and the path of the Ea-stars changed their positions for the worse and they constantly revealed signs portending destruction
Bright Jupiter, the giver of decisions on Akkad, came near in Simānu III and stood in the place where the sun shines. It was shining brightly and its appearance was red
and there were copious rains and regular floods in Akkad. It Jupiter reached its hypsoma for a second time in the month "Opening of the Door" and stayed in its place.
In order to triumph and to show overpowering strength, he the god Marduk revealed to me good omens concerning the (re-)entering of Esagil. Every month, the gods Sîn and Šamaš together, at their appearance, answered me with a firm ‘yes’ concerning the renewing of the gods, the completion of the shrines and cult centers, the stability of my reign and the securing of the throne of my priestly office.
I was afraid and worried to perform that work and I knelt before the gods Šamaš, Adad, and Marduk, the great judges, the gods, my lords. In the diviner’s bowl, good signs were established for me, and they had their response concerning the repopulation of the city and the renovation of  Esagil written on a liver.
I trusted in their firm ‘yes’ and I mustered all of my craftsmen and the people of Karduniaš Babylonia. I imposed baskets on them and had them wield hoes. I mixed the mud for its revetment with fine oil, honey, ghee, kurunnu-wine, muttinnu-wine, and mountain beer. I had its bricks made for a whole year in brickmolds of musukkannu-wood. I gathered together expert craftsmen and skilled master builders, who lay out plans.
I built Etemenanki, the ziggurrat, as it was before — its length is one ašlu and one ṣuppān, and its width is one ašlu and one ṣuppān.
To the god Marduk, great lord, his lord: Esarhaddon, king of the world, king of Assyria, presented this object for the sake of his life.
For the god Marduk, his lord: Esarhaddon, king of the world, king of Assyria, and king of Babylon, made the processional way of Esagil and Babylon shine with baked bricks from a ritually pure kiln.
For the god Marduk, his lord: Esarhaddon, king of Assyria and king of Babylon, had baked bricks made anew for Esagil and Babylon.
For the god Marduk, his lord: Esarhaddon, king of Assyria and king of Babylon, had baked bricks made anew for Esagil and Etemenanki.
For the god Marduk, his lord: Esarhaddon, king of Assyria and king of Babylon, had baked bricks made anew for Esagil and Etemenanki.
For the god Marduk, his lord: Esarhaddon, king of Assyria and king of Babylon, had Etemenanki built anew.
For the god Marduk, his lord: Esarhaddon, king of Assyria and king of Babylon, had baked bricks made anew for Etemenanki.
For the god Asari Marduk, his lord: Esarhaddon, king of Assyria, king of the world, king of the four quarters, governor of Babylon, and king of Sumer and Akkad, reconstructed Etemenanki for the sake of his life.
Esarhaddon, 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, descendant of the eternal line of Bēl-bāni, son of Adasi, king of Assyria, precious scion of Baltil Aššur, one of royal lineage and ancient stock —
For the goddess Queen-of-Nippur, ruler of Uzumua, august, eminent, most splendid of the gods, the goddess Innini, supreme lady who always cares like a mother for the king — her favorite — who makes his reign lengthy and bestows on him power and might, queen of Nippur, who dwells in Ebaradurgara, the temple which makes firm the royal abode, the great lady, his lady:
Esarhaddon, 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 Enlil; who from his childhood trusted in the gods Aššur, Enlil, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, and the other great gods, his lords, who allowed him to attain his desire; the one who recognized their power, the one over whom the gods extended their eternal protection in order to appease their divine hearts and set their minds at rest; the one who by the might of the gods Aššur, Enlil, Bēl Marduk, and the Son-of-Bēl Nabû, the gods, his helpers, ruled over all lands and made all rulers submissive to him; the one who reconstructed the temple of the god Aššur, renovated Ekur, rebuilt Esagil and Babylon, completed the sanctuaries and cult centers, and reconfirmed their sattukku offerings; the king during the days of whose reign the great lord, the god Marduk, became reconciled to Babylon and again took up his residence in Esagil, his palace; the one who made the god Great-Anu enter into his city Dēr and his temple Edimgalkalama ("House, Great Bond of the Land") and had him sit upon his eternal dais; the one who restored the splendid appearance of the plundered gods of the lands, returned them from Assyria to their proper places, and reconfirmed their income; wise prince, expert who knows every craft, who constantly established appropriate procedures in the great cult centers and has purification rites performed correctly; son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of Assyria, governor of Babylon, and king of the land of Sumer and Akkad; descendant of the eternal line of Bēl-bāni, son of Adasi, king of Assyria; precious scion of Baltil Aššur, one of royal lineage and ancient stock —
May the goddess Queen-of-Nippur, supreme lady, my lady, look upon this work with pleasure and may a good word for me be set upon her lips! May she determine as my fate a long life, fullness of old age, good health, and happiness!
If at any time in the future, during the days of the reign of some future ruler, this temple falls into disrepair and becomes dilapidated, may that ruler seek out its original emplacement and repair its dilapidated parts! May he anoint an inscription written in my name with oil, make an offering, and set it back in its place! The gods will then hear his prayers. He will lengthen his days and enlarge his family.
But as for the one who by some crafty device destroys an inscription written in my name or changes its position, may the goddess Queen-of-Nippur, great lady, glare at him angrily and make his name and his descendants disappear from every land!
At that time, Ekur ("House, Mountain"), the temple of the god Enlil, lord of the lands, my lord, which a previous king had built, became old and its walls buckled. I sought its original emplacement, removed its dilapidated parts, and surveyed its entire foundation. I completely rebuilt it with the work of the god Kulla according to its ancient specifications and raised its top as high as a mountain.
On account of this, may the god Enlil, the god who helps me, look upon my works with pleasure and may a good word for me be set upon his lips! May he determine as my fate a long life, fullness of old age, good health, and happiness!
But as for the one who by some crafty device destroys an inscription written in my name or changes its position, may the god Enlil (
Esarhaddon, 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 Enlil;
who from his childhood trusted in the gods Aššur, Enlil, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, and the other great gods, his lords, who allowed him to attain his desire; the one who recognized their power,
For the god Enlil, lord of the lands, his lord: Esarhaddon, king of the world, king of Assyria, king of Babylon, and king of the land of Sumer and Akkad, son of Sennacherib, king of the world and king of Assyria, 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.
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 in the courtyard of the god Enlil with baked bricks from a ritually pure kiln.
For the goddess Ištar, supreme lady, sovereign of heaven and netherworld, most valiant of the gods, splendid, the goddess Ištar of Uruk, august princess who has taken unto herself all divine offices of highest rank and has gathered to herself all ordinances, beloved, eminent, who looks upon the king — her favorite — with steady favor, makes his reign lengthy, and bestows on him power and victory, empress of the world, most exalted of the gods, who dwells in Enirgalana ("House, Prince of Heaven") — which is inside Eanna — lady of Uruk, great lady, his lady:
Esarhaddon, 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; the one to whom the god Aššur has stretched out his hand, permanently selected by the god Enlil, who was chosen by the god Marduk, favorite of the goddess Irnini; who from his childhood trusted in the gods Aššur, Anu, Enlil, Ea, Sîn, Šamaš, Adad, Marduk, Nabû, Nergal, and Ištar, the great gods, his lords, who allowed him to attain his desire, the one who recognized their power, the one over whom the gods extended their eternal protection in order to appease their divine hearts and set their minds at rest; the one who by the might of the gods Aššur, Bēl Marduk, the Son-of-Bēl Nabû, and Ištar, the gods, his helpers, ruled over all lands and made all rulers submissive to him; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, renovated Eanna, completed the sanctuaries and cult centers, and reconfirmed their sattukku offerings; the king during the days of whose reign, the great lord, the god Marduk, became reconciled to Babylon and again took up his residence in Esagil, his palace; the one who made the god Great-Anu enter into his city Dēr and his temple Edimgalkalama ("House, Great Bond of the Land") and had him sit upon his eternal dais; the one who restored the splendid appearance of the great gods who had rushed to Assyria, returned them from Assyria to their proper places and reconfirmed their income; wise prince, expert who knows every craft, who constantly established appropriate procedures in the great cult centers and has purification rites performed correctly; son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of Assyria, governor of Babylon, and king of the land of Sumer and Akkad; descendant of the eternal line of Bēl-bāni, son of Adasi, king of Assyria; precious scion of Baltil Aššur, one of royal lineage and ancient stock —
When Eanna, the temple of highest rank, beloved of the goddess Ištar, my lady, which a  previous king had built, became old and its walls buckled, I sought its original emplacement, removed its dilapidated parts, and surveyed its entire foundation. I completely rebuilt it with the work of the god Kulla according to its ancient specifications and raised its top as high as a mountain.
May the goddess Ištar, supreme lady, look upon this work with pleasure and may a good word for me be set upon her lips! May she make my weapons prevail over all my enemies!
If at any time in the future, during the days of the reign of some future ruler, this work falls into disrepair and becomes dilapidated, may that ruler seek out its original emplacement and repair its dilapidated parts! May he anoint an inscription written in my name with oil, make an offering, and set it back in its place! The gods will then hear his prayers. He will lengthen his days and enlarge his family.
But as for the one who by some crafty device destroys an inscription written in my name or changes its position, may the goddess Ištar, great lady, glare at him angrily and make his name and his descendants disappear from every land!
Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad; respectful king who is assiduous toward the sanctuaries of the great gods; who reveres the lord of lords; the one who reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, provided for Ezida, renovated Eanna, completed the sanctuaries of cult centers, and constantly established appropriate procedures in them; son of Sennacherib, king of the world and king of Assyria; descendant of Sargon II, king of Assyria, governor of Babylon, and king of the land of Sumer and Akkad —
Enirgalana ("House, Prince of Heaven"), the cella of the goddess Ištar, my lady, which is inside Eanna, which a previous king had built, became old and dilapidated. I sought its original emplacement and repaired its dilapidated parts with baked bricks from a ritually pure kiln. I grasped the hands of the goddess Ištar of Uruk, great lady, brought her inside, and caused her to take up residence there forever. I offered splendid offerings and made her doorbolt extremely fine.
O goddess Ištar of Uruk, august lady, when you are happily dwelling inside that cella, may a good word for me — Esarhaddon, king of Assyria — be set upon your lips! Determine as my fate a long life, fullness of old age, good health, and happiness! Come to my side in war and battle so that I may squash all my enemies like ants!
If at any time in the future, during the reign of some future ruler, this cella falls into disrepair, may that ruler repair its dilapidated state! May he write my name with his name! May he anoint with oil an inscription written in my name, make an offering, and set that inscription with an inscription written in his name! The gods will then hear his prayers.
But as for the one who erases my inscribed name by some crafty device, destroys my royal inscription, or changes its position, may the goddess Ištar of Uruk glare at him angrily and determine a bad fate for him! May she make his name and his descendants disappear from the land and have no pity on him!
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:
Eḫiliana ("House, Luxuriance of Heaven"), the cella of the goddess Nanāya, my lady, which is inside Eanna, which a previous king had built, became old and dilapidated. I sought its original ground-plan and repaired its dilapidated parts with baked bricks from a ritually pure kiln. I grasped the hands of the goddess Nanāya, great lady, brought her inside, and caused her to take up residence there forever. I offered splendid offerings and made her doorbolt extremely fine.
O goddess Nanāya, august lady, when you are happily dwelling inside that cella, speak well of me — Esarhaddon, the prince who reveres you — before the god Nabû, your husband! Determine as my fate a long life, fullness of old age, good health, and happiness! Make the foundation of my royal throne as secure as a great mountain! Establish my reign as firm as heaven and netherworld!
But as for the one who erases my inscribed name by some crafty device, destroys an inscription written in my name, or changes its position, may the goddess Nanāya, supreme lady, glare at him angrily and determine a bad fate for him! May she make his name and his descendants disappear from the land and have no pity on him!
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 reconstructed the temple of the god Aššur, rebuilt Esagil and Babylon, 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 Sargon II, king of Assyria, governor of Babylon, and king of the land of Sumer and Akkad —
Eḫiliana ("House, Luxuriance of Heaven"), the cella of the goddess Nanāya, my lady, which Nazi-Maruttaš, king of Babylon, had built, and which Erība-Marduk, king of Babylon, had shored up, became old and dilapidated. I sought its original emplacement and repaired its dilapidated parts with baked bricks from a ritually pure kiln. I grasped the hands of the goddess Nanāya, my lady, brought her inside, and caused her to take up residence there forever.
When the goddess Nanāya looks upon this work with pleasure, may a good word for me — Esarhaddon, king of Assyria and king of Babylon — be set upon her lips before the god Nabû, my lord!
But as for the one who erases my inscribed name by some crafty device, destroys my royal inscription, or changes its position, may the goddess Nanāya glare at him angrily and make his name and his descendants disappear!
For the goddess Ištar of Uruk, lady of the lands: Esarhaddon, king of Assyria and king of Babylon, renovated Eanna ("House of Heaven"), the temple of highest rank, for the sake of his life, and made it shine like daylight.
For the goddess Ištar of Uruk, lady of Eanna, lady of the lands, his lady: Esarhaddon, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, son of Sennacherib, king of the world, king of Assyria, descendant of Sargon II, king of the world, king of Assyria, renovated Eanna, the temple of highest rank, and made it shine like daylight.
For the god Adad, who resides in the city Guzana, his lord: Esarhaddon, king of Assyria, son of Sennacherib, king of Assyria, made this bucket for his long life.
The palace of Esarhaddon, king of the world, king of Assyria: this is booty from Egypt and Kush.
To the god Marduk, his lord: Esarhaddon, king of Assyria, gave this eyestone for his long life.
Esarhaddon, king of Assyria, made and dedicated this object for his long life and for the long life of his children.
The gods Ea and Asalluḫi, by their exalted wisdom, opened their mouths with "the washing of the mouth" and "the opening of the mouth" rites and had them dwell on their pure pedestals in their lofty cellas for all time. The one who expanded the cult centers, enlarged the temples of the great gods, which from ancient times
, ancient stock, sublime ruler, governor of Babylon, true prince, the one to whom the god Enlil has stretched out his hand, reverent servant,
and my victory and my conquest I had written upon it and I set it up for all time for the admiration of all my enemies.
Whoever takes away this stele from its place and erases my inscribed name and writes his name, covers it with dirt, throws it into water, burns it with fire,
Esarhaddon, king of the world, king of Assyria, son of Sennacherib, king of Assyria, descendant of Sargon II, king of Assyria.
He Esarhaddon gave to me as my lordly share the inhabitants of conquered lands, foes plundered by his bow. I made them carry hoe and basket, and they made bricks.
He Esarhaddon gave to me as my lordly share and as a gift the inhabitants of conquered lands, foes plundered by his bow. I made them carry hoe and basket, and they made bricks.
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 stones weighing 3 3/4 minas.
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.
She presented and dedicated this object for the preservation of the life of Esarhaddon, 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.
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.
Naqīʾa, wife of Sennacherib, 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.
they struck down his warriors with the sword. They carried off into Assyria people, oxen, and sheep and goats, his substantial booty.
to inquire about my well-being approached the border of my land. The people of my land saw him and said to him: "Who are you, stranger? A mounted messenger of yours has never taken the road to our territory." They brought him to Nineveh, my capital city,
, before me. Among all the languages from sunrise to sunset, which the god Aššur had placed at my disposal, there was not a master of his language. His language was different and his speech could not be understood.
I made its structure larger than the one in the days of the past. In a favorable month, on an auspicious day, I relaid its foundations and thereby secured its brickwork. I built and completed it from its foundations to its crenellations.
In the future, may one of the kings, my descendants, whom the god Aššur and the goddess Ištar nominate for ruling over the land and people, renovate its dilapidated sections when this House of Succession becomes old and dilapidated.
Just as I placed an inscribed object bearing the name of a king of the past with an inscribed object bearing my name, you should be just like me, find an inscribed object bearing my name and then anoint it with oil, make an offering and place it with an inscribed object bearing your name. The god Aššur and the goddess Ištar will then hear your prayers.
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, the creation of the god Aššur and the goddess Mullissu, the one to whom the god Ea and the goddess Bēlet-ilī have stretched out their hands, one who was chosen by the gods Sîn, Šamaš, and Adad, beloved of the god Marduk and the goddess Zarpanītu, the one required by the deities Nabû, Tašmētu, and Nanāya, wise and capable, true shepherd, favorite of the great gods; son of Esarhaddon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad,
In order to protect my position as heir designate and afterwards my exercising the kingship of Assyria, he Esarhaddon assembled the people of Assyria and the land of Sumer and Akkad,
In front of the great gods of heaven and netherworld, whose commands cannot be changed, he reinforced, wrote out, and established treaties for future days. In the month Ayyāru II, the month of the god Ea — the lord of humankind, the one who fashioned the physique of my royal majesty — I entered the House of Succession, a sophisticated place, the bond of kingship
By their (the great gods’) exalted command, I sat gladly on the throne of the father who had engendered me. Nobles and eunuchs required my lordship; they loved my exercising the kingship. Being happy at the mention of my venerated name, the four quarters of the world rejoiced.
I made offerings before them the gods and presented them with my gifts. Those gods accepted my prayers and then flattened my enemies and destroyed my foes.
he Taharqa entered the city Memphis. He turned that city over to himself. Against the Assyrians who were inside Egypt, servants who belonged to me, whom Esarhaddon — king of Assyria, the father who had engendered me — had appointed as kings there, to kill them
They my army captured as many warships as there were with him, as well as his combat troops. A messenger told me the good news that I had been waiting for. To banish Taharqa from Egypt and Kush, I added to my former forces the chief eunuch, the governors, and all of the kings of Across the River (Syria-Palestine), together with their forces and their boats, as well as the kings of Egypt, servants who belonged to me, together with their boats and their forces, and I sent them to the city Thebes,
Afterwards, Necho, Šarru-lū-dāri, and Pa-qruru, kings whom the father who had engendered me had installed in Egypt, transgressed the treaty sworn by the god Aššur and the great gods, my lords, and then broke their oaths. They forgot the kindness of the father who had engendered me, and their hearts plotted evil deeds. They spoke words of treachery and decided among themselves on a profitless decision, saying: "If they remove Taharqa from Egypt, how then can we ourselves stay?" To establish treaties and peace, they dispatched their mounted messengers to Taharqa, the king of Kush, saying: "Let peace be established between us so that we can come to a mutual agreement. Let us divide the land among ourselves so that no other lord comes between us." With regard to the numerous troops of the god Aššur, the might of my lordly majesty, they constantly sought out evil plans; they plotted to cut their throats and strove to completely destroy them.
Moreover, they my troops cut down with the sword the people of the cities, as many as had sided with them and plotted evil plans, young and old, and they did not spare a single person among them. Furthermore, they brought them (Necho and Šarru-lū-dāri) to Nineveh, my capital city, before me.
Moreover, I, Ashurbanipal, king of Assyria, the magnanimous one who performs acts of kindness and repays good deeds, had mercy on Necho, a servant who belonged to me, and forgave his crimes. I made the treaty sworn by the gods more stringent  than the previous one and I established it with him.
I sent my eunuchs and governors whose provinces are on the borders of their lands against them. They ascended Ḫalēḫasta, a rugged mountain, and surrounded the city Qirbit, his fortified city. By having siege ramps trodden down and the assault of battering rams, they conquered that city and flattened it like the Deluge.
meš, Zarzāta, Šanḫara, Sissil, Adumānu, Ḫallāya, Šeliḫiram, Šaḫarasiʾ, GubBAD, Matuḫanzaḫ, Taziʾ, Lušanda, LULbasta, and Babsaḫ, they covered those cities like a fog and overwhelmed them like a bird snare. They killed Tandāya, their city lord, and struck down his warriors with the sword. They carried off into Assyria people, (
They captured alive Akkudāya, their herald, and brought him before me. I forcibly removed the people living in those cities, took them and settled them in Egypt. I made the people, whom my bow plundered in another land, live in the city Qirbit and its villages.
are not open, whose city is far away, and the mention of whose name none of the kings who came before, my ancestors, had ever heard —
At that time, the wall of the citadel of Nineveh which Sennacherib — king of Assyria, the father of the father who had engendered me — had built, that wall became old and its foundations gave way and
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, offspring of Esarhaddon, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, descendant of Sennacherib, king of the world, king of Assyria —
The great gods in their assembly determined a favorable destiny as my lot and they granted me a broad mind and allowed my mind to learn all of the scribal arts. They glorified the mention of my name in the assembly of princes (stags) and made my kingship great; they generously granted me power, virility, and outstanding strength; and they placed lands that had not bowed down to me into my hands and allowed me to achieve my heart’s desire.
They required my priestly services and my giving them food offerings pleased their divinity. I completed the sanctuaries of the great gods, my lords, clad them with gold and silver, and had long-haired heroes, lion-headed eagles, and tall columns erected in their gates. I made Ešarra, Emašmaš, Egašankalama, and Eḫulḫul shine like the stars (writing) of the heavens. I made every type of temple appurtenance from gold and silver, and I added them to those of the kings, my ancestors. I made regular offerings and contributions more plentiful than those of distant days. I was assiduous towards the sanctuaries of the gods and constantly followed their ways.
The god Adad released his rains and the god Ea opened up his springs. Grain was five cubits high in its furrow and ears of corn were five-sixths of a cubits long. Successful harvests and an abundance of grain enabled pasture land to continually flourish, fruit orchards to be very lush with fruit, and cattle to successfully give birth to their young. During my reign, there was plenitude and abundance; during my years, bountiful produce was accumulated.
Throughout my entire land, on account of abundant trade, for one shekel of silver one could purchase ten donkey-loads of grain, one homer of wine, two seahs of oil, and one talent of wool. Year after year, I shepherded the subjects of the god Enlil in prosperity and with justice.
I ruled from the Upper Sea to the Lower Sea and kings from the rising sun and the setting sun carried their substantial tribute to me. I made the people from the midst of the sea and those who live on high mountains bow down to my yoke. By the command of the god Aššur and the goddess Ištar, the kings who sit upon royal daises kiss my feet and great rulers from both east and west are anxious for me to be their ally.
For a second time, I took the direct road to Egypt and Kush. Tanutamon heard about the advance of my expeditionary force and that I had set foot on Egyptian territory, he abandoned the city Memphis and, in order to save his own life, he fled inside the city Thebes. The kings, governors, and officials whom I had stationed in Egypt came to meet me and kissed my feet.
I took the road in pursuit of Tanutamon and I marched as far as the city Thebes, his fortified city. He saw the assault of my battle array and abandoned the city Thebes; he fled to the city Kipkipi. With the support of the god Aššur and the goddess Ištar, I conquered that city Thebes in its entirety.
Silver, gold, precious stones, as much property of his palace as there was, garments with multi-colored trim, linen garments, large horses, people — male and female — two tall obelisks cast with shiny zaḫalû-metal, whose weight was 2,500 talents and which stood at a temple gate, I ripped them from where they were erected and took them to Assyria. I carried off substantial booty, which was without number, from inside the city Thebes. I made my weapons prevail over Egypt and Kush and thus achieved victory. With full hands, I returned safely to Nineveh, my capital city.
Rulers who reside in the middle of the sea and kings who reside in the high mountains saw the might of these deeds of mine and became frightened of my lordly majesty. As for Yakīn-Lû, the king of the land Arwad, Mugallu, the king of the land Tabal, and Sanda-šarme of the land Ḫilakku Cilicia, who had not bowed down to the kings, my ancestors, they bowed down to my yoke. They brought their daughters, their own offspring, to Nineveh to serve as housekeepers, together with a substantial dowry and a large marriage gift, and they kissed my feet. I imposed upon Mugallu an annual payment of large horses.
As for the Cimmerians, a dangerous enemy who had never feared my ancestors, and, with regard to me, had not grasped the feet of my royal majesty, with the support of the gods Aššur and Marduk, my lords, he Gyges clamped them in manacles, handcuffs, and neck-stocks and sent them before me, together with his substantial audience gifts. I constantly saw the might of the gods Aššur and Marduk.
On my fourth campaign, I marched to the city Qirbit, which is inside Mount Ḫarēḫasta (the city Ḫarēḫasta), since Tandāya, their city ruler, had never bowed down to the yoke of the kings, my ancestors, and the people living in the city Qirbit were constantly plundering the land Yamutbal. With the support of the gods Aššur, Bēl Marduk, and Nabû, the gods, my lords, I conquered and plundered that city. As for Tandāya, their city ruler, I took him to Assyria together with captives from his city. I took the people of the city Qirbit, as many as I had carried off, and settled them in Egypt.
By the command of the gods Aššur, Sîn, and Šamaš, the great gods, my lords who had encouraged me, I entered the land Mannea and marched about triumphantly. In the course of my campaign, I conquered, destroyed, demolished, and burned with fire the cities Ayusiaš — a fortress of his — Aššaš — a stronghold of his — BusuD, Ašdiyaš, Urkiyamun, Uppiš, Siḫūa, and Naziniri — eight fortified cities — together with smaller settlements, which were without number, as far as the city Izirtu. I brought people, horses, donkeys, oxen, and sheep and goats out of those cities and I counted them as booty.
I leveled and burned with fire the district of the city Arsiyaniš, which is between the city Azaqanani and (of) Mount Ḫarsi, which is before the land of the Kumurdeans, who are in the land Mannea. I killed Rayadišadî, their fortress commander, and I plundered it Arsiyaniš.
As for Aḫšēri, who did not fear my lordly majesty, the god Aššur and the goddess Ištar placed him in the hands of his servants. The people of his land incited a rebellion against him and they cast his corpse into a street of his city.
As for Andaria, the governor of the land Urarṭu, who had advanced and marched during the night to conquer the lands of the cities Uppumu and Kullimmeri, the people living in the city Kullimmeri, servants who belonged to me, inflicted a heavy defeat on him during the night. They did not spare anyone. They cut off the head of Andaria and they brought it to Nineveh, before me.
On my sixth campaign, I marched against Urtaku, the king of the land Elam who did not remember the kindness of the father who had engendered me nor did he respect my friendship. After famine occurred in the land Elam and hunger had set in, I sent to him grain, which sustains the lives of people, and thus held him by the hand. As for his people, who had fled on account of the famine and settled in Assyria until it rained again in his land and harvests grew — I sent those people who had stayed alive in my land back to him. But as for the Elamite whose aggression I had not thought possible (I did not speak with my heart) and a fight with whom I had not contemplated — Bēl-iqīša, the Gambulian, Nabû-šuma-ēreš, the šandabakku governor of Nippur, servants who belonged to me, and Marduk-šuma-ibni, a eunuch (eunuchs) of Urtaku who had sided with them, incited Urtaku, the king of the land Elam, with lies to fight with the land of Sumer and Akkad.
As for Nabû-šuma-ēreš, the šandabakku governor of Nippur who did not honor my treaty, he suffered from dropsy, that is "full water."
As for Marduk-šuma-ibni, his (Urtaku’s) eunuch, the instigator who had incited Urtaku to plot evil deeds, the god Marduk, the king of the gods, imposed his grievous punishment upon him.
Within one year, they all laid down their lives at the same time. The angry heart of the god Aššur had not relented against them, nor had the mood of the goddess Ištar, who had encouraged me, become tranquil towards them. They overthrew his royal dynasty. They made somebody else assume dominion over the land Elam.
Afterwards, Teumman, the very image of a gallû-demon, sat on the throne of Urtaku. He constantly sought out evil ways to kill the children of Urtaku and the children of Ummanaldašu (Ḫumban-ḫaltaš II), the brother of Urtaku. Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the king who came before Urtaku — together with sixty members of the royal family, countless archers, and nobles of the land Elam fled to me before Teumman’s slaughtering and grasped the feet of my royal majesty.
"The Fruit" the god Sîn revealed to me his decision, which cannot be changed. At that time, a mishap befell him: His lip became paralyzed, his eyes turned back, and a seizure had taken place inside him. He was not ashamed by these measures that the god Aššur and the goddess Ištar had taken against him, and he mustered his troops.
"You, the divine lady of ladies, the goddess of war, the lady of battle, the advisor of the gods — her ancestors — the one who speaks good things about me before the god Aššur — the father who had engendered you — so that at the glance of his pure eyes he desired me to be king — with regard to Teumman, the king of the land Elam who placed a burden on the god Aššur — the king of the gods, the father who had engendered you — he mustered his troops, prepared for battle, and sharpened his weapons in order to march to Assyria."
By the command of the gods Aššur and Marduk, the great gods, my lords, who had encouraged me through auspicious omens, dreams, egirrû-oracles, and messages from ecstatics, I brought about their defeat inside the city Tīl-Tūba. I blocked up the Ulāya River with their corpses and filled the plain of the city Susa with their bodies like baltu-plants and ašāgu-plants. By the command of the gods Aššur and Marduk, the great gods, my lords, in the midst of his troops, I cut off the head of Teumman, the king of the land Elam. The brilliance of the god Aššur and the goddess Ištar overwhelmed the land Elam and they the Elamites bowed down to my yoke.
I placed Ummanigaš (Ḫumban-nikaš II), who had fled to me and had grasped my feet, on his (Teumman’s) throne. I installed Tammarītu, his third brother, as king in the city Ḫidalu. With the chariots, wagons, horses, mules, harness-broken steeds, and equipment suited for war that I captured between the city Susa and the Ulāya River with the support of the god Aššur and the goddess Ištar, the great gods, my lords, by the command of the god Aššur and the great gods, my lords, I joyfully came out of the land Elam and salvation was established for my entire army.
On my eighth campaign, I marched against Dunānu, son of Bēl-iqīša, to the land Gambulu, which had put its trust in the king of the land Elam and had not bowed down to my yoke. With my mighty battle array, I covered the land Gambulu in its entirety like a fog. I conquered the city Ša-pī-Bēl, his fortified city, whose location is situated between rivers.
I brought Dunānu and his brothers out of that city alive. I brought out his wife, his sons, his daughters, his palace women, male singers, and female singers and I counted them as booty. I brought out silver, gold, property, and the treasures of his palace and I counted them as booty. I brought out eunuchs, his attendants, engineers, and his food preparers and I counted them as booty. I brought out all of his artisans, as many as there were, the bond of city and steppe, and I counted them as booty. I brought out oxen, sheep and goats, horses, and mules, which were without number, and I counted them as booty. I did not leave a single person of his land — male and female, young and old — and I brought them out and counted them as booty.
I captured alive Massirâ, the chief archer of Teumman, the king of the land Elam, who was stationed inside the city Ša-pī-Bēl to provide support to the land Gambulu and to guard Dunānu. I cut off his head and beat it against the face of Dunānu, the ally who could not save him.
As for that city, I destroyed, demolished, and dissolved it with water; I annihilated it. I laid waste that district and cut off  the clamor of humans from it. With the support of the gods Aššur, Bēl Marduk, and Nabû, the great gods, my lords, I killed my enemies and returned safely to Nineveh.
As for Umbadarâ and Nabû-damiq, the envoys of Teumman — the king of the land Elam — by whose hands Teumman sent insolent messages, whom I had detained before me by making them wait for the issuing of my decision, they saw the decapitated head of Teumman, their lord, in Nineveh and madness took hold of them. Umbadarâ pulled out his own beard and Nabû-damiq stabbed himself in the stomach with his iron belt-dagger.
As for the decapitated head of Teumman, I displayed it opposite the Citadel Gate of Nineveh as a spectacle in order to show the people the might of the god Aššur and the goddess Ištar, my lords — the decapitated head of Teumman, the king of the land Elam.
As for Aplāya, son of Nabû-salim, grandson of Marduk-apla-iddina II (Merodach-baladan), whose father had fled to the land Elam before the father of the father who had engendered me — after I had installed Ummanigaš (Ḫumban-nikaš II) as king in the land Elam, he Ummanigaš seized Aplāya, son of Nabû-salim, and sent him before me.
As for Nabû-naʾid and Bēl-ēṭir, sons of Nabû-šuma-ēreš, the šandabakku governor of Nippur, whose father, the one who had engendered them, had stirred up Urtaku to fight with the land Akkad — the bones of Nabû-šuma-ēreš, which they had taken out of the land Gambulu to Assyria, I made them (his sons) crush those bones opposite the Citadel Gate of Nineveh.
As for Ummanigaš (Ḫumban-nikaš II), for whom I performed many acts of kindness and whom I installed as king of the land Elam, and who forgot my favors, did not honor the treaty sworn by the great gods, and accepted bribes from the hands of the messengers of Šamaš-šuma-ukīn — my unfaithful brother, my enemy — he sent his forces with them to fight with my troops, my battle troops who were marching about in Karduniaš Babylonia and subduing Chaldea.
Secretly, he Ummanigaš dispatched them to Undasu, a son of Teumman — a former king of the land Elam — and Zazaz, the city ruler of the land Pillatu, Parrû, the city ruler of the land Ḫilmu, Atta-metu, the chief archer, and Nēšu, a leader of the troops of the land Elam, to fight with the troops of Assyria and he gave them orders. Ummanigaš said to Undasu as follows, saying: "Go, exact revenge from Assyria for the father who had engendered you." Undasu, Zazaz, Parrû, Atta-metu, and Nēšu, together with the messengers of Šamaš-šuma-ukīn, my hostile brother, set out en route and took the direct road.
My battle troops who were stationed in the city Mangisu — which is inside the territory of the city Sumandir — came up against them and brought about their defeat. They cut off the heads of Undasu, a son of Teumman — a former king of the land Elam — Zazaz, Parrû, and Atta-metu and they brought them before me.
I dispatched my messenger to Ummanigaš (Ḫumban-nikaš II) regarding these matters. He detained the eunuch of mine whom I had sent (Marduk-šarru-uṣur) and did not give a reply to my words.
As for Tammarītu, the king of the land Elam who had spoken insolent words on account of the cutting off of the head of Teumman — which a low-ranking soldier of my army had cut off — and his brothers, his family, and the seed of his father’s house, together with eighty-five nobles of the land Elam who march at his side, who had flown away from the weapons of the god Aššur and the goddess Ištar — to praise their great divinity, they crawled naked on their bellies, together with Marduk-šarru-uṣur, a eunuch of mine whom they had taken away with them by force, and they grasped the feet of my royal majesty.
Tammarītu handed himself over to do obeisance to me and made an appeal to my lordly majesty to be his ally. For just one eunuch of mine, the gods Aššur, Sîn, Šamaš, Bēl Marduk, and Nabû, the gods who support me, compensated me a thousand fold. I allowed Tammarītu and as many people as there were with him to stay in my palace.
Indabibi, who sat on the throne of the land Elam after Tammarītu, knew about the might of my weapons that had  prevailed over the land Elam and as for the Assyrians whom I had sent to aid Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), with whom they used to march about protecting his land like a friend and ally and whom Nabû-bēl-šumāti had seized by guile during the night and confined in prison, Indabibi, the king of the land Elam, released them from prison. So that they would intercede with me, say good things about him, and in order to prevent me from doing harm to the territory of his land, he sent them before me by the hands of his messenger with messages of goodwill and peace.
Iautaʾ, son of Hazael, the king of the land Qedar who does obeisance to me, approached me about his gods and implored my royal majesty. I made him swear an oath by the great gods and then I gave the god Atar-samayin back to him. Afterwards, he sinned against my treaty, did not respect my kindness, and cast off the yoke of my lordship. He refrained from inquiring about my well-being and withheld audience gifts from me. He incited the people of the land of the Arabs to rebel with him and they were repeatedly plundering the land Amurru.
I sent troops of mine who were stationed on the border of his land against him and they brought about their defeat. They struck down with the sword the people of the land of the Arabs, as many as had risen up against me, and set fire to pavilions and tents, their abodes, and thus consigned them to the god Gīra.
They carried off without number oxen, sheep and goats, donkeys, camels, and people. They filled with them the whole extent of the land, in its entirety, to all of its borders. I apportioned camels like sheep and goats and divided them among the people of Assyria so that within my country they the Assyrians could purchase a camel for one shekel or even a half shekel of silver at the market gate. The female tavern keeper for a serving, the beer brewer for a jug of beer, and the gardener for his bag of vegetables were regularly receiving camels and slaves.
As for the rest of the Arabs who had fled from my weapons, the heroic god Erra struck them down. Famine broke out among them and they ate the flesh of their children on account of their hunger. The deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, and Ištar of Arbela, the great gods, my lords, decreed curses, as many as were written in their treaties, accordingly upon them.
As for Ammu-ladīn — the king of the land Qedar, who, like him Iautaʾ, had turned hostile and repeatedly plundered the land Amurru — Kamās-ḫaltâ, the king of the land Moab, a servant who belonged to me who had brought about his defeat in battle by invoking my name — which the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, and Ištar of Arbela had made great — captured Ammu-ladīn and the rest of his people who had escaped the slaughter. He placed their hands and feet in iron fetters and sent them to Nineveh, before me.
Natnu, the king of the land of the Nabayateans — whose location is remote — heard about the might of the gods Aššur and Marduk, who had encouraged me. The one who had never sent his messenger to the kings, my ancestors, and had never inquired about the well-being of their royal majesties, he now sent to me his messenger with greetings and kissed my feet. He was constantly beseeching my lordly majesty to conclude a treaty and peace agreement, and to do obeisance to me. I myself looked with pleasure upon him and turned my benevolent face towards him. I imposed upon him annual tribute payment.
At that time, the armory that is inside Nineveh, which Sennacherib — king of Assyria, the father of the father who had engendered me — had built, had become old and then its foundations had become weak and its walls had buckled. I removed the collapsed sections of that armory, which had become old and whose foundations had become weak; I reached its lowest course. I built and completed it from its foundations to its crenellations. I strengthened its foundations more than previously.
I wrote out an inscribed object bearing my name and the praise of my heroism — with which through the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, I constantly marched through the lands and established mighty victories — and I deposited it for future days.
As for the one who destroys an inscribed object bearing my name or bearing the name of my grandfather, makes it disappear by some crafty device, or does not place it with an inscribed object bearing his name, may the great gods of heaven and netherworld overthrow his kingship and make his name and seed disappear from the land.
Throughout my entire land, on account of abundant trade, for one shekel of silver one could purchase  ten donkey-loads of grain, one homer of wine, two seahs of oil, and one talent of wool. Year after year, I shepherded the subjects of the god Enlil in prosperity and with justice.
As for the kings and governors whom the father who had engendered me had appointed in Egypt, who had abandoned their posts in the face of Taharqa’s tactical advance, and had gone to (filled) the countryside, where their posts were, I permitted them to serve in their former positions again. I reorganized Egypt and Kush, which the father who had engendered me had conquered. I strengthened its guard more than previously and concluded new agreements with it.
As for Šarru-lū-dāri, whom my father had installed as a king in Egypt and who plotted evil deeds against the Assyrians, I captured him and brought him to Assyria.
As for Taharqa, in the place where he had fled, the awesome terror of the weapon of the god Aššur, my lord, overwhelmed him and he passed away.
Afterwards, Tanutamon, the son of his sister, sat upon his royal throne. He made the cities Thebes and Heliopolis his fortresses and assembled his forces. To fight against the Assyrian troops who were inside the city Memphis, he mobilized his battle array, confined those people, and cut off their escape route. A fast messenger came to Nineveh and told this to me.
For a second time, I took the direct road to Egypt and Kush. Tanutamon heard about the advance of my expeditionary force and
Rulers who reside in the middle of the sea and kings who reside in the high mountains saw the might of these deeds of mine and became frightened of my lordly majesty. As for Yakīn-Lû, the king of the land Arwad, Mugallu, the king of the land Tabal, and Sanda-šarme of the land Ḫilakku Cilicia, who had not bowed down to the kings, my ancestors, they bowed down to my yoke. They brought their daughters, their own offspring, to Nineveh to serve as housekeepers, together with a substantial dowry and a large marriage gift, and they kissed my feet. I imposed upon Mugallu an annual payment of large horses.
As for Gyges, the king of the land Lydia — a region on the opposite shore of the sea, a remote place, the mention of whose name none of the kings, my ancestors, had ever heard — the god Aššur, the god who created me, made him see in a dream my royal name. On the very day he saw this dream, he sent his mounted messenger to inquire about my well-being.
As for the Cimmerians, a dangerous enemy who had never feared my ancestors, and, with regard to me, had not grasped the feet of my royal majesty, with the support of the gods Aššur and Marduk, my lords, he Gyges clamped them in manacles, handcuffs, and neck-stocks and sent them before me, together with his substantial audience gifts. I constantly saw the might of the gods Aššur and Marduk.
On my fourth campaign, I marched to the city Qirbit, which is inside Mount Ḫarēḫasta (the city Ḫarēḫasta), since Tandāya, their city ruler, had never bowed down to the yoke of the kings, my ancestors, and the people living in the city Qirbit were constantly plundering the land Yamutbal. With the support of the gods Aššur, Bēl Marduk, and Sîn, the gods, my lords, I conquered and plundered that city. As for Tandāya, their city ruler, I took him to Assyria together with captives from his city. I took the people of the city Qirbit, as many as I had carried off, and settled them in Egypt.
As for the cities Birrūa, Šarru-iqbi, and Gusinê, cities that were formerly within the territory of Assyria which the Manneans had taken away in the time of the kings, my ancestors, I conquered those settlements. I tore the land Mannea apart from within. I carried off to Assyria their horses, their equipment, and their implements of war.
Afterwards, Uallî, his son, sat on his throne. He saw the might of the deities Aššur, Bēl Marduk, Nabû, Ištar of Nineveh, and Ištar of Arbela, the great gods, my lords, and bowed down to my yoke. For the preservation of his own life, he opened up his hands to me and made an appeal to my lordly majesty. He sent Erisinni, his heir designate, to Nineveh and he kissed my feet. I had mercy on him. I dispatched my messenger with a message of goodwill to him. He sent me his daughter, his own offspring, to serve as a housekeeper. As for his former payment, which they had discontinued in the time of the kings, my ancestors, they carried it before me. I added thirty horses to his former payment and imposed it upon him.
At that time, as for Birisḫatri, a city ruler of the Medes, and Sarati  and Pariḫi, two sons of Gagî, a city ruler of the land Saḫi, who had cast off the yoke of my lordship, I conquered and plundered seventy-five of their fortified cities. I captured them alive and brought them to Nineveh, my capital city.
As for Andaria, the governor of the land Urarṭu, who had advanced and marched during the night to conquer the cities Uppumu and Kullimmeri, the people living in the city Kullimmeri, servants who belonged to me, inflicted a heavy defeat on him during the night. They did not spare anyone. They cut off the head of Andaria and they brought it to Nineveh, before me.
On my sixth campaign, I marched against Urtaku, the king of the land Elam who did not remember the kindness of the father who had engendered me nor did he respect my friendship. After famine occurred in the land Elam and hunger had set in, I sent to him grain, which sustains the lives of people, and
Within one year, they all laid down their lives at the same time. The angry heart of the god Aššur had not relented against them, nor had the mood of the goddess Ištar, who had encouraged me, become tranquil towards them. They overthrew his royal dynasty. They made somebody else assume dominion over the land Elam.
Afterwards, Teumman, the very image of a gallû-demon, sat on the throne of Urtaku. He constantly sought out evil ways to kill the children of Urtaku and the children of Ummanaldašu (Ḫumban-ḫaltaš II), the brother of Urtaku. Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the king who came before Urtaku — together with sixty members of the royal family, countless archers, and nobles of the land Elam fled to me before Teumman’s slaughtering and grasped the feet of my royal majesty.
On my seventh campaign, I marched against Teumman, the king of the land Elam who had regularly sent his envoys to me concerning Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — and Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the brother of Urtaku, former king of the land Elam — asking me to send back those people who had fled to me and grasped my feet. I did not grant him their extradition. Concerning the aforementioned, he sent insults monthly by the hands of Umbadarâ and Nabû-damiq. Inside the land Elam, he was bragging in the midst of his troops. I trusted in the goddess Ištar, who had encouraged me. I did not comply with the utterances of his provocative speech (mouth). I did not give him those fugitives.
saying: "Teumman, whose judgement the goddess Ištar had clouded (altered), spoke as follows, saying: ‘I will not stop until I go and do battle with him.’"
By the command of the gods Aššur and Marduk, who had encouraged me through auspicious omens, dreams, egirrû-oracles, and messages from ecstatics, I brought about their defeat inside the city Tīl-Tūba. I blocked up the Ulāya River with their corpses and filled the plain of the city Susa with their bodies like baltu-plants and ašāgu-plants. By the command of the gods Aššur and Marduk, the great gods, my lords, in the midst of his troops, I cut off the head of Teumman, the king of the land Elam. The brilliance of the god Aššur and the goddess Ištar overwhelmed the land Elam and they the Elamites bowed down to my yoke.
I placed Ummanigaš (Ḫumban-nikaš II), who had fled to me and had grasped my feet, on his (Teumman’s) throne. I installed Tammarītu, his third brother, as king in the city Ḫidalu. With the chariots, wagons, horses, mules, harness-broken steeds, and equipment suited for war that I captured between the city Susa and the Ulāya River with the support of the god Aššur and the goddess Ištar, the great gods, my lords, by the command of the god Aššur and the great gods, my lords, I joyfully came out of the land Elam and salvation was established for my entire army.
On my eighth campaign, I marched against Dunānu, son of Bēl-iqīša, to the land Gambulu, which had put its trust in the king of the land Elam and had not bowed down to my yoke. With my mighty battle array, I covered the land (people) Gambulu in its entirety like a fog. I conquered the city Ša-pī-Bēl, his fortified city, whose location is situated between rivers.
I brought Dunānu and his brothers out of that city alive. I brought out his wife, his sons, his daughters, his palace women, male singers, and female singers and I counted them as booty. I brought out silver, gold, property, and the treasures of his palace and I counted them as booty. I brought out eunuchs, his attendants, engineers, and his food preparers and I counted them as booty. I brought out all of his artisans, as many as there were, the bond of city and steppe, and I counted them as booty. I brought out oxen, sheep and goats, horses, and mules, which were without number, and I counted them as booty. I did not leave a single person of his land — male and female, young and old — and I brought them out and counted them as booty.
I hung the head of Teumman, the king of the land Elam, around the neck of Dunānu. With the spoils of the land Elam and the booty of the land Gambulu, which I captured by the command of the god Aššur, with singers performing music, I entered Nineveh in the midst of celebration.
As for Umbadarâ and Nabû-damiq, the envoys of Teumman — the king of the land Elam — by whose hands Teumman sent insolent messages, whom I had detained before me by making them wait for the issuing of my decision, they saw the decapitated head of Teumman, their lord, in Nineveh and madness took hold of them. Umbadarâ pulled out his own beard and Nabû-damiq stabbed himself in the stomach with his iron belt-dagger.
As for Dunānu and Samgunu, sons of Bēl-iqīša — Gambulians whose ancestors had harassed the kings, my ancestors, and, moreover, who themselves disturbed my exercising the kingship — I brought them inside Baltil Aššur and the city Arbela to praise me in the future.
As for the rest of the brothers of Dunānu and Aplāya, I killed them, chopped up their flesh, and sent them out to be a spectacle in all of the lands.
As for Nabû-naʾid and Bēl-ēṭir, sons of Nabû-šuma-ēreš, the šandabakku governor of Nippur, whose father, the one who had engendered them, had stirred up Urtaku to fight with the land Akkad — the bones of Nabû-šuma-ēreš, which they had taken out of the land Gambulu to Assyria, I made them (his sons) crush those bones opposite the Citadel Gate of Nineveh.
As for Ummanigaš (Ḫumban-nikaš II), for whom I performed many acts of kindness and whom I installed as king of the land Elam, and who forgot my favors, did not honor the treaty sworn by the great gods, and accepted bribes from the hands of the messengers of Šamaš-šuma-ukīn — my unfaithful brother, my enemy — he sent his forces with them to fight with my troops, my battle troops who were marching about in Karduniaš Babylonia and subduing Chaldea.
The gods Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, and Nergal, the gods who support me, rendered a just verdict for me concerning Ummanigaš (Ḫumban-nikaš II). Tammarītu rebelled against him and struck him, together with his family, down with the sword. Tammarītu, who was even more insolent than him Ummanigaš, sat on the throne of the land Elam.
Just like him Ummanigaš, he Tammarītu accepted bribes, did not inquire about the well-being of my royal majesty, went to the aid of Šamaš-šuma-ukīn, my unfaithful brother, and hastily sent his weapons to fight with my troops. As a result of the supplications that I had addressed to the god Aššur and the goddess Ištar, they accepted my sighs and listened to the utterances of my lips. His servants rebelled against him and together struck down my adversary. Indabibi, a servant of his who had incited rebellion against him, sat on his throne.
As for Tammarītu, the king of the land Elam who had spoken insolent words on account of the cutting off of the head of Teumman — which a low-ranking soldier of my army had cut off — and his brothers, his family, and the seed of his father’s house, together with eighty-five nobles of the land Elam who march at his side, who had flown away from the weapons of the god Aššur and the goddess Ištar — to praise their great divinity, they crawled naked on their bellies, together with Marduk-šarru-uṣur, a eunuch of mine whom they had taken away with them by force, and they grasped the feet of my royal majesty.
Indabibi, who sat on the throne of the land Elam after Tammarītu, knew about the might of my weapons that had  prevailed over the land Elam and as for the Assyrians whom I had sent to aid Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), with whom they used to march about protecting his land like a friend and ally and whom Nabû-bēl-šumāti had seized by guile during the night and confined in prison, Indabibi, the king of the land Elam, released them from prison. So that they would intercede with me, say good things about him, and in order to prevent me from doing harm to the territory of his land, he sent them before me by the hands of his messenger with messages of goodwill and peace.
Iautaʾ, son of Hazael, the king of the land Qedar who does obeisance to me, approached me about his gods and implored my royal majesty. I made him swear an oath by the great gods and then I gave the god Atar-samayin back to him. Afterwards, he sinned against my treaty, did not respect my kindness, and cast off the yoke of my lordship. He refrained from inquiring about my well-being and withheld audience gifts from me. He incited the people of the land of the Arabs to rebel with him and they were repeatedly plundering the land Amurru.
I sent troops of mine who were stationed on the border of his land against him and they (I) brought about their defeat. They struck down with the sword the people of the land of the Arabs, as many as had risen up against me, and set fire to pavilions and tents, their abodes, and thus consigned them to the god Gīra.
They carried off without number oxen, sheep and goats, donkeys, camels, and people. They filled with them the whole extent of the land, in its entirety, to all of its borders. I apportioned camels like sheep and goats and divided them among the people of Assyria so that within my country they the Assyrians could purchase a camel for one shekel or even a half shekel of silver at the market gate. The female tavern keeper for a serving, the beer brewer for a jug of beer, and the gardener for his bag of vegetables were regularly receiving camels and slaves.
As for the rest of the Arabs who had fled from my weapons, the heroic god Erra struck them down. Famine broke out among them and they ate the flesh of their children on account of their hunger. The deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, and Ištar of Arbela, the great gods, my lords, decreed curses, as many as were written in their treaties, accordingly upon them.
Abī-Yateʾ, son of Teʾri, came to Nineveh and kissed my feet. I concluded a treaty with him to do obeisance to me. I installed him as king in place of Iautaʾ. I imposed upon him gold, eyestones, pappardilû-stone, kohl, camels, and prime quality donkeys as annual payment.
As for Ammu-ladīn — the king of the land Qedar, who, like him Iautaʾ, had turned hostile and repeatedly plundered the land Amurru —  Kamās-ḫaltâ, the king of the land Moab, a servant who belonged to me who had brought about his defeat in battle by invoking my name — which the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, and Ištar of Arbela had made great — captured Ammu-ladīn and the rest of his people who had escaped the slaughter. He placed their hands and feet in iron fetters and sent them to Nineveh, before me.
Natnu, the king of the land of the Nabayateans — whose location is remote — heard about the might of the gods Aššur and Marduk, who had encouraged me. The one who had never sent his messenger to the kings, my ancestors, and had never inquired about the well-being of their royal majesties, he now sent to me his messenger with greetings and kissed my feet. He was constantly beseeching my lordly majesty to conclude a treaty and peace agreement, and to do obeisance to me. I myself looked with pleasure upon him and turned my benevolent face towards him. I imposed upon him annual tribute payment.
At that time, the wall of the citadel of Nineveh, which Sennacherib — king of Assyria, the father of the father who had engendered me — had built, and, which on account of abundant waters and heavy downpours that the god Adad had regularly brought yearly to my land during my reign, its foundations had become weak and its superstructure had buckled. I removed the collapsed sections of that wall, which had become old and whose foundations had become weak; I reached its lowest course. I strengthened its foundations with massive blocks of mountain stone. I made that wall thicker than the previous one and I heaped it up like a mountain. I built and completed it from its foundations to its crenellations. I strengthened its foundations more than previously.
In the future, may one of the kings, my descendants, whom the god Aššur and the goddess Ištar nominate for ruling over the land and people, renovate its dilapidated sections when this wall becomes old and dilapidated. May he find an inscribed object bearing my name, and then anoint it with oil, make an offering, and return it to its place.
Just as I found an inscribed object bearing the name of Sennacherib, the father of the father who had engendered me, anointed it with oil, made an offering, and placed it with an inscribed object bearing my name, you should be just like me, find an inscribed object of mine and then anoint it with oil, make an offering and place it with an inscribed object bearing your name. May the great gods, as many as are recorded on this inscribed object, constantly bless your kingship and protect your reign.
As for the one who destroys an inscribed object bearing my name or the name of the father of the father who had engendered me, makes it disappear by some crafty device, or does not place it with an inscribed object bearing his name, may the great gods of heaven and netherworld overthrow his kingship and make his name and seed disappear from the land.
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, offspring of Esarhaddon, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad, descendant of Sennacherib, king of the world, king of Assyria  —
The great gods in their assembly determined a favorable destiny as my lot and they granted me a broad mind and allowed my mind to learn all of the scribal arts. They glorified the mention of my name and made my lordship greater than those of all other kings who sit on royal daises.
I completed Eḫursaggalkurkurra, the temple of the god Aššur, my lord, and I clad its walls with gold and silver. I fastened bands of silver on tall columns and I erected them at the Gate of the Abundance of the Lands. I made the god Aššur enter into Eḫursaggula and made him reside on his eternal dais.
I rebuilt Esagil, the palace of the gods, and completed its designs. I brought the deities Bēl Marduk, Bēltīya Zarpanītu, the Lady of Babylon, Ea, and Mandānu out of Ešarra and made them enter into Šuanna Babylon.
As for the throne-dais, the seat of his (Marduk’s) exalted divinity, I cast fifty talents of shiny zaḫalû-silver into bricks and thereby enlarged it.
I stationed four fierce wild bulls of silver, protectors of my royal path, in the Gate of the Rising Sun and in the Gate of Lamma-RA.BI,
As for that temple, which had become old, I removed its dilapidated sections by the command of the gods Sîn and Nusku. I made its structure larger than the one in the days of the past
Throughout my entire land, on account of abundant trade, for one shekel of silver one could purchase ten donkey-loads of grain, three homers of wine, two seahs of oil, and one talent of wool. Year after year, I shepherded the subjects of the god Enlil in prosperity and with justice.
I made the people living in those lands bow down to my yoke and I imposed annual tribute payment upon them. By the command of the deities Sîn, Ningal, Šamaš, and Aya, the kings who sit upon royal daises kiss my feet and great rulers from both east and west are anxious for me to be their ally.
At that time, the temple of the deities Sîn, Ningal, Šamaš, and Aya that is inside Nineveh and which Esarhaddon, king of Assyria, the father who had engendered me, had built, had become old — that temple had become dilapidated and its walls had buckled. I built and completed that temple in its entirety and I raised up its superstructure. I roofed it with long beams of cypress and fixed doors of white cedar, whose fragrance is sweet, in its gateways. After I had thoroughly completed that temple and finished its construction, I brought the deities Sîn, Ningal, Nusku, Šamaš, and Aya, the gods who support me, inside it and made them dwell on their eternal daises.
May they the gods always look with pleasure upon my good deeds. The deities Sîn, Ningal, Nusku, Šamaš, and Aya, the gods who support me, with regard to me — Ashurbanipal, the king who is the favorite of their hearts, the builder of their exalted cellas, and the one who reveres their great divinity — from sunrise to sunset, wherever
monthly without interruption may they discuss with each other favorable omens concerning the lengthening of the days of my reign,
With their great support, may I rule wherever I desire (I say) and achieve whatever  (the place) I strive for.
In the future, may one of the sons, grandsons, great grandsons, or great, great grandsons, one of the kings, my descendants, whom the gods Aššur, Sîn, and Šamaš choose and nominate for ruling over the land and people, renovate their dilapidated sections when these shrines become old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place.
Just as I found an inscribed object bearing the name of Esarhaddon, king of Assyria, the father who had engendered me, anointed it with oil, made an offering, and placed it with an inscribed object bearing my name, you should be just like me, find an inscribed object of mine and then anoint it with oil, make an offering and place it with an inscribed object bearing your name. May the great gods, as many as are recorded on this inscribed object, constantly bless your kingship and protect your reign.
As for the one who destroys an inscribed object bearing the name of the father who engendered me or bearing my name, makes it disappear by some crafty device, or does not place it with an inscribed object bearing his name, may the great gods of heaven and netherworld overthrow his kingship and make his name and seed disappear from the land.
they the gods allowed my mind to learn all of the scribal arts. They glorified the mention of my name and made my lordship greater than those of all other kings who sit on royal daises.
I had a canopy, which rivals the heavens, made from musukkannu-wood, a durable wood. I clad its perimeter with thirty-four talents and twenty minas of reddish gold and thereby reinforced its bonds. I stretched out its covering over the god Marduk, the great lord, and thus secured its roof.
As for the exalted chariot, the vehicle of the god Marduk, the pre-eminent one among the gods, the lord of lords, I completed its features with gold, silver, and precious stones. I gave it as a gift to the god Marduk, the king of the totality of heaven and netherworld, the one who overwhelms my enemies.
I skillfully made a bed of musukkannu-wood, a durable wood, that is clad with pašallu-gold and studded with precious stones, as a pleasure bed for the god Bēl Marduk and the goddess Bēltīya Zarpanītu to carry out the wedding and to make love. I placed it in Kaḫilisu, the bed chamber of the goddess Zarpanītu, which is laden with sexual charm.
I stationed four fierce wild bulls of silver, protectors of my royal path, in the Gate of the Rising Sun and in the Gate of Lamma-RA.BI, in gateways of Ezida, which is inside Borsippa.
The goddess Šarrat-Kidmuri, who in her anger had abandoned her inner sanctum and had taken up residence in a place not befitting her, relented during the favorable reign (my favorable reign) that the god Aššur had granted me. To complete the emblem of her exalted divinity and to glorify her precious cultic rites, she constantly kept sending me instructions through dreams and messages from ecstatics.
I asked the gods Šamaš and Adad and they answered me with a firm "yes." I refurbished the emblem of her great divinity and made her sit upon a throne-dais as her eternal abode. I firmly re-established her precious cultic ordinances and properly carried out her cultic rites.
For the preservation of my life, I set up lion-headed eagles and divine emblems in the gateways of Egallammes, the temple of the god Nergal of the city Tarbiṣu.
Before my father was born and my birth-mother was created in her mother’s womb, the god Sîn, who created me to be king, named me to rebuild Eḫulḫul, saying: "Ashurbanipal will rebuild that temple and make me dwell therein upon an eternal dais." The word of the god Sîn, which he had spoken in distant days, he now revealed to the people of a later generation. He allowed the temple of the god Sîn — which Shalmaneser III, son of Ashurnasirpal II, a king of the past who had come before me, had built — to become old and he entrusted its renovation to me.
As for that temple, which had become old, I removed its dilapidated sections by the command of the gods Sîn and Nusku. I made its structure larger than the one in the days of the past. I built and completed it from its foundations to its crenellations. Inside it, I built Emelamana, the temple of the god Nusku, the exalted vizier, which a king of the past who had come before me had built. I roofed them with long beams of cedar. I fastened bands of silver on doors of white cedar and I fixed them in their gateways.
In the inner sanctum of the god Sîn, my lord, I stationed two wild bulls of silver, which gore my foes to death. In a gateway of Eḫulḫul, I also stationed two long-haired heroes of ešmarû-metal, which grasp divine emblems, keep safe my royal path, and bring in the yield of mountain and sea.
I took the gods Sîn and Nusku by the hand, made them enter into their respective temples, and made them sit on their eternal daises.
I completed the sanctuaries of Assyria and the land Akkad in their entirety. I made every type of temple appurtenance there is from silver and gold, and I added them to those of the kings, my ancestors. I made the great gods who support me reside in their exalted inner sanctums.
Successful harvests and an abundance of grain enabled pasture land to continually flourish, fruit orchards to be very lush with fruit, and cattle to successfully give birth to their young. During my reign, there was plenitude and abundance; during my years, bountiful produce was accumulated.
In the course of my campaign, Baʾalu, king of the land Tyre, Manasseh, king of the land Judah, Qaʾuš-gabri, king of the land Edom, Muṣurī, king of the land Moab, Ṣil-Bēl, king of the land Gaza, Mitinti, king of the land Ashkelon, Ikausu, king of the land Ekron, Milki-ašapa, king of the land Byblos, Yakīn-Lû, king of the land Arwad, Abī-Baʾal, king of the land Samsimurruna, Ammi-nadbi, king of the land Bīt-Ammon, Aḫī-Milki, king of the land Ashdod, Ekištūra, king of the land Idalion, Pilagurâ, king of the land Kitrusi, Kīsu, king of the land Salamis, Itūandar, king of the land Paphos, Erēsu, king of the land Soloi, Damāsu, king of the land Curium, Admēsu, king of the land Tamassos, Damysos, king of the land Qartiḫadasti, Unasagusu, king of the land Lidir, Buṣusu, king of the land Nūria — in total, twenty-two kings of the seacoast, the midst of the sea, and dry land, servants who belonged to me, carried their substantial audience gifts before me and kissed my feet.
I made those kings, together with their forces and their boats, take the road and path with my troops by sea and dry land.
I quickly advanced to support and aid the kings and officials who were in Egypt, servants who belonged to me, and I marched as far as the city Kār-Bānīti. Taharqa, the king of Egypt and Kush, heard about the advance of my expeditionary force while he was inside the city Memphis, and mustered his battle troops before me to wage armed battle and war. With the support of the gods Aššur, Bēl Marduk, and Nabû, the great gods, my lords who march at my side, I brought about the defeat of his troops in a widespread pitched battle.
Taharqa heard about the defeat of his troops while he was inside the city Memphis. The awe-inspiring radiance of the god Aššur and the goddess Ištar overwhelmed him and he went into a frenzy. The brilliance of my royal majesty, with which the gods of heaven and netherworld had endowed me, covered him; he abandoned the city Memphis and, in order to save his own life, he fled inside the city Thebes. I seized that city Memphis and then made my troops enter and reside there.
As for Necho, king of the cities Memphis and Sais, Šarru-lū-dāri, king of the city Pelusium, Pi-šan-Ḫuru, king of the city Natho, Pa-qruru, king of the city Pišaptu, Inaros Niḫerau, king of the city Athribis, and Naḫkê, king of the city Heracleopolis, those kings, governors, and officials whom the father who had engendered me had appointed in Egypt, who had abandoned their posts in the face of Taharqa’s tactical advance, and had gone to (filled) the countryside,
I placed on him Necho a golden hoe, an insignia of his kingship, and fastened gold bracelets around his wrists. On a belt-dagger with gold mountings, I wrote out my name and I gave it to him. I presented him with chariots, horses, and mules to be his lordly transport. I sent with him eunuchs of mine and governors to help him. Where the father who had engendered me had appointed him as king, in the city Sais, I returned him to his position.
Moreover, I appointed Nabû-šēzibanni, his son, in the city Athribis. I performed more kind and good deeds for him than the father who had engendered me.
I took the road in pursuit of Tanutamon and I marched as far as the city Thebes, his fortified city. He saw the assault of my battle array and abandoned the city Thebes; he fled to the city Kipkipi. With the support of the god Aššur and the goddess Ištar, I conquered that city Thebes in its entirety.
On my third campaign, I marched against Baʾalu, the king of the land Tyre who resides in the middle of the sea. Because he did not honor my royal commands and did not obey the pronouncements from my lips, I set up outposts against him. To prevent his people from leaving, I reinforced its garrison. By sea and dry land, I took control of all of his routes and thus cut off all access to him. I made water and food for the preservation of their lives scarce for their mouths. I confined them in a harsh imprisonment from which there was no escape. I constricted and cut short their lives. I made them the people of Tyre bow down to my yoke.
He brought before me his daughter, his own offspring, and the daughters of his brothers to serve as housekeepers. He brought his son, who had never crossed the sea, to do obeisance to me. I received from him his daughter and the daughters of his brothers, together with a large marriage gift. I had mercy on him and then I gave his son, his offspring, back to him.
I dismantled the outposts that I had constructed against Baʾalu, the king of the land Tyre. By sea and dry land, I opened all of his routes, as many as I had seized. I received from him his substantial payment. I turned around (I turned the front of my yoke) and returned safely to Nineveh, my capital city.
Rulers who reside in the middle of the sea and kings who reside in the high mountains saw the might of these deeds of mine and became frightened of my lordly majesty. As for Yakīn-Lû, the king of the land Arwad, Mugallu, the king of the land Tabal, and Sanda-šarme of the land Ḫilakku Cilicia, who had not bowed down to the kings, my ancestors, they bowed down to my yoke. They brought their daughters, their own offspring, to Nineveh to serve as housekeepers, together with a substantial dowry and a large marriage gift, and they kissed my feet. I imposed upon Mugallu an annual payment of large horses.
After Yakīn-Lû, the king of the land Arwad, had gone to his fate, Azi-Baʾal, Abī-Baʾal, and Adūnī-Baʾal, the sons of Yakīn-Lû who reside in the middle of the sea, came up from the middle of the sea, came with their substantial audience gifts, and kissed my feet. I looked upon Azi-Baʾal with pleasure and installed him as king of the land Arwad. I clothed Abī-Baʾal and Adūnī-Baʾal
As for the Cimmerians, a dangerous enemy who had never feared my ancestors, and, with regard to me, had not grasped the feet of my royal majesty, with the support of the god Aššur and the goddess Ištar, my lords, he Gyges clamped them in manacles, handcuffs, and neck-stocks and sent them before me, together with his substantial audience gifts.
On my fourth campaign, I marched to the city Qirbit, which is inside Mount Ḫarēḫasta (the city Ḫarēḫasta), since Tandāya, their city ruler, had never bowed down to the yoke of the kings, my ancestors, and the people living in the city Qirbit were constantly plundering the land Yamutbal. With the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, and Ištar of Arbela, I conquered and plundered that city. As for Tandāya, their city ruler, I took him to Assyria together with captives from his city.
Aḫšēri heard about the advance of my expeditionary force and dispatched his army. During the night, in a crafty maneuver, they approached to do battle, to fight with my troops. My battle troops fought with them and brought about their defeat. Over an area the distance of three leagues march, they filled the wide steppe with their corpses.
By the command of the gods Aššur, Sîn, and Šamaš, the great gods, my lords who had encouraged me, I entered the land Mannea and marched about triumphantly. In the course of my campaign, I conquered, destroyed, demolished, and burned with fire the cities Ayusiaš — a fortress of his — Aššaš — a stronghold of his — BusuD, Ašdiyaš, Urkiyamun, Uppiš, Siḫūa, and Naziniri — eight fortified cities — together with smaller settlements, which were without number, as far as the city Izirtu. I brought people, horses, donkeys, oxen, and sheep and goats out of those cities and I counted them as booty.
Aḫšēri heard about the advance of my expeditionary force and abandoned the city Izirtu, his royal city. He fled to the city Atrāna, a city upon which he relied, and took refuge there. I surrounded the cities Izirtu, Urmēte, and Uzbia, his fortified cities. I confined the people living in those cities and thus constricted and cut short their lives. I conquered, destroyed, demolished, and burned that district with fire. I laid waste to an area of fifteen days march and poured out over it the silence of desolation.
I conquered the district of the city Eristeyana, flattened its villages, burned them with fire, and plundered them. With the assault of my battle array, I laid waste to his district and made his entire land smaller. I returned safely with much plunder and substantial booty and set foot in Assyrian territory.
As for the cities Birrūa, Šarru-iqbi, and Gusinê, cities that were formerly within the territory of Assyria which the Manneans had taken away in the time of the kings, my ancestors, I conquered those settlements. I tore the land Mannea apart from within. I carried off to Assyria their horses, their equipment, and their implements of war. I reorganized those cities and returned them to the territory of Assyria.
As for Aḫšēri, who did not fear my lordly majesty, the god Aššur and the goddess Ištar placed him in the hands of his servants. The people of his land incited a rebellion against him and they cast his corpse into a street of his city.
Afterwards, Uallî, his son, sat on his throne. He saw the might of the deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, the great gods, my lords, and bowed down to my yoke. For the preservation of his own life, he opened up his hands to me and made an appeal to my lordly majesty. He sent Erisinni, his heir designate, to Nineveh and he kissed my feet. I had mercy on him. I dispatched my messenger with a message of goodwill to him. He sent me his daughter, his own offspring, to serve as a housekeeper. As for his former payment, which they had discontinued in the time of the kings, my ancestors, they carried it before me. I added thirty horses to his former payment and imposed it upon him.
As for Andaria, the field marshal of the land Urarṭu, who had advanced and marched during the night to conquer the land of the city Uppumu and the city Kullimmeri, the people living in the city Kullimmeri, servants who belonged to me, inflicted a heavy defeat on him during the night. They did not spare anyone. They cut off the head of Andaria and they brought it to Nineveh, before me.
Urtaku, whom I had not antagonized, set his attack in motion and hastily brought war to Karduniaš Babylonia. On account of the assault of the Elamite, a messenger came to Nineveh and told me the news. I was not concerned about this news of Urtaku’s assault. Because he had regularly sent his envoys with messages of peace before me, I dispatched my messenger to see the king of the land Elam. He went quickly, returned, and reported to me an accurate report, saying: "The Elamites cover the land Akkad, all of it, like a swarm of locusts. Against Babylon, his camp is pitched and his military camp is laid."
To aid the gods Bēl Marduk and Nabû, lords of mine whose divinity I constantly revered, I mustered my battle troops and set out on the road. He heard about the advance of my expeditionary force and then fear overwhelmed him and he returned to his own land. I went after him and brought about his defeat. I drove him away as far as the border of his land.
As for Urtaku, the king of the land Elam who had not respected my friendship, whom death called on a day that was not his fate, who came to an end and withered away while wailing  — he no longer set foot upon the land of the living. In that year, his life came to an end and he passed away.
As for Bēl-iqīša, a Gambulian who had cast off the yoke of my lordship, he laid down his life through the bite of a mouse.
Within one year, they all laid down their lives at the same time. The angry heart of the god Aššur had not relented against them, nor had the mood of the goddess Ištar, who had encouraged me, become tranquil towards them. They overthrew his royal dynasty. They made somebody else assume dominion over the land Elam.
Afterwards, Teumman, the very image of a gallû-demon, sat on the throne of Urtaku. He constantly sought out evil ways to kill the children of Urtaku and the children of Ummanaldašu (Ḫumban-ḫaltaš II), the brother of Urtaku. Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the king who came before Urtaku — together with sixty members of the royal family, countless archers, and nobles of the land Elam fled to me before Teumman’s slaughtering and grasped the feet of my royal majesty.
"You, the divine lady of ladies, the goddess of war, the lady of battle, the advisor of the gods — her ancestors — the one who speaks good things about me before the god Aššur — the father who had engendered you — so that at the glance of his pure eyes he desired me to be king — with regard to Teumman, the king of the land Elam who placed a burden on the god Aššur — the king of the gods, the father who had engendered you — he mustered his troops, prepared for battle, and is sharpening his weapons in order to march to Assyria."
The goddess Ištar heard my sorrowful plight and said to me "Fear not!" She gave me confidence, saying: "Because of your entreaties, which you directed towards me, and because your eyes were filled with tears, I had mercy on you."
"‘make music, and revere my divinity. In the meantime, I will go and accomplish this task, thus I will let you achieve your heart’s desire. Your face will not become pale, your feet will not tremble, you will not wipe off your sweat in the thick of battle.’ She took you into her sweet embrace and protected your entire body. Fire flared up in front of her. She came out furiously and splendidly and went to conquer her enemy. She directed her attention towards Teumman, the king of the land Elam with whom she was angry."
In the month Ulūlu VI, "the work of the goddesses," the festival of the exalted god Aššur, the month of the god Sîn, the light of heaven and netherworld, I trusted in the decision of the bright divine light Sîn and the message of the goddess Ištar, my lady, which cannot be changed. I mustered my battle troops, warriors who dart about in the thick of battle by the command of the deities Aššur, Sîn, and Ištar. I set out on the path against Teumman, the king of the land Elam, and took the direct road.
Before me, Teumman, the king of the land Elam, set up camp in the city Bīt-Imbî. He heard about the entry of my royal majesty into the city Dēr and fear took hold of him. Teumman became frightened, turned around, and entered the city Susa. In order to save his own life, he distributed silver and gold to the people of his land. He redeployed his allies, who march at his side, to his front and amassed them before me. He established the Ulāya River as his defensive position and kept me from the watering places.
By the command of the gods Aššur and Marduk, the great gods, my lords, who had encouraged me through auspicious omens, dreams, egirrû-oracles, and messages from ecstatics, I brought about their defeat inside the city Tīl-Tūba. I blocked up the Ulāya River with their corpses and filled the plain of the city Susa with their bodies like baltu-plants and ašāgu-plants.
On my eighth campaign, I marched against Dunānu, son of Bēl-iqīša, to the land Gambulu, which had put its trust in the king of the land Elam and had not bowed down to my yoke. With my mighty battle array, I covered the land Gambulu in its entirety like a fog. I conquered the city Ša-pī-Bēl, his fortified city, whose location is situated between rivers.
I brought Dunānu and his brothers out of that city alive. I brought out his wife, his sons, his daughters, his palace women, male singers, and female singers and I counted them as booty. I brought out silver, gold, property, and the treasures of his palace and I counted them as booty. I brought out eunuchs, his attendants, engineers, and his food preparers and I counted them as booty. I brought out all of his artisans, as many as there were, the bond of city and steppe, and I counted them as booty. I brought out oxen, sheep and goats, horses, and mules, which were without number, and I counted them as booty. I did not leave a single person of his land — male and female, young and old — and I brought them out and counted them as booty.
I captured alive Massirâ, the chief archer of Teumman, the king of the land Elam, who was stationed inside the city Ša-pī-Bēl to provide support to the land Gambulu and to guard Dunānu. I cut off his head and beat it against the face of Dunānu, the ally who could not save him.
As for that city, I destroyed, demolished, and dissolved it with water; I annihilated it. I laid waste that district and cut off the clamor of humans from it. With the support of the great gods, I killed my enemies and returned safely to Nineveh.
I hung the head of Teumman, the king of the land Elam, around the neck of Dunānu. I hung the head of Ištar-nandi (Šutur-Naḫūndi) around the neck of Samgunu, the second brother of Dunānu. With the spoils of the land Elam and the booty of the land Gambulu, which I captured by the command of the god Aššur, with singers performing music,
As for Aplāya, son of Nabû-salim, grandson of Marduk-apla-iddina II (Merodach-baladan), whose father had fled to the land Elam before the father of the father who had engendered me — after I had installed Ummanigaš (Ḫumban-nikaš II) as king in the land Elam, he Ummanigaš seized Aplāya, son of Nabû-salim, and sent him before me.
As for Rusâ, the king of the land Urarṭu, he heard about the might of the god Aššur and the goddess Ištar, my lords, and fear of my royal majesty overwhelmed him; he then sent his envoys to me in the city Arbela to inquire about my well-being. He
, and purṭû-weapons as his audience gifts. I made Nabû-damiq and Umbadarâ, envoys of the land Elam, stand with writing boards inscribed with insolent messages before them.
As for the rest of the brothers of Dunānu and Aplāya, I killed them, chopped up their flesh, and sent them out to be a spectacle in all of the lands.
subduing Chaldea. Secretly, Ummani­gaš (Ḫumban-nikaš II) dispatched them to Undasu, a son of Teumman — a former king of the land Elam — and Zazaz, the city ruler of the land Pillatu, Parrû, the city ruler of the land Ḫilmu, Atta-metu, the chief archer, and Nēšu, a leader of the troops of the land Elam, to help Šamaš-šuma-ukīn and to fight with the troops of Assyria and he gave them orders. Ummanigaš said to Undasu as follows, saying: "Go, exact revenge from Assyria for the father who had engendered you." Undasu, Zazaz, Parrû, Atta-metu, and Nēšu, together with the messengers of Šamaš-šuma-ukīn, my hostile brother, set out en route and took the direct road.
My battle troops who were stationed in the land Mangisu — which is inside the territory of the city Sumandir —
the gods who support me, rendered a just verdict for me concerning Ummanigaš (Ḫumban-nikaš II). Tammarītu rebelled against him and struck him, together with his family, down with the sword. Tammarītu, who was even more insolent than Ummanigaš, sat on the throne of the land Elam.
Just like him Ummanigaš, he Tammarītu accepted bribes from the hand of Šamaš-šuma-ukīn, did not inquire about the well-being of my royal majesty, and went to the aid of Šamaš-šuma-ukīn, my unfaithful brother, to fight with my troops. As a result of the supplications that I had addressed to the god Aššur and the goddess Ištar, they accepted my prayers and listened to the utterances of my lips. His servants rebelled against him and together struck down my adversary. Indabibi, a servant of his who had incited rebellion against him, sat on his throne.
As for Tammarītu, the king of the land Elam who had spoken insolent words on account of the cutting off of the head of Teumman — which a low-ranking soldier of my army had cut off — and his brothers, his family, and the seed of his father’s house, together with eighty-five nobles of the land Elam who march at his side, who had flown away from the weapons of the god Aššur and the goddess Ištar —
did not show mercy. The young man abandoned his wife. The father left his son whom his heart loved. In order not to see one another in a state of dying, a person (he) made a promise to an enemy, who would kill him. Plague, pestilence, illness, and the chills reduced the people of the land Akkad, all of them. Between the city and the steppe, the swift iron dagger finished them off. The governor, their shepherd, became angry with them and cut down the remainder of them.
The corpses of people were obstructing the streets and alleys; they were  blocking gateways. The silence of desolation lay over the city and its ruler; a deathly hush had been poured out. Their storerooms were laid waste, their fields wept and mourned, and their watercourses, which had once gushed with an abundance of water, were now filled with silt.
As for Šamaš-šuma-ukīn, my hostile brother who had planned murder against Assyria and uttered grievous blasphemies against the god Aššur, the god who created me, he the god Aššur determined for him a cruel death; he consigned him to a conflagration and
chariots, a processional carriage, the vehicle of his lordly majesty, horses, his har­ness-broken steeds, and people — male and female, young and old — who had escaped from the clash of arms, diʾu-disease, plague, pestilence, and hunger — I captured them and carried them off to Assyria.
As for the people who were guilty, I imposed a harsh punishment upon them. I destroyed their faces, flayed them, and chopped up their flesh.
Indabibi, who sat on the throne of the land Elam after Tammarītu, saw the might of my weapons that had previously prevailed over the land Elam and as for the Assyrians whom I had sent to aid Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), with whom they used to march about protecting his land like a friend and ally and whom Nabû-bēl-šumāti had seized by guile during the night and confined in prison, Indabibi, the king of the land Elam, released them from prison. So that they would intercede with me, say good things about him, and in order to prevent me from doing harm to the territory of his land, he sent them before me by the hands of his messenger.
With regard to Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), a servant who belonged to me who had fled and gone to the land Elam, and with regard to the rest of the Assyrians whom Nabû-bēl-šumāti had seized by guile and taken to Elam with him, I sent a message to Indabibi by the hands of his messenger, saying as follows: "Since you have not sent me those people, I will come and tear down your cities. I will carry off the people of the cities Susa, Madaktu, and Ḫidalu. I will remove you from your royal throne and make someone else sit on your throne. The same actions that I used to thwart Teumman, I will make happen to you."
Abī-Yateʾ, son of Teʾri, came to Nineveh and kissed my feet. I concluded a treaty with him to do obeisance to me. I installed him as king in place of Iautaʾ. I imposed upon him gold, eyestones, pappardilû-stone, kohl, camels, and prime quality donkeys as annual payment.
As for Ammu-ladīn — the king of the land Qedar, who had turned hostile towards Assyria and repeatedly plundered the land Amurru — Kamās-ḫaltâ, the king of the land Moab, a servant who belonged to me who had brought about his defeat in battle by invoking my name — which the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Gīra, and Nergal had made great —
he Natnu had never inquired about the well-being of my royal majesty — after Iautaʾ, the king of the land of the Arabs, a servant who belonged to me, had fled to the land of the Nabayateans and came before Natnu, Natnu said the following to Iautaʾ, saying: "Can I myself be spared from the grasp of Assyria? Nevertheless, you have made me your stronghold!" Natnu became frightened and distressed. He sent his messengers to me to inquire about my well-being and kissed my feet. He was constantly beseeching my lordly majesty to conclude a treaty and peace agreement, and to do obeisance to me. I myself looked with pleasure upon him and turned my benevolent face towards him. I imposed upon him annual tribute payment.
At that time, the armory that is inside Nineveh, which Esarhaddon — king of Assyria, the father who had engendered me — had built, became old
I built and completed it from its foundations to its crenellations. I strengthened its foundations more than previously.
I wrote out an inscribed object bearing my name and the praise of my heroism — with which through the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, and Nergal, I constantly marched through the lands and established mighty victories — and I deposited it for future days.
In the future, may one of the kings, my descendants, whom the god Aššur and the goddess Ištar nominate for ruling over the land and people, renovate its dilapidated sections when this armory becomes old and dilapidated. May he find an inscribed object bearing my name and the name of Esarhaddon, my father, and then anoint it with oil, make an offering, and place it with an inscribed object bearing his name. May the great gods, as many as are recorded on this inscribed object, grant him mighty victories, just like me.
As for the one who destroys an inscribed object bearing my name or the name of Esarhaddon, my father, or does not place it with an inscribed object of his own, may the gods who reside in heaven and netherworld angrily curse him, overthrow  his kingship, and make his name and seed disappear from the land.
The goddess Šarrat-Kidmuri, who in her anger had abandoned her inner sanctum and had taken up residence in a place not befitting her, relented during the favorable reign (my favorable reign) that the god Aššur had granted me. To complete the emblem of her exalted divinity and to glorify her precious cultic rites, she constantly kept sending me instructions through dreams and messages from ecstatics.
Before my father was born and my birth-mother was created in her mother’s womb, the god Sîn, who created me to be king, named me to rebuild Eḫulḫul, saying: "Ashurbanipal will rebuild that temple and make me dwell therein upon an eternal dais." The word of the god Sîn, which he had spoken in distant days, he now revealed to the people of a later generation. He allowed the temple of the god Sîn — which Shalmaneser III, son of Ashurnasirpal II, a king of the past who had come before me, had built — to become old and he entrusted its renovation to me.
I completed the sanctuaries of Assyria and the land Akkad in their entirety. I made every type of temple appurtenance there is from silver and gold, and I added them to those of the kings, my ancestors. I made the great gods who support me reside in their exalted inner sanctums. I offered sumptuous offerings before them and presented them with my gifts. I made regular offerings and contributions more plentiful than those of distant days.
I had statues of my royal majesty skillfully made from silver, gold, and shiny copper through the craft of the deities Ninagal, Kusibanda, and Ninkurra, and, as constant petitioners for my life, I installed them in their positions before the gods who support me. From my childhood until I became an adult, I was assiduous towards the sanctuaries of the great gods. They required my priestly services and they now enjoy my giving them food offerings.
The god Adad released his rains and the god Ea opened up his springs. Grain was five cubits high in its furrow and ears of corn were five-sixths of a cubits long. Successful harvests and an abundance of grain enabled pasture land to continually flourish, fruit orchards to be very lush with fruit, and cattle to successfully give birth to their young. During my reign, there was plenitude and abundance; during my years, bountiful produce was accumulated.
Throughout my entire land, on account of abundant trade, for one shekel of silver one could purchase twelve donkey-loads of grain, three homers of wine, two seahs of oil, and one talent of wool. Year after year, I shepherded the subjects of the god Enlil in prosperity and with justice.
The great gods, whose divinity I constantly revered, generously granted me power, virility, and outstanding strength. They placed lands that had not bowed down to me into my hands and allowed me to achieve my heart’s desire. I marched from the Upper Sea to the Lower Sea, where the kings, my ancestors, had regularly traveled. At a distance of one month and twenty days journey into the midst of the sea and on dry land, I added territory to that of the kings, my ancestors, and ruled it. I made the people living in those lands bow down to my yoke and imposed annual tribute payment upon them. By the command of the god Aššur and the goddess Ištar, the kings who sit upon royal daises kiss my feet and great rulers from both east and west are anxious for me to be their ally.
Ṣil-Bēl, king of the land Gaza, Mitinti, king of the land Ashkelon, Ikausu, king of the land Ekron, Milki-ašapa, king of the land Byblos, Yakīn-Lû, king of the land Arwad, Abī-Baʾal, king of the land Samsimurruna, Ammi-nadbi, king of the land Bīt-Ammon, Aḫī-Milki, king of the land Ashdod, Ekištūra, king of the land Idalion, Pilagurâ, king of the land Kitrusi, Kīsu, king of the land Salamis, Itūandar, king of the land Paphos, Erēsu, king of the land Soloi, Damāsu, king of the land Curium, Admēsu, king of the land Tamassos, Damysos, king of the land Qartiḫadasti, Unasagusu, king of the land Lidir, Buṣusu, king of the land Nūria — in total, twenty-two kings of the seacoast, the midst of the sea, and dry land, servants who belonged to me, carried their substantial audience gifts before me and kissed my feet.
As for Necho, king of the cities Memphis and Sais, Šarru-lū-dāri, king of the city Pelusium, Pi-šan-Ḫuru, king of the city Natho, Pa-qruru, king of the city Pišaptu, Inaros Niḫerau, king of the city Athribis, and Naḫkê, king of the city Heracleopolis, those kings, governors, and officials whom the father who had engendered me had appointed in Egypt, who had abandoned their posts in the face of Taharqa’s tactical advance, and had gone to (filled) the countryside, where their posts were, I permitted them to serve in their former positions again. I reorganized Egypt and Kush, which the father who had engendered me had conquered. I strengthened its guard more than previously and concluded new agreements with it.
With much plunder and substantial booty, I turned around (I turned the front of my yoke) and returned safely to Assyria.
Afterwards, Necho, Šarru-lū-dāri, and Pa-qruru sinned against my treaty and did not honor the oaths sworn by the great gods. They forgot my kindness and their hearts plotted evil deeds. They spoke words of treachery and decided among themselves on a profitless decision, saying: "If they remove Taharqa from Egypt, how then can we ourselves stay?" To establish treaties and peace, they dispatched their mounted messengers to Taharqa, the king of Kush, saying: "Let peace be established between us so that we can come to a mutual agreement. Let us divide the land among ourselves so that no other lord comes between us." With regard to troops of Assyria, the might of my lordly majesty, they constantly sought out evil plans to cut their throats.
Moreover, as for the people of the cities Sais, Mendes, and Pelusium, as many as had sided with them and plotted evil deeds, young and old, they my troops cut them down with the sword. They did not spare a single person among them. They hung their corpses on poles, flayed them, and draped the city walls with their skins.
They brought Necho and Šarru-lū-dāri alive to Nineveh, before me. As for Šarru-lū-dāri, who had not honored my kindness and sinned against
I had mercy on Necho and I let him live. I made his treaty more stringent than the previous one and I established it with him. I clothed him in garments with multi-colored trim, placed on him a golden hoe, an insignia of his kingship, and fastened gold bracelets around his wrists. On a belt-dagger with gold mountings, I wrote out my name and I gave it to him.
With the support of the god Aššur and the goddess Ištar, I conquered that city Thebes in its entirety.
Silver, gold, precious stones, as much property of his palace as there was, garments with multi-colored trim, linen garments, large horses, people — male and female — two tall obelisks cast with shiny zaḫalû-metal, whose weight was 2,500 talents and which stood at a temple gate, I ripped them from where they were erected and took them to Assyria. I carried off substantial booty, which was without number, from inside the city Thebes. I made my weapons prevail over Egypt and Kush and thus achieved victory. With full hands, I returned safely to Nineveh, my capital city.
On my third campaign, I marched against Baʾalu, the king of the land Tyre who resides in the middle of the sea. Because he did not honor my royal commands and did not obey the pronouncements from my lips, I set up outposts against him. To prevent his people from leaving, I reinforced its garrison. By sea and dry land, I took control of all of his routes and thus cut off all access to him. I made water and food for the preservation of their lives scarce for their mouths. I confined them in a harsh imprisonment from which there was no escape. I constricted and cut short their lives. I made them the people of Tyre bow down to my yoke.
Rulers who reside in the middle of the sea and kings who reside in the high mountains saw the might of these deeds of mine and
They brought their daughters, their own offspring, to Nineveh to serve as housekeepers, together with a substantial dowry and a large marriage gift, and they kissed my feet. I imposed upon Mugallu an annual payment of large horses.
After Yakīn-Lû, the king of the land Arwad, had gone to his fate, Azi-Baʾal, Abī-Baʾal, and Adūnī-Baʾal, the sons of Yakīn-Lû who reside in the middle of the sea, came up from the middle of the sea, came with their substantial audience gifts, and kissed my feet. I looked upon Azi-Baʾal with pleasure and installed him as king of the land Arwad. I clothed Abī-Baʾal and Adūnī-Baʾal in garments with multi-colored trim and placed gold bracelets around their wrists. I made them stand before me.
As for Gyges, the king of the land Lydia — a region on the opposite shore of the sea, a remote place, the mention of whose name none of the kings, my ancestors, had ever heard — the god Aššur, the god who created me, made him see in a dream my royal name. On the very day he saw this dream, he sent his mounted messenger to inquire about my well-being.
As for the Cimmerians, a dangerous enemy who had never feared my ancestors, and, with regard to me, had not grasped the feet of my royal majesty, with the support of the god Aššur and the goddess Ištar, my lords, he Gyges clamped them in manacles, handcuffs, and neck-stocks and sent them before me, together with his substantial audience gifts.
On my fourth campaign, I marched to the city Qirbit, which is inside Mount Ḫarēḫasta (the city Ḫarēḫasta), since Tandāya, their city ruler, had never bowed down to the yoke of the kings, my ancestors, and the people living in the city Qirbit
I went and then set up camp in the city Dūr-Aššur and pitched my camp there. Aḫšēri heard about the advance of my expeditionary force and dispatched his army. During the night, in a crafty maneuver, they approached to do battle, to fight with my troops. My battle troops fought with them and brought about their defeat. Over an area the distance of three leagues march, they filled the wide steppe with their corpses.
He Aḫšēri fled to the city Atrāna, a city upon which he relied, and took refuge there. I surrounded the cities Izirtu, Urmēte, and Uzbia, his fortified cities. I confined the people living in those cities and thus constricted and cut short their lives. I conquered, destroyed, demolished, and burned that district with fire. I laid waste to an area of fifteen days march and poured out over it the silence of desolation.
In the course of my campaign, I conquered, burned with fire, and plundered  the cities in the environs of the city Paddiri, which the Manneans had taken away and appropriated for themselves in the time of the kings, my ancestors. I returned those cities to the territory of Assyria.
I leveled and burned with fire the district of the city Arsiyaniš, which is between the city Azaqanani and (of) Mount Ḫarsi, which is before the land of the Kumurdeans, who are in the land Mannea. I killed Rayadišadî, their fortress commander, and I plundered it Arsiyaniš.
As for the cities Birrūa, Šarru-iqbi, and Gusinê, cities that were formerly within the territory of Assyria which the Manneans had taken away in the time of the kings, my ancestors, I conquered those settlements. I tore the land Mannea apart from within. I carried off to Assyria their horses, their equipment, and their implements of war. I reorganized those cities and returned them to the territory of Assyria.
Afterwards, Uallî, his son, sat on his throne. He saw the might of the deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, the great gods, my lords, and bowed down to my yoke. For the preservation of his own life, he opened up his hands to me and made an appeal to my lordly majesty. He sent Erisinni, his heir designate, to Nineveh and he kissed my feet. I had mercy on him. I dispatched my messenger with a message of goodwill to him. He sent me his daughter, his own offspring, to serve as a housekeeper. As for his former payment, which they had discontinued in the time of the kings, my ancestors, they carried it before me. I added thirty horses to his former payment and imposed it upon him.
As for Andaria, the field marshal of the land Urarṭu, who had advanced and marched during the night to conquer the land of the city Uppumu and the city Kullimmeri, the people living in the city Kullimmeri, servants who belonged to me, inflicted a heavy defeat on him during the night. They did not spare anyone. They cut off the head of Andaria and they brought it to Nineveh, before me.
On my sixth campaign, I marched against Urtaku, the king of the land Elam who did not remember the kindness of the father who had engendered me nor did he respect my friendship. After famine occurred in the land Elam and hunger had set in, I sent to him grain, which sustains the lives of people, and thus held him by the hand. As for his people, who had fled on account of the famine and settled in Assyria until it rained again in his land and harvests grew — I sent those people who had stayed alive in my land back to him. But as for the Elamite whose aggression I had not thought possible (I did not speak with my heart) and a fight with whom I had not contemplated — Bēl-iqīša, the Gambulian, Nabû-šuma-ēreš, the šandabakku governor of Nippur, servants who belonged to me, and Marduk-šuma-ibni, a eunuch of Urtaku who had sided with them, incited Urtaku, the king of the land Elam, with lies to fight with the land of Sumer and Akkad.
To aid the gods Bēl Marduk and Nabû, lords of mine whose divinity I constantly revered, I mustered my battle troops and set out on the road. He heard about the advance of my expeditionary force and then fear overwhelmed him and he returned to his own land. I went after him and brought about his defeat. I drove him away as far as the border of his land.
Within one year, they all laid down their lives at the same time. The angry heart of the god Aššur had not relented against them, nor had the mood of the goddess Ištar, who had encouraged me, become tranquil towards them. They overthrew his royal dynasty. They made somebody else assume dominion over the land Elam.
Afterwards, Teumman, the very image of a gallû-demon, sat on the throne of Urtaku. He constantly sought out evil ways to kill the children of Urtaku and the children of Ummanaldašu (Ḫumban-ḫaltaš II), the brother of Urtaku. Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the king who came before Urtaku — together with sixty members of the royal family, countless archers, and nobles of the land Elam fled to me before Teumman’s slaughtering and grasped the feet of my royal majesty.
On my seventh campaign, I marched against Teumman, the king of the land Elam who had regularly sent his envoys to me concerning Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — and Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the brother of Urtaku, former king of the land Elam — asking me to send back those people who had fled to me and grasped my feet. I did not grant him their extradition. Concerning the aforementioned, he sent insults monthly by the hands of Umbadarâ and Nabû-damiq. Inside the land Elam, he was bragging in the midst of his troops, saying: "I will not stop until I go and do battle with him." As for these insolent words that Teumman had spoken, they reported this news to me. I trusted in the deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, and Ištar of Arbela, who had encouraged me. I did not comply with the utterances of his provocative speech (mouth). I did not give him those fugitives.
"You, the divine lady of ladies, the goddess of war, the lady of battle, the advisor of the gods — her ancestors — the one who speaks good things about me before the god Aššur — the father who had engendered you — so that at the glance of his pure eyes he desired me to be king — with regard to Teumman, the king of the land Elam who placed a burden on the god Aššur — the king of the gods, the father who had engendered you — he mustered his troops, prepared for battle, and is sharpening his weapons  in order to march to Assyria."
Before me, Teumman, the king of the land Elam, set up camp in the city Bīt-Imbî. He heard about the entry of my royal majesty into the city Dēr and
I brought about their defeat inside the city Tīl-Tūba. I blocked up the Ulāya River with their corpses and filled the plain of the city Susa with their bodies like baltu-plants and ašāgu-plants. By the command of the gods Aššur and Marduk, the great gods, my lords, in the midst of his troops, I cut off the head of Teumman, the king of the land Elam. The brilliance of the god Aššur and the goddess Ištar overwhelmed the land Elam and they the Elamites bowed down to my yoke.
I placed Ummanigaš (Ḫumban-nikaš II), who had fled to me and had grasped my feet, on his (Teumman’s) throne. I installed Tammarītu, his third brother, as king in the city Ḫidalu. With the chariots, wagons, horses, mules, harness-broken steeds, and equipment suited for war that I captured between the city Susa and the Ulāya River with the support of the god Aššur and the goddess Ištar, the great gods, by the command of the god Aššur and the god Marduk, the great gods, my lords, I joyfully came out of the land Elam and salvation was established for my entire army.
On my eighth campaign, I marched against Dunānu, son of Bēl-iqīša, to the land Gambulu, which had put its trust in the king of the land Elam and had not bowed down to my yoke. With my mighty battle array, I covered the land Gambulu in its entirety like a fog. I conquered the city Ša-pî-Bēl, his fortified city, whose location is situated between rivers.
I brought Dunānu and his brothers out of that city alive. I brought out his wife, his sons, his daughters, his palace women, male singers, and female singers and I counted them as booty. I brought out silver, gold, property, and the treasures of his palace and I counted them as booty. I brought out eunuchs, his attendants, engineers, and his food preparers and I counted them as booty. I brought out all of his artisans, as many as there were, the bond of city and steppe, and I counted them as booty. I brought out oxen, sheep and goats, horses, and mules, which were without number, and I counted them as booty. I did not leave a single person of his land — male and female, young and old — and I brought them out and counted them as booty.
I laid waste that district and cut off the clamor of humans from it. With the support of the great gods, I killed my enemies and returned safely to Nineveh.
I hung the head of Teumman, the king of the land Elam, around the neck of Dunānu. I hung the head of Ištar-nandi (Šutur-Naḫūndi) around the neck of Samgunu, the second brother of Dunānu. With the spoils of the land Elam and the booty of the land Gambulu, which I captured by the command of the god Aššur, with singers performing music, I entered Nineveh in the midst of celebration.
As for Aplāya, son of Nabû-salim, grandson of Marduk-apla-iddina II (Merodach-baladan), whose father had fled to the land Elam before the father of the father who had engendered me — after I had installed Ummanigaš (Ḫumban-nikaš II) as king in the land Elam, he Ummanigaš seized Aplāya, son of Nabû-salim, and sent him before me.
, and purṭû-weapons as his audience gifts. I made Nabû-damiq and Umbadarâ, envoys of the land Elam, stand with writing boards inscribed with insolent messages before them.
As for Mannu-kī-aḫḫē, the deputy of Dunānu, and Nabû-uṣalli, a city overseer of the land Gambulu, who had uttered grievous blasphemies against my gods, I ripped out their tongues and flayed them inside the city Arbela.
As for Dunānu, they laid him on a slaughtering block inside Nineveh and slaughtered him like a lamb.
My battle troops who were stationed in the land Mangisu — which is inside the territory of the city Sumandir — came up against them and brought about their defeat. They cut off the heads of Undasu, a son of Teumman — a former king of the land Elam — Zazaz, Parrû, and Atta-metu and they brought them before me.
The gods Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ninurta, Nusku and Nergal, the gods who support me, rendered a just verdict for me concerning Ummanigaš (Ḫumban-nikaš II). Tammarītu rebelled against him and struck him, together with his family, down with the sword. Tammarītu, who was even more insolent than Ummanigaš, sat on the throne of the land Elam.
Just like him Ummanigaš, he Tammarītu accepted bribes from the hand of Šamaš-šuma-ukīn, did not inquire about the well-being of my royal majesty, and went to the aid of Šamaš-šuma-ukīn, my unfaithful brother, to fight with my troops. As a result of the supplications that I had addressed to the god Aššur and the goddess Ištar, they accepted my prayers and listened to the utterances of my lips. His servants rebelled against him and together struck down my adversary. Indabibi, a servant of his who had incited rebellion against him, sat on his throne.
As for Tammarītu, the king of the land Elam who had spoken insolent words on account of the cutting off of the head of Teumman — which a low-ranking soldier of my army had cut off — and his brothers, his family, and the seed of his father’s house, together with eighty-five nobles of the land Elam who march at his side, who had flown away from the weapons of the god Aššur and the goddess Ištar — to praise their great divinity, they crawled naked on their bellies, together with Marduk-šarru-uṣur, a eunuch of mine whom they had taken away with them by force, and they grasped the feet of my royal majesty.
Tammarītu handed himself over to do obeisance to me and made an appeal to my lordly majesty to be his ally. For just one eunuch of mine, the gods Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ninurta, Nusku, and Nergal, the gods who support me, compensated me a thousand fold. I allowed Tammarītu and as many people as there were with him to stay in my palace.
From lack of food, their limbs stopped working (came to an end) and withered away; they became like corpses. The faces of the people darkened as if by smoke with depression and mourning. In the squares of the city, the young man saw the concealed parts of the young woman, and the young woman the concealed parts of the young man. Those without clothing donned garments of criminals, sackcloth and
A father did not show mercy to his son, nor a mother to her daughter. The young man abandoned his wife. The father left his son whom his heart loved. In order not to see one another in a state of dying, a person (he) made a promise to an enemy, who would kill him. Plague, pestilence, illness, and the chills reduced the people of the land Akkad, all of them. Between the city and the steppe, the swift iron dagger finished them off. The governor, their shepherd, became angry with them and cut down the remainder of them.
The corpses of people were obstructing the streets and alleys; they were  blocking gateways. The silence of desolation lay over the city and its ruler; a deathly hush had been poured out. Their storerooms were laid waste, their fields wept and mourned, and their watercourses, which had once gushed with an abundance of water, were now filled with silt.
As for Šamaš-šuma-ukīn, my hostile brother who had planned murder against Assyria and uttered grievous blasphemies against the god Aššur, the god who created me, he the god Aššur determined for him a cruel death; he consigned him to a conflagration and destroyed his life.
As for the soldiers who had perpetrated sedition and rebellion, as many as had made common cause with him, not a single one of them escaped; anyone who tried to get away did not escape my grasp. As for clothing and precious jewelry, every royal appurtenance, the necessities of his palace, as much as there was, his palace women, his nobles, his eunuchs, and other people associated with his palace, silver, gold, possessions, property, chariots, a processional carriage, the vehicle of his lordly majesty, horses, his harness-broken steeds, and people — male and female, young and old — who had escaped from the clash of arms, diʾu-disease, plague, pestilence, and hunger — I captured them and carried them off to Assyria.
Indabibi, who sat on the throne of the land Elam after Tammarītu, saw the might of my weapons that had previously prevailed over the land Elam and as for the Assyrians whom I had sent to aid Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), with whom they used to march about protecting his land like a friend and ally and whom Nabû-bēl-šumāti had seized by guile during the night and confined in prison, Indabibi, the king of the land Elam, released them from prison. So that they would intercede with me, say good things about him, and in order to prevent me from doing harm to the territory of his land, he sent them before me by the hands of his messenger.
With regard to Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), a servant who belonged to me who had fled and gone to the land Elam, and with regard to the rest of the Assyrians whom Nabû-bēl-šumāti had seized by guile and taken to Elam with him, I sent a message to Indabibi by the hands of his messengers, saying as follows: "Since you have not sent me those people, I will come and tear down your cities. I will carry off the people of the cities Susa, Madaktu, and Ḫidalu. I will remove you from your royal throne and make someone else sit on your throne. The same actions that I used to thwart Teumman, I will make happen to you."
Before his messenger had arrived in his presence and before he could report the issuing of my decision to him, with the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, who march at my side and kill my foes, inside the land Elam, they the Elamites heard about the progress of the messenger of mine whom I had sent to the city Dēr. Fear of my royal majesty — with which the great gods had endowed me — overwhelmed the land Elam and then the people of the land Elam rebelled against Indabibi and killed him with the sword. They placed Ummanaldašu (Ḫumban-ḫaltaš III), son of Atta-metu, on his (Indabibi’s) throne.
from the merciless weapon of the god Aššur, to sing the praises of the god Aššur and the goddess Ištar, my lords, had fled alone to the land Elam — I brought Barburu, his son, out of the city Bīt-Imbî and flayed him.
As for Tammarītu, king of the land Elam, a fugitive who had set out from Assyria and gone back to the land Elam, he saw the assault of my mighty battle array and the
he Ummanaldašu abandoned the city Madaktu, a royal city of his, and then fled and took to the mountains (ascended his mountain).
, Qabrīna, and Qabrīna again — as for those cities, I destroyed, demolished, and burned them with fire. I carried off to Assyria, their people, their oxen, their sheep and goats, their possessions, their property, wagons, horses, mules, equipment, and implements of war.
As for the people of Elam whose lips Sennacherib, the father of the father who had engendered me, had cut off in the thick of battle, whose faces he had destroyed, and who, to save their own lives, had fled from among the corpses of those who had fallen during the defeat of the land Elam — I captured them with the support of the god Aššur and the goddess Ištar. I brought them to Assyria and flayed them.
As for the people of Uruk, Nippur, Larak, Bīt-Dakkūri, and Bīt-Amukāni, who had broken away from the
of Assyria and attached themselves to the land Elam, I carried them off to Assyria, together with booty of the land Elam. With regard to those people, I questioned and interrogated them. I killed them with the sword because of their crimes.
As for the people and the booty of the land Elam, which I had plundered by the command of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, and Nergal — I gave the best of them to my gods. I conscripted archers, shield bearers,
and added them to my royal contingent. I divided up the rest like sheep and goats among my governors, my nobles, my cult centers,
I sent troops of mine who were stationed on the border of his land against him and they brought about their defeat. They struck down with the sword the people of the land of the Arabs, as many as had risen up against me, and set fire to pavilions and tents, their abodes, and thus consigned them to the god Gīra.
They carried off without number oxen, sheep and goats, donkeys, camels, and people. They filled with them the whole extent of the land, in its entirety, to all of its borders. I apportioned camels like sheep and goats and divided them among the people of Assyria so that within my country they the Assyrians could purchase a camel for one shekel or even  a half shekel of silver at the market gate. The female tavern keeper for a serving, the beer brewer for a jug of beer,
As for Ammu-ladīn — the king of the land Qedar, who had turned hostile towards Assyria and repeatedly plundered the land Amurru — Kamās-ḫaltâ, the king of the land Moab, a servant who belonged to me who had brought about his defeat in battle by invoking my name — which the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nusku, and Nergal had made great — captured Ammu-ladīn and the rest of his people who had escaped the slaughter. He placed their hands and feet in iron fetters and sent them to Nineveh, before me.
Natnu, the king of the land of the Nabayateans — whose location is remote — heard about the might of the gods Aššur and Marduk, who had encouraged me. The one who had never sent his messenger to the kings, my ancestors, and had never inquired about the well-being of my royal majesty — after Iautaʾ, the king of the land of the Arabs, a servant who belonged to me, had fled to the land of the Nabayateans and came before Natnu, Natnu said the following to Iautaʾ, saying: "Can I myself be spared from the grasp of Assyria? Nevertheless, you have made me your stronghold!" Natnu became frightened and distressed. He sent his messengers to me to inquire about my well-being and kissed my feet. He was constantly beseeching my lordly majesty to conclude a treaty and peace agreement, and to do obeisance to me. I myself looked with pleasure upon him and turned my benevolent face towards him. I imposed upon him annual tribute payment.
I wrote out an inscribed object bearing my name and the praise of my heroism — with which through the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, I constantly marched through the lands and established mighty victories — and I deposited it for future days.
In the future, may one of the kings, my descendants, whom the god Aššur and the goddess Ištar nominate for ruling over the land and people, find an inscribed object bearing my name, and then anoint it with oil, make an offering, and place it with an inscribed object bearing his name. May the great gods, as many as are recorded on this inscribed object, grant him mighty victories, just like me.
I had statues of my royal majesty skillfully made from silver, gold, and shiny copper through the craft of the deities Ninagal, Kusibanda, and Ninkurra, and, as constant petitioners for my life, I installed them in their positions before the gods who support me. From my childhood until I became an adult, I was assiduous towards the sanctuaries of the great gods. They required my priestly services and they now enjoy my giving them food offerings.
The god Adad released his rains and the god Ea opened up his springs. Grain was five cubits high in its furrow and ears of corn were five-sixths of a cubits long. Successful harvests and an abundance of grain enabled pasture land to continually flourish, fruit orchards to be very lush with fruit, and cattle to successfully give birth to their young. During my reign, there was plenitude and abundance; during my years, bountiful produce was accumulated.
Throughout my entire land, on account of abundant trade, for one shekel of silver one could purchase twelve donkey-loads of grain, three homers of wine, two seahs of oil, and one talent of wool.
who had abandoned their posts in the face of Taharqa’s tactical advance, and had gone to (filled) the countryside, where their posts were, I permitted them to serve in their former positions again. I reorganized Egypt and Kush, which the father who had engendered me had conquered. I strengthened its guard more than previously and concluded new agreements with it.
Afterwards, Necho, Šarru-lū-dāri, and Pa-qruru sinned against my treaty and did not honor the oaths sworn by the great gods. They forgot my kindness and their hearts plotted evil deeds. They spoke words of treachery and decided among themselves on a profitless decision, saying: "If they remove Taharqa from Egypt, how then can we ourselves stay?" To establish treaties and peace, they dispatched their mounted messengers to Taharqa, the king of Kush, saying: "Let peace be established between us so that we can come to a mutual agreement. Let us divide the land among ourselves so that no other lord comes between us." With regard to troops of Assyria, the might of my lordly majesty, they constantly sought out evil plans to cut their throats.
Eunuchs of mine heard these words; they seized their mounted messengers along with their messages and
He brought before me his daughter, his own offspring, and the daughters of his brothers to serve as housekeepers. He brought his son, who had never crossed the sea, to do obeisance to me. I received from him his daughter and the daughters of his brothers, together with a large marriage gift. I had mercy on him and then I gave his son, his offspring, back to him.
I dismantled the outposts that I had constructed against Baʾalu, the king of the land Tyre. By sea and dry land, I opened all of his routes, as many as I had seized. I received from him his substantial payment. I turned around (I turned the front of my yoke) and returned safely to Assyria.
Rulers who reside in the middle of the sea and kings who reside in the high mountains saw the might of these deeds of mine and became frightened of my lordly majesty. As for Yakīn-Lû, the king of the land Arwad, Mugallu, the king of the land Tabal, and Sanda-šarme of the land Ḫilakku Cilicia, who had not bowed down to the kings, my ancestors, they bowed down to my yoke. They brought their daughters, their own offspring, to Nineveh to serve as housekeepers, together with a substantial dowry and a large marriage gift, and they kissed my feet. I imposed upon Mugallu an annual payment of large horses.
After Yakīn-Lû, the king of the land Arwad, had gone to his fate, Azi-Baʾal, Abī-Baʾal, and Adūnī-Baʾal, the sons of Yakīn-Lû who reside in the middle of the sea, came up from the middle of the sea, came with their substantial audience gifts, and kissed my feet. I looked upon Azi-Baʾal with pleasure and installed him as king of the land Arwad. I clothed Abī-Baʾal and Adūnī-Baʾal in garments with multi-colored trim and placed gold bracelets around their wrists. I made them stand before me.
which the Manneans had taken away in the time of the kings, my ancestors, I conquered those settlements. I tore the land Mannea apart from within. I carried off to Assyria their horses, their equipment, and their implements of war.
Afterwards, Uallî, his son, sat on his throne. He saw the might of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, the great gods, my lords, and  bowed down to my yoke. For the preservation of his own life, he opened up his hands to me and made an appeal to my lordly majesty. He sent Erisinni, his heir designate, to Nineveh and he kissed my feet. I had mercy on him. I dispatched my messenger with a message of goodwill to him. He sent me his daughter, his own offspring, to serve as a housekeeper. As for his former payment, which they had discontinued in the time of the kings, my ancestors, they carried it before me. I added thirty horses to his former payment and imposed it upon him.
I installed Tammarītu, his third brother, as king in the city Ḫidalu. With the chariots, wagons, horses, mules, harness-broken steeds, and equipment suited for war that I captured between the city Susa and the Ulāya River with the support of the god Aššur and the goddess Ištar, the great gods, by the command of the god Aššur and the great gods, my lords, I joyfully came out of the land Elam and salvation was established for my entire army.
On my eighth campaign, I marched against Dunānu, son of Bēl-iqīša, to the land Gambulu, which had put its trust in the king of the land Elam and had not bowed down to my yoke. With my mighty battle array, I covered the land Gambulu in its entirety like a fog. I conquered the city Ša-pī-Bēl, his fortified city, whose location is situated between rivers.
I brought Dunānu and his brothers out of that city alive. I brought out his wife, his sons, his daughters, his palace women, male singers, and female singers and I counted them as booty. I brought out silver, gold, property, and the treasures of his palace and I counted them as booty. I brought out eunuchs, his attendants, engineers, and his food preparers and I counted them as booty. I brought out all of his artisans, as many as there were, the bond of city and steppe, and I counted them as booty. I brought out oxen, sheep and goats, horses, and mules, which were without number, and I counted them as booty. I did not leave a single person of his land — male and female, young and old — and I brought them out and counted them as booty.
As for that city, I destroyed, demolished, and dissolved it with water; I annihilated it. I laid waste that district and cut off the clamor of humans from it. With the support of the great gods, I killed my enemies and returned safely to Assyria.
As for Nabû-naʾid and Bēl-ēṭir, sons of Nabû-šuma-ēreš, the šandabakku governor of Nippur, whose father, the one who had engendered them, had stirred up Urtaku to fight with the land Akkad — the bones of Nabû-šuma-ēreš, which they had taken out of the land Gambulu to Assyria,
"Go, exact revenge from Assyria for the father who had engendered you." Undasu, Zazaz, Parrû, Atta-metu, and Nēšu, together with the messengers of Šamaš-šuma-ukīn, my hostile brother, set out en route and took the direct road.
My battle troops who were stationed in the land Mangisu — which is inside the territory of the city Sumandir —
The gods Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, and Nergal, the gods who support me, rendered a just verdict for me concerning Ummanigaš (Ḫumban-nikaš II). Tammarītu rebelled against him and struck him, together with his family, down with the sword. Tammarītu, who was even more insolent than Ummanigaš, sat on the throne of the land Elam.
From lack of food, their limbs stopped working (came to an end) and withered away; they became like corpses. The faces of the people darkened as if by smoke with depression and mourning. In the squares of the city, the young man saw the concealed parts of the young woman, and the young woman the concealed parts of the young man.
The father left his son whom his heart loved. In order not to see one another in a state of dying, a person (he) made a promise to an enemy, who would kill him. Plague, pestilence, illness, and the chills reduced the people of the land Akkad, all of them. Between the city and the steppe, the swift iron dagger finished them off. The governor, their shepherd, became angry with them and cut down the remainder of them.
As for the soldiers who had perpetrated sedition and rebellion, as many as had made common cause with him, not a single one of them escaped; anyone who tried to get away did not escape my grasp. As for clothing and precious jewelry, every royal appurtenance, the necessities of his palace, as much as there was, his palace women, his nobles, his eunuchs, and other people associated with his palace, silver, gold, possessions, property, chariots, a processional carriage, the vehicle of his lordly majesty, horses, his harness-broken steeds, and people — male and female, young and old — who had escaped from the clash of arms, diʾu-disease, plague, pestilence, and hunger — I captured them and carried them off to Assyria.
Indabibi, who sat on the throne of the land Elam after Tammarītu, saw the might of my weapons that had previously prevailed over the land Elam and as for the Assyrians whom
Indabibi, the king of the land Elam, released them from prison. So that they would intercede with me, say good things about him, and in order to prevent me from doing harm to the territory of his land, he sent them before me by the hands of his messenger.
With regard to Nabû-bēl-šumāti, son of Marduk-apla-iddina II (Merodach-baladan), a servant who belonged to me who had fled and gone to the land Elam, and with regard to the rest of the Assyrians whom Nabû-bēl-šumāti had seized by guile and taken to Elam with him, I sent a message to Indabibi by the hands of his messenger, saying as follows: "Since you have not sent me those people, I will come and tear down your cities. I will carry off the people of the cities Susa, Madaktu, and Ḫidalu. I will remove you from your royal throne and make someone else sit on your throne. The same actions that I used to thwart Teumman, I will make happen to you."
Before his messenger had arrived in his presence and before he could report the issuing of my decision to him, with the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, who march at my side and kill my foes, inside the land Elam, they the Elamites heard about the progress of the messenger of mine whom I had sent to the city Dēr. Fear of my royal majesty — with which the great gods had endowed me — overwhelmed the land Elam and then the people of the land Elam rebelled against Indabibi and killed him with the sword. They placed Ummanaldašu (Ḫumban-ḫaltaš III), son of Atta-metu, on his (Indabibi’s) throne.
Iautaʾ, son of Hazael, the king of the land Qedar who does obeisance to me, approached me about his gods and
I inflicted a heavy defeat on Adiya, the queen of the land of the Arabs. I burned her tents with fire. I captured her alive and brought her to Assyria, together with the plunder of her land.
Natnu, the king of the land of the Nabayateans — whose location is remote — heard about the might of the gods Aššur and Marduk, who had encouraged me. The one who had never sent his messenger to the kings, my ancestors, and had never inquired about the well-being of my royal majesty — after Iautaʾ, the king of the land of the Arabs, a servant who belonged to me, had fled to the land of the Nabayateans and came before Natnu, Natnu said the following to Iautaʾ, saying: "Can I myself be spared from the grasp of Assyria? Nevertheless, you have made me your stronghold!" Natnu became frightened and distressed. He sent his messengers to me to inquire about my well-being and kissed my feet. He was constantly beseeching my lordly majesty to conclude a treaty and peace agreement, and to do obeisance to me. I myself looked with pleasure upon him and turned my benevolent face towards him. I imposed upon him annual tribute payment.
On my eleventh campaign, I marched to the land Elam. In the course of my campaign, I conquered the city Bīt-Imbî, a city upon which the land Elam relied. As for the people living inside it, who had not come out and inquired about the well-being of my royal majesty, I killed them. I cut off their heads, sliced off their lips, and took them to Assyria to be a spectacle for the people of my land
As for Imbappi, the chief archer of the land Elam, who was stationed as a guard in the city Bīt-Imbî, I brought him out of that city alive
I brought out a palace woman and the sons of Teumman — the king of the land Elam whose head I had cut off during a previous campaign on the instructions of the gods Aššur, Bēl Marduk, and Nabû — together with the rest of the people living in the city Bīt-Imbî and I counted them as booty
As for Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam, he heard about the entry of my troops, who had entered inside the land Elam; he abandoned the city Madaktu, a royal city of his, and then fled and took to the mountains (ascended his mountain).
I wrote out an inscribed object bearing my name and the praise of my heroism — with which through the support of the deities Aššur, Sîn, Šamaš, Bēl Marduk and Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nusku, and Nergal, I constantly marched through the lands and established mighty victories — and I deposited it for future days.
In the future, may one of the sons, grandsons, or great grandsons, one of the kings, my descendants, whom the god Aššur and the goddess Ištar nominate for ruling over the land and people, renovate its dilapidated sections when this wall becomes old and dilapidated. May he find an inscribed object bearing my name, and then anoint it with oil, make an offering, and return it to its place.
Just as I found an inscribed object bearing the name of Sennacherib, the father of the father who had engendered me, anointed it with oil, made an offering, and placed it with an inscribed object bearing my name, you should be just like me, find an inscribed object bearing my name and then anoint it with oil, make an offering and place it with an inscribed object bearing your name
I, Ashurbanipal, the creation of the god Aššur and the goddess Mullissu, the senior son of the king of the House of Succession, the one whom the god Sîn nominated in distant days, while he was in the womb of his mother, for shepherding Assyria and the one for whom the gods Šamaš and Adad declared the exercising of its kingship through their firm decisions —
Furthermore, I, Ashurbanipal, learned inside it the wisdom of the god Nabû, all of the scribal arts. I investigated the precepts of every type of scholar there is, learned how to shoot a bow, ride a horse and chariot, and take hold of their reins. Kings among mankind and lions among the animals could not grow powerful before my bow. I know how to wage war and battle; I am experienced in forming a battle line and fighting.
At the beginning of my kingship, on my first campaign, I took the direct road to Makan Egypt and Meluḫḫa Ethiopia. Tanutamon, the king of Egypt and Kush, heard about the advance of my expeditionary force and that I had set foot on Egyptian territory, he abandoned the city Memphis and, in order to save his own life, he fled inside the city Thebes. The kings, governors, and officials whom Esarhaddon — king of Assyria, the father who had engendered me — had stationed in Egypt came to meet me and kissed my feet.
He brought before me his daughter, his own offspring, and the daughters of his brothers to serve as housekeepers. He sent at the same time his son, who had never crossed the sea, to do obeisance to me. I received from him his daughter and the daughters of his brothers, together with a large marriage gift. I had mercy on him and then I gave his son, his offspring, back to him.
As for Yakīn-Lû, the king of the city Arwad, who resides in the middle of the sea, Mugallu, the king of the land Tabal, and Sanda-šarme of the land Ḫilakku Cilicia, who had not bowed down to the kings, my ancestors, they bowed down to my yoke. They brought their daughters, their own offspring, to Nineveh to serve as housekeepers, together with a substantial dowry, and they kissed my feet. I imposed upon Mugallu an annual payment of large horses.
After Yakīn-Lû, the king of the city Arwad, had gone to his fate, Azi-Baʾal, Abī-Baʾal, and Adūnī-Baʾal, the sons of Yakīn-Lû who reside in the middle of the sea, came up from the middle of the sea with their audience gifts, and kissed my feet. I looked upon Azi-Baʾal with pleasure and installed him as king of the land Arwad. I clothed Abī-Baʾal and Adūnī-Baʾal in garments with multi-colored trim and placed gold bracelets around their wrists. I made them stand before me.
As for Gyges, the king of the land Lydia — a region on the opposite shore of the sea, a remote place, the mention of whose name none of the kings, my ancestors, had ever heard — the god Aššur, the god who created me, made him see in a dream my royal name. On the very day he saw this dream, he sent his mounted messenger to inquire about my well-being.
As for the Cimmerians, a dangerous enemy who had never feared my ancestors, and, with regard to me, had not grasped the feet of my royal majesty, with the support of the god Aššur and the goddess Ištar, my lords, he Gyges clamped them in manacles, handcuffs, and neck-stocks and sent them before me, together with his substantial audience gifts.
Aḫšēri heard about the advance of my expeditionary force and abandoned the city Izirtu, his royal city. He fled to the city Atrāna, a city upon which he relied, and took refuge there. I conquered that district. I laid waste to an area of fifteen days march and poured out over it the silence of desolation.
On my fourth campaign, I took the direct road to the land Elam. By the command of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nergal, and Nusku, in the month Ulūlu VI — "the work of the goddesses," the month of the king of the gods, the god Aššur, the father of the gods, the god Nunnamnir — like the assault of a fierce storm, I covered the land Elam in its entirety. I cut off the head of Teumman, their presumptuous king who had plotted evil deeds. I slew his warriors without number. I captured his fighting men alive. I filled the plain of the city Susa with their bodies like baltu-plants and ašāgu-plants. I made the Ulāya River flow with their blood; I dyed its water red like a red-dyed wool.
I took Ummanigaš (Ḫumban-nikaš II), a son of Urtaku — a former king of the land Elam — who had fled from Teumman to Assyria and had grasped my feet, with me to the land Elam and I placed him on Teumman’s throne. I installed Tammarītu, his third brother who had fled to me with him, as king in the city Ḫidalu.
After I had made the weapons of the god Aššur and the goddess Ištar prevail over the land Elam and had continually established mighty victories, on my return march, I set out towards Dunānu, a Gambulian who had put his trust in the land Elam. I conquered the city Ša-pī-Bēl, a city upon which the land Gambulu relied. I entered that city and slaughtered its people like lambs. As for Dunānu and Samgunu, the ones who had disturbed my exercising the kingship, I clamped their hands and feet in iron manacles and handcuffs and iron fetters. I carried off people, oxen and sheep and goats, donkeys, horses, and mules out of the land Gambulu to Assyria. As for Ša-pī-Bēl, the city upon which he Dunānu relied, I destroyed, demolished, and dissolved it with water.
As for Ummanigaš (Ḫumban-nikaš II), for whom I had performed many acts of kindness and whom I had installed as king in the land Elam, who did not honor my treaty and sided with Šamaš-šuma-ukīn — my hostile brother — Tammarītu rebelled against him and struck him, together with his family, down with the sword.
As for Tammarītu, who sat on the throne of the land Elam after Ummanigaš (Ḫumban-nikaš II) and who came to the aid of Šamaš-šuma-ukīn — my unfaithful brother — he hastily sent his weapons to fight with my troops. As a result of the supplications that I had addressed to the god Aššur and the goddess Ištar, they accepted my prayers. Indabibi, a servant of his, rebelled against him and brought about his defeat in a pitched battle. He sat on his throne.
Tammarītu, his brothers, his family, and the seed of his father’s house, together with eighty-five nobles who march at his side, fled from Indabibi — his (Tammarītu’s) servant — crawled naked on their bellies and then fled to Assyria and grasped my feet.
Tammarītu handed himself over to do obeisance to me and, by the command of the god  Aššur and the goddess Ištar, he made an appeal to my lordly majesty to decide his case and to come to his aid. He stood before me and was singing the praises of the valor of my mighty gods, who had come to my aid.
On my fifth campaign, in the month Simānu III, the month of the god Sîn — the lord of oracular decisions, the eldest and foremost son of the god Enlil — I mustered my troops and took the direct road against  Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam. I took with me Tammarītu, the former king of the land Elam who had fled from Indabibi — his servant — and who had grasped my feet. The people of the cities Ḫilmu and Pillatu heard about the assault of my mighty battle array as I was marching to the land Elam. The awe-inspiring radiance of the god Aššur and the goddess Ištar, my lords, and fear of my royal majesty overwhelmed them. They, their people, their oxen, and their sheep and goats, arrived in Assyria to do obeisance to me and they grasped the feet of my royal majesty.
In the course of my campaign, I conquered the city Bīt-Imbî, a royal city and residence upon which the land Elam relied that blocks the approach to the land Elam like a great wall. As for the people living inside it, who had not come out and inquired about the well-being of my royal majesty, I killed them. I cut off their heads, sliced off their lips, and took them to Assyria to be a spectacle for the people of my land
He forgot the kindness that I had done for him, in having sent aid to him, and constantly sought out evil ways to conquer my troops. The god Aššur and the goddess Ištar, who marched at my side and allowed me to stand over my foes, saw the dangerous and rebellious thoughts of Tammarītu and called him to account: They removed him from his royal throne and then they made him return and bow down at my feet for a second time. Through the mighty victories of the great gods, my lords, I entered the land Elam and marched about triumphantly.
On my successful return march, I turned back (I turned the front of my yoke) to Assyria with full hands. As for the cities Gatudu, Gatudu again, Daeba, Nadiʾ, Dūr-Amnani, Dūr-Amnani again, Ḫamānu, Taraqu, Ḫayyūsi, Bīt-kunukki-bīssu, Bīt-Arrabi, Bīt-Imbî, Madaktu, Susa, Bubê, Kapar-Marduk-šarrāni, Urdalika, Algariga, Tūbu, Tīl-Tūba, Dun-šarri, Dūr-Undāsi, Dūr-Undāsi again, Bubilu, Samunu, Bīt-Bunaki, Qabrīna, Qabrīna again, and Ḫaraʾ, I conquered those cities; I destroyed, demolished, and burned them with fire. I carried off to Assyria their gods, their people, their oxen, their sheep and goats, their possessions, their property, wagons, horses, mules, equipment, and implements of war.
On my sixth campaign, by the command of the god Aššur and the goddess Ištar, I mustered my troops and I took the direct road against Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam. Like the city Bīt-Imbî, which I had conquered during a previous campaign of mine, I now conquered the rest of the lands Rāši and Ḫamānu, along with their (its) districts. Moreover, he, Ummanaldašu, the king of the land Elam, heard about the conquest of the lands Rāši and Ḫamānu and fear of the god Aššur and the goddess Ištar, who march at my side, overwhelmed him and then he abandoned the city Madaktu, a royal city of his, and fled to the city Dūr-Undāsi. He crossed the Idide River and established that river as his defensive position. He prepared himself to fight with me.
I conquered the city Nadītu, a royal city, along with its district. I conquered the city Bīt-Bunaki, a royal city, along with its district. I conquered the city Ḫartappānu, a royal city, along with its district. I conquered the city Tūbu, along with its district.
As for the entire area between the Ulāya and Idide rivers, I conquered the city Madaktu, a royal city, along with its district. I conquered the city Ḫaltemaš, a royal city of his. I conquered the city Susa, a royal city of his. I conquered the cities Dīn-šarri and Sumuntunaš, royal cities of his. I conquered the city Pidilma, a royal city of his. I conquered the city Bubilu, a royal city of his. I conquered the city Kabinak, a royal city of his.
With the support of the god Aššur and the goddess Ištar, I advanced and marched against Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam who had not bowed down to my yoke.
As for the people living inside them, I annihilated them. I smashed their gods and thus placated the mood of the lord of lords. I carried off to Assyria its gods, its goddesses, its possessions, and its property, as well as people, young and old. Over an area of sixty leagues, by the command that the god Aššur and the goddess Ištar had given to me, I marched about triumphantly inside the land Elam.
On my return march, during which the god Aššur and the goddess Ištar made me stand over my foes, I conquered the city Susa, a great cult center, the residence of their gods, a place of their secret lore. By the command of the god Aššur and the goddess Ištar, I entered its palaces and stayed inside them during celebrations. I opened up their treasuries, inside which silver, gold, possessions, and property had been stored — which the former kings of the land Elam down to the kings of this time had collected and deposited — and wherein no other enemy apart from me had laid his hands, and I brought all of this out and counted it as booty.
Silver, gold, possessions, and property of the land of Sumer and Akkad — Karduniaš Babylonia, all of it — that the former kings of the land Elam had carried off seven times and brought inside the land Elam; red ṣariru-gold, shiny ešmarû-metal, precious stones, valuable jewelry, and royal appurtenances that the former kings of the land Akkad and Šamaš-šuma-ukīn had squandered on the land Elam to help them; clothing, jewelry, his royal appurtenances, equipment suited for battle, instruments, anything used for waging war, and gear suited for his hands; movable furnishings of his palaces, all of it, on which he sat and lay down, from which he ate, drank, bathed, and was anointed; chariots, processional carriages, and wagons whose fittings are made of ṣariru-gold and zaḫalû-metal; large horses and mules whose trappings are made of gold and silver — I carried off all of this to Assyria.
I removed  šēdus and lamassus, as many protectors of the temple as there were. I ripped out the raging wild bulls that adorned gateways. I had the sanctuaries of the land Elam utterly destroyed and I counted its gods and its goddesses as ghosts. As for their secret groves, into which no outsider has ever gazed or set foot within their borders, my battle troops entered inside them, saw their secrets, and burned them with fire.
I destroyed and demolished the tombs of their earlier and later kings, men who had not revered the goddess Ištar, my lady, and who had disturbed the kings, my ancestors; I exposed them to the sun (the god Šamaš). I took their bones to Assyria. I prevented their ghosts from sleeping and deprived them of funerary libations.
On a march of one month and twenty-five days, I devastated the districts of the land Elam and scattered salt and cress over them (it).
The daughters of kings, the sisters of kings, along with earlier and later family of the kings of the land Elam, officials and mayors of those cities, as many as I had conquered, chief archers, captains, charioteers, third men of chariot crews, cavalrymen, archers, eunuchs, engineers, every kind of artisan there was, people — male and female, young and old — horses, mules, donkeys, oxen, and sheep and goats, which were more numerous than locusts — I carried them off to Assyria.
I gathered earth from the cities Susa, Madaktu, Ḫaltemaš, and the rest of his cult centers and took it to Assyria. I allowed onagers and gazelles, as many beasts of the steppe as there are, to dwell inside them the cities as if on a meadow. I deprived his fields of the clamor of humans, the sound of the treading of oxen, sheep and goats, and the cries of pleasant work songs.
As for the goddess Nanāya, who 1,635 years ago became angry and went to live in the land Elam, a place not befitting her, then, at that time when she — and the gods, her fathers — nominated me for ruling over the lands, she entrusted me with the return of her lordly majesty, saying: "Ashurbanipal will bring me out of the evil land Elam and make me enter Eanna again."
The words of her divine command that she had spoken in distant days, she now disclosed to the people of a later generation. I grasped the hand of her great divinity. She took the direct path, which pleases the heart, to Eanna. I made her enter into Uruk and made her dwell on her eternal dais in Eḫiliana, which she loves.
As for the people and the booty of the land Elam, which I had plundered by the command of the deities Aššur, Sîn, Šamaš, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku — I gave the best of them to my gods. I added the archers, shield bearers, artisans, and engineers whom I had carried off from the land Elam to my royal contingent. I divided up the rest like sheep and goats among my governors, my nobles, my cult centers, and my entire camp.
On the site of its original structure, I fashioned its brickwork fifty courses of brick high. I filled in the terrace. In a favorable month, on an auspicious day, I laid its foundations on that terrace and thereby secured its brickwork. I mixed its kalakku-mortar with beer and wine; I blended its šallaru-plaster. Its brick makers and hod carriers spent their days in rejoicing and singing. While there were joyous celebrations, I built it from its foundations to its crenellations. I made its structure larger and its workmanship more splendid than the one of the kings, my ancestors.
As for the one who destroys an inscribed object bearing my name, the name of my father, and the name of my grandfather, or does not place it with an inscribed object of his own, may the gods who reside in heaven and netherworld angrily curse him, overthrow  his kingship, and make his name and seed disappear from the land.
Simānu III, the twenty-first day, e­po­ny­my of Nabû-šar-aḫḫēšu, governor of the city Samaria.
Ayyāru II, the twenty-fourth day, eponymy of Nabû-šar-aḫḫēšu, governor of the city Samaria.
I rebuilt Esagil, the palace of the gods, and completed its designs. I brought the deities Bēl Marduk, Bēltīya Zarpanītu, the Lady of Babylon, Ea, and Mandānu out of Ešarra and made them enter into Šuanna Babylon.
I stationed four fierce wild bulls of silver, protectors of my royal path, in the Gate of the Rising Sun and in the Gate of Lamma-RA.BI, in gateways of Ezida, which is inside Borsippa.
The goddess Šarrat-Kidmuri, who in her anger had abandoned her inner sanctum and had taken up residence in a place not befitting her, relented during the favorable reign (my favorable reign) that the god Aššur had granted me. To complete the emblem of her exalted divinity and to glorify her precious cultic rites, she constantly kept sending me instructions through dreams and messages from ecstatics.
I asked the gods Šamaš and Adad and they answered me with a firm "yes." I refurbished the emblem of her great divinity and made her sit upon a throne-dais as her eternal abode. I firmly re-established her precious cultic ordinances and properly carried out her cultic rites.
Before my father was born and my birth-mother was created in her mother’s womb, the god Sîn, who created me to be king, named me to rebuild Eḫulḫul, saying: "Ashurbanipal will rebuild that temple and make me dwell therein upon an eternal dais." The word of the god Sîn, which he had spoken in distant days, he now revealed to the people of a later generation. He allowed the temple of the god Sîn — which Shalmaneser III, son of Ashurnasirpal II, a king of the past who had come before me, had built — to become old and he entrusted its renovation to me.
In the inner sanctum of the god Sîn, my lord, I stationed two wild bulls of silver, which gore my foes to death. In a gateway of Eḫulḫul, I also stationed two long-haired heroes of ešmarû-metal, which grasp divine emblems, keep safe my royal path, and bring in the yield of mountain and sea.
The god Adad released his rains and the god Ea opened up his springs. Year after year, I shepherded the subjects of the god Enlil in prosperity and with justice.
The great gods, whose divinity I constantly revered, generously granted me power, virility, and outstanding strength. They placed lands that had not bowed down to me into my hands and allowed me to achieve my heart’s desire. I marched from the Upper Sea to the Lower Sea, where the kings, my ancestors, had regularly traveled. At a distance of one month and twenty days journey into the midst of the sea and on dry land, I added territory to that of the kings, my ancestors, and ruled it. I made the people living in those lands bow down to my yoke and imposed upon them annual tribute payment. By the command of the god Aššur and the goddess Mullissu, the kings who sit upon royal daises kiss my feet and great rulers from both east and west are anxious for me to be their ally.
With the support of the great gods, my lords, I entered the land Elam, brought about their (the Elamites’) defeat countless times, and marched about triumphantly. Ummanaldašu (Ḫumban-ḫaltaš III) became frightened by the assault of my mighty battle array, fled naked, and took to the mountains.
As for the goddess Nanāya, who 1,635 years ago became angry and went to live in the land Elam, a place not befitting her, then, at that time when she and the gods, her fathers, nominated me for ruling over the lands, she entrusted me with the return of her lordly majesty, saying: "Ashurbanipal will bring me out of the land Elam and make me enter Eanna again."
The words of their divine command that they had spoken in distant days, they now disclosed to the people of a later generation. I grasped the hand of her great divinity. She took the direct path, which pleases the heart, to Eanna. I made her enter into Uruk and made her dwell on her eternal dais in Eḫiliana, which she loves.
At that time, the akītu-house of the goddess Ištar, my lady, that is inside Nineveh — the goddess who raised me like my own birth-mother, killed my enemies, and made all of the rulers bow down at my feet — and which Sargon II — the grandfather of the father who had engendered me, descendant of Bēl-bāni, son of Adāsi, whose ultimate place of origin is Baltil Aššur — had built, had become old
I made the god Aššur and the goddess Mullissu, the gods who support me and fulfill my heart’s desire, enter inside and made them celebrate an akītu-festival. I offered sumptuous offerings before them and presented them with my gifts. The god Aššur and the goddess Mullissu, who raised me from childhood and protected my kingship, will enter that akītu-house and celebrate joyous festivals.
With their radiant faces and the gaze of their favorable eyes, which watch over the four quarters of the world, may they look with pleasure upon me, Ashurbanipal, the king who is the favorite of their hearts, the builder of this akītu-house. May they lengthen my days so that I may be fully satisfied with my good fortune. May they make the foundations of my royal throne endure and make my reign last for a long time. May they kill my enemies, and cut down my foes. With their great support, may I rule wherever I desire (I say) and achieve whatever (the place) I strive for.
In the future, may one of the sons, grandsons, great grandsons, or great, great grandsons, one of the kings, my descendants, whom the god Aššur and the goddess Mullissu choose and nominate for ruling over the land and people, renovate its dilapidated sections when this akītu-house becomes old and dilapidated. May he find an inscribed object bearing my name, anoint it with oil, make an offering, and return it to its place. May the great gods, as many as are recorded on this inscribed object, constantly bless your kingship and protect your reign.
As for the one who destroys an inscribed object bearing my name, makes it disappear by some crafty device, or does not place it with an inscribed object bearing his name, may the great gods of heaven and netherworld overthrow his kingship and make his name and seed disappear from the land.
I, Ashurbanipal, the creation of the god Aššur and the goddess Mullissu, the senior son of the king of the House of Succession, the one whom the god Aššur and the god Sîn — the lord of the lunar crown — nominated in distant days to be king and created in the womb of his mother for shepherding Assyria, and the one for whom the deities Šamaš, Adad, and Ištar declared my exercising the kingship through their firm decisions —
Esarhaddon, king of Assyria, the father who had engendered me, carefully observed the words of the god Aššur and the goddess Mullissu, the gods who supported him, and who instructed him about my exercising the kingship. In the month Ayyāru II, the month of the god Ea — the lord of humankind — on the twelfth day — an auspicious day, the day of the bread donations to the goddess Gula — in order to perform the noble command of the deities Aššur, Mullissu, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, he assembled the people of Assyria — young and old — and of the Upper and Lower Seas. In order to protect my position as heir designate and afterwards my exercising the kingship of Assyria, he made them swear to a treaty, an oath bound by the gods; he made the agreements strong.
In the midst of joyous celebration, I entered the House of Succession, a sophisticated place, the mooring place of kingship, inside of which Sennacherib — the father of the father who had begotten me — had performed his duties as heir designate and king, the place in whose midst Esarhaddon — the father who had engendered me — was born, grew up, exercised dominion over Assyria, led all of the rulers, expanded his family, and bonded with relatives and kin.
Furthermore, I, Ashurbanipal, learned inside it the wisdom of the god Nabû, all of the scribal arts. I investigated the precepts of every type of scholar there is, learned how to shoot a bow, ride a horse and chariot, and take hold of their reins.
By the command of the great gods, whose names I invoked, whose praise I speak about, and who commanded my exercising the kingship, they entrusted me to be the provider of their sanctuaries. In my stead, they always answer my adversaries and kill my foes.
After the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku gladly made me sit on the throne of the father who had engendered me, the god Adad released his rains and the god Ea opened up his springs. Grain was five cubits high in its furrow and ears of corn were five-sixths of a cubits long. Successful harvests and an abundance of grain enabled pasture land to continually flourish, fruit orchards to be very lush with fruit, and cattle to successfully give birth to their young. During my reign, there was plenitude and abundance; during my years, bountiful produce was accumulated.
I quickly advanced to support the kings and officials who were in Egypt, servants who belonged to me, and I marched as far as the city Kār-Bānīti. Taharqa, the king of Egypt and Kush, heard about the advance of my expeditionary force while he was inside the city Memphis, and mustered his battle troops before me to wage armed battle and war. With the support of the gods Aššur, Bēl Marduk, and Nabû, the great gods, my lords who march at my side, I brought about the defeat of his troops in a widespread pitched battle.
Taharqa heard about the defeat of his troops while he was inside the city Memphis. The awe-inspiring radiance of the god Aššur and the goddess Ištar overwhelmed him and he went into a frenzy. The brilliance of my royal majesty, with which the gods of heaven and netherworld had endowed me, covered him; he abandoned the city Memphis and, in order to save his own life, he fled inside the city Thebes. I seized that city Memphis and then made my troops enter and reside there.
As for those twenty kings who had constantly sought out evil deeds against the troops of Assyria, they brought them alive to Nineveh, before me.
Afterwards, Tanutamon, the son of Shabako, sat upon his royal throne. He made the cities Thebes and Heliopolis his fortresses and assembled his forces. To fight against the Assyrian troops who were inside the city Memphis, he mobilized his battle array, confined those people, and cut off their escape route. A fast messenger came to Nineveh and told this to me.
On my second campaign, I took the direct road to Egypt and Kush. Tanutamon heard about the advance of my expeditionary force and that I had set foot on Egyptian territory, he abandoned the city Memphis and, in order to save his own life, he fled inside the city Thebes. The kings, governors, and officials whom I had stationed in Egypt came to meet me and kissed my feet.
I took the road in pursuit of Tanutamon and I marched as far as the city Thebes, his fortified city. He saw the assault of my mighty battle array and abandoned the city Thebes; he fled to the city Kipkipi. With the support of the god Aššur and the goddess Ištar, I conquered that city Thebes in its entirety.
Silver, gold, precious stones, as much property of his palace as there was, garments with multi-colored trim, linen garments, large horses, people — male and female — two tall obelisks cast with shiny zaḫalû-metal, whose weight was 2,500 talents and which stood at a temple gate, I ripped them from where they were erected and took them to Assyria. I carried off substantial booty, which was without number, from inside the city Thebes. I made my weapons prevail over Egypt and Kush and thus achieved victory. With full hands, I returned safely to Nineveh, my capital city.
On my third campaign, I marched against Baʾalu, the king of the land Tyre who resides in the middle of the sea. Because he did not honor my royal commands and did not obey the pronouncements from my lips, I set up outposts against him. By sea and dry land, I took control of all of his routes. I constricted and cut short their lives. I made them the people of Tyre bow down to my yoke.
He brought before me his daughter, his own offspring, and the daughters of his brothers to serve as housekeepers. He sent at the same time Yāḫi-Milki, his son, who had never crossed the sea, to do obeisance to me. I received from him his daughter and the daughters of his brothers, together with a large marriage gift. I had mercy on him and then I gave his son, his offspring, back to him.
As for Yakīn-Lû, the king of the land Arwad, who resides in the middle of the sea and who had not bowed down to the kings, my ancestors, he bowed down to my yoke. He brought to Nineveh his daughter, together with a substantial dowry, to serve as a housekeeper, and he kissed my feet.
As for Mugallu, the king of the land Tabal who had spoken with disrespect to the kings, my ancestors, he brought to Nineveh his daughter, his own offspring, together with a large marriage gift, to serve as a housekeeper, and he kissed my feet. I imposed upon Mugallu an annual payment of large horses.
As for Sanda-šarme of the land Ḫilakku Cilicia, who had not bowed down to the kings, my ancestors, and had not pulled their yoke, he brought to Nineveh his daughter, his own offspring, together with a substantial dowry, to serve as a housekeeper, and he kissed my feet.
After Yakīn-Lû, the king of the land Arwad, had disappeared, Azi-Baʾal, Abī-Baʾal, Adūnī-Baʾal, Sapaṭ-Baʾal, Būdi-Baʾal, Baʾal-iašūpu, Baʾal-ḫanūnu, Baʾal-maluku, Abī-Milki, and Aḫī-Milki, the sons of Yakīn-Lû who reside in the middle of the sea, came up from the middle of the sea, came with their substantial audience gifts, and kissed my feet. I looked upon Azi-Baʾal with pleasure and installed him as king of the land Arwad. I clothed Abī-Baʾal, Adūnī-Baʾal, Sapaṭ-Baʾal, Būdi-Baʾal, Baʾal-iašūpu, Baʾal-ḫanūnu, Baʾal-maluku, Abī-Milki, and Aḫī-Milki in garments with multi-colored trim and fastened gold bracelets around their wrists. I made them stand before me.
As for Gyges, the king of the land Lydia — a region on the opposite shore of the sea, a remote place, the mention of whose name none of the kings, my ancestors, had ever heard —  the god Aššur, the god who created me, made him see in a dream the mention of my name, saying: "Grasp the feet of Ashurbanipal, king of Assyria, and conquer your enemies through the mention of his name." On the very day he saw this dream, he sent his mounted messenger to inquire about my well-being. As for this dream that he had seen, he sent a message about it by the hands of a messenger of his and he reported it to me.
He allowed an interruption in the sending of his mounted messengers, whom he used to constantly send to inquire about my well-being. Because he did not honor the words of the god Aššur, the god who created me, he trusted in his own strength and his heart became proud. He sent his forces to aid  Psammetichus I, the king of Egypt who had cast off the yoke of my lordly majesty, and then I myself heard about this and made an appeal to the god Aššur and the goddess Ištar, saying: "Let his corpse be cast down before his enemy and let them carry away his bones." Just as I had appealed to the god Aššur, it was fulfilled and his corpse was cast down before his enemy and they carried away his bones.
The Cimmerians whom he Gyges had trampled down through the mention of my name, attacked and flattened his entire land. Afterwards, his son, sat on his throne. As for the evil deeds, which through my entreaties, the gods who support me had obstructed the father who had engendered him, he sent a message about it by the hands of his messenger and then he grasped the feet of my royal majesty, saying: "You are the king whom the god recognizes. You cursed my father and evil befell him. Pray for me, the servant who reveres you, so that I can pull your yoke."
As for Aḫšēri, who did not fear my lordly majesty — by the command of the goddess Ištar who resides in the city Arbela, which she had said from the beginning, saying: "I myself, just as I have commanded, will bring about the death of Aḫšēri, the king of the land Mannea" — she Ištar placed him in the hands of his servants and then the people of his land incited a rebellion against him. They cast his corpse into a street of his city and dragged his body to and fro. They cut down with the sword his brothers, his family, and the seed of his father’s house.
Afterwards, Uallî, his son, sat on his throne. He saw the might of the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, the great gods, my lords, and bowed down to my yoke. For the preservation of his own life, he opened up his hands to me and made an appeal to my lordly majesty. He sent Erisinni, his heir designate, to Nineveh and he kissed my feet. I had mercy on him and then I dispatched my messenger with a message of goodwill to him. He sent me his daughter, his own offspring, to serve as a housekeeper. As for his former payment, which they had discontinued in the time of the kings, my ancestors, they carried it before me. I added thirty horses to his former payment and imposed it upon him.
On my fifth campaign, I took the direct road to the land Elam. By the command of the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, in the month Ulūlu VI — "the work of the goddesses," the month of the king of the gods, the god Aššur, the father of the gods, the god Nunnamnir — like the assault of a fierce storm, I covered the land Elam in its entirety. I cut off the head of Teumman, their presumptuous king who had plotted evil deeds. I slew his warriors without number. I captured his fighting men alive. I filled the plain of the city Susa with their bodies like baltu-plants and ašāgu-plants. I made the Ulāya River flow with their blood; I dyed its water red like a red-dyed wool.
I took Ummanigaš (Ḫumban-nikaš II), a son of Urtaku — a former king of the land Elam — who had fled to me from Teumman to Assyria and had grasped my feet, with me to the land Elam and I placed him on Teumman’s throne. I installed Tammarītu, his third brother who had fled to me with him, as king in the city Ḫidalu.
After I had made the weapons of the god Aššur and the goddess Ištar prevail over the land Elam and had continually established mighty victories, on my return march, I set out towards Dunānu, a Gambulian who had put his trust in the land Elam. I conquered the city Ša-pī-Bēl, a city upon which the land Gambulu relied. I entered that city and slaughtered its people like lambs. As for Dunānu and Samgunu, the ones who had disturbed my exercising the kingship, I clamped their hands and feet in iron manacles and handcuffs and iron fetters. As for the rest of the sons of Bēl-iqīša, his family, the seed of his father’s house, as many as there were, Nabû-naʾid and Bēl-ēṭir, sons of Nabû-šuma-ēreš, the šandabakku governor of Nippur, and the bones of the father who had engendered them (Nabû-šuma-ēreš), I carried them off together with auxiliary forces, rebels, the people of the land Gambulu, oxen, sheep and goats, donkeys, horses, and mules out of the land Gambulu to Assyria. As for Ša-pī-Bēl, the city upon which he Dunānu relied, I destroyed, demolished, and dissolved it with water.
At that time, as for Šamaš-šuma-ukīn, my unfaithful brother for whom I performed many acts of kindness and whom I had installed as king of Babylon — I made and gave him anything that is distinctive, appurtenances of kingship. I assembled soldiers, horses, and chariots and placed them in his hands. I gave him more cities, fields, orchards, and people to live inside them than the father who had engendered me had commanded.
However, he forgot these acts of kindness that I had done for him and constantly sought out evil deeds. Aloud, with his lips, he was speaking friendship, but deep down, his heart was scheming for murder. He lied to the citizens of Babylon who had been devoted to Assyria, servants who belonged to me, and he spoke words of deceit with them. In a crafty maneuver, he sent them to Nineveh, before me, to inquire about my well-being.
At that time, one young man lay down during the night and saw a dream, saying: "On a socle of the god Sîn, it is written ‘I will grant a cruel death to those who have plotted evil deeds and initiated sedition against Ashurbanipal, the king of Assyria. I will bestow on them a horrible death by a swift iron dagger, fire, famine, and plague.’" I heard these words and I trusted in the words of the god Sîn, my lord.
On my sixth campaign, I mustered my troops and took the direct road against Šamaš-šuma-ukīn. I confined him, together with his fighting men, inside Sippar, Babylon, Borsippa, and Cutha, and I cut off their escape routes. I brought about his defeat countless times in city and steppe. As for the rest, they laid down their lives through plague, famine, and starvation.
As for Ummanigaš (Ḫumban-nikaš II), the king of the land Elam installed by me (my hand), who had accepted bribes from him (Šamaš-šuma-ukīn) and set out to help him, Tammarītu rebelled against him and struck him, together with his family, down with the sword.
Tammarītu kissed the feet of my royal majesty and swept the ground with his beard. He took hold of the platform of my chariot and then handed himself over to do obeisance to me. By the command of the god  Aššur and the goddess Ištar, he made an appeal to my lordly majesty to decide his case and to come to his aid. They the fugitive Elamites stood before me and were singing the praises of the valor of my mighty gods, who had come to my aid.
The deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, who march before me and kill my foes, consigned Šamaš-šuma-ukīn, my hostile brother who had started a fight against me, to a raging conflagration and destroyed his life.
Moreover, as for the people who had incited Šamaš-šuma-ukīn, my hostile brother, so that he performed this evil deed, who feared death, whose lives were precious to them, and who did not fall into the fire with Šamaš-šuma-ukīn, their lord, and those who had escaped the cut of an iron dagger, famine, starvation, and raging fire, and had taken refuge — the net of the great gods, my lords,  from which there is no escape, overwhelmed them. Not a single one of them escaped; anyone who tried to get away did not escape my grasp; they the gods placed them in my hands.
They brought before me chariots, a processional carriage, a parasol, his palace women, and property of his palace. As for those soldiers with blasphemous mouths who had uttered blasphemy against the god Aššur, my god, and had plotted evil deeds against me, the ruler who reveres him, I slit open their mouths and brought about their defeat.
As for the rest of the people, those still alive, at the bull colossus where they had laid flat Sennacherib — the father of the father who had engendered me — I myself now laid flat those people there as a funerary-offering for him. I fed their dismembered flesh to dogs, pigs, vultures, eagles, birds of the heavens, and fish of the apsû.
After I had performed these deeds and pacified the hearts of the great gods, my lords, I brought out of Babylon, Cutha, and Sippar the bones of the people’s corpses that the god Erra had cut down and those who had laid down their lives from famine and starvation, the remnants of meals for dogs and pigs, which were obstructing the streets and filling the squares, and I cast them outside. Through the craft of the purification priest, I purified their daises; I cleansed their sullied streets. Through taqribtu-rituals and eršangû-rituals, I appeased their angry gods and their furious goddesses. As for their regular offerings, which had diminished, I confirmed them in full again, just as they were in distant days.
As for the rest of the citizens of Babylon, Cutha, and Sippar who had escaped plague, slaughter, and famine, I had mercy on them; I commanded the preservation of their lives. I settled them inside Babylon. As for the people of the land Akkad, together with those of Chaldea, Aram, and the Sealand, whom Šamaš-šuma-ukīn got as help and united, and who decided on their own to become hostile towards me, by the command of the god Aššur and the goddess Mullissu, the gods who support me, I subdued them to their full extent. I imposed upon them the yoke of the god Aššur that they had cast off. I installed over them governors and officials appointed by me (my hand). I confirmed regular offerings and contributions as first-fruits offerings for the god Aššur, the goddess Mullissu, and the gods of Assyria. I imposed upon them tribute payment in recognition of my dominion to be delivered yearly and without interruption.
As for Imbappi, the official of the city Bīt-Imbî, an in-law of Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam, I brought him out of that city alive. I placed his hands and feet in iron fetters and brought him to Assyria.
I brought out a palace woman and the sons of Teumman — a former king of the land Elam whose head I had cut off during a previous campaign on the instructions of the god Aššur — together with the rest of the people living in the city Bīt-Imbî and I counted them as booty.
As for Umba-LAGABua, who had fled to the city Bubilu after the land Elam had revolted and who sat on the throne of the land Elam in opposition to Ummanaldašu, he, like him Ummanaldašu heard about the advance of my army and abandoned the city Bubilu, a city that was a lordly residence of his, and, like fish, he took to the depths of far away waters.
As for Tammarītu, who had fled to me and grasped my feet, I brought him into the city Susa and I installed him as king.
On my successful return march, I turned back (I turned the front of my yoke) to Assyria with full hands. As for the cities Gatudu, Gatudu again, Daeba, Nadiʾ, Dūr-Amnani, Dūr-Amnani again, Ḫamānu, Taraqu, Ḫayyūsi, Bīt-kunukki-bīssu, Bīt-Arrabi, Bīt-Imbî, Madaktu, Susa, Bubê, Kapar-Marduk-šarrāni, Urdalika, Algariga, Tūbu, Tīl-Tūba, Dun-šarri, Dūr-Undāsi, Dūr-Undāsi again, Bubilu, Samunu, Bīt-Bunaki, Qabrīna, Qabrīna again, and Ḫaraʾ, I conquered those cities; I destroyed, demolished, and burned them with fire. I carried off to Assyria their gods, their people, their oxen, their sheep and goats, their possessions, their property, wagons, horses, mules, equipment, and implements of war.
On my eighth campaign, by the command of the god Aššur and the goddess Ištar, I mustered my troops and I took the direct road against Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam. Like the city Bīt-Imbî, which I had conquered during a previous campaign of mine, I now conquered the rest of the land Rāši and the city Ḫamānu, along with their (its) districts. Moreover, he, Ummanaldašu, the king of the land Elam, heard about the conquest of the land Rāši and the city Ḫamānu and fear of the god Aššur and the goddess Ištar, who march at my side, overwhelmed him and then he abandoned the city Madaktu, a royal city of his, and fled to the city Dūr-Undāsi. He crossed the Idide River and established that river as his defensive position. He prepared himself to fight with me.
As for the entire area between the Ulāya and Idide rivers, I conquered the city Madaktu, a royal city, along with its district. I conquered the city Ḫaltemaš, a royal city of his. I conquered the city Susa, a royal city of his. I conquered the cities Dīn-šarri and Sumuntunaš, royal cities of his. I conquered the city Pidilma, a royal city of his. I conquered the city Bubilu, a royal city of his. I conquered the city Kabinak, a royal city of his.
My troops saw the Idide River, a raging torrent and were afraid to cross it. During the night, the goddess Ištar who resides in the city Arbela showed a dream to my troops and said the following to them, saying: "I myself will go before Ashurbanipal, the king that my own two hands created." My troops trusted this dream and they safely crossed the Idide River.
I conquered, destroyed, demolished, and burned with fire fourteen cities, his royal residences, together with smaller settlements, which were without number, and twelve districts that were in the land Elam, all of it. I turned them into mounds of ruins (mounds and ruins). I slew his warriors without number. I struck down his elite fighting men with the sword.
Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam, fled naked and took to the mountains.
As for the people living inside them, I annihilated them. I smashed their gods and thus placated the mood of the lord of lords. I carried off to Assyria its gods, its goddesses, its possessions, and its property, as well as people, young and old. Over an area of sixty leagues, by the command that the god Aššur and the goddess Ištar had given to me, I entered the land Elam and marched about triumphantly.
On my return march, during which the god Aššur and the goddess Ištar made me stand over my foes, I conquered the city Susa, a great cult center, the residence of their gods, a place of their secret lore. By the command of the god Aššur and the goddess Ištar, I entered its palaces and stayed inside them during celebrations. I opened up their treasuries, inside which silver, gold, possessions, and property had been stored — which the former kings of the land Elam down to the kings of this time had collected and deposited — and wherein no other enemy apart from me had laid his hands, and I brought all of this out and counted it as booty.
Silver, gold, possessions, and property of the land of Sumer and Akkad — Karduniaš Babylonia, all of it — that the former kings of the land Elam had carried off seven times and brought inside the land Elam; red ṣariru-gold, shiny ešmarû-metal, precious stones, valuable jewelry, and royal appurtenances that the former kings of the land Akkad and Šamaš-šuma-ukīn had squandered on the land Elam to help them; clothing, jewelry, royal appurtenances, equipment suited for battle, instruments, anything used for waging war, and gear suited for his hands; movable furnishings of his palaces, all of it, on which he sat and lay down, from which he ate, drank, bathed, and was anointed; chariots, processional carriages, and wagons whose fittings are made of ṣariru-gold and zaḫalû-metal; large horses and mules whose trappings are made of gold and silver — I carried off all of this to Assyria.
As for the ziggurrat of the city Susa, which had been constructed with baked bricks colored with lapis lazuli, I destroyed it; I stripped off its horns, which were cast with shiny copper.
As for the deities Inšušinak — the god of their secret lore who lives in seclusion and whose divine acts have never been seen by anyone — Šumudu, Lagamaru, Partikira, Amman-kasiMAŠ, Uduran, Sapag — whose divinity the kings of the land Elam constantly revered — Ragiba, SunGAMsarā, Karsa, Kirsamas, Šudānu, Ayapagsina, Bilala, Panintimri, Silagarā, Nabsā, Nabirtu, and Kindakarbu — I carried off to Assyria those gods and goddesses together with their jewelry, their property, and their equipment, along with šangû-priests and buḫlalû-priests.
Thirty-two statues of kings fashioned from silver, gold, copper, and alabaster from inside the cities Susa, Madaktu, and Ḫurādu, along with a statue of Ummanigaš (Ḫumban-nikaš I), son of Umbadarâ, a statue of Ištar-nanḫundi (Šutur-Naḫūndi II), a statue of Ḫallušu (Ḫallušu-Inšušinak I), and a statue of the later Tammarītu, who did obeisance to me by the command of the god Aššur and the goddess Ištar — I took them to Assyria.
I removed  šēdus and lamassus, as many protectors of the temple as there were. I ripped out the raging wild bulls that adorned gateways. I had the sanctuaries of the land Elam utterly destroyed and I counted its gods and its goddesses as ghosts. As for their secret groves, into which no outsider has ever gazed or set foot within their borders, my battle troops entered inside them, saw their secrets, and burned them with fire.
I destroyed and demolished the tombs of their earlier and later kings, men who had not revered the god Aššur and the goddess Ištar, my lords, and who had disturbed the kings, my ancestors; I exposed them to the sun (the god Šamaš). I took their bones to Assyria. I prevented their ghosts from sleeping and deprived them of funerary libations.
On a march of one month and twenty-five days, I devastated the districts of the land Elam and scattered salt and cress over them.
The daughters of kings, the sisters of kings, along with earlier and later family of the kings of the land Elam, officials and mayors of those cities, as many as I had conquered, chief archers, captains, charioteers, third men of chariot crews, cavalrymen, archers, eunuchs, engineers, every kind of artisan there was, people — male and female, young and old — horses, mules, donkeys, oxen, and sheep and goats, which were more numerous than locusts — I carried them off to Assyria.
I gathered earth from the cities Susa, Madaktu, Ḫaltemaš, and the rest of their cult centers and took it to Assyria. During one full month, I flattened the land Elam to its full extent. I deprived his fields of the clamor of humans, the sound of the treading of oxen, sheep and goats, and the cries of pleasant work songs. I allowed onagers and gazelles, as many beasts of the steppe as there are, to dwell therein the cities as if on a meadow.
As for the goddess Nanāya, who 1,635 years ago became angry and went to live in the land Elam, a place not befitting her, then, at that time when she — and the gods, her fathers — nominated me for ruling over the lands, she entrusted me with the return of her divinity, saying: "Ashurbanipal will bring me out of the evil land Elam and make me enter Eanna again."
The words of their divine command that they had spoken in distant days, they now disclosed to the people of a later generation. I grasped the hand of her great divinity. She took the direct path, which pleases the heart, to Eanna. In the month Kislīmu IX, on the first day, I made her enter into Uruk and made her dwell on her eternal dais in Eḫiliana, which she loves.
As for the people and the booty of the land Elam, which I had plundered by the command of the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku — I gave the best of them to my gods. I added the archers, shield bearers, artisans, and engineers whom I had carried off from the land Elam to my royal contingent. I divided up the rest like sheep and goats among the cult centers, the dwelling places of the great gods, my governors, my nobles, and my entire camp.
With regard to Nabû-bēl-šumāti, the grandson of Marduk-apla-iddina II (Merodach-baladan), who had sinned against my treaty and cast off the yoke of my lordship, who had made the kings of the land Elam his fortified position and trusted in Ummanigaš (Ḫumban-nikaš II), Tammarītu, Indabibi, and Ummanaldašu (Ḫumban-ḫaltaš III), kings who had exercised dominion over the land Elam, I dispatched my messenger to Ummanaldašu with a message filled with rage concerning the extradition of Nabû-bēl-šumāti.
Nabû-bēl-šumāti, the grandson of Marduk-apla-iddina II (Merodach-baladan), heard about the advance of my messenger who had entered into the land Elam; he (his heart) became anxious and distressed. His life was not precious to him and he wanted to die. He spoke to his own personal attendant, saying: "Strike me down with the sword." He and his personal attendant ran each other through with their iron belt-daggers.
Ummanaldašu (Ḫumban-ḫaltaš III) became frightened and preserved the corpse of that Nabû-bēl-šumāti in salt, and then he gave it to my messenger, along with the head of his personal attendant who had struck him down with the sword, and sent him my messenger before me. I did not agree to hand over his corpse for burial. I made him more dead than before: I cut off his head and hung it around the neck of Nabû-qātī-ṣabat, the simmagir-official of Šamaš-šuma-ukīn, my hostile brother, who had gone with him (Nabû-bēl-šumāti) to make the land Elam hostile towards me.
Paʾê, who had exercised dominion over the land Elam in opposition to Ummanaldašu (Ḫumban-ḫaltaš III), thought about the awe-inspiring brilliance of the fierce weapons of the god Aššur and the goddess Ištar that they had poured over the land Elam, not one time or two times, but three times, and he became disheartened. He fled to me from within the land Elam and grasped the feet of my royal majesty.
On my ninth campaign, I mustered my troops and took the direct road against Uaiteʾ Iautaʾ, the king of the land of the Arabs who had sinned against my treaty, had not respected the kindness that I had done for him, and had cast off the yoke of my lordship, which the god Aššur had imposed upon him so that he pulled my yoke. He refrained from inquiring about my well-being and withheld audience gifts and his substantial payments, from me. Just like the land Elam, he listened to the lies spoken by the land Akkad and then he did not honor my treaty. He abandoned me, Ashurbanipal, the holy priest, the pious servant, the creation of the hands of the god Aššur, and he gave his forces to Abī-Yateʾ and Aya-ammu, sons of Teʾri. He sent them to aid Šamaš-šuma-ukīn, my hostile brother, and he sided with him. As for the people of the land of the Arabs who were with him, he made them hostile towards me and then they were constantly plundering the people whom the god Aššur, the goddess Ištar, and the great gods had given to me to be their shepherd (to perform their shepherdship) and whom they had placed in my hands.
As for Uaiteʾ Iautaʾ, son of Hazael, son of the brother of the father of Uaiteʾ, son of Bir-Dāda, who made himself king of the land of the Arabs —  the god Aššur, the king of the gods, the great mountain, deranged his mind and he Iautaʾ came before me. To show the praise of the god Aššur and the great gods, my lords, I imposed a heavy punishment upon him. I placed him in a neck-stock, bound him with a bear and a dog and then made him guard the Citadel Gate of Nineveh, whose name is the Entrance to the Place Where the World Is Controlled.
Moreover, he, Ammu-ladīn, the king of the land Qedar, set out to fight with the kings of the land Amurru whom the god Aššur, the goddess Ištar, and the great gods had entrusted to me. With the support of the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, I brought about his defeat. They my troops seized him alive together with Adiya, wife of Uaiteʾ Iautaʾ, the king of the land of the Arabs, and brought him before me. By the command of the great gods, my lords, I placed him (Ammu-ladīn) in a dog collar and made him guard the gate.
By the command of the god Aššur, the goddess Ištar, and the great gods, my lords, I fought with Abī-Yateʾ and Aya-ammu, sons of Teʾri, who had come to the aid of Šamaš-šuma-ukīn by entering Babylon as his allies, and I brought about his defeat. As for the rest who had entered Babylon, they ate each other’s flesh on account of famine and starvation. In order to save their own lives, they came out of Babylon and then the forces of mine who were stationed against Šamaš-šuma-ukīn, brought about his defeat for a second time. He (Abī-Yateʾ) then fled alone and grasped my feet in order to save his own life. I had mercy on him, made him swear to a treaty, an oath bound by the great gods, and then installed him as king of the land of the Arabs in place of Uaiteʾ Iautaʾ, son of Hazael.
However, he (Abī-Yateʾ) sided with the Nabayateans, did not respect the oaths sworn by the great gods, and constantly plundered the territory of my land.
With the support of the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, Natnu, the king of the land of the Nabayateans — whose location is remote — and before whom Uaiteʾ Iautaʾ had fled, heard about of the might of the god Aššur, who had encouraged me. The one who had never sent his messenger to the kings, my ancestors, and who had not inquired about the well-being of their royal majesties, out of fear of the conquering weapons of the god Aššur, approached me and inquired about the well-being of my royal majesty.
Moreover, Abī-Yateʾ, the son of Teʾri who who did not remember my kindness and did not honor the oaths sworn by the great gods, spoke lies to me and sided with Natnu, the king of the land of the Nabayateans. They then mustered their forces for a wicked assault on my borders.
They my troops advanced and march­ed from the city Azalla to the city Quraṣitu, a distance of six leagues through a place of parching thirst. They (I) surrounded the confederation of the god Atar-samayin and the Qederites of Uaiteʾ, son of Bir-Dāda, the king of the land of the Arabs. As for his gods, his mother, his sisters, his wife, his family, the people of the land Qedar, all of it, donkeys, camels, and sheep and goats, as many as I had captured with the support of the god Aššur and the goddess Ištar, my lords, I made their feet take the road to Damascus.
In the month Abu V, the month of the bow-star — the warrior, daughter of the god Sîn — on the third day, the day of the evening meal of the king of the gods — the god Marduk — I set out from the city Damascus. I advanced and marched a distance of six leagues, the entire night, as far as the city Ḫulḫuliti, at Mount Ḫukkuruna, a rugged mountain. I reached the confederation of Abī-Yateʾ, son of Teʾri, the Qederite. I brought about his defeat and plundered him. As for Abī-Yateʾ and Aya-ammu, by the command of the god Aššur and the goddess Ištar, my lords, I captured them alive in the thick of battle. I placed their hands and feet in iron fetters and took them to Assyria, together with plunder from their land.
The fugitives who had fled from my weapons became frightened and took to Mount Ḫukkuruna, a rugged mountain. In the cities Manḫabbi, Apparu, Tenuquri, Ṣayuran, Marqanâ, Saratein, Enzikarme, Taʾnâ, and Sarāqa, whereever there was a spring or a source of water, as many as there were, I had guards stationed over them and thus I withheld from them the water which sustains their lives. I made drink scarce for their mouths and they laid down their lives from parching thirst. As for the rest of them, they cut open the camels that they rode and drank the blood and the liquid from the excrement to quench their thirst. As for those who had gone up and entered into the mountains, and had sought refuge there, not a single one of them escaped; anyone who tried to get away did not escape my grasp. I conquered them whereever they took refuge.
They (I) carried off to Assyria people — male and female — donkeys, camels, oxen, and sheep and goats without number. They filled with them the whole extent of my land, all that the god Aššur had given to me in its entirety, to all of its borders. I apportioned camels like sheep and goats and divided them among the people of Assyria so that within my country they the Assyrians could purchase camels for one shekel or even a half shekel of silver at the market gate. The female tavern keeper for a serving, the beer brewer for a jug of beer, and the gardener for his bag of vegetables were regularly receiving camels and slaves.
As for Uaiteʾ, along with his troops, who did not honor my treaty, who had flown away from the weapons of the god Aššur, my lord, and had fled into the presence of Natnu, the god Erra, the warrior, cut them down. Famine broke out among them and they ate the flesh of their children on account of their hunger. The deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku decreed curses, as many as were written in their treaties, accordingly upon them.
The foal of camels, the foal of donkeys, the calf, and the spring lamb sucked more than seven times at their wet nurses and yet they could not satisfy their stomachs with milk. The people of the land of the Arabs constantly asked one another: "Why have evil deeds such as these (this) befallen the land of the Arabs?" The other answered: "Because we did not honor the great treaties sworn by the god Aššur and sinned against the kindness of Ashurbanipal, the king who is loved by the heart of the god Enlil."
The goddess Mullissu, the wild cow, the supreme goddess, the most impetuous one among goddesses, whose position is equal in rank with that of the gods Anu and Enlil, gored to death my foes with her powerful horns.
The goddess Ištar who resides in the city Arbela, who is clothed in fire and cloaked in awe-inspiring radiance, rained down fire upon the land of the Arabs.
The god Ninurta, the arrow, the great warrior, the powerful son of the god Enlil, sliced through the lives of my enemies with his sharp arrows.
The god Nusku, the attentive vizier who makes lordship resplendent, who by the command of the god Aššur, the goddess Mullissu, and the warrior, the Lady of Arbela, marched at my side and protected my royal majesty, stood at the front of my troops and cut down my foes.
As for the assault of the weapons of the god Aššur and the goddess Ištar, the great gods, my lords, who had come to my aid to do battle, the troops of Uaiteʾ heard about this and they rebelled against him Uaiteʾ. He Uaiteʾ became frightened and came out from the place where he had fled. With the support of the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, I captured him and brought him to Assyria.
On my return march, I conquered the city Ušû Palaetyrus, whose location is situated on the shore of the sea. I slew the people of the city Ušû who had not been obedient to their governors by not giving payment, their annual giving. I rendered judgement on those insubmissive people: I carried off their gods and their people to Assyria.
I killed the insubmissive people of the city Acco. I hung their corpses on poles and placed them around the city. I took the rest of them to Assyria. I conscripted them to my royal contingent and added them to my numerous troops that the god Aššur had granted to me.
As for Aya-ammu, son of Teʾri, who had stood with Abī-Yateʾ, his brother, and did battle with my troops, I captured him alive in the thick of battle and flayed him in Nineveh, my capital city.
As for Ummanaldašu (Ḫumban-ḫaltaš III), the king of the land Elam whom from the distant past the god Aššur and the goddess Ištar, my lords, had commanded to do obeisance to me — by the command of their exalted divinity, which cannot be changed, afterwards his land rebelled against him. He then fled alone from the rebellion that his servants had incited against him and he took to the mountains. From the mountains, his place of refuge where he had always fled, I caught him like a falcon and took him alive to Assyria.
As for Tammarītu, Paʾê, and Ummanaldašu (Ḫumban-ḫaltaš III), who had exercised dominion over the land Elam after one another and whom I had made bow down to my yoke through the might of the god Aššur and the goddess Ištar, my lords, and Uaiteʾ, the king of the land of the Arabs whose defeat I had brought about by the command of the god Aššur and the goddess Ištar and whom I had taken out of his own land to Assyria — after I had gone up to perform sacrifices and had performed the rites of the akītu-house in Emašmaš, the seat of their dominion, before the goddess Mullissu — the mother of the great gods, the spouse loved by the god Aššur — I made them take hold of the yoke of my processional carriage. They pulled it up to the gate of the temple while I was seated above them (while they were below me). There I humbled myself (I stroked my nose) and paid careful attention to their divinity. In a rally of my troops, I made visible their (the god’s) strength, through which the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku made those insubmissive to me bow down to my yoke and made me stand over my enemies in mighty victories.
As for Ištar-dūrī Sarduri III, the king of the land Urarṭu, whose kings, his ancestors, used to regularly send messages of brotherly relations to my ancestors, now, Ištar-dūrī heard about the mighty deeds that the great gods had determined for me and, like a son to his father, he constantly sent messages concerning my dominion. Moreover, he constantly sent messages according to this wording, saying: "May it be well with the king, my lord." Reverently and humbly, he was now sending his substantial audience gifts before me.
At that time, the replacement House of Succession, the palace that is inside Nineveh — the exalted city loved by the goddess Mullissu — which Sennacherib, king of Assyria, the father of the father who had engendered me, had renovated to be his royal residence — that House of Succession became old during joyous celebrations, and its walls had become dilapidated.
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world — because I had grown up inside this House of Succession, because the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Bēlet-parṣē,  Ninurta, Nergal, and Nusku had protected my position as heir designate, and stretched out their benevolent protection and their beneficent aegis over me, because after I had sat on the throne of the father who had engendered me and had continuously exercised dominion over all of the lands and their widespread population, good news about the conquest of my enemies was brought to me there, because my dreams in bed at night were auspicious and my egirrû-oracles were positive in the morning, because that very dwelling keeps its owners in good health, and because the great gods determined good things as its fate, I removed its dilapidated sections. In order to widen the approach to it, I demolished it in its entirety.
On the site of its original structure, I fashioned its brickwork fifty courses of brick high. I filled in the terrace. I showed reverence before the sanctuaries of the great gods, my lords, and so I did not raise up the structure of that terrace too high. In a favorable month, on an auspicious day, I laid its foundations on that terrace and thereby secured its brickwork. I mixed its kalakku-mortar with beer and wine; I blended its šallaru-plaster.
With wagons of the land Elam that I had carried off by the command of the great gods, my lords, in order to build that House of Succession, the people of my land were carrying bricks there. As for the kings of the land of the Arabs who had sinned against my treaty and whom I had captured alive in the thick of battle, in order to build that House of Succession, I made them take up hoes and baskets of earth, and carry kudurru-baskets. Its brick makers and hod carriers spent their days in rejoicing and singing. While there were joyous celebrations, I built it from its foundations to its crenellations. I made its structure larger and its workmanship more splendid than the previous one.
As for the one who destroys an inscribed object bearing my name, the name of my father, and the name of my grandfather, or does not place it with an inscribed object of his own, may the deities Aššur, Sîn, Šamaš, Adad, Bēl Marduk, Nabû, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku, render judgement on him by invoking my name.
Ayyāru II, the fifteenth day, eponymy of Šamaš-daʾʾinanni, governor of the land Akkad.
Nisannu I, the first day, eponymy of Šamaš-daʾʾinanni, governor of the land Akkad.
Ulūlu VI, the twenty-eighth day, eponymy of Šamaš-daʾʾinanni, governor of Babylon.
I stationed six fierce wild bulls of silver, protectors of my royal path, in the Luguduene Gate, the Gate of the Rising Sun, and the Lamma-RA.BI Gate, in the gateways of Ezida, which is inside Borsippa.
I cast Kizalaga, the seat of the god Nūru, with eighty-three talents of shiny zaḫalû-metal and, to make it shine like a brazier, I had the appurtenances of Ezida, the seat of his great divinity, expertly fashioned.
I adorned its structure with musukkannu-wood, KA-wood, ebony, boxwood, ḫilēpu-wood, and UMBIN-wood and built and completed it from its foundations to its crenellations with the craft of the god Kulla. I raised its superstructure.
The great gods, my lords, whom I constantly revered, looked steadfastly upon me and stood in for me. At their exalted command, I constantly marched about through all the lands and had no rival (there was no one to rival me).
He brought before me his daughter and the daughters of his brothers to serve as housekeepers, together with his substantial payment.
I did not abandon Urtaku, the king of the land Elam, an ally of the father who had engendered me. My eyes were firmly fixed on him and I showed favor. During his time, in the land Elam,
; there was hunger. I sent to him grain, which sustains the lives of people, and thus held him by the hand. As for his people, who had fled on account of hunger and starvation and settled in Assyria, I appeased their hunger and thereby brought them back to life. I took them by the hand. Through the good planning of the god Aššur and the goddess Mullissu, the gods who support me,
To support the gods of the land Akkad, I mustered my battle troops and took the road. Urtaku, the king of the land Elam, heard about the advance of my expeditionary force, fear overwhelmed him, and he returned to his own land. I went after him and brought about his defeat. I drove him away as far as the border of his land.
I installed Tammarītu, his third bro­ther, as king in the city Ḫidalu. With the support of the gods Aššur, Bēl Marduk, and Nabû, I returned safely to Assyria with much booty from the land Elam.
In the course of my campaign, I marched against Dunānu, the son of Bēl-iqīša, to the land Gambulu. I conquered the city Ša-pī-Bēl, his fortified city,
Fear of my royal majesty overwhelmed them and they sent before me their mounted messengers with messages of goodwill and peace, together with their substantial audience gifts. They asked about the well being of my royal majesty, kissed my feet, and made appeals to my lordly majesty.
Cyrus, the king of the land Parsumaš, heard about the mighty victories that, with the support of the gods Aššur, Bēl Marduk, and Nabû — the great gods, my lords — I had achieved over the land Elam and that I had flattened the land Elam, all of it, like the Deluge, and he sent to Nineveh, my capital city, Arukku, his eldest son, with his payment, to do obeisance, and he made an appeal to my lordly majesty.
Pislumê, the king of the land Ḫudimiri — whose location is remote and which is situated on the far side of the land Elam, which from distant days, in the time of the kings, my ancestors, it had not sent its  mounted messengers and did not inquire about the well-being of their royal majesties — now heard about the mighty victories that, with the support  of the gods Aššur, Bēl Marduk, and Nabû — the great gods, my lords — I had achieved over the land Elam and fear of my royal majesty overwhelmed him and he sent to Nineveh, my capital city, his mounted messenger with a message of peace, with his substantial audience gifts, and he made an appeal to my lordly majesty.
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world, creation of the hands of the god Aššur and the goddess Mullissu; one who was chosen by the gods Sîn, Šamaš, and Adad; beloved of the god Marduk and the goddess Zarpanītu; favorite of the god Nabû and the goddess Tašmētu; pious prince, capable governor, true shepherd, leader of a widespread population, one who prays piously without ceasing; who extols for everlasting days the praises of the gods Aššur, Mullissu, Bēl Marduk, and Nabû; son of Esarhaddon, king of the world, king of Assyria; grandson of Sennacherib, king of the world, king of Assyria; descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad,
provider of cult centers, one who completes shrines, one who reconfirms interrupted sattukku- and nindabû-offerings
, one who reveres the deities Aššur, Mullissu, Sîn, Šamaš, Adad, Marduk, Zarpanītu, Nabû, Tašmētu, Ištar of Nineveh, Ištar of Bīt-Kidmuri, Ištar of Arbela, Ninurta, Nergal, and Nusku; who constantly followed them from his childhood until he became an adult and who continually revered their divinity. I constantly knelt down at their feet in supplication and prayer. While I was still in the womb of my mother, the great gods nominated me to be king; they spread their benevolent protection over me;
I skillfully made a bed of musukkannu-wood, a durable wood, studded with precious stones, as a pleasure bed for the god Bēl Marduk and the goddess Bēltīya Zarpanītu to carry out the wedding and to make love. I placed it in Kaḫilisu, the bed chamber of the goddess Zarpanītu, which is laden with sexual charm.
I presented the god Marduk, the one who loves my reign, with a bed of ebony, a durable wood, and which is clad with reddish gold.
I had utensils of silver, gold, pre­cious stones, copper, and iron made for every type of temple service, and had them deposited in Esagil, the palace of the gods.
I built and completed Esabad, the temple of the goddess Gula that is inside Babylon, from its foundations to its crenellations.
Yakīn-Lû, the king of the land Arwad, who resides in the middle of the sea, who had not bowed down to the kings, my ancestors, bowed down to my yoke. He brought his daughter, with a substantial dowry, to Nineveh to serve as a housekeeper.
, the great gods, my lords, and bowed down to my yoke. For the preservation of his own life, he opened up his hands to me and made an appeal to my lordly majesty. He sent Erisinni, his heir designate, to Nineveh and
I made him swear oaths sworn by the great gods, my lords, not to infringe on the territory of Assyria and I reinforced them with him. I established the treaty. He broke the oaths sworn by the great gods, my lords; he transgressed the limits set by them and plotted evil deeds against the territory of Assyria. Where flax grows, he sinned, by establishing himself on the territory of Assyria. The awe-inspiring brilliance of the weapons of the god Aššur, my lord, overwhelmed him; he went into a frenzy and tried biting off his hands during a loss of all reason.
he became hostile and I imposed upon him his great punishment. Half of his body was stricken with palsy and a piercing pain was lodged in his heart
I paid careful attention to and humbled myself at the might of the deities Aššur, Mullissu, Marduk, Zarpanītu, Nabû, and Tašmētu, my lords.
I went out. In the steppe, a widespread place before me, huge lions, a ferocious mountain breed, attacked cattlepens. With a single team harnessed to the vehicle of my lordly majesty, forty minutes after dawn, I pierced the throats of the raging lions with only a single arrow each
The month Addaru XII — the month of the akītu-festival of the queen of the goddesses, when the gods, her parents, assemble before her to take counsel and make decisions — arrived and my heart prompted me to go to the city Arbela, the city of compassion where it is pleasant to pray to her. The countenance of the goddess Ištar, my lady, was exuberant and constantly appeared to me in Kār-
the god Marduk, the sage of the gods, granted me a broad mind and extensive knowledge as a gift; the god Nabû, the scribe of everything, bestowed on me the precepts of his wisdom as a present; and the gods Ninurta and Nergal endowed my body with power, virility, and unrivalled strength. I learned as much as the sage Adapa, the secret and hidden lore of all of the scribal arts.
I completed Eḫursaggalkurkurra, the temple of the god Aššur, my lord. I clad its walls with reddish gold and made them shine like daylight. I made the god Aššur, the great lord, enter inside there and made him reside in Eḫursaggula, the inner sanctum of his divinity. I offered sumptuous offerings before him and presented him with my gifts.
I firmly established its designs and then made its daises shine like the stars  (writings) of the heavens.
I had a canopy, which rivals the heavens, made from musukkannu-wood, a durable wood. I clad its perimeter with thirty-four talents and twenty minas of reddish gold and thereby reinforced its bonds.
As for the throne-dais, the inner sanctum of his (Marduk’s) exalted divinity, which is placed over the massive body of the roiling sea Tiāmat,
my huge forces, I quickly gave the order to them to support and aid the kings and governors, servants who belonged to me, and I made them take the road to Egypt. They traveled furiously and quickly and marched as far as the city Kār-Bānīti.
They overthrew his kingship and took away his dynasty. They made somebody else assume dominion over the land Elam.
Afterwards, Teumman, the very image of a gallû-demon, sat on the throne of Urtaku. He constantly sought out evil ways to kill the children of Urtaku and the children of Ummanaldašu (Ḫumban-ḫaltaš II). Ummanigaš, Ummanappa, and Tammarītu — the sons of Urtaku, the king of the land Elam — Kudurru and Parrû — the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the king who came before Urtaku — together with sixty members of the royal family, countless archers, and nobles of the land Elam, who had fled to me before Teumman’s slaughtering and who had grasped the feet of my royal majesty — regarding these people, these fugitives, Teumman constantly sent me insults saying "Send me those people!" and a second time, saying "I will come and wage war against you!"
Fear of my royal majesty — with which the gods Aššur, Bēl Marduk, and Nabû had endowed me — overwhelmed the land Elam and then the people of the land Elam rebelled against Indabibi and killed him with the sword. They placed Ummanaldašu (Ḫumban-ḫaltaš III), son of Atta-metu, on his (Indabibi’s) throne.
My battle troops who are stationed in the city Mangisu — which is inside the territory of the city Sumandir — came up against them and brought about their defeat. They cut off the heads of Undasu — a son of Teumman, a former king of the land Elam — Zazaz, Parrû, and Atta-metu, and they brought them before me.
I dispatched my messenger to Ummanigaš (Ḫumban-nikaš II) regarding these matters. He detained the eunuch of mine whom I had sent (Marduk-šarru-uṣur) to inquire about his well-being and did not give a reply to my words.
kings who had exercised dominion over the land Elam, with their substantial booty, I erected in Nineveh, in a gate of my palace, for the admiration of future people. I destroyed and demolished tombs of the kings, their ancestors, and I took their bones to Assyria.
As for the goddess Nanāya, who 1,635 years ago became angry and went to live in a place not befitting her, as soon as the time had come and the fixed time had arrived, they the gods commanded her journey back to Uruk and her reentry into Eḫiliana. The king
I cast Kizalaga, the seat of the god Nūru, with eighty-three talents of shiny zaḫalû-metal and made
I adorned the structure of the temple with musukkannu-wood, KA-wood, ebony, boxwood, ḫilēpu-wood, and UMBIN-wood and built and completed it from its foundations to its crenellations with the craft of the god Kulla. I raised its superstructure
As for Abī-Yateʾ and Aya-ammu, by the command of the god Aššur and the goddess Ištar, my lords, I captured them alive in the thick of battle. I placed their hands and feet in iron fetters and took them to Assyria, together with plunder from their land.
The fugitives who had fled from the weapons of the god Aššur took to Mount Ḫukkuruna, a rugged mountain. Whereever there was a spring or a source of water, as many as there were, I had guards stationed over it and thus I withheld from them the water which sustains their lives. I made drink scarce for their mouths and they laid down their lives from parching thirst.
As for Eḫursaggalkurkurra, the temple of the god Aššur, my lord, whose construction Esarhaddon, king of Assyria, the father who had engendered me, had not finished, I finished its construction by the command of the god Aššur, the great lord, my lord, and clad its walls with gold and silver. I fastened bands of silver on tall columns of cedar and erected them at the Gate of the Abundance of the Lands. I made the god Aššur enter into Ešarra, which is a replica of the temple of the Enlil of the heavens, and made him reside on his eternal dais.
As for Emašmaš, the temple of the goddess Mullissu, my lady, the inner sanctum, the dwelling place of her lordly majesty, I inlaid its gates, door jambs, and door bolts with silver and gold.
As for the throne-dais, the seat of his (Marduk’s) exalted divinity, I cast fifty talents of shiny zaḫalû-silver into bricks and thereby enlarged it.
made from musukkannu-wood, a durable wood. I clad its perimeter with thirty-four talents and twenty minas of reddish gold
I had utensils of silver, gold, precious stones, bronze, and iron made for every type of temple service, and had them deposited in Esagil, the palace of the gods.
I stationed six fierce wild bulls of silver, protectors of my royal path, in the Luguduene Gate, the Gate of the Rising Sun, and the Lamma-RA.BI Gate, in Ezida, which is inside Borsippa.
In the gates Kamaḫ and Kanamtila, for the processional way of his exalted rulership, I heaped up like mountains two shiny silver pirkus, whose weight is six talents each.
For the preservation of my life, I stationed lion-headed eagles of shiny silver, which are full of fearsomeness, in gateways of Egallammes, the temple of the god Nergal of the city Tarbiṣu.
I conquered the city Thebes, a royal city of Egypt and Kush, and carried off its substantial booty to Assyria.
As for Nabû-bēl-šumāti, the son of Marduk-apla-iddina II (Merodach-baladan), a servant who belonged to me, who had sinned against my treaty and fled inside the land Elam, terror of the god Aššur, my lord, overwhelmed him. He
After the conquering weapons of the god Aššur had conquered all of the land Elam and killed its people, Cyrus, the king of the land Parsumaš, and Pislumê, the king of the land Ḫudimiri, kings  whose locations are remote and who live on the far side of the land Elam, fear of the deities Aššur, Mullissu, and the Ištar who resides in the city Arbela, overwhelmed them and they became distressed. They sent their envoys with messages of goodwill and peace, with their substantial audience gifts, before me and they kissed my feet.
Fear of the deities Aššur, Mullissu, Bēl Marduk, Nabû, and the Ištar who resides in the city Arbela, the gods who had encouraged me, overwhelmed him and he sent his envoys with messages of goodwill and peace. I received
, harness-broken steeds, horses of his lordly vehicle, equipment, and implements of war, his substantial payment, and he kissed my feet.
Teumman, the king of the land Elam who had been struck during a mighty battle and whose hand Tammarītu, his eldest son, had grasped — they fled in order to save his (Teumman’s) life and slipped into the forest. With the support of the god Aššur and goddess Ištar, I killed them. I cut off their heads in front of one another.
The head of Teumman, the king of the land Elam, which a common soldier in my army had cut off in the midst of battle. They dispatched it quickly to Assyria to give me the good news.
Urtaku, an in-law of Teumman who had been struck by an arrow but had not yet died, called out to an Assyrian to cut off his (Urtaku’s) own head, saying "Come here and cut off my head. Carry it before the king, your lord, and obtain fame."
The defeat of the troops of Teumman, the king of the land Elam, which Ashurbanipal, great king, strong king, king of the world, king of Assyria, had brought about by inflicting countless losses at the city Tīl-Tūba, and during which he had cast down the corpses of his (Teumman’s) warriors.
The fugitive Ummanigaš (Ḫumban-nikaš II), a servant who had grasped my feet. When I gave the command (at the working of my mouth) in the midst of celebration, a eunuch of mine whom I had sent with him ushered him into the land Madaktu and the city Susa and placed him on the throne of Teumman, whom I had defeated.
I, Ashurbanipal, king of the world, king of Assyria, who by the command of the great gods, achieved his heart’s desires: They paraded before me clothing and jewelry, royal appurtenances of Šamaš-šuma-ukīn — my unfaithful brother — his palace women, his eunuchs, his battle troops, a chariot, a processional carriage, the vehicle of his lordly majesty, every necessity of his palace, as much as there was, and people — male and female, young and old.
I surrounded, conquered, plundered, destroyed, demolished, and burned with fire the city Ḫamanu, a royal city of the land Elam.
I, Ashurbanipal, king of the world, king of Assyria, who by the command of the god Aššur and the goddess Mullissu, achieved his heart’s desires, surrounded and conquered the city Dīn-šarri, a city of the land Elam. I brought out chariots, wagons, horses, and mules and I counted them as booty
I, Ashurbanipal, king of the world, king of Assyria, who with the support of the god Aššur and the goddess Ištar, (
, surrounded and conquered the city Bīt-Luppi. I brought out the people living in it, chariots, wagons, horses, and mules and counted them as booty
I, Ashurbanipal, king of the world, king of Assyria, while carrying out my princely sport, seized a lion that was born in the steppe (of its plain) by its tail and, through the command of the gods Ninurta and Nergal, the gods who support me, shattered its skull with the mace that was in my hand.
I, Ashurbanipal, king of the world, king of Assyria, to whom the god Aššur and the goddess Mullissu have granted outstanding strength, set up the fierce bow of the goddess Ištar — the lady of battle — over the lions that I had killed. I made an offering over them and poured a libation of wine over them.
Ashurbanipal, king of Assyria, the ruler who reveres her, the governor who is the creation of her hands, who, at her great command, cut off the head of Teumman, the king of the land Elam, in the thick of battle.
Ashurbanipal, great king, strong king, king of the world, king of Assyria, the pious servant, the one who reveres the great gods, beloved of the god Aššur and the goddess Mullissu, the one required by the gods Nabû and Marduk, the one who protects the secret knowledge of the great gods, the one who is assiduous towards sanctuaries, the holy priest whose giving of food offerings the gods of heaven and netherworld enjoy, the one who
I made him take his seat in his own private room. I completed Esagil. As for the replica of the apsû, the palace of the king of the gods, the god Marduk, I decorated it with silver and gold and made it shine like the sun.
I identified its original site and reached its foundation pit. In a favorable month, on an auspicious day, I relaid its foundations and thereby secured its brickwork. With limestone, a strong mountain stone,
and pleasant(-smelling) aromatics. I built and completed it from its foundations to its crenellations. I made it larger than the one in the days of the past and its appearance more resplendent.
The palace of Ashurbanipal, great king, strong king, king of the world, king of Assyria, son of Esarhaddon, king of Assyria, son of Sennacherib, who was also king of Assyria.
The palace of Ashurbanipal, king of the world, king of Assyria, son of Esarhaddon, king of Assyria, son of Sennacherib, who was also king of Assyria.
Seal of Ashurbanipal, king of the world, king of Assyria, son of Esarhaddon, king of Assyria, son of Sennacherib, who was also king of Assyria.
The palace of Ashurbanipal, great king, strong king, king of the world, king of Assyria, son of Esarhaddon, king of the world, king of Assyria.
The palace of Ashurbanipal, great king, strong king, king of the world, king of Assyria, son of Esarhaddon, king of the world, king of Assyria, son of Sennacherib, who was also king of Assyria.
The palace of Ashurbanipal, great king, strong king, king of the world, king of Assyria, son of Esarhaddon, king of the world, king of Assyria, son of Sennacherib, king of Assyria, son of Sargon II,  who was also king of Assyria.
As for the city Arbela, the abode of the goddess Ištar, the house of festivals and joyous celebrations, whose inner wall had not been built and whose outer wall had not been completed since time immemorial: I built its inner wall and completed its outer wall. I filled it with splendor.
As for the temple of the goddess Ištar, my lady, I made it bright as day using silver, gold, and copper. I adorned the šurinnu-emblems of the gates of the temple of the goddess Ištar and then I set them up.
As for the city Milqīʾa, the palace of the steppe, the abode of the goddess Ištar, I renovated its dilapidated sections, built its akītu-house, and completed the city in its entirety. I set my hands to the task in distress and weeping because an enemy had destroyed it, but I completed it during celebrations.
I myself set up the šurinnu-emblems of the temple of the god Nergal of the city Tarbiṣu, which had not existed in the days of the past.
After I had performed these things and finished this work, I kept the word of the father who had engendered me, which cannot be
I entrusted Šamaš-šuma-ukīn, my favorite brother, with the kingship of the land Karduniaš Babylonia, consecrated Aššur-mukīn-palēʾa, my younger brother, as šešgallu-priest of the god Aššur, and consecrated Aššur-etel-šamê-erṣetim-muballissu, my youngest brother, as šešgallu-priest of the god Sîn, who dwells in the city Ḫarrān.
While I reinstated the funerary offerings and libation offerings for the spirits of the kings who came before me that had been discontinued and I performed good deeds for god and man, for both the dead and the living, why are illness, misery, expenses, and losses bound to me? Discord in the land and strife in the family have not been kept away from me. Disorder and evil matters constantly beset me. Unhappiness and bad physical health have bent my body.
I spend days in saying "Woe!" and "Alas!" I myself am troubled on the day of the god of the city, the feast day. Death takes holds of me, I am severely suffering. Day and night I wail on account of depression and melancholy. I am exhausted. O god, give these things to someone who is irreverent so that I my see your light! For how long, O god, will you treat me this way? Do I myself behave like someone who does not revere god or goddess?
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world,
military governor of Babylon, king of the land of Sumer and Akkad, grandson of Sennacherib, great king, strong king, king of the world, king of Assyria, descendent of Sargon II, great king, strong king, king of the world, king of Assyria, military governor of Babylon, king of the land of Sumer and Akkad —
The god Aššur, the father of the gods, a royal destiny determined as my lot while I was in my mother’s womb; the goddess Mullissu, the great mother, called my name for ruling over the land and people; the god Ea and the goddess Bēlet-ilī skillfully fashioned a form fit for lordship; the god Sîn, the pure god, made a favorable sign visible regarding my exercising kingship; the gods Šamaš and Adad placed at my disposal the lore of the diviner, a craft that cannot be changed; the god Marduk, the sage of the gods, granted me a broad mind and extensive knowledge as a gift; the god Nabû, the scribe of everything, bestowed on me the precepts of his craft as a present; the gods Ninurta and Nergal endowed my body with power, virility, and unrivalled strength.
At the same time, I was learning proper lordly behavior, becoming familiar with the ways of kingship. I stood before the king who had engendered me, regularly giving orders to officials. No governor was appointed without me, no prefect installed without my consent.
The father who had engendered me constantly saw heroism that the great gods had determined for me. By the command of the great gods, he Esarhaddon greatly preferred me over the assembly of my <older> brothers. With regard to my exercising kingship, he appealed to the god Aššur — the king of the gods and the lord of everything — beseeched the goddesses Mullissu and Šērūʾa — the queen of goddesses and the lady of ladies — prayed to the gods Šamaš and Adad — the diviners of heaven and earth, judges of the four quarters of the world — and prayed devoutly to the gods Nabû and Marduk — the ones who give scepter and throne, the ones who firmly establish kingship — saying "Proclaim one of my sons as my successor in your assembly
Before the great gods of the heavens and netherworld, he Esarhaddon reinforced, wrote out, and establish treaties for future days. In the month Ayyāru II, the month of the god Ea — the lord of humankind, the one who fashioned the physique of my royal majesty — I entered the House of Succession, a place of instruction and counsel, and by the command of the god Aššur — the father of the gods — and the god Marduk — the lord of lords and the king of the gods — he Esarhaddon elevated me above the other sons of the king and called my name for kingship.
Upon my entry into the palace, the entire camp rejoiced, it was filled with joyous celebrations. Nobles and eunuchs were happy, they heeded the words of my lips. Before the king, the father who had engendered me, I would intercede on their behalf, I would annul their sins.
The great gods looked with pleasure upon my good deeds and, by their exalted command, I gladly sat on the throne of the father who had engendered me. Nobles and eunuchs required my lordship; they loved my exercising kingship. Being happy at the mention of my venerated name, the four quarters of the world rejoiced.
Kings of the Upper and Lower Seas, servants who belonged to the father who had engendered me, kept sending glad tidings to me regarding my exercising the kingship. The enemies’ readied weapons eased to rest, they dissolved their well-organized battle array. They laid their sharpened axes to rest, they unstrung their armed bows. Brazen men who devised war against those who did not bow down to them calmed down.
During my first regnal year, when the god Marduk, the lord of everything, placed in my hands dominion over
, I took hold of the garment of his great divinity, was assiduous towards his places of worship, and constantly appealed to and beseeched his great divinity regarding the journey of his divinity, saying:
with manzû-drums and ḫalḫallatu-drums, singers with lyres were singing the praise of his lordship. Šamaš-šuma-ukīn, my favorite brother whom I dedicated to the god Marduk, taking the hand of his great divinity, was marching before him.
 From the quay of Baltil Aššur to the quay Babylon, wherever they stopped for the night, sheep were butchered, bulls were slaughtered, armannu-aromatics were scattered,
They brought before him everything there is for morning and evening meals, and then piles of brushwood were lit and torches ignited. There was light for each league. All of my troops, like a rainbow, were arranged in a circle, there were festivities day and night.
The deities the Lady of Agade, Nanāya, Uṣur-amāssa, Hanibiya, and Adapa, had taken up residence on the bank of the river, waiting for the king of the gods, the lord of lords. The god Nergal, the most powerful of the gods, came out of Emeslam, his princely residence, approached the quay of Babylon amidst a joyous celebration, drawing near in safety. The god Nabû, the pre-eminent heir, took the direct road from Borsippa. The god Šamaš rushed from Sippar, emitting radiance onto Babylon. The gods of the land of Sumer and Akkad, like tired foals, looked exhausted.
Before him, I offered choice prized bulls and fattened sheep. I presented to him fish and birds, the abundance of the apsû. I made
At that time, I had a stele bearing my name made and I engraved images of the great gods, my lords, on it and placed before them an image of my royal majesty beseeching their divinity. I had the praise of the god Marduk, my lord, and my good deeds inscribed upon it and I left it for the future
descendent of Sennacherib, king of Assyria; son of Sargon II, king of Assyria. After the great gods commanded me to exercise rulership,
, and placed at my disposal the governing of the lands and the subjugating of foes, kings of the east and west came and kissed my feet.
He forgot the might of the god Aššur, my lord, and trusted in his own strength. The harsh deeds that the father who had engendered me had performed against him did not cross his mind. He marched and entered the city Memphis, and then turned that city over to himself. He dispatched his army against the Assyrians who were inside Egypt, servants who belonged to me, whom Esarhaddon — king of Assyria, the father who had engendered me — had installed as kings inside it, to kill, rob, and plunder them
A fast messenger came to Nineveh and reported this to me. My heart became enraged about these deeds and my temper turned hot. I summoned my field marshal and governors, together with troops under their authority, my huge forces, and I quickly gave the order to them to support and aid the kings and governors, servants who belonged to me, and I made them take the road to Egypt. They traveled furiously and quickly and marched as far as the city Kār-Bānīti.
Taharqa, the king of Kush, heard about the advance of my expeditionary force while he was inside the city Memphis and mustered his troops to wage war in a pitched battle, and formed a line opposite my troops. With the support of the gods Aššur and Sîn, the great gods, my lords who march at my side, they brought about his defeat in a pitched battle. They cut down with the sword the troops upon which he relied.
As for him Taharqa, terror and fear fell upon him and he went into a frenzy. He escaped from the city Memphis, the city and placed upon which he relied and, in order to save his own life, he boarded a ship, abandoned his camp, fled alone, and entered the city Thebes. They my army captured as many warships as there were with him, as well as his combat troops. A messenger told me the good news that I had been waiting for. To banish Taharqa from Egypt and Kush, I added to my former forces the chief eunuch, the governors, and all of the kings of Across the River (Syria-Palestine), together with their forces and their boats, as well as the kings of Egypt, servants who belonged to me, together with their forces and their boats, and I sent them to the city Thebes, his fortified city of Taharqa, the king of Kush. They went on a march of one month and ten days. When Taharqa, when heard about the of the advance of my expeditionary force, he then abandoned the city Thebes, his fortified city, crossed the Nile River, and pitched camp on the other side.
Necho, Šarru-lū-dāri, and Pa-qruru, kings who the father who had engendered me installed in Egypt, sinned against the treaty sworn by the god Aššur and the great gods, my lords, and then broke their oaths. They forgot the kindness of the father who had engendered me, and their hearts plotted evil deeds. They spoke words of treachery and decided among themselves on a profitless decision, saying: "If they remove Taharqa from Egypt, how then can we ourselves stay?" To establish treaties and peace, they dispatched their mounted messengers to Taharqa, the king of Kush, saying: "Let peace be established between us so that we can come to a mutual agreement. Let us divide the land among ourselves so that no other lord comes between us." With regard to the numerous troops of Assyria, the might of my lordly majesty, they constantly sought out evil plans; they plotted to cut their throats and strove to completely destroy them.
Eunuchs of mine heard these words and outwitted their cunning plans. They seized their mounted messengers, along with their messages, and they saw their deceitful acts. They seized Šarru-lū-dāri and Necho and put their hands and feet in fetters and handcuffs. The oath sworn by the god Aššur, the king of the gods, defeated them and my kindness, which I had done for them as a favor, called to account those who had sinned against the great treaty.
Moreover, I, Ashurbanipal, king of Assyria, the magnanimous one who performs acts of kindness and repays good deeds, had mercy on Necho, a servant who belonged to me who the father who had engendered me had installed as king in the city Kār-bēl-mātāti, and I forgave his crimes. I made the treaty sworn by the gods more stringent than the previous one and I established it with him.
I encouraged him and then clothed him in garments with multi-colored trim, placed on him a golden hoe, an insignia of his kingship, and fastened gold bracelets around his wrists. On a belt-dagger with gold mountings, I wrote out my name and I gave it to him. I presented him with chariots, horses, and mules to be his lordly transport. I sent with him eunuchs of mine and governors to help him. Where the father who had engendered me had installed him as king, in the city Sais, whose name is now Kār-bēl-mātāti, I returned him to his position. I performed more kind and good deeds for him than the father who had engendered me. Moreover, I installed Nabû-šēzibanni, his son, as king in the city Athribis, whose name is now Limmir-iššâk-Aššur.
As for Takarqa, the king of Kush, terror and fear of my lordly majesty overwhelmed him and he passed away. Tanutamon, the son of his sister, sat upon throne and took control of the land. He made the city Thebes his fortress and assembled his forces. To wage war and battle against my troops, he mobilized his weapons and took the road. With the support of the gods Aššur, Sîn, and the great gods, my lords, they my troops brought about his defeat in an extensive pitched battle and scattered his forces. Tanutamon fled alone and entered Thebes, his royal city. The went after him on a march of one month and ten days, on narrow roads, as far as the city Thebes. They conquered that city in its entirety and like the Deluge  flattened it.
They brought out of it Thebes, without number and in abundance, booty silver, gold, ore from its mountain, precious stones, any precious object, the treasures of his palace, garments with multi-colored trim, linen garments, people — male and female —zebus, pagû-monkeys and uqūpu-monkeys — who were raised in their mountains — and they counted it as booty. They safely carried it to Nineveh, my capital city, and kissed my feet.
As for the city Qirbit, whose location is situated inside Mount Ḫarēḫasta (the city Ḫarēḫasta), the people living in it trusted in their rugged mountains and did not respect the dominion of Assyria. As for Tandāya and their city rulers, who had never bowed down to the yoke of the kings, my ancestors, they were constantly plundering the land Yamutbal and had laid waste to its pasture land. With regard to these deeds, the citizens of Dēr appealed to me and beseeched my lordly majesty.
I sent my eunuchs and governors against them. They conquered the city Qirbit and carried off its people. I forcibly removed the people living in those cities that my hand had conquered and I settled them in Egypt.
As for Gyges, the king of the land Lydia — a region on the opposite shore of the sea, a remote place, the mention of whose name none of the kings who came before, my ancestors, had ever heard  —  the god Aššur, the god who created me, made him see in a dream the name of my venerated royal majesty, saying: "Seize the princely feet of Ashurbanipal, king of Assyria, the one who is required by the god Aššur — the king of the gods, the lord of everything — and then revere his royal majesty and beseech his lordly majesty. Let your supplications come to him as one who does obeisance and gives payments." On the very day he saw this dream, he sent his mounted messenger before me to inquire about my well-being.
He Gyges brought Cimmerians, who were disturbing the people of his land and whom he had captured alive in the thick of battle, together with his substantial audience gifts, to Nineveh, my capital city, and he (Gyges’ messenger) kissed my feet.
As for Mugallu, the king of of the land Tabal, who lives in the mountains — dangerous mountain terrain — who readied his weapons against the kings, my ancestors, and answered them with disrespect, terror fell upon him in his land and fear of my royal majesty overwhelmed him. Without waging war or armed combat, he sent to Nineveh and appealed to my lordly majesty. I imposed upon him a payment of large horses as his annual giving.
As for Iakīn-Lû, the king of the land Arwad, who lives in the wide sea, whose location is situated like a fish in an unfathomable amount of water and the surge of powerful waves, who put his trust in the roiling sea and therefore did not bow down to the yoke, became frightened of my lordly majesty and then bowed down to do obeisance to me and now he pulls my yoke. Yearly, I imposed upon him a payment of gold, red-purple wool, blue-purple wool, fish, and birds.
With the support of the great gods and the god Sîn who lives in the city Ḫarrān, my lord, the wicked bowed down, and recalcitrant forces kissed my feet. I conquered lands that had not bowed down to me and carried off their substantial booty. The very best — silver, gold, any precious object, treasure or possession of my extensive enemies— I gave to the gods of Assyria and the gods of the land of Sumer and Akkad as a gift.
At that time, Eḫulḫul, the temple of the god Sîn that is inside the city Ḫarrān, which Shalmaneser III, son of Ashurnasirpal II, a king of the past who had come before me, had built — that temple had become oldand its walls had buckled. I washed away its dilapidated sections, removed its foundations, and exposed its innermost part. I raised up the entirety of that temple thirty courses of brick; I fashioned its brickwork.
350 cubits long and 72 cubits wide. From the rear of the city, I filled in 130 courses of bricks
inside the citadel. I laid its foundations with massive blocks of strong mountain stone. I secured its foundation and I made its structure larger.
At my command, the kings of the Sea Coast, servants who belonged to me, cut down tall cedars — whose trunks grew thick and tall within Mount Lebanon (city Lebanon) — and cypress — whose scent is sweet and upon which the god Adad made it rain within Mount Sirāra (city Sirāra). They had them dragged to the city Ḫarrān. I placed them over Eḫulḫul, "The Dwelling of Joy," and thereby secured its roofing. I fastened bands of silver on very tall doors of cypress and I fixed them in its gates.
I completely surrounded it with friezes made with baked bricks colored with obsidian and lapis lazuli. I finished the work of that temple in its entirety through the workmanship of the god Nudimmud.
I took the god Sîn, my lord, by the hand and made him enter into Eḫulḫul during celebrations, and made him sit on his eternal dais. I offered sumptuous and pure offerings before him and presented him with my gifts.
I, Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the four quarters of the world; offspring of Esarhaddon, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad; and descendant of Sennacherib, great king, strong king, king of the world, king of Assyria.
The god Aššur, the Enlil of the gods, firmly established the foundations of my throne and required my priestly services; the goddess Mullissu, the mother of the great gods, raised me like my own birth mother in the benevolent crook of her arm; the gods Sîn and Šamaš, every month through their firm "yes" sent me favorable signs; the god Marduk, the sage of the gods whose command cannot be changed, determined as my lot a destiny of longevity; the god Nabû, the scribe of everything, placed in my mind the precepts of his wisdom, which he loves; the goddess Ištar who resides in the city Arbela, the venerated one of the great gods stretched out her everlasting protection over me; and the god Nergal, the all-powerful one of the gods, granted to me as my gift power, virility, and unrivalled strength.
From my childhood, the great gods who live in heaven and netherworld determined kingship as my lot. Like the father who engendered me, they raised me, placed at my disposal their exalted ways, taught me how to wage war and combat, to set in motion fighting, battle line, and combat, and made my weapons greater than those of my foes who opposed me in quarrels from my childhood until I became an adult.
They judged my case with Urtaku, the king of the land Elam with whom I was not hostile towards but who started a fight with me. In my stead, they bought about his defeat, smashed his vanguard, and drove him back as far as the border of his land.
In that year, they destroyed his life through a bad death. They assigned him to Kurnugia, the place of no return. The hearts of the great gods, my lords, were not appeased, and the angry mood of their lordly majesties were not pacified. They overthrew his kingship and took away his dynasty. They made somebody else assume dominion over the land Elam.
Ummanigaš, Ummanappa, Tammarītu — the sons of Urtaku, the king of the Elam — Kudurru and Parrû —the sons of Ummanaldašu (Ḫumban-ḫaltaš II), the king who came before Urtaku — together with sixty members of the royal family, countless archers and nobles of the land Elam, fled to me before Teumman’s slaughtering — the brother of their father — and grasped the feet of my royal majesty.
After I sat on the throne of the father who engendered me, the god Adad released his rains and the god Ea opened up his springs. The forests flourished greatly and reeds and reed-thickets grew thickly into one another so that there was no entrances or walkways. The young of the lions thrived inside them and, without number, they banded together in their prides without number. By devouring oxen, sheep and goats, and people, they became restless and fierce; they grew in size.
The mountains resounded with their roars and the beasts of the steppe were always scared. They constantly brought down wild animals, shed the blood of people, and interrupted trade. Like the carnage of the god Erra, the bodies and corpses of oxen and sheep and goats were heaped up in the steppe and open country. Shepherds and herdsmen were complaining that lions were devastating their cattle-pens and sheepfolds; day and night, settlements were mourning
They the people told me about the deeds of these lions and for pleasure I went out against them the lions. During the course of my campaign, I entered those reeds and forests and I brought about their defeat. I scattered their lairs. I captured their
alive. I pacified the people living in those cities, shepherds, and herdsmen, and I made wild animals dwell as safely as on a meadow.
For the god Marduk, king of all the Igīgū gods and Anunnakū gods, creator of heaven and netherworld, who establishes archetypes and dwells in Esagil, lord of Babylon, great lord, my lord:
I, Ashurbanipal, great king, mighty king, king of the world, king of Assyria, king of the four quarters of the world; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, viceroy of Babylon, king of the land of Sumer and Akkad, who resettled Babylon, rebuilt Esagil, renovated the sanctuaries of all the cult centers, constantly established appropriate procedures in them, and reconfirmed their interrupted regular offerings, who restored the rites  and rituals according to the old pattern; grandson of Sennacherib, great king, mighty king, king of the world, king of Assyria, I —
Ashurbanipal, great king, mighty king, king of the world, king of Assyria, king of the four quarters of the world, king of kings, prince who has no rival, who rules from the Upper Sea to the Lower Sea and has subjugated all rulers; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, viceroy of Babylon, king of the land of Sumer and Akkad; grandson of Sennacherib, mighty king, king of the world, king of Assyria —
I completed the work on Esagil which my father who had engendered me had not finished. I reconfirmed the regular offerings for Esagil and the gods of Babylon. I (re-)established the privileged status of Babylon and appointed Šamaš-šuma-ukīn, my favorite brother, to the kingship of Babylon in order that the strong might not harm the weak.
But as for the one who erases my inscribed name or the name of my favorite brother by some crafty device, or destroys my royal inscription, or changes its position, may the goddess Ištar of Babylon speak evil of him before the god Bēl and the goddess Bēltīya and make his name and his descendants disappear from the lands!
Ashurbanipal, great king, mighty king, king of the world, king of Assyria, king of the four quarters of the world, king of kings, prince who has no rival, who rules from the Upper Sea to the Lower Sea and has subjugated all rulers; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, viceroy of Babylon, king of the land of Sumer and Akkad; grandson of Sennacherib, mighty king, king of the world, king of Assyria, I —
I completed the work on Esagil which my father who had engendered me had not finished. I reconfirmed the regular offerings for Esagil and the gods of Babylon. I (re-)established the privileged status of Babylon and appointed Šamaš-šuma-ukīn, my favorite brother, to the kingship of Babylon in order that the strong might not harm the weak.
But as for the one who erases my inscribed name or the name of my favorite brother by some crafty device, or destroys my royal inscription, or changes its position, may the goddess Ninmaḫ speak evil of him before the god Bēl and the goddess Bēltīya and make his name and his descendants disappear from the lands!
For the god Marduk, his lord: Ashurbanipal, king of the world and king of Assyria, in order to ensure his good health had baked bricks made anew for Esagil and Etemenanki.
For the god Marduk, his lord: Ashurbanipal, king of the world and king of Assyria, son of Esarhaddon, king of the world, king of Assyria, and king of Babylon, had baked bricks made anew for Etemenanki.
For the god Asari, great lord, his lord: Ashurbanipal, king of the world and king of Assyria, son of Esarhaddon, king of the world, king of Assyria, and king of Babylon, for the sake of his life had Etemenanki constructed anew.
For the god Marduk, his lord: Ashurbanipal, son of Esarhaddon, king of the world and king of Assyria had baked bricks made anew for Etemenanki.
For the god Marduk, his lord: Ashurbanipal, king of the world and king of Assyria, for the sake of his life had baked bricks made anew for Etemenanki.
I, Ashurbanipal, great king, mighty king, king of the world, king of Assyria, king of the four quarters of the world; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, viceroy of Babylon, king of the land of Sumer and Akkad, who resettled Babylon, rebuilt Esagil, renovated the sanctuaries of all cult centers, constantly established appropriate procedures in them, and reconfirmed their interrupted regular offerings, who restored the rites and rituals according to the old pattern; grandson of Sennacherib, great king, mighty king, king of the world, king of Assyria, I —
During my reign, the great lord, the god Marduk, entered Babylon amidst rejoicing and took up his residence in the eternal Esagil. I reconfirmed the regular offerings for Esagil and the gods of Babylon. I (re-)established the privileged status of Babylon and appointed Šamaš-šuma-ukīn, my favorite brother, to the kingship of Babylon in order that the strong might not harm the weak. I decorated Esagil with silver, gold, and precious stones and made Eumuša glisten like the stars (writing) of the firmament.
At that time, with regard to Ṭābi-supūršu, the city wall of Borsippa, which had become old and buckled and collapsed, in order to increase the security of Ezida and the other sanctuaries of Borsippa, with the strength of my labor forces I had Ṭābi-supūršu, its city wall, built quickly anew with the work of the god Kulla and refitted its gates. I had new doors made and hung them in its gateways.
At that time, with regard to the enclosure wall of Ezida ("True House") which had become old and whose foundation had become weak, during my reign I renovated its dilapidated sections and made it high as a mountain.
On account of this, may the god Nabû, the august lord, look upon my good deeds with pleasure and may a good word for me — Ashurbanipal, prince who reveres him — be set upon his lips! May he determine as my fate a long life, fullness of old age, good health, and happiness! May he make the foundation of my royal throne as secure as a mountain! May he make my reign as firm as heaven and netherworld! Moreover, with regard to Šamaš-šuma-ukīn, king of Babylon, my favorite brother, may his days be long and may he be fully satisfied with his good fortune!
But as for the one who erases my inscribed name, or destroys my royal statue, or changes its position and does not place it with his own statue, may the god Nabû, supreme lord, glare at him angrily, overthrow his royal rule, and take away his sovereignty! May he Nabû make his name and his descendants disappear from the lands and have no pity on him!
For the goddess Ištar of Uruk, sovereign of heaven and netherworld, most powerful of the gods, august one, who executes the command she gives in the east and in the west, the fierce goddess of battle who whirls around in the melee like a dust storm, who goes at the side of the king, her favorite, and slays his foes, mistress of the lands, who has gathered to herself all divine offices and administers correctly all purification rites, who dwells in Enirgalanim — which is inside Eanna — great lady, his lady:
, one who renders decisions, whose order cannot be changed, foremost of the Igīgū gods, hero of the Anunnakū gods, who rules
, one who holds the lead-rope of everyone, one who makes opposing forces agree, lord of the lands, wisest of the gods, one who dwells in Ekur which is inside Nippur, the great lord, his lord:
In order to ensure his good health, to prolong his days, to make his appearance (body) radiant, to ensure the well-being of his offspring, so that he stand victoriously over his enemies, that his reign endure, that he lead his people aright with his staff, that his rule please his land, and that he guide his people in abundant prosperity,
With regard to Egigunû, the ziggurrat of Nippur, whose foundation is made secure on the breast of the Watery Abyss apsû, whose enclosure wall had become old and eroded, I repaired its dilapidated sections with baked bricks from a ritually pure kiln, and completed its structure. I had it built anew with the work of the god Kulla and made it shine like daylight. I raised its top as high as a mountain and made its appearance resplendent.
On account of this, when the god Enlil, king of the gods, chief god of the gods, great lord, his lord, looks upon Egigunû, the sign of the lands, with pleasure, may he Enlil constantly bless the kingship of Ashurbanipal — king of Assyria, true shepherd who reveres his great divinity — and keep his reign safe until far-off days! May he cause him to grasp a staff of shepherdship which makes opposing forces agree! May he make his shepherdship pleasant to his land! May he make him stand victoriously over his enemy!
For the god Enlil, lord of the lands, his lord: Ashurbanipal, his obedient shepherd, mighty king, king of the four quarters of the world, rebuilt Ekur, his beloved temple, with baked bricks.
For the god Enlil, king of the gods, sovereign of heaven and netherworld, prince who decides the fates, his lord: Ashurbanipal, his obedient shepherd, mighty king, king of the world, rebuilt Egigunû with baked bricks.
Sîn-balāssu-iqbi, viceroy of Ur, son of Ningal-iddin, who was also viceroy of Ur, who provides for Ekišnugal —
With regard to Etemennigurru, whose enclosure wall had collapsed in the distant past, whose foundation terrace had lain waste, and whose foundations were covered over, I sought the location of its forgotten gates. I put its foundation inscription inside a box and raised its (the temple’s) top. I inlaid with silver a door of boxwood, wood of finest quality from a distant mountain, fixed with a copper peg, whose bands were strong, whose bottom was of gold, whose door bolt was of shining silver, and whose bar and pivot were of strong copper, in order that it might stand forever fixed in the doorway of the "secret house," the house of divination.
Sîn-balāssu-iqbi, viceroy of Ur, son of Ningal-iddin, who was also viceroy of Ur, rebuilt anew Etemennigurru, his beloved temple.
For the god Nanna, king of heaven and netherworld: in order to ensure the good health of Ashurbanipal, king of kings, his lord, Sîn-balāssu-iqbi, viceroy of Ur and Eridu, who provides for Ekišnugal, the shining shrine of the Watery Abyss apsû, rebuilt anew Elugalgalgasisa, his beloved temple.
of Ashurbanipal, king of the world, Sîn-balāssu-iqbi, viceroy of Ur and Eridu, for the sake of his life rebuilt Elugalgalgasisa anew.
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, the viceroy of Ur, who provides for Eridu, built Eešbanda, the abode of the goddess Šuzianna.
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, who provides for Eridu, built Eankikuga, the station of the god Kusu.
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, who provides for Eridu, built Eadgigi, the abode of the god Nusku.
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, who provides for Eridu, built Ekišibgalekura, the abode of the god Ninimma.
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, who provides for Eridu, built E
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, who provides for Eridu, built Eanšar, his royal abode.
For the god Nanna, king of the Enlil circle of gods, his lord: Sîn-balāssu-iqbi, viceroy of Ur, who provides for Eridu, built Eašanamar, the abode of the god Enlil.
For the goddess Ningal, queen of Ekišnugal, divine Ninmenna ("Lady of the Crown"), beloved of Ur, his lady:
Sîn-balāssu-iqbi, viceroy 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.
In order to ensure the good health of Ashurbanipal, king of Assyria, mighty king, and king of the world, his lord, Sîn-balāssu-iqbi, son of Ningal-iddin, viceroy of Ur, Eridu and the Gurasimmu tribe, opened up its emplacement, rebuilt the well named Puḫilituma, and established it for all time. He made inexhaustible spring water appear in it.
With regard to any future prince who reopens this well, may his days be long and his offspring extensive!
Copy from a baked brick from the debris of Ur, the work of Amar-Suen, king of Ur, which Sîn-balāssu-iqbi, viceroy 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.
I, Aššur-etel-ilāni, king of the world, king of Assyria; son of Ashurbanipal, king of the world, king of Assyria; son of Esarhaddon, king of the world, who was also king of Assyria; had bricks made for rebuilding Ezida, which is inside Kalḫu. I dedicated this brick for the preservation of my life.
To the god Marduk, venerable, splendid, the Enlil of the gods, most exalted of the gods, the one who directs all of the gods and holds the link between the Igīgū- and Anunnakū-gods, commander, honored god, king of the totality of heaven and netherworld, at whose mention the great gods fearfully attend his command
O god Marduk, great lord, when you look upon this table with pleasure, and when this table is set and regular, ceaseless offerings are presented, may the god Šulpaea, the lord of the table, speak well of Aššur-etel-ilāni, king of Assyria and your favorite ruler, before you!
For the god Uraš, august lord, foremost of the great gods of E-ibbi-Anum — the shrine which is worthy of honor — great lord, his lord:
For the god Enlil, lord of the lands, his lord: Aššur-etel-ilāni, his obedient shepherd, who provides for Nippur, supporter of Ekur, mighty king, king of the four quarters of the world, rebuilt Ekur, his beloved temple with baked bricks.
The tomb of Šamaš-ibni, the Dakkurian, upon whom Aššur-etel-ilāni, king of Assyria, had pity, brought from Assyria to Bīt-Dakkūri, his own country, and laid to rest in a tomb inside his home of Dūru-ša-Ladīni ("Fortress of Ladīnu").
Whoever you are, whether governor or commander or judge or prince, who is appointed in the land, do not harm this tomb or its bones! But rather look after its position and extend your good protection over it! For doing this, may the god Marduk, the great lord, lengthen your reign, establish his good protection over you, and bless your name, your descendants, and your long life for all time!
But if that prince or governor or commandant or judge or viceroy who appears in the land harms this tomb or its bones, or changes its position, taking it to another place, or if another person incites him to plan wicked things against this tomb and he listens to him, may the god Marduk, the great lord, make his name, his descendants, his offspring, and his seed disappear from mention by the mouths of the people! May the god Nabû, who makes opposing forces agree, cut short the number of his days (the number of his long days)! May the god Nergal not spare his life from malaria, plague, or slaughter!
I, Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria, favored by the deities Aššur, Enlil, and Mullissu; pious governor,
son of Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the land of Sumer and Akkad, king of the four quarters of the world; son of Esarhaddon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad;
May a future ruler, one of the kings, my descendants, repair its dilapidated sections when that house becomes old. May he find an inscribed object bearing my name and an inscribed object bearing the name of Sennacherib, king of Assyria, the grandfather of the father who had engendered me, and then anoint them with oil, make an offering, and place them with an inscribed object bearing his name. The god Aššur and the goddess Mullissu will then hear his prayers.
son of Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the land of Sumer and Akkad, king of the four quarters of the world; son of Esarhaddon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad;
As for the one who removes an inscribed object bearing my name from its place and does not place it with an inscribed object bearing his name, may the deities Aššur, Millissu, Marduk, Zarpanītu, Nabû, Tašmētu, Ištar of Nineveh, Šarrat-Kidmuri, Ištar of Arbela, the great gods of the heavens and netherworld, overthrow his throne, curse his reign, take his scepter away, bind his arms, and make him sit bound at the feet of his enemies; may they curse him angrily and make his name, his offspring, his dynasty, and his seed disappear from all of the lands.
At the beginning of my reign, after the gods Aššur, Bēl Marduk, Nabû, Sîn, Šamaš, Ninurta, Nergal, and Nusku selected me among my brethren and desired me as king, guided me like a father and a mother, and killed my foes, cut down my enemies, performed good deeds for me, and gladly made me sit on the royal throne of the father who had engendered me; to provide for cult-centers,
it became old. For a long time, it fell into disrepair and became like the ground. The god Nabû and the goddess Tašmētu, my lords, took up residence in the temple of the Assyrian Ištar and there they received strewn offerings. The kings, my ancestors who came before me, did not think about rebuilding that temple and they did not pay it any attention.
Before the god Nabû and the goddess Tašmētu, my lords, I offered in abundance prime quality prize bulls and fattened fat-tailed sheep as pure food offerings. In that temple, the god Nabû and the goddess Tašmētu looked with pleasure upon my good deeds and constantly blessed my kingship.
May a future ruler, one of the kings, my descendants, renovate its dilapidated sections when that temple becomes dilapidated and old. May he find an inscribed object bearing my name, and then anoint it with oil,
May he place it with an inscribed object bearing his name. The deities Aššur, Mullissu, Marduk, Zarpanītu, Nabû, and Tašmētu will then hear his prayers.
As for the one who alters an inscribed object bearing my name and does not place it with an inscribed object bearing his name and does not write my name with his name, may the deities Aššur, Mullissu, Marduk, Zarpanītu, Nabû, and Tašmētu not be present for his prayers and not heed his supplications; may they may they curse him angrily and make his name, his offspring, and his seed disappear from the land.
conceived in my heart to rebuild that temple and my mind prompted me to carry out this project.
In that temple, the god Nabû and the goddess Tašmētu looked with pleasure upon my good deeds and
governor of Babylon, king of the land of Sumer and Akkad; son of Sennacherib, great king, strong king, king of the world,
I, Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria; the one whom the deities Aššur, Mullissu, Marduk, Zarpanītu, Nabû, and Tašmētu, with their benevolent glance, steadfastly looked upon and selected for kingship; the one who the luminary of the heavens, the god Sîn, crowned with the crown of lordship to make the foundation of the land firm, to organize the people, to bring order to what is confused, and repair what is destroyed; the one in whose hands the god Nabû, overseer of the universe, placed a just scepter and legitimate rod for shepherding a widespread population; broad-minded, discerning, who comprehends rational thought and counsel, the one who learned deliberation, reliable judge, the one who speaks about truth and justice; to whom treacherous talk is taboo and lies an abomination; pious prince, competent governor, true shepherd, leader of a widespread population; whose kingship the great gods made pleasing in every single land like the finest oil;
May a future ruler, one of the kings, my descendants, renovate its dilapidated sections when that temple becomes dilapidated and old. May he find an inscribed object bearing my name, and then anoint it with oil, make an offering, and place it with an inscribed object bearing his name. The deities Aššur, Mullissu, Marduk, Zarpanītu, Nabû, and Tašmētu will then hear his prayers.
I, Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria; son of Ashurbanipal, king of the world, king of Assyria; son of Esarhaddon, king of the world, king of Assyria; son of Sennacherib, king of the world, king of Assyria; descendant of Sargon II, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad:
I, Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria; son of Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the land of Sumer and Akkad, king of the four quarters of the world; son of Esarhaddon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad; son of Sennacherib, great king, strong king, king of the world, king of Assyria, unrivalled prince; descendant of Sargon II, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad; the one who renovates the chapels of the temple of the god Nabû, that is inside Baltil Aššur: I repaired its enclosed courtyard (that enclosed courtyard) with baked bricks, the craft of the deity Nunurra.
Palace of Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria; son of Ashurbanipal, great king, strong king, king of the world, king of Assyria; son of Esarhaddon, great king, strong king, king of the world, king of Assyria; son of Sennacherib, great king, strong king, king of the world, king of Assyria; son of Sargon II, great king, strong king, king of the world, king of Assyria,
To the god Nabû, lord of ingenious things, the splendid one, son of the ruler Marduk, the noble one, the one who controls the Igīgū- and Anunnakū-gods, inspector of everything there is, the one who knows the fate of the land, the merciful and compassionate one, the one who resides in Baltil Aššur, the great lord, his lord:
Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria; son of Ashurbanipal, great king, strong king, king of the world, king of Assyria; son of Esarhaddon, great king, strong king, king of the world, king of Assyria; had a kallu-bowl and a šulpu-bowl of reddish gold made for washing his pure hands and had it firmly placed before him Nabû for the preservation of his life, the lengthening of his days, the well-being of his offspring, the securing of the throne of his royal majesty, the overthrow of his enemies, and the achieving of his desires.
That which is written upon a kallu-bowl and šulpu-bowl of the god Nabû of the Inner City Aššur.
To the goddess Tašmētu, the goddess of compliance and reconciliation, heroic one among the gods, prominent one among goddesses, wife of the god Nabû — the firstborn son — who is endowed with sexual charm and filled with awe-inspiring radiance, the one who controls the Igīgū- and Anunnakū-gods, inspector of everything there is, the one who accepts supplications that the ruler who reveres her divinity presents in the midst of combat and battle, supreme goddess, the one who resides in Baltil Aššur, the great lady, his lady:
Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria; son of Ashurbanipal, great king, strong king, king of the world, king of Assyria; son of Esarhaddon, great king, strong king, king of the world, king of Assyria; had a spoon of shining silver made for serving morning and evening meals before her divinity and had it firmly placed before her Tašmētu for the preservation of his life, the lengthening of his days, the well-being of his offspring, the securing of the throne of his royal majesty, the overthrow of his enemies, and the achieving of his desires.
On account of this, O Antu, great lady, when you look with pleasure upon this table, look with pleasure upon me — Sîn-šarra-iškun, the governor who is the favorite of your heart, the ruler who reveres you — with your bright countenance
good rainfall, prolong my days, increase my years, make my offspring and seed firm for eternity, kill my enemies, conquer those who had not bowed down to me and make them bow down at my feet. Make my life, which you have granted me, pleasing to a widespread population like the finest oil. Make my access
On account of this, O Šala, great lady, when you look with pleasure upon this table, for me — Sîn-šarra-iškun, king of Assyria — heap up on me successful harvests and the prosperity of grain, yearly, without ceasing. At your exalted command, in Ešarra, the palace of the gods, let me always safely shepherd the people of Assyria in abundance and plenty.
I, Sîn-šarra-iškun, great king, strong king, king of the world, king of Assyria, favored by the god Aššur and the goddess Mullissu, beloved of the god Marduk and the goddess Zarpanītu, the desire of the hearts of the god Sîn and the goddess Ningal, steadfast choice of the gods Nabû and Marduk, favorite of the gods of the heavens and netherworld; the one whom the deities Aššur, Mullissu, Bēl Marduk, Nabû, Sîn, Ningal, Ištar of Nineveh, Ištar of Arbela, Nergal, and Nusku steadfastly gazed upon among its leaders and selected for kingship; whom they commanded to perform the roles of provisioner of all cult-centers, priest of all sanctuaries, and shepherd of the totality of the black-headed people;
son of Ashurbanipal, great king, strong king, king of the world, king of Assyria, king of the land of Sumer and Akkad, king of the four quarters of the world; son of Esarhaddon, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad; son of Sennacherib, great king, strong king, king of the world, king of Assyria, unrivalled prince; descendant of Sargon II, great king, strong king, king of the world, king of Assyria, governor of Babylon, king of the land of Sumer and Akkad;
After the gods Aššur, Bēl Marduk, Nabû, Sîn, and Šamaš nominated me for ruling the land and its inhabitants, placed
and gladly made me sit on the royal throne of the father who had engendered me, under their benevolent protection, their extensive aegis, I constantly shepherded the subjects of the god Enlil in a just manner. From my youth until I became an adult, I constantly followed after the great gods, my lords, and I beheld
I was assiduous towards their sanctuaries and my heart prompted me to do whatever was suitable for their great divinity. I constantly gave thought to providing for cult-centers, completing sanctuaries, and putting in order forgotten cultic rites and kidudû-rites.
Prolong my days and increase my years; make my seed and family extensive; bless my kingship; for eternity, make firm for me happiness, good health, and bright mood for eternity; kill my enemies; and conquer those who had not bowed down to me and make them bow down at my feet.
May a future ruler, one of the kings, my descendants, renovate its dilapidated parts when that temple becomes dilapidated and old. May he find an inscribed object bearing my name, and then anoint it with oil, make an offering, and place it with an inscribed object bearing his name. The god Nabû and the goddess Tašmētu will then hear his prayers.
Whoever alters an inscribed object bearing my name and does not place it with an inscribed object bearing his name, may the gods Aššur, Bēl Marduk, and Nabû not be present at his prayers and may they not hear his supplications. May they overthrow his kingship, curse him angrily, and make his name and his seed disappear from the land.
To the god Ninurta, the strong, the almighty, the exalted, foremost among the gods, the splendid and perfect warrior whose attack in battle is unequalled, the eldest son who commands battle skills, offspring of the god Nudimmud, warrior of the Igīgū gods, the capable, prince of the gods, offspring of Ekur, the one who holds the bond of heaven and underworld, the one who opens springs, the one who walks the wide underworld, the god without whom no decisions are taken in heaven and underworld, the swift, the ferocious, the one whose command is unalterable, foremost in the four quarters, the one who gives scepter and powers of decision to all cities, the stern canal-inspector
offerings the great gods of heaven and underworld love and therefore established forever his priesthood in the temples, granted to his dominion their fierce weapons and made him more marvellous than any of the kings of the four quarters with respect to the splendor of his weapons and the radiance of his dominion, he who has always contested with every last enemy of Aššur above and below and imposed upon them tribute and tax, conqueror of the foes of Aššur, strong king, king of Assyria; son of Tukultī-Ninurta II, vice-regent of Aššur, who defeated all his enemies and hung the corpses of his enemies on stakes, grandson of Adad-nārārī II, appointee of the great gods,
he placed in my hand the scepter for the shepherding of the people  — at that time I mustered my chariotry and troops. I passed through difficult paths and rugged mountains which were unsuitable for chariotry and troops and marched to the land Tummu. I conquered Libê, their fortified city, the cities Surra, Abuqu, Arura, and Arubê which lie between Mounts Urinu, Arunu, and Etinu, mighty mountains. I massacred many of them and carried off captives, possessions, and oxen from them. The troops were frightened and took to a rugged mountain. Since the mountain was exceptionally rugged I did not pursue them. The mountain was as jagged as the point of a dagger and therein no winged bird of the sky flew.
I was in the land Katmuḫu this report was brought back to me: "The city Sūru, which belongs to Bīt-Ḫalupe, has rebelled. They have killed Ḫamatāiu, their governor, and appointed Aḫi-iababa, son of a nobody, whom they brought from the land Bīt-Adini, as their king." With the assistance of Aššur and the god Adad, the great gods who made my sovereignty supreme, I mustered my chariotry and troops and made my way to the banks of the River Ḫabur. On my march, I received the plenteous tribute of Samanuḫa-šar-ilāni, a man of the city Šadikannu, and of Amīl-Adad, a man of the city Qatnu  — silver, gold, tin, bronze casseroles, garments with multi-colored trim, and linen garments. I approached the city Sūru, which belongs to Bīt-Ḫalupe.
Awe of the radiance of Aššur, my lord, overwhelmed them. The nobles and elders of the city came out to me to save their lives. They submitted to me and said: "As it pleases you, kill! As it pleases you, spare. As it pleases you, do what you will!" I captured Aḫi-iababa, son of a nobody, whom they brought from the land Bīt-Adini. With my staunch heart and fierce weapons I besieged the city. All the guilty soldiers were seized and handed over to me. I sent my nobles into his palace and temples. I carried off his silver, gold, possessions, property, bronze, iron, tin, bronze casseroles, bronze pans, bronze pails, much bronze property, gišnugallu-alabaster,
an ornamented dish, his palace women, his daughters, captives of the guilty soldiers together with their property, his gods together with their property, precious stone of the mountain, his harnessed chariot, his teams of horses, the equipment of the horses, the equipment of the troops, garments with multi-colored trim, linen garments, fine oil, cedar, fine aromatic plants, cedar shavings, purple wool, red-purple wool, his wagons, his oxen, his sheep  — his valuable tribute which, like the stars of heaven, had no number. I appointed Azi-ili as my own governor over them. I erected a pile in front of his gate; I flayed as many nobles as
had rebelled against me and draped their skins over the pile; some I spread out within the pile, some I erected on stakes upon the pile, and some I placed on stakes around about the pile. I flayed many right through my land and draped their skins over the walls. I slashed the flesh of the eunuchs and of the royal eunuchs who were guilty. I brought Aḫi-iababa to Nineveh, flayed him, and draped his skin over the wall of Nineveh. Thus have I constantly established my victory and strength over the land Laqû. While I was in the city Sūru I imposed an exceptionally large tribute, tax, and duty upon all the kings of the land Laqû,
stand the statues of Tiglath-pileser and Tukultī-Ninurta, kings of Assyria, my forefathers, I built my royal statue and erected it with them. At that time I received tribute from the land Izalla, oxen, sheep, and wine. I crossed over to Mount Kašiiari and approached the city Kinabu, the fortified city of Ḫulāiia. With the mass of my troops and my fierce battle I besieged and conquered the city. I felled with the sword 800 of their combat troops, I burnt 3,000 captives from them. I did not leave one of them alive as a hostage. I captured alive Ḫulāiia their city ruler. I made a pile of their corpses. I burnt their adolescent boys and girls.
I flayed Ḫulāiia their city ruler and draped his skin over the wall of the city Damdammusa. I razed, destroyed, and burnt the city. I conquered the city Mariru which was in their environs. I felled 50 of their fighting-men with the sword, burnt 200 captives from them, and defeated in a battle on the plain 332 troops of the land Nirbu. I brought back prisoners, oxen, and sheep from them. The inhabitants of the land Nirbu, which is at the foot of Mount Uḫira, banded together and entered the city Tēla, their fortified city. Moving on from the city Kinabu I approached the city Tēla. The city was well fortified; it was surrounded by three walls. The people put their trust in their strong walls and their large number of troops and did not come down to me.
They did not submit to me. In strife and conflict I besieged and conquered the city. I felled 3,000 of their fighting-men with the sword. I carried off prisoners, possessions, oxen, and cattle from them. I burnt many captives from them. I captured many troops alive: from some I cut off their arms and hands; from others I cut off their noses, ears, and extremities. I gouged out the eyes of many troops. I made one pile of the living and one of heads. I hung their heads on trees around the city.
I conquered the city Bunāsi, their fortified city which was ruled by Muṣaṣina, and 30 cities in its environs. The troops were frightened and took to a rugged mountain. Ashurnasirpal, the hero, flew after them like a bird and piled up their corpses in Mount Niṣir. He slew 326 of their men-at-arms. He deprived him Muṣaṣina of his horses. The rest of them the ravines and torrents of the mountain swallowed. I conquered seven cities within Mount Niṣir which they had established as their strongholds. I massacred them, carried off captives, possessions, oxen, and sheep from them, and burnt the cities. I returned to my camp and spent the night.
I tarried in this camp. 150 cities belonging to the cities of the Larbusu, Dūr-Lullumu, Bunisu, and Bāra  — I massacred them, carried off captives from them, and razed, destroyed, and burnt their cities. I defeated 50 troops of the Bāra in a skirmish in the plain. At that time awe of the radiance of Aššur, my lord, overwhelmed all of the kings of the land Zamua and they submitted to me. I received horses, silver, and gold. I put all of the land under one authority and imposed upon them tribute of horses, silver, gold, barley, straw, and corvée.
On the twenty-second day of the month Simānu, in the eponymy of Dagan-bēla-uṣur, I moved from Kalḫu. After crossing the Tigris, on the other side of the Tigris I received much tribute. I pitched camp and spent the night in the city Tabitu. On the sixth day of the month Duʾūzu I moved from the city Tabitu and made my way to the banks of the River Ḫarmiš. I pitched camp and spent the night in the city Magarisu. Moving on from the city Magarisu I made my way to the banks of the River Ḫabur. I pitched camp and spent the night in the city Šadikannu. I received tribute from the city Šadikannu, silver, gold, tin, bronze casseroles, oxen, and sheep.
Moving on from the city Šadikannu I pitched camp and spent the night in the city Qatnu. I received tribute from the people of the city Qatnu. Moving on from the city Qatnu I pitched camp and spent the night in the city Dūr-katlimmu. Moving on from the city Dūr-katlimmu I pitched camp and spent the night in the city of Bīt-Ḫalupê. I received tribute from the city of Bīt-Ḫalupê, silver, gold, tin, bronze casseroles, linen garments with multi-colored trim, oxen, and sheep. Moving on from the city of Bīt-Ḫalupê I pitched camp and spent the night in the city Sirqu. I received tribute from the people of the city Sirqu, silver, gold, tin, casseroles, oxen, and sheep. Moving on from the city Sirqu I pitched camp and spent the night in the city Ṣupru.
I received tribute from the people of the city Ṣupru, silver, gold, tin, casseroles, oxen, and sheep. Moving on from the city Ṣupru I pitched camp and spent the night in the city Naqarabānu. I received tribute from the city Naqarabānu, silver, gold, tin, casseroles, oxen, and sheep. Moving on from the city Naqarabānu I pitched camp and spent the night before the city Ḫindānu  — Ḫindānu lies on the other bank of the Euphrates. I received tribute from the people of the city Ḫindānu, silver, gold, tin, casseroles, oxen, and sheep. Moving on from the city Ḫindānu I pitched camp and spent the night in a mountain by the Euphrates. Moving on from the mountain
I pitched camp and spent the night among the Bīt-Šabi before the city Ḫaridu  — Ḫaridu lies on the other bank of the Euphrates. Moving on from the Bīt-Šabi I pitched camp and spent the night before the city Anat  — Anat lies on an island in the Euphrates. Moving on from the city Anat I besieged the city Sūru, the fortified city of Kudurru, governor of the land Sūḫu. Trusting in extensive Kassite troops he attacked me to wage war and battle. I besieged the city and on the second day fought my way inside. In the face of my mighty weapons, Kudurru with 70 of his soldiers fell back to the Euphrates to save his life. I conquered the city.
I captured 50 cavalrymen together with the troops of Nabû-apla-iddina, king of Karduniaš Babylonia, Zabdānu his brother with 3,000 fighting-men, and Bēl-apla-iddina the diviner, their commanding officer. I felled with the sword many soldiers. I carried off silver, gold, tin, casseroles, and precious stone of the mountain, the property of his palace, his chariots, teams of horses, equipment for troops, equipment for horses, his palace women, and valuable booty from him. I razed and destroyed the city. Thus I established my victory and strength over the land Sūḫu; fear of my dominion reached as far as Karduniaš Babylonia; awe of my weapons overwhelmed Chaldea; I unleashed my brilliance upon the mountains on the banks of the Euphrates.
Ḫindānu, trusting in the massiveness of their chariotry, troops, and might, mustered 6,000 of their troops and attacked me to wage war and battle. I fought with them and inflicted upon them a defeat. I destroyed their chariotry, I felled 6,500 of their men-at-arms with the sword, and the rest of them the Euphrates consumed because of the thirst they suffered in the desert. I conquered from the city Ḫaridu of the land Sūḫu as far as the city Kipinu, cities of the Ḫindānu and Laqû and which were on the other bank. I massacred them, carried off captives from them, razed, destroyed, and burnt their cities. Azi-ili, the Laqû, trusting in his own might, seized the crossing at the city Kipinu. I fought with them and away from Kipinu I brought about his defeat.
I received tribute from Adad-ʾime, the Azallu, harnessed chariots, horses, silver, gold, tin, bronze, bronze casseroles, oxen, sheep, and wine. I took with me the chariots, cavalry, and infantry. Moving on from the land Azallu I approached Bīt-Adini. I received tribute from Aḫunu, a man of Bīt-Adini, silver, gold, tin, bronze, bronze casseroles, ivory dishes, ivory couches, ivory chests, ivory thrones decorated with silver and gold, gold bracelets, gold rings with trimming, gold necklaces, a gold dagger, oxen, sheep, and wine. I took with me the chariots, cavalry, and infantry of Aḫunu. At that time I received tribute from Ḫabinu, a man of the city Tīl-abni, four minas of silver and 400 sheep and I imposed upon him as annual tribute 10 minas of silver. Moving on from the land Bīt-Adini
I crossed the Euphrates, which was in flood, in rafts made of inflated goatskins and approached the land Carchemish. I received tribute from Sangara, king of the land Ḫatti, 20 talents of silver, a gold ring, a gold bracelet, gold daggers, 100 talents of bronze, 250 talents of iron, bronze tubs, bronze pails, bronze bath-tubs, a bronze oven, many ornaments from his palace the weight of which could not be determined, beds of boxwood, thrones of boxwood, dishes of boxwood decorated with ivory, 200 adolescent girls, linen garments with multi-colored trim, purple wool, red-purple wool, gišnugallu-alabaster, elephants' tusks, a chariot of polished gold, a gold couch with trimming  — objects befitting his royalty. I took with me the chariots, cavalry, and infantry of the city Carchemish. All the kings of the lands came down and submitted to me. I took from them hostages and
they were kept in my presence on the march to Mount Lebanon (and they marched to Mount Lebanon). Moving on from the land Carchemish I took the way between Mounts Munzigānu and Ḫamurga. Leaving Mount Aḫānu on my left I approached the city Ḫazazu which was ruled by Lubarna, the Patinu. I received gold and linen garments. Passing on I crossed the River Aprê, pitched camp and spent the night. Moving on from the River Aprê I approached the city Kunulua, the royal city of Lubarna, the Patinu. He took fright in the face of my raging weapons and fierce battle and submitted to me to save his life. I received as his tribute 20 talents of silver, one talent of gold, 100 talents of tin, 100 talents of iron, 1,000 oxen, 10,000 sheep, 1,000 linen garments with multi-colored trim,
gold, oxen, and sheep. At that time I received cedar logs, silver, and gold, the tribute of Qatazili, the Kummuḫu. Moving on from the city Ḫuzirina I made my way to the banks of the Euphrates  — upstream. I crossed Mount Kubbu and went down amongst the cities of the lands Ašša and Ḫabḫu which are before the land Ḫatti. I conquered the cities Umaliu and Ḫirānu, fortified cities which lie within Mount Amadānu. I massacred many of their inhabitants and carried off innumerable captives from them. I razed and destroyed the cities. I burnt 150 cities in their environs.
Moving on from the city Karania I entered the pass of Mount Amadānu and went down amongst the cities of the Dirru. I burnt the cities which are between Mounts Amadānu and Arqania. I took in hand for myself the land Mallānu which is within Mount Arqania. Moving on from the land Mallānu I burnt the cities of the land Zamba which were in the region of my path. After crossing the River Ṣūa I pitched camp by	the Tigris. I turned into ruin hills the cities which lie on this bank and the other bank of the Tigris at Mount Arkania. All of the land Ḫabḫu took fright and submitted to me. I took hostages from them and appointed a governor of my own over them. I came out of the pass of Mount Amadānu to the city Barzaništun.
I approached the city Damdammusa, the fortified city of Ilānu, a man of Bīt-Zamāni. I besieged the city. My warriors flew like birds against them. I felled 600 of their combat troops with the sword and cut off their heads. I captured 400 of their soldiers alive. I brought out 3,000 captives from them. I took that city in hand for myself. I took the live soldiers and the heads to the city Amedu, his royal city, and built a pile of heads before his gate. I impaled the live soldiers on stakes around about his city. I fought my way inside his gate and cut down his orchards. Moving on from the city Amedu
Palace of Ashurnasirpal, vice-regent of Aššur, chosen of the gods Enlil and Ninurta, beloved of the gods Anu and Dagan, destructive weapon of the great gods, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria; valiant man who acts with the  support of Aššur, his lord, and has no rival among the princes of the four quarters, marvelous shepherd, fearless in battle, mighty flood-tide which has no opponent, the king who subdues those insubordinate to him, he who rules all peoples, strong male who treads upon
With the help of the gods Šamaš and Adad, the gods my supporters, I thundered like the god Adad, the devastator, against the troops of the lands Nairi, Ḫabḫu, the Šubaru, and the land Nirbu. The king who subdued the territory stretching from the opposite bank of the Tigris to Mount Lebanon and the Great Sea, the entire land Laqû, and the land Sūḫu including the city Rapiqu; he conquered from the source  of the River Subnat to the land Urarṭu. I brought within the boundaries of my land the territory stretching from the passes of Mount Kirruru to the land Gilzānu, from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from the land Zaban, from the city Tīl-ša-Zabdāni
On the eighth day of the month Ayyāru I moved from Kalḫu. After crossing the Tigris I approached the city Carchemish of the land Ḫatti. I received from it much of its palace property, the weight of which could not be determined. All the kings of the lands came and submitted to me. I took from them hostages and they were kept in my presence on the march to Mount Lebanon (and they marched to Mount Lebanon).
Moving on from the city Carchemish I took the way between Mounts Munzigānu and Ḫamurga. Leaving Mount Aḫānu on my left I approached the city Ḫazazu which was ruled by Lubarna, the Patinu. I received silver, gold, and linen garments. Passing on I crossed the River Aprê, pitched camp, and spent the night. Moving on from the River Aprê I approached the city Kunulua, the royal city of Lubarna, the Patinu. He took fright in the face of my raging weapons and fierce battle and submitted to me to save his life. I received as his tribute 20 talents of silver, one talent of gold, 100 talents of tin,
100 talents of iron, 1,000 oxen, 10,000 sheep, 1,000 linen garments with multi-colored trim, decorated couches of boxwood with inlay, beds of boxwood, decorated ivory beds with inlay, many ornaments from his palace the weight of which could not be determined.
The ancient city Kalḫu which Shalmaneser, king of Assyria, a prince who preceded me, had built  — this city had become dilapidated; it lay dormant. I rebuilt this city. I took people which I had conquered from the lands over which I had gained dominion, from the land Sūḫu, from the entire land of Laqû, from the city Sirqu which is at the crossing of the Euphrates, from the entire land of Zamua,
heaven and underworld, the one who opens springs, the one who walks the wide underworld, the god without whom no decisions are taken in heaven and underworld, the swift, the ferocious, the one whose command is unalterable, foremost in the four quarters, the one who gives scepter and powers of decision to all cities, the stern canal-inspector whose utterance cannot be altered, extensively capable, sage of the gods, the noble, the god Utulu,
lord of lords, into whose hands is entrusted the circumference of heaven and underworld, king of battle, the hero who rejoices in battles, the triumphant, the perfect, lord of springs and seas, the angry and merciless whose attack is a deluge, the one who overwhelms enemy lands and fells the wicked, the splendid god who never changes his mind, light of heaven and underworld who illuminates the interior of the apsû, annihilator of the evil,
your (Ninurta's) heart, prince, favorite of the god Enlil, whose priesthood is pleasing to your great divinity and whose reign you established, valiant man who acts with the support of Aššur, his lord, and has no rival among the princes of the four quarters, marvelous shepherd, fearless in battle, mighty flood-tide which has no opponent, the king who subdues those insubordinate to him, who rules all peoples,
the opposite bank of the Tigris to Mount Lebanon and the Great Sea, the entire land Laqû, and the land Sūḫu including the city Rapiqu: he conquered from the source of the River Subnat to the source of the Tigris. I brought within the boundaries of my land the territory stretching from the passes of Mount Kirruru to the land Gilzānu,
from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from the city Zaban, from the city Tīl-ša-Abtāni to the city Tīl-ša-Zabdāni, the cities Ḫirimu, Ḫarutu, which are fortresses of Karduniaš Babylonia. I accounted the people from the passes of Mount Babitu to Mount ("the city") Ḫašmar as people of my land. In the lands over which I gained dominion I always appointed my governors. They entered (lit. "performed') servitude and I imposed upon them corvée.
king of all princes, lord of lords, chief herdsman, king of kings, attentive purification priest, designate of the warrior god Ninurta, destructive weapon of the great gods, avenger, the king who has always acted justly with the support of Aššur and the god Šamaš, the gods who help him, and cut down like marsh reeds fortified mountains and princes hostile to him and subdued all their lands, provider of offerings for the great gods,
legitimate prince, to whom is perpetually entrusted the proper administration of the rites of the temples of his land, whose deeds and offerings the great gods of heaven and underworld love so that they therefore established forever his priesthood in the temples, granted to his dominion their fierce weapons, and made him more marvelous
than any of the kings of the four quarters with respect to the splendor of his weapons and the  radiance of his dominion, he who has always contested with all enemies of Aššur above and below and imposed upon them tribute and tax, conqueror of the foes of Aššur, strong king, king of Assyria; son of Tukultī-Ninurta II, vice-regent of Aššur, who defeated all his enemies and hung the corpses of his  enemies on posts, grandson of Adad-nārārī II,
appointee  of the great gods, who always achieved the defeat of those insubmissive to him and thereby became lord of all, offspring of Aššur-dān II who opened towns and founded shrines:
At that time my sovereignty, my dominion, and my power came forth at the command of the great gods; I am king, I am lord, I am praiseworthy, I am exalted,
I am important, I am magnificent, I am foremost, I am a hero, I am a warrior, I am a lion, and I am virile; Ashurnasirpal, strong king, vice-regent of Aššur and the god Ninurta, designate of the god Sîn, favorite of the god Anu, loved one of the god Adad who is almighty among the gods, I, the merciless weapon which lays low lands hostile to him, I, the king, capable in battle, vanquisher of cities and
highlands, foremost in battle, king of the four quarters, the one who defeats his enemies, the one who disintegrates all his enemies, king of the totality of the four quarters including all their princes, the king who forces to bow down those insubmissive to him, the one who rules all peoples; these destinies came forth
I mustered my chariotry and troops. I passed through difficult paths and rugged mountains which were unsuitable for chariotry and troops and marched to the land Tummu. I conquered Libê, their fortified city, the cities Surra, Abuqu, Arura, and Arubê which lie between Mounts Urinu, Arunu, and Etinu, mighty mountains.
I massacred many of them and carried off captives, possessions, and oxen from them. The troops were frightened and took to a rugged mountain. Since the mountain was exceptionally rugged I did not pursue them. The mountain was as jagged as the point of a dagger and therein no winged bird of the sky flew. Like the nest of the udīnu-bird their fortress was situated within the mountain which none of the kings my fathers had penetrated. For three days the hero explored the mountain. His bold heart yearned for battle. He ascended on foot and overwhelmed the mountain. He smashed their nest and scattered their flock. I felled 200 of their fighting men with the sword and carried off a multitude of captives like a flock of sheep. With their blood I dyed the mountain red like red wool, and the rest of them the ravines and torrents of the mountain  swallowed. I razed, destroyed, and burnt their cities.
my warriors flew like birds. I felled 260 of their combat troops with the sword. I cut off their heads and formed therewith a pile. The rest of them built nests like birds on mountain  precipices. I brought down prisoners and possessions of theirs from the mountain and I razed, destroyed, and burnt the cities which lay within the mighty highlands. The troops, as many as had fled from my weapons, came down and submitted to me. I imposed upon them tribute, tax, and corvée. Būbu, son of Bubâ, son of the city ruler of the city Ništun I flayed in the city Arbela and draped his skin over the wall. At that time
I made an image of myself and wrote thereon the praises of my power. I erected it on the ēqu-mountain in the city called Ashurnasirpal at the source of the spring. In this same eponymy on the twenty-fourth day of the month Abu, by the command of Aššur and the goddess Ištar, the great gods, my lords, I moved out from the city Nineveh and marched to the cities which lie at the foot of Mounts Nipur and Paṣate, mighty mountains. I conquered the cities Atkun, Ušḫu, Pilazi, and 20 cities in their environs. I massacred many of them, carried off prisoners and possessions from them, and burnt the cities. The troops, as many as had fled from my weapons, came down and submitted to me. I imposed upon them corvée. Moving on from the cities which are at the foot of Mounts Nipur and Paṣate I crossed the Tigris and approached the land Katmuḫu.
built and completed and decorated in a splendid fashion a new wall from top to bottom. A palace for my royal residence I founded inside. I made doors and hung them in its doorways. That palace I built and completed from top to bottom.
I inscribed my monumental inscription and deposited it in its wall. I brought back the enfeebled Assyrians who, because of hunger and famine, had gone up to other lands to the land Šubrû.
I settled them in the city Tušḫa. I took over this city  for myself and stored therein barley and straw from the land Nirbu. The rest of the inhabitants of the land Nirbu which had fled from my weapons
While I was in the city Tušḫa I received tribute from Ammi-baʾal, a man of Bīt-Zamāni, from Ilī-ḫite, the Šubrû, from
Labṭuru, son of Ṭupusu of the land Nirdun, and tribute from the interior of the land Urumu, and from the kings of the lands Nairi  — chariots, horses, mules, silver,
In the eponymy of Aššur-iddin a report was brought back to me saying Nūr-Adad, the sheikh of the land Dagara, had rebelled;
Moving on from this camp I marched to the cities in the plain of Mount Niṣir which no one had ever seen. I conquered the city Larbusa, the fortified city which was ruled by Kirteara, and eight cities in its environs. The troops were frightened and took to a rugged mountain. The mountain was as jagged as the point of a dagger. The king with his troops climbed up after them. I threw down their corpses within the mountain, massacred 172 of their fighting men, and piled up many troops on the precipices of the mountain. I brought back captives, possessions, oxen, and sheep from them and burnt their cities. I hung their heads on trees of the mountain and burnt their adolescent boys. I returned to my camp and spent the night.
In the eponymy of Miqti-adur I was in Nineveh and a report was brought back to me saying Ameka and Araštua had withheld the tribute and corvée of Aššur, my lord. At the command of Aššur, the great lord, my lord, and the divine standard which goes before me, on the first day of the month Simānu I mustered my army for a third time against the land Zamua. Without waiting for the advance of my numerous chariotry and troops I moved on from the city Kalzi, crossed the Lower Zab, and entered the passes of Mount Babitu. I crossed the River Radānu and all day I tarried at the foot of Mount Simaki. I received the tribute of the land Dagara, oxen, sheep, and wine. From the foot of Mount Simaki I took with me strong chariots, cavalry, and crack troops. I continued travelling through the night until dawn, crossed the River Turnat, and at first light approached the city Mamli, the fortified city which was ruled by Araštua. In a clash of arms I besieged the city and conquered it. I felled with the sword 800 of their combat troops. With their corpses I filled the streets of their city and with their blood I dyed their houses red. Many troops I captured alive and carried off many captives from them. I razed, destroyed, and burnt the city. I conquered the city Ḫudun and 30 cities in its environs. I massacred many of them and carried off captives, oxen, and sheep from them. I razed, destroyed, and burnt their cities. I burnt their adolescent boys  and girls. I conquered the city Kiṣirtu, the fortified city which was ruled by Ṣabīni, together with 10 cities in its environs. I massacred them and carried off captives from them. I razed, destroyed, and burnt the cities of the Bāra, of the man Kirteara, a man of the city Dūru, and of the Bunisu, as far as the pass of Mount Ḫašmar. I turned them into ruin hills.
I put a wall around it, founded therein a palace for my royal residence, and decorated it more splendidly than ever before. I stored therein barley and straw from all the surrounding land. I named it Dūr-Aššur.
The nobles of Ammi-baʾal, a man of Bīt-Zamāni, rebelled against him and killed him. I marched to avenge Ammi-baʾal. They took fright before the brilliance of my weapons and awe of my dominion and I received harnessed chariots, equipment for troops and horses, 460 harness-trained horses, two talents of silver, two talents of gold, 100 talents of tin, 100 talents of bronze, 300 talents of iron, 100 bronze casseroles, 3,000 bronze receptacles, bronze bowls, bronze containers, 1,000 linen garments with multi-colored trim, dishes, chests, couches of ivory and decorated with gold, the treasure of his palace  — also 2,000 oxen, 5,000 sheep, his sister with her rich dowry, and the daughters of his nobles with their rich dowries.
In my accession year and in my first regnal year, after I nobly ascended the royal throne, I mustered my chariotry and extensive troops. I conquered inaccessible fortresses round about. I received a tribute of horses from the land Gilzānu
horses were not continually brought in hither to me I became angry and marched to the cities Ḫarira and Ḫalḫalauš which were under the authority of the guilty rulers. Those I conquered in the eponymy of Ashurnasirpal. I took out their property, booty, possessions, and herds and brought them to my city Aššur. The great
Bīt-natḫi of the city Nineveh: I perform the wine libations and sacrifices of the temple of the exalted goddess.
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, who acts with the support of Aššur and the god Šamaš, the great gods, my lords, and has no rival among the princes of the four quarters, attentive prince, subduer of all princes, fearless in battle, ferocious dragon, the one who breaks up the forces of the rebellious, strong gišginû, who treads upon the necks of the princes insubmissive to him,
the weapons of the princes of all the four quarters, marvelous shepherd, commander of all people, king of all the four quarters, sungod of all people;
I entered the land Katmuḫu. I consecrated a palace in the city Tīl-uli. I received tribute from the land Katmuḫu in Tīl-uli. Moving on from the land Katmuḫu I entered the pass of the land Ištarāte.
I pitched camp and spent the night in the city Kibaku. I received tribute from Kibaku, oxen, sheep, wine, and casseroles. Moving on from Kibaku, I approached the city Matiatu. I conquered Matiatu together with its suburbs.
I felled with the sword 2,800 of their fighting men and carried off many captives from them. The troops, as many as had fled from my weapons, submitted to me and I settled them in their cities.
I pitched camp and spent the night at the city Zazabuḫa. I received tribute from the land Ḫabḫu, oxen, sheep, wine, casseroles, a bronze bath-tub, bowls, and bronze armor. Moving on from Zazabuḫa I pitched camp and spent the night in the city Irsia. I burnt Irsia, I received tribute from the city Šūra, oxen, sheep, wine, and casseroles, in the city Irsia. Moving on from Irsia I pitched camp and spent the night within Mount Kašiiari. I conquered the city Madaranzu and two cities in its environs. I massacred them,
With the support of Aššur, my lord, I moved from the city Tušḫa. I took with me strong chariots, cavalry, and crack troops. I crossed the Tigris by means of a bridge of rafts. Travelling all night I approached the city Pitura, the fortified city of the Dirru. The city was exceptionally difficult; it was surrounded by two walls; its citadel was lofty like a mountain peak. With the exalted strength of Aššur, my lord, with my massive troops, and with my fierce battle I fought with them. On the second day, before sunrise, I thundered against them like the god Adad-of-the-Devastation and rained down flames upon them. With might and main my combat troops flew against them like the Storm Bird. I conquered the city. I felled 800 of their combat troops with the sword and cut off their heads.
the treasure of his palace  — also 2,000 oxen, 5,000 sheep, his sister with her rich dowry, and the daughters of his nobles with their rich dowries. I flayed Bur-Ramānu, the guilty man, and draped his skin over the wall of the city Sinabu. I appointed Ilānu, his brother, to the position of sheikh. I imposed upon him as annual tribute two minas of gold, thirteen minas of silver, 1,000 sheep, and 2,000 measures of barley. The cities Sinabu and Tīdu  — fortresses which Shalmaneser II, king of Assyria, a prince who preceded me, had garrisoned on the border of the lands Nairi and which the Arameans had captured by force  — I repossessed.
I resettled in their abandoned cities and houses Assyrians who had held fortresses of Assyria in the lands Nairi and whom the Arameans had subdued. I placed them in a peaceful abode. I uprooted 1,500 troops of the aḫlamû-Arameans belonging to Ammi-baʾal, a man of Bīt-Zamāni, and brought them to Assyria. I reaped the harvest of the landss Nairi and stored it for the sustenance of my land in the cities Tušḫa, Damdammusa, Sinabu, and Tīdu.
I conquered the cities of the lands Nirdun, Luluta, the city Dirra, the lands Aggunu, Ulliba, Arbakku, and Nirbu. I massacred their inhabitants, carried off captives from them, and razed, destroyed, and turned into ruin hills their cities. I imposed upon the lands Nairi feudal duties, corvée, and laborers.
God Aššur, the great lord, king of all the great gods; god Anu, king of the Igīgū and Anunnakū gods; lord of the lands god Enlil, exalted one, father of the gods, creator of all; god Ea, king of the apsû, lord of  wisdom and understanding;
god Sîn, wise one, king of the lunar disk, lofty luminary; god Adad, the exceptionally strong, lord of abundance; god Šamaš, judge of heaven and underworld, commander of all; god Marduk, sage, lord god of oracles; god Ninurta, warrior of the Igīgū and Anunnakū gods;
god Nergal, perfect one, king of battle; god Nusku, bearer of the holy scepter, circumspect god; goddess Ninlil, spouse of the god Enlil, mother of the great gods; goddess Ištar, foremost in heaven and underworld, who is consummate in the canons of combat; great gods, who decree the destinies and make great the sovereignty of Ashurnasirpal, attentive prince,
worshipper of the great gods, ferocious dragon, conqueror of cities and the entire highlands, king of lords, controller of the obstinate, crowned with splendor, fearless in battle, lofty and merciless hero, who stirs up strife, king of all princes, lord of lords,
chief herdsman, king of kings, attentive purification priest, designate of the warrior god Ninurta, destructive weapon of the great gods, avenger, the king who has always acted justly with the support of Aššur and the god Šamaš, the gods who help him and cut down like marsh reeds fortified mountains and princes hostile to him and subdued under him all their lands,
provider of offerings for the great gods, legitimate prince, to whom is perpetually entrusted the proper administration of the rites of the temples of his land, whose deeds and offerings the great gods of heaven and underworld love so that they
established forever his priesthood in the temples, granted to his dominion their fierce weapons, and made him more marvelous than any of the kings of the four quarters with respect to the splendor of his weapons and the radiance of his dominion, he who has always contested with all enemies of Aššur above and below and imposed upon them tribute and tax, conqueror of the foes of Aššur,
favorite of the god Anu, loved one of the god Adad who is almighty among the gods, I, the merciless weapon which lays low lands hostile to him, I, the king, capable in battle,
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, king of Assyria; valiant man who acts with the support of Aššur, his lord, and
has no rival among the princes of the four quarters, marvelous shepherd, fearless in battle, mighty flood-tide which has no opponent, the king who subdues those insubordinate to him, who rules all peoples, strong male, who treads upon the necks of his foes, trampler of
like the god Adad, the devastator, against the troops of the lands Nairi, Ḫabḫu, the Šubaru, and the land Nirbu. The king who subdued the territory stretching from the opposite bank of the Tigris to the city Carchemish of the land Ḫatti, the entire land Laqû, and the land Sūḫu including the city Rapiqu: he conquered from the source of the River Subnat to the interior of the land Nirbu. I brought within the boundaries of my land the territory stretching from the passes
of Mount Habruru to the land Gilzānu, from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from the city Zaban, to the cities Tīl-ša-Zabdāni and Tīl-ša-Abtāni, the cities Ḫirimu, Ḫarutu, which are fortresses of Karduniaš Babylonia. I accounted the people from the pass of the city Babitu to Mount Ḫašmar
from the entire land Laqû, from the land Sirqu which is at the crossing of the Euphrates, from the entire land of Zamua, from the land Bīt-Adini and the land Ḫatti and from Lubarna Liburna, the Patinu. I settled them therein. I dug out a canal from the Upper Zab and called it Patti-ḫegalli. I planted orchards in its environs. I offered fruit of every kind and
and for my lordly leisure. I made replicas of beasts of mountains and seas in white limestone and parūtu-alabaster and stationed them at its  doors. I decorated it in a splendid fashion; I surrounded it with knobbed nails of bronze. I hung doors of cedar, cypress, daprānu-juniper, and meskannu-wood in its doorways. I took in great quantities and put therein thrones of ebony and boxwood, dishes
Ashurnasirpal, unrivalled king of the world, king of all the four quarters, sungod of all people, chosen of the gods Enlil and Ninurta, beloved of the gods Anu and Dagan, destructive weapon of the great gods, the pious, beloved of your heart, prince, your favorite, whose priesthood is pleasing to your great divinity and
in a splendid fashion. I installed over them cedar beams and made cedar doors. I fastened them with bronze bands and hung them in their doorways. (
Palace of Ashurnasirpal, vice-regent of Aššur, chosen of the gods Enlil and Ninurta, beloved of the gods Anu and Dagan, destructive weapon of the great gods, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria; valiant man who acts with the support of Aššur, his lord, and has no rival among the princes of the four quarters,
I filled in the terrace. I founded therein a palace of boxwood, meskannu-wood, cedar, cypress, terebinth, tamarisk, meḫru-wood, eight palace areas as my royal residence and for my lordly leisure and decorated them in a splendid fashion. I fastened with bronze bands doors of cedar, cypress, daprānu-juniper, boxwood, and meskannu-wood and hung them in their doorways. I surrounded them with knobbed nails of bronze. I depicted in greenish glaze on their walls
ṣadānu, pomegranate, šallūru, fir, ingirašu, pear, quince, fig, grapevines, angašu-pear, ṣumlalû, titipu, ṣippūtu, zanzaliqqu, "swamp-apple," ḫambuququ, nuḫurtu, urzīnu, and kanaktu. The canal cascades from above into the gardens. Fragrance pervades the walkways. Streams of water as numerous as
In the city Kalḫu, the center of my dominion, temples which had previously not existed such as the temple of the gods Enlil and Ninurta
I founded. I refounded therein the temple of the deities Ea-šarru and Damkina, the temple of the deities Adad and Šala, the temple of the goddess Gula, the temple of the god Sîn, the temple of the god Nabû, the temple of the goddess Šarrat-nipḫi, the temple of the divine Sebetti, the temple of the divine Kidmuru, the temples of the great gods. I established in them the seats of the gods, my lords. I decorated them in a splendid fashion. I installed over them cedar beams and made high cedar doors. I fastened them with bronze bands and hung them in their doorways.
I stationed holy bronze images in their doorways. I made the images of their great divinity resplendent with red gold and sparkling stones. I gave to them gold jewelry, many possessions which I had captured. I adorned the room of the shrine of the god Ninurta, my lord, with gold and
five live elephants as tribute from the governor of the land Sūḫu and the governor of the land Lubdu and they went about with me on my campaign. I formed herds of wild bulls, lions, ostriches, and male and female monkeys. I bred herds of them. I added by force additional territory to Assyria and people to its population.
When Ashurnasirpal, king of Assyria, consecrated the joyful palace, the palace  full of wisdom, in Kalḫu and
1,000 spring lambs, 500 aiialu-deer, 500 deer, 1,000 ducks iṣṣūrū rabûtu, 500 ducks usū, 500 geese, 1,000 mesukku-birds, 1,000 qāribu-birds, 10,000 pigeons, 10,000 turtle doves, 10,000 small birds, 10,000 fish, 10,000 jerboa,
100 containers of onions, 100 containers of garlic, 100 containers of kunipḫus, 100 bunches of turnips, 100 containers of ḫinḫinu-seeds, 100 containers of giddū, 100 containers of honey, 100 containers of ghee, 100 containers of roasted abšu-seeds, 100 containers of roasted šuʾu-seeds, 100 containers of karkartu-plants,
10 homers of zinzimmu-onions, 10 homers of olives; when I consecrated the palace of Kalḫu, 47,074 men and women who were invited from every part of my land, 5,000 dignitaries and envoys of the people of the lands Sūḫu, Ḫindānu, Patinu, Ḫatti,
Tyre, Sidon, Gurgumu, Malidu, Ḫubušku, Gilzānu, Kummu, and Muṣaṣiru, 16,000 people of Kalḫu, and 1,500 zarīqū of my palace, all of them  — altogether 69,574 including those summoned from all lands and the people of Kalḫu  — for ten days I gave them food, I gave them drink, I had them bathed, I had them anointed. Thus did I honor them and send them back to their lands in peace and joy.
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, king of Assyria; valiant man who acts with the support of Aššur, his lord, and has no rival among the princes of the four quarters, marvelous shepherd, fearless in battle, mighty flood-tide
son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria:
I subdued the territory stretching from the city Carchemish of the land Ḫatti, the entire land Laqû, the land Sūḫu including the land Rapiqu.
to the land Urumu. I stormed like the god Adad, the devastator, against them. I subdued the territory stretching from the passes of Mount Kirruru to the land Gilzānu and the city Ḫubuškia. I accounted as people of my land the people of the land Zamua in its entirety.
The city Kalḫu I took in hand for renewal. I removed the old ruin hill and dug down to water level. I sank the foundation pit down to a depth of 120 layers of brick. I took people which I had conquered from the lands over which I had gained dominion, from the land Sūḫu, from the entire land Laqû, from the city Sirqu which is at the crossing of the Euphrates, and from the entire land of Zamua. I settled them therein. I dug out a canal from the Upper Zab and
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria; valiant man who acts with the support of Aššur, his lord, and has no rival
among the princes of the four quarters, the king who subdued the territory stretching from the opposite bank of the Tigris to Mount Lebanon and the Great Sea, the entire land Laqû, and the land Sūḫu including the city Rapiqu. He conquered
from the source of the River Subnat to the interior of the land Nirbu. I brought within the boundaries of my land the territory stretching from the passes of Mount Kirruru to the land Gilzānu, from the opposite bank of
the Lower Zab to the city Tīl-Bāri which is upstream from the land Zaban, from the city Tīl-ša-Abtāni to the city Tīl-ša-Zabdāni, and the cities Ḫirimu and Ḫarutu which are fortresses of Karduniaš Babylonia.
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria; valiant man who acts with the support of Aššur, his lord, and has no rival among the princes of the four quarters, marvelous shepherd, fearless in battle, mighty flood-tide which has no opponent, the king who subdued the territory stretching from the opposite bank of the Tigris to Mount Lebanon and the Great Sea, the entire land of Laqû, and the land Sūḫu including the land Rapiqu; he conquered from the source of the River Subnat
to the interior of the land Nirbu; I brought within the boundaries of my land the territory stretching from the passes of Mount Kirruru to the land Gilzānu, from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from the land Zaban, from the city Tīl-ša-Abtāni to the city Tīl-ša-Zabdāni, and the cities Ḫirimu and Ḫarutu which are fortresses of Karduniaš Babylonia; finally, I have gained dominion over the entire extensive lands Nairi:
The city Kalḫu I took in hand for renovation. I founded therein my lordly palace. I built this palace for the eternal admiration of rulers and princes and decorated it in a splendid fashion. I made replicas of all beasts of mountains and seas in white limestone and parūtu-alabaster and stationed them in its doorways.
has no rival among the princes of the four quarters, the king who subdued the territory stretching from the opposite bank of the Tigris to Mount Lebanon and the  Great Sea, the entire land Laqû, and the land Sūḫu including the city Rapiqu. He conquered from the source of the River Subnat to
and the cities Ḫirimu and Ḫarutu which are fortresses of Karduniaš Babylonia. Finally I have gained dominion over the entire extensive lands Nairi.
The city Kalḫu I took in hand for renovation. At that time the temple of the goddess Ištar, mistress of the divine Kidmuru,
which had previously existed but already in the time of the kings my fathers had crumbled and turned into ruin hills: at that time, with the skill which the god Ea, king of the apsû who grants counsel and understanding, gave to me
I rebuilt for her this temple of the divine Kidmuru. I created an icon of the goddess Ištar, mistress of the divine Kidmuru, out of red gold and settled it on her dais. I established for her cereal and show offerings.
When you see the foundation restore its weakened portions. Do not allow it the icon to be exposed to the sun. Do not erase my inscription but write your name with mine and return it to its place. Restore the weakened portions of this temple. Then Aššur, the great lord, the god Šamaš, judge of heaven
and underworld, and the goddess Ištar, mistress of the divine Kidmuru, will listen to his prayers. May they lengthen his days; in wars with kings on the battlefield may they cause him to achieve success; may they establish copious abundance in his land.
As for the one who erases my inscription and writes his own name or removes this stele of mine, puts it in another place, throws it into water, burns it with fire, covers it with dirt, or takes it into a prison: may Aššur, the great lord, the god Adad, the canal-inspector of heaven and underworld,
the god Erra, lord of judgment and destruction, overthrow his sovereignty, take away from him his throne, make him sit in bondage before his enemies, establish in his land distress, famine, and hunger, and destroy his name and his seed from the land.
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria, conqueror from the opposite bank of the Tigris as far as Mount Lebanon and the Great Sea, all lands from east to west he subdued.
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, king of all the four quarters, sungod of all people, prince, vice-regent of Aššur, valiant man who acts with the support of Aššur and the god Šamaš and has no rival among the princes of the four quarters, who treads upon the mountain peaks in all the highlands, subduer of those insubmissive to Aššur to the borders above and below, who marches about on mountain paths,
I regarded as people of my land the inhabitants of the regions stretching from the pass of Mount Kirruru to the land Gilzānu and from the pass of the city Babitu to the land Namru; I brought within the boundaries of my land the region stretching from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from the land Zaban, to the city Tīl-ša-Zabdāni and the city Tīl-ša-Abtāni, the cities Ḫirimu and Ḫarutu which are fortresses of Karduniaš Babylonia:
I delineated its area, dug out its foundation pit, rebuilt it from top to bottom, and completed it. I made it larger than before. In the Eku I built an excellent throne in a splendid fashion for the abode of the goddess Ištar, my mistress. I peacefully settled her great divinity in her shrine. Thus did I please her great divinity.
May a later prince restore its weakened portions. May he restore my inscribed name to its place. Then Aššur and the goddess Ištar, the great gods who love my sovereignty, will make his dominion supreme in all lands. May they constantly lead him in victory, might, and heroism. May they grant the tribute of the four quarters as his portion. May they establish for his land plenty, affluence, and abundance.
As for the one who erases my inscribed name and writes his own name: may the god Adad, the canal-inspector of heaven and underworld, strike his land with terrible lightning and afflict his land with distress, famine, and hunger.
and the entire lands Nairi; I conquered the entire land Laqû; I subdued the land Sūḫu including the city Rapiqu; I regarded as people of my land the inhabitants of the regions stretching from the passes of Mount Habruru to the land Gilzānu and from the pass of the city Babitu to the land Namru; I brought within the boundaries of my land the region stretching from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from the land Zaban, to the city Tīl-ša-Zabdāni and the city Tīl-ša-Abtāni, the cities Ḫirimu and Ḫarutu which are fortresses of Karduniaš Babylonia:
Ashurnasirpal, strong king, king of the world, king of Assyria, king of all the four quarters, ruler of all lands, son of Tukultī-Ninurta II, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also strong king, king of the world, and king of Assyria:
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, king of Assyria; valiant man who
acts with the support of Aššur, his lord, and has no rival among the princes of the four quarters, the king who subdued the territory stretching from the opposite bank of the Tigris to Mount Lebanon and the Great Sea, the entire land Laqû, and the land Sūḫu including the city Rapiqu. I brought within the boundaries of my land the territory stretching
from the source of the River Subnat to the passes of Mount Habruru and to the land Gilzānu, from the opposite bank of the Lower Zab to the city Tīl-Bāri which is upstream from
I placed inside a statue of the god Mamu, my lord. I marched to Mount Lebanon and cut down beams of cedar, cypress, and daprānu-juniper. I made fast the cedar beams over this temple and constructed cedar doors.
Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, king of Assyria; valiant man who acts with the support of Aššur, his lord, and has no rival among the princes of the four quarters,
of the gods Šamaš and Adad, the gods my supporters, I thundered like the god Adad, the devastator, against the troops of the lands Nairi, Ḫabḫu, the Šubaru, and the land Nirbu. The king who subdued the territory stretching from the opposite bank of the Tigris to Mount Lebanon and the Great Sea, the entire land Laqû, and the land Sūḫu including the city Rapiqu: he conquered from the source of the River Subnat to
who preceded me had previously built  — this temple had become dilapidated. I delineated its area, dug out its foundation pit, rebuilt it from top to bottom, and completed it. I newly founded therein the abode of the gods Sîn and Šamaš, the great gods, my lords. I brought inside the gods Sîn and Šamaš. I inscribed my stele and deposited it therein
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria; conqueror of the lands Nairi in their entirety from the passes of Mount Habruru to the land Gilzānu; he conquered from the source of the River Subnat to the land Šubrû; I brought within the boundaries of my land the territory stretching from the opposite bank of the Tigris to the land Ḫatti, the entire land of Laqû, and the land Sūḫu including the city Rapiqu, from the passes of Babitu to Mount Ḫašmar, the entire land of Zamua, from the opposite bank of the Lower Zab to Tīl-Abāri which is upstream from the land Zaban,
to Tīl-ša-Abatāni; from Tīl-ša-Abatāni to Tīl-ša-Zabdāni; the cities Ḫirimu and Ḫarutu, which are fortresses of Karduniaš Babylonia; in the lands and highlands over which I gained dominion I always appointed my governors; I received their tribute and they entered (performed) servitude.
subduer of those insubordinate to him, receiver of tribute and tax from the four quarters, capturer of hostages, he who is victorious over all the princes of the four quarters, son of Tukultī-Ninurta II, strong king, king of Assyria, son of Adad-nārārī II who was also strong king and king of Assyria; valiant man who acts with the support of Aššur, the deities Adad, Ištar, and Ninurta, the gods his helpers, and has no rival among the princes of the four quarters; the strong king who has conquered from the opposite bank of the Tigris to Mount Lebanon and the Great Sea of the land Amurru in the west, the entire land Ḫatti. I have gained dominion over the entire region from the source of the River Subnat to the interior of the land Nirbu, the extensive lands Nairi.
As for the one who removes my inscriptions and my name, may the goddess Ištar, the great mistress, take away from him his throne, and may she make him sit in bondage before his enemies.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, son of Tukultī-Ninurta II, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī II who was also appointee of the god Enlil and vice-regent of Aššur:
At that time Emašmaš, the temple of the goddess Ištar of Nineveh, my mistress, which Šamšī-Adad, vice-regent of Aššur, a prince who preceded me, had built  — this temple had become dilapidated and I rebuilt it from top to bottom. I completed it and decorated it more splendidly than ever before. I inscribed my stele and deposited it therein.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world and king of Assyria; valiant man who acts with the support of Aššur, Adad, Ištar, and Ninurta, the great gods,
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, son of Tukultī-Ninurta II, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī II, appointee of the god Enlil, vice-regent of Aššur, conqueror from (
the interior of the land Ḫabḫu, and all the mountains of Zamua and Ḫašmar to the land Amurru, Mount Amanus, and Mount Lebanon as far as the Great Sea; I regarded all of this territory as within the boundaries of my land. They annually brought their valuable tribute and I received it in my city Aššur.
At that time the temple of the gods Sîn and Šamaš, the great gods, my lords, which kings who preceded me had built, had become dilapidated. I rebuilt it from top to bottom.
I laid the foundation of a palace for my royal residence in the city Apqu with tablets of silver and gold.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: booty from the city Ellipu of the land Ḫatte.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: plunder from the land Ḫatti.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: the city Rugulutu of Bīt-Adini I conquered.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: tribute from the land Sūḫu.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: plunder from the city Mariru of the land Ḫatti.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: I slew wild oxen on the Euphrates.
, for the scorching of my enemies, for the destruction of my dangerous foes, to subdue at my feet rulers who oppose me.
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria: facing slab of the palace courtyard.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria: facing slab of the Second House/Wing/Room.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria.
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria: ten minas.
Palace of Ashurnasirpal, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: property of the temple of the divine Kidmuru in Kalḫu.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world and king of Assyria: I who built and repaired the temple of the goddess Ištar of Nineveh, my mistress.
Ashurnasirpal, (appointee of the god Enlil, vice-regent of Aššur), great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria: property of the temple of the goddess Ištar of Nineveh.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, appointee of the god Enlil, vice-regent of Aššur, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also appointee of the god Enlil, vice-regent of Aššur, great king, strong king, king of the world and king of Assyria.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II, king of the world, king of Assyria, son of Aššur-dān II who was also king of the world and king of Assyria.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria.
Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria.
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria: property of the temple of the god Ninurta.
Palace of Ashurnasirpal, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: property of the temple of the god Ninurta.
Ashurnasirpal, king of Assyria, son of Tulkultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: property of the temple of the god Ninurta.
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria: property of the city Kalḫu.
Palace of Ashurnasirpal, great king, strong king, king of the world, king of Assyria, son of Tukultī-Ninurta II, great king, strong king, king of the world, king of Assyria, son of Adad-nārārī II who was also great king, strong king, king of the world, and king of Assyria.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, son of Tukultī-Ninurta II, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī II, who was also appointee of the god Enlil and vice-regent of Aššur: property of the temple of the goddess Ištar of Nineveh.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, son of Tukultī-Ninurta II, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī II, appointee of the god Enlil, vice-regent of Aššur.
Ashurnasirpal, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II who was also king of Assyria.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: facing brick of the well of the temple of the divine Sebetti.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria: facing brick of the well of the temple of the divine Kidmuru.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of the world, king of Assyria, son of Adad-nārārī II who was also king of the world and king of Assyria: I who built and repaired the temple of the goddess Ištar of Nineveh.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, who was also king of the world and king of Assyria: the temple of the goddess Ištar of Nineveh I built and constructed.
Palace of Ashurnasirpal, king of the world, king of Assyria, son of Tukultī-Ninurta II, king of Assyria, son of Adad-nārārī II who was also king of Assyria: brick belonging to the Bīt-natḫi of Nineveh.
Ashurnasirpal, appointee of the god Enlil, vice-regent of Aššur, son of Tukultī-Ninurta II, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī II, appointee of the god Enlil, vice-regent of Aššur:
The five towers from the towers of the Kalkal Gate to the towers of the gates which one uses when entering the forecourt of the god Nunnamnir:
his bread and water offerings. May he sow but not reap. May he sow 1,000 measures and gain a profit of only one seah. May one hundred of his ewes be unable to nourish a single lamb. May one hundred of his cows be unable to nourish a single calf. May one hundred mothers be unable to nourish a single baby.
May one hundred bakers be unable to fill a single oven. May he be a garbage picker who picks over refuse dumps. May the diseases called diʾu, šibṭu, and diliptu not cease in his land.
Seal of Mušēzib-Ninurta, vice-regent, son of Ninurta-ēriš, the same (i.e. vice-regent), son of Samanuḫa-šar-ilāni who was also the same (i.e. vice-regent).
Shalmaneser, king of all people, prince, vice-regent of Aššur, strong king, king of Assyria, king of all the four quarters, sungod of all people, ruler of all lands, the king who is the desired object of the gods, chosen of the god Enlil, trustworthy appointee of Aššur, attentive prince, who gives income and offerings to the great gods, pious one, who ceaselessly provides for the Ekur, faithful shepherd who leads in peace the population of Assyria, exalted overseer who heeds the commands of the gods, the resplendent one who acts with the support of Aššur and Šamaš, the gods his allies, and at the beginning of his reign conquered the upper sea and the lower sea, who has no rival among the princes of the four quarters, who indeed has seen remote and rugged regions and trodden upon the mountain peaks in all the highlands;
When Aššur, the great lord, chose me in his steadfast heart and with his holy eyes and named me for the shepherdship of Assyria, he put in my grasp a strong weapon which fells the insubordinate, he crowned me with a lofty crown, and he sternly commanded me to exercise dominion over and to subdue all the lands insubmissive to Aššur.
God Aššur, great lord, king of all the great gods; god Anu, king of the Igīgū and Anunnakū gods, lord of the lands; god Enlil, father of the gods, who decrees destinies, who devises the designs of heaven and underworld; god Ea, wise one, king of the apsû, creator of clever devices; god Sîn, light of heaven and underworld, the noble one; god Šamaš, judge of the four quarters, who leads aright humankind; goddess Ištar, mistress of war and battle, whose game is fighting; the great gods, who love my sovereignty, who have made great my dominion, power, and leadership, who have richly established for me my honorable name and my lofty command over all lords;
Shalmaneser, king of all people, prince, vice-regent of Aššur, strong king, king of Assyria, king of all the four quarters, sungod of all people, ruler of all lands, the king who is the desired object of the gods, chosen of the god Enlil, trustworthy appointee of Aššur, attentive prince, who has seen remote and rugged regions, who has trodden upon the mountain peaks in all the highlands, receiver of booty and tax from all the four quarters, who opens paths above and below, at whose strong attack for combat the four quarters are distressed and at whose warlike ferocity the lands are convulsed down to their foundations, strong male who acts with the support of Aššur and the god Šamaš, the gods his allies, and has no rival among the princes of the four quarters, magnificent king of lands, who has kept progressing by difficult ways through mountains and seas;
God Aššur, great lord, king of all the great gods; god Anu, king of the Igīgū and Anunnakū gods, lord of the lands; god Enlil, father of the gods, who decrees destinies, who devises the designs of heaven and underworld; god Ea, wise one, king of the apsû, creator of clever devices; god Sîn, light of heaven and underworld, the noble one; god Šamaš, judge of the four quarters, who leads aright all humankind; goddess Ištar, mistress of war and battle, whose game is fighting; the great gods, who love my sovereignty, who have made great my dominion, power, and leadership, who have richly established for me my honorable name and my lofty command over all lords;
son of Ashurnasirpal II, appointee of the god Enlil, vice-regent of Aššur, whose priesthood was pleasing to the gods and who subdued all lands at his feet, pure offspring of Tukultī-Ninurta II, who slew all his enemies and annihilated them like a flood:
God Aššur, great lord, king of all the great gods; god Anu, king of the Igīgū and Anunnakū gods, lord of the lands; god Enlil, exalted one, father of the gods, creator of all; god Ea, king of the apsû, lord of wisdom and understanding; god Sîn, king of the lunar disk, lofty luminary; god Šamaš, lofty judge of heaven and underworld, lord of all; god Ninurta, strong and mighty one, splendidly preeminent of the gods; goddess Ištar, mistress of war and battle, whose game is fighting; great gods, who decree destinies, who aggrandize my sovereignty, who have made great my dominion, power, and leadership, who have richly established for me my honorable name and my lofty command over all lords;
Shalmaneser, king of all people, prince, vice-regent of Aššur, strong king, king of all the four quarters, sungod of all people, ruler of all lands, king, desired object of the gods, chosen of the god Enlil, trustworthy appointee of Aššur, attentive prince, who has seen remote and rugged regions, who has trodden upon the mountain peaks in all the highlands, receiver of booty and tax from all the four quarters, who opens paths above and below, at whose strong attack for combat the four quarters are distressed and cities convulsed, strong male who acts with the support of Aššur and the god Šamaš, the gods his allies, and has no rival among the princes of the four quarters, magnificent king of lands, who has kept progressing by difficult ways through mountains and seas;
son of Ashurnasirpal II, exalted prince, whose priesthood was pleasing to the gods and who subdued all lands at his feet, pure offspring of Tukultī-Ninurta II, who slew all his enemies and annihilated them like a flood:
At that time, in my accession year, after I nobly ascended the royal throne, I mustered my chariots and troops. I entered the pass of the land Simesi and approached the city Aridu, the fortified city of Ninnu. I besieged the city, captured it, massacred many of their people, and carried off booty from them. Moving on from the city Aridu, I approached the city Ḫubuškia. I burned the city Ḫubuškia together with 100 cities in its environs. Kaki, king of the city Ḫubuškia, became frightened in the face of the flash of my mighty weapons and fortified himself on a mountain. I climbed up the mountain after him. I waged mighty war on the mountain and brought down from the mountain the remains of his property. Moving on from the city Ḫubuškia I marched to the sea of the land Nairi. I washed my weapons in the sea and made sacrifices to my gods. On my return from the sea I received tribute from Asû the Gilzānean and brought it to my city Aššur.
In my first regnal year I crossed the Euphrates in flood and marched to the western sea. I washed my weapons in the sea and made sacrifices to my gods. I climbed up the Amanus range and cut beams of cedar and juniper. I climbed up Mount Lallar and erected therein my royal statue. I razed, destroyed, and burned the cities of the Patineans, of Aḫunu, the man of Bīt-Adini, of the Carchemishites, and of the Bīt-Agūsi, which are on the other side of the Euphrates.
In my second regnal year I moved out from Nineveh and approached the city Tīl-Barsip Barsaip. I razed, destroyed, and burned the cities of Aḫunu, the man of Bīt-Adini, and confined him to his city. I crossed the Euphrates in flood. On this my second campaign I captured, razed, destroyed, and burned the city Dabigu, fortress of the land Ḫatti, together with cities in its environs and the remaining cities of all their lands. I received tribute from all the kings on the other side of the Euphrates and accomplished everywhere my mighty victories over all the lands.
In my third regnal year Aḫunu, the man of Bīt-Adini, became frightened in the face of my mighty weapons, abandoned the city Tīl-Barsip Bursaip, his royal city, and crossed the Euphrates. Moving out from Nineveh I took as my own the cities Tīl-Barsip Bursaip and Pitiru, cities which are on the other side of the Euphrates and which Tiglath-pileser I, my ancestor, had established. On my return I entered the pass of Alzu. I marched from Alzu to the land Suhme, from the land Suhme to the land Daiēnu, from the land Daiēnu to the city Arṣaškun, the royal city of Aramu the Urarṭian. Aramu trusted in the strength of his army and mustered his numerous cavalry to wage war and battle against me. I defeated him and deprived him of his cavalry and military equipment. To save his life he climbed up a rugged mountain. They his people became frightened in the face of my mighty weapons, abandoned their cities, and took to a rugged mountain. I captured the city Arṣaškun, his royal city, together with cities in its environs. I brought out his incalculable possessions and property and razed, destroyed, and burned these cities. I annihilated like a flood from the land Gilzānu to the city Ḫubuškia. From the pass of Mount Kirruru I emerged before the city Arbela.
In my fourth regnal year, on the thirteenth day of the month Ayyāru, I moved out from Nineveh and crossed the Euphrates in flood in pursuit of Aḫunu, the man of Bīt-Adini. He had made as his stronghold Mount Šītamrat, a mountain peak on the bank of the Euphrates which is suspended from heaven like a cloud. I besieged and captured the mountain peak. Aḫunu, together with his gods, his chariots, his horses, and 22,000 of his troops I uprooted and brought to my city, Aššur.
In this same year I moved out from Inner City Aššur, crossed Mount Kullar, went down to the interior of the land Zamua, and captured the cities of Nikdêra, the Idean. The remnant of their army boarded boats of papyrus and escaped by sea. I boarded boats of inflated skins and pursued them. I defeated them in the midst of the sea and plundered them.
In my fifth regnal year I moved out from Nineveh and ascended Mount Kašiyari. I captured eleven fortified cities and confined Anḫitti the Šubraean to his city and received his tribute. ii 19-33) In my sixth regnal year I moved out from Nineveh and approached the cities on the banks of the River Baliḫ Paliḫ. They became frightened in the face of my mighty weapons and killed Giammu, their city ruler. I entered the city Tīl-turaḫi and claimed the city as my own. Moving on from the banks of the River Baliḫ Paliḫ I crossed the Euphrates in flood. I received tribute from the kings of the land Ḫatti. Moving on from the land Ḫatti I approached the city Aleppo Ḫalman and made sacrifices before the god Adad of Aleppo Ḫalman. Moving on from Aleppo Ḫalman I approached the city Qarqar. Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with twelve kings on the shore of the sea, trusting in their united forces, attacked me to wage war and battle. I fought with them. I put to the sword 25,000 of their fighting men and captured from them their chariotry, cavalry, and military equipment. To save their lives they ran away. I boarded boats and went out upon the sea.
In my seventh regnal year I marched to the cities of Ḫabinu, the Tīl-abnīan. I captured and burned Tīl-abni, his fortified city, together with the cities in its environs. Moving on from Tīl-abni I marched to the source of the Tigris, the place where the water comes out, and made sacrifices. I put to the sword the inhabitants of cities insubmissive to Aššur and received tribute from the land Nairi.
In my eighth regnal year, at the time of Marduk-zākir-šumi I, king of Karduniaš Babylonia, Marduk-bēl-usāte, his brother, rebelled against him. I marched out for vengeance  and captured the cities Mê-turnat and Laḫiru.
In my ninth regnal year, in my second campaign to Babylonia, I captured the city Gannanāte. To save his life Marduk-bēl-usāte went up to the city Ḫalman. I pursued him and put to the sword Marduk-bēl-usāte together with the treacherous soldiers who were with him. Then I marched to Babylon and made sacrifices in Baby ion, Borsippa, and Cutha. I went down to Chaldea and captured their cities. I marched to the sea called the Marratu ("Bitter") River and received tribute in Babylon from Adinu, the man of Bīt-Dakkuri, and from Mušallim-Marduk, the man of Bīt-Amukkāni Ukānu: silver, gold, ebony, and elephant ivory.
In my tenth regnal year I crossed the Euphrates for the eighth time. I razed, destroyed, and burned the cities of Sangara, the Carchemishite. Moving on from the cities of the Carchemishite I approached the cities of Aramu and captured the city Arne, his royal city. I razed, destroyed, and burned it together with one hundred cities in its environs. I massacred them and plundered them. At that time, Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with twelve kings on the shore of the sea, trusting in their united forces, attacked me to wage war and battle. I fought with them and defeated them. I took from them their chariotry, cavalry, and military equipment. To save their lives they ran away.
In my eleventh regnal year I moved· out from Nineveh and crossed the Euphrates in flood for the ninth time. I captured ninety-seven cities of Sangara. I captured, razed, destroyed, and burned one hundred cities of Aramu. I took to the slopes of the Amanus range, crossed Mount Iaraqu, and iii I descended to the cities of the people of Ḫamat. I captured the city Aštammaku, together with eighty-nine other cities. I massacred their inhabitants and plundered them. At that time Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with twelve kings on the shore of the sea, trusting in their united forces, attacked me to wage war and battle. I fought with them and defeated them. I put to the sword 10,000 of their fighting men. I took from them their chariotry, cavalry, and military equipment. On my return I captured Aparāzu, the fortified city of Aramu. At that time, I received tribute from Qalparunda: silver, gold, tin, horses, donkeys, oxen, sheep, blue-dyed wool, and linen garments. I went back up the Amanus range and cut beams of cedar.
In my twelfth regnal year I moved out from Nineveh and crossed the Euphrates for the tenth time. I marched to the land Paqaraḫubunu, where the people became frightened and took to a rugged mountain. I besieged and captured the mountain peak. I massacred them and brought plunder and possessions of theirs down from the mountain.
In my thirteenth regnal year I entered the Pass of the Goddesses, marched to Matiātu, and captured all of Matiātu. I slaughtered their inhabitants and took countless plunder from them.
In my fourteenth regnal year I mustered the troops of my extensive land in countless numbers and crossed the Euphrates in flood with 120,000 troops. At that time Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with twelve kings on the shore of the sea, above and below, mustered their troops, which were too numerous to be counted. They attacked me, I fought with them, and defeated them. I destroyed their chariotry and cavalry and took away their military equipment. To save their lives they ran away.
In my fifteenth regnal year I marched to the land Nairi. I created at the source of the Tigris, on a mountain cliff where its water comes out, my royal statue. I wrote thereon praises of my power and my heroic deeds. Then I entered the pass of Mount Ṭunibunu and razed, destroyed, and burned the cities of Aramu, the Urarṭian, as far as the source of the Euphrates. Thus I marched to the source of the Euphrates, made sacrifices to my gods, and washed the weapons of Aššur therein. Asia, king of the land Daiēnu, submitted to me and I received from him tax and tribute of horses. I fashioned my royal statue and erected it inside his city.
On my return from the source of the Euphrates I marched to the land Suḫni. I captured five fortified cities together with the cities in their environs, massacred their inhabitants, and plundered them. Moving on from the land Suḫni I approached the land Enzi. I captured two fortified cities together with the cities in their environs, massacred their inhabitants, and plundered them. Moving on from the land Enzi I approached the Euphrates before the land Melid. I received tribute from Lalla, the Melidite: silver, gold, tin, and bronze. I fashioned my royal statue and erected it by the Euphrates.
In my sixteenth regnal year I moved out from Arbela, crossed Mount Kullar, and established a fortress in the interior of the land Zamua. I conquered from the interior of the land Zamua to the land Munna and from the land Munna to the land Allabria and the city Paddira, the fortified city of Ianziburiaš iv l, the Allabriaean. I took booty from him: a door of gold, his palace women, and the extensive property of his palace. I set ablaze the regions stretching from the city Allabria to the city Parsua, from the city Parsua to the city Abdadānu, and from the city Abdadānu to the city Ḫaban, I overwhelmed them with my lordly brilliance.
Marduk-mudammiq, king of the land Namri, trusting in the might of his troops, mustered his numerous cavalry to wage war and battle against me. He drew up a battle line opposite to me at the River Namritu. I defeated him and took from him his cavalry. Marduk-mudammiq, king of the land Namri, took fright in the face of my mighty weapons and abandoned the cities Šumurza, Bīt-Nergal, and Niqqu of the land Tugliaš, his fortified cities and garrisons. To save his life he fled and I plundered his palaces. I took as plunder his gods, his possessions and property, his palace women, and his harness-trained horses without number. I received tribute from Barû, the Ellipean, in the pass of the land Tugliaš. I overwhelmed the land Namri with awe of my weapons and my lordly brilliance.
Conqueror from the upper and lower seas to the land Nairi and the great sea of the west as far as the Amanus range: I gained dominion over the entire land Ḫatti. I (he) conquered from the source of the Tigris to the source of the Euphrates. I annihilated like a flood from the land Enzi to the land Suḫni Suʾunu, from the land Suḫni to the land Melid, from the land Melid to the land Daiēnu, from the land Daiēnu to the city Arṣaškun, from the city Arṣaškun to the land Gilzānu, and from the land Gilzānu to the city Ḫubuškia.
In the lands and mountains over which I gained dominion I appointed governors everywhere and imposed upon them tax, tribute, and corvée.
I hitched up plows in the various districts of my land and thereby piled up more grain and straw than ever before.
I hitched up teams of horses to 2,002 chariots and equipped 5,542 cavalry for the forces of my land.
The month Tašrītu, the twenty-second day, eponymy of Taklāk-ana-šarri, governor of the city Nēmed-Ištar.
Shalmaneser, king of all people, prince, vice-regent of Aššur, strong king, king of all the four quarters, sungod of all people, ruler of all lands, king, desired object of the gods, chosen of the god Enlil, trustworthy appointee of Aššur, attentive prince, who has seen remote and rugged regions, who has trodden upon the mountain peaks in all the highlands, receiver of booty and tax from all the four quarters, who opens paths above and below, at whose strong attack for combat the four quarters are distressed and cities convulsed, strong male who acts with the support of Aššur and the god Šamaš, the gods his allies, and has no rival among the princes of the four quarters, magnificent king of lands, who has kept progressing by difficult ways through mountains and seas;
In my eighteenth regnal year I crossed the Euphrates for the sixteenth time. Hazael of Damascus, trusting in the might of his soldiers, carried out an extensive muster of his troops. He fortified Mount Saniru, the mountain peak, which is before Mount Lebanon. I fought with him and defeated him. I put to the sword 16,000 of his fighting men and took away from him 1,121 of his chariots and 470 of his cavalry with his military camp. To save his life he ran away but I pursued him. I imprisoned him in Damascus, his royal city, and cut down his gardens. I marched to Mount Ḫaurānu and razed, destroyed, and burned cities without number. I carried off more booty than could be counted. I marched to Mount Baʾaliraʾasi, which is a cape jutting out into the sea, and erected my royal statue there. At that time, I received tribute from the people of Tyre and Sidon and from Jehu Iaua of the house of Omri Ḫumrî.
Aššur, great lord; Anu, exalted god; god Enlil, perfectly magnificent; god Adad, canal-inspector of heaven and underworld; god Ninurta, foremost among the gods, lord of battle and strife; goddess Ištar, foremost in heaven and underworld; god Ea, king of the apsû, lord of wisdom and understanding; god Sîn, king of the lunar disk, lord of brilliance; god Marduk, sage of the gods and lord of omens; great gods who decree destinies:
Shalmaneser, king of all people, prince, vice-regent of Aššur, strong king, king of all the four quarters, sungod of all people, ruler of all lands; son of Ashurnasirpal II, exalted priest whose priesthood was pleasing to the gods and who subdued all lands at his feet, pure offspring of Tukultī-Ninurta II, who slew all his enemies and annihilated them like a flood:
In my eighth regnal year at the time of Marduk-zākir-šumi I, king of Karduniaš Babylonia, Marduk-bēl-usāte, his brother, rebelled against him. I marched out for vengeance and captured the cities Mê-turnat and Laḫiru.
In my ninth regnal year, in my second campaign to Babylonia, I captured the city Gannanāte. To save his life Marduk-bēl-usāte ascended a mountain. I pursued him and put to the sword Marduk-bēl-usāte, together with the treacherous soldiers who were with him. I made sacrifices in Babylon, Borsippa, and Cutha. I went down to Chaldea and captured their cities. I received tribute from the kings of Chaldea in Babylon.
In my tenth regnal year I crossed the Euphrates for the eighth time. I captured the cities of Sangara, the Carchemishite. Moving on from the cities of the Carchemishite I approached the cities of Aramu and captured Arne, his royal city, together with one hundred cities in its environs.
In my eleventh regnal year I crossed the Euphrates for the ninth time. I captured ninety-seven cities of Sangara and one hundred cities of Aramu. I took to the slopes of the Amanus range, crossed Mount Iaraqu, and descended to the cities of the people of Ḫamat. I captured the city Abšimaku (Aštammaku?), together with eighty-nine cities. At that time iii I Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with twelve kings on the shore of the sea, trusting in their united forces, attacked me and I fought with them and defeated them. I put to the sword 10,000 of their fighting men.
In my fourteenth regnal year I mustered the troops of my extensive land in countless numbers and crossed the Euphrates in flood with 120,000 of my troops. At that time Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with twelve kings on the shore of the sea, above and below, mustered their troops, which were too numerous to be counted. They attacked me, I fought with them, and defeated them. I took away their chariotry, cavalry, and military equipment. To save their lives they ran away.
I slew ten perfect specimens of strong, horned, wild bulls and two calves by the city Zuqarru, on the opposite bank of the Euphrates.
To the god Adad, canal-inspector of heaven and underworld, the lofty, lord of all, almighty among the gods, the awesome god whose strength is unrivalled, who bears a holy whip which chums up the seas, who controls all the winds, who provides abundant water, who brings down rain, who makes lightning flash, who creates vegetation, at whose shout the mountains shake and the seas are churned up, the compassionate god whose sympathetic concern is life, the one who dwells in the city Kurbail, the holy shrine, the great lord, his lord:
God Aššur, great lord, king of all the great gods; god Anu, king of the Igīgū and Anunnakū gods, lord of the lands; god Enlil, exalted one, father of the gods, creator of all; god Ea, king of the apsû, who decrees destinies; god Sîn, wise one, king of the lunar disk, lofty luminary; god Adad, the exceptionally strong, lord of abundance; god Šamaš, judge of heaven and underworld, commander of all; god Marduk, sage of the gods, lord of omens; god Ninurta, warrior of the Igīgū and Anunnakū gods; mighty god Nergal, perfect one, king of battle; god Nusku, bearer of the holy scepter, circumspect god; goddess Ninlil, spouse of the god Enlil, mother of the great gods; goddess Ištar, foremost in heaven and underworld, who is consummate in the canons of battle; great gods, who decree destinies, who aggrandize my sovereignty;
Shalmaneser, king of all people, prince, vice-regent of Aššur, strong king, king of all the four quarters, sungod of all people, ruler of all lands; son of Ashurnasirpal II, exalted priest, whose priesthood was pleasing to the gods and who subdued all lands at his feet, pure offspring of Tukultī-Ninurta II, who slew all his enemies and annihilated them like a flood:
In my seventh regnal year I marched to the cities of Ḫabinu, the Tīl-abnīan. I captured Tīl-abni, his fortified city, together with the cities in its environs. I marched to the source of the Tigris, the place where the water comes out. I washed the weapon of Aššur therein, made sacrifices to my gods, and put on a joyful banquet. I created my colossal royal statue and wrote thereon praises of Aššur, my lord, and all my heroic deeds which I had accomplished in the lands. I erected it therein.
In my eighth regnal year at the time of Marduk-zākir-šumi I, king of Karduniaš Babylonia, Marduk-bēl-usāte, his younger brother, rebelled against him and they divided the land equally. I marched out to avenge Marduk-zākir-šumi and captured the city Mê-turnat.
In my ninth regnal year, for a second time, I marched to the land Akkad. I surrounded the city Gannanāte. The fearful splendor of Aššur and the god Marduk overwhelmed Marduk-bēl-usāte and to save his life he ascended a mountain. I pursued him and put to the sword Marduk-bēl-usāte, together with the treacherous soldiers who were with him. I marched to the great cities and made sacrifices in Babylon, Borsippa, and Cutha, and presented offerings to the great gods. I went down to Chaldea and captured their cities. I received tribute from the kings of Chaldea. A we of my weapons overwhelmed them as far as the sea Marratu ("Bitter").
In my twelfth regnal year I crossed the Euphrates for the tenth time and marched to the city Paqaraḫubunu. The people took to a rugged mountain. I massacred them and brought plunder and possessions of theirs down from the mountain.
In my twenty-fourth regnal year I crossed the Lower Zab, crossed Mount Ḫašimur, and went down to the land Namri. Ianzû, king of the land Namri, took fright in face of my mighty weapons and ran away to save his life. I captured Siḫišalaḫ, Bīt-Tamul, Bīt-Šakki, and Bīt-Šēdi, his fortified cities. I massacred them, plundered them, razed, destroyed, and burned those cities
He made his subjects fall flat, he entered into the presence of the goddess Ištar with all his booty.
Month Abu, twentieth day, eponymy of Iḫtadī-libbušu, governor of the land Nairi, the city Andi, the city Sinabu, the city Suḫna, the city Mallānu, and the land Alzu.
Hadad-ezer (Adad-idri), the Damascene, and Irḫulēnu, the Ḫamatite, together with fifteen cities on the shore of the sea, attacked me and I fought with them for a fourth time. I defeated them. I destroyed their chariotry and cavalry and took away their military equipment. To save their lives they ran away.
When the great inner wall of my city, Aššur, and its outer wall, which the kings, my fathers, who preceded me, had previously built - when these walls became dilapidated and fell into ruin, I took both of them, as a single work assignment, from the Tabira Gate to the Tigris. I delineated their area, dug out their foundation pit, and completely rebuilt them on bedrock from bottom to top. I deposited my monumental inscription and returned the monumental inscriptions of the kings, my fathers, to their places.
The name of the great inner wall is: "Whose Brilliance Covers the Land." The name of its outēr wall is: "Who Convulses the Regions." The god Ulai is the guardian of his city and the god Kidudu is the guardian of his wall. The name of the Tabira Gate is: "Entrance for All Lands through the Strong Wall."
For a second time I marched to the great sea. For a third time I ascended Mount Amanus and cut down beams of cedar. Then I marched to Mount Lallar, where the stele of Anum-ḫirbe stands, and erected my stele beside his stele.
Palace of Shalmaneser, king of all peoples, prince, vice-regent of Aššur, son of Ashurnasirpal II, appointee of the god Enlil, vice-regent of Aššur, son of Tukultī-Ninurta II, who was also appointee of the god Enlil and vice-regent of Aššur;
conqueror of the sea of the land Nairi, the sea of the west, also called (and) the sea of the land Amurru: In my fifteenth year I crossed the Euphrates for the twelfth time and gained dominion over the entire land Ḫatti.
May a later prince restore its weakened portions and return my inscription to its place. Then Aššur, the god Anu, and the god Adad will listen to his prayers. May he return my clay cone to its place.
I defeated Hadad-ezer (Adad-idri), the Damascene, together with twelve princes who were his allies. I laid low like sheep 29,000 of his brave warriors and threw the remnant of his troops into the Orontes. They fled to save their lives.
At that time I rebuilt the walls of my city Aššur from top to bottom. I made my royal statue and erected it at the Tabira Gate. The name of the great inner wall is: "Whose Brilliance Covers the Land." The name of its outer wall is: "Who Convulses the Regions."
Shalmaneser, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, strong king, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also strong king, king of the universe, and king of Assyria:
For his life and the well-being of his city, its wall and gates which previously other kings who preceded me had built — it the wall had become dilapidated and I completely rebuilt it from top to bottom. I deposited my clay cones.
May a later prince restore its ruined portions and return my inscription to its place. Then the gods Aššur and Adad, the great gods, will listen to his prayers. May he return my clay cone to its place.
Shalmaneser, vice-regent of the god Aššur, son of Ashurnasirpal II, vice-regent of the god Aššur, son of Tukultī-Ninurta II, who was also vice-regent of the god Aššur:
For his life and the well-being of his city, both walls and their gates which previously other kings who preceded me had built — they the walls and gates had become dilapidated and I completely rebuilt them (it) from top to bottom. My clay cones I deposited.
A later prince, when the walls and gates become dilapidated, must rebuild them. Then Aššur and Adad, the great gods, and the Assyrian Ištar will listen to his prayers. May he return my clay cones to their places.
For his life and the well-being of his city, the wall and its gates which previously other kings who preceded me had built — they the wall and gates had become dilapidated and I completely rebuilt them (it) from top to bottom. My clay cones I deposited.
A later prince, when the wall and its gates become dilapidated, must rebuild them. Then Aššur and the god Adad will listen to his prayers. May he return my clay cone to its place.
Shalmaneser, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, strong king, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also strong king, king of the universe, and king of Assyria, son of Adad-nārārī II, who was also strong king, king of the universe, and king of Assyria:
At that time the ancient Tabira Gate, which Aššur-dān II, my forefather, had previously built, had become dilapidated and I restored its weakened parts. I rebuilt it from top to bottom.
May a later prince restore its weakened parts and return my inscription to its place. Then Aššur and the god Nergal will listen to his prayers.
Shalmaneser, appointee of the god Enlil, vice-regent of the god Aššur, son of Ashurnasirpal II, appointee of the god Enlil, vice-regent of the god Aššur, son of Tukultī-Ninurta II, who was also vice-regent of Aššur: the Tabira Gate, together with the doors and walls of my city Aššur, I built anew.
Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, son of Tukultī-Ninurta II, who was also king of Assyria:
At that time the temple of Šarrat-nipḫi, my mistress, which Tukultī-Ninurta I, my ancestor, had previously built — this temple had become dilapidated and I, Shalmaneser, king of Assyria, built it anew.
Shalmaneser, vice-regent of Aššur, son of Ashurnasirpal II, vice-regent of Aššur, son of Tukultī-Ninurta II, who was also vice-regent of Aššur:
I Shalmaneser applied a facing to the processional avenue of the Abaru-Forecourt of the temple of Aššur, my lord.
Shalmaneser, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, king of Assyria, son of Tukultī-Ninurta II, who was also king of Assyria: builder of the temple of the god Anu and the temple of the god Adad.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Ashurnasirpal II, vice-regent of Aššur, son of Tukultī-Ninurta II, who was also vice-regent of the god Aššur:
I made with skill a gold statue of the god Armada of the temple of Aššur, my lord, which had never been previously made.
When the god Ninurta sees this ziggurat, may he rightly rejoice and command that my days be long, may he ordain that my years be many.
Palace of Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also king of the universe and king of Assyria; desired one of the gods, chosen of the god Enlil, splendid vice-regent of Aššur, attentive prince, who frequents the shrines of the gods within Ešarra, who has seen remote and rugged regions, who has trodden upon the mountain peaks in the highlands, receiver of booty and tax from all the four quarters, who opens paths above and below; Šamaš-bēla-uṣur, governor of Kalḫu, has made this.
Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also king of the universe and king of Assyria:
At the time of Marduk-zākir-šumi, king of Karduniaš Babylonia, Marduk-bēl-usāte, his brother, rebelled against him. Shalmaneser, king of Assyria, marched to the aid of Marduk-zākir-šumi. He felled Marduk-bēl-usāte with the sword and confirmed Marduk-zākir-šumi on his father's throne. I marched about justly in the extensive land Karduniaš Babylonia. I marched to Baby ion, Borsippa, and Cutha. I made sacrifices to the gods in the shrines of the towns of Karduniaš Babylonia. I went down to Chaldea and gained dominion over Chaldea in its entirety. I received tribute from the kings of Chaldea as far as the sea and imposed my powerful might upon the Sealand.
I received tribute from Qalparunda, the Unqite: silver, gold, tin, bronze, bronze casseroles, elephant ivory, ebony, cedar beams, garments with multicolored trim and of linen, and harness-trained horses.
I received tribute from Mušallim-Marduk, the man of Bīt-Amukkāni Ukānu, and Adinu, the man of Bīt-Dakkuri: silver, gold, tin, bronze, elephant ivory, elephant hides, ebony, and meskannu-wood.
For the throne of Shalmaneser, king of Assyria, his lord, has Šamaš-bēla-uṣur, governor of Kalḫu, installed forever this stone from Mount Tunni, parūtu-alabaster.
I entered the region of the mouth of the river, made sacrifices to the gods, and erected my royal statue.
I captured Aštammaku, a royal city of Irḫulēnu, the Ḫamatite, together with eighty-six other cities.
I received tribute from the cities of the people of Tyre and Sidon: silver, gold, tin, bronze, wool, lapis lazuli, and carnelian.
I received tribute from Sūa, the Gilzānean: silver, gold, tin, bronze casseroles, the staffs of the king's hand, horses, and two-humped camels.
I received tribute from Jehu Iaua of the house of Omri Ḫumrî: silver, gold, a gold bowl, a gold tureen, gold vessels, gold pails, tin, the staffs of the king's hand, and spears.
I received tribute from Egypt: two-humped camels, a water buffalo (a river ox), a rhinoceros, an antelope, female elephants, female monkeys, and apes.
I received tribute from Marduk-apla-uṣur, the Sugean: silver, gold, gold pails, ivory, spears, byssus, garments with multi-colored trim, and linen garments.
I received tribute from Qarparunda, the Patinean: silver, gold, tin, bronze compound (fast bronze), bronze casseroles, ivory, and ebony.
Booty from the temple of the deity Šēeru of the city Malaḫa, a royal city of Hazael of Damascus, which Shalmaneser, son of Ashurnasirpal II, king of Assyria, brought back inside the wall of Inner City Aššur.
To the god Nergal, his lord, Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Ashurnasirpal II, vice-regent of Aššur, son of Tukultī-Ninurta II, who was also vice-regent of Aššur, has dedicated this for his life, the well-being of his seed, and the well-being of his land. Booty from Marduk-mudammiq, king of the land Namri.
To the god Nergal, who dwells in the city Tarbiṣu, his lord: Shalmaneser, great king, strong king, king of the universe, king of Assyria:
He dedicated this for his life, that his days might be long, his years many, for the well-being of his seed and land.
Shalmaneser, strong king, king of the universe. king of Assyria, son of Ashurnasirpal II. strong king. king of the universe, king of Assyria, son of Tukultī-Ninurta II. who was also king of Assyria: builder of the wall of Inner City Aššur.
Shalmaneser. king of the universe, son of Ashurnasirpal II, king of the universe, son of Tukultī-Ninurta II, who was also king of the universe: belonging to the wall of Inner City Aššur.
Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of Assyria, son of Tukultī-Ninurta II, who was also king of Assyria: builder of the Tabira Gate.
Palace of Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of Assyria, son of Tukultī-Ninurta II, who was also king of Assyria: facing of the temple of the gods Anu and Adad.
Palace of Shalmaneser, great king, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, king of Assyria, son of Tukultī-Ninurta II, who was also king of Assyria.
Palace of Shalmaneser, great king, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also king of Assyria.
Palace of Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also king of the universe and king of Assyria.
Palace of Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe and king of Assyria.
Shalmaneser, appointee of Enlil, vice-regent of Aššur, son of Ashurnasirpal II, vice-regent of Aššur, son of Tukultī-Ninurta II, who was also vice-regent of Aššur.
Palace of Shalmaneser, king of Assyria, son of Ashurnasirpal II, king of Assyria, son of Tukultī-Ninurta II, who was also king of Assyria.
Palace of Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, king of Assyria.
Shalmaneser, great king, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, great king, strong king, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also king of the universe and king of Assyria: construction of the ziggurat of Kalḫu.
Palace of Shalmaneser, great king, strong king, king of the universe, king of Assyria, son of Ashurnasirpal II, great king, strong king, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also great king, strong king, king of the universe, and king of Assyria.
Palace of Shalmaneser, king of the universe, king of Assyria, son of Ashurnasirpal II, king of the universe, king of Assyria, son of Tukultī-Ninurta II, who was also king of the universe and king of Assyria:
Monument of Bēl-lūballiṭ, the field marshal, the great herald, the administrator of temples, chief of the extensive army, governor of the cities Tabitu, Ḫarrān, Ḫuzirina, Dūru, the lands Qibānu and Zallu, and the city Baliḫu.
Aššur, the great lord, Adad, the great lord: die of Ilaḫalu, the steward masennu of Shalmaneser, king of Assyria; governor of the city Kipšuna, the lands Qumēnu, Meḫrānu, Uqu, and Erimmu; chief of customs:
To the god Ninurta, the strong lord, the majestic, the exalted, the noble, the warrior of the gods, the one who holds the bond of heaven and underworld, commander of all, noble among the Igīgū gods, the hero, the splendid one whose strength cannot be matched, foremost among the Anunnakū gods, the brave one of the gods, the magnificent one whose might is unrivalled, the god Utulu, the exalted lord, the rider of the Deluge, the one who, like the god Šamaš, light of the gods, watches the four quarters, the hero of the gods who is bedecked with brilliance and full of awesomeness, the one consummate in tremendous power, son of the god Enlil, the support of the gods his fathers, offspring of Ešarra, victorious son whose position is resplendent in the bright starry heaven, child of the goddess Kutušar, the lady equal to the gods Anu and Dagan, whose command cannot be altered, mighty, exalted, gigantic, the one who possesses strength and whose limbs are magnificent, wide in understanding and clever in conception, powerful among the gods, the noble who resides in the city Kalḫu, the holy shrine and spacious sanctuary, dwelling of the god Utulu:
I, Šamšī-Adad, strong king, unrivalled king of the universe, shepherd of shrines, bearer of the just scepter, ruler of all lands, commander of all, eternal royal seed, whose name the gods designated from ancient times, holy priest who provides unremittingly for Ešarra and who maintains the rites of Ekur, who is dedicated heart and mind to the work of Eḫursagkurkurra and the temples of his land;
son of Shalmaneser III, king of the four quarters, rival of princes everywhere, trampler of the lands, grandson of Ashurnasirpal II, receiver of tribute and tax from all the four quarters:
When Aššur-daʾʾin-apla, at the time of Shalmaneser III, his father, acted treacherously by inciting insurrection, uprising, and criminal acts, caused the land to rebel and prepared for battle; at that time the people of Assyria, above and below, he won over to his side, and made them take binding oaths. He caused the cities to revolt and made ready to wage battle and war. The cities Nineveh, Adia, Šibaniba, Imgur-Enlil, Iššabri, Bīt-Šaširia, Šimu, Šibḫiniš, Tamnuna, Kipšuna, Kurbail, Tīdu, Nabulu, Kaḫat, Aššur, Urakka, Sallat, Ḫuzirina, Dūr-balāṭi, Dariga, Zaban, Lubdu, Arrapḫa, and Arbela, together with the cities Amedu, Tīl-abnī, and Ḫindānu — altogether twenty-seven towns with their fortresses which had rebelled against Shalmaneser III, king of the four quarters, my father, sided with Aššur-da"in-apla. By the command of the great gods, my lords, I subdued them. i 53b- ii 16a) On my first campaign, upon which I went up to the land Nairi, I received booty of teams of horses from all the kings of Nairi. At that time, I spread over the entire land Nairi like a net. The land of Assyria, which stretches from the city Paddira of the land Nairi to the city Kār-Shalmaneser, which is opposite Carchemish, from the city Zaddi on the border of the land Akkad to the land Enzi, from the city Aridu to the land Sūḫu, — this area by the command of the deities Aššur, Šamaš, Adad, and Ištar, the gods who support me, bowed down at my feet as though they were footstools.
On my second campaign I issued orders and sent Mutarriṣ-Aššur, the chief eunuch, one clever and experienced in battle, a sensible man, with my troops and camp to the land Nairi. He marched as far as the sea of the west. He overcame and defeated 300 cities of Šarṣina, son of Meqdiara, and eleven fortified cities together with 200 cities of Ušpina. He carried off from them booty, property, possessions, their gods, their sons, and their daughters. He razed, destroyed, and burned their cities. On his return he defeated the people of the land Sunbu. He received tribute of teams of horses from all the kings of the land Nairi.
I marched to the land of the Medes. They took fright in the face of the angry weapons of Aššur and of my strong warfare, which have no rival, and abandoned their cities. They ascended a rugged mountain and I pursued them. I massacred 2,300 soldiers of Ḫanaṣiruka the Mede. I took away from him 140 of his cavalry and carried away his property and possessions in countless quantities. I razed, destroyed, and burned Sagbita, his royal city, together with 1,200 of his cities.
took fright in the face of the radiance of Aššur and abandoned their cities. To save their lives they set out for Elam. They massacred people from the city Parsamaš to the city Bīt-Bunakki, which is on the border of
To the goddess Bēlat-parṣī, his mistress, has Šamšī-Adad, appointee of the god Enlil and vice-regent of Aššur, son of Shalmaneser III, vice-regent of Aššur, son of Ashurnasirpal II who was also vice-regent of Aššur, dedicated this for his life.
To the goddess Bēlat-parṣī, his mistress, has Šamšī-Adad, king of Assyria, son of Shalmaneser III, king of Assyria. son of Ashurnasirpal II, who was also king of Assyria, dedicated this for his life.
To the goddess Bēlat-parṣī, his mistress, has Šamšī-Adad, king of Assyria, dedicated this for his life.
To the goddess Bēlat-parṣī, his mistress, has Šamšī-Adad, son of Shalmaneser III, son of Ashurnasirpal II, dedicated this.
Palace of Šamšī-Adad, strong king, king of the universe, king of Assyria, king of Sumer and Akkad, son of Shalmaneser III, king of the four quarters, son of Ashurnasirpal II, who was also king of the universe and king of Assyria.
Property of Ili-ittīya, eunuch of Šamšī-Adad, king of Assyria, governor of the city Baltil Aššur.
Adad-nārārī, great king, strong king, king of the universe, king of Assyria, son of Šamšī-Adad V, strong king, king of the universe, king of Assyria, son of Shalmaneser III, king of the four quarters:
may the gods Aššur, Adad, and Ber, Sîn dwelling in Ḫarrān, the great gods of Assyria whose names are recorded on this stele, not listen to his prayers.
To the god Adad, canal-inspector of heaven and underworld, son of the god Anu, the perfectly splendid hero whose strength is mighty, foremost of all the Igīgū gods, warrior of the Anunnakū gods, who is bedecked with luminosity, who rides the great storms and is clothed with fierce brilliance, who lays low the evil, who bears a holy whip, who makes the lightning flash, the great lord, his lord:
At that time I had made my lordly statue and inscribed there on my heroic victories and achievements. I erected it in Zabanni.
The inscribed stone of Palil-ēreš, governor of the cities Nēmed-Ištar, Apku, Mari, the lands Raṣappa, Qatnu, the cities Dūr-duklimmu, Kār-Ashurnasirpal, Sirqu, the lands Laqê, Ḫindānu, the city Anat, the land Sūḫu, and the city Ana-Aššur-utēr-aṣbat.
A later prince who takes this statue from its place; whoever either covers it with earth or puts it in a Taboo House or erases the name of the king, my lord, and my name and writes his own name: may Aššur, the father of the gods, curse him and destroy his seed and his name from the land. May the god Marduk
overthrow his sovereignty and give him up to be bound by the hands and over the eyes. May the god Šamaš, judge of heaven and underworld, cause there to be darkness in his land so that people cannot see each other. May the god Adad, canal-inspector of heaven and underworld, tear out his name and attack like an onslaught of locusts so that his land collapses.
To the god Adad, the almighty lord, powerful noble of the gods, son of the god Anu, unique, awesome, supreme, canal-inspector of heaven and underworld, who rains down abundance, who dwells in the city Zamaiḫu, the great lord, his lord; 3) Adad-nārārī, strong king, king of the universe, king of Assyria, son of Šamšī-Adad V, king of the universe, king of Assyria, son of Shalmaneser III, king of the four quarters:
I mustered my chariotry, troops, and armed forces and ordered the march to the land Ḫatti. In one year I subdued the entire lands Amurru and Ḫatti. I imposed upon them tax and tribute forever. I received 2,000 talents of silver, 1,000 talents of copper, 2,000 talents of iron, 3,000 linen garments with multi-colored trim — the tribute of Mari, the Damascene. I received the tribute of Joash Iuʾasu, the Samaritan, and of the people of Tyre and Sidon.
I marched to the great sea in the west. I erected my lordly statue in the city Arwad, which is on an island in the sea. I ascended Mount Lebanon and cut down I 00 strong beams of cedar for the requirements of my palace and temples. I (he) received tribute from all the kings of the land Nairi.
At that time I decreed for Nergal-ēriš, governor of the lands Raṣappa, Laqê, Ḫindānu, Anat, Sūḫu, the city Ana-Aššur-utēr-aṣbat, my courtier: the city Dūr-Ištar with its 12 villages, the city Kār-Sîn with its 10 villages, the city Dūr-duklimmu with its 33 villages, the city Dūr-Aššur with its 20 villages, the city Dūr-Nergal-ēriš with its 33 villages, the city Dūr-Marduk with its 40 villages, the city Kār-Adad-nārārī with its 126 villages in the area of Mount Sangar, 28 villages in the area of Mount Azallu, the city Dūr-Adad-nārārī with its 15 villages in the land Laqê, the city Adad with its 14 villages in the land Qatnu — altogether 331 small cities, which Nergal-ēriš undertook to rebuild by the decree of his lord.
I marched to Damascus. Mari, king of Damascus, I confined in Damascus, his royal city. The awesome brilliance of Aššur, my lord, overwhelmed him, he submitted to me, and became my vassal. I received 2,300 talents of silver, 20 talents of gold, 3,000 talents of bronze, 5,000 talents of iron, linen garments with multi-colored trim, an ivory bed, a couch with inlaid ivory, his property and possessions without number — I received all of this within his palace in Damascus, his royal city.
Adad-nārārī III, great king, strong king, king of the universe, king of Assyria, son of Šamšī-Adad V, strong king, king of the universe, king of Assyria, son of Shalmaneser III, king of the four quarters:
Whoever says concerning the land Ḫindānu, "Remove the land Ḫindānu from the authority of the governor of Raṣappa": may the god Marduk, the great lord, glare at him angrily and ordain for him an evil fate forever.
To the goddess Bēlat-parṣī, his mistress, has Adad-nārārī, king of Assyria, son of Šamšī-Adad V, who was also king of Assyria, dedicated this for his life.
To the goddess Bēlat-parṣī, his mistress, has Adad-nārārī, son of Šamšī-Adad V, dedicated this for his life.
Palace of Adad-nārārī, king of the universe, king of Assyria, son of Šamšī -Adad V, king of the universe, king of Assyria, son of Shalmaneser III, king of Assyria: belonging to the facing of the temple of Aššur.
Palace of Šamšī-Adad V, great king, strong king, king of the universe, king of Assyria, son of Shalmaneser III, king of the four quarters, son of Ashurnasirpal II, king of Assyria: at that time, this palace, which Šamšī-Adad V, king of Assyria, had built but not completed, I myself, Adad-nārārī III, king of Assyria, his son, completed.
Adad-nārārī, appointee of the god Enlil, vice-regent of Aššur, son of Šamšī-Adad V, appointee of the god Enlil, vice-regent of Aššur, son of Shalmaneser III, who was also appointee of the god Enlil and vice-regent of Aššur: he rebuilt from top to bottom the temple of the god Nabû, his lord, which is within Nineveh, for his life and the well-being of his seed and his land.
Adad-nārārī, appointee of the god Enlil, vice-regent of Aššur, son of Šamšī-Adad V, appointee of the god Enlil, vice-regent of Aššur, son of Shalmaneser III, who was also appointee of the god Enlil and vice-regent of Aššur.
The palace of Adad-nārārī, king of the universe, king of Assyria, son of Šamšī-Adad V, king of the universe, king of Assyria, son of Shalmaneser III, king of the four quarters.
Adad-nārārī, king of Assyria, son of Šamšī-Adad V, king of Assyria, son of Shalmaneser III, who was also king of Assyria.
To Aššur, the great lord, his lord, has Adad-nārārī, appointee of the god Enlil, vice-regent of Aššur, son of Šamšī-Adad V, appointee of the god Enlil, vice-regent of Aššur, son of Shalmaneser III, who was also appointee of the god Enlil and vice-regent of Aššur: he has dedicated this for his life and the well-being of his seed and his land.
Monument of Semiramis, the palace woman of Šamšī-Adad V, king of the universe, king of Assyria, mother of Adad-nārārī III, king of the universe, king of Assyria, daughter-in-law of Shalmaneser III, king of the four quarters
Seal of Bēl-tarṣi-ilumma, eunuch of Adad-nārārī, king of the universe, governor of the city Kalḫu and the lands Ḫamedi, Temenu, and Ialuna. I have trusted in you, O Nabû, let me not be put to shame!
Property of Bēl-tarṣi-ilumma, the scribe, eunuch of Adad-nārārī, king of the universe, king of Assyria.
To Ištar-dūri, eunuch of Nergal-ilāya, the field marshal, his protector, this was given by Birtāya, eunuch of Adad-nārārī, king of Assyria.
At that time I built a city on the border of the city Baltil Aššur, by Mount Ebiḫ on the bank of the Tigris, and surrounded it entirely with a wall. I completed its construction from top to bottom. The name of this city I called Šarru-iddina.
To the goddess Gula, his mistress, has Pān-Aššur-lāmur, governor of Baltil Aššur, dedicated this for the life of Adad-nārārī, king of Assyria, and his own life.
Šalim-aḫum, vice-regent of Aššur, son of Puzur-Aššur I, vice-regent of Aššur: The god Aššur requested of him a temple and he therefore built forever a temple of
, its house of beer vats and storage area he built for his life and the life of his city, for his life and the life of his city, for the god Aššur
Ilu-šūma, vice-regent of Aššur, beloved of the god Aššur and the goddess Ištar, son of Šalim-aḫum, vice-regent of Aššur, built the temple for the goddess Ištar, his mistress, for his life.
Ilu-šūma, vice-regent of Aššur, beloved of the god Aššur and the goddess Ištar, son of Šalim-aḫum, vice-regent of Aššur: Šalim-aḫum, vice-regent of Aššur, was the son of Puzur-Aššur I, vice-regent of Aššur:
Ilu-šūma, vice-regent of Aššur, built the temple for the goddess Ištar, his mistress, for his life. A façade and new wall I constructed and subdivided house-plots for my city. The god Aššur opened for me two springs in Mount Abiḫ and I made bricks for the wall by these two springs. The water of one spring flowed down to the Aušum Gate while the water of the other spring flowed down to the Wertum Gate.
I established the freedom andurāru of the Akkadians and their children. I purified their copper. I established their freedom andurāru from the marshes and Ur and Nippur, Awal, and Kismar, Dēr of the god Ištaran, as far as the city Aššur.
Erišum, overseer of Aššur, son of Ilu-šūma, overseer of Aššur; Ilu-šūma was the son of Šalim-aḫum, overseer of Aššur; Šalim-aḫum was the son of Puzur-Aššur I, overseer of Aššur:
Erišum, vice-regent of Aššur: I built the holy Step Gate, and the chapel for my lord. I built a high throne and adorned the front of it with a precious stone ḫušāru. I installed the doors. With Aššur, my lord, standing by me I reserved land for Aššur, my lord, from the Sheep Gate to the People’s Gate. I built all of the temple area. I built two beer vats, twins
I placed two duck figures, each weighing one talent, by them. I overlaid the two moons with bronze. I set
ornaments, each weighing one talent, upon them. The name of the temple is ‘Wild Bull’; the name of the door is ‘Protective Goddess’; the name of the lock is ‘Be Strong!’; the name of the threshold is ‘Be Alert!’
If the temple should become dilapidated and a king of my status should wish to rebuilt it, he must not disturb the clay cone which I drove into the wall but, if necessary, he will restore it to its place.
He who would mash beer in the house of the twin beer vats may Aššur, Adad, and Bel, my god, destroy his seed.
Mēšarum (‘Justice’), Išme-karāb (‘He Heard the Prayer’), Ṣê-raggu (‘Get Out, Criminal!’), Ulli-mēšaram (‘He Extolled Justice’), Ašur-ḫablam (‘Watch over the Downtrodden!’), Pûšu-kēn (‘His Speech Is Upright’), and Išmēlum (‘God has Heard’) — a total of Seven Judges of the Step Gate.
Aššur is king, Erišum is overseer. Aššur is like reed swamps that cannot be traversed, terrain that  cannot be trodden upon, canals that cannot be crossed.
Erišum, vice-regent of the god Aššur, son of Ilu-šūma, vice-regent of the god Aššur, built the temple and all the temple area for the god Aššur, his lord, for his life and the life of his city.
When I started the work, my city being under my command, I made tax-exemption I put andurāru on silver, gold, copper, tin, barley, and wool, as well as on the payment of bran and straw tax. Into the mortar of every wall I mixed ghee and honey and then laid one layer of bricks. With the god Aššur, my lord, standing by me, I cleared houses from the Sheep Gate to the People’s Gate. My father had constructed a wall but I made the wall higher than my father had.
Erišum, vice-regent of the god Aššur, son of Ilu-šūma, vice-regent of the god Aššur, built the entire temple area of the temple of the god Aššur and the holy Step Gate, and the chapel of Aššur for the god Aššur, his lord, for his life and the life of his city.
Erišum, vice-regent of the god Aššur, son of Ilu-šūma, vice-regent of Aššur, built for his life and the life of his city all of the temple area for Aššur, his lord. He installed the doors.
Erišum, vice-regent of the god Aššur, son of Ilu-šūma, vice-regent of Aššur, built for Aššur, his lord, for his life and the life of his city, the temple and all the  temple area for Aššur.
Erišum, vice-regent of Aššur, son of Ilu-šūma, vice-regent of the god Aššur, built for Aššur, his lord, for his life and the life of his city, the temple area of Aššur.
Erišum, vice-regent of the god Aššur, son of Ilu-šūma, vice-regent of the god Aššur, built for his life all of the temple area for the god Aššur, his lord.
for the god Aššur, his lord, he dedicated. Into the mortar of every wall I mixed ghee and honey and then laid one layer of bricks. The name of the temple is ‘Wild Bull.’
In the future if the temple should become dilapidated and old and a prince of my status wishes to rebuild the temple: he must not disturb the clay cone but restore the clay cone to its place.
I expropriated houses from the Sheep Gate to the People's Gate. I fashioned two beer vats for the god Aššur, my lord. I placed two bronze duck figures, each weighing one talent, at their base
Erišum, vice-regent of the god Aššur, built the temple of the god Aššur and fashioned the two beer vats.
Erišum, vice-regent of Aššur, son of Ilu-šūma, vice-regent of Aššur; Ilu-šūma was the son of Šalim-aḫum, vice-regent of Aššur; Šalim-aḫum was the son of Puzur-Aššur I, vice-regent of Aššur:
Erišum, vice-regent of Aššur: With the god Adad standing by me I built the temple and the temple area for the god Adad, my lord, for my life and the life of my city, and installed the doors.
Erišum, vice-regent of the god Aššur, son of Ilu-šūma, vice-regent of the god Aššur, built the whole temple of the god Adad for his life and the life of his city and installed the doors.
Ikūnum, vice-regent of the god Aššur, dedicated this stone chest to the god Aššur his lord, the god his helper, and Aššur-imittī, his son, took it into the Aššur temple for his life.
Ikūnum, vice-regent of Aššur, son of Erišum I, vice-regent of Aššur; Erišum was the son of Ilu-šumma, vice-regent of Aššur; Ilu-šumma was the son of Šalim-aḫum, vice-regent of Aššur; Šalim-aḫum was the son of Puzur-Aššur, vice-regent of Aššur:
When divine Sargon was vice-regent of Aššur, Ḫadītum or Ḫattītum, wife of Bēlam-nāda, dedicated this to the Assyrian Ištar, her mistress. She put the symbol of the pudendum into the Ištar temple for the life of her husband, her own life, and the life of her children.
The temple of the god Enlil which Erišum I, son of Ilu-šūma, had built had become dilapidated and I abandoned it. I constructed the temple of the god Enlil, my lord, the fearful dais, the large chapel, the seat of the god Enlil, my lord, which were methodically made by the skilled work of the building trade within my city Aššur. I roofed the temple with cedar beams. I erected in the rooms cedar doors with silver and gold stars. Under the walls of the temple I placed silver, gold, lapis lazuli, and carnelian; cedar oil, best oil, honey, and ghee I mixed in the mortar. I methodically made the temple of the god Enlil, my lord, and called it Eamkurkurra, ‘The Temple — The Wild Bull of the Lands’, the temple of the god Enlil, my lord, within my city, Aššur.
At that time I received the tribute of the kings of Tukriš and of the king of the Upper Land, within my city, Aššur. I set up my great name and my monumental inscription in the land Lebanon on the shore of the Great Sea.
When the temple becomes dilapidated: may whoever among the kings, my sons, renovates the temple anoint my clay inscriptions and my monumental inscriptions with oil, make a sacrifice, and return them to their places.
Whoever does not anoint my clay inscriptions and my monumental inscriptions with oil, does not make a sacrifice, does not return them to their places, but instead alters my monumental inscriptions, removes my name and writes his own name or buries the monumental inscriptions in the earth or throws them into the water: may the gods Šamaš, Enlil, Adad, and Šarru-mātim pluck the offspring of that king; may he and his army not prevail in the face of a king who opposes him; may the god Nergal take away by force his treasure and the treasure of his land; may the goddess Ištar, mistress of battle, break his weapon and the weapons of his army; may the god Sîn, ‘god of my head’, be an evil demon to him forever.
Šamšī-Adad, the strong one, king of the universe, appointee of the god Enlil, vice-regent of the god Aššur, beloved of the goddess Ištar:
The temple Emenue — which is in the district of Emašmaš, the old temple — which Man-ištūšu, son of Sargon, king of Akkad, had built, that temple had become dilapidated. The temple which none of the kings who preceded me from the fall of Akkad until my sovereignty, until the capture of Nurrugu — seven generations have passed — had rebuilt and
, whose workmanship was greater and more skillful than before, I built. I erected the doorframes of that temple, the equal of which for perfection no king had ever built for the goddess Ištar in Nineveh. I raised its ziggurrat. Thus I completed it  on a grand scale and named it Ekituškuga, ‘Her Treasure House.’
The monumental inscriptions and clay inscriptions of Man-ištūšu I swear I did not remove  but restored to their places. I deposited my monumental inscriptions and clay inscriptions
beside his monumental inscriptions and clay inscriptions. Therefore the goddess Ištar, my mistress, has given me a term of rule which is constantly renewed.
In the future when the temple becomes old, when Ekituškuga which I built has become dilapidated, and the king whom the god Enlil appoints restores it: May he not remove my monumental inscriptions and clay inscriptions but restore them to their places as I did not remove the monumental inscriptions and clay inscriptions of Man-ištūšu.
If, however, that king discontinues that custom and discards my monumental inscriptions and clay inscriptions, if he does not restore them to their places but deposits his monumental inscriptions and clay inscriptions in their place: That king shall have done what is offensive to gods and kings. May the god Šamaš, the great judge of heaven and underworld, hand him over to a king who is his enemy as one who gives up a murderer. May the goddess Ištar, mistress of Nineveh, take away his sovereignty and term of rule and give them to another.
The temple of the goddess Ereškigal which Ikūnum, son of Erišum I, built had become dilapidated and Šamšī-Adad, son of
When the god Itūr-Mēr heard my prayers and petitions and entrusted to me the entire land of Mari, the bank of the Euphrates, and its domains, I dedicated, devoted, and offered to him for his divine splendor a great throne of ebony which was methodically made with everything pertaining to the goldsmith's art (lit. ‘by gold and skilled craftsmen’).
Šamšī-Adad, strong king, king of Akkad, conqueror of all his enemies, has devoted a bronze kettledrum with good sound and befitting his being a warrior.
Šamšī-Adad, strong king, appointee of the god Enlil, vice-regent of the god Aššur, beloved of the god Dagan, pacifier of the land between the Tigris and Euphrates, prince of Mari, king of Ekallātu, governor of Šubat-Enlil:
Šamšī-Adad, king of the universe, appointee of the god Enlil, worshipper of the god Dagan, vice-regent of the god Aššur, builder of Ekisiga — ‘His Silent Temple’ — temple of the god Dagan within Terqa.
The name of this lion is: "Drinker of the blood of the enemies of Šamšī-Adad by the command of the goddess Ištar."
Šamšī-Adad, appointee of the god Enlil, vice-regent of the god Aššur: Iaḫuzānum, son of Zamāmu, his servant.
with his pure hands and I, by the command of Aššur himself my lord, destroyed that improper thing which he had worked on, namely the wall and palace of Šamšī-Adad I his grandfather who was a foreign plague, not of the flesh of the city Aššur, and who had destroyed the shrines of the city Aššur. I destroyed, I say that palace
which he had worked on. I built a wall from the façade of the Gate of the deity Ilula to the residence, a structure which no other king had ever built before.
When that wall becomes dilapidated and is rebuilt, whoever removes my name and this monumental inscription of mine, may the god Aššur and his city lord destroy his name and his offspring from city and country entirely. May this monumental inscription of mine be returned to its place.
Šamšī-Adad/Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II who was also vice-regent of the god Aššur:
Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II, vice-regent of the god Aššur, builder of the temple of the god Bēl-ibriya.
Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II, who was also vice-regent of the god Aššur, restorer of the Abaru Forecourt.
Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II, builder of the temple of the gods Sîn and Šamaš.
Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II who was also vice-regent of the god Aššur:
Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II, who was also vice regent of the god Aššur:
Aššur-nārārī, vice-regent of the god Aššur, son of Išme-Dagan II, who was also vice-regent of the god Aššur:
For his life and the well-being of his city the wall of the Step Gate — it had become dilapidated — I restored and deposited my clay cone.
Puzur-Aššur, vice-regent of the god Aššur, son of Aššur-nārārī I, who was also vice-regent of the god Aššur:
The room of the šuḫūru of the temple of the Assyrian Ištar which Ilu-šumma, the prince, had built and which Sargon I, my forefather, son of Ikūnum, had restored — that structure had become dilapidated and I rebuilt it.
Puzur-Aššur, vice-regent of the god Aššur, son of Aššur-nārārī, who was also vice-regent of the god Aššur:
Enlil-nāṣir, vice-regent of the god Aššur, son of Puzur-Aššur III, who was also vice-regent of the god Aššur:
which Išme-Dagan I, vice-regent of the god Aššur, son of Šamšī-Adad I, vice-regent of the god Aššur
(Puzur-Aššur, vice-regent of the god Aššur, son of Aššur-nārārī I, also vice-regent of the god Aššur). For his life and the well-being of his city the great wall and the gates of the New City, from the great wall of the Inner City up to  the river in its entirety, from its foundation to its crest and I deposited my clay cone.
The gods Aššur and Adad will listen to the prayers of a later prince when that wall becomes dilapidated and he rebuilds it.
The gods Aššur and Adad will listen to the prayers of a later prince when that wall becomes dilapidated and he rebuilds it. May the same prince restore my clay cone to its place.
Aššur-rabi, vice-regent of the god Aššur, son of Enlil-nāṣir I who was also vice-regent of the god Aššur:
For his life and the well-being of his city the great wall of New City which Puzur-Aššur III, the prince my forefather, had built — next to that wall I built a new wall. I applied a facing to all of it from the great wall of Inner City as far as the River Tigris. I built it from top to bottom and deposited my clay cone.
The wall which Kikkia, Ikūnum, Sargon I, Puzur-Aššur II, and Aššur-nārārī I, son of Išme-Dagan II, my forefathers, had built had become dilapidated and I rebuilt it from top to bottom for my life and the well-being of my city. I restored its clay cones to their places.
The gods Aššur and Adad will listen to the prayers of a later prince when that wall becomes dilapidated and he rebuilds it. May the same prince restore its clay cones to their places.
Erība-Adad, vice-regent of the god Aššur, son of Aššur-bēl-nišēšu, who was also vice-regent of the god Aššur; Aššur-bēl-nišēšu was the son of Aššur-nārārī II, vice-regent of the god Aššur; Aššur-nārārī II was the son of Aššur-rabi I, vice-regent of the god Aššur
Erība-Adad, appointee of the god Enlil, vice-regent of the god Aššur, son of Aššur-bēl-nišēšu, vice-regent of the god Aššur.
Aššur-uballiṭ, vice-regent of the god Aššur, son of Erība-Adad I; Erība-Adad I, vice-regent of the god Aššur,
was the son of Enlil-nāṣir I; Enlil-nāṣir I, vice-regent of the god Aššur, was the son of Puzur-Aššur III, vice-regent of the god Aššur:
Aššur-uballiṭ, appointee of the god Enlil, vice-regent of Aššur,for his life and the well-being of his city
that wall had become dilapidated; I (Aššur-uballiṭ) rebuilt it from top to bottom. I deposited my clay cone.
Aššur-uballiṭ, vice-regent of the god Aššur, son of Erība-Adad I; Erība-Adad I, vice-regent of the god Aššur, was the son of Aššur-bēl-nišēšu; Aššur-bēl-nišēšu, vice-regent of the god Aššur, was the son of Aššur-nārārī II; Aššur-nārārī II, vice-regent of the god Aššur, was the son of Aššur-rabi I; Aššur-rabi I, vice-regent of the god Aššur, was the son of Enlil-nāṣir I; Enlil-nāṣir I, vice-regent of the god Aššur, was the son of Puzur-Aššur III who was also vice-regent of the god Aššur:
The gods Aššur and Adad will listen to the prayers of a later prince when that terrace becomes dilapidated and he rebuilds it. May the same prince restore my clay cone to its place.
Aššur-uballiṭ, vice-regent of the god Aššur, son of Erība-Adad I, who was also vice-regent of the god Aššur:
When the god Aššur, my lord, allowed me to construct the Patti-ṭuḫdi ("Canal of Abundance"), bearer of abundant fertility, I filled in with earth the well which was called Uballiṭ-nišēšu ("It Has Given Life to His People"), the source of the pond behind the terrace — it was ten cubits down to water(-level) —, which previously Aššur-nādin-aḫḫē (II?), vice-regent of the god Aššur, had dug and which was reinforced with limestone, bitumen, and baked bricks — the limestone was below water-level — it was not suitable for the requirements of an orchard.
In the future, a king who wishes to use that well can remove the earth and thereby reach the water.
Aššur-uballiṭ, vice-regent of the god Aššur, son of Erība-Adad I; Erība-Adad I, vice-regent of the god Aššur, was the son of Aššur-bēl-nišēšu; Aššur-bēl-nišēšu, vice-regent of the god Aššur, was the son of Aššur-nārārī II; Aššur-nārārī II, vice-regent of the god Aššur
I roofed it with beams and inside installed the doors. I renovated and restored it from top to bottom and settled the goddess Ištar-kudnittu, my mistress, inside that temple. I deposited my clay cone.
which he had built and had become dilapidated. After his time Šamšī-Adad I, king of Assyria — a king who preceded me — renewed it and
Enlil-nārārī, vice-regent of the god Aššur, son of Aššur-uballiṭ I, vice-regent of the god Aššur, son of Erība-Adad I, who was also vice-regent of the god Aššur:
The gods Aššur and Adad will listen to the prayers of a later prince when that outer wall becomes dilapidated and he renovates it. May the same prince restore my inscription and my clay cone to its place.
When I planned to rebuild that temple in order that the harvest of my land might prosper, at the sanctuary of the god Šamaš, the high place where previously the decisions of the land were made but now was becoming a mound of dirt and around it the "shrines" of the people, which they had taken and settled in, I destroyed the sanctuary. I laid its foundation in the eponymy of Berūtu
In the future may a later prince, when that temple becomes dilapidated and he renovates it, anoint my monumental inscriptions with oil, make a sacrifice, and return them to their places. Then the god Šamaš will listen to his prayers.
Whoever removes my monumental inscriptions and treats them as refuse, may the god Šamaš, my lord, overthrow his sovereignty and afflict his land with famine.
Arik-dīn-ili, legitimate prince, strong king, king of Assyria, builder of the temple of the god Šamaš, the exalted shrine:
Whoever erases my inscribed name or removes my inscription, may the god Šamaš, my lord, overthrow his sovereignty and afflict his land with famine.
Arik-dīn-ili, vice-regent of the god Aššur, son of Enlil-nārārī, vice-regent of the god Aššur, son of Aššur-uballiṭ I who was also vice-regent of the god Aššur:
Arik-dīn-ili, vice-regent of the god Aššur, son of Enlil-nārārī, vice-regent of the god Aššur, son of Aššur-uballiṭ I who was also vice-regent of the god Aššur:
The palace of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī, king of Assyria, son of Aššur-uballiṭ I, king of Assyria.
Adad-nārārī, holy prince, pride of the gods, lord, appointee of the gods, founder of cult centers, defeater of the heroic — the army of the Kassites, Qutu, Lullumu, and Šubaru — scatterer of all enemies above and below, trampler of their lands from Lubdu and the land Rapiqu to Eluḫat, conqueror of the cities Taidu, Šuru, Kaḫat, Amasaku, Ḫurra, Šuduḫu, Nabula, Waššukanu, and Irridu, the entirety of Kašiieri to/with Eluḫat, the fortress of the city Sudu, the fortress of Ḫarrānu to/with Carchemish which is on the bank of the Euphrates, capturer of all people, extender of borders and boundaries, the king at whose feet the gods Anu, Aššur, Šamaš, Adad, and Ištar made all rulers and princes bow down, exalted priest of the god Enlil;
Son of Arik-dīn-ili, appointee of the god Enlil, vice-regent of Aššur, conqueror of the land of the Turukku and the land Nigimḫu to its entire extent as well as all rulers of the mountains and hills of the extensive district of the Qutu, conqueror of the land Kutmuḫu and its entire allies, the hordes of Aḫlamu, Sutu, Iūru, together with their lands, extender of borders and boundaries;
Grandson of Enlil-nārārī who was also vice-regent of Aššur, who defeated the army of the Kassites and overcame every one of his enemies, extender of borders and boundaries;
Offspring of Aššur-uballiṭ I, strong king, whose priesthood was outstanding in awesome Ekur and the well-being of his sovereignty was established as far away as the mountains, subduer of the land Muṣru, disperser of the hordes of the extensive land of the Šubaru, extender of borders and boundaries:
He who erases my inscribed name and writes his own name; or discards my monumental 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:
May the god Aššur, the exalted god, dweller of Eḫursagkurkurra, the gods Anu, Enlil, Ea, and Ninmaḫ, the great gods, the Igīgū of  heaven, the Anunnakū of the underworld, may they all glare at him angrily and inflict upon him in their wrath an evil curse. May they destroy his name, his seed, his clan, and his kin from the land. May the dispersal of his land, the destruction of his people and his heirs be decreed by their weighty edict. May the god Adad overwhelm him with a terrible flood. May deluge, hurricane, insurrection, confusion, storm, need, famine, hunger, and want be established in his land. May Adad cause these things to pass through his land like a flood and turn it into ruin hills. May the goddess Ištar, my mistress, bring about the defeat of his land. May he not stand firm before his enemy. May the god Adad strike his land with terrible lightning and afflict his land with want.
Adad-nārārī, king of the universe, strong king, king of Assyria, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria:
When Šattuara, king of the land Ḫanigalbat, rebelled against me and committed hostilities; by the command of Aššur, my lord and ally, and by the command of the great gods who decide in my favor, I seized him and brought him to my city Aššur. I made him take an oath and then allowed him to return to his land. Annually, as long as he lived, I regularly received his tribute within my city, Aššur.
After his death, Uasašatta, his son, revolted, rebelled against me, and committed hostilities. He went to the land Ḫatti for aid. The Hittites took his bribes but did not render him assistance. With the strong weapons of the god Aššur, my lord; with support of the gods Anu, Enlil, and Ea, Sîn, Šamaš, Adad, Ištar, and Nergal, most powerful among the gods, the awesome gods, my lords; I captured by conquest the city Taidu, his great royal city, the cities Amasaku, Kaḫat, Šuru, Nabula, Ḫurra, Šuduḫu, and Waššukanu. I took and brought to my city, Aššur, the possessions of those cities, the accumulated wealth of his (Uasašatta’s) fathers, and the treasure of his palace. I conquered, burnt, and destroyed the city Irridu and sowed salty plants over it. The great gods gave me to rule from the city Taidu to the city Irridu, the city Eluḫat and Mount Kašiieri in its entirety, the fortress of the city Sudu, the fortress of the city Ḫarrānu, to the bank of the Euphrates. As for the remainder of his (Uasašatta’s) people, I imposed upon them corvée (lit. ‘hoe, spade, and basket’). But as for him, I took out from the city Irridu his ‘wife of the palace’, his sons, his daughters, and his people. Bound I brought them and his possessions to my city, Aššur. I conquered, burnt, and destroyed the city Irridu and the cities within the district of the city Irridu and sowed salty plants over them.
In the future may a later prince, when that structure becomes old and dilapidated, restore it. May he restore my inscribed name to its place. Then Aššur will listen to his prayers.
As for the one who alters my inscription and my name: May Aššur, my lord, overthrow his sovereignty. May the goddess Ištar, my mistress, bring about the defeat of his land. May he not stand firm before his enemy. May the god Adad strike his land with terrible lightning and afflict his land with want.
I took and I rebuilt for the Assyrian goddess Ištar my mistress. I deposited my monumental inscriptions.
In the future may a later prince restore it. May he restore my inscribed name to its place. Then Aššur will listen to his prayers.
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 down to the bottom of the foundation pit. I built the new structure with limestone and mortar from the city Ubasē. I restored it and deposited my monumental inscription.
In the future may a later prince, when that site becomes old and dilapidated, repair it. May he restore my monumental inscription and my inscribed name to its place. Then the god Aššur will listen to his prayers.
The facing of the quay wall which faces the River Tigris 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 water had become dilapidated and whose limestone and baked brick the flood had eroded away: I restored that facing of the quay wall with bitumen and baked brick and made it the thickness of four and one half bricks. I faced the back of it with limestone and mortar from the city Ubasē and deposited my monumental inscription.
In the future may a later prince, when that facing becomes old and dilapidated, repair it. May he restore my inscribed name to its place. Then the god Aššur will listen to his prayers.
Adad-nārārī, king of the universe, strong king, king of Assyria, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī, who was also king of Assyria:
The facing of the quay wall which faces the River Tigris, which through the action of the water had become dilapidated and the flood had eroded away its limestone and baked brick: I restored that facing of the quay wall with bitumen and baked brick and made it the thickness of four and one half bricks. I faced the back of it with limestone and bitumen mortar. I deposited my monumental inscriptions.
May a later prince, when that facing becomes dilapidated and eroded by flood, restore and reface it. May he restore my monumental inscriptions and my clay inscriptions to their places. Then the gods Aššur and Adad will listen to his prayers.
As for the one who alters my monumental inscriptions and my name: May the god Aššur, my lord, overthrow his sovereignty. May the god Adad, my lord, strike his land with terrible lightning and afflict his land with want. May he kill him, his people, and his seed. May he not stand firm before his enemy and may he Adad make his land look like ruin hills created by the deluge.
At that time the wall of New City, which faces the River Tigris, which is opposite the tisaru-district, which Puzur-Aššur III, my forefather, a king who preceded me, had previously built — it was two and one half bricks thick and thirty layers of brick high — had become dilapidated, and was in ruin, and eroded by flood: I cleared its site down to the foundation pit. I made it the thickness of ten bricks which were made in my large brick mold. I laid its foundation on solid bedrock. I rebuilt it from top to bottom. I faced with limestone, baked brick, and bitumen the sewers which drain off the water. Outwardly, on the side facing the river, I applied a facing of limestone, baked brick, and bitumen and deposited my monumental inscription.
In the future may a later prince, when the facing of the quay wall and the drains therein become dilapidated and he renews them, restore the name of Aššur-uballiṭ I, my forefather, and my inscribed name to their places. Then Aššur will listen to his prayers.
As for the one who discards the name of Aššur-uballiṭ I, my forefather, and my inscribed name: May Aššur, the great lord, overthrow his sovereignty. May he destroy his name and his seed from the land. May the goddess Ištar, my mistress, bring about the defeat of his land.
May a later prince, when that facing of the quay wall becomes dilapidated and he renews it or eroded by flood, may he restore it and restore my inscribed name and my monumental inscriptions to their places.
At that time to the great wall of New City which was erected on a mound facing the open country, which stretches from the great wall of Inner City by all of New City as far as the River Tigris, and which Puzur-Aššur III, my forefather, a king who preceded me, had previously built — to that wall Aššur-bēl-nišēšu, who was also my forefather, applied a façade. It again became dilapidated and the wall together with its gates and towers Erība-Adad I, vice-regent of the god Aššur, who was also my forefather, a king who preceded me, applied a facing and façade in different places. He rebuilt the ruined wall from top to bottom. That wall had become dilapidated and was in ruin. I, Adad-nārārī, vice-regent of the god Aššur, restored and refaced the dilapidated and weakened wall. I rebuilt the ruined wall from top to bottom. I made it the thickness of fourteen bricks which were made in my large brick mold and deposited my monumental inscriptions. I deposited my forefathers' monumental inscriptions with mine.
Adad-nārārī, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili, appointee of the god Enlil, vice-regent of Aššur, son of Enlil-nārārī, who was also appointee of the god Enlil and vice-regent of Aššur:
At that time the wall of Inner City had become dilapidated — the wall which previously my fathers, the kings who preceded me, had built and which is opposite the great new ziggurrat of the god Aššur, my lord, which Arik-dīn-ili, my father, had built. I cleared away its debris down to the foundation pit. I restored it, making it ten bricks thick. I rebuilt it from top to bottom. I deposited my monumental inscriptions and my clay inscriptions.
In the future may a later prince, when that wall becomes dilapidated and he restores it, restore as I did. May he return my inscribed name, my monumental inscriptions, and my clay inscriptions to their places. Then the god Aššur will listen to his prayers.
He who erases my inscribed name and writes his own name or discards my monumental inscriptions: May the god Aššur, my lord, overthrow his sovereignty; may he slay him, his people, and his seed and may he not stand firm before his enemy. May the goddess Ištar, my mistress, bring about the defeat of his land. May the god Adad strike his land with terrible lightning and afflict his land with want.
Adad-nārārī, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili, appointee of the god Enlil, vice-regent of Aššur, son of Enlil-nārārī who was also appointee of the god Enlil and vice-regent of Aššur:
In the future may a later prince, when that temple becomes dilapidated and he restores it, restore my monumental inscriptions and inscribed name to their places. Then Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name, may Aššur, my lord, overthrow his sovereignty; may he destroy his name and his seed from the land. May the goddess Ištar, my mistress, bring about the defeat of his land. May he not stand firm before his enemy. May the god Adad strike his land with terrible lightning and afflict his land with want.
At that time the palace of my city, Aššur, which Aššur-nādin-ahhē II, choicest among my forefathers, a king who preceded me, had previously built — the wall at the top of the door of the chapel which is opposite the terrace and which is within that palace, within which the dais of the god Aššur, my lord, was built and annually the god Aššur, my lord, proceeds to that dais to take up residence — that wall had become dilapidated. I removed its debris, renovated, restored it, and deposited my monumental inscription.
In the future may a later prince, when that wall becomes old and dilapidated, restore it. May he restore my inscribed name and my monumental inscription to its place. Then the god Aššur will listen to his prayers.
Adad-nārārī, 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:
At that time the storehouses of the Gate of Anu and Adad, my lords, and their doors, which had been built previously, had become dilapidated. I rebuilt the storehouses from top to bottom. I made new, high, double doors of fir, fastened them with bronze bands, and installed them for eternity in the Gate of Anu and Adad, my lords.
In the future may a later prince, when the storehouses  and their doors become dilapidated and he restores them, rebuild as I did. May he restore my inscribed name to its place. Then the gods Aššur, Anu, and Adad will listen to his prayers.
He who removes my inscription and my name, may the gods Aššur, Anu, and Adad, the great gods, my allies, who decide in my favor, overthrow his sovereignty. May they destroy his name and his seed from the land. May the dispersal of his land, the destruction of his people and his heirs be decreed by their weighty edict. May the god Adad strike his land with terrible lightning and afflict his land with want.
I reconstructed that wall. I removed the weak, old beams, supports, and lashings and installed new beams, supports, and lashings. I made them reach between the wall and the door. I rebuilt the wall of the bakehouse from top to bottom. I restored it and deposited my monumental inscription.
In the future may a later prince, when that wall becomes dilapidated and he restores it, restore my monumental inscription and my inscribed name to its place. Then the god Aššur will listen to his prayers.
He who erases my inscribed name and writes his own name or discards my monumental inscription, may the god Aššur, the exalted god, dweller of Eḫursagkurkurra,
May a later prince, when that wall becomes dilapidated and eroded by flood, restore it. May he return my monumental inscriptions and inscribed name to their places. Then the god Aššur will listen to his prayers.
I delineated its territory and therein founded a palace. I built it from top to bottom and deposited my monumental inscription.
In the future may a later prince restore it. May he restore my inscribed name to its place. Then Aššur will listen to his prayers.
The palace of Adad-nārārī, king of Assyria, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria: booty of the city Naḫur.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria: booty of the city Taidu (var. Irridu).
Belonging to the temple of the god Aššur. Of the tākultu at the beginning of the sovereignty of Adad-nārārī, overseer.
Belonging to the temple of the god Aššur. Adad-nārārī, king of Assyria, made it at his third (var. fourth) tākultu.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria: brick belonging to the terrace.
The palace of Adad-nārārī, king of the universe, son of Arik dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria: brick belonging to the courtyard of the goddess Bēlat-ekallim.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria: brick belonging to the forecourt of the House of the labūnu.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria: brick belonging to the house of the red šudutinnu.
Adad-nārārī, vice-regent of Aššur, son of Arik-dīn-ili, who was also vice-regent of Aššur, applied a facing to the processional avenue of the Abaru-Forecourt of the temple of Aššur, his lord.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria: brick belonging to the temple of Bēlat-šamê.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria: brick belonging to the Courtyard of Emblems.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria: brick belonging to the facing of the quay wall at the mouth of the canal of the palace complex.
The palace of Adad-nārārī, overseer, son of Arik-dīn-ili who was also overseer: brick belonging to the facing of the quay wall which fronts onto the River Tigris.
The palace of Adad-nārārī, king of the universe, son of Arik-dīn-ili, king of Assyria, son of Enlil-nārārī who was also king of Assyria.
Adad-nārārī, vice-regent of Aššur, refaced the drainage openings of the wall of the temple of the god Aššur, his lord, which is before the gardens of the upper
The palace of Adad-nārārī, overseer, son of Arik-dīn-ili, overseer: brick belonging to the city Ša-ama
Shalmaneser, appointee of the god Enlil, holy vice-regent of the god Aššur, appointee of the gods, prince, favorite of the goddess Ištar, the one who keeps rituals and offerings pure, the one who makes abundant the presentation offerings for all the gods, founder of holy cult centers, builder of Eḫursagkurkurra — shrine of the gods —, and mountain of the lands — astonishing great dragon, shepherd of all the settlements, the one whose conduct is abundantly pleasing to Aššur, valiant hero, capable in battles, crusher of enemies, the one who makes resound the noise of battle with his enemies, whose aggressive battle flashes like a flame and whose weapons attack like a merciless death-trap, steadfast prince who acts with the support of the god Aššur and the great gods, his lords, and has no rival, capturer of enemy districts above and below, the lord at whose feet the god Aššur and the great gods have subdued all rulers and princes:
When Aššur, the lord, faithfully chose me to worship him, gave me the scepter, weapon, and staff to rule properly the black-headed people, and granted me the true crown of lordship; at that time, at the beginning of my vice-regency, the land Uruaṭri rebelled against me. I prayed to the god Aššur and the great gods, my lords. I mustered my troops and marched up to the mass of their mighty mountains. I conquered the lands Ḫimme, Uatqun, Mašgun or Bargun, Salua, Ḫalila, Lūḫu, Nilipaḫri or (Ş/Zallipaḫri), and Zingun — eight lands and their fighting forces; fifty-one of their cities I destroyed, burnt, and carried off their people and property. I subdued all of the land Uruaṭri in three days at the feet of Aššur, my lord. I took a selection of their young men and I chose them to enter my service. I imposed upon them the conquered regions heavy tribute of the mountains forever.
The city Arinu, the holy city founded in bedrock, which had previously rebelled and disregarded Aššur: with the support of Aššur and the great gods, my lords, I captured and destroyed that city and sowed salty plants over it. I gathered some of its earth and made a heap of it at the gate of my city, Aššur, for posterity.
Afterwards, the Qutu whose number like stars in the sky no one knows and who are skilled in murder, rebelliously turned against me and committed hostilities. I prayed to Aššur and the great gods, my lords, and they gave me a straight answer, a firm yes. I left my army's camp taking one third of my best chariotry and threw them into battle against them the Qutu. I poured out the lives of their extensive troops like water from the border of the land Uruaṭri to the land Kutmuḫu, a remote region and a crossing of great distance. I filled the extensive countryside with the corpses of their warriors. I brought to my city Aššur their (his) captives, herds, wild animals in captivity, and property.
Faithful shepherd whose name the gods Anu and Enlil have called into being forever, I, eternal seed, one who knows the gods; son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur; son of Arik-dīn-ili who was also appointee of the god Enlil and vice-regent of Aššur:
At that time Eḫursagkurkurra, the temple of Aššur, my lord — which Ušpia, vice-regent of Aššur, my forefather had previously built and when it became dilapidated Erišum I, my forefather, vice-regent of Aššur, rebuilt it and when 159 years had passed after the reign of Erišum I and that temple had again become dilapidated Šamšī-Adad I who was also vice-regent of Aššur rebuilt it and 580 years passed — that temple, which Šamšī-Adad I, vice-regent of Aššur, had rebuilt and which had become extremely old: fire broke out in it. The temple, its sanctuary, the chapels, shrines, daises, cult platforms, stools, all the property of the temple of Aššur, my lord, burnt in the fire.
At that time I cleared away the debris of that temple entirely and removed the dirt down to the bottom of the foundation pit. I laid its foundation in bedrock like the base of a mountain. I put a great deal of effort into building for Aššur my lord the holy temple, the high shrine, the lofty dais, the awesome sanctuary, which was built much more cunningly than before, which rises from the ground wondrously, which is dedicated as befits his great divinity, which is greatly appropriate for his lordship. At its foundation I set stones, silver, gold, iron, copper, tin, layers of aromatic plants (aromatic plants upon aromatic plants). I mixed its plaster with oil, scented oil, cedar resin, honey, and ghee. I rebuilt the temple from top to bottom. I deposited my monumental inscriptions and made a joyful festival for it.
When Aššur, the lord, enters that temple and joyfully takes his place on the lofty dais, may he see the brilliant work of that temple and rejoice. May he receive my prayers, may he hear my supplications. For eternity may he greatly decree with his mighty voice a destiny of well-being for my vice-regency and for the vice-regency of my progeny and abundance during my reign.
I anointed with oil the monumental inscriptions of former kings, made sacrifices, and returned them to their places.
He who removes my monumental inscriptions and discards my inscribed name: May Aššur, the exalted god, dweller of Eḫursagkurkurra, the Igīgū of heaven and the Anunnakū of the underworld — all of them, glare at him angrily and inflict upon him in their wrath an evil curse. May they destroy his name and his seed from the land. May a king who is his enemy take away his throne and under his very eyes rule his land.
Dates exs. 1, 3, 6, 8: Month of Ša-sarrāte, eponymy of Mušallim-Aššur. Ex. 5: Month of Ša-sarrāte, 26(?)th day, eponymy of Aššur-nādin-šumāti.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili who was also appointee of the god Enlil and vice-regent of the god Aššur; founder of holy cult centers, builder of Ekur — the shrine of the gods and the dwelling of the god Nunnamnir:
At that time Eḫursagkurkurra, the ancient temple — which Ušpia, my forefather, vice-regent of Aššur, had previously built and when it became dilapidated Erišum I, my forefather, vice-regent of Aššur, rebuilt it and when 159 years had passed and it had again become dilapidated, Šamšī-Adad I who was also my forefather and vice-regent of the god Aššur rebuilt it and 580 years passed — the temple and its sanctuary were destroyed by fire. I cleared away the debris of that temple entirely down to the bottom of the foundation pit. I laid its foundation like the base of a mountain. As an addition I built two towers which had not been built before. I considerably enlarged beyond previous extent the forecourt of the god Nunnamnir and the expanse of the forecourt of the god Aššur, my lord. I put stools and cult platforms in their sanctuaries and placed therein all the gods of Ekur. I deposited my monumental inscriptions and clay inscriptions.
As for the one who removes my inscriptions and my name: May the god Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili who was also appointee of the god Enlil and vice-regent of Aššur:
At that time Eḫursagkurkurra, the temple of Aššur, my lord, upon which from days of old the kings, my forefathers, had worked and which had now become extremely old; that temple was destroyed by fire. At that time I cleared away the debris of the temple of Aššur, my lord, entirely and removed the dirt down to the bottom of the foundation pit. I laid its foundation in bedrock like the base of a mountain. I considerably enlarged, beyond previous extent, the temple of Aššur, my lord. The towers  of the Kalkal Gate and the towers which one uses when entering from the Step Gate to the forecourt of the god Nunnamnir: as an addition I built these two pairs of towers which had not been built before. I greatly enlarged beyond previous extent the forecourt of the god  Nunnamnir. I entirely rebuilt the temple of Aššur, my lord, from top to bottom. I placed therein the gods, my lords, who dwell in Ekur, and I deposited my monumental inscription.
As for the one who removes my inscription and my name: May the god Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, strong king, king of all people, shepherd of mankind, overseer of Ekur — the desired object of the gods and the mountain of the god Nunnamnir —, merciless crusher of criminals, great dragon of conflict, curser of enemies, the weapon which destroys the insubmissive, who weakens fierce enemies, trampler of the rebellious, subduer of all the mountains, who flattened like grain the extensive army of the Qutu to remote regions, conqueror of the Lullubu  and Šubaru, who carries off hostile foes above and below;
son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili who was also appointee of the god Enlil and vice-regent of Aššur:
At that time I built high towers in Eḫursagkurkurra, the temple of the god Aššur, my lord, at the holy Kalkal Gate. I installed a bronze entrance with large steps. I erected architraves with bosses, emblems, and bronze doors.
At that time the old house of beer vats which the kings, my forefathers, had previously built: in order to expand the wall and increase the expanse I destroyed the house of those beer vats and removed all of them. I enlarged the expanse by sixteen yards. I made its inner wall ten layers of brick thick and its outer wall five layers of brick thick. I built the erinakku.	I returned the beer vats and pipes. I completely rebuilt from top to bottom and made everything larger than before.
I deposited my monumental inscriptions. I anointed with oil the monumental inscriptions of my forefathers, made sacrifices, and returned them with stones, silver, and gold to their places.
In the future may a later prince, when that work becomes old and dilapidated, restore the ruins. As I did not permanently remove the monumental inscriptions of my forefathers but returned them to their places so may he return my monumental inscriptions to their places. Then the god Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name: May the god Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land. May a king who is his enemy take away his throne and under his very eyes rule his land.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili who was also appointee of the god Enlil and vice-regent of Aššur; founder of holy cult centers, builder of Ekur — shrine of the gods and dwelling of the god Nunnamnir:
At that time Eḫursagkurkurra, the temple of Aššur, my lord, upon which from days of old the kings, my forefathers, had worked, that temple was destroyed by fire. I cleared away the debris of the temple of Aššur, my lord, entirely and removed the dirt down to the bottom of the foundation pit. I laid its foundation in hard limestone like the base of a mountain. I built therein the  chapel of the divine Judges, my lords. I restored it. I greatly  enlarged beyond previous extent Eḫursagkurkurra, the temple of Aššur,  my lord. I rebuilt it from top to bottom. I placed therein all the gods of Ekur. I deposited my monumental inscriptions and the monumental inscriptions of Aššur-uballiṭ I, my forefather, I deposited with my monumental inscriptions.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur, son of Arik-dīn-ili who was also appointee  of the god Enlil and vice-regent of Aššur:
In the future may a later prince, when that temple becomes dilapidated and he restores it, restore my monumental inscription and inscribed name to its place. Then Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name: May Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land. May the goddess Ištar, my mistress, bring about the defeat of his land. May he not stand firm before his enemy. May the god Adad strike his land with terrible lightning and afflict his land with want.
Shalmaneser, king of the universe, strong king, king of Assyria, son of Adad-nārārī I, king of Assyria, son of Arik-dīn-ili who was also king of Assyria:
At that time the ancient temple of the goddess Ninuaittu, my mistress, which kings who preceded me had previously built, had become dilapidated and I rebuilt it from top to bottom. I restored it and deposited my monumental inscription.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, vice-regent of Aššur; Adad-nārārī I, vice-regent of Aššur, was the son of Arik-dīn-ili, vice-regent of Aššur; Arik-dīn-ili, vice-regent of Aššur, was the son of Enlil-nārārī, vice-regent of Aššur; Enlil-nārārī, vice-regent of Aššur, was the son of Aššur-uballiṭ I who was also vice-regent of Aššur:
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur: The rooms off the courtyard which are adjacent to the living quarters of the goddess Šerua and the temple of the god Dagan,
May a later prince restore their ruins and return my monumental inscriptions to their places. Then Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name: May Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, vice-regent of Aššur, son of Arik-dīn-ili, who was also vice-regent of Aššur:
May a later prince restore the dilapidated gate and return my inscribed name to its place. Then Aššur will listen to his prayers.
As for the one who removes my inscription and my name: May Aššur, my lord, overthrow his sovereignty and afflict his land with want.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, vice-regent of Aššur, son of Arik-dīn-ili who was also vice-regent of Aššur:
become dilapidated, restore the ruins and may he return my monumental inscriptions to their places. Then the god Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name: May Aššur, my lord, overthrow his sovereignty and afflict his land with want.
Shalmaneser, appointee of the god Enlil, vice-regent of the god Aššur, son of 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 Aššur; founder of cult centers, builder of Ekur — the shrine of the gods and the dwelling of the god Nunnamnir:
At that time the new palace, which Adad-nārārī I, appointee of the god Enlil, son of Arik-dīn-ili, appointee of the god Enlil,
Shalmaneser, appointee of the god Enlil, vice-regent of the god Aššur, strong king, king of Assyria, son of Adad-nārārī I, vice-regent of the god Aššur, son of Arik-dīn-ili who was also vice-regent of the god Aššur:
The temple of the goddess Ištar my mistress in the city Talmuššu I restored. Her ziggurrat, the holy shrine, the peaceful abode, I reconstructed inside the city Talmuššu for the goddess Ištar, mistress of the city Talmuššu.
Egašankalamma, the temple of the goddess Ištar, mistress of the city Arbela, my mistress, and her ziggurrat I rebuilt.
The temple of the god Adad of the city Kaḫat and the god Adad of the city Isani, my lords, I rebuilt.
I made those cult centers and shrines better than previously, rebuilt them from top to bottom, and made them magnificent. I deposited my monumental inscription.
At that time the temple of the goddess Ištar, mistress of Nineveh, my mistress, which Šamšī-Adad I, the king, my predecessor, had previously built and which, when it became dilapidated, Aššur-uballiṭ I, my forefather, later restored — that temple had been damaged in an earthquake and was in ruin. I cleared away the debris entirely and reconstructed its weakened portions. I rebuilt the fallen sections from top to bottom. I restored and returned to their places the clay inscriptions of Aššur-uballiṭ I and deposited my clay inscriptions.
May a later prince, when that temple becomes dilapidated and he restores it, return my clay inscriptions to their places as I returned the clay inscriptions of Aššur-uballiṭ I, my forefather, to their places. Then the goddess Ištar will listen to his prayers.
As for the one who removes my inscriptions and my name: May Aššur, my lord, overthrow his sovereignty, destroy his name and his seed from the land, and abandon him and his land. May the god Adad strike his land with terrible lightning and afflict his land with want.
Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, strong king, king of all people, shepherd of mankind, overseer of Ekur — the desired object of the gods and the mountain of the god Nunnamnir — conqueror of the rebellious, subduer of all the mountains, who flattened like grain the army of the Qutu over an area stretching to  remote regions, conqueror of the Lullumu and Šubaru, trampler of enemy lands above and below; son of Adad-nārārī I, appointee of the god Enlil, vice-regent of Aššur; son of Arik-dīn-ili who was also appointee of the god Enlil and vice-regent of Aššur:
At that time the temple of the goddess Ištar, mistress of Nineveh, my mistress — its wall and ziggurrat had been damaged in an earthquake and were in ruin. I rebuilt that ziggurrat from top to bottom. The wall and gate of the temple of the goddess Ištar, my mistress — I cleared away their debris and rebuilt the ruined sections from top to bottom. The gate of the temple of the goddess Ištar I rebuilt. I deposited my monumental inscription and clay inscriptions.
May a later prince, when that wall, ziggurrat, and gate become dilapidated, restore them. Then the goddess Ištar will listen to his prayers.
As for the one who removes my inscriptions and my name: Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land. May the god Adad strike his land with terrible lightning and afflict his land with want.
Shalmaneser, appointee of the god Enlil, vice-regent of the god Aššur, strong king, king of Assyria, son of Adad-nārārī  I, king of Assyria, son of Arik-dīn-ili who was also king of Assyria:
To the god Aššur, his lord: Shalmaneser, appointee of the god Enlil, vice-regent of Aššur, son of Adad-nārārī I, vice-regent of Aššur, son of Arik-dīn-ili who was also vice-regent of Aššur:
The temple of the god Aššur, my lord, I have entirely rebuilt from top to bottom. I have made it larger than before. I have dedicated this door socket to the god Aššur, my lord, for my life, the safe-keeping of my seed, and the well-being of Assyria.
To the god Aššur, his lord, Shalmaneser, vice-regent of Aššur, son of Adad-nārārī I, vice-regent of Aššur, son of Arik-dīn-ili who was also vice-regent of Aššur, dedicated this door socket.
To the god Aššur, his lord: Shalmaneser, vice-regent of Aššur, son of Adad-nārārī I, vice-regent of Aššur, son of Arik-dīn-ili who was also vice-regent of Aššur:
He dedicated this mace head for his life, the safe-keeping  of his seed, and the well-being of his land.
To Aššur, his lord, Shalmaneser, vice-regent of Aššur, dedicated (this gold/silver disc). Belonging to the ziggurrat.
To the goddess Ištar, his mistress, Shalmaneser, vice-regent of the god Aššur, dedicated this building.
Belonging to the temple of the god Aššur. Shalmaneser, king of the universe, son of Adad-nārārī I who was also king of the universe, made it at his tākultu.
Belonging to the temple of the god Aššur. Shalmaneser, vice-regent of the god Aššur, son of Adad-nārārī I who was also vice-regent of the god Aššur, made it at his tākultu.
Belonging to the temple of the god Aššur. Of the third tākultu of Shalmaneser, overseer. Shalmaneser, son of Adad-nārārī I, son of Arik-dīn-ili who was also overseer, made it.
Shalmaneser, appointee of the god Enlil, vice-regent of the god Aššur, restorer of Emašmaš, temple of the goddess Ištar, his mistress, in Nineveh.
The palace of Shalmaneser, king of the universe, son of Adad-nārārī I who was also king of the universe.
He who does not anoint my monumental inscriptions and clay inscriptions with oil; does not make a sacrifice; does not return them to their places; but alters my monumental inscriptions; discards my name and writes his own name: That king may the god Enlil
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, chosen of Aššur, vice-regent of the god Aššur, attentive shepherd, favorite of the gods Anu and Enlil, whose name the god Aššur and the great gods faithfully called, the one to whom they gave the four quarters to administer and the one to whom they entrusted their dominion, the attentive one, appointee of the gods, the one who gladdens the heart of the god Aššur, the one whose conduct is pleasing to the gods of heaven and the underworld and who is endowed with excellence, the one who constantly makes abundant the offerings for all the gods, the one who encircled enemy lands above and below, strong king, capable in battle, the one who shepherds the four quarters at the heels of the god Šamaš, I; son of Shalmaneser I, king of Assyria; son of Adad-nārārī I who was also king of Assyria:
Thus I became lord of the extensive land of the Qutu. With joy and excellence I stood over them. The hordes of princes of Abulê, king of the land of the Uqumenu, I captured and brought them bound to my city, Aššur. I made them swear by the great gods of heaven and underworld, I imposed upon them the exacting yoke of my lordship, and then I released them to return to their lands
rebellious cities I subdued at my feet and imposed upon them corvée. Annually I receive with ceremony their valuable tribute in my city, Aššur.
The land of the distant Qutu, the paths to which are extremely difficult and the terrain of which is unsuitable for the movement of my army, they the inhabitants
took fright at the ferocity of my warfare and bowed down at my feet. I levied tribute and impost upon them.
At that time I marched to the land Šarnida and the land Meḫru. By means of the army of the land of the Qutu, which Aššur and the great gods had allotted to me, I cut down mighty beams of the land Meḫru and brought them to my city, Aššur. I buttressed my lordly palace which I love with those beams from the land Meḫru.
In that year five fortified cities of the land Katmuḫu, rebellious capitals, which, during a deceitful peace, had dragged off my people and plundered my land, I conquered in the fullness of time. Like an earthquake I shook their shrines. I carried off captives and property and brought them to my city, Aššur.
All the land of the Šubaru, the entirety of Mount Kašiiari as far as the land Alzu, which previously, during the reign of Shalmaneser I, king of the universe, my father, had rebelled and withheld tribute, had united itself under one command. I prayed to the god Aššur and the great gods, my lords, and marched up to Mount Kašiiari. As with a bridle I controlled the land of the Šubaru, the land Alzu, and their allied kings. I conquered the great cult center of the land Purulimzu. I burnt them the inhabitants alive and the remnants of their army I took as captives. I conquered four strong capitals of Eḫli-Tešub, king of the land Alzu, and six rebellious cities of the land Amadanu. Captives and property I carried off from them and brought to my city, Aššur. Eḫli-Tešub king of the land Alzu took fright in the face of my majesty and, taking his courtiers and his sons, he abandoned his entire land and went secretly to the very border of Nairi, to an unknown land. The remnant of their army which had fled in the midst of battle, fearing the violence of my warfare, ran to the rocky mountains to save their lives. 180 of their fortified cities I destroyed, ravaged, burnt, and turned into ruin hills. I added the regions of the lands Alzu, Amadanu, Niḫanu, Alaia, Tepurzu, and Purulimzu to my land. I took from them hostages, subdued them at my feet, and imposed upon them corvée.
The prince who accepts their gifts, the shepherd who has charge over them, and the herdsman who properly administers them, I:
Tukultī-Ninurta, king of the universe, king of Assyria, strong king, king of the four quarters, chosen of Aššur, vice-regent of Aššur, the king whose deeds are pleasing to the gods of heaven and underworld and to whom they allotted the four corners of the earth, the king whom they allowed always to exercise rule in the four quarters and who conquered all those who did not submit  to him, capturer of enemy lands, extender of borders, strong king, loved one of the great gods, of lordly lineage whose priesthood in Ekur and whose rule over all people the god Enlil from of old made great, I; son of Shalmaneser I, king of the universe, king of Assyria; son of Adad-nārārī I who was also king of the universe and king of Assyria:
At that time, beside my earlier palace in the area of the ziggurrat of the god Adad, my lord, I removed the sandy soil. I built a palace, my royal residence, a palace for my enjoyment, and deposited my monumental inscriptions.
In the future may a later prince restore it. May he anoint with oil my monumental inscriptions, make sacrifices, and return them to their places. Then the gods Aššur and Adad will listen to his prayers.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, king of kings, lord of lords, king of the four quarters, conqueror of the rebellious — those who do not submit to him and who are hostile to the god Aššur —, crusher of the lands of the Uqumanu and Papḫu — difficult mountain regions —, defeater of the princes of the Qutu as far as the land Meḫru, disperser of the forces of the land of the Šubaru in their entirety together with the remote lands Nairi as far as the border of Makan, capturer of the four quarters above and below; son of Shalmaneser I, king of Assyria, son of Adad-nārārī I who was also king of Assyria:
He always received in Aššur the regular tribute of the forty kings of the lands Nairi and the lands on the coast of the  Upper Sea
I built and completed for the palace of the sovereignty of the lands. The face of Aššur, the god Anu, and the god
Tukultī-Ninurta, king of the universe, king of Assyria, king of the four quarters, sungod of all people, strong king, king of Karduniaš Babylonia, king of Sumer and Akkad, king of the Upper and Lower Seas, king of the extensive mountains and plains, king of the land of the Šubaru, Qutu, and king of all the lands Nairi, the king whom the gods have helped to obtain his desired victories and who shepherds the four quarters with his fierce might, I; son of Shalmaneser I, king of the universe, king of Assyria; son of Adad-nārārī I who was also king of the universe and king of Assyria:
At the beginning of my sovereignty, at the beginning of my reign, I conquered the land of the Qutu, the land of the Uqumanu, the lands Elḫunia, Šarnida, and Meḫru. Annually I regularly received in my city Aššur the tribute of their lands and the produce of their mountains.
At that time I controlled as with a bridle the land of the Papḫu, the lands Katmuḫu, Buššu, Mummu, Alzu, Madanu, Niḫanu, Alaia, Tepurzu, Purulumzu and the entire extensive land of the Šubaru. I subdued at my feet the kings, their leaders, and imposed upon them corvée. With my surpassingly strong might I frequently traversed impassable rocky mountains the paths of which no other king knew. Forty kings of the lands Nairi fiercely took up a position for armed conflict. I fought with them and brought about their defeat. I caused their blood to flow into the caves and ravines of the mountains. Thus I became lord of all their lands and levied upon them tribute and impost forever.
With the support of the gods Aššur, Enlil, and Šamaš, the great gods, my lords, and with the aid of the goddess Ištar mistress of heaven and underworld, who marches at the fore of my army, I approached Kaštiliašu, king of Karduniaš Babylonia, to do battle. I brought about the defeat of his army and felled his warriors. In the midst of that battle I captured Kaštiliašu, king of the Kassites, and trod with my feet upon his lordly neck as though it were a footstool. Bound I brought him as a captive into the presence of Aššur, my lord. Thus I became lord of Sumer and Akkad in its entirety and fixed the boundary of my land as the Lower Sea in the east.
At that time I delineated in the sacred area of my city Aššur which is on the north side, remote regions, and much terrain. Eighty mušaru straight down its foundation pit I reached bedrock. I built Elugalumunkurkurra, the royal residence which I love, completed it from top to bottom, and deposited my monumental inscription.
In the future may a later prince, when that palace becomes old and dilapidated, restore it. May he anoint with oil my monumental inscription, make sacrifices, and return it to its place. Then the gods Aššur and Adad will listen to his prayers.
He who erases my inscribed name and writes his own name; who discards my monumental inscription and puts it in another place where there is no visibility; who conceives of and does anything injurious; or who prevents the gods who dwell in the city Aššur  from entering my palace during the festivals and summons them to another palace; who abandons that palace and neglects it: May the gods Aššur and Adad, the gods of heaven and underworld, extinguish his sovereignty; may they destroy his name and his seed from the land; may a king who is his enemy take away his throne and under his very eyes rule his land. May the goddess Ištar, my mistress who designated my turn for sovereignty, bring about the defeat of his land; may he not stand firm before his enemies; may she hand him over to his enemies.
May a later prince restore it and return my inscribed name to its place. Then the god Aššur will listen to his prayers.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, king of kings, lord of lords, king of the four quarters, conqueror of the rebellious — those who do not submit to him and who are hostile to the god Aššur—, crusher of the lands of the Uqumanu and Papḫu — difficult mountain regions —, defeater of the princes of the Qutu as far as the land Meḫru, disperser of the forces of the land of the Šubaru in their entirety together with the remote lands Nairi as far as the border of Makan, capturer of the four quarters above and below; son of Shalmaneser I, king of Assyria, son of Adad-nārārī I who was also king of Assyria:
As for the one who removes my inscription and my name: May Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land.
had become dilapidated and old. I cleared away its debris down to the bottom of the foundation pit. I completed it from top to bottom and deposited my monumental inscription.
The prince who accepts their gifts, the shepherd who  has charge over them, and the herdsman who properly administers them,  I:
At that time in the area of my city Aššur which stretches from the ziggurrat of the god Adad to the Craftsman's Gate on the north side, extensive house-plots,
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, chosen of Aššur, vice-regent of Aššur, attentive shepherd, favorite of the gods Anu and Enlil, whose name the god Aššur and the great gods faithfully called, the one to whom they gave the four quarters to administer and the one to whom they entrusted their dominion,
the one who encircled enemy lands above and below, strong king, capable in battle, the one who shepherds the four quarters at the heels of the god Šamaš, I; son of Shalmaneser I, king of Assyria; son of Adad-nārārī I who was also king of Assyria:
As for the one who removes my inscription and my name: May Aššur my lord extinguish his sovereignty and destroy his name and his seed from the land.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, chosen of Aššur, vice-regent of Aššur, faithful shepherd, loved one of the goddess Ištar, subduer of the land of the Qutu in their entirety; son of Shalmaneser I, vice-regent of Aššur; son of Adad-nārārī I who was also vice-regent of Aššur:
May a later prince, when that temple becomes old and  dilapidated, restore it and make it resplendent. May he anoint with oil my monumental inscriptions, make sacrifices, and return them to their places. Then the goddess Ištar will listen to his prayers.
As for the one who removes my inscriptions and my name: May the goddess Ištar, my mistress, break his weapon and hand him over to his enemies.
At that time, at the beginning of my sovereignty, the goddess Ištar, my mistress, requested of me another temple which would be holier than her present shrine, and the old temple, the dwelling of the goddess Ištar, my mistress, which previously was her only one, which alone was designated as the abode of the goddess Ištar and before which no room of the šaḫuru had been built;
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, son of Shalmaneser I who was also king of Assyria:
At that time the temple of the Assyrian Ištar, my mistress, which Ilu-šumma, my forefather, the prince, had previously built — that temple had become dilapidated and I cleared away its debris. I changed its site. As an addition I constructed the room of the šuḫuru and the towers. I established a lofty dais for the abode of the goddess Ištar, my mistress. I built that temple from top to bottom.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, king of kings, lord of lords, ruler of rulers, prince, lord of all, conqueror of the rebellious — those who do not submit to him and who are hostile to Aššur —, defeater of the princes of the Qutu as far as the land Meḫru, disperser of the forces of the land of the Šubaru and the remote lands Nairi as far as the border of Makan, strong king, capable in battle, the one who shepherds the four quarters at the heels of the god Šamaš, I; son of Shalmaneser I, king of the universe, king of Assyria; son of Adad-nārārī I who was also king of the universe and king of Assyria:
May a later prince restore it and return my inscribed name to its place. Then the goddess Ištar will listen to his prayers.
As for the one who removes my inscription and my name: May the goddess Ištar, my mistress, extinguish his sovereignty, break his weapon, cause his manhood to dwindle away, and hand him over to his enemies.
At that time the temple of the goddess Dinitu, my mistress, which kings who preceded me had previously built — that temple had been dilapidated, crumbled, and in ruin since the reign of Adad-nārārī I, vice-regent of Aššur, my forefather. At that time, at the beginning of my sovereignty, I cleared away its earth down to the bottom of the foundation pit. I rebuilt the holy temple, her joyful dwelling, a perfect shrine, and her restful dais; I made them (which were) more outstanding than before. I completed it from top to bottom and deposited my monumental inscriptions.
May a later prince, when that temple becomes old and dilapidated, restore it and make it resplendent. May he anoint with oil my monumental inscriptions, make sacrifices, and return them to their places. Then the goddess Dinitu will listen to his prayers.
As for the one who removes my inscriptions and my name: May the goddess Dinitu, my mistress, break his weapon and hand him over to his enemies.
At that time the temple of the goddess Dinitu, my mistress, which Ilu-šumma, a king who preceded me, had built — that temple had become dilapidated and old. I cleared away its debris down to the bottom of the foundation pit. I rebuilt it from top to bottom and deposited my monumental inscription.
May a later prince restore it and return my inscribed name to its place. Then Aššur will listen to his prayers.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, king of kings, lord of lords, ruler of rulers, prince, lord of all, conqueror of the rebellious — those who do not submit to him and who are hostile to the god Aššur—, defeater of the princes of the Qutu as far as the land Meḫru, disperser of the forces of the land of the Šubaru and the remote lands Nairi as far as the border of Makan, strong king, capable in battle, the one who shepherds the four quarters at the heels of the god Šamaš, I; son of Shalmaneser I, king of the universe, king of Assyria; son of Adad-nārārī I who was also king of the universe and king of Assyria:
At that time the temple of the goddess Dinitu, my mistress, which former kings had previously built — that temple had become dilapidated and I cleared away its debris down to the bottom of the foundation pit. I completely rebuilt that temple from top to bottom. I built within it a lofty dais and an awesome sanctuary for the abode of the goddess Dinitu, my mistress, and deposited my monumental inscription.
As for the one who removes my inscription and my name: May the goddess Dinitu, my mistress, extinguish his sovereignty, break his weapon, cause his manhood to dwindle away, and hand him over to his enemies.
Tukultī-Ninurta, appointee of the god Enlil, vice-regent of the god Aššur, son of Shalmaneser I, vice-regent of Aššur, son of Adad-nārārī I who was also vice-regent of Aššur:
At that time the temple of the goddess Nunaittu, my mistress, which kings who preceded me had previously built — that temple had become dilapidated and old. Shalmaneser I, my father, vice-regent of the god Aššur, had cleared away its debris down to the bottom of its foundation pit. He had laid its foundation and  rebuilt that temple making it seventy-two layers of brick high. Then I, Tukultī-Ninurta, appointee of the god Enlil, vice-regent of the god Aššur, added to them twenty layers of brick and installed the beams and doors. I finished the construction of the temple. I erected a dais, seated the goddess Nunaittu, my mistress, on her dais with joy and rejoicing, and deposited my monumental inscription.
May a later prince restore it and return my inscribed name to its place. Then the goddess Nunaittu will listen to his prayers.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, conqueror of the rebellious — those who do not submit to him and who are hostile to the god Aššur—, defeater of all the unsubmissive rebels of the lands of the Uqumanu and Papḫu, crusher of the land Katmuḫu and the army of the land of the Qutu — difficult mountain regions — , disperser of the forces of the land of the Šubaru in their entirety, overwhelmer of all the unsubmissive of the lands Alzu and Purulumzu, legitimate prince who marches about in the four quarters with the support of the god Aššur and the great gods and has neither successful opponent nor rival, capturer of enemy districts above and below, strong king, capable in battle, the one who took over the rule of all the lands Nairi and subdued the forty kings, their commanders, at his feet, the one who added the lands Azalzi and Šepardi to his territory; son of Shalmaneser I king of Assyria; son of Adad-nārārī I who was also king of Assyria:
At that time the ancient temple of the gods Sîn and Šamaš which kings who preceded me had previously built — that temple had become dilapidated and I cleared away its debris down to the bottom of the foundation pit. I completed it from top to bottom and deposited my monumental inscription. The monumental inscriptions of former kings I returned to their places.
May a later prince restore it and return my inscribed name to its place. Then the gods Sîn and Šamaš will listen to his prayers.
As for the one who removes my inscription and my name: May the gods Sîn and Šamaš overthrow his sovereignty and destroy his name and his seed from the land.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, king of the four quarters, sungod of all people; son of Shalmaneser I, king of Assyria; son of Adad-nārārī I who was also king of Assyria:
At that time the ancient wall of my city, Aššur, which kings who preceded me had previously built, had become dilapidated and old. I cleared away its debris, renewed and restored that wall. I dug a large moat around the wall — a large moat which no king who preceded me had previously built. The bottom of the moat I cut into bedrock with copper picks. Twenty mušaru down I reached water level. In that wall I deposited my clay inscription.
May a later prince restore it and return my clay inscription to its place. Then the god Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name: May the god Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land.
As with a bridle he controlled the lands Katmuḫu, Buššu, Alzu, Madanu, Niḫanu, Alaia, Tepurzu, Purulumzu, and the entire land of the extensive Šubaru and subdued at his feet the kings, their commanders
who did battle with forty kings of the lands Nairi, brought about the defeat of their army, fastened bronze clasps to the necks of those same kings of the lands Nairi and brought them into the presence of the god Aššur
At that time the god Aššur-Enlil, my lord, requested of me a cult center on the bank opposite my city and he commanded me to build his sanctuary. Beside the desired object of the gods (i.e. the city Aššur) I built the great cult center, my royal dwelling, and called it Kār-Tukultī-Ninurta. I completed within it the temple of the gods Aššur, Adad, Šamaš, Ninurta, Nusku, Nergal, Sebetti, and the goddess Ištar, the great gods, my lords. I made the Pattu-mēšari ("Canal of Justice") flow as a wide stream to its sanctuaries and arranged for regular offerings to the great gods, my lords, in perpetuity from the fish (produce) of the water of that canal. Within that cult center I took possession of much terrain beside the Tigris, I erected a terrace which was 120 layers of brick high, and on top of those layers of brick I constructed Egalmešarra, "House of the Universe", my royal dwelling.
At that time I built the wall of Kār-Tukultī-Ninurta, the great cult center, to inspire awe for my lordship. I completed it from top to bottom and deposited my monumental inscription.
He who destroys that wall, discards my monumental inscription and my inscribed name, abandons Kār-Tukultī-Ninurta, my capital, and neglects it: May the god Aššur, my lord, overthrow his sovereignty, smash his weapons, bring about the defeat of his army, diminish his borders, decree the end of his reign, darken his days, vitiate his years, and destroy his name and his seed from the land.
Tukultī-Ninurta, king of the universe, strong king, king of Assyria, king of Sumer and Akkad, king of the four quarters, chosen of the gods Aššur and Šamaš, I, attentive prince, the king who is the choice of the god Enlil, the one who shepherded his land in green pastures with his beneficent staff, foremost purification priest, designate of the god Anu, the one who with his fierce valor subdued princes and all kings, faithful shepherd, desired of the god Ea, the one who has established in victory his names over the four quarters, exalted priest, loved one of the god Sîn, the one who properly administered peoples and habitations with his just scepter, valiant hero, creature of the god Adad who, during his period of sovereignty, made plenteous produce abundant, strong male, favorite of the god Ninurta, the one who controlled all quarters with his strong might, the capable, the ferocious, loved one of the goddess Ištar, who regularly received the tribute of the eastern and western lands; son of Shalmaneser I, king of the universe, king of Assyria; son of Adad-nārārī I who was also king of the universe and king of Assyria:
With the support of the gods Aššur, Enlil, and Šamaš, the great gods, my lords, and with the aid of the goddess Ištar, mistress of heaven and underworld, who marches at the fore of my army, I approached Kaštiliašu, king of Karduniaš Babylonia, to do battle. I brought about the defeat of his army and felled his warriors. In the midst of that battle I captured Kaštiliašu, king of the Kassites, and bound I brought him as a captive into the presence of the god Aššur, my lord. Thus I became lord of Sumer and Akkad in its entirety.
I brought under one command the lands Mari, Ḫana, Rapiqu, and the mountains of the Aḫlamu, the lands Ḫargamuš, Muqanaš,  Bit-Makki, Bit-Qulla, Akriaš, Sikkuri, Ḫuzuš, Turnasuma, Ḫaššilluna, Šāda, Sappani, Turṣinuḫlia, Duri, Uzamiia, Ḫarnapḫi, Kurdišše, Ulaiaš, Ulmuiaš, Ḫussauš, Ezauš, Damnauš, Arinni, Birite, Arrapḫi, Kurbata, Agališna, Šadappa, Kamzikla, Kammaraš, Elurê, Kammenza, Albadâ, Sikapda, and Šabila. They regularly brought the tribute of their land and the produce of their mountains into my presence.
At that time I built in my city, Kār-Tukultī-Ninurta, the cult center which I had constructed, a holy temple, an awesome sanctuary for the dwelling of the god Aššur, my lord. I called it Ekurmešarra. Inside it I completed a great ziggurrat as the cult platform of the god Aššur, my lord, and deposited my monumental inscriptions.
May a later prince, when that ziggurrat and the temple of the god Aššur, my lord, become dilapidated, restore them. May he anoint with oil my monumental inscriptions, make sacrifices, and return them to their places. Then the gods Aššur, Enlil, and Šamaš will listen to his prayers.
He who does not restore the ziggurrat and the temple of the god Aššur, my lord, but discards my monumental inscriptions and my inscribed name; destroys that ziggurrat by not looking after it, abandoning it, and not reconstructing it; conceives of anything injurious and puts it into effect to the disadvantage of that ziggurrat and the temple of the god Aššur, my lord: May the gods Aššur, Enlil, and Šamaš, the gods who support me, lead him into distressingly bad circumstances; wherever there is armed conflict may they smash his weapons, bring about the defeat of his army, hand him over to a king who is his enemy, and force him to dwell in captivity in the land of his enemies; may they overthrow his sovereignty and destroy his name and his seed from the land.
the ferocious, the incontestable attacker, select of the goddess Ištar — mistress of the gods of heaven and underworld, loved one of the Igigi gods, strong king, king of Assyria and king of Karduniaš Babylonia, king of Sumer and Akkad, king of Sippar and Babylon, king of Tilmun and Meluḫḫa, king of the Upper and Lower Seas, king of the extensive mountains and plains, king of the lands of the  Šubaru and Qutu and king of all the lands Nairi, king obedient to his gods, receiver in Aššur of valuable booty from the four quarters; son of Shalmaneser I, king of the universe, king of Assyria; son of Adad-nārārī I who was also king of the universe and king of Assyria:
At the beginning of my sovereignty (lit. at the beginning of the throne of my sovereignty) I uprooted 28,800 Hittite people from Syria (Beyond the Euphrates) and led them into my land. I conquered the lands of the Qutu, Uqumanu, the lands Elḫunia and Šarnida, the land Meḫru. I brought about in battle the defeat of the extensive army of the Papḫu. I became lord of the lands Katmuḫu, Alzu, Madanu, Niḫanu, Alaia, Tepurzu, Purulumzu, and the entire land of the extensive Šubaru. I cut straight as a string through the rocky mountains of the lands Nairi. I subdued at my feet forty kings and their troops.
At that time I approached Kaštiliašu, king of Karduniaš Babylonia, to do battle. I brought about the defeat of his army. In the midst of that battle I captured Kaštiliašu, king of the Kassites, and bound I brought him as a captive into the presence of the god Aššur, my lord. Thus I became lord of Sumer and Akkad in its entirety and stood over them its inhabitants with joy and excellence.
At that time the god Aššur, my lord, requested of me a cult center on the bank opposite my city, the desired object of the gods, and he commanded me to build his sanctuary. At the command of the god Aššur, the god who loves me, I built before my city, Aššur, a city for the god Aššur on the opposite bank, beside the Tigris, in uncultivated plains and meadows where there was neither house nor dwelling, where no ruin hills or rubble had accumulated, and no bricks had been laid. I called it Kār-Tukultī-Ninurta. I cut straight as a string through rocky terrain; I cleared a way through high difficult mountains with stone chisels; I cut a wide path for a stream which supports life in the land and which provides abundance, and I transformed the plains of my city into irrigated fields. I arranged for regular offerings to Aššur and the great gods, my lords, in perpetuity from the fish (produce) of the water of that canal.
for the repose of Aššur, my lord. I completed it from top to bottom and deposited my monumental inscription.
I approached Kaštiliašu, king of Karduniaš Babylonia, to do battle. I brought about the defeat of his armies and felled his warriors. In the midst of that battle I captured Kaštiliašu, king of the Kassites, and bound I brought him as a captive into the presence of the god Aššur, my lord. Thus I became lord of Sumer and Akkad in its entirety. I stood over them with joy and excellence.
At that time Aššur, my lord, requested of me a cult center on the bank opposite my city, the desired object of the gods, and he commanded me to build his sanctuary. At the command of Aššur, the god who loves me, I built before my city, Aššur, a city for the god Aššur on the opposite bank, beside the Tigris, in uncultivated plains and meadows where there was neither house nor dwelling, where no ruin hills or rubble had accumulated, and no bricks had been laid. I called it Kār-Tukultī-Ninurta. I cut straight as a string through rocky terrain, I cleared a way through high difficult mountains with stone chisels, I cut a wide path for a stream which supports life in the land and which provides abundance, and I transformed the plains of my city into irrigated fields. I arranged for regular offerings to the god Aššur and the great gods, my lords, in perpetuity from the fish (produce) of the water of that canal.
At that time I built in my city, Kār-Tukultī-Ninurta, the cult center which I had constructed, a holy temple, an awesome sanctuary for the dwelling of the god Aššur, my lord. I called it Ekurmešarra. Inside it I completed a great ziggurrat as the cult platform of the god Aššur, my lord, and deposited my monumental inscription.
To the god Aššur, the great lord, father of the gods, his  lord: Tukultī-Ninurta, appointee of the god Enlil, vice-regent of the god Aššur, son of Shalmaneser I, appointee of the god Enlil, vice-regent of the god Aššur, son of Adad-nārārī I who was also appointee of the god Enlil and vice-regent of the god Aššur;
Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of Assyria: booty of Karduniaš Babylonia. As for the one who removes my inscription and my name: May Aššur and the god Adad destroy his name from the land. This seal from Assyria was given as a gift to Akkad. I, Sennacherib, king of Assyria, after six hundred years conquered Babylon and took it out from the property of Babylon.
Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of Assyria: booty of Karduniaš Babylonia. As for the one who removes my inscription and my name: May Aššur and the god Adad destroy his name from the land. Property of Šagarakti-Šuriaš, king of the universe.
The palace of Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of the universe, son of Adad-nārārī I, king of Assyria:
The palace of Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of the universe; of Elugalumunkurkurra, the New Palace.
The palace of Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of the universe, son of Adad-nārārī I who was also king of the universe.
Tukultī-Ninurta, king of the universe, son of Shalmaneser I who was also king of the universe; builder of the temple of the goddess Ištar of Nineveh.
The palace of Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of the universe, son of Adad-nārārī I who was also king of the universe: of Elugalumunkurkurra, the New Palace of Inner City.
The palace of Tukultī-Ninurta, king of the universe, son of Shalmaneser I, king of Assyria: of Kār-Tukultī-Ninurta.
The palace of Tukultī-Ninurta, king of the universe, son of Shalmaneser I who was also king of the universe.
, the one who gladdens the heart of Aššur, the one whose conduct is pleasing to the gods of heaven and underworld, the one who constantly makes abundant the offerings for all the gods.
I built the holy dwelling of the god Aššur, my lord, and established it as the residence of the king of the gods, the great mountain.
May a later prince restore its dilapidated portions and return my inscribed name to its place. Then the god Aššur will listen to his prayers.
I trusted in the god Aššur and the great gods and fought with them. I brought about their defeat, scattered their forces, filled the meadows with the blood of their warriors
Aššur-nādin-apli, appointee of the god Enlil, vice-regent of the god Aššur, strong king, king of all people, prince, king of kings, faithful shepherd, to whom by the command of the gods Aššur, Enlil, and Šamaš the just scepter was given and whose important name was called for the return of the land, the king under the protective hand of the god Anu and select of the god Enlil, chosen of the gods Aššur and Šamaš, I; son of Tukultī-Ninurta I, appointee of the god Enlil, vice-regent of the god Aššur; son of Shalmaneser I who was also appointee of the god Enlil and vice-regent of the god Aššur:
When the course of the Tigris beside my city Aššur was altered, it cut through six hundred iku of field, and so created a new bed for itself; I prayed to the gods Aššur and Šamaš to return the course of the Tigris to its former position. In return I vowed to make my royal statue and to erect it at the entrance of my city, the desired object of the gods, in the presence of the gods Aššur and Šamaš.
At that time I made the "house of my royal statue" on the bank of the Tigris at the entrance of my city, the city which is the desired object of the gods. I deposited my monumental inscriptions and clay inscriptions therein.
May a later prince restore it and return my monumental inscriptions and clay inscriptions to their places. Then the god Aššur will listen to his prayers.
As for the one who removes my inscriptions and my name: May the god Aššur, my lord, overthrow his sovereignty and destroy his name and his seed from the land.
The palace of Aššur-nādin-apli, king of the universe, son of Tukultī-Ninurta I who was also king of the universe; property of the palace.
Ninurta-apil-Ekur, king of the universe, vice-regent of the god Aššur, chosen of the gods Enlil and Ninurta, son of Ili-paddu.
For the life of Aššur-dān, king of Assyria, his lord, Šamšī-bēl, temple scribe, son of Nergal-nādin-aḫi who was also scribe, for his life, his well-being, and the well-being of his eldest son, dedicated and devoted this copper statue weighing x minas. The name of this statue is: "O goddess Ištar, to you my ear is directed!"
Aššur-rēša-iši, appointee of the god Enlil, vice-regent of Aššur, the one whom the gods Anu, Enlil, and Ea, the great gods, faithfully claimed in his mother's womb, the one whose dominion they designated for the proper administration of Assyria, the presentation of whose offerings the gods of heaven and underworld love and they therefore blessed his priesthood, attentive prince, provider of offerings for the great gods, exalted sage, warrior among overseers,
of the goddess Irnina, merciless hero in battle, crusher of the enemies of Aššur, strong bridle controlling the insubmissive, the one who puts the evil insubordinate to flight, murderer of the extensive army of the Aḫlamu and scatterer of  their forces, the one who, by the command of the god Ninurta — most valiant of the gods —, marches about above and below, defeats the lands of
, the Lullumu, all the Qutu, and their entire mountainous region and subdues them at his feet, the one who holds the just scepter which gathers the scattered subjects, conqueror of all lands, avenger of Assyria; son of Mutakkil-Nusku, vice-regent of Aššur; son of Aššur-dān I who was also vice-regent of Aššur:
At that time the towers of the great gate at the front of the monumental lions in the main forecourt of the temple of the goddess Ištar of Nineveh, my mistress — the towers which previously, at the time of Shalmaneser I, king of Assyria, had been damaged in an earthquake and which Shalmaneser I, a king who preceded me, restored; a second time they were shaken by an earthquake at the time of Aššur-dān I, king of Assyria, my grandfather, those towers had been weakened and become dilapidated. In the section from the battlements to the roof of the temple I tore down fifteen layers of brick and raised this section fifty layers of brick thus making it thirty-five layers of brick higher than before. I put stone rosettes all around them.
In the future, in distant days, when those towers become old and dilapidated, may a later prince restore them and replace the stone rosettes
May he return my inscribed name to its place. Then the goddess Ištar, the great mistress, will listen to his prayers.
As for the one who removes my inscription and my name: May the goddess Ištar, the great mistress, overthrow his sovereignty and rule; may she command that he not live one day longer.
Aššur-rēša-iši, appointee the god Enlil, vice-regent of Aššur, the one whose dominion the gods Anu, Enlil, and Ea, the great gods, designated for the proper administration of Assyria and whose priesthood they blessed, strong king, king of the universe, king of Assyria; son of Mutakkil-Nusku, vice-regent of Aššur; son of Aššur-dān I who was also vice-regent of Aššur:
In the future, in distant days, may a later prince restore them. May he return my inscribed name to its place. Then the goddess Ištar will listen to his prayers.
Aššur-rēša-iši, appointee of the god Enlil, vice-regent of Aššur, the one whose dominion the gods Anu, Enlil, and Ea, the great gods, designated for the proper administration of Assyria and whose priesthood they blessed, strong king, king of the universe, king of Assyria; son of Mutakkil-Nusku, vice-regent of Aššur, son  of Aššur-dān I who was also vice-regent of Aššur:
the great gods glare at him angrily and inflict upon him an evil curse. May they destroy his name and his seed from the land.
The palace of Aššur-rēša-iši, designate of the god Anu, conqueror of the insubmissive, subduer of all fierce enemies, strong king, king of the universe, king of Assyria; son of Mutakkil-Nusku, king of Assyria, son of Aššur-dān I who was also king of Assyria:
The palace of Aššur-rēša-iši, designate of the god Anu, who puts the insubordinate to flight, who lays low all the rebellious, strong king, king of the universe, king of Assyria; son of Mutakkil-Nusku, king of Assyria
Aššur-rēša-iši, vice-regent of Aššur, son of Mutakkil-Nusku, vice-regent of Aššur, son of Aššur-dān I who was also vice-regent of Aššur, builder of the temple of the gods Adad and Anu.
Aššur-rēša-iši, vice-regent of Aššur, son of Mutakkil-Nusku, vice-regent of Aššur, son of Aššur-dān I who was also vice-regent of Aššur, builder of the temple of the Assyrian Ištar.
rebuilt it and 580? years passed, then Shalmaneser I rebuilt it, and 132 years passed, then Aššur-rēša-iši, vice-regent of Aššur, rebuilt it
Aššur-rēša-iši, vice-regent of Aššur, son of Mutakkil-Nusku, vice-regent of Aššur, son of Aššur-dān I who was also vice-regent of Aššur:
Aššur-rēša-iši, strong king, king of the universe, king of Assyria, son of Mutakkil-Nusku, king of the universe, king of Assyria, son of Aššur-dān I who was also king of the universe and king of Assyria:
Aššur-rēša-iši, strong king, king of the universe, king of Assyria, son of Mutakkil-Nusku, strong king, king of the universe, king of Assyria, son of Aššur-dān I who was also strong king, king of the universe and king of Assyria,
God Aššur, great lord, who properly administers all the gods, grantor of scepter and crown, sustainer of sovereignty; god Enlil, lord, king of all the Anunnakū gods, father of the gods, lord of the lands; god Sîn, wise one, lord of the lunar disk, lofty divine crescent; god Šamaš, judge of heaven and underworld, who espies the enemy's treachery, who exposes the wicked; god Adad, hero, who storms over hostile regions, mountains, and seas; god Ninurta, valiant one, slayer of criminal and foe, fulfiller of hearts' desires; goddess Ištar, foremost among the gods, mistress of tumult, who adorns battles;
Tiglath-pileser, strong king, unrivalled king of the universe, king of the four quarters, king of all princes, lord of lords, chief herdsman, king of kings, attentive purification priest, to whom by command of the god Šamaš the holy scepter was given and who had complete authority over the people, subjects of the god Enlil, faithful shepherd, whose name was called over the princes, exalted bishop, whose weapons the god Aššur has sharpened and whose name he has pronounced eternally for control of the four quarters, capturer of distant districts to borders above and below, radiant day whose brilliance overwhelms the regions, splendid flame which covers the hostile land like a rain storm and, by the command of the god Enlil, having no rival defeats the enemy of the god Aššur;
The god Aššur and the great gods who magnify my sovereignty, who granted as my lot power and strength, commanded me to extend the border of their land. They placed in my hands their mighty weapons, deluge in battle. I gained control over lands, mountains, towns, and princes who were hostile to Aššur and I subdued their districts. I vied with 60 crowned heads and achieved victory over them in battle. I have neither rival in strife nor equal in conflict. I added territory to Assyria and people to its population. I extended the border of my land and ruled over all their lands.
In my accession year: 20,000 Mušku with their five kings, who had held for 50 years the lands Alzu and Purulumzu — bearers of tribute and tithe to the god Aššur, my lord — the Mušku, whom no king had ever repelled in battle, being confident of their strength they came down and captured the land Katmuḫu. With the support of the god Aššur, my lord, I put my chariotry and army in readiness and, not waiting for my rear guard, I traversed the rough terrain of Mount Kašiiari. I fought with their 20,000 men-at-arms and five kings in the land Katmuḫu. I brought about their defeat. Like a storm demon I piled up the corpses of their warriors on the battlefield and made their blood flow into the hollows and plains of the mountains. I cut off their heads and stacked them like grain piles around their cities. I brought out their booty, property, and possessions without number. I took the remaining 6,000 of their troops who had fled from my weapons and submitted to me and regarded them as people of my land.
At that time I marched to the insubmissive land Katmuḫu which had withheld tribute and impost from the god Aššur, my lord. I conquered the entire land of Katmuḫu. I brought out their booty, property, and possessions. Their cities I burnt, razed, and destroyed. The remainder of the inhabitants of the land Katmuḫu, who had fled from my weapons and crossed over to the city Šereššu which is on the opposite bank of the Tigris, made that city their stronghold. Taking my chariots and warriors I hacked through the rough mountain range and difficult paths with copper picks and made a good way for the passage of my chariots and troops. I crossed the Tigris and conquered their fortified city, Šereššu. I spread out like grain heaps the corpses of their men-at-arms in the battle. I made their blood flow in the hollows and plains of the mountains. At that time I laid low like sheep, with the army of the land Katmuḫu, the army of the Papḫû which had come to the aid and assistance of the land Katmuḫu. I built up mounds with the corpses of their men-at-arms on mountain ledges. I allowed the River Nāme to carry the bodies of their warriors out to the Tigris. I captured in battle their king, Kili-Teshub, son of Kali-Teshub, who is called Errupi. I carried off his wives, his natural sons, his clan, 180 copper kettles, five bronze bath-tubs, together with their gods, gold and silver, the best of their property. I brought out their booty. I burnt, razed, and destroyed that city and its palace.
At that time I donated to the god Aššur one bronze vat and one bronze bath-tub from the booty and tribute of the land Katmuḫu. I gave to the god Adad, who loves me, 60 copper kettles together with their gods.
Tiglath-pileser, valiant man, opener of remote regions in the mountains, subduer of the insubmissive, overwhelmer of all fierce enemies:
I conquered the rebellious and insubmissive Šubaru. I imposed the heavy yoke of my dominion upon the lands Alzu and Purulumzu which had abandoned the practice of paying tribute and tax so that annually they send tribute and tax into my presence at my city Aššur. As soon as with my valor, by means of which the god Aššur, my lord, had placed in my hand the strong weapon which subdues the insubmissive, he commanded me to extend the border of his land, 4,000 Kasku and Urumu, insubmissive troops of Ḫatti — who had seized by force the cities of the land Šubartu which were vassals of the god Aššur, my lord — heard of my coming to the land Šubartu. The splendor of my valor overwhelmed them and, fearing battle, they submitted to me. I took them, together with their property and 120 chariots and harnessed horses, and regarded them as people of my land.
With my valorous onslaught I marched a second time to the land Katmuḫu. I conquered all their cities and carried off their booty, possessions, and property without number. I burnt, razed, and destroyed their cities. The remainder of their troops, which had taken fright at my fierce weapons and had been cowered by my strong and belligerent attack, took to secure heights in rough mountainous terrain in order to save their lives. I climbed up after them to the peaks of high mountains and perilous mountain ledges where a man could not walk. They waged war, combat, and battle with me and I brought about their defeat. Like a storm demon I piled up the corpses of their warriors on mountain ledges and made their blood flow into the hollows and plains of the mountains. I brought down their booty, possessions, and property from the heights of the mighty mountains. Thus I became lord of the entire land of Katmuḫu and added it to the borders of my land.
The people of the land Adauš were frightened by my strong belligerent attack and abandoned their territory. They flew like birds to ledges on high mountains. But the splendor of the god Aššur, my lord, overwhelmed them and they came back down and submitted to me. I imposed upon them tribute and impost.
I destroyed the lands Sarauš and Ammauš, which from ancient times had not known submission, so that they looked like ruin hills created by the deluge. I fought with their extensive army in Mount Aruma and brought about their defeat. I spread out like grain heaps the corpses of their men-at-arms on mountain ledges. I conquered their cities, took their gods, and brought out their booty, possessions, and property. I burnt, razed, and destroyed their cities and turned them into ruin hills. I imposed the heavy yoke of my dominion upon them and made them vassals of the god Aššur, my lord.
I conquered the rebellious and insubmissive lands of Isua and Daria. I imposed upon them tribute and impost and made them vassals of the god Aššur, my lord.
With my prowess, with which I conquered enemies, I took my chariotry and army and crossed the Lower Zab. I conquered the lands Murattaš and Saradauš which are within the rough terrain of Mounts Asaniu and Aṭuma. I butchered their troops like sheep. I conquered their fortified city Murattaš within the first third of the day after sunrise. I brought out their gods, their possessions, their property, 120 copper kettles, 30 talents of copper bars, the outstanding property of their palace, their booty. I burnt, razed, and destroyed that city.
With the exalted power of the god Aššur, my lord, I marched to the land Sugu of the land Ḫabḫu, people insubmissive to the god Aššur, my lord. I fought on foot with 6,000 of their troops from the lands Ḫimu, Lūḫu, Arrirgu, Alamun, Nimnu, and all of the extensive Papḫû. I fought with all those lands in Mount Ḫiriḫu, rough terrain which thrust up like pointed daggers. I brought about their defeat. I built up mounds with the corpses of their men-at-arms on mountain ledges and with their blood I dyed Mount Ḫiriḫu red like wool. I conquered the entire land of Sugu. I brought out 25 of their gods, their booty, their possessions, and their property. I burnt, razed, and destroyed all of their cities. The remainder of their troops submitted to me and I had mercy on them. I imposed upon them tribute and impost and regarded them as vassals of the god Aššur, my lord.
At that time I donated the 25 gods of those lands, my own booty which I had taken, to be door-keepers of the temple of the goddess Ninlil, beloved chief spouse of the god Aššur, my lord, the temple of the gods Anu and Adad, the temple of the Assyrian Ištar, the temples of my city, Aššur, and the goddesses of my land.
At that time, with the exalted might of the god Aššur, my lord, with the firm approval through divination of the god Šamaš, the warrior, with the support of the great gods with which I have ruled properly in the four quarters and have no rival in battle nor equal in conflict, at the command of the god Aššur, my lord, I marched to the lands Nairi whose distant kings, on the shore of the Upper Sea in the west, had not known submission. I pushed through rugged paths and perilous passes, the interior of which no king had previously known, blocked trails and unopened remote regions. Mounts Elama, Amadānu, Elḫiš, Šerabeli, Tarḫuna, Terkaḫuli, Kiṣra, Tarḫanabe, Elula, Ḫaštarae, Šaḫišara, Ubera, Miliadruni, Šulianzi, Nubanāše, and Šēše, 16 mighty mountains — I rode my chariot over smooth terrain and I hacked out the rough terrain with copper picks. I cut down urumu-trees which grow in the mountains, thereby constructed good bridges for the passage of my chariots and army, and crossed the Euphrates. The king of the land Tummu, the king of the land Tunubu, the king of the land Tualu, the king of the land Dardaru, the king of the land Uzula, the king of the land Unzamunu, the king of the land Andiabu, the king of the land Piladarnu, the king of the land Adurginu, the king of the land Kulibarzinu, the king of the land Šinibirnu, the king of the land Ḫimua, the king of the land Paiteru, the king of the land Uiram, the king of the land Šururia, the king of the land Abaenu, the king of the land Adaenu, the king of the land Kirinu, the king of the land Albaia, the king of the land Ugina, the king of the land Nazabia, the king of the land Abarsiunu, the king of the land Daiēnu, altogether 23 kings of the lands Nairi combined their chariotry and army in their lands and advanced to wage war, strife, and combat. With the onslaught of my fierce weapons I approached them and destroyed their extensive army like a storm of the god Adad. I laid out like grain heaps the corpses of their warriors in the open country, the plains of the mountains, and the environs of their cities. I seized in battle 120 of their chariots with equipment and 60 kings of the lands Nairi, including those who had come to their aid, I chased at arrow point as far as the Upper Sea. I conquered their great towns and brought out their booty, possessions, and property. I burnt, razed, and destroyed their cities and turned them into ruin hills. I brought back extensive herds of horses, mules, and donkeys — the livestock of their pastures — without number. I captured all of the kings of the lands Nairi alive. I had mercy on those kings and spared their lives. I released them from their bonds and fetters in the presence of the god Šamaš, my lord, and made them swear by my great gods an oath of eternal vassaldom. I took their natural, royal, sons as hostages. I imposed upon them a tribute of 1,200 horses and 2,000 cattle. I allowed them to return to their lands.
I brought Sēni, king of the land Daiēnu, who had not been submissive to the god Aššur, my lord, in bonds and fetters to my city Aššur. I had mercy on him and let him leave my city Aššur alive in order to proclaim the glory of the great gods. Thus I became lord of the vast lands of Nairi in their entirety. Indeed all their kings I subdued.
In the course of that campaign I marched to the rebellious and insubmissive city Milidia of the land Ḫanigalbat. Frightened by my strong belligerent attack they submitted to me and I had mercy on them. I did not storm that city but I took hostages. I imposed upon them as uninterrupted annual tribute one homer of lead ore.
With the support of the god Aššur, my lord, I took my chariots and warriors and set off for the desert. I marched against the Aḫlamû-Arameans, enemies of the god Aššur, my lord. I plundered from the edge of the land Sūḫu to the city Carchemish of the land Ḫatti in a single day. I massacred them and carried back their booty, possessions, and goods without number. The rest of their troops, who fled from the weapons of the god Aššur, my lord, crossed the Euphrates. I crossed the Euphrates after them on rafts made of inflated goatskins. I conquered six of their cities at the foot of Mount Bešri, burnt, razed, and destroyed them, and brought their booty, possessions, and goods to my city Aššur.
Tiglath-pileser, who treads upon dangerous people, who lays low the insubmissive, pacifier of all the rebellious:
The god Aššur, the lord, commanded me to conquer the land Muṣri and I took the way between Mounts Elamuni, Tala, and Ḫarusa. I conquered all the land Muṣri and laid low their warriors. I burnt, razed, and destroyed their cities. The troops of the Qumānu came to the aid of the land Muṣri. I fought with them in the mountains, and brought about their defeat. I confinedthem to one city, the city Arinu which is at the foot of Mount Aisa. They submitted to me and I spared that city. I imposed upon them hostages, tribute, and impost.
At that time all the Qumānu, who had agreed to assist the land Muṣri, mustered their entire territories and took up a position to do battle and conflict. With the onslaught of my fierce weapons I fought with their 20,000 extensive troops at Mount Tala and brought about their defeat. I broke up their mighty force and pursued them in their retreat as far as Mount Ḫarusa which is before the land Muṣri. I spread out the corpses of their warriors on mountain ledges like sheep and made their blood flow into the hollows and plains of the mountains. I conquered their great towns, burnt, razed, and destroyed them and turned them into ruin hills.
I overwhelmed the city Ḫunusu, their fortified city, so that it looked like a ruin hill created by the deluge. Violently I fought with their mighty army in city and mountain and brought about their defeat. I laid low their men-at-arms in the mountains like sheep. Like lambs I cut off their heads and made their blood flow into the hollows and plains of the mountains. Thus I conquered that city. I took their gods and brought out their booty, possessions, and property. I burnt the city. The three walls which were constructed with baked brick and the entire city I razed, destroyed, turned into a ruin hill and strewed ṣīpu-stones over it. I made bronze lightning bolts and inscribed on them a description of the conquest of the lands which with the god Aššur, my lord, I conquered and a warning not to occupy that city and not to rebuild its wall. On that site I built a house of baked brick and put inside those bronze lightning bolts.
With the support of the god Aššur, my lord, I took my chariotry and warriors and surrounded the city Kipšuna, their royal city. The king of the land of the Qumānu was frightened of my strong and belligerent attack and submitted to me. I spared that city. I ordered him to destroy his great wall and towers of baked brick. He destroyed from top to bottom and turned it into a ruin hill. He deported and I received from him 300 families, rebels in his midst who were not submissive to the god Aššur, my lord. I took hostages from him. I imposed upon him a tribute and impost which was larger than before. I conquered completely the extensive Qumānu and subdued them.
Altogether I conquered 42 lands and their rulers from the other side of the Lower Zab in distant mountainous regions to the other side of the Euphrates, people of Ḫatti, and the Upper Sea in the west — from my accession year to my fifth regnal year. I subdued them to one authority, took hostages from them, and imposed upon them tribute and impost.
This is apart from the numerous foreign campaigns which do not appear in the account of my victories and upon which I pursued my enemies by chariot in favorable terrain and on foot in rough terrain. I prevented the enemies from setting foot in my land.
The gods Ninurta and Nergal gave me their fierce weapons and their exalted bow for my lordly arms. By the command of the god Ninurta, who loves me, with my strong bow, iron arrowheads, and sharp arrows, I slew four extraordinarily strong wild virile bulls in the desert, in the land Mittani, and at the city Araziqu which is before the land Ḫatti. I brought their hides and horns to my city Aššur.
I killed ten strong bull elephants in the land Ḫarrān and the region of the River Ḫabur and four live elephants I captured. I brought the hides and tusks of the dead elephants with the live elephants to my city Aššur.
By the command of the god Ninurta, who loves me, I killed on foot 120 lions with my wildly outstanding assault. In addition, 800 lions I felled from my light chariot. I have brought down every kind of wild beast (livestock of the god Sumuqan) and winged bird of the heavens whenever I have shot an arrow.
After I had gained complete dominion over the enemies of the god Aššur, I rebuilt and completed the dilapidated portions of the temple of the Assyrian Ištar, my mistress, the temple of the god Amurru, the temple of the god Bel-labira, the temple of the Ten Gods, the temples of the gods of my city Aššur. I put in place the entrances to their temples and brought the great gods, my lords, inside. Thus did I please their divinity. I rebuilt and completed the palaces, the royal residences of the great towns in the various districts of my entire land which since the time of my forefathers during hard years had been abandoned and had fallen into ruin and decay. I repaired the weakened fortifications of my land. I caused plows to be hitched up all over Assyria and thereby piled up more grain than my forefathers. I formed herds of horses, oxen, and asses from the booty I took when I gained dominion over lands with the support of the god Aššur, my lord. In addition I got control of and formed herds of aiālu-deer, aialu-deer, gazelles, and ibex which the gods Aššur and Ninurta, the gods who love me, had given me in the course of the hunt in high mountain ranges. I numbered them like flocks of sheep. I sacrificed yearly to the god Aššur, my lord, the young born to them as voluntary offerings together with my pure sacrifices.
I took cedar, box-tree, Kanish oak from the lands over which I had gained dominion — such trees which none among previous kings, my forefathers, had ever planted — and I planted them in the orchards of my land. I took rare orchard fruit which is not found in my land and therewith filled the orchards of Assyria.
I had in harness for the forces of my land more chariots and teams of horses than ever before. To Assyria I added land and to its people I added people. I brought contentment to my people and provided them with a secure abode.
Tiglath-pileser, exalted prince, the one whom the gods Aššur and Ninurta have continually guided wherever he wished to go and who pursued each and every one of the enemies of the god Aššur and laid low all the rebellious;
Grandson of Mutakkil-Nusku, whom the god Aššur, the great lord, chose through the selection of his steadfast heart and firmly appointed to the shepherdship of Assyria;
Legitimate heir of Aššur-dān I, bearer of the holy scepter, commander of the subjects of the god Enlil, the one whose deeds and offerings are pleasing to the great gods, and who lived to a ripe old age;
Offspring of Ninurta-apil-ekur, martial sovereign, loved one of the god Aššur, whose wings were spread like an eagle's over his land and who faithfully tended the people of Assyria:
At that time the temple of the gods Anu and Adad, the great gods, my lords, which Šamšī-Adad III, vice-regent of Aššur, son of Išme-Dagan II who was also vice-regent of the god Aššur, had previously built, after 641 years had passed it had become dilapidated and Aššur-dān I, king of Assyria, son of Ninurta-apil-Ekur who was also king of Assyria, tore down this temple but did not rebuild it and for 60 years its foundation had not been relaid.
In my accession year the gods Anu and Adad, the great gods, my lords, who love my priesthood, commanded me to rebuild their shrine. I made bricks. I delineated this area, dug down to the bottom of its foundation pit, and laid its foundation upon bedrock. I piled up this entire area with bricks like an oven, making it 50 layers of brick deep. I laid thereon the limestone foundation of the temple of the gods Anu and Adad, the great gods, my lords. I rebuilt it from top to bottom and made it bigger than before. I constructed two large ziggurrats which were appropriate for their great divinity. I planned and laboriously rebuilt and completed the pure temple, the holy shrine, their joyful abode, their happy dwelling which stands out like the stars of heaven and which represents the choicest skills of the building trade. Its interior I decorated like the interior of heaven. I decorated its walls as splendidly as the brilliance of rising stars. I raised its towers and its ziggurrats to the sky and made fast its parapets with baked brick. I installed inside a conduit suitable for the conduct of the rites of their great divinity. I brought the gods Anu and Adad, the great gods, my lords, inside and set them on their exalted thrones. Thus did I please their great divinity.
The ḫamru-temple of the god Adad, my lord — which Šamšī-Adad III, vice-regent of Aššur, son of Išme-Dagan AII who was also vice-regent of the god Aššur, had built — was dilapidated and in ruins. I delineated its site and rebuilt it from top to bottom with baked brick. I adorned it and made it stronger than before. Inside I offered pure sacrifices to the god Adad, my lord.
At that time I transported obsidian, ḫaltu-stone, and hematite from the mountains of the lands Nairi, which I conquered with the support of the god Aššur, my lord. I deposited them in the ḫamru-temple of the god Adad, my lord, forever.
Because I made plans without ceasing and was not slack in the work but quickly completed the pure temple, the exalted shrine, for the abode of the gods Anu and Adad, the great gods, my lords, and thereby pleased their great divinity: may the gods Anu and Adad faithfully have mercy upon me, may they love my prayers, may they heed my fervent petitions, may they grant abundant rain and extraordinarily rich years during my reign; may they lead me about safely in battle and strife; may they subdue under me all enemy lands, rebellious mountain regions, and rulers hostile to me; may they pronounce a favorable blessing over me and my priestly progeny; and may they firmly place my priesthood in the presence of the god Aššur and their great divinity forever like a mountain.
I wrote on my monumental and clay inscriptions my heroic victories, my successful battles, and the suppression of the enemies and foes of the god Aššur which the gods Anu and Adad granted me. I deposited them in the temple of the gods Anu and Adad, the great gods, my lords, forever. In addition, the monumental inscriptions of Šamšī-Adad III my forefather I anointed with oil, made sacrifices, and returned them to their places.
In the future, in days to come, may a later prince, when the temple of the gods Anu and Adad, the great gods, my lords, and those ziggurrats become old and dilapidated, restore their weakened portions. May he anoint with oil my monumental and clay inscriptions, make sacrifices, and return them to their places. His name let him write with mine. Then like me may the gods Anu and Adad, the great gods, my lords, guide him well in joy and success.
God Aššur, great lord, who properly administers all the gods, grantor of scepter and crown, sustainer of sovereignty; god Enlil, lord of the universe, king of all the Anunnakū gods, father of the gods, lord of the lands; god Sîn,
lofty divine crescent; god Šamaš, judge of heaven and underworld, who espies the enemy's treachery, who exposes the wicked; god Adad, hero, who storms over hostile regions, mountains, and seas;  god Ninurta, valiant one, slayer of criminal and foe, fulfiller of hearts’ desires; goddess Ištar, foremost among the gods, mistress of tumult, who adorns battles;
Great gods, managers of heaven and underworld, whose attack means conflict and strife, who make great the sovereignty of Tiglath-pileser, beloved prince, your select one, attentive shepherd, whom you chose in the steadfastness of your hearts; upon him you set the exalted crown, you grandly established him for sovereignty over the land of the god Enlil, to him you granted leadership and valor, you pronounced forever his destiny of dominion as powerful and the destiny of his priestly progeny for service in Eḫursagkurkurra;
Tiglath-pileser, strong king, unrivalled king of the universe, king of all the four quarters, king of all princes,
, attentive purification priest, to whom by command of the god Šamaš the holy scepter was given and who had complete authority over the people, subjects of the god Enlil, faithful shepherd, whose name was called over the princes, exalted bishop, whose weapons the god Aššur has sharpened and whose name he has pronounced eternally for control of the four quarters, capturer of distant districts to borders above and below, radiant day whose brilliance overwhelms the regions, splendid flame which covers the hostile land like a rain storm and, by the command of the god Enlil, having no rival defeats the enemy of the god Aššur;
I subdued the rebellious and insubmissive Šubaru. I took 4,000 Urumu and Abešlu, insubmissive troops of Ḫatti, and regarded them as people of my land.
With the support of the god Aššur, my lord, I conquered the extensive lands Nairi from the land Tummu to the land Daiēnu and the Upper Sea in the west. I subdued 30 of their kings. Like oxen I attached to their noses ropes and took them to my city Aššur. I took hostages from them. I imposed upon them tribute and impost.
I plundered the Aḫlamû-Arameans from the edge of the  land Sūḫu to the city Carchemish of the land Ḫatti in a single day. I crossed the Euphrates after them in rafts made of inflated goatskins. I conquered six of their cities at the foot of Mount Bešri. I brought their booty, possessions, and goods to my city Aššur.
Tiglath-pileser, strong king, king of the universe, king of Assyria, king of all the four quarters, valiant man who acts with the support of the gods Aššur and Ninurta, the great gods, his lords, and thereby has felled his foes;
Son of Aššur-rēša-iši I, king of the universe, king of Assyria, son of Mutakkil-Nusku who was also king of theuniverse and king of Assyria:
By the command of the god Aššur, my lord, I conquered from the other side of the Lower Zab to the Upper Sea in the west. Thrice I marched to the lands Nairi and conquered the extensive lands Nairi from the land Tummu to the land Daiēnu, Ḫimua and to the land Paiteru. I subdued 30 kings of the lands Nairi. I took hostages from them, received their tribute of teams of horses in harness, and imposed upon them tax and impost.
I marched to Mount Lebanon. I cut down and carried off cedar beams for the temple of the gods Anu and Adad, the great gods, my lords. I continued to the land Amurru and conquered the entire land Amurru. I received tribute from the lands Byblos, Sidon, and Arwad. I rode in boats of the people of Arwad and travelled successfully a distance of three double hours from the city Arwad, an island (in the middle of the sea), to the city Ṣamuru which is in the land Amurru. I killed at sea a nāḫiru, which is called a sea-horse.
and imposed upon Ini-Tešub, king of the land Ḫatti, hostages, tax, tribute, and impost consisting of cedar beams.
In the future, in days to come, may a later prince, when this wall becomes old and dilapidated, restore its weakened portions. May he restore my inscribed name to its place. Then the god Aššur, the great lord, will listen to his prayers.
Month of Kuzallu, thirteenth day, eponymy of Ninuāya, son of Aššur-aplu-līšir, chief of revenue officers.
Tiglath-pileser, strong king, king of the universe, king of Assyria, king of all the four quarters, encircler of all criminals, pious, provider for Ekur, select of the god Aššur, valiant young man, merciless mighty man who acts with the support of the gods Aššur and Ninurta, the great gods, his lords, and thereby has felled his foes, attentive prince who, by the command of the god Šamaš the warrior, has conquered by means of conflict and might from Babylon of the land Akkad to the Upper Sea of the land Amurru and the sea of the lands Nairi and become lord of all, strong gišginû who by the attack of his fierce weapons has caused the four corners of the world to quake so that the habitations convulsed — indeed on the battlefield he has put in their graves the dangerous enemies of the god Aššur and turned them into ghosts — storm-trooper whose fierce battle all princes of the four quarters dreaded so that they took to hiding places like bats and scurried off to inaccessible regions like jerboa;
Son of Aššur-rēša-iši I, king of the universe, king of Assyria, son of Mutakkil-Nusku who was also king of the universe and king of Assyria:
Thrice I marched to the lands Nairi and conquered the extensive lands Nairi from Tummu to the lands Daiēnu, Ḫimua, Paiteru, and Ḫabḫu. I received their tribute of teams of horses in harness.
I conquered 12,000 of the troops of the land of the extensive Mušku in battle. I laid out by means of the bow (at arrow point) the corpses of their fighting men right through the plain.
I took and uprooted 4,000 Urumu and Abešlu, insubmissive troops of Ḫatti, and regarded them as people of my land.
By the command of the gods Anu and Adad, the great gods, my lords, I marched to Mount Lebanon. I cut down and carried off cedar beams for the temple of the gods Anu and Adad, the great gods, my lords. I continued to the land Amurru and conquered the entire land Amurru. I received tribute from the city Arwad and the lands Byblos and Sidon and a crocodile and a large female monkey of the sea coast. Finally, upon my return I became lord of the entire land Ḫatti and imposed upon Ini-Tešub, king of the land Ḫatti, tax, tribute, and impost consisting of cedar beams.
I marched to the city Milidia of the great land Ḫatti. I received the tribute of Allumaru. I conquered the city Enzatu of the land Išua and the land Suḫmu. I uprooted prisoners from their midst and brought them to my land.
I have crossed the Euphrates twenty-eight times, twice in one year, in pursuit of the Aḫlamû-Arameans. I brought about their defeat from the city Tadmar of the land Amurru, Anat of the land Sūḫu, as far as the city Rapiqu of Karduniaš Babylonia. I brought their booty and possessions to my city Aššur.
I marched to Karduniaš Babylonia. I conquered from the other side of the Lower Zab, the city Arman of Ugar-Sallu, as far as the city Lubdu. I crossed over the River Radānu. I conquered the cities at the foot of Mounts Kamulla and Kaštilla. I took out their booty and possessions and brought them to my city Aššur.
By the command of the god Ninurta, who loves me, I marched to Karduniaš Babylonia. I conquered the cities Dūr-Kurigalzu, Sippar-of-Šamaš, Sippar-of-Anunītu, Babylon, Opis, which is on the far side of the Tigris, the great towns of Karduniaš Babylonia together with their fortresses. I brought about the defeat of their multitudes and took prisoners without number from them. I captured the palaces of Babylon which belonged to Marduk-nādin-aḫḫē, king of Karduniaš Babylonia, and burnt them. In the eponymy of Aššur-šumu-ēriš and in the eponymy of Ninuāiia, twice, I drew up a battle line of chariots against Marduk-nādin-aḫḫē, king of Karduniaš Babylonia, and defeated him.
At that time the house of the šaḫūru, which is in front of the house of the labūnu, which Tukultī-Ninurta I my forefather, vice-regent of Aššur, had built — I entirely cleared away this house and the wall as far as its surfaces at the back of the house of the old šaḫūru, which is in front of the house of the labūnu and which Aššur-nādin-aḫḫē my forefather, vice-regent of Aššur, a prince who preceded me, had built. I founded anew the house of those šaḫūru and made their foundation of limestone like bedrock. I made it fifteen "feet" longer and five and one-half "feet" wider. I reinforced the hall of terebinth on both sides, each six by six "feet".
With cedar and beams, which by the command of the gods Aššur and Anu, the great gods, my lords — after I had marched to Mount Lebanon — I had cut down, carried off, and installed these excellent beams in the temple of the gods Anu and Adad, the great gods, my lords: with the remains of the cedar I constructed the house of those šaḫūru from top to bottom. I entirely surrounded it with basalt slabs. I constructed the house of the labūnu, before which it stands, of terebinth from top to bottom. I entirely surrounded it with white limestone slabs. Thus I constructed, completed, and decorated this palace in a splendid fashion with cedar and terebinth.
I made replicas in basalt of a nāḫiru, which is called a sea-horse and which by the command of the gods Ninurta and Nergal, the great gods, my lords, I had killed with a harpoon of my own making in the Great Sea of the land Amurru, and of a live burḫiš which was brought from the mountain/land Lumaš
Finally, with boxwood, which I had cut down and carried off with the cedar beams, I built a palace of weapons for my lordly leisure beside this cedar palace. I entirely surrounded its foundation with slabs of gišnugallu-alabaster. Thus I constructed and completed it from top to bottom with boxwood. I inscribed my monumental inscriptions and deposited them therein.
Month of Ḫibur, equivalent of the Babylonian month Kislīmu, eighteenth day, eponymy of Taklak-ana-Aššur.
I strengthened. With boxwood, which by the command of the gods Aššur and Anu, the great gods, my lords, I had cut down and carried off from Mount Lebanon,
I entirely surrounded it with slabs of gišnugallu-alabaster. I constructed, completed, and decorated this palace in a splendid fashion. Its walls and
Tiglath-pileser, strong king, king of the universe, king of Assyria, king of all the four quarters,
In the future, in days to come, may a later prince, when this palace becomes old and dilapidated, restore its weakened portions either with boxwood or
Tiglath-pileser, strong king, king of the universe, king of Assyria, king of all the four quarters, encircler of all criminals, pious, provider for Ekur, select of the god Aššur, valiant young man merciless mighty man who acts with the support of the gods Aššur and Ninurta, the great gods, his lords, and thereby has felled his foes, attentive prince who, by the command of the god Šamaš the warrior, has conquered by means of conflict from Babylon of the land Akkad to the Upper Sea of the land Amurru and the sea of the lands Nairi and become lord of all;
strong gišginû, who by the attack of his fierce weapons has caused the four corners of the world to quake so that the habitations convulsed — indeed on the battlefield he has put in their graves the dangerous enemies of the god Aššur and turned them into ghosts — storm-trooper, at the approach of whose ferocious onslaught, the princes of the four quarters dreaded his fierce battle and took to hiding places like bats and scurried off to inaccessible regions like jerboa;
thrice I marched to the lands Nairi and conquered the extensive lands Nairi from Tummu to the land Daiēnu. I conquered the interior of the land Ḫabḫu, the lands Ḫimua and Paiteru. I received their tribute of teams of horses in harness.
I conquered 12,000 of the troops of the land of the insubmissive Mušku in battle. I laid out by means of the bow (at arrow point) their fighting men right through the plain.
I took and uprooted 4,000 Urumu and Abešlu, insubmissive Hittite troops, and regarded them as belonging to my land.
By the command of the gods Aššur, Anu, and Adad, the great gods, my lords, I marched to Mount Lebanon. I cut down and carried off cedar beams for the temple of the gods Anu and Adad, the great gods, my lords. I continued to the land Amurru and conquered the entire land Amurru. I received tribute from the city Arwad and the lands Byblos and Sidon. Upon my return I became lord of the entire land Ḫatti and imposed upon Ini-Tešub, king of the land Ḫatti, tax, tribute, and impost consisting of cedar beams.
I marched to Karduniaš Babylonia. I conquered from the city Turšan on the other side of the Lower Zab, the city Arman of Ugar-Sallu, as far as the city Lubdu. I crossed over the River Radānu. I conquered the cities at the foot of Mount Kaštilla and the foot of Mount Kamulla. I took out their booty and possessions and brought them to my city Aššur.
On this campaign of mine I marched to the land Sūḫu. I conquered from the city Sabiritu, an island in the Euphrates, the cities on this bank and the far bank as far as the city Ḫindānu. I uprooted their people, carried off their gods, and brought all of them to my city Aššur.
By the command of the god Ninurta, who loves me, I marched to Karduniaš Babylonia. I conquered the cities Dūr-Kurigalzu, Sippar-of-Šamaš, Sippar-of-Anunītu, Babylon, Opis, the great towns of Karduniaš Babylonia together with their fortresses. I brought about the defeat of their multitudes and took prisoners without number from them. I burnt the palaces of Babylon which belonged to Marduk-nādin-aḫḫē, king of Karduniaš Babylonia
I plundered the numerous palaces. I drew up a battle line of chariots against Marduk-nādin-aḫḫē, king of Karduniaš Babylonia, and defeated him.
In the future, in days to come, may a later prince, when these palace walls become old and dilapidated, restore their weakened portions. May he see my monumental inscriptions, identify them, anoint them with oil, make sacrifices, and return them to their places. Then the god Aššur, the great lord, and the goddess Ištar, mistress of Nineveh, will listen to his prayers.
my predecessor, had restored — it became old and dilapidated and Aššur-uballiṭ I, my forefather, restored it but again it became dilapidated and Shalmaneser I, my forefather, restored it — once again it had become dilapidated and its terrace
By the command of the gods Aššur and Ninurta, the great gods, my lords, I conquered from the edge of the land Sūḫu to the city Carchemish of the land Ḫatti in a single day. I crossed the Euphrates as though it were a canal. Seventeen of their cities, from the city Tadmar of the land Amurru, Anat of the land Sūḫu, as far as Rapiqu of Karduniaš Babylonia, I burnt, razed, and destroyed. I brought their booty, their hostages, and their goods to my city Aššur.
With the aid of the gods Aššur, Šamaš, and Adad, the great gods, my lords, I, Tiglath-pileser, king of Assyria, son of Aššur-rēša-iši I, king of Assyria, son of Mutakkil-Nusku, who was also king of Assyria, I the conqueror from the Great Sea of the land Amurru and the sea of the lands Nairi, marched thrice to the lands Nairi.
Tiglath-pileser, strong king, king of the universe, king of Assyria, king of the four quarters, conqueror of the lands Nairi from the land Tummu to the land Daiēnu, conqueror of the land Ḫabḫu to the Great Sea.
The palace of Tiglath-pileser, king of Assyria, conqueror from Babylon of the land Akkad to Mount Lebanon to the Great Sea of the land Amurru and the sea of the lands Nairi, builder of the cedar palace.
Tiglath-pileser, vice-regent of Aššur, son of Aššur-rēša-iši I who was also vice-regent of Aššur, built and reconstructed the temple of the gods Anu and Adad, his lords.
Tiglath-pileser, vice-regent of Aššur, son of Aššur-rēša-iši I, vice-regent of Aššur, built and reconstructed the temple of the god Adad, his lord.
The palace of Tiglath-pileser, strong king, king of the universe, king of Assyria, son of Aššur-rēša-iši who was also strong king, king of the universe and king of  Assyria (
The palace of Tiglath-pileser, king of the universe and king of Assyria: brick belonging to the facing of the quay wall of the River Ḫusir at the garden of the city Nineveh.
To the goddess Tašmētu, his mistress, has Aššur-išmânni, the scribe, son of Aššur-dayyān, dedicated this for his life.
In my accession year and in my first regnal year, after I nobly ascended the royal throne, with the exalted strength of the god Aššur, my lord, who goes before me, with the
of the god Ninurta, who goes at my right hand, with the martial spirit of the god Adad, who goes at my left hand, I mustered my chariots and troops. Difficult roads
which for the passage of my chariots and troops were not suitable, routes which were impassable, whose barriers even the winged birds of the sky could not pass, the barriers through which no king or prince who preceded me had marched
and Iatkun, their rugged paths and difficult passes, the terraces of their mountains — with bronze picks I hacked out a good way for the passage of my chariotry. I marched right through those mountains. I crossed over the Rivers
The gods Ninurta and Nergal, who love my priesthood, gave to me the wild beasts and commanded me to hunt. 300 lions
The remainder of the numerous animals and the winged birds of the sky, wild game which I acquired, their names are not written with these animals, their numbers are not written with these numbers,
In my accession year and in my first regnal year after I nobly ascended the royal throne, with the exalted strength of the god Aššur, my lord, who goes before me, with the
, their rugged paths and difficult passes, the terraces of their mountains — with bronze picks I hacked out a good way for the passage of my chariotry. I marched right through those mountains. I crossed over the Rivers
He dispatched merchants and they acquired burḫiš, dromedaries, and tešēnū. He formed herds of dromedaries, bred them, and displayed herds of them to the people of his land.
The king of Egypt sent a large female monkey, a crocodile, and a "river-man," beasts of the Great Sea. He displayed them to the people of his land.
I rebuilt from top to bottom the storehouses of my lordly palace which are at the head of the ḫamiluḫḫu and the small terrace and which had become dilapidated. I rebuilt the house of the šaḫuruof Erība-Adad I and the large terrace  on the north side which Aššur-nādin-aḫḫē, king of Assyria, had built and which had become dilapidated. I dug out the moat of my city Aššur which had fallen in and become filled with earth from the Craftsman's Gate to the Tigris Gate. I removed the worn doors of the Craftsman's Gate, made high doors of fir, and made them fast with bronze bands. I completely reconstructed the great wall of my city Aššur. I piled up earth around and on top of it. I built the palace of cedar, boxwood, terebinth, and tamarisk in my city Aššur. I made replicas of two nāḫiru, four burḫiš, and four lions in basalt, two genii in parūtu-alabaster, and two  i{burḫiš} in white limestone and stationed them at their doors.
The canal which Aššur-dan I, king of Assyria, excavated — the source of this canal had fallen in and for thirty years water had not flowed therein. I again excavated the source of this canal, directed water therein and planted gardens. The facing of the great tower of the Tigris Gate, which Adad-nārārī I king of Assyria had built, had become dilapidated and fallen in. I raised it five "feet" above water level with bitumen and baked brick. The large terrace of New Palace which is before the forecourts, which Tukultī-Ninurta I king of Assyria had built, had become dilapidated and fallen in over an area of 63 kumānu. I reconstructed it from top to bottom.
The remainder of the numerous animals and the winged birds of the sky, wild game which he acquired, their names are not written with these animals, their numbers are not written with these numbers.
The palace of Aššur-bēl-kala, king of the universe, strong king, king of Assyria, son of Tiglath-pileser I, king of the universe, strong king, king of Assyria, son of Aššur-rēša-iši I who was also king of the universe, strong king, king of Assyria:
To the god Šamaš, king of heaven and underworld, his king, Tukultī-Mēr, king of the land Ḫana, son of Ilī-iqīša, king of the land Ḫana, dedicated this object for the well-being of his land and the protection of his reign.
Belonging to Ibašši-ilu, chief vizier. For the life of his eldest daughter, whom he loves, he made this object. Property of the gods Aššur, Enlil, and Ninlil, the gods of the city Baltil Aššur. No one must covet it, take it away, or swear falsely by god and king and take possession of it.
Šamšī-Adad, strong king, king of the universe, king of Assyria, son of Tiglath-pileser I, king of the universe, king of Assyria, son of Aššur-rēša-iši I who was also king of the universe and king of Assyria:
Šamšī-Adad, appointee of Enlil, vice-regent of Aššur, son of Tiglath-pileser I, appointee of Enlil, vice-regent of Aššur, son of Aššur-rēša-iši I who was also appointee of Enlil and vice-regent of Aššur:
Monument of Šamšī-Adad, king of Assyria, son of Tiglath-pileser I who was also king of Assyria.
The palace of Ashurnasirpal, king of the universe, king of Assyria, son of Šamšī-Adad IV who was also king of Assyria.
Monument of Shalmaneser, great king, king of the universe, king of Assyria, son of Ashurnasirpal I, king of Assyria, son of Šamšī-Adad IV who was also king of Assyria.
son of Tiglath-pileser II, king of the universe, king of Assyria, son of Aššur-rēša-iši II who was also king of the universe and king of Assyria:
who from the time of Shalmaneser, king of Assyria, my forefather, had destroyed people of Assyria by
and murder, had sold all their sons and daughters; by the command of Aššur, my lord, I took prisoners, I inflicted upon them a major defeat, I carried off their booty, possessions, property, herds, and flocks and brought them to my city Aššur
, which from the time of Aššur-rabi II, king of Assyria, my forefather, the cities of the district of my land,
and inflicted upon them a major defeat. I destroyed, ravaged, and burnt their cities. I pursued the remainder of their troops which had fled from my weapons from
zi. I inflicted upon them a major defeat and carried off their booty and possessions. The rest of them I uprooted, settled them in
I destroyed, ravaged, and burnt. I captured Kundibḫalê, king of the land Katmuḫu, inside his palace
By the command of Aššur, my lord, I mustered my troops and reached the land of the Musru which had rebelled against me. I destroyed, ravaged, and burnt their cities. I brought forth their booty without number and carried it to my city Aššur.
I brought back the exhausted people of Assyria who had abandoned their cities and houses in the face of want, hunger, and famine and had gone up to other lands. I settled them in cities and houses which were suitable and they dwelt in peace. I constructed palaces in the various districts of my land. I hitched up plows in the various districts of my land and thereby piled up more grain than ever before. I hitched up numerous teams of horses
He who erases my monumental inscriptions and my inscribed name and writes his own name: may Aššur
) I carried off their booty and possessions and the remainder of them I uprooted and settled in
Aššur-dān, strong king, king of the universe, king of Assyria, son of Tiglath-pileser II, strong king, king of the universe, king of Assyria, son of Aššur-rēša-iši II, strong king, king of the universe, king of Assyria, son of Aššur-rabi II who was also strong king, king of the universe, and king of Assyria:
To the god Aššur, father of the great gods, his lord: Aššur-dān, appointee of the god Enlil, vice-regent of the god Aššur, son of Tiglath-pileser II, appointee of the god Enlil, vice-regent of Aššur, son of Aššur-rēša-iši II, appointee of the god Enlil, vice-regent of the god Aššur, son of Aššur-rabi II who was also appointee of the god Enlil and vice-regent of the god Aššur:
I dedicated this for my life, that my days might be long, my years many, for the well-being of my seed and land.
The palace of Aššur-dān, strong king, king of the universe, king of Assyria, son of Tiglath-pileser II, strong king, king of the universe, king of Assyria, son of Aššur-rēša-iši II, strong king, king of the universe, king of Assyria, son of Aššur-rabi II who was also strong king, king of the universe and king of Assyria.
The palace of Aššur-dān, great king, strong king, king of the universe, king of Assyria, son of Tiglath-pileser II who was also king of the universe and king of Assyria.
Adad-nārārī, great king, strong king, king of the universe, king of Assyria, king of all the four quarters, select of Aššur, attentive prince, who acts with the support of Aššur and the god Ninurta, the great gods, his lords, and thereby has felled his foes;
son of Aššur-dān II, king of the universe, king of Assyria, son of Tiglath-pileser II, king of the universe, king of Assyria, son of Aššur-rēša-iši II who was also king of the universe and king of Assyria:
the city A                                               rrapḫa
In the month Kislīmu, the fourth day, I marched to the land Ḫabḫu. I conquered the lands Bāzu, Sarbaliu, and Didualu together with the cities on the banks of the River Rūru of the land Meḫru. I brought forth their booty and possessions and brought them to my city Aššur.
Great gods, who take firm decisions, who decree destinies; they properly created me, Adad-nārārī, attentive prince,
, they altered my stature to lordly stature, they rightly made perfect my features and filled my lordly body with wisdom. After the great gods had decreed my destiny, after they had entrusted to me the scepter for the shepherding of the people, after they had raised me above crowned kings and placed on my head the royal splendor; they made my almighty name greater than that of all lords, the important name Adad-nārārī, king of Assyria, they called me. Strong king, king of Assyria, king of the four quarters, sungod of all people, I;
son of Aššur-dān II, appointee of the god Enlil, vice-regent of Aššur, who defeated all his enemies, son of Tiglath-pileser II, king of Assyria, holy offspring of Aššur-rēša-iši II, martial sovereign, trampler of criminals;
at that time, by the edict of the great gods, my sovereignty and dominion were decreed and they named me to plunder the possessions of the lands. I am king, I am lord, I am powerful, I am important, I am praiseworthy, I am magnificent, I am strong, I am mighty, I am fierce, I am enormously radiant, I am a hero, I am a warrior, I am a virile lion, I am foremost, I am exalted, I am raging;
Adad-nārārī, strong king, king of Assyria, king of the four quarters, the one who defeats his enemies, I, the king capable in battle, overwhelmer of cities, the one who scorches the mountains of foreign lands, I, the virile warrior, the one who controls those opposed to him, who is inflamed against the evil and wicked, I, I scorch like the god Girru fire god, I overwhelm like the deluge,
, I strike the wicked like the fierce dagger, I constantly blow like the onslaught of the wind, I rage like the gale, I uproot people like hair of the skin, I overpower like the net, I enclose like the trap, at the mention of my strong name the princes of the four quarters sway like reeds in a storm, at the onset of my campaign their weapons melt as though in a furnace;
valiant man who marched with the support of the god Aššur, his lord, from the other side of the Lower Zab, the district of the Lullumu, the lands Ḫabḫu and Zamua, as far as the passes of the land Namru and subdued the extensive land of the Qumānu as far as the lands Meḫru, Salua, and Uraṭru,
who yet a fourth time marched to the lands Nairi and conquered the interior of the land Ḫabḫu, the cities Naḫur and Ašnaku; indeed who was constantly traversing the mighty mountains; who conquered the cities of the land Natbu; indeed I who entirely destroyed the land Alzu so that it looked like ruin hills created by the deluge; I who took hostages from them and imposed upon them tribute and tax; I who brought about the defeat of the field troops of the Aḫlamû-Arameans; I who received the tribute of the Sūḫu;
who brought into the boundaries of his land the cities Idu and Zaqqu, fortresses of Assyria; who recaptured the cities Arinu, Turḫu, and Zaduru, conquered regions which the land Šubrû had torn away from Assyria:
The ancient city Apqu, which kings who preceded me had built, had become dilapidated and turned into ruin hills. I rebuilt this city, reconstructed it from top to bottom, completed it, decorated it in a splendid fashion, and made it bigger than before. I constructed therein my enormous lordly palace.
In the eponymy of Ilī-emūqāya I marched a second time to the land Ḫanigalbat. I fought with him at Naṣipanu. I dyed the countryside red with the blood of his warriors. I entered the city Iaridu. I reaped the harvest of his land. I regarded the city Saraku as mine and heaped up the barley and straw therein.
In the eponymy of Ninuāiia I marched a third time to the land Ḫanigalbat. I captured the city Ḫuzirina. I completely surrounded the wall. The people of the cities at the foot of Mount Kašiiari, which Mamli the Temannu had captured, submitted to me. I regarded his palaces as mine. At that time I received a large female monkey and a small female monkey, a shipment from the land Bīt-Adini which lies on the bank of the Euphrates.
In the eponymy of Likberu I marched a fourth time to the land Ḫanigalbat. At that time Muquru, the Temannu, broke the oath of the great gods and belligerently sought against me war and battle. Trusting in his fortified city, his strong bow, his extensive troops, and the Arameans, he rebelled against me. I mustered my chariotry and troops and marched to the city Gidara, which the Arameans call Raqammatu and which the Arameans had taken away by force after the time of Tiglath-pileser, son of Aššur-rēša-iši, king of Assyria, a prince who preceded me. In my cunning I placed redoubts around it the city, a tactic which had never been used by (did not exist among) the kings my fathers. Although he had dug a moat around his city they took fright in the face of my fierce weapons, my raging battle, and my strong forces and I entered with force and violence the city Raqammatu. That fellow I brought down from his palace. I personally inspected his property, precious stone of the mountain, chariots, horses, his wives, his sons, his daughters — all his valuable booty. That fellow together with his brothers I fastened in bronze clasps and brought them to my city Aššur. Thus have I constantly established the victory and strength of Aššur, my lord, over the land Ḫanigalbat.
In the eponymy of Adad-aḫa-iddina, governor of Inner City Aššur, I marched a fifth time to the land Ḫanigalbat. I received the tribute of the lands.
In this same eponymy, on that campaign of mine on which I brought back in my presence Nūr-Adad, the Temannu, together with his extensive troops as captives, I brought him to my land and into Nineveh. I mustered chariotry and troops and marched over difficult roads and rugged mountains which were unsuitable for the passage of my chariotry and troops, into which none of the kings my fathers had penetrated and wherein no winged bird of the sky flew — I marched to the cities Sikkur and Sappānu which since the time of Tukultī-Ninurta I, king of Assyria, son of Shalmaneser I who was also king of Assyria, a prince who preceded me, had withheld tax and tribute from Aššur, my lord. I surrounded the cities Sikkur and Sappānu and fought with them. I inflicted a major defeat upon them. I brought forth their booty, possessions, property, herds, and flocks and brought them to my city Aššur. I conquered all the cities in the district of the cities Sikkur and Sappānu. The remainder of their inhabitants, who had fled before my strong weapons, came down and submitted to me. I received from them tribute and imposed upon them stringent taxes and dues.
In the month Nisannu, eponymy of Šamaš-abūia, I marched a second time to the assistance of the city Kummu. I conquered, burnt, ravaged, and destroyed the cities Satkuru, Iasaddu, Kunnu, Tabsia, cities of the land Ḫabḫu in the environs of the city Kummu which had withheld my tribute of teams of horses.
By the command of Aššur, the great lord, my lord, and the goddess Ištar, mistress of battle and strife, who goes at the head of my extensive army; in the month Simānu, in this same eponymy, I marched for a fifth time to the land Ḫanigalbat. I received the tribute of the land Ḫanigalbat above and below. Thus I became lord of the extensive land Ḫanigalbat to its entire extent and brought it into the boundaries of my land. I brought them under one authority. I crossed the River Ḫabur and marched to the city Guzānu which Abi-salāmu, a man of Bīt-Baḫiāni, held. I entered the city Sikānu which lies at the source of the River Ḫabur. By the exalted strength of the god Šamaš, lord of my turban, lover of my priesthood, I received from him his numerous chariots, teams of horses, silver, gold, the property of his palace. I imposed upon him tribute.
On this same campaign of mine I made my way along the banks of the River Ḫabur. I spent the night in the city Arnabānu. Moving on from the city Arnabānu I spent the night in the city Ṭabitu. Moving on from the city Ṭabitu I entered the city Šadikannu. I received tribute, tax, chariots, and gold. Moving on from the city Šadikannu I spent the night in the city Kisiru. Moving on from the city Kisiru I entered the city Qatnu. I allowed to remain there Amīl-Adad, a man of the city Qatnu, my vassal. I received from him the property of his palace, chariots and horses, wagons and oxen. I imposed upon him tribute. Moving on from the city Qatnu I pitched camp and spent the night in the mountains of buṣu which are by the River Ḫabur. Moving on from the mountains of buṣu I entered the city Dūr-aduklimmu. I regarded the city Dūr-aduklimmu as mine. Moving on from the city Dūr-aduklimmu I marched to the land Laqû, to the city Zūriḫ which Baratara, a man of Bīt-Ḫalupê, held. I received from him tribute and tax. I passed on to the city of the man Harānu and received tribute and tax. I marched to the city Sirqu which lies on the other bank of the Euphrates and which Mudadda, the Laqû, held. I received tribute, tax, the property of his palace, oxen, agālu-donkeys, tribute and tax of the land Laqû to its entire extent above and below. I received the tribute of the city Ḫindānu. I brought this to my city Aššur.
I constructed palaces in the various districts of my land. I hitched up plows in the various districts of my land and thereby piled up more grain than ever before. I hitched up more teams of horses than ever before for the forces of my land.
I am enormously radiant, I am a hero, I am a warrior, I am a virile lion, I am foremost, I am exalted, I;
Palace of Adad-nārārī, strong king, king of the universe, king of Assyria, son of Aššur-dān II, king of the universe, king of Assyria, son of Tiglath-pileser II who was also king of the universe and king of Assyria:
The palace of Adad-nārārī, king of the universe, king of Assyria, son of Aššur-dān II, king of the universe, king of Assyria, son of Tiglath-pileser II who was also king of the universe and king of Assyria.
The palace of Adad-nārārī, great king, strong king, king of the universe, king of Assyria, son of Aššur-dān II, king of the universe, king of Assyria, son of Tiglath-pileser II who was also king of the universe and king of Assyria.
Statue of Adad-nārārī, strong king, king of the universe, king of Assyria, son of Aššur-dān II, king of the universe, king of Assyria, son of Tiglath-pileser II who was also king of the universe and king of Assyria.
God Aššur, king of all the great gods; god Anu, king of the Igīgū and Anunnakū gods; lord of the lands, god Enlil, exalted one, father of the gods; god Ea, king of the apsû, who decrees destinies; god Sîn, king of the lunar disk, lord of brilliance; god Adad, the  exceptionally strong, lord of abundance; god Šamaš, judge of heaven and underworld, commander of all; god Marduk, sage of the gods and lord of omens; god Ninurta, warrior of the Igīgū and Anunnakū gods; god Nergal, perfect one, king of battle; god Nusku, bearer of the holy scepter, circumspect  god; goddess Ninlil, spouse of the god Enlil, mother of the great gods; goddess Ištar, foremost in heaven and underworld, who is consummate in the canons of combat.
, son of Aššur-dān II, appointee of the great gods, vice-regent of Aššur, son of Tiglath-pileser II,
god Marduk, sage of the gods and lord of omens; god Ninurta, warrior of the Igīgū and Anunnakū gods; god Nergal, perfect one, king of battle; god Nusku, bearer of the holy scepter, circumspect  god; goddess Ninlil, spouse of the god Enlil, mother of the great gods; goddess Ištar, foremost in heaven and underworld, who is consummate in the canons of combat.
While I resided with my outstanding power in Nineveh, there was a rebellion and I sent my forces to
The gods Ninurta and Nergal, who love my priesthood, gave to me the wild beasts and commanded me to hunt. I killed sixty strong lions from my
The palace of Tukultī-Ninurta, vice-regent of Aššur, son of Adad-nārārī II, vice-regent of Aššur, son of Aššur-dān II who was also vice-regent of Aššur: at that time the towers of
The palace of Tukultī-Ninurta, king of the universe, king of Assyria, son of Adad-nārārī II, king of Assyria: I/he restored the ruined portions of the towers of the door of the god Enpi.
The palace of Tukultī-Ninurta, strong king, king of the universe, king of Assyria, son of Adad-nārārī II strong king, king of the universe, king of Assyria, son of Aššur-dān II who was also king of the universe and king of Assyria.
The palace of Tukultī-Ninurta, king of the universe, king of Assyria, son of Adad-nārārī II, king of the universe, king of Assyria, son of Aššur-dān II who was also king of the universe and king of Assyria.
Aššur is king, Ṣilulu is vice-regent of Aššur, son of Dakiki, herald of the city Ashur, (your/his servant).
Shalmaneser, strong king, king of Assyria, son of Adad-nārārī III, strong king, king of the universe, king of Assyria, son of Šamšī-Adad V, king of the four quarters:
When Šamšī-ilu, the field marshal, marched to Damascus, the tribute of Ḫadayyāni, the Damascene — silver, gold, copper, his royal bed, his royal couch, his daughter with her extensive dowry, the property of his palace without number — I received from him Ḫadayyāni.
may the gods Aššur, Marduk, Adad, Sîn, and Šamaš not stand by him at his lawsuit; may they not listen to his prayers; and may they quickly smash his country like a brick. May he no longer give advice to the king.
God Marduk, great lord, king of the gods, who holds the circumference of heaven and underworld who populates cities and establishes sanctuaries, who supervises all the shrines of the gods; god Nabû: scribe of the gods, who grasps the holy tablet stylus, who carries the tablet of the destinies of the gods, who prov1des for the Igīgū and Anunnakū gods, who continually gives food rations and thereby grants life; god Šamaš, light of the lands, judge of all cities and protector of the four quarters; god Sîn, luminary of heaven and underworld, who is endowed with lofty horns and clothed in brilliance; bright goddess Ištar-kakkabī, the goddess Inanna Inninna, whose forgiveness is good and who receives prayers; all great gods who heed his petitions, his allies, his lords:
I wrote my monumental inscription, engraved thereon images of the gods, and erected this stele in the divine abode. I established forever income, food offerings, and incense offerings for these gods.
As for the one who alters my inscription or name, may the gods Aššur, Šamaš, Marduk, and Adad, the great gods, not have mercy upon him, to his utter destruction.
To the god Aššur, father of the gods, great lord, who dwells in Eḫursaggalkurkurra, his great temple, may it be extremely good!
To the gods of destinies and the goddesses, who dwell in the city Aššur at their great temple, may it be extremely good!
It is extremely good with Shalmaneser/Aššur-dān, holy priest, the servant who worships your great divinity, and with his military forces.
Ikūnum, vice-regent of Aššur, made the temple of the goddes Ereškigal, for his life and the life of his city built and put the clay cone.
Puzur-Aššur, vice-regent of the god Aššur, son of Aššur-nārārī I, also vice-regent of the god Aššur:
For his life and the well-being of his city - the city of Habuba on the shore of the Lower Zab I built from the foundation to the top. I deposited my foundation documents and my steles.
The gods Aššur and Adad will listen to the prayers of a later ruler when that city becomes dilapidated and he rebuilds it. May the same ruler restore foundation documents and the steles to their place.
Antiochus, great king, mighty king, king of the world, king of Babylon, king of the lands, provider for Esagil and Ezida, foremost heir of Seleucus, king of the Macedonians, king of Babylon, am I.
In the month of Addaru, on the twentieth day, in year 43, I laid the foundations of Ezida, the true house, the temple of Nabû which is in Borsippa.
Nabû, supreme heir, wisest of the gods, the proud one, who is worthy of praise, firstborn son of Marduk, offspring of Erua, the queen who forms living creatures, look favorably upon me.
At your supreme command, whose command is unalterable, may the downfall of the land of my foe, the achievement of my successes, triumphant victory over my enemies, a just rule, a prosperous reign, years of happiness and the full enjoyment of great old age, be a gift for the kingship of Antiochus and king Seleucus, his son, forever.
Son of the prince, Nabû, heir of Esagil, firstborn son of Marduk, offspring of Erua the queen, when with rejoicing and jubilation you enter Ezida, the true house, the house of your supreme divinity, at your true command, which cannot be annulled, may my days be long, my years many; may my throne be secure, my reign lengthy, on your exalted tablet which preserves the boundary of heaven and earth.
May I conquer the lands from the rising to the setting of the sun; may my hands inventory their tribute and may I bring it to perfect Esagil and Ezida.
Nabû, supreme heir, upon your entry to Ezida, the true house, may the good fortune of Antiochus, king of the lands, king Seleucus, his son, and Stratonike, his consort, the queen, be established in your mouth.
Itti-Marduk-balāṭu, king of kings, favorite of the gods, son of Marduk-kabit-aḫḫēšu, pious and perfect prince, viceroy of Babylon, who was chosen by the gods Anu and Dagan, vice-regent for the god Enlil and the goddess Ninlil, mighty king, king of Sumer and Akkad,
For the god Enlil, lord of lands, his lord: Nebuchadnezzar, prayerful prince, made baked bricks and built the base of the Unu-maḫ with them.
O god Marduk, you are able to rescue the prayerful man and to make the one who is assiduous toward your sanctuaries stand in victory over his enemies.
In Babylon dwells Nebuchadnezzar, the king. He rages like a lion and thunders like the god Adad. Like a lion, he frightens his distinguished nobles. His supplications go to the god Marduk, lord of Babylon:
"Have pity on me, one who is dejected and prostrate! Have pity on my land, which weeps and mourns! Have pity on my people, who wail and weep! O lord of Babylon, how long will you dwell in the land of the enemy? May beautiful Babylon be remembered by you! Turn your face back to Esagil ("House Whose Top Is High"), which you love!"
The lord of Babylon listened to the supplications of Nebuchadnezzar and his command comes down to him from heaven:
To the people of Babylon, privileged people, members of the expert professions, those who are knowledgeable and wise,
merchants (those who carry money-bags) and commercial agents, all those of Babylon, both great and small, say the following:
"Thus says Nebuchadnezzar, viceroy for the god Enlil, a descendant of a native family of Babylon, the king your lord:
) With regard to the great lord, the god Marduk, who has been angry with all the cult centers for a long time,
you should know that he has relented and taken pity on Babylon. He summoned me to Esagil, the awe-inspiring sanctuary, and he gave me a magnificent commission. He told me to go by road and path on campaign to the land of Elam.
He is the one in whose power it is to make a region desolate and to resettle it, and who shows future people how to watch for his sign.
Nebuchadnezzar, king of Babylon, who administers correctly all the cult centers and confirms the regular offerings,
Foremost son of Ninurta-nādin-šumi, the just king and true shepherd, who makes the foundations of the land firm,
Principal support of the god Adad and the goddess Gula, the supreme gods, scion of Nippur, one of ancient stock,
The one chosen by the gods Anu and Dagan, and selected by the steadfast hearts of the great gods, I —
He commanded and the land was abandoned by its gods. The thinking of its people changed; they were incited to treachery.
The guardians of peace became angry and went up to the dome of heaven; the protective spirit of justice stood aside.
) Palace of Ashurbanipal, king of the world, king of Assyria, the one on whom the god Nabû and the goddess Tašmētu bestowed broad understanding, who has sharp eyes and who learned the highest level of scribal art, that skill which no one among the kings who had preceded me had learned. I have written on tablets, checked and collated everything pertaining to cuneiform signs, the art of the god Nabû. I set them up in my palace so that they might be seen and read to me.
to pass above and below the land, to the right and the left, in front and behind, like the very flood. He filled the inner city, the suburbs, the steppe, and the plain with deathly silence and turned it into a desert.
), the servant who reveres him, prayerful, obedient, who is constantly attentive for his (Marduk’s) appearance, did not cease praying until he Marduk had made him obtain his heart’s desire.
Until I had regarded his lofty figure, so long as dejectedness of heart — which afflicted me daily without end — had not left my body, I did not get enough sleep in the sweet lap of night.
Having made up his mind, when he went out from the wickedness in Elam, going by way of city and steppe, he took a road of jubilation, a path of rejoicing, a route indicating his attention to and acceptance of my prayers, unto Šuanna Babylon.
The people of the land regarded his lofty, fitting, majestic, bright and joyful appearance; all of them paid attention to him.
The heavens brought him their abundance, the earth its yield, the sea its wealth, and the mountain its gift.
Fine sheep were slaughtered and prime bulls provided in abundance. Food offerings were lavish and incense was burnt.
the one on whom the god Nabû and the goddess Tašmētu bestowed broad understanding, who has sharp eyes and who learned the highest level of scribal art,
Because the king constantly besought the Sun-god, the light of the gods, with supplications and prayers,
He (the Sun-god) looked happily upon him and gave him the kingship of all people and of every region of the world.
When, with regard to Nebuchadnezzar — the pious and pre-eminent prince, offspring of Babylon, sovereign of kings, valiant vice-regent, viceroy of Babylon, the sun-god of his land, who makes his people flourish, who protects the boundaries, who confirms the border lines, just king who renders righteous decisions, valiant male whose strength is directed towards doing battle, who bears a terrible bow, who does not fear battle, who overpowered the mighty Lullubû land with his weapons, defeated the Amorite land and plundered the Kassites, pre-eminent among kings, prince beloved of the god Marduk — the king of the gods, the god Marduk, commissioned him Nebuchadnezzar, he raised his weapons in order to avenge the land of Akkad.
From the city Dēr, the cult center of the god Anum, he made an incursion to a distance of thirty leagues. In the month of Duʾūzu he set out on campaign. During the whole time of the campaign the blistering heat burnt like fire and the very roadways scorched like flames. There was no water in the places which were normally waterlogged and the drinking places were cut off. The best of the great horses gave out (stood) and the legs of the strong warrior sought for a respite (turned). Yet the king, the pre-eminent one, goes on, the gods supporting him. Nebuchadnezzar proceeds on; he has no equal. He does not fear the difficult terrain; he even increases the daily march.
Šitti-Marduk, the head of the house of Bīt-Karziabku, whose chariot was stationed on the right flank of the king, his lord, did not lag far behind, but rather kept his chariot ready. The mighty king hastened on and came to the bank of the Ulāya River. The two kings came together, engaging in battle. Fire flared up between them. The face of the sun was darkened by the dust they raised up. Dust storms whirled; the storm whipped around. In the storm of their battle, the warrior in his chariot could not see the second man in the chariot with him.
Šitti-Marduk, the head of the house of Bīt-Karziabku, whose chariot was stationed on the right flank of the king, his lord, did not lag far behind, but rather kept his chariot ready. He did not fear the battle, but rather went down against the enemy. Moreover, he penetrated deep into the midst of the enemy of his lord. By the command of the goddess Ištar and the god Adad, the gods who are the lords of battle, he put Ḫulteludiš, the king of Elam, to flight and he Ḫulteludiš disappeared. Thus, king Nebuchadnezzar stood in triumph; he seized the land of Elam and plundered its property.
For the god Nanna, his lord: Marduk-nādin-aḫḫē, king of the world, king of Ur, king of Babylon, king of Sumer and Akkad, who provides for Ur, restorer of Ekišnugal, rebuilt and restored Eganunmaḫ, the temple which had collapsed due to old age, and dedicated to him this door socket, the name of whose stone is ‟It shines."
Marduk-šāpik-zēri, I, the one called by him the god, the prince to whom he stretched out his hand, reconstructed and restored the base of Ezida, which had collapsed due to old age.
Napsameni, overseer of the diviners, nešakku-official of the god Enlil, servant of Marduk-šāpik-zēri, king of Babylon.
Adad-apla-iddina, king of Babylon, made Emeteursaga ("House Worthy of the Hero") shine. The god Zababa
The one who has gathered to himself all rites and ordinances, who makes secure the throne, the scepter of the people,
Written according to the wording of damaged tablets. Anyone who sees this should not damage it! Instead, let him restore the breaks!
Tablet of Urad-Gula, the exorcist, son of Adad-šuma-uṣur, chief exorcist of Esarhaddon, king of Assyria.
Adad-apla-iddina, king of Babylon, builder of Nēmet-Marduk ("Bulwark of the God Marduk"), the outer wall of the city wall of Nippur, for the god Enlil, his lord.
Adad-apla-iddina, son of the goddess Ninisina, king of Babylon, son-in-law of the divine moon crescent, the one who provides for Ur, renovated Egišnugal for the god AŠimbabbar, his lord.
Adad-apla-iddina, son of the goddess Ninisina, king of Babylon, son-in-law of the god Nanna, the one who provides for Ur and renovated Egišnugal for the god AŠimbabbar, his lord.
In order to re-erect the wall Imgur-Enlil ("The God Enlil Showed Favor"), the city wall of Babylon, which had collapsed at the beginning of the year due to old age, to reach its ancient foundation, to lay its foundation on the breast of the netherworld, and to restore it as it had been in the past,
For the god Enlil, supreme lord, exalted, king of the universe, august leader, sovereign of heaven and netherworld, who decides the fates, venerable, splendid, whose rulership cannot be equaled among all the gods, king of the gods, lord of the whole expanse of the heavens, at whose utterance all the Igīgū gods moan in fear and at the giving of whose orders all the Anunnakū gods shake like reeds, lord of Ekur and Nippur, who dwells in Ekurigigal, his lord:
Simbar-Šipak, just king, his respectful servant, who administers correctly the rites of the gods Anu and Dagan and duly performs their cultic rites,
With regard to the throne of the god Enlil in Ekurigigal which Nebuchadnezzar I, a previous king, had made — during the reign of Adad-apla-iddina, king of Babylon, hostile Arameans and Sutians, enemies of Ekur and Nippur, who desecrated Duranki, upset in Sippar — the ancient city and abode of the great judge of the gods — their cultic rites, plundered the land of Sumer and Akkad, and overthrew all the temples.
The goods and property of the god Enlil which the Arameans had carried off and which the Subartu had subsequently taken from them, at the command of the god Enlil — exalted ruler of the gods, lord of lords — the god Marduk — king of the universe, who has the power to make a region desolate and to resettle it — and the god Utulu — terror of his enemies, slayer of his foes — an Assyrian recognized the goods and property of the god Enlil and brought them into Baltil Aššur. It returned from Baltil to its place in Duranki.
, reverent shepherd, who is assiduous toward the sanctuaries of the god Enlil, the knowledgeable one, was exceedingly concerned about the renovation of Ekur and Nippur.
He had constructed and set up a throne made of mēsu-wood — the durable wood — whose mountings were made of ṣāriru-gold and whose form was extra large, in sum, a throne suitable for his (Enlil’s) august position as supreme god.
On account of this, when the god Marduk — the great lord, Enlil of the gods, supreme deity — sits upon this throne, may the fate of Simbar-Šipak — just king, shepherd, and his (the god Marduk’s) favorite — be established favorably.
Written and collated according to its original. By the hand of Marduk-šarrani, son of Rīmūt-Nabû, son of Lūṣi-ana-nūr-Irra, descendant of Sîn-leqe-unnēnī, the lamentation-priest of the goddesses Ištar of Uruk and Nanāya, one privileged to enter the temple of the goddess Kanisurra, scribe of Eanna.
Tablet of Rīmūt-Nabû, descendant of Sîn-leqe-unnēnī, the lamentation-priest of the goddesses Ištar of Uruk and Nanāya, one privileged to enter the temple of the goddess Kanisurra.
A field of twelve kurru at the ratio of three sūtu of seed per iku measured by the large cubit, in the cultivable area of
-Adad, in the region of Uruk, on the bank of the royal canal, in the province of the Sealand: upper length, to the north, next to the royal canal; lower length, to the south, next to the sanctuary; upper width, to the west, next to the canal of the goddess Gula; and lower width, to the east, next to the canal of the god Ea —
Kaššû-bēl-zēri, son of Aḫu-bani, the governor of the Sealand, presented this land to the goddess Uṣur-amāssu, who dwells in Uruk, his lady, in order to prolong his days, to ensure the well-being of his offspring, and so that he might live in safety in the presence of his king.
May the god Nergal, lord of pestilence and murder, stretch out his protection over them, spare the lives of their people, and save them, their army, and their camp from anguish.
the one over whom the gods extended their eternal protection in order to appease their divine hearts and set their minds at rest;
and built it anew. The gods Bēl-ṣarbi, Nabû and Marduk, and Ninsaggirgi and Dumuzi, the gods living in it, they raised up their
May one of the kings, my descendants, who comes forth to rule the land, read an inscription written in my name when this temple becomes old and when he renovates its dilapidated sections, and may he anoint it with oil, make an offering, write my name with his name, and return it to its place. May he respect my inscriptions
To the god Marduk, venerable, splendid, the Enlil of the gods, most exalted of the gods, the one who directs all of the gods and holds the link between the Igīgū- and Anunnakū-gods, commander, honored god, king of the totality of heaven and netherworld, at whose mention the great gods fearfully attend his command,
He established for all future days the freedom from taxation of those privileged to enter the temple, the collegium, those people, as many as there are, who look after his (Marduk’s) ways.
But if that prince or governor or commandant or judge or viceroy who appears in the land harms this tomb or its bones, or changes its position, taking it to another place, or if another person incites him to plan wicked things against this tomb and he listens to him, may the god Marduk, the great lord, make his name, his descendants, his offspring, and his progeny disappear from mention by the mouths of the people!
May the god Nabû, who makes opposing forces agree, cut short the number of his days (the number of his long days)!
May the god Nabû, who makes opposing forces agree, cut short the number of his days (the number of his long days)! May the god Nergal not spare his life from malaria, plague, or slaughter!May the god Nergal not spare his life from malaria, plague, or slaughter!
For the god Marduk, great lord, heroic, eminent, exalted, lord of everything, lord of lords, august judge who makes decisions for all the inhabited world, lord of all lands, lord of Babylon, the one who dwells in Esagil, his lord:
he had it inscribed upon a canopy of ṣāriru-gold and set it up in the ‟Gate-of-Well-being," the cella of the god Bēl
an official, a provincial governor, a chief administrator of a temple, a governor, a royal official, and a
the citizens of Borsippa whom Marduk-zākir-šumi, the king of Babylon, at the command of the god Nabû, his lord
Property of Marduk-šākin-šumi, son of Marduk-zēra-uballiṭ, descendant of Yakīnu. Gift presented by Uṣur-Marduk.
Further, in the third year he brought the statue of the goddess Nanāya of Ezida, the beloved of the god Nabû, into the temple’s sacred workshop.
He held back the statue of the god Nabû in Babylon and turned the eve of the eššēšu-festival and the eššēšu-festival day itself into a festival of only one day.
Yearly he increased against them the level of killing, robbing, murdering, and performance of feudal obligations and corvée-labor.
On a single day he burned alive sixteen Cuthians with fire in the gate of the god Zababa, which is inside Babylon.
He expelled the citizens of Babylon, their wives, children and servants, and he settled them in the steppe.
With regard to the public square, the route of the god Šarʾur, beloved of his lord, who goes along the streets of his city in the third month,
He blocked off the roadway of his (Šarʾur’s) route and turned it over to his palace; he had him Šarʾur go along a road which was not part of his route.
He seized Mudammiq-Adad, the son of Adad-šuma-ēreš, his ally, without (Mudammiq-Adad having committed) any transgression or rebellion.
He carried off his (Mudammiq-Adad’s) people, as many as there were, to the Chaldeans and Arameans as greeting-gifts.
With regard to Śagab-il of the city Dūru, who in order to save himself had come out from the bank of the Euphrates and gone before him (Nabû-šuma-iškun) with a treaty and oath,
He (Nabû-šuma-iškun) committed against him that which is taboo to princes, namely insults and unspeakable abuse, and he counted his city as booty.
In the sixth year, he directed his attention to renovating Esagil, the palace of the Enlil of the gods Marduk.
Namely silver, gold, precious, valuable stones and everything befitting a divinity, as much as there was.
In accordance with his own desire, he installed there the gods of the Sealand, the Chaldeans, and Arameans.
Afterwards, Nabû-šuma-iškun, the Dakkurian, in accordance with the treaty and the oath sworn by the names of the great gods,
perfect offspring of the god Nunamnir, honored son, offspring of the princess of the gods, the goddess Erua,
judge of the gods, king of the great gods, the one who is resplendent in the east and in the west,
of the gods, his own counsellor, the one who accepts entreaties and hearkens to supplications, one who has broad understanding,
, the one to whose venerable command the Igīgū gods submit themselves humbly and the Anunnakū gods
For the goddess Uṣur-amāssu, august lady, who renders judgment for the land, who makes decisions for heaven and netherworld, daughter of the god Adad, beloved of the god Marduk, the one whose command cannot be revoked:
With regard to the Akītu temple, which long ago had become old, whose name had been forgotten, and which now stood in ruins, its walls had buckled and their foundations collapsed. Its ground-plan had been forgotten and its (the ground-plan’s) shape had changed. No king or commissioner or prince or city ruler had turned his attention to do this work and to renovate the Akītu temple.
Finally, Bēl-ibni and Nabû-zēra-ušabši, sons of Bulluṭu of Uruk, turned their attention to do this work and to renovate the Akītu temple. Hoe and basket were taken up by them wholeheartedly and they had an abode of pure riches built for the goddess.
The hand of Nabû-naʾid, son of Nadnāya, lamentation-priest of the goddess Ištar of Uruk, copied this.
He the god Marduk looked with favor upon Marduk-apla-iddina II, king of Babylon, prince who reveres him, to whom he the god Marduk stretched out his hand, legitimate eldest son of Erība-Marduk, king of Babylon, who has made firm the foundations of the land. The king of the gods, the god Asari, duly named him to the shepherdship of the land of Sumer and Akkad and personally said: "This is indeed the shepherd who will gather the scattered people."
With the excellent understanding which the god Ea, the creator, maker of all things, had bestowed upon him, and with the extensive knowledge which the god Ninšiku had granted him, he directed his attention to performing the rites, to administering correctly the rituals, and to renovating the cult centers and the sanctuaries of the divine residences of the great gods of the land of Akkad.
He was assiduous toward the sanctuaries of Eanna, the abode of the goddess Ištar, mistress of the lands, his lady. With regard to the outer enclosure wall of Eanna in the lower courtyard and with regard to the temple of the god Ningizzida, which had been constructed inside it to one side, he tore down its parapet and laid bare its foundation.
With fervent entreaties, prayers, and expressions of humility, he laid its foundations anew and made them as firm as a mountain. He raised its top with ritually pure bricks and made it as bright as daylight. He made it larger than before and fashioned its structure artfully.
On account of this, when the goddess Ištar, mistress of the lands‬, looks upon this work with pleasure, may she bestow a long life on Marduk-apla-iddina II, king of Babylon! May she increase his years and may he experience the fullness of old age! By her august command, which cannot be changed, may he subjugate at his feet all of his enemies and may the kings, his enemies, drag their weighty tribute — the abundance of the four quarters of the world, the yield of mountain and sea — into Šuanna Babylon! May he receive their present and may he bring them into Esagil, before the lord of lords! May his reign be established in Babylon for all time!
I saw the royal inscription of a king who had preceded me and who had built that temple. I did not alter his royal inscription, but rather I placed it with my own royal inscription. Anyone in the future — whether king, or son of a king, or commissioner, or governor, or chief administrator of a temple, or mayor — who, appointed by the great lord, the god Marduk, decides to rebuild Eanna, let him see this royal inscription and let him place it with his own royal inscription for the future!
For the lady, goddess Inanna, mistress of the lands, his lady: Marduk-apla-iddina II, king of Babylon, descendant of Erība-Marduk, king of Sumer and Akkad, reconstructed Eanna, her beloved temple.
For the lady, goddess Inanna, mistress of the lands, his lady: Marduk-apla-iddina II, king of Babylon, king of Sumer and Akkad, king with clean hands, in his second kingship reconstructed Eanna, her beloved temple, for the sake of his life.
For the goddess Ninlil, great lady, august lady, compassionate mother, who dwells in Ekurnizu (‟House, Fearsome Mountain"), which is inside Hursagkalama (
He tore down the sanctuaries of their (the Babylonians’) gods, plundered them, and removed the statues of their gods.
The god Ninurta, foremost son of the god Enlil, revealed to him in a vision an omen concerning the goddess Ba-KUR, lady of omens, and caused him to remember this in his heart. They saw the goddess Ba-KUR during the sacking of the town Šapīya; he became afraid and concerned. He reestablished their offerings and released to the god Nabû, his lord, the plundered gods of Ša-uṣur-Adad. He abolished their performance of feudal obligations and corvée-labor and established their freedom from taxation.
At that time Nabû-gamil, son of Tarībi, one privileged to enter the temple of the god Ninurta and the goddess Ba-KUR, grasped the hand of the goddess Ba-KUR and caused her to take the road to Ša-uṣur-Adad, the holy city. She entered the shrine Etenten (‟House which Soothes"), her abode. The king Bēl-ibni wrote an official document granting exemption to Ša-uṣur-Adad and gave it to Nabû-gamil. Moreover, he made Ša-uṣur-Adad free of all claims for the god Nabû, his lord.
this tablet and smashes it or destroys it or puts it in a place where it cannot be seen, or alters the wording of this stela, may the god Marduk, the great lord, stop up his canals.
, written and collated according to its original. By the hand of Mušēzib-Bēl, son of the šangû-priest of the god Šamaš, an apprentice, a junior diviner.
Šamaš-šuma-ukīn, mighty king, king of the Amnānu, king of Babylon, capable and judicious, shepherd, favorite of the gods Enlil, Šamaš, and Marduk, king of the land of Sumer and Akkad, I ––
In the womb of my mother who bore me (lit. ‟in the place of creating of the mother who bore me"), the queen of the gods, the goddess Erua, gladly appointed me to be lord of the people.
The great gods looked with pleasure upon me to gather the scattered people of Akkad and they joyfully appointed me to carry out the forgotten rites and rituals.
The king of the gods, the god Asari, came happily with me from Baltil Aššur unto ‟the Seat of Life."
The great lord and hero, the god Marduk, gladly took up his holy residence in Esagil, the palace of heaven and netherworld.
I restored the precious rites and choice cult practices of the great gods who sit upon daises in the whole of Ekur.
At that time, I (re-)erected the dilapidated parts of Badullisâ (‟Wall Named in Ancient Times"), the city wall of Sippar, which had become weak and buckled because of enemy disturbances. I strengthened its weak sections and with earth raised its top as high as a mountain.
On account of this, O god Šamaš, the manly hero, and goddess Aya, his bride, look upon my good deeds with pleasure and speak well of me –– Šamaš-šuma-ukīn, the humble one who reveres you!
For the god Šamaš, king of Sippar, his lord: Šamaš-šuma-ukīn, viceroy of Šuanna Babylon, king of Sumer and Akkad, reconstructed Ebabbar ("Shining House") anew with baked bricks for the sake of his life and for the sake of the life of Ashurbanipal, king of Assyria, his favorite brother.
I, Šamaš-šuma-ukīn, mighty king, king of Babylon, king of the land of Sumer and Akkad, august vice-regent, true shepherd, who reveres the lord of lords; the one during whose reign the Enlil of the gods, the god Marduk, had pity, entered Babylon amidst rejoicing, and took up his residence in Esagil forevermore; who reconfirmed the regular offerings in Esagil for the gods of the land of Sumer and Akkad; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, and king of the land of Sumer and Akkad; grandson of Sennacherib, king of Assyria; descendant of Sargon II, king of Assyria and king of the land of Sumer and Akkad; favorite brother of Ashurbanipal, king of the world, king of Assyria, and king of the four quarters of the world —
With regard to the enclosure wall of Ezida (‟True House") which had become old during the reign of a previous king and whose foundation had become weak, during my reign, I renovated its dilapidated sections and made them high as a mountain.
For the god Nabû, powerful, eminent, wisest of the gods, exalted, noble, scribe of everything, supervisor of the totality of heaven and netherworld, who makes opposing forces agree, who knows everything, splendid, perfect, who has gathered to himself all the divine offices, who controls the omens, lord of skillful works, whose command is pre-eminent in the assembly of the gods, his fathers, one with a far-reaching mind, whose heart none among the gods knows, supreme lord, who raises up lords and the fame of rulers, who gives scepter, throne, and reign, who confirms kingship, compassionate one, who bestows for future days power and victory; most important son of the god Asari Marduk, offspring of the goddess Erua — queen and goddess of ladies — who dwells in Ezida — the true house, located in Borsippa, the cult center which is worthy of honor — great lord, my lord:
I, Šamaš-šuma-ukīn, mighty king, king of Babylon, king of the land of Sumer and Akkad, wise viceroy, valiant prince,
, who reveres the lord of lords, wise vice-regent, true shepherd, who is assiduous toward the sanctuaries of the great gods, who resettled Babylon, rebuilt Esagil, and provides for Ezida; the one during whose reign the Enlil of the gods, the god Marduk, relented, entered Babylon amidst rejoicing, and took up his residence in Esagil forevermore; the one who reconfirmed the regular offerings in Esagil for the gods of the land of Sumer and Akkad; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, viceroy of Babylon, and king of the land of Sumer and Akkad; favorite brother of Ashurbanipal, great king, mighty king, king of the world, and king of Assyria; grandson of Sennacherib, great king, mighty king, king of the world, and king of Assyria; descendant of Sargon II, great king, mighty king, king of the world, and king of Assyria; descendant of the enduring royal lineage of Bēl-bāni, son of Adasi, scion of Baltil Aššur —
In order to ensure the good health of Ashurbanipal, king of Assyria, my favorite brother, to prolong his life, to ensure the well-being of his descendants‬, to confirm his reign, and to defeat his enemy, and, with regard to me, to ensure my good health, to prolong my life, to ensure the well-being of my descendants, to confirm my reign, and to ensure that I might have no illness,
May any future prince, during whose reign this work falls into disrepair and sustains damage, repair its dilapidated state! May he write my name with his own name, look at my royal inscription, anoint it with oil, offer a sacrifice, and place my royal inscription with his own royal inscription! The god Nabû will then listen to his prayers.
But as for the one who erases my inscribed name or the name of my favorite brother by some crafty device, or destroys my royal inscription, or changes its position and does not place it with his own royal inscription, may the god Nabû, august lord, glare at him angrily and make his name and his descendants disappear from the lands!
Šamaš-šuma-ukīn, viceroy of Babylon, king of the land of Sumer and Akkad had this object of 18 1/2 cubits made
the one during whose reign, the Enlil of the gods, the god Marduk, relented, entered Babylon amidst rejoicing and took up his residence in Esagil forevermore; the one who reconfirmed the regular offerings for Esagil and the gods of the land of Sumer and Akkad; son of Esarhaddon, great king, mighty king, king of the world, king of Assyria, viceroy of Babylon, and king of the land of Sumer and Akkad; grandson of Sennacherib, great king, mighty king, king of the world, and king of Assyria; descendant of Sargon II, great king, mighty king, king of the world, and king of Assyria
Whoever you are, whether king or overseer, who appears and changes the border or boundary line, may the god Marduk, the great lord, highest-ranking god and lord of the lands, afflict him with dropsy as his punishment which cannot be alleviated!
For the god Nabû, the august lord, his lord: Nabû-mukīn-apli, son of Nūr-Sîn, the seal-cutter of the god Marduk, governor of Babylon, had this mace head made and presented it to him forever in Babylon in order to ensure his good health, to prolong his days, to ensure the well-being of his offspring, to ensure his happiness, and to confirm his position.
Property of Nabû-šumu-līšir, son of Šumu-libši, provincial governor of Babylon and chief administrator of Esagil.
For the god Marduk, great lord, compassionate god who dwells in Esagil, lord of Babylon, his lord:
For the god Marduk, the great lord, his lord: Sargon II, king of the land of Assyria, king of the world, viceroy of Babylon, king of Sumer and Akkad, constructed anew the city wall Imgur-Enlil and the city wall Nēmetti-Enlil for the sake of his life and made them shine like daylight.
Sargon II, king of Assyria, king of the world, viceroy of Babylon, king of the land of Sumer and Akkad, prince who provides for her,
With regard to Eanna, which Šulgi, a previous king, had had built and which had become old, with regard to this temple, whose walls had buckled, whose bondings had disintegrated, whose parapet had become ruined, whose foundation had collapsed, and whose reconstruction had not occurred to any of the kings, his predecessors —
At that time, the great lord, the god Marduk, gave excellent judgment to Sargon II, king of Assyria, king of the world, viceroy of Babylon, one who was chosen by the god Asari, and increased his understanding.
He Sargon directed his attention to renovating the abandoned cult centers and sanctuaries of all the gods of the land Akkad. He was assiduous toward the sanctuaries of Eanna, the abode of the goddess Ištar, mistress of the lands, his lady. With regard to the outer enclosure wall of Eanna in the lower courtyard, he tore down its parapet and laid bare its foundation.
With fervent entreaties, prayers, and expressions of humility he Sargon laid its foundations anew and he fixed its foundation on the breast of the netherworld as secure as a mountain. With the work of the god Kulla, the chief builder, and with the help of artisans who know their craft, he raised its top with ritually pure bricks and completed its construction. He made it superior to what had been there before and carried out the plans correctly.
On account of this, may the goddess Ištar, mistress of the lands, look upon this work with pleasure and may she bestow a long life on Sargon, king of Assyria, king of the world, viceroy of Babylon, the king who provides for her! May she say good things about him before the god Marduk, king of the gods! May she go with him as his helper in strife and battle!
May he smash the weapons of his enemies and may he achieve whatever he wants! May he subjugate at his feet all rulers who are not submissive to him! By the command of the goddess Ištar, beloved of the lord of the gods, may he increase his good fortune! May long life, happiness, and gladness be bestowed on him and may his reign be long! May he make the foundation of his throne secure for future days and may he control all regions of the world!
May he exercise the rule over the people who are of privileged status and freed from taxation by the great gods! During his reign may those ones freed from taxation not be in disorder! May he decrease their negligence and may he remove their sin! Let turmoil be unknown to them and may he make their hearts rejoice! Like the foundations of Uruk and Eanna, may their foundations be firm!
Sargon II, great king, king of the world, king of Babylon, king of the land of Sumer and Akkad, commander of Assyria and of all Amurru, had the outer enclosure wall, the courtyard of Eanna, the narrow gate, and the regular gate built.
For the goddess Inanna, lady of Uruk, who dwells in Eanna, the august, supreme lady, his lady: Sargon II, king of the world, viceroy of Babylon, king of Sumer and Akkad, shepherd of the land of Assyria, had baked bricks made and made the processional way of Eanna shine like daylight.
As for Imgur-Enlil, the great wall of Babylon, which had become weak and had collapsed before my time, I firmly set its foundations on its original socle. I built it anew using people mustered from my land and I surrounded Babylon on all four sides. I raised its superstructure just like the one in earlier times.
As for Imgur-Enlil, the great wall of Babylon, I sought out its original foundation from the bank of the Araḫtu canal on the north side, that of the gate of the goddess Ištar, to the south side, that of the gate of the god Uraš, and I built it in the same way for the god Marduk, my lord.
When, during my childhood, although I was a son of a nobody, I was constantly assiduous towards the shrines of the gods Nabû and Marduk, my lords; my mind pondered about making their rites secure and properly administering their kidudû-rites; my attention was set on truth and justice.
The god Šazu, the lord who knows the hearts of the gods of heaven and earth, the one who constantly observes the ingenious behavior of the people, for me — the child who could not be found among the people — he observed my intentions and made me pre-eminent in the land where I was created.
He called my name for dominion over the land and people, made a good lamassu walk beside me, and allowed me to successfully undertake everything that I did. He made the god Nergal, the almighty one of the gods, march at my side; he killed my enemy and cut down my opponent.
As for the Assyrians, who had ruled over the land of Akkad because of the hatred of the gods and had made the people of the land suffer under its heavy yoke, I, the weak and powerless one who is assiduous towards the lord of lords Marduk, with the powerful strength of the gods Nabû and Marduk — my lords — I barred them (lit: "their feet") from the land of Akkad and had the Babylonians cast off their yoke.
At that time, Nabopolassar, king of Babylon, the one who pleases the hearts of the gods Nabû and Marduk, I: As for Imgur-Enlil — the great wall of Babylon, the original boundary marker which has been manifest since the distant past, the firmly-founded ground plan that has endured for all eternity, the high mountain that rivals the heavens, the strong shield that bolts the entrance to the land of enemies, the wide courtyard of the Igīgū gods, the broad forecourt of the Anunnakū gods, the stairway to the heavens, the ladder to the netherworld, the stations of the gods Lugal-girra and Meslamtaʾe, the cult niche of the goddess Ištar — the great queen — the site of the bow of the god Dagān — the warrior — the camp enclosure of warrior — the god Ninurta —
I mustered the workmen of the gods Enlil, Šamaš, and Marduk and then I made them carry hoes and imposed on them the carrying of baskets. From the bank of the Araḫtu canal on the upper side, at the gate of the goddess Ištar, to the bank of the Araḫtu canal on the lower side, at the gate of the gate of the god Uraš, I removed its heaped up earth. I examined and inspected its old foundation and then laid its brickwork on its original place. I firmly secured its foundation on the surface (breast) of the netherworld. I surrounded the east bank with a strong lining.
Nabopolassar, the humble and submissive one who reveres the gods Nabû and Marduk, the shepherd who pleases the heart of the goddess Papnun-anki Zarpanītu, the one who examines the old foundation of Babylon, the one who discovers bricks of the past, the one who executes according to plan work on the original socle — which has existed for all eternity — the one who grasps the hoe of the Igīgū gods, the one who carries the basket of the Anunnakū gods, the one who built Imgur-Enlil for the god Marduk — my lord — am I:
Any king in the future, either a son or grandson who comes after me, whom the god Marduk names for dominion over the land: Do not set your heart on feats of might and power, but rather be assiduous towards the shrines of the gods Nabû and Marduk so that they may kill your opponents. The god Marduk, my lord, examines the mouth and observes the heart so whoever is true to the god Bēl Marduk his foundations will endure and whoever is true to the god Son-of-Bēl Nabû will live for ever.
When that wall becomes dilapidated and you repair its dilapidated sections, exactly like when I found an inscription of a king who came before me and did not change its location, find an inscription written in my name and place it with your inscribed objects. By the command of the god Marduk, the great lord whose command cannot be changed, may the fame of your name be established for ever.
Nabopolassar,  strong king, king of Babylon, king of the land of Sumer and Akkad, exalted ruler, the one who reveres the god Uraš and the goddess Ištar, true shepherd, protégé of the gods Nabû and Marduk, am I:
When the great gods called my exalted name for dominion over the land, entrusted me with a scepter —  a present to constantly guide my people — and made my hands grasps an exalted staff to subjugate the insubmissive.
At that time, I built anew Nēmetti-Enlil, its (Babylon’s) outer wall and made it as bright as day for the god Marduk, my lord. I strengthened the protection of Esagil and Babylon and allowed the citizens of Babylon to live there in peace. I made Babylon, the cult center of the great lord — the god Marduk — worthy of praise, just like it was in earlier times.
For the god Marduk, the great lord, the Enlil of the gods, the proud one, the one who directs the Igīgū gods, the one who controls the Anunnakū gods, the light of the gods — his ancestors — the one who dwells in Esagil, the lord of Babylon, my lord:
Nabopolassar, governor of Babylon, king of the land of Sumer and Akkad, pious prince, protégé of the gods Nabû and Marduk, the humble and respectful one who thoroughly understands how to revere god and goddess in his heart, the one who provides for Esagil and Ezida, the one who is assiduous towards the rites of the great gods, am I:
I fashioned hoes, spades, and brickmolds made of elephant ivory, ebony, and musukkannu-wood, and then I made the vast number of workmen levied in my land carry them. I had them make bricks without number and mold baked bricks like countless drops of rain. I had the Araḫtu canal carry off refined and crude bitumen like a raging flood.
Through the craft of the exorcist, the wisdom of the gods Ea and Marduk, I made that place pure and firmly set its foundations on its original socle. I laid out gold, silver, and stones from the mountains and sea in its foundations. I poured out glistening ṣapšu, fine oil, aromatics, and dāmātu-paste beneath the brickwork. I fashioned statues of my royal majesty carrying a basket and had them placed in the foundation.
I bowed my neck to the god Marduk, my lord, rolled up my garment, the ceremonial attire of my royal majesty, and carried mud bricks (bricks and mud) on my head. I had baskets made from gold and silver and I made Nebuchadnezzar — my first-born child, the beloved of my heart — carry, with my workmen, mud that was mixed with wine, oil, and crushed aromatics. I made Nabû-šuma-līšir — his talīmu-brother, a child who is my own offspring, his younger brother, my favorite — take up the hoe and spade. I imposed upon him a gold and silver basket and gave him as a gift to the god Marduk, my lord.
In joy and happiness, I built the temple as a replica of Ešarra and I raised its superstructure up like a mountain. For the god Marduk, my lord, I made it suitable to be an object of wonder, just like it was in earlier times.
) Etemenanki, pray on behalf of the king who renovated you! When the god Marduk takes up residence inside you in joy, O temple, speak favorable things about me to the god Marduk, my lord.
Nabopolassar, king of justice, shepherd chosen by the god Marduk, creation of the goddess Ninmenna — the exalted princess, the queen of queens — protégé of the god Nabû and the goddess Tašmētum, beloved prince of the god Ninšiku:
The god Šazu, the lord who knows the hearts of the gods of heaven and netherworld, the one who constantly observes the ingenious behavior of the people, for me — the child who could not be found among the people — he observed my intentions and made me pre-eminent in the land where I was created.
As for the Assyrians, who from distant days had ruled over all of the people and had made the people of the land suffer under its heavy yoke, I, the weak and powerless one who is assiduous towards the lord of lords Marduk, with the powerful strength of the gods Nabû and Marduk — my lords — I barred them (lit: "their feet") from the land of Akkad and had the Babylonians cast off their yoke.
At that time, as for E-PA-GÌN-tila, the temple of the god Ninurta that is inside Šuanna Babylon, which a former king before my time had had built, but had not finished its work, I set my mind to the renovation of that temple.
I mustered the workmen of the gods Enlil, Šamaš, and Marduk and then I made them carry hoes and imposed on them the carrying of baskets. I finished the work on that unfinished temple. I roofed it with broad beams and installed tall doors in its gates. I made that temple shine like the sun and made it as bright as day for the god Ninurta, my lord.
When that temple becomes dilapidated and you repair its dilapidated sections, find an inscription written in my name and place it with your inscribed objects. By the command of the god Marduk, the great lord whose command cannot be changed, may the fame of your name be established for ever.
For the god Marduk, his lord: Nabopolassar, king of Babylon, surrounded the wall of Babylon on the outside with an embankment of baked bricks. O embankment, speak favorable things about him to the god Marduk.
For the god Marduk, his lord: Nabopolassar, king of Babylon, protégé of the gods Nabû and Marduk, surrounded the wall of Babylon on the outside with an embankment of baked bricks. O embankment, speak favorable things about him to the god Marduk.
Nabopolassar, king of Babylon, protégé of the gods Nabû and Marduk, the one who provides for Esagil and Babylon, the one who built the embankment of the Araḫtu canal for the god Marduk,  his lord. O embankment, speak favorable things about him to the god Marduk.
Nabopolassar, king of Babylon, governor of the land of Sumer and Akkad, the one who makes the foundations of the land firm, am I —
When the god Marduk, the great lord, issued his important order to me to provide for cult centers and renovate shrines, at that time, with regard to Sippar, the exalted, beloved cult center of the god Šamaš and the goddess Aya, the Euphrates River withdrew from it and to purify their lordship its waters had become too distant to draw water from it.
As for me, Nabopolassar, the humble and respectful one who reveres the gods, I had the Euphrates River dug to Sippar and thereby I firmly established an abundance of pure water for the god Šamaš, my lord.
I firmly secured the bank of that river with bitumen and baked bricks and thereby provided the god Šamaš, my lord, with a secure embankment.
Nabopolassar, strong king, king of Babylon, king of the land of Sumer and Akkad, the one who makes the foundations of the land firm,  pious prince, protégé of the gods Nabû and Marduk, favorite of the god Šaššu Šamaš, beloved of the goddess Aya, the warrior of warriors whom the awesome god Erra allowed to attain his desire, the humble and respectful one who is assiduous towards the rites of the great gods, the king whose deeds surpass those of the kings, his ancestors, am I —
When the god Šaššu Šamaš, the great lord, came to my side and I killed the Subarean Assyrian and turned the land of my enemy into a mound of ruins (a mound and ruins), at that time, I built anew Eedinna, the temple where she (he) can relax, for the Divine Lady of Sippar — the exalted princess, my lady — and made it as bright as day.
On account of this, O Divine Lady of Sippar, supreme lady, whenever I complete this temple and you take up residence inside it, for me — Nabopolassar, the king who provides for you —  prolong my kingship until the distant future like the bricks of Sippar and Babylon, which are firmly in place for eternity.
Amēl-Marduk, king of Babylon, the one who renovates Esagil and Ezida, son of Nebuchadnezzar II, king of Babylon.
Neriglissar, king of Babylon, pious prince, the favorite of the god Marduk, the humble and submissive one who reveres the lord of lords, the wise and pious one, the one who is assiduous towards the shrines of the god Nabû — his lord — the ruler who provides, the one who brings large gifts to Esagil and Ezida, the one who copiously supplies sattukku-offerings and ensures that their purification rites are carried out correctly, son of Bēl-šum-iškun — wise prince — the perfect young man, the one who ensures the protection of Esagil and Babylon, the one who protects the approach to the country like  a strong wall, am I.
He looked upon me and declared my gracious name to be king in the land. In order to shepherd the people for eternity, he gave to me for my kingship a just scepter that widens the land; for my lordship, he entrusted me with a legitimate rod that protects the people, made my hands grasps a staff that subdues enemies, and made me wear a legitimate crown,
At that time, I gave reverent attention to god Marduk, the god who creates wisdom, whose words are supreme among the Igīgū gods, whose lordship is the most outstanding among the Anunnakū gods
As for the wall surrounding Esagil that faces north, an area in which ramku- and kiništu-priests of Esagil reside, whose foundations a former king had laid but had not raised its superstructure, which had become progressively lower due to terracing, its walls became weak, its construction was no longer very stable, and its door-jambs were not secure.
To carry out bursaggû-offerings in a pure manner, to arrange purification rites, to keep taklīmu-offerings pure for the great lord, the god Marduk, and to properly administer sattukku-offerings, so that no omission or negligence occurs, I examined and inspected its original foundation and then I secured its new foundations on its original foundations. I raised its high parts, making them as lofty as a mountain. I secured its door-jambs and set up doors in its gates. I surrounded it with a strong base using bitumen and baked bricks
O Marduk, supreme lord, the pre-eminent one, the exalted one, the venerated one, the magnificent one, the light of the gods — his ancestors — joyfully look upon my precious handiwork and give to me as a gift a life of long days, the attainment of very old age, a firmly secured throne, and a long-lasting dynasty!
Through your firm command, which cannot be altered, may I, Neriglissar, be the king who provides and the one who is assiduous towards your shrines for eternity.
At that time, Libil-ḫegalla, the eastern canal of Babylon, which a former king had had dug, but had not constructed its bank with bitumen and baked bricks: I had the canal redug and I properly reconstructed its bank and thereby I amassed an abundance of water that does not cease in the land.
As for me, the wise and pious one, the king who knows how to revere the gods, I had Libil-ḫegalla redug so that a plentitude of water can enter the land and I reconstructed its bank. I firmly established inside it an abundance of water that does not cease.
Neriglissar, king of Babylon, the one who renovates Esagil and Ezida, the one who performs good deeds, about whom the great gods made a decision for exercising his everlasting kingship, whose fate the god Marduk — the foremost of the gods, the one who decrees fates — determined to exercise authority over the lands, whose hands the god Nabû — the legitimate heir — let grasp a just scepter to perform the rôle of shepherd of the black-headed people, to whom the god Erra — the majestic one of the gods — gave his weapons to save the people and spare the land, son of Bēl-šum-iškun — king of Babylon — am I.
When the god Marduk, great lord, elevated me and gave me the land and people to rule, I myself was constantly present and incessant towards Marduk. I provide for Esagil and Ezida, keep shrines in good order, and constantly seek original rites.
As for the copper mušḫuššu-dragons, which are always stationed at the bases of the gates of Esagil together with the silver wild bulls of the door-jambs, a former king did not station them in the gates Ka-Utu-e, Ka-Lamma-arabi, Ka-ḫegal, and Ka-ude-babbar.
As for the Dais of Destinies, which is inside Ezida, on which the god Nabû — the legitimate heir — takes up residence at the New Year, at the beginning of the year, during the akītu-festival, during the setting out of the Enlil of the gods — the god Marduk — the god Nabû — the triumphant heir — goes in procession into Šuanna Babylon, on the fifth and eleventh days, when going and returning from Babylon, whose structure a former king had cast with silver, I covered it with shining gold and ornaments of brilliance.
As for the Euphrates River, the river of abundance, whose waters since its creation have flowed in full spate directly beside Esagil, but whose waters had withdrawn from the side of Esagil and had become too distant to draw water from it during the reign of a former king, but as for me, I sought out its original location and directed the course of its water beside Esagil, as in the past.
As for the eastern canal, which a former king had had dug, but had not constructed its bank, I had the canal redug and properly reconstructed its bank with bitumen and baked bricks. I firmly established for the land an abundance of water that does not cease.
I am constantly incessant towards Esagil and Ezida, and constantly seek to provision all of the cult-centers of the gods.
At that time, the palace, the residence of my royal majesty, which is in the Ka-dingirra district — which is in Babylon, from Ay-ibūr-šabû, the street of Babylon, to the bank of the Euphrates River — which a former king had built and whose door-jambs he had installed inside it: On the outside, the palatial hall over the bank of the Euphrates River collapsed and its brickwork had fallen apart. I removed its collapsed walls until I reached the level of the water. With bitumen and baked bricks, I firmly secured its base against water, and then built it, completed it, and raised its superstructure. I spread out strong cedars to be its šīpus, architraves, and roof.
O Marduk, the great lord, the Enlil of the gods, the resplendent one, the light of the gods — his ancestors — by your exalted command, which cannot be altered, may I be sated with the charms of the palace that I built; may I reach extreme old age and attain very old age inside it; may I receive inside it, from the horizon to the zenith, wherever the sun rises, substantial tribute from the kings of the regions of the entire inhabited world; and inside it may my descendants rule over the black-headed people forever.
Neriglissar, king of Babylon, the one who renovates Esagil and Ezida, the one who performs good deeds.
extended his favorable protection over my army. Through pronouncement and divination, the god Šamaš (
During the beginning of my gracious kingship, the ziggurrat of Sippar, which a former king had built and whose brickwork rains and downpours carried away, which a king of the past restored, put its brickwork in good order, rebuilt its dilapidated sections, constructed it to a height of twenty-two cubits, but did not complete its superstructure:
Nabonidus, king of Babylon, attentive prince, the shepherd who provides, the one who is constantly attentive to the will of the gods, the wise and pious one, the one who is assiduous towards the shrines of the great gods, most befitting young man, creation of the sage of the gods — the god Marduk — product of the goddess Erua — creatress of all rulers — selected by the god Nabû — the heir of Esagil who brings cosmic harmony — creation of the god Ninšiku — the (all-)knowing creator of everything — chosen by the god Nannāru — the lord of the crown who makes astrological signs known — the one who is assiduous about showing devotion every day to the great gods and whose mind is focused on provisioning Esagil and Ezida, son of Nabû-balāssu-iqbi, wise prince, am I —
For good relations, I am assiduous towards the city of Babylon. I am foremost in giving gifts to Esagil, the palace of the great gods; I abundantly supply everything to Ezida, the mountain of life; and I lavishly provide abundance to Emeslam, the temple of the hero of the gods.
At that time, with regard to Imgur-Enlil, the wall of Babylon, its foundations had become shaky, its walls had buckled, its superstructure was tottering, and it had no support.
In order to> strengthen that wall and support it, I removed the buckled sections of its wall (lit. ‘its buckled walls’). As for Imgur-Enlil, the wall of Babylon, the boundary with a length of 20 UŠ, the eternal boundary marker, the plan of orderliness, the firmly-founded border, the wide-stretching ground plan, the strong shield that bolts Babylon before enemies, the foremost cult center on which people rely, I strengthened its foundations, made them firm like mountains, and then I raised its high parts up like mountains, and made it as secure as a great mountain. I established it as an object of wonder.
As for an inscription bearing the name of a former king that I had discovered inside it, I firmly established it inside it (Imgur-Enlil) forever with an inscription bearing my name.
O Enlil of the gods, Marduk, whose command is reliable, divine lord, sage of the gods, supreme hero, look with pleasure upon this work so that whatever I have built stays in good repair and endures in your presence.
Prolong the days of my life so that I may be sated with old age. May I have no rival. Cut down my enemies so that I may exercise the shepherdship of all four quarters of the world and rule over the entirety of the black-headed people, all humankind; may I shepherd all of them for eternity.
As for the kings who sit on royal daises, wherever they drink spring water, may I impose the scepter upon them and exercise dominion over them.
The lord who revers you will live for eternity and he will increase his vigor; his name will be important.
May I be the king who provides for you and the one who is assiduous towards your place of worship for eternity.
For the goddess Ištar, supreme lady, beloved of the gods, most valiant, the goddess Inninni, goddess of battle, the one who wages war, radiant lady of settlements, most exalted of the Igīgū gods, princess of the Anunnakū gods, bearer of fear, lady whose brilliance covers the heavens and whose awe-inspiring radiance overwhelms the wide earth, the goddess Ištar of Agade, the lady of battle who incites fighting, who dwells in Emašdari — which is inside Babylon — my lady:
Nabonidus, king of Babylon, protégé of the god Tutu, the humble and submissive one who reveres the great gods, the shepherd who provides, the one who is attentive to the will of the gods, the respectful governor who constantly follows the ways of the goddess Ištar, the one who makes sattukku-offerings abundant and reconfirms nindabû-offerings, the one who is assiduous about improving the cult centers of the gods all day long, the one who in Esagil — the palace of the gods — makes splendid gifts enter inside it, and who ensures that presents are regularly provided to all of the sanctuaries of the gods, son of Nabû-balāssu-iqbi, wise prince, am I.
At that time, with regard to Emašdari, the temple of the goddess Ištar of Agade, whose foundations had fallen to pieces and turned into ruins, whose brickwork alkali burned to ashes, whose site remained desolate, whose shrine was not standing (lit. ‘built’), whose cella was in ruins, and where incense(-offerings) had ceased, my heart pondered rebuilding this temple and my mind desired to carry it out.
I sought out the original site of this temple, examined its foundation platform, and checked its foundations, and thereby secured its brickwork. I built Emašdari anew inside Babylon.
On account of this, O Ištar of Agade, goddess of battle, look with pleasure upon this temple, your beloved residence, and then proclaim good health for me. In the presence of the god Marduk, king of the gods, speak all day long about the prolongation of my days and the increasing of my years.
March at my side in the place of battle and war so that I can kill my foes and cut down my enemies.
who plotted evil to take away the people, his (Sennacherib’s) heart thought about sin. He did not have mercy on the people of the land of Akkad. He approached Babylon with evil intent, laid waste to its sanctuaries, made its ground plans unrecognizable, destroyed its rituals, took the prince, the god Marduk, by the hand, and made him enter inside Baltil Aššur. He treated the land like the wrath of a god itself.
As for the king of Subartu Assyria, who had brought about the ruination of the land through the wrath of the god Marduk, a son of his, his own offspring, cut him down with the sword.
He Marduk gave him Nabopolassar support and let him find an ally. He made a king of a barbarian horde the Medes, who had no opponents, submit to his command and made him come to his aid. Above and below, right and left, he overwhelmed Subartu like the Deluge. He avenged Babylon, he exacted vengeance.
The fearless king of the barbarian horde the Medes destroyed the sanctuaries of the gods of the land of Subartu Assyria, all of them. Moreover, as for the cities on the border of the land of Akkad that had become hostile towards the king of the land of Akkad and that had not come to his aid, he destroyed their cultic rites, spared no one, and laid waste to their cult centers even more severely than the Deluge.
The king of Babylon Nabopolassar, envoy of the god Marduk, to whom blasphemy is a taboo, did not lay his hands upon any of the rituals of the gods, wore his hair as if in mourning, laid down on a bed on the ground,
of their deities, the one who carries out their purification rites to perfection, whose name the god Marduk called to resettle the desolate cult centers of the gods, and in whose hands he placed the abandoned mounds that were the sanctuaries of the gods.
As for the goddess Ištar of Uruk, the exalted princess who resides in an inner sanctum clad in gold, who harnesses seven lions, whose purification rites the people of Uruk had overturned during the reign of the king Erība-Marduk, whose inner sanctum they had removed, and whose yoked team they had dismantled, who in anger had went out from Eanna and who had dwelt in a place that was not her residence, and in whose shrine they had made a protective goddess who did not befit Eanna dwell —
As for the goddess Annunītu who resides in Sippar-Annunītu, whose residence in the time of the enemy had been transferred into Arrapḫa and whose cultic rites the Gutian had destroyed — Neriglissar renovated her cult statue and clad her in a ceremonial garment befitting her divinity. Her temple was in ruins and therefore he made her take up residence in Sippar-Amnānu and he reconfirmed her (his: "his") nindabû-offerings in that city.
After his days had elapsed and he had taken the road to his fate, Lâbâši-Marduk, his young son who was untutored in proper behavior, ascended the royal throne against the will of the gods and
they brought me inside the palace, and all of them fell limp at my feet and then kissed my feet. They constantly blessed me being king.
By the word of the god Marduk, my lord, I was raised up to rule over the land, I achieved whatever I desired, and have no rivals.
I am the strong envoy of Nebuchadnezzar and Neriglissar, the kings who came before me. Their troops are entrusted to my hand. By their commands, I am not negligent and I am the one who pleases them.
I looked at them piously and prayed to them. I was concerned (lit: "spoke with my heart") about the close approach of the Great Star Jupiter and the moon Sîn. A young man stood by my side and spoke to me, saying: "As for the close approach of the celestial bodies, there are no inauspicious signs."
In that very dream, Nebuchadnezzar, a former king of the past, and a palace attendant were standing in a chariot. The palace attendant spoke to Nebuchadnezzar, saying: "Speak with Nabonidus and he will report to you this dream of his that he had seen."
I laid down and, during the night, I saw the goddess Nintinugga, the lady who brings the dead back to life and gives distant life, and I prayed to her for preserving my life forever and turning her attention, and then she turned her attention towards me and looked steadfastly at me with her bright countenance.
The day became bright and I entered Eniggidrukalamasuma. In the presence of the god Nabû, the one who prolongs my reign and the who made my hands grasp a just scepter and legitimate rod that widen the land, I saw the seats of the goddesses Tašmētu and Gula, the one who gives life, and, for lengthening of my life to distant days and cutting down rebel kings, she Nintinugga made my words gain favor in the presence of the god Marduk, my lord.
At that time, I was reverently attentive towards the god Marduk, my lord, and, with prayers and supplications, I frequently visited his places of worship.
I began a prayer to him and told him my thoughts (the word of my heart), saying: "May I be the king who is the favorite of your heart, although the thought of being king was not originally in my heart. As for me, I did not know that you, O lord of lords, would place kingship into my hands and elevate me above all of the other kings that you have called to be king and who have exercised lordship since the distant past. Prolong my days so that my years are long and that I perform the role of your provider."
As a second gift for the god Ea, my lord, I made an arattû-throne of reddish gold, that no king of the past had ever built, just like one in the past and I firmly established it as his seat in Ekarzagina, in his shrine.
I am the king who is constantly attentive to the provisioning of Esagil and Ezida, daily, without ceasing.
As for the wooden doors that are in the rooms of Eḫalanki, the room of secrets of the god Marduk and the goddess Zarpanītu, and both doors of Dukisikil, the one of the room leading to the main courtyard and the one leading to the Gate of the goddess Bēltīya of the procession street of the goddess Zarpānītu, the beloved of the god Marduk who made the foundations of the throne of my royal majesty, I had them clad in shiny silver.
As for Kagula, the gate leading to the main courtyard, whose doors, doors with covers, were with just ordinary wood, I built its doors, magnificent doors, of cedar anew. I inlaid them with ešmarû-metal and thereby made them bright as daylight. I clad them with a covering according to their original appearances. I installed them back on the tracks of the good Nammu, in their proper places.
As for the copper mušḫuššu-dragons, which are stationed at the bases of the main courtyard and the copper goat-fish
whose treasures had been carried off and could no longer occupy their residences, the god Marduk, my lord, waited for me and he had the constant renewal of the cultic rites of the gods placed in my hands. With his pure mouth, he ordered the reconciliation of angry gods and the reoccupation of their residence to take place during my reign.
Now, he returned to his place and the god Sîn, the lord of the crown, remembered his exalted residence. Moreover, as for the gods, as many as had gone out of his cella with him, it was the god Marduk, king of the gods, who had commanded they be assembled together.
As for a seal made of valuable jasper, the stone of kingship, upon which Ashurbanipal, king of Assyria, had an image of the god Sîn made according to his own conceptions, which he had the praise of the god Sîn written on that seal, and which he had firmly placed around the neck of the god Sîn, whose features had been revealed in distant days, about which his (Sîn’s) oracular decisions had not ceased on account of the desecration of the enemy, in Esagil, the temple that protects the life of the great gods,
If the ‘Finger’ ubānu is intact, then the lord of the sacrifice will prosper and his days will be long.
the left side of ‘Increment’ ṣibtu, then I will take something from the body of my enemy. If the ‘Increment’ ṣibtu is wide, then there will be happiness.
If the ‘Weapon’-Mark kakku of ‘Increment’ ṣibtu is raised on the left side, then my army will enjoy a share of the plundered goods of the army of the enemy. If there are two intertwined ‘Weapon’-Mark kakku in front of the right ‘Thickening’ gipšu, their name is ‘Perniqqu,’ then those hate each other will come to love each other, there will be peace in hostile territory, the gods Sîn and Šamaš will march at the side of my army, I will conquer my enemy, and the angry gods will become reconciled with the man with whom they are angry.
If the ‘Head Lift’ mukīl rēši of the right side of the lung is swollen, then rejoicing for the heart of the army.
Nabonidus, king of Babylon, the one who renovates Esagil and Ezida, heir of Nabû-balāssu-iqbi, wise prince.
As for Nebuchadnezzar II, king of Babylon, son of Nabopolassar, a king who came before me,  his heart prompted him to rebuild that temple and he sought out the original foundations), but did not find them and therefore did not rebuild Eulmaš.
Nabonidus, king of Babylon, shepherd chosen by the god Marduk, the one who provides for Esagil and Ezida, the one who makes sattukku-offerings abundant, the one who renovates the cult centers of the great gods, the one who has generously providing hands, the one who provides abundantly for all temples, the one who provides for the sanctuaries, the one who makes gifts splendid,
The appointed time arrived and the days that the god Nannāru had commanded had elapsed. In the month Tašrītu VII, on the seventeenth day, whose interpretation is "the day the god Sîn is favorable," the god Sîn, the lord of the gods, whose name on the first day is "the weapon of the god Anu," you who touch the sky and break the earth, the one who has gathered to himself all of the divine offices of highest rank, the one who has collected all of the divine offices of supreme power, the one who has taken for himself all of the divine offices of the rôle of the god Ea,
Whoever you are, whom the gods Sîn and Šamaš name for kingship and call "my son," when the sanctuary of the god Sîn, the one who resides in the heavens, whose command cannot be revoked and whose words are not said twice,
Nabonidus, king of Babylon, the one who provides for Esagil and Ezida, the one who performs good deeds, son of Nabû-balāssu-iqbi, perfect prince, am I.
When the god Marduk, the Enlil of the gods, the exalted one, lord of everything, proclaimed that a ruler should exercise lordship, named Nabonidus, the king, for the rôle of the one who provides for the gods, and elevated him above all of the other kings, the great gods were happy with his commands about his (Nabonidus’) kingship.
The gods Anu and Enlil gave him a throne, crown, scepter, and staff, the eternal insignia of kingship; the god Ea, the creator of all things, gave him all wisdom; the goddess Bēlet-ilī, the creatress of everything, perfected his features; the god Nabû, overseer of the totality of heaven and earth, gave him knowledge of scribal skills; the god Nannāru, son of the prince, inspected his features;
the god Šamaš, the light of the gods, loved his shepherdship and allowed Nabonidus to settle people throught his (Šamaš’s) command; the god Erragal, the most powerful one among the gods, gave him power; the god Zababa, the noble one, made him supremely powerful; the god Nusku, the martial one, endowed him with the brilliance of kingship, became his šēdu in order to give orders, hold counsel, and investigate matters, and allowed the great gods to come to his aid so that he could exercise his leadership.
At that time, Nabonidus, king of Babylon, attentive prince, capable shepherd who reveres the great gods, the governor who provides, the one who is attentive to the will of the gods, the one who is  assiduous towards the sanctuaries of the gods and goddesses daily, son of Nabû-balāssu-iqbi, wise prince, am I —
When the god Marduk, the great lord, called my name for ruling over the land and the son of the prince, the god Nabû, made the fame of my kingship surpassing, I speak daily, showing devotion to their divinity, and constantly seek out whatever is pleasing to them.
I am foremost in provisioning Esagil and Ezida: I have brought the best of everything into their (Marduk and Nabû’s) presence. Constantly and without interruption, I am assiduous towards their places of worship. I make their great cult centers worthy of high praise and make their fame great among the people living in settlements.
For the god Šamaš, the great judge of the gods, the exalted one, lord of Sippar: As for Ebabbar, the pure cella, his original dwelling that he never revealed its ancient foundations to any former king, the god Šamaš, the great lord, waited for me to build it and I secured its new foundations on top of the original foundations of Narām-Sîn.
As for the wall Ugalamaru, the wall of Cutha, I raised up its superstructure. As for the wall Melemkurukurradulla, the wall of Kish, I raised it as high as a mountain.
For the god Uraš, the most powerful lord, I built the akītu-house of his rest anew according to its original appearance.
As for the city Ubassu, which is between Babylon and Borsippa, I raised up its superstructure with bitumen and baked bricks and then made the goddess Nanāya, the supreme goddess, enter her cella.
For the god Sîn, the great lord, the one who resides in Ekišnugal, which is inside Ur, I lavishly provided his sattukku-offerings and made his nindabû-offerings plentiful. I was assiduous towards his places of worship and beseeched his lordship.
O Lugal-Marda, supreme lord, mighty warrior, when you joyfully enter this temple and look with pleasure upon everything that I have done for you, speak good things about me in the presence of the god Marduk, king of heaven and earth, daily so that the days of my life are long and I am sated with old age. With your fierce weapons, cut down my enemies and destroy all of my foes.
shepherd of a widespread people, the one who loves justice and establishes truth, splendid stag, the most pre-eminent one of kings, creature of the hands of the gods Nabû and Marduk, the one who draws out the design of the temples of the gods and firmly establishes their ground-plans, the quick messenger of the great gods, the one who fully carries out every task, the one who pleases their hearts, son of Nabû-balāssu-iqbi, the brave governor who reveres gods and goddesses, I am —
To the god Šamaš, lord of the upper and lower worlds, chief judge of heaven and earth, the exalted judge of the great gods who render decisions, inspects the hearts of people and performs extispicies, the one who loves my royal majesty, the one who protects my life, the conqueror of my enemies, the destroyer of my foes, the one who resides in Ebabbar, which is in Sippar, the great lord, my lord: In the contentedness of my steadfast heart, I reverently and devoutly prayed, and was assiduous towards the shrines of his great divinity.
With regard to Ebabbar, his temple which is in Sippar, the exalted inner sanctum, the embodiment of his divinity, the pure cella, the dwelling of rest, the residence of his lordly majesty, whose foundations were thoroughly destroyed for many days and whose designs were in ruins —
a king of the past looked for its original foundations, but he did not find them. On his own, he had a new temple for the god Šamaš built, but it was not splendid enough for his lordly majesty, nor was it befitting enough to be the embodiment of his divinity.
Prematurely (out of its appointed time), the superstructure of that temple sagged down and its high parts crumbled. As for me, I looked at it and then became frightened and worried.
With regard to firmly securing the foundations, perfectly executing the designs of his (Šamaš’s) temple, rebuilding the cella and throne platforms as the embodiment of his divinity, I prayed to him daily and, on account of this, I made an offering to him and then I made a decision about it:
The gods Šamaš and Adad had a favorable ‘yes,’ a firm decision about the completion of my work and making those sanctuaries endure, placed in my extispicy.
Through prayers to the god Šamaš, my lord, and through supplications to the great gods, the assembly of craftsmen saw the original foundations and examined the old cella and throne platforms. They immediately returned and said to me: "I have indeed seen the original foundations of Narām-Sîn, a king of the distant past, the cella of the god Šamaš, the permanent residence of his divinity."
My heart rejoiced and my face lit up. I inspected the cella of his lordly majesty and the throne platforms, and then during joyous celebrations, I laid its foundations on top of its original foundations.
When the gods Anu and Enlil had commanded the renovation of the city, Sippar, and their firmly appointed time to rebuild Ebabbar had arrived, the god Šamaš, the great lord, remembered his original residence.
the one who makes sattukku-offerings abun­dant and nindabû-offerings splendid, son of Nabû-balāssu-iqbi, wise prince, am I —
When the god Marduk, the Enlil of the gods, entrusted me to rule over his land, I was constantly assiduous about showing devotion to his divinity and I was speaking daily about doing whatever is pleasing to him. So that there would be no cultic mistakes, I was constantly foremost in everything I did and I was constantly praying devoutly to the great gods.
At that time, with regard to Ebabbar, the awe-inspiring shrine, the residence of the god Šamaš, the judge, that is inside Sippar, which a king of the past had built and raised its superstructure, forty-five years had not yet elapsed and its walls had buckled.
The priestly collegium of Ebabbar told me: "The temple had buckled." I did not believe their report, but nevertheless I was worried.
Nabonidus, king of Babylon, the true shepherd who is the handiwork of the god Ea, the resplendent young man who is the creation of the goddess Ninmena, the king without rival who is the favorite of the gods Bēl and Marduk, the capable ruler chosen by the gods Sîn and Šamaš, the circumspect ruler who reveres the gods and goddesses,
Nabonidus, king of Babylon, the one who provides for Esagil and Ezida, the attentive prince who is assiduous towards the shrines of the great gods, the one who has generously providing hands and whose mind is focused daily on revering the gods, the one who has reverent heart that is constantly and greatly attentive to the words of the gods and goddesses, the humble and submissive one who shows reverence and constantly beseeches the gods and goddesses,
who takes hold of the hem of the gods to avoid cultic mistakes and thereby constantly seeks out life, whose heart is reverent and honors the words of the gods, who prays to the great gods in order to avoid deviating from the rites of the gods, who checks through expisticy the circumstances of everything he does or seeks to do, who follows after the gods for supplications and prayers, who prays wholeheartedly to the gods Bēl Marduk and the Son-of-Bēl Nabû, whose neck is bent down to pull their chariot poles, who holds their names in high esteem, who shows reverence for the great gods, son of Nabû-balāssu-iqbi, wise prince, am I —
With regard to Ebabbar, the temple of the god Šamaš of Sippar: As for that temple, Nebuchadnezzar, king of Babylon, a king of the past, had it removed, but he did not reach its original foundations. He rebuilt that Ebabbar anyway and gave it to the god Šamaš, his lord. In only fifty-two years, the walls of that temple buckled and became old.
As for me, Nabonidus, king of Babylon, the one who provides for Esagil and Ezida, during my legitimate reign that the gods Sîn and Šamaš love, I removed that Ebabbar, and dug pits in it. I found its original foundations that Sargon of Agade, a king of the past, had made, and I laid its foundations precisely on the foundations that Sargon had had made, not even a fingerbreadth outside or inside of them, and thereby secured its brickwork.
I am Nabonidus, great king, strong king, king of the world, king of Babylon, king of the four quarters of the world, the one who provides for Esagil and Ezida, whose fate the god Sîn and the goddess Ningal determined a royal lot while he was still in his mother’s womb, son of Nabû-balāssu-iqbi, wise prince, the one who reveres the great gods, am I —
When my third year arrived, they had Cyrus II, king of the land Anšan, a young servant of his, rise up against him, and he Cyrus scattered the widespread barbarian horde the Medes with his small body of troops. He seized Astyages Ištumegu, king of the barbarian horde the Medes, and took him to his land as a captive.
The word of the great divine lord, the god Marduk, and the god Sîn, the light of heaven and earth, whose commands cannot be changed — by their exalted command, I became frightened, worried, and anxious, and my face was haggard.
I was not lazy, negligent, or careless. I incited my far-flung troops from the land of the city Gaza on the border of Egypt and the Upper Sea on the other bank of the Euphrates River to the Lower Sea — kings, nobles, governors, and my far-flung troops, whom the deities Sîn, Šamaš, and Ištar, my lords, had entrusted to me — to rebuild Eḫulḫul, the temple of the god Sîn, my lord, the one who marches at my side, which is inside the city Ḫarrān, which Ashurbanipal, king of Assyria, son of Esarhaddon, king of Assyria, a ruler who came before me, had built.
I had long beams of cedar grown on Mount Amanus stretched out over it for its roof. I had doors of cedar, whose scent is sweet, installed in its gates. I had its walls clad with silver and gold and made them radiate like the sun.
I stationed a wild bull of shiny zaḫalû-metal, which aggressively gore my foes to death, in his inner sanctum. I firmly planted two long-haired heroes of ešmarû-metal, who overwhelm my enemies, in the Gate of the Rising Sun, on the right and left.
I took the deities Sîn, Ningal, Nusku, and Sardanunna, my lords, by the hand, leading them out of Šuanna Babylon, the city of my royal majesty, and I made them reside inside the residence of their happiness during joyous celebrations.
I offered pure, sumptuous offerings before them and presented them with my gifts. I filled Eḫulḫul with joy and then made the radiance of the city Ḫarrān, to its full extent, shine like the appearance of the moon.
O Sîn, king of the gods of heaven and earth, without whom no city or land can be abandoned or restored (returned to its place), when you enter Eḫulḫul, the temple of the residence that your desired, may good things about the city and that temple be placed on your lips.
May the gods who reside in heaven and on earth constantly bless the  temple of the god Sîn, the father who created them.
I had 5,000 strong cedars stretched out for its roof. I installed tall doors of cedar, threshold slabs, and nukuššû-fittings in its gates.
I built Ebabbar, together with Ekunankuga, its ziggurrat, anew and completed its construction. I took the god Šamaš, my lord, by the hand and made him reside inside the residence of his happiness during joyous celebrations.
I found an inscription of Narām-Sîn, son of Sargon, and I did not change its position. I anointed it with oil, made an offering, placed it with my own inscribed object, and returned it to its place.
O Šamaš, great lord of heaven and earth, light of the gods, his fathers, offspring of the god Sîn and the goddess Ningal, when you enter Ebabbar, your beloved temple, and when you occupy your eternal dais — as for me, Nabonidus, king of Babylon, the prince who provides for you, the one who pleases your heart, the one who built your exalted cella — look with pleasure upon my good deeds and daily, at sunrise and sunset, make my signs auspicious in heaven and on earth. Receive my prayers and accept my petitions so that I may rule forever with the scepter and legitimate rod that you had made my hands grasp.
For the goddess Anunītu, the lady of battle who carries bow and quiver, the one who fully carries out the commands of the god Enlil, her father, the one who overwhelms enemies and destroys the wicked, the one who marches at front of the gods, and who make my signs auspicious at sunrise and sunset —
With regard to Eulmaš, her temple that is in Sippar-Anunītu, which no king had built in 800 years, from the time of Šagarakti-Šuriaš, king of Babylon, son of Kudur-Enlil, I dug out its original foundations, examined and checked them, and then I laid its foundations precisely on the foundations of Šagarakti-Šuriaš, son of Kudur-Enlil, and thereby I secured its brickwork. I built that temple anew and completed its construction.
You, O Ištar of Agade, great lady, when you enter this temple with pleasure, look with pleasure upon my good deeds and, monthly, at sunrise and sunset, petition the god Sîn, the father who engendered you, about good things for me.
Nabonidus, king of Babylon, the attentive prince chosen by the god Marduk, the one who provides for Esagil and Ezida, the one who makes sattukku-offerings abundant, the exalted ruler who is entrusted with the care of all of the temples, the governor who provides, the one who abundantly provides for sanctuaries, the shepherd who deliberates and sets the people of his land on the right path,
whom the great gods greatly blessed in their steadfast hearts, whose lordship they made great in the four quarters of the world, by whose command they made all of the settlements reside in peace, whose fate they determined to provision the cult centers and renew their sanctuaries, son of Nabû-balāssu-iqbi, wise prince, am I —
At that time, with regard to Eamaškuga, the temple of the goddess Ningal — the pure lady of everything — the pure sheepfold that is inside the city Kissik, which a long time ago had become weak and its walls had buckled, I removed its buckled walls that had become weak and then I examined and checked its original foundations and thereby secured its brickwork on top of its original foundations.
Nabonidus, king of Babylon, the one who provides for Esagil and Ezida, the one who reveres the great gods, am I —
With regard to Elugalgalgasisa, the ziggurrat of Ekišnugal, which is inside Ur, which Ur-Nammu, a king of former times, had built, but had not completed, Šulgi, his son, completed its construction.
I read in the inscriptions of Ur-Nammu and Šulgi, his son, that Ur-Nammu had built that ziggurrat, but had not completed it, and that Šulgi, his son, completed its (Elugalmalgasisa’s) construction.
Now, that ziggurrat had become old and, on top of the original foundations that Ur-Nammu and Šulgi, his son, had built, I repaired the damage of that ziggurrat with bitumen and baked bricks, restoring it according to its original appearance.
For the god Sîn, lord of the gods of heaven and earth, king of the gods, god of the gods, the one who resides in the great heavens, lord of Ekišnugal — which is inside Ur — my lord, I renovated and rebuilt it.
O Sîn, lord of the gods, king of the gods of heaven and earth, god of the gods, the one who resides in the great heavens, when you joyfully enter this temple, may good things about Esagil, Ezida, and Ekišnugal, the temples of your great divinity, be set upon your lips. Moreover, have the fear of your great divinity placed in the hearts of his people so that they do not sin against your great divinity.
As for me, Nabonidus, king of Babylon, save me from sinning against your great divinity and give to me a long life (a life of long days) as a gift.
Moreover, with regard to Bēl-šarra-uṣur, my first-born son, my own offspring, have the fear of your great divinity placed in his heart so that he does not commit any sin. May he enjoy happiness in life.
The god Nannāru, the lord of the crown who bears portents for settlements, made his sign regarding his desire for an ēntu-priestess known to Nabonidus, king of Babylon, the one who provides for Esagil and Ezida, the reverent shepherd who is assiduous towards the shrines of the great gods.
I, Nabonidus, the shepherd who reveres his divinity, became frightened by his firm command, but was attentive. I was worried about his desire for an ēntu-priestess.
I frequently visited the shrines of the gods Šamaš and Adad, the lords of divination, and the gods Šamaš and Adad answered me with a firm ‘yes.’  In my divination, they wrote out an auspicious omen, an omen indicating the desire for nadītu-priestesses, the desire of the gods to a man.
I performed an extispicy to ask about the suitability of a daughter of my family, but they answered me ‘no.’
I performed an extispicy a third time to ask about the suitability of my daughter, my own offspring, and they answered me this time with an auspicious omen.
I was attentive towards the word of the god Sîn, the supreme lord, the god who created me, and the commands of the gods Šamaš and Adad, the lords of divination, and elevated my daughter, my own offspring, to the office of ēntu-priestess and then I named her En-nigaldi-Nanna, as her new, official name.
Because the rites of the ēntu-priestess had been forgotten since distant days and its (the Egipar’s) structure was no longer known, I deliberated these matters daily.
The appointed time arrived and the gates were opened for me: I discovered an ancient foundation inscription of Nebuchadnezzar I, son of Ninurta-nādin-šumi, a previous, former king, that had an image of an ēntu-priestess depicted on it, that he had in addition written down her appurtenances, her attire, and her insignia, and that he had had brought into Egipar.
I carefully inspected the ancient tablets and writing boards and made it according to its original appearance.
I created anew a foundation inscription recording her appurtenances and the utensils of her house, wrote down this information on it, and firmly established it before the god Sîn and the goddess Ningal, my lords.
At that time, with regard to Egipar, the pure cella, the site wherein the rites of the ēntu-priestess are performed to perfection, its site was in ruins and had turned into ruins. Date palms and fruit orchards were growing inside it.
I cut down the trees and cleared away the rubble from its ruins. I then discovered that house and clearly identified its foundations.
I discovered inside it inscriptions of ancient kings of the past. I also discovered an ancient inscribed object of Enanedu, ēntu-priestess of Ur, daughter of Kudur-mabuk, sister of Rīm-Sîn, king of Ur, who had renewed Egipar and restored it ("lit. "returned it to place"), and who surrounded the area near the boundary of Egipar with a wall on account of the burial ground of the ancient ēntu-priestesses. Then, I built Egipar anew according to its original appearance.
I built is daises and ground plans anew according to their original appearances. Near the boundary of Egipar I built anew the house of En-nigaldi-Nanna, my daughter, the ēntu-priestess of the god Sîn.
I made the sattukku-offerings of Egipar abundant. I copiously supplied it with fields, orchards, domestic staff, cattle, and sheep and goats.
According to its original appearance, I surrounded the burial ground of the ancient ēntu-priestesses anew with a wall. As for that house, I established it as a strong fortress.
At that time, with regard to the god Sîn and the goddess Ningal, my lords, I made their sattukku-offerings more abundant than they were in the past. I made everything there is copious in Ekišnugal. Per day, I indeed established for the god Sîn and the goddess Ningal, my lords, three sheep above the original ginû-offering of a single sheep. I made possessions and property copious inside Ekišnugal.
In order to keep the bursaggû-offerings pure and to avoid cultic mistakes, I released the priestly collegium of Ekišnugal and the temples of the other gods at Ur, including the ēnu-priest, the purification priest, the zabarbaddu-official, the brewer, the cook, the miller, the rab-banî-official, the builder, the courtyard sweeper, the head doorkeeper, the tīru-official of the house, the lagaru-priest who performs the taqribtu-ritual, the singers who please the hearts of the gods, the lower-ranking priesthood who are named here by their titles, from their corvée labor and established their freedom from service obligations. I cleared them of legal claims and set them free for the god Sîn and the goddess Ningal, my lords.
May the god Sîn, the bright god, the lord of the crown, the light of the people, the supreme god whose command is firm, be happy with my deeds so that he loves my royal majesty. May he grant me as a gift a long life and the attainment of very old age.
give to me as a gift a long life (a life of distant days), a firmly secured throne, a long-lasting dynasty, and a kingship without rival.
For the the priestly collegium of Egišnugal, I secured their privileged status and established their freedom from service obligations.
Nabonidus, king of the world, king of Babylon, the one who built Enunmaḫ, the ḫilṣu-building that is inside Egišnugal, for the goddess Ningal, his lady.
Nabonidus, king of Babylon, the one who provides for Ur, renovated and restored Elugalmalgasisa, the ziggurrat of Egišnugal.
When the god Šamaš and the goddess Annunītu called me by name for ruling over the land and placed the lead-ropes of all the people in my hands — at that time, with regard to Ebabbar, the temple of the god Šamaš of Sippar, my lord, and Eulmaš, the temple of the goddess Annunītu of Sippar-Annunītu, my lady,
He the god Sîn looked with pleasure upon my good deeds and he granted the lengthening of my days to me. By the word of the god Sîn, king of the gods, the god Adad released his rains and the god Ea opened up his springs. He established wealth, abundance, and prosperity in my land.
As for the statues of the deities Sîn, Ningal Nikkal, Nusku, and Sardanunna, who had come out of it (Eḫulḫul/Ḫarrān) with the other gods of the city Ḫarrān, I will renovate them as you Marduk have commanded and
For the deities Sîn, Ningal, Nusku and Sadarnunna, my lords, I built Eḫulḫul, the temple of the god Sîn that is inside the city Ḫarrān.
from the square of the Gate of the god Šamaš to the bank of Gattu River Euphrates, wherein the kings, my ancestors, built private rooms — its processional way was not wide enough, its construction not well done, and its roof was built with beams of cedar. My heart joyfully prompted me to renovate that palace, that seat of happiness, bedroom of pleasure, and chamber of joy, and
At that time, in that repaired part, I found an inscribed object of Samsu-iluna, a king of the past, an ancient ancestor of mine, and I did not change the inscription bearing his name, but firmly placed it in its original position.
I am Hadad-ḥappe (Adad-guppi), mother of Nabonidus — king of Babylon — the one who reveres the deities Sîn, Ningal, Nusku, and Sardanunna, gods of mine whose divinity I have been assiduous towards from my childhood and whose divinity I have constantly sought out and revered inside the sanctuaries of the deities Sîn, Ningal, Nusku, and Sardanunna since the sixteenth year of Nabopolassar — king of Babylon — when the god Sîn — king of the gods — became angry with his city and his temple and went up to heaven, and, therefore, the city and the people living inside it fell into ruins:
He Marduk commanded that he Cyrus should march against his city, Babylon. He made him take the road to Babylon and, like a friend and companion, he marched at his side. His widespread troops, whose number, like the water of a river, cannot be ascertained, marched fully armed at his side. Without a fight or battle, he allowed him to enter Šuanna Babylon. He saved his city, Babylon, from hardship. He delivered Nabonidus, the king who did not revere him, into his hands.
The people of Babylon, all of them, the entirety of the land of Sumer and Akkad, as well as the nobles and governors, bowed down before him and kissed his feet. They were happy at him being king and their faces shone. As for the lord, who through his (Marduk’s) support revived the dying and universally spared them from trouble and hardship, they graciously blessed him and praised his name.
Moreover, as for the deities of the land of Sumer and Akkad who Nabonidus, incurring the wrath of the lord of the gods Marduk, had brought into Šuanna Babylon, at the command of the god Marduk, the great lord, I allowed them to live in peace in their abodes, in the dwellings of their heart’s content. May all of the deities whom I made enter into their cult-centers speak daily about my life being long and may they mention favorable words about me in the presence of the gods Bēl Marduk and Nabû. Furthermore, may they say this to the god Marduk, my lord: "As for the
may they be the ones who provision our shrines until distant days." Also, the people of Babylon blessed my kingship. I allowed the lands, all of them, to live undisturbed.
Cyrus II, king of the world, king of the land Anšan, the son of Cambyses I: The great gods placed in my hands all of the lands and I allowed the land to live undisturbed.
Cyrus II, king of the lands, the one who loves Esagil and Ezida, the son of Cambyses I, strong king, I.
As to what you wrote: "Should I send his subjects to him just as he sent me the subjects of the king my lord?" — send them to him so that he will be favourably disposed towards us. Whether 100 men or 10, write to him like this: "I wrote to the king my lord about the men of Que whom you sent to me, and he was  extremely pleased; and in return he wrote to me as follows: 'Do  not hold back even a single one of the Phrygians at your court, but send them to Midas immediately!' Thus at the king my lord's behest I am now sending you these men."
As to what you wrote: "A messenger of Urpala'a came to me for an audience with the Phrygian messenger" — let him come, and  let Aššur, Šamaš, Bel and Nabû command that all these kings should wipe your sandals with their beards!
As to Balasu concerning whom you wrote, I have heard his words in full. The day you see this letter, appoint his son in his place over his men. His people should be assembled and present, and if he wants, he may take them over the mountains and  settle them there, or they may also live here. As for him, let one of your 'third men' pick him up post-haste and let him come here. I will speak kindly with him and encourage him, and in due course I will send word and have his people being kept here returned,  and he too can go and re-enter his house.
1 big golden box, 1 golden plate, 3 crests of white silver, 1 box of gold scraps, 2 golden goblets, 4 firewood containers  with golden weighing stones, 1
overlaid with gold, 1 bronze washing bowl, silver tableware, 1 box containing 153 silver bowls, 1 box with 25 bowls of
, fetched the men of Kumme from Zarana and settled them in that place. Later on, I wrote this letter. There is/are no
As to what the king my lord wrote to me: "Give Bel-duri the land that I ordered you to give!" — the king, my lord, did  not give me any such order previously, but now that the king my lord has written to me, I have done as it was written in the king my lord's letter and given the land.
I am herewith writing down the land Bel-duri holds in the district of Guzana and sending the information to the king, my lord:
To the king, my lord: your servant Bel-liqbi. Good health to the kiing, my lord! The king's land and district are well.
I have driven the farmers and gardeners of Ammili'ti son of Amiri out of my towns and torn down a
of sheep he had constructed. Now, he came to me saying: "Why have you expelled my subjects? I shall write to the Palace!" I proposed a  bargain, saying: "Your subjects molested my subjects. But since you are the king's servant, I will give you fields and gardens in the land of Yasubuqu. Take it!" The king my lord should know this in case he writes to the king my lord.
As to what the king, my lord, wrote to me: "You have made Huzaza into a merchant town! The people have been selling iron for money to the Arabs!" — who are the merchants that have been selling there? Three men, elders of the 'Ateans, are
there;  they stock grapes, 20 or 30 homers, as much as we bring in, and  sell them to the Arabs. I sell iron to the deportees only, copper to the Arabs.
A toll collector has been placed at the city-gate of Ṣupat, and now they have placed another one in Huzaza; the Arabs are leaving and not coming any more because they have become scared. Am I less loyal to the king my lord than a toll collector? And do  I appropriate a shekel from my duty for doing it?
My carpenters who worked in Ṣupat ran away from me. The king, my lord, wrote that they should return to Dur-Šarruken, so I got hold of them and brought them down, but one of them got sick and died while the other ran away again.
The king my lord knows that I have been losing artisans; I would not like to relinquish them either for repair work or for making
s. Abatu, a chariot-maker, and Qanê, a smith, both servants of Bel-šarru-uṣur, came to me saying: "
To the king, my lord: your servant Nabû-zer-ketti-lešir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
As to what the king, my lord, wrote to me: "Why have these brothers of Gidgidanu quitted their work and left, going away?" —
if the brothers of Gidgidanu working with me, if even one of them has gone out of the city gate of Dur-Šarruken and gone to the south or north, may the king my lord not let me live!
To the king, my lord: your servant Nabû-pašir. Good health to the king, my lord! May Sin and Nikkal bless the king, my lord!
As to what the king, my lord, wrote to me: "Give 200 homers of oil in Til-Barsip to Kiṣir-Aššur, governor of Dur- Šarruken," — I set aside 200 homers of oil and delivered it.
I have now written the oil consumption and the oil remaining on a writing-board and am herewith sending it to the king, my lord.
On the 17th I and Kiṣir-Aššur went to the Zab river and inspected the timber; the logs were many, as many as we could  possibly desire.
To the king, my lord: your servant Aššur-šumi-ke'in. Good health to the king, my lord! May Aššur bless the king, my lord!
There are two in front of the main gate of the center of the city; one is an eleven-cubit colossus of the Chief Cupbearer; the other has a
Then there are two bull colossi of Zeru-ibni, each ten cubits; one he has set up in front of the royal palace, the other  one is extra and in his possession. Let him give it to the Palace Herald so it may be brought and set up before the royal palace.
As to what the king, my lord, wrote to me: "The new boat which is coming from the Inner City — is there any other boat you are bringing in addition to it?" —
Six Assyrian boats have been launched on the river. I showed them to the boatmen, but they said: "We won't go near them."
Now, I am going to bring two of these boats and, going back and forth, use them to transport the stone steps and thresholds of the watchtowers, until I can make the remaining  boats available.
To the king my lord: your servant Hunnî. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May they give the king my lord a long life, peace of mind and good health, extreme old age, a strong army, a long reign and as many years as
truly tend and shepherd them; may Aššur, Bel and Nabû add flocks to your flocks, give them to you, and enlarge your spacious fold; may the peoples of all the countries come into your presence!
I am writing to you right now: this suggestion, the way he put it, is extremely good. You know that this pass leading  to Urammu is very difficult to march through; there is absolutely no way the Elamite troops will be able to get at you. Don't be afraid; at the city of Urammu where you are to pitch the camp there is a plain which is very good for encamping; it is also very good for reconnaissance expeditions,  there is much grass there, and it is a good place to rest.
come to you in person or should he send his messenger to you, he should not be allowed in; speak to him outside the camp. You know that he is a traitor, he considers you
May the king my lord not give such a command! Otherwise, let the king my lord command that each should go to his government department — the army must not be weakened, not a single man should be missing from the campaign, they should all together come to the king, my lord!
To the king, my lord: your servant PN. Good health to the king, my lord. May Adad and Buru bless the king, my lord!
Having left the king my lord's presence on the 23rd of Iyyar II, I entered the city of Hindana on the 30th. Hindana is  well, the land of Suhu is well, the forts of the king my lord are  well. The king, my lord, can be glad.
On the 3rd of Sivan III I left Hindana on my chariot and drove off. May Nabû-dur-makie not succeed in ousting me from  the king my lord's presence!
Has the king my lord sent a messenger, and has he seen their houses and silos?  They have weakened me, and no matter what is told them, they refuse to listen to me.
The governor of Arbela has 120 king's men who did not go to the campaign with the king but he will not agree to give them to me. I fear the king, my lord, and shall not take hold of his men without his permission.
As I wrote to the king, my lord, I am receiving the chariots of the magnates on the afternoon of the 16th and they are giving them over to me — the Commander-in-Chief, the Sartinnu, the Vizier, the Palace Herald, the Chief Cupbearer, the Treasurer, and the governor of Calah; in all 100 chariots capable of carrying
Perhaps there is a son who has gone into conscription in place of his father; this alone do not write down. But be sure to enquire and find out all the widows, write them down, define their status and send them to me.
Get together your prefects plus the horses of your cavalry collection points immediately! Whoever is late will be impaled in the middle of his house,
of the city will also be impaled in the middle of his house, and his sons and daughters will be slaughtered by his own order.
His servants said: "From where the distant logs are being stored the river is navigable as far as the Inner City; from the Inner City to Nineveh it is difficult."
Since I heard these words from the mouth of the Governor, that the river is navigable from Ariawate as far as the Inner City, the gods of the king willing, we shall tow the logs past the risky places and bring them to Inner City; then we shall see what lies ahead and tow them to Nineveh as best as we can.
I am feeding the Šugureans who are coming in. All the king's servants are well; the king my lord can be glad.
As to the deportees about whom the king my lord wrote to his servant, 160 healthy persons have come to me from the city of  Si'immê. I have checked and received them.
now, just as the king my lord orders, is one really to give them oil as well? Just as the king my lord orders.
The servants of Rahdi-aba about whom the king my lord wrote to me: Aššur-balti-niše the palace superintendent has come, checked and received 277 persons from me.
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king, my lord! Assyria is well, the temples are well, all the king's forts are well. The king, my lord, can be glad  indeed.
As to the measurements of the bull colossi about which the king my lord wrote to me, the length of the first bull colossus is x and a half royal cubits, its width is x; from the length and the width x cubits and a half have been finished.
Now, what orders does the king, my lord, send? Let me go to pile up the barley I have collected, until my word has arrived
you wrote the sealed royal order and dispatched it to Bel- duri,  but when I sent my messenger to Damascus, he gave him the wife only.
I have right now sent the master-builders to the king, my lord. Perhaps the magnates will say in the Palace: "
of whom the king, my lord, wrote to me: "Mobilize them! They should come and drag the bull colossi!"
; half of them have not yet come. Five architects of the governor of Calah have  come to me on the
To the king, my lord: your servant Aššur-bani. Good health to the king, my lord! The temples are well, the city of Calah is well, the queen is well, the slaves are well.
about whom the king my lord wrote to me: "Why has he not come?" I am right now sending him to the king, my lord.
As to what you wrote to me: "We piled up for them 600 homers of barley with a seah measure" — did you pile it up for  them with a seah of 9 litres?
Tabni-ilu has come here; he has been summoned for Nabû-šezib and should speak in the presence of the crown prince.
Bring me barley and sesame! Why do you take away the barley? To whom do you distribute it? I alone am being excluded from it!
-dala, and he will also show the mountain to your men who should cut down the rest of the trunks" —
I moved the men up the mountain and sent an official with them; they went to have a look and came back saying: "They showed  us 900 cut trunks but they are not at all suitable for the work; and nobody showed us the mountain."
To the king, my lord: your servant Ṭab-ṣill-Ešarra. Good health to the king, my lord! May Aššur and Mullissu bless the king, my lord!
that I have cut stalks in Ekallate." I am bringing and  settling them (= the carpenters) there right now, and they are  going to do it.
One carpenter from their ranks who was in the presence of the king, my lord, came to me saying: "I am going by the order of the king himself; the king told us to go to Sapirrutu, so we  shall go."
I got a royal message: 'Why is it that all other city-rulers  have come and stood in my presence, but you have not come?  Also, why is it that the Arabs plundered Sippar, but you did not go out with your servants but kept them away?'
A boat of mine which the Treasurer used for carrying money downstream is anchored at Bab-bitqi, and a boat of the governor of Arrapha is doing ferry service at Opis. The king, my lord, knows that we have to bring over straw and fodder from the other bank.
Now, let the governor of Arrapha's boat go and serve as a ferry at Bab-bitqi, and let mine come so we can use it to bring  straw and fodder over at Opis.
As soon as the emissaries had arrived, they brought the treaty tablet to the Inner City; the bodyguard and the messenger of the Palace Superintendent went with them and introduced it into the courtyard of the temple.
The stands of both bronze panthers are quite attractive; they are working on minor improvements in their finish.
As to the wood store for the iron brazier in the palace of the Inner City about which the king, my lord, wrote to me, I consulted the mayors, masons and elders who told me this:
The chief of public works will do the demolition and the brickwork; the sons of the palace maids will supply the materials  needed and plaster its roof; if a beam is broken, the masons of the Inner City will supply the replacement."
Now, I have told the chief of public works to pull it down and buid it up, but he does not agree but says: "
This year may well pass before the work is done; the king my lord will come in Shebat XI and settle the issue.
To the king, my lord: your servant Ṭab-ṣill-Ešarra. Ešarra is well, the temples are well, the Inner City is well, Assyria is well, may the king, my lord, be well! May Aššur and Mullissu bless the king, my lord!
I have just written down the numbers of the beams and am sending them herewith to the king, my lord: 372 heavy beams, 808 second-size, 2,313 third-size, 11,807 fourth-size, in all 15,290 sound ones, plus 13,157 damaged or burnt.
I transferred the beams which had been damaged to the  intact ones; now, they have been counted by the Palace Herald and  the Treasurer on top of the damaged ones. Perhaps the king, my lord  now says: "Why is it that there appears to be a deficit in the figures?"
The king, my lord, wrote to me: "Set out on the 22nd and be in the Inner City on the 29th!" — before I go to the Inner City,  let me come and see the king, my lord!
And as to the reserves of the king's men of the Ruqahu and Hallatu tribes about which the king my lord wrote to me, I sent  orders about them on the very day I saw the  (king's) letter.
As to what the king, my lord, wrote to me: "The chief eunuch is going to Kar-Šamaš", — why is he going to Kar-Šamaš? The road through the province of Arrapha is very exacting; there are permanent wadis filled with reed and it is getting worse. Let him come to the Inner City; this road along the river is in good condition.
Now, the governor of Arrapha has 100 Itu'aeans standing guard in the town of Ṣibtu. Let them write to the legate of Ṣibtu, and let 50 men of them come and stay with the carpenters until I return.
As to what the king, my lord, wrote to me: "Suppose you are staying at home, how do you feed your horses?"
As to what the king, my lord, wrote to me: "Let this messenger of yours whom you sent to Birat together with his cavalry
To the king, my lord: your servant Ṭab-ṣill-Ešarra. Ešarra is well, the temples are well, the Inner City is well, Assyria is well, may the king, my lord, be well!
, I did not have to supply the deficits of the palace  of Ekallate, but now that the king, my lord, has exempted the Inner  City and the ilku duty of the Inner City has been imposed on me, I have  to supply even the deficits of the palace of Ekallate!
Are they 'sons of bought slaves' as they are called, or are they in reality exempts of the Palace Manager?
I have just made a list of the 'sons of bought slaves' and the 'sons of palace maids' on a writing board and am sending it herewith to the king, my lord. They are 370 men: 90 are king's men, 90 are reserves, 190 should do the king's work.
the camp," — Arbailai the 'third man' came to me today, reporting: "The river is flooding, I was not able to pass
That is exactly why I wrote to the Palace. Let them now do the crossing at that very place outside the camp.
Tomorrow, as the king my lord said, they should set to it and bring the camp over; perhaps we can finish the bridge by the time they are through with the camp, so the king can cross over on the bridge.
A letter from Aššur-reṣuwa came to me in which it was written that a messenger of the king of Ukku has gone to Urarṭu and that he has sent a letter about it to the Palace.
Now after this letter, on the evening of the 6th, he sent me the following letter of his: "The Ukkaean has gone to greet Ariye. Over against him, there is a town of the Ukkaeans called Elizki in the pass of Kumme; the Ukkaean met Ariye there, and when they were sitting there together, he spoke to him as follows:
When I heard these words I detained the messenger until the king my lord would hear the contents of this letter and send me instructions.
Paqaha told me: "I must personally take the lead of 100 men and spend a full month on the work. Let the king my lord call  the leaders to account for the fact that I must spend a full month  on the work employing only 100 men."
As to the jewels of which the king, my lord, wrote to me, three leather(-bag)s with assorted jewels, just as the king my lord wrote to me, have just been given from
As to the work on the ziggurat of Anu concerning which the king, my lord, gave me the following order: "Ask the Chief Scribe about it!" —
will go straight away and inspect the work in the Inner City; returning from the Inner City to Calah, he will go to the Chief Scribe, who will send a detailed report to the Palace.
As to what the king, my lord, wrote to me: "Why are the names of  the city lords of the cities not built high?"
To the king, my lord: your servant Nabû-pašir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! The land of the king my lord is well.
As to the cousins of Giri-Dadi, the city-ruler of Til-Turi, who  petitioned the king, my lord, and about whom the king my lord  wrote to me: "Give them back whatever Giri-Dadi has taken from them" —
I am now sending Giri-Dadi and his cousin Se'-lukidi, who told us the things, to the Palace. What are the king my lord's instructions?
To the Vizier, my lord: your servant Nabû-pašir. Good health to the Vizier, my lord! May Sin and Nikkal bless the Vizier, my lord!
Dadi-suri son of Ra'sunu, from Til-Barsip, came to me in Harran and said to me: "Gabbi-amur said that Ra'sunu
I have now arrested him and put him in irons, and am detaining his father in my presence. Let my lord write to me what  the Vizier my lord commands. My lord should ask Remanni-Adad the recruitment officer; he heard his statement.
The king my lord's servants, the city-rulers under my authority whom the king my lord ordered to work in Milqia have come to my presence saying: "
As to Marduk-eriba about whom the king, my lord, wrote to me, if I have put Marduk-eriba in irons, let them release his shackles and put them on my own feet! If not, let them pull the tongue out of the throat of the man who lied to the king, my lord!
The brother of Marduk-eriba serves as a palace chariot fighter, and he himself has been with me as a recruit. The deputy of the rab-mūgi officer transferred his elder brother to Arrapha because of
, and last year he took Marduk-eriba as a replacement. Let the king, my lord, ask the messenger who is bringing this letter whether he has been in irons or living in his father's house.
Right now I am sending Marduk-eriba and his brother to the king, my lord. Let the one who pleases the king my lord serve  with the king my lord, and let them give the second-best to me. It is the third year already since my cavalry was dissolved and the king, my lord, knows that these riverside people are all serving for themselves, none of them are exempt.
Marduk-eriba went to see his brother's maid, spending three days in Dur-Šarruken, and returned to his father's house.
To the king, my lord: your servant Ina-šar-Bel-allak. Good health to the king, my lord! May Nabû and Marduk bless the king,  my lord! May the gods residing in Dur-Šarruken give the king my lord length of days!
I went as far as Šabirešu to meet the people and oxen that were brought to me from Guzana; I checked them, received them, and provided them with shelter. Some of them were missing:
Kinâ, a wineskin-raft man, three persons; Sandapî, a vegetable gardener, three persons; Hulî, a farmer, five persons;  Kuzâ, a belt-maker, four persons — in all 15 persons missing from my writing-board.
I sent the bodyguard from Šabirešu back to Guzana for them, telling him: "Go and get the rest of the people, and come and bring them to me!"
Last year, when the king my lord was in Babylon, they urged me to give a shipment of 200 reed altars for the work of the Nabû temple; now Aha-lurši has told me to make available another 200 reed altars.
Ubru-Babili is at the moment in the presence of the king, my lord; let them ask him; if he is going to give, then I too will give. What does the king my lord say?
Two liters of bread and two liters of beer for the exorcist; one liter of bread and one liter of beer for the lahhinu; in all, six liters of bread and beer being the surplus of the daily offerings of the Nabû temple.
The messenger of the commander of the fort came to me in Anisu; I asked him about the news, and he told me this: "The city  of Birate and the whole land of Habhu are well; everybody is doing his work."
To the crown prince, my lord: your servant Nabû-riba-ahhe. Good health to the crown prince, my lord! The guards are very well.
The Sidonites and their heads did not go to Calah with the crown prince, my lord, nor are they serving in the garrison of Nineveh. They loiter in the center of the town, each in his lodging place.
As to the house of Mardû of which the king my lord told me: "You and the governor of Arbela, divide it evenly between the sons of Mardû and give each his share!"
I weighed it out, and it was half a mina according to the standard of Babylon. Part of the gold is extra. I have sealed it and am sending it herewith to the king, my lord.
As to the houses of the recruitment officers, about which the king, my lord, wrote to me: "The houses are already built, you are deceiving me in order to give them to your servants!" —
as if I did not tell the truth to the king, my lord! Let a royal eunuch who will tell the king my lord the truth come and have a look at these houses of the recruitment officers! If they are already built, let him go and tell it to the king, my lord, and let the king, my lord, hold his report to my discredit and say: "Why do you not tell me the truth?"
As to the houses of the servants of Šep-Aššur about which the king, my lord, wrote to me: "Why have you taken their houses and given them to your servants?"
When Šep-Aššur went to Ṣimirra, his servants went with him, so I took their houses and gave them to the Marqasians. Let Šep-Aššur rule as governor over there, but his servants must not have houses in Dur-Šarruken. Why should I not give them to the Marqasians, the king my lord's subjects?
Did I say to the king, my lord: "Šep-Aššur did not build a house all the while he was here"? Now, Šep-Aššur did build a house as governor of Dur-Šarruken; I was appointed in his stead, so I entered his house and took up residence in it.
Upon my coming from Milqia to Dur-Šarruken, I was told that there had been an earthquake in Dur-Šarruken on the 9th of Adar XII. Perhaps the king, my lord, now says: "Any damage within the city wall?"
There is none. The temples, the ziggurat, the palace, the city wall and the buildings of the city are all well; the king, my lord, can be glad.
The king, my lord, will hear many things tomorrow and the day after, and say: "Why is it that you heard but did not write?"  That is why I am now writing to the king, my lord.
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king, my lord! Assyria is well, the temples are well, all the king's forts are well. The king, my lord, can be glad indeed.
The emissaries of Commagene have come, bringing tribute and with it seven teams of mules. The tribute and the mules are entrusted in the Commagenean embassy, and the emissaries too are there, eating their own bread.
Should they the tribute and the mules be picked up and brought to Babylon, or can they be received here? Let them immediately write me what the king my lord commands.
They also brought red wool. The merchants told me that they have selected seven talents from it but that the Commageneans did not agree but said: "Who do you think you are? You are not to make the selection. Let them take it over and let the king's weavers make a selection over there."
The previous report which I sent about the Urarṭians was that they had suffered a terrible defeat. Now his country is quiet again and each of his magnates has gone to his province. Kaqqadanu, his commander-in-chief, has been taken prisoner; the Urarṭian king is in the province of Wazaun."
I have written to the guards of the forts along the border concerning the news of the Urarṭian king and they tell me this: 'His troops have been utterly defeated on his expedition against the Cimmerians. Three of his magnates along with their troops have been killed; he himself has escaped and entered his country,  but his army has not yet arrived back.'"
This was the report of Nabû-le'i. The king of Muṣaṣir and his brother and son have gone to greet the Urarṭian king, and the messenger of the king of Hubuškia has also gone to greet him.
They have brought me from Tabal a letter from Nabû-le'i, the major-domo of Ahat-abiša. I am herewith forwarding it to the king, my lord.
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king, my lord! Assyria is well, the temples are  well, all the king's forts are well. The king, my lord, can be glad indeed.
is making good progress. A messenger of Ariye has come into my presence with the following message:
The  ruler of Ukku has written to the Urarṭian king that the governors of the king of Assyria are building a fort in Kumme, and the Urarṭian king has given his governors the following order: 'Take your troops, go and capture the governors  of the king of Assyria alive from the Kummeans, and bring them to  me.' I do not have the full details yet; as soon as I have heard more, I shall write by express to the crown prince that they should rush troops to me."
The Urarṭian did not achieve anything on the venture on which the Zikirteans took him, but had to return empty-handed;  he went with his troops to Waisi, entered the city and left his forces there. Taking but a few troops with him, he set out and entered into the territory of the Manneans. I have not heard about the invasion yet, but I shall write you as soon as I have heard more.
The governor opposite me was also in Waisi; I have heard that he left and went off after the king's departure, but nobody has seen him come out of Waisi. They are improving the roads leading to me and constructing bridges; as soon as I have heard what it is all about, whether he his coming with his troops  or whether he is 'clean', I shall immediately write to the crown prince."
The ruler of Ukku must be kept away from me; why do you keep silent while he is trying to destroy me?" I have sent my bodyguard to the Ukkean with this message: "Don't argue with the Arzabian! Until the king comes, I will arbitrate between you!"
A messenger of the Mannean king has come to me bringing a horse as the audience gift and giving me the regards of the Mannean. I dressed him in purple and put a silver bracelet on his arm.
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king, my lord! Assyria is well, the temples are well, all  the king's forts are well. The king, my lord, can be glad indeed.
The very best of health to the king, my lord! May Aššur, Šamaš, Bel, Nabû, Sin and Nergal bless the king, my lord!
All the temples and palaces of Assyria are well; the crown prince Sennacherib is well; all the princes who are in Assyria are well; the king, my lord, can be very glad indeed.
May he see the workmanship of the temples of his gods and kiss their beautiful feet; may those gods whose temples you have made shine like sunrise, bless the king my lord, and may we,  the royal servants, kiss the feet of the king, our lord.
This is from your servant Hunnî, an adorer of the king his lord, who every morning and evening continually blesses the king, his lord.
My guard is in excellent condition, the whole district of Hamath is well. The king, my lord, can be glad.
We have not heard anything specific about the Arabs since the king, my lord, went to Assyria; all is well.
What Saili is saying is: "In what sense is he weak? Just as I raise the iškāru on my own, so let him too raise it on his own."
To the king, my lord: your servant Aššur-bani. Good health to the king, my lord! The temples are well, the city of Calah is well, the queen is well, the slaves are well.
1,119 able-bodied men — all together they were 5,000 persons, those of them who have died have died, and those who are  alive are alive — were given to the exempts of the Palace and entrusted as charges to your care. So why are you appropriating them, turning some to recruits, others to chariot-men, and others again to cavalrymen, into your own regular troops?
Have you not said to yourself: "When the time comes for me to summon them, to whose house shall I go for help?"
I am writing to you right now: You have sent many of them to the south and to the north or wherever on various errands; summon them wherever they are, they must be there before my eunuch arrives. I shall now send my eunuch to make a review of them.
As for you, the day you see this letter, summon these captives; they should be on the alert, standing by, and the day Mannu-ki-Aššur the bodyguard writes to you: "The emissaries have arrived in Urzuhina, set the captives in motion,"  assemble the captives, go to Urzuhina, and entrust them
, should live with these women in Arrapha, and should be given bread to eat and water to drink until I come. The  palace chariots which are bringing these women are to provide  the people with bread and the teams with fodder.
I have just sent to the palace with a kallapu messenger a total of four eunuchs: Urda-Issar, a cupbearer; Ṣilli-Šamaš,  a confectioner; Bel-deni-amur, a cook; and Patamû, a eunuch.
To the king, my lord: your servants Aplaiu, Šarru-lu-dari and Išmanni-Aššur. Good health to the king, my lord!
We cleared away the wall of the palace which had fallen in and were starting to dig the foundations when the granary between  the storehouse of the Palace Superintendent and the city wall fell down. The barley
As to the men about whom the king, my lord, wrote to me, I am right now sending to the king my lord three men: Agbur son of Adda-šumki, Milki-
Haldi-naṣir, the mercenary who took the letter to the Biratean, has come back carrying a letter; I am sending him right  now to the king, my lord.
I asked him: "Why were you delayed?" He said: "He detained me for 12 days; Marduk-šumu-iddina will be coming right after me."
To the king, my lord: your servant Ṭab-ṣill-Ešarra. Ešarra is well, the temples are well, the Inner City is well, Assyria is well, may the king my lord be well! May Aššur and Mullissu bless the king, my lord!
The town of Hēsa, a road station of mine, lacks people; the postmaster and the commander of the recruits are there alone and cannot attend to it properly. Now, let me get together 30 families and place them there. There are men of Nabû-ṣalla the prefect living in Hēsa, a cohort of craftsmen; let him move them  out, settle them in the town of Argite, and give them fields and gardens.
The Arabs are going in and out as before, everything is all right. Ammili'ti son of Amiri came to me in Ṣupat and I asked  him for news, everything is fine. The son of Ašapi having gone to  Mani', we have no report from him yet.
Aššur-šumi-ke'in called me to help and loaded the bull colossi on the boats, but the boats could not carry the load and  sank.
The first day after we left the Palace, we stayed overnight in Ubasê. The boats are all right. On the next day, the gods of the king guarding, we shall safely arrive in the Inner City, and I shall personally bring the golden monsters
Perhaps the king, my lord, will say: "Where will the bed enter?" In the house of the treasurer of the Aššur temple, where the gods of the city of Dur-Šarruken are staying.
As to what the king, my lord, wrote to me: "When are they going to cast the gate column-bases for the portico of the hilānu palaces?"
I asked Aššur-šumi-ke'in and the artists, who told me this: "We are going to cast four column-bases of bronze for two hilānu palaces in the month of Marchesvan VIII; the small lions of the hilānus will be cast together with the big lions in the spring."
He informed me as follows: "The doors of the temples of Sin, Šamaš and Nikkal to be coated with silver sheets have been made but the wooden saramu's are not ready; I shall finish them by the 1st of Tishri VII."
Let the king, my lord, send a messenger to parcel out whatever field he has left and give it to my messenger. If not, he will keep ignoring me, and I can't put the king my lord's arable fields into cultivation.
I have moved my Itu'aeans to the other bank of the river to stand guard in the town of Sinnu. The king, my lord, knows that I  have only few equipped men and that the work here is hard. I cannot cut the timber with the magnates
We overturned the other panther on the 1st and placed it on its face; twenty courses of bricks have been put under it; its feet are toward the seat of Lord-of-the-Crown.
x courses of bricks of the ziggurat have been laid. On the 6th they started building the boats, and they are building them now.
To the king, our lord: your servants Ṭab-ṣill-Ešarra and Na'di- ilu. Good health to the king, our lord!
As to what the king, our lord, wrote to us: "While you were here, I gave you this order: 'You will first go to Lurisite and choose strong and good-looking timber; later you will take woodcutters down to do the cutting within the said area'" —
We took the men downstream, and they are now cutting  the timber. We shall cut within the area which the king set to us, and  then go; we shall leave the best stems in the grove when we go.
As to the work assignment of the governor of Calah about which the king, my lord, wrote to me: "Why has the governor of Arrapha left half of the gate to him?"
work assignment units of the governor of Calah, that of the wall reached as far as the edge of the gate  of the Tower of People, and out of the 850 work assignment units of the governor of Arrapha, the wall  assignment extended as far as the edge of the gate of the Tower of People.
The governor of Calah did not know that his wall assignment extended only as far as the edge of the gate, and that is why he said: "I have too large an assignment." I have now  arbitrated between them and they are both doing their work.
As to the gate of the bathroom of the big hilānu palace of which the king, my lord, wrote to me, I have just got hold of the
As to what the king wrote to us: "Finish your work it while it is supervised" — we will do what the king our lord wrote to us and deliver it to the king our lord, but the work is a great burden on us.
We are now petitioning the king our lord to release us so that we can perform the king's work. We shall repay our debt as soon as we are back in our country.
As to the Arabs concerning whom the king, my lord wrote to me: "Why do they graze their sheep and camels in the desert where they must resort to plundering when hungry?" —
As to what the king, my lord, wrote to me: "Now, go to Hinzanu, and let them go and graze with you! There shall be no restrictions from the banks of the Tharthar river up to the land of Suhu!",
To the king, my lord: Your servant Ṭab-ṣill-Ešarra. Good health to the king, my lord! May Aššur and Mullissu bless the king, my lord!
my troops are scarce. My prefects went to fetch the men at their command; I have been waiting for them ever since I came back from the king my lord's presence, but they  have not come.
I wrote to the king, my lord, but only got 260 horses and 13 small boys. 267 horses and 28 men — I have 527 horses  and 28 men, all told. I have been writing to wherever there are king's men, but they have not come. The scribe is with the king, my lord; the king, my lord, should ask him.
Two talents of silver, 20 minas of silver in place of ivory, 50 tunics, 10 togas, 3 potfuls of iced fish, 20 creels with 1,000 fish, all tribute; one mural crown of gold, 20 silver bowls, 4 togas of byssus, 15 Hasaean tents, 10 tunics, 10 large togas, all audience gift: all this to the Palace;
3 minas of silver, 2 tunics, 3 togas, tribute; 10 minas of silver, 5 tunics, 5 togas, audience gift: all this to the queen;
10 minas of silver, 3 tunics, 3 togas, tribute; one talent of silver, 10 tunics, 5 togas, 1 potful of iced fish, 2 creels with 200 fish, all audience gift: all to the Grand Vizier;
talents of silver, 40 minas of silver in place of ivory, 20 tunics, 20 togas, 3 potfuls of iced fish, 10 creels  with 1,000 fish, all tribute; one mural crown of gold, 20 silver bowls, 10 tunics, 10 togas, 4 togas made to measure, one potful of iced fish, all audience gift: all this to the Palace;
5 minas of silver, 5 togas, 5 tunics, 1 potful of iced fish, 1 creel of 100 fish, all tribute: the queen;
10 minas of silver, 5 togas, 5 tunics, 1 potful of iced fish, 1 creel of 100 fish, all tribute; the crown prince;
As to the Qappateans about whom the king, my lord, wrote to me: "Have they been put in order? Is there an official of yours in charge of them?" —
As to the deceased household manager of the Aššur temple of whom I said in the presence of the king my lord: "He has a son and a nephew,"
at this very moment his son, his nephew, and Simanai son of Nabû-balliṭ, cousin of Aššur-na'id the second priest, are on their way to the king, my lord.
Let them write to Kiṣir-Aššur that he should make available the straw in the Merchant Town and Šitabni, so we can use it for the work.
I impressed upon the deputies that it was a royal command that they should bring the people into fortified places where  there is good water. They said to me: "
There is a town called Lapsija at the foot of the mountain; I went there and sent the major-domo to them with this  message: "Come, I want to speak with you." They got up and fled,  he did not find anybody there.
They should speak to the governor of Calah; there is reed in the wadi of Ubasê; let him give me a wineskin raft loaded with reeds
The king my lord knows that the day I arrive in the king my lord's presence, I  must come back here posthaste! Now, should the team-commanders, be it the prefects or the recruitment officers who are leaving for their levy come straight to me? Or will the king  rather say: "The prefects and recruitment officers should come straight to me
I appointed him to the service of Nagâ, another cohort commander. He did not agree to this but said: "I shall serve in my own community." I am now sending his prefect and Nagâ with my 'third man' to the king my lord; let the king, my lord, settle the matter.
As to what the king, my lord, wrote to me: "Ilu-pija-uṣur the shepherd says: 'Last year I exacted 3 talents of silver and paid it in full; now, Taklak-Bel has told me to bring yet another  two talents'" —
Why would I tell him to do a thing like that? He is the cohort commander of the shepherds; I imposed on him a levy of 300 bales of straw and reeds for the bricks, but he did not give any of it;  instead he stole the sheep in his charge and went away, seeking refuge in a temple. I sent men to bring him to me  and told him: "I will excuse your sheep, just do your work!"
So he has gone and petitioned the king! The king's magnates are assembled; let us settle the case in the presence of the Treasurer. The yield of wool
said to me: "Write to the Palace that they should bring us 'wiping-stones' of Izalla. We should cleanse the Throne-of-Destiny of silver and the door of Ištar-of-Hearing."
As to the king my lord's command: "Review these persons whom the Commander-in-Chief brought forth and extract men from their midst" —
As to Erra-gamil, the Ninevite scribe about whom the king, my lord, wrote to me: "He is there; summon him, get hold of him and send him to the review!" —
I summoned him, and thoroughly questioned Nabû-šumu-uṣur and the scribes from Nemed-Ištar and Laqê, servants of the king my lord, who told me:
I have imposed on the people of Nemed-Ištar 2,350 bundles of apple trees and 450 bundles of medlar trees, in all 2,800 bundles; on the
Nanî and the ruler of Suhu have come to me; Ahu-illika and  Zabina-Il are with them. They are collecting saplings of almond,  quince and plum trees and transporting them to Dur-Šarruken.
The Suhaean and the local people are also bringing saplings from the country of Laqê — 1,000 bundles of apple trees; their vanguard has arrived and I have seen it, but their rearguard has not yet arrived.
Now, if the king my lord commands, I will come and perform the ablution ritual, so when the Chief Confectioner comes, I can go with him, and we shall pull up and bring the cedars and cypresses. Whatever the king my lord commands.
This is your servant Aha-lurši, your adorer, who daily  prays to Bel and Nabû for the life of the king, his lord. May  Nabû and Marduk bless the king, my lord!
As to what the king my lord wrote to me: "As soon as the work has been finished and the god has taken his seat  in the temple, come to my presence!" —
This is your servant Aha-lurši, your adorer, who daily prays  to Bel and Nabû for the life of the king, his lord. May Nabû and  Marduk bless the king, my lord!
I stood alongside the king's road, in front of the gardens, but the king did not pay attention to me, speaking as he  was with Raṣappai. I went to the city of Adian and spoke with the  rab mūgi officer, but nobody came to greet me so I became scared.
To the king, my lord: your servant sic Nabû-beli-uṣur and Denanu. Good health to the king, my lord!
As to the people about whom the king my lord wrote to me, I have sent 276 persons with Burṣaruru the royal bodyguard.
has taken 40 homers of barley and 200 bales of straw,  as supplies for two days, referring the matter to the king,
while in the village of Diqarate in the desert Aššur-belu-taqqin  the prefect has taken 16 homers of barley and a pile of straw  and seized farmers of the Palace.
The king's work has become a burden to me. I released my men in early winter, but those who were released entered strongholds in order to evade the king's work. O king my lord, let a royal bodyguard be commissioned to bring them out, and let them  do the king's work.
They wrote to me from the Palace: "Write down all the locusts that you collect and all that you kill, and send  the information to the Palace!" Now then I am writing it down and sending it to my lord.
hit them with a seah measure and measured them with it; when they became oppressing, we just killed them in  the middle of the field.
To the king, my lord: your servant Bel-liqbi. Good health to the king, my lord! The king's land and district are well.
To the king, my lord: your servant Ina-šar-Bal-allak. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May the gods residing in Dur-Šarruken give the king my lord length of days!
To the king, my lord: your servant Ṭab-ṣill-Ešarra. Good health to the king, my lord! May Aššur and Mullissu bless the  king, my lord!
As to the locusts concerning which the king, my lord, wrote to me: "Send word that fields infested with locusts be marked off with boundary stones! They (i.e. the locusts) must be  knocked out the moment they are about to shed!"
Already before the letter of the Palace came to me, I had the following order issued in the cities and villages:
Set up boundary stones at places infested with locusts!" Now, we shall knock them out the moment they are about to shed.
As to PN the servant of Adad-remanni about whom the king my lord wrote to me: "I gave him to Nabû-šumu-iddina but he  took his clothes and his
To the king of all lands, our lord: your servants the recruitment officers responsible for horses. Good health to the king, our lord!
; yet you lifted him and put him around your neck like a seal. For this very reason I relieved him of his office as major-domo, removed him and let you settle him in his house in the center of Arrapha.
Bel-nuri is not a good man in the field, nor does he further the interests of his superiors when at home. Did I not say: "If you like him for what he is, why am I not intensely loved?" That you like Bel-nuri and have placed him around your neck like this seal
They wrote to me from the Palace: "Let them cut out 150 basalt steps, load them up and bring them to Nineveh."
To the king, my lord: your servant Bel-liqbi. Good health to the king, my lord! The watch of the desert is strict; the king, my lord, can be pleased.
I went and remonstrated him, saying: "Why did you self- willedly, without the permission of the deputy governor open the king's granaries?" He would not look me in the eye but said:
20 days' worth and  now he poured out that of Sivan. For his newly arrived horses, he deducted one half of the fodder, but he did not deduct the other half.
As to the people of Nani about whom the king my lord wrote to me: "Give any of his people back to him!" —
The day he was deported, the Commander-in-Chief and Zeru- ibni called him and questioned him, saying: "Perhaps there is still some one of yours left," and he  replied: "I have absolutely no one left." Why does he now untruly claim in the  presence of the king, my lord, that there are people of his left there?
This was the report of Aššur-reṣuwa. Šulmu-Bel, the deputy of the Palace Herald came into my presence  with the following report:
Urzana has written to me: 'The troops of the Urarṭian king have been defeated on his expedition against the Cimmerians. The governor of Waisi has been killed; we do not have detailed information yet, but as soon as we have it, we will send you a full report.'
As to PN about whom the king, my lord, wrote to me: "Send word that he should be arrested and brought to me!" —
I sent this order and they searched for him in Barhalza but could not find him. They went to Mutianni, his home town, but  again to no avail; just a lone brother of his was living there. They seized him and brought him to me; I asked him where his brother was, and he answered: "He did certainly not come to me."
To the king, my lord: your servant Ṭab-ṣill-Ešarra. Good health to the king, my lord! May Aššur and Mullissu bless the king, my lord!
As to the Ruqaheans concerning whom the king my lord wrote to me: "You and Zeru-ibni, speak with them!"
After the king my lord had left they stayed seven days in the Inner City, dining with me; I spoke with them, and they told me this:
I have sent word, and as soon as they come, I and Zeru- ibni will speak with them; when we come to the review, the king my lord can speak with us.
As to Gidgidanu and his brothers about whom the king my lord wrote to me: "Let them be brought here!" —
have not gone out of  Dur-Šarruken, they have not set foot anywhere at all but are present  and do their work.
He and his brothers had become very scared, so I gave them new orders: "This will do for this neglected king's work of last year." Now they are present and do their work in the Review Palace.
Now on the 4th, the wall caved in by itself. PN and the master-builders came to see it, and they said: "The wall is ruined; let them remove
we had finished the city wall, we got busy, gathered men for the straw that the king had given to us in Halahhu, and went to carry it over.
The men working in the ditch, of a single prefect and 125 in number, have neither delivered straw of their own nor are they carrying that of Halahhu. By means of what will they glaze bricks for their work-quota tomorrow? What does the king my lord say?
As to the replacement for the dead concerning which the king told the magnates: "Provide the replacement!" — nobody has given us anything. The deficit of our dead and invalid soldiers  who did not go to the campaign with us is 1,200; the magnates won't give it to us, nor have they given their straw, nor have they worked with us.
I have been petitioning you since last year until now in this very manner about the income, but we have not brought in any income whatever. Now send a notice whether it exists or not!
As to the trunks about which the king, my lord, wrote to me, they told me in the Palace: "I will send a man with you, he will go and select the trunks and trim them," up until now he has not showed up. I am waiting for him right now
he should come; if there are any, we should trim them and lay them aside. Their water should be drawn out so that we can lift them for our use.
I have set up the panther which is on the right side of the god; it stands firmly on the pedestal. The king, my lord, can be glad.
To the king, my lord: your servant Nabû-pašir. Good health to the king, my lord! May Sin and Nikkal bless the king, my lord! May Adad and Buru bless the king, my lord!
Bahianu being the key witness to the crimes committed by Bel-lu-balaṭ, my lord wrote to me: "Let Bahianu come here." He (= Bel-lu-balaṭ) heard of this and ambushed 50 men on Mt. Kukab before his arrival. They killed Bahianu along with his attendants and took three minas of gold, two talents of silver, four mules and ten donkeys.
He (= Bel-lu-balaṭ) has received oxen from every exempt, one from each; the whole local population has become a one-legged  man.
, do not lay it to my fault! (If I didn't write), it would happen that once you heard of it, my lord will be filled with anger against me.
As to these people, the king's subjects, about whom the king my lord wrote to me, none of them are their servants. The king, my lord, should question these people who came: not a single man among them is a farmer, they are their litigants and creditors, relatives of the king of Carchemish. They will write  down their report and communicate it to the Palace.
Now, people have got afraid at the king their lord's ilku duty and grumbled: "Why are they persecuting us month after month?" They keep escaping one by one and resettle in the district of Arpad, beyond the River Euphrates, as though  the king, my lord, were trying this country.
The village manager of the governor of Til-Barsip said of eight horses: "If I have received the horses, let me get the mules too!"
I arrived at the Inner City on the 18th. The inhabitants of the Inner City acted in the same way  as before: offering tables were set up and sacrifices were being made. They anchored the boats on the river before the Gate of Aššur. My canopy was set up aboard, and I am staying on the river and keeping watch until the day I depart. The king, my lord, can be pleased indeed.
As to Ilu-pija-uṣur the shepherd about whom the king, my lord, wrote to me: "You have removed him from the office of cohort commander! Why did you tell him to exact a talent of silver?" —
When Dugul-pan-ili went to the shearing, that person stole his sheep dues; he did not come in to the shearing but fled and took refuge in a temple. I sent men to take him down and  told him: "I will excuse your dues but bring the men, come and do your work in Dur-Šarruken."
the commandant of Borsippa, came to Birat; from Birat, he was escorted to Hinzanu  by the messenger of the Biratean, and from Hinzanu they came to the Inner City.
The king my lord told me: "Nobody will pay back your loans until the work on Dur-Šarruken is finished!" —
Now they have refunded to the merchants loans on the  portion of Dur-Šarruken that has been constructed, but nobody has reminded the king about me; 570 minas of silver with my seal and due this year have not been repaid as yet.
When the king, my lord, sold gold and precious stones on my account, I told the king, my lord, that my father was much in debt to Har
After my father('s death) I paid half of his debts, but now their sons are telling me: "Pay us the debts that your father owes to our fathers!"
Let the king, my lord, send word that they bring boats to me either from the Palace Herald or from the Chief
As to what the king, my lord, wrote to me: "In order to kill locusts go to the villages of Mê-ṭabute and Amante, as far as Kasappa,"
As to the double-door house of the courtyard of the bath, of which the king, my lord, wrote to me: "Is the karintu
the god about whom the king my lord wrote to me, I have done as the king my lord wrote to me, I have erected a
To the king, our lord: Your servants Nabû-pašir and Nabû-dur-makie. Good health to the king, our lord! May Sin and Nikkal bless the king, our lord!
As to the ditch about which the king wrote to us, we made a start on the ditch on the 10th, and on the 8th, as soon as we had  got the men organized, we started measuring the Patti-Illil canal. As soon as we have found out its measurements and where it  is easy and where difficult to navigate, we shall write again to the king, my lord.
(Ammili'ti) the son of Amiri readied himself with 300 she-camels, intending to attack the booty being transferred  from Damascus to Assyria.
700 bales of straw and 700 bundles of reeds, each bundle more than a donkey can carry, must be at hand in Dur-Šarruken by the 1st of Kislev IX. Should even one day pass by, you will die.
The silver dues of the prefects and village managers imposed on the local population have been handed over: two talents and 18 minas of silver according to the standard of Carchemish. In addition I have sent to the king, my lord, half a  shekel of gold, two togas and three tunics with my messenger.
, he gave me 2,450 men; now Danâ has given me only 1,950, reducing it by 500 men. Those who were killed
The king, my lord, gave orders: "All governors may raise food and fodder from the villages of the desert with you, and Adad-isse'a and Bel-lešir are to support Abi-lešir!"
The king, my lord, should send word that they are to write down their desert villages. Ever since the king my lord has levied pack animals from Hamath, I have been on my own, and he (=  Abi-lešir) and they (= Adad-isse'a and Bel-lešir) have been on their own. Tomorrow the king my lord will surely kill me, saying: "You are but a bunch of do-nothings!"
The following is my bread and fodder per calendar month: 5 homers of fodder, 123 homers of bread, total 128 homers,  Šamaš-ahu-iddina; 75 homers of fodder, 15 homers of bread, total 90 homers, Abi-lešir; 600  homers of bread for 2,000 full-time (lit. 'free') soldiers of the king of Commagene. In all 918 homers a month, this household.
The king my lord knows that of the road-stations we take care of three stretches while they take care of two streches each. Now, the king my lord should know that they are rebelling against this arrangement, we
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king, my lord! Assyria is well, the temples are well, all the forts of the king are well; the king, my lord,  can be glad indeed.
The king installed Ilu-mušezib, a baker of Bel-emuranni, in Hatarikka. When the king passed on, Kubaba-ereš a member of his community and the members of the community of his relatives made him run away. They should make inquiries and return the man to me.
under my jurisdiction killed a horse. I made up for the horse in his stead and he promised: "I'll give you the money." Now this Ilu-bi'di has died; his wife, as the king knows,  has married a young boy and that person has been serving under me as a cook.
When the king had passed on, the  members of the community came and made the man escape. His name is Tuqunu; let the king, my lord, ask Kimumai and the members of the community whether he is a servant of mine.
As to the stone bulls of which I spoke to the king, my lord, they will modify them and turn them into bull colossi, and we shall place them before the middlemost gate.
that from this day on for as long as we live we will be subjects of Assurbanipal, king of Assyria, that Assurbanipal, king of Assyria shall be our king and lord, and that we will be totally devoted to Assurbanipal, king of Assyria, our lord.
We will protect Assurbanipal, king of Assyria, our lord, and the official whom he has appointed over us.
, agitator or conspirator who speaks evil words against Assurbanipal, king of Assyria, our lord, or against an official of Assurbanipal, king of Assyria, our lord, but will throw him in handcuffs and send him to Assurbanipal, king of Assyria, our lord.
We will do everything that Assurbanipal, king of Assyria, our lord, tells us to do according to his command; when Assurbanipal, king of Assyria, our lord, goes against his enemy, we will muster our bowmen and stand with Assurbanipal, king of Assyria, our lord, make battle against his foes, overwhelm, as is our fervent desire, his enemy, and make our name good in the eyes of Assurbanipal, king of Assyria, our lord.
We will love Assurbanipal, king of Assyria, and hate his enemy. From this day on for as long as we live, Assurbanipal, king of Assyria, shall be our king and lord. We will not install nor seek another king or another lord for ourselves. We will not send any report to the enemy of Assurbanipal, king of Assyria, our lord; if a report or a messenger from another land reaches us, we will put him on the road and send him into the presence of Assurbanipal, king of Assyria, our lord.
water from the springs; above, may he uproot us from among the living, and below, make our ghosts thirst for water.
to the king, (viz.): "Kill, blind, or seize him", nor shall king Marduk-zakir-šumi listen to him should he say such things.
May Anu, father of the gods, break his sceptre; may lord Illil, decreer of fates whose command is unalterable, decree him a reign of exhaustion, scarce days and years of famine.
May Mulliltu, the great mother whose utterance carries weight in Ekur, not intercede for him before Illil at the site of judgment and decision.
May Šamaš, the great judge of heaven and earth who provides justice for all living beings, the source of confidence, reject his kingship and not judge his case.
May Sin, the lord of heaven, whose punishment is renowned among the gods, inflict upon him a severe punishment which is not to be removed from his body; may he make the days, months and years of his reign end in sighing and moaning.
May Adad, the canal inspector of heaven and earth, deprive him of rain from the heaven, and of seasonal flooding from the underground water; may he destroy his land through famine, roar fiercely at his city, and turn his land into ruins by means of a flood.
The treaty of Sin-šarru-iškun, king of Assyria, son of Assurbanipal,  king of Assyria, with Nabû-apla-iddina
By Aššur, august lord, defeater of enemies, lover of the just, who loves the king and destroys his enemy:
so that their offspring and their statues be thrown into the fire, and their torches be extinguished with water.
with Šamaš-šumu-ukin, his equal brother, with Šamaš-metu-uballiṭ and the rest of his brothers, with the royal seed, with the magnates and the governors, the bearded and the eunuchs, the royal entourage, with the exempts and all who enter the Palace, with Assyrians high and low:
Anyone who is included in this treaty which Queen Zakutu has concluded with the whole nation concerning her favourite grandson Assurbanipal,
fabricate and carry out an ugly and evil thing or a revolt against your lord Assurbanipal, king of Assyria,
in your hearts conceive and put into words an ugly scheme or an evil plot against your lord Assurbanipal, king of Assyria,
in your hearts deliberate and formulate an ugly suggestion and evil advice for rebellion and insurrection against your lord Assurbanipal, king of Assyria,
And if you from this day on hear an ugly word of rebellion and insurrection being spoken against your lord Assurbanipal, king of Assyria, you shall come and inform Zakutu his mother and Assurbanipal, king of Assyria, your lord;
and if you hear of a plan to kill or eliminate your lord Assurbanipal, king of Assyria, you shall come and inform Zakutu his mother and your lord Assurbanipal, king of Assyria;
and if you hear of an ugly scheme being elaborated against your lord Assurbanipal, king of Assyria, you shall speak out in the presence of Zakutu his mother and your lord, Assurbanipal, king of Assyria;
This spring lamb has not been brought out of its fold for sacrifice, nor for a banquet, nor for a purchase, nor for divination concerning a sick man, nor to be slaughtered for
: it has been brought to conclude the treaty of Aššur-nerari, king of Assyria with Mati'-ilu. If Mati'-ilu sins against this sworn treaty, then, just as this  spring lamb has been brought from  its fold and will not return to its fold  and not behold its fold again, in like manner may, alas, Mati'-ilu,  together with his sons, magnates and the people of his land  be ousted from his country, not return to his country, and not behold  his country again.
This head is not the head of a spring lamb, it is the head of Mati'-ilu, it is the head of his sons, his magnates and the people of his land. If Mati'-ilu should sin against this treaty, so may, just as the head of this spring lamb is cut off, and its knuckle placed in its mouth,
May Adad, the canal inspector of heaven and earth, put an end to Mati'-ilu, his land, and the people of his land through hunger, want, and famine, may they eat the flesh of their sons and daughters, and may it taste as good to them as the flesh of spring lambs. May they be deprived of Adad's thunder so that rain become forbidden to them. May dust be their food, pitch their ointment, donkey's urine their drink, papyrus their clothing, and may their sleeping place be in the dung heap.
If our death is not your death, if our life is not your life, if you do not seek to protect the life of Aššur-nerari, his sons and his magnates as your own life and the life of your sons and officials, then may Aššur, father of the gods, who grants kingship, turn your land into a battlefield, your people to devastation, your cities into mounds, and your house into ruins.
If Mati'-ilu sins against this treaty with Aššur-nerari, king of Assyria, may Mati'-ilu become a prostitute, his soldiers women, may they receive a gift in the square of their cities like any prostitute, may one country push them to the next; may Mati'-ilu's sex life be that of a mule, his wives extremely old; may Ištar, the goddess of men, the lady of women, take away their bow, bring them to shame, and make them bitterly weep: "Woe, we have sinned against the treaty of Aššur-nerari, king of Assyria."
blind their eyes; may a city of one thousand houses decrease to one house,  may one thousand tents decrease to one tent, may just one man be  spared in the city to proclaim my glory.
If you should sin against this treaty of Sin-šarru-iškun, king of Assyria, your lord, and his sons and grandsons,
The treaty of Esarhaddon, king of Assyria, son of Sennacherib likewise king of Assyria, with Baal, king of Tyre, with
If there is a ship of Baal or the people of Tyre that is shipwrecked off the land of the Philistines or within Assyrian territory, everything that is on ship belongs to Esarhaddon, king of Assyria; however, one must not do any harm to any person on board  the ship but one must return them all to their country.
These are the ports of trade and the trade routes which Esarhaddon, king of Assyria, entrusted to his servant Baal: to Akko, Dor, to the entire district of the Philistines, and to all the cities within Assyrian territory on the seacoast, and to Byblos, the Lebanon, all the cities in the mountains, all these being cities of Esarhaddon, king of Assyria.
Baal may enter these cities. The people of Tyre will, in accordance with what Esarhaddon, king of Assyria, has permitted, stay in their ships, and all those who enter into the towns of
May Gula, the great physician, put illness and weariness in your hearts and an unhealing sore in your body; bathe in blood and pus as if in water!
May the great gods of heaven and earth, the gods of Assyria, the gods of Akkad and the gods of Eber-nari curse you with an indissoluble curse.
May Baal Shamaim Baal Malagê and Baal Saaphon raise an evil wind against your ships to undo their moorings and tear out their mooring pole, may a strong wave sink them in the sea and a violent tide rise against you.
May Melqarth and Eshmun deliver your land to destruction and your people to deportation; may they uproot you from your land and take away the food from your mouth, clothes from your body, and the  oil for your anointing.
May Astarte break your bow in the thick of battle and have you crouch at the feet of your enemy, may a foreign enemy divide your belongings.
At that time, when that treaty was imposed and it was said: "The king my lord has imposed an oath on all the lands", Prince Marduk heard it, and turned his attention to Assyria to help it establish world dominion.
He took the hand of Assurbanipal, the crown prince designate, and that of Šamaš-šumu-ukin, the crown prince designate of Babylon, princes superbly suitable for the exercise of kingship,
in their midst, to preserve their sovereignty, and to establish the foundations of their throne, made all the lands take an oath by the great gods.
By Aššur and Šerua, gods of Ešarra, he made them take an oath and put a curse which cannot be dispelled in their mouths.
By Anu and Antu, and by Illil and Mulliltu, he made them take an oath and put a curse which cannot be dispelled in their mouths.
By Bel and Beltija, by the seven planets of the sky, he made them take an oath and put a curse which cannot be dispelled in their mouths.
Whoever sins against that treaty, may the great gods, lords of the shrines decree an evil fate for him; may all the curses established in that treaty bring upon him eternal hardship so that he does not die quickly.
Considering that Yauta' your malefactor handed all Arabs over to destruction through the iron sword, and put you to the sword,
and that Assurbanipal, king of Assyria, your lord, put oil on you and turned his friendly face towards you,
Nor will you conceal from me anything that you hear, be it from the mouth of a king, or on account of a country, anything that bears upon or is harmful to us or Assyria,
Should I hear an ugly word about him from the mouth of his progeny, should I hear it from the mouth of one of the magnates or governors, from the mouth of one of the bearded or from the mouth of the eunuchs, I will tell it to Esarhaddon, my lord;
May Aššur, father of the gods, and king of the totality of heaven and earth, impose a heavy punishment upon him
May Ištar, lady of warfare, break his bow in the thick of battle, and have him crouch as a captive under his enemy.
If you should hear improper things, you shall speak out going to Sennacherib, king of Assyria, your lord, and totally devoting yourselves to the king, your lord,
if you should not protect Esarhaddon, the crown prince designate, and the other princes whom Sennacherib, king of Assyria, has presented to you; otherwise:
May Aššur, Mullissu, Šerua, Sin, Nikkal, Šamaš, Nur, Anu, Antu, Illil, Adad, Šala, Kippat-mati, Ištar of Heaven, Ištar of Nineveh, Ištar of Arbela, the Assyrian Ištar, Zababa, Babu, Ninurta, Nusku, and
The treaty of Esarhaddon, king of the world, king of Assyria, son of Sennacherib, likewise king of the world, king of Assyria, with Humbareš, city-ruler of Nahšimarti (etc.), his sons, his grandsons, with all the Nahšimarteans (etc.), the men in his hands young and old, as many as there are from sunrise to sunset, all those over whom Esarhaddon, king of Assyria, exercises kingship and lordship, with you, your sons and your grandsons who will be born in days to come after this treaty,
concerning Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, on behalf of whom he has concluded this treaty with you,
which he confirmed, made and concluded in the presence of Jupiter, Venus, Saturn, Mercury, Mars and Sirius;
in the presence of Aššur, Anu, Illil, Ea, Sin, Šamaš, Adad, Marduk, Nabû, Nusku, Uraš, Nergal, Mullissu, Šerua, Belet-ili, Ištar of Nineveh, Ištar of Arbela, the gods dwelling in heaven and earth, the gods of Assyria, the gods of Sumer and Akkad, all the gods of the lands.
Ditto by all the gods of the lands; ditto by all the gods of heaven and earth! Ditto by all the gods of one's land and one's district!
This is the treaty which Esarhaddon, king of Assyria, has concluded with you, in the presence of the great gods of heaven and earth, on behalf of Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, whom he has named and appointed to the crown-princeship:
When Esarhaddon, king of Assyria, passes away, you will seat Assurbanipal, the great crown prince designate, upon the royal throne, and he will exercise the kingship and lordship of Assyria over you. You shall protect him in country and in town, fall and die for him. You shall speak with him in the truth of your heart, give him sound advice loyally, and smooth his way in every respect.
You shall not depose him nor seat anyone of his brothers, elder or younger, on the throne of Assyria in stead of him.
You shall neither change nor alter the word of Esarhaddon, king of Assyria, but serve this very Assurbanipal, the great crown prince designate, whom Esarhaddon, king of Assyria, your lord, has presented to you, and he shall exercise the kingship and dominion over you.
You shall protect Assurbanipal, the great crown prince designate, whom Esarhaddon, king of Assyria, has presented and ordered for you, and on behalf of whom he has confirmed and concluded this treaty with you; you shall not sin against him, nor bring your hand against him with evil intent, nor revolt or do anything to him which is not good and proper;
you shall not oust him from the kingship of Assyria by helping one of his brothers, elder or younger, to seize the throne of Assyria in his stead, nor set any other king or any other lord over you, nor swear an oath to any other king or any other lord.
If you hear any improper, unsuitable or unseemly word concerning the exercise of kingship which is unseemly and evil against Assurbanipal, the great crown prince designate, either from the mouth of his brothers, his uncles, his cousins, his family (var. his people), members of his father's line; or from the mouth of magnates and governors, or from the mouth of the bearded and the eunuchs, or from the mouth of the scholars or from the mouth of any human being at all, you shall not conceal it but come and report it to Assurbanipal, the great crown prince designate.
If Esarhaddon, king of Assyria, passes away while his sons are minors, you will help Assurbanipal, the great crown prince designate, to take the throne of Assyria, and you will help Šamaš-šumu-ukin, his equal brother, the crown prince designate of Babylon, to ascend the throne of Babylon. You will reserve for him the kingship over the whole of Sumer, Akkad and Karduniaš. He will take with him all the gifts that Esarhaddon, king of Assyria, his father, gave him; do not hold back even one.
You shall keep absolute honesty with respect to Assurbanipal, the great crown prince designate whom Esarhaddon, king of Assyria, has presented to you, and with respect to his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, on behalf of whom Esarhaddon, king of Assyria has concluded this treaty with you; you shall always serve them in a true and fitting manner, speak with them with heartfelt truth, and protect them in country and in town.
You shall not sin against Assurbanipal, the great crown prince designate, whom Esarhaddon, king of Assyria, has ordered for you, nor against his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, concerning whom he has concluded this treaty with you; you shall not bring your hands to do evil against them nor make insurrection or do anything which is not good to them.
You shall not do anything that is evil and improper to Assurbanipal the great crown prince designate, whom Esarhaddon, king of Assyria, has ordered for you; you shall not seize him and put him to death, nor hand him over to his enemy, nor oust him from the kingship of Assyria, nor swear an oath to any other king or any other lord.
If anyone should speak to you of rebellion and insurrection with the purpose of killing, assassinating, and eliminating Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, concerning whom he has concluded this treaty with you, or if you should hear it from the mouth of anyone, you shall seize the perpetrators of insurrection, and bring them before Assurbanipal, the great crown prince designate.
If you should come into contact with perpetrators of insurrection, be they few or many, and hear anything, be it favourable or unfavourable, you shall come and report it to Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, being totally loyal to him.
You shall not take a mutually binding oath with anyone who produces statues of gods in order to conclude a treaty before gods, be it by setting a table, by drinking from a cup, by kindling a fire, by water, by oil, or by holding breasts, but you shall come and report to Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, and shall seize and put to death the perpetrators of insurrection and the traitorous troops, and destroy their name and seed from the land.
If an Assyrian or a vassal of Assyria, or a bearded courtier or a eunuch, or a citizen of Assyria or a citizen of any other country, or any living being at all besieges Assurbanipal, the great crown prince designate, in country or in town, and carries out rebellion and insurrection,
you shall take your stand with and protect Assurbanipal, the great crown prince designate, wholeheartedly defeat the men who  revolted against him, and rescue Assurbanipal, the great crown prince designate, and his brothers, sons by the same mother.
You shall not make common cause with anyone who may revolt against Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, concerning whom he has concluded this treaty with you, but, should they seize you by force, you shall flee and come to Assurbanipal, the great crown prince designate.
On the day that Esarhaddon, king of Assyria, your lord passes away, on that day Assurbanipal, the great crown prince designate, son of Esarhaddon, your lord, shall be your king and your lord; he shall abase the mighty, raise up the lowly, put to death him who is worthy of death, and pardon him who deserves to be pardoned.
You shall hearken to whatever he says and do whatever he commands, and you shall not seek any other king or any other lord against him.
If anyone in the Palace makes an insurrection, whether by day or by night, whether on a campaign or within the land against Esarhaddon, king of Assyria, you must not obey him.
You shall not help anyone from among his brothers, his uncles, his cousins, his family, or members of his father's line, whether those who are in Assyria or those who have fled to another country, or anyone in the closer palace groups or in the more remote palace groups or any groups great or small, or any of the old or young, of the rich or the poor, whether a bearded courtier or a eunuch, or one of the servants, or one of the bought slaves or any citizen of Assyria or any foreigner or any human being at all, any one of you, to seize the throne, nor shall you hand over to him the kingship and lordship of Assyria.
You shall help Assurbanipal, the great crown prince designate to seize the throne of Assyria, and he will exercise the kingship and lordship over you.
You shall fall and die for Assurbanipal, the great crown prince designate, son of Esarhaddon, your lord, and seek to do for him  what is good.
You shall not do for him what is not good, nor give him an improper counsel or direct him in an unwholesome course, but continually serve him in a true and fitting manner.
If Esarhaddon, king of Assyria, passes away during the minority of his sons, and if either a bearded courtier or a eunuch puts Assurbanipal, the great crown prince designate, to death, and takes over the kingship of Assyria, you shall not make common cause with him and become his servant but shall break away and be hostile to him, alienate all lands from him, instigate a rebellion against him, seize him and put him to death, and then help a son of Assurbanipal, the great crown prince designate to take the throne of Assyria.
You shall wait for a woman pregnant by Esarhaddon, king of Assyria, or for the wife of Assurbanipal, the great crown prince designate to give birth, and after a son is born, bring him up and set him on the throne of Assyria, seize and slay the perpetrators of rebellion, destroy their name and their seed from the land, and by shedding blood for blood, avenge Assurbanipal, the great crown prince designate.
You shall not give Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, a deadly drug to eat or to drink, nor anoint him with it, nor practice witchcraft against him, nor make gods and goddesses angry with him.
You shall love Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, like yourselves.
You shall not slander his brothers, his mother's sons, before Assurbanipal, the great crown prince designate, nor speak anything evil about them, nor lift your hands against their houses or commit a crime against them, nor take anything away from the gift  which their father has given them, or the acquisitions which they  themselves have made.
The gift of lands, houses, orchards, peoples, implements, horses, mules, donkeys, cattle and flocks which Esarhaddon, king of Assyria, has given to his sons, shall be theirs.
You shall speak good of them before Assurbanipal, the great crown prince designate. They shall stand before him and be united with you.
This treaty which Esarhaddon, king of Assyria, has confirmed and concluded with you on behalf of Assurbanipal, the great crown prince designate and his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, by making you take an oath, you shall speak to your sons and grandsons, your seed and your seed's seed which shall be born in the future, and give them orders as follows:
If anyone makes rebellion or insurrection against Esarhaddon, king of Assyria and seats himself on the royal throne, you shall not rejoice over his kingship but shall seize him and put him to death. If you are unable to seize and put him to death, you shall not submit to his kingship nor swear an oath of servitude to him, but shall revolt against him and unreservedly do battle with him, make other lands inimical to him, take plunder from him, defeat him, destroy his name and his seed from the land, and help Assurbanipal, the great crown prince designate, to take his father's throne.
If any one of his brothers, his uncles, his cousins, his family, any one of his own dynastic line, or any descendant of former royalty or any one of the magnates, governors or eunuchs, or any one of the citizens of Assyria, or any foreigner, involves you in a plot, saying to you: "Malign Assurbanipal, the great crown prince designate, in the presence of his father. Speak evil and improper things about him," you shall not make it come to a fight between him and his father by stirring up mutual hatred between them.
If someone involves you in a plot, be it one of his brothers, his uncles, his relations, a member of his father's line, a eunuch or  a bearded courtier, an Assyrian or a foreigner, or any human being at all, saying: "Slander his brothers, sons by his own mother, before him, make it come to a fight between them, and divide his brothers, sons of his own mother, from him", you shall not obey nor speak evil about his brothers in his presence, nor divide him from his brothers; you shall not let those who speak such things go free but shall come and report to Assurbanipal, the great crown prince designate as follows: "Your father imposed a treaty on us and made  us swear an oath concerning it."
When Esarhaddon, king of Assyria, your lord, passes away and Assurbanipal, the great crown prince designate, ascends the royal throne, you shall not say any evil word about his brothers, sons of his own mother, before their brother nor try to make them accursed saying: "Bring your hand against them for an evil deed." You shall not alienate them from Assurbanipal, the great crown prince designate, nor shall you say any evil word about them in the presence of their brother. As for the positions which Esarhaddon, king of Assyria, their father, assigned them, you shall not speak in the presence of Assurbanipal, the great crown prince designate, trying to make him remove them from these positions.
; you shall neither think of nor perform a ritual to revoke or undo this oath. You and your sons to be born in the future will be bound by this oath concerning Assurbanipal, the great crown prince designate, son of Esarhaddon, king of Assyria, your lord, from this  day on until whatever comes after this treaty.
If you should remove it, consign it to the fire, throw it into the water, bury it in the earth or destroy it by any cunning device, annihilate or deface it,
May Aššur, king of the gods, who decrees the fates, decree an evil and unpleasant fate for you. May he not grant you long-lasting old age and the attainment of extreme old age.
May Mullissu, his beloved wife, make the utterance of his mouth evil, may she not intercede for you.
May Anu, king of the gods, let disease, exhaustion, malaria, sleeplessness, worries and ill health rain upon all your houses.
May Sin, the brightness of heaven and earth, clothe you with leprosy and forbid your entering into the presence of the gods or king. Roam the desert like the wild-ass and the gazelle!
May Šamaš, the light of heaven and earth, not judge you justly. May he remove your eyesight. Walk about in darkness!
May Ninurta, the foremost among the gods, fell you with his fierce arrow; may he fill the plain with your blood and feed your flesh to the eagle and the vulture.
May Jupiter, exalted lord of the gods, not show you the entrance of Bel in Esangil; may he destroy your life.
May Ištar, lady of battle and war, smash your bow in the thick of battle, may she bind your arms, and have you crouch under your enemy.
May Nergal, hero of the gods, extinguish your life with his merciless sword, and send slaughter and pestilence among you.
May Kubaba, the goddess of Carchemish, put a serious venereal disease within you; may your urine drip to the ground like raindrops.
May all the great gods of heaven and earth who inhabit the universe and are mentioned by name in this tablet, strike you, look at you in anger and curse you grimly with a painful curse.
Above, may they take possession of your life; below, in the netherworld, may they make your ghost thirst for water. May shade and daylight always chase you away, and may you not find refuge in a hidden corner. May food and water abandon you; may want and famine, hunger and plague never be removed from you.
Before your very eyes may dogs and swine drag the teats of your young women and the penises of your young men to and fro in the squares of Assur; may the earth not receive your corpses but may your burial place be in the belly of a dog or a pig.
May your days be dark and your years dim, may darkness which is not to be brightened be declared as your fate. May your life end in exhaustion and sleeplessness.
May an irresistible flood come up from the earth and devastate you; may anything good be forbidden to you, anything ill  be your share; may tar and pitch be your food; may urine of an ass be  your drink, may naphtha be your ointment, may duckweed be your  covering. May demon, devil and evil spirit select your houses.
May these gods be our witnesses: we will not make rebellion or insurrection against Esarhaddon, king of Assyria, against Assurbanipal, the great crown prince designate, against his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, and the rest of the sons of Esarhaddon, king of Assyria, our lord, or make common cause with his enemy.
Should we hear of instigation to armed rebellion, agitation or malicious whispers, evil, unseemly things, or treacherous, disloyal talk against Assurbanipal, the great crown prince designate, and against his brothers by the same mother as Assurbanipal, the great crown prince designate, we will not conceal it but will report it to Assurbanipal, the great crown prince designate, our lord.
As long as we, our sons and our grandsons are alive, Assurbanipal, the great crown prince designate, shall be our king and our lord, and we will not set any other king or prince over us, our sons or our grandsons. May all the gods mentioned by name in this treaty hold us, our seed and our seed's seed accountable for this vow.
If you should sin against this treaty which Esarhaddon, king of Assyria, your lord, has concluded with you concerning Assurbanipal, the great crown prince designate, and concerning his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, and the rest of the offspring of Esarhaddon, king of Assyria, your lord,
May Ea, king of the Abyss, lord of the springs, give you deadly water to drink, and fill you with dropsy.
Ditto, ditto, may all the gods that are mentioned by name in this treaty tablet make the ground as narrow as a brick for you. May they make your ground like iron so that nothing can sprout from it.
Just as rain does not fall from a brazen heaven so may rain and dew not come upon your fields and your meadows; instead of dew may burning coals rain on your land.
Just as lead does not stand up before a fire, so may you not stand before your enemy or take your sons and your daughters in your hands.
Just as a mule has no offspring, may your name, your seed, and the seed of your sons and your daughters disappear from the land.
, may your seed and the seed of your sons and your daughters disappear from the face of your ground.
(Ditto, ditto;) just as this ewe has been cut open and the flesh of her young has been placed in her mouth, may they make you eat in your hunger the flesh of your brothers, your sons and your daughters.
Just as young sheep and ewes and male and female spring lambs are slit open and their entrails rolled down over their feet, so may your entrails and the entrails of your sons and your daughters roll down over your feet.
If you should sin against this treaty of Esarhaddon, king of Assyria, concerning Assurbanipal, the great crown prince designate, (ditto;) just as a snake and a mongoose do not enter the same hole to lie there together but think only of cutting each other's throat, so may you and your women not enter the same room to lie down in the same bed; think only of cutting each other's throats!
(Ditto, ditto;) just as bread and wine enter into the intestines, so may they (= the gods) make this oath enter into your intestines and into those of your sons and your daughters.
(Ditto, ditto;) just as you blow water out of a tube, may they blow out you, your women, your sons and your daughters; may your streams and your springs make their waters flow backwards.
(Ditto;) may all the gods who are called by name in this treaty tablet break your bow and subject you to your enemy; may they turn over the bow in your hands and make your chariots run backwards.
(Ditto;) as a stag is pursued and killed, so may your mortal enemy pursue and kill you, your brothers and your sons.
(Ditto;) as a caterpillar does not see and does not return to its cocoon, so may you not return to your women, your sons, your daughters, and to your houses.
(Ditto, ditto;) just as one seizes a bird by a trap, so may they deliver you, your brothers and your sons into the hands of your mortal enemy.
(Ditto, ditto;) may they make your flesh and the flesh of your women, your brothers, your sons and your daughters as black as bitumen, pitch and naphtha.
(Ditto, ditto;) just as the honeycomb is pierced with holes, so may they pierce your flesh, the flesh of your women, your brothers, your sons and your daughters with holes while you are alive.
Ditto, ditto; may they make you like a fly in the hand of your enemy, and may your enemy squash you.
(Ditto, ditto;) may they strangle you, your women, your brothers,  your sons and your daughters with a cord.
Just as an image of wax is burnt in the fire and one of clay dissolved in water, so may your figure be burnt in the fire and sunk in water.
If you should sin against this treaty of Esarhaddon, king of Assyria, and of his sons and grandsons, ditto; just as this chariot is drenched with blood up to its base-board, so may your chariots be drenched with your own blood in the midst of your enemy.
May all the gods who are called by name in this treaty tablet spin you around like a spindle-whorl, may they make you like a woman before your enemy.
May all the gods who are mentioned by name in this treaty tablet make you, your brothers, your sons, and your daughters go backward like a crab.
Just as the Cursers sinned against Bel and he cut off their hands and feet and blinded their eyes, so may they annihilate you,  and make you sway like reeds in water; may your enemy pull you out  like reeds from a bundle.
If you should forsake Esarhaddon, king of Assyria, Assurbanipal, the great crown prince designate, his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, and the other sons, the offspring of Esarhaddon, king of Assyria, going to the south or to the north, may iron swords consume him who goes to the south and may iron swords likewise consume him who goes to the north;
may they slaughter you, your women, your brothers, your sons, and your daughters like a spring lamb and a kid.
(Ditto;) just as the noise of these doves is persistent, so may you, your women, your sons and your daughters have no rest or sleep and may your bones never come together.
Just as gall is bitter, so may you, your women, your sons and your daughters be bitter towards each other.
Ditto; may Šamaš clamp a bronze bird trap over you, your sons and your daughters; may he cast you into a trap from which there is no escape, and never let you out alive.
Just as this waterskin is split and its water runs out, so may your waterskin break in a place of severe thirst; die of thirst!
Just as these shoes are split, so may your shoes be torn in a region of brier. Go around barefooted!
May Nabû, bearer of the tablet of fates of the gods, erase your name, and destroy your seed from the land.
18th day of Iyyar, eponymy of Nabû-belu-uṣur, governor of Dur-Šarrukku. The treaty of Esarhaddon, king of Assyria, concluded on behalf of Assurbanipal, the great crown prince designate of Assyria, and Šamaš-šumu-ukin, the crown prince designate of Babylon.
Seal of the god Aššur, king of the gods, lord of the lands — not to be altered; seal of the great ruler, father of the gods — not to be disputed.
The treaty of Esarhaddon, king of Assyria, son of Sennacherib,  king of Assyria, with the governor of Kunalia, with the deputy, the major-domo, the scribes, the chariot drivers, the third men, the village managers, the information officers, the prefects,  the cohort commanders, the charioteers, the cavalrymen, the exempt, the outriders, the specialists, the shield bearers (?), the craftsmen, and with all the men of his hands, great and small, as many as there are — with them and with the men who are born after the treaty in the future, from the east
to the west, all those over whom Esarhaddon, king of Assyria, exercises kingship and lordship, concerning  Assurbanipal, the great crown prince designate, the son of Esarhaddon,  king of Assyria, your lord, on whose behalf he established the  treaty with you.
in the presence of Aššur, Anu, Illil, Ea, Sin, Šamaš, Adad, Marduk, Nabû, Nusku, Uraš, Nergal, Mullissu, Šerua, Belet-ili, the gods  dwelling in heaven and earth, the gods of Assyria, the gods of Sumer and  Akkad, all the gods of the lands.
You shall neither change nor alter the word of Esarhaddon, king of Assyria, but serve this very Assurbanipal, the great crown prince designate, whom Esarhaddon, king of Assyria, your lord, has presented to you, and he shall exercise the kingship and dominion of Assyria over you.
You will not look at Assurbanipal, the great crown prince designate, or his brothers without reverence or submission. If  someone does not protect him, you will fight them as if fighting for yourselves. You will bring frightful terror into their hearts, saying: "Your (pl.) father wrote this in the treaty, he established it, and he has  made us swear it."
You will not look at Assurbanipal, the great crown prince designate, or his brothers without reverence or submission. If  someone does not protect him, you will fight them as if fighting for yourselves. You will bring frightful terror into their  hearts, saying: "Your (pl.) father wrote this in the treaty, he  established it, and he has made us swear it."
When Esarhaddon, king of Assyria, your lord, passes away and Assurbanipal, the great crown prince designate, ascends the royal throne, you shall not say any evil word about his brothers, sons of his own mother, before their brother nor try to make them hateful saying: "Bring your hand against them for an evil deed." You shall not alienate them from Assurbanipal, the great crown prince designate, nor shall you say any evil word about them in the presence of their brother. As for the positions which Esarhaddon, king of Assyria, their father, assigned them, you shall not speak in the presence of Assurbanipal, the great crown prince designate, trying to make him remove them from their positions.
While you stand on the place of this oath, you shall not swear this oath with your lips only but shall swear it wholeheartedly; you shall teach it to your sons to be born after this treaty; you shall not feign unclean illness but take part in this treaty of Esarhaddon, king of Assyria, concerning Assurbanipal, the great crown prince designate. In the future and forever Aššur will be your god, and Assurbanipal, the great crown prince designate, will be your lord. May your sons and your grandsons fear his sons.
Whoever changes, neglects, violates, or voids the oath of this tablet and transgresses against the father, the lord, and the treaty of the great gods(?) and breaks their entire oath, or whoever discards this treaty tablet, a tablet of Aššur, king of the gods, and the great gods, my lords, or whoever removes the statue of Esarhaddon, king of Assyria, the statue of Assurbanipal, the great crown prince designate, or the statues of his brothers and his sons which are over him — you will guard like your god this sealed tablet of the great ruler on which is written the treaty of Assurbanipal, the great crown prince designate, the son of Esarhaddon, king of Assyria, your lord, which is sealed with the seal of Aššur, king  of the gods, and which is set up before you.
If you should remove it, consign it to the fire, throw it into the water, cover it in the earth or destroy it by any cunning device, annihilate or deface it,
May Gula, the great physician, create sickness and weariness in your hearts and an unhealing wound in your body. Bathe in blood and pus as if in water!
May Aramiš, lord of the city and land of Qarne and lord of  the city and land of Aza'i, fill you with green water.
May Kubaba and Karhuha of Carchemish, put a serious venereal disease within you; may your blood drip to the ground like raindrops.
Above, may they take possession of your life; below, in the netherworld, may your ghost be deprived of water. May shade and daylight always chase you away, and may you not find refuge in a hidden corner. May food and water abandon you; may want and famine, hunger and plague never be removed from you.
May these gods be our witnesses: we will not make rebellion or insurrection against Esarhaddon, king of Assyria, or against Assurbanipal, the great crown prince designate, or against his brothers, sons by the same mother as Assurbanipal, the great crown prince designate, and the rest of the sons of Esarhaddon, king of Assyria, or make common cause with his enemy.
If you should sin against this treaty which Esarhaddon, king of Assyria, has concluded with you concerning Assurbanipal, the great  crown prince designate, and concerning his brothers, sons by the same  mother as Assurbanipal, the great crown prince designate, and the rest  of the offspring of Esarhaddon, king of Assyria, your lord.
Ditto, may all the gods that are mentioned by name in this treaty tablet make the ground as narrow as a brick for you. May they make your ground like iron so that nothing can sprout from it.
Just as a mule has no offspring, may your name, your seed, and the seed of your brothers, your sons and your daughters disappear from the land.
, and seeds and the yeast of beer are placed within, and just as these seeds do not sprout, and the yeast of beer does not turn to its
, may your name, your seed, and the seed of your brothers and your sons disappear from the face of the earth.
Ditto, ditto; just as this ewe has been cut open and the flesh of her young has been placed in her mouth, may they make you eat in your hunger the flesh of your sons and your daughters.
Just as young sheep and ewes and male and female spring lambs are slit open and their entrails rolled down over their feet, so may the entrails of your sons and your daughters roll down over your feet.
Just as a snake and a mongoose do not enter the same hole to lie there together but think only of cutting each other's throat, so may you and your women not enter the same room to lie down in the same bed; think only of cutting each other's throats!
Just as bread and wine enter into your intestines, so  may they (= the gods) make this oath enter into your intestines and  into those of your sons and your daughters.
Ditto, ditto; just as honey is sweet, so may the blood of your women, your sons and your daughters be sweet in your mouth.
Just as a worm eats provisions, so may the worm eat, while you are still alive, your own flesh and the flesh of your wives, your sons and your daughters.
May they (= all the gods) break your bow and subject  you to your enemy; may they turn over the bow in your hands and make  your chariots run backwards.
Just as a stag is pursued and killed, so may you,  your brothers and your sons be pursued and killed.
Ditto, ditto; just as a bird is caught by a trap, so may they deliver you, your brothers and your sons into the hands of your enemy.
May your flesh and the flesh of your brothers, your sons and your daughters be wasted like the flesh of a  chameleon.
Just as the honeycomb is pierced with holes, so may they pierce your flesh, the flesh of your brothers, your sons and your daughters with holes while you are alive.
Just as this chariot is drenched with blood up to  its base-board, so may your chariots be drenched with your own blood  in the midst of your enemy.
May they (= all the gods) spin you around like a spindle-whorl,  may they make you like a woman before your enemy.
Ditto, ditto; may they (= all the gods) make you, your brothers  and your sons go backward like a crab.
Just as oil enters your flesh, so may they cause this oath to      enter into your flesh and the flesh of your sons.
If you should forsake Esarhaddon, king of Assyria, Assurbanipal, the great crown prince designate, and the other sons,  the offspring of Esarhaddon, king of Assyria, going to the south or  to the north, may iron swords consume him who goes to the south and  may iron swords likewise consume him who goes to the north;
Just as the noise of these doves is persistent, so may you, your women, your sons and your daughters have no rest or sleep and may your bones never come together.
Ditto, ditto; when your enemy pierces you, may there be no honey,  oil, ginger or cedar-resin available to place on your wound.
May Šamaš clamp a bronze bird trap over you and your sons; may he cast you into a trap from which there is no escape, and never let  you out alive.
Just as this waterskin is split and its water runs out, so may your waterskin break in a place of severe thirst; die of thirst!
Ditto, ditto; just as these shoes are pierced, so may your  shoes be pierced in a region of brier and sharp stones; crawl on your bellies!
May they (= all the great gods) cause the door to be soaked  (in blood?) before your eyes. May your doors not open.
16th day of Iyyar, eponymy of Nabû-belu-uṣur, governor of Dur-Šarrukku. The treaty concluded on behalf of Assurbanipal, the great  crown prince designate of Assyria, and Šamaš-šumu-ukin, the crown prince  designate of Babylon.
Say to her, to her of the wall, to her of the wall, to Tašmetu: "Save us, sit down in the cella!"
The shade of the cedar, the shade of the cedar, the shade of the cedar, the king's shelter! The shade of the cypress is for his magnates! The shade of a sprig of juniper is shelter for my Nabû  and my games! Ditto.
is Ištar, when she wept and bitterly lamented for Ištaran, her brother, lifted her hands in prayer, went into  the temple of Ištar, and saw the corpse of Ištaran,  his blood flowing down to the underworld.
The chariots which they dispatch from the steppe, and which enter the city, is Nabû, who slew Anzû.
The kurgarrû and the horse trainer, who wash each other in water — the horse trainer is Bel, the assinnu is Illil, when Bel consigned Illil to the underworld.
The cup which is prepared for you is the cup of Aššur, because Bel went and defeated Anu, pulled away his hide and assigned his corpse to the Anunnaki,  saying "Anu is defeated along with you!"
Having flayed his hide, and having clothed Orion with his blood, he stepped upon the cut-off head of Anu.
is Nabû, his great heir, whom his father and mother took and sheltered between the breasts of goddesses.
For 7 days he entrusted him the dust of the incantation of Ea, and he turned the goddesses who were with him to dust.
and necks while they go to a field and scatter seed, is Marduk, when he trampled the necks of those disobedient to him. They scatter as much seed as fits in their hands because he 'filled them to the brim'.
His death is when they burn the roasted barley, which they were casting on Tammuz, on the stones. The burned parts which are produced  go up to the upper regions, as it is said. The image of your brother which they soak in beer lifts up the body of the brother, as it is said.
Secret lore of the great gods. An initiate may show it to another initiate; the uninitiated may not see it. Taboo of the great gods
In Assyria and in Babylonia there is no-one equal to me! The woman Nasqat has praised me; where in the whole world is my rival?"
Later, by way of purification, she called his name 'angry Pazuzu, the son of Hanbi.' In the face of this, mankind humbly bowed down, saying: "This is correct behaviour, reverence!
This is the stele which the prostitute set up for the son of Ibâ, the farter, and left for posterity."
Indeed in the whole, in the heart of this, there is this teaching for the future: Like one who is lacking in understanding, incompetent, he praised himself, pouring his endless obscenities from his heart.
He himself did the talking, he himself did the praising, he himself did the saying, he himself did the glorifying, and became a proverbial expression and obscenity in the mouth of mankind.
In your days, which Marduk loves, Jupiter has taken on courses of truth in the heavens,  while Mars, your star, is clothed with a glitter in the heavens. As for you, total  power
I constantly speak in praise of you, Nabû, in the assembly of the great gods; may the host of those who wish me ill not take possession of my life!
Ever since I was a small child I have lain at the feet of Nabû; do not abandon me to the assembly of my ill-wishers, O Nabû!"
Pay attention, Assurbanipal! I am Nabû. Until the end of time your feet shall not grow slack, your hands not tremble; your lips shall not become weary in praying to me; your tongue shall not falter on your lips,
Because I will endow you with pleasant speech. I will lift your head and straighten your body in the House of Emašmaš.
Nabû continues: "That pleasant mouth of yours which constantly prays to Urkittu; your figure, which I created, prays incessantly to me in Emašmaš.
Assurbanipal is on his knees, praying incessantly to Nabû, his lord: Please, Nabû, do not abandon me! My life is written before you, my soul is deposited in the lap of Mullissu.
Fear not, Assurbanipal! I will give you long life, I will entrust pleasant breezes with your soul; my pleasant mouth shall ever bless you in the assembly of the great gods.
May he who grasped the feet of the Queen of Nineveh not come to shame in the assembly of the great gods; may he who sits next to Urkittu not come to shame in the assembly of those who wish him ill!
Do not abandon me to the assembly of those who wish me ill, O Nabû! Do not abandon my life to the assembly of my adversaries!"
You were a child, Assurbanipal, when I left you with the Queen of Nineveh; you were a baby, Assurbanipal, when you sat in the lap of the Queen of Nineveh! Her four teats are placed in your mouth; two you suck, and two you milk to your face.
Your ill-wishers, Assurbanipal, will fly away like pollen on the surface of the water. They will be squashed before your feet like burbillātu insects in spring!
She is glorious, most glorious, the finest of the goddesses! Nineveh is set with bunbullu decorations, within which there is no
The crown on her head gleams like the stars; the luminescent discs on her breasts shine like the sun!
The king is clothed in clean garments, has put on a magnificent robe. Assurbanipal enters amid holy, pure offerings. Sweet wine, worthy of divinity, beer too strong for kings!
, establisher of all habitations, grasper of the discs of the celestial firmament and all the lands!
May Babylon exult in you and Esaggil rejoice over you, wherein you pass just and rightful judgment, decide the decisions for
The greatness of Bel, canal inspector of heaven, is truly great, he is much mightier than the gods, his fathers! He excels  in form, is most high in stature, magnificent in his lordly apparel.
He summoned the Igigi and the Anunnaki, they kneel before him, and the gods who begot him repose in silence at his  feet. To take advice, to consult in lordly consultation, their attention is directed towards Marduk alone.
The Igigi, Anunnaki, the gods and goddesses of cult centres, shrines and daises submit to you! The governors and advisers pray to your majesty.
Eldest son of Nudimmud, primordial, brave, strong, the merciless storm, raging fire, scorching flame burning the enemy, who in the midst of battle does not fear the clash of weapons and engagement in combat.
Marduk made firm and grasped in his hand the lead ropes of the Igigi and Anunnaki, the mainstay of heaven and underworld. In the east and west he set up constellations, gave them roads and passages
Judge of the four regions is your weighty sworn name, the circumspect one, Illil of the great gods, who establishes the rules of the Abyss, gives allotments and food offerings to the great gods.
May Anu, Illil and Ea make your mood jubilant and your heart exuberant! May Damkina, your great mother, command you to be at peace in Esaggil, which you love.
She is venerable, queenly, strong; she is mistress, spouse, goddess, lady, proud, great, lofty, beautiful,
Let me glorify your mighty deeds, O majestic princess, queen of Esaggil, goddess of goddesses, queen of queens, elevated  queen of all
I pray to you, proud, raging lord: May your angered heart find rest, may your enraged mind relent and be appeased! May I find life in your breath, lofty sage of the gods,   Marduk!
The exceedingly great one, king of the gods, the omniscient; venerable, surpassing, the Illil of the gods, he who decrees the fates!
Aššur, exceedingly great lord, omniscient; venerable, surpassing, the Illil of the gods, he who decrees the fates!
Let me magnify Aššur, the superlatively strong, the king of the gods, the lord of the lands! Let me proclaim his greatness, magnify his praise!
Let me proclaim the fame of Aššur, let me extol his name; let me glorify the praise of the god who dwells in Ehursaggalkurkurra!
For the education of mankind in times to come, let me disclose the god who dwells in Ešarra, Aššur, determiner of the fates! Let me provide a reminder for future generations to hear and remember!
Let me magnify the lordship of Aššur for eternity: the competent, broad in understanding, sage of the gods, noble,
They ordered that Assurbanipal, the representative of Aššur, alone should be the provider for the shrines.
Among you, my sons and great grandchildren, in distant days, for long epochs, years without number, let praise of Aššur not be  forgotten, may it remind you of Ešarra!
May it be constantly voiced, may it open up your understanding, so that even as it was with me, Aššur will place in your hands dominion over the land and the people.
Glorious is the mention of Aššur, magnificent is his divinity! Praise of Aššur, the lord of lords, the warrior, is sweet!
Skilled musicians are seated before her, players of the lyre, the small harp, the clapper, the flute, the oboe, the long pipes.
Go forth, depart, warrioress of the goddesses, the capable one who beautifies the function of the warrior,
Extol the exalted one, adore with praise the powerful one! Make continuous beseechment and prayer to her!
Go far, hasten to learn her praise! For the extent of days, every month honour the merciful one, she who makes rich the  destitute, and brings abundance to the poor!
Bless Sargon, who holds fast the hem of your garment, the shepherd of Assyria, who walks behind you!
Decree for him as his fate a life of long days! Make firm the foundations of his throne, prolong his reign!
What do you want from me, my sister, what should they give you? Let them give you fat oxen, fat sheep!"
I do not eat fat oxen, fat sheep. Let them give to me the attractiveness of maidens, the handsomeness of young men!"
She massages its chest with oil. She puts her finger into its mouth, and it will cough out the phlegm.
Incantation. In Belet-ili's own temple, in Ninegal's own cattle pen, pregnant ones are pregnant, those in labour are in labour. Whoever is able to, cries, unable to
Why are you cast adrift like a boat in midstream, your crossbars broken, your tows cut; your face veiled, you cross the river of the Inner City?
My hands were opened in supplication, as I prayed to Belet-ili: You are the mother of those who give birth, save my life!
Ever since those days, when I was with my husband,  as I lived with him, who was my lover, death slunk stealthily into my bedroom.
It brought me out of my home, it separated me from my husband, and set my feet toward a land from which I shall not return.
Say to the prince, my outstretched hand, to the one who has received sceptre, throne, and regnal insignia, to the governor appointed by my own hand:
Palace of Assurbanipal, king of the world, king of Assyria, whom Nabû and Tašmetu endowed with great wisdom, and who with a sharp eye acquired the gems of literature.
While none of the kings who preceded me had learned that craft, with the wisdom of Nabû I wrote on tablets all extant cuneiform writings, checked, and collated them, and established them in my palace for my reference and reading.
The king who goes to the well, stands at the well and performs a rite at the well, is Marduk, who cast a spell against Illil in the Abyss, and consigned him to the Anunnaki.
The king, who kisses the ground in front of the gods, is Marduk, whom Mullissu lifted up in his youth, while they kissed him.
The brazier which is lighted in front of Mullissu, and the sheep which they throw on the brazier and which the fire burns, is Qingu, when he burns in the fire.
The torches, which he lights from the brazier, are merciless arrows from the quiver of Marduk, which are terrible in  their shooting off and which, when they hit, slay  even the strong; drenched in blood and gore, they rain down on mountains and lands. The gods, his fathers and brothers, and the evil gods,  Anzû and Asakku, were vanquished by them.
The king, who wears his jewelry and roasts young virgin goats, is Marduk, who wearing his armour burned the sons of Illil and Ea in  fire.
The king, who stands on the podium with a heart in his hand, while the singer chants To the Western Goddess, is Marduk, who with his bow in his hand cast down Ea, while Venus was ascendant in front of him.
The chariots which they dispatch, and the 'third man' who puts the whip in the king's hand, takes him by hand, leads him into the presence of the god and shows the whip to the god and the king, is Nabû, who is sent against Illil and defeats him, whom Nergal took by hand, introduced into Esaggil and showed the weapon in his hand to Marduk, king of the gods, and Zarpanitu, while they kissed and  blessed him.
s, who set up a clamour against Illil and Anu, poured out their sheen on them, broke their wings and cast them down to the Abyss.
Because of these evil deeds which Šamaš-šumu-ukin committed against you, I pulled out the foundations of his royal throne, overthrew his reign and commanded the destruction of the entire land of Akkad.
As for Šamaš-šumu-ukin, who did not keep my treaty but sinned against the charity of Assurbanipal, my beloved king, I confined him in harsh imprisonment and bound
Because of these evil deeds which he kept on perpetrating, on my account even his own gods became angry, abandoned him, and took to foreign parts.
At the command of my great divinity you conquered their cities and took heavy booty as plunder from them to Assyria.
By my great support you brought about the defeat of his warriors. The rest you handed over to me alive and later slew with  weapons in Nineveh, city of your lordship.
At the mention of your name, which I made great, your troops go victoriously wherever there is fighting with weapons.
Because of your incessant prayers and supplications with which you beseeched my great divinity, I stood at your side and poured out the blood of your enemies.
who had not kept my treaty and had sinned against your charity, you took in your hands like sheep, and slaughtered like lambs.
I smashed the bows of Elam, and strengthened your bow. I made your weapons stronger than those of all your enemies.
They heard  this in their assembly, blessed your kingship, and commended your good deeds greatly in my presence.
Any other enemies who do not fear my great divinity, I will deliver into your hands in like manner. You sent a tablet of  good tidings and peace to the presence of my godhead!
the forces of Elam and marched on, saying: "I will not sleep until I have come and dined in the centre of Nineveh!"
When I heard this piece of insolence, I opened my hands in supplication to Ištar, the lady of Arbela, saying: "I am Assurbanipal, whom yourown father, Aššur, engendered. I  have come to worship you; why is Teumman falling upon me?"
They brought  Teumman himself along with his whole family in neck-stocks before Mullissu and the lady of Arbela and put him to the sword.
To save his life, he entered the city Nemetti-šarri. You followed behind him and defeated him. You took away from him his chariots, his stallions and
You did battle within his city and wrought a blood bath at the city gate. You cut down his orchards. Two hundred and fifty-six cities in its vicinity you razed, destroyed, and burned.
his royal bed, the treasure of his palace, his palace women, his sons and his daughters, 30,000 captives, their cattle and their sheep without number I took as spoil. Four hundred and seventy-six cities in their vicinity I razed, destroyed and burned."
his royal couch, the treasure of his palace, his palace women, his sons and his daughters, 30,000 captives, their cattle  and sheep without number you took as spoils. Four hundred and seventy-six cities in the vicinity you razed, destroyed and burned.
feared the terrifying splendour of Aššur, abandoned their cities, and set out for Elam to save their lives.
The Akitu House where he goes, is the house at the edge of the place of the ordeal; they question him there.
The athletes who stand at the gate of Esaggil are his guards; they are appointed over him, and guard him.
The head which hangs from the crossbar of the Lady of Babylon, is the head of the criminal who assisted and advised him. They have hung his head on the neck of the Lady of  Babylon.
Nabû, who returns and goes to Borsippa, and sprinkles about the stamens of the date palms there: that is because Bel went to the place of the river ordeal. The city has revolted against him and they are fighting in there.
The pig reeds which they throw in the path of Nabû when he comes from Borsippa, and which Nabû, in his coming, steps upon and sees, is the criminal who was with Bel: he recognizes him as the accomplice of Bel.
The exorcists, who go in front of him reciting an incantation, are his people; they go wailing in front of him.
The ecstatic who goes before the Lady of Babylon is a bringer of news; he goes toward her weeping: "They are taking him  to the river ordeal!" She sends him away, saying: "My brother, my brother!"
The milk which they milk in front of Ištar of Nineveh is milked because she brought him up and showed compassion to him.
He says prayers and makes supplications to them, and pleads  his case before Šamaš: "I only did what was good to Aššur! What is my crime?"
The Lady of Babylon, who does not go to the Akitu House, is the governess of the house. He instructs her: "You  know the house. Guard the house! I shall call you to account for  it."
The flour which is much too plentiful for Nisan, is the flour which was there when he was taken prisoner.
The race which they go round in front of Bel and in all the cult cities in Kislev is that of Ninurta.
Go and tell the good news to all the gods!" He gives the good news to them, and they rejoice about it and go.
The shoe which they bring to the temple of the Lady of Babylon is a token. He sends it to her, because they will not let him go out.
The chariot which goes to the Akitu temple and comes back has no driver. Without a driver, it rocks about.
The lattice door is so called because when the gods surrounded him, he entered the building and locked the door behind him. They bored holes in the door and did battle through them.
Whoever crushes this tablet or throws it into water, or sees it but does not tell about it to one who does not know it,
may Aššur, Sin, Šamaš, Adad and Ištar, Bel, Nabû, Nergal, Ištar of Nineveh, Ištar of Arbela and Ištar of the Kidmuri Temple,
the gods of heaven and earth, and all the gods of Assyria curse him with an indissoluble, grievous curse and not have mercy on him all the days of his life. May they remove his name and seed from the country and put his flesh in the mouth of a dog.
The horses which are harnessed to it are the ghost of Anzû. The king who stands in the chariot is the warrior king, the lord Ninurta.
The ecstatic priest, who stands with him, pulled out the tongues of Anzû and holds them in his hand.
The middle heaven of saggilmud stone is of the Igigi gods. Bel sits there in a high temple on a dais of lapis lazuli and has made a lamp of electrum shine there.
Meslamtaea is Marduk, who rises from and goes down to  the underworld, because Aššur chased him into a hole and opened its gate.
The wild ass is the ghost of Illil; the wolf is the ghost of Anu. Bel made him roam the plain. The gazelles, his daughters,  Bel made to roam the plain.
The dromedary is the ghost of Tiamat. Bel cut off her horns, clove her feet and docked her tail. Bel vanquished her and  displayed her to mankind, lest she be forgotten. Its name is tamriqātu, as it is said among the people: ētamar qātāia ("He learned from my example").
The singed ox and sheep, which which they throw alive to the ground, are Qingu and his seven sons, when they were smitten.
The king, who wears on his head a golden tiara from the inside of the temple and sits on a sedan chair, while they carry him and go to the palace, is Ninurta, who avenged his father. The gods, his fathers, decorated him inside the Ekur, gave him the sceptre, throne and the staff, adorned him with the splendour of kingship, and he went out to the mountain.
The cedar resin which they burn in front of them is the loose flesh of the evil gods; they smelled the scent and went into hiding.
Secret lore of the great gods. An initiate may show it to another initiate; the uninitiated may not see it.
Just as grain and silver, oil, the cattle of Šakkan and the salt of Bariku are good, so may Assurbanipal, king of Assyria, be agreeable to the gods of his land!
May the people of Assur buy 30 kor of grain for one shekel of silver! May the people of Assur buy 3 seah of oil for one shekel of silver! May the people of Assur buy 30 minas of wool for one shekel of silver!
May the lesser speak, and the greater listen! May the greater speak, and the lesser listen! May concord and peace be established in Assyria!
Aššur is king — indeed Aššur is king! Assurbanipal is the representative of Aššur, the creation of his hands.
May the great gods make firm his reign, may they protect the life of Assurbanipal, king of Assyria!
In his years may there constantly be rain from the heavens and flood from the underground source.
Give our lord Assurbanipal long days, copious years, strong weapons, a long reign, years of abundance, a good name, fame, happiness and joy, auspicious oracles, and leadership over all other kings.
After he has pronounced the blessing, he turns and pronounces the following blessing at the opening of the censer placed before Šamaš:
Anu gave his crown, Illil gave his throne; Ninurta gave his weapon; Nergal gave his luminous splendour. Nusku sent and placed  advisers before him.
He who speaks with the king disloyally or treasonably — if he is a notable, he will die a violent death; if he is a rich man, he will become poor.
He who in his heart plots evil against the king — Erra will call him to account in a bout of plague.
He who in his heart utters improprieties against the king — his foundation is but wind, the hem of his garment is but litter.
Place in his hand the weapon of war and battle, give him the black-headed people, that he may rule as their shepherd!
The 22nd day, when the god goes to Bet-Dugani: e = house; rab = smiting; gaz = to kill. The house where he killed Anu.
The 8th day, when the king wears the crown, is when he took kingship and sat on the royal throne.
On the 9th day, having cut off his head and attained his desire, he bathed in water and donned the royal garb.
The pig reeds which they throw in the path of Nabû when he comes from Borsippa and which Nabû, in his coming, steps upon and sees, are the criminals who assisted Bel. Aššur  killed them.
Bel, who scans the sky, is praying to Aššur, Anu, Sin, Šamaš and Adad: "Let me live!" The outfit in which he was clad is gathered in the storeroom.
The exorcists who go in front of him reciting an incantation, are his people; they go wailing in front of him.
the saddle beneath him and the red wool with which he is clad, are the blows with which he was struck, dyed with his blood.
The flour which is much too plentiful for Nisan, is the flour which was there when he was captured and stood still. The water for washing the hands which they bring near is where he wept. He poured his tears into it.
Enuma Eliš, which is recited and sung before Bel in Nisan concerns his imprisonment. He says prayers and makes supplications to them, pleading his case before Šamaš: "I only did what was good to Aššur! I waged battle by the order of Aššur, so what is my crime?"
Zarpanitu, whose hands are stretched out, prays to Aššur, Anu, Sin, Šamaš and Adad: "Let Bel live! Do not kill him!
Belet-ili, who goes away, is going to the graveyard and looking for him: "He should be placed in a tomb! Let me fetch him and bury him!"
The head which hangs from the crossbar of the Lady of Babylon is the head of the criminal who assisted and advised him. They have hung his head on the neck of the Lady of Babylon.
The show which they bring to the temple of the Lady of Babylon is a token. He sends it to her, because they will not let him go out.
The milk which they milk in front of Ištar of Nineveh is milked because she brought him up and showed him compassion. She sends him to his prisons.
which is done on the ziggurat: when the gods surrounded him, he fled and went up there, thinking: "Maybe I shall be saved." They brought him down from there.
The lattice door is so called  because when the gods cornered him, he entered the building and locked the door behind him. They bored holes in the door and did battle through them.
The athletes who stand at the gate of Esaggil are his guards; they are appointed over him and guard him.
The outfit which is on him and of which it is said: "That is water" — that is a lie. It is said in Enuma Eliš: When heaven and earth were not created, Aššur came into being. Only when city and temple already existed, did he come into being. It is the water which was over Aššur. His criminal outfit is gathered in the storeroom.
All the talk which they talk among the lamentation priests, and the acts of robbery which they commit and afflict him with are the gods, his fathers, coming up.
The race which they go round in front of Bel and all the cult centres in Kislev is that of Ninurta.
When Aššur sent Ninurta to vanquish Anzû, Qingu and Asakku, Nergal announced before Aššur: "Anzû, Qingu and Asakku are vanquished."
Aššur said: "Go and give the good news to all the gods!" He gives the news, and they rejoice about it and go.
The dog which crosses Esabad is a messenger. Gula sends it to him. It goes round the city and sits down.
The chariot which goes to the Akitu House and comes back has no driver. Without a driver it rocks about.
who breaks this tablet or throws it into a river or a well, or sees it but does not tell about it to one who does not know it,
May Aššur, Sin, Šamaš, Adad, Ištar, Bel, Nabû, Nergal, Ištar of Arbela, Ištar of Nineveh and Ištar of the Kidmuri Temple,
the gods of heaven and earth, and all the gods of Assyria curse him with an indissoluble, grievous curse and not have mercy on him all the days of his life. May they remove his name and seed from the land and put his flesh in the mouth of a  dog.
Exalt and glorify the Lady of Nineveh, magnify and praise the Lady of Arbela, who have no equal among the great gods!
Their names are most precious among the goddesses! Their cult centres have no equal among all the shrines!
I am Assurbanipal, their favourite, most valued seed of Assur, offspring of Nineveh, product of Emašmaš and Egašankalamma, whose kingship they made great even in the House of Succession. In their pure mouths is voiced the endurance of my  throne.
I knew no father or mother, I grew up in the lap of my goddesses. As a child the great gods guided me, going with me on the right and the left.
They established at my side a good genie and a good angel, assigned my life to guardians of well-being and health.
All enemies heard of me, all the recalcitrant lands, which did not submit to the kings, my fathers, and did not  bring tribute and gifts before them, trembled with fear.
Unceasingly, yearly they bring me sumptuous presents and protect daily the gate of Aššur and Mullissu.
As for me, Assurbanipal, scion of kingship, who slays the recalcitrant and calms the heart of the gods, the great gods gave  me confidence, and blessed my weapons.
They decreed as my fate to exercise dominion over all inhabited regions, and made their kings bow down at my feet.
With my whole heart I bless my lord, the sun of all the lands, the divine light of his father's house!
May Aššur and Bel bless you, may Nabû strengthen your bow! May Mullissu and the Lady of Arbela lengthen your reign for ever! May they bestow upon you the lives of the kings of all the lands!
Incantation. Bel-eṭir, raped captive, doubly so, runny-eyed one, doubly so, squint-eyed man, doubly so,
son of Ibâ, unspecified deadline, shit bucket of a farter, lowly family, servant of a dead god, house whose star has  disappeared from the heavens, slave girl, woman, slave of the woman Balihitu, 'beard' of raped girls!
Firstly, his house is dark, beginning and start." He swore by Bel: "I will not let go until I have fornicated with him!"
While thus reverently pondering in my heart over the deeds of the gods, the death of Sargon, my father, who was slain in the enemy country and who was not interred in his house occurred to my mind, and I said to myself:
I went and collected the haruspices, the courtiers of my palace guarding the mystery of god and king; I split them into several groups so that they could not approach or speak to one another. I investigated the sins of Sargon, my father, by extispicy, enquiring of Šamaš and Adad as follows:
,  and was it because he did not keep the treaty of the king of gods, that Sargon my father was slain in the enemy country and was not buried in his house?"
The haruspices whom I had split into several groups unanimously gave me a reliable answer in the affirmative
I opened my hands in prayer and lifted my hands, and in supplication and humility I prayed on account of Sargon, my father: "
By Aššur, the divine king, the god who created me; by queen Mullissu, the divine empress who vanquishes all enemies; by Sin, who glorifies my exalted priesthood;  by Šamaš, who stabilizes my royal throne:
give you an ill  considered counsel and try to change your mind without   having performed an extispicy or
Let then the remaining haruspices who were divided as a separate group study the features, find out the will of Šamaš and Adad, and tell it to you!
As for me, after I had made the statue of Aššur my lord, Assyrian scribes wrongfully prevented me from working on the statue of Marduk and did not let me make the statue of Marduk, the great lord, and thus shortened my life
However, the grand scheme of mine which from times immemorial none of my royal predecessors had brought into realization , I have now communicated to you;
the ziggurat constantly plucks at my heart. I ponder the affairs of Uruk in my heart,  while I  ever exalt those of Eanna!
Ditto of Babylon ditto. The fires of Marduk and the Lady of Babylon consume me! I ponder the affairs of Uruk in my heart while I ever exalt those of Esaggil and Ehiligar!
The fires of Ezida, along with our Nabû, consume me! I ponder the affairs of Uruk in my heart, while I ever exalt  those of Šapazzu! Bel-ṣarbi sees me, the one whom his fires consume!
I ponder the affairs of Uruk in my heart,  while I ever exalt those of Cutha!  The fires of Nergal along with Laṣ ditto!
Dada, his cook, mountain beer as much as there was, as much as the sun shines on; he made him responsible for his subjects, but as for himself, he did not consult with his heart; he forgot the divine splendour and
in the carelessness of his heart, which was clothed with fear, he misbehaved, though his heart strove to do good.
, he belittled the command of the gods, and angered the heart of the god, while he kept uttering blessings
Ereškigal appeared in a dream in the middle of the night and said to him: "There was an offering made by you; let me hear your prayers that I may fulfill your desire.
Once again he lifted his hands and prayed to Ereškigal, his tears flowing before Nergal, king of the wide underworld, her spouse:
I saw Namtar, the vizier of the underworld, who fashions the visceral omens; a man stood before him, while he held the hair of his head in his left hand, and wielded a dagger in his right
Namtartu, his wife, had the head of a cherub, her hands and feet being human. Death had the head of a dragon, his hands were human, his feet
The Evil Genie had a human head and hands, was crowned with a tiara and had the feet of an eagle. With his left foot he was trampling on a crocodile. Alluhappu had a lion's head, his four hands and feet were like those of human beings.
The Upholder of Evil had the head of a bird, his wings were spread out and he flew here and there;  his hands and feet were human. Humuṭ-tabal, the ferryman of the underworld, had an Anzû head, his four hands and feet
The Ghost had an ox's head, his four hands and feet were like those of human beings. The Evil Spirit had a lion's head, his hands and feet were those of Anzû. Šulak was a lion, standing constantly on his hind legs.
The Oath had a goat's head,  his hands and feet were human. Nedu, the porter of the underworld, had a lion's head, and  human hands, his feet were those of a bird. Total Evil had two heads, one was the head of a lion, the second was the head of
Muhra had three feet, the two front ones were those of a bird, the rear one was that of a bull. He had fearsomeness and luminous splendour. Of two gods I did not know the names — one had the head, hands, and feet of Anzû, in his left hand
The other had a man's head, he was crowned with a tiara, carried in his right hand a mace, in his left hand, before him,
There was a man, his body black as pitch, his face resembling that of Anzû; he was clad in red armour. In his left hand he carried a bow, in his right hand he wielded a dagger, while he trampled on a snake with his left foot.
When I raised my eyes,  I saw the valiant Nergal seated on a regal throne, apparelled with the royal tiara; with both hands he grasped two grim maces, each with two
I looked at him and my bones shivered! His grimly luminescent splendour overwhelmed me, I kissed the feet of his great divinity and knelt down. Then I stood up, while he looked at me, shaking his head.
He raised his voice, crying out like a howling storm in fury against me and drawing toward me the sceptre, which is so fitting to his godhead, and which is as dreadful as a viper, to kill me.
Išum, his adviser, the intercessor, who spares life, who loves truth, howewer, said thus: "Do not kill the man, O king of the wide underworld!
Let him go, and may the peoples of all the lands always hear your glorification!" He made the heart of the all-powerful, the almighty one who binds the evil, as calm as pure well water, and
Nergal relented, saying thus: "Why did you insult my beloved wife, the queen of the nether world?
By her high command, which cannot be changed, may Bibbu, the hangman of the underworld, turn you over to the porter, Lugalsula, that he may let you out of the gate of Ištar and Aya.
But on the command of Šamaš, may distress, acts of violence and rebellion together blow you down so that, by their oppressive clamour, sleep may not come to you.
This corpse which lies buried in the underworld, is that of the proud shepherd who fulfilled the wishes of my father Aššur,  the king of the gods;
Whose body Yabru, Humban and Naprušu protect, whose progeny they keep healthy, and whose army and camp they rescued so that no charioteer could come near him in battle.
He is your father, the eminent one, experienced in matters, wide of understanding, comprehensive in the seat of ordaining fate, who scanned the plans of the mainstay of the earth.
Whoever of you may have closed his ear to his speech, tasted the forbidden, trampled on the consecrated — the luminous  splendour of his terrifying majesty will throw you down instantly, until you are but wind!
May this word be set like a thorn in your heart! Go forth to the upper world until I think of you!", he said to me.
I woke up, and like a man who has let blood, who roams alone in a reed thicket, whom a runner catches up with, so that his heart pounds,
or like a just matured young boar, who has mounted on his mate, and whose innards inflate so that he gives out wind from his mouth and backside,
he became inflamed with lamentation and called out, "Woe, my heart!" He flew into the road like an arrow, scooped up into his mouth the dust from street and square, continually letting out terrified shriek, "Woe is me!",
He cried "Why have you decreed this for me?", and in his pain he praised before the peoples of Assyria the mighty deeds of  Nergal and Ereškigal, who had come to the aid of the prince.
But also that scribe, who previously had accepted bribes, who occupied the post of his father, with the wise understanding which Ea had given him,
he took the words of praise to heart and spoke to himself: "So that the curses of the treaty may not come near me to do me evil, and may not threaten me,
let me always carry out my actions as Nergal has ordered!" He went and repeated it to the palace, saying: "Let this be my expiation!"
Having put to fire the great city of Til Barsip and having laid waste the dwellings of the kings of the Hittite lands, he spoke to Aššur-belu-ka''in, the commander-in-chief, sharply thus:
Let the fortresses be entrusted to you; let your vigilance be steady, and your organisation strong! Receive their tribute!
The splendour of the lord of the four regions fell upon them; they abandonded their cities and entered mountains and forests. Every single man fled for his life to inhospitable mountains.
For nine days I pillaged his palace. I burned with fire his multitudinous habitations. The women of his land I drove in front of my troops.
I burned the choice furniture of his royal city. I set up images recording my might by mountains and seas.
O Nabû, to avoid sin, O son of Bel, to avoid guilt, in view of  the culpable behaviour of my fathers and brothers, who neglected and disregarded
I have yearned for Ezida, the lofty ground, the temple of our trust; I have longed for Ezida, to behold the threshold of delight.
I have received wealth, precociously I achieved my goal; but old age has confined me to my bed before my time.
I have become finished through pain, as if I did not fear your godhead; I weep because I did not experience the beauty of my life.
I have become smaller than the small, lower than the low; my hands are stretched out even to the destitute one, who seeks out my door.
I have prayed to slave and slave-girl, whom I equal in the scales. I have run into an adversary, a sorceress; she has swilled water over me.
I am cut off from my city, the enemies of my dynasty surround  me. Constant grief and ill health bring feebleness  to me.
I constantly cry out to distant gods, raising my hand in obedience to my goddess. I go around and around in circles; my fever
O Nabû, where is your forgiveness, O son of Bel, where are your directions? Where is your pleasant breeze which wafts and goes over the weak ones devoted to you?
My life is finished; Šiddukišarra, where can I go? I have reached the gate of death; Nabû, why have you forsaken me?
May the lone one who has called to you, lord, not die! Nabû, seize the hand of the destitute one, who craves your divinity!
Save the life of the weak one, whom my ill-wishers constricted; me, over whose head the ill-wishing women swilled as  water their charms.
Pour oil into skull-sized containers, pluck countless amounts of wool, increase the bread, make abundant the beer!
Written and checked according to its original. Writer Mutaqqin-Aššur the junior apprentice, son of Ea-nuhši-uṣur, the scribe of Assur, son of Šamaš-šumu-iddina, the young apprentice, son of Nabû-kabtu-ahhešu, the scribe of Cutha.
The agent, the Babylonian merchant, who gave his word, has left behind his donkeys! The dog has been killed at the side of  our sheep!
They have turned the house of my father into the house of an evening god! They did this to him, who was like the house of  a morning god!
The shepherd has been killed amidst the sheep, the ploughman over the plough. The gardener has been killed in the orchard, the canal administrator has been killed amidst his exertions.
We are crying bitterly. We have cried for our gardener, for our gardener, for our canal administrator, whose fruit we ate  wholeheartedly, who was praised in grapes and wine.
Attention, prince! He cuts down my canebrakes and forests, and afflicts the birds which belong there.
I was lofty in our orchard like a handsome tree! I was lofty like an almond tree, tall like a pine tree. Like a handsome  tree I was lofty at the gate of processions!
Bring the troops back to your land, Na'id-šihu! They should not go up into the mountains! How will we feed  them? They will want to eat! They will drink wine until they are drunk!
Let them bring to me the booty captured by your bow. May the enemy not lure them up into the mountains!"
Disregard the formulation of today's case, be it good, be it faulty, and that a clean or an unclean person has touched the sacrificial sheep
Disregard that the ram offered to your great divinity for the performance of the extispicy is deficient or faulty
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has touched the libation beer, the maṣhatu-flour, the water, the container and the fire
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, or changed or altered the proceedings, or that the oracle query has become jumbled and faulty in my mouth
I ask you, Šamaš, great lord, whether from this day, the 10th day of this month, the month Ab V of this year, to the 9th day of the month Elul VI of this year, for 30 days and nights, the stipulated term —
May this query go to your great divinity, O Šamaš, great lord, and may an oracle be given as an answer.
Disregard that an unclean man or woman has come near the place of the extispicy and made it unclean
Disregard that the ram offered to your divinity for the performance of the extispicy is deficient or faulty
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything  unclean, has altered or changed the ritual proceedings, or that the oracle query has become jumbled in his mouth
I ask you, Šamaš, great lord, whether the governors and magnates, men, horses and army of Esarhaddon, king of Assyria, who are going to collect tribute
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the position which is written in this papyrus,
Be present in this ram, place in it a firm positive answer, favorable designs, favorable, propitious omens by the oracular command of your great divinity, and may I see them.
From this day, the 11th day of this month, the month Iyyar II of this year, to the 10th day of the month Sivan III of this year, for 30 days and nights, my stipulated term —
within this stipulated term, will Mugallu, the Melidean, strive and plan? Will he mobilize a powerful army against Mannu-ki-
, a fortress which Mugallu abandoned? Or will they ambush them, or attack, kill and plunder them?
Will Esarhaddon, king of Assyria, become gloomy and worried? Will he who can see, see it? Will he who can hear, hear it?
Disregard the formulation of the prayer for today's case, be it good, be it faulty, and that a clean or an unclean person has touched the sacrificial sheep
Disregard that the ram offered to your great divinity for the performance of the extispicy is deficient or faulty, or that he who touches the forehead of the sheep is dressed in his ordinary soiled garments
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or touched anything unclean, or changed or altered the proceedings, or that the oracle query has become jumbled and faulty in my mouth
I ask you, Šamaš, great lord, whether from this day, the 11th day of this month, the month Iyyar II of this year, to the 10th day of the month Sivan III of this year, within 30 days and nights, my stipulated term —
The 'path' is curled. There is a hole in the right side of the 'pouch.' An 'assistance' 'weapon'-mark faces the base of the 'finger.'
Be present in this ram, place in it a firm positive answer, favorable designs, favorable, propitious omens, and may I see them.
Bartatua, king of the Scythians, who has now sent his messengers to Esarhaddon, king of Assyria, concerning a royal daughter in marriage —
if Esarhaddon, king of Assyria, gives him a royal daughter in marriage, will Bartatua, king of the Scythians, speak with Esarhaddon, king  of Assyria, in good faith, true and honest words of peace?
Will he keep the treaty of Esarhaddon, king of Assyria? Will he do whatever is pleasing to Esarhaddon, king of Assyria?
Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the proceedings
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria give a royal daughter in marriage to Bartatua, king of the Scythians, Bartatua will guard and keep the treaty of Esarhaddon, king of Assyria,
and whether he will in good faith speak honest words of peace with Esarhaddon king of Assyria, and do whatever is pleasing to Esarhaddon, king of Assyria.
The middle of the 'station' is effaced. The 'path' has a bifurcation on the right and on the left. The 'strength' is present. The 'well-being' is present on the right and on the left. In the left of the gall bladder there is a fissure, it is 'bound' to a 'foot'-mark and faces the back
The 'path' on the left of the gall bladder is present. The 'base of the throne' is present. The top of the right surface of the 'finger' is split below. In the middle surface of the 'finger' a piece of flesh is twisted
The 'station' is present. The 'path' is present. The 'strength' is present. The 'well-being' is present. The 'base of the throne' is present. In the base of the middle surface of the 'finger' there is a 'foot'-mark
The upper part is elevated. The 'ear' is present. The base of the middle part is 'loose.' The breast-bone is thick
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has touched the libation beer, the maṣhatu-flour, the water, the container, or the fire
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or touched anything unclean, or changed or altered the proceedings, or that the oracle query has become jumbled in my mouth
I ask you, Šamaš, great lord, whether from this day, the 3rd day of this month, Iyyar II, to the 2nd day of the month Sivan III of this year, 30 days and nights, my stipulated term,
The gall bladder is overturned and faces upward. The top of the right surface of the 'finger' is split
Disregard that a clean or an unclean person has touched the sacrificial sheep, or blocked the way of the sacrificial sheep
within this stipulated term, should Esarhaddon, king of Assyria, strive and plan, and send NN with an army, as he wishes, against Kaštaritu, city lord of Karkaššî?
Will they be able to march about for as many days as they wish, will they, either going or returning, escape, be saved, or save themselves from the troops of the Medes, or from the troops of the Manneans, from the troops of the Cimmerians, and from any other enemy?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the ritual proceedings
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, and that the oracle query has become jumbled in my mouth
whether they will march about for as long as a full month, and whether they will, either in going or returning, escape from the troops of the Medes, from the troops of the Manneans, from the troops of the Cimmerians, and from any other enemy.
Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
If the 'paths' are two, and the right 'path' is located on the left 'path': the prince's weapons will prevail over the enemy's weapons
If over the 'increment' there is a 'weapon'-mark and it rises from right to left: my army will take the enemy's booty.
Dur-Illil, a fortress of Esarhaddon, king of Assyria, located on the border of Mannea, which the Manneans captured and took possession of —
should NN together with men, horses, and an army, as great as he wishes, go to capture that city, Dur-Illil and will they,
will the army of Esarhaddon, king of Assyria, capture that city, Dur-Illil? Will they conquer it? Will it be delivered to them?
Is it decreed and confirmed in a favorable case by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the ritual proceedings
I ask you, Šamaš, great lord, whether the army of Esarhaddon, king of Assyria, should go to conquer Dur-Illil, a fortress which is located on the border of Mannea, and whether that city, Dur-Illil, will be delivered to them.
The base of the middle 'finger' of the lung is 'loose.' The breast-bone is thick. The coils of the colon are 16 in number. First extispicy
whether they will make a dangerous incursion to the district of Šamaš-naṣir, kill, plunder and loot.
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, has touched the libation beer, the maṣhatu flour, the water, the pot, and the fire
If he sends him, should he with men, horses, and an army, as great as he wishes, go to take the city
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the proceedings
Esarhaddon, king of Assyria, who has now written the name of a man of his choosing in the papyrus and placed it before your great divinity, and whom your great divinity knows —
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query, Esarhaddon, king of Assyria, strive and plan?
If he takes him into his entourage, will that man, while he holds his position, make an insurrection and rebellion against Esarhaddon, king of Assyria, or make common cause with an insurgent?
will make an insurrection and rebellion against Esarhaddon, king of Assyria, or make common cause with an insurgent.
Is it decreed and confirmed in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions?
there is a perforation. The 'strength' is absent. The 'path' on the left of the gall bladder is present
From this day, the 10th day of this month, Sivan III of this year, to the 29th day, the day of the moon's disappearance of this month Sivan of this year, for 20 days and nights, the passing and the coming days included, the term stipulated for the performance of this extispicy —
within this stipulated term, should Esarhaddon, king of Assyria, who is now intent on sending men, horses and troops, as he wishes, to Siriš, and whom your great divinity knows —
in accordance  with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query, Esarhaddon, king of Assyria, strive and plan?
Should he send men, horses and troops, as he wishes, to Siriš? Is it pleasing to your great divinity?
If the subject of this query, Esarhaddon, king of Assyria, having planned, sends them, will the people of Siriš, or the Manneans, or the Ridaeans, or any other enemy, from this day to the day of my stipulated term, band themselves together into an army against the army he is sending to Siriš?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten, drunk, or anointed himself with anything unclean
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, have altered or changed the proceedings, or jumbled the oracle query in my mouth
Does your great divinity know it? Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, he has eaten, drunk, or anointed himself with anything unclean, or altered or changed the proceedings
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, or have jumbled the oracle query in my mouth
within this stipulated term, should Esarhaddon, king of Assyria, who is now intent on sending NN to
From this day, the 11th day of this month, the month Nisan I of this year, to the 10th day of the month Iyyar II of this year, for 30 days and nights, my stipulated term —
within this stipulated term, will Mugallu the Melidean strive and plan? Will he mobilize a large and powerful army, and mount an attack against Mannu-ki-
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, or have changed or altered the proceedings
Is it decreed and confirmed by the command of your great divinity Šamaš, great lord? Will he, who can see, see it? Will he who can hear, hear it?
Disregard that he has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the ritual proceedings
and whether they will kill what there is to kill, plunder what there is to plunder, loot what there is to loot.
The city Ṣiṣṣirtu, a fortress of Harhar, which is located on the border of Ellipi, and which your great divinity knows —
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, has the enemy captured that city, Ṣiṣṣirtu? Has he conquered it? Has he entered it? Has he plundered and looted it?
Disregard the formulation of the prayer for today's case, be it good, be it faulty, and that a clean or an unclean person has touched the sacrificial sheep, or blocked the way of the sacrificial sheep
Disregard that an unclean person has performed extispicy in this place, or that unclean people have come near the place of the extispicy and made it unclean
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has touched anything unclean
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have changed or altered the proceedings, or that the oracle query has become jumbled in my mouth
I ask you, Šamaš, great lord, whether the city Ṣiṣṣirtu, a fortress of Harhar located in the territory of Ellipi, has been seized, conquered and entered by the enemy.
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean,
within this stipulated term, will the troops of the Cimmerians and the troops of the Scythians emerge from the pass of
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has touched the libation beer, the maṣhatu flour, the pot, and the fire
From this day, the 10th day of this month, Iyyar II, of this year, to the 9th day of Sivan III of this year, 30 days and nights, my stipulated term —
within this stipulated term, should Esarhaddon, king of Assyria, strive and plan? Should he let troops and horses enter the city Kilman which is at the mouth of the pass of the city Sandu? Is it pleasing to your great divinity?
will Kaštaritu, city lord of Karkaššî, or Dusanni, the Sapardean, or the Cimmerians, or the Medes, or the Manneans, or any other enemy capture that city, Kilman, and enter that city, Kilman?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, or changed or altered the proceedings, or that the oracle query has become jumbled and impaired in my mouth
I ask you, Šamaš, great lord, whether from this day, the 10th day of this month, Iyyar II, of this year, to the 9th day of Sivan III of this year, the term stipulated for the performance of this extispicy —
Kaštaritu, city lord of Karkaššî, or Dusanni, the Sapardean, or the Cimmerians, or the Medes, or the Manneans, or any other enemy, will conquer that city, Kilman, and enter it.
along with men, horses, and army, as great as he wishes, and send them to collect a tribute of horses?
If he sends them and they go, will they march about for as many days as they wish and collect horses?
Will they escape, or save themselves from the troops of the Medes, from the troops of the Sapardeans, from the troops of the
, or from any other enemy? Will they stay alive and safe, and will they return alive and well, and set foot on Assyrian soil?
A short design is drawn straight. The top of the left surface of the 'finger' is split. Their upper part is elevated
The breast-bone is thick. The coils of the colon are elevated and turned on the right. Their number is 16. The heart of the ram is normal. Second extispicy
The middle of the 'path' is effaced. The 'strength' is missing. The gall bladder is recessed. The 'path' on the left of the gall bladder is present. The surface
Perniqqus are present. The left 'side' is present. The base of the middle part is 'loose.' The breast-bone is thick. The coils of the colon
Does your great divinity know it? Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments
Should Esarhaddon, king of Assyria, strive and plan? Should he take the road with his army and camp, and go to the district of Egypt, as he wishes?
Will Esarhaddon, king of Assyria, return alive and set foot on Assyrian soil? Does your great divinity know it?
decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the proceedings
I ask you, Šamaš, great lord, whether Esarhaddon, king of Assyria, with his army and camp, should take the road and go to the district of Egypt, as he wishes, and wage war against Taharka, king of Cush and his army;
whether in waging this war the weapons of Esarhaddon, king of Assyria and his army will prevail over the weapons of Taharka, king of Cush, and the troops he has;
saying: "Tell the scribe who is with you to send a message to the king of Assyria, stating that the king's envoy should come and conclude a peace treaty with me;
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything  unclean, or has altered or changed the proceedings
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, or that the oracle query has become jumbled in my mouth
Esarhaddon, king of Assyria, who has now written whatever he wishes in this papyrus and placed it before your great divinity, and whom your great divinity knows —
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query, Esarhaddon, king of Assyria, strive and plan, and do whatever he has written in this papyrus?
Disregard that he who touches the forehead of the sheep has eaten, drunk, or anointed himself with anything unclean
Disregard that I, the haruspex your servant, have eaten, drunk, or anointed myself with anything unclean, have seen fear and terror at night, have altered or changed the proceedings
If he, having planned, sends them, will they kill what there is to kill, loot what there is to loot, and plunder what there is to plunder,
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, or jumbled the oracle query in my mouth
I ask you, Šamaš, great lord, whether, should Assurbanipal, king of Assyria, send men, horses, and an army, as he wishes, with Nabû-šarru-uṣur, chief eunuch,
they will make an incursion into the district of Gambulu, kill what there is to kill, loot what there is to loot, and take their property and their possessions.
May this query go to your great divinity, O Šamaš, great lord, and may an oracle be given as an answer
I ask you, Šamaš, great lord, whether Esarhaddon, king of Assyria, should send Ša-Nabû-šû, the chief eunuch, with an army, as great as he wishes, against the enemy troops which have now set up camp against the city Ṣiṣṣirtu, a fortress of Harhar,
The 'well-being' is present. The 'path' on the left of the gall bladder is present. The top of the right lung is split. The top of the middle surface of the 'finger'
The base of the middle part is 'loose.' The breast-bone is thick. The coils of the colon are 16 in number. The heart of the sheep is normal
There are 2 'paths', the lower one descending to the left. The 'well-being' is present. The 'path' on the left of the gall bladder
Does your great divinity know it? Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
or whether someone else will cause him to plot it, and he will listen and make common cause with someone else
of this year, for 30 days and nights, the term stipulated for the performance of this extispicy —
Should Assurbanipal, son of Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity
Will whatever is written in this papyrus and placed before your great divinity be successfully accomplished?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, or have jumbled the oracle query in my mouth
I ask you, Šamaš, great lord, whether whatever is written in this papyrus and placed before your great divinity will be successfully accomplished.
Disregard the formulation of today's case, be it good, be it faulty, and that a clean or unclean person has touched the sacrificial sheep
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has touched the libation beer, the maṣhatu flour, the water, the pot, or the fire
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, or jumbled the oracle query in my mouth
Should Esarhaddon, king of Assyria, strive and plan, and add to the troops in the city Karibtu, which is located on the border of
th day of the month Sivan III of this year, for 40 days and nights, the term stipulated for the performance of this extispicy — within this stipulated term,
will Kaštaritu with his troops, or the troops of the Cimmerians, or the troops of the Manneans, or the troops of the Medes, or any other enemy, strive and plan?
Will they, be it by means of war, or pressure, or by force, or by means of famine, or a breach, or ladders or ramps, or battering rams, or through friendliness and peaceful negotiations, or through any ruse of capturing a city,
capture the city Karibtu, enter that city, Karibtu, and conquer that city, Karibtu? Will it be delivered to them? Does your great divinity know it?
Is the capture of that city, Karibtu, by any enemy, from this day to the day of my stipulated term, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Kaštaritu, with his troops, or the troops of the Cimmerians or the troops of the Medes or the troops of the Manneans, or any enemy will enter that city, Karibtu, conquer that city, Karibtu, and whether it will be delivered to them.
If in the top of the left surface of the 'finger' there is a 'weapon'-mark which faces the top of the 'finger': the enemy's onslaught will be successful.
If there is a 'weapon'-mark above the 'increment' which rises from right to left: my army will take the enemy's booty.
The base of the 'station' is protruding pointedly. In the top of the left surface of the 'finger' there is a 'weapon'-mark which faces the top of the 'finger.'
now Assurbanipal, king of Assyria, a king created by you, who is attentive to your gentle breath and whose eyes are set on your personal protection, has heard:
The gall bladder is flattened. Above the 'increment' there is a 'weapon'-mark which faces the 'yoke.'
The man whose name is written in this oblong tablet and placed before your great divinity, and concerning whom it was said to Assurbanipal, king of Assyria, your servant:
There is a hole over the wide part of the left side of the 'finger' toward the side of the middle surface of the 'finger.'
The base of the 'station' protrudes pointedly. The 'paths' are two, the upper one is white and speckled.
will Sin-tabni-uṣur, son of Nikkal-iddina, become hostile to Assurbanipal, king of Assyria, your creature? Will he side with Šamaš-šumu-ukin, or make common cause with him?
The 'station' is present. If the 'paths' are two, and the left 'path' is located on the right 'path': the enemy's weapons will prevail over the prince's weapons.
If there is a hole in the right side of the 'station': downfall of the army. Secondly, 'station' in the protasis refers to shrine and dais.
Nabû-bel-šimate, the Sealander, who did not keep the favor of Assurbanipal, king of Assyria, your creature, his lord, who invoked your great name lightly, and disregarded it haughtily —
now Assurbanipal, king of Assyria, your worshipper, has heard: "He has mustered archers in Elam and is coming" —
will he fight to do battle with the men and army of Assurbanipal, king of Assyria, or with the Assyrians, or the Akkadians, or the Chaldeans, or the Arameans, who have grasped the feet of Assurbanipal, your creature?
Disregard that he is marching but stops either on the border of Elam, or on the border of his own country, whether to cause fear or to acquire help, and does not cross the frontiers of Assyria
Should Esarhaddon, king of Assyria, strive and plan? Should he enter his son, Sin-nadin-apli, whose name is written in this papyrus and placed before your great divinity, into the Succession Palace?
Is it pleasing to your great divinity? Is it acceptable to your great divinity? Does your great divinity know it?
Is the entering of Sin-nadin-apli, son of Esarhaddon, king of Assyria, whose name is written in this papyrus, into the Succession Palace, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, have eaten, drunk, or anointed myself with anything unclean, or have jumbled the oracular query in my mouth
I ask you, Šamaš, great lord, whether Esarhaddon, king of Assyria, should enter his son, whose name is written in this papyrus, into the Succession Palace.
Ditto and the base of the middle 'finger' of the lung is 'bound,' a storm will cause a ship without a rudder to drift, but Šamaš and Marduk will always see it into a safe mooring. It is favorable in both a favorable and unfavorable case
In the base of the wide part of the left side of the 'finger' towards the side of the middle surface of the 'finger' there is a hole.
If the top of the 'station' is split and the gall bladder is flattened: the enemy's army will not achieve its enterprise.
If the 'paths' are two, and the right 'path' is located on the left 'path': the prince's weapons will prevail over the enemy's weapons.
If a filament lies crosswise in the top of the 'station': the god will not listen to the prince's prayer. In warfare: the prince's army will not achieve its enterprise
It takes the place of a cyst. If the front of the top of the gall bladder is split, it is a split referring to the diviner's negligence. A pole will break. The merchant will lose his money bag on the business trip he is taking, and will return empty-handed
If there is a fissure in the left side of the gall bladder which faces the base of the 'finger': niphu, false prediction
If in the 'palace' of the 'finger' a long design is drawn straight and the left of the 'finger' is split: Illil will remove from the Ekur the scepter, throne and reign of the king
In the 'lift of the head' of the left lung there is a 'weapon'-mark, and it faces the surface of the right lung
In the 'lift of the head' of the left lung there is a 'weapon'-mark and it faces the surface of the right lung
if the men and army of Assurbanipal, king of Assyria, march against Šamaš-šumu-ukin, will he fall into their hands? Favorable.
If there is a 'weapon'-mark over the 'increment' which rises from right to left: my army will take the spoils of the enemy's army.
Should Assurbanipal, king of Assyria, appoint the man whose name is written in this tablet and placed before your great divinity, to an office? If he appoints him, will he
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has touched the libation beer, the maṣhatu-flour, the water, the container, and the fire
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, touched, or stepped upon anything unclean, have changed or altered the proceedings, or that the oracle query has become jumbled or impaired in my mouth
The 'strength' is absent. The gall bladder is flattened. Above the 'increment' there is a cross-shaped marking
From this day, the 3rd day of this month, the month Iyyar II, to the 11th day of the month Ab V of this year, for these 100 days and nights, the term stipulated for the performance of this extispicy — within this stipulated term,
will Kaštaritu with his troops, or the troops of the Cimmerians, or the troops of the Medes, or the troops of the Manneans, or any other enemy, strive and plan?
or by a treaty invoking the names of god and goddess, or through friendliness or peaceful negotiations, or through any ruse of capturing a city, capture the city Kišassu? Will they enter that city, Kišassu?
Will they conquer that city, Kišassu? Will it be delivered to them? Does your great divinity know it?
Disregard what happens after my stipulated term; disregard that they should think about it but turn back and go away
Disregard the formulation of today's case, be it good, be it faulty, and that the day is overcast and it is raining
I ask you, Šamaš, great lord, whether from this day, the 3rd day of this month, the month Iyyar II, to the 11th day of the month Ab V of this year, either Kaštaritu and his troops, or the troops of the Cimmerians, or the troops of the Manneans, or the troops of the Medes, or of any other enemy,
There is a hole above the top of the 'station.' The 'path,' 'strength,' 'well-being,' and the 'path' on the left of the gall bladder are present. The 'weapon'-mark of the 'increment' rises towards the left. The upper part is elevated
The middle 'finger' of the lung, its base is 'loose.' The breast-bone is thick. The coils of the colon
The vertebrae are recessed on the left. First extispicy. The 'station' is present. The middle of the 'path' is effaced and
a bifurcation in its middle faces the gall bladder. The 'well-being' and the 'path' on the left of the gall bladder are present. The 'weapon'-mark of the 'increment' rises towards the left. The upper part is elevated. The base of the middle 'finger' of the lung is 'bound.'
The breast-bone is thick. The coils of the colon are 16 in number. The heart of the ram is normal. Check-up
The 'weapon'-mark of the 'increment' rises towards the left. The upper part is elevated. The base of the middle part is 'loose.'
The breast-bone is thick. The coils of the colon are elevated and turned on the left. Their number is 16
In the right side of the 'finger' there is a hole. In the top of the left surface of the 'finger' there is a 'weapon'-mark. It faces the top of the 'finger.'
Should Assurbanipal, king of Assyria, your creature, appoint the man whose name is written in this oblong tablet and placed before your great divinity, to the priesthood of Sin?
If he appoints him, is it pleasing to your great divinity? Is it acceptable to your great divinity? Is it pleasing to the great lord, Sin? Is it acceptable to the great lord, Sin?
The 'well-being' is inundated. The 'path' on the right of the gall bladder is raised, lies in the cystic duct, and is inundated.
If there is a cross-shaped marking in the right side of the lung, there will be confusion in the land.
If he appoints him to this position, will he in his speech and thoughts side with Assurbanipal, his lord?
The middle of the 'station' is effaced. The 'path' on the left lies on a 'path.' The 'strength' lies in the left jamb of the 'gate of the palace.'
Inside the right side of the gall bladder there is a cross-shaped marking. The 'well-being' is present.
The top of the 'station' is pointed. If the 'crucible' is curled all over on the right and left upward, and the 'path' lies within it: in warfare, the weapons of the prince will have no equal. In a distant time, the prince's land will be obedient to him.
The 'well-being,' the 'path' on the right of the gall bladder, and the 'base of the throne' are present.
within this stipulated term, will the troops of the Scythians, and the troops of the Cimmerians emerge from the pass of
The 'station' is present. The 'path' is present. The 'strength' and 'well-being' are present. In the left side of the gall bladder a 'foot'-mark is overturned
If the 'paths' are two, and the right 'path' lies on the left 'path': The prince's weapons will prevail over his enemy's weapons
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, will Assurbanipal, king of Assyria, recover, get well, be saved, rescued, extricated from his illness?
Does your great divinity know it? Are the recovery and rescue of Assurbanipal, king of Assyria, from this illness which afflicts him, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered, added to, or changed the ritual proceedings
I ask you, Šamaš, great lord, whether Assurbanipal, king of Assyria, will recover, get well, be saved, rescued, extricated, from this illness which again afflicts him?
, have they honestly sent true, sincere words of reconciliation to Esarhaddon, king of Assyria? Does your great divinity know it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or altered or changed the proceedings
Ša-Nabû-šû, the chief eunuch of Esarhaddon, king of Assyria, who has gone with eunuchs and magnates, the army of Esarhaddon, king of Assyria, against
Is it pleasing to your great divinity? Is it acceptable to your great divinity? Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
I ask you, Šamaš, great lord, whether whatever Esarhaddon, king of Assyria, wrote on this papyrus and placed before your great divinity, he should do according to this document,
whether it is pleasing to your great divinity, whether it is acceptable to your great divinity.
Should Šamaš-šumu-ukin, son of Esarhaddon, king of Assyria, within this year seize the hand of the great lord Marduk in the Inner City, and should he lead Bel to Babylon? Is it pleasing to your great divinity and to the great lord, Marduk?
Is it acceptable to your great divinity and to the great lord Marduk? Does your great divinity know it? Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, or that the oracle query has become jumbled in my mouth
I ask you, Šamaš, great lord, whether Šamaš-šumu-ukin, son of Esarhaddon, king of Assyria, should within this year seize the hand of the great lord, Marduk, in the Inner City, and lead Bel to Babylon,
whether it is pleasing to the great lord, Marduk, whether it is acceptable to the great lord, Marduk.
will the chief eunuch of Esarhaddon, king of Assyria, and his troops and army who have gone against him, drive Mugallu and his troops away from the wall of
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or that he has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the ritual proceedings
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, or that I have made the oracle query jumbled and faulty in my mouth
strive and plan, and will they go to the district of Ashkelon to wage war against Esarhaddon, king of Assyria?
troops will come to wage war against Esarhaddon, king of Assyria, and whether they will fight against each other.
Should NN with the army of Esarhaddon, king of Assyria, set up camp against the city Quhna, a fortress of Mugallu of Melid? Is it pleasing to your great divinity?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or that he has eaten, drunk, or touched anything unclean
I ask you, Šamaš, great lord, whether NN, together with the army of Esarhaddon, king of Assyria, should set up camp against the city Quhna, a fortress of Mugallu of Melid,
will he instigate an insurrection and rebellion against Esarhaddon, king of Assyria, or make common cause with his enemy? Does your great divinity know it?
The messenger whom Mugallu the Melidean sent to Esarhaddon, king of Assyria to conclude a treaty, and whom your great divinity knows —
Niq'a, mother of Esarhaddon, king of Assyria, who is now ill, and on whom the 'hand' of Nanaya of Uruk is being placed in extispicy —
I ask you whether the 'hand' of Nanaya of Uruk, which is being placed on her in extispicy, will be placed for death, and whether the 'hand' of Nanaya of Uruk will be placed on her in extispicy.
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, that I have seen fear and terror at night, or that the oracle query has become jumbled in my mouth
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten, drunk, or anointed himself with anything unclean
Esarhaddon, king of Assyria, who now is intent on sending to the destination of his preference the troops and armed forces which are written in this papyrus, and placed before your great divinity, and whom your great divinity knows —
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query strive and plan? Should he send these troops and armed forces to where he wishes? Is it pleasing to your great divinity?
If he, having planned, sends them, will these troops and armed forces go to where he wishes? Will the enemy whose name is written in this papyrus and placed before your great divinity
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has seen fear and terror at night, has eaten, drunk, or anointed himself with anything unclean, or has touched the libation beer, the maṣhatu-flour, the water, the container, and the fire
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, have eaten, drunk, or anointed myself with anything unclean, or have changed or altered the proceedings, or that the oracle query has become jumbled in my mouth
and whether they will kill what there is to kill, seize what there is to seize, plunder what there is to plunder, and loot what there is to loot.
The 'paths' are 2, the left 'path' is located over the right 'path.' The middle of the 'path,' on the left
Esarhaddon, king of Assyria, who is now intent on sending a messenger of his choice to NN, king of Hubuškia, and whom your great divinity knows —
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query, Esarhaddon, king of Assyria, strive and plan, and send his messenger to Hubuškia?
Will the subject of this query, Esarhaddon, king of Assyria, be troubled and angry on account of it? Does your great divinity know it?
that messenger will be attacked by the Cimmerians, or the Urarṭians, or the Manneans, or the Scythians, or the
Should Esarhaddon, king of Assyria, send Ša-Nabû-šû, chief eunuch, and the army at his disposal to take the road, and to go to capture the city Amul?
Is the capture of that city, Amul, by Ša-Nabû-šû, chief eunuch, and the army of Esarhaddon, king of Assyria, in this expedition of theirs, decreed and confirmed in a favorable case, by the  command of your great divinity, Šamaš, great lord?
Disregard that a clean person or an unclean man or woman has touched the sacrificial sheep, or blocked the way of the sacrificial sheep
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, or that the oracle query has become jumbled and impaired in my mouth
I ask you, Šamaš, great lord, whether, should Ša-Nabû-šû, chief eunuch, with the army of Esarhaddon, king of Assyria, go to capture that city, Amul,
they will capture that city, Amul, enter that city, Amul, and conquer that city, Amul, and whether it will be delivered to them.
The left of the 'finger' is split in 2 places. The 'weapon'-mark of the 'increment' rises on the left
Disregard the formulation of today's case, be it good, be it faulty, and that an unclean person has touched the sacrificial sheep
the troops and army of Assyria should go and besiege the city that is written in this papyrus and placed before your great divinity,
or will a strong enemy attack NN, and the men, horses and army at his disposal, and kill and plunder them? Will Esarhaddon, king of Assyria, be troubled and angry?
From this day, the 6th day of this month, Iyyar II, to the 12th day of this month, Iyyar, for these 7 days and nights, my stipulated term — within this stipulated term,
will either Kaštariti with his troops, or the troops of the Cimmerians or the troops of the Medes, or the troops of the Manneans
If he appoints him, will he remain loyal to Esarhaddon, king of Assyria? Will he remain loyal to Assurbanipal, the crown prince of the Succession Palace? Will he guard the interests of Esarhaddon, king of Assyria?
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the office of 'bishop' in
he will remain loyal to Esarhaddon, king of Assyria, remain loyal to Assurbanipal, the crown prince of the Succession Palace, and guard the interests of Esarhaddon, king of Assyria.
Should Esarhaddon, king of Assyria, send the messenger whom he wishes to Kaštaritu, city lord of Karkaššî? And if Esarhaddon, king of Assyria, sends his messenger to go to Kaštaritu, will he, on the advice of his counsellors, seize that messenger, question him, and kill him?
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, send the messenger of his choice to go to Kaštaritu, city lord of Karkaššî,
whether Kaštaritu, on the advice of his counsellors, will seize, question, and kill that messenger.
It has a 'station.' The 'paths' are 2, the inside of the lower one is white and speckled. The 'well-being' is present
there is a hole. The 'path' is present. The 'strength' is absent. The 'finger' is thick. The lower part is elevated
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, that I have eaten, drunk, or touched anything unclean, that I have changed or altered the proceedings
The 'strength,' 'well-being,' the 'path' on the left of the gall bladder, and the 'base of the throne' are present
If he appoints him, as long as he holds this position, will he instigate an insurrection and rebellion against Assurbanipal
From this day, the 8th day of this month, Iyyar II, of this year, to the 7th day of Sivan III of this year, the stipulated term —
Disregard that an unclean person has performed extispicy in this place, or blocked the way of the sacrificial sheep
Will the troops of the Manneans, together with the armed forces that are with them, go against the men, horses and army of Assurbanipal, king of Assyria,
, will the weapons, men, horses and army of Assurbanipal, king of Assyria, in the ensuing battle prevail over
whether the troops of the Manneans, together with the armed forces that are with them, will go to confront the men, horses and army of Assurbanipal, king of Assyria, and whether in the ensuing battle
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered, added to, or changed the proceedings
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night
Disregard that a clean or unclean person has touched the sacrificial sheep, or blocked the way of the sacrificial sheep
I ask you, Šamaš, great lord, whether the things written on this papyrus and placed before your great divinity will be carried out successfully.
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, that I have eaten, drunk, or touched anything unclean, or that I have changed or altered the proceedings
Disregard that an unclean man or woman has come near the place of the extispicy and made it unclean.
Disregard that the ram offered to your divinity for the performance of the extispicy is deficient or faulty.
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, or jumbled the oracle query in my mouth
The lady NN, who is placed before your great divinity, who is now ill, and on whom the 'hand' of Nanaya is being placed in extispicy, whom your great divinity knows —
Will they attain their objective, will they return alive from that expedition, and set foot on Assyrian soil?
Disregard that a clean or an unclean person has touched the sacrificial sheep, or blocked the way of the sacrifice
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions,
Disregard that the ram offered to your great divinity for the performance of the extispicy is deficient or faulty.
Disregard that he who touches the forehead of the sheep has touched the libation beer, the maṣhatu-flour, the water, the container and the fire.
Disregard that I, the haruspex your servant, have eaten, drunk, or anointed myself with anything unclean, have seen fear and terror at night, have altered or changed the proceedings, or that the oracle query has become jumbled in my mouth.
Disregard that enemies lie in ambush at his right and left and he will be passing through enemy ambushes
Disregard that the ram offered to your great divinity for the performance of the extispicy is deficient or faulty, or
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten, drunk or anointed himself with anything unclean
Disregard that a clean or unclean person has touched the sacrificial sheep or blocked the way of the sacrificial sheep
should he take the hand of his god, or the hand of his goddess, or the hand of his city god, or the hand of a god of heaven, or the 'hand' of a god of earth,
should he pay attention, and frequent the holy places of his gods, so that the wrath of god and goddess may not befall him?
Is it decreed and confirmed by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have changed or altered the proceedings, or that the oracle query has become jumbled in my mouth
I ask you, Šamaš, great lord, whether, should the subject of this query, Esarhaddon, king of Assyria, appoint the man whose name he wrote in this papyrus and placed before your great divinity, to a position of his choosing,
he will speak malicious words of evil against Esarhaddon, and make an insurrection or revolt against him.
Should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the office which is written in this papyrus?
If he appoints him, will he instigate an insurrection and rebellion against Esarhaddon, king of Assyria, or against Assurbanipal, the crown prince of the Succession Palace, or will he cause others to instigate it?
that man, as long as he holds this position, will instigate an insurrection and rebellion against Esarhaddon, king of Assyria, cause others to instigate it, plot it, or cause others to plot it,
Dur-Illil, a fortress of Esarhaddon, king of Assyria, located on the border of Mannea, which the Manneans captured, took possession of, and stationed their troops within it —
should NN together with men, horses, and an army, as he wishes, go to capture that city Dur-Illil, and will they,
Will he speak evil things and malicious words against Esarhaddon, king of Assyria, and make an insurrection and rebellion against him?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten or drunk anything unclean
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten or drunk anything unclean, have changed or altered the proceedings, or that the oracle query has become jumbled and impaired in my mouth
he will speak malicious words, evil things against Esarhaddon, king of Assyria, and make insurrection and rebellion against him.
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk or anointed myself with anything unclean, have changed or altered the proceedings, or that the oracle query has become jumbled or impaired in my mouth
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions,
Will Esarhaddon, king of Assyria, be troubled and angry? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, have eaten, drunk, or anointed myself with anything unclean, have changed or altered the proceedings, jumbled and impaired the oracle query in my mouth, or that the day is advanced
will they attack him, and kill and plunder him? Will Esarhaddon, king of Assyria, be troubled and angry?
Will the governors, magnates, soldiers, horses, and army of Esarhaddon, king of Assyria, in Bit-Kari
Should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the position which is written in this papyrus?
Disregard that I, the haruspex your servant, have eaten, drunk, or touched anything unclean, seen fear and terror at night, or altered or changed the proceedings
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, or changed or altered the proceedings
plot to kill Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace,
Esarhaddon, king of Assyria, who is now intent on sending the person whose name is written in this papyrus and placed before your great divinity, against the cities of
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the position of his choosing,
he will instigate or cause others to instigate an insurrection and rebellion against Esarhaddon, king of Assyria,
Kaštaritu, city lord of Karkaššî, who wrote to Mamitiaršu, a city lord of the Medes, as follows: "Let us act together and break away from Assyria" —
Will Mamitiaršu listen to him? Will he comply? Will he be pleased? Will he become hostile to Esarhaddon, king of Assyria this year? Does your great divinity know it?
Is the hostility of Mamitiaršu, a city lord of the Medes, against Esarhaddon, king of Assyria, decreed and confirmed in a favorable case
I ask you, Šamaš, great lord, whether Mamitiaršu, a city lord of the Medes, will come to an agreement with Kaštaritu, city lord of Karkaššî,
The 'paths' are two, the lower one is white and speckled. The 'strength' and 'well-being' are present. There is a fissure in the left side of the gall bladder which faces the base of the 'finger.'
The middle of the 'path' is effaced. The 'strength' is present. The 'well-being' is distant. The 'paths' on the left of the gall bladder are two. The upper and lower parts are intermixed
Since they have been sending messages to Assurbanipal, king of Assyria, saying: "Should he appoint Sin-šarra-uṣur son of Nikkal-iddina over us, the Puqudu and the Sealand will switch their allegiance to Assyria and become your subjects" —
This report which was communicated to Assurbanipal, king of Assyria: "Tammaritu, king of Elam, is mobilizing his troops and making a hostile incursion into Assyrian territory" —
of this year, will the troops and army of Tammaritu, king of Elam, come forth to engage in battle and will they make a hostile incursion into Assyrian territory, or against Nippur?
This rumor of an insurrection which was reported to Assurbanipal, king of Assyria, son of Esarhaddon, king of Assyria, thus:
about this rumor of insurrection which was reported to Assurbanipal, king of Assyria, son of Esarhaddon, king of Assyria, thus:
ian troops, Median troops, Cimmerian troops, or any other enemy, will they be saved, survive, be well? Will they evade them and get out,
will they achieve victory and power? Will the chief eunuch and his army return safely and set foot on Assyrian soil?
Disregard that I, the haruspex your servant, have changed or altered the proceedings, or jumbled the oracle query in my mouth
Adar XII of this year, should the magnates and governors of Bit-Kari and Saparda go to the district of Media to collect a tribute of horses?
they will inflict a defeat upon them, loot what there is to loot and plunder what there is to plunder.
The 'station' and the 'path' are present. There are 3 'well-beings.' The left of the gall bladder is attached. The 'finger' is thick. The upper part
I ask you, Šamaš, great lord, whether the governors and magnates with the men, horses, and army at their disposal, who are going to the district of Media to collect a tribute of horses,
in this expedition of theirs will escape or save themselves from the troops of the Medes, or from the troops of the Scythians or from any other enemy
From this day, the 22nd day of this month, Sivan III, to the 21st day of the following month, Tammuz IV, of this year, for 30 days and nights, the stipulated term for the performance of this extispicy — within this stipulated term,
will the troops of the Scythians, which have been staying in the district of Mannea and which are now moving out from the territory of Mannea, strive and plan?
Will they move out and go through the passes of Hubuškia to the city Harrania and the city Anisus? Will they take much plunder and heavy booty from the territory of Assyria? Does your great divinity know it?
I ask you Šamaš, great lord, whether from this day, the 22nd day of this month, Sivan III of this year, to the 21st day of the coming month, Tammuz IV of this year, for 30 days and nights,
the Scythian troops which are in the district of Mannea will move out and go through the passes of Hubuškia to the city Harrania and the city Anisus, and take much plunder, heavy booty, from the territory of Assyria.
Will they kill what there is to kill, plunder what there is to plunder, and loot what there is to loot? Will they annex any of the fortresses of Šubria, few or many, and turn them into their own?
Disregard the formulation of today's case, be it good, be it faulty, and that the day is overcast, and it is raining
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or that he has eaten, drunk, or anointed himself with anything unclean
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, that I have eaten, drunk, or anointed myself with anything unclean, or that the oracle query has become jumbled in my mouth
th day of this month, Nisan I, to the 1st day of the month Tammuz IV of this year, Ursâ, king of Urarṭu, together with his army, will take the road from wherever they are and go to Šubria,
whether they will kill what there is to kill, plunder what there is to plunder, and loot what there is to loot in the cities of Šubria,
and whether they will annex any of the cities of Šubria, few or many, and turn them into their own.
along with the crew of the boat with him, who grasped the feet of Esarhaddon, king of Assyria, whom Esarhaddon, king of Assyria, concluded a treaty with and entrusted with
of the gall bladder is split and faces the base of the 'finger.' In the base of the middle surface of the 'finger' there is a 'weapon'-mark and it faces downward
Should Assurbanipal, son of Esarhaddon, king of Assyria, send Nabû-šarru-uṣur, the rab mūgi, to Ikkalû, who dwells in the city Arwad?
If he sends him, will Ikkalû listen to and comply with the message which Assurbanipal is sending to Ikkalû by the hand of Nabû-šarru-uṣur, the rab mūgi?
Disregard that an unclean person has touched the sacrificial sheep, or blocked the way of the sacrificial sheep
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten, drunk, or anointed himself with anything unclean
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, anointed myself with, or touched anything unclean, changed or altered the proceedings, or jumbled the oracle query in my mouth
I ask you, Šamaš, great lord, whether Assurbanipal should send Nabû-šarru-uṣur, the rab-mūgi, to Ikkalû,
Should Assurbanipal, son of Esarhaddon, king of Assyria, send Nabû-šarru-uṣur, rab mūgi, to Egypt, as he wishes, and should he go? If he goes, will he successfully carry out whatever oral orders Assurbanipal is giving to him?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten or drunk anything unclean
Disregard that I, the haruspex your servant, have jumbled the oracle query in my mouth, or changed or altered the proceedings
I ask you, Šamaš, great lord, whether Assurbanipal, son of Esarhaddon, king of Assyria, should send Nabû-šarru-uṣur, rab-mūgi, to Egypt, and whether he will carry out whatever orders Assurbanipal is giving to him.
Should Esarhaddon, king of Assyria, strive and plan? Should he, with his troops and camp, an army as great as he wishes, take the road, and go to the district where he wishes? Will he
Will Esarhaddon, king of Assyria, with his troops and camp, return and set foot on Assyrian soil? Will he safely enter his palace in Nineveh?
Disregard that an unclean person has performed extispicy in this place, or that unclean people have come near the place of the extispicy and made it unclean
Should Assurbanipal, son of Esarhaddon, king of Assyria, strive and plan? Should he send Ša-Nabû-šû, chief eunuch, with men, horses, and an army, as great as he wishes, to the city
ian troops, Median troops, Cimmerian troops, or any other enemy?  Will they be saved, survive, be well? Will they evade them and get out,
will they achieve victory and power? Will the chief eunuch and the army at his disposal return safely and set foot on Assyrian soil?
should send Ša-Nabû-šû, chief eunuch, with men, horses, and an army as great as he wishes, to that city
The middle 'finger' of the lung is atrophied. The coils of the colon are 14 in number. The heart of the ram is normal
Disregard that the oracle query has become jumbled in the mouth of the haruspex, your servant, or that he has changed or altered the proceedings
Is it decreed and confirmed by the command of your great divinity? Will he who can see, see it? Will he who can hear, hear it?
Disregard the formulation of today's case, be it good, be it faulty, and that the day is overcast
city lord of the land of Nartu line up a battle array against troops of Esarhaddon, king of Assyria?
The breast-bone is thick. The coils of the colon are 14 in number. The heart of the ram is normal. Check-up
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or has altered or changed the proceedings
Should he send men, horses and troops, as he wishes, to the district and the cities written in this papyrus, and placed before your great divinity? Should they go?
I ask you, Šamaš, great lord, whether Esarhaddon, king of Assyria, should send men, horses, and troops, as he wishes, to the district and the cities written in this papyrus and placed before your great divinity, and whether they should go.
The 'strength' is absent. The 'path' on the left of the gall bladder is present. There is a 'request'-mark in the base of the middle surface of the 'finger.'
Will whatever is written in this papyrus and placed before your great divinity be accomplished successfully?
Disregard that I, the haruspex your servant, have jumbled the oracle query in my mouth, or changed or altered the proceedings
I ask you, Šamaš, great lord, whether whatever is written in this papyrus and placed before your great divinity will be carried out successfully.
Should Esarhaddon, king of Assyria, plan whatever is written in this papyrus and placed before your great divinity, and do accordingly?
The 'station' and the 'path' are present. The 'strength,' and the 'path' on the left of the gall bladder are curled. The left of the gall bladder
The breast-bone is thick. The coils of the colon are 14 in number. The heart of the sheep is normal. Check-up. The 'station'
is placed on him in extispicy, is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten, drunk, anointed himself with, touched, or stepped upon anything unclean
Niq'a, mother of Esarhaddon, king of Assyria, who is now ill, and on whom the 'hand' of god Iqbi-damiq was placed in extispicy —
is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, have eaten, drunk, or anointed myself with anything unclean, changed or altered the proceedings, or jumbled the oracle query in my mouth
The lady NN, who is placed before your great divinity, who is now ill and on whom the 'hand' of Nanaya of Uruk is being placed in extispicy —
Is it decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
, should they load the statue of the great lord Marduk on the boat in the Inner City, and should he go to Babylon
Is it pleasing to your great divinity and to the great lord, Marduk? Is it acceptable to your great divinity and to the great lord, Marduk?
Does your great divinity know it? Is the going of the statue of the great lord Marduk to Babylon decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, or jumbled the oracle query in my mouth
whether it is acceptable to the great lord, Marduk, whether it is pleasing to the great lord, Marduk.
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, touched the libation beer, the maṣhatu flour, the water, the container and the fire, changed or altered the proceedings, or jumbled the oracle query in my mouth
th of Iyyar II of the coming year the statue of the great lord Marduk should be loaded on to a boat in the Inner City and go to Babylon
Should Assurbanipal, son of Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the office of high priest in the shrine of Marduk
From this day, the 6th day of this month, the month Adar XII, to the 5th day of the month Sivan III of the coming year, for 90 days and nights, my stipulated term — within this stipulated term,
will any of the eunuchs and the bearded officials, the king's entourage, or senior members of the royal line, or junior members of the royal line, or any relative of the king whosoever,
or the prefects, or the recruitment officers and team commanders, or the royal bodyguard, or his personal guard, or the king's chariot men, or the keepers of the inner gates,
or the keepers of the outer gates, or the attendants of the mule stables, or the lackeys, or the cooks, confectioners and bakers, the entire body of craftsmen,
or the Itu'eans, the Elamites, the mounted bowmen, the Hittites and the Gurreans, or the Akkadians, Arameans, or Cimmerians, or the Egyptians, or the Nubians, or the Qedarites,
or their brothers, or their sons, or their nephews, or their friends, or their guests, or their accomplices, be they eunuchs or bearded officials, or any enemy at all,
whether while he is sitting on the royal throne, or in a chariot, or in a rickshaw, or while walking, whether while going out or coming in,
Does your great divinity know it? Is the  making of an uprising and rebellion against Esarhaddon, king of Assyria, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that I, the haruspex your servant, have eaten, drunk, or anointed myself with anything unclean, or changed or altered the proceedings
I ask you, Šamaš, great lord, whether from this day, the 6th day of this month, Adar XII, to the 5th day of the month Sivan III of the coming year, they will make an uprising and rebellion against Esarhaddon, king of Assyria, and whether they will act in a hostile manner against him, and kill him.
the 'path' is present. The 'strength' is absent. The left of the gall bladder is attached. The middle surface of the 'finger'
The base of the middle 'finger' of the lung is 'bound.' The breast-bone is thick. The coils of the colon are turned on the right
within this stipulated term, will any of the magnates and governors, or any of the eunuchs and the bearded officials, the king's entourage, or any among senior members of the royal line
or junior members of the royal line, or the prefects, the recruitment officers and the team commanders, or the chariot drivers and the 'third men,' or the chariot fighters,
or the Itu'eans, the Elamites, the mounted bowmen, the Gurreans, or the Manneans, the Medes, the Cimmerians, or the Arameans and the Hittites, or the Philistines, or the Sidonians, or the Egyptians and the Nubians, or the Qedarites, or the Šabuqeans, or the eunuchs who bear arms,
or the bearded officials who bear arms and stand guard for the king, or any of the entire body of those exempt,
will they instigate insurrection and rebellion against Esarhaddon, king of Assyria, or act with evil intent against him? Does your great divinity know it?
Is the instigating of insurrection and rebellion against Esarhaddon, king of Assyria, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
If he goes as long as he is away, will any of the magnates and governors, or any of the senior members of the royal family, or any of the junior members of the royal line,
The left of the gall bladder is split. The top of the left surface of the 'finger' is split in two places. The upper part is elevated
is loose. Its left is split. The breast-bone is thick. The coils of the colon are turned on the left and are 18 in number
The base of the middle 'finger' of the lung is 'loose.' The breast-bone is thick. There is a 'weapon'-mark of 'assistance.' The coils of the colon are 14 in number. Check-up
Should Esarhaddon take the man whose name is written in this papyrus and placed before your great divinity, into his entourage?
While he is in the entourage of Esarhaddon, king of Assyria, will he plan something bad, an evil plan of sedition, rebellion and insurrection, against Esarhaddon, king of Assyria?
Will he instigate it, or cause others to instigate it? Will he order it, or cause others to order it? Will he plot it, or cause others to plot or undertake it, or will he turn to his enemy?
I ask you, Šamaš, great lord, whether the man whose name is written in this papyrus and whom Esarhaddon, king of Assyria, has taken into his entourage,
It has a 'station'. The 'path' and the 'well-being' are present. The left side of the gall bladder is split and drags towards its front. The 'finger' is thick
If he appoints him, as long as he holds this position, will he instigate an insurrection and rebellion against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace?
Will he cause others to instigate it? Will he order it, or cause others to order it? Will he plot it or cause others to plot it or incite it?
Or will someone else cause him to plot it, and will he listen and turn to disobedience, or act with evil intent against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments,
I ask you, Šamaš, great lord, whether Esarhaddon, king of Assyria, should appoint the man whose name is written in this papyrus and placed before your great divinity, to the position which is written in this papyrus,
and whether he will instigate an insurrection and rebellion against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession palace, or will cause others to instigate it, or will act with evil intent against them.
The 'station' is curved, and turns towards a 'weapon'-mark. In the right side of the 'station' there is a hole. The 'path' and 'strength' are present. There are two left fissures, and the lower one faces the base of the 'finger.' In the top of the left surface of the 'finger' there is a 'weapon'-mark which faces upward
The upper part is elevated. The base of the middle part is 'loose.' Inside the 'cap' of the lung there is a 'foot'-mark. The breast-bone is thick. The coils of the colon are 16 in number
Will he cause others to instigate it? Will he plot it or cause others to plot it? Will he order it, or cause others to order it or incite it? Or will someone else cause him to plot it, and will he listen, and turn to disobedience?
Or will he act with evil intent against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace? Does your great divinity know it?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, changed or altered the proceedings, or jumbled the oracle query in my mouth
he will instigate an insurrection and rebellion against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace, cause others to instigate it, or act with evil intent against them.
If he appoints him, as long as he holds this position, will he instigate an insurrection and rebellion against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace, or cause others to instigate it?
Will he order it or cause others to order it? Will he plot it or cause others to plot it? Will he incite it, or cause others to incite it? Or will someone else cause him to plot it, and will he listen, and turn to disobedience?
If he appoints him, as long as he holds this position, will he instigate an insurrection and rebellion against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace, or cause others to instigate it?
Will he order it or cause others to order it? Will he plot it, or cause others to plot it or incite it? Or will someone else cause him to plot it, and will he listen, and turn to disobedience?
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the position which is written in this papyrus,
he will instigate or cause others to instigate an insurrection and rebellion against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace, or act with evil intent against them.
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus
If he appoints him, as long as he holds this position, will he instigate an insurrection and rebellion against Esarhaddon, king of Assyria?
Or will someone cause him to plot it, and will he listen, and set out on disobedience? Or will he act with evil intent against him?
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, admit the man whose name is written in this papyrus and placed before your great divinity, into his entourage,
he will instigate an insurrection and rebellion against Esarhaddon, king of Assyria, cause others to do so, or act with evil intent against him.
Should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to a position of his choosing?
The base of the middle part is 'loose.' The left of the lung is normal. The coils of the colon are 16 in number. The breast-bone is thick
is suspended. The middle of the 'path' is effaced. The 'weapon'-mark is absent. In the left of the gall bladder there is a wide fissure
In the base of the middle surface of the 'finger' there is a 'weapon'-mark facing the base of the 'finger.' The 'weapon'-mark of the 'increment' rises toward the left. The upper part
Will Esarhaddon, king of Assyria, accomplish the things that are written in this papyrus and placed before your great divinity?
The upper/lower part is elevated. The base of the middle 'finger' of the lung is 'loose.'
Is the survival and rescue of Esarhaddon, king of Assyria, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
Disregard that a clean or unclean person has touched the sacrificial sheep, or blocked the way of the sacrificial sheep.
Assurbanipal, the crown prince of the Succession Palace, who for many days, month after month, has day and night been moaning before your great divinity, O Šamaš, great lord, and whom your great divinity knows —
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query, Assurbanipal, the crown prince of the Succession Palace,
be it for himself or for his father Esarhaddon, take the hand of a god, or the hand of a goddess, or the hand of their personal god, or the hand of their personal goddess, or the hand of their city god, or the hand of their city goddess, or the hand of the god of their high sanctuaries,
and frequent the holy places of his gods, providing them with votive gifts and the things requested by gods and goddesses, so that the wrath of god and goddess may not befall Assurbanipal, the crown prince of the Succession Palace, and Esarhaddon, king of Assyria, his father?
Should Assurbanipal, the crown prince of the Succession Palace, drink this drug which is placed before your great divinity, and in drinking this drug will he be rescued and spared?
Is the rescue, survival of Assurbanipal, crown prince of the Succession Palace, by drinking this drug, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, or has eaten anything unclean
I ask you, Šamaš, great lord, whether this drug which is now placed before your great divinity, and which Assurbanipal, crown prince of the Succession House is to drink —
Is it decreed and confirmed in a favorable case by the command of your great divinity Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard the formulation of today's case, be it good, be it faulty, and that the day is advanced
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, that he has eaten, drunk, or anointed  himself with anything unclean
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, and that the oracular query has become jumbled in my mouth
Should Nabû-šarru-uṣur, chief eunuch, and the men, horses, and army of Assurbanipal, king of Assyria, which are at his disposal, go to recover the fortresses of Assyria which the Manneans conquered?
If he goes,  will he, be it through friendliness and peaceful negotiations, or by waging war, or by whatever tricks, recover these fortresses? Does your great divinity know it?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have seen fear and terror at night, have changed or altered the proceedings, or jumbled the oracle query in my mouth
I ask you, Šamaš, great lord, whether Nabû-šarru-uṣur, chief eunuch, and the men, horses, and army of Assurbanipal, king of Assyria at his disposal, should go to recover the Assyrian fortresses which the Manneans conquered,
and whether he, be it by waging war, or through friendliness and peaceful negotiations, or by whatever tricks, will recover those fortresses.
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, seen fear and terror at night, altered or changed the proceedings, or jumbled the oracle query in my mouth
should send men, horses, and troops, as many as he wishes, with Nabû-šarru-uṣur, chief eunuch, against
Should Assurbanipal, king of Assyria, strive and plan? Should he send Nabû-šarru-uṣur, chief eunuch, with men, horses, and troops, as he wishes, to the district of Gambulu? Should they go to kill, loot, and plunder?
If he, having planned, sends them, and they kill what there is to kill, loot what there is to loot, and plunder what there is to plunder in the district of Gambulu, will the men, horses and army of Gambulu do battle with Nabû-šarru-uṣur, chief eunuch, and the army of Assurbanipal, king of Assyria, that went with him,
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, seen fear and terror at night, changed or altered the proceedings, or jumbled the oracle query in my mouth
I ask you, Šamaš, great lord, whether Assurbanipal, king of Assyria, should send men, horses, and troops to the district of Gambulu to kill, loot, and plunder, whether, if they go, they will kill what there is to kill, loot what there is to loot, and plunder what there is to plunder,
with Nabû-šarru-uṣur, chief eunuch, and the army at his disposal, or whether the troops of Gambulu will do battle with him.
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, appoint the man whose name is written in this papyrus and placed before your great divinity, to the office that is written in this same papyrus,
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, or jumbled the oracle query in my mouth
The 'station' and the 'path' are present. If the 'well-being' is overturned and faces the gall bladder: strife; dispersal of the man's household
The front of the atrophied part is effaced. If the gall bladder has a swelling upward in its narrow part: the orders of the ruler will be disagreeable to his officials
If on the left of the 'finger' in its wide part there is a 'foot'-mark: it is the foot-mark of an ecstatic of the enemy country
If there is a 'weapon'-mark on the right side of the 'turban' of the lung and it faces upward: the gods of my army will abandon it
The 'well-being' is overturned and faces the gall bladder. The gall bladder has a swelling upward in its narrow part
Will the matters which are written in this oblong tablet and placed before your great divinity, be carried out successfully?
If the coils of the colon are turned and their number is 16: the gods of my army will lead it into strife
Kaštaritu, city lord of Karkaššî with his troops, or the troops of the Medes, or the troops of the Manneans or the troops of the Cimmerians, or any other enemy allied with him,
Should Esarhaddon, king of Assyria, strive and plan? Should he send magnates and governors, together with men, horses, and an army, as great as they wish, against Kaštaritu of Karkaššî and the troops allied with him, to wage war at the city Kasasu? If he, having planned, sends them,
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk or anointed myself with anything unclean, have touched the libation beer, the maṣhatu-flour, the water, the container and the fire, have changed or altered the proceedings, or have jumbled the oracle query in my mouth
I ask you, Šamaš, great lord, whether, should Esarhaddon, king of Assyria, send magnates and governors, with the army at their disposal,  to the district of Karkaššî,
Will the governors and magnates, men, horses and army of Esarhaddon, king of Assyria, who are in Bit-Kari, and are entering Media to collect a tribute of horses, escape from the troops of the Medes, from the troops of the Scythians, or from any other enemy?
The 'station' is present. The 'paths' are 2, the right 'path' has a bifurcation toward the left 'path.' The 'strength'
Disregard that he who touches the forehead of the sheep is dressed in his ordinary soiled garments, has eaten, drunk, or anointed himself with anything unclean, or altered or changed the proceedings
Ša-Nabû-šû, chief eunuch, whom Esarhaddon, king of Assyria, has now sent and who has gone, whom your great divinity knows —
Is the killing, plundering or looting of Ša-Nabû-šû, chief eunuch of Esarhaddon, king of Assyria, who is on a mission in Egypt, decreed and confirmed in accordance with the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
I ask you, Šamaš, great lord, whether Ša-Nabû-šû, chief eunuch, who is now on a mission in Egypt, will be subject to a dangerous attack by Šarru-lu-dari and Necho, kings of Egypt, or by any Egyptians, and whether they will kill, capture, plunder, or loot him.
The middle of the 'station' is effaced. The 'path,' the 'strength,' and the 'well-being' are present. The left of the gall bladder is attached
The tip of the middle 'finger' of the lung is split. The coils of the colon are 12 in number. The heart of the ram is normal
in accordance with the command of your great divinity, Šamaš, great lord, and your favorable decisions, should the subject of this query, Esarhaddon, king of Assyria, strive and plan, and
If he takes the road and goes, will the subject of this query, Esarhaddon, king of Assyria, reach Trans-Euphrates and the city Ashkelon in good health? Will he return alive from the city Ashkelon and enter his palace in Nineveh?
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, or anointed myself with anything unclean, have changed or altered the proceedings, or that the oracle query has become jumbled in my mouth
will any of the eunuchs and the bearded officials, the king's entourage, or any of his brothers and uncles,
or the recruitment officers, or the prefects of the exempt military, or the prefects of the cavalry, or the royal bodyguard, or his personal guard,
, or the palace superintendents, the staff-bearers and the watchmen, or the mounted scouts and the trackers,
or the eunuchs who bear arms, or the bearded officials who bear arms and stand guard for the king,
or any of the exempt, the troops who plotted sedition and rebellion, or their brothers, or their sons, or their nephews, or their friends and guests, or those who are in their confidence,
will any human being make an uprising and rebellion against Assurbanipal, son of Esarhaddon, king of Assyria, or act against him in a hostile manner?
Is the making of an uprising and rebellion against Assurbanipal, son of Esarhaddon, king of Assyria, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Will he who can see, see it? Will he who can hear, hear it?
Disregard the formulation of today's case, be it good, be it faulty, and that a clean or an unclean person has touched the sacrificial sheep, or blocked the way of the sacrificial sheep
th day of this month Iyyar II, to the first day of the coming month, Sivan III of this year, they will make an uprising and rebellion against Assurbanipal, son of Esarhaddon, king of Assyria, or whether they will act against him in a hostile manner.
downward toward the right. The top of the 'increment' is split in the center. The lower part is elevated
the right lung is split. There is a 'foot'-mark in the left of the lung. The breast-bone is thick. The coils of the colon are turned on the left and are 16 in number. The heart of the sheep is normal
of Assurbanipal, the crown prince of the Succession Palace, decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord?
The 'station' is present. If the 'paths' are two, and they lie separately: change of mind, change of spirit. The expedition you have planned will collapse and you will undertake another. The plans of kings in chamber will come to naught, and they will conceive others.
If you make an extispicy for the practice of medicine, the physician shall not touch the patient: the diviner shall not make a prognosis.
A bifurcation faces in its middle the gall bladder. If the 'well-being' is like the HAL-sign: diminution.
The 'path' on the left of the gall bladder and the 'base of the throne' are present. The 'increment' is normal.
If there is a 'foot'-mark in the middle of the middle surface of the 'finger,' it is the foot-mark of an ecstatic of the enemy's country.
The upper part extends beyond the surface of the right lung. The coils of the colon are 16 in number, and are of equal height.
The base of the middle 'finger' of the lung is 'loose.' If the top of the breast-bone is split in the center and its left side lies on its back: abandonment of a city. For warfare: downfall of a notable.
The breast-bone is thick. The coils of the colon are 14 in number. The heart of the sheep is normal.
The 'path' on the left of the gall bladder is present. The middle of the middle surface of the 'finger' lies towards the 'yoke'.
If they wage war, will the weapons of the men and army of Assurbanipal, king of Assyria, prevail over the weapons of the men and army of Šamaš-šumu-ukin?
in the middle surface of the 'finger' there is a 'weapon'-mark which faces the top of the 'finger.'
If the right side of the 'increment' is split: the owner of the sacrificial sheep will lose his possessions.
Should Assurbanipal, king of Assyria, appoint the man whose name is written in this oblong tablet and placed before your great divinity, to the priesthood of Anu in the Inner City?
If he appoints him, is it pleasing to your great divinity? Is it acceptable to your great divinity? Is it pleasing to the great lord, Anu? Is it acceptable to the great lord, Anu?
Will Sin-tabni-uṣur, son of Nikkal-iddina, be reliable? If he is appointed over Ur, will he make common cause with Šamaš-šumu-ukin?
If the middle of the 'station' is effaced: Ištar is filled with anger at the man. For the sick man: his illness will linger.
If the back of the lung is split on the right: retreat of my army. The enemy will see the back of my army.
The day that the men and army of Assurbanipal, king of Assyria, enter Sippar, and Šamaš-šumu-ukin hears of it, will he flee Babylon to wherever he intends? Indecisive.
The 'finger' is low. The 'base of the throne' is present. In the top of the left surface of the 'finger' there is a 'weapon'-mark, and it faces the top of the 'finger.' The 'weapon'-mark of the 'increment' rises to the left of the 'increment.'
In the top of the left surface of the 'finger' there is a 'weapon'-mark, and it faces the top of the 'finger'
If he appoints him, will he make common cause with Šamaš-šumu-ukin, or with Nabû-bel-šimate, or with the king of Elam?
I ask you, Šamaš, great lord, whether, should the subject of this query, Esarhaddon, king of Assyria, from the beginning of the coming year until the month Tammuz of the coming year, for
Be present in this ram, place in it a firm positive answer, favorable, propitious omens by the oracular command of your great divinity, and may I see them.
be it by means of war, or through friendliness or peaceful negotiations, or by means of a tunnel or breach, or scaling ladders, or by means of ramps or battering-rams,
? Is the instigation of insurrection and rebellion, by the man whose name is written in this papyrus, against Esarhaddon, king of Assyria, and Assurbanipal, the crown prince of the Succession Palace,
decreed and confirmed in a favorable case, by the command of your great divinity, Šamaš, great lord? Has he who can see, seen it? Has he who can hear, heard it?
Disregard that he who touches the forehead of the sheep has eaten, drunk, or anointed himself with anything unclean
is present. The 'well-being' is present. The gall bladder is like a wedge. The 'base of the throne'
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have altered or changed the proceedings, or I have jumbled the oracle query in my mouth
Disregard that I, the haruspex your servant, am dressed in my ordinary soiled garments, have eaten, drunk, anointed myself with, touched, or stepped upon anything unclean, changed or altered the proceedings, or jumbled the oracular query in my mouth
I ask you, Šamaš, great lord, whether Assurbanipal, king of Assyria, should send men, horses, and an army, as he wishes, to
If the top of the right surface of the 'finger' is split: defeat of my army. Revolt of my army. My army will not achieve its enterprise.
The 'increment' is normal. If the upper part extends beyond the surface of the right lung: devastation of the steppe, loss of cattle.
If the middle 'finger' of the lung is overturned and is located in the place of the 'treasure' of the right lung: a country dweller will enter the city, a city dweller will move to the country.
Should Assurbanipal, king of Assyria, your creature, appoint the man whose name is  written in this oblong tablet and placed before your great divinity, to the office of the royal delegate in the temple of
There is a hole in the wide part of the left side of the 'finger' at the side of the middle surface of the 'finger.'
I have sent scouts to go and inquire; when they come back with a detailed report, I shall write to the king, my lord.
As to the master builders concerning whom the king, my lord, wrote me: "Give junior ones to the magnates, so they can perform their work assignment with their help" —
out of my 16 master builders three are with the palace herald, three are working in the centre of the city, and ten are engaged in bricking my work allocation of the city wall. This makes a total of 16 master builders engaged in work.
As for their junior sons, they are apprentices, incapable of doing any serious work; it is not within their understanding. They just carry chests after them.
I said: "The master builders have work to do, I cannot give away any of them." I have already given six master builders to the work assignment of the centre of the city and the palace herald, and my own work is a great burden on me.
Assyria is well, the temples are well, all the king's forts are well. The king, my lord, can be glad indeed.
And the things that the people of the country speak with him these days! "Why did you do this — kill the sister of your brother and the son of your brother? From what you have done, we know well enough that you killed her, a woman of Habhu; and afterwards you 'pour oil' upon it, saying: 'The Urarṭian killed her.' An Urarṭian woman may not sit upon the throne!"
All told, I have given out 150,000 bricks; but I have omitted  the bricks of the royal village managers about which the king, my lord, wrote me.
The king, my lord, knows that the eunuchs and the royal entourage from whom I have been taking the bricks which I have given to the magnates are going to petition the king. The king, my lord, may do as he deems best; the king, my lord, knows that I have in the past days given bricks to the king's entourage.
As to the chariot troops from Que about whom the king, my lord, wrote to me: "Enquire and investigate, and if they have no food and seed, write me" —
the bodyguard and I got up and went to Kumme. Ariye received us, but did not give us any orders; he left and went to the Palace.
and say to him as follows: "To whomever did you give 6 homers of barley, 4 homers of wine and 20 sheep?"
, the chief cupbearer, Taklak-ana-Bel, Išmanni-Aššur, and the governors of Si'immê, Tillê, Guzana and Isana: these are the magnates who arrived with us in Kar-Aššur.
of the magnates, none have arrived. We are readying the first contingent of Nergal-eṭir which is arriving, just in case the king, my lord, should say: "Draw up the battle array and proceed against the army!"
And as to the stored grain concerning which the king, my lord, wrote me: "Send me data on the stored grain consumed by your city in a calendar month!" — we have now itemized the daily consumption of pack-animal fodder and stored grain, and are herewith sending this information to the king, my lord:
470 homers of fodder, 549 homers 4 seahs of stored grain for soldiers, in all 1,019 homers 4 seahs daily,
In all, 578 homers of fodder daily, making 17,340 homers of grain rations per month; in all 705 homers of stored grain for soldiers daily, making 21,150 homers of grain rations per month; all told, 38,490 homers of fodder and stored grain per month for the king's men, plus what the magnates
On account of the troops which are in Hubuškia, outside the border, I am sending this letter of mine to
As to those words which the king, my lord, sent us through Nabû-ahu-uṣur, the royal bodyguard: "Send in this way to the son of Inṣabri" —
when Nabû-ahu-uṣur arrived, on that very same day Šamaš-ukin, a trustworthy and chosen man of the fort commander, able in words —
we implanted the very words that the king, my lord, sent us, in the mouth of this messenger of the fort commander; he left on the 4th day and went to Izirtu.
The messenger who came said: "Do not greet Hu-Tešub, and do not accept an agreement from him, or I shall punish you!"
Hu-Tešub sent a messenger to the Urarṭian together with his messenger; he went, but in the middle of the journey he arrested him, saying:
You will be held until I go and speak to your government; should they release you, you will go and never return."
I have now written down the names of each of them, including the towns where they come from, and am herewith sending this information to the king, my lord.
"Did not the crown prince, our lord, rule like this: 'Nobody shall put bought men up for sale in a trade colony?' Why then have you put bought men up for sale at one mina each?"
To the king, my lord: your servant Aššur-belu-uda''an. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
As to the fields of the patrimony of Aššur-remanni, about which the king, my lord, wrote me, the royal bodyguard shocked me when he said: "Give up the property, the well, and the arable land!"
Regarding the fields, the king, my lord, knows that x years ago I built a town in the king's field. Under the aegis of the king, my lord, I have bought and added to it 400 hectares of field from the subjects of Ašipâ.
cubits; I have built a royal palace and drawn the king's likeness inside it. I have placed 200 stone slabs there and settled the king's subjects there.
must cultivate 1,000 homers of seed, Mannu-ki-Adad must cultivate 1,000, and you too must cultivate 1,000 homers of seed corn" — where? I cannot do it!
the king, my lord, knows that all my troops are around the city; they can be assembled within three days.
Are you not subjects of the king of Assyria, who have cut door-beams, poplar trees and reeds in the district and are transporting them to Dur-Šarruken? Would I be afraid of the Šubrian?"
with cavalry, and is cutting the timber. What are the king my lord's orders? Would the king of Urarṭu give beams to the king, my lord, when the Šubrian does not?
, about which I wrote to the king, my lord: "There are 500 of them," I have inspected them; they are very
Their king and his magnates have been utterly defeated on their expedition; x of his magnates have been killed."
The king, my lord, wrote: "You have appropriated four oxen of value" — but I have taken oxen from among branded oxen only! They are actually eating them in the cities of Assyria!
They know the property which the king's offspring have taken from the cities, the fields and orchards, whatever
I told him: "Send me one of your subjects, to stay in my presence," but he has not agreed to send me one.
As to Raṣappayu, the official concerning whom the king, my lord, wrote to me: "Release him, and let him serve with you!" I have written to the household overseer of the governor of Calah, but he has not agreed to release him, so I have not hired him.
I keep writing: "Where is your sense?" but he does not give any reason. I have many times over sent the kallāpu whom the king appointed in my service with my messenger, but to no avail. He has not given any explanation but has returned my messenger, saying: "I will seize you and wrap you up in iron chains!"
Now, an official of mine is leaving with a scribe; let them enter into the presence of the king, my lord, and let the king, my lord, ask them what I/he/they left in the fort.
The Kummeans who previously appealed to the king, my lord, have returned and come to me, saying: "The city of Kummu in its entirety can't stand the royal delegate; but we can, and will bear the responsibility."
Aššur-reṣuwa has said: "There are four men who should be removed; they must not walk free in my presence while I am here; they are inciting the country."
In fact, he told me: "They should stay with you and be provided with food and drink; when the time is right let them disappear."
I asked the Šubrian: "Why do you seize deserters from the Urarṭian king fleeing to Assyria, and settle them in the city? Why do you protect deserters and not give them to us?" His reply: "I fear the gods."
with 50 mules. They took the mules from him, put iron shackles to his arms and feet and returned him to the Urarṭian.
I heard that he had been very ill, so I asked him about those soldiers. He sent me a letter, saying: "Tebal ada — I shall send you your men."
As to the bought slave concerning whom the king, my lord, wrote me, he has now turned up in the domain of his servant, and I am sending the
'Ever since I have been on the throne, there has not really been anybody you have sent to greet me; everybody comes to me in the name of Aššur and your gods.'
They responded like this: 'Since we are subjects of Assyria, a foreman of cavalry is our superior. Only the houses of Kumme are left to us; we have authority over them only, we cannot put our feet anywhere.'" These were the words spoken by this messenger.
As to the the work of Dur-Šarruken, we have brought out the local population by villages; they will produce the bricks.
As to the city lords about whom the king, my lord, wrote to me, I am herewith sending to the king, my lord:
On the night of the 4th day an extremely strong wind was blowing. The storm was so strong it tore off all the tents; people got panicked, horses piled together making a heap.
It started at the culmination of the Circle star Corona and subsided at the culmination of the Triplet star α Herculis. All is well; the king, my lord, can be at ease.
As to the work to be done about which the king, my lord, wrote me: "You shall execute it by the pattern of the
The bull colossus of Duyanusi is finished and we have loaded it on a boat. Let them write me what the king my lord's orders are.
As to what the king, my lord, wrote me last year, the eunuch about whom the king, my lord, said: "Appoint
I went to Ša-Aššur-dubbu; the city was taken in my presence, and they brought garrison troops into it.
As for me, I did throw the logs into the river. Downstream from Eziat, past which I float the logs, there are troops
As to the order which the king, my lord, gave me: "Send your messenger to Birate and send me a detailed report on the Urarṭian" —
On the 27th day, at dawn, we opened the treasury of metal scraps at the entrance to the house in the palace upon the terrace.
Alternatively, we can do the inventory of the Review Palace on the 29th and go in the remaining days to Dur-Šarruken, to seal those tunics.
For any cohort commander who has a bread ration entered on his tablet and who has men, I take from the corn tax and provide it to him in his garrison.
Even where there is no entry, they come and tell me, and I give it, so they can cultivate their fields.
If I did not allot it, they would take the corn they have harvested previously and eat it, and would not cultivate the fields but turn to me without a superior, saying: "Bread is being withheld from us!"
As to what the king, my lord, wrote me: "Why are the names of the governors not fixed on the reliefs?" —
Alternatively, each of them should stay in his own field or garden, and fear the Crown Prince. Why should the whole town take away fields of the fort?
Also, they are bringing out the rest of their brothers, including people from Labir and Sakkuana. Now then, these have come and said:
The Mannean has attacked the forts of the king of Urarṭu which are situated on his border, and let his troops occupy the forts.
To the king, our lord: your servants Aššur-alik-pani and Nergal-šarrani. Good health to the king, our lord!
has asked me for 100 oxen; the governor of Si'immê has asked me for 200 oxen and 2,000 sheep. Now, if the king, my lord orders,
When the king of Urarṭu went against the Cimmerians, all his governors and his troops were killed; not one has returned from there.
As to the cavalrymen about whom the king, my lord, gave me orders, I have reviewed them: 106 cavalrymen seen, 94 missing, under the command of the prefect NN.
The king, my lord, gave me no orders regarding the chariot owners, but I have reviewed them too along with the cavalry: 10 chariot owners, 21 of their king's men, in all 31 chariot owners seen, 69 missing, under the command of the recruitment officer Tutî.
When the king, my lord, was in Calah, I gave to the king, my lord, the following report: "I have appointed
I wrote him: "Where are the king's 120 logs?" He returned and told me: "I have brought in the third installment of logs, and left it on the border of Quruba."
and said to the Ukkean: "Why do you bring the king's troops to me? I will have them removed." When the troops departed, the Ukkean said to me:
The messenger of the governor of Waisi has gone to Urzana for help, saying: "Let your troops come to aid the people of Pulia and Suriana."
All of Urarṭu is extremely frightened. They are assembling troops, saying: "Perhaps we can attack him, once there is more snow."
As to the people of Arzâ about whom the king, my lord, wrote me: "I have given you the people entered on the writing-board, the cohort which I formed; these are at your disposal. However, give Arzâ the rest of the people whose names I did not write in the writing-board" —
There are no people not on the writing-board at my disposal! In fact, from the people in the writing-board whom the king, my lord, gave me, x are at his disposal!
Why does the king, my lord, pay attention to groundless allegations? Only those people whom the king, my lord, organized and gave me are in my service. There are no people not on the writing-board in my service.
As to the orders that the king, my lord, gave me concerning the watch of the Urarṭian, ever since I entered Kurbail my messengers have been going back and forth to Nabû-le'i, Aššur-belu-uda''an and Aššur-reṣuwa.
We keep hearing as follows: "The Urarṭian has not come out of Ṭurušpâ." Nevertheless, we are keeping the watch about which the king, my lord, gave me orders — we are not negligent.
I arrived in Kurbail on the 16th day of Tammuz IV, and am sending this letter to the king, my lord, on the 20th of Ab V.
Stone thresholds and bull colossi are imposed upon me, but the people of the country totally refuse to go forth to my work, saying: "Are we your men?"
I sent two eunuchs of mine with six soldiers and a sealed order for the deserters in Penzâ; they went off with two cohort commanders and had the men brought down.
They set out together and were on their way home, when the Šubrians attacked them from an ambush and captured my two eunuchs and the six soldiers. Both of my cohort commanders escaped.
I wrote him: "Release the soldiers!" but he said: "I will inquire into the matter; if they are in my country, I shall give them back."
The king, my lord, should send word that the prefects of the royal Taziru and Itu'u troops holding fields here should come and stand guard with me, until those beams are brought out.
The king, my lord, knows that my men are working in Dur-Šarruken and I have only cavalrymen at my disposal.
As regards Naragê, the chief tailor about whom I wrote to the king, my lord: "He and 20 of his fellow eunuchs who conspired against the king have been arrested" —
the king of Urarṭu has now entered Ṭurušpâ and questioned them. They have dragged forth and killed the rest of the people involved in the plot — 100 men, including the eunuchs and the bearded courtiers.
As to Iṣiye about whom the king, my lord, wrote me, nobody knows where he is; I keep inquiring, but nobody can tell me whether he is alive or dead.
The messenger whom I send to Ukku never sees any trace of him; he keeps inquiring, but nobody tells him anything. I am now sending spies to inquire and investigate, and shall write again to the king, my lord.
The messenger of the Ukkean who went to Urarṭu has come down to Assyria, and proceeded from Assyria to the land of the Great Shepherd. In Muṣaṣir
My lord should know the heart of this matter. I will write to the palace everything that was written in this letter; I am writing to my lord only these ascertained facts.
The equipment of Ariye and Arizâ is in order, but they have not yet departed; when they do set out, my messenger will go ahead of them, and then return to me.
As to what the king, my lord, wrote me: "Send your spies to the environs of Ṭurušpâ to find out a detailed report!"
I shall go and bring them across the river to Sarê and keep them in Sarê for the 30th, until the later horses reach me.
As to Šimkaya, the axe maker from Damascus whom the king, my lord, wrote me about, I am herewith sending him to the king, my lord, in the charge of my messenger.
Let the king, my lord, also send a letter to Šarru-emuranni; he should assemble the whole Bit-Amukani and say to them as follows: "Why do you not obey Naṣib-Il regarding the king's work?"
The king, my lord, told me the Itu'ean prefect should be exempt, so his bow field is exempt from straw and barley tax.
I have been using old straw for the work but have run out of it. May the king, my lord, do as he deems best.
The emissaries of the Zikirtean king are now coming; the messengers of the Urarṭian who had gone to the Zikirtean are coming with them as captives.
I have had money brought up and deposited in the stronghold, relying on the word of the Zikirtean, who said: "I shall sell you the horses in Paššate."
Now let it be impressed upon the emissaries, as the emissaries are trying hard to back out of their word, claiming: "We have not heard about such a promise by our lord."
The king should ask the second emissary; he knows that he gave the order to the commander-in-chief.
Three powerful men of the Kummeans have come and had an audience with me and Mar-Issar, the royal bodyguard. Here is what they said to me:
Our people may go where the king said, but your messenger should take us to the Palace. There is a matter concerning another country we wish to discuss in the king's presence
We spoke with the governor and the royal bodyguard, but they did not agree to bring us to the Palace'."
I and the deputy governor have entered them from Tahal as far as Kar-Šamaš, and appointed them.
I have given out provisions for a whole month, by the seah of 8 litres, and half a cup of salt and cress. Everything is fine.
A Mede forwarded me the attached letter from the governor, saying: "Let your messenger bring it to the Palace."
I have spoken kindly with the countrymen of the son of Bel-iddina and encouraged them. The son of Bel-iddina himself is a criminal and a traitor; he does not obey the king's orders.
I said: "Do your work, each in his house and field, and be glad; you are now subjects of the king."
They are peaceful and do their work. I have brought them out from six forts, saying: "Go! Each one of you should build a house in the field and stay there!"
The king my lord's subjects have entered the forts; the guard will be strong until the governor comes. I am doing everything the king, my lord, ordered him to do.
As to the news of the Urarṭians concerning which the king, my lord, wrote me: "Write me quickly whatever you have heard" —
If things have gone badly for him, he will be staying in Mannea; if things have gone well for him, he will have attacked the Zikirteans."
On the 22nd day, I said: "I'll go and see the eyes of the king, my lord," when I met Kakkullanu the royal bodyguard, who turned me back from the town Alite, saying: "Go and release your troops: if they do not go, the men will die of hunger!"
The mule stable attendant whom I brought forth in search of the runaway people of the country has brought forth men from my neighbourhood and given them to me. All Halziatbareans have run away in great numbers and are scattered all over the countries. The mule stable attendant is desperate, saying: "It is an impasse."
Now Nabû'a, the mule stable attendant who was appointed in charge of the Chaldeans, has brought me 380 persons; a number of them remain in Yasumu and in Bit-Zamani.
Let them send him a letter telling him how he is to bring forth the Chaldeans completely, and how he is to assemble the runaway people of the country and bring them to me.
The Ušhaeans and Qudaeans about whom the king, my lord, wrote me, have submitted to the king my lord's command; these towns which were not submissive in the days of Šamaš-ila'i, the royal bodyguard has now assembled and brought over to me.
I have made peace with them. Those obliged to provide labour have provided it, and those obliged to provide king's men have provided them.
The Mumaeans are unsubmissive; shall I go and negotiate with them about the king's command? If not, let the king, my lord, tell me what his orders are.
A commander-of-fifty of mine, of the Gurrean troops from Meturna, killed the mayor of Meturna. From the moment the expedition came, he did not show up to do work with his fellows but, afraid of his deed, took with him 15 Gurreans and went away to Urarṭu.
When they came and reported it to me, I sent Il-dalâ to Šubria, saying: "Go and bring down your servants." He went, but did he bring down his servants?
I sent my messenger back to Il-dalâ, telling him: "This commander-of-fifty and his men! I have hurt the whole mountain area and all the passes because of him! Go in pursuit after him!"
Pursuing him, he went to Šubria. The commander-of-fifty and his soldiers entered Marhuha, a fort of the Šubrian king. Il-dalâ saw him and made a sworn agreement with him: "Come and bring me the seal of the governor and you shall be free."
My commander-of-fifty and 100 Marhuhaean hoplites went after Il-dalâ and attacked him on the road. The servants of the king, my lord, were on their guard; none of them got killed, and they wounded the commander-of-fifty. They turned back and entered Marhuha.
We, who organized the present pursuit of the commander-of-fifty — they did not arrest him and hand him over but took the man away! Once again, they are only bringing forth and handing over old subjects of the king, my lord, who have been living there.
Perhaps the king, my lord, will say: "Who are they?" They are Yata', his man in charge of the towns near the Urarṭian border, and with him Abi-yaqâ, a local inhabitant.
Perhaps the king, my lord, will say: "Why did his brother and his deputy, who at the review said they would come, not come?" They say: "Hu-Tešub is ill; these people have come to bargain."
They have written down on clay tablets the king's men and the people of the country who last year, the year before and three years ago ran away from labour duty and military service, ending up there, and have set them as their bargain; they are going to bring the tablets and read them to the king, my lord.
Yet the prime men who now escape the king's work and go there — he gives them fields, gardens and houses, settles them in his country, and there they stay.
These emissaries who came to bargain, Hu-Tešub being ill, said: "We will go and see"; they are now coming, but when they read the said tablet to the king, my lord, it is not the whole truth.
To the king, my lord: your servant Nabû-ušabši, and Iglî. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
had it been at the disposal of the Assyrians, we would have retrieved it from them and quickly finished it!
As to the rumour about which the king, my lord, wrote me, I have sent out scouts but they have not yet come back.
and there happens to be a man in his company he can dispense with, let them give it to him, and let him bring it.
As to what the king, my lord, wrote me: "If horses of such size fall into your hands, get them and send them to me!" —
I waited for them, but since they did not come to me, I sent the servants of the king, my lord, to terrorize Kibatki, and they put people to the sword. After this act of terror on Kibatki, they got afraid and wrote to me, and I imposed a deadline upon them.
for the governor of Arrapha, the road in question is very slow. He sets out from Zaban, and it takes him three days to get there, while I can make a round-trip to Parsua going this way.
Since the king, my lord, said: "The son of Bel-iddina should go with you," let him go with the troops, and let Nabû-hamatua stay here to do the work of the king, my lord, and repair the forts of the king, my lord.
it is not at all feasible! The terrain is difficult; it lies between the mountains, the waters are constricted and the current is strong, not fit for using either wineskins or keleks. The king, lord, knows that the men cannot swim.
Last year the son of Bel-iddina did not go with me to the expedition but kept the best men at home and sent with me young boys only. Now let the king, my lord, send me a mule stable attendant to make him come forth and go with me.
Otherwise, he will again back off, fall away, keep alert grudgingly, and certainly not go with me, but will only send young boys with me, keeping the best men at home.
I am not the son of the city lord of Qunbuna; I am a house-born slave, a servant of the king, my lord! The king, my lord, appointed me in Qunbuna; I tell everything that I see and hear to the king, my lord, I do not conceal anything from the king, my lord.
As to the king my lord's subjects who came to Arzizi from Carchemish, about whom I wrote to the Palace, I have now had them arrested and am herewith handing them over to the king, my lord. From this act, it should be understood in the Palace that I speak earnestly with the king.
Dadâ does not have a lawsuit against me; there is nothing belonging to him in my possession. He has now gone to the Palace in order to litigate against me; let the king, my lord, investigate whether there is anything belonging to him in my possession.
I sent two cavalry cohort commanders to Sanha and Ulušia to the king's subjects who are there. They went and saw them: the equipment they had received there and the barley rations specified in their tablet were there.
The king, my lord, knows that Kubaba-ila'i masters the language. I sent him to Tikriš, and he gave us this detailed report. We are herewith sending it to the king, my lord.
All the time I have been encamped on the Mannean border, the son of the widow has been encamped opposite me on his side of the border.
The very day that Nergal-belu-uṣur came here ordering me to depart and I entered the Mannean territory, I sent my 'third man' to him, saying: "Set out!" He said he was sick. I said: "Let your son come!" He said: "He is sick too; I shall send my brother with my troops."
I sent the 'third man,' but he (i.e., this brother) has not yet showed up. The rest of the troops of the city lords are with me.
To the king, my lord: your servant Zabayu, the commander of the fort Appina. Good health to the king, my lord!
The eunuch who is overseer of the household of Suitkâ the city lord, has fled and come to Appina. Deserters
3,000 foot soldiers, their prefects, and the commanders of the kallāpu troops of Setini, the governor opposite me, have set out towards Muṣaṣir and crossed the Black River. All the pack animals of Setini are with him.
The Mannean has attacked the Urarṭian cities in the district along the lake shore but has left and gone up the mountains.
Abaluqunu, the governor of Muṣaṣir, and Ṭunbaun, the governor of Kar-siparri, have gone to the Mannean border, to guard it.
As to the city lords about whom the king, my lord, wrote me: "If they come to you, get them and send them to me!" — may the gods of the king make that happen!
As to the express service about which the king, my lord, wrote me through Arbailayu: "Why isn't there any express service?" —
When he came to me with the royal bodyguard Ubru-Harran, I harnessed before their coming two mules in Arzuhina for the use of Ubru-Harran. He took them to Arrapha, harnessed two mules for the use of Arbailayu, and went on to Mazamua.
Let the king, my lord, ask whether I did not station a team of mules in Dur-Taliti and another one in Tagalagi! When he departed from Arzuhina, there were two mules for his use from one express-station to another, as far as Arrakdi.
The king, my lord, knows that Arzuhina is situated at a crossroads; the stage from Arzuhina to Arrakdi is a strain for the animals. The king, my lord, should give orders that a mule-express be stationed in Dur-Atanate, so we can strengthen each other.
As to the criminals about whom the king, my lord, wrote me: "They have fallen upon the menservants of the chief confectioner in Babiti" — I have asked and enquired, but there is nothing, and we have not heard anything.
the criminals of Arrapha and of the domain of the palace herald have banded together and are making raids there. I have now moved troops up to keep watch; if they catch them, they will bring them to the king, my lord.
For now I am sending to the king, my lord, the criminals of the house of the sartinnu who fell into my hands near Arzuhina.
As to what you wrote me: "Is the king of Urarṭu on his way there with assembled troops? Where is he staying?" —
the governor of Waisi and the governor next to the Ukkean have come and are doing service in the temple. They say:
when the king of Assyria came here, could I hold him back? He did what he did. So how could I hold back this one!
As to the guard with the augurs, about whom the king, my lord, wrote me: "He should be tried in your presence, and he must give back whatever he took from the augurs" —
I have carried out a thorough investigation; he has taken nothing from them, though they complained about him.
Now, I have kept the reserve guard in their service, as the king, my lord, commanded; the other one has gone back to his garrison.
As to the Chaldean Nabû-ereš about whom the king, my lord, wrote me: "He should be watched secretly" —
the very moment the king, my lord, wrote me, I sent word, and they have been watching him secretly.
A messenger of Argisti has come by, saying: 'As to the work I ordered you to do, don't do it! Feed your horses until I send you a messenger.'"
I sent the Itu'eans with the village inspector for the logs which were held back in Eziat, and he got them moved through by fighting. The deputy of their village inspector and nine of his soldiers were struck down by a bow; two of them died. They wounded three of their soldiers. This was their report.
The Itu'eans of the Palace at my disposal have returned from the Euphrates; they did not go with the Vizier. I have sent for them, but men of one or two houses only have come out of the town. Let the king, my lord, write to the sheikhs; they should bring the king's men out jointly, to keep watch with me in Laruba, until we have collected the harvest.
The magnates departed from Yeri on the 20th of Tammuz IV and went to Fort Adad-remanni; Ea-Šarru-ibni went with them. I am in Yeri, keeping watch over Zaba-iqiša, as the king, my lord, told me.
As to the news of Zaba-iqiša, a messenger of the Hubuškian has come and told the sartinnu: "He has been made to depart, and he is on his way to Rusa."
It is a substantiated rumor; I have heard it reported like this many times. I am keeping an eye on him now.
Five governors of the Urarṭian have entered Waisi: Setinu, the governor opposite us; Kaqqadanu, the one opposite the Ukkeans; Sakuatâ of Qaniun; Siplia of Alzi; Ṭuki of Armiraliu: these are their names.
They have entered Waisi with three unit commanders. Now, after their arrival, they have raised the levies of the country, and are keeping the army in readiness.
As to what the king, my lord, wrote me: "Send out scouts!" — I have sent them twice: the first have come back and told me these things; the others have not yet come out.
As to the men from Muṣaṣir whom the king summoned, they are in Sihana, on the plain. Shall we send word and have them brought here, or should they stay in the plain?
I sent my messenger, but he insulted my messenger, saying: "Why do you plot against the king's subjects? I am at war with you, do not come down to my country and my district! I will not release the rest to you!"
I was notified by the king my lord's court: "He should repay you the debts that he owes you." He has not obeyed the king's order though, and has not paid his debt to me; from the moment I appealed to the king, my lord, he has been killing and robbing the king my lord's servants wherever he sees them, laying waste the king's roads.
To the king, my lord: your servant NN. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
The second-rate logs we have been cutting into shape here are quite plentiful but, frankly, none of them will do for the job.
There are x door-beams, each 12 cubits long, a 'bone' wide and a 'palm' thick; they are of fir tree and much too thin. I have tried them out here but rejected them.
Now, what are the king my lord's orders? If the king orders that they should use them, let the king, my lord, write specifically whether we should use them whole or whether we should cut them in two, and I will duly comply and give them over to the accounting of the palace superintendent.
I have finished the work, and will be waiting for the men of the officers of the magnates, until they come and I can check and give it to them.
As to the musku trees and the logs of the chief of trade that the 'Ateans of Iglî are lifting, they said as follows:
100 men of the Ukkeans, 30 men of Ariye, 30 men of Arizâ, in all 60 men of the Kummeans, all together 160 men are transporting the beams to Ura with Aššur-reṣuwa.
The king of Urarṭu has left Ṭurušpâ on the first of Nisan I and gone to Elizzada. Kaqqadanu, his commander-in-chief, has gone to Waisi. The whole Urarṭian army is marching to Elizzada, following the king.
The 'third man' of the king, my lord, who came, told me: "Your guard should be strong!" The guard is very strong.
As to the straw concerning which the king, my lord, wrote me, there has been no rain in Tammuz IV and water has become scarce, so the deputy and all the village managers have come down from the mountains to purchase straw. They have sold them whatever harbu straw there was.
As to the Itu'eans concerning whom the king, my lord, wrote me, did I ask for troops? I wrote to the king, my lord, as follows:
Of the Itu'eans in my country, there is a surplus of 500 men who should have kept watch with me. Why did they go to Guzana? Let them release the men to me."
As to the news of the Urarṭian, a messenger of the Andian and a messenger of the Zikirtean have gone to Waisi and told him: "The king of Assyria is upon us."
The Hubuškian too went with him, for five stages. Then he turned back and ordered his magnates: "Organize your troops, I shall array myself against the Assyrian king."
As to the merchants about whom the king my lord gave me orders, I met Šarî of Kannu' in Arzuhina. He had 70 horses.
I asked him where the rest of his horses were, and he said: "I have bought 200 horses over there and will bring them later."
As to what the king, my lord, wrote me in the sealed order, I and Issar-duri, the royal bodyguard, told them every word that was in it and let them hear the sealed order which came concerning them. They say:
The king, our lord, is the lord of all; what can we say? The king, our lord, may take all the Kummeans who hold houses in other countries to wherever it is appropriate."
But the Kummean scouts who went from Kumme for hire have not yet returned but are still there! The king, my lord, should inquire and investigate: maybe they are getting deported with those other Kummeans.
The king, my lord, should return them to Kumme. The king, my lord, knows that they are needed in Urarṭu, and that they are in Assyria for hire only.
As to the saplings about which the king, my lord, wrote me, there is much snow and ice, so they cannot be picked up yet; they will pick them up and bring them to Dur-Šarruken at the beginning of the new moon of Adar XII. I shall then come and give my report.
As to the news of the Urarṭians, the messenger of mine whom I sent to the governor opposite me has come back; he spoke to him as the king, my lord, wrote me, saying: "Why do you capture our forts, while we are at peace?"
He said: "What should I do? If I have trespassed on your territory or your forts, call me to account."
Consult the tablet!" The brick masons who started to work were gossiping the following day, saying: "This work is most acceptable to Bel! The king is going to live long!"
ten musukkannu trees, each of which are two qû measures thick; they may be either five or six cubits long;
The king, my lord, should quickly send the three talents of steel about which I wrote to the king, my lord.
The king should send grain rations to the artist and have them delivered; the contract that the king, my lord, made with the temple is too small for them.
As to the news of Urarṭians, I wrote: "What is the news of them?" They were reported to have captured six of our soldiers who were moving provisions up to the forts.
I wrote to the major-domo: "Don't try to take them by force. Instead write to Abilê: 'Why have you seized our men?' and quickly write me what he replies."
We are ready to set out for the review, but Išme-ilu, the cohort commander, brings us the (king's) golden stamp seal and holds us up continually, saying: "Bring barley rations to Mazamua!"
Likewise, there are some criminals whom Nimarkayu, a servant of the Crown Prince, seized and brought to the Palace:
Abi-ram and Dala-Il, in all two Arzuhinaeans, and with them two Arraphaeans; they have questioned them in the Palace.
Nine of his governors were killed: the governor opposite the chief cupbearer, the governor opposite us, the governor opposite Ša-Aššur-dubbu, the governor opposite Muṣaṣir, the governor of Wazae, the governor of Šibṭuru, two governors opposite Kar-siparri, the governor of Šattera — in all nine governors of his were killed.
Their king, however, escaped secretly on a lone horse and took to the mountains. The rear parts of the camp did not see their king and did not realize that he had saved himself.
is leaving, and the delegate is leaving with him; they are on their way. The king, my lord, can be glad.
When I wrote to the king, my lord, that the king of Šubria had captured my men, the king, my lord, wrote me back:
As to what I wrote to the king, my lord: "They have selected 500 roof-beams in the territory of the Urarṭian " —
now my 'third man' who did the selection has felled them and piled them up along the river. As soon as he has finished the job, he will set out and assemble the troops.
I can free up to 100 men to enter the Urarṭian territory and throw the beams in the river; the rest I will base in their garrisons and ambush positions.
Some kind of an insurrection may occur; I am strengthening the guard — I am afraid of an insurrection.
As soon as I have brought an equal number of troops into the forts, I will promptly bring them to the river bank; afterwards, the king, my lord, may do as pleases.
My scouts in the mountain have captured an informer who was going from Argistiani to Ariye, over the mountain.
The pack animals of the king, my lord, are well; the subjects of the king, my lord, are well; the land of Bit-Zamani is well.
I will have the mares serviced until Tammuz IV; in between the urging of the herds to the mares, I am cutting hay.
On the 15th of Tammuz I would like to come and see the face of the king, my lord, about my work —
Snow has blocked the roads. As I am looking out now, it is impossible: I cannot go empty-handed to the presence of the king.
As to what I wrote the king, my lord: "This governor has come to Mount Kirmesi" — it is not so, he has not come but is still there.
The king, my lord, can be glad indeed about the forts and the servants of the king, my lord, who are here.
Now that the king, my lord, has written to me, I shall assign my king's men, chariotry and cavalry as the king wrote me, and I shall be in the king my lord's presence in Arbela with my king's men and army by the deadline set by the king, my lord.
I shall bring with me the writing-board on the works in progress which the king wrote I should bring, and I shall have it read to the king, my lord.
The king, my lord, knows that we transport fodder from here to Ampihabi. There is an old boat we use for shipping straw, fodder and all sorts of things
The king, my lord, sent me to the magnates; I have now communicated them all the orders that the king, my lord, gave me.
As to Šarru-emuranni, about whom the king, my lord, gave me orders, I told him: "Not one of your horses and men may be missing if they are to pass before the king."
As to Nabû-hamatua, about whom the king, my lord, told me: "Let him come and receive the booty from them!" —
As to the magnates about whom the king, my lord, told me: "They may each keep 50 riding horses at their disposal, the rest of their horses should come to me!" —
I told them this, but they disagreed, saying: "If they go, they will die along the way; they will come with us."
When I was coming back from Dur-Šarruken, my messenger, coming from Anisu, met me in Adian and said:
Ianzû, king of Hubuškia, has entered Waisi on the 24th, and is going to Harrania. If he does not go up to Harrania, he will be in Burte on the 26th; else if he does go up to Harrania, he will be in Burte on the 27th.
Urzana is staying in Alamu on the 10th ; on the 11th he will be in Hiptuna, on the 12th in Muši, on the 13th in Issete, on the 14th in Arbela.
As to what I wrote to the king, my lord: "The Hubuškian has written to me:  'Let my messenger come to you'" —
I have brought stone thresholds across the river, but five of them remain there. I have appointed the chief
The people are very weak; weather has eaten up their looks and the mountains have crushed them. They are coming ague-stricken.
As to what the king, my lord, wrote to me: "The time for cultivating the fields has elapsed; where is the yield of the threshing-floor" —
Now, the king, my lord, should ask Mannu-ki-ahhe, the royal bodyguard who extracted the corn-tax, whether there is any barley here.
To the king, my lord: your servant NN. Good health to the king, my lord! May Aššur, Bel, and Nabû give you length of days!
As to the news of the Urarṭian, the brother of Urzana has come to Šulmu-beli, saying: "He has returned
Nabû-hamatua wrote me that Aššur-le'i is going to Ullusunu, and that Ullusunu has given five horses to Aššur-le'i. Nabû-hamatua has itemized the horses he gave him by colour in a clay tablet which he also sent me. I have forwarded the letters of Nabû-hamatua to Nineveh, and they will have read them to the king by now.
As to the eunuch of Aššur-le'i who is with Nabû-hamatua, about whom the king my lord wrote me, it is the third year already since he fled to Nabû-hamatua, so it is not possible to get him down from there. Let them bring him over to me when he is inside his country.
As to Bel-ahhe, the merchant about whom the king, my lord, wrote, I shall secretly send word that they bring him to me, and I shall then send him to the king, my lord.
As to what the king, my lord, wrote me: "Where is he?" — They told me: "After he had been deported
As to the towns of the country Hau, about which Kiṣir-Aššur said to the king, my lord: "Let them give me 200 hectares of field in their environs" —
As to the 1,000 rams about which the king, my lord, wrote me, I am herewith sending them over with my messenger.
The Hargaean ruler has come and had an audience with me, saying: "Be not silent while I am being crushed!" I am now sending the Hargaean to the king, my lord; let the king, my lord, ask him what the deputy of the palace herald has taken from him, and decide his case.
Why is he destroying my country by oppression? Let it be impressed upon him that he may not lay claims to people under my jurisdiction.
it is the king, my lord, who has withheld the sheep for his gods! If he does not add to them, how can I hold back their shepherds?
Nabû-zeru-iddina had an audience with me, saying: "Ša-ili-dubbu has driven away sheep; 1,300 ṣu'bu sheep
give them orders; if it pleases the king, let them graze the sheep and goats at their disposal in the steppe, where my sheep are being grazed.
, the country has been in a state of alarm. He has taken the governor with him to Ṭurušpâ; he has been discharged.
Furthermore, the city Kar-siparri has revolted against him, and his commander-in-chief is engaged in battle there.
If the king, my lord, nevertheless orders: "They must go!" then let ten officials from the Inner City and five from Calah stay to look after the bull colossi; the rest may go to Dur-Šarruken.
Let him quickly send a letter to the city overseer or to the prefect, telling him to remove everybody from the orchard.
As to what the king, my lord, wrote me: "Why have you not sent me any news of the Mannean that you have heard?" —
I shall be there too and keep watch over Iqiša-Marduk and his associates, until the king instructs me otherwise.
As to the news of the Urarṭian about which the king, my lord, wrote me: "Send me a detailed report!" —
Burê, Eziye, Gamalu and Ehiye, in all four men under Ariazâ; Kumayu and Biriaun, in all two men under Ariye — these six Kummeans go and stay in Bususu, a town in the domain of the chief cupbearer.
The inhabitants of Bususu purchase Assyrian luxury items in Calah and Nineveh and sell them to these Kummeans. These Kummeans enter the town Aira of the house of Kaqqadanu, ruled by Saniye, a city lord subject to the governor of Calah, and bring the merchandise from there to Urarṭu. From over there they import luxury items here.
The king, my lord, should ask them where they buy these valuables, where they sell them, who receives them from their hands, and who lets them pass the border.
The king, my lord, knows that I do not maintain a team to go as far as Šabirešu; the ones that go do not return. My teams are used up; the king, my lord, should know this.
We let the teams from Calah go by; my chariot, my team and my driver went with Nabû'a the bodyguard as far as Šabirešu, and those of Šabirešu let them go by.
Let the king, my lord, investigate; let him send word that I come, and I shall come on foot! I have no chariot, no team, no driver!
As to the order that the king, my lord, gave me: "Review the troops of Mazamua and write me!" — here are the facts:
10 wagons; 20 large-wheeled chariots, 10 of them horse-driven, 10 mule-driven; 30 teams; 97 riding horses; 11 chariot drivers; 12 'third men'; 30 chariot fighters; 53 grooms of the teams, in all 106 men and 30 chariots.
All together 1,430 king's men, including the previous ones which have been here, plus the ones whom the royal bodyguard brought.
Perhaps the king, my lord, now says: "Where are the rest of the troops?" My major-domo is delayed but will later bring the rest of the troops.
One mina of silver by the mina of Carchemish, belonging to Sangû-Issar, at the disposal of Aduna-izzi.
20 minas of silver by the mina of Carchemish, belonging to Zazî, at the disposal of Adad-iqiša, at the disposal of Šulmu-šarri, Ahabû,  Aššur-mutakkil-šarri and Kakkiya.
3 minas 30 shekels of silver by the mina of Carchemish, belonging to Silim-Aššur, at the disposal of Marduk-eriba.
He shall pay the silver back on the 1st of Ab V. If he does not, it shall increase 50 percent per shekel.
5 1/2 minas of silver belonging to Dummuqâ, at the disposal of Balassu the royal delegate, Ṣillâ, Abi-ken, Nabû-šezib, Adi-il, and Yakê.
They shall pay in Iyyar II. If they do not pay, it shall increase by one mina 5 shekels per month.
belonging to Šummu-ilani, at the disposal of Bel-ašared. He has taken it as a loan. It shall increase by a fourth.
One mina of silver by the mina of Carchemish, belonging to Sangû-Issar, at the disposal of Aduna-izzi, candy peddler.
Three minas of silver by the mina of Carchemish, belonging to Aplaya, at the disposal of Sukkaya.
One mina of silver by the mina of the king, iškāru money of the queen mother belonging to Nabû-taklak, at the disposal of Nergal-ila'i.
He shall pay its capital sum in Tishri VII. If he does not pay, the silver shall increase by 1/2 mina.
10 minas of silver, capital, by the mina of Carchemish, belonging to Remanni-Adad, chief chariot driver,
at their disposal. They shall pay back the capital of the silver in Nisan I. If they do not pay, the silver shall increase by a fourth.
Five minas of silver minus 6 shekels by the mina of Carchemish belonging to Ṭab-bit-Issar, at the disposal of Šep-Aššur.
Two talents of copper, first fruits of Ištar of Arbela, belonging to Mannu-ki-Arbail, at the disposal of Šamaš-ahhe-šallim.
One mina of silver by the mina of Carchemish, first fruits of Ištar of Arbela belonging to Silim-Aššur, at his disposal.
12 minas of silver, first fruits of Ištar of Arbela, of the bread of the temple, belonging to Silim-Aššur, at the disposal of Zarutî son of Gugî.
Two minas of silver by the mina of Carchemish, belonging to Sin-remanni, at the disposal of Mannu-ki-Issaran, major-domo of the viziers.
Seal of Belet-ereš. An envelope copy concerning 1/2 mina of silver, capital, by the mina of Carchemish,
In lieu of two minas of silver, an estate of 12 hectares of land outside the city of Aššur, plus Qurdi-Adad, his wife, his 3 sons, and Kandalanu and his wife — a total of 7 persons and 12 hectares of land are placed as a pledge at the disposal of Addati.
Ehi-yâ, his wife, three sons and two daughters;  Pilaqqâ, his wife and two sons; Ṭab-ruhiti, his wife and son; Nabtê, his wife, mother and brother; Dullaya-qanun, his wife, mother, son and brother; Uriah, his wife, his mother and his brother; in all 27 persons plus their fields, houses, gardens, cattle, sheep and kinsmen in the town of Dadi-ualla in the province of Talmusu —
the palace concubine has contracted them; they are placed as a pledge in lieu of 20 minas of silver by the mina of Carchemish.
The servants of Ṣalam-šarri-iqbi and Na'di-Inurta are placed as a pledge in lieu of 1 1/2 minas of silver at the disposal of Remanni-Adad,
Whoever breaks the contract shall give two white horses to Aššur, and shall pay one mina of gold to Mullissu. The treaty of the king shall call him to account.
An estate of 200 hectares of land in the town of Qubate, adjoining the towns of Til-rahayate, Bit-Ramannu, Bit-ša-muhhi-ali, and Dur-Nanâ; Ṭaba-rigimatu-Adad, his wife and two girls of his; Nabû-šar-ilani and his wife; 2 oxen; and 10 hectares of sown field,
are placed as a pledge at the disposal of Dannaya in lieu of 15 minas of silver by the mina of Carchemish.
The silver shall not bear interest. On the day that they pay the silver, they shall redeem the people.
He shall pay the silver in its original amount in Tishri VII. If he does not pay, it shall increase two shekels per mina per month.
A vineyard in the village of Bel-ahhe, adjoining the vineyards of Habasu, Se'-barakku and the chief scribe, and Dari-Bel, his wife, 3 sons and 2 daughters, together with his property, everything, down to the  chaff and twig, and Hulli and his daughter, are placed as a pledge.
If they die or flee, the responsibility is upon their owner. On the day he brings the silver plus its interest, he shall redeem the orchard and the people.
x hectares of field in the town of Šura, adjoining the road to Dannanu and the field of Aya-metunu, are placed as a pledge.
, on a hill — a total of 8 hectares 3 decares of exempt land, void of straw and corn taxes, in the town of Baruri —
Abi-rami, the sister of the queen mother, has contracted and will enjoy it as a pledge for three fallow years and three cultivated years in lieu of 1/2 mina of silver.
Marduk-belu-uṣur, the 'third man' of Ša-Nabû-šû, has contracted and shall enjoy it as a pledge from Mannu-ki-Adad in lieu of 50 shekels of silver for years.
His son shall stay for three years with Marduk-belu-uṣur and serve him. On the day he completes his years, he shall bring the silver, and redeem his son and field.
x shekels of silver belonging to Nušku-naṣir, first fruits of Ištar of Arbela, at the disposal of NN the brewer.
If he does not pay, he shall not come out. Whoever pays x minas of silver to Mušallim-Issar, shall redeem the man together with his people.
Month Shebat XI, 26th day, eponym year of Nabû-da''inanni, commander-in-chief, in the reign of Tiglath-Pileser III, king of Assyria.
One mina of silver by the mina of Carchemish belonging to Silim-Aššur, at the disposal of Urda-Issar.
In lieu of the interest on the silver, Silim-Aššur shall take an estate of 6 hectares of land of his choice in the town of Hatâ, according to the seah of 10 'litres,' and shall have the usufruct of it for years. He shall enjoy it for 4 crop years and 4 fallow years.
After he has completed his cultivation, he (i.e., Urda-Issar) shall place the capital sum of the silver on the corn heap and redeem his land.
One mina of silver by the mina of Carchemish belonging to Silim-Aššur, at the disposal of Urda-Issar. He has taken it as a loan.
and he shall have the usufruct of it for years. He shall enjoy it for 4 crop years and 4 fallow years.
1/2 mina of silver by the mina of the king belonging to Šamaš-daru, at the disposal of Mannu-aki-Ninua.
They shall work for a month. One shall install beams on the entire barn, plaster the roof, and put in the drain pipe.
He shall bring Munnabidu within 5 days. If he does not give him, Urda-Yardâ shall pay it back in full.
10 shekels of silver, capital belonging to Edu-šallim, are at the disposal of Eriba-Adad from Supuri-eddete.
One talent and 3 minas of copper, first fruits of Ištar of Arbela, belonging to Sin-remanni, at the disposal of Gab
Kidin-ili took 13 minas of silver from the thieves and given it to Šumma-ilani. It has been paid in full.
10 minas of silver and 120 homers of barley plus its interest, belonging to Silim-Aššur, at the disposal of Hanṭasanu and Marduk-šumu-uṣur.
10 minas of silver by the mina of Carchemish, 75 rams, and one heifer belonging to Remanni-Adad, chariot driver,
at the disposal of Arbailayu, deputy governor of Barhalza, Nabû-riba-ahhe the scribe, Mašqaru the 'third man,' and Il-dalâ ditto.
10 minas of silver by the mina of Carchemish, 75 rams, and one good heifer belonging to Remanni-Adad, chariot driver of Assurbanipal, king of Assyria,
at the disposal of Arbailayu, deputy of Barhalza, Nabû-riba-ahhe the scribe, Mašqaru the 'third man,' and Il-dalâ ditto.
They have taken it as a loan. It shall increase by a third. One shall give back the sheep and the heifer in Adar XII. If not, the sheep will give birth.
Two double-humped camels belonging to Dannaya, at the disposal of Yahuṭu, Ilu-kenu-uṣur, and Adad-aplu-iddina.
They shall give them back in Nisan I. If they do not, the rams, oxen, and donkeys shall bear interest by an equal amount.
5 homers of wine according to the royal 'litre,' belonging to Silim-Aššur, at the disposal of Ubru-Harran.
He shall give it back on the first day of Nisan I. If he does not, he shall pay the wine in silver according to the market price of Nineveh.
Qurbu-abu'a shall repay x shekels of silver of Carchemish to Bel-ahhe with 9 homers of wine, by the seah of 9 'litres,' in Bit-Zamani.
5 homers 2 seahs of wine by the 'litre' of the king belonging to Silim-Aššur, at the disposal of Simesime.
He shall give the oil in the month of Shebat XI. If he does not, it shall increase by an equal amount.
He shall pay its capital at the threshing floor. If he does not pay, it shall increase 5 seahs per homer.
He shall give it back in Iyyar III. If he does not, he shall pay 30 minas of silver to the king.
4 minas of silver, debts owed to Šamaš-ilayu by Sa'ilu — Sa'ilu has paid them in full to Šamaš-ila'i.
He stole 4 persons, servants of Sangû-Issar. The latter took him before the vizier, who imposed upon him 210 minas of copper as a fine.
Whoever violates the agreement, Aššur and Šamaš shall be his prosecutors. He shall place 10 minas of silver and 10 minas of gold in the lap of Mullissu.
The blood money of the shepherd is one man, and his fine is two talents of copper. Hanî with his people and fields are taken in lieu of the 300 sheep plus their fine and the blood money of the shepherd.
Whoever seeks him out, whether his prefect or his cohort commander or any relative of his who seeks him out and pays the 300 sheep along with their fine and the blood money for the shepherd, one man plus the two talents of copper of the fine, shall redeem Hanî.
If at the beginning of the month Bel-eṭir does not bring Gabbu-Adad and give him to Mannu-ki-Arbail, he shall pay in full the fine on his house.
Whoever breaks the agreement, the king and the crown prince shall be his prosecutors. He shall pay x minas of silver and shall return the money tenfold to its owner.
Remanni-Adad, chariot driver of the king, has contracted and bought him from Mušezib-Marduk for 1 1/2 minas of silver by the mina of the king.
The money is paid completely. That man is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint or breaks the contract, whether Mušezib-Marduk or his sons, brothers or grandsons, and seeks a lawsuit or litigation against Remanni-Adad, his sons and grandsons, shall place 5 minas of refined silver and x minas of pure gold in the lap of Ištar residing in Nineveh.
Remanni-Adad, chariot driver, has contracted and bought him for one mina of silver by the mina of Carchemish.
Whoever in the future, at any time, lodges a complaint, whoever breaks the contract, shall pay 5 minas of silver.
Whoever in the future, at any time, lodges a complaint shall pay 10 minas of silver to redeem the man.
Mušallim-Issar, village manager of the chief eunuch, has contracted and bought him from Balaṭu-ereš for 100 minas of copper.
Whoever in the future, at any time, lodges a complaint, whether Balaṭu-ereš or his sons or his grandsons, and seeks a lawsuit or litigation against Mušallim-Issar,
shall place 10 minas of silver and one mina of gold in the lap of Ištar residing in Arbela, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
The money is paid completely. That man is purchased and acquired. Any revocation, lawsuit or litigation is void.
Whoever in the future, at any time, whether Aššur-naṣir or his sons or brothers or his governor, whoever seeks a lawsuit or litigation against Šamaš-abu-uṣur or his sons, shall place x minas of silver and one mina of gold in the lap of Adad, the lord of Kilizi, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Remanni-Adad, chief chariot driver, has contracted, purchased, and acquired him for one mina silver by the mina of Carchemish.
The money is paid completely. That servant is purchased and acquired. Any revocation, lawsuit, or litigation is void.
He shall place x minas of silver and x minas of gold in the lap of Ištar of Nineveh, and shall return the money tenfold to its owner.
The money is paid completely. That boy is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Remanni-Adad, chief chariot-driver, has contracted, purchased, and acquired him for one mina of silver by the mina of Carchemish.
Whoever in the future, at any time, whether Mukin-Aššur or his sons or brothers, seeks a lawsuit or litigation against Remanni-Adad and his sons, shall pay 10 minas of silver. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, breaks the contract, whether Asî or his sons or grandsons, and seeks a lawsuit or litigation against Tarhundapî
Whoever in the future, at any time, whether Aššur-naṣir or his sons or brothers or his governor, seeks a lawsuit or litigation against Šamaš-abu-uṣur, his sons and grandsons, shall place x minas of refined silver and one mina of pure gold
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought him for x minas of silver.
Aplaya, 'third man' of Arda-Mullissu, the crown prince, has contracted and bought him from Zunbu for 2 minas of silver by the mina of Carchemish.
The money is paid completely. His son is purchased and acquired. Any revocation lawsuit or litigation is void.
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought him for one mina of silver by the mina of Carchemish.
Whoever in the future, at any time, lodges a complaint, whether Nabû-naṣir or his sons or grandsons, and seeks a lawsuit or litigation against Remanni-Adad and his sons and grandsons,
shall place 10 minas of silver and one mina of gold in the lap of Ištar of Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
The money is paid completely. That woman is purchased and acquired. Any revocation, lawsuit, or litigation is void.
whoever seeks a lawsuit or litigation, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future and at any time lodges a complaint and breaks the contract shall place two minas of silver and two minas of gold in the lap of Nikkal, shall tie 4 white horses to the feet of Sin residing in Harran, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever in the future or at any time lodges a complaint, saing: "I will release the woman," shall pay one mina of silver to release her.
The money is paid completely. That woman is purchased and acquired. Any revocation, lawsuit or litigation is void.
Whoever, at any time in the future, whether Abi-salam or his sons, brothers or nephews, or his prefect,
Whoever in the future, at any time, breaks the contract, whether Nabû-duru-kuṣur or his brothers or nephews, and seeks a lawsuit or litigation
Whoever breaks the contract shall place x minas of silver and x minas of gold in the lap of Adad residing in Anah. He shall return the money tenfold to its owners.
Ululayu has contracted and bought them from Nabû-eriba for 6 minas of silver by the mina of Carchemish.
Whoever in the future, at any time, breaks the contract, whether Nabû-eriba or the governor or the deputy governor, and seeks a lawsuit or litigation, shall pay 12 minas of silver.
Month Iyyar II, 8th day, eponym year of Manzarnê, governor of Kullania, year 22 of Sennacherib, king of Assyria.
Se'-madi, village manager of the crown prince, has contracted and bought them for two minas of silver by the mina of Carchemish.
The money is paid completely. Those people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and seeks a lawsuit or litigation shall place 10 minas of silver and one mina of gold in the lap of Ištar residing in Nineveh. He shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Ahi-ṭalli, governess of the central city harem, has contracted and bought them for 4 minas of silver.
The money is paid completely. Those people are purchased and acquired. Any revocation, lawsuit or litigation is void.
Šumma-ilani, chariot driver of the royal corps, has contracted and bought them from Dagan-milki for 3 minas of silver by the mina of Carchemish.
Whoever in the future, at any time, lodges a complaint or breaks the contract, whether Dagan-milki or his brothers or nephews, or any relative of his or anyone influential,
and seeks a lawsuit or litigation against Šumma-ilani, his sons and grandsons, shall pay x minas of silver and one mina of gold to Ištar of Arbela, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Šumma-ilani has contracted and bought them from Kiqillanu for one mina of silver by the mina of Carchemish.
The money is paid completely. The people are purchased and acquired. Any revocation or litigation is void.
Whoever in the future, at any time, whether Se'-natan or his relative, lodges a complaint and breaks the contract and seeks a lawsuit or litigation against Remanni-Adad and his sons,
shall place one mina of silver and one mina of gold in the the lap of the Lady of Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Šumma-ilani, chariot driver, has contracted and bought them from Bel-Harran-isse'a for x minas of silver by the mina of Carchemish.
The money is paid completely. The people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether Bel-Harran-isse'a or his sons, grandsons, brothers or relatives, and seeks a lawsuit or litigation against Šumma-ilani, his sons and grandsons, shall pay x minas of silver, and shall return the money tenfold to its owners. He shall contest in his non-lawsuit and not succeed.
Šumma-ilani has contracted and bought them from Bel-Harran-isse'a for 18 minas of silver by the mina of Carchemish.
Whoever in the future, at any time, lodges a complaint, whether Bel-Harran-isse'a or his sons, grandsons, brothers or relatives, and seeks a lawsuit or litigation against Šumma-ilani, his sons and grandsons, shall pay 20 minas of silver, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Šumma-ilani, chariot driver, has contracted and bought them from Bel-Harran-isse'a for x minas of silver by the mina of Carchemish .
Whoever lodges a complaint shall pay x minas of silver. He shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Balṭayu has contracted and bought them from Na'di-ilu for 8 1/2 minas of silver by the mina of the king.
The money is paid completely. Those men are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, breaks the contract, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
the governess of the central city harem has contracted and bought them from these men for one mina of silver by the king's mina.
Whoever in the future, at any time, lodges a complaint, shall place 4 minas of refined silver and x minas of pure gold in the lap of Ištar of Nineveh. He shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
shall place x minas of refined silver and x minas of pure gold in the lap of Mullissu, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Barsipitu has contracted and bought them from Babilayu for 3 minas of silver by the mina of the merchant.
Whoever in the future, at any time, breaks the contract, whether Babilayu, or his sons, grandsons, brothers, or nephews, or his prefect, or a neighbour or relative of his who seeks a lawsuit or litigation against Barsipitu and his sic successor,
Abi-rahî, sister of the governess, has contracted and bought them for two minas of silver by the mina of Carchemish.
The money is completely paid. The people in question are acquired and purchased. Any revocation, lawsuit or litigation is void.
Whoever breaks the contract, shall place 10 minas of silver and one mina of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Ahi-nuri, his wife and daughter, a total of 3; Mannu-ki-Ninua, his wife and 3 sons, a total of 5; Nabû-eṭir and his wife; Nabû-iddina and his wife; Nuraya; in all 13 persons —
Those people are purchased and acquired. The money is paid completely. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether Ṣil-Aššur, the governor, or the men in his charge, or their sons or relatives, breaks the contract with Šumma-ilani, shall pay the money tenfold to its owner, and shall place one mina of gold in the lap of Ištar of Nineveh.
Remanni-Adad, chariot driver, has contracted and bought said people from these gentlemen for x minas of silver by the mina of Carchemish.
shall pay one talent of silver and 10 minas of gold to Ištar of Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, breaks the contract, shall pay 10 minas of silver to Ninurta residing in Calah. He shall pay one talent of tin to the governor of his city, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint, whether Nabû-ahu-iddina or his sons or grandsons, and seeks a lawsuit or litigation against Dannaya and his sons, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Nabû-šumu-iškun, chariot driver of Sennacherib, king of Assyria, has contracted and bought them for 10 minas of silver by the mina of Carchemish.
The money is paid completely. Those people are purchased and acquired. Any revocation, lawsuit, or litigation is void. Whoever, at any time in the future
Dannaya has contracted and bought them from these gentlemen for x shekels of silver by the mina of Carchemish.
Remanni-Adad, chariot driver of the king, has contracted and bought them from Bel-aplu-iddina for 3 minas of silver by the mina of Carchemish.
whoever seeks a lawsuit or litigation against the governess shall tie two white horses to the feet of Aššur.
The money is paid completely. The people are purchased and acquired. Any lawsuit or litigation is void.
Whoever in the future, at any time, breaks the contract, whether Sin-nadin-ahi or his sons or relatives, and seeks a lawsuit or litigation against Sin-šarru-uṣur and his sons, shall pay 10 minas of silver, 5 minas of gold, and four white horses to Sin residing in Harran, and shall return the silver tenfold to its owners. He shall contest in his lawsuit and not succeed.
shall place 10 minas of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, shall tie two white horses to the feet of Aššur, shall bring four harbakannu horses to the feet of Nergal, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, says: "I did not sell the people," whether Iqisu or his sons, grandsons or brothers, who says: "I did not sell the people," shall return the silver tenfold to its owners.
Seal of Iddate-Bel-allaka, seal of Adad-šarru-uṣur, seal of Šarru-šumu-ukin, a total of 3 men, sons of Aššur-šallim-ahhe, owners of the people being sold.
Seal of Da''inanni-Nergal, seal of Zilî, seal of Kur-ila'i, seal of Aššur-šallim-ahhe, sons of Gabbu-ilani-ereš,
Remanni-Adad, chariot driver of Assurbanipal, king of Assyria, has contracted and bought them for 5 minas of silver by the mina of Carchemish from Da''inanni-Nergal, Zilî
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought them for 5 minas of silver by the mina of Carchemish from Da''inanni-Nergal, Zilî, Kur-ila'i, and Aššur-šallim-ahhe.
whether Da''inanni-Nergal, Zilî, Kur-ila'i or Aššur-šallim-ahhe, or their sons, grandsons, brothers or nephews, or their prefect or mayor, or any relative of theirs,
and seeks a lawsuit or litigation against Remanni-Adad, chariot driver, and his sons and grandsons
Se'-madi, village manager of the crown prince, has contracted and bought them from Urda-Issar for 50 shekels of silver.
Fingernails of Surayu, Gargamešayu, and Nabû-nammir, a total of three gentlemen, owners of the people being sold.
Whoever in the future breaks the contract, whether Il-takâ or his sons or grandsons, and seeks a lawsuit or litigation against Remanni-Adad, shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Seal of Idu'a, town manager of Lahiru of the domain of the queen mother, owner of the people being sold.
He shall tie two white horses to the feet of Aššur, and shall bring four harbakannu horses to the feet of Nergal. He shall pay a talent of tin to the governor of his city, and shall return the money tenfold to its owners.
The money is paid completely. That girl is purchased and acquired. Any revocation, lawsuit, or litigation is void.
El-tuklatua, Mumar-ili, Šamaš-le'i, Issar-da''ininni, and Mukinnat-Issar, a total of five persons —
Remanni-Adad, chief chariot driver of king Assurbanipal, has contracted and bought them from Nabû-aplu-iddina for x shekels of silver.
He shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed. The judge shall not heed his case.
A built house with its beams, doors and a yard in Nineveh, adjoining the house of Mannu-ki-ahhe, the house of Ilu-issiya, and the street —
Ṣilli-Aššur, Egyptian scribe, has contracted and bought it for one mina of silver by the mina of the king from Šarru-lu-dari, Atar-suru and Amat-Su'la, the wife of Bel-duri.
The money is paid completely. That house is purchased and acquired. Any revocation, lawsuit, or litigation is void.
A built house with its beams and doors, a sleeping room, its yard, its bathroom, servants' quarters, two thirds of the main building, an upper floor, a storehouse, and a wing with a tomb in it —
Šumma-ilani, chariot driver of the chamberlain, has contracted and bought it for 3 minas of silver by the mina of the king.
Whoever, at any time and in the future, lodges a complaint or breaks the contract, whether Dusî or his sons, brothers or relatives, who seeks a lawsuit or litigation against Šumma-ilani and his sons,
, and shall tie two white horses to the feet of Aššur and bring four harbakannu horses to the feet of Nergal. He shall pay one talent of tin to the governor of his city, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Fingernail of Mannu-ki-ahhe; fingernail of Itti-Adad-ahhutu, owners of the house being sold. The exit together with the courtyard,
a built house with its beams and two doors, adjoining the houses of Nabû-duru-uṣur, Šamaš-šumu-uṣur, Ululayu, Nabû-naṣir, and Šamaš-uballiṭ —
Mannu-ki-Arbail has contracted and bought it from Šelepu for x minas of silver by the mina of Carchemish.
Whoever in the future, at any time, lodges a complaint, whether Šelepu or his sons, and seeks a lawsuit or litigation against Mannu-ki-Arbail and his sons, shall pay two minas of silver and two minas of gold to Ištar residing in Arbela, and shall return the silver tenfold to its owners.
Month Nisan I, 24th day, eponym year of Banbâ, the second vizier, in the reign of Esarhaddon, king of Assyria.
A built house with its beams and doors in the town Bet-Eriba-ilu on the outskirts of the city of Ṣab-Adad —
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought it from Issar-duri and Lu-šakin for 4 minas of silver by the mina of Carchemish.
The money is paid completely. The house is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Three storehouses including a courtyard and a door, in Nineveh, adjoining the houses of Naharau, Nabû'a and Kummayu —
shall place two minas of silver and one mina of gold in the lap of Mullissu, and shall tie two white horses to the feet of Aššur residing in Ešarra. He shall contest in his lawsuit and not succeed.
A vacant lot adjoining Nurtî, a garden, an estate of 1 hectare 6 decares of land in the town of Bit-Dagan, adjoining the garden of Arbailayu, the estate of Qurdi-Issar, the canal of Adian, and the estate of Bel-taklak —
The money is paid completely. That land is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether Ubru-Allaya or his sons or brothers or any relative of his, and seeks a lawsuit or litigation against Gazilu and his sons, shall pay 10 minas of silver and 5 minas of gold to Ninurta residing in Calah.
He shall tie 2 white horses to the feet of Aššur, and shall bring 4 harbakannu horses to the feet of Nergal. He shall pay 1 talent of tin to the prefect of his city, and shall return the money a hundredfold to its owner. He shall contest in his lawsuit and not succeed.
A vineyard in the city of Kipšuna adjoining the garden of Ahu-illika, the canal of ditto of Urbayu, and the foundation of a well —
Mannu-ki-Arbail has contracted and bought it from Balṭaya for 4 minas of silver by the mina of Carchemish.
The money is paid completely. That vineyard is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, shall pay 12 minas of silver and x minas of gold to Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
A planted vineyard in the town of Urulli, adjoining a threshing floor, a grove, the road which goes to Kipšuna, one which leads to the ferry, and the garden of Adad-ibni —
Mannu-ki-Arbail, the cohort commander, has contracted and bought it from Idraya for 31 shekels of silver.
Whoever in the future, at any time, lodges a complaint, whether Idraya or his sons, grandsons, brothers or nephews, and seeks a lawsuit or litigation against Mannu-ki-Arbail, his sons and his grandsons, shall place 10 minas of refined silver and 5 minas of pure gold in the lap of Ištar residing in Nineveh. He shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Seal of Adad-naṣir, scribe, son of Nabû-naṣir, scribe of the house of Aššur-le'i, owner of the vineyard being sold.
A vegetable garden in Nineveh facing the old bridge, and adjoining the garden of Nabû-kenu-dugul the chariot fighter, the garden of Nergal, the king's road, and the river —
The corn taxes of that garden shall not be exacted, he shall not do the labour service with his town.
the fields, gardens and people are acquired and purchased. Any revocation, lawsuit or litigation is void.
Whoever in the future, at any time, whether NN, or his sons grandsons, brothers or nephews comes forward and seeks a lawsuit or litigation against Remanni-Adad, and his sons and grandsons, saying:
The money is paid completely. That field is purchased and acquired. Any revocation, lawsuit or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether these men or their sons, brothers or relatives, and seeks a lawsuit or litigation against Ribate, his sons and grandsons, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
of land adjoining the houses of Zabayu and Kidinnu; these are the adjoining houses of the house —
An estate of 15 hectares of land adjoining the road which leads from the village of Dannaya to the village of Ildiši;
an estate of 4 hectares of land adjoining the road which leads from the village of Dannaya to the village of
Whoever breaks the contract shall place 2 minas of silver in the lap of Adad, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
an estate of 8 decares of land on the narrow road adjoining the field of Ahi-ṭaba and the land of Urda-Issaran;
an estate of 1 hectare of land upon the side road of the Chaldeans, adjoining the field of Nabû-ahhe-eriba and the field of Marduk-bel-uṣur;
An estate of 35 hectares of land in cultivation by the seah of 9 'litres' in the city of Sairu, adjoining Irṣiṣu, the field of Šamaš-šarru-uṣur, the field of Šamaš-šallim, and the fatteners —
The money is paid completely. The land is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, breaks the contract, whether Nabû-le'i or his sons or brothers, and seeks a lawsuit against Šamaš-šallim, his sons and grandsons,
An estate of 3 hectares of land on the edge of an irrigation outlet, adjoining the road to Calah, the field of Zabinu, and the side road to the village of the Aramean;
an estate of 7 decares of land adjoining the field of Urarṭayu, the road to Calah, and the fields of Zabinu and Bel-lu-balaṭ;
whether Šer-idri or his sons, grandsons, brothers or nephews, whoever seeks a lawsuit or litigation against Inurta-ila'i, shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
An estate of 3 hectares of land on the edge of an irrigation outlet, adjoining the road of the city of Calah and the field of Zabinu;
an estate of 7 decares of land adjoining the field of Urarṭayu, the road of Calah, and the fields of Zabinu and Bel-lu-balaṭ;
an estate of 3 hectares of land adjoining Nuhšaya, Bel-lu-balaṭ, and the side road of the village of Zizî.
The money is paid completely. That land is purchased and acquired. Any revocation, lawsuit or litigation is void.
an estate of 3 hectares of land adjoining the fields of Nuhšaya, Bel-lu-balaṭ and Zabinu, the side road to the village of Zizî and Potter Town;
whoever seeks a lawsuit or litigation against Inurtî, his sons and grandsons, shall place x minas of refined silver and x minas of pure gold in the lap of Ninurta residing in Calah.
He shall tie 2 white horses to the feet of Aššur, and shall bring 4 harbakannu-horses to the feet of Nergal. He shall pay one talent of tin to the governor of his city, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint, whether Uquwa or Ahu'a-eriba, or their sons, grandsons, brothers or nephews, or any relative of theirs, or their prefect, and seeks a lawsuit or litigation against Inurta-ila'i, his brothers and nephews, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought it for 1/2 mina of silver.
Whoever in the future, at any time, breaks the contract, whether these men or their sons, and seeks a lawsuit or litigation against Remanni-Adad, his sons and grandsons, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
A property of 90 square metres, a threshing floor in Du'ua, adjoining the estates of Adad-remanni and the overseer of the household —
Aššur-šallim-ahhe has contracted and bought said threshing floor from these men for x minas of silver by the mina of Carchemish.
Whoever in the future, at any time, seeks a lawsuit or litigation against Aššur-šallim-ahhe, shall pay one mina of silver.
An estate of 14 hectares of land in cultivation, a house, a threshing floor and an orchard in Goldsmith Town —
Šumu-lešir, recruitment officer, has contracted and bought it for 20 minas of copper from these gentlemen, the owners of the land.
an estate of ditto, a threshing floor, a half of a garden in the village of La-qepu, adjoining the road of Kapar-rabuti and the road of the village of
eans, in Qatna, adjoining the village of Kini, the city gate of Qatna, and the royal road of Dur-Katlimmu;
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought it for 10 minas of silver by the mina of Carchemish from Bel-šarru-uṣur, Nabû'a and Aššur-ši'i.
The money is paid completely. That field, house, threshing floor and gardens are purchased and acquired. Any revocation, lawsuit, or litigation is void.
In the future, at any time, whoever lodges a complaint, whether these men, their sons, grandsons, brothers or nephews, or their prefect or mayor, or any close relative of theirs,
whoever comes forward and seeks a lawsuit or litigation against Remanni-Adad, chief chariot driver, and his sons and grandsons, shall place one talent of refined silver and 10 minas of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his non-lawsuit and not succeed.
in the town of Šamaš-riqa; in all 580 hectares of land, 10 vineyards, 6 irrigated gardens, and houses in the district of Arrapha, belonging to Marduk-eriba, Riba-ahhe and Kenî, in Šamaš-riqa —
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought said property from these gentlemen for
The money is paid completely. Those lands, houses, irrigated gardens, threshing floors and springs are purchased and acquired. Any revocation lawsuit, or litigation is void.
Whoever in the future, at any time, whether Marduk-eriba or Riba-ahhe or Kenî son of Riba-ahhe, or their sons, grandsons, brothers or nephews, or their prefect, or any relative of theirs, comes forward and seeks or institutes a lawsuit or litigation against Remanni-Adad, his sons and grandsons, saying:
The money is has not been paid completely. Those lands, irrigated gardens, threshing floors and springs are not purchased and acquired,"
An estate of 60 hectares of land by the seah of 10 'litres', a barnyard in its entirety, and a plot of 2 decares, a threshing floor, in Til-Nahiri;
Remanni-Adad, chariot driver of Assurbanipal, king of Assyria, has contracted and bought said property from Nušhu-sallihanni for x minas of silver by the mina of Carchemish.
Seal of Nušhu-sallihanni, horse trainer of the open chariotry, owner of the land and people being sold.
An estate of 60 hectares of land by the seah of 10 'litres,' a barnyard in its entirety, and a plot of 2 decares, a threshing floor, in Til-Nahiri;
Hašana, his 4 sons and his wife; the woman Danqî, her son and her daughter; a total of 9 persons, servants of Bar-hatê in the town of Ti'i —
Šumma-ilani has contracted and bought them from Bar-hatê for 6 minas of silver by the mina of the king.
The money is paid completely. That land, house, people, and garden are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever, at any time, breaks the contract, whether Bar-hatê, his sons, or a neighbour or relative of his, and seeks a lawsuit or litigation against Šumma-ilani and his sons, shall place ten minas of silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
The money is paid completely. That field, house, people, and garden are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever, at any time, breaks the contract, whether Bar-hatê, his sons, or a neighbour or relative of his, and seeks a lawsuit or litigation against Šumma-ilani and his sons,
shall place 10 minas of silver and one mina of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Remanni-Adad, chariot driver of the king of Assyria, has contracted and bought said fields, houses and people for 30 minas of silver from Arbailayu.
The money is paid completely. Those fields, houses and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and seeks a lawsuit or litigation with Remanni-Adad, his sons and grandsons, shall place x minas of refined silver and x minas of pure gold
An estate of 2 hectares of land adjoining the estate of Mannu-ki-Arbail the horse trainer and the river;
The money is paid completely. That land and house is purchased. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, breaks the contract, shall pay one talent of silver and 10 minas of gold to Aššur residing in Ešarra, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Fingernail of Il-amar, chief of granaries of Maganuba, owner of the garden, land, and people being sold.
Qausu; Aššur-belu-taqqin, gardener; Ahi-immê, palace farmer;  3 women; 1 son; a total of 7 persons —
The money is paid completely. Those gardens, land, and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether Il-amar or his brothers, nephews or relatives, and seeks a lawsuit or litigation against Šumma-ilani, his sons or grandsons, shall pay x minas of silver, and shall redeem the gardens, the land, and the people.
Issar-duri, scribe of the queen mother, has contracted and bought said property for 1 1/2 minas less than one talent of silver from Paruṭṭu.
The silver is paid completely. That land, garden, and people are purchased and acquired. Any revocation or litigation is void.
Whoever in the future or at any time lodges a complaint, whether Paruṭṭu or his sons, grandsons, brothers or nephews, and seeks a lawsuit or litigation against Issar-duri and his sons, shall place x talents of silver and 10 minas of gold in the lap of Ištar of Nineveh, and shall return the silver tenfold to its owners. He shall contest in his lawsuit and not succeed.
Zazî, eunuch of the king, has contracted and bought it from Eṭir-Marduk for 5 3/4 minas of silver by the mina of the merchant.
Whoever in the future, at any time, whether Eṭir-Marduk, or his sons or grandsons, seeks a lawsuit or litigation against Zazî,  shall return the money tenfold to its owner.
Whoever at any time in the future comes forward, whether Nabû-duru-uṣur, Mannu-ki-Aššur, Li'tirû, or
, or their sons, grandsons, brothers, or nephews, or any labour-duty superior of theirs, who comes forward and institutes a lawsuit or litigation against Aplaya and his sons, saying:
The money is not completely paid. The field, house and orchard are not paid for, cleared and bought,"
shall eat one mina of oxhide and drink a full agannu vessel of tanner's paste. He shall burn his first-born son before Sin, and shall burn his eldest daughter with 2 seahs of cedar balsam before Belet-ṣeri. He shall return the money he received twelvefold to its owners. He shall contest in his lawsuit and not succeed.
Bahianu has contracted and acquired said property for x minas of silver by the mina of the king.
The money is paid completely. That land, people, and fowl are purchased and acquired. Any revocation, lawsuit or litigation is void.
The money is paid completely. That vineyard and grove are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint or breaks the contract, whether Adad-naṣir or his sons or grandsons, whoever seeks a lawsuit or litigation against Remanni-Adad, his sons and grandsons,
A vineyard in Singara, in the house of Ištar, 1,000 vines within it; an estate of two hectares of land; a grove of oak trees; an estate of 6 hectares of land, including a meadow, a seed-corn house and a house;
He shall place x minas of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Seal of Martu', village manager of the queen; seal of Mardî; a total of two men, servants of the governor of Barhalza, owners of the people being sold.
Remut-ilani, his mother and his 3 brothers, a total of 5 persons; Šamaš-balassu and his son; Sasî, his two sons and his wife; Nabû'a, his 3 brothers and his sister, a total of 5 persons; Zabinu, gardener, his wife, and a fruit orchard; in all 17 persons and an orchard in the city of Nabur, servants of Martu' and Mardî —
Ahi-ṭalli, governess of Nineveh, has contracted and bought them from these men for x minas of silver by the mina of Carchemish.
The money is paid completely. Those people and the orchard are purchased and acquired. Any revocation, lawsuit or litigation is void.
Month Iyyar II, 1st day, year 23 of Sennacherib, king of Assyria, eponym year of Mannu-ki-Adad-milki of Ṣupat.
Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, has contracted and bought said property from Bariki and Abail.
The money is paid completely. Those people, vineyards, houses, and stone walls are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether Bariki or Abail or their sons, grandsons, brothers or nephews, or their governor,
shall place one talent of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Remanni-Adad, chariot driver, has contracted and bought said property for x minas of silver by the mina of Carchemish
Whoever in the future, at any time, breaks the contract, shall pay x minas of silver and 4 minas of gold to Ištar residing in Nineveh, and shall redeem the field, the people and the house.
An estate of x hectares of field in Kannu', adjoining the side road of Kannu' and the road that leads to Nuhub;
He shall give 10 minas of silver and x minas of pure gold to Ištar residing in Nineveh, and shall return the money tenfold to its owners.
Ahi-yababa has contracted and sold them on behalf of the deputy for x hundred minas of copper for the maintenance of the captives whom the vizier boarded on a ship.
The money is paid completely. The gardens, the spring, the house and the gardener are purchased and acquired. Any revocation, lawsuit, or litigation is void.
The money is completely paid; he has bought the field for no profit. Any revocation or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether Urburu or his sons or grandsons, and seeks a lawsuit or litigation against Harhandâ and his sons, shall pay 10 talents of
, shall provide four foundation stones, and shall pay five minas of daylight and 7 minas of bird fodder. He shall contest in his lawsuit and
seal of Dadi-ibni, ditto; a total of 10 gentlemen from Dannaya, owners of the town being sold in its entirety.
whoever seeks a lawsuit or litigation against Remanni-Adad and his sons and grandsons, shall place two talents of refined silver and one talent of pure gold in the lap of Ištar residing in Nineveh, shall tie two white horses to the feet of Aššur, and shall return the money tenfold to its owners.
in all 6 persons and the town of Musina-aplu-iddina in its entirety in the district of Arpad next to the city Nerab of the governor of Arpad —
The money is paid completely. That town, field, vineyard, vegetable garden and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
or Ikkaru, or their sons, grandsons, brothers or nephews, or their prefect, mayor, governor, relative, or neighbour,
whoever comes forward and seeks a lawsuit or litigation against Remanni-Adad, chief chariot driver of Assurbanipal, king of Assyria, and his sons and grandsons,
shall tie two white horses to the feet of Aššur, shall bring four harbakannu horses to the feet of Nergal, shall place two talents of refined silver and one talent of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners.
Whoever in the future comes forward, whether Haruranu or Salilanu or their sons, grandsons, brothers or nephews, or their mayor or prefect, or their kinsman,
shall return the money he received twelvefold to its owner. He shall contest in his lawsuit and not succeed.
The money is paid completely. The tower together with the fields and Abdi-Kububi together with his people are paid for, purchased and acquired. Any revocation or litigation is void.
Whoever at any time in the future comes forward, whether Haruranu or Salilanu, whether they or their sons, grandsons, brothers or nephews, or a prefect, commissioner or labour-duty superior of theirs, who comes forward and institutes a lawsuit or litigation against Aplaya and his sons, saying:
shall eat one mina of oxhide, shall drink a full agannu vessel of tanner's paste, shall burn his first-born son before Sin, shall burn his eldest daughter with 3 seahs of cedar resin before Belet-ṣeri. He shall return the money he received twelvefold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time lodges a complaint and breaks the contract, whether Šamaš-ahu-uṣur or his sons, grandsons, brothers, or nephews, or his relative, or his prefect or labour-duty superior, and seeks a lawsuit or litigation against Remanni-Adad and his sons and grandsons,
shall place 5 minas of refined silver and two minas of pure gold in the lap of Ninurta residing in Calah, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
The money is paid completely. Those people are purchased and acquired. Any revocation lawsuit or litigation is void.
Whoever in the future, at any time, whether Balaṭu-ereš or his sons, or whosoever, seeks a lawsuit or litigation against Mušallim-Issar, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint, whether Ṣabu-damqu or his sons, and seeks a lawsuit or litigation against Mušallim-Issar, shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
The money is paid completely. That garden is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, comes forward, whether Kiṣir-Issar or his son or relative, and seeks a lawsuit or litigation against Mannu-ki-Arbail, shall pay x minas of silver
The money is paid completely. That man is purchased, acquired, paid off, and cleared. Any revocation, lawsuit or litigation is void.
banu or his sons, grandsons or labour-duty superior, seeks a lawsuit or litigation against Mušallim-Issar,
shall pay 5 minas of silver and one mina of gold to Ištar of Arbela, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
shall place two minas of silver and one mina of gold in the lap of Ninurta residing in Calah. He shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
The money is paid completely. Those people are purchased and acquired. Any revocation, lawsuit, or litigation is void
Whoever in the future, at any time, comes forward, whether Kiṣir-Issar or his sons or relatives, whoever lodges a complaint and seeks a lawsuit or litigation against Mannu-ki-Arbail and his sons, shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Month Nisan I, 25th day, year 5 of Esarhaddon, king of Assyria, eponym year of Banbâ, the second vizier.
Whoever in the future, at any time, lodges a complaint or seeks a lawsuit or litigation, whether Deti-Bel-allaka or his son, grandson, brothers, or nephews,
whoever seeks a lawsuit or litigation against Remanni-Adad, his son and grandson, shall place x minas of refined silver and 5 minas of pure gold in the lap of Ninurta residing in Calah, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed. The king shall be his prosecutor.
Whoever in the future, in distant days, comes forward, whether PN the deputy, or his sons or his grandsons or the governor of Arrapha,
whoever comes forward and institutes a lawsuit or litigation against Sin-remanni, his sons or grandsons, saying: "The money is not paid completely, that property is not sold,"
Whoever in the future, or at any time, lodges a complaint, whether Mardî or his sons or grandsons, and seeks a lawsuit or litigation against Issar-duri and his sons and grandsons, shall pay 10 minas of silver and two minas of gold to Ištar of Nineveh, and shall return the money tenfold to its owners.
Whoever in the future, at any time, lodges a complaint, whether Il-amara or his sons, grandsons, brothers or nephews, or his labour-duty superior,
and seeks a lawsuit or litigation against Šumma-ilani, his sons, grandsons, brothers and nephews, shall pay x minas of refined silver and x minas of pure gold.
NN, concubine of the king, has contracted and bought it from Nabû-šallim for x minas of silver by the mina of Carchemish.
shall place 10 minas of silver and x minas of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
He shall pay x minas of silver and one mina of gold to Ninurta residing in Calah, and shall return the money tenfold  to its owners. He shall contest in his lawsuit and not succeed.
He shall place x minas of silver and two minas of gold in the lap of Ištar of Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Remanni-Adad, chariot driver of the king of Assyria, has contracted and bought said property from these gentlemen for x minas of silver.
Whoever in the future comes forward and breaks the contract, shall return the money he has received tenfold to its owner.
they have contracted and sold him to Silim-Aššur. Whoever pays 4 1/2 minas of silver, shall redeem his servant.
a total of 2 persons, bakers of the grand treasurer, owners of the house, field and threshing-floor being sold.
an estate of 4 decares with a spring between the ditches, adjoining a ditch, the field of Ahu-damqu, the field of Kanunayu, Ilu-kabar, a ditch, and the fields of Ahu-uqur and Sasî —
The village of Bahaya in its entirety, an estate of 500 hectares of land with its sown fields, adjoining the village of Tapha-ari
, and the land of the village of Ṣilli-Bel the herdsman, the land of the towns of Paqutu and Dur-Šarrukkayu, and the land of the villages of Ahiqar and Ṣilli-Bel —
After the second year one shall place the silver upon the corn heaps, and one shall redeem one's land.
When he completes his cultivation, he (i.e. Hanan) shall place the capital sum of silver on the corn heap, and shall redeem his land.
an estate of 8 hectares with x wells, adjoining the wadi, the side road to Yaranu, and the exempt field of the land of Zarutî;
an estate of 6 hectares with x wells, adjoining the road leading to the village of Temanayu and the side road of the village of Temanayu;
an estate of x hectares, adjoining the field of Akpalu, the road leading to the village of Šamaš, and the road leading to Ibala;
He shall burn his first-born son in the sacred precinct of Adad. He shall contest in his lawsuit and not succeed.
In all 80 hectares of land, 3 houses, 3 threshing floors, a garden, a well and a grazing land belonging to these men —
Ahi-ṭalli, governess of the central city harem of Nineveh, has contracted and bought said property for 6 minas of silver for the king's 'life.'
The money is paid completely. That land, houses, threshing floors, garden, well and grazing land are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether these men or their sons or grandsons, seeks a lawsuit or litigation against the governess, shall return the money tenfold to its owners.
Šumma-ilani, chariot driver, has contracted and bought them for x minas of silver by the mina of Carchemish
and seeks a lawsuit or litigation against Remanni-Adad, his sons and grandsons, shall return the money tenfold to its owners.
Šadditu, daughter of Sennacherib, king of Assyria, and sister of Esarhaddon, king of Assyria, has contracted and bought said property for 8 minas of silver by the mina of Carchemish.
The money is paid completely. That garden, house, land and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether these gentlemen or their sons, grandsons, brothers or nephews, or their prefect, and seeks a lawsuit or litigation against Šadditu and her sons and grandsons,
shall place 10 minas of refined silver and x minas of pure gold in the lap of Ištar residing in Nineveh, and shall set up 7 marsh reeds which are without nodes at the gate of Aššur.
He shall tie two white horses to the feet of Aššur, and shall bring four harbakannu horses to the feet of Nergal. He shall contest in his non-lawsuit and not succeed.
An estate of 30 hectares of land, a house in its entirety, a wadi, a well, a house, a courtyard, orchards,
A built house in its entirety with its beams and doors in the city of Nemed-Issar, adjoining the king's road, adjoining the house of Ṭabî, Ka
Remanni-Adad, chariot driver of Assurbanipal, king of Assyria, has contracted and bought it for 5 minas of silver.
Whoever in the future, and at any time, whether Nabû-malik and Šumma-ilu, or their sons, grandsons and brothers, or their prefect and the mayor of their city,
seeks a lawsuit or litigation against Remanni-Adad, his sons and grandsons, shall place x minas of silver and one mina of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner.
shall place x minas of silver and one mina of gold in the lap of Mullissu, shall tie two white horses to the feet of Aššur, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Any prefect who breaks the contract shall pay 10 minas of refined silver and one mina of pure gold, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Mannu-ki-Arbail has contracted, purchased, and acquired him from Zarî for 1 1/2 minas of silver by the mina of Carchemish.
Whoever in the future, at any time, whether Zarî or his sons, grandsons or brothers, or his labour-duty superior, seeks a lawsuit or litigation against Mannu-ki-Arbail, his sons and grandsons,
shall place a talent of silver and one mina of gold in the lap of Ištar residing in Arbela, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed. The divine judge shall not heed his case.
He shall place x minas of silver and x minas of gold in the lap of Ištar residing in Nineveh, and shall return the money elevenfold to its owners. He shall contest in his lawsuit and not succeed.
NN has released said property from NN, governess  of the central city harem, for 17 and a half minas of silver.
An estate of 3 hectares of land adjoining the simpletons, the manure house, and the estates of Marduk-ereš, NN and Dadî;
Nabû-šarru-uṣur has contracted and bought said land from Addî for one mina of silver by the mina of Carchemish.
Whoever, in the future, at any time, whether Addî, or his sons or relatives, seeks and starts a lawsuit or litigation against Nabû-šarru-uṣur, shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever transgresses shall return the money tenfold to its owners. He shall litigate in his lawsuit and not succeed.
An estate of 13 hectares of land in the city of Allî of the domain of the commander-in-chief, adjoining the woman Aššur-
An estate of 1 hectare 5 decares of land, an estate of 1 hectare 5 decares on top of the river bank, an estate of x
Whoever seeks a lawsuit or litigation and in the future, at any time, breaks the contract and says:
Whoever in the future, at any time, lodges a complaint an breaks the contract, whether these men or their sons, and seeks a lawsuit or litigation against Remanni-Adad, his sons and grandsons, shall return the money tenfold to its owner.
a total of 2 gentlemen, servants of the lady of the house of the crown prince, owners of the man being sold.
Ilu-iṣṣur, servant of the crown prince, from the town of Illat, has contracted and bought him from these gentlemen for one mina of silver by the mina of Carchemish.
and seeks a lawsuit or litigation against Ilu-iṣṣur and his sons, shall pay the double amount of two minas of silver to redeem the man. He shall contest in his lawsuit and not succeed.
Aššur-iddina has contracted and purchased said property from these gentlemen for 3 1/2 minas of silver by the mina of Carchemish.
The money is paid completely. The said fields and vacant lot are acquired and purchased. Any revocation, lawsuit or litigation is void.
Whoever breaks the contract, whether these gentlemen or anyone, and seeks a lawsuit or litigation with Aššur-iddina and his sons, shall pay 10 minas of silver to redeem his field.
The money is paid completely. That field is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, whether Silu or his sons, seeks a lawsuit or litigation against Mannu-ki-Arbail, shall place 10 minas of pure silver in the lap of DN. He shall litigate in his lawsuit and not succeed.
Ubru-Adad, Balasî, Adad-mušeṣi, Izbu, Ilu-iqbi, and Ṣeranu took it from Madayu as a loan against a field.
If the field is not in the meadow where they indicated it to be, the silver and copper shall increase by the same amount.
Kannu, Kaskayu, Babiri, Takali and Nanna, a total of five men, committed a theft in the house of Tâ. They were caught red-handed with goods worth 14 minas 30 shekels of silver.
They came forward for judgment before Issaran-zeru-ibni, a royal bodyguard, Issar-na'id, a royal bodyguard, and Girittu, the deputy governor, who told them: "Go off to Nineveh for judgment before the vizier and the sartinnu."
44 minas 10 shekels of silver were imposed as the fine, and they have restituted to Tâ 14 minas of silver, the capital value of the theft.
An estate of 8 hectares of land, by the seah of 8 'litres,' in cultivation, adjoining the estates of Guda'u, Daniati-il, Qarahâ, and the
An estate of 3 hectares of land belonging to NN in the neighbourhood of the town of Kê-lamši, adjoining the field of Mannu-lu-ahu'a, the threshing-floor of Kurbanu as far as the wadi of Napihu, and the fields of Kurbanu and Kê-lamši;
an estate of 1 hectare 5 decares in the neigbourhood of the town of Ilu-ereš, adjoining the road to Calah, Bel-naṣir, servant of the deputy vizier, and Ululayu, as far as the wadi of Napihu;
an estate of 1 hectare outside the town of Kê-lamši, adjoining the road to Calah, Ilu-ereš and Mannu-lu-ahu'a, as far as the
an estate of 2 hectares 5 decares belonging to Mannu-lu-ahu'a, from 'open' waste ground as far as the wadi of Napihu, adjoining the field of Kê-lamši and Ahu'a-amur,
An estate of 2 hectares x decares belonging to Ilu-ereš, adjoining Ilu-ereš, Kê-lamši, and Ululayu;
x cubits is the length, 40 cubits the width of a threshing-floor adjoining Ilu-ereš and Kê-lamši;
Nabû-kabti-ahhešu, palace scribe of Sargon, king of Assyria, has contracted and bought said property from these gentlemen for six minas of silver. The money is paid completely. Any revocation or litigation is void.
In the future, at any time, whether these gentlemen, or their sons, grandsons, or brothers, or their prefect, or any relative of theirs, whoever lodges a complaint and seeks a lawsuit or litigation against Nabû-kabti-ahhešu and his brothers, shall place one mina of pure gold in the lap of Ištar of Nineveh.
Witness Gidgidanu, tailor. Witness Susî, tailor; a total of 2 servants of the deputy governor of Calah.
Month Marchesvan VIII, 13th day, eponym year of Mannu-ki-Aššur-le'i, governor of Tillê; year 12 of Sargon II, king of Assyria.
He can draw water from the well with his town. He does not have to perform labour duty with his town.
6 bowmen — the town of Til-rahawa, at the disposal of Aya-yababa, the prefect of the staff-bearers.
Revenue from the eponym year of Sagab to the eponym year of Nabû-šar-ahhešu, for 6 years, which they brought into the treasury:
8 minas of silver of the god Palil of Opis: I added to the two old incense-burners of the Lady of Akkad, and made new ones.
1 hand-ring of gold, 1 mina less 4 shekels; 1 arm-ring of gold, 1/3 mina less 1/3 shekel, a necklace, 3 shekels: Šumma-ili, cohort commander.
1 hand-ring of gold, 31 shekels less half a shekel; 1 arm-ring, 1/3 mina less a shekel: Ubru-Adad.
, 2 wooden boxes with quinces, 3 boxes with figs, 1 box with prunes, 2 pots of dates; 14 trays of fruit — the governor of Qarnina.
2 horses, month of Nisan I; 6 horses, month of Tishri VII; in all 8, eponym year of Arbailayu.
2 thighs, 2 shoulders from the oxen of the pilgrims. Of 6 oxen: the stomachs, the livers, the kidneys, the hearts.
2 thighs, 2 shoulders, from the oxen of the pilgrims. Of 6 oxen: the stomachs, the livers, the kidneys, the hearts.
A thigh, a shoulder, outer cuts, 2 cuts of shoulder of an ox, of the temple of Dagan — of the chief cupbearer.
2 thighs, 3 shoulders from the oxen of the pilgrims. Of 7 oxen: the stomachs, the livers, the kidneys, the hearts.
1 bow, 9 wooden water-vessels, 1 collar of artificial stones — all Aššur-aplu-lešir, son of Issar-naid, the mayor.
He said: "Dari-šarru, Kushite eunuch, came up for an emergency concerning the case of Ahu-sapa of Kummuh and received 1 talent of silver from me."
He said: "Dari-šarru, ditto, took 2 minas of silver by force and wrote 5 minas in the debt-note."
He said: "Kiṣir-Issar, the limestone-provider, entered into service under Šulmu-šarri, the Kushite eunuch; Šulmu-šarri sent a royal bodyguard over to me, and he received from me 20 minas of silver by force."
For every man a silver ring, 1/3 shekel, for the emissaries of the lady Yatia, when they brought the horses into Arbela.
a "tree of absolution" of obsidian and lapis lazuli; a "daughter of the wind" of gold inlaid with ditto, a carnelian pomegranate in its midst;
If the moon in Adar XII on the 14th or the 15th day is not seen together with the sun: destruction of Ur.
Everything about which I spoke in front of the king, and there is some about what I did not speak to the king, everything he took. He has removed my father's house from my hands, and continually he devises tricks and plots against my life. May the king my lord not abandon me!
If the moon is surrounded by a halo, and Mars stands in it: fall of cattle and of animals of the steppe; the cultivated field will not prosper;
If a star stands in the halo of the moon: the king and his troops will be shut up. Mars is the star
If the moon is surrounded by a halo, and the Pleiades stand in it: in Iyyar II pregnant women will give birth to male children; the king of the world's land will defect from him and
If in Kislev IX from the 1st day to the 30th day Venus disappears in the east: there will be a famine of barley and straw in the land.
The lord of kings will say: "The month is not yet finished, why did you write me good or bad omens?" The scribal art is not heard about in the market place. Let the lord of kings summon me on a day which is convenient to him, and I will investigate and speak to the king my lord.
If a star flares up and sets like a torch from west to east: the enemy will conquer a border town of mine in Elam; fall of the army of Elam.
If the moon does not wait for the sun but sets: raging of lion and wolf. — On the 15th day it is seen with the sun.
If the moon becomes visible in Iyyar II on the 30th day: the Ahlamû will devour the wealth of the Westland.
If the moon's horns at its appearance are very pointed: the king will knock down wherever he wants to subdue.
If the moon at its appearance wears a crown: the harvest of the land will prosper; the king will reach the highest rank.
If the moon becomes visible in Nisan I on the 1st day: the north wind will blow; the king of Akkad and his nobles will become happy.
Mercury became visible in the west in Aries; it is good for the king my lord, bad for the Westland. The king of the Westland will fall in battle.
If the moon becomes visible in Tammuz IV on the 1st day: reliable speech; the land will become happy.
If the moon wears a crown of a dark day: the moon god will smite the enemy. A dark day means a cloudy day
If the moon in Sivan III becomes visible on the 30th day: the Ahlamû will devour the wealth of the Westland.
If the moon makes an eclipse in Sivan III in the evening watch: attack of fish, variant: of locusts.
If the moon makes an eclipse in Sivan III: the flood will come and flood water will devastate the land.
If it makes an eclipse in the evening watch, and it finishes the watch, and the south wind blows: fall of the king of Elam, the king of the Guti, and of their land.
If in Sivan III from the 1st day to the 30th day an eclipse occurs: the harvest of the land will not prosper.
: the gods will take away the reason of the land; the land will change and will quickly go to ruin.
If the moon makes an eclipse and comes out from a cloud and clears: the gods will make a great land small; the king will have continual troubles.
If in this eclipse Jupiter stands there: well-being for the king; in his stead, a famous noble will die.
The month Sivan III means the Westland, the 15th day means the Westland; the evening watch means Akkad.
May the gods grant to the king my lord day after day, month after month, year after year happiness, health, joy, rejoicing, and a stable throne forever, for long days and many years!
If the moon becomes visible in Sivan III on the 30th day: the Ahlamû will devour the wealth of the Westland.
If on the 16th day the moon and sun are seen together: one king will send messages of evil to another; the king will be shut up in his palace for the length of a month; the step of the enemy will be set towards his land; the enemy will march around victoriously.
If the moon is surrounded by a halo, and Mars stands in it: loss of cattle; the cultivated fields and dates will not prosper; variant: the Westland will diminish.
If ditto, and the sun stands in it: there will be truth in the land, and the son will speak the truth with his father.
Mars, the star of Subartu, is bright and carries radiance; this is good for Subartu. And Saturn, the star of the Westland, is faint, and its radiance is fallen; this is bad for the Westland; an attack of an enemy will occur against the Westland.
If Scorpius comes close to the front of the moon and stands there: the reign of the king will become long; an enemy will attack, but his downfall will take place.
If on the 13th day the moon and sun are seen together: unreliable speech; there will be bad ways in the land; the enemy will plunder in the land.
If the moon is surrounded by a halo, and the Field star, behind which are the Pleiades, stands in it: the cattle of the land will prosper.
Mars is a star of the Westland; the Field star behind which are the Pleiades is Aries; Aries is a star of the Westland.
If the moon at its appearance wears a crown: constantly the harvest of the land will prosper; the land will dwell as if in pastures near the city; the king will reach the highest rank.
If the breast of Scorpius, the goddess Išhara, at the renewing of her light is bright, her tail dark, her horns opposing each other: rain and flood will be early in the land; locusts will attack and devour the land; fall of cattle and shepherds' huts; an enemy land
If the moon and sun are in opposition: the king of the land will widen his understanding. — On the 14th day each month one god will be seen with the other.
In Tishri VII, Marchesvan VIII, and Kislev IX, three months in a row, the moon and sun were seen for good fortune and length of days of the king my lord.
If the moon's horns at its appearance are very dark: disbanding of the fortified outposts, retiring of the guards; there will be reconciliation and peace in the land. — On the 14th day one god is seen with the other.
In Kislev IX on the 15th day let him pray in supplication to Nergal, let him hold a date palm branch in his hand, then he will be safe on a journey or on the road.
On the 16th and 17th day he will place a bull before Nabû, the bull will not be slaughtered before Nabû.
If the moon's horns at its appearance are very pointed: the king of Akkad will weaken the enemy land wherever he goes.
If the moon's horns at its appearance are pointed and clear: the king of Akkad will rule all lands wherever he turns.
If the Pleiades come close to the top of the moon and stand there:  the king will exercise world dominion and expand his land.
the king established our freedom from corvée work. Yet at this very moment, I build a storeroom in the Review Palace with my brothers, and the townspeople with whom the king has made me take fields, have killed my farmer and harass me saying: "Perform your ilku-duty with us!"
If the Fish star comes close to the Bow star: the harvest of the land will prosper; cattle will spread in the steppe; the king will become strong and bind his enemies; sesame and dates will prosper.
If the Pleiades enter the moon and come out towards the north: Akkad will become happy; the king of Akkad will become strong and will have no rival.
If a planet comes close to Regulus: the son of the king who lives in a city on my border will make a rebellion against his father, but will not seize the throne; some son of the king will come out and seize the throne; he will restore the temples and establish sacrifices of the gods; he will provide jointly for all the temples.
If the moon if surrounded by a halo, and Cancer stands in it: the king of Akkad will extend the life.
If the moon is surrounded by a halo, and two stars stand in the halo with the moon: a reign of long days.
If at the moon's appearance the Pleiades stand at its side: the  king will exercise world dominion; his land will expand.
If the Pleiades come close to the top of the moon and stand there:  the king will exercise world dominion; his land will expand.
If the moon in month Sililiti rides in a chariot: the dominion of the king of Akkad will prosper, and he will conquer his enemies.
If the moon is surrounded by a halo, and the star of Anu, the crown, stands in it: the king is well; there will be truth and justice in his land.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed; the harvest-time grass will last until winter,
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the foundation of the king's throne will become stable.
If the moon and sun are in opposition: the king of the land will widen his understanding; there will be truth in the land.
If at the moon's appearance its right horn is long, its left horn short: the king will conquer a land not his own
If the moon becomes visible on the 30th day: there will be frost, variant: there will be rumor of an enemy in the land.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed.
If Venus in Ab V, from the 1st to the 30th day, disappears in the west: there will be rains; the harvest of the land will prosper.
If it rains on the day of disappearance of the moon: the harvest will be brought in, and business will be stable.
If Adad thunders on the day of disappearance of the moon: the irrigated field will prosper, business will be stable.
If the moon is surrounded by a halo and Orion stands in it: the king of Subartu will exercise world rule; his land will thrive.
If the moon and sun are in opposition: the king of the land will widen his understanding; the foundation of the king's throne will become stable.
If on the 14th day the moon and sun are seen together: the speech of the land will become reliable; the land will become happy; the king will become happy; the gods will remember Akkad favorably; there will be joy among people; the cattle of Akkad will lie in the steppe undisturbed.
The king my lord must not say as follows: "There were clouds; how did you see anything?" This night, when I saw (the moon's) coming out, it came out when little of the day was left, it reached the region where it will be seen in opposition with the sun. This is a sign that it is to be observed. In the morning, if the day is cloudless (lit. open), the king will see: for one 'double-hour' of daytime the moon will stand there with the sun.
On the 1st day I wrote to the king as follows: On the 14th day the moon will be seen together with the sun. Now, on the 14th day the moon and sun were seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; there will be joy among people; the cattle of Akkad will lie in the steppe undisturbed.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land; the son will speak the truth with his father.
If at the beginning of the year the Pleiades stand on the left of Venus: the enemy, variant: a flood will disrupt the harvest.
If the moon becomes visible in Tebet X on the 30th day: the Ahlamû will devour Subartu; a foreigner will rule the Westland.
If the moon's horns at its appearance are short and not blunt: there will be a good word in the land.
If a meteor flashes from east to west and sets, and interrupts its train and puts it again: the enemy's troops will fall in battle.
If a star which is like a torch, i.e. like a reed torch, flashes from east to west and sets: the main army of the enemy will fall.
On the 14th day the moon was seen together with the sun: disbanding of the fortified outposts, retiring of the guards; there will be reconciliation and peace in the land.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed; the harvest-time grass will last until winter, the winter grass until harvest time; joy among the troops; the king will become happy.
If the moon and sun are in opposition: the king of the land will widen his understanding; he will make stable the foundation of his throne.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, and the son will speak the truth with his father. — On the 14th day the moon and sun will be seen with each other.
If the moon and sun are in opposition: the king of the land will widen his understanding; the foundation of the king's throne will become stable. — On the 14th day one god will be seen with the other.
If the moon rides a chariot in month Sililiti: the dominion of the king of Akkad will prosper, and his hand will capture his enemies. Sililiti is Shebat XI.
If the moon is surrounded by a halo, and Hyades stand in it: the king is well; there will be truth and justice in the land.
If the moon becomes visible in Sivan III on the 30th day: the Ahlamû will devour the wealth of the Westland. Sivan III means the Westland; it is bad for the Westland.
Bel-epuš, a diviner from Babylon, is very sick. Let the king command a physician to go and see him.
If in Adar XII the sun stands still in the middle of noontime: the land will experience siege and misery.
In the same way, may Šamaš and Marduk give the Cimmerians and Manneans, all enemies who do not fear the king, into the hands of the king my lord; may the king my lord plunder them;
May they the gods grant health and happiness, a stable throne forever, for long days and years to the king my lord and his offspring.
If the moon's position at its appearance is stable: the gods will make a favorable decision about the land.
— The 30th day will complete the length of the month. On the 14th day the moon will be seen with the sun.
Elul VI, Tishri VII, Marchesvan VIII, Kislev IX, these four months the moon became visible on the 1st day. That is good for the king my lord
The sign of the appearance of Saturn came about for the king  my lord. May the king my lord be happy; may the king my lord be glad.
Aššur, Šamaš, Nabû, and Marduk have granted a stable throne forever, for long days, to the king my lord.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land; the enemy will tear down my city gate.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land; the enemy will block my city gate.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed; there will be joy among people; the king will become happy.
Let the king my lord be happy. It means well-being for the king, the son of the king, and his wives.
The eclipse of the moon which took place in Marchesvan VIII began in the east. That is bad for Subartu. What is wrong? After it, Jupiter entered the moon three times. What is being done to make its evil pass?
the moon was seen three times with the sun on the 16th day. In Tishri VII, Marchesvan VIII, and Kislev IX, the moon at its appearance
If the moon is surrounded by a halo, and Cancer stands in it: the king of Akkad will extend the life.
If the moon is surrounded by a halo, and Regulus stands in it: in this year women will give birth to male children.
If the moon is surrounded by a halo, and two stars stand inside the halo with the moon: a reign of long days.
If the moon's horns at its appearance are very pointed: the king will rule the land wherever he goes, variant: he will knock down wherever he wants to subdue.
Mars, which stands inside Scorpius, is about to move out; until the 25th of Tammuz IV it will move out of Scorpius; and its radiance is fallen. Let the king my lord be happy; the king should be very glad, but until Mars goes out, let the king guard himself.
If Cancer is dark: the ghost of a wronged person will seize the land, and there will be deaths in the land.
If the moon and sun are in opposition: there will be truth in the land; the son will speak the truth with his father.
If Jupiter has awesome radiance: the weapons of the king of Akkad will prevail over the weapons of his enemy. — Regulus stands either to the right or to the left of Jupiter.
If the moon in Ab V is not seen with the sun on the 14th or on the 15th  day: there will be deaths; a god (i.e. pestilence) will devour.
If the moon is surrounded by a halo, and the sun stands in it: there will be truth in the land; the son will speak the truth with his father.
If on the 14th day the moon and sun are seen together: there will be reconciliation and peace in the land.
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people; the king will make the throne last long.
If the moon does not become visible, but 2 disks become visible: there will be hostility in all lands.
If the moon is surrounded by a halo, and the Pleiades stand in it: in this year women will give birth to male children; variant: the king's land will rebel against him; diminution of barley.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably.
If the moon is surrounded by a halo, and Scorpius stands in it: entu-priestesses will be made pregnant; men, variant: lions, will begin to rage and block the road.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land, and he will tear down my city gate.
If in Iyyar II the Pleiades, the Seven, the great gods, rise at their appropriate time: the great gods will gather and make a favorable decision about the land; sweet winds will blow.
If the moon becomes visible in Iyyar II on the 30th day: the Subarean will kill the Westland in battle.
If the moon is surrounded by a halo, and Orion stands in it: the king of Subartu will exercise world rule; his land will thrive.
If the sun stands in the halo of the moon: all lands will speak the truth; the son will speak the truth with his father.
If Mars comes close to the Old Man star: there will be a revolution in the Westland, and brother will kill brother; the emblems of the lands will be overthrown; a secret of the land will go to another land; the gods will leave it and will turn away from it.
If the moon is surrounded by a halo, and Scorpius stands in it: entu-priestesses will be made pregnant; men, variant: lions will rage and cut off traffic.
May the king of the world, my lord, not abandon me! Every day I approach the king because of my hunger, and now he assigned me to making bricks, saying: "Make bricks!" May the king my lord not abandon me so that I do not have to die!
If the sun stands in the halo of the moon: there will be truth in the land, the son will speak the truth with his father; universal peace.
If the moon is surrounded by a halo, and Mars stands in it: loss of cattle; in all lands cultivated fields and dates will not prosper; the Westland will diminish.
If the moon is surrounded by a halo, and the Yoke star stands in it: the king will die, and his land will diminish; the king of Elam will die.
Mars is the star of the Westland; evil for the Westland and Elam. Saturn is the star of Akkad. It is good for the king my lord.
If the moon is surrounded by a halo, and Cancer stands in it: the king of Akkad will extend the life; a cloudburst will rain down.
the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed; joy among the troops; the king will become happy.
If at the moon's appearance its horns are very dark: disbanding of the fortified outposts, retiring of the guards; there will be reconciliation and peace in the land.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people.
If it rains on the day of disappearance of the moon: the harvest of the land will be brought in, and business will be steady.
If the sun stands in the position of the moon: the foundation of the king of the land's throne will become stable.
The god of the city is very much at peace with the king my lord. The king my lord can be very glad.
; the moon did not reach the sun, it set before the sun. Antares, which stood at the right horn of the moon, did not come close to the moon; it will not affect it at all.
If Scorpius stands in the halo of the moon, it is a sign for rain and flood. The king has seen its sign; Adad will devastate.
In Iyyar II on the 15th day let him pray to Ea in supplication; let him release a prisoner; his possessions will become an object of praise.
If the moon's horns at its appearance are very pointed: the king will strike down the land of his enemy.
If on the 14th day the moon and sun are seen together: the speech of the land will become reliable; the land will become happy; the gods will remember Akkad favorably; there will be joy among the people.
If a comet becomes visible in the path of the stars of Anu: there will be a fall of Elam in battle.
If the moon reaches the sun and follows it closely: there will be truth in the land, and the son will speak the truth with his father.
If the moon makes an eclipse in Adar XII on the 14th day in the evening watch, it gives its decision for the king of the world, for Ur and the Westland.
If the moon makes an eclipse in Adar XII from the 1st to the 30th day: the reign of the king will end; there will be hostility in the land.
If you perform the observation for the well-being of the king, the city, and his people, they will be well. At the beginning of the year the flood will come, and dikes will be broken.
When the moon will have made the eclipse, let the king write, and let someone cut dikes in Babylonia at night as substitute for the king; nobody must hear it.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; there will be joy among the people; the gods will remember Akkad favorably.
If the moon and sun are in opposition: the king of the land will widen his understanding; mercy and well-being are for him.
If Regulus comes close to the front of the moon and stands there: the king will live for many days, but the land will not prosper.
If Mars comes close to the front of the moon and stands there: the moon god will resettle a ruined land.
If a planet stands in the north: there will be deaths; attack of the king of Akkad against the enemy land.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, the son will speak the truth with his father; the king will make his throne last long.
If the moon is surrounded by a halo, and Regulus stands in it: in that year women will give birth to male children.
If at the moon's appearance its right horn becomes long, its left horn short: the king will conquer a land not his own.
If a sun disk stands above the moon, variant: below the moon: the foundation of the king's throne will become stable.
That archer — his name is Tamdanu — says as follows: "When a sow of mine gave birth, the young had 8 feet and 2 tails. I pickled it in salt and put it into the house."
If the moon is carried off at an inappropriate time: there will be an eclipse. — The moon disappeared on the 24th day.
If the sun on the day of the moon's disappearance is surrounded by a halo: there will be an eclipse of Elam.
are seen, the scribal art is not heard about in the market places. Let me come up and speak unambiguously to the lord of kings.
To the king my lord, your servant Ṭab-ṣilli-Marduk, son of Bel-upahhir. May Bel and Nabû decree well-being, happiness, health, length of days, long duration of reign and stability of the foundation of the throne of the king my lord forever!
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land; the enemy will tear down the city gate.
If Venus becomes visible inside the Field star: there will be rains from the sky and floods from the springs; the harvest of the Westland will prosper; abandoned pastures will be resettled.
If Venus keeps a stable position: the days of the ruler will be long; there will be truth in the land.
If the star of Marduk becomes visible at the beginning of the year: that year his furrow will prosper. — Mercury becomes visible in Nisan I.
If Ištar wears a silver crown: a flood of dragonflies will come. A "flood of dragonflies" is a massive flood.
They should perform that rainmaking ritual of Adad, and they should also perform all the 'hand-lifting' prayers that exist with the ritual.
Seek the gate of Adad, bring upuntu-flour in front of him, let maṣhatu-flour come to him as an offering; may he rain down a mist in the morning, let the field furtively bring double harvest."
If on the 13th day the moon and sun are seen together: unreliable speech; the way of the land will not be straight; there will be footsteps of the enemy; the enemy will take away booty in the land.
If the day of disappearance of the moon is at an inappropriate time: the ruin of the Gutians will take place.
If the moon becomes late at an inappropriate time and is not seen: attack of a ruling city. — It is seen on the 16th day.
If the moon in Elul VI is seen with the sun neither on the 14th nor on the 15th day: lions will rage and block the traffic.
If the light of the moon and sun is very dark: the king will be angry with his land and his people.
Within one month the moon and sun will make an eclipse; i.e. each month on the 14th day one god will not be seen with the other.
If on the 16th day the moon and sun are seen together: one king will send messages of hostility to another; the king will be shut up in his palace for the length of a month; the step of the enemy will be set towards his land; the enemy will march around in his land victoriously. If ditto: the king of Subartu will become strong and have no rival.
The king must not become negligent about these observations of the moon; let the king perform either a namburbi or some ritual which is pertinent to it.
If the moon's horns at its appearance are very dark: disbanding of the fortified outposts, retiring of the guards; there will be reconciliation and peace in the land.
If the moon becomes visible in Iyyar II on the 30th day: the Westlander will defeat Subartu in battle.
If the moon is surrounded by a halo, and Jupiter stands in it: the king will be shut up. But its halo was not closed; so it does not portend evil.
If Šarur and Šargaz of the sting of Scorpius keep gaining radiance: the weapons of Akkad are raised.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed; there will be joy among the people; the king will become happy.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, and the son will speak the truth with his father.
If on the 14th day the moon and sun are seen together: speech of the land will become reliable; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, the son will speak the truth with his father.
If the moon is fast in its course: business will diminish. — On the 15th day it will be seen with the sun.
If the moon is surrounded by a halo and the Bow star stands in it: men will rage, and robberies will become numerous in the land.
On the 13th day the moon and sun were seen together: unreliable speech; there will be unjust ways in the land.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy will be set up among the troops.
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people; the king of the land will make the throne last long.
If the moon at its appearance wears a crown: the king will reach the highest rank. — It becomes visible on the 1st day.
If the day reaches its normal length: a reign of long days. — The 30th day will complete the measure of the month.
If the moon becomes late and is not seen: attack of a ruling city. — On the 15th day it is seen together with the sun.
Iyyar II, Sivan III, Tammuz IV, Ab V, Elul VI: for these five months one god was not seen with the other on the 14th day. The king should know it and be informed.
If Nēberu rises and the gods get peace: there will be abundance; confused things will be made bright, blurred things will clear; rain and flood will come; the harvest-time grass will last until winter, the winter grass until harvest time; all lands will dwell in quiet; the gods are accepting sacrifices, listening to prayers; they(!) will keep answering the diviner's queries.
If a meteor which is like a torch flashes from the east and sets in the west: the troops of the enemy will fall in battle, variant: the main army of the enemy will fall.
At the beginning of your kingship, Jupiter was seen in his true position. May the lord of the gods make you happy and extend your days!
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will reach the highest rank; the cattle of Akkad will lie in the steppe undisturbed.
The moon came into opposition with the sun on the appropriate day, and its position is equal (to the sun's) portending a reign of long days, and well-being of the king of the world and his people.
Mars has entered Cancer, but it will not be regarded as an omen; it will not stand in it, it will not become stationary and not tarry; quickly it will move out.
If the moon becomes visible on the 30th day: there will be frost, variant: rumor of an enemy in the land.
If the moon at its appearance stands low and becomes visible: a present from a distant land will come to the king of the world, variant: a messenger will come.
If the Old Man star comes close to the top of the moon and stands there: the king will stand in triumph, he will become old and will extend his land.
If the Old Man star comes close to the top of the moon and stands there, and enters the moon: the king will be pleasing to his land; there will be truth and justice in his land.
If in Shebat XI there is an earthquake: the furrow will bring its yield, variant: will reduce it; there will be campaigns of the enemy.
If in Shebat XI the earth quakes: the enemy will take up residence in the ruler's palace; the ruler will be humiliated in the land of his enemy.
this sign indicates attack of the enemy. Let the king my lord strengthen the guard everywhere (lit. right and left) where
If the sun is eclipsed in Iyyar II on the 28th day: the days of the king will be long; the land will enjoy abundant business.
If the sun becomes eclipsed in Iyyar II: the land will eat plentiful food; the days of the king will be long.
If the sun at its rising is like a crescent and wears a crown like the moon: the king will capture his enemy's land; evil will leave the land, and the land will experience good.
If the moon at its appearance wears a crown: regularly the harvest of the land will prosper; the land will live as if in pastures near the city; the king will reach the highest rank.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land; the shrines of the great gods will be torn down.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the king will become happy; joy among the troops; the cattle of Akkad will lie in the steppe undisturbed.
The moon came into opposition with the sun on the appropriate day, its position was equal (to the sun's) portending a reign of long days, and well-being of the king of the world and his people.
If the moon becomes visible on the 1st day: speech will become reliable; the land will become happy.
If Leo is dark: for three years, lions and wolves will kill people and cut off traffic with the Westland.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; there will be  joy among the people; the king will become happy.
If the moon reaches the sun and follows it closely, and one horn meets the other: the son will speak truth with his father
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the king of the land will make the throne last long.
If the sun changes its path and goes along another one: the king will abandon his land and camp outside.
If the horns are very dark: disbanding of the fortified outposts, retiring of the guards; there will be reconciliation and peace in the land.
If at the appearance of the moon the Pleiades stand at its side: the king will exercise world dominion; his land will submit to him.
If the Pleiades enter the moon and come out to the north: Akkad will  become happy; the king of Akkad will become strong and have no rival.
The eclipse will pass by, the moon will not make it. Should the king say: "What sign did you see?" —
If a meteor flashes from the east to the west, and interrupts its train and puts it again: the main army of the enemy will fall.
If the moon comes out darkly and is like the command of the sky: the king will overthrow all lands in defeat, variant: the gods will overthrow all lands in defeat.
If the moon is eclipsed in Sivan III: later in the year, Adad will devastate the harvest of the land.
If in Sivan on the 14th day there is an eclipse: an effective king who is famous will die, and his son who had not been named for kingship will seize the throne, and there will be hostilities.
If on the 14th day the moon is seen together with the sun: reliable speech; the land will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If at the moon's appearance one horn meets the other: the flood will come. — On the 14th day the moon was seen together with the sun.
If the Bow star comes close to the top of the moon and enters the moon: the days of the ruler will end.
The king should know this and be circumspect; let him guard himself. On an unfavorable day the king must not go out into the street, until the term of the ominous sign has expired.
If Venus is risen in winter in the east, at harvest time in the west: enemy kings will be reconciled; the harvest of the land will prosper; the land will eat good bread; reconciliation and peace will take place everywhere.
Now in intercalary Adar on the 1st day the moon will become visible: in Subartu speech will become reliable; the land will become happy.
reliable speech; the land will become happy; the gods will remember Akkad favorably; the king will reach complete dominion; the cattle of Akkad will lie in the steppe undisturbed.
Earlier, I wrote to the king my lord as follows: "On the 14th day one god will be seen with the other."
If the sun stands in the halo of the moon: they will speak the truth in all lands; the son will speak the truth with his father.
If the moon is surrounded by a halo and two stars stand in the halo with the moon: a reign of long days.
If the moon is surrounded by a halo, and Mars stands in it: in all lands the cultivated field will not prosper.
If the moon is surrounded by a halo, and the Pleiades stand in it: women will give birth to male children;
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably;  there will be joy among people.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, and the son will speak the truth with his father. —  On the 14th day one god will be seen with the other.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon and sun are in opposition: the king of the land will widen his understanding; there will be truth in the land
If a sun disk stands above the moon, variant: below the moon: the king of the land will stand in his truth.
If the moon is surrounded by a halo, and the sun stands in it: they will speak the truth in the land; the son will speak the truth with his father.
If Venus disappears in Nisan I from the 1st to the 30th day in the east: there will be wailing in the land.
If the moon is surrounded by a halo, and the Bow star stands in it: men will rage, and robbery in the land will increase.
one horn meets the other: there will be truth in the land, and the son will speak the truth with his father. — On the 14th day the moon is seen together with the sun.
If the moon and sun are in opposition: the king of the land will widen his understanding; the foundation of the king's throne will become stable. — On the 14th day they see each other.
If the Goat star comes close to Cancer: there will be reconciliation and peace in the land; the gods will have mercy on the land; empty storage bins will be filled; the harvest of the land will prosper; there will be recovery from illness in the land; the great gods will abandon the shrines of the land; the temples of the great gods will be rebuilt. — Venus comes close to Cancer.
If the earth quakes at night: worry for the land, variant: abandoning of the land. An earthquake portends revolt.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons; the enemy will tear down my city gate.
I wrote to the king my lord as follows: "The moon will make an eclipse." Now it will not pass by, it will occur. There is well-being for the king my lord in the occurrence of this eclipse: Iyyar II means Elam, the 14th day means Elam, the morning watch means Elam. Month, day, watch, all of them refer to Elam. That it set darkly refers to the ending of the dynasty of the Westland. The Westland is affected together with Elam; the dynasty of the Westland is ended.
If Adad thunders on the day of disappearance of the moon: the irrigated field will prosper; business will become stable.
If it rains on the day of disappearance of the moon: the harvest will be brought in, and business will become stable.
If the Pleiades enter the moon and come out to the north: Akkad will become happy; the king of Akkad will become strong and have no rival.
I guarantee it seven times, an eclipse will not take place. I have written a definitive word to the king.
If Jupiter becomes visible in the path of the Anu stars: the flood will come, and the harvest of the land will prosper.
If the moon's horns at its appearance are pointed: the king of Akkad will rule the land wherever he wants.
If a planet comes close to Regulus: the son of the king who lives at my border will make a rebellion against his father but will not seize the throne; some son of the king will come out and seize the throne; he will restore the temples of the great gods; he will establish regular offerings for the gods; he will provide equally for the temples.
If on the 13th day the moon and sun are seen together: unreliable speech; the ways of the land will not prosper.
The king need not be concerned; let him act according to the extispicies, and the king my lord will become happy.
If Venus becomes visible inside the Field star: there will be rain from the sky, flood from the springs; the harvest of the Westland will prosper.
I could not let the king my lord hear the words about the eclipse from my mouth. Now in compensation I send a written report to the king my lord.
The evil of an eclipse affects the one identified by the month, the one identified by the day, the one identified by the watch, the one identified by the beginning, where the eclipse begins and where the moon pulls off its eclipse and drops it; these people receive its evil.
Sivan III means the Westland, and a decision is given for Ur. The evil of the 14th day, as is said, the 14th day means Elam. The beginning, where the eclipse began, we do not know. The moon pulled the amount of its eclipse to the south and west; that is evil for Elam and the Westland. That it became clear from the east and north, is good for Subartu and Akkad. That it covered all of the moon, is a sign for all lands. The right side of the moon means Akkad, the left side of the moon means Elam, the upper part of the moon means the Westland, the lower part of the moon means Subartu.
In the eclipse of the moon Jupiter stood there: well-being for the king, a famous important person will die in his stead. The king should have much trust in this omen. Until someone speaks a message of well-being to the king, how can the king trust? The king of the gods of heaven and earth sent a message of well-being to the king my lord.
Maybe the king will say: "The king of the gods sent me a message of well-being; why then did you write of the Šarrabu people and of a prince?" I say as follows: Let the king be concerned about his work and be set to his work, and let the king my lord become happy. May Bel and Nabû give all lands as substitute for the king my lord.
The king gave order to me: "Keep watch for me, and whatever you know tell me." Now I have written to the king whatever appears correct and propitious to me and what is good to the king my lord. Let them read the text two or three times before the king so that the king can penetrate the words. Let the king discern that I wrote true words to the king my lord.
A sign which is unfavorable for the king is favorable for the land; a sign which is favorable for the land is unfavorable for the king.
If Regulus comes close to the front of the moon and stands there: the days of the ruler will come to an end; a confusing word will be solved in the land; for the land, favorable.
If the sun stands in the halo of the moon: in all lands people will speak the truth; the son will speak the truth with his father.
If the moon is surrounded by a halo, and Regulus stands in it: pregnant women will give birth to male children.
it is near to let it pass. Maybe the king will say as follows: "Why did you write an undecided word?" —
If the Worm star is very massive: there will be mercy and peace in the land. — Venus stands in Anunitu.
The king my lord must not go out of the door; let him guard himself against uprising and rebellion, until it comes out from Scorpius.
If in Marchesvan VIII Adad thunders, the day becomes cloudy, it rains, a rainbow stretches, lightning flashes: a famous important person will fall.
If the stars Šarur and Šargaz of the sting of Scorpius gain radiance: the weapons of Akkad will attack. The sting of Scorpius is the great lord Pabilsag.
If Nergal stands in Scorpius: a strong enemy will carry off the land; Enlil will give his weapons to the enemy; few enemy troops will defeat my numerous troops.
If Scorpius is dark: the kings of all lands will engage in hostilities, variant: the kings of all lands will rival with each other.
If the Plough star comes close to Scorpius: the ruler will die from a sting of a scorpion, variant: he will be seized in his palace; after him, his son will not take the throne; the mind of the land will change, the land will get another lord and the dwelling of the land will not become stable; lamentation of the great gods for the land. — Mars stands in Scorpius.
If Jupiter reaches and passes Regulus, and gets ahead of it, and if afterwards Regulus, which Jupiter had passed and got ahead of, reaches and passes Jupiter, moving to its setting: there will be rivalry; someone will rise and seize the throne, variant: the land will have worries.
All the signs which have come concern the land of Akkad and its nobles; any evil in them will not come close to the king my lord. An eclipse of the moon and sun in Sivan III will take place.
Let the king do this, and whatever Bel-ušezib will write to the king his lord, and I guarantee it to the king my lord:
The nobles of Akkad whom the king your father had appointed, destroyed Babylon and carried off the property of Babylon; therefore, these signs came, indicating evil. Let the troops of the king go and seize them in their palaces, and let him put others in their stead. If the king does not act quickly, the enemy will come and change them.
If the earth quakes in Tammuz IV: the ruler will be humiliated in the land, variant: in the palace.
If the moon wears a crown of clouds: young cattle will not prosper; the south wind will rise and the harvest
If the moon at its appearance wears a crown: the harvest of the land will prosper; the land will dwell as if in pastures near the city; the king will reach the highest rank.
If the moon's horns at its appearance are pointed: the king will strike down the land of his enemy.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; there will  be joy among people.
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people; the king of the world will make the throne last long.
If there is an eclipse in Sivan III from the 1st to the 30th day: it is an eclipse of the king of Akkad; a peak flood will occur, and Adad will devastate the land; the harvest of the land will not prosper; a large army will fall.
If there is an eclipse in Sivan III on the 14th day, and the god, in his eclipse, becomes dark on the side east above, and clears on the side west below, the north wind blows, and the eclipse passes the evening watch and 'touches' the middle watch. You observe his eclipse, and you  keep the north wind in mind: thereby a prediction is given for Ur and the  king of Ur: the king of Ur will experience famine; deaths will become  numerous; the son of king of Ur will wrong him, but Šamaš will catch  the son who wronged his father so that he will die in the mourning place  of his father. A son of the king who was not named for kingship will  seize the throne.
If in its eclipse Jupiter stands there: well-being for the king; a famous noble will die in his stead.
If the moon does not become visible but two crescents become visible: hostility will be set up in all lands. — The moon is seen with the sun in the horizon.
In Ab V on the 30th day the moon will become visible. If the moon becomes visible in Ab V on the 30th day: dispersal of Akkad.
If Venus stands opposite Orion: land will become hostile to land, brother to brother; there will be fall of man and cattle.
If the stars of Orion keep gaining radiance: an important person will become too mighty and commit evil.
On the 15th day the moon and sun were seen together: a strong enemy will raise his weapons against the land; the enemy will tear down my city gate.
The night of the 16th day, a great observation: the moon made an eclipse; this eclipse of the moon
May Aššur, Šamaš, Nabû, and Marduk grant to the king my lord day after day, month after month, year after year happiness, health, joy and rejoicing, and a stable throne forever, for long days and many years!
If the sun rises and is red: plenty for the people, variant: battle will be done in the land, variant: rebellion, variant: losses for the king of all lands.
If the sun at its rising carries red radiance: an eclipse will take place, and Adad will devastate.
The star about which I spoke to the king my lord is very faint; it has not yet ascended, and so I have not identified it.
If the Yoke star is turned towards sunset when it comes out, if the west wind rises and turns towards the south: on the 10th day of  Elul VI a destruction of the land will take place.
If the Yoke star is turned towards sunrise when it comes out and looks at the front of the sky, and no wind blows: there will be  famine; the dynasty will end in catastrophe.
If a sun disk stands above the moon, variant: below the moon: the foundation of the throne of the land's king will be stable; the king of the land will stand in his truth.
If the moon's horns at its appearance are pointed: the king of Akkad will rule the land wherever he goes, variant: the king of Akkad will weaken the land wherever he intends.
On the 14th day the moon will make an eclipse. It predicts evil for Elam and the Westland, good for the king my lord. Let the king my lord be happy.
If the moon and sun are in opposition: the king of the land will widen his understanding. — On the 14th day the moon is seen with the sun.
If on the day of disappearance of the moon Adad thunders: the harvest will prosper, business will be steady.
If it rains on the day of disappearance of the moon: the harvest will be brought in, and business will be steady.
The 29th day: let him erect midribs of the date palm at his gate, he will prevail over his adversary.
We kept watch on the 29th day; we did not see the moon. May Nabû and Marduk bless the crown prince my lord!
We kept watch on the 29th day; we did not see the moon. May Nabû and Marduk bless the king my lord!
We kept watch; on the 13th day the moon and sun were seen together. May Nabû and Marduk bless the king my lord!
We kept watch on the 12th day; on the 13th day the moon and sun  saw each other. May Nabû and Marduk bless the king my lord!
We kept watch on the 13th and the 14th day; on the 15th day the moon and sun saw each other. May Aššur, Šamaš, Bel and Nabû bless the king my lord!
Šamaš, you are the judge of heaven and earth. Unclench for  me the powerful fist of god, king, magnate or prince!"
He may eat beef, mutton and fowl; he may not eat garlic, leek or fish; afterwards, he should embrace happiness.
The night of the 14th day was cloudy, in the morning watch the moon came out; the disk did not wane.
On the 6th of Nisan I the day and the night were in balance: 6 'double-hours' of daylight, 6 'double-hours' of night.
On the 15th of Nisan I the day and the night were in balance: 6 'double-hours' of daylight, 6 'double-hours' of night.
If the anomalies are double, and they have only one head and two spines, and two tails, but only one belly: one will rule the land which two ruled.
If the anomalies are double, but they have only one head: the land will dwell as if in pastures near the city.
If a cow gives birth to twins: destruction of the land; fighting; the enemy will attack the prince, and the house of its (the cow's) owner will be scattered.
If a mare gives birth to a male and a female, and they have normal hair of the face, feet, nose, and hooves: these cattle will increase; the king will attack and overthrow the land of his enemy; he will plunder the land of his enemy; for its (the mare's) owner there will be worry.
If an anomaly's horns are where its right and left ears should be: the king will rule the four quarters.
If an anomaly's only horn protrudes from its head: the weapon of the king will endure; the land of the prince will expand; the weapons of the king will be strong and the king will have no opponent.
If an anomaly has only one horn, and it protrudes from the top of its head: the land of the prince will expand; your enemy will reside in the land; the king will have auxiliary troops and will overthrow the land of his enemy.
If a cow gives birth to three young, and 2 are male, 1 female: severity of cold in that year; the harvest will not prosper.
When I was sent to the Inner City, I made my observations, came back and reported to the king: "The loin is not being offered to Aššur."
Last year I wrote to the king, my lord, and told them: "The king, my lord, gave me the order personally." Afterwards they wrote to the Governor: "Write down the words of Akkullanu and those with him; they are lying."
As to what the king, my lord wrote to me: 'The clouds were dense, how did you observe that the gods saw each other in opposition?' —
the clouds dispersed before daybreak; when he whom the king, my lord, knows revealed himself, we saw where the moon was standing. It amounts to an actual observation.
th of Nisan I the day and the night were in balance: 6 'double-hours' of daylight, 6 'double-hours' of night.
If the moon becomes visible on the 1st day: good for Akkad, bad for Elam and the Westland. On the 14th day it will be seen with the sun.
If the moon wears a crown: regularly the harvest of the land will prosper; the king will reach the highest rank.
Adar XII and Elul VI are beginning of the year, as Nisan I and Tishri VII are at the beginning of the year.
If the moon at its appearance wears a crown: regularly the harvest of the land will prosper; the land will dwell as if in pastures near the city; the king will reach the highest rank.
If the moon is bright at its appearance: the land Akkad will live in brightness; my troops will see plenty.
If the moon's horns at its appearance are very pointed: the king of Akkad will rule the land wherever he intends.
These omens are now very appropriate to cite in that the first days became long after each other regularly.
If the moon's horns at its appearance are very pointed: the king of Akkad will weaken the land wherever he turns; wherever he turns he will rule the land.
If the moon at its appearance wears a crown: the king of the land will reach the highest rank; the land will dwell as if in pastures near the city.
If the moon at its appearance wears a crown: the king will reach the highest rank; the land will dwell as if in pastures near the city.
If the moon's right horn at its appearance pierces the sky: there will be stable prices in the land; a revolt will be staged in the Westland.
Its right horn pierces the sky," as it says, means it will slip into the sky and will not be seen; dir is "to slip," said of a horn.
the moon will complete the day in Adar XII; on the 14th day it will be seen together with the sun.
The moon will reject the day in Nisan I; the moon will reject the day in Iyyar II; the moon will be close to rejecting in Sivan III. Much
The moon will complete the day on the evening of the beginning of the year: it is favorable for the king my lord.
Concerning Mercury, about which the king my lord wrote to me: yesterday Issar-šumu-ereš had an argument with Nabû-ahhe-eriba in the palace. Later, at night, they went and all made observations; they saw it and were satisfied.
If in Iyyar II the Pleiades, the Seven Gods, the great gods, rise at their appropriate time: the great gods will gather and make a favorable decision about the land.
In Iyyar II on the 1st day the Breast of the Panther stands in the middle of the sky opposite your breast, and the Pleiades rise.
If the moon at its appearance stands low and becomes visible: a present from a distant land will come to the king of the world.
If the moon becomes visible in Nisan I on the 30th day: Subartu  will devour the Ahlamû; a foreigner will rule the Westland.
Mars has departed, it goes forward; it will become stationary in Scorpius. Tomorrow I shall inform the king my lord.
If the moon is red at its appearance: the land will see plenty; the land will enjoy abundant business.
If the moon is red at its appearance, and its left horn is blunt, its right horn pointed: you will drive back the enemy land; Adad will devastate.
If a cloudbank lies to the right of the sun: Adad will devastate, variant: rains and floods will come.
Let them finish the muster quickly. The going out of the king my lord should be rare, until we see how Mars moves and stands.
If the moon becomes visible in Kislev IX on the 30th day: the king of the Westland will fall in battle.
If the moon becomes visible in Kislev IX on the 30th day: the king of the Westland will fall in battle.
If in Tebet X the moon becomes visible on the 30th day: the Ahlamû will devour Subartu; a foreigner will rule the Westland.
If the moon is low at its appearance: the products of a distant land will come to the king of the world.
If the moon becomes visible in Ab V on the 30th day: the Ahlamû will devour Subartu; a foreigner will rule the Westland.
gi is "to be dark"; gi is "to be peaceful." — It stands in a stable position; variant: It was seen in a black cloud.
If the moon becomes late at an inappropriate time and does not become visible: attack of a ruling city.
If the Raven star reaches the path of the sun: business will diminish; variant: there will be clamor.
These are words concerning Akkad. Mars remained four fingers distant from Saturn, it did not come close. It did not reach it. I have nevertheless copied the relevant omen. What does it matter? Let the pertinent namburbi ritual be performed.
If the moon is surrounded by a halo and Mars stands in it: destruction of cattle and wild animals; the kor-measure will decrease; date plantations will not prosper; the Westland will become small.
Mars will go away from this point, it is in front of Saturn. The moon will complete the day in Nisan I.
If on the 16th day the moon and sun are seen together: the king will be shut up in his palace for the length of a month; the step of the enemy will be set towards his land; the enemy will march around victoriously in his land.
Concerning the burnt offerings about which the king wrote to me, I opened my hands and prayed for the king, the crown prince, and Šamaš-šumu-ukin
If the moon is surrounded by a halo, and Šulpa'e stands in it: attack of the troops of the Westland; variant: there will be barley so that there will be no famine; variant: the king of Akkad will experience confinement.
If the moon is surrounded by a river: there will be a green crop in the land; variant: it will rain.
If the moon is surrounded by a halo, and Sagmegar Jupiter stands in it: the king of Akkad will be shut up.
If the moon is surrounded by a halo, and Scorpius stands in it: entu-priestesses will be made pregnant; men, variant: lions, will rage and block the traffic of the land.
If the moon is surrounded by a halo, and Šulpa'e stands in it: the king of the Westland will exercise supreme power and bring about the defeat of his enemy's land.
If the moon is surrounded by a halo, and Regulus stands in it: in that year pregnant women will give birth to male children.
If on the 16th day the moon and sun are seen together: one king will send hostile messages to another; the king will be shut up in his palace for the length of a month; the step of the enemy will be set towards his land; the enemy will march around victoriously in his land.
If the moon is surrounded by a halo and the sun stands in the halo of the moon: they will speak the truth in all lands; the son will speak the truth with his father; universal peace.
If the moon is surrounded by a halo and Mars stands in it: loss of cattle in all lands; the date plantation will not prosper; variant: the Westland will diminish.
If the moon is surrounded by a halo and two stars stand in the halo of the moon: a reign of long days.
If the moon is surrounded by a halo, and Saturn stands in it: there will be truth in the land, and the son will speak the truth with his father; universal peace.
If the moon is surrounded by a halo and Mars stands in it: there will be loss of cattle in all lands; the date plantation will not prosper; variant: the Westland will diminish.
If the sun stands in the halo of the moon: in all lands people will speak the truth; the son will speak the truth with his father.
If the moon is surrounded by a halo, and Mars stands in it: loss of cattle of all lands; the date plantation will not prosper; variant: the Westland will be diminished.
If Jupiter comes near to the Bull of Heaven: the treasures of the land will perish; variant: the offspring of large and small cattle will not prosper.
If the moon is surrounded by a halo and the star called "Crown of Anu" stands in it: the king is well; there will be truth and justice in the land.
If the moon is surrounded by a halo and Cancer stands in it: the king of Akkad will extend the life.
If Venus comes close to Scorpius: winds which are not good will blow towards the land; Adad will give his rains, and Ea his springs, to the Gutian land.
If Venus came close to the Breast of Scorpius, it would be copied like this; now so far she has not approached it; when she will have approached she will not come close, she will pass at some distance. The planets pass like this above the stars which are in their path.
If the moon is surrounded by a halo and the Bow star stands in it: men will rage, and robberies will become frequent in the land.
If on the 13th day the moon and sun are seen together: (unreliable speech; there will be bad ways in the land); the step of the enemy will be in the land; the enemy will plunder in the land.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, and the son will speak the truth with his father. — On the 14th day one god will be seen with the other.
If the moon and sun follow each other closely: the king of the land will widen his understanding; the foundation of the throne of the king of the land will become stable.
If on the 14th day the moon and sun are seen together: the speech of the land will become reliable; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the cattle of Akkad will lie in the steppe undisturbed.
If one horn meets the other: the flood will come. — On the 14th day one god is seen with the other.
Concerning the people about whom I wrote to the king my lord, the king must not say as follows: "Why did he not say, 'Let them lead the people here!'"
The king knows that I have no field in Assyria. What shall I eat and what shall I give to them? Who is my god, who is my lord, at whom are my eyes set except the king my lord, for whose life I pray to Šamaš.
While Ahhešâ is here, let the king write to him, and let his messenger lead the people away so that I can meet them in Babylon. Let him lead my son Nabû-eṭir-napšati, a servant of the king, here so that he can serve the king together with me!
If on the 14th day the moon and sun are seen together: reliable speech, the land will become happy; the gods will remember Akkad favorably.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land, and the son will speak the truth with his father; universal peace.
If on the 14th day the moon and sun are seen together: reliable speech; happiness; the gods will remember Akkad favorably; joy among the troops; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people; the king will make his throne last long.
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people; the king of the land will make his throne last long.
If on the 14th day the moon and sun are seen together: reliable speech, the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; the cattle of Akkad will lie in the steppe undisturbed; joy among the troops; the king will become happy.
disbanding of the fortified outposts, retiring of the guards; there will be reconciliation and peace in the land.
If the moon and sun are in balance: the land will become stable: reliable speech will be placed in the mouth of people; the king of the land will make his throne last long.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably;
the cattle of Akkad will lie in the steppe undisturbed; joy among the troops; the king will become happy.
If the moon and sun are in opposition: there will be a truth in the land, and the son will speak the truth with his father.
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the king of the universe will make the throne last long.
If the moon and sun are seen together on the 14th day: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon reaches the sun and follows it closely, one horn meets the other: there will be truth in the land, and the son will speak the truth with his father
If on the 14th day the moon and sun are seen together: speech will become reliable; the land will become happy; the gods will remember the land favorably; joy among the troops; the king will become happy; the cattle of the land will lie in the steppe undisturbed.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember the land favorably; joy among the troops.
If the moon reaches the sun and follows it closely, and one horn meets the other: there will be truth in the land; the son will speak the truth with his father; universal peace.
If on the 14th day the moon and sun are seen together: speech will become reliable; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the cattle of Akkad will lie in the steppe undisturbed.
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the king of the world will make the throne last long.
If the moon reaches the sun and follows it closely, one horn meets the other: there will be truth in the land, and the son will speak the truth with his father.
If on the 14th day the moon and sun are seen together: reliable speech;  the land will become happy; the gods will remember Akkad favorably;  there will be joy among people: the king will become happy; the cattle of  Akkad will lie in the steppe undisturbed.
— It will be seen on the 14th day. The remainder of the words are also favorable for the king my lord; when the moon went into clouds we did not see it.
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the king of the world will make his throne last long.
If at the appearance of the moon the sting of Scorpius surrounds it like a halo: the flood will come.
If at the moon's appearance the south wind blows: in this month there will be regularly south wind.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy: the gods will remember Akkad favorably; the king will reach the highest rank; the cattle of Akkad will lie in the steppe undisturbed.
If at the moon's appearance one horn meets the other: the flood will come. — On the 14th day their lights looked at each other.
, and, its dwelling place is devastated: there will be reconciliation and peace, and the son will speak the truth with his father.
On the 14th day the moon and sun were seen together. This night, the moon was surrounded by a halo, and Saturn stood inside the halo with the moon.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the cattle of Akkad will lie in the steppe undisturbed.
If the moon is slow in its course: the harvest of the land will prosper. — It is seen on the 14th day.
It means that on the 14th day one god is seen with the other, or, that Saturn stands with the moon on the 14th day.
If the sun stands in a halo of the moon: they will speak the truth in all lands; the son will speak the truth with his father.
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the king of the land will make his throne last long.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy  among the troops; the king will become happy; the cattle of Akkad will lie  in the steppe undisturbed.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; happiness of the army; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon and sun are in balance: the land will become stable; reliable  speech will be placed in the mouth of people; the king of the land will  make his throne last long.
Let them bring in that polyptych of Enuma Anu Enlil which we wrote, and let the king, my lord, have a look.
Also, let them give us the Akkadian tablet of the king; the stars, 3 of each, should be drawn therein after its model.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land; the enemy will tear down the gate of my city.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons in the land; the shrines of the great gods will be torn down.
If on the 15th day the moon and sun are seen together: a strong enemy will raise his weapons against the land; the enemy will tear down the city gates.
If at the appearance of the moon one horn passes the other: the kings of all lands will become enemies.
In Sivan III on the 16th day let him take upstream the rope of a boat: his saving protective deity will guide him again and again.
If the moon in Tammuz IV is not seen together with the sun, neither on the 14th nor on the 15th day: the king will be shut up in his palace.
If the moon in Nisan I is seen with the sun neither on the 14th nor on the 15th day: campaigning troops of the enemy will make a razzia into the land and
If on the 16th day the moon and sun are seen together: one king will send hostile messages to another; the king will be shut up in his palace; the step of the enemy will be set towards his land; the enemy will march around victoriously in his land.
If on the 16th day the moon and sun are seen together: the king of Subartu will become strong and have no rival.
If the moon in Tammuz IV is seen with the sun neither on the 14th nor on the 15th day: the king will be shut up in his palace.
If on the 16th day the moon and sun are seen together: one king will send hostile messages to another; the king will be shut up in his palace for a month's length; the step of the enemy will be set towards his land; the enemy will march around victoriously in his land.
The wisest, merciful Bel, the warrior Marduk, became angry at night, but relented in the morning. You, o king of the world, are an image of Marduk; when you were angry with your servants, we suffered the anger of the king our lord; and we saw the reconciliation of the king.
If the sun stands in the halo of the moon: there will be truth in the land, and the son will speak the truth with his father; universal peace.
If the moon is surrounded by a halo, and Ninurta stands in it: my troops will set foot in the enemy's land.
If a planet comes close to the top of the moon, stops, and enters  the moon: lions will rage and block the traffic of the land, variant, kill the herds.
If a sun disk stands above the moon and below the moon: the foundation of the throne will become stable; the king of the land will stay in his truth.
Tonight Saturn approached the moon. Saturn is the star of the sun, and the relevant interpretation is as follows: it is good for the king. The sun is the star of the king.
If in Adar XII the sun is surrounded by a halo in the morning: in this month the flood will come; variant: it will rain.
This is in a sign from Jupiter; the rest of the words are like its sign, and concern rain and flood.
If the sun stands in the halo of the moon: in all lands people will speak the truth; the son will speak the truth with his father; universal peace.
If Jupiter in Sivan III approaches and stands where the sun shines forth, if it is bright and its features are red, its rising is as perfect as the rising of the sun: angry gods will be reconciled with Akkad; there will be copious rains and regular floods in Akkad; barley and sesame will increase, and the equivalent of only 1 litre will have to be paid for 1 kor; the gods in the sky will stand in their appropriate positions; their shrines will see wealth.
If Jupiter becomes visible in the path of the Anu stars: there will be a flood, and the harvest of the land will prosper.
If Jupiter carries radiance: the king is well; the land will become happy; the land will see plenty.
If Jupiter rises in the path of the Enlil stars: the king of Akkad will become strong and have no rival.
Later, once Jupiter has moved on and approached Cancer, I shall copy another report and let the king my lord hear it.
If Jupiter rises in the path of the Enlil stars: the king of Akkad will become strong and overthrow his enemies in all lands in battle.
If Jupiter stands inside the moon: in this year the king will die; variant: there will be an eclipse of the moon and sun; a great king will die.
If Jupiter enters the moon: there will be famine in the Westland; the king of Elam will fall in battle; in Subartu a noble will revolt against his lord.
If Venus reaches Jupiter and follows it, variant: approaches and stands there: a flood will carry off the land; a massive flood will come.
If Jupiter stands in front of Mars: there will be barley; animals will fall, variant: a large army will fall.
If Jupiter and the False Star meet: a god will devour, variant: the gods will deliberate about the land. "They will deliberate": To deliberate is to  consult one another.
If the red planet and the big star come close: fall of cattle. The red planet is Mars, the big star is Jupiter.
If a strange star comes close to Jupiter: in this year the king of Akkad will die, but the harvest of the land will prosper.
This is a bad sign for all lands. Let the king my lord perform a namburbi ritual and so make its evil pass by.
If Jupiter in Sivan III approaches and stands where the sun shines forth, if it is bright and its features are red, its rising is as perfect as the rising of the sun: angry gods will be reconciled with Akkad; there will be copious rain and regular floods in Akkad; barley and sesame will increase, and the equivalent of only 1 litre will have to be paid for 1 kor; the gods in the sky will stand in their appropriate positions; their shrines will see wealth.
If a star flares up and its flare is as bright as daylight, and in its flaring up it has a tail like a scorpion: this sign is good; it does not only refer to the master of the house, but to the whole land.
If there is bennu-disease in all lands: the evil man will disappear, there will be truth, the poor will become rich, the rich will become poor; this master of the house, variant: this king, will stand in his truth; there will be reconciliation and peace in the land.
If a meteor flares up from the rising of the north wind to the rising of the south wind, and its train has a tail like a scorpion, let the nurse
If Venus disappears in the east in Nisan I from the 1st to the 30th day: there will be wailings in the land.
If Venus gets a flare: it is not good. This means she does not complete her days of visibility but sets.
If Venus disappears in the east in Nisan I from the 1st to the 30th day: there will be wailings in the land. "Wailings" are weepings. This is bad for Elam.
If Venus in Tebet X from the 1st to the 30th day disappears in the west: the harvest of the land will prosper.
If the moon is surrounded by a halo and the Pleiades stand in it: in that year, women will give birth to male children.
If ditto, and the Old Man star stands in it: in that year, fall of people; it will not affect cattle and sheep.
If Venus disappears in the west in Ab V from the 1st day until the 30th day: there will be rains; the harvest of the land will prosper.
If the Goat star comes close to Cancer: there will be reconciliation and peace in the land; the gods will have mercy on the land; empty storage bins will become full; the harvest of the land will prosper; there will be recoveries from illness in the land; pregnant women will carry their babies full term; the great gods will abandon the sanctuaries of the land; the temples of the great gods will be restored. The Goat star is equivalent to Venus.
If Venus disappears in the west in Ab V from the 1st to the 30th day: there will be rains; the harvest of the land will prosper.
If Venus in Ab V descends darkly to the horizon and sets: fall of Elam and its troops in battle will take place.
If Šarur and Šargaz in the sting of Scorpius keep gaining radiance: the weapons of Akkad will be raised.
If Venus reaches Jupiter and follows, variant: approaches and stands: a flood will carry off the land.
If the stars Šarur and Šargaz in the sting of Scorpius gain radiance: the weapons of Akkad are raised.
If the Goat star produces a mišhu: the gods will forgive the land, they will have mercy on the land.
If Scorpius comes close to the front of the moon and stands there: the reign of the king will become long; an enemy will attack, but his fall will take place.
If a planet becomes visible either in Iyyar II or in Sivan III: the flood will come and irrigate the fields.
If a planet becomes visible in Iyyar II or in Sivan III: the flood will come and irrigate the fields.
On the 13th of Nisan I let him place his food offerings before Sin and Šamaš; Sin and Šamaš will speak to him.
If Nergal in his appearance is very small and white, and scintillates very much like the fixed stars: he will have mercy on Akkad; the force of my troops will go and defeat the enemy troops, it will conquer the land for which it strives; the enemy troops will not be able to stand in the face of my troops; the cattle of Akkad will lie in the steppe undisturbed; sesame and dates will prosper.
If Mars comes close to the front of the moon and stands there: the moon god will resettle a bad land.
If the Field star stands at its left horn: in that year the cultivated fields of Akkad will prosper.
If the Field star stands at (the moon's) shoulder: in that year the harvest of the land will prosper.
If a star stands at its left horn: eclipse of the king of the Westland; business of that land will diminish, variant: Adad will devastate.
Mars has reached Cancer and entered it. I kept watch: it did not become stationary, it did not stop; it touched the lower part of Cancer and goes on.
Its going out of Cancer remains to be seen. When it will have gone out I shall send its interpretation to the king my lord.
Maybe someone will write to the king my lord as follows: "If a strange star (i.e. Mars) comes close to Cancer: the ruler will die." If it had become stationary and stopped, that would have been evil-boding; this is bad for Akkad.
Mars stands below the right foot of the Old Man star. It has not entered it, but stands in its area.
If the Plough star comes close to Scorpius: the ruler will die by a sting of a scorpion; after him his son will not take the throne; the mind of the land will change, the land will get another lord; the border of the land will not be stable; lamentation of the great gods over the land.
If the Old Man star comes to stand close to the top of the moon and enters the moon: the king will stand in triumph, he will become old and extend his land; he will be happy about his land; there will be truth and justice in the land.
What is this love by which Ištar loves the king my lord and has sent the very best to the king my lord!
If a fog rolls on the day of the city god: this is not written down; this is a propitious fog, it is not considered bad.
This night a star stood in the head of Scorpius in front of the moon. The omen from it does not portend anything bad, it will not be excerpted at all.
If the Obsidian star and Antares, which stand in the breast of Scorpius, stood in front of the moon, this is a normal sign.
Let them intercalate a month; all the stars of the sky have fallen behind. Adar XII must not pass unfavorably; let them intercalate!
We kept watch for the moon; on the 29th day, there were clouds, we did not see the moon. On the next day
In the middle of the sun, as it says, means at sunrise, before the rising of the sun, Adad uttered his lament.
If Adad shouts on the day of disappearance of the moon: the harvest will prosper; business will be steady.
As to the ritual about which the king my lord spoke, we shall perform it this night of the 22nd day before Venus and Sirius, and the chanters will also perform their ritual.
If Adad thunders at the gate of the moon: there will be a fall of the army of Elam in battle; the possessions of its land will be collected into another land.
If Adad thunders in Ab V and the day becomes cloudy, it rains: the harvest of the land will not prosper
If in Ab V Adad thunders, the day becomes cloudy, it rains, lightning flashes: water will decrease at the source.
If in Ab V Adad thunders, the day is cloudy, it rains, lightning flashes: water will become scarce at the source.
The king my lord need not worry about this illness. This is a seasonal disease; all the people who were sick are well now. Further, the king my lord who is one who reveres the gods and prays day and night to the gods — can really anything happen to the king my lord and his offspring? God disposes; and that is good.
Somewhere it is said as follows: "He is doing very well — his days will be short; he keeps falling ill — his days will be long."
If in Ab V Adad thunders, the day becomes cloudy, it rains, a rainbow stretches, lightning flashes: floods will become scarce at the source.
If Adad thunders twice: the land which has sent you hostile messages will send you messages of peace.
If in Tishri VII Adad thunders, the day becomes cloudy, it rains, a rainbow stretches, lightning flashes: the gods will have mercy on the land.
If Adad thunders on the day of disappearance of the moon: the harvest will prosper; business will be steady.
If Adad thunders in Adar XII, the day becomes cloudy, it rains, lightning flashes: much flooding will come, and the harvest of the land will prosper.
; now its interpretation is this: because it quaked in Adar XII and Nisan I after another, therefore the omens "it kept quaking, attack of an enemy" applies.
If the earth quakes in Tishri VII: the harvest of the land will prosper; there will be hostilities.
If there is an eclipse in Sivan III on the 14th day, and the moon god in his eclipse becomes dark on the east side above, and clears on the west side below, the north wind rises during the evening(!) watch and touches the middle watch: you observe his eclipse and keep the north wind in mind; thereby a decision is given for Ur and the king of Ur: the king of Ur will experience famine; deaths will become many; as for the king of Ur, his son will wrong him, but Šamaš will catch the son who wronged his father, and he will die in the mourning-place of his father; a son of the king who had not been named for kingship will seize the throne.
The morning watch means Elam; the 14th day means Elam; Sivan III means the Westland; the north wind means Akkade.
where the sun shines forth; it was bright, and its features were red, its rising was as perfect as the rising of the sun: angry gods will be reconciled with Akkad; there will be copious rains, regular floods for Akkad;
the equivalent of only 1 litre will have to be paid for 1 kor; the gods of the sky will stand in their appropriate positions; their shrines will see wealth; if Jupiter is bright in Sivan III: the king of Akkad will reach the highest rank.
If the moon makes an eclipse in the morning watch and finishes the watch, and the north wind blows: there will be recovery from illness in Akkad.
If an eclipse begins in the south, and the north wind blows: fall of Elam and Guti; it will not come close to Akkad.
If an eclipse begins in the south and clears in the north: fall of Elam; it will not come close to Akkad.
If there is an eclipse in Sivan III: there will be a flood, and the water will carry off the land.
If there is an eclipse in Sivan III on the 14th day: a mighty king who is famous will die, but his son who had been designated for kingship will take the throne, and there will be hostility, variant: there will be deaths.
If there is an eclipse in Sivan III from the 1st to the 30th day: eclipse of the king of Akkad; there will be a peak flood, and Adad will devastate the harvest of the land; a great army will fall. If you perform it for the well-being of king, city, and its people: well-being; there will be a decrease of barley in
If there is an eclipse in Sivan III at an unappointed time: the king of the universe will die, and Adad will devastate; a flood will come, Adad will diminish the harvest of the land; a leader of troops will fall.
The moon will be seen together with the sun, it will let the eclipse pass by, it will not make it.
If the moon makes an eclipse during the morning watch and completes the watch, and the north wind blows: there will be recovery from illness in Akkad.
If the moon is dark and like a command of the sky: the king will overthrow all lands in defeat, variant: the gods will overthrow all  lands in defeat.
If the moon is dark in Tishri VII: fall of a great army; there will be an attack of an enemy or of locusts
If the moon makes an eclipse in Tishri VII on the 21st day and sets eclipsed: they will take the crowned king from his palace in fetters.
If the moon in Tishri VII makes an eclipse in the morning watch: a rider, var. a gerseqû-official will seize the throne.
will capture its people; if you perform the observation for the well-being of the king, the city, and its people: well-being;
Mannu-ki-Harran wrote me today: "The sun was eclipsed on the 29th; what day do you have today? We have the
If a red glow keeps blazing in the height of the sky: the land will be confused, variant: made smaller.
If in Ab V Adad thunders, the day becomes cloudy, it rains, a rainbow stretches, lightning flashes: the floodings will become scarce at the source.
You soak zagindurû stone in filtered oil, you put maštakal  plant into beer and oil. He rubs himself repeatedly.
You bind zagindurû stone in your hem, you go to the house  of a fowler and buy two doves, male and female.
You say "Šamaš, you are the judge of heaven and earth, unclench for me  the strong fists of god or goddess, king, magnate or nobleman!"
He may eat emmer and beef, and drink emmer beer; when he says something, god, king, magnate and nobleman will be entirely favorable.
Wherever he goes, he will obtain his heart's desire like a god; he will shine like the sun; his dreams will be good; he will live long
You set up a portable altar in the courtyard, where the horses stand, you recite the incantation "Ud gibil-bi kin-am".
If the moon and sun are in balance: the land will become stable; reliable speech will be placed in the mouth of people; the king of the land will make his throne last long.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will become happy.
If on the 14th day the moon and sun are seen together: reliable  speech; the land will become happy; the gods will remember Akkad favorably; joy among the troops; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
The 6th day: let him take a wife, he will live to old age. The 8th day: an important person will be favorable.
The 18th day: convert the cleaned barley. The 22nd day: at court, favorable; good for undertaking of an enterprise.
The month is good, the days are good. I am wholeheartedly  giving my best counsel to the king my lord.
ITI.GUD.SI.SÁ is Yeru, "the month to put everything in order." This can be seen from its name: ITI is "month," GUD is "total," GUD is "all," SI.SÁ is "to be in order."
Iyyar, the month of Ea, lord of mankind, is indeed a very good month. It is better than Sivan III, Tishri VII and Shebat XI, it is better than many.
If an anomaly has an excrescence: the days of the ruler will be long; the king will achieve supreme royal power, will have a large army, and will see a reign of prosperity.
If an anomaly is male and female: omen of Ku-Baba who ruled the land; the land of the king will go to ruin.
If an anomaly is male and female and has no testicles: a courtier will command the land, variant: will revolt against the king.
What wind has risen against you, whose wing I have not broken? Your  enemies will roll before your feet like ripe apples.
I am the Great Lady; I am Ištar of Arbela, who cast your enemies before your feet. What words have I spoken to you that you could not rely upon?
King of Assyria, have no fear! I will deliver up the enemy of the king of Assyria for slaughter. I will keep you safe and make you great in your Palace of Succession.
Do not trust in man. Lift up your eyes, look to me! I am Ištar of Arbela; I reconciled Aššur with you. When you were small, I took you to me. Do not fear; praise me!
What enemy has attacked you while I remained silent? The future shall be like the past. I am Nabû, lord of the stylus. Praise me!
Esarhaddon, king of Assyria! In the Inner City, Nineveh, Calah and Arbela I will give long days and everlasting years to Esarhaddon, my king.
I watch in a golden chamber in the midst of the heavens; I let the lamp of amber shine before Esarhaddon, king of Assyria, and I watch him like the crown of my head.
Have no fear, my king! I have spoken to you, I have not lied to you; I have given you faith, I will not let you come to shame. I will take you safely across the River.
Esarhaddon, rightful heir, son of Mullissu! With an angry dagger in my hand I will finish off your enemies.
Esarhaddon! I will give you long days and everlasting years in the Inner City. O Esarhaddon, I will be your good shield in Arbela.
I keep you in the great heavens by your curl. I make smoke rise up on your right side, I kindle fire on your left.
Because you implored me, saying: "You have placed the ones at the (king's) right and left side in your lap, but made my own offspring roam the steppe" —
Ištar of Arbela has gone out to the steppe and sent an oracle of well-being to her calf in the city.
O Esarhaddon, whose bosom Ištar of Arbela has filled with favour! Could you not rely on the previous utterance which I spoke to you? Now you can rely on this later one too.
I will banish trembling from my palace. You shall eat safe food and drink safe water, and you shall be safe in your palace. Your son and grandson shall rule as kings on the lap of Ninurta.
And he said: "I will destroy Elam; its army shall be levelled to the ground. In this manner I will finish Elam."
The king has vanquished his enemy. Your king has put his enemy under his foot, from sunset to sunrise, from sunrise to sunset!
Aššur has given the totality of the four regions to him. From sunrise to sunset there is no king equal to him; he shines as brilliantly as the sun.
Now then, these traitors provoked you, had you banished, and surrounded you; but you opened your mouth and cried: "Hear me, O Aššur!"
I heard your cry. I issued forth as a fiery glow from the gate of heaven, to hurl down fire and have it devour them.
You were standing in their midst, so I removed them from your presence. I drove them up the mountain and rained hailstones and fire of heaven upon then.
I slaughtered your enemies and filled the river with their blood. Let them see it and praise me, knowing that I am Aššur, lord of the gods.
This covenant tablet of Aššur enters the king's presence on a cushion. Fragrant oil is sprinkled, sacrifices are made, incense is burnt, and they read it out in the king's presence.
on the terrace and gave them water from a cooler to drink; she filled a flagon of one seah with water from a cooler and gave it to them with the words:
In your hearts you say, 'Ištar is slight,' and you will go to your cities and districts, eat your bread and forget this covenant.
Did I not bend the four doorjambs of Assyria, and did I not give them to you? Did I not vanquish your enemy? Did I not collect your haters and foes like butterflies?
There is no food for my banquet, as if there were no temple; I am deprived of my food, I am deprived of my cup! I am waiting for them, I have cast my eye upon them.
Verily, establish a seah of bowl food and a one-seah flagon of sweet beer! Let me take and put in my mouth vegetables and soup, let me fill the cup and drink from it, let me restore my charms!
Now rejoice, Esarhaddon! I have bent the four doorjambs of Assyria and given them to you; I have vanquished your enemy. The mood of the people who stand with you has been turned upside down.
As soon as the traitors have been dragged forth, 'the ones at the right and left side' shall stand there to bear the punishment.
As for those courtiers and palace personnel who rebelled against you, I have surrounded them and impaled them by their teeth.
Mullissu has said: You shall rule over the kings of the lands; you shall show them their frontiers and set the courses they take.
The watch over the lands is very strong. Sixty gods are standing at my right side, sixty gods at my left.
I will annihilate whatever enemies you have. As for you, stay in your palace; I will reconcile Assyria with you. I will protect you by day and by dawn and consolidate your crown.
Like a winged bird over its young I will twitter over you and go in circles around you. Like a beautiful lion cub I will run about in your palace and sniff out your enemies.
I will keep you safe in your palace; I will make you overcome anxiety and trembling. Your son and grandson shall rule as kings before Ninurta.
Mankind is deceitful; I am one who says and does. I will sniff out, catch and give you the 'noisy daughter.'
The gods of Esaggil languish in the 'steppe' of mixed evil. Quickly let two burnt offerings be sent out to their presence, and let them go and announce your well-being!
many men, saying, "When will the change in the land come about? Let us not stay in Calah and Nineveh!" As for you, keep silent, Esarhaddon!
Who then is the lone man? Who is the wronged man? Have no fear! Well sheltered is Esarhaddon, king of Assyria.
I will pull away the cover of your enemies and shed the blood of my king's enemies. I will protect my king; I will bring enemies in neck stocks and vassals with tribute before his feet.
Have no fear, Esarhaddon! I will place you between my arm and my forearm. In woe I will vanquish the enemies of my king. I will put Assyria in order, I will put the kingdom of heaven in order
They are the strongest among the gods; they love and keep sending their love to Assurbanipal, the creation of their hands. They give him heart for the sake of his life:
I roam the desert desiring your life. I cross over rivers and oceans, I traverse mountains and mountain chains, I cross over all rivers. Droughts and showers consume me and affect my beautiful figure. I am worn out, my body is exhausted for your sake.
O favourite of Nabû, may your lips rejoice! I keep speaking good words about you in the assembly of all the gods; I roam the desert desiring your life.
May Mullissu and the Lady of Arbela keep Assurbanipal, the creation of their hands, alive for ever!
The Babylonians and their commandant Ubaru said to them:  "There is no such order of the king! Last year, in Calah, when you  appealed to the king for the collection of old debts incurred while  Babylon was still intact, the king lost his temper with you, shouting:  'What is there in Babylon to collect? The city was in ruins, and I  have resettled it and established its freedom!' This was the word that  came from the mouth of the king, our lord!"
All the gifts of the Babylonians, which the king has redeemed for silver from the moneylenders' house, all the
s which the king has collected from Elam and Hatti and has cleared for Bel and Zarpanitu, the dead bodies whom the king has revived —
all this they are selling off, and are making the broken country which the king my lord restored drift apart from the king.
To the king of the world, my lord: your servant Nabû-iqbi. May Nabû and Marduk bless the king of the world, my lord!
While I am here keeping the king my lord's watch, the commandant of Cutha, Ašaredu, has given my father's house to a nayālu tenant and ousted my brothers from their home.
My legal adversary who took 50 minas of silver and a mina of gold from my father's house, has been taking bribes from another legal adversary of mine and this legal adversary of mine has placed him in his hem; he has taken my garden and given it to his nephew.
On the 28th of Tishri VII the sun made an eclipse; in Marchesvan VIII the moon let the eclipse pass by.
To the king of the lands, the strong king, the king of the world, his lord: your servant Marduk-šapik-zeri, the dead body, the leprous skull, the constricted breath whom the king, my lord, raised up and appointed from among corpses. May I die as the substitute of the king, my lord! May Nabû and Marduk bless the lord of kings, my lord!
Now, however, afraid that it might turn into my fault, I have decided to write to the king, my lord.
If Jupiter becomes steady in the morning: enemy kings will make peace; one king will send peaceful messages to another.
If Jupiter stands in Pisces: the Tigris and the Euphrates will be filled with silt. Idim means "silt," idim means "spring," diri means "to be full: there will be prosperity and abundance in the land.
Let the king, my lord, summon me, and if I am to die, let me die; if I am to live, let me keep watching the stars of the sky, and if there is a portent that I see, let me report it to the lord of kings, my lord.
who have returned from Elam, scribes, chanters, exorcists, haruspices, and physicians; I shall gather them and give them to the king, my lord.
NN has crossed over from Elam; he fully masters extispicy and is an expert in Enūma Anu Enlil, ancient and Sumerian hermeneutics and the secrets of heaven and earth; he is useful to the king, my lord.
Marduk-naṣir fully masters the Series and the discipline of lamentation; he is useful to the king, my lord.
Ningišzida-bel-mati fully masters the discipline of lamentation; he is useful to the king, my lord.
Aqrea is a refugee from Assyria; he has brandmarks on his face and wrists but is a very competent exorcist, and is useful to the king, my lord.
Kudurru is a refugee from Assyria; he is a competent haruspex and has read exorcism and scribal lore; he is useful to the king, my lord.
In all twenty able scholars worth royal desire who will be useful to the king, my lord, and are guaranteed to meet the king my lord's desire. I shall gather them and give them to the king, my lord.
To the king of the lands, my lord: your servant Bel-ušezib. May Bel, Nabû and Šamaš bless the king, my lord!
If a star flashes like a torch from the east and sets in the west: the main army of the enemy will fall.
If a flash appears and appears again in the south, makes a circle and again makes a circle, stands there and again stands there, flickers and flickers again, and is scattered: the ruler will capture property and possessions in his expedition.
If the king has written to his army: "Invade Mannea," the whole army should not invade; only the cavalry and the professional troops should invade. The Cimmerians who said, "The Manneans are at your disposal, we shall keep aloof" — maybe it was a lie; they are barbarians who recognize no oath sworn by god and no treaty.
The chariots and wagons should stay side by side in the pass, while the cavalry and the professionals should invade and plunder the countryside of Mannea and come back and take up position in the pass. If, after they have repeatedly entered and plundered the open country, the Cimmerians have not advanced against them, the whole army can enter and throw itself against the cities of Mannea.
Deserters outnumber fighting men among the enemy — therein lies your advantage. At the entry of the whole army, let patrols make sorties, capture their men in the open country and question them; if the Indareans are keeping away from them, the army can invade and throw itself against the cities.
The king of the gods, Marduk, is reconciled with the king, my lord; whatever the king my lord says, he can do. Sitting on your throne, you will vanquish your enemies, conquer your foes and plunder the land of your enemy.
Bel has said: "Esarhaddon, king of Assyria, is seated on the throne like Marduk-šapik-zeri, and while he is seated there, I will deliver all the countries into his hands." The king is the lord of
Concerning the solar eclipse about which the king wrote to me: "Will it or will it not take place? Send a definite word!"
An eclipse of the sun, like one of the moon, never escapes me; should it not be clear to me and should I have failed to observe it, I would not find out about it.
Mars was sighted in the month of Ab V; now it has approached within 2.5 spans of Libra. As soon as it has come close to it, I shall write its interpretation to the king, my lord.
To the king of the lands, my lord: your servant Kudurru. May Aššur, Šamaš, Bel and Nabû bless the king of the lands, my lord!
Ever since the day when the king my lord deported me, I have sat in confinement, praying to the king, my lord, every day, until Nabû-killanni the chief cupbearer sent a cohort commander to release me.
It was the month of Marchesvan VIII when Nabû-killanni fetched me, and I ended up standing in the temple of Bel Harran. The cohort commander re-emerged and took me to an upper room into his presence. There was nobody in his presence except the cohort commander, the major-domo, the chamberlain and the chief cupbearer; in addition, the overseer of the city kept entering and leaving his presence.
They tossed me a seat and I sat down, drinking wine until the sun set. Moving my seat closer, he started speaking to me with the quota of the temple of Nusku, saying: "You are an expert in divination?"
Go and perform the following divination before Šamaš: 'Will the chief eunuch take over the kingship?'"
I washed myself with water in another upper room, donned clean garments and, the cohort commander having brought up for me two skins of oil, performed the divination and told him: "He will take over the kingship."
By the gods of the king, my lord: The extispicy which I performed was but a colossal fraud! The only thing I was thinking of was, "May he not kill me."
While I am keeping the king my lord's watch here in Nineveh, the commandant of Cutha, Ašaredu, is giving my father's house to a nayālu tenant and turning all my assets into his possession.
If it is agreeable to the king, my lord, let the king, my lord see that my assets are taken away from him and given to me.
Heaven and earth tremble at the name of the king, my lord; may the lord of kings not forsake me! May my people not die in the moneylender's house!
Now then the servants of Sin-ereš who saw it with their own eyes are standing by; let them testify and speak to the king.
To the king, my lord: your servant Ašaredu. May Nabû and Marduk bless the king of the lands, my lord!
You are a strong, righteous and able king. When in the reign of your royal father somebody did an evil thing and sinned against the king, my lord, it was not good to
In the same way Mardiya, the president of the court of the house of the chief eunuch, has left his lord and entered under Nergal-ašared; he is bringing 'third men' and cohort commanders before Nergal-ašared and they are taking an oath of loyalty.
The lord of kings may ask the team commander; if it is acceptable to the king, let him appoint him as his exorcist. I am sending to the king, my lord, a recommendation only, and the king should do as he deems best.
I am a dog of the king, my lord, passing to the king, my lord, whatever I hear, but the king should act in accordance with his ability. Who is as able as the king, my lord?
To the king of the world, my lord: your servant Aqaraya. May Nabû and Marduk bless the king of the world, my lord! May Bel and Nabû ordain happiness and health for the king, my lord!
Now, let them ask the messenger who went and communicated the royal order to him, and whom we commissioned.
To the crown prince, my lord: your servant Naṣiru. May Nabû and Marduk bless the crown prince, my lord! I pray daily to Nabû, Šamaš and Marduk for the sake of the life of the crown prince, my lord!
Why am I dying for lack of means and of cold? Five days ago the king said, "Give Naṣiru a house," but nobody has given a house to me.
To the king of the lands, my lord: your servant Ninurta-aha-iddin. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May the great gods make the foundation of your offspring as durable as heaven and earth.
Let me read the tablets in the presence of the king, my lord, and let me put down on them whatever is agreeable to the king; whatever is not acceptable to the king, I shall remove from them.
To the king of the lands, my lord: your servant Kudurru. May Aššur, Šamaš and Marduk bless the king, my lord!
After the king, my lord, had gone to Egypt and the eclipse took place in Tammuz IV, there were no men of mine for the life of Assyria among them, so he sent messengers to every direction. Now then, let the king ask the messengers of their life.
When I acquired the plant of life of the eclipse of Tammuz IV, it disappeared in the king's presence. I dispatched it to the king, my lord, in the hands of Šumaya son of Kabtiya, in Nisan I last year, yet up to now the king has given no order to me.
I have sent many sorceresses to the king, my lord; the king may check. Nabû-zera-lišir the nephew of Zakir is an exorcist; he has performed the Bīt rimki, Egalkura and "Undoing-the-Curse" rituals for the commandant Bel-eṭir.
To the king of the lands, my lord: your servant Zakir. May Nabû and Marduk bless the king of the lands, my lord! May Bel and Nabû keep you alive for long days of happiness and physical well-being, and may they deliver your enemy into your hands!
The moon made an eclipse on the 15th of Tebet X, in the middle watch. It began in the east and shifted to the west — a decidedly evil portent concerning the king of the Westland and his country.
Its evil is definite; its evil will befall the king of the Westland and his country. If there is an enemy of the king, my lord, in the West, the king, my lord, may do as he pleases; the king, my lord, will capture him, and the king will defeat him. These are definite words.
You are a just king. Thanks to the just policy that you have adopted, Šamaš and Marduk have delivered all the lands from the Upper Sea to the Lower Sea to the king, my lord.
From the shore of the sea I have lifted my hand in supplication to the king, my lord. You are merciful; may Marduk and Zarpanitu intercede for me before the king, my lord.
To the queen mother, my lady: your servant Aplaya. May Bel and Nabû bless the queen mother, my lady!
Now then I am daily praying to Nabû and Nanaya for the maintenance of the life and the extension of the days of the king of the lands, my lord, and of the queen mother, my lady.
The queen mother, my lady, can be of peaceful mind. A gracious angel (lit. messenger) of Bel and Nabû has gone with the king of the lands, my lord.
The tablet which the king is using is defective and not whole. Now then I have written and fetched from Babylon an ancient tablet made by King Hammurapi and an inscription from before King Hammurapi.
To the king of the lands, my lord: your servant Ninurta-aha-iddin. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May the great gods make the heart of the king my lord
If an eclipse occurs but is not seen in the capital, that eclipse has passed by. The capital is the city where the king resides.
Let the lord of kings write to Assur and all the cities, to Babylon, to Nippur, to Uruk and Borsippa; maybe they observed it in these cities. The king should constantly listen.
Many signs of the eclipse came in Adar XII and in Nisan I, and I communicated all of them to the king, my lord; and if they perform the apotropaic ritual of the eclipse
The great gods who dwell in the city of the king, my lord, covered the sky and did not show the eclipse, so that the king would know that this eclipse does not concern the king, my lord, and his country. The king can be glad.
To the mother of the king, my lord: your servant Nabû-šuma-lišir. May Šamaš and Marduk show concern for the health of the mother of the king, my lord!
The slave girl in the house of Šamâ who was entrusted to my care —  once the ritual of the eclipse becomes timely, it will be performed on her.
As the king last year summoned his scholars, he did not summon me with them, so I wrote to the palace: "The apprentices whom the king appointed in my charge have learned Enūma Anu Enlil; what is my fault that the king has not summoned me with his scholars?"
The king said: "Have no fear, I will summon you." But when I departed from there, up to now the king has not summoned me.
Concerning the hoopoe about which you said: "It has been sent as a message" — and concerning the temple of Marduk, we shall see a good month, and it the ritual should be performed; he does not know.
Also, concerning the ritual of the haruspex, he does not know about the 2nd day; again, it is good. Let it be performed and let us be confident.
Also, if it is feasible, why don't the guards and Perhu keep watch there, on account of a matter like this?
Alternatively, if it is not good to let the men go to the roof of the temple at dawn, some expedient must be formed on account of the bird and anything beyond it.
Concerning the roof of the temple of Marduk about which the king, my lord, spoke, it is good to perform the ritual there. Elul VI is a good month; and the 2nd day is suitable for extispicy. Let it be  performed accordingly.
To the king of the lands, my lord: your servant Rašil. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
You are a merciful king. You have done good to all the four quarters of the earth and placed the plant of life in their nostrils.
May the king, my lord, not abandon me! May I not drift apart from the king, my lord! I am a servant of the king. Let the
To the king, my lord: your servant Nergal-eṭir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
For 6 years I have been guarding Aššur-etel-šamê-erṣeti-muballissu, and Bel and Nabû have provided good health.
, your gods: the king, my lord, is merciful. Let the king send a bodyguard with me, so I may go and bring out my brother and retrieve my fortune. Let me go and come back quickly!
To the crown prince, my lord: your servant Rašil. May Nabû and Marduk bless the crown prince, my lord!
Why is Aššur-natkil, the cohort commander of Adin, on his own hook dissolving a contract that the king, my lord, has made?
Two horses and tenant farmers cultivated my field; I sent two of my apprentices there, but Aššur-natkil arrested them and threw them into prison. He has destroyed the barley
I saw the crescent of the moon but the sun was rising; he may have cleansed it, but it was not to be seen.
Whether it was a crescent, or whether it appeared on the 15th, or whether it will appear on the 16th day, it is an evil portent, and it concerns the Manneans. Wherever an enemy attacks a country, the country will carry this evil portent.
Now the army of the king, my lord, having attacked the Manneans, has captured forts, plundered towns and pillaged the open country. Should it return, it would heap it up and plunder the rest of the country. But should the army of the king, my lord, not go out against the enemy, that would be dangerous.
The king my lord can be very glad indeed. You will defeat your enemy and vanquish your foes, and you will grasp the hand of Bel in Babylon for many years.
Now then the army of the king, my lord, has raised its weapons against the Mannean and will tear down his royal city. There is nothing in these signs that would concern the king, my lord, and his country.
Now then, four elders of noble descent from Nippur, the nešakku priests of Enlil, are on a visit here in Nineveh. The lord of kings should ask them why Šuma-iddin, the governor, has removed the dais of Nippur, an ancient dais built in the distant past, changed its place, and performed an apotropaic ritual on account of it.
Maybe they are saying nice things about Šuma-iddin. It should be known to the king, my lord, however, that this very day a conspiracy is being made and planned in the king's presence, right before him, and Šuma-iddin has his hands in it.
Your royal father let the governor of Nippur stay in office for ten years; now in a year three governors have left office.
May the king, my lord, live forever! The Egyptian Šarru-lu-dari,  a friend of Bel-eṭir, the governor of HAR, and a friend of Sasiya, may  have been induced to join the conspiracy of Šuma-iddin. The king should  be wary of all of them.
The great gods said to Bel: "May it be in your power to exalt and to abase." You are Marduk of the people; Bel destined your glorious
s to be like destinies. Let the king, my lord, act in a way corresponding to Bel: abase the high and exalt the low.
To the king, my lord: your servant Munnabitu. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
Aššur-eṭir, the son of Ṣillaya, who informed the king claiming that Nabû-apla-iddin has killed his servants, is speaking to the king falsely and untruly. He has devised a cunning plan: "
Though the king has decided their case, nobody is giving them anything, and they are worried about their lives.
Now, let me and my brothers plead our case against them before the king and let the king decide whatever he wishes.
If on the 14th day the moon and sun are seen together: reliable speech; the land will become happy; the gods will remember Akkad favorably; joy will be set up among people; the king will become happy; the cattle of Akkad will lie in the steppe undisturbed.
If the moon and sun are in balance: reliable speech will be placed in the mouth of people; the king will make his throne last long.
If it is acceptable to the king, my lord, let him appoint him as the scribe of the house, and let the king charge him with his watch. I have written this as a reminder to the king, my lord; let the lord of kings do as he deems best.
Now his son Bel-ahhe-riba — his mother is Borsippan but his grandmother Assyrian, he himself is a Borsippan — is in a leading position among the Borsippans and the nobility of Borsippa, and he is devoted to Assyria, having said: "May the rule of the king, my lord, last over me unto the end of days, and may I pull the yoke of Assyria."
Through the name of Assyria and with his help the Borsippans will be subdued, and he will keep the watch of the king, my lord.
Like any potion that my lord drinks, you put three drops into the libation bowl with the tip of a stylus and drink it before the bread. The water wherein it is mixed should be
The 'farmer' should perform the apotropaic ritual against evil of any kind; the 'farmer' should also perform the penitential psalms for Nergal and the 'hand-lifting' prayer for Nergal. Let them write in the apotropaic ritual and the prayer as follows:
In the evil of the planet Mars which exceeded its term and appeared in the constellation Aries: may its evil not approach, not come near, not press upon me, not affect me, my country, the people of my palace and my army!"
To the king, my lord: your servant Urad-Nanaya. The very best of health to the king, my lord! May Ninurta and Gula give happiness and physical well-being to the king, my lord!
The speech that the king, my lord, made to his servants about the former kings who had fallen ill: "How did their servants sit up with them all nights and carry them on litters! How well did they keep watch over them!" —
the king, my lord, made a speech about men, and all the alert servants who have remembered their orders died of throbbing heart because of this speech of the king.
Aššur and the great gods bound and handed over to the king these criminals who plotted against (king's) goodness and who, having concluded the king's treaty together with his servants before Aššur and the great gods, broke the treaty. The goodness of the king caught them up.
However, they made all other people hateful in the eyes of the king, smearing them like a tanner with the oil of fish.
The king, my lord, is one who fears the gods. Aššur, Šamaš, Bel and Nabû, who have given you confidence, will not abandon the king and the crown prince, but will secure the rule of the king and the crown prince until far-off days.
The herbs which I am sending to the king are of two kinds; they are called 'long plant' and 'staff of life' and are different from each other. The one which looks like a base of an earring is important and very rare.
Perhaps the king will say: "What are they good for?" They are good for counterspells, and they are good for a woman in labour.
Concerning the bile which he purged upwards and which settled downwards, in the whole medical literature it is said as follows:
To the king, my lord: your servant Adad-šumu-uṣur. Good health to  the king, my lord! May Nabû and Marduk bless the king, my lord!
The charge of the rear palace is well. We are doing our work and stay awake with him unremittingly, and we pray to the gods.
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!
What has not been done in heaven, the king, my lord, has done upon earth and shown us: you have girded a son of yours with headband and entrusted to him the kingship of Assyria; your eldest son you have set to the kingship in Babylon. You have placed the first on your right, the second on your left side!
When we saw this, we blessed the king, our lord, and our  hearts were delighted. May Aššur, Šamaš, Nabû, Marduk, and the great gods of heaven and earth let the king my lord, see them (= the princes) prosper! May Aššur, Adad and Šamaš, ten times each, determine a good fortune for the king, my lord, and for his sons! May Aššur  make your name endure with heaven and earth!
Just as you have prepared a fine career for these sons of yours,  prepare likewise a fine career for the rest of your numerous sons!  Bring them into your protective shadow and shelter! May they like  grass seed rule over all countries! May you be good to Assyria — may  Assyria be good to you!
Now, O king, my lord, the god Aššur has given you the world from the rising of the sun to the setting of the sun. Look upon these fine sons of yours and your heart will rejoice. The king, my lord, should banish unpleasant thoughts from his mind; such thoughts only make you weak.
I am but an old man of the king, my lord; I put my trust in the king, my lord. May I hear about the health of the king, my lord, may my heart be delighted!
To the king, my lord: your servant Mar-Issar. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May the great gods bestow long days, well-being and joy upon the king, my lord!
Furthermore, concerning the Lady of Akkad about whom I previously wrote to the king, my lord: "She will come out and take up her residence in the akītu-temple" —
They watched the moon; the clouds were dense, and the moon was not seen. The 30th day became 'long.'
I have performed the ritual upon the clothes of the people, as the king instructed me. Now, should the others still be brought out and shall I perform the ritual upon them?
And concerning those jewels of the divine chariot, if they  have been brought, they should either be given to me or
We are now waiting for a solar eclipse; if it passes by, the king, my lord, should act in this way.
To the 'farmer,' my lord: your servant Nabû-naṣir. May Nabû and Marduk bless the 'farmer', my lord!
To the 'farmer,' my lord: your servant Urad-Nanaya. The very best of health to the 'farmer,' my lord! May Ninurta and Gula give happiness and physical well-being to the 'farmer,' my lord!
Perhaps my lord will say: "This is a gloomy day — it is not auspicious for performing that!" — this treatment which we are performing
As to what the king, my lord, wrote to me: "I am feeling very sad; how did we act that I have become so depressed for this little one of mine?" — had it been curable, you would have given away half of your kingdom to have it cured! But what can we do? O king, my lord, it is something that cannot be done.
We are giving silver to the masters who came with me, and they are overlaying the sanctuaries of Ezida as the king, my lord, commanded. Elallu limestone should be acquired and brought for the king, my lord's stand in Esaggil. The shares which I took with me, have been distributed to the delegates of Babylonia by myself and the cohort commander Idri-aha'u.
of the heavens which is not altered, concluded a treaty with you before the sanctuary, in front of the gods, and has adjured you:
Eighty sheikhs have been negotiating with each other; no news of them has been heard. The king, my lord, should know this. They are scared people; they should be encouraged and put in order again.
Furthermore, the son of Nikkal-iddin says: "If it pleases the king, my lord, I will block the canal of Merodach-baladan; not a litre of water should flow to the souls who put their trust in it."
I have also heard that the commandant of Cutha has appropriated x thousand sheep and 130 bulls from the Cuthaeans. Their
The verdict of the mother of the king, my lord, is as final as that of the gods. What you bless, is blessed; what you curse, is cursed.
The crown prince, my lord, should not ride a horse, nor should he draw a bow. However, let him do as he deems best.
To the king, my lord: your servant Urad-Gula. The best of health  to the king, my lord! May Marduk and Zarpanitu, Nabû and Tašmetu, Ištar of Nineveh and Ištar of Arbela, Ninurta and Gula, Nergal and Laṣ, the gods of all the sacred cities of Assyria and Babylonia very greatly bless the king, my lord and his sons! May  they sate the king, my lord with long days of life, everlasting  years, happiness and extreme old age!
They crush it, mix it with cedar resin, wrap the mixture in red wool, and recite an incantation over it and insert the tampons in the nostrils.
They are transporting asphalt to Akkad from the country of Itu'u; and the inhabitants of Akkad are glazing and gilding kiln-fired bricks.
The governor of Itu'u has now removed the mud-brick masons, and Gabbaru has removed the canal inspector whom the father of the king, my lord, had appointed to Akkad. The king, my lord, should know this.
To the king, our lord: your servants Balasî and Nabû-ahhe-eriba. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
To the king, my lord: your servant Marduk-šakin-šumi. Good  health to the king, my lord! May Nabû and Marduk bless the king, my  lord!
To the king, my lord: your servant Urad-Gula. The best of  health to the king, my lord! May Nabû, Marduk and the great  gods of heaven and earth very greatly bless the king, my lord!
To the crown prince, my lord: your servant Tabnî. Good health to the crown prince, my lord! May Nabû and Marduk bless the crown prince, my lord!
ed after me; let me do my servant a favour. The first token of my favour is: I will assign to him the leadership of scholars. My second favour is: As long as he is in Assyria, let him be near me."
Furthermore he said: "If I didn't do him a favour, would it be appropriate in the sight of the gods?"
So he did him the said favour, and myself, as part of the favour shown to my father, he gave to the crown prince, my lord.
And the crown prince, my lord, drew up a contract entitling me to have usufruct of the 'leftovers' of the crown prince, my lord. Now, what have I done wrong in the eyes of the crown prince, my lord?
One haruspex is enjoying the leftovers, but have I really been all that happy since they withheld my
? Now the crown prince, my lord, had added to my misery by dressing another haruspex in purple robes; as for my heart, the crown prince, my lord, has broken it.
How can he thus humiliate the servants of the king and the crown prince, the servants of my father's house, that they say: "That one, what's his favour?" I can only say: "Let the crown prince make me weep, but what is your fault?
Now, let the crown prince put his servant to a test: I am an expert in extispicy, tablets, writing of reports and things beyond that. The crown prince, my lord, may treat his servant as he deems best, but why did the crown prince, my lord, thus break my heart?
To the king, my lord: your servant Nabû-ahhe-eriba. Good  health to the king, my lord. My Nabû and Marduk bless the king, my  lord!
Concerning the large field of the Assyrians about which the  king, my lord, wrote to me: "It was a very productive field; who is  removing the grain?" —
the farmers who seeded the fields do not revere Adad any more;  that is why he let a lightning bolt strike down and devastate the  field.
Since the king, my lord, commanded so, an exorcist should  perform the ritual called "Purification of the Field," and he should  at the same time also perform the apotropaic ritual called "Evil of  a Stroke of Lightning."
As to what the king, my lord, wrote me: "Visit me the first day I  am unoccupied" — may Aššur, Bel and Nabû give the king, my lord, long days and happiness; may they bring your enemies to submission before your feet!
The driller, whom your royal father shaved, used to enter the ablution chamber, and your royal father put him in charge of the statues as well. Now, he died in Elul VI. He has left a son who is a novice and 'stands with his hair.' Now, if it is acceptable to the king, my lord, let them shave him. The king, my lord, knows that these are the days of the ritual — that is why I am instructing the king, my lord.
The priest of the temple of Uraš is not shaved, either. This is the guard of a priest: in the old times, if the brothers of the priests appointed by your royal fathers went to the temple of Uraš with him, the assistant priest
To the king, my lord: your servant Marduk-šakin-šumi. Good  health to the king, my lord! May Nabû and Marduk bless the king,  my lord!
Concerning what the king, my lord, wrote to me: "Is this the truth?" — may Bel and Nabû, your gods, call to account the one who is not honest with the king, his lord!
If the king, my lord, had not attained his desire and if he had not gone safely and happily where he had to go! Why is the king like this?
When the king, my lord, formerly two or three times asked his servant about malformed births or anything at all, did I conceal anything, be it good or bad, from the king, my lord?
Concerning the crown prince's visiting the king, my lord, is it  because of the earthquake that he has said: "The crown prince should not  go outdoors"?
It is already a fortnight today since the earth quaked, the pertinent ritual has been performed twice, and the king, my lord, knows the relevant interpretation. As they say, what has it to do with this? The visit of the crown prince would be perfectly all right now.
Perhaps there are, on the other side, sign-forms that he does not understand; I will explain to him all that I know. I shall go presently; my brother should know this.
The king, my lord, is made like a sage; he has understood her counsels, he has spoken out his sins and been purified.
As to what the king, my lord, said: "He who knows this  matter should speak out — is it true?" — who could possibly give any  kind of counsel to the sun? "He who talks lies and rubbish to the  king, his stance is unsteady as a storm, and his front is shifting  like the wind."
To the king, my lord: your servant Urad-Nanaya. Good health to the king, my lord! May Ninurta and Gula give happiness and physical well-being to the king, my lord!
To the king, my lord: your servant Akkullanu. Good health to the king,  my lord! May Nabû and Marduk bless the king, my lord!
The king should ask the official of the Arrapheans who brings the leftovers: "How many oxen and sheep in oil
To the king, my lord: your servant Adad-šumu-uṣur. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
As to what the king, my lord, wrote to me: "Concerning the time of  the 'watch of Asalluhi,' about which you wrote to me, I have become afraid of it"
of which I spoke to the king, my lord, they have now been brought. If it pleases the king, my lord, let them bring them in, and let the king, my lord, have a look.
And concerning what the king, my lord, wrote to me: "Let all the omens be extracted," — should I at the same time copy the tablet of non-canonical omens of which I spoke? Or should I write them on a secondary tablet? What is it that the king, my lord, orders?
And as to that man, his whole equipment and his clothes are at his disposal. The king, my lord, wrote to me: "Why do you act arbitrarily?" — yet in what respect have I acted arbitrarily? On my life, I have not acted arbitrarily
We kept watch on the 29th day; there were clouds, and we did not see the moon. Today, on the 30th, there were clouds again; when  they dispersed, we saw the moon. It was not like the moon of  the 29th day. Three days
If the moon is not seen with the sun on the 14th of Tammuz IV: the king will be shut up in his palace.
If the moon and sun are seen together on the 15th day: a powerful enemy will raise his weapons against the land and destroy the sanctuaries of the great gods.
Furthermore, from the month Nisan I, the beginning of the  previous year, when the gods saw each other, until the  past month Iyyar II they saw each other during the  15th day. The interpretation of these observations is as follows:
If the moon keeps setting while the sun rises: the reign of the king will come to an end, there will be years of struggle and his country will experience severe famine.
To the king, my lord: your servant Balasî. Good health to the  king, my lord! May Nabû and Marduk bless the king, my lord!
As to what the king, my lord, wrote to me: "From now on you will  stay in my entourage; is there something you want to say?" — there is  nothing.
May the great gods of heaven and earth give long-lasting days  of life to the king, my lord! That the king remembered us and that we have not seen the king I do not know for how long today, that is the  sole reason why we stand in front of the king. To whom  else would we be devoted?
To whom indeed has the king done such a favour as to me whom you  have appointed to the service of the crown prince, to be his master  and to teach him? Could I have forgotten those kind words of the king, my lord? I look forward to seeing the king, my lord, soon again.
To my lord: your servant Issar-šumu-ereš. Good health to my lord! May Nabû and Marduk bless my lord!
To the king, my lord: your servant Nabû-ahhe-šallim. Good health to the king, my lord! May Nabû and Marduk very greatly  bless the king, my lord.
The moment is good for entering into the presence of the  king, my lord. If the king, my lord, says, let him enter, and may he (= the king) see him prosper!
May they keep firm the foundations of the royal throne of the king, my lord, until far-off days! May happy and good news day after day, month after month, year after year reach the king, my lord!
To the king, my lord: your servant Marduk-šakin-šumi. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
To the king, my lord: your servant Akkullanu. Good health to  the king, my lord! May Nabû and Marduk bless the king, my lord!
The king, my lord, should have a look; let them remove what is to be removed, and add what is to be added.
There were clouds. We did not see the moon here, probably because of the clouds. The king, my lord, should send messengers to the Inner City and Arbela, find out about the matter, and quickly  inform the king, my lord.
let it be sent to us for writing. We shall inscribe it on the seat before the thigh. The rest we shall inscribe upon another nišru.
To the king, my lord: your servant Marduk-šakin-šumi. Good  health to the king, my lord! May Nabû and Marduk bless the king, my lord!
s which appeared in the eunuchs' wing,  the chief eunuch said to me: "They said in the palace: Tell them to perform a ritual against them."
To the king, my lord: your servant Issar-šumu-ereš. Good heath to the king, my lord! May Nabû and Marduk bless the king, my lord!
To the king, my lord: your servant Marduk-šakin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!  May Aššur, Sin, Šamaš, Bel, Nabû, Nergal, Ištar of Nineveh and  Ištar of Arbela ordain vigour, health, happiness, physical  well-being and long lasting days for the king, my lord! May they sate  the king, my lord, with old age and fullness of life! May they keep firm the foundations of the royal throne of the king, my lord,  until far-off days!
To the king, my lord: your servant Nabû-naṣir. May Nabû and Marduk greatly bless the king, my lord!
Concerning the two patients in the new palace and concerning Sin-per'u-ukin about whom the king, my lord, wrote to me: "Go and see them" —
now, the king knows that a eunuch took me to the house of Danî, and I performed a ritual for the benefit of his son. His affliction is severe, he is very ill.
Because I have been taking care of him, it is not good to go today. I shall go tomorrow, see them and report their health to the king. I will appoint exorcists to treat them.
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Nabû and Marduk very greatly bless the king,  my lord!
Aššur, the king of the gods, called the name of the king, my lord, to the kingship of Assyria, and Šamaš and Adad, through their reliable extispicy, confirmed the king, my lord, for the kingship of the world.
A good reign — righteous days, years of justice; copious rains, huge floods, a fine rate of exchange! The gods are appeased, there is much fear of god, the temples abound; the great gods of heaven and earth have become exalted in the time of the king, my lord.
The old men dance, the young men sing, the women and girls are merry and rejoice; women are married and provided with earrings; boys and girls are brought forth, the births thrive.
The king, my lord, has revived the one who was guilty and condemned to death; you have released the one who was imprisoned for many years. Those who were sick for many days have got well, the hungry have been sated, the parched have been anointed with oil, the needy have been covered with garments.
The king, my lord, has now displayed his love for Nineveh to all the people, in saying to the family heads: "Bring your sons to stay in my entourage!" Urad-Gula is my son; he too should stay with them in the entourage of the king, my lord. We too should, together with all the people, be merry, dance, and bless the king, my lord!
My eyes are fixed on the king, my lord. None of those who serve in the palace like me; there is not a single friend of mine among them to whom I could give a present, and who would accept it from me and speak for me.
May the king, my lord, have mercy on his servant; may I not die of shame amidst all the people! May those who wish me ill not attain their heart's desire with regard to me!
Concerning the drug about which the king, my lord, wrote to me, what the king, my lord, said is quite right.
Let us make those slaves drink first, and let the crown prince drink only afterwards. What am I to speak, an old man who has got no sense. By contrast what the king, my lord, said is as perfect as the word of the god.
To the 'farmer,' my lord: your servant Adad-šumu-uṣur. Good health  to the 'farmer,' my lord! May Nabû and Marduk bless the 'farmer,' my lord!
To the king, my lord: your servant Adad-šumu-uṣur. Good health to  the king, my lord! May Nabû and Marduk, and the great gods of heaven and earth bless the king, my lord, and give happiness and physical well-being to the king, my lord!
Why, today already for the second day, is the table not brought to the king, my lord? Who now stays in the dark much longer than Šamaš, the king of the gods; stays in the dark a whole day and night, and again two days? The king, the lord of the world, is the very image of Šamaš. He should keep in the dark for half a day only!
Good advice is to be heeded: restlessness, not eating and not drinking disturbs the mind and adds to illness. In this matter the king should listen to his servant.
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Aššur, Sin, Šamaš, Adad, Marduk, Zarpanitu,  Nabû, Tašmetu, Ištar of Nineveh, Ištar of Arbela, Ninurta, Gula, Nergal  and Laṣ, the great gods of heaven and earth, very greatly bless the king, my lord, the truthful one, the benefactor and the lover of his people!
Concerning what the king, my lord, wrote to me: "May Aššur, Šamaš and my gods hear all these words you wrote to me" — they have surely heard them, and all the great gods of heaven and earth that are called by name have heard with them.
As to what the king, my lord, wrote to me: "I heard from the mouth of my father that you are a loyal family, but now I know it from my own experience" — the father of the king, my lord, was the very image of Bel, and the king, my lord, is likewise the very image of Bel. This honour has fallen to my share from the mouth of my two lords. Who can ever repeat it, who can vie with it?
Because the king, my lord, has gathered us and allowed us to stay in his entourage, may all the great gods of heaven and earth do in the same way to the king, my lord, including his seed, name and offspring, and introduce them into their families! As long as the moon and the sun stay firmly in the sky, may they, 'with the black-headed people,' rule over the country forever! And we, including our family, shall beseech the name of the great gods of heaven and earth for the life and vigour of the king, my lord. May the king, my lord, see our grandchildren grow old!
Concerning the matter about which the king, my lord, said: "Ask  Nabû-nadin-šumi, he will tell you", he has gone to Calah, I have not  been able to ask him.
Concerning what the king, my lord, wrote to me: "I have made  Marduk-šakin-šumi available, he will assist you. Behold my favour, for  this is it." I know it is a favour! May god and man together with me  every day reward the favour of the king, my lord, a thousandfold!
May Aššur, Sin, Šamaš, Adad, Nusku, Jupiter, Venus, Marduk, Zarpanitu, Nabû, Tašmetu, Saturn, Mercury, Lady of Nineveh, Lady of Kidmuri, Lady of Arbela, Ninurta, Gula, Nergal and Laṣ, the great gods of heaven and earth, the gods dwelling in Assyria, the gods dwelling in Akkad, and all the gods of the world very greatly bless the king, my lord, and may they give the king, my lord, long days of life, numerous years, happiness, physical well-being, health and vigour!
As firmly as the moon and the sun are established in the sky,  so firmly may the kingship of the king, my lord, and his descendants, be  established in the whole world! May they (= the gods) let the king, my  lord, see Assyria, Akkad and all the countries prosper. May they grant  the king, my lord, happiness, physical well-being, joyful mind,  extended old age, very long reign, increase of descendants and a still larger number of offspring.
The charge of the rear palace is doing well; he has lifted his head. May the great gods whom the king, my lord, invoked let the king, my lord, see him prosper!
From these words and these blessings which the king, my lord,  sent and with which he blessed his dog, his servant, and the old man of  his house —
blessings that will bring mighty countries to the king, my lord, and make them pray day and night, morning and evening, to the great gods of heaven and earth, the gods of Assyria, the gods of Babylonia, and of all the countries, for the life of the king, my lord, and the sons of the king, blessings that will give thousands and thousands of years of happiness and health to the king, my lord, —
now I know that the wisdom of Ea and Asalluhi and the activity of his servant will succeed, since the king, my lord, has sent these blessings to his servant.
To the crown prince of Assyria, my lord: your servant Adad-šumu-uṣur, who constantly blesses you. Good health to the crown prince of the "Succession" palace, my lord!
May Aššur, Sin, Šamaš, Nabû and Marduk, and the great gods of heaven and earth bless the crown prince, my lord.
To the king, our lord: your servants Adad-šumu-uṣur and Marduk-šakin-šumi. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
Concerning what the king wrote to us, he has assigned it as follows: "Once he is through with the Sumerian counterspells, he should thereafter finish the antiphone series. Thereafter the others should do likewise."
The charge of the 'Lady of Cults' is doing very well; the king, my lord, can be happy. May the great gods of heaven and earth let the king, my lord, see him prosper!
the incantation "Ištar, lady of war, who makes man and woman submit in battle." — These 3 tablets I have sealed and dispatched to the king, my lord.
A maid of the king has written to me from the palace: "Urad-Gula has said: 'Get me the girl Ṣuhru, I will dedicate her to the palace.' Send word whether he should bring her to you or to me."
To the king, our lord: your servants Adad-šumu-uṣur and Marduk-šakin-šumi. Good health to the king, our lord! May Nabû and  Marduk bless the king, our lord!
To the 'farmer,' our lord: your servants Adad-šumu-uṣur and Marduk-šakin-šumi. Good health to our lord! May Nabû and Marduk bless  our lord!
since he is an 'early bird,' let the day (= the sun) rise for an hour and a half, thereupon she may enter. Soon after that my lord should have himself shaved.
To the king, our lord: your servants Adad-šumu-uṣur,  Urad-Ea, Issar-šumu-ereš and Akkullanu. Good health to the king, our lord!
Concerning what the king, my lord, wrote to me, I am heeding it and am currently making the preparations.
As a matter of fact, there is little room for manoeuvering. If it is acceptable to the king, my lord, those others should perform their rite only after these have done with their performance. Or should we choose another place?
Nabû-gamil has come to Nineveh and said that Remutu, the  exorcist who is in the service of the crown prince, is ill. Nabû-tartiba-uṣur, Šumaya son of Nabû-zeru-lešir, Urad-Gula, Nabû-le'uti, Bel-naṣir: anyone of these bearded courtiers whom the king, my lord, might choose can fill his post and serve the crown prince.
Concerning the ritual about which the king said yesterday: "Get it done by the 24th day" — we cannot make it; the tablets are too numerous, god only knows when they will be written. Even the preparation of the figurines which the king saw yesterday took us 5 to 6 days.
Now, provided that the king, my lord, consents, the month Tebet X would be suitable for performing the counterspells. Let the crown prince perform his part during that month, and let the people of the king too perform their parts during it. What harm would it do?
And concerning the Sumerian texts of the counterspells about which the king said: "Send word! They should be brought from Nineveh!" — I shall send Nadin-ahhe; he will go and bring them. He will also bring with him the other tablets of the 'refrain series.' Let the king perform his part on the 2nd of Tebet X, the crown prince on the 4th and the people on the 6th.
Concerning the application of the ṣillibānu-treatment about which the king, my lord, said: "It is very hot" —
And concerning the string of amulet stones — what the king, my lord, said is quite correct. Did I not tell the king, my lord, already in the enemy country that they are unsuited to Assyria? Now we shall stick to the methods transmitted to the king, my lord, by the gods themselves.
To the king, my lord: your servant Marduk-šakin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!
Concerning the ritual about which I just wrote to the king, my lord, "They should go out and perform it tomorrow" —
it had slipped my mind that tomorrow is the day of the city god. I was too hasty there; it is not good to go out and perform it. We shall  get together and perform it only on the 7th day.
May we bring these skulls prescribed in the ritual into the qirsu, clothe them with garments and install them there? Let them write me what the king, my lord, commands.
Concerning the prophylactic figurines about which the king, my lord, wrote to me, "Where will they be buried?" — it is said in the ritual tablet as follows: "You bury them  at the outer gate." Now, with the king's permission,
Also tomorrow, after the king has gone out, they should bury them in front of the main room and the bedrooms, in places to be additionally specified by the king. Daytime or nighttime makes no difference; one may bury whenever one likes.
the incantation "Ea, Šamaš and Asalluhi" belonging to the apotropaic ritual against all kinds of evil, as well as the apotropaic ritual called "If the Moon and the Sun have become a grievance to the ruler and his country" —
these tablets, totalling 21, I have today performed on the river bank; Urad-Ea will perform his share on the roof of the palace tonight.
As the king, my lord, knows, an exorcist has to avoid reciting a 'hand-lifting' prayer on an evil day: therefore I shall now look up, collect and copy numerous — 20 to 30 — canonical and non-canonical tablets, but perform the prayers only tomorrow evening and on the night of the 15th day.
On the 16th and 17th I shall perform those before Venus, Mullissu, Zarpanitu, Tašmetu, Gula and Nanaya as well. I have opened my fists and prayed to the gods: all is well, the gods have blessed the king, my lord, and his sons.
Nevertheless, if it pleases the king, my lord, let them write to Calah and have the 'hand-lifting' prayers before the Moon god and the apotropaic ritual against evil of all kind performed for the crown prince and the prince of Babylon. What harm would it do?
I am also worried about the impending observation of the moon; let this be my advice. If it is suitable, let us put somebody on the throne. When the night of the 15th day comes, he will be afflicted by it; but he will save your life.
I am listening — the king, my lord, knows the Babylonians and what they plot and repeat. These plotters should be afflicted! Tomorrow — if it seems good — I shall come to the audience and speak to the king.
Concerning the rites accompanying the incantation "Verily You are  Evil" about which the king, my lord, wrote to me, they are performed to  drive out the evil demon and epilepsy.
After he has finished, he makes another exorcist go around the  bed of the patient, followed by a censer and a torch, recites the  incantation "Begone Evil hultuppu" going as far as to the door and  then conjures the door.
Concerning the fact that on the 13th instant the moon and sun were seen together, there is a ritual to be performed against it. Let Nabû-gamil come and perform it according to my instructions; he should also perform the ritual for Urad-Ea.
At the same time we could also perform those rites of the series Šurpu about which I said to the king, my lord: "We should perform them for
To the king, my lord: your servant Marduk-šakin-šumi. The best  of health to the king, my lord! May Nabû and Marduk bless the king,  my lord! May they sate the king, my lord, with old age and fullness of life!
If it is convenient, let the king, my lord, put on white clothes on the 20th, and ask for food at a polished table.
To the king, my lord: your servant Urad-Ea. Good health to the king,  my lord! May Nabû, Marduk, Sin, Nikkal and Nusku bless the king, my lord!
The gods of Kurba'il set off (for the akītu-temple) under my direction, and the garments of the king go along. Year after year they go on like this; the penitential psalm is performed over them, and the gods bless the king, my lord.
To the king, our lord: your servants Issar-šumu-ereš, Adad-šumu-uṣur and Marduk-šakin-šumi. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
On the 18th day the god Bel, together with his divine escort, was in  the city of Labbanat. Everything was just fine.
Bel-eriba and Nergal-šallim, servants of the household of the  crown prince, under the jurisdiction of the governor of the city of  Šamaš-naṣir, were attending, in Labbanat, to a strong horse harnessed in  trappings of the land of Kush for the ceremonial entrance into the  city of Babylon. Nergal-šallim took hold of the feet of Bel-eriba and  helped him to mount the horse. They saw this, seized and questioned  him. He said: "The gods Bel and Zarpanitu have sent word to me: 'Babylon — straight — the loot of Kurigalzu.'"
To the king, my lord: your servant Issar-šumu-ereš. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
The scribes, the haruspices, the exorcists, the physicians and the augurs staying in the palace and living in the city will enter the treaty on the 16th of Nisan I.
As to what the king, my lord, wrote to me: "What apotropaic ritual  is there?" — there is the apotropaic ritual against earthquake, and it should be performed;
Concerning what the king, my lord, wrote to me: "The present day,  tomorrow, and the day after tomorrow, these are the days of the displays!" —
th day the king, my lord, said as follows  about the old displays: "In Arbela, the display should take place from  the 27th till the 29th day."
If it is acceptable to the king, my lord, the large royal  statues should be erected on the right and the left side of the Moon  god. The statuettes of the king's sons should be set up behind and in  front of the Moon god. The Moon, lord of the crown, will then every  month without fail, in rising and setting, unceasingly send happy  signs of long-lasting days, steady reign and increase in power to the king, my lord.
As to what the king, my lord, wrote to me: "One of your  colleagues wrote to me: the planet Mercury will be visible in the  month Nisan I. What do you take the present month to be?" — we take the present month to be Adar XII and we take this day to be the 25th.
An incompetent one can frustrate a judge, an uneducated one  can make the mighty worry" — this is what is said.
Concerning the planet Venus about which the king, my lord, wrote to  me: "When will you tell me what 'Venus is stable in the morning'  means?" —
it is written as follows in the commentary: "Venus is stable  in the morning: the word 'morning' here means to be bright, it is  shining brightly, and the expression 'its position is stable'  means it is lighted in the west."
To the 'farmer,' my lord: your servant Issar-šumu-ereš. Good health to the 'farmer,' my lord! May Nabû and Marduk bless the 'farmer,' my lord!
Yesterday, on the 3rd, Aššur and Mullissu went out in peace and re-entered Ešarra safely; all the gods who went out with Aššur took up their residence in peace. The king, my lord, can be happy. May Aššur and Mullissu keep the king, my lord, alive for a hundred years.
temple, fill the vats in front of the king's table, but are now on strike, about whom I wrote to the king, my lord. Now, in the month Tishri VII, they have filled neither the libation wine nor the vats in front of Aššur; neither the wine master, nor his deputy, nor his secretary! They are on strike hand in hand (lit. foot to foot). The king, my lord, should know this.
Concerning the constant sheep offering and the regular deliveries to Aššur about which the king, my lord, wrote to his servant: "Who of the magnates have not agreed to give them?" —
I was not able to specify them and thus did not write to the king, my lord yesterday. Now then here are the magnates who have not given the sheep offerings:
Raṣappa, Barhalzi, Diquqina, the chief of granaries, Dayyan-Adad, Isana, Halzi-atbar, Birtu, Arzuhina, Arbela, Guzana, Šahuppa, Tamnuna, Talmusa. All these have not given the regular deliveries of barley and emmer.
Furthermore, concerning the priest of the cook's house, the priest of the confectioner's and the chief baker, about whom the king, my lord, inquired, they were originally shaved. Their story is as follows: The priest of the little cook's house was shaved by Sennacherib, but a priest from Nineveh, Aššur-zeru-iddina, denounced him and he was flogged with leather whips. He retained his headgear, however, since he had committed no serious crime.
The father of the present priest of the confectioner's house set the sacrificial table of Aššur; whereupon he was killed. This one was appointed by your father to take care of the table. He is son of an owner of a headgear; it is only due to an oversight that he has not been shaved.
And concerning the chief baker, Sennacherib appointed him to supervise their 'bread.' Indeed he was shaved and received his headgear in his reign. It is now the eighth year since he died, and his son is at present 'standing with his hair' expecting to be shaved.
Indeed, in the old times — until the reigns of Sargon and Sennacherib — they were shaved. This was their story; the king, my lord, may act as he prefers.
In the answer to my letter, may the king, my lord, write his servant that the king, my lord, is well, happy and in good health.
To the king, my lord: your servant Akkullanu. Good health to the  king, my lord! May Nabû and Marduk bless the king, my lord!
It is my duty to praise them; I do it for the sake of the life of the king, my lord. Perhaps the king, my lord, will say, "What is this praise?" — it is the spindle symbol; I carry it three days for Venus. The king, my lord, should know and hear this, lest the king, my lord, might say: "Why have I not learned and heard that you have to do this?" Now the king should know that I am doing this.
Perhaps the king says: "What is the substitute then?" — the Series itself has said as follows in connection with this Nisan I eclipse: "If during the eclipse, Jupiter stands there: well-being for the king, a famous noble will die in his stead." Has the king paid attention to this? A full month had not yet passed before his sartinnu was dead. Now the king has already twice performed an apotropaic ritual for him; but when have you actually performed one for yourself?
If I had not addressed the king today, wouldn't the king say to his servant tomorrow: "You were a servant of my father; why didn't you advise and instruct me?"
That is also why I chose these very words from my heart: "I shall speak in the king's presence about directing away the evil of the land of Subartu." I sent these words to the king, my lord, already as early as on the 12th of Tammuz IV; but I saw the answer only on the 8th of Ab V. Why, O king, my lord? —
To the king, my lord: your servant Akkullanu. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
Tomorrow evening there will be a cultic bath in the city of Tarbiṣu, and sacrifices of the king will be performed. Shall I go?
If I had not reminded the king today, wouldn't the king,  my lord, get furious and say: "Why did you not remind me?"
Concerning the priests of Calah about whom the king, my lord, wrote to me, I questioned a priest personally; he said as follows:
Concerning the priest about whom the king, my lord, wrote to me, now then — today is the third day already — he has thought it over and said to me as follows:
What is this? It should be cleared up! If there is anything left of it, let them send it to me, and I will make it double at once. Within
The kanūnu is on the evening of the 10th. Huge sacrifices will be performed on the 11th and the 12th day.
Furthermore, as regards the priest of the temple of Sibitti of Nineveh about whom I wrote to the king, my lord: "He wants to tell something — he should be questioned" —
If on the 15th day the moon and the sun are seen together: a strong enemy will raise his weapons against the country, and the enemy will demolish the city gates.
If the opposition is observed on the 15th day: bad for Akkad, good for the Eastland and the Westland.
Concerning the king's sacrifices which are performed in the  kanūnu festival, shall I go and supervise the sacrifices? Or shall I stay here? What is it that the king says? (If I didn't ask), the king,  my lord, would say: "Why did you not remind me?"
To the king, my lord: your servant Nabû-nadin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!
Concerning the apotropaic ritual against evil of any kind, about which the king wrote to me: "Perform it tomorrow" — the day is not propitious. We shall prepare it on the 25th and perform it on the 26th.
Anyway, the king, my lord, should not be worried about this portent. Bel and Nabû can make a portent pass by, and they will make it bypass the king, my lord. The king, my lord, should not be afraid.
To the king, my lord: your servant Nabû-nadin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord.
Concerning the purification which I was ordered to perform, I have gone and undertaken an effective one. From Nineveh I took the road to Zikkû and went as far as to Sasiqani; there I gave the following order to the courier who had accompanied me from Nineveh and to the courier of the city of Calah: "You carry along this torch and this censer and move them about in the city of Kasappa."
To the king, my lord: your servant Nabû-nadin-šumi. Good health  to the king, my lord! May Nabû and Marduk greatly bless the king, my lord!
He should sit down on the 15th and get up on the 22nd; on the 24th day the king should go down to the river and perform his ritual."
He also said: "Let us talk about this to the king himself, and let the king hear what we have to say." He and I should now have an audience with the king; we shall instruct the king, our lord, how the ritual will be performed. It is a complicated one, and it is essential that the king listens to what we have to say.
Concerning the izbu (= anomalous birth) ritual about which the king wrote to me: "It is obscure" — I sent the king exactly what is written on the tablet.
To the king, my lord: your servant Nabû-nadin-šumi. Good health  to the king, my lord! May Nabû and Marduk greatly bless the king, my  lord!
I don't know who this man is — whom should I ask? Let the man be pointed out to me then, I will ask him.
To the king, my lord: your servant Nabû-nadin-šumi. Good  health to the king, my lord! May Nabû and Marduk greatly bless the king,  my lord!
At night the king will perform Maqlû, in the early morning the king will perform the balance of the ritual.
Furthermore: the periodic rites of the month Ab V which will be performed on the 28th day involve the presence of a figurine of Gilgameš.
The king, my lord sent me saying: "Go and perform a  ritual for Šadditu!" — I did so, but I could not perform the rest of the ritual because I had to leave for the treaty. Why on earth did Šumaya hurry up from Calah and say to Šadditu: "I shall prepare and perform this
He is not able to perform the ritual "Excluding evil from a person's home," but instead has exposed her.
To the king, my lord: your servant Nabû-nadin-šumi. Good health  to the king, my lord! May Nabû and Marduk very greatly bless the king,  my lord!
If he has become troublesome, may that gracious face of the king, my lord, turn away from him! And inasmuch as Ištar of Nineveh and Ištar of Arbela have said: "We shall root out from Assyria those who are not loyal to the king, our lord!" he should really be banished from Assyria!
Otherwise I swear by your gods that he shall not obey but take away the country and separate from Assyria.
To the scribe of the palace, my lord: your servant  Nabû-šumu-iddina. Good health to my lord! May Nabû and Marduk,  Ištar of Nineveh and Ištar of Arbela bless my lord! May they keep you in good health, and may you constantly be happy!
As to what the king, my lord, wrote to me: "In the city of  Harihumba lightning struck and ravaged the fields of the Assyrians" — why does the king look for trouble, and why does he look for it in the home of a tiller? There is no evil inside the palace, and when has the king ever visited Harihumba?
To the king, my lord: your servant Balasî. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
May Aššur, Bel, Nabû and Šamaš bless the king, my lord! May they give life of distant days, old age and fullness of life to the king, my lord!
Concerning Aššur-mukin-paleya about whom the king, our lord, wrote to us, may Aššur, Bel, Nabû, Sin, Šamaš and Adad bless him, and may the king, our lord, see him prosper. It is a good time for his going to the king: the 2nd is a good day, and the 4th is a very good day.
The king, our lord, will pardon us. Is one day not enough for the  king to mope and to eat nothing? For how long still? This is already the third day when the king does not eat anything. The king, a beggar!
Surely when, in the beginning of the month, the moon appears, he says: "I will not fast any more! It is the beginning of the month! I want bread to eat and wine to drink!"
Now Jupiter is the moon. The king can ask for food for even the  whole of the year! We became worried and were afraid, and that is why we are now writing to the king.
There is still a distance of about 5 fingers left; it (= the conjunction) is not yet certain. Presently we keep observing and shall write to the king, our lord. It (= Mars) moves about a finger a day.
To the king, my lord: your servant Nabû-ahhe-eriba. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
As to what the king, my lord, wrote to me: "From now on you will  stay in my entourage; if there is something you want to say, write me"  — how would I not stand in front of the king, my lord? To  whom else would we be devoted?
The king, my lord, went away until the fourth month; how could I  not be shaken up when I cannot look at the king, my lord; why should I  not embrace the ground where the tracks of the chariot of the king, my  lord, pass by, longing to look at the king, my lord, again? May  Bel and Nabû lengthen the days of the king, my lord!
To the king, my lord: your servant Nabû-ahhe-eriba. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
On the 1st of Nisan I he should cleanse and purify oneself,  make his food offering to Marduk, libate water and first-quality beer to the right and to the left; then this man will shine like the sun.
Another matter: The planet Mercury is shining very brightly; it signifies the crown prince. This is propitious for the country of Subartu, and propitious for the king and the crown prince. If the crown prince is to come into the presence of the king, my lord, it is now favourable to do so.
The crown prince is doing very well. The treatment which we carried out and gave to the chest lasted for 1 1/2 hours; he retained consciousness and afterwards sat up in his bed. How proper he is!
Concerning the patient whose nose bleeds, the rab mūgi told me that much blood flowed yesterday evening.
They are handling those tampons ignorantly! They put them against the cartilage of the nose, pressing the cartilage, and that is why the blood keeps coming out. They should put them into the openings of the nostrils; it will cut off the breath but the blood will be held back.
With the king's consent, I will enter the palace tomorrow and give instructions. Now let me to hear about the (king's) health.
To the king, my lord: your servant Urad-Nanaya: The very best of health to the king, my lord! May Ninurta and Gula give happiness and physical well-being to the king, my lord!
Aššur-mukin-palu'a is doing very well. The king should not be afraid of this fever which has two or three times seized him; his pulse is normal and sound; he is well.
Concerning the cure of the teeth about which the king wrote to me, I will now begin with it; there are a great number of remedies for aching teeth.
As to what the king, my lord, wrote to me: "Is it true that you have been concerned about yourself?" —
when am I ever free? I take care of Aššur-mukin-paleya; and as soon as I saw him healthy again, I came for the health of the king.
Now, O king, my lord, I should be released for a full month! I must do something — otherwise I shall die.
the king should rub himself with bird fat; it should protect the king from drafts. The clean water with which the king regularly washes his hands in the washbowl should not be hot. The rash will soon be gone if the king acts in this way.
To the king, my lord: your servant Urad-Gula. Good health to  the king, my lord! May all the gods whom the king, my lord, has  revered today, very much stand by the king and by Assurbanipal and Šamaš-šumu-ukin on the day of their trial!
He is taking for himself the prime lot of garments which came in on the 22nd and today, gulēnu-coats, tunics, and maklulu-clothes, every single one of them, and shows neither the chief exorcist nor Adad-šumu-uṣur that he has them.
But we have ended up empty-handed; by which means are we supposed to fill the shortage of our garments? Whence are we supposed to get our wages, we who have not even as much money as a pupil of his? And yet the king knows that we are his equals!
To the king, my lord: your servant Urad-Gula. The best of health  to the king, my lord! May Nabû and Marduk very greatly bless the king,  my lord!
Concerning the periodic rites of the month Ab V about which the king, my lord, said: "Perform them!" — we shall perform them exactly on schedule. The man who runs according to the word of his master — the gods will give him a good genie, and a safe road will be guided to him.
We are not worried; however, an order should be given to the effect that we are allowed to enter regularly.
Concerning what the king, my lord, said: "Which exorcists are with you?" — there are only Nabû-le'utu, his son, and I. At present Adad-šumu-uṣur is coming to us, checking our work and instructing us; we are collaborating closely. It is because of this that I am writing to the king, my lord.
When Nabû-le'utu and his son are alone, who can vouch for them, whether it is safe or not? Even I have noticed that this son of his is still in the unsteadiness of youth. While I stay with them, we perform the ritual correctly — but can I leave them alone?
To the king, my lord: your servant Nabû'a. May Aššur, Šamaš, Bel and Nabû bless the king, my lord, and let the king, my lord, attain his desire!
On the 7th of Kislev IX a fox entered the Inner City, and fell into a well in the garden of the god Aššur. It was hauled up and killed.
To the king, my lord: your servant Nabû-naṣir. May Nabû and  Marduk very greatly bless the king, my lord!
May the king, my lord, lift the grandchildren of the charge of the 'Lady of Cults' upon his knees and see gray hairs in their beards!
We have rites to perform in the qirsu. Let the king, our lord, give an order to Sasî that they should let us go. Nobody will release  us, and we cannot go out.
To the 'farmer,' my lord: your servant Adad-šumu-uṣur. May  Nabû and Marduk bless the 'farmer,' my lord.
To the king, my lord: your servant Banî. The very best of health to the king, my lord! May Ninurta and Gula give happiness and physical well-being to the king, my lord!
To the 'farmer,' my lord: your servant Nabû-zeru-lešir. Good health to my lord! May Nabû and Marduk bless my lord for many years!
I wrote down whatever signs there were, be they celestial,  terrestrial or of malformed births, and had them recited in front of Šamaš, one after the other. They the substitute king and queen were  treated with wine, washed with water and anointed with oil; I had those birds cooked and made them eat them. The substitute king of the land of Akkad took the signs on himself.
He cried out: "Because of what ominous sign have you enthroned a  substitute king?" And he claims: "Say in the presence of the 'farmer': on the evening of the xth, we were drinking wine. Ṣallaya gave bribes to his servant Nabû-uṣalli and meanwhile he inquired about  Nikkal-iddina, Šamaš-ibni, and Na'id-Marduk, speaking about upheaval of the country: 'Seize the fortified places one after another!' He is to  be watched carefully; he should no longer belong to the entourage of  the 'farmer.' His servant Nabû-uṣalli should be questioned — he will spill everything."
To the king, my lord: your servant Ikkaru. The very best of health to the king, my lord! May Nabû and Marduk bless the king, my lord! May Ninurta and Gula give happiness and physical well-being to the king, my lord!
The king, my lord, should know that he is ill; the king should not find fault with us later on. I have applied two or three lotions, but he has not seen any improvement.
I have now written on the pedestal of the goddess Tašmetu the inscription which the king, my lord, communicated in the previous letter. I placed the statues of the king, my lord, upon the pedestals right and left. The king, my lord, should know this.
They say: Concerning the watch for the moon, he (= the moon) will make the eclipse pass by in the second Elul; it is expected to take place in Tishri VII."
To the 'farmer,' our lord: your servants Nabû-zeru-lešir, Adad-šumu-uṣur, Nabû-šumu-iddina, Urad-Ea and Issar-šumu-ereš. Good health to our lord!
Concerning the lunar eclipse about which the king, my lord, wrote to me, it was observed in the cities of Akkad, Borsippa, and Nippur. What we saw in Akkad corresponded to the other observations. A bronze kettledrum was set up; the darkness
I have extracted the relevant interpretation written on the tablet and sent it, together with this letter, to the king, my lord. Moreover, I shall keep the watch for the solar eclipse, as the king, my lord, wrote to me. Whether it occurs or not, I shall write to the king, my lord, whatever it may be.
This lunar eclipse which took place, afflicted all countries, but all its evil is heaped upon the Westland. "Westland" means the Hittite country Syria or, according to another interpretation, Chaldea. With the king, my lord, all is well. However, the guard should not be neglected, and the relevant apotropaic ritual should be performed for the king, my lord.
As to what the king, my lord, wrote to me: "The month Elul VI is intercalary; do not perform the ceremonies this month" —
Ammu-salam entered Babylon on the evening of the 6th day; the god Nabû had come before him, on the 3rd. The gate was kept open before Bel and Nabû on the 4th, the 5th and the 6th, and sacrifices were performed.
When I saw the king my lord's sealed order, I issued the order: the rest of the ceremonies of Elul VI will be performed in the coming month, as the king, my lord, wrote to me.
The governor of Dur-Šarruku has already previously opened my seals, taken 10 minas of silver, 1400 sheep and 15 oxen belonging to the gods Šimalu'a and Humhum and distributed them to
The governors who were before him did not take anything from the temples — now he has recklessly opened a treasury of the god and the king, my lord, and taken silver from it.
If the Prefect of the land and the governors of Nineveh and Arbela took silver from temples, then he too might take it. It is treasure of the god and the king, my lord; why is it being squandered?
Let the king, my lord, send a trusty bodyguard to investigate the matter; the man who put the governor up to this should be punished. Let the others know and be frightened off, or else the governors will dissipate all the treasures of the temples. The king, my lord, should know this.
Concerning the gusīgu-jewelry about which I wrote to the king, my lord: "It has not been brought" — 30 jewels, sealed, were dispatched to me via my messenger whom I had sent to the palace. He brought them on the 2nd and I received them with the seal intact, thanks to the genie of the king, my lord. Moreover, the bodyguard Nabû-le'i, brought me, likewise on the 2nd of Ab V 26 'eye-stones' of serpentine belonging to the king, my lord, and 1 mina of gold belonging to the queen mother, my lady, and I received them with the seal intact.
They will be used for the tiara of Nabû as the king, my lord, wrote. May Bel and Nabû destine dignity, fortune, fullness of life and old age for the king, my lord, for the queen mother and my lords the princes! May they deliver the enemies of the king, my lord, into the hands of the king, my lord!
The commandant of Babylon will, perhaps, write to the king, my lord: "The citizens of Babylon have thrown lumps of clay at me," but that is a lie. Necessitated by the fact that the commandants were told to ready their war-chariots they assigned much silver dues to the citizens of Babylon, Borsippa and Cutha, and collected it. The citizens of Babylon, poor wretches who have got nothing, set up a wail and protested. Whereupon the commandant imprisoned some men from amongst them on the pretense: "You threw lumps of clay at my messengers."
He has also written to the wife of the judge Ṭabî: "Let your husband be in your custody — he may not go outdoors!" I have heard that this judge Ṭabî incited the men who protested.
To the king, our lord: your servants, the scribes of Kilizi. Good health to the king, our lord! May Nabû and Marduk bless the king!
We watched the moon; on the 14th day the moon and the sun saw  each other. This means well-being.
May Nabû and Marduk bless the king. Because of the ilku-duty  and the corvée work we cannot keep the watch of the king, and the pupils do not learn the scribal craft.
As to what the king, my lord, said: "My arms and legs are without strength!" and "I cannot open my eyes; I am scratched and lie prostrate"—
all that is because this fever has lingered inside the very bones. It is not serious — Aššur, Šamaš, Bel and Nabû will provide health.
Concerning the watch of the moon about which the king, my lord, wrote to me, the eclipse will pass by, it will not occur.
Concerning the watch of the sun about which the king, my lord,  wrote to me, does the king, my lord, not know that it is being closely  observed? The day of tomorrow is the only day left; once the watch  is over, this eclipse, too, will have passed by, it will not occur.
To the king, my lord: your servant Balasî. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May Aššur, Bel and Nabû give happiness and joy to the king, my lord!
If a raven brings something into the house of a man, the said man  will obtain something that does not belong to him.
If a falcon or a raven drops something it carries into the house  of a man, or according to a variant, before a man, the said house will  have išdihu. Išdihu means profit.
If a bird carries flesh, a bird, or anything, and drops it into  the house of a man, the said man will receive a large inheritance.
May Nabû and Marduk bless the king, my lord, and may they give life of distant days, old age and fullness of life to the king, my lord!
I have servants in the land of the Chief Cupbearer, and I have  fields and orchards there. But the servants of the Chief Cupbearer,  coveting my orchards, have snatched them and chased my people away. From the moment they chased them, they (= my people) got into a panic and disappeared. May the gods not forsake me! May the king feel pity for his servant! May a guard be appointed for me, let  him do me justice!
To the king, my lord: your servant Balasî. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!
Concerning the crown prince about whom the king, my lord, wrote  to me: "I have been told that he should not go outdoors on the 1st  day" — this applies rather to the 2nd day.
Concerning the 1st and the 4th days about which the king, my lord, wrote to me: "Which one is favourable?" — both are  favourable. We call the 4th day a 'new day.' A new day has the same  qualities as the beginning of a month; it is favourable.
Concerning Aššur-mukin-paleya about whom the king, my lord, spoke — the 4th day is good, let him come.
Concerning the interpretation of the omen about which the king, my lord, wrote to me: "It is said that the king will be vilified amongst his magnates — what losses will ensue?" —
Now this one: if he will be slighted, its explanation can  only be the earthquake. It has quaked: that is bad. They should perform  the ritual against the earthquake, your gods will then make the evil  pass by. "Ea has done, Ea has undone." He who caused the earthquake has  also created the apotropaic ritual against it.
Was there no earthquake in the times of the king's fathers and grandfathers? Did I not see earthquakes when I was small? The god has  only wanted to open the king's ears: "He should pray (literally 'open  his fists') to the god, perform the apotropaic ritual and be on his guard."
Concerning the crown prince about whom the king, my lord, wrote to me: "The planet Mars is bright" — true, Mars will be clothed with brilliance right into the month Iyyar II; so when is it that he (= the crown prince) can come into the presence of the king?
When Mars is bright, have we got no profit from it? He will not  return to the area of Subartu; he will not go outside, either. There is  nothing wrong — he will come into the presence of the king within  the palace. What is wrong?
If it does not suit the king this month, the moon will complete the day in the month Nisan I, the beginning of the year. Let him come into the presence of the king in Nisan!
Concerning what the king, my lord, wrote to me: "Why have you not sent an answer to my letter?" —
I had to drive to the palace those rams which the chief cook had brought forth for me, and the writing-board was in my house. Now then, I can look at the board and extract the relevant interpretation.
They did not tell me about the charge of the house of Urad-Daguna, when I was there; now, however, I have entered the house and examined his flesh. Is there a child who does not behave in this way sometimes?
Now, if it pleases the king, my lord, I will go and see him again tomorrow; I would return for the ritual.
To the king, my lord: your servant Adad-šumu-uṣur. Good health to  the king, my lord! May Aššur, Mullissu, Sin, Šamaš, Adad, Marduk,  Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, Ištar of Arbela, Ninurta,  Gula(!), Nergal and Laṣ, the great gods of heaven and earth and the great gods dwelling in Assyria and Akkad very greatly bless the king, my lord!
As to what the king, lord of kings, my lord, wrote to me: "May  your heart become happy now, may your mind no longer be restless" —  after this friendly speech and this kind deed that is gratifying to god and man alike, that the king, my lord, has done, could I ever  again get restless and depressed?
The king, my lord, has treated his servants as a father treats  his sons; ever since mankind has existed, who is the king that has done  such a favour for his servants, and what friend has returned a kindness  in such a manner to his friend? May the great gods of heaven and earth in the very same way do a kindness and favour for the descendants of the king, my lord, as long as heaven and earth exist!
When I heard this friendly speech and saw the kind deed that the king, my lord, had done, my heart became happy and grew as strong as a bull's, and my green face turned red with pleasure. If only the king, my lord, let's me grow old in exactly this way during the eternal life of the king, my lord!
May I die at my time according to how loyal I have been to the king, my lord. May the king, my lord, send word that just as Dadâ was 'harvested,' so may I be 'harvested.' May the king, my lord, in the same way give guidance to my sons, and may he see their grandchildren grow old!
As to what the king, my lord, wrote to me: "I have gathered you,  your nephews and your cousins, you belong now to my entourage" — may Aššur together with his family, Bel and Nabû together with their  families, and the great gods of heaven and earth together with their families in the same way gather the name and seed, offspring, descendants and progeny of the king, my lord, and let them stay in their entourage! As long as heaven and earth exist, may they be commanders of the whole world! How fine, how good, how choice, how  correct, how full of love is what the king, my lord, has done!
Concerning Nergal-šarrani and his brother Nabû-nadin-šumi about whom the king, my lord, gave me orders, I have hearkened to it ten times  with all my ability.
we waited for a solar eclipse, but the eclipse did not take place. Now, if the gods are seen together on the 15th day, he may go to his fate on the 16th.
Concerning what the king, my lord, wrote to me, we are working sleeplessly and unremittingly. If we did not work sleeplessly now, what other work would there be for us to do? As far as this is concerned, the king, my lord, can be happy.
To the 'farmer,' our lord: your servants Adad-šumu-uṣur and Urad-Ea. Good health to the 'farmer,' our lord! May Nabû and Marduk bless the 'farmer,' our lord!
We have rites to perform tonight: I shall perform one against "Loss of Flesh," and Urad-Ea another one before Enlil. We shall go to the qirsu.
Yesterday I performed the ritual of Bīt rimki. I made a burnt-offering and we executed a purification ritual.
I have appointed an exorcist for the chanter who is here, and gave him the following orders: "For six days do likewise, performing the purification ritual after this fashion."
To the 'farmer,' our lord: your servants Adad-šumu-uṣur and Marduk-šakin-šumi. Good health to our lord! May Nabû and Marduk  bless our lord!
Concerning the 15th day about which our lord said: "Let the substitute king go to his fate and let me perform my ritual on the 16th day as before" — the 16th is a good day to perform the ritual.
As our fathers did for their lords, and as the 'farmer' has already done once and twice, while Bel and Nabû provided well-being, just so let us also do now. Why should we wait as if it were not auspicious?
And as even the apprentices say: "It is recorded as favourable in Inbu bēl arhi," just so we shall keep it. Hence the 16th day is among the good days and is good, whereas the 17th day is not good.
He vomited a lump, with the bile settling downward; this sort of it does not portend good. However, having purged upward and downward, he has now been sweating for two days, and is well. The king, my lord, can be glad.
As to the people about whom the king, our lord, wrote to us:  "Can you not specify which of them are to come out?" —
Those who have not performed the ritual should come out tomorrow and perform it. The king, our lord, knows who has performed it and who has not; whence would we know?
May Bel and Nabû indicate the right persons in the shadow of the king, and let them come forth and perform the ritual.
To the king, my lord: your servant Adad-šumu-uṣur. Good  health to the king, my lord! May Nabû and Marduk bless the king, my lord!
As to what the king, my lord, wrote to me: "Is this month good?  The crown prince should visit me — when would it be good?"
In case he is accompanying the king to the Inner City, Shebat XI is a good month and the 17th is a good day. Let the crown prince enter into the king, my lord's presence
He the king sits 7 days in a reed hut, and purification rites are performed upon him; he is treated like a sick person.
During the 7 days 'hand-lifting' prayers before the nighttime deities and the apotropaic ritual against evil of any kind are performed as well, and the seven days he sits in the reed hut, he recites benedictions for his god and his goddess." Thus is it.
At present I am continuously performing the ritual; and I have the items for the king's funeral burning collected in a storehouse in the Inner City.
Concerning those women about whom the king, my lord, spoke, the house where they are lodged is not suitable for eating, drinking and anointing the head, they being very many and staying there together. So if it suits the king, they should be resettled in the original place.
Alternatively, if we can perform the ritual by the 14th day, they may also go out to the river. Let the king, my lord, write to his servant how it is appropriate for us to perform the ritual, and for them to go where they are to go, and we shall do accordingly.
Also, what are the king, my lord's instructions concerning that female servant who is with them? Should the ritual be performed for her together with them?
To the king, my lord: your servant Marduk-šakin-šumi. The best of  health to the king, my lord! May Nabû and Marduk bless the king, my  lord!
Concerning the white clothes about which my lord wrote to me: "How  many days should I wear them?" — the king should wear them on the 20th  and the 21st; two days are enough. On the 22nd he can gird himself again.
Concerning the writing of the king, my lord, Kenî will die of envy when he sees it; Bel and Nabû have given a fine hand to the king, my lord. Yesterday I made an excuse for its not being seen; now I have made a quick commentary to it.
The 20th, the 22nd and the 25th are good days for concluding the  treaty. We shall undertake that they may conclude it whenever the king, my lord, says.
The king, my lord, says: "'The legs of a man' means 'legs'  only when something literally emerges between a man's legs; that  mongoose passed between
We still take it as a portent. The mongoose passed from the  left to the right and emerged from underneath the chariot. As for 'the legs of a man' about which the king, my lord, spoke, this  is the relevant interpretation:
If a mongoose passes between the legs of a man, the hand of a god or the hand of a king will seize him.
The scribes of the cities of Nineveh, Kilizi and Arbela could  enter the treaty; they have already come. However, those of Assur  have not yet come. The king, my lord, knows that they are  clergymen;
If it suits the king, my lord, let the former who have already  come, enter the treaty; the citizens of Nineveh and Calah would be free  soon and could enter the treaty under the statues of Bel and Nabû on the 8th day.
Alternatively, if the king, my lord, orders, let them go, do  their work, and get free again; let them reconvene on the 15th, come  here and all enter the treaty in the said place at the same time.
However, it is written as follows in the hemerologies of the month  Nisan I: "He should not swear on the 15th day, or else the god will  seize him." Hence they should enter the treaty on the 15th day, at  dawn, but conclude it only in the night of the 16th day before the stars.
The king, my lord, keeps on saying to me: "Why do you not diagnose the nature of this illness of mine and bring about its cure?" — formerly I spoke to the king at the audience and could not clarify his symptoms. Now I am sealing and sending a letter; it should be read to the king, to inform the king, my lord. If it suits the king, my lord,  let the haruspices perform an extispicy on account of this.
Let the king apply this lotion sent with the letter, and perhaps this fever will leave the king, my lord. I have prepared this lotion of oil for the king, my lord, already 2 or 3 times — the king knows it. If the king prefers, he may apply it tomorrow. It will remove the illness.
When they bring the ṣilbānu-medication to the king, let them  draw the curtain as they have done once and twice before; I will enter and give instructions. Perhaps the king will sweat.
In a bag, I am sending certain phylacteries to the king, my lord. The king should put them around his neck.
I am also sending a salve. The king should anoint himself on the day of his acute period of illness.
The baby is much better. I fastened an absorptive dressing on this abscess behind his ear, it rested loosely against its tip.
By your gods, nobody had laid hands upon it — he gave his word for it. He is very well; the king, my lord, can be glad. He will be cured in 7 or 8 days.
To the king, our lord: your servants Nabû-ahhe-eriba and Balasî. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
Concerning the tiara about which the king, our lord, wrote to us, the eye-stones which were shown to us are very beautiful. May Nabû, the lord of the world, bless the king, our lord, and lengthen the days of the king, our lord! May Nabû let the king, our lord, see the crown prince and his brothers prosper.
To the king, my lord: your servant Nabû-ahhe-eriba. Good  health to the king, my lord! May Nabû and Marduk bless the king, my lord!
Concerning the sunrise about which the king, my lord, wrote to me,  it is said in the tablets as follows:
Concerning the arrangement of the divine 'party' about which the king, my lord, wrote to me — according to the menologies "If he wants to take the cult ceremonies," it is favourable in this month; it is favourable to arrange the 'party.' Let them arrange it on the 13th, 15th, or the 17th day.
Concerning the offerings about which the king, my lord, wrote to  me, it is favourable to make them this month. Let them make them tomorrow or the day after tomorrow, whenever it best suits the king,  my lord.
To the king, my lord: your servant Nabû-ahhe-eriba. Good health to the king, my lord! Since this is a gloomy day, I did not send the introductory blessing.
The eclipse swept from the eastern quadrant and settled over the entire western quadrant of the moon.
The planets Jupiter and Venus were present during the eclipse, until it cleared. With the king, my lord, all is well; it is evil for  the Westland. Tomorrow I shall send the king, my lord, a full report  on this eclipse of the moon.
To the king, my lord: your servant Marduk-šumu-uṣur. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
The father of the king, my lord, gave me 10 homers of cultivated  land in Halahhu. For 14 years I had the usufruct of the land, and nobody disputed it with me. But now the governor of Barhalzi has come and mistreated the farmer, plundered his house and appropriated my land.
To the king, my lord: your servant Issar-nadin-apli, the foreman of the collegium of ten scribes of Arbela. Good health to the king, my  lord! May Nabû and Marduk bless the king, my lord!
The golden plate which disappeared from the Aššur temple has been seen in the hands of the stonecutter Qurdî-Nergal. Now the gold was for his eyes (i.e., meant for him). I am going to question the scribe now.
Let the king write again, and let them question him. The king should not write to Ṭab-šar-Sin, for he has been bribed by him. Instead let them question him as well: "To whom have you given bribes? Make up for the gold!"
The king should not let this pass over in silence. Let them at the same time question all those who have enjoyed gifts at the expense of the Aššur temple.
To the king, my lord: your servant, the foreman of the collegium of ten scribes of Arbela. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
May the rule of the king, my lord, be as pleasant as water  and oil upon the peoples of all the countries! May the king, my lord,  be their shepherd for ever!
I, nothing but a dog, blessing the king, his lord, have blessed the king, my lord with these blessings. May the gods whose names I have invoked, accept and hear them, and grant these blessings to the king, my lord, a thousandfold!
And may I, blessing the king, my lord, stand before the king, my  lord, and revere him wholeheartedly with my arms lifted in the gesture of blessing; and when my arms become weary, may I use up my strength with my elbows.
In a song from Babylonia it is said: "On account of your sweet words, O my shepherd, all the masters yearn for you."
Damqî, the son of the prelate of Akkad, who had ruled Assyria, Babylonia and all the countries, died with his queen on the night of the xth day as a substitute for the king, my lord, and for the sake of the life of Šamaš-šumu-ukin. He went to his fate for their redemption.
We prepared the burial chamber. He and his queen were decorated, treated, displayed, buried and wailed over. The burnt-offering was made, all portents were cancelled, and numerous apotropaic rituals, Bīt rimki and Bīt salā' mê ceremonies, exorcistic rites, penitential psalms and omen litanies were performed to perfection. The king, my lord, should know this.
Bel and Nabû and all the gods have lengthened the days of the king, my lord; still, during the validity period of the eclipse and the approach of the gods he may not go into open country.
If it suits the king, my lord, a common man should, as before, be appointed to the office of the prelate, to present the regular offerings in front of the dais and, on the day of the eššešu-festival and at the "Greeting of the temple" ceremony, to strew the incense for the Lady of Akkad on the censer.
When an eclipse afflicting Babylonia takes place, he may serve as a substitute for the king, my lord, and stand
Šamaš-šumu-ukin is doing well. We shall perform the ritual entitled "A substitute to Ereškigal" for the crown prince; we need not perform it for Šamaš-šumu-ukin at the same time. What is it that the king, my lord, orders?
To the king, my lord: your servant Nabû-naṣir. May Nabû and  Marduk greatly bless the king, my lord!
We have begun to perform the rites of the month Elul VI: "On the 16th you set a table made of tamarisk wood before Sin. At the head of the bed you place a censer of juniper for the dream god Zaqiqu. You wash his hands and feet with siderites and cassia. You bind lumps of salt, cassia, juniper, and lumps taken from the outer door to the hem of his garment."
By the gods of the king, my lord, the baby has not been with Aššur-mukin-palu'a. Until Aššur, Bel and Nabû, your gods, reckoned him among the (grown-up) people, we did not leave a day or month without rituals and rites.
To the king, my lord: your servant Marduk-šakin-šumi. Good  health to the king, my lord! May Aššur, Šamaš, Bel, Zarpanitu, Nabû,  Tašmetu, Ištar of Nineveh and Ištar of Arbela bless the king, my lord, a hundred years! May they appoint a guardian of health and life for the  king, my lord! May they sate the king, my lord, with old age and fullness of life! May they keep firm the foundations of the royal throne  of the king, my lord, until far-off days! May they let the king, my  lord, see Assurbanipal and his brothers prosper! May the king lift their grandchildren into his lap! May the king constantly see their  mental and physical well-being!
Concerning the order which the king, my lord, gave me, I wrote  every word on a tablet; they said it to me word for word as the king, my lord, had said with his own mouth, it is safe.
Now, if she  — as the king, my lord, says — comes to Calah, let them send Ahuni to pick up and bring the tablets, so she can 'cast the solvents.'
Concerning the cure of the ears, all the preparations have been made, but the king did not even begin with it yesterday. Let him now carry it out today.
As the king, my lord, knows, the ilku-duty of the physicians is tomorrow. A 'third man' is saying: "I am under orders; the physician should come with me!" I am afraid; without the permission of the king I will not go
A certain Akkullanu has written: "The sun made an eclipse of two fingers at the sunrise. There is no apotropaic ritual against it, it is not like a lunar eclipse. If you say, I'll write down the relevant interpretation and send it to you."
As to what the king, my lord, wrote to me: "Itti-Marduk-balaṭu  of Uruk has written to me: 'Gold has accumulated in the temples, and there is repair work to be done'" —
formerly, before the king, my lord, went to Surmarrate, the king, my lord, asked me in Calah: "What work on the gods is incomplete?" I then informed the king, my lord, as follows:
The decoration of Nanaya is incomplete. Furthermore, while the face and the hands of Uṣur-amatsa have been overlaid with gold, the figure and the feet have not. She is dressed with a lamahuššû-robe and equipped with a golden tiara. The two golden dragons are ready and they stand right and left upon her pedestal. I have sent her from Assyria to Uruk.
Furthermore, the work on Arkayitu, Anunitu and Palil of the temple of Mummu: the carpenter's and metalworker's work is finished, but they have not been overlaid with gold. We have given them silver, but they are still to get gold from me.
After we have finished the work on Uṣur-amatsa and on the temple of Mummu, and the temple is complete, then we shall make the decoration of Nanaya."
Now there are 40 minas of gold available. However, the prelate, the delegate and the temple scribe of Uruk are visiting the king, my lord; without their presence I have no authority to check the gold. When they return, I shall go to Uruk. If extra gold has come in, I shall check it in their presence. I shall also see what repair work there is and send a detailed report to the king, my lord, concerning the gold and the repair work about which the prelate Itti-Marduk-balaṭu wrote to the king, my lord: "Let them turn the gold over to me, and let me do as I please."
Then the temple of Der: from the moment its foundations were laid, until now, the prelate and the officials of Der have been pushing it onto each other, and nobody has set about it. This year they have started to build, but one day they do the work, the next day they leave it.
Der is situated on the border of another country. If it pleases the king, my lord, let a bodyguard and an Assyrian master-builder go and live there. Let them perform the work on the temple and establish the name of the king, my lord, forever. The king, my lord, should not neglect the guard of the temple.
And finally, Mars has emerged from Scorpius and directed its course towards Sagittarius. The king, my lord, should know this.
Concerning what the king, my lord, wrote to me: "Why have you  never told me the truth? When will you actually tell me all that  there is to it?" — Aššur, Sin, Šamaš, Bel, Nabû, Jupiter, Venus,  Saturn, Mercury, Mars, Sirius and
When the planet Mars comes out from the constellation Scorpius, turns and re-enters Scorpius, its interpretation is this:
If Mars, retrograding, enters Scorpius, do not neglect your guard; the king should not go outdoors on an evil day.
When Mars, furthermore, retrogrades from the Head of Leo and  touches Cancer and Gemini, its interpretation is this:
And the matter of the planet Jupiter is as follows: If it turns  back out of the Breast of Leo, this is ominous. It is written in the  Series as follows:
If Jupiter passes Regulus and gets ahead of it, and afterwards Regulus, which it passed and got ahead of, stays with it in its setting, someone will rise, kill the king, and seize the throne.
To the king, my lord: your servant Nabû-tabni-uṣur. The very best of health to the king, my lord! May Ninurta and Gula very greatly bless the king, my lord! May Bel and Nabû give long-lasting days, many years, an eternal throne, happiness and physical well-being to the king, my lord!
While all my associates are happy, I am dying of a broken heart. I have been treated as if I did not keep the watch of the king, my lord; my heart has become startled indeed, panic has seized me, I have become exceedingly afraid: may the king revive my heart vis-à-vis my colleagues!
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Nabû and Marduk, and the great gods of heaven and earth very greatly bless the king, my lord!
Concerning the ritual about which the king, my lord, wrote to me, they should perform the exorcistic ritual exactly as the king has done once and twice already.
Concerning the injunctions about which the king wrote to me, the king should observe the injunctions carefully. "The king does not eat anything cooked; the king wears the clothes of a nurse."
The day after tomorrow the king will go down to the river; the king will perform his ritual as he has done already once and twice.
To the king, my lord: your servant Akkullanu. Good  health to the king, my lord! May Nabû and Marduk bless the king, my lord! May they give you the best of health as well as physical  well-being!
But now, perhaps the king, my lord, does not believe me! The back of the moon should be shown to a eunuch who has a sharp eye: there is less than a span left to close. He should stand in shadow to observe — the king, my lord, will soon believe me.
As to what the king, my lord, wrote to me: "Write me truthfully"  — I am speaking the truth to the king, my lord.
The 'burning' wherewith his head, arms and feet were 'burnt' was because of his teeth: his teeth were trying to come out. Because of that he felt burnt and transferred it to his innards.
Concerning the watch about which the king, my lord, wrote to me, we shall keep it and write to the king.
As to what the king wrote to me: "Adjure Adad-šumu-uṣur! Why did he say that the crown prince and Šamaš-šumu-ukin should not go outdoors before the 22nd day of Tishri VII? Has he seen some portent?" —
To the king, my lord: your servant Urad-Ea. Good health to the king,  my lord! May Nabû, Marduk, Sin and Nikkal bless the king, my lord!
On the 25th day, at night, the kettledrum will be placed before Nergal upon the garments of the king. At the same time we shall perform the chants of Saturn. The god will bless the king, my lord, on account of the praise.
Aššur and Šamaš ordained me to be the crown prince of Assyria because of her (= the dead queen's) righteousness." And her ghost blesses him in the same degree as he has revered the ghost: "May his descendants rule over Assyria!"
Fear of the gods creates kindness, fear of the infernal gods returns life. Let the king, my lord, give the order
Concerning the planet Venus about which the king, my lord,  wrote to me: "I am told that it has become visible" —
Venus is not yet visible. Tonight, as I am sending this  message to the king, my lord, we see only Mercury; we do not see  Venus. Presently it should be situated under Aries, in opposition to  Saturn. Saturn means the star of the king.
Who is the man that writes so to the king, my lord? I repeat:  he does not understand the difference between Mercury and Venus.
The kettledrum which the king, my lord, has established in his palace will be placed tonight before Marduk. He will bless the king, my lord.
The substitute king, who on the 14th sat on the throne in Nineveh and spent the night of the 15th in the palace of the king, and on account of whom the eclipse took place, entered the city of Akkad safely on the night of the 20th and sat upon the throne.
I made him recite the omen litanies before Šamaš; he took all the celestial and terrestrial portents on himself, and ruled all the countries. The king, my lord, should know this.
This eclipse which occurred in the month Tebet X, afflicted the Westland; the king of the Westland will die and his country decrease or, according to another tradition, perish.
Someone of the kings of Hatti, Chaldea or Arabia will carry this sign. With the king, my lord, all is well; the king, my lord, will attain his desire, and the deeds and prayers of the king, my lord, are acceptable to the gods. The king of Kush, the king of Tyre, or Mugallu will die naturally, or the king, my lord, will take him captive; the king, my lord, will reduce his country, and his concubines will enter into the possession of the king, my lord. The king, my lord, can be glad.
Nevertheless, the king, my lord, should be on his guard and under strong protection. Apotropaic rituals, penitential psalms and rites against malaria and pestilence should be performed for the life of the king, my lord, and of my lords the princes.
Concerning NN about whom the king, my lord, wrote to me via Šarrat-samma-ila'i — in performing the zikurudāni-rites for him we once again invoked the name and performed it.
If it suits the king, the apotropaic ritual against evil of  any kind should be performed, and the interpretation of the observation of Jupiter and Mercury which, in the same day,  came forth in succession, should be written in the text. It is said  as follows:
They are at a distance and will keep away from each other; the  king, my lord, should not be afraid of it. The interpretation  should be written in the apotropaic ritual; anything that is  pertinent should be done, and the evil should be made to pass by.
As to what the king, my lord, wrote to me: "Is it good for Aššur-mukin-paleya to come up into my presence, and Sin-per'u-ukin to come up with him? Can the latter join him? They are now separated" —
let them come up together: Iyyar II is a good month, it has numerous good days. The foot of the god has gone to rest; it is really very auspicious to go now to the king, my lord.
The king, my lord, is the chosen one of the great gods; the shadow of the king, my lord, is pleasant for everything. Let them come up and run around in the sweet and pleasant shadow of the king, my lord. May the king, my lord, see them prosper, and may their grandchildren in like manner run around in the presence of the king, my lord!
The well-known proverb says: "Man is a shadow of god". But is man a shadow of man too? The king is the perfect likeness of the god.
Concerning the clothes of the king, my lord, and the garments for the statue of the substitute king, concerning the necklace of gold, the sceptre and the throne,
To the great crown prince, the son of the king of the whole world, my lord: your servant Adad-šumu-uṣur. Good health to the son of the king of all lands! May Aššur, Sin, Šamaš, Nabû and Marduk, and the great gods of heaven and earth very greatly bless the son of the king of all lands, my lord.
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Nabû and Marduk bless the king, my  lord!
He said as follows: "The god told me, 'If you do not tell, you will die; and if you tell it to somebody belonging to the entourage of the king, and he does not make it known in the palace, he will die.'
My mother was charged to go, but she did not tell anything in the palace. Instead she spoke in the presence of Bi
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Aššur, Sin, Šamaš, Bel, Nabû and Nergal very greatly bless the king, my lord!
The sun did not make an eclipse, it passed by; Venus will reach Spica; the observation of Mercury is impending; there will be heavy rain and thunder. The king, my lord, should know this.
Nobody has reminded the king about Urad-Gula, the servant of the king, my lord. He is dying of a broken heart, and is shattered from falling out of the hands of the king, my lord. The king, my lord, has  revived many people.
Aššur-etel-šame-erṣeti-muballissu is doing well, his fever has gone down; there is nothing to worry about.
Concerning the charge of the crown prince's rear palace, we are doing our work, we are not negligent.
To the king, my lord: your servant Adad-šumu-uṣur. Good health to  the king, my lord! May Nabû and Marduk bless the king, my lord! May the great gods assign the very best of health to the mother of the king, my lord!
The Lady of Concord and Reconciliation will, on account of the name of the crown prince, become reconciled with the king and his family.
To the king, my lord: your servant Marduk-šakin-šumi. Good  health to the king, my lord! May Nabû and Marduk bless the king, my  lord! May Aššur, Sin, Šamaš, Bel, Nabû, Nergal, Ištar of Nineveh  and Ištar of Arbela call vigour, health, happiness, physical well-being and lasting days for the king, my lord! May they sate  the king, my lord, with old age and fullness of life!
We shall complete the statues of the gods Adad and Šala; there is still a lot missing, it is a great deal of work. During the month Shebat XI we shall, according to their word, do the work together.
Concerning the chills about which the king, my lord, wrote to me, there is nothing to be worried about. The gods of the king will quickly cure it, and we shall do whatever is relevant to the matter. It is a seasonal illness; the king, my lord, should not worry about it.
Concerning the inflammation of the eyes about which the king, my lord, said: "If only it could be cured!" — I will come tomorrow to the king, my lord
We shall perform the periodic rites of the month Iyyar II, against inflammation of the eyes. Bel and Nabû will lay their life-giving hands upon the king, my lord.
On the 17th day Sin sets off and takes up residence in the akītu-temple. Let the king, my lord, order that they give the garments; I should bring them with me. The penitential psalm will be performed over them, he will bless the king, my lord, and give a life of distant days to the king, my lord.
To the king, my lord: your servant Urad-Ea. Good health to the king, my lord! May Nabû, Marduk, Sin and Nikkal bless the king, my lord!
To the king, my lord: your servant Issar-nadin-apli, the foreman of the collegium of ten scribes of Arbela. Good health to the  king, my lord! May Nabû, Marduk, and Ištar of Arbela bless the king, my lord!
Concerning the cella of Nusku, about which the king, my lord,  wrote to me: "Look up a favourable day, and also write down and send me  how it should be erected" —
Elul VI is a good month: it is really the month for it. During it  they should make it, and also during it they should erect it.
To our lord: your servants Issar-šumu-ereš, Urad-Ea, and Marduk-šakin-šumi. The best of health to our lord! May Nabû and Marduk bless our lord!
In accordance with what our lord wrote to us: "on the 29th day,  a solar eclipse took place," — we shall perform the pertinent  apotropaic ritual; somebody should sit on the throne and remove  your evil.
Concerning the substitute king about whom my lord wrote to me,  Mars is emerging from the Breast of Scorpius
Concerning the signs about which my lord wrote to me,  after we had enthroned him, we had him hear them in front of Šamaš. Furthermore, yesterday I had him hear them again, and I bent down and  bound them in his hem. Now I shall again do as my lord wrote to me.
To the mother of the king, my lord: your servant  Issar-šumu-ereš. Good health to the mother of the king, my lord! May Nabû and Marduk bless the mother of the king, my lord!
To the king, my lord: your servant Akkullanu. Good health to the  king, my lord! May Nabû and Marduk bless the king, my lord!
Mars has appeared in the path of the Enlil stars at the feet of Perseus; it is faint and of a whitish colour. I saw it on the 26th of Iyyar II when it had already risen high and I am subsequently sending the relevant interpretation to the king, my lord:
If Mars approaches Perseus, there will be a rebellion in the Westland; brother will slay his brother; the palace of the ruler will be plundered; the treasure of the country will go over to another country; the emblem of the country will be cast down; the king of the world will be delivered by his gods to his enemy."
This portends misfortune for the Westland. I swear by your gods, that Aššur, your god, will take away whatever dominance the Cimmerians have achieved and give it to the king, my lord.
If the strange star approaches the god Enmesarra, the country will be happy and its population will increase.
If Mars lights up faintly and its glow is yellowish, the king of the Eastland will die in that year.
If, at his appearance, Nergal is small, whitish, and is very faint like a fixed star, he will have mercy on the land of Akkad; my  armed forces will stand firm and slay the enemy, and the enemy army cannot stand before my army; the herds of Akkad will rest undisturbed in  the pastures; sesame and dates will thrive; the gods will have mercy on  the land of Akkad.
The solar eclipse which occurred in Nisan I did not touch the quadrant of Subartu. In addition, the planet Jupiter retained its position in the sky; it was present for 15 more days. That is propitious.
And concerning the rains which were so scanty this year that no  harvest was reaped, this a good omen pertaining to the life and vigour of the king, my lord. Perhaps the king, my lord, will say: "Where did you see that? Tell me!" In a report sent by Ea-mušallim to his lord Marduk-nadin-ahhe it is written:
If a sign occurs in the sky and cannot be cancelled, if it happens to you that the rains become scanty, make the king take the road against the enemy: he will conquer whatever country he will go to, and his days will become long."
If the moon becomes visible on the 30th of Sivan III, the Ahlamû will consume the wealth of the Westland.
Let them bring me woolen garments and leather sandals; or shall I wear white clothes here? What is it that the king, my lord, says? I have only wanted to remind the king, my lord.
To the king, my lord: your servant Akkullanu. Good health to the king,  my lord! May Nabû and Marduk bless the king, my lord!
The king, my lord, will get angry and say: "Why did he ask me?" For the god's sake, on whom are his eyes fixed? Whom else would I ask?
Concerning what the king, my lord, wrote to me: "You must certainly have observed something in the sky" — I keep a close eye on it but I must say, I have seen nobody and nothing, therefore I have not written to the king.
Concerning the watch of the sun about which the king, my lord, wrote to me, it is indeed the month for a watch of the sun. We will keep the watch twice, on the 28th of Marchesvan VIII and the 28th of Kislev IX. Thus we will keep the watch of the sun for 2 months.
To the king, my lord: your servant Balasî. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
Concerning the tablet of Šumma izbu about which the king, my  lord, wrote to me: "Look at it! Who would write
s are  written, and I am now sending it to the king. The king should have a  look. Maybe the scribe who reads to the king did not understand.
Šumma izbu is difficult to interpret. The first time that I come before the king, my lord, I shall personally show, with this tablet that I am sending to the king, my lord, how the omen is written.
The king should not be afraid of this eclipse! The planets Jupiter, Venus and Saturn were present during the eclipse.
Concerning the planet Mercury about which the king, our lord,  wrote to us: "I have heard it can be seen in Babylon" — he who  wrote this to the king, our lord, may really have observed it. His  eye, however, must have fallen on it.
To the king, my lord: your servant Nabû-ahhe-eriba. Good  health to the king, my lord! May Nabû, Marduk, Ištar of Nineveh  and Ištar of Arbela give long lasting days, everlasting years, happiness and joy to the king, my lord! As to what the king, my lord, wrote to me
To the king, my lord: your servant Nabû-ahhe-eriba. Good health  to the king, my lord! May Aššur, Bel, Nabû, Sin, Nergal, Ištar of  Nineveh, Ištar of Arbela
To the king, our lord: your servants Nabû-naṣir and Urad-Nanaya. The very best of health to the king, our lord! May Aššur, Sin, Šamaš, Ninurta and Gula bless the king, our lord!
To the king, our lord: your servants Marduk-šumu-uṣur, Naṣiru  and Tabnî. Good health to the king, our lord! May Aššur, Šamaš, Bel and Nabû bless the king, our lord!
The series should be revised. Let the king command: two 'long' tablets containing explanations of antiquated words should be removed, and two tablets of the haruspices' corpus should be put instead.
; we shall let the king, my lord, hear whatever we have to report. Now, what is it that the king, my lord, orders?
Three times I have sent salves, fumigants, phylacteries and potions to the king, my lord, but I do not know whether or not they have been brought to the king, my lord. I don't see an answer to my letter, nor do I hear about the health of the king, my lord.
Perhaps the king, my lord, will say: "The weather is hot." They may stay there as long as the king, my lord, finds appropriate.
Šamaš-šumu-ukin is doing much better; the king, my lord, can be glad. Starting from the 22nd day I am giving him blood to drink; he will drink it for 3 days. For 3 more days I shall give him blood for internal application. Thanks to Bel, Nabû and the Lady of Life, the flesh of Šamaš-šumu-ukin is much better.
Let me come and behold the face of the king, my lord! If the king, my lord, does not say ("no"), I will return and come.
On the 27th day the moon stood there; on the 28th, 29th and 30th we kept watch for the eclipse of the sun, but he let it pass by and was not eclipsed. On the 1st the moon was seen again; the first day of Tammuz IV is thus fixed.
Concerning Jupiter about which I previously wrote to the king, my lord: "It has appeared in the path of the Anu stars, in the area of Orion." —
it was low, and indistinct in the haze, but they said: "It is in the path of the Anu stars," and I sent the relevant interpretation to the king, my lord. Now it has risen and become clear; it is standing under the constellation Chariot in the path of the Enlil stars.
To the king, my lord: your servant Mar-Issar. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
s. When the king, my lord, resettled the city of Akkad, he sent a sealed order to the deputy major-domo of Lahiru: "Deliver the regular offerings of the god! They should be advanced to Akkad!"
For x years they delivered them, but now they are cutting them off; so far they have not delivered them since the king, my lord, posted me to the city of Akkad.
Concerning the haruspex appointed to the service of Arbayu who last year made a report to the king, my lord, and said: "When Arbayu comes, let them question him and decide about the report concerning him,"
To the 'farmer,' my lord: your servant Nabû-šumu-iddina, the  foreman of the collegium of ten scribes of Nineveh. May Nabû and Marduk bless the 'farmer,' my lord!
To the king, my lord: your servant Issar-nadin-apli, the foreman of the collegium of ten scribes of Arbela. Good health to the king, my  lord! May Nabû, Marduk, and Ištar of Arbela bless the king, my lord!
Concerning the watch for a lunar eclipse about which the king, my lord, wrote to me, its watch will be kept tonight, in the morning watch. The eclipse will occur during the morning watch.
The watch is kept for the safety of the king, my lord;  all will be well with the king, my lord.
The king, my lord, knows that Nabû-gamil and Inurta-ahu-iddina are busy and Sumaya son of Nabû-zeru-lešir is ill. If it is acceptable the king, my lord, let them commission Balassu son of Nabû-ahu-iddina.
To the king, my lord: your servant Babu-šumu-iddina. Good health  to the king, my lord! May Nabû and Marduk very greatly bless the king, my  lord!
Concerning the watch about which the king, my lord, wrote to me, neither the moon nor the eclipse were seen. May they appoint a guardian of health and life for the king, my lord!
To the king, my lord: your servant Adad-šumu-uṣur. Good health  to the king, my lord! May Aššur, Sin, Šamaš, Nabû, Marduk and the great gods of heaven and earth very greatly bless the king, my lord!
I observed the crescent of the moon on the 30th day, but it was high, too high to be the crescent of the 30th. Its position was like that of the 2nd day. If it is acceptable to the king, my lord, let the king wait for the report of the Inner City before fixing the date.
To the king, my lord: your servant Nergal-šumu-iddina. The very best of health to the king, my lord!
To the king, my lord: your servant Nergal-šumu-iddina. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
To the king, lord of kings, my lord, and Aššur, the highest god, who by his holy and unchangeable command
May Sin and Šamaš attend to the health of the  king, my lord! May Nabû and Marduk give name and seed to the  king, my lord! May the Lady of Nineveh and Ištar of Arbela guide you like a mother and sister!
Aššur, in a dream, called the grandfather of the king, my lord, a sage; the king, lord of kings, is an offspring of a sage and Adapa: you have surpassed the wisdom of the Abyss and all scholarship.
When the father of the king, my lord, went to Egypt, a temple of cedar was built outside of the city of Harran. Sin was seated upon a staff, with two crowns on his head, and the god Nusku stood before him. The father of the king, my lord, entered; he placed the crowns on his head, and it was said to him: "You will go and conquer the world with it." So he went and conquered Egypt; the king, lord of kings, will conquer the rest of the  countries which have not submitted to Aššur and Sin.
To the king, my lord: your servant Nabû-gamil. The best of health to  the king, my lord! May Nabû and Marduk bless the king, my lord!
And concerning my brother about whom I wrote to the king, he is not to their liking. Therefore he does not serve in your palace.
To the king, my lord: your servant Marduk-šakin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord! May  Aššur, Sin, Šamaš, Bel, Nabu, Nergal, Ištar of Nineveh and Ištar of  Arbela call vigour, health, happiness, physical well-being and  lasting days for the king, my lord! May they sate the king, my  lord, with old age and fullness of life!
Concerning the intercalation of the year about which the  king said as follows: "Let us add an intercalary Elul VI!" — the  matter is now settled. May the king, my lord, live forever on  account of that!
The king, my lord, knows that  Bel is dressed for the  festival on the 7th of Tishri VII; on the 8th day the gate of the temple is kept open, and the procession of Bel sets out as in the month Nisan I.
The ceremonies of the city of Der are conducted in the same way. In fact, the king, my lord, should now decide what to do with these ceremonies and send word about it.
May they appoint a guardian of health and life for the king, my lord! May they sate the king, my lord, with old age and fullness of life! May they keep firm the foundations of the royal throne of the king, my lord, until far-off days! May the great gods of heaven and earth in their righteous hearts bless the king, my lord!
Aššur-mukin-paleya is doing very, very well; Aššur-šarrani-muballissu is doing very, very well. The king, my lord, can be glad.
Concerning the rites about which the king, my lord, wrote to us, in Kislev IX we performed "To keep malaria, plague and pestilence away from a man's home"; in Tebet X we performed "To keep disease and malaria away from a man's home," and numerous counterspells; in Shebat XI we performed 'hand-lifting' prayers, an apotropaic ritual to counteract evil sorcery and a ritual against malaria and plague. On the 1st day we initiated the rites to be performed in Adar XII.
A figurine of the 'daughter of Anu,' a figurine of Namtar, a  figurine of Latarak, a figurine of Death, a substitute figurine made of  clay, a substitute figurine made of clay of garden ditch, a substitute  figurine made of wax, 5 illat-gods of the 'daughter of Fat,' 7
for Gula and Belet ṣeri, 7 grains of silver, 7 grains of gold, 7 grains of copper, 7 grains of  tin, 7 grains of
of the city for the 'daughter of the River  god,' 7 twigs of tamarisk, 7 twigs of date palm, 7 bottles of  wine, 7 bottles of beer, 7 bottles of milk, 7 bottles of honey: all  this we have done, but we have not yet performed the rest of the rites.
On the 14th Adad-šumu-uṣur entered Nineveh and spoke with Aššur-naṣir, the chief eunuch, Sasî and Urad-Ea: "Let him sit on the throne before the eclipse occurs."
Concerning the substitute king about whom the king, my lord,  wrote to me: "He should sit for 100 days" —
Never have I seen a dream such as I am now going to tell! When I was in my country, Bel said to me in my dream: 'You will be happy in Assyria.' I made him answer: 'Who will give this?' Bel put his arms upon my arms and said: 'My hand will be in your hand.' Yet, contrary to my vision, this is what has been done to me!"
Along the roadside the personnel of the post stations pass my  letters along from one to another and thus bring them to the king, my lord. Yet for two or three times already my letter has been returned from the towns of Kamanate, Ampihapi and
garešu! Let a sealed order be sent to them that they should pass my letter along from one to another and bring it to the king, my lord!
To the king, our lord: your servants, the scribes of Kilizi. Good health to the king! May Nabû and Marduk bless the king!
Eclipses cannot occur during certain periods. After 4  months, there was a watch in Marchesvan VIII, and now, in the month Kislev IX, we will again keep watch. As these watches
To the king, my lord: your servant Marduk-šakin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!  May Aššur, Sin, Šamaš, Bel, Nabu, Nergal, Ištar of Nineveh and Ištar of Arbela ordain very much vigour, health, happiness,  physical well-being and long-lasting days for the king, my lord!  May they sate the king, my lord, with old age and fullness of life! May they keep firm the foundations of the royal throne of the  king, my lord, until far-off days!
Day after day, month after month, year after year, up to a hundred years, may good and happy tidings reach the king, my lord!
If the earth quakes in the month Sivan III, settlements in  abandoned outlying regions will become settled again at the command of  Illil.
Let them find out where the evil portended by the eclipse has materialized, and eradicate it. Somebody should go and perform the rituals in Nineveh.
Concerning the report on the lunar eclipse about which the king,  my lord, wrote to me — they used to receive and introduce all astrological reports into the presence of the father of the king, my  lord. Afterwards, a man whom the father of the king, my lord, knew, used  to read them to the king in a qirsu on the river bank. Nowadays it should be done as it best suits the king, my lord.
and the display takes place; on the 27th and the 28th they do likewise. This is  for the city of Assur.
Concerning the observation of Mars about which the king, my lord, wrote to me: "Perform its 'hand-lifting' prayers, and perform them for the crown prince as well" —
As to what the king, my lord, said: "Will you not enter? Will  she not perform the ritual in your presence?" — I shall enter and stay as long as the king, my lord, said, and she may perform it in my presence.
Concerning what the king, my lord, said about the clothes: "Where will the clothes be placed?" or about the people: "Why will the people be present?" — the clothes should be placed before Šamaš, and she should 'cast the solvents' upon them. A sacred woman will be there to perform a certain rite. The people should be present and perform their rituals. Thereupon an exorcist will take over.
Who is this person that so deceitfully sends such reports  to the king, my lord? Tomorrow they should let me scrutinize them,  every single one of them.
As to what the king, my lord, wrote to me: "What do you take the present month to be?" — we take the present month to be Adar XII, and the present day is the 27th; the coming month is Nisan I.
Why does someone tell lies and boast about it? If he does not know, he should keep his mouth shut. The king, my lord, should not  hesitate but promote him at once!
If a star flashes and goes down in the east: an enemy host will attack the country, and the enemy will ravage the country.
If a star flashes in the daytime: there will be an enemy attack against the country, and the enemy will victoriously wander around in the country.
On the 29th of Iyyar II, from sunrise until the day had advanced x hours, the radiance of the sun was diminished. Its interpretation is as follows:
Its radiance is diminished," variant: "it is dark" means there is no apotropaic ritual against it.
The planet Mars has gone on into the constellation Capricorn, halted there, and is shining very brightly. The relevant interpretation is as follows:
If the effulgency of Mars is seen in the sky: there will be an epidemic, variant: an epidemy among the cattle of the country.
The favourable days about which the king, my lord, spoke are: the 10th, the 15th, the 16th, the 18th, the 20th, the 22nd, the 24th and the 26th, altogether 8 days of the month Iyyar II which are good for undertaking an enterprise and revering the gods.
, about which the king, our  lord, wrote to us — if the king stays indoors, it is good to go in Tishri VII. Should the king, however, say: "I will not
As the king previously said, the present month is  intercalary; the matter should be dropped. Let the king go, kiss the  ground and perform the sacrifices in the coming month.
To the king, my lord: your servant Nabû-zeru-iddina. Good health to the king, my lord! May Aššur, Sin, Šamaš, Nabû and Marduk bless the king, my lord, and may they grant the king, my lord, happiness and physical well-being; may the king, my lord, endure forever like Heaven and Earth; may Sin, Nikkal and Nusku listen to the prayers of the king, my lord, and may they overwhelm before the feet of the king, my lord, whatever enemies there are!
To the king, my lord: your servant Nabû-nadin-šumi. good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May Enlil, Mullissu, Aššur, Sin, Nikkal, Šamaš, Aja, Adad, Šala, Marduk, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, Ištar of Arbela, Ninurta, Gula, Nergal and Laṣ, the great gods dwelling in heaven and earth, the great gods
the work? They should explain it to the king, my lord. By Sin, lord of the crown, its meaning should be
! I swear that it has been explained to the king, my lord, and that I do not conceal anything I hear and see from the king, my lord. If they are guilty of a
And concerning the ritual against cultic evil about which the king, my lord, spoke, we are now making preparations for it. The 2nd, the 6th, the 7th, the 9th, the 11th, the 13th, the 15th, the 18th, the 19th, the 20th, the 22nd, the 24th, the 26th, the 28th and the 30th are auspicious days; the number of these good days is altogether 15.
There is much hatred in the presence of the king, my lord; let the king, my lord, heed the message of this letter!
I will find out whatever report there is and send the result of my efforts, a tablet meeting the king's desire,
May Nabû and Marduk bless the king, my lord! May Aššur,  Bel and Nabû bestow happiness and well-being upon the king, my lord!
; to whom else would we be devoted? May Aššur, Bel and Nabû give the king, my lord, happiness and health!
To the king, my lord: your servant Mar-Issar. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May the great gods bestow lasting days, well-being and joy upon the king, my lord!
The tiara of Nabû is completed; the name of the king, my lord, and the name of the crown prince of Babylon, my lord, have been inscribed on it; the appropriate dedicatory ritual has been performed.
In the springtime the king, my lord, sent a bodyguard to the commandant and the prelate of Borsippa with the following orders: "Make an account of the bulls and sheep belonging to Nabû. Supply, as in olden times, the regular ram offerings from the estates of the citizens of Borsippa! The fattest rams should be delivered to Nabû!"
Of the blesser's ungelded bull which was sacrificed before the god Nanaya, I have heard that its right-hand kidney was missing. All the citizens of Borsippa are complaining: "The bulls and sheep of Nabû are being concealed from the country!" Why do they leave the shepherds on the loose!
I have heard that one of the magnates, whom the shepherds have been associated with has said to the commandant of Borsippa: "The shepherds are plotting
Perhaps they are telling the king, my lord: "In olden times, no accounts of oxen and sheep were made." If so, they are lying. In an ordeal proverb attributed to Burnaburiaš, king of Babylon, it is said: "The time of accounting is the ordeal of the shepherds." I am dispatching the relevant tablet to the king, my lord.
and wrote to the king, my lord. Let the king, my lord, act as it is suitable to the king, my lord, and to his gods.
There are ships lined up across the Borsippa river. In the days of Sargon and the father of the king, my lord, as the Borsippa river was narrow, they trod a ramp on them, but it did not stay in good condition. Now in the times of the king, my lord, the river has swollen much; they have improved the ramp, but it will not stay in good condition. Let the bridge of ships be kept as it is; when the king, my lord, comes, they will put in an improved filling, so that the king, my lord, can cross over it in his chariot.
This year the waters have increased and risen up to the wall of Ezida. There are oblates of Išum available; if it pleases the king, my lord, let them glaze kiln-fired bricks and brick up the quay-wall of Ezida and let me put the inscription of the king, my lord, therein. They should cut the waters off.
and let the inscription of the king, my lord, be put therein. However, let the king, my lord do as it pleases him.
The bodyguard Nergal-šarru-uṣur came with the deputy of the Lahirite (major-domo); they invoked the king's word, dismissed the delegates of the temples of Sippar, Cutha, Hursagkalama and Dilbat and appointed others. The king, my lord, should know this.
In the night of the 10th of Tammuz IV, the constellation Scorpius approached the moon. Its interpretation is as follows:
If at the appearance of the moon Scorpius stands by its right horn: in that year locusts will rise and consume the harvest, variant: The king of Elam will be killed in that year, his reign will be brought to an end, and an enemy will attack and plunder the interior of his country.
For the king of Akkad: good luck. His reign will become long, and the enemy who attacks him will be defeated.
Why did the king my lord summon prophets and prophetesses when I disclosed the many things I had heard in Nineveh, while I, who blocked the exorcist with my mouth and went to pay homage to the crown prince my lord, who evaded execution by fleeing to the Tower, whose murder along with your servants was plotted every day, and who told the omen of the kingship of my lord the crown prince Esarhaddon to the exorcist Dadâ and the queen mother, saying: "Esarhaddon will rebuild Babylon and restore Esaggil, and honor me" —
that went in the Tower this wonderful scheme, as I had predicted it to the crown prince, my lord, was realised and given to the king, my lord, so that it looked like a musician in his hands —
the gods of the king of lands, my lord, be my witnesses that I said to the king, my lord, that the king will rule all the countries and that the great gods will give many years to the king, my lord.
In the reign of your royal father, Kalbu the son of Nabû-eṭir, without the knowledge of your royal father made a pact with the scribes and haruspices, saying: "If an untoward sign occurs, we shall tell the king that an obscure sign has occurred." For a period of time he censored all
The scribes and haruspices took heed of these words, and by the gods of the king, they reported every portent that occurred during the reign of your royal father, and your royal father did stay alive and exercise the kingship.
Now then portents have occurred in the reign of the king, my lord, bearing upon him. They have set aside whatever
This was the sign of kingship: If a planet comes close to a planet, the son of the king who lives in a city on my border will make a rebellion against his father, but will not seize the throne; a son of nobody will come out and seize the throne; he will restore the temples and establish sacrifices of the gods; he will provide jointly for all the temples.
A cross is the emblem of the god Nabû. The king, my lord, knows  that because of this association the cross is the badge of the  crown prince. The king, my lord, has now acted as befits his dignity:  the emblem has been set up in the 'house of Išnunak.' About it they  say: "It is the god Nabû himself."
To the king, my lord: your servant Urad-Gula. The best of health to the king, my lord! May Marduk and Zarpanitu, Nabû and Tašmetu, Ištar of Nineveh and Ištar of Arbela, Ninurta and Gula, Nergal and Laṣ very greatly bless the king my lord, the just one! May they bestow long days and everlasting years upon the king, my lord!
May the great gods of Heaven and Earth constantly bless your kingship, may they love the pure sacrifices you offer and appreciate your priesthood, may they guard your steps and straighten your path, may they defeat your enemies, slay your foes, drive off your adversaries and pick up their possessions; may they make your leadership as beneficial as choicest oil to the totality of all nations; may they keep the foundation of your throne firm as a rock forever;  may Šamaš, the light of Heaven and Earth, be receptive to a just verdict concerning you.
May the king, my lord, heed the case of his servant, let the king  see the whole situation! Initially, in the days of the king's father,  I was a poor man, son of a poor man, a dead dog, a vile and limited person. He lifted me from the dung heap; I got to receive gifts from  him, and my name was mentioned among men of good fortune. I used to enjoy  generous 'leftovers'; intermittently, he used to give me a mule or an  ox, and yearly I earned a mina or two of silver.
I placed the letter in safekeeping at the throne of Nabû and guarded  it like my only son; but if my distress has in any way slackened,  the king my lord should be very happy indeed. He should have remembered  his servant, saying "Let him receive my necklace while I am looking  on." There is another saying, too: "He who has been stabbed in the back  has still got a mouth to speak, but he who has been stabbed in the  mouth, how can he speak?"
It is two years now since the two beasts of mine died; I have  walked three times to Arbela and once to the city of Assur, but who  has showed me any compassion by taking me by the hand or leading me  into the presence of the king my lord? Why did the king summon an  exorcist from Ekallate, while I had to take to the back (lit. desert) roads  because of people asking me: "Why do you go on foot?"
People pass my house, the mighty on palanquins, the assistants in  carts, even the juniors on mules, and I have to walk!
Perhaps the king will say: "He is a citizen." The king can ask anyone: My father portioned out 6 homers of field with his brother Nabû-zeru-lešir; I and my brother got three homers each, and in addition two souls! By the grace of the king my lord I have purchased 5 or 6 souls.
Also, I am 50? years already and they say: "Once you have  reached old age, who will support you?" The king is not pleased with  me; I go to the palace, I am no good; I turned to a prophet but did  not find any hope, he was adverse and did not see much. O king my  lord, seeing you is happiness, your attention is a fortune!
I prepared the stones and the phylactery used against epilepsy and put them upon him, and see, the epilepsy left him.
Once the child had calmed down, they put the amulets upon the nephew of Zeru-ken: he, too, calmed down.
Once the nephew of Zeru-ken had calmed down, they put the amulets upon that shepherd — your sister
One of the tablets read as follows: "O Aššur, save the life of the one who puts his trust in you!" On the tablet
To the king, my lord: your servant Nabû-naṣir. May Nabû  and Marduk very greatly bless the king, my lord!
When the king, my lord, was in Tarbiṣu, I wrote to the  king, my lord: "A good dream concerning the charge of the 'Lady of Cults' has been seen, I have heard his utterance."
? I would  like to undertake and perform the work of the king, my lord, and even do it in excess (literally: pay interest)!
To the king, our lord: your servants Nabû-zeru-lešir and Adad-šumu-uṣur. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
just as the king, my lord, wrote to me, he showed it to me, saying: "There is no gold here; they have diminished the
Whatever old work there is, is full weight as if cast; but all the new stuff which has been manufactured recently is too thin.
The king, my lord, knows that the temple of Amurru collapsed and Amurru was moved into the temple of Anu. Now the temple of Amurru has  been completely rebuilt. What is it that the king, my lord, orders?
Concerning the watch about which the king, my lord, wrote to me, the moon let the eclipse pass by, it did not occur.
Concerning what the king, my lord, wrote to me: "Is it favourable for the crown prince to come into the presence of the king?" — it is very favourable. The crown prince may come into the presence of the king, my lord, this very day.
May Bel and Nabû lengthen his days, and may the king, my lord, see him prosper! The month is good, this day is good: the planet  Mercury signifies the crown prince, and it is visible in the constellation Aries; Venus is visible in Babylon, in the home of  his dynasty (lit. father); and the moon will complete the day in the  month Nisan I. We count this together: it is propitious.
To the king, my lord: your servant Marduk-šakin-šumi. Good health  to the king, my lord! May Nabû and Marduk bless the king, my lord!  May they give happiness and physical well-being to the king, my lord!
The sons, my lords, are doing very well; the mother of the  king, my lord, is well, she has recovered. The king, my lord, can be  happy.
Concerning the order about which the king, my lord, wrote to me, I am collaborating with my colleagues; we shall take counsel together and then speak out — the mother of the king is as able as the sage Adapa!
Concerning the watch for the eclipse about which the king, our lord, wrote — we kept the watch; the clouds were dense. On the 14th day, during the morning watch, the clouds dispersed, and we were able to see. The eclipse took place.
Speak again with the commander-in-chief as follows: "Will you assume the responsibility fot the eclipse of the sun? Perhaps
To the king, my lord: your servant Issar-nadin-apli, the foreman of the collegium of ten scribes of Arbela. Good health to  the king, my lord! May Nabû, Marduk, and Ištar of Arbela bless the king, my lord!
A lunar eclipse took place on the 14th of Sivan III, during the morning watch. It started in the south of the moon and cleared up in the south. Its right side was eclipsed.
the stars Sirius, Antares, Vega — these are the former ones which have already been visible. The planet Mercury has not yet appeared.
Last year, it became visible on the 22nd of Iyyar II in the constellation Perseus; it disappeared in Nisan I of the present year, on the 29th day.
Jupiter may remain invisible from 20 to 30 days; now it kept itself back from the sky for 35 days. It appeared on the 6th of Sivan III in the area of Orion, exceeding its term by 5 days. The relevant interpretation is as follows:
If Jupiter becomes visible in the path of the Anu stars: the crown prince will rebel against his father and seize the throne.
The path of the Anu stars means Elam; it pertains to to Elam. Nevertheless, they should strengthen the guard and perform the relevant apotropaic ritual.
Furthermore, when it had moved onwards 5 days, the same amount by which it had exceeded its term, it completed 40 days. The relevant interpretation runs as follows:
If Neberu drags: the gods will get angry, righteousness will be put to shame, bright things will become dull, clear things confused; rains and floods will cease, grass will be beaten down, all the countries will be thrown into confusion; the gods will not listen to prayers, nor will they accept supplications, nor will they answer the queries of the haruspices.
This interpretation I have extracted and sent to the king, my lord, exactly as it was written on the tablet.
If the Goat star approaches Cancer: there will be peace and reconciliation in the country; the gods will have mercy on the country; empty storage bins will become full, the crops of the  country will prosper; the sick of the country will recover; pregnant  women will carry their foetuses to full term; the great gods will  abandon the sanctuaries of the country; the temples of the great gods  will be restored.
To the king, our lord: your servants Balasî and Bamaya. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
We have finished writing the tablet breaking the good news. Maybe the king, our lord, has something left to say; if so we shall expand it by appending a second tablet.
To the king, my lord: your servant Mar-Issar. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord! May the great gods bestow long days, physical well-being and joy on the king, my lord.
Of Aššur-šumu-iddina: 30 hectares sown land in the desert, 60 hectares sown land in the town of Gamuzanu.
Of Šamaš-deni-amur: 70 hectares sown land in the desert of the province of Raṣappa, 30 hectares sown land between the provinces.
Ninurta-gamil, the son of the šandabakku has completed the  series and has been put in irons. He is assigned to Banunu in the  Succession Palace and there is no work for him at present.
Ahabû, gardener; Sagibu, his son, adolescent; Il-abadi, his son, of 4 spans' height; 2 women: a total of 5 people.
Il-nuri, gardener; Al-Se'-milki, his son, adolescent; 1 suckling son; 1 woman; 1 daughter of 4 spans' height; 1, of 3 spans' height: a total of 6 people.
Se'-idri, gardener; Našuh-idri, his son, adolescent; 1 woman; 1 daughter, nubile: a total of 4 people.
; Kankanu; Šer- dalâ, 2 sons, adolescent; Luba'-Našuh, son of Kankanu, of 3 spans' height; 3 women; 1 daughter, weaned: a total of 8 people.
2 houses; 50 hectares of arable land, 10 hectares under cultivation therein; 1 ox, 1 threshing-floor, 1 cistern for water; Našuh-qatari, son of Nadi
NN, farmer; NN, his son, adolescent; 1 suckling son; 1 woman; 1 daughter, of 4 spans' height: a total of 5 people.
Grand total: 2 farmers; 60 hectares of arable land, 40 under cultivation therein; 2 houses; 1 threshing-floor; 1 vegetable garden.
Hanî, son of Palṭi, formerly of the scarf weavers, farmer; Nusku-šezibanni, his son, of 4 spans' height; 1 woman; 1 daughter, of 3 spans' height: a total of 4 people.
1 fruit and vegetable garden in the city of Harran: 300 fruit plants therein; 150 poplars and willows: a total of 450.
4,000 in the city of Sarugi: a total of 6,000 stalks of vine; 1 fruit garden near the city of Harran. All, inspected.
Adad-belu-uṣur, farmer; Šar-ilani-ilu; Samsi-ila'i; 2 sons, adolescents; 2 women; a total of 5 people.
Uasî, son of Ta'lâ, gardener; Našuh-dilini, his son of 3 spans' height; 1 woman; a total of 3 people.
1 ox; 10,000 stalks of vine; 1 house; Addî, farmer; Assî, a son of 3 spans' height; 1 woman, 1 daughter, nubile; one of 4 spans' height: 1, adolescent: a total of 6 people.
6 oxen; 40 hectares of arable land near the city of Harran, 10 hectares under cultivation therein; 100 hectares in Kipani:
a grand total of 140 hectares of arable land, 10 hectares under cultivation therein. 10,000 stalks of vine;
Idranu, farmer; his brother; one son; 3 women; 20 hectares of arable land; 1 house; 1 threshing-floor; 1 garden. Total, in the town Badani, near Harran.
Padî, gardener; 1 son; 3 women; 4,000 stalks of vine; x+2 hectares of arable land in the town of Ṣaidina near Harran.
Ninurta-ereš, his son of 5 spans' height; Nabû-uṣalli, adolescent: in all, 3 people in lieu of Nusku-le'i.
Ila'i-abi, his son, adolescent; Ilu-dalâ, 5 spans' height: in all, 4 people in lieu of Hanana and Ayabu.
In all, 10 farmers, 3 adolescents, 5 of 5 spans' height; 2 of 4 spans' height; 1 of 3 spans' height; 1 weaned; 2 suckling.
170 sheep, — tax quota assigned. Total, in the town Harbat-ila'i-Bel, in the steppe of the district of the town Balihu.
Ahâ, farmer; Tiniyâ, Se'-dikir, 2 brothers of his, adolescents; Samsi-iabi, of 4 spans' height; 2 women: a total of 6 people. 1 ox, x hectares of arable land;
6,000 stalks of vine; Il-malaka, carpenter; 1 son; 1 woman; in the village of the god Te'er in the district of the town Immirina.
4,000 stalks of vine; 4 hectares of arable land; 1 house, in the town Alikina near the town Ahriyê.
Total 2 farmers, 100 hectares of arable land; 3,000 stalks of vine; 1 threshing-floor; 1 vegetable garden
An estate of Adad-dan, sartinnu: 8 people, 20 hectares of land, 150 sheep, in the ditto town of the Daughter of the King.
An estate of Kubabu-šallimanni, scribe; people, land, sheep, orchards, in Carchemish. This is an estate in good standing.
State service which Sargon, king of Assyria, remitted to the provincial governor. Month of Tebet X, 25th day, eponym year of Taklak-ana-Bel.
A bed with its board. A table of sissoo-wood, small, for drink-dispensing. 5 chairs: at the disposal of Bayi.
10 hectares of land in the town of Niramayu — the servants of the governor of Si'immê were split off in lieu of blood money;
40 hectares of land, undisturbed in Inner City: in all 270+x hectares of land, which date from the time of Tiglath-Pileser.
x hundred hectares of land in usufruct, in the town of Timbu'nayu — the servants of the crown prince, the servants of the commander-in-chief  will enjoy them in usufruct for one-fifth yearly interest growth.
4 talents purchased from an ironsmith of the city of Assur — he says: "I don't know his name" —  for 1 mina of silver, inside the city of Harran.
84 cured skins purchased for 2 minas 53 shekels of silver from Kummuh — I don't know the names of the merchants.
purchased for 2 minas 10 shekels of silver inside the city of Harran — he says "I don't know the merchants."
-stone  purchased for 1 mina 10 shekels of silver from Balassu, citizen of Babylon inside the city of Harran — he says: "He was passing through."
2 linen-garments purchased for 1 mina 23 shekels from a certain Aramaean, in the city of Harran — he says: "I don't know him."
I purchased 5 linen togas for 1/2 mina silver from a Kummuhaean, in the city of Harran — he says: "I don't know him."
Marduk-šuma-ibni, son of Tabnea, son of Ilu-eṭir,  exorcist; family of the house of Gahal; his paternal house faces my lord('s).
Balihû, son of Marduk, son of Babu-ereš; family of the house of Bel-eṭira; his paternal house faces the Gate of the Entry of the goddess Gula.
Ša-pî-Bel, son of Aplaya, son of Qiltî; family of the house of the Boatman; their house is on the other side, beside the well of the field.
Bel-aha-iddin, son of Nabû-kaṣir, son of Nabû-le'i; family of the house of Egibi; his paternal house is in the street of the goddess Išhara.
In all, five people, whom Nabû-belšunu has exempted from claims and presented to the god Bel for the preservation of his life.
Bel-iddin, architect, son of Bel-ahhešu; Remut-Gula, his son; Qunnabatu, Inqaya, Kullaya, Adirtu, Bittû — in all, 4 daughters of his.
Total, 7, family of the house of Arad-Nergal; the house is beside the temple of the god Nabû-ša-harê.
Kidin-Marduk, chief builder, son of Sapiku; the woman Bilassunu, his sister. In all, 2 in the Gate of Same.
8 towers, 32 29 27 25 15 12 brick-courses; 7 6 5 4, rampart; 105, city-wall — governor of Arrapha.
x towers, completed; 13 ditto (= towers), the beams fixed, the scaffolds not removed — governor of Raṣappa.
Concerning the 3-year-old domestic slaves of the palace residents —  they have not been brand-marked.
Concerning the cavalry teams which are in service which are to be given to the prefects of the royal guard.
4 oxen recorded on two sets of writing-boards, at the disposal of Nabû-ahu-iddina, Ilu-patin and NN
In the month of Nisan I 60 oxen, 30 donkeys and 10 persons were stolen from the village of Bidua,
x leagues x stretches x+10 rods from Baqarri as far as Sarê. x leagues x stretches x rods from Sarê as far as Arzuhina.
From Dur-atanate as far as Maturaba and from Maturaba as far as Dur-talite, x leagues x stretches x rods, from Dur-atanate as far as Dur-talite.
From Dur-talite as far as Babite and from Babite as far as Laggalagi, x leagues x stretches x rods, from  Dur-talite as far as Laggalagi.
From Laggalagi as far as the River Radanu and from the River Radanu as far as Azri, x leagues x stretches x rods, from Laggalagi as far as Azri.
x leagues x stretches x rods from Arragdi as far as Barzundi. x leagues 5 stretches 20 rods from Barzundi as far as Nappigi. x stretches 20 rods from Nappigi as far as Dur-Aššur.
From Dur-Aššur as far as Sizini, from Sizini as far as Banbala, x leagues x stretches x rods from Dur-Aššur as far as Banbala.
From Banbala as far as the Fortress of the Gurraeans, from the Fortress of the Gurraeans as far as the Vine-of-Bel-Harran, x leagues 5 stretches 50 rods from Banbala as far as the Vine-of-Bel-Harran.
Adad-nerari III, representative of Enlil, overseer, son of Šamši-Adad V, representative of Enlil, overseer, son of Shalmaneser III, representative of Enlil, likewise overseer.
When Adad-nerari III, king of Assyria, instituted the expenditures of oil and honey for the temple of Aššur and the sanctuaries of
for  Shebat XI and for Tishri VII and for five days of  intercalary Adar XIIa, and entrusted them to Šamaš-naṣir, the  treasurer of Aššur —
The expenditures for the pandugāni ceremony of the king: The  confectioner takes 8 litres of honey, 8 litres of oil and 1 seah of ordinary chick-peas. — Five litres of honey and 5 litres of oil for  haršu-cakes, 4 litres of white honey and 4 litres of refined oil for  hinhinu-flour, 7 litres of honey and 7 litres oil for burning and 1  litre of honey to be heated.
The king gives 3 seahs of barley, white horses and one grain-fed bull. Total: 2 seahs 4 litres of honey, 2 seahs 4 litres of oil, 1 seah 4 litres of lentils, 1 seah of chick-peas, 6 homers of barley and 2 homers 8 seahs of wheat; all this for the pandugāni ceremony of the king: the treasurer of Aššur.
In addition, the palace personnel give 4 litres of  hinhinu-flour and 4 seahs of refined sesame oil for the pandugāni ceremony of the king. When the God enters the pandugāni, one gives  for two days.
The bakers take 1 homer 4 seahs of barley for bread, including the dipper of oil-bread and that for the journey of the gods  before the Image; 9 seahs of wheat for bread including the simdu-flour and kakkallu-flour and that for the journey of the gods.
The brewers take 9 litres of barley for beer, including that for the journey of the gods before the Image.
The king gives 1 seah of barley, white horses, one litre and a third of honey, one litre and a third of refined oil, one litre and  a third of hinhinu-flour, 11 grain-fed sheep. Total: 6 litres and a  third of honey, 6 litres and a third of oil, 3 litres of chick-peas, 7  litres of ordinary lentils, 7 litres of refined sesame oil, 2 homers  5 seahs 5 litres of barley and 9 seahs of wheat. Once in three years the king gives one grain-fed bull and 12 grain-fed sheep. All this  is the expenditure for the vigil: the treasurer of Aššur.
The expenditure for the divine council: The confectioner  takes 1 seah of honey, 5 litres of oil and 4 seahs 5 litres of sesame. The bakers take 10 homers of barley for bread and 5 homers of wheat for qadūtu-bread. The brewers take 1 homer 5 litres of barley for the presence of the prophetesses. Total: 1 seah 4 litres of honey, 5 litres of oil, 4 seahs 5 litres of sesame, 11 homers 5 seahs of barley, 5 homers of wheat. All this is the expenditure for the divine  council.
These bakers, brewers, and boatmen — At the time of labour  and corve, drafting of the country and the call of the palace herald,  the prefect, the city overseer, the mayor or the decurion shall not pass  through their gate to lead those people for labour and corve. No  person of authority that arises shall lead them.
By Aššur, Adad and Ber, the Assyrian Ištar: anyone among the kings, my sons, whom Aššur may call to rule over Assyria shall not cast aside the wording of this document of Aššur. Aššur, the  great lord, king of the gods, will hear his prayers.
Concerning Zababa I performed an oracular query and asked  Šamaš and Adad. Šamaš and Adad announced to me "Zababa is the son of  Aššur" in the oracle. I made the statue of Zababa and Babu conforming with his dignity,
Adad-nerari III, overseer, son of Šamši-Adad V, overseer, son of Shalmaneser III, likewise overseer.
The towns, fields, buildings, orchards and people of Šamaš-naṣir,  eunuch of Adad-nerari III, king of Assyria, treasurer of Aššur, belonging to his eunuchship — Adad-nerari III, king of Assyria, for the  preservation of his life has exempted them and given them to Aššur, his lord.
adjoining the grove to the south of the city alongside  the river, on the right and left banks of the river of the town Nu
Whoever takes away from Aššur any of the towns that I have  given to Aššur, may Aššur, the great lord, cast a furiously angry eye upon him. Do not remove any of the towns of Aššur, but  add to the towns of Aššur. Aššur, the great lord, will hear your  prayer.
He shall not give these towns, fields, houses and orchards to  any other governor, he shall give them only to the governor of the  temple of Aššur. The king will punish the one who gives them to  another governor — the king himself will punish the one who gives
Excerpted according to the wording of a valid document sealed with the seal of Aššur and Ninurta.
Seal of Bel-na'id, seal of Nabû-na'id, his brother, seal of Urad-Issar, son of Bel-na'id, seal of Šumma-ussezib, son of Kanunayu — in all 4 men, owners of the man being dedicated to Ninurta of Calah.
Dur-maki-Issar, son of Ra'imtu the sister of Bel-na'id and of  Nabû-na'id, who gave birth to him during her prostitution — they have  brought him up and presented him as a gift to Ninurta, their lord. For  labour-duty or corvée work he is considered part of the temple of  Ninurta.
to Ninurta, the powerful, the mightiest of the gods, the warrior, for the life of Assurbanipal, king of Assyria, to Ninurta of Calah as a gift.
Whoever takes him away from Ninurta, whether his prefect, his commander-of-fifty, his uncle, his cousin, or his
May Ninurta defeat him with a merciless weapon. May Gula place a  never-healing sore on his body. May Adad, canal inspector of heaven and  earth, make him perish through famine. May Nabû curse him with a  curse that cannot be undone. May Ištar residing in Arbela clothe him  with leprosy.
May Aššur, Sin, Šamaš, Bel, Nergal, Ninurta and Gula make his name and his seed disappear from the land of Assyria.
Seal of Na'id-Issar, seal of Aššur-matka-da''in, sons of Issar-šumu-iddina, weaver of the queen, owner of the man being sold.
Iddin-Ea, priest of Ninurta, has contracted, purchased and bought  him for Ninurta residing in Calah for 1/2 mina of silver from  Na'id-Issar, and from Aššur-matka-da''in.
Nurî, shepherd, his wife Hanzabâ and his 2 children, in all 4 persons Auirâ and his wife Asâ in all 2 persons; NN, x persons;
x hectares of field in Horse-Trainer Town; Tuqunu-ereš, farmer, and his people; Ahu-iddina, farmer, and his people.
x hectares of field in Bet-Urbiru; Tuqunu-ereš, farmer, and his people Ahu-iddina, farmer, and his people;
Sinqi-Issar, farmer, and his people. 20 hectares of field in Asayati; Belet-na'dat, farmer, and his people.
20 hectares of field in Milyaba; Kinanni-Issar, farmer, and his people. Total in the county of Arbela.
Mannu-ki-Nabû and his people. 20 hectares of field, 2 vineyards in Qabasî Town in the best part of Arbela;
2 hectares of field, 1 house opposite the Nineveh Gate;  Inurta-abu-uṣur and his people; Gura', ditto. Total in central Calah.
x hectares of field in the village of Ilu-ṣalê; Zabdî, farmer,  and his people; Hadiya, farmer, ditto;
Remanni-Adad, farmer, and his people; Ahu-le'i, farmer, and his  people; Hanṣî, farmer, and his people;
Tuqunu-ereš, farmer, and his people; Bel-ukin, farmer, and his people; Eṣidayu, farmer, and his people;
Gabbu-ana-Issar, farmer, and his people; Issi-Adad-ahhutu, farmer, and his people; Ṣalmuti, farmer, and his people.
May Aššur and Ninurta look at him with wrath; may Adad, the  canal inspector of heaven and earth, take him away with his  lightning-bolt; may Belet-ekalli destroy his path and his way from  the palace
If the king says, "kill" or "let live," he shall act  according to the command of the king, his lord
or a messenger, or a palace manager, or the overseer of royal  palaces, or a travelling zarriqu who resides in the province;
I am Assurbanipal, great king, mighty king, king of the world,  king of Assyria, who heeds his weighty command and
to Sin  residing in Elumu of his own accord donated as a votive offering for the  preservation of the life of the king and set up a stele; afterwards, his disposition changed and he took that stele away by thievery and  took that village for his own.
For the preservation of my life, the lengthening of my days, the longevity of my kingship, and the destruction of my enemies,
Adad-nerari III, king of Assyria, overseer, son of Šamši-Adad V, king of Assyria, overseer, son of Shalmaneser III, king of Assyria, likewise overseer.
By Aššur, Šamaš and Enlil, the Assyrian Ištar, Adad, Nergal, Ninurta and the Sebetti Pleiades, all these great gods of Assyria, a future prince shall not cast aside the wording of this document.
under the authority of Bel-tarṣi-ilumma, prefect of Calah, Adad-nerari III, king of Assyria, exempted from taxes and gave to Nabû-dur-beliya, his eunuch.
Adad-nerari III, king of Assyria, overseer, son of Šamši-Adad V, overseer, son of Shalmaneser III, likewise overseer.
has contracted and acquired it from Aššur-belu-uṣur for 4  talents and 10 minas of silver. The money is paid completely.
These fields, orchards and people Adad-nerari III, king of Assyria, exempted from taxes and gave to NN, his eunuch as a grant.
In the future, of this village and all of its possessions,  nothing shall be taken away from Sabu son of Ahi-Nanaya and his  descendents.
These fields, buildings and people Tiglath-Pileser III, king of Assyria, exempted from taxes and gave to NN.
Assurbanipal, mighty king, king of the world, king of Assyria, overseer; son of Esarhaddon, king of the world, king of Assyria, overseer; son of Sennacherib, king of the world, king of Assyria, likewise overseer.
I, Assurbanipal, great king, mighty king, king of the world, king  of Assyria, king of the four quarters, true shepherd, who does good, the just king, lover of truth, who makes his people content, who  always behaves kindly towards the officials who serve him and rewards the reverent who obey his royal command —
Balṭaya, chief of the fodder supplies of Assurbanipal, king of Assyria, one who has deserved kindness and favour, who, from the 'succession' to the exercise of kingship was devoted to his lord, who  served before me in faithfulness, and walked in safety, who grew  with a good repute within my palace, and kept guard over my  kingship,
Any future prince from among the kings my sons, whom Aššur nominates for kingship, do good and show favour to them and their  seed. They are friends and favourites of the king their lord. And if one of them has sinned against the king his lord, or lifted his hand against god, do not go on the word of a hostile informer, but  investigate, and establish whether that statement is true. Do not act  negligently against the seal, but impose punishment upon him in  accordance with his guilt.
When Balṭaya, chief of the fodder supplies, goes to his fate in my palace with a good repute, they shall bury him where he  dictates, and he shall lie where it was his wish. Where he lies you  shall not disturb him, and you shall not raise your hand against him, to do him evil, because he is one who has deserved kindness and  favour of the king his lord.
Whoever disturbs him and removes him from the grave where he is  lying, may the king his lord be angry with him and show him no mercy, may he forbid him to walk in temple and palace, and by the wrath of  god and king may a bloodstained weapon await him. May the dogs tear  apart his corpse as it lies unburied.
Neither king nor prince shall alter the wording of this tablet. By Aššur, Adad, Ber, the Assyrian Enlil and the Assyrian Ištar: A future prince shall not cast aside the wording of this tablet. Aššur, Adad, Ber, the Assyrian Enlil and the Assyrian Ištar will hear your prayer.
I, Assurbanipal, great king, mighty king, king of the world, king of Assyria, king of the four quarters, true shepherd, who does good, the just king, lover of truth, who makes his people content, who always behaves kindly towards the officials who serve him and rewards the reverent who obey his royal command —
Nabû-šarru-uṣur, chief eunuch of Assurbanipal, king of Assyria, one who has deserved kindness and favour, who, from the 'succession'  to the exercise of kingship was devoted to the king his lord, who served before me in faithfulness, and walked in safety, who grew with  a good repute within my palace, and kept guard over my kingship,
at the prompting of my own heart, and according to my own  counsel I planned to do him good, and decreed a gift for him. The fields, orchards and people which he had acquired under my protection  and made his own estate, I exempted from taxes, wrote down and  sealed with my royal seal; I gave them to Nabû-šarru-uṣur, chief eunuch, who reverences my kingship.
When Nabû-šarru-uṣur chief eunuch, goes to his fate in my palace with a good repute, they shall bury him where he dictates, and he  shall lie where it was his wish. Where he lies you shall not disturb  him, and you shall not raise your hand against him, to do him evil, because he is one who has deserved kindness and favour of the king his lord.
Neither king nor prince shall alter the wording of this tablet. By Aššur, Adad, Ber, the Assyrian Enlil and the Assyrian Ištar: A future  prince shall not cast aside the wording of this tablet. Aššur, Adad, Ber,  the Assyrian Enlil and the Assyrian Ištar will hear your prayer.
I, Assurbanipal, great king, mighty king, king of the world, king of Assyria, king of the four quarters, true shepherd, who does good, king of righteousness, lover of justice, who makes his people content, who always behaves kindly towards the officials who serve him and rewards the reverent who obey his royal command —
NN, eunuch of Assurbanipal, king of Assyria, one who has deserved kindness and favour, who, from the 'succession' to the  exercise of kingship was devoted to king his lord, who served  before me in faithfulness, and walked in safety, who grew with a  good repute within my palace, and kept guard over my kingship,
at the prompting of my own heart, and according to my own  counsel I planned to do him good, and decreed a gift for him. The fields, orchards and people which he had acquired under my  protection and made his own estate, I exempted from taxes,  wrote down and sealed with my royal seal; I gave them to NN,  eunuch, who reverences my kingship.
The corn taxes of those fields and orchards shall not be  collected, the straw taxes shall not be gathered
When NN, eunuch, goes to his fate in my palace with a good  repute, they shall bury him where he dictates, and he shall lie where  it was his wish
A future prince shall not cast aside the wording of this  tablet. Aššur, Adad, Ber, the Assyrian Enlil and the Assyrian Ištar will hear your prayer.
After my father and begetter had departed, no father brought me up or taught me to spread my wings, no mother cared for me or saw to my education,
The corn taxes of these fields and orchards shall not be collected, the straw taxes shall not be gathered. These people shall not be called up for labour and corvée service or for the levy of the land; they are free from quay, crossing and gate dues on land or water;
A future prince among the kings, my sons, whom Aššur and  Ištar nominate to rule the land and the people: respect the oath by  Aššur, Enlil, Adad, Ber and the Assyrian Ištar and do not alter the wording of this tablet. The great gods will hear your prayer.
Sin-šumu-lišir, the chief eunuch, one who had deserved well of my father and begetter, who had led me constantly like a father, installed me safely on the throne of my father and begetter and made the people of Assyria, great and small, keep watch over my kingship during my minority, and respected my royalty.
The corn taxes of these fields and orchards shall not be collected, the straw taxes shall not be gathered. These people shall not be called up for labour and corvée service or for the levy of the land;
they are free from quay, gate and crossing dues on land  or water; they are free from "boat and crossbar"; the tax on  his oxen, sheep and goats shall not be collected.
A future prince among the kings, my sons, whom Aššur and Ištar nominate to rule the land and the people: respect the oath by Aššur, Enlil, Adad, Ber and the Assyrian Ištar and do not alter the wording of this tablet. The great gods will hear your prayer.
NN, king of Assyria, exempted from taxes and sealed with his royal seal, which is not to be altered, and gave it to NN, cohort  commander of the chief eunuch, the son of Babilayu.
and people shall not be  collected, the straw taxes shall not be gathered. These people shall  not be called up for labour and corvée service or for the levy of the land; they are free from quay, crossing and gate dues on land  or water;
These people shall not be called up for labour and corvée service or for the levy of the land; they are free from quay,  crossing and gate dues on land or water;
A future prince among the kings, my sons, whom Aššur and Ištar  nominate to rule the land and the people: respect the oath by Aššur, Enlil, Adad, Ber and the Assyrian Ištar and do not alter the wording of this tablet. The great gods will hear your prayer.
Aššur-etel-ilani, mighty king, king of the world, king of  Assyria; son of Assurbanipal, king of the world, king of Assyria, overseer; son of Esarhaddon, king of the world, king of Assyria, likewise overseer; son of Sargon II, king of the world, king of Sumer  and Akkad.
Aššur-etel-ilani, mighty king, king of the world, king of  Assyria, overseer; son of Assurbanipal, king of the world, king of Assyria, overseer; son of Esarhaddon, king of the world, king of Assyria, likewise overseer; son of Sargon II, king of the world, king of Sumer and Akkad.
Let a future prince among my sons whom Aššur nominates for  kingship add to this obligation; may he not take away  from it.
, Enlil and the Assyrian Ištar, a future prince shall not cast aside the wording of this document. The great  gods will hear his prayer.
Adad-nerari III, son of  Šamši-Adad V, a king who preceded me, had exempted from taxes and  given to Qanuni, Ahu-lamur and Mannu-ki-abi. He imposed on them ten  homers of crushed grain for offerings to Aššur and Babu, and sealed  them a tablet.
That town had reverted to fields, and the people who had lived in it had been evicted from it by the spade. I paid great respect to the command of Aššur, my lord, who named me, who makes my kingship flourish and magnifies my arms, and I cleared ninety-five hectares of land for Aššur in the irrigated fields of the town of the clergymen in the district of Nineveh, field for field,
and gave them to Šulmu-šarri, Paršiddu and Ubur-Issar, the sons  of Ahu-lamur, to Riṣiṣu, the son of Qanuni, and to Mannu-ki-abi, and  their sons. The previous ten homers of crushed grain, which  Adad-nerari III had decreed as offerings for Aššur, I reaffirmed
The corn taxes of that land shall not be collected, the straw taxes shall not be gathered; it is exempt for all time in order to provide crushed grain for Aššur.
So that the offerings of Aššur should not cease and that the decree of an earlier king not be altered, I sealed the tablet with my royal seal and gave it to them.
In the fear of god, which Aššur, my lord, had decreed for me, and to give the temple its full due, to strengthen the offerings, to guide the world, and to exalt myself, I received ninety-five hectares of land of the town of the bakers, in return for the land of the town of the clergymen, as an exchange
Nineveh, month Sivan III, 9th day, eponym year of Aššur-bani, governor of Calah, 9th year of Sargon, king of Assyria.
and  lumps of earth from the town of Šabbu in front of Šamaš and Adad; I performed an oracular query and Šamaš and Adad made known to me  Šabbu, the town of the queen mother, in the oracle.
May Ištar dwelling in Arbela fill him with leprosy and cut off  his entrance to temple and palace, and may Ninurta dwelling in  Calah slay him with his sharp arrow.
nor the men of the household of the crown prince shall dispute anything with Abi-ul-idi, high priest, or his descendents.
Adad-nerari III, representative of Enlil, overseer; son of Šamši-Adad V, representative of Enlil, overseer; son of Shalmaneser III, representative of Enlil, overseer.
He shall not give these towns, fields, houses, orchards and  people to any other governor, he shall give them only to the  governor of the temple of Aššur. The king will punish whoever gives  them to another governor — the king himself will punish the one  who gives
Whoever takes away from Aššur any of the towns that I have  given to Aššur, may Aššur, the great lord, cast a furiously  angry eye upon him. Do not remove any of the towns of Aššur, but  add to the towns of Aššur. Aššur, the great lord, will hear your  prayer.
Šamši-Adad V, king of Assyria, has exempted and given to Marduk-belu-uṣur, the overseer of the 'coiffured women.'
Adad-nerari III, king of the world, king of Assyria, son of Šamši-Adad V, king of the world, king of Assyria, son of Shalmaneser III, likewise king of the world, king of Assyria.
Of all the incoming votive gifts of the temple of the  Sebetti, the Kadmuri temple, the bēt ēqi and the  bēl zīzi: x
s belong to the Kadmuri temple, 100 to the temple of the Sebetti, 100 to the bēt ēqi, and 100 to the  bēl zīzi;
These are the decrees that Šamši-Adad V and Adad-nerari  III established and assigned as the responsibility of Bel-dan,  the palace herald, and Marduk-belu-uṣur, the overseer of the  'coiffured women'.
The rab qaqqulāti gives 3 seahs of bread, 1 litre of soup, 1 seah 4 litres of beer, and 2 litres of maṣhatu-flour.
The chief cook of the palace takes one sheep for the constant offering from the administration of Hatrakka and Ṣimirra and gives it.
The rab qaqqulāti gives 6 seahs of bread, 1 seah 2 litres of beer for libations and 1 homer of beer for the  hariu ritual of the seventh day.
I am Sennacherib, king of the world, king of Assyria, circumspect monarch, the perfecter of the forgotten cult of Ešarra according to the  oracular command of Šamaš and Adad, the enlarger of their purificatory  cult, the restorer of the protective deity of Ešarra, which had ceased  to function, to its place.
In Nisan I, when at the New Year's Festival, on account of chaos  and anarchy, Aššur was going to the festival banquet in a garden within  the city;
at that time, after I had made the statue of Aššur, king of all the  gods, the creator of himself, the father of the great gods, whose figure  was exalted in the Abyss, king of heaven and earth, lord of all the  gods, the progenitor of the Igigi and the Anunnaki, the builder of the  roof of heaven and the basement of earth, the maker of all the regions,  living in the pure starlit heavens, the foremost god, the one who  decrees the destinies, the one who lives in Ešarra which is in  Assur, the great lord, my lord,
and after I had made the statues of the great gods, with the  clever understanding that Ea bestowed upon me, and with the wisdom  that Aššur, king of the gods, had given unto me;
Of my own initiative I skilfully built it from the foundation to the parapet with mountain limestone and raised it as high as a mountain. I opened a canal and called its name "That which Purifies the New Year's Festival." I encircled it with trees of  the orchard, all kinds of fruits and aromatic plants, as with a garland.
The constant sheep offerings of the 5th day, the 7th day and the  15th day that are performed for Šarrat-nipha: The priest of  Šarrat-nipha and the priest of the bēt ēqi take a breast, a  shoulder, roasted meat;
1 litre of wine and a šuganû of figs are brought before  Šarrat-nipha; her priest shall have the usufruct of it.
One homer of cakes for Tammuz IV: 5 seahs the priest of Šarrat-nipha, 5 seahs the chief singer and the chief of the kurgarrûs.
The people of Kar-Tukulti-Ninurta cut the trees for firewood  and put it in the centre of Kar-Tukulti-Ninurta. The priest of  Šarrat-nipha comes, brings it to the temple and burns the firewood. The baker and brewer cut thornbushes and acacia to make bread and beer.
The Huburtaeans and Kiṣirtaeans give sheep in Sivan III and  Tammuz IV. The priest of Šarrat-nipha wipes clean a vat of bronze and fills it with water. The baker gives porridge. The Huburtaeans and  Kiṣirtaeans stand by and burn wood beneath the bronze vat. They shall have  the usufruct of the thigh, skins, sinews, and hoof tendons. The head is for the chief singer. The šālibu have the usufruct of  bread, beer, and all the pieces of meat. The baker and brewer have the  usufruct of the intestines and bugurru of the bull of Sivan III.
The governor has the usufruct of the outer and inner cuts of the  bull, the hide, the tail and the lower legs.
The baker and the brewer have the usufruct of the intestines and  the bugurru of the bull of the 2nd day of Adar XII and of the  2nd day of Tishri VII.
He lets two years pass and in the third year he gives two  harmāku-personnel to the baker and the brewer. The
gives  their bread, salt and oil. The governor has the usufruct of the honey,  oil and two sweet cakes every month.
All this is the regular offering of Šarrat-nipha: The governor gives barley to the baker and the brewer on the quay of the Inner  City; 2 litres of bread, 2 litres of beer in the temple of Labria — the priest of Aššur; on the 2nd day of Adar XII and Tishri VII 10 minas  of copper to the baker, 10 minas of copper to the brewer; the  shepherds of Adia give 40 rams, the ditto of Buqi 20, Bet-Tapputi 42, Lugunu 12; the people of Šašanuri, Kagapnišu, Gabṣu
All this is the regular offering that Tukulti-Ninurta established  for Šarrat-nipha, the great mistress. Whoever, be it a king or a prince, who rises to power after me, should add to them, but he should not take anything away from them. Whoever does not fulfill and give the  regular offerings, the dues of the god, Aššur, Šamaš, Marduk and  Šarrat-nipha will not hear his prayers.
He dedicated a baker, a brewer and sons of 'coiffured women' to  Šarrat-nipha, the great mistress. The mayor and the town overseer shall not pass through their gates.
, the inner cuts, left thigh, bladebone, 2 joints  of the backbone, 4 ribs: all for the 'House of Many Kings.'
Whoever disturbs him and removes him from the grave where he is  lying, may the king his lord be angry with him and show him no mercy, may he forbid him to walk in temple and palace, and in the wrath of god and king may a bloodstained weapon await him. May the dogs tear  apart his corpse as it lies unburied.
may he forbid him to walk in temple and palace, and in the  wrath of god and king may a bloodstained weapon await him. May  the dogs tear apart his corpse as it lies unburied.
Neither king nor prince shall alter the wording of this  tablet. By Aššur, Adad, Ber, the Assyrian Enlil and the  Assyrian Ištar: A future prince shall not cast aside the  wording of this tablet. Aššur, Adad, Ber, the Assyrian Enlil and  the Assyrian Ištar will hear your prayer.
Adad-nerari III, great king, mighty king, king of the  world, king of Assyria; son of Šamši-Adad V, mighty king, king of the world, king of Assyria; son of Shalmaneser III, king of the four quarters;
No one at any time in the future shall make any claim against Palil-ereš or say anything unfavourable about him.
Adad-nerari III, king of Assyria, in steadfastness of heart has assigned this responsibility to Palil-ereš, governor of  Raṣappa —
by Aššur, Adad and Ber and the Assyrian Ištar, a future prince whom Aššur nominates to rule Assyria shall not cast aside the wording of this document;
Whoever removes this tablet from the presence of the Lady of  Nineveh, or throws it in the water, or burns it, or buries it in the earth, or  sets it up in another place, or takes it to a forbidden place where it  is inaccessible and throws it in —
May Aššur, Šamaš, Nabû, Marduk, Enlil, father of the gods, Ninurta, the warrior, Nergal, lord of plagues, and the Assyrian Ištar — these great gods — look on him with wrath and make his name, his seed and his progeny disappear from the land and clothe his body with leprosy like a garment.
He has fed them and kept them alive, weaned them and brought them up. He made them free from claims and gave them to Nabû of Calah, his lord.
Whoever claims to have authority over them or tries to take them from the control of Nabû by force —
May Tašmetum, great daughter-in-law, vilify him before Nabû, her spouse, may she decree an unpleasant fate for him and grant him neither peace of mind nor body.
for the preservation of the life of Sin-šarru-iškun, king of Assyria, his lord, and the preservation of the life of his queen, he dedicated and presented them to Nabû, his lord.
May Šamaš, judge of heaven and earth, take away his eyesight so that he wanders perpetually in darkness.
whom Aššur nominates for kingship, do good and show favour  to them and their seed. They are friends and favourites of the king their lord. And if one of them has sinned against the king his lord, or lifted his hand against god, do not go on the word of a  hostile informer, but investigate, and establish whether that  statement is true. Do not act negligently against the seal, but impose  punishment upon him in accordance with his guilt.
When NN, the chamberlain, goes to his fate in my palace with  a good repute, they shall bury him where he dictates, and he shall  lie where it was his wish.
In the month of Tishri VII, I took the šigūšu-plant in my  hand and celebrated a festival on the 8th day of Tishri amidst  sweet music.
in Adar XII: 1 lamb, 1 ram, 1 homer 9 seahs of wine, 2 litres of oil, 2 litres of honey — all this obligation I  established in addition in Huzirina.
At that time I assigned Kenu-Adad, the priest of Adad of Assur, as  priest there, and I placed craftsmen under the authority of the priest  Kenu-Adad.
for the preservation of my life, the lengthening of my days, the protection of my path and the well-being of my seed.
I, Esarhaddon, great king, king of Assyria, son of Sennacherib, likewise great king, king of Assyria, pondered in my heart
Their houses, their fields, their orchards and their people  are exempt, their corn taxes shall not be collected; their  straw taxes shall not be gathered.
they shall bury him where he dictates, and he  shall lie where it was his wish. Where he lies you shall not disturb  him, and you shall not raise your hand against him, to do him evil, because he is one who has deserved kindness and favour of the king his lord.
Neither king nor prince shall alter the wording of this  tablet. By Aššur, Adad, Ber, the Assyrian Enlil and the Assyrian Ištar: A future prince shall not cast aside the wording of this tablet. Aššur, Adad, Ber, the Assyrian Enlil and the Assyrian Ištar will hear your prayer.
Concerning Nadin-ahi and Ina-qibi-Bel, his brother, the two clergymen about whom the king, my lord,  issued an order to me, saying: "Send their carpenters here" — I have now sent them to the king, my lord.
Be informed that there will be an intercalary Adar XIII. Perform the festival and rites of my gods in a propitious month.
To the king of the lands, my lord: your servant, Šuma-iddin. May Nabû and Marduk bless the king of the lands, my lord.
The 'Son of Dakuru' has frightened the towns of Malilati and Apak which the king gave to Bel and the official which  the royal delegate and I appointed therein. Moreover, he has turned away his ears and refuses to give dates to Bel. He has shown no respect for the king, saying: "I will give of my own  accord and establish my own name." The king should do as he  deems best.
As for what I said to the king, my lord, namely: "My money is in the possession of the 'Son of Dakuru,'" to which the king, my lord, then replied: "There is no sealed order. Let one come and you will receive your money from him."
" — let him go out safely. Let your guard be strong. And as soon as he has entered, write to me about Enlil's well-being.
I was a dead dog, but the king, my lord, revived me. He helped me conquer my famine and hunger. Now if I had not written to the king, my lord, concerning the house of my lords  and
And because they saw that we ourselves are rebuilding Babylon, they too complained. Just now, when I heard, I wrote to the king, my lord.
To the king, my lord: your servant, Rašil. Good health to the king, my lord. May Marduk and Zarpanitu grant you long days, everlasting years, happiness, and physical well-being.
The 3rd of Elul VI is the clothing ceremony of Bel;  the 4th day is the grand opening of the gate. The king, my lord, knows this.
Iddin-ahi and Ina-qibi-Bel, the two clergymen about whom they issued an order to me, saying: "Send them" — they have gone to the king, my lord. Now let the king, my lord, send them back here so that they can serve with me at this clothing ceremony.
The king knows that I myself am taking care of the clothing ceremony according to orders and that there is no one else with me. The king should do as he deems best.
To the king of the lands, my lord: your servant, Rašil. Good health to the king, my lord. May Marduk and Zarpanitu bless the king of the lands, my lord.
Concerning the sketch of the bed of the Lord of heaven and earth, about which the king, my lord, wrote to me, saying: "Send it" — I have now sent it to the king, my lord. The king, my lord
To the king, my lord: your servant, Rašil. Good health to the king, my lord. May Marduk and Zarpanitu bless the king, my lord.
I am the who blesses the king, my lord. I trust in the king,  my lord. I pray to Marduk and Zarpanitu for the life, happiness, health, and longevity of the king, my lord. I must not become estranged from the king, my lord. Marduk-zeru-ibni is slandering me because he trusted  Urdu-Nabû and Nadinu. I, on the other hand, trust in the king, my lord. May the eyes of the king be upon me.
One seal is work I can handle on my own. But when one talent of gold and numerous gems turn up here, should I be the one to take them to DN or should that be their responsibility? I must not be the one to give them to Bel.
Now they are speaking about the statue of Marduk, saying: "The statue is coming." Whatever he says is gossip for the city.
" As soon as I went, the royal bodyguard of the king, my lord, said: "He will give an accounting." In anger, they took away every single thing that I had received. When the city overseer and Issar-na'di, the mayor, joined in the conspiracy with the royal bodyguard, saying: "Fall upon Rašil and take the
Now I am sending you the hundurāyus. The day they arrive, give them two sets of massuku textiles at once, so that they may perform the work with them in the king's service.
Concerning the offering pipes of Adad and Babu, I have written to the palace. They said the following: "The first day of Shebat is good. Let them break through and set to work. Let them apply themselves and perform the work quickly."
I am now writing to you: instruct the carpenters about the  woods which we selected and make everything clear to them.
The word of the king to Aššur-mudammiq, Aššur-šarru-uṣur and  Aššur-hussanni. I am well — you may be happy too.
Concerning the serpentine that is in the house of the temple  steward about which you wrote to me — it is good that you wrote and  informed me.
Now then, I will write that they check on the extra stones about  which you told me. They will give you as many as are appropriate to  give for such work.
To the king, my lord: your servant Nabû-šumu-iddina. The very  best of health to the king, my lord! May Nabû and Marduk bless the  king, my lord!
To the king, my lord: your servant, Aššur-hamatu'a. Good health to the king, my lord. May Aššur and Ištar bless the king, my lord.
We have now sent two royal images to the king. I myself sketched the royal image which is an outline. They fashioned the royal image which is in the round. The king should examine them,  and whichever the king finds acceptable we will execute accordingly. Let the king pay attention to the hands, the chin, and the hair.
May they lengthen the days of the king, my lord. May they grant happiness and physical well-being to the king, my lord. May they guard the throne of the king, my lord.
Now then, it's been four years since they would give  any. The servants of the king have dispersed the sheep
Now it is the second year that Raṣappa and Arzuhina refuse to give the tribute sheep. I have three times written to the king, my lord
To the king, my lord: your servant,  Šamaš-šumu-lešir. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
When the king, my lord, sent me to the Land of the Chief Cupbearer  and gave fields to his servants, in that city to which I ascended, in  one temple these six deities were dwelling: Marat-Sin of Eridu,  Marat-Sin of Nemed-Lagudu, Marat-Eridu, Nergal, Amurru, and Lugalbanda.
The people there told me: "These gods came with the king's father from  Issete. The king's father said: 'I will send them with Bel to Babylon.'"
Now if the king, my lord, so commands, let a royal messenger go, and let them bring these gods there and have them sent on their way. Why should they dwell here? I have written to the king, my lord,  about what I have seen.
Unlike a servant of the king, on the day when I came here at the  written order of the king, my lord, I did not even get an audience with the  king, my lord. And I perish at my work, like a dog; I have not even entered the presence of  the king, my lord.
Am I not your servant? O king, my lord, let me behold that beautiful face of yours. Why must I die for want of food? Like a dog, I bound about and roam around. I have no house, no maid, no servant. If this is the way the king, my lord, regards me, I am finished. O king, my  lord, for what reason did you bring me here?
To the king, my lord: your servant, NN. Good health to the king, my lord — an abundance of good health.
Concerning the stones for the hair and chins of the statues, about which the king, my lord, wrote to me, the old stones
As to the ritual about which the king, my lord, questioned him, I am expecting the king at the ritual bath in the month Iyyar II. We have started work on it.
May Nabû and Marduk bless the king, my lord. May Aššur and Ištar grant to the king, my lord, long life, long days, and everlasting years.
of the 'third men' about which the king, my lord, wrote to me, saying: "Assign it to the storehouse for pickled meat" — I assigned it.
May DN and DN speak favorably of the king, my lord! May they  grant to the king, my lord, long days, everlasting years, and  prolongation of reign!
To the king, my lord: your servant, Urdu-Nabû. The very best of health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Zarpanitu, Nabû, and Tašmetu allow the king, my lord, to live 100 years. May they grant the king, my lord, the satisfaction of old age, extreme old age.
It is for 1,000 years that the king will rule the whole extent  of the universe and all the lands of the four quarters.
Moreover, Mullissu, mother of mercy, and Šerua, who intercedes for the king, and all the other gods who sit with Aššur, your god,  in judgment, have gone out safely and come back in fine condition. They have completed their days. All the gods have taken up residence  in their dwellings. Now every day they have blessed the king, my lord. All is very well. The king, my lord, can be very pleased.
; I heard it from the mouth of the temple steward. I and the chief singer have written a letter and sent it to the palace."
These are the ones who are standing in for their fathers: Ahu-riba, son of the boatman, Ahušina, chariot-knight, and Nabû-nadin-apli, son of
Concerning the killing of the men who conspired with NN and about whose killing he spoke with the king,  my lord —
To the mother of the king, my lord, your servant: NN. Good health to the mother of the king, my lord. May Sin, Nikkal, Nusku, Šamaš, Aya, DN, and DN bless the king and the mother of the king, my lord.
I myself, the deputy of the governor, the scribe,  the deputy of the treasurer, the temple scribe, the priests  of the temples of Harran, together with Šarru-lu-dari,  the chariot-driver, weighed out and received 30 talents and x+6 minas of silver.
of silver in the likeness of the work of  the mother of the king, my lord. I inscribed the name of the  mother of the king on as many statues of the mother of the king as they had made. I  also inscribed the name of RN, king of Assyria, on them
of all the four quarters to the yoke of the king,  my lord! May he give to the king, my lord, old age, extreme old  age, happiness,
May they grant to the lord of kings, my lord, happiness, physical well-being, long days, and everlasting years.
On the 19th is the mudarriktu  ritual. Ištar will proceed to the temple of Gula in the countryside  and sit on a brick. We will make an offering
to the Egyptians? Say in the king's presence that they should be given back to me. I will then give total abundance to his
To the crown prince, my lord: your servant, Nabû-šumu-iddina. Good and abundant health to the crown prince, my lord. May Nabû and Marduk bless the crown prince, my lord.
On the 3rd day of Iyyar II, in Calah, the bed of Nabû will be set up and Nabû will enter the bed chamber. The 4th is the wedding night of Nabû.
The chariot-driver of the gods will go with the team of horses of the gods. He will bring the god out and back in again. He himself will then move on.
Of the apprentice priests, whoever has a sacrifice to make will do  so, and whoever brings even one seah of food may eat it in the temple of Nabû. For the sake of the life of the crown prince, my lord, they should perform the rites of their gods to perfection.
What are the written instructions of the crown prince, my lord? May Bel and Nabû, who are betrothed in the month of Shebat XI, protect the life of the crown prince, my lord. May they extend your kingship to the end of time.
To the king, my lord: your servant, Nabû-šumu-iddina. Very good  health indeed to the king, my lord. May Nabû and Marduk very greatly bless the king, my lord.
They will keep watch over Assurbanipal, great crown prince  of the Succession Palace, and over the crown prince of Babylon.
To the king, my lord: your servant Nabû-šumu-iddina. The  very best of health to the king, my lord! May Nabû and Marduk bless  the king, my lord!
Concerning the horses trained to the yoke which came in  yesterday from Barhalzi and Arrapha and about which I wrote to the king,  my lord. — I will array them early in the morning. I will also array  the hitched-up Mesean horses, which are kept hitched up at all times.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Sin, Šamaš, Marduk, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the satisfaction of old age, extreme old age. May they appoint a guardian of health and vigor to be with the king, my lord.
The 4th day of Iyyar II, Nabû and Tašmetu will enter the bed chamber. At the beginning of your reign, I performed the sacrificial offerings before Nabû and Tašmetu which have given life to the king, my lord. Now then I am writing to the king, my lord:
I have given instructions about the offerings for Assurbanipal, the great crown prince, for Šamaš-šumu-ukin, the crown prince of Babylon, for Šeru'a-eṭerat, for Aššur-mukin-paleya, and for Aššur-etel-šame-erṣeti-muballissu.
I will bring their offerings before Nabû and Tašmetu, and will perform them in the bedroom. May they allow them to live 100 years. Their children and grandchildren will grow old, and the king, my lord, will see it.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Šamaš, Bel, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the satisfaction of old age, extreme old age.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Sin, Šamaš, Marduk, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the satisfaction of old age, extreme old age.
Could we possibly act without the king, my lord? We will act only when the king, my lord, says so.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Nabû, Marduk, and Sin, the great gods, bless the king, my lord.
To the king, my lord: your servant, Urdu-ahhešu. Good health to the king, my lord. May Aššur and Ešarra bless the king, my lord. May Marduk, Zarpanitu, Nabû, Tašmetu, Nanaya, and all the gods who dwell in Esaggil lengthen the days of the king, my lord. May they firmly establish the throne of the king, my lord. May they grant happiness and physical well-being to the king, my lord.
The king of Babylon has told us: "You should rebuild  the continuous enclosure wall of Esaggil. You should also rebuild  the temple of Belet-Babili. Let the other masons glaze the  kiln-fired bricks for the enclosures of Esaggil." The king, my lord,  should know this too.
We have written the name of the king, my lord, on all the pedestals and all the necks of the statues. Your gods
To the king, my lord: your servant, Adad-ahu-iddina. Good health to the king, my lord! May Aššur, Mullissu, Nabû and Marduk bless the king, my lord!
The prophetess Mullissu-abu-uṣri, who took the king's clothes to Babylonia, has prophesied in the temple: "The throne from the temple
To the king, my lord: your servant, Sin-na'di, mayor of the Inner City, whom the king, my lord, appointed. May Aššur and Ešarra bless the king, my lord.
I interrogated him and recovered half a mina of gold. When I recovered it, I wrote to the king, my lord. Now there is another thief. I arrested him on the 21st. I myself and Ṭab-šar-Sin interrogated him and recovered the gold.
Perhaps they will say to the king, my lord:  "He is a staff-bearer." But Nabû-ahhe-šallim captured temple thieves before me. This is the second time. Let Nabû-ahhe-šallim come and  ask questions. But the city must not be wrecked on account of repressive  measures. The king, my lord, should appoint a city overseer.
To the crown prince, my lord: your servant, Dadî, son of Bel-remanni, priest of Bet-Kidmuri. May Aššur and Ištar bless the crown prince, my lord.
The chief victualler arrested and interrogated me without the  authorization of the king or the crown prince. He plundered my patrimony. All that my father had acquired under the king's aegis  he plundered and carried off. At the same time, he took away one talent of refined silver and 20 minas of silver in the form of household utensils — gifts of the king and queen mother. I received/inherited my  father's office, but now I am even chased away from the temple.
Let the crown prince take care of this lest I die without the help  of the king or the crown prince.
To the king, our lord: your servants, Nabû-balassu-iqbi and Iddin-Ea. Good health to the king, our lord. May Bel and Nabû bless the king, our lord.
Tomorrow or the day after, the king, my lord, will hear. I will certainly die because of this if the king says: "Why didn't you inform me?"
Urdu-Nabû, the priest, has written a field, a house and people, sons of temple votaries, in a sealed document and has thus made them his own. Therefore, I am left with no control over them. I have now written to the king, my lord, that the king, my lord, may  know about it.
To the king, my lord: your servant, Dadî. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
Give the silver, whether two or three minas, as much as Akkullanu requests of you, for the repair of the seats of Aššur and Mullissu. When the work is finished, inspect it together.
They should make the delivery to you, and he should then receive the shearings in your presence. Take note of his share and record it  on your writing board for reference.
To the king, my lord: your servant, Nergal-šarrani. Good health to the king, my lord. May Nabû and Marduk greatly bless the king, my lord.
I am being told: "You are afflicted with the 'hand of Venus,'  due to intercourse with women." I am afraid. There is nothing I can do without the king's permission.
Now, therefore, I am writing to the king, my lord. Let the word come forth from the king that he  should act and get me through this sickness of mine.
To the king, my lord: your servant, Nabû-mušeṣi, son of  Nabû-reši-išši. Good health to the king, my lord. May Aššur and Ištar  bless the king, my lord.
The temple weavers have not readied their assigned quotas for me. They are performing masonry-duty.
To the king, my lord: your servant, Mutakkil-Aššur. May Aššur and Mullissu bless the king, my lord.
Concerning what the king, my lord, has written me, saying:  "Why did Nabû-šezib without your order summon Aššur-abu-uṣur? The priests should perform the ritual utterly" — we shall perform it.
To the king, my lord: your servant, Nergal-šarrani. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
and a katarru-fungus on the walls of the central storehouses. There is an apotropaic prayer against them, and there is a ritual Adad-šumu-uṣur will perform  tomorrow. He should perform them both together.
These are its constituents: sweet-scented oil, wax, sweet-scented  fragrance, myrrh, cannabis, and ṣadīdu-aromatic. I will perform it  for all the
Damqaya, the maid-servant of the queen mother, will not be able to  participate in the ritual. Accordingly, whomever the queen mother, my  'lord,' designates should open the basket and perform the ritual.
To the king, my lord: your servant Nabû-šumu-iddina. The very  best of health to the king, my lord! May Nabû and Marduk bless the  king, my lord! May Bel, Nabû, and Nergal guard the life of the king,  my lord! May they preserve the rule of the king, my lord, for all  eternity!
I arrayed the horses yesterday. Why must I  constantly harass the king's horses? But if the king, my lord, commands  it, I will array the horses again. What are the written instructions  of the king, my lord?
Will the Melidian horses which will come today before the king, my  lord, stay in the Review Palace, or will they leave? The  king, my lord, should give the order whether they should leave or  whether they should stay.
To the king, my lord: your servant Nabû-šumu-iddina. Good  health, good health, good health to the king, my lord. A thousand times  good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, and  Nabû bless the king, my lord.
Let an order be given to the palace-overseers: when the elders pass by beneath the terrace, let them allow me to see the face of the king, my lord,  and may the king look at me. Let them constantly send me word on the health of the king, my lord.
Upon whom are my eyes fixed? In that I have written, let them  allow me to enter before the king and speak with him.
To the king, my lord: your servant Nadinu. The very best of  health to the king, my lord! May Nabû and Marduk bless the king, my  lord!
To the king, my lord: your servant, Mutakkil-Aššur, deputy priest, and your servant, Issar-na'di, mayor. Good health to the king, my lord. May Aššur and Ešarra bless the king, our lord.
Bibiya, the prefect of the Itu'eans, and Tarditu-Aššur,  the prefect of the Itu'eans, his deputy, sit outside the Inner City, in front of the gate, eating bread together, drinking wine, and squandering the exit-dues of the Inner City.
When I opened negotiations with them, they grabbed the best things, molested me, and let my garments go back to me.
I am not strong enough to fall upon them. They have seized the Sinneans who transport wood to the Aššur temple and received 18 minas of silver from them.
The postmaster released their fetters, and they ran away. Now no one is serving under the express messengers.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Sin, Šamaš, Marduk, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the  satisfaction of old age, extreme old age. May they appoint a guardian  of health and vigor to be with the king, my lord.
On the 6th day Aššur and Sin will descend to the garden below the terrace. There is a ritual, and it will be performed. Offerings for the king will be made. Adad-of-Plenty will go to the park. More offerings for the king will be made.
As to the message which the king, my lord, sent me, asking: "Has  the commander-in-chief's deputy come in?" — he has not yet come in.
25 teams have arrived from the tax-collection centers of Calah,  Nineveh, and Dur-Šarruken. I will array them tomorrow. What is it  that the king, my lord, commands?
Concerning the wine of Assyria about which I spoke to the king, saying: "In the time of your father and grandfather they filled 800 jars
Concerning the regular sheep offerings about which I spoke to the king, saying: "The Halmaneans annually give 330 sheep to Bel. Now since the crown prince took the throne, they have withheld them and will not give any."
Concerning the tax of oxen and sheep for Bel, Nabû, and  Nergal, which the governors have collected.
Concerning Bel-le'i, the zazakku, about whom I spoke to the king, saying: "Let them write and bring him. He should come and work in the Inner City."
Concerning the laying of the gates in Babylon,  about which the king, my lord, wrote to me, saying:  "Go lay it," it has been laid. The gate of the temple of Ea has been laid too,  and we will lay those of the perimeter of Esaggil and of
Furthermore, it is time to begin work on the foundations of the ziggurat. We will issue the order and they shall begin with it. Shebat XI is a favorable month. Once the king sends word, they will lay it.
Didî, the architect who was appointed for the work on Esaggil,  is here. I told him: "Come with me to lay the foundations," but he said:  "There is no way I can go without the king's order. I delivered a  document to the palace concerning the magazine of Esaggil about which  I came. But they have not yet issued an order to me." They should issue  an order for him so that he can go with me. Without him, we will not be  able to lay the foundations.
Concerning the perfumes, sweet-scented oil, red earth paste and precious stones which we are to lay in the foundations, let the king, my lord, issue an order for them to give them to us.
has written: "Come, the work is hard for us." I have appointed here two servants of the king  who are acceptable to me. If the king, my lord, commands
To the king, my lord: your servant, Aššur-reṣuwa, priest of Ninurta. Good health to the king, my lord. May Bel, Aššur, and Ninurta bless the king, my lord. May they give to the king, my lord, long days, everlasting years, long life, and the attainment of all he strives for.
In the time of the father of the king, my lord, the clergy of the temple of Ninurta cut off 3 fingers worth of golden appendages from the beams of gold at the head of  Ninurta. I turned in a report to the father of the king, my lord. All  the men went to meet
Now then I and the mayor of Calah had the overseer of the city-gates go down to Urdu-Marduk and Sangu-Issar, and he had a look. The king, my lord,  should ask him how much was cut off.
When in the time of your father they didn't keep their hands  off the temple, some of the men were killed. The king, my lord, should  do as he deems best.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the  satisfaction of old age, extreme old age.
On the 7th, I saw some beautiful young girls in the temple. One was the granddaughter of Qannasusi. I have sent word and had the home inspected.
The name of the other one is Urkittu-reminni; she is the  daughter of NN, a bodyguard. I saw her on the royal road. I have sent  word and had her home inspected.
To the king, my lord: your servant, Bel-iddina. Good health to the king, my lord. May Nabû and Marduk very greatly bless the  king, my lord. May Aššur, Nikkal, and Lord-Crown, who love the name  of the king, my lord, ask forever after the health of the king, my lord. May they give to the king, my lord, happiness and physical well-being.
May Ištar of Nineveh and Ištar of Arbela return to the king, my lord, many regnal years of good luck.
The king, my lord, had pity on his servant, saying: "Praise Sin for it!" Today is the second day I am praising him; I will finish it tomorrow. I will make a sacrifice of well-being before Sin and bless  the king, my lord.
To the king, my lord: your servant, Nabû-bani-ahhe. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
They are asking me about the lapis lazuli. I have written  to the king, my lord, two or three times but it has not been sent to me. Now if there is no lapis lazuli, the king, my lord, should issue an order that they give me a monthly allotment of copper just as they gave to Urdu-Nabû, and, in addition, whatever is in the magazine. Kulu'u and  Mannu-ki-Arbail, the stone-carver, should come along as well. They will be able to tread before it ices up.
To the king, my lord: your servant, Aplaya, the temple steward of Ištar of Arbela. Good health to the king, my lord. May Aššur and Ištar bless the king, my lord.
When the sealed order of the king, my lord, came before the servants of Ištar, with the message: "Let them be exempted," we blessed the king.
Now the chief of servants, whom your father appointed  over them — they gathered and unanimously dismissed  him, saying, "You will not exercise the office of prefect, the king has made the appointment." What is it that the king,  my lord, commands?
To the king, my lord: your servant Nabû-šumu-iddina. The  very best of health to the king, my lord! May Nabû and Marduk bless  the king, my lord!
The 7th is the day for balancing accounts. May Nabû forevermore  balance the account of the king, my lord, and those of the sons of my lord, in his ledger of life!
To the king, my lord: your servant Nabû-šumu-iddina. Good  health to the king, my lord! May Nabû and Marduk bless the king, my  lord!
We will give the first shipment that arrives from the household  of the magnates to the cavalry. We will then wait for the rest of the  shipment.
The king, my lord, may be asking: "For how many of the  cavalrymen is the shipment coming?" — it is coming for 50 separate  households.
To the king, my lord: your servant, Sin-na'di, mayor of the Inner City. May Aššur and Ešarra bless the king, my lord.
Binunî, the priest of Ea-šarru, stands in the middle of the Aššur temple, and says to the chariot knight of Aššur: "Why does a chariot knight
Let the king ask about it. A young man who caught the tail of a  lion sank in the river, but the one who caught the tail of a fox was rescued.
To the king, our lord: your servants, Nabu-balassu-iqbi and Nadin-Ea. Good health to the king, our lord. May Bel and Nabû bless the king, our lord.
Aššur-naṣir has sent a royal bodyguard to the governor of Lahiru and the  governor of Dur-Šarrukku with the message concerning the transport  order for this work. The governor of Lahiru has obeyed; the governor of Dur-Šarrukku has not. The king, my lord, should know.
To the queen mother, my 'lord': your servant, Nergal-šarrani. Good health to the queen mother, my 'lord'. May Nabû and Marduk bless the queen mother, my 'lord.'
Concerning the offerings about which they wrote to me, saying: "Before whom do they make them?" — They are all made before Tašmetu: a bull and 2 rams, and a duck. This is all.
To the king, my lord: your servant Nabû-šumu-iddina. The  very best of health to the king, my lord! May Nabû and Marduk  bless the king, my lord!
The horses which are in the palace that are to be hitched up,  about which the king, my lord, issued me instructions,
And concerning the golden waters about which you spoke to me: write to Marduk-šarru-uṣur, Marduk-eriba, Nergal-šarru-uṣur, the 'third man,' and Issar-šumu-ereš that they should go; if it can be  done, they will make the gold available; they will also inspect those  Flood monsters.
May they grant to the king, my lord, long life and  fulfillment of wishes. May they grant you the entirety of the  four quarters. May all the lands be obedient to the king, my lord.
The king, my lord, should issue an order for them to bring  offerings for the king's sons. They should perform them before Tašmetu. I will also bring an offering for burning on the brazier.
And concerning Bel-le'i about whom you wrote: "Bel-le'i will do  the work." I will personally examine his report.
The metalworker of the Assyrians is saying: "They are not  denouncing the horse trainer. You mustn't seize him." They are  examining the
the chariot-driver of DN who set it up, "Why are you setting up the table of Šamaš?" He told me  as follows: "Aššur has gone outside and come back in again.
I myself ascended the chariot when it was empty. It kept going all right, but the ground was narrow and while I paid attention to the chariot's
, I damaged the rim of the table and the front side of the image. The house truly fell to the ground!"
In the days of the king, my lord, your father, they upset the table of Šamaš in the same way. The man who
normally brings it and makes it pass before me, and they then seal it and bring it to the Inner City.
To the king, my lord: your servant, Pulu. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
The regular sheep offering which we made before Nabû — its right kidney was missing. The slaughtered sheep is now in storage. Let them bring it where the king commands.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Šamaš, Bel, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods
To the king, my lord: your servant Nabû-šumu-iddina. The very  best of health to the king, my lord!
, priest of Bet-Kidmuri. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
) 20 sheep from the offerings of  Shebat XI. Last year I wrote to the king, my lord, about it. The king, my  lord, wrote back, saying: "Assign them to the storehouse for pickled meat." I assigned them. Now the temple scribe is saying to me: "Give them to the harem governess of the Inner City." Now then, I have written to the king, my  lord. What is it that the king, my lord, commands?
From the beginning of the month until now the shepherd responsible for the cultic meals has refused to go for his tax collection. I myself am buying sheep from the market (lit. 'The city gate') and fattening them.
If these people, who are Assyrians, refuse to fear the king, my  lord, how will foreigners behave towards the king, my lord?
Perhaps the king, my lord, will say: "Where are they from?" — Arbailaiu and Šamaš-abu-uṣur are from Luddin-ilu;
Arbailayu and Girittu, the shepherds responsible for the cultic meals, from Luddin-ilu — It has now been seven years since they have given sheep to the king. They refuse to come in for the tax collection. They do not fear the king. They rove about like runaways.
I have now written to them as follows: "Why do you not fear the king?" Ten men run around with them, draped with weapons, saying: "Whoever comes  against us we will cut down with our bows."
To the king, my lord: your servant, Nergal-šarrani. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord
To the 'farmer,' my lord: your servant, Nergal-šarrani. Good health to my lord. May Nabû and Marduk bless my lord.
To the king, my lord: your servant Nadinu. The very best of  health to the king, my lord! May Nabû and Marduk bless the king, my lord!
To the king, my lord: your servant, Sin-na'di, mayor of the Inner City. May Aššur and Ešarra bless the king, my lord. May they grant you long days and an everlasting throne.
Šep-Aššur-aṣbat, the goldsmith, a servant of the king attending to the offering pipes of Aššur and of the king —
Bel-naṣir has now removed him from service under Aššur and the  king, saying: "He is my servant." The paritu-official working for  Bel-naṣir pushed the case.
To the king, my lord: your servant, Nabu-kudurri-uṣur. Good health to the king, my lord. May Nabû and Marduk bless the king, my lord.
Tomorrow is the 'party' of Tašmetu. Tašmetu, the beloved, will go out and take up residence in the festival chapel. Sacrifices will be offered before her, and she will break her
In the evening she will come back in and take up her seat. May she bless the king, my lord. May she give to the king, my lord, long days everlasting years, happiness, and good health. The king, my lord, should  know about this.
To the king, my lord: your servant, NN. Good health to the king, my lord. May Marduk and Zarpanitu bless the king, my lord.
Now the king, my lord, raised me to heaven. Why, then, from before the feet of the king, my lord,
Good health to the king, my lord. May Aššur, Sin, Šamaš, Nabû, and Marduk very greatly bless the king, my lord.
The king, my lord, knows that Ištar of Arbela is powerful. She has gone up to the divine 'party' in Arbela. I am holding a horse for the chief victualler, but he refuses to accept it from me, nor will he allow me to transfer it.
They have made me slip from the grasp of the king, my lord. But if I am still living, I will revere the king, my lord.
To the king, my lord: your servant, Bel-šarru-uṣur, priest of Ekur. May DN bless the king, my lord.
Furthermore, the dragons upon which Nabû stands, and the socle between them — he has made a sketch out of them. One of the clergymen saw him, but he turned him back and let him go. No one  has authority, and no one says anything to him.
And formerly, when my father supervised the house of eunuchs ordinary beer from groats was decanted, and he used to inspect new and old  beer at the same time.
He also does the work of the woman who carries out the lighting ceremony for Tašmetu. Nobody with him sees her, neither the deputy priest, nor the temple steward, nor the king's official know.
To the king, my lord: your servant Nabû-šumu-iddina. The very  best of health to the king, my lord! May Nabû and Marduk bless the  king, my lord!
Today is New Year's Day. May Bel and Nabû turn the days of the king,  my lord, into success and the years of the king, my lord, into profit! May they grant him an old age of well-being
Noblemen of Babylon and of Borsippa have come to greet the king,  my lord, saying: "It is the festival of Babylon. How do we intercalate? We would like to move on, enter Babylon and perform sacrifices before Bel." What is it that the king, my lord, commands?
As for Marduk-zeru-ibni, the grandson of Eṭeru, the king, my lord, knows him. He is a clergyman, the grandson of a clergyman. He says: "Let me enter and set out the regular offerings."
To the king, my lord: your servant, Pulu. Good health to the king, my lord. May Nabû and Marduk very greatly bless the king, my lord.
The king, my lord, knows that if they have not  started it, the people will get gloomy the very first day.
To the king, my lord: your servant, Marduk-šallim-ahhe, the one who blesses you. Good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Nabû, Ištar of Nineveh, and Ištar of Arbela greatly bless the king, my lord
" —  we have now weighed out the gold and silver which are the property of  Sin and carry the seal of Nabû-zeru-ibni. We have melted down 23 minas  of gold in the agate-standard, including the votive gifts. Now they  will hammer it as thin as the king commands.
And concerning the pole of the divine emblem about which the king, my lord, spoke, saying: "I have heard that it collapsed of its own accord" — it is in fact in  excellent condition, O king, my lord. There is no break,  no burn hole, no blister on it.
When they made the burn-hole, they made it too quickly, so that the lower stem did not slip through nor suck itself in.
May DN and DN give to the king, my lord, long days and  everlasting years of well-being, happiness, joy and endurance  of reign!
To the king, my lord: your servant, Marduk-šallim-ahhe, the one who blesses you. Good health to the king, my lord. May Aššur, Bel, Nabû, Sin, Šamaš, Ištar of Nineveh, and Ištar of Arbela very greatly bless the king, my lord. May they give to the king, my lord, long days and years of physical well-being.
This 5th day of Kanun X belongs to Talmusu. Nothing has been brought; no one came. Nevertheless for the sake of the life of the king, my lord, I have performed and presented every sacrifice before Aššur and the gods of the king, my lord.
To the king, my lord: your servant, Pulu. The best of health to the king, my lord. May Sin, Nabû, and Marduk bless the king, my lord. May Mullissu, the merciful mother, look joyfully with her pure glance upon the king, my lord. May she grant victory and strength to the king of kings, my lord.
To the king, my lord, your servant, Marduk-šallim-ahhe, the one who blesses you. Good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Nabû, Ištar of Nineveh, and Ištar of Arbela very greatly bless the king, my lord. May they give to the king, my lord, long days and numerous  years of happiness and physical well-being.
Iyyar II and Sivan III are favorable months. In the Abšegeda  almanac it is written as follows: "On the 11th day, the god of the temple will be favorably disposed toward the temple."
If the king, my lord, commands: "On the 11th day of Sivan III, let Mullissu rise and take up residence in her sanctuary."
Now Iyyar and Sivan are favorable months. Let the king, my lord, give the order that they should hold back the kettledrums. Only one copper kettledrum will circumambulate the temples.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur and Šamaš bless the king, my lord.
On the 28th day we will clear the temple, and I will bring in the wooden ladders. On the 29th, we will draw the curtain, take down all the jewelry of Ištar and remove Ištar  from the lion.
The day when Ištar went up in procession on the wall, the bearers came up and I saw them in the temple. They are all common men. There is not one from Nineveh's old families. Those who served your father are all in Calah.
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Sin, Šamaš, Marduk, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the satisfaction of old age, extreme old age. May they appoint a guardian of health and vigor to be with the king, my lord. May they assign a benevolent šēdu-spirit and a benevolent lamassu-spirit to follow you.
As for what the king, my lord, wrote to me, saying: "Why didn't you go to the Inner City but turned back?" I cannot go, I am sick. If I go, I will die along the road. The king will say: "Who are you who
let the king, my lord, ask. Let them tell the king, my  lord, just how things are. The king's servants are saying to me:  "Appeal to the king, go, get yourself cured." I keep asking myself:  "How is the king, my lord, disposed? Nevertheless, I will appeal to  him." Now let me not be lost to my lord. Let him appoint one exorcist  and one physician to attend me. They should treat me together
To the king, my lord: your servant, Marduk-šallim-ahhe, the one who blesses you. Good health to the king, my lord. May Aššur, Bel, Nabû, Sin, Šamaš, Ištar of Nineveh, and Ištar of Arbela greatly bless the king, my lord. May they give to the king, my lord, long days and many years of happiness.
Concerning the field and the seed and stored grain of the Kushites  and Egyptians about which the king wrote to me, his servant, saying: "Why do you take grain rations of the Kushites?" —
To the king, my lord: your servant, Urdu-Nabû. Good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Zarpanitu, Nabû, Tašmetu, Ištar of Nineveh, and Ištar of Arbela — these great gods who love your kingship — allow the king, my lord, to live 100 years. May they grant the king, my lord, the satisfaction of old age, extreme old age.
Concerning what the crown prince, my lord, wrote to me, saying: "Why are you here? Pass by and go on to the Inner City" — it is now the second time that the crown prince suddenly writes like this, when it is not time for the sacrifices, and there is no ritual and nothing that  would make them send for me hastily.
Concerning the team of black horses charged to the people of Calah	about which the king, my lord, wrote to me, saying: "Has it come  in?" — it has not yet come in.
What can I say? May I not perish because of the reminder  of the king, my lord; the king will remember where I am stationed. May	Nabû grant even broader understanding to the king, my lord!
I have completely carried out the sacrifices of the 5th day for the  king, my lord, and his lord. I performed them before Aššur and the gods of the king, my lord. I also prepared to perfection the entire meal for the 5th.
Tomorrow Šatru-Ištar will arrive early from Milqia and enter before the king, and afterward the king will enter. Or the king will enter first, and afterward Ištar will enter. As to which is acceptable to the king, my lord, the king, my lord, should write, and it will be carried out accordingly. Perhaps Ištar will come from there and the king from here simultaneously. How will the king, my lord, fall under the gaze  of Ištar? It is about this matter that I have written to the king, my lord.
To the king, my lord: your servant, Marduk-šallim-ahhe, the one who blesses you. Good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Nabû, Ištar of Nineveh, and Ištar of Arbela very greatly bless the king, my lord. May they give to the king, my lord, long days and years of physical well-being.
We have melted down 23 minas of gold in the agate-standard,  including the votive gifts. They will hammer it as thin as the king, my  lord, commands. Later, they will use it for gilding.
One talent, 19 minas of gold are also in town, namely that of  the agate in the treasury of Sin, along with all the votive gifts; and  the 18 1/6 minas of gold and 21 minas of silver for the guardian of  the oxen to be sacrificed before the king are likewise deposited in the  treasury of the temple of Sin.
Two big royal images, 50 images of cherubs and winds,  of silver, 3 silver doorjambs, 1 silver kettle. All this work  is done. Their weight is each 5 talents of silver less 12 minas.
What the king, my lord, made for the walls of the shrine of Nikkal is stored in the treasury of Nikkal.
Furthermore, there is one mina of silver by the  heavy standard with a scroll bearing the seal of Sin-na'di, chief goldsmith, attached to it, who says: "It is from my work allotment." But he has no work allotment yet at his disposal. What is it that the king, my lord, commands?
And concerning the pole of the divine emblem about which the king, my lord, spoke, saying: "I have heard that it collapsed of its own accord" — it is in fact in excellent condition, O king, my lord. There is no break, no burn-hole, and no blister on it.
When they made the burn-hole, they made it too quickly, so that the lower stem did not slip through.
In the month of Iyyar II, on the 6th day, Adad will set out in  procession and take up residence in the Akitu house.
When NN and the men with him were bringing Šarrat-samme  down from the temple, one of them slipped, and a leg of the  ceremonial couch came in contact with the ground.
To the king, my lord: your servant, Marduk-šallim-ahhe, the one who blesses you. Good health to the king, my lord. May Aššur, Sin, Šamaš, Bel, Nabû, Ištar of Nineveh, and Ištar of Arbela very greatly bless the king, my lord. May they give to the king, my lord, long days and  years of happiness.
Concerning the sacrifices of the 5th day which  the king, my lord, put in the charge of the chief cupbearer — are they to come and perform them before Aššur, and are they to bring to the king, my lord, the cooked meat, the portions of meat and the inside cuts of meat which are to be laid before Aššur? What is it that  the king, my lord, commands?
I have also set aside for the king, my lord, the  sheep(-offerings) which he should be performing before the  temple of Šarrat-nipha
The king, my lord, is the image of Marduk. The word of the king, my lord, is just as final as that  of the gods
To the king, my lord: your servant, NN. Good health to the king, my lord. May Bel and Nabû grant long days, everlasting years, happiness, and physical well-being to the king, my lord.
I have forgiven you Mullissu. Assurbanipal is in a country which is loyal. Together with his country, I have forgiven you.
I entreated and prayed to the Lord. I then dispatched  Nabû-šarru-uṣur, a tracker of my contingent.
On the day that you performed the previous sacrifices in front of Ešarra,  I sent Hammâ and an outrider to you with a message for your well-being.
Now they and Gugal-namruti stand at your gate, and Bel-matati stands  with them. The outrider has come with a message concerning the prayer bowl. Give it to him. Let him go to Ešarra that I may take possession of it, and that  I may send Gugal-namruti to the lands.
Your chariot should come to Ešarra straightaway so that I may give you the royal scepter of life. This message that I've sent you is the absolute truth!
He has given out silver and gold from the house of Nabû-šallim-ahhe, saying: "I have given it to the
, a servant of Nabû-šallim-ahhe, said the following: "When the king transferred me from Nineveh to Calah, and when the deportees petitioned for barley rations and the cupbearer returned from Calah for the rations, I sealed his load of produce on the second day out from the Succession Palace and brought out the golden Warrior Erra from inside it."
If he in fact did not attack me and they are not handing me  over, then he should say so before the king! The threat to my person  about which I testified against them in the king's presence is the fact  that they daily take an oath against me, saying: "Let's kill him!" But  because they couldn't kill me they are speaking to the king's magnates, their allies, and they are filing complaints against me before the  king.
It was only when they said to me "Swear to us" about an earlier  letter which I in fact had not sent to the king, that I sent  my letter to the palace. I said nothing to them, but they still beat me!  The king has seen this face of mine which they beat, but not one report  or one oath against them enters the palace. They've turned the whole  palace against me!
a total of 4 Kushite horses, 21 Mesean horses trained to the yoke,  34 cavalry mounts, and 3 mules — 53 horses and mules in all — have  come in.
This 5th day of Kanun X belongs to Talmusu. No oxen, no rams — nothing whatever has been brought. For the sake of the life of the king, my lord, his name, and his progeny, I have carried out the sacrifices before Aššur and the gods of the king, my lord. I have prepared the entire meal to perfection and brought it into the presence of Aššur.
To the king, my lord: your servant, Aššur-hamatu'a. Good health to the king, my lord. May Aššur, Ištar, Bel, and Nabû bless the king, my lord.
Even before my time, the priest of Ea committed a theft, but they the temple authorities retrieved it and covered it up.
When the king, my lord, had not yet stationed me in my post, they used to commit thefts and cover them up. Left on their own, they  can cover everything up without any effort, thus causing great whispering in the temple.
Now they are all of one accord, saying: "Let's do it this way." I speak to them, but they don't listen. What I have heard I have  written to the king, my lord. The king, my lord, should do as he deems  best.
To the king of the lands, my lord: your servant Šuma-iddin. May Nabû and Marduk bless the king of the lands, my lord.
The statues of the king which Mar-Issar brought here, saying: "Inspect them, and let the one which is perfect stand" — when the  scholars and I, all servants of the king, inspected them together,  the very statue which I sent to the king, my lord, was perfect in that the king, my lord, is girding himself, and you(!) are entering before Marduk, your  god; this is the very statue which I sent to the king, my lord. The  arrangement of the clothing of the king, my lord, is just like that of  the statues which they are setting up in Assur upon the dais of Bel  and I have set up in Esaggil and the temples of Babylon. Let the king  have a look; and if it pleases the king, my lord, let one exactly like  his stand, or if it does not please the king, my lord, let the very  statue of the king, my lord, which I sent, stand.
I have captured the eunuch about whom the king, my lord, wrote to me. I am now occupied with Mar-Issar. As soon as we have completed our work, I will bring him the eunuch with me.
Whoever has a brother or someone inside the palace can rely on  him. I, however, have no one in the palace of the king, my lord, except  the king, my lord. I pray to Marduk and Šeru'a for the sake of the life  of the king, my lord.
To the king, lord of kings, my lord: your servant, Aplaya, the priest of Kurba'il. Good health to the king, my lord. May Adad, Šala, and Šarrat-nakkanti
the weavers have not given the clothing. Perhaps the king, my lord, will say: "From where did they issue them in the past?" They used to issue the work-quotas from  the palace, and the weavers from Arbela used to weave them.
The money is paid completely. That maid is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Halabiše or his sons or his grandsons, and seeks a lawsuit or litigation against Inurta-šarru-uṣur and his sons and his grandsons,
shall place 10 minas of silver and one mina of gold in the lap of Ištar of Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Inurta-šarru-uṣur shall cultivate and harvest the corn for Ila-eriba on 1 hectare of harrowed fallow-land in the village of smiths, plough it, and leave.
If he does not pay the field rental, he shall pay the yield  of the threshing floor for 1 hectare of sown land.
Nabû-šallim-ahhe shall bear liability to Inurta-šarru-uṣur for his camels,  his penalty until the 1st day the month of Tebet X.
1 homer 6 seahs of barley according to the seah of 8 'litres' belonging to Nur-šarru-uṣur, courtier of the New Palace, at the disposal of Aqru, son of Aya-šarru-ibni.
Whoever in the future, at any time, seeks a lawsuit or litigation against Puṭu-eši and his sons, whether Puṭu-heši or his sons or his prefect, shall give x mina of silver.
If Puṭu-eši hates his wife, the lady Al-hapi-mepi shall pay Puṭu-eši 10 shekels of silver and she can leave.
For as long as Puṭu-eši lives, the woman with her sons would be given a votaries of Ištar of Arbela.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Abdi-Kurra or his sons or his grandsons, and seeks a lawsuit or litigation against Puṭi-athiš, and his sons,
Even though the sons of Puṭi-athiš be 10 in number, Ahu-iddina shall be his eldest son, the heir of Puṭi-athiš.
1 mina of silver by the mina of Carchemish belonging to Pan-Issar-lamur, eunuch, at the disposal of Nergal-ila'i, son of Il-dalâ, from the town of Gabšuete.
Instead of interest on the silver the bedroom and the inner court  of his house in Nineveh are placed as a pledge.
One mina of silver by the mina of the king Ken-ahhe has given to Nabû-iqbi, and to Nurtî, and redeemed Nabû-rehtu-uṣur, his brother's son, and cleared him from claim.
On the 1st day of the month Tishri VII, Libluṭ, son of Urdu-Issar, shall bring the donkey mare with her young, and deliver them in the centre of Nineveh to Adad-bel.
Whoever in the future, at any time, contravenes, Aššur and Šamaš shall be his prosecutors. The treaty of the king shall call him to account.
10 shekels of silver belonging to Luqu, at the disposal of Sukki-Aya and at the disposal of Remut-ilani.
10 shekels of silver belonging to Kubaba-eriba, at the disposal of Issar-tariba, at the disposal of Šumma-ilu, at the disposal of Remanni-Issar,
15 shekels of silver belonging to Ululayu and belonging to Apladad-na'di, at the disposal of Sanṣuri, son of Sin-na'id.
8 shekels of silver belonging to Kiṣir-Aššur, at the disposal of Nargî, son of Šamaš-na'id, from Issete.
One mina of silver by the mina of Carchemish belonging to Amurrî, at the disposal of Zabinu, horse trainer of the rab-mugi.
10 shekels of silver, capital, first fruits of Ištar of Nineveh, belonging to Bel-lu-balaṭ, at the disposal of Mannu-ki-Arbail.
by the mina of Carchemish, regular offering of Aššur, belonging to Aššur-reši-išši, at the disposal of Zarutî, wine master of the New Palace, and at the disposal of Ululayu, deputy.
9 minas and 15 shekels of silver, regular offering of Aššur, belonging to Aššur-reši-išši, at the disposal of Zarutî, wine master, and at the disposal of Ululayu, deputy.
Envelope of 8 1/3 minas of silver, first fruits of Ištar of Arbela, belonging to Tuqunu-ereš, smith, at the disposal of Girittu, chariot maker.
He shall pay at the beginning of the new moon of the month of Tishri VII. If he does not pay, it shall increase by a third.
If she dies or if she flees, by a snake, scorpion, water or oil, the responsibility is upon his owner.
x minas of silver by the mina of Carchemish belonging to the harem manageress of the central city, are upon his son, at the disposal of Urdu-Issar.
Ubru-ahhešu, son of Urdu-Issar, is placed as a pledge at the disposal of the harem manageress of the central city.
30 shekels of silver, belonging to Ubbuku, belonging to Muškenu-la-ahi, at the disposal of Tuqun-Issar, bow maker of Aššur.
Nabû-nadin-ahi, his servant, is placed as a pledge. His tablet (= the  deed of the slave) remains valid (= with the owner of the slave);   his share has been taken instead of his tablet.
Instead of the silver, Belet-isse'a, maid of the harem manageress, shall serve Sinqi-Issar for life.
If tomorrow or the day after or at any time, whether the brothers of Lu-šakin or his people or his governor or his prefect or the mayor of his city comes  and
They shall make a 16 x long raft and give it instead of the silver in the month of Iyyar II.
11 shekels of silver of Ištar of Nineveh belonging to Šep-Issar, at the disposal of Kulu'-Issar, at the disposal of Dayyan-Kurbail.
In lieu of the interest he shall have the usufruct of an estate of 1 hectare 5 decares of field by the seah of 10 'litres'.
When he completes his years and places silver upon the corn-heap, he shall redeem his land. He shall pay straw and corn taxes as of the city.
On the first day of Month Sivan III, if he has not returned the slave whom Uqupu redeemed from the control of Menahim, Upuqu shall pay 2 minas of silver with its interest to Menahim.
on account of surety for the slave woman of whom he had said: "I most certainly will bring the surety" but whom he had not brought.
Lawsuit which Ninuayu, the king's eunuch, brought against Bel-šarru-uṣur on account of his servants.
If he brings his sureties and hands them over to Ninuayu, Ninuayu will pay 30 shekels of silver to Bel-šarru-uṣur, the ša šēpi guard.
Or if he (Bel-šarru-uṣur) is seen with La-teggi-ana-Issar, he (Bel-šarru-uṣur) will hand over the man and his fine.
30 shekels of silver, 10 homers of barley according to the copper seah of 9 1/2 'litres', belonging to Bel-iqiša, at the disposal of Nadin-ahhe.
5 minas of silver by the mina of Carchemish belonging to Nergal-šarru-uṣur, at the disposal of Nabû-šumu-iddina, son of Nabû-ra'im-ketti, scribe of the governor of Dur-Šarruken.
5 bread offering-tables including their huhurtu breads, 10 loaves of huhurtu bread of 1 'litre' each, with utensils, and 6 shekels of silver belonging to the Sibitti and belonging to Nabû-šarru-ukin, at the disposal of Ša-la-maše and at the disposal of Girittu.
The silver shall increase by a fourth. He shall pay the bread on the day that (Nabû-šarru-ukin) demands it.
3 homers of wheat according to the Judean seah, belonging to Aduni-ih'a, at the disposal of Attar-suri, servant of Padî.
10 shekels of silver belonging to Kiṣir-Aššur, cohort commander, at his disposal at the threshing floor for straw.
32 homers and 5 seahs of barley and one wagon-ox belonging to the crown prince, under the control of Bel-duri, governor of the crown prince, at the disposal of Nargî of the town Balaṭu.
On the 22nd day of the month of Iyyar II, Edu-šallim shall bring Apladad-killanni son of Riza. He shall give him to Gabbu-ina-qat-ili. If he is not brought nor handed over, he shall give a servant equal to his own servant.
Lawsuit of Nabû-šarru-uṣur, scribe, with Ahu-la-amašši, son of Dilil-Issar from Šabirešu, farmer, care of Ahu-uqur, son of Akkullanu, plough manager of the chief cupbearer, on account of the fine for the ox which Ahu-la-amašši stole from the estate of Nabû-šarru-uṣur.
A lawsuit which Aššur-šallim argued with Ṣalmu-ahhe, concerning Šulmu-ereš, the servant of Aššur-šallim.
Seal of Qibit-Issar, seal of La-teggi-Nanaya, seal of Mannu-ki-Adad, in all 3 men, owners of the man being sold.
, and shall return the money tenfold to its owner. He shall contest in his non-lawsuit and not succeed.
Kabar-il, royal bodyguard of the personal guard, has contracted and bought for one mina of silver by the mina of
Ninuayu, eunuch of the king, has contracted and bought him for one mina of silver by the mina of Carchemish.
Whoever, in the future, at any time, lodges a complaint or breaks the contract, shall pay x minas of silver to redeem the man.
the harem manageress of the central city harem of Nineveh has contracted and bought him for x minas of silver by the mina of Carchemish.
Whoever in the future, at any time, whether Belet-uṣalla or his sons or his grandsons or his brothers or any relative of his lodges a complaint or breaks the contract, and seeks a lawsuit or litigation against the harem manageress,
Zarpî, the harem manageress, has contracted and bought her for 1/2 mina of silver by the mina of Carchemish from Mannu-ki-Arbail.
Whoever in the future, at any time, lodges a complaint, whether Mannu-ki-Arbail or his sons, and seeks a lawsuit or litigation against Zarpî,
shall place 10 minas of silver and one mina of gold in the lap of Inurta residing in Calah, and shall return the money tenfold to its owner. He shall contest in his  non-lawsuit and not succeed.
Seal of Ahu'a-eriba, overseer of the household of the land of Barhaza, owner of the woman being sold.
the harem manageress of the city of Assur has contracted and bought her for half mina and 5 shekels of silver.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Ahu'a-eriba or his master, and seeks a lawsuit or litigation against the harem manageress,
shall place 10 minas of silver and one mina of gold in the lap of DN residing in Assur, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Šumma-ilani, treasurer, son of Kakkullanu, has contracted and bought her for x minas of silver from Remanni-ilu,
The money is paid completely. That woman is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Remanni-ilu or his sons or his brothers, and seeks a lawsuit or litigation against Šumma-ilani, his sons and his brothers,
shall place 3 minas of silver and one mina of gold in the lap of Belanu residing in Hirana, and shall return the money tenfold to its owners. He shall contest in his lawsuit not succeed.
Seal of Aššur-matu-taqqin, seal of Banû-amur, in all 2 men, sons of Puṭa-nuše, owner of the woman being sold.
Kakkullanu, cohort commander of the crown prince, has contracted and bought her for half mina of silver.
shall give 10 minas of silver and one mina of gold, and shall return the money tenfold to its owner. He shall contest in his non-lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Yamani or his sons or his brothers, and seeks a lawsuit or litigation
shall place x minas of silver in the lap of DN, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever breaks the contract shall give one mina of silver and one mina of gold to Ištar of Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Ṣalmu-ahhe, has contracted and bought her for 1 1/2 mina of silver by the mina of Carchemish from Se'-ayyali.
The money is paid completely. That woman purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Se'-ayyali or his sons or his grandsons or his brothers, and seeks a lawsuit or litigation against Ṣalmu-ahhe, his sons and his grandsons
Whoever in the future, at any time, breaks the contract, shall place x minas of silver and one mina of gold in the lap of Sin, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint or breaks  the contract, whether Nabû-šumu-lešir or his sons or his grandsons, and  seeks a lawsuit or litigation against Kakkullanu, his sons and his grandsons,
shall place 10 minas of silver and one mina of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Aššur-šumu-ka''in, cohort commander of the king, has contracted and bought them for one good horse.
Ninuayu, eunuch of the king, has contracted and bought the people from Abdî for half mina of silver by the copper mina.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Arbayu or his brothers, or his nephews, or any relative of his, and seeks a lawsuit or litigation against Ninuayu, and his brothers, and his nephews,
shall place 10 minas of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Salamannu, and his wife; Musukayu and his wife; Urdu-Inurta and 2 daughters; in all 7 persons,
shall tie 2 white horses at the feet Sin residing in Harran, shall return the money tenfold to its owners.
He shall return the money tenfold to its owner. He shall contest in his non-lawsuit and not succeed.
Whoever breaks the contract and lodges a complaint, shall give 20 minas of silver and x minas of gold to Sin residing in Harran, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Urdu-Issar, chamberlain, has contracted and bought them from Salmanu-imme for 1 1/2 minas of silver by the mina of the king.
Whoever in the future, at any time, lodges a complaint and breaks the contract whether Salmanu-imme or his sons or his  grandsons or his brothers or his nephews or
Whoever in the future, at any time, lodges a complaint, shall give x minas of refined silver to redeem the people.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Nabû-rehtu-uṣur or his sons or his grandsons or his brothers or his nephews or his prefect or any relative of his, and seeks a lawsuit or litigation against Nihtiešarau, her sons and her grandsons,
Kakkullanu, cohort commander of the crown prince, has contracted and bought her for 1/2 mina, for Tarhunazi, his servant, as a wife.
Whoever in the future, at any time, lodges a complaint or breaks the contract, whether these men or his sons or his grandsons or his brothers  or his (brothers') sons or their prefect, and seeks a lawsuit or litigation against  Kakkullanu, his sons and his grandsons,
Kakkullanu has contracted and bought her for half mina of silver as a wife for Ululayu, his servant, from Sukki-Aya and from his two sons.
, his wife, Martî, ditto, her daughter, 3 spans is her height, a total of 3 persons, servants of Adad-ahu-iddina —
Whoever in the future, at any time, whether Adad-ahu-iddina or his sons or his grandsons or his brothers or his nephews or
, lodges a complaint and breaks the contract and seeks a lawsuit or litigation against Mannu-ki-Allaya and his sons,
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Nabû-belu-uṣur or his sons or his grandsons, and seeks a lawsuit or litigation against Abdunu, his sons and his grandsons,
shall place 10 minas of refined silver and 5 minas of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Milki-nuri, eunuch of the queen, has contracted and bought them from Marduk-remanni for 2 minas and 10 shekels of silver.
Now they have come to an agreement. He shall hand over Kurra-dimri, the daughter of Attar-qamu, the scribe, to Šamaš-kenu-uṣur, the son of Samaku, in lieu of the blood money. He will wash off the blood. If he does not hand over the woman, they will kill him on Samaku's grave.
Whoever breaks the contract with the other party, shall pay 10 minas of silver. Aššur and Šamaš are his prosecutors.
Seal of Šarru-lu-dari, son of Ahû'a-eriba, horse trainer of the chief eunuch of the crown prince, owner of the house being sold.
A built house with its beams, 6 doors and well within, in all a house and a barn in its entirety in Nineveh adjoining Sin-šarru-uṣur, adjoining Kakkullanu, adjoining Kanunayu and adjoining Ṭusî —
The money is paid completely. That house purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Šarru-lu-dari or his sons or his brothers or his prefect or any relative of his, and seeks a lawsuit or litigation against Kakkullanu and his sons,
shall place 1 talent of silver and 10 minas of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Kukullayu has contracted and bought from Upaqa-ana-Arbail and from Šar-Issar for half mina of silver.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Upaqa-ana-Arbail or his sons or his grandsons, and seeks a lawsuit or litigation against Kukullayu, his sons and his grandsons, shall give 5 minas of silver.
A built house with its beams, one of its doors, the upper story together with an exit, adjoining the house of Ah-abû, adjoining the house of Sunaya, adjoining the house of Hana-huru —
Whoever in the future, at any time, breaks the contract, whether Bel-duri, the governor, or his brothers
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Sin-šarru-uṣur or his sons or his grandsons or his brothers or his nephews, and seeks a lawsuit or litigation against Nabû-nadin-ahhe,
shall place 10 minas of refined silver and x minas of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
The money is paid completely. That estate is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether Zabinu or his sons or his grandsons, seeks a lawsuit or litigation against Šarru-lu-dari, his son and his grandson,
shall place 10 minas of refined silver and one mina of pure gold in the lap of Sin residing Dur-Šarruken, and shall bring four harbakannu horses to the feet of Nergal, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
A built house with its beams and doors in Nineveh, a tool shed, a bedroom, a bathroom, a wedding pavilion, a storehouse, an upper story with 4 doors therein,
Adunu-dalâ, has contracted and bought it from these men — the share of their father's estate — for 12 minas of silver by the mina of the king.
The money is paid completely. That outbuilding is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint or breaks the contract, whether these men or their sons or their grandsons, and seeks a lawsuit or litigation against Kakkullanu and his sons,
shall place 10 minas of silver and one mina of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
A lot, 5 cubits long and 5 cubits wide adjoining the house of Mušezib-Nabû, adjoining the house of Nabû-mar-šarri-uṣur, adjoining a wall, and adjoining the house of Dadî  —
He shall return the money tenfold to its owner. He shall contest in his 'no-lawsuit' and not succeed.
In all a field, a vacant lot, and half a garden in Mera belonging to Aššur-belu-da'an, son of Nabû-uṣalla, horse trainer of the open chariotry —
Ešrayu, horse trainer of the ša šēpē guard, has contracted and bought them for 32 shekels of silver from Aššur-belu-da'an.
The money is paid completely. That field, vacant lot, half a garden are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Remut-Nergal, eunuch of the harem manageress, has contracted and bought for 8 minas of copper from Remut-ili.
The money is paid completely. That vacant lot is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether Remutti-il, or his sons, or his brothers, or his nephews
Bardî has contracted and bought it from Bel-šarru-uṣur for 5 1/2 minas of silver by the mina of the king.
The money is paid completely. That house and vacant lot are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether Bel-šarru-uṣur or his sons or his grandsons or his brothers or his nephews, seeks a lawsuit or litigation against Bardî, his sons and his grandsons,
shall place one mina of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future or at any time, lodges a complaint and breaks the contract, whether Pašî or his sons or his grandsons, and seeks a lawsuit or litigation against Ṣalmu-ahhe, his sons and his grandsons,
Seal of Urdu-Issar, seal of Amurrî, seal of Ululayu, bow maker from Donkey Driver Town, owners of the field being sold.
shall give one mina of pure gold to Ištar, Lady of Arbela, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever breaks the contract shall pay the barley at the threshing floor to Nabû to redeem the land.
Adjoining the field of Nabû-šapik-zeri, adjoining the field of Bel-ibni, adjoining the field of Abi-ṭab,
adjoining the field that Nabû-šapik-zeri bought from Ammini-il and from Abi-ṭab, adjoining the road to Issete, adjoining the mountain, adjoining the field of Abi-ṭab.
Whoever in the future, at any time, whether Abi-itî or his sons or his brothers or his nephews, seeks a lawsuit or litigation against Dayyan-Kurbail saying: "It is the field of our father",
shall tie 2 white horses at the feet Aššur, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Whoever, in the future, at any time, breaks the contract, whether these men or their sons or their grandsons or their brothers or any relative of theirs, and seeks a lawsuit or litigation against Bel-
Whoever in the future, at any time, lodges a complaint or breaks the contract, whether these men or their sons or their grandsons, and seeks a lawsuit against Kakkullanu, his sons and his grandsons,
Whoever in the future, at any time, lodges a complaint, whether Ṣilli-Aššur-allak or his sons or his grandsons, and seeks a lawsuit or litigation against Nabû'a and his sons,
The money is paid completely. That field is purchased and acquired. Any lawsuit or litigation is void.
, stone structure, and grazing land are purchased and acquired. Any revocation, lawsuit or litigation is void.
All together x hectares of field in cultivation by the copper seah of 9  'litres,' a threshing floor, together with a house in Farmer Town —
The money is paid completely. That field, house, and threshing floor are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether Ubru-šarri or his sons or his brothers, lodges a complaint and seeks a lawsuit or litigation against Nergal-ahu-uṣur and his brothers,
Seal of Lulabbir-šarrussu, son of Marduk-šarru-uṣur, owner of the field, threshing floor and garden being sold.
an estate of 1 hectare of field adjoining the field of Aššur-ila'i, adjoining the field of Kakkullanu,
an estate of 5 decares of field adjoining the field of Kiṣir-Aššur, adjoining the field of Kakkullanu,
an estate of 8 decares of field adjoining the field of Kiṣir-Aššur, adjoining the field of Kakkullanu,
an estate of 1 hectare 1 decare of field adjoining the main wadi, adjoining the field of Ubru-Nabû,
an estate of 7 decares of field adjoining the field of Aššur-matu-taqqin, adjoining the field of Kakkullanu,
an estate of 3 decares of field adjoining the side road to the village of Diqarati, adjoining the field of Ubru-Nabû,
an estate of 8 decares of field adjoining the side road of the village of Diqarati adjoining Arbitehi,
Kakkullanu, cohort commander has contracted and bought from Lulabbir-šarrussu for 3 minas of silver.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Lulabbir-šarrussu or his sons or his grandsons, and seeks a lawsuit or litigation against Kakkullanu and against his sons and  against his grandsons,
shall place 10 minas of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his non-lawsuit and not succeed.
The money is paid completely. That field, house, threshing floor, garden and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether Aššur-zeru-ibni or his sons or his grandsons or his brothers, seeks a lawsuit or litigation against Nabû-šumu-ibni and his sons,
shall give 5 minas of refined silver and 2 minas of pure gold to Ninurta, shall give one talent of tin to the governor of his city, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
an estate of x hectares of land according to the seah of 8 1/2 'litres',  a house, a threshing floor
The money is paid completely. The house, field, garden and the people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Kulkulanu, cohort commander, has contracted and bought them from Zeru-ukin, son of Bel-duri, for 3 minas of silver.
The money is paid completely. That garden and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Zeru-ukin or his sons, his grandsons or his brothers, his nephews or his prefect, his cohort commander or his  neighbour, the mayor of his city or any relative of his, and seeks a lawsuit or litigation against Kulkulanu, his sons, his grandsons and any relative of his,
shall place one talent silver and 5 minas of gold in the lap of Ištar  residing in Arbela, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
The money is paid completely. Those people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Milki-nuri, eunuch of the queen has contracted and bought them from Na'id-Aššur and from Qurdi-Issar-lamur for x minas of silver by the mina of the king.
The money is paid completely. That land and people are purchased and acquired. Any revocation, lawsuit or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether these men or their sons or their grandsons or any relative of theirs or
shall place x minas of silver and x minas of gold in the lap of Ištar of Arbela, and shall return the money tenfold to its owner.
Whoever in the future, lodges a complaint and breaks the contract whether NN or his sons or his grandsons, and seeks a lawsuit or litigation against Sin-na'id, his sons and his grandsons,
Whoever in the future, at any time, lodges a complaint, shall return the money tenfold to its owners.
The money is paid completely. That orchard is purchased and acquired. Any revocation or litigation is void.
ute, adjoining the village of Lu-ahhe, and adjoining the village of Dakanâ and the village of Zarutî —
The money is paid completely. That village is purchased and acquired. Any revocation, lawsuit, or litigation is void.
shall place one talent and a mina of silver in the lap of Ištar of Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
whether NN or his son or his brothers or any litigant of his or his  prefect, seeks a lawsuit against Sin-ašared, and against his sons,
Whoever in the future, at any time, lodges a complaint, whether Mar-suri or his sons or his brothers,
they shall scatter for him 3 seah of cress as far as the city gate and he shall pick it up with the tip of his tongue until he fills up a 'litre',
he shall tie four harbakannu horses to the feet of Nergal and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Marduk-šarru-uṣur or his sons or his grandsons or
shall place 5 minas of silver and x minas of gold before Ištar residing in Arbela, shall tie white horses at the feet of Aššur, shall bring four harbakannu horses to the feet of Nergal, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Aššur-šallim-ahhe has contracted and bought them from Garruṣu for one talent and 3 minas of copper.
Whoever in the future, at any time, lodges a complaint or breaks the  contract, whether Bessi-na'dat or his prefect or his governor or any relative  of his or  the mayor of his city, and seeks a lawsuit or litigation against  Bel-duri and his sons and his grandsons, shall place one talent of refined  silver and one mina of pure gold in the lap of Ištar residing in Nineveh, shall return the money tenfold to its owners. He shall contest in his  lawsuit and not succeed.
Whoever in the future, at any time, lodges a complaint, whether Remanni-ilu or his sons or his grandsons, and seeks a lawsuit or litigation against Aššur-duru-uṣur and his sons and his grandsons,
Whoever breaks the contract whether these men, or their sons, or their grandsons, or their  nephews, or their relative, or
Whoever in the future, at any time, whether those men or their sons or their grandsons or their brothers or their labour-duty superior, seeks a lawsuit or litigation against Kandalanu and his sons and his grandsons and his brothers (a lawsuit or litigation),
shall place one mina of refined silver and one mina of pure gold in the lap of Adad residing in Dur-Illil, shall give one talent of tin to the chief cupbearer, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, whether these men or any relative of theirs or their cohort commander, breaks the contract and seeks a lawsuit or litigation against Šar-Nergal-allak,
The money is paid completely. That field is acquired from its owner for a second time. Any revocation, lawsuit, or litigation is void.
shall pay x minas of silver and x mina of gold to Aššur, and shall return  the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, breaks the contract, whether NN,  or his sons or his grandsons, or his brothers, or any relative of his, or his  neighbour
In lieu of his debts he has given his daughter to Zabdî. That woman is purchased and acquired. Any revocation, lawsuit, or litigation is void.
shall place 10 minas of silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
He shall return the money tenfold to its owner, he shall contest in his 'no-lawsuit' and not succeed.
Whoever in the future, at any time, breaks the contract, shall give x minas of silver, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
shall place x minas of silver and 10 minas of gold in the lap of Aššur residing in Ešarra, shall place x mina of silver and one mina of pure gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners.
The money is paid completely. This woman is purchased and acquired. Any lawsuit, or litigation is void.
Whoever breaks the contract, shall give 5 minas of silver, and shall  return the money tenfold to their owner. He shall contest in his lawsuit  and not succeed.
he shall return the money tenfold to its owners. He shall contest in his 'no-lawsuit' and not succeed.
He shall pay 10 minas of silver and one mina of gold, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
Ṣirî, the owner of the blood money, whom Silim-ili killed. lt is their liability: be it his (Ṣirî's) wife, be it his brother, be it his son, or whoever among them first "arises" (i.e. shows up). They (i.e. one of them) shall pay the blood money.
Whoever in the future, at any time, wants to collect the king's tax from Ba'ti-yabatu — may Aššur, Sin, Šamaš, Bel, Nabû, gods of the king, call him to account.
an estate of 2 hectares 3 decares of field, a lot, adjoining a wadi, adjoining Kiṣir-Aššur, adjoining the plain, adjoining the field of Ubru-Nabû, adjoining the field of Kiṣir-Aššur,
an estate of 7 decares of field adjoining the road that leads to Hašanu, adjoining the field of Gir-Aya, adjoining the field of Kakkullanu,
Kakkullanu, cohort commander of the crown prince, has contracted and bought it from Remanni-Illil for 12 shekels of silver for a number of years.
Seal of Urdu-Issar, son of Urdu-Aššur, from the town of Kankanu, owner of the field being sold for a number of years.
An estate of 1 hectare of field by the seah of 8 'litres,' in cultivation, adjoining the field of Susî, adjoining the side road of Dunni, adjoining Aššur-bessunu —
Seal of Šamaš-balliṭanni, seal of Urdu-Issar, in all 2 sons of Abu-eriba, from Qurubi, owners of the field, house, threshing floor, orchard, grazing land and well being sold for a number of years.
in all 20 hectares field by the seah of 9 'litres', a house, threshing floor, garden, grazing land and a well in Qurubi —
Kakkullanu, cohort commander, has contracted it and he shall have the usufruct of the field for a number of years, for 3 crop years and 3 fallow years, in all 6 years, in lieu of one mina of silver.
The village of Bahaya in its entirety including its fields and 1 farmer with his people in the district of Lahiru —
Milki-nuri, eunuch of the queen, has contracted and bought it from Atar-ili for x minas of silver by the mina of Carchemish.
The money is paid completely. That village is purchased and acquired. Any revocation, lawsuit or litigation is void.
Whoever in the future, at any time, breaks the contract, shall place 5 minas of pure gold and 20 minas of refined silver in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners.
Whoever in the future, at any time, breaks the contract shall place x mina of refined silver and x mina pure gold in the lap of Mullissu, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Milki-nuri, eunuch of the queen, has contracted and bought them for x minas of silver by the mina of the king.
The money is paid completely. That house, land, and people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
shall place x minas of silver in the lap of DN of Nineveh, and shall  return the money tenfold to its owner. He shall contest in his non-lawsuit  and not succeed.
shall give x mina of silver and one mina of gold to Ninurta, and shall return the money tenfold to its owners.
shall burn his first born son at the sacred precint of Adad, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
Whoever in the future, at any time, whether Bullalu or his sons or his grandsons, seeks a lawsuit or litigation against Se-Haya,
shall eat one mina of plucked wool, shall drink a full agannu vessel of the tanner's paste, shall place 2 minas of refined silver and one mina of pure gold in the lap of Ištar residing in Nineveh, shall pay a talent of tin to the governor, shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
te-Šer, son of Lubur-pî, the guarantors of Šer-idri, shall pay in full these accounts to Nusku-šarru-uṣur in Nineveh.
shall place x mina of silver and one mina of gold in the lap of Nikkal, shall tie x white horses at the feet Sin of Harran, and shall return the money tenfold to its owner. He shall contest in his lawsuit and not succeed.
shall place one mina of refined silver and one mina of pure gold in the lap of Ištar of Nineveh. He shall contest in his lawsuit and not succeed. He shall return the money tenfold to its owners.
Whoever in the future, at any time, lodges a complaint, whether Upaq or his sons or his brothers or any relative of his or his prefect or his labour-duty superior, and seeks a lawsuit or litigation against Bel-Harran-beli-uṣur or his son
In all, an estate of 11 hectares of land, threshing floor, and a garden of an ox in Hulî of the domain of the commander-in-chief —
Whoever in the future, at any time, breaks the contract whether Inurtî or his sons or his grandsons, and seeks a lawsuit or litigation against  Urdu-Inurta and his grandsons,
shall place x minas of refined silver and one mina of pure gold in the lap of Inurta residing in Calah, shall tie 2 white horses to the feet of Aššur, shall bring four harbakannu horses to the feet of Nergal, and shall return the money tenfold to its owner. He shall contest  in his lawsuit and not succeed.
One mina and 4 shekels of silver, capital, belonging to Buraqâ, at the disposal of Ah-abu, royal bodyguard.
He shall pay the silver on the 30th day of the month of Tishri VII. If he does not pay, it shall increase 4 shekels per month.
He shall pay the silver in its original amount on the 30th day of the month of Tishri VII. If he does not pay, it shall increase 4 shekels of silver per month.
The money is paid completely. That threshing floor is purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, whether these men or their sons, seeks a lawsuit against Šulmu-šarri and his sons,
shall give one mina of silver and one mina of gold to Ninurta residing in Calah, shall give 1 one talent of tin to the governor of his city, and shall return the money tenfold to its owners.
He shall pay the silver in its original amount in Tammuz IV. If he does not pay, it will increase by 1/2 shekel.
Nabû'a has contracted and bought him from Sangû-Issar for one mina of silver by the mina of Carchemish.
The money is paid completely. That man is purchased and acquired. Any lawsuit or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks  the contract, shall return the money tenfold to its owners. He shall contest  in his lawsuit and not succeed.
shall eat one mina of wool and drink one 'litre' of tanner's paste and  place x mina of refined silver and x mina of gold in the lap of Ištar residing in Nineveh, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
He shall pay at the threshing floor of the city of Argasu. If he does not pay, it shall increase by 5 seahs per homer.
A share of the paternal estate, with an exit, 13 cubits its length, 8 span its width in the city centre of Nineveh
The money is paid completely. Those fields are purchased and acquired. Any revocation, lawsuit, or litigation is void.
The lot above the house of the crown prince, a storehouse, a workroom above the storehouse, this is the share of Remanni-Aššur and Aššur-reši-išši.
The money is completely paid. That field is purchased and acquired. Any revocation, lawsuit, or litigation is void.
1 1/2 mina of silver, capital, the accounts of Nabû-reši-išši, at the disposal of Gabbu-ilani-ereš.
Seal of Lu-šakin son of Sariuni from the city of Bit-abi-ilaya, owner of the land being sold for a number of years.
has contracted and bought for one mina 15 shekels of silver by the mina of Carchemish from Ubru-Nabû.
Whoever in the future, at any time whether Ubru-Nabû, or his sons,  or his grandsons, or his brothers, or his nephews, seeks a lawsuit or  litigation against Ah-abû, his sons, his grandsons and his brothers,
shall place 10 minas of refined silver and one mina of pure gold in  the lap of Ninurta residing in Calah.
shall place x minas of refined silver and x minas of pure gold in the lap of Ištar residing in Nineveh, shall tie two white horses at the feet  of Aššur, and shall bring four harbakannu horses at the feet of Nergal.
The money is paid completely. The house, orchard, field and the people are purchased and acquired. Any revocation, lawsuit, or litigation is void.
The money is paid completely. That house and field are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint, whether Ahi-qam or his son or his grandsons
whover seeks a lawsuit against NN, his sons, or his grandsons shall return the money tenfold to its owner.
Seal of Zabdî, mounted archer, son of Hati-il from the village of Nabû-šimanni, care of Nabû-balassu-iqbi, prefect, owner of the land, house, threshing floor, orchard and well being sold.
An estate of 20 hectares of land by the seah of 8 'litres' by the Assyrian 'litre', in cultivation, in the estate Nabû-šimanni,
An estate of one decare, an orchard adjoining Marduk-nadin-apli, adjoining Am-kinu, and well in the middle of the orchard.
Asalluhi-šumu-iddina, cohort commander of the ša šēpi guard of the palace, son of Asalluhi-ahhe-iddina, chief judge, has contracted and bought for 1 1/2 minas of silver by the mina of Carchemish.
The money is paid completely. That field, house, threshing floor, orchard and well are purchased and acquired. Any revocation, lawsuit, or litigation is void.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Zabdî or his sons or his grandsons or his brothers or his nephews, and seeks a lawsuit or litigation against Asalluhi-šumu-iddina, his sons and his grandsons,
Asalluhi-šumu-iddina, cohort commander of the ša šēpi guard has contracted and bought for 10 minas of silver.
Whoever in the future, at any time, lodges a complaint and breaks the contract, whether Sukki-Aya or his sons or his grandsons or
shall place one mina of refined silver in the lap Ištar residing  in Nineveh, and shall return the money tenfold to its owners. He shall  contest in his lawsuit and not succeed.
One mina of silver by the mina of the king Kin-ahhe has given to Nabû-iqbi and to Nurtî, and has redeemed Nabû-rehtu-uṣur, the son of his brother, and cleared him from claim.
The money is paid completely. The field, house, threshing floor and orchard are purchased and acquired. Any revocation, lawsuit, or litigation is void.
shall give 10 minas of silver to Adad residing in Harran, and shall return the money tenfold to its owners. He shall contest in his lawsuit and not succeed.
have got scared and gone to the other side of the river. Nobody is left on this side of the river."
I heard it being reported of the king, my lord: "The king has been blocked and is going away," so I went with Aššur-belu-taqqin as far as the town Dar
Concerning the people of Šamaš-ila'i the servant of Aššur-belu-taqqin about whom the king, my lord, wrote to me through Abi-Se', I have inquired and investigated, and it is said that Adad-remanni has made them
I have written to Lutû, telling him to deliver the traitors, and he responded: "Come; let you and me go and bring them out together." I fear the king; what is it that the king commands?
Concerning what the king, my lord, wrote me: "Give master builders to the magnates who have no master builders; let them
!" — there are six master builders with me, and we are doing the king's work. From the beginning I have constantly been writing to Badâ and Lansî: "Everybody should bring a master builder for his work assignment, not one master builder should be missing!"
The king, my lord, knows that there is a runaway master builder, a Kassite, in our presence. I have now brought the six master builders and the Kassite with me. If I give one to Badâ and one to Lansî, there will be four only at my disposal to do the work.
Let them send the Kassite to the official of Lansî: "Is he a master builder of yours?" If he is, let the king, my lord,
To the king, my lord: your servant Il-yada'. Good health to the king, my lord! The land and the forts of the king my lord are well. The king, my lord, can be glad.
Bel-udu'a, the messenger of Eṭiru the prelate, who has once or twice visited the king, my lord, has now come and said: "I have been sent to the Palace
The Chaldean Nabû-ušallim, whom I sent to the king, my lord, was said to be with the prefect of Nugul. Now then I am sending him in charge of my messenger to the king, my lord.
To the king, my lord: your servant Šamaš-belu-uṣur. Good health to the king, my lord! The city of Der and the fort are well.
Concerning the Mandireans about whom the king, my lord, wrote to me: "They may live in the fort with you but be on the alert because of them" — if I were not on the alert and if I did not stand and keep watch over the fort, would I not die?
To the king, my lord: your servant Aššur-belu-uṣur. Good health to the king, my lord! The land of the king, my lord, is well.
eans, but the Bit-Kapsians rounded up x lone horses in an ambush and killed them. I fear the king, so I did not bring back a single lone horse out of them.
Now, the village managers of Nalhiti went out to the ploughs with four lone horses, and again they came and killed them. Now then, they have applied force already five or six times. I fear the king; what is it that the king commands?
Now then I am writing to the king, my lord; what is it that the king, my lord, commands regarding these
Perhaps the king, my lord, will say: "What is the news of the king of Elam?" He entered Bit-Bunakki on the 11th of Tammuz IV, left it on the 13th, and went up to the mountain. My messenger has written to me as follows:
A town called Burati, one of his forts outside the house of Daltâ, has turned hostile against him; he is going there, and will either pacify it or bring them down through battle. From there he will march to Ellipi against the son of Daltâ.
As for me, I am working on the fort and constructing the outer wall. I have demolished the southern and eastern directions and bricked them up again, but have not yet finished the work; I made both 50 layers high. I am now bricking up the northern and western directions.
with him instead of me and does not speak with me. Now he has been inciting the men, saying: 'I will
and run away to the king. Let the king swear to me in the name of god; if and when the king comes to Chaldea, the king should give me all the people of mine whom I shall conquer.'"
They are of tribute. He wrote to me repeatedly: "Let them come and pass them through!" I wrote to him that they should graze here, but he insisted: "While my lord is in Meturna, let them come and pass them through!"
So I sent x soldiers from here, saying: "Let them pass them through." They had covered one league of ground from Der, when he sent word and had them returned, saying: "The enemy is attacking them." The soldiers went back and stayed five days in Der, until his heart told him it was safe and he allowed them to pass them through.
I am sending the whole story of his that he wrote in his letter to Balassu, the scribe of the king, my lord, in the hands of this commander of outriders
The whole country has turned its face towards the king, my lord, saying: "We are the king's servants."
about which the king, my lord, wrote to me: "The houses which are being built should be coated with bitumen as in Baqarru" — the king, my lord, knows that winters (lit. snow and ice) are very severe here. Burnt bricks do not remain whole but disintegrate. Therefore we have built the houses of mud-bricks.
, and the king, my lord, blames me! May the king, my lord, write to Nabû-belu-ka''in that they should not squander
On the day when Bel-ila'i and Aplaya bring the dependents who have been bought for money now, along with the dependents of those captives who fell to me from Arrapha
And right now the chief eunuch will go with them to Urzuhina. He is reviewing them. Before they go, Lansî
To the king, my lord: your servant Nabû-belu-ka''in. Good health to the king, my lord! The land of the king my lord is well.
To the king, my lord: your servant Šarru-emuranni. Good health to the king, my lord! The pack-animals and the servants of the king are well.
The king, my lord, wrote to me: "Be very attentive!" At the command of the king, my lord, I have gathered the servants of Bit-Dakkuri and claimed authority over them.
, saying: "They should do as I command, the house of my lord should not exercise authority over them."
are city-dwellers; they stand before us and say: "If Nabû-taklak is to govern us, we shall go to the king, our lord;
Concerning the messenger of the son of Zerî about whom the king, my lord, wrote to me: "Speak kindly with him;
To the governor, my lord: your servant Nabû-duru-uṣur. Good health to my lord! The city of Der and the fort are well.
I have written to the governor, my lord; let my lord do as the governor, my lord, finds acceptable. The messenger should not tarry; let my lord quickly give him orders, and let him come here.
Concerning the Kulumaneans about whom the king, my lord, wrote to me: "Speak kindly with them" — I have spoken kindly with them
The king, my lord, should know that these Itu'eans are no more  coming to me! Il-yada' has deported them from my presence. They should  call him to account for them. I have sent my messenger, who came from his  presence, to the king, my lord; the king, my lord, should question him.
The work is a great burden on us. Because of the king our lord's work we have not come and submitted a report to the house of our lord.
Concerning Natan and Mannu-iri about whom the king, my lord, wrote to me: "What are the matters that
News of the king of Elam: my messenger whom I sent to Elam went to the town Burati. On the xth day he returned with this report:
there. If I hear that the king is coming to Der, I shall transport them, bring them in, and construct towers with them. Whatever is left over, I shall keep soft with water.
, if I am in Meturna" — until my messenger came from my lord's presence, did he say that the governor is in Meturna? I did not raise any provisions for the expedition, thinking: "I will send them to my lord." Surely, my lord, within 5 or 6 days my lord will go either to Assyria or to the enemy country, O my lord. Let my lord quickly give orders to Meturna, Zabban and Dur-Bel-ila'i, and let my messenger quickly fetch provisions from there posthaste to my lord!
Now then I am writing to the king, my lord; let the king, my lord, do whatever he finds acceptable.
They should have sent me a sealed order according to the writing-board, and I would have given the barley accordingly, wherever it is.
To the king, my lord: your servant Il-yada'. Good health to the king, my lord! The land and the forts of the king, my lord, are well. The king, my lord, can be glad.
As the king, my lord wrote to his servant, in this very way we shall speak with them and encourage them.
To the king, my lord: your servant Nabû-balliṭanni. Good health to the king, my lord! The land of the king my lord is well.
Now then my messenger is taking him to the king my lord's presence. Let him speak before the king, my lord, whatever
I have put the hands and feet of Nabû-ašared in irons and am herewith sending him to the king, my lord.
To the king, my lord: your servant Il-yada'. Good health to the king, my lord! The forts and the land of the king my lord are well.
in your hands. The king should hear what I have to say." Now then I am sending him to the king my lord's presence. Let the king, my lord, question him.
Concerning what my lord, wrote to me: "Be on the alert until the god has entered the inner sanctum, and let your guard be strong" —
about which the king, my lord, wrote to me: "Let them excavate it and remove it downwards" — on the xth day it rained there for the first time, and just now hail has fallen from the midst of the sky.
and see for himself that it is beyond my power, and let the king my lord support me. If it is beyond my power, the king my lord himself should see it.
To the king, my lord: your servant Nabû-duru-uṣur. Good health to the king, my lord! The city of Der and the fort are well.
ever since the gods delivered them into the king's hands, deserters have been escaping to our side from their midst.
To the king, my lord: your servant Mannu-ki-Ninua. Good health to the king, my lord! The land of the king my lord is well.
Concerning what the king, my lord, wrote to me: "Go to Media with the magnates!" — I went with them. The gods of the king provided peace, and we returned safely.
I am now here in Kar-Šarrukin. I am building the grand hall with whatever bricks have been glazed, and we are cultivating the arable fields and doing our work. The king, my lord, can be glad.
Also, on the first day the magnates fetched from outside whatever bricks were left there, and delivered them to me.
A bodyguard should be appointed in the service of the scribe and the recruitment officers, to fetch and give them their men. The king, my lord, knows that the horses under me have died. The king should quickly send one of their riding-horses under me.
The trainees came with me and I appointed them in the service of the recruitment officers. Should the king, my lord, wish to summon them, they are in Calah at the disposal of the recruitment officers.
To the king, my lord: your servant Mannu-ki-Ninua. Good health to the king, my lord! The land of the king my lord is well. The Medes around us are peaceful, and we are doing our work.
Concerning what the king, my lord, wrote to me: "Go to meet Šarru-emuranni, he will entrust you the son of Ludû. No human being must see him until you have brought him into Kar-Šarrukin!" — I went into the Pass to meet him, and he entrusted the son of Ludû to me. Nobody saw him before I had brought him into Kar-Šarrukin.
Concerning the people of NN about whom the king, my lord, wrote to me, I have written to the son of Irtukkanu. If he sends the people, I shall send them to the king, my lord. If not, I shall write to the king, my lord, whatever it is.
Concerning the Zabgagaeans about whom the king, my lord, wrote to me: "Inquire and observe their comings and goings, and write to me!" — they have now returned from the house of Daltâ, entered Kuluman with their brothers, and are staying there.
And when I went and concluded a treaty with the Kulumaneans, and pacified them, they too (= the Zabgagaeans) made peace with them. They appealed to me on account of Zabgaga, saying: "Return our city-lord and install him over us!" I told them as the king, my lord, had written to me:
from my presence. I dressed them in purple garments, put silver bracelets on their wrists, and said to them as follows:
"Just as you previously stood at the disposal of Nabû-belu-ka''in, found out whatever there was to report and told it to him, in like manner stand now at my disposal and send me whatever news of the Medes you hear! I shall protect you just as Nabû-belu-ka''in protected you and shall say a good word about you before the king, my lord."
And they said to me as follows: "The king ordered us to stand at the disposal of the governor of Kar-Šarrukin, so we shall now stay at your disposal. We are the king's subjects."
and by deserters, and send it to me" — I have already given over to the king, my lord, the horses of the deserters of last year. This year seven horses have deserted to me.
are in his charge, and the horses are in charge of the prefects of the recruitment officers and of the scribe.
Let the king, my lord, make it crystal-clear to them that they must bring the men and horses to me. Not one recruitment officer should be late. Let them quickly bring the men and horses to me.
Concerning Nabû-šumu-iddina and Nabû-eriba, the physicians about whom I spoke to the king, my lord, now then I am sending them care of my messenger to the king my lord's presence. Let them enter the king my lord's presence, and let the king my lord speak with them. Truly, I have not disclosed nor told them where the king, my lord, is sending them.
Šamaš-belu-uṣur wrote to me from Der: "Should we really not put any inscriptions in the walls of the temple?" I am now writing to the king, my lord: let one inscription be written and sent to me as a model, and let them write the rest according to it and put them in the walls of the temple.
Nabû-zeru-ibni, the Ru'uean eunuch whom the king, my lord, returned from Damascus from the service of Bel-duri and sent to Abdudu to Bel-
when Merodach-Baladan heard of his having come, he had all his brothers brought before him, and spoke with them as follows: "Now that his brother has come, you will run away to him!" They said to him, "Why should we run away? This brother of ours who has come is on the other side. He came, but he will go back again."
They are not assembled and have not yet sent their messenger and intentions to him, thinking, "If we sent it and the king then defeated Merodach-Baladan, and if these words reached the king's ears
Concerning the cavalrymen of Nibê about whom the king, my lord, wrote to me, we were already in Media when the letter of the king, my lord, came to me.
We watched for the gods on the 29th day. There were clouds in the sky, and therefore we did not see anything. However, my messenger who has been staying in the presence of Marduk-šarru-uṣur has now
Concerning the people and the goods of Nabû-ahhe-iddina about which the king, my lord, gave me orders,
I met a messenger from Parsua who told me: "The Zalipaeans have come forth; they have come forth with 100 horses in their hands. Four men from among them ran away to the desert and came to Nikkur, where they said: 'We have brought horses from our country, but the Mannean has detained them inside his country.'"
I am now writing to the king, my lord: Let the king, my lord, send a bodyguard to listen to what the Zalipaeans have to say. Perhaps they will bring the horses out.
Concerning what the king, my lord, wrote to me: "Why have you appropriated towns and fields of Il-yada' in the province of Arrapha and in Šamaš-naṣir?" — what towns of his have I taken in the province of Arrapha?
As to Šamaš-naṣir, did I not appeal to the king, my lord, that it be given to him? The king, my lord, however gave Šamaš-naṣir to me, saying: "Give him a town in its stead." The town I gave him lies right ahead of his city. Is Šamaš-naṣir as much at my disposal? And he is appropriating its villages!
If the king, my lord, commands, I will choose a town, and he can go and enter it, and return this town.
For 15 days in Tishri VII I was in the presence of the king my lord, and he was there too. He should have appealed while I was there, and we should have spoken with each other. Why did he appeal to the king only when I had come here?
Now the king, my lord, should write to Il-yada' that he come to the review. I shall come too and bring my witnesses with me. Nashur-Bel should come and arbitrate between us. Let us litigate with each other, and let the king decide between us.
As to Sumaya about whom the king, my lord, wrote to me: "A servant of Il-yada' from Mandiru has gone with him, let him gather his brothers and then go away" —
The letter which the king, my lord, sent to me, saying: "Dispatch a copy of it to Nabû-iqiša, and let him copy it and dispatch it to the royal delegate of Araši" — the letter of his which he dispatched has disappeared from the hands of his messenger, and nobody knows
I went as far as Meturna with Il-yada', passed those people through, returned, and met Balaṭî on the 9th day in Dur-Bel-ila'i. Now then I am going where the king, my lord, sent me to. I have sent word, and my king's men are on the alert.
To the king, my lord: your servant Marduk-šarru-uṣur. Good health to the king, my lord! The land of the king my lord is well.
Concerning the news of the district, they told me previously: "Ašpa-bari has told Kibabiše and Dasukku: 'The king gave Ellipi to me and I shall enjoy it. He gave Šingibutu to Marduk-šarru-uṣur. It is your towns that have been snatched away. If you want to fight, do so, or leave it; I am not involved in it.'" He spoke thus before the people of the country.
Now Kibabiše and Dasukku are constantly running about opposite me with a hundred cavalrymen. The king, my lord, knows that their own cavalrymen are only twenty in number; x of them are Lutû's, and the rest of the cavalrymen are Ašpa-bari's. They do not openly show that they are running around with them.
Concerning the barley rations about which the king, my lord, wrote to me, I have put aside 1,000 homers of barley and deposited it in the town Saba
In all 12 able-bodied men, one son of 5 spans, two sons of 4 spans, one son of three spans, one suckling son, 15 women, two daughters, all told 35 men and dependents. Five out of them are missing; three have been sold for money to Babylon. What has been given to the house of Il-yada' we don't know.
However, there is definitely only one servant of his among all these people. As for the rest, the king, my lord, may ascertain by inquiring that they are not servants of his.
I got afraid of punishment when the king, my lord, wrote to me: "Should you lose even one of them, know that you shall bear the blame on account of all of them," so I am bringing out and giving away all of them.
We bear the responsibility for Darati. We shall bring Sa'eru and whatever men are loyal to him into the city by means of tunnels, capture Darati and give it to Marduk-šarru-uṣur. Let them work on the houses. At a house which lends itself to the work we will cut a tunnel inside, and we shall bring in the men through it. They should work on the houses of Eriba and Sîn-duru-uṣur.
After one of them has by studied words entered Darati, we shall bring the men in through the tunnels and capture the city. As to one of them who lends himself to the work, he should go and enter Darati. Let Marduk-šarru-uṣur come at late night and surround the wing of Atâ."
He says there are no men who are not loyal to Sa'eru in Sapiku's house. He says Merodach-Baladan will not come to their help.
To the king, my lord: your servant Nergal-eṭir. The best of health to the king, my lord! The land of the king is well. The king, my lord, can be glad indeed.
To the king, my lord: your servant Nergal-eṭir. The very best of health to the king, my lord! The land of the king is well. The king, my lord, can be glad indeed.
The messenger of Daltâ has left for the king, my lord. There are x horses in his charge. He is accompanied by a dispatch rider.
The royal offerings, 40 bulls and sheep for the rites in Babylon, which the king had imposed upon us — last year we gave them in Nisan I, but the king, my lord, said: "Give them in Tishri VII."
Now then the bulls and the sheep are available, but they have not been brought because of the cold and the swollen rivers. As the king himself said, let us deliver them in Tishri VII. But, should we bring them down now, they will have to slaughter the sheep. What is it that the king, my lord, commands?
As soon as the king comes to Babylon, I shall come with one chariot to pay my respects to the king.
Concerning what the king, my lord, wrote to me: "Set out with your troops and tribute, and come" — I shall do my best to set out with the troops and tribute, but because of the snow I had to leave one chariot that came with me in Bit-Hamban. The king knows that there is very much snow.
Moreover, the recruits, chariot fighters, and all their king's men who were dragging the tribute, are
As to these mules which the king imposed upon me, I keep sending to Bit-Kari and they are looking for them, but there are none.
Concerning the troops about which the king wrote me: "Let them go with you" — I am myself setting out right now, and have issued orders to the major-domo to set out with the camp after my departure.
There was nothing in the letter concerning the Itu'aeans; will they stand guard in this district, or should they rather come with me to Babylon? Let the king send word.
To the king, my lord: your servant Šarru-emuranni. Good health to the king, my lord! Babylon, Borsippa, and all the
To the king, my lord: your servant Šarru-emuranni. Good health to the king, my lord! The fort is well.
Perhaps the king, my lord, will say: "What is the news of the son of Zerî?" Previously they told me that he has gone to the Puqudu. Now the second time they have told me that he is in Uruk. My messenger has gone to Sapia; after he has come back, I shall send a full report to the king, my lord, whatever news there is. The king, my lord, can be very glad.
there are fifty who came here and are building houses for themselves. I told them: "Everybody should build himself a house, enter it, and live in his house."
Concerning the horses about which the king, my lord, wrote to me: "They should go to Qudanati" — I have equipped ten lone horses and sent a cohort commander with them. There are many Babylonians and Borsippans who pass there; should they take hold of them? As the king, my lord, commands.
As to the recruitment officers about whom the king, my lord, wrote to me: "Why have they left their work and run away?" — they have certainly not run away. When the king, my lord, set out, the
Bel-iqiša brought in his hands a letter sealed with the golden signet ring of the king, saying: "If you are at ease, come!"
To the king, my lord: your servant Šarru-emuranni. Good health to the king, my lord! The forts of the king, my lord, are well.
Why is my lord silent while I wag my tail and run about like a dog? I have sent three letters to my lord. Why does my lord not consent to send an answer to my letter? Let my lord return me to my office. As much as I served your father, so let me now serve you!
Concerning what the king, my lord, wrote to me: "Send 50 Gurreans and 50 Itu'eans to Sabhanu" — I sent them, but the men of the chief cupbearer who are
Concerning what the king, my lord, wrote to me: "Where are these kakkussu-ornaments placed?" — they are placed upon the mole of the god Šidada, outwards. There are seven of them, and their weight is 5 minas and fifty shekels of gold. One mina and 10 shekels of the gold is for the breast of the god Humhum. A total of 7 minas of gold has been used in the time of the king, my lord, but there is no written record on it.
I told him: "Let us send them tokens through a Babylonian." Perhaps the gods of the king my lord will make it happen and they will desert. I shall then send him to the king, my lord.
The people with whom I am coming — I and the dišanu-official are bringing them into fortified places.
, but you do not obey me" — if I did not obey the king, my lord, whom else would I obey? Now, the king, my lord, has already three or four times written to me in this manner; how can I live? My heart does not beat, blood has dried up in my veins.
I do my work like my equals. I am not the first among them, nor am I the worst; I do as they do. Why does the king, my lord, single me out as if I did not obey the king, my lord?
Concerning what the king, my lord, wrote to me: "Be in Meturna and keep watch!" — right now I am in Dur-Anuniti, between Meturna and Dur-Bel-ila'i, in the piedmont. My troops are with me, but the son of Yakin is in Babylon.
It is an impasse: I cannot go and start my journey, nor can I release my king's men to collect their provisions. Let the king, my lord, write me what his orders are.
To the king, my lord: your servant Il-yada'. Good health to the king, my lord! The land and the forts of the king my lord are well. The king, my lord, can be glad.
The brothers of Kutayu, son of Se'-salam — they are Isuqaeans, he went to the town Arranu from here with Yasumu — now 10 of them have come to my presence from Arranu and spoken
: "Among the rest of our brothers who are there, some are servants of the house of the palace herald. Swear to us in the name of god! If you give us to him, we shall go, gather our brothers and go away."
Concerning what the king, my lord, wrote to me: "For these two months, be attentive and keep your guard strong, until I come!" — the troops and horses are arrayed together to stand guard in the district of the king, my lord, and I myself am constantly monitoring my guard.
As to the weir about which the king, my lord, wrote to me: "Be attentive! Why is the work assignment behind schedule?" — they have not finished digging the rivers which they undertook, it being the time of cultivating the seeds, but have moulded bricks and trodden earth.
Its bridge has been completely built. After the river has been completely cleared out, then I shall send word to Aššur-belu-taqqin: "Come, let us open the weir!" If it suits him and he comes, we shall open it. If not and he says: "At the time of cultivating the seeds," we will open it in the early winter.
Also, there is very much water in the Diyala river, the waters go to Dur-Šarrukku. His men have not been able to go up to the mouth of the river because of the amount of the water.
Also, the men whose people are there have likewise had an audience with me. Let them give their people back to them, so they can be induced to work. As long as their attention is directed to their people, they cannot be induced to work, they being here, their people there.
Perhaps they will say: "Ša-la-ili-mannu has given them to us." I have asked him — he says he has not given away anybody.
I wrote as follows to the bodyguard accompanying them: "Bring them to Baqarru and let them stay there. Give them bread and water and send a report about them to the Palace. Whatever they write to you from the Palace, you shall do accordingly!"
When the caravan of Kar-Šarrukin arrived, I sent word, had them (= the Tabaleans) brought to me, had them occupy the houses of the deceased, and gave them oxen, sheep and women. The king's bodyguard took advantage of their oxen, sheep and women, but did they run away for lack of things? If they really had run away for lack of things, they should have come to me. Why did they go to Mannea?
By the gods of the king, my lord: I did not know that the Tabaleans had run away. I heard about it only when I came out of Media. I sent word to Mannea, Mazamua and (Bit-)Hamban, and they did bring some men from among them from Mannea.
Then  he brought 250 Chaldeans and a bodyguard with him, and they went and intruded into the house of the king my lord's servant, Am-yata'. He molested the slave-girls, gathered them into the storerooms, slaughtered his pigs; and all the men who had come with him, every one of them, filled his bag with
I sent a gardener of my father and my grandfather to him, saying: "Let him be brought here." Batulu sent his men to intercept him, but they (= my men) arrested every one of them and brought them into my presence. Batulu then went and lodged a complaint of mistreatment before the king, my lord.
Now then I am sending to the king, my lord, the prefects of his who led him; let the king, my lord, question them.
For the third month now I am transporting logs from Argada. I have brought x logs to the river bank but have not yet finished the task.
another bodyguard came, saying: "Raise 400 door-beams and haul a threshold stone from Yasubu on your own" — I will execute the work that the king commanded.
Concerning the people of Barik-il about whom the king, my lord, wrote to me, now then Nabû-šallim of Larak has seized 53 souls and given them to Umadi, the bodyguard of the crown prince.
I have brought forth a total of 180 'souls,' Assyrian and Tabalean, from the villages and from Sadiru, and am herewith sending them in charge of my messenger to the king, my lord.
And concerning what the king, my lord, wrote to me: "In addition to Radmanu finding out and sending you the news of Sippar, isn't there any Babylonian you can send to find out and tell you their news?" — Radmanu, the sheikh of Opis, lives in a town of the district.
Further, "80 homers of sesame oil owed by the servants of Il-yada' have accrued on his account. When Il-yada' was discharged, he exempted his servants."
I entered Kar-Šarrukin on the 18th of Nisan I. All the garrisons of the king, my lord, are well, and all the city-lords around me have inquired about the health of the Palace.
As to the news of Lutû, he and Ašpa-bara are engaged in battle against each other in Hadalpa and killing each other's men.
Concerning Uppite, the city-lord of Uriakka who was discharged and about whom I spoke to the king, my lord, when I left for the king my lord's audience, he fled to Šaparda. Nabû-taqqinanni, the king's servant, heard about it; he and Uaksatar sent word and had him captured along with four sons of his.
On the very day when I entered Kar-Šarrukin, I wrote to Ramatî and told him to send the people. After they have brought his people, I shall bring him with me to the review.
To the king, my lord: your servant Nabû-šumu-iddina. Good health to the king, my lord! The fort, the exempts, and the servants of the king my lord are well.
They have honoured the palace superintendent whom the king, my lord, placed in charge of Mahumaya. Lahiru, the towns beyond and those around them are extremely glad, saying: "Now we know that we are servants of the king, our lord."
Concerning what the king, my lord, wrote to me: "Inspect in detail the area around the fort suitable for cultivating the steppe" — I have inspected it, there is very much of it.
As to the son of Halama, I wrote to him as the king, my lord, had written to me. Already before my messenger had come back, a messenger of the Marpadaeans came into my presence. There are two families in Marpada, one of them inclined towards the king, my lord, the other one not. They sent me this message:
Concerning the city-wall of Mušezib about which the king, my lord, wrote to me, I and the bodyguard Bel-šarru-uṣur went there together. I detained
opposite the city, while Bel-šarru-uṣur approached the foundations. He spoke to them thus: "We wish to bring out Mušezib, take him to the king, our lord, and bring in troops."
Now then I have drawn a sketch of the fort on leather and am herewith sending it to the king, my lord.
Perhaps the king, my lord, will say: "How many men did you bring in there?" There are 50 Itu'eans and 30 Gurreans, a total of 80 soldiers in there.
In the night of the 5th day it started to rain hail. The rain poured down through the night, the whole early morning and the next day
The servants of Bel-ahhe-riba who came and appealed to the king, my lord, saying: "There are brothers of ours in Na
Concerning the recruits of the chief eunuch about whom the king, my lord, wrote: "They are to be exempt; nobody may litigate against them and nobody may exact corn taxes from them!" —
Those who appealed to the king, my lord, saying, "We are exempt, but they have taken out our brothers to Dur-Šarrukin as brick-masons — which recruit's brother, or even cousin, has been taken out?
, so they will fear the king. After we have deported the house of Ilumma-taklak, let us thereafter deport the latter too there.
Perhaps the king, my lord, will say: "Those of the house of Ilumma-taklak are Lahiraeans, they should go to
To the king, my lord: your servant Nabû-belu-ka''in. Good health to the king, my lord! The land of the king my lord is well. The Medes around us are peaceful.
Concerning what the king, my lord, wrote to me: "Arrest and imprison the son of Karakku of Uriakka, and appoint Rametî in his stead!" — I had the son of Karakku arrested and imprisoned, as the king my lord wrote, and we sent Rametî in his stead; Aššur-ṣabtanni took him there.
The bodyguard Ahu-bani has brought 70 Urarṭian men and their dependents (lit., 'souls') and settled them in Sippar. However, the men
To the king, my lord: your servants Šarru-emuranni and Šarru-emuranni. Good health to the king, our lord!
hayu sent a Chaldean, an informer, to Larak. The Larakeans arrested him and took him before me. I asked him: "Where are you from?" He said: "A citizen of Babylon sent me to Larak." They said: "He is a crook, he lies. We know him, the Nippureans
I asked him where the son of Zerî is. He said: "He is encamped in the town Hiuru of the Puqudu land."
The priest of the city Uṣur-Adad is bringing the 'leftovers' of the sacrificial meal before the gods and is on his way to the king, my lord.
is eating in Dur-Bel-ila'i; I am keeping watch in the piedmont, in Lubda, until we hear the news of these caravans. Thereafter I shall release the king's men.
The son of Zerî is crossing over at Bab-bitqi. The Itu'u, the Rubu'u, and the Lita'u have crossed over before them at the town Apallâ. The Rahihu are spending the night at the town Nunak."
Further: the legate of Der has written to me: "Send me 2,000 men!" But the men from here do not suffice even for the fortresses! Whence should I take the men to send to him?
The magnates have built the fort of Minu'. They raised 1,000 homers of barley from the fort of the Luhuteans and stored it there. I have placed there 10 homers of salt, 16
The magnates finished marking off the Yazapu canal and set out from Minu' on the 11th day. They went to the mouth of the Patti-Illil canal and are constructing a fort there. 10 Gurreans of mine and 20 Itu'aeans of mine went with them(!); they will enter it after its completion.
I will cultivate the arable fields there, and shall then set out and go to Dur-Kurigalzu for my guard.
Ina-qibi-Bel-abluṭ and Nabû-hamatua went to the town Ubulu of Puqudu, and stayed there for two days; having told the Puqudu to summon their king's men, they returned and went to stay in
Three tailors of the son of Zerî ran away here, but they have sold them for money to Tešî-eṭir, son of Badaya. If my lord submits a report to the Palace, my lord should write about it. I will bring Yadi' the Itu'ean with me.
Now then I am sending him to the king, my lord, in charge of my messenger, so the king, my lord, can question him. I myself will set my horses in motion on the 20th of Adar. Let the king, my lord, send me instructions.
To the king, my lord: your servant Mannu-ki-Ninua. Good health to the king, my lord! The land of the king my lord is well. The Medes around us are peaceful, and we are doing our work. The king, my lord, can be glad.
He says: "Marduk-šarrani has said to Merodach-Baladan: 'Who is plotting against me in Assyria? I have indeed become a
He has also said to the son of Yakin: 'There is no water in Dur-Šarrukku. If you come and launch an attack on it, you will take it in a matter of a day.'"
Let us get together and go to Il-yada'!" One of his brothers went to Babylon into the presence of the son of Yakin, saying: "The men have turned their faces towards Assyria
eans were holding the mountain, the whole city of Gabê was resident, half of the population in town, the other half in the mountain.
Now I am gathering troops in Meturna, as the king, my lord, wrote to me. I am waiting for the messenger of the king, my lord.
Concerning Asrukanu about whom the king, my lord, wrote to me, if the gods of the king my lord make it so that he falls into my hands, I shall do as the king, my lord, wrote to me and send him to the king, my lord.
As to the Kulumaneans about whom the king, my lord, wrote to me: "Speak kindly with them!" — I constantly speak kindly with them.
The son of Irtukkanu, the city-lord of Uriakka — after the magnates had moved on from his presence, he visited me, brought the rest of the tribute, and will take it to the magnates.
Now then I am writing to the king, my lord. Let them write to me what the king my lord's instructions are.
and Nabû-taklak have come here on their way to the king, my lord, with a letter in their hands. I am right now dispatching them to the king, my lord.
and towns, and they plundered all the people and oxen. Those who escaped got scared and entered Der.
The herald has entered the house of Zera-iddin, gathered the inhabitants of the country and the Malakites, and entered them into a temple. They keep watch over them, and have
These troops which came to Malak — it is not yet clear whether they will proceed to Der or whether they will turn back. As soon as there is clear news as to where they are bound to, I shall write to the king, my lord.
letters to the sheikhs, saying: "If indeed you do not send me craftsmen to work for me, all the people who are here
I cannot do the work. There is very little sissoo wood in Babylon for use in the work, and what they bring me from the city Birati
is all moist. The king, my lord, knows that this work requires a great deal of sissoo wood. Eṭiru and Bel-ibni
Now the king, my lord, should give orders that they bring their remaining 81 bulls, so I can give bulls to them and they can break their fallow fields.
Lu-ahu'a, a man from Bit-Ha'ir, and Ahu-iaqar from Bit-Sîn-ibni, had an audience with me and Bel-emuranni, and spoke with us as follows: "Come with all the men in your hands, gather whatever can go with you to Bit-Ha'ir, all those who are devoted to Eṭiru and do not go with the Elamites, and come! We shall give up the city and deliver it into your hands!"
Now then I am writing to my lord; let my lord do whatever he finds acceptable. The report included in the letter which I sent to the Palace with Bel-emuranni and the one in this letter are identical.
Perhaps the gods of the governor, my lord, will make it happen, and we shall go and retake Bit-Ha'ir; whom shall we appoint there? And who shall be here in our rear? Let my lord decide and write.
Perhaps my lord will say: "Did you write to the Palace in this very manner: 'Perhaps we shall retake Bit-Ha'ir; whom shall we appoint there?' I should have written so!" — I wrote so to my lord in this letter only. Now let my lord quickly write me whatever orders there are.
in Bab-bitqi, seal them with your seals, and entrust them in the hands of Nergal-belu-uṣur!" — now then I have reviewed them
Perhaps the king, my lord, will say: "What is the news of the king of Elam?" The king of Elam is in the mountain, in the town Burati. He has not set out, he is still there.
Nabû-iqiša sent me the following report on Elam: "Two messengers of the son of Yakin went to meet the king's brother-in-law, saying: 'Go to the city of HAR.' The king's brother-in-law did not agree to return but said: 'I have reached the border, how can I return unopposed from a used-up territory without the king's permission?'
This report is not how the source of the scribe of the palace has it. If the king my lord so commands, he should send another one.
Concerning the city-lords about whom the king, my lord, wrote to me: "Speak kindly with them! Your friend and enemy should not be treated differently! Honour the messengers of NN and of Amakani, and give them
Concerning what the king, my lord, wrote to me: "Be at Calah on the 1st of Nisan I" – we are clearing the roads, but it is snowing and snow is filling them up. There is very much snow.
The year before last, when there was as much snow, he gave me two chariots, and the men and horses who were with me died in the snow. I shall be in the king my lord's presence on the 6th or 7th of Nisan.
As to what the king, my lord, wrote to me: "The men and horses should come with you" — hitherto the captives
We shall buy the horses and bring them. The mule express of Aššur-da''inanni should alert the equipment of the Arzuhinaeans.
I have received the tribute of the land of Zakrutu, 40 horses. They promised to give the rest of the tribute.
: the woman Ilussa and her two sons, the woman Muhhi-ili-šapkaku and her daughter, a total of 5 persons; a bed including a wooden board, 3 blankets, a bedspread, chairs, and a table.
My father ordered: "Her daughter is to be adopted." She has given her in accordance with her preference one silver bracelet and one silver daššu-implement. In all, 32 shekels of silver on the golden weight.
It is a deed that is adverse to my lord. I myself have no bread to eat; my lord knows that. May my lord do what he sees fit.
The works of the palaces have become a burden on us. May the king enquire and thoroughly investigate this matter: we have withdrawn because of it.
Let the king ask the cohort commanders: "Where are the men?" The men have gone away and entered the palaces because of the ilku-duty.
Concerning the house of Aššur-naṣir and the house of the chief scribe about which the king, my lord, ordered me: "Inspect them!"
The eunuch who was sent to the house of Aššur-naṣir has collected all the equipment there and piled them up in my storehouses and in my bedroom.
To the king of the lands, my lord: your servant Itti-Šamaš-balaṭu. Good health to the king, my lord! May Aššur, Šamaš, Bel, Nabû, Nergal, Ištar of Nineveh and Ištar of Arbela give long days, everlasting years, happiness, physical well-being and joy to the king, my lord.
From where the sun rises to where it sets, he (= Šamaš) has brought all lands to submission before the feet of the king, my lord.
They are systematically scaring me. There is no friend of mine here. I put my trust in the king, my lord. I do not give one shekel or even half a shekel to anybody but the king, my lord.
May the king, my lord, not leave me in their hands. I am but a dead dog. May I wield the brooms in the palace of the king, my lord! May I decorate the interior of the palace of the king, my lord! May the gods of heaven and earth bless the king, my lord!
To the king, my lord: your servant Nabû-rehtu-uṣur. May Bel and Belet, Nabû and Tašmetu, Ištar of Nineveh and Ištar of Arbela, your gods who called you by name to kingship, keep you alive!
Those who sin against your father's goodness, your father's and your own treaty, and who plot against your life, shall be placed in your hands, and you shall delete their name from Assyria and from your palace.
people who conspire with them, and let these people die! Have no fear; Bel, Nabû and Mullissu are standing with you. Let the people die quickly, and rescue your life!
Hear me, O king, my lord! Save your life! The men of Sasî have set an ambush, saying: "The moment the king will speak with us, we shall kill him before he gets ahead of us."
Rescue your life and the life of your family! Rescue your life from the hands of the eunuchs! Ditto ditto.
, but for laying the foundations, the earlier foundation stone which we loosened was too calcareous.
Now, there is another foundation stone at hand. If the king so orders, let the name of the king be written on that and we shall build it in. Alternatively, the king may command: "Build in the old one!" May the king write to his servant what the king finds acceptable.
As to the wood which we are to trample between the foundation stone, let the king command whence it will be given. Let the king order the chief scribe to write the name of the king on the stele, and at the same time to look up a favourable day for the objects to be placed in the doorjambs of the house.
I spoke to Milki-nuri as the king, my lord, had told me; he looked at the feet, and was trembling with fear.
The king, my lord, should speak with them, but first let me tell the king, my lord, about their other crimes.
The first crime of Kutî and Tutî: When my son commanded them, "Bring me the horses, so that I can bring them to the king!," they refused.
Their other crime: In the reign of the father of the king, my lord, they wrote the silver quota of the shepherds on an Assyrian document and on an Aramaic document and sealed the amount of silver with the neck seals of the treasurer Nabû-qati-ṣabat, the village manager, and the scribe, with their neck seals and with the royal stamp seal, saying: "If they don't pay this year, they will die!" But when a bribe was made, they cut off the stamp seals and their neck-seals, and threw them away. Did they not cut them off arbitrarily?
Qurdî, the chariot driver of the treasury horses, is treading on the authority of the Palace. He has laid his hands on the cone of Ištar, saying: "Strike (f. sg.) me! Let's see what happens! Bring me an iron knife, so I can cut it off and stick it in the governor's ass!" I am unable to tell what else he has said about everybody.
I am being told that he asked them (= the elders): "To whom are you devoted?" Adda-sakâ, a chariot owner, answered: "Tell us, why do you ask us? Ask our sons!" He said: "It is you I have asked, so tell me!" They answered of one accord: "We have eaten the slice of our sons and daughters, and that of Aššur-zeru-ibni too, but we keep the treaty of the king, we are devoted to Esarhaddon."
The governor threw the sceptre from his hands, placed his arms on his chest, and said: "You are his servants! What are you saying? You
Halbišu the Samarian, a servant of the king, my lord, and Bar-uri, the eunuch and maqaltānu-official of Ba'al-rakkab of Sam'al, told me this matter:
Tarṣî, the scribe of Guzana, has given his son to the household of Aššur-zeru-ibni. When Aššur-zeru-ibni is with the sons of the king, the son of Tarṣî is the chief of accounts. During these ten days when Aššur-zeru-ibni is lingering in Nineveh, the son of Tarṣî is the chief tailor, taking care of the golden bracelet, the golden dagger and the parasol of Aššur-zeru-ibni.
This Tarṣî, O king, my lord, is a powerful and influential man. He has taken away the servants of the queen, of the crown prince, of the household of the magnates and the exempts, and given them to the household of Aššur-zeru-ibni.
Moreover, the messengers whom the king, my lord, sends to Guzana — who hears all the slighting remarks that Tarṣî  and his wife make about them? Zazâ, the wife of Tarṣî, and her sons should not be kept alive. O king, my lord! The priest is a brother-in-law of Tarṣî. Their wives bring down the moon from the sky!
O king, my lord, concerning this, in all the letters which I have sent to the king, my lord, there is just this one matter. I have been shamed. On account of the words that I have spoken
And the words spoken by Milki-nuri, O king, my lord, are not accurate. I will tell the king, my lord, the very first day when I enter before the king. His words are within my ears. Let me see the face of the king, my lord,
To the king, my lord: your servants Nabû-ra'im-nišešu and Salamanu. Good health to the king my lord! May Nabû and Marduk bless the king, my lord.
Concerning the men who appeal for royal intervention, the king, my lord, should not tarry. Let the men come and speak up, and may the king familiarise himself with their cases. May the king seize upon the matter which is acceptable to him. What is not acceptable to the king, my lord, the king, my lord, may drop.
Should the king, my lord, finish off his men, one might go to his comrade and say: "I too want to speak before the king." No, O king, my lord! The magnates should be given clear instructions about it. They will hear it at once and many people will come. The desire of the king, my lord, will be achieved through much talk.
without the king, my lord's permission, about whom the king, my lord, said: "Who are they?" — they are
A tablet of Nabû-ila'i to Puṭiširi. Good health to my brother! May Nabû and Marduk bless my brother.
To the king, my lord: your servant Nabû-rehtu-uṣur. May Bel and Belet, Nabû and Tašmetu, Ištar of Nineveh and Ištar of Arbela give you long days and everlasting years!
Let your squadron commander question the household of Bel-ahu-uṣur under the gate of the Nabû temple; let the ša-šēpi guards who brought the slave-girl into the house of Sasî bring her here, and let the king
Nusku. May the name and seed of Sasî, Bel-ahu-uṣur and their accomplices perish, and may Bel and Nabû establish the name and seed of the king, my lord, until far-off days!
Let them speak with Ardâ as follows: "On the 27th, at night, when the scribe Issar-nadin-apli at this particular moment went to Sasî the city overseer, did
To the king, my lord: your servant Assurbanipal. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
To the king, my lord, the righteous, sincere, and beloved of his gods: your servant Itti-Šamaš-balaṭu. Good health to the king, my lord! May Aššur, Šamaš, Bel, Nabû, Nergal, Ištar of Nineveh, Ištar of the Kidmuri temple, and Ištar of Arbela very generously give to the king, my lord, long days, everlasting years, happiness, physical well-being and joy.
Just as the king, my lord, is truthful to god and man, and the command of the king, my lord, is good to god and man and 'the black-headed people,' in the same manner the powerful gods of the king, my lord, who raised the king, my lord, from childhood till maturity, will fully carry out these blessings and render them to the king, my lord. And they will bring all the enemies of the king, my lord, to submission before the feet of the king, my lord.
As it is said in the treaty: "May iron swords consume him who goes to the south and may iron swords consume him who goes to the north. May your waterskins break in a place of severe thirst" —
What work has the king, my lord, done, that would have been repaired? All the work the king, my lord, performs, is well made!
Let one of the eunuchs come out and give them orders. And regarding the brick masons, there are many outriders available: the outriders from Ub
lest they will tell the king, my lord, in the autumn, in Tishri VII: "The outriders have not come in."
To the king, my lord: your servant Nabû-zeru-uṣur, the scribe of the palace supervisor. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
The herders of donkey mares used to stand in front of the palace, at the entrance, selling covered donkeys.
Now they refuse to stand there, saying: "The governor told us in front of Nineveh, 'Should I henceforth see you in the palace, I shall crush your skulls.' A bodyguard should come to us and take us there. Otherwise we shall not go there."
To the king, my lord: your servant PN. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
To the king, my lord: your servant Assurbanipal. Good health to the king, my lord! May Aššur, Bel and Nabû bless the king, my lord.
Concerning Rahiṣ-Dadi about whom the king, my lord, said: "Let him enter into your presence, interrogate him, and report to me" — I have interrogated him, and he told me as follows:
The king having sent me, saying 'See how the face of Iyazê is, and give him a piece of your mind about those Cimmerians,' I went to see his face: he was very frightened. I said to him about the Cimmerians: 'Why have you removed the Cimmerians?,' and he said as follows:
ed the face of the king, my lord, the king, my lord, will see his statement: a servant who is loyal to his lord, a servant who
the chariot-drivers and the 'third men' come before the king, my lord, let him be promoted. As to
To the king, my lord: your servant PN. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
How would I not do this? When a letter which you send to me comes to my reporter, he personally opens the letter and makes me hear its information.
Why should I read a letter? I take care of myself. When I see a letter, I do not open it nor read it.
To the king, my lord: your servant, Nabû-šumu-iddina. Very good health indeed to the king, my lord! May Nabû and Marduk bless the king, my lord.
To the crown prince, my lord: your servant Bel-iqiša. May DNN, Enlil, and DNN bless the crown prince, my lord.
may the sealed documents available on it be sent to the crown prince, and may he have a look at them.
To the king, my lord: your servant Nabû-zeru-iddina. Good health to the king, my lord! May Nabû, Marduk, Sîn, Nikkal and Nusku bless the king, my lord.
To the king, my lord: your servant PN. Good health to the king, my lord! May Nabû and Marduk bless the king.
To the king, our lord: your maids, the Borsippan gentlewomen. The best of health to the king, our lord! May DN, Bel, Nabû, Nergal,
May DNN grant long days, everlasting years, happiness and physical well-being to the king, our lord. May they give him
To the king, our lord: your servants PPN. Good health to the king, our lord! May Aššur and DN bless the king, our lord.
After I have washed and purified the silver, I will notify the king, my lord, about the deficit of silver.
my garments and the garments of my two sons, and give him wool, x sesame, a corresponding amount of wine, mules and camels!
Count out emmer, barley, wheat and grapes according to the market price and give them to his manservant! Get the relevant document and destroy it!
Review the rams, deposit šupuhru-cedar! Inspect the threshing floors of the gardeners, write a report on a writing-board and send it to me via Amurrî!
Let Ahabû bring the farmers, shepherds, and gardeners with him, and let their accounts be made! Determine the barley given as a loan, write to me, and I will call my official to account.
It will be sufficient for my people, and you will keep silent. But why on earth did La-qepu do it? I said he is an old ram, a follower!
To the king, my lord: your servant PN. Good health to the king, my lord! May Nabû and Marduk very greatly bless the king, my lord.
Concerning the village manager of the Bit-Unqian in Damascus about whom I spoke in the presence of the king, my lord, he says: "One who is present
To the king, my lord: your servant Nabû-rehtu-uṣur. May Bel and Belet, Nabû and Tašmetu, Ištar of Nineveh and Ištar of Arbela, your gods who called you by name to kingship, keep you alive!
Those who sin against your father's goodness, your father's and your own treaty, and who plot against your life, shall be placed in your hands, and you will delete their name from Assyria and from your palace!
To the king, my lord, your servant: PN. Good health to the king, my lord! May Aššur, Šamaš, Nabû and Marduk bless the king, my lord.
Last year in Tarninu the king, my lord, gave to his servant two teams of horses from the possession of
, the scribe of the major domo, saying, "Give the previous amount of fodder to the horses," but he has slighted me and is telling me: "I will cut you off from the inner quarters!"
I have also spoken with my own scribe, but the other one is plotting to kill me. He has wrapped up the whole house of my lord and subjected it to himself, and has been distributing gifts to have me killed. In the same way he has given out gifts and pulled out the scribe in my service.
The servants of my lord's household whose status the king, my lord, has determined as of today:
Tabalayu son of Bel-Harran-ahu-uṣur, whom the king, my lord, promoted to the rank of cohort commander; Nabû-sagib, whom the king, my lord, promoted to the rank of permanent 'third man'; and Atamar-Marduk, whom the king, my lord, promoted to the rank of bodyguard —
these three men are drunkards. When they are drunk, none of them can turn his iron sword away from his colleague.
I have written to the king, my lord, about a matter that I know. The king, my lord, may do as he deems best.
The king, our lord, knows that the audience gift of Kanun X has been stocked up but there are no shelters where we could deposit the king's wine. May the king, our lord, command that storage rooms be shown to us, so that we may proceed.
To the king, my lord: your servants Nabû-ra'im-nišešu and Salamanu. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord.
As to the deserters whom the governor of Der sent to me and about whom the king, my lord, wrote to me: "Interrogate them!" — we have interrogated them.
Bur-Silâ, 'third man' of the crown prince; Kudurru, servant of Mannaipite, likewise a 'third man' of the crown prince. Total two Elamites. Rama-il, a man from Arrapha, chariot fighter of the governor, Addiqritušu, and servants of Iairu, the Gambulean:
To the king, my lord: your servant Kinâ. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
Now the chief cook is telling me: "They have told me from the Palace: 'Order Kinâ to line up in my (= king's) presence and follow you.'"
My brother has died on account of the lawsuit for which I appealed to your father, and my son is being slaughtered because of it.
The king is the bulwark of the weak one. Let the king ask: I am about to be killed, lost, roaming about.
To the king, my lord: your servant Ubru-Nabû. Good health to the king, my lord! May Bel, Nabû, Ištar of Nineveh and Ištar of the Kidmuru temple very greatly bless the king, my lord. May they give happiness and physical well-being to the king, my lord. The garrisons of the king, my lord, are well.
Šumma-ilu, the son of Aramiš-šar-ilani, the recruitment officer, has appealed in my presence for royal intervention, saying:
My father died in enemy country. The fifty men who were under his command, took twelve horses in their hands and came back; they are now staying in the surroundings of Nineveh. I said to them: 'My father may be dead, but why did you leave the royal guard and come back?'"
Now then I am sending him to the presence of the king, my lord. May the king, my lord, question him, and may he tell the king, my lord, how the matter is.
That merchant from Carchemish was killed by his servants, but not even one of them escaped, we have arrested them all. I am sending to the king, my lord, the protection of Mullissu and of the Lady of Kidmuri, the mothers who love you.
To the crown prince, my lord: your servant Ubru-Nabû. The best of health to the crown prince, my lord! May Bel, Nabû, Mullissu, the Lady of Kidmuri and Ištar of Arbela give happiness, physical well-being, and enjoyment of life to the crown prince, my lord.
I have brought the leftovers of Nabû to the crown prince, my lord. All the guards are well. The crown prince, my lord, can be very glad.
To the king, my lord: your servant Ubru-Nabû. Good health to the king, my lord! The king, my lord, can be glad!
To the crown prince, my lord: your servant Ubru-Nabû, the scribe of the new palace. Good health to the crown prince, my lord! May Nabû and Marduk bless the crown prince, my lord.
To the king, my lord: your servant Mannu-ki-Libbali. Good health to the king, my lord! May Bel and Nabû bless the king, my lord.
As to the matter of the 'third man' and the chariot driver of the palace scribe, about whom the king, my lord, wrote to his servant, saying: "Tell me the truth!" — how could I speak dishonestly to the king, my lord? What have I been able to give to my lord in exchange for this favour that the king, my lord, has shown his servant? Would the patronage of the palace scribe have had such an influence over me that I would still be obliged to him? No, I shall tell to the king, my lord, the thing that I have seen and heard.
The king, my lord, knows from those times when I was still in his service how he used to regard me and what trust he used to place in me. But ever since the king, my lord, appointed me to his household, it has been intolerable to him. In fact, he told the king, my lord, not to appoint me. He regards me as a mortal enemy. He has gone
Hence, now that we have settled the Kushite girls in the royal palace — a matter about which I wrote several times to the king, my lord — Kanunayu, the deputy, has made me out to be even more hateful to him, and he now regards me as very much of a mortal enemy indeed.
Bel and Nabû have given vast insight to the king, my lord. If I am implicated in this matter, let the king, my lord, punish me.
To the palace scribe, my lord: your maid Sarai. May Bel, Beltia, the Lady of Babylon, Nabû, Tašmetu, Ištar of Nineveh and Ištar of Arbela bless my lord! May they give long days, happiness and physical well-being to my lord.
To the palace scribe, my lord: your servant Tabnî. The best of health to my lord! May Nabû and Marduk bless my lord! Enter Nineveh in good spirits and see the face of Nabû and the face of the king in peace!
Now Abnî, the sheep-tax master of Arpad, is coming to the presence of my lord. He is a great friend of mine, and one who reveres my lord. My lord should trust him regarding the sheep. But give him clear instructions!
Why does my lord mistreat him? The man has not been properly treated. May my lord speak with the governor, and may the chief of accounts come and help him out.
Concerning the servant of Amos, about whom you wrote to me — just as the king's mother commanded, in the same way I have commanded. It is fine indeed, as you said.
Why don't you write your tablet and do your homework? For if you don't, they will say: "Is this the sister of Šeru'a-eṭirat, the eldest daughter of the Succession Palace of Aššur-etel-ilani-mukinni, the great king, mighty king, king of the world, king of Assyria?"
Yet you are only a daughter-in-law — the lady of the house of Assurbanipal, the great crown prince designate of Esarhaddon, king of Assyria!
To the king of justice, my lord: your servant Bel-naṣir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
I said to the king, my lord: "Nurî made noise like a swarm of locusts and did an evil thing. And he set us a
A second time I said to the king, my lord: "May the king, my lord, have mercy on his servants, all those who used to arrive in his presence!"
On the xth day we will arrive in the king's presence with good intentions. May we not arrive because of
To the king, my lord: your servant Šamaš-metu-uballiṭ. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord, very greatly.
Now, Babu-gamilat, a female servant of the king, is seriously ill. She does not even eat bread. Now, may the king, my lord, give orders that a physician come and see her.
To the king, my lord: your servant Marduk-šarru-uṣur. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
A servant who is in trouble petitions his masters. I am now in trouble and petitioning the king, my lord. Let the king, my lord, appoint me, and let my accounts be made with the scribes. The scribes have wrenched me away from the king.
Now, ever since the king, my lord, appointed me, I have been revering the palace together with my household. I did not become a do-nothing before the king, my lord.
31 talents of twine of linen; 80 talents of red wool, of the country; 07 talents of black wool, of the country, 30 talents of alum, 10 talents of natron. In all, 158 talents.
Concerning the palace of the queen in Kilizi which the king, my lord, entrusted to me, I have demolished the house, the space for the foundations is open, and bricks have been stocked up for laying the foundations.
If the king, my lord, commands, the chief of the master builders may be ordered to come and lay the foundations.
To the king, my lord: your servant Nabû-šarru-uṣur. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
As to what the king, my lord, wrote to his servant: "Ask Balasî about the robes and write me from where they will be delivered!" — I have asked Balasî and he answered: "We will supply red wool from the palace and they will do as ordered." Moreover, I have asked Aplaya and he said: "They will give us red wool. The weavers of Ištar of Arbela will come and make fabrics in Kurbail."
To the king, our lord: your servants Ṣallaya, major domo, and Asalluhi-ereš, scribe. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord.
The governors have squandered the household of our lord, and the king does not know. The governor of Arrapha has taken away the gift which the king gave to our lord. May it be known to the king, our lord, that the household of our lord has been squandered.
The king knows that our lord does not argue with his adversary; and when we litigate, they mistreat us. May the king entrust us to someone of his entourage, who will tell our story before the king. Moreover, may he appoint a royal bodyguard over the house of his servant, so that he may settle the lawsuits concerning the house.
To the king, my lord: your servant Nabû-ra'im-nišešu. Good health to the king, my lord! May Nabû and Marduk bless the king.
As to the objects of Umban-kidinni, which Riši-ilu the 'third man' brought down on a boat, they have checked them according to the writing-board and received them in the city of Sudanina. All is well. Nothing is missing.
To the king, my lord: your servant Aššur-ušallim. Good health to the king, my lord! May Aššur, Šamaš, Bel, Nabû, Nergal, Laṣ, Išum, Adad and Ber, and the great gods of heaven and earth bless the king, my lord, the crown prince of Assyria and the crown prince of Babylon a thousand times very greatly.
As to the garrisons appointed to the fortresses of Urarṭu, Mannea, Media and Hubuškia, about whom the king, my lord, wrote to me:
Give them orders and make it very clear to them that they must not be negligent in their guard duty. Moreover, let them pay attention to the deserters from their surroundings. Should a deserter from Mannea, Media or Hubuškia fall in their hands, you are to put him immediately in the hands of your messenger and send him to the crown prince. And if he has something to say, you will tell it to the crown prince accurately. Make your report good!
s write it down from his dictation, let it be sealed with the cross-shaped stamp seal, and let Ahu-dur-enši, the cohort commander of the crown prince, quickly bring it to me by express delivery."
Now then two deserters from the land of the Manneans have arrived: one eunuch and one informer. I have sent them to the crown prince. They have things to say.
To the king, our lord: your servants, the mayors and elders of the Inner City. Good health to the king, our lord! May the gods of Ešarra greatly bless the king, our lord.
Your father, your grandfather, and the father of your grandfather exempted the city of Assur. And you have established additional privileges for us.
You are the true seed of Sennacherib. Aššur and Šamaš have blessed you, your son, your son's son, generation to generation. You exercise kingship over us. Yet in your reign, they are exacting our corn taxes and collecting our straw taxes!
As to the houses about which the king, our lord, wrote to us: "What is the matter with these?" — we have asked about them.
Sîn-balassu-iqbi, son of Nikkal-iddina, has sent 1 mina of gold with a chariot driver to Sasî, the superintendent of the crown prince, saying, 'What is it that the king, my lord, commands?'"
The document of the reimbursements to be paid by the king, my lord, which Kanunayu took out — I gave it to him, but he has brought it in again.
The king received the wife of the governor and brought her into the Palace. On the day we heard that the king was dead and the people of the Inner City were weeping, the governor brought his wife out of the palace. She burnt a female goat-kid, while he installed a eunuch of his as the mayor. His other eunuchs stand in the presence of the mayor, dressed in festive robes and wearing golden rings, while the singer, Qisaya, and his daughters keep singing hymns before them.
He went straight to the Palace and to the Succession Palace, saying: "Open the door for me!" We will seize upon the governor.
To the king, my lord: your servant Šamaš-šumu-ukin. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
To the king, my lord: your servant Šamaš-šumu-ukin. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
As to the orders which the king, my lord, gave me, hereby I am sending greetings to the king, my lord. May I hear about the health of the king, my lord, and may the king write me what the matter is, and encourage his servant.
May the king, my lord, question the prefects and cohort commanders, and establish that I am right in this dispute with him. I have listed the debts of the scribes on a writing-board.
The king, my lord, knows that the people of Sarrabanu hold houses in Babylon, Nippur and Uruk and in the Itu'u land. Recently, they have been entering my audience. I have showed them houses around Bit-
I committed a serious crime against the house of my lords. I deserved to be killed, not to be kept alive. Yet the king, my lord, had mercy on his dog. What I have rendered to the king, my lord, instead? My heart, my arms and my feet are placed beneath the chariot of the king, my lord. My eyes are constantly fixed upon the king, my lord, and the crown prince, my lord, constantly encourages me.
As long as the crown prince is here and not going for the audience to Nineveh, how should I act? I have not set up a wail to the king, my lord, but the king, my lord, should have mercy on his people.
May the king have mercy on his dog. I am a servant who loves his lords; I am a servant whose heart is entirely devoted to his lords. Have I not said to the king, my lord, as follows: "Even if all my colleagues curse me, what can they do to me? You are the king, my lord. Only you are with me."
To the king, my lord: your servant Nabû-ra'im-nišešu. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
We shall write the name of the king, my lord, on the foundation stone which we laid in the foundations of the city wall of Tarbiṣu. Let the king, my lord, write me what we should write on it and we shall write accordingly.
At the time when he (= the king) was the crown prince, Nabû-šarrani brought them to the king into the Rear Palace, and the crosses were put on them at that time.
Now Šulmu-mati has gone and started working on the palace. I am writing to the king, my lord, only as a reminder. The king, my lord, may act as he deems best.
Who knows what is in Balṭaya's presence? Nobody knows! I swear by the gods that at least I do not know for whom she is.
To the king, my lord: your servant Bel-iqiša. Good health to the king, my lord! May Nabû and Marduk very greatly bless the king, my lord.
To the king, my lord: your servant Marduk-šarru-uṣur. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
Nabû-ahhe-iddina, the royal bodyguard whom the king, my lord, sent concerning the weavers of the magnates
To the king, my lord: your servant Ubru-Nabû. Good health to the king, my lord! May Nabû and Marduk bless the king my lord
To the king, my lord: your servant Kabtî, the scribe whom the king, my lord, installed in the house of the palace superintendent. Good health to the king, my lord! May Aššur, the king of the gods, who dwells in Ešarra, bless the king, my lord. May he give the king, my lord, long days, numerous years and the satisfaction of extreme old age.
What can I say to the king, my lord? The ordinances of the palace are dissolved and neglected. No one listens to me.
Ever since the king, my lord, appointed me, I have been keeping the watch of the king, my lord. May Nabû and Marduk bless the king, my lord.
To the king, my lord: your servant Kudurru, son of Šamaš-ibni, a dead man whom the king revived. Good health to the king, my lord! May Aššur, Šamaš, Bel and Nabû bless the king, my lord.
May the king let me see light, and I will glorify the king, my lord! May I not die of distress and lack of food like a dog!
To the king, my lord: your servant Šamaš-metu-uballiṭ. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
Yesterday, when I was coming after the king, I entered the centre of Nineveh. There were bricks at the king's guard. The wheel of the chariot hit them and broke instantly.
To the king, my lord: your servants Nabû-ra'im-nišešu and Salamanu. Good health to the king, my lord! May Nabû and Marduk bless the king.
Umban-kidinni is telling us: "We would like to go by the road inside the country (= Assyria)." We cannot bring him there without the king('s permission).
Let the king write us what to do, and let a messenger stay at our disposal in Der. Idri-aha'u left for the king, my lord, in the evening of the 17th.
To the king, my lord: your servants Nabû-ra'im-nišešu and Salamanu. Good health to the king, my lord! May Nabû and Marduk bless the king.
To the king, my lord: your servant Nabû-šumu-iškun. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord. May Bel, Nabû and Nergal appoint a guardian of health and life with the king, my lord.
To the king, my lord: your servant Nabû-šumu-iškun. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord. May Bel, Nabû and Nergal appoint a guardian of health and life with the king, my lord.
As to the eunuchs for the officials about whom I appealed to the king, my lord, the king's messenger
To the king, our lord: your servants Kanunayu and Mannu-ki-Libbali. Good health to the king, our lord!
As to the works about which the king, our lord, wrote to his servants: "You are to do that alone" — be it work in the Inner City, Nineveh, Dur-Šarrukin or whatever work there is on the household of our lord, if we didn't do it, who would?
To the king, my lord: your servant Nabû-sagib, the son of Parruṭu, a goldsmith of the household of the queen. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
of agate, its width 3 inches, and a piece of egizaggû-stone. I gave them to the gate guard, Atanha-ilu, along with a letter, saying, "Deliver them to the king, my lord!"
I have heard that all the ordinances which were dissolved have become stable again. May Nabû and Tašmetu, the gods of this house, bless the king, his offspring and his offspring's offspring.
The scribe Kabtî, a servant of Aššur-da''in-aplu son of Shalmaneser III, who gave me the Aramaic letter which I gave to the king, my lord, is saying to me: "Regarding the offender about whom I spoke to the king, my lord, his son enters and leaves the Palace. He is telling me: 'If he
To the king, my lord: your servant PN. Good health to the king, my lord! May Bel and Nabû bless the king, my lord.
As to what the king, my lord told me: "Check and test the upper part of the aṣūdu-bowl and thereafter drink on the accounts!"
To the crown prince, my lord: your servant Šumaya. Good health to the crown prince, my lord! May Nabû and Marduk bless the crown prince, my lord.
The king, your father, saw the work that I did in Tarbiṣu. I did it carefully, thinking: "May my name be good before my lord."
Now, the scribe whom my father appointed to count the work done by the drunks, and the nobles of my father who were assigned to the work — the moment they heard that a scribe had been appointed, they quit the work and ran away. The king, my lord, did not give me a house nor silver for the rest of the work.
Now, if it is acceptable to the crown prince, let them settle my accounts, let the crown prince hand over the work, and let me do the work in Calah assigned to my father and deliver it to the crown prince.
Nobody listens to me. Should it come to pass that I become a nobody before the crown prince, I will die. If only the crown prince, my lord, would turn his attention to me, I'd perform the works of the crown prince and deliver them to the crown prince, my lord. If I did not do it, who would do and deliver them to the crown prince? Would the accountant and the drunks do it?
May the crown prince, my lord, live forever, and may I revere the crown prince, my lord, with my arms and feet!
The crown prince, my lord, may enquire: Was my grandfather not assisted by the eunuch Aššur-belu-ka''in, and afterwards, when your grandfather ascended the throne, did he not appoint him to the position of a scribe? Now, may the crown prince, my lord, not forsake me! May the name of his grandfather and the position of my father not be lost from your house!
My father and my grandfather stayed in your house. The king, your father, loves the son of one who worked for him, feels concern for the son of one who worked for him. What is my fault? I am a dog of the crown prince, running about at the threshold of your house. May the crown prince, my lord, not forsake me!
the master of the house is dead, the house too will perish after him. May the crown prince not forsake me!
To the king, my lord: your servant Mardî. May Ninurta, Zababa, Nergal, Madanu and Nabû bless the strong and righteous king, my lord.
From the beginning I have been his servant. My brother tried to make Bel-zeru-ibni kill me, but I grasped the feet of the crown prince, saved myself from it in darkness and hunger, and fled to the tower with the crown prince, my lord. Compassion took hold of the king; at my return, the crown prince sent a messenger with me, saying, "You are to give him back the things that the governor of Barhalza owes him."
I constantly prayed to Bel, Nabû and Šamaš for the king, my lord, saying, "May the crown prince, my lord, seize the royal throne of his father's house! I am his servant and his dog, who fears him; may I see light under his protection!"
Bel, Nabû and Šamaš heard this prayer for you, and they gave the king, my lord, an everlasting kingship and a long reign. And like sunshine, all the countries are illuminated by your light. But I have been left in darkness; no one brings me before the king. My outstanding debts, because of which I appealed to the crown prince, my lord, and because of which the king, my lord, sent his messenger with me, saying, "Give his outstanding debts back to him!" —
Aššur, Sîn, Šamaš, Bel, Nabû, Ištar of Nineveh, Ištar of Arbela and Manziniri have now fulfilled and confirmed what they promised, and have developed our friendship to its peak.
1,000 homers of barley from the king were at my father's disposal. Now I have given 400 homers of barley from it, 600 homers of barley remain at my disposal.
Just as today the emissaries of all the countries pass before your father, so may they pass before the crown prince, my lord, for a thousand years.
To the crown prince, my lord: your servant Nanî. Good health to the crown prince, my lord! May Nabû and Marduk bless the crown prince, my lord.
To the king, my lord: your servant Adad-dan. Good health to the king, my lord! May Aššur and Šamaš bless the king, my lord.
Right now I am sending 2 inferior caravans and x well equipped caravans to the king, my lord. Let the king do as it pleases him.
To the king of the lands, my lord: your servant Itti-Šamaš-balaṭu. Good health to the lord of the kings, my lord! May Aššur, Sîn, Šamaš, Bel, Nabû, Nergal, Ištar of Nineveh, Ištar of the Kidmuri temple and Ištar of Arbela give long days, everlasting years, happiness, physical well-being and joy to the king, my lord.
The king, my lord, knows the nature of the land where the king, my lord, placed me. Ikkilû does not let the boats come up to the port of the king, my lord, but has turned the whole trade for himself. He provides for anyone who comes to him, but kills anyone who docks at the Assyrian harbour, and steals his boat. He claims: "They have written to me from the palace: 'Do only what is good for you!'".
There is a man called Ilu-ma'adi, from Ṣimirra. He goes back and forth to Assyria, finds out in detail whatever matter and news there is, and goes and tells it to him.
Perhaps the king, my lord, will say: "Why haven't you arrested him?" He is in his presence. I am afraid, I cannot seize him without the king, my lord's permission. The king, my lord, should know that there are many in the entourage of the king, my lord, who have invested silver in this house — they and the merchants are systematically scaring me. I however put my trust in the king, my lord. I don't give one shekel or even half a shekel to anybody but the king, my lord. The king, my lord, should know this.
I am but a dead dog; the king, my lord, has revived me from a thousand pestilences. The king is my god and the king is my decor. Rescue me, do not let me die! May I know the brooms in the palace of the king! May I decorate the interior of the palace of the king, my lord! May the gods of heaven and earth bless the king, my lord!
Even before they were here, the letter was read in their presence and they were told to inform the king about anyone who is seen in his company, so he may be punished."
To the king, my lord: your servant PN. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
Now, I am writing to the king, my lord. Let them send a sealed order and give it to him, and let them appoint somebody with him to do him justice.
To the king, our lord: your servants Nabû-tukulti, Nabû-šumu-lešir and Mutakkil-Adad. Good health to the king, our lord! May Aššur and Šamaš bless the king, our lord.
As to what the king, our lord, wrote to us: "I have ordered the magnates to do justice to you" — we have stood before them, but they have refused to render justice to the household of their lord. They have sold all the servants of the crown prince for money and finished them up.
To the king, my lord: your servant Nabû-zer-ketti-lešir, the overseer of white frit. Good health to the king, my lord! May Aššur, Sîn, Šamaš, Bel, Nabû, Ištar of Nineveh and Ištar of Arbela bless the king, my lord.
Now, why have they turned upside down the order that your father gave and the justice which he did? I alone out of my whole paternal house am bounding about like a dog.
May the man who serves the king, his lord, not die! The king, my lord, may however do as he pleases.
To the king, our lord: your servants Nabû-ra'im-nišešu and Salamanu. Good health to the king, our lord! May Nabû and Marduk bless the king, our lord!
Last year, when he passed by, they revered the king, my lord. But now they refuse to revere the king.
The king, my lord, told me: "On the 28th you will go and ask!" Now, what is it that the king, my lord, commands?
Now, let Nergal-epuš stay until the woman comes. Should the aforementioned go? If not, the king should send definite orders.
To the king, my lord: your servant Adad-dan. Good health to the king, my lord! May Aššur, Šamaš, Sîn and Nikkal bless the king, my lord.
All the gods of heaven are ready for battle. May they march in the presence of the king, my lord, and bring the enemies of the king, my lord, quickly to submission before the feet of the king, my lord! May they let the wishes of the king, my lord, be fulfilled.
May my lord appoint me, so I can settle this lawsuit with them in the presence of the king. Have I been removed from my duty? The king, my lord, should know this.
Perhaps the king, my lord, will say: "My servant has been negligent; he did not send a report earlier."
Those who came for the treaty had not yet finished leaving the presence of the king, my lord, when the letter
To the king, our lord: your servants, the mayors, the city scribe, the principals of the Inner City and the citizens of the Inner City, young and old. Good health to the king, our lord! May the gods of Ešarra bless the king, our lord.
We have sent two letters to the king, our lord, but we have not seen a reply. We have already surrendered to death. May the king not forsake his servants!
Parruṭu, a goldsmith of the household of the queen, has, like the king and the crown prince, bought a Babylonian, and settled him in his own house. He has taught exorcistic literature to his son; extispicy omens have been explained to him, and he has even studied gleanings from Enuma Anu Enlil, and this right before the king, my lord!
They are even planting amulets of black wood, a neck-stone and Pazuzu-heads on his head. Should I interrogate and bring out the man?
Let the king, my lord, give orders: if he daubs her with hiddu, they should give it to me. The hiddu must be given to me, whether by force, or without anybody('s permission)!
As to what the king, my lord, wrote to his servant: "Who displays much malice towards you and is disagreeable?" — would I not write to the king, my lord!
To the king, my lord: your servant Nabû-zer-ketti-lešir, the overseer of white frit. Good health to the king, my lord! May Aššur, Bel and Šamaš and Nabû bless the king, my lord.
is not doing justice to me and does not obey the orders of the king, but is seeking favour in the eyes of the governors.
Hear me, O king, my lord! They have right now turned upside down the justice which your father did and the order that he gave. And I alone out  of the entire house of my father am bounding about like a dog.
Whoever you are, O scribe, who are reading this letter, do not hide it from the king, your lord! Speak for me before the king, so Bel and Nabû may speak for you before the king.
Concerning Kunaya and Kudurru about whom the king, my lord, said: "Send word that Sasî be interrogated, he knows about them" — he has written as follows:
They say that an Aramean woman is putting a cloak on her neck and is staying with the king's servants, saying 'I and Abdi-milki are making peace.'
He took 6 minas worth of gold from Ilumma-le'i. Now, if the king, my lord, commands, I shall investigate the matter here.
Concerning the case of Nabû-kabti-ahhešu which I previously communicated to the king, my lord, why has the king, my lord, until now neither asked nor enquired about it? Is it an insignificant matter?
O king, my lord! May the king, my lord, not disregard this matter! May the king, my lord, perform his rites at once!
Now then, the months of Shebat XI and Adar XII have arrived. They are favourable months, it is auspicious to perform the rites now.
The second matter is the same as the previous matter. May the king, my lord, ask about it; I shall then tell the other matter to the king, my lord.
To the king, my lord: your servants Nabû-ra'im-nišešu and Salamanu. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
He had stood in the middle of kings, but did not inquire about the king's health and did not tell it to me.
To the king, my lord: your servant Nabû-šumu-ka''in, the scribe. Good health to the king, my lord! May Nabû and Marduk bless my lord.
There was an earthquake on the 21st of Elul VI. The outer town in its entirety was damaged (scratched) but the whole wall of the outer city was saved; only a stretch of 30.5 cubits was torn out of it and fell into the centre of the city.
Šaridu and Nabû-ahhe-ereš, citizens of Babylon, and Bel-iddina, a citizen of Borsippa, have sent me the following letter:
The treasurer who came, has come without the consent of the king. Scold him on my behalf! Sulaya, our brother, is kept in the Review Palace of Nineveh by royal command."
May Bel and Beltia, Nabû and Tašmetu, Ninurta and Gula, Nergal and Laṣ, these great gods, bless you, O Nabû-
! May they guard you, keep you in good health, and give you happiness and physical well-being! May they appoint a guardian of health and vigour to be with you. Whatever you have prayed to these gods for, may they very, very quickly bestow it upon you.
I am now writing to my lord, as from the first day on their little ones in Calah cannot go to school without funerary offerings. May my lord keep his servants alive with the stored grain of Sivan III, until a new barley ration falls to my share.
What else? I prayed to Nabû, and he appointed me to my lord's service. Nabû will intercede for me before my lord.
To the king, my lord: your servant PN. Good health to the king, my lord! May Bel and Nabû bless the king, my lord.
Concerning the merchants about whom my lord said: "I have not sent their money, for there is no silver" — I have heard it. My lord should send 14 minas of silver.
Tablet of Sîn-duri to the king, his lord. The guard of Eanna and the temples of your gods are well.
Your servant Qišti-Marduk: I would gladly die for Sargon, the king of Babylon, the king of the lands, the mighty king, my lord! May Nabû and Marduk bless Sargon, the king of Babylon, the king of the lands, the mighty king, my lord! Say to the king, my lord:
The sealed clay tablet which Sîn-duri, Nabû-šuma-iškun and their scribe wrote in Babylon and sent to the king, my lord,
Nabû-šuma-iškun is saying to Sîn-duri: "Now I shall be installed in  the prelateship." But nobody may install a prelate except you! Since the king, my lord, granted my prelateship, Sîn-duri is saying to Nabû-šuma-iškun: "You will see what Qištiya will do."
The servants of the king know very well that my prelateship, like those of all the prelates, is the king's affair. The king verily also grants the governor's office.
To the king, my lord: your servant Bel-iddina: I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
I have now examined all the temples from Nemed-Laguda to Šasanaku and have written the writing-boards. As the king commanded, I shall send them to the king, my lord, via Šarru-amuranni.
After I had examined the temples from Zabban to Sippar in the same way, I entrusted them to Nabû-ahhe-bulliṭ, the delegate of Esaggil. I shall certainly examine the rest of the temples in the vicinity of Babylon in the same way.
During my work, I listened closely, and in all Sealand there is no other servant of the king as devoted to the king and as loyal to the words of the king as Sîn-iddina. The whole of Bit-Yakin loaths him. Were Yakin still alive, one like Sîn-iddina would not be shielded.
Nabû-šuma-iškun, the governor, the foster child of the king, is paralysing me because of the garden and the men; he does not let me to do my work in peace. The king could solve the matter with one word, so that there would be silence between us! Now he is going to the audience of the king. Let the king decide what is to be done.
They have changed the barley of the temples for oil; they have not brought it in nor laid it in its place. May the king send word so that they will bring the barley back into the storehouse.
Your servant Bel-iqiša. I would gladly die for Nabû-šarru-uṣur, my lord! May Nabû and Marduk bless my lord! Say to my lord:
To Sargon, king of the universe: thus say your servants Ha'il-il and Zabdi-il, the Šabhaneans. May Nabû and Marduk bless Sargon, king of the universe, our lord! Say to the king, our lord:
To the king, their lord: your servants, the šandabakku, and the recruitment officers. Good health to the king, our lord! May Enlil, Ninurta and Nusku bless the king, my lord!
After Bariki-il, the Larakean, escaped from the prison of Larak, he appealed to the king in the assembly of the people. Now we have sent him to the king, our lord, so the king may question him.
He should reach us on the 5th of Sivan III, otherwise the king will lose us. Let us hear from you as soon as possible!
To the king, my lord, your servant Bel-ibni: I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord!
Initially, when I did not come to the audience of the king, my lord, there were men who came from Elam to see the king, your father, and who, in order to obtain intercession for themselves, libelled me in the presence of the king. There was also a certain opponent of mine who said and wrote to the king bad things about me from Elam. When I heard of this, I did not come, because I was afraid. Now however, I have become desirous of serving the king.
May it not happen that by the command of the king they succeed in turning me out of the grace of the king, my lord! May this be stated by the mouth of the king, my lord, that I may not be denigrated in the palace of the king, my lord! On the contrary, may the king, my lord, count me as one of his servants, may the mark of the kings' servitude be put on me, and I may not be slighted and humiliated in the eyes of my fellow Babylonians!
Perhaps Bel and Nabû have ordained your punishment, and you will perish with him. I am all by myself. Verily, all the words that the prelate Bel-iqiša writes to you have been uttered by me.
To the king, my lord: your servant Lanšê. Good health to the king, my lord! Say to the king, my lord, for the well-being of the king, my lord:
Dakuru will remove the extensive land from the hands of the king, my lord, and I shall go to the presence of the king, my lord.
of the king, my lord, is with me. Up to one year they will serve in the palace of the king, my lord. This man, who loves
To the king, our lord: your servants Abi-yaqiya, Abi-yadi', Zerutu, Šulluma and Ahi-bigayanu. May Bel and Nabû bless the king, our lord.
As of now, Fort Šama'unu is abandoned. There is nobody there except 200 scratch soldiers, and there is no food there except for the travel provisions which they carry with them. Moreover, they have cut off the water between us and the land of Rašu. Nobody from Rašu has been able to come to you.
However, I have spoken with the sheikhs of GN, of Dummuqu, and of GN. All of them are servants of the king, my lord. They have sent their letters to the king, my lord, with my messenger.
It may not be postponed until later! May the army reach us quickly, so that I can give the whole country back to the king, my lord!
The king, my lord, should not say: "You wrote me once, and I sent you troops; what did you give me as compensation?"
Abi-yaqar, the Puqudean, does not wish the recovery of the land in the king's presence, he is looking for revenge. He has changed the timetable which he had set. Obliging poverty and robbery, he is thinking to take booty for himself. He does not wish the clasping of hands.
So, I am sitting in my house with Indabiya, the chiliarch, trodden down. If not, I would have delivered the fortified place to the king.
The captive Elamite held in Abi-yaqar's prison, who knows my affairs and had heard them in the presence of Abi-yaqar and seen my letter — Abi-yaqar's palace manager released him for one mina of silver. And when he came, he testified for me before the legate of Rašu so we were not killed, but our sons are being held as hostages.
Now the whole country has raised its hand towards the king. May the army come and take its hand! I swear by Bel and Zarpanitu, Nabû and Marduk, the wise one, that the words which we have sent to the king our lord in this letter are true, out of our heart.
Your servant Kalbi-Ukû: I would gladly die for the king, my lord! Good health to the king, my lord! Say to the king, my lord: I am herewith sending my tablet to greet the king, my lord.
The king did not listen to any of the earlier reports that we sent to the king, my lord. Now after the delegates of Bit-Dakuri of one accord had written to Merodach-Baladan, and the šandabakku together with Nabû-le'i the governor and the troops of Bit-Yakin had marched to Bab-bitqi and the prefect had turned the charioteers of Bit-Dakuri, the Arameans and the men of Bit-Dakuri against him (= Merodach-Baladan), the delegates have been silent, because they have become afraid. The others, having heard the news, have retreated.
But the leading men who do not keep the land in order and to whose words the king has listened, after making their views public, are now incessantly sending deceitful messages and fortifying their cities. The king should not wait for the outcome! The army should come to Bab-bitqa. And before the army comes, the following message from the king should be brought to the prefect and Ana-Nabû-taklak:
According to what I have heard, Merodach-Baladan is doing repair work in Larak and is settling Hasinu, the Yašumean, with his family and his Arameans there. That is why I am now sending the army to you. Together with the army, lead Da'ini and his Larakeans, who are with you, to Larak so he can enter it, until I arrive personally."
They will listen carefully and not refuse, and the king will attain his objective. We for our part have written to the king what we know. The king may do as he wishes.
To the king, my lord: your servant Aqar-Bel-lumur. Good health to the king, my lord! Say to the king, my lord:
Secondly, it is being said that they say: "Isn't it actually good that he (Nabû-hamatua) came? When they pull themselves back, we shall have entered Babylon."
Furthermore, I have heard that they have established a mutual rule: No one may draw back and go against the towns of Assyria
Concerning the murderers of the Babylonians of whom the king, my lord, wrote, whenever the canal is open for the Hindareans, they speak lies!
Now then I have, instead of the murderers, handed over to the Babylonians two Hindareans and one subject of Abi-hasâ. I have at the same time handed over to the Babylonians the mothers of the Rasitu tribe.
To the king, our lord: your servants Nabû-šumu-lišir and Aqar-Bel-lumur. Good health to the king, our lord! Say to the king, our lord: the fortress and the armed forces of the king are well. The king, our lord, can be glad.
News of the son of Yakin: he is in Babylon. He is waiting for the month Nisan I. As soon as the month Nisan is over, we shall hear the relevant report and inform the king, our lord.
Concerning the news of Belet-taddina about whom the king, our lord, wrote, the property of the palace
Concerning the guard of which the king, my lord, wrote: "Appoint NN over the guard of the Qa'iš-šumateans!" —
He will repair the crack on the damaged foundations and will eagerly go to the guard under Šarru-amuranni and Kalumu.
Once before I sent messengers to the swindlers in Elam. As they returned, they told me that Balassu and Kurrala'u are with the legate of the land Raši, and
and Kiburti are in the presence of the king of Elam. And after they had heard that Babylon would plead, they became very angry. And like decoys
To Sargon, king of the universe: thus say your servants Ha'il-il and Zabdi-il, who guard the fortress of Šabhanu for the king, their lord. The king's fortress is well. Good health to the king, our lord!
The letters which Nabû-taklak sends to the king — it is not Nabû-taklak himself but his delegates who write them. And what they are now writing to the king, viz., "Remove the prefect from Bit-Dakuri!" — the king should write to them: "Why do you write about injustice? If he is doing injustice to you, bring
Let the king write to the prefect that he should place his messenger in Bit-Tammeš-šama' to keep the barley for the king.
Initially, when I did not come to the audience of the king, there were men who came from Elam to see the king and who, in order to obtain intercession for themselves, libelled me in the palace. There was also a certain opponent of mine who said and wrote to the palace bad things about me from Elam. When I heard of this, I did not come, because I was afraid. Now however, I have become desirous of serving the king.
All those who initially committed a crime have been forgiven by the king. As to all the libels that have been uttered against me in the palace, I am not guilty of any of them. Now, should there be a misdemeanour of mine, let my lord speak for me to the king so that he will forgive me and I can come and kiss the feet of the king and of my lord.
May it not happen that by the command of the king they succeed in turning me out of the grace of the king, my lord! Let my lord make no mistake, and may nobody worsen my reputation in the palace! May it be stated by the mouth of the king, my lord, that I may not be denigrated in the palace of the king, my lord! On the contrary, may the king count me as one of his servants, may the mark of the kings' servitude be put on me, and I may not be slighted and humiliated in the eyes of my fellow Babylonians!
May I see just one single sign from the king, my lord, and may we get confident through it! Then we, myself, my brothers, my sons and my friends, shall come and kiss the feet of the king, our lord, and serve the king, our lord.
May my lord read whatever I say and speak for me favourably in the presence of the king. May I hear the well-being of the king, my lord, and rejoice!
Under the protection of the gods of the king, our lord, we arrived safe and sound at Bit-Dakuri. Ana-Nabû-taklak and the entire population of Bit-Dakuri rejoiced in our presence, and they keep blessing the king, our lord: "Now we know that the king our lord has rehabilitated Bit-Dakuri and will put it to the lead, as he has sent us the son of our lord! And we shall forever live under the protection of the king, our lord."
I prepared everything for the journey of Abu-eriba, the king's relative, and his wife, and they have now arrived.
Abu-eriba has been given a kusītu-gown, a woollen cover, a threaded work dress of Tukriš, bracelets worth 1/3 shekels gold, 2 silver dishes, 35 dependents, 2 female singers, 1 horse, 2 camels, 4 donkeys, 20 cows, 300 sheep and 1 wagon; and his wife was provided with jewellery worth 2/3 minas of gold. She with all her lady staff
Aqar-Bel-lumur and his wife have given an order to Abu-eriba: "As soon as you have gone back, speak maliciously of Nabû-šuma-lišir in the palace!" Perhaps he will speak maliciously of me in the palace. The king, my lord, should know that the order came from our house.
To the king, my lord: your servant Badâ. Good health to the king, my lord! Say to the king, my lord:
The king, my lord, has done me more favours than to all the countries. My name has become respectable under the protection of the king, my lord. I promise to return the favours that the king, my lord, has done.
here by mule express, so that he may speak with my servants and encourage them. Let him gird the loins of Aqar-Bel-lumur, and let him be
Let him appoint my servants in his charge, so he himself may come here and honour the king, my lord!
No one fulfills on the king's commands as I do, apart from Aqar-Bel-lumur. He will carry out all the king's plans and deliver everything to the king, my lord.
I have written to the king seven times out of necessity. The king, my lord, has given the houses of all those men whose fathers are dead to their sons. Now these are fatherless servants who are loyal to the king. Let him not abandon his servants! Let him not destroy the house of a royal servant!
Your servant Marduk-naṣir: I would gladly die for the vizier, my lord! May Anu and Ištar bless the vizier, my lord! Say to the vizier, my lord:
The caravan from Lahiru arrived on the thirteenth of the month Tammuz IV. The sons of Ina-tešî-eṭir, from the house of Ṣullulu, brought wool from Bit-Imbiya.
They say: "Now the palace herald and the entire army of Upper Elam are at Bit-Imbiya. They are crossing a ford on the river Abani."
I have sent the news to the vizier, my lord. May my lord command at the palace that troops be positioned opposite them at Der until the king has attained his objective.
As to what you wrote earlier, "You gave me silver during good times of the land, but during the destruction of the land you  took it back" — what you wrote is correct. But as to the payment of  silver that you made:
In addition, the dame Namirtu was given 10 minas by Lu-ha'il and Bel-naṣir; 3 minas were weighed to Erešu son of Dabibu, the supervisor of Bel-naṣir; 6 minas were given to Ašaredu son of Ṭabiya; 1 mina to Nabû-šarra-uṣur, the messenger of the king; 1 mina to Erešu, the messenger of the king of Elam, 10 shekels to
1 mina is the price of the she-camels that was given to Sagibi, 1 mina and 1/3 shekels are in the hand of Ima'in the eunuch, 1/3 mina and 5 shekels were weighed for Dummuqu son of Ir'anni.
Aya-saggî and his travel companion, whom you sent here, did not come to me. Having been captured in the city centre, Aya-siggi was taken to me. He says: "I was sent to you." However he had no letter with him. I kept him with me until I saw your messenger. Now I have sent him to you with your messenger.
They say: "Keep an eye on him so that he cannot come back here. If he comes, he must bring a letter with him. Otherwise he may not come."
Both kings have made peace with each other. And each of us has settled in his parental house. Now Immaštašu, the legate of the town Hamu, will come over and settle in Hamu. Appoint his helpers there permanently as well.
You yourself may not go away, neither are we allowed to leave. The king could otherwise hear about it and say: "I must take one more town."
As to what my brother wrote: "May you be in good spirits!" How could I be in good spirits! The enemy has pitched camp over against us, we assemble for fight day and night, and none of you has come to my help! I am not in good spirits at all! But really, you must be in good spirits yourself! You live in your lords' house, you eat bread and drink beer comfortably in the house of your lord!
Perhaps a messenger will come to you from the palace. Tell him to be circumspect and come to the guard.
Whatever portents there have been, have all come for the city Qibi-Bel. I have heard it being said: "Now Qibi-Bel is to be destroyed and he is to go to the fortress of Yakin." All existing towns
Why haven't I seen you at the camp for the past two years? And since you haven't seen my house either, by Bel, the tribute of the past two years is incumbent on you.
As to the ostrich eggs of which my brother wrote to me, by Bel and Nabû, they are not available in Nippur.
Your servant Kalbi-Ukû: I would gladly die for the king, my lord! Good health to the king, my lord. Say to the king, my lord: I am herewith sending a tablet for the well-being of the king, my lord.
Concerning the noblemen of whom the king wrote: "Write their names down!" I shall now write them down, however many or few they be.
When I wrote to Il-iada', "Send oil and cress here so that I can give to the king's servants," he refused to give them. Furthermore:
Nabû-na'id, a 'temple-enterer' of the temple, planned a crush against the city, saying "I will have the city destroyed!"
Your servant Marduk-šuma-iddina: I would gladly die for the king, my lord! Say to the king, my lord: I have sent my messenger to greet the king, the horses and the soldiers.
Concerning the Hatalleans of whom the king wrote: "Send word that 10 men from their midst should come to me" —
the king's bodyguard having come to me, I sent word and the Hatallaeans came to me. I have given 10 men to the hands of the bodyguard of the king, my lord.
Concerning the Arameans of whom the king, my lord, wrote, there are among them Arameans, who came from Uruk. They are now on the shore of the channel of Merodach-Baladan.
The king, my lord, should uproot them so the land can be happy. They should not harass the servants of the king, my lord! They are not reliable.
Your servant Nabû-bel-šumate: I would gladly die for the king, my lord! Say to the king, my lord: I have sent my messenger to ask for the well-being of the king, the horses and the soldiers.
If the king, my lord, wishes, let him write to me, so they will weave the gowns and bring them to the king, my lord.
Certain Babylonians, the Guzummaneans, have come from Babylon, saying: "The son of Yakin has gone from Babylon to Dur-Yakin on the 11th day of Marchesvan VIII." I heard these news on the 15th day. Therefore I sent them to the presence of the king, my lord, without a night's rest.
Your servant Belšunu: I would gladly die for the vizier, my lord! May Marduk and Zarpanitu bless my lord! Say to my lord:
Whenever Nabû-ahhe-eriba goes out to the bridges at their command, the son of Nabû-ahhe-eriba opposite to
Perhaps Bel will act so the king can perform a ritual and hear him. Let my lord do everything possible so the army can come here and the king will attain his objective. I am one who blesses my lord. I pray daily to Marduk and Zarpanitu for the good health of my lord.
Your servant NN: I would gladly die for the vizier, my lord! May Nabû and Marduk bless my lord! Say to my lord:
My lord must not say, "Why have I not heard his report and seen his message for a long time?" I have been imprisoned for two years, and even now, after I have been set free, I could not make any plans. When I was set free, I prayed to Bel and Nabû for the good health of the king, my lord, and of the vizier, saying, "When will the king, my lord, come here and establish the protection of Babylon?"
All Babylonians have daily confidence in this. Now, as the prefect has left Bit-Dakuri, the whole of Babylon lives in fear, saying, "We have been handed over to the dogs." Why is my lord silent, while the whole of Babylon pleadingly raises its hands towards my lord? Anyone whom Marduk has given something and whose property has been created, will give Bel an exceptionally good present. And the present which he gives is as good as a Babylonian, if it is pleasing to Bel.
Why does my lord remain silent, while Babylon is being destroyed? Šamaš and Marduk have installed you for intercession in Assyria. Persuade the king to come here and to exempt Babylon for Marduk, and make your name everlasting in Esaggil and Ezida!
To the king, our lord: your servants Nabû-šumu-lišir and Aqar-Bel-lumur. Good health to the king, our lord! Say to the king, our lord: the fortress and the troops of the king are well. The mood of the people of the land is good. The king, our lord, can be glad.
The messengers of the king should now quickly come to us. Then we will come quickly, see the king, our lord, and get confident. May we become happy under the protection of the king, our lord!
All the people of Bit-Dakuri have left the cities and gone into the marshes. Countless barley and dates have been left back. Horses should go and stay there because of this.
The army should quickly get there! There is talk that people are rising up in great numbers. Persuade the magnates and come in five days' time! You must not loose the land! Come quickly! Come!
I am in the land of the enemy. Even the sole king's servant, Šulâ the haruspex, says, tearing at his beard: "Why does the king gird his loins? He has never shown respect to him!"
to the king and coming to his presence; if it is acceptable to the king, let me write and send my messages to the king on Aramaic parchment sheets" — why would you not write and send me messages in Akkadian? Really, the message which you write in it must be drawn up in this very manner — this is a fixed regulation!
Tablet of the šandabakku to the king, his lord. Good health to the king, my lord! May the great gods of Ekur and Nippur make you achieve whatever you plan.
The king sent the letter of Balassu, and for three years we have kept the guard with the noblemen of Assyria, and our land has feared the king.
I have now sent Nabû-le'i, my son and emissary, to greet my lord. In his hands, I have sent a neck seal for my lord.
Now, concerning the hostages of the Hindareans of whom the king, my lord, wrote, I never take anyone — if he is a hostage or not a hostage — and imprison him in the garrison of the king, my lord!  I bear personally the responsibility for all hostages of the Hindareans who are with me.
Also the eunuch whom the king, my lord, sent, has come up to Arrapha for my lawsuit. Now, on the 2nd day, I have brought him safely across the river.
To the chamberlain, my lord: your servant Aqar-Bel-lumur. The best of health to the chamberlain, my lord!
As to the recruitment officer of whom the king, my lord, wrote: "What is wrong that you have separated him from his brothers?" — is Ahu-ila'i not a servant of the king? If I keep him separate from his brothers, it is because he is the most reliable man among his brothers. Instead of seizing Ahu-ila'i for the guard duty, which is mutually fixed for our bread and water, I swear by the gods of the king, my lord, that ever since he came to Bit-Dakuri, I have not interfered in any way with Ahu-ila'i; and beyond that I say to the king, my lord: "He is a witness and a wild bull,
The food of the temple is excellent and the beer of the temple is good. The temple of the king is well. I pray daily to Uraš and Belet Eanna for the good health of the king, my lord.
Now, why is it that the king our lord has entered his house in well-being, but a messenger of the king has not come to these dogs?
May we quickly see the king's messenger, so that our hearts may be soothed under the protection of the king.
Your servant Bel-iqiša. I would gladly die for the king of the world! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Now, after I have been twice to the audience of the mighty king, I am beginning to regain my dignity again. My lord will perhaps say: "For destruction, we need not be renewed." Now Šulâ, the haruspex in Dur-Šarrukin, and Aqar-Nabû, both servants of the king, my lord, know all our affairs from the beginning. The king may ask them if I wasn't always a serf of the king, my lord, both when small and when big.
What is your wish that has not been achieved? When the king, our lord, came, the city was dead. In a proverb it is said: "A carpenter should take
When I for the second time went to the audience of the mighty king, he did not discuss my case with me. The king may act as he sees fit. His wish
Your servant Ana-Nabû-taklak: I would gladly die for the king of the universe, my lord! Say to the king, my lord: The land, the troops and the servants of the king, my lord, are well. The guard of the king is very strong day and night. The king, my lord, can be glad.
As to what the king, my lord, wrote to me: "I have requested NN from you (pl.). And examine, find out, and write me who he is" —
Regarding GN and the town Ša-iṣṣur-Adad, of which the king, my lord, wrote: "They are in your charge" — since the prefects
To the king, my lord, your servant Nabû-šumu-lišir. Good health to the king, my lord! Say to the king, my lord:
Your servant Aqar-Bel-lumur: to the king, my lord. Good health to king, my lord! Say to the king, my lord: The fortress and the troops of the king are well. The mood of the people of the land is good. The king, my lord, can be glad.
Now then Kalbi-Ukûa has gone to the audience of the king, my lord! The king, my lord, can rejoice! May Bel and Nabû grant to the king, my lord, that all the men who have transgressed against the king, my lord, in this way will come and bow before the king, my lord!
To the king, my lord: your servant Nabû-ahhe-lumur. Good health to the king, my lord! The city and the guard of the king, my lord, are well. The troops of the king, my lord, are well.
I swear by Bel and Nabû that nobody has taken away your dynastic house, that you indeed will see your dynastic house grow old in extreme old age. And we know for sure, that your son and your son's son  will rule your
Your servant Amel-Nabû: I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Didn't the king say to me as follows: "Go, plant, fill the cellars with harvest, and eat under my protection!" Let the king's messenger come here and see how the land of my father, which the king gave back to me, has been made barren by Mannu-ki-Urbail. He has indeed burned my grain, my straw and my garlic on
saying, "Let me send it to the king, my lord. If my report is not convenient for the king, let me send what is agreeable to the king."
As we have heard, the magnates of the king are telling the king, my lord, that he should not go to Babylon. Tiglath-Pileser III and Shalmaneser V, who went there,
Your servants Kinâ and Ereši, the 'temple-enterers' and the elders of Nemed-Laguda: We would gladly die for the king! May Ea, Damkina, Uruk and Eanna bless Sargon, king of the universe, our lord! Say to the king, our lord:
During the past x years Mušezib-Marduk did not go down to the king of Elam. Now however, as he saw the king of Assyria, he gladly went down to him. His people and his towns
Regarding Nabû-le'i who wrote: "Let me live where you are" — is there nothing at all that pleases the king, my lord? If they act quickly, let Nabû-le'i come, as the king, my lord, wrote, so his people will rally against him, and people who are not his will rally against him too. Let me tell the king, my lord, how it can be arranged, and let the king, my lord, do as he deems best.
Your servant Qišti-Marduk: I would gladly die for Sargon, king of Babylon, king of the lands, the strong king, my lord! May Nabû and Marduk bless Sargon, king of Babylon, king of the lands, the strong king, my lord! Say to the king, my lord:
The guard of Esaggil and Babylon and the gods of the king, my lord, are well. The king can be glad!
Now then I am writing to the treasurer, my lord: may my lord report it to the king, and may he send word to Il-yada' so he will exterminate them all. And may my lord report to me that I can come and see the eyes of the king, my lord.
To the king, my lord: your servant Nabû-šar-ahhešu, who guards the 'mule house' at Borsippa. Good health to the king, my lord! May the king, my lord, be in very good spirits! My guard, where the king, my lord, appointed me, is well.
May my lord say in the presence of the king, and if it is agreeable to the king, let him send us armed forces so we can enter Marad.
As to Abi-haru, I am not devoted to him; as to Nergal-ereš, I am not devoted to him either; I am devoted to the vizier, my lord. May the vizier take care of my lawsuit against NN, and let Marduk-šarru-uṣur see it and do as
, and Dakuru will remove the extensive land from the hands of the king, my lord, and I shall go to the presence of the king, my lord.
Your servant Bel-iqiša: I would gladly die for the king of the universe, my lord! May Nabû and Marduk bless the king of the universe, my lord!
To the king, my lord: your servant Aqar-Bel-lumur. Good health to the king, my lord! Say to the king, my lord: The fortress and the troops of the king are well. The mood of the people of the land is good. The king, my lord, can be glad.
Your servant Nabû-bel-šumate: I would gladly die for the king, my lord! Say to the king, my lord: I have sent my messenger to greet the king, the horses and the soldiers.
Your servant Ana-Nabû-taklak: I would gladly die for the king of the universe, my lord! Say to the king, my lord:
Nabû-bel-šumate, the servant of the king, my lord, is well. The Lady Barsipitu, the land, the troops and the servants of the king, my lord, are well. The land Guzummani is well. The talk of the land is good. The guard of the king is very strong day and night.
As to what the king, my lord, wrote to me: "Why is it that from the beginning until now I have seen your message 5 or 6 times, but now that Barsipitu has come to you, I have only seen one of your messengers?" — Barsipitu and Nabû-šuma-iddina arrived to us on the first day of Shebat XI; on the 16th of Shebat I sent the messengers of the king, my lord, on the road, and I also sent our messengers with them to inquire about the health of the king, my lord
When Aššur, Bel and Nabû realized the promise of the king, my lord, all lands have become closer to the king, my lord.
To Sargon, king of the universe, my lord: Your servant Balassu. May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Your servant Šullumu: I would gladly die for the king, my lord! May Uraš and Ninegal bless the king, my lord! Say to the king, my lord:
To Sargon, the king of the lands, my lord: your servant Nabû-šuma-iškun. May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
I now pray to Bel and Nabû for the life and the regnal years of the king, my lord, and I look forward to the arrival of the king, my lord, in the month Nisan I.
Ever since the king girded the loins of Uqupu, he has done much wrong against me. He has taken my garden by bringing it under flood. He has taken 100 kor of my barley from me. 30 kor of the arable fields which king Tiglath-Pileser III, your father, gave me,
the Borsippeans, the Sippareans and the Cuthaeans, saying: "This year the son of Yakin will not come in the month Nisan I." He gave the order: "The king of Elam has held him back, but you, come yourself and sacrifice your lambs!"
To the king, our lord: your servants Nabû-šumu-lišir and Aqar-Bel-lumur. May the king, our lord, be well! Say to the king, our lord: The fortress and the troops of the king are well. The mood of the people of the land is good. The king, our lord, can be glad.
Your servant Nabû-šumu-lišir. I would gladly die for the king of the lands, my lord! May Nabû and Marduk bless the king, my lord! Say to the king of the lands, my lord:
Your servant Rimutu: I would gladly die for Sargon, the king of the lands, the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
, Belšunu and Ninurta-naṣir, of which the king said: "I shall make the damage good" — the eyes of the men are darkened, as no damages have been made good. Let the king send word and I myself shall make the damages good again! May Marduk and Šeru'a make the king, my lord's entry into Esaggil and Babylon regular for a hundred years!
Your servant Marduk: I would gladly die for the king, my lord! May Nabû and Marduk bless the king! Say to the king, my lord:
Your servant Ṣillaya: I would gladly die for the king of the universe, my lord! May Uruk and Eanna bless the king of the universe, my lord! Say to the king, my lord:
Your servant Ina-tešî-eṭir: I would gladly die for the king of the lands, my lord! May Nabû and Marduk bless the king of the lands, my lord!
The report on Babylon is excellent. The Babylonians are happy. They go daily to the temple of their lords, Bel and Nabû
, to Esaggil. They pray daily to Marduk and Zarpanitu for the good health of the king of the lands, my lord.
To the king, our lord: your servants Nabû-šuma-lišir and Aqar-Bel-lumur. Good health to the king, our lord! Say to the king, our lord: The king's forts and troops are well. The mood of the people is good. The king, our lord, can be glad.
When we said to him, "Proceed against him! Tell us, why are you organizing help?" he said: "I am under orders to call people to arms from wheresoever, and I have called to arms everybody  from the trail of Der as far as the mouth of the river of Nergal." When we heard this, we strengthened the guard
I pray daily to Bel and Nabû for the joy of heart and the health of the king, my lord. The king, my lord, can be very glad indeed. Esaggil and Babylon are truly well and in good shape.
Your servant Arad-Ea: I would gladly die for Sargon, the king of the lands, my lord! May Nabû and Marduk bless Sargon, the king of the lands! Say to the king, my lord:
To the king, my lord: your servant Nabû-šumu-lišir. Good health to the king, my lord! Say to the king, my lord:
Your servant Bel-iqiša: I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
I have given out the food rations and the flour. Now Nabû-ereš and his soldiers are guarding the fortress.
Your servant Marduk-apla-iddina: I would gladly die for the king, my lord! Say to the king, my lord:
As to what the king wrote: "When you sent your soldiers and they penetrated into the inner city, they covered the temple wall with arrows" —
My soldiers gave one another the following orders: "Nobody may wound anybody, and the herald may not call up anybody!" Did they not give such orders to one another for fear of the name of God (lit., 'gods')? Why should we be against the people, and why should there be an arrow on the temple wall?
My men, who attacked and stood by the temple wall — I myself stationed them there. How could any bow have hit the temple wall?
to us, and let us then write to the king, our lord. We have already sent one message to the king, our lord, from GN in Hindaru through Kinâ and Ereši. Later on, as soon as the king has defeated his enemies and has come to Babylon and kissed the ground in front of Marduk and Zarpanitu, we shall send him every information that we hear.
We shall say all the news to NN word by word. He will then speak to the king, our lord, then come out again and say to us: "The king is your lord! Fear not!" Later on, as soon as the king, our lord, has gone to Dur-Yakin, we shall send him all the news that we hear. Bel-išdiya-kini, the mungu-commander, who
As to the silver sword, of which I talked with my lord and my lord told me: "It will be made" — may my lord make a beautiful silver sword and keep it for me.
To the king, my lord: your servant Badâ. Good health to the king, my lord! Say to the king, my lord: The fortress and the troops of the king are well. The people of the land are well. The king, my lord, can be glad.
I am doing the king's work according to the king, my lord's wish. The work of the king, my lord, is in good shape. The king, my lord, can be confident; the king, my lord, can be glad. May the king, my lord, realize all his royal plans according to his heart's desire!
My messenger, who was delayed and did not come to the audience of the king, brought my report back. I decided not to write to the king, my lord, but waited for instructions until the barley was deposited in Bab-bitqa. Thereafter I wrote to the king, my lord.
Your servant Nabû-šumu-lišir: I would gladly die for the king of the universe, my lord! May Nabû and Marduk bless the king of the universe, my lord! Say to the king of the universe, my lord:
The bread is excellent, the best quality beer is good. The door of the god of the dead one has been put up. The plating is ready, and all the Babylonians who on the 4th day went up to Esaggil and saw the door, blessed the king, my lord, before Bel and Beltiya, and rejoiced greatly. The king, my lord, can be happy. The door of Esaggil and Babylon, your house of god, is very beautiful.
His son is now held as my hostage in my presence, and Balassu has died here. Would you not keep the guard of the house of your lord, until I send you the son of your lord?
Your servant Šuzubu: I would gladly die for the governor, my lord! Say to my lord: I am herewith sending my tablet as a greeting to the governor, my lord.
As to the what my people have said, the governor knows that they are spreading lies. Perhaps they will write to my lord about a certain thing that concerns me or about me in person. The governor should not believe them!
Your servant Marduk-šuma-iddina, the governor. I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Your servant Marduk-šuma-iddina. I would gladly die for the king, my lord! Say to the king, my lord: I have sent my messenger
Your servant Ilu-ipuš: I would gladly die for Sargon, the king of the lands, my lord. May Nabû and Marduk bless Sargon, the king of the lands, my lord! Say to the king, my lord:
To the king, my lord: your servant Aqar-Bel-lumur. May the king, my lord, be well! Say to the king, my lord: The fortress and the troops of the king are well. The mood of the people of the land is good. The king, my lord can be glad!
Your servant Bel-iqiša: I would gladly die for the king of the universe, my lord! May Nabû and Marduk bless the king of the universe, my lord! In the morning and in the evening I pray to Bel and Nabû for the good health of the king, my lord.
Your servant Marduk: I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Your servant Qišti-Marduk: I would gladly die for the king, my lord! May Nabû and Marduk bless Sargon, the king of Babylon, the king of the lands, the mighty king, my lord! Say to the king, my lord:
To the king, my lord: your servant Aqar-Bel-lumur. Good health to the king, my lord! Say to the king, my lord: the fortress and the troops of the king, my lord, are well. The king, my lord, can be glad.
, my people, my wives, my sons, my daughters, whatever property of mine there was that I had acquired with my work under the protection of the king, my lord, were plundered, ruined and sold to Elam and Bit-Yakin. I myself did flee alone to Assyria and grabbed the feet of the king, my lord; and having been ready to die with the men of the king, my lord, under the protection of the gods of the king, I have fulfilled the mission that the king gave me, and the king, my lord, has put the plant of life in my mouth.
To the king, my lord: your servant Nabû-šar-ahhešu, who guards the 'mule house' of the house of Nabû-le'i at Borsippa. Good health to the king, my lord! May the king, my lord, be in very good spirits! My guard, where the king, my lord, appointed me, is well.
I am now writing to the king, my lord: The Borsippeans who rebelled have killed one other, and we remain in the guard where the king, our lord, appointed us. The Itu'u, the Iaduqu and the Rihiqu whom the king, my lord, stationed for the guard with me — we are keeping our guard together. The king, our lord, can be glad.
Natannu was forced to run away to Elam, and here his men have been led away by Nabû-šumu-iddina, the commander of the fortress. All the king's men are also running away and not coming back.
Now then I have written to the king, my lord. May the king command that the men of Natannu should not flee but that they should turn themselves in.
To the king, our lord: your servants Nabû-ahhe-lumur and NN. Good health to the king, our lord. The city and the guard of the king, our lord, are well.
Having raised an attack against us, they seized the golden heaven on top of it, and brought the heaven here from Esaggil.
Your servant Bel-iqiša: I would gladly die for Nabû-šarra-uṣur, the brother of Bel-usatu, my lord! May Nabû and Marduk bless my lord! Say to my lord:
I entered Babylon with the desired job. Before that it was Bel-iqiša, now the commandant of the fortress of the 'house.' Also Bel-ibni and Kurigalzu, the Babylonians, who are with me
To the king, my lord: your servant Bel-ibni. I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Your servant Marduk: I would gladly die for the vizier, my lord! May Nabû and Marduk bless my lord! Say to the vizier, my lord:
May they appoint me! May I know that I am the king's messenger! Otherwise my heart will not be all right.
The news of Babylon is excellent. I pray daily for the health, joy, and life of the king, my lord, and for the attainment of his triumph.
I utter prayers of benediction to him daily, bless the king of the lands, my lord, and shall kiss the feet of the king of the lands in Babylon.
I stay in the service of the governor and the master of the palace, guarding the night('s rest) of the king of the lands, my lord.
I am herewith sending to the king, my lord, Nabû-ereš, his two sons, his two daughters, his two maids
Your servant Bel-iqiša: I would gladly die for the king of the universe, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
For the past five months I have been waiting for news from the king, my lord. And now, thanks to Bel and Nabû, he has come to Calah safely, as usual.
All my manservants who give me water to drink have run away, and my people in Calah have become afraid.
As far as I am concerned —  on the day that I went to the king, my lord, they were taken captive. Now they are in the care of Ma'umaya. The messenger of the king, my lord, should go to Ma'umaya and release them.
Let the vizier send a bribe to the governor that he should deport them. The messengers of the Puqudeans, who live in the Qatannu marsh, go daily to the son of Yakin. The vizier may also write to the governor that he should lead Sagibi-ilu, the Amukanean who lives in Bit-re'î, to them. If he delivers them into the hands of the vizier, my lord, he is a servant of the vizier.
If, on the other hand, he does not deliver them into the hands of my lord, then my lord may know that his heart is not with my lord.
As to my lord's sending Ṣalamu to Nabû-ušabši, I have seized Nabû-ušabši and am herewith sending him to the vizier, my lord. The vizier, my lord, may do as he wishes. He is a servant of the vizier, my lord; he prays daily to Bel and Nabû for the good health of the vizier, my lord.
I am herewith sending to the king NN, son of DN-aha-iqiša, the city-lord of Kapar, together with his brothers. With him, I am sending you Nergal-eṭir, the city-lord of Paddanu.
To the king, my lord: your servant, Nabû-zera-ukin. May Nabû and Marduk bless the king, my lord! I pray every day to Marduk and Zarpanitu for the long life, happiness, good health, and overthrow of the enemy of the king, my lord.
We did not dispatch a large force until we heard the good news. When we heard the news, the force was dispersed in the street of Marduk, your god. Many men in Babylon keep the watch of the king, my lord. Marduk and Zarpanitu, your gods, whose feet you have grasped, will make the king, my lord, successful in whatever the king, my lord, does. Thanks to your gods, we received the messenger who was coming. The king, my lord, can rely on the delivery of the sealed messages to Babylon.
Marduk and Zarpanitu, your gods, have seen to it that all the people of Babylon are keeping the watch of the king, my lord. They have turned their faces towards the king, my lord.
Ever since the reign of Tiglath-pileser III, king of Assyria, my fathers have kept the watch of the kings of Assyria.
During the revolt of Šamaš-šumu-ukin, as Assurbanipal remembered those favours which my grandfather had rendered,
When they came to me and dragged away fifty stone steps, they kept cutting off their foliage until I reached them. They went away, but did it again.
Now when they came again, they carried off as booty two 'third-men' of the king. I do know that you ordered the sortie and I do know that the king had appointed them.
The king, our lord, says: "You must not take booty from them." But you are assuredly coming and taking booty from our city!
They covered his face with his cloak and made him stand before  Arda-Mullissi himself, saying: "Look! Your appeal is being granted,  say it with your own mouth!" He said: "Your son Arda-Mullissi will kill you."
four men — Ṣuhru, Ṭabiya, NN, and NN — told it to Nabû-aha-ereš, he did not believe it. He should question the men of the house of Arda-Mullissi.
We are praying to the gods of the king, my lord. However, this territory where we are keeping watch, its
To the king, my lord: your servant, Gimillu. May Nabû and Marduk ordain long days of happiness and many years of rejoicing, joy, and celebration for the king, my lord.
These seven years I have been held in durance vile. Without the king, they have taken my estate and destroyed my property. I am dying of hunger in my imprisonment.
There are many who have sinned against the king, my lord, but the king has excused them and spared their lives. Even a deportee is allowed to live.
We entered into a treaty with the king, your father, and we have entered into a treaty with the king, our lord. Furthermore, the king has written to us, saying: "Write to me about whatever you see or hear."
There are matters relevant to the king which I have heard. A royal messenger should come out to question me.
Zera-ukin, Labaši's son, says: "If the king, my lord, hears the matter which I have heard, he will devastate the lands." Now then he has come with a son of Ina-teši-eṭir. The king should summon him and question him before he is abducted and done away with.
When I previously reported to him, on the 4th of Ab V, Sasiya and Bel-eṭir were keeping watch on
Concerning Re'indu of the household of the šandabakku about whom the king, my lord, wrote to me, I looked for her in Babylon but did not find her there. Having asked and made enquiries, I found she was living in Dilbat. I have now brought her in from Dilbat and am herewith sending her to the king, my lord, in the hands of Na'id-ilu, the eunuch who brought the (king's) sealed letter to me.
To the king of the lands, our lord: your servants, Illil-bani, Aššur-belu-taqqin, and the people of Nippur. May Enlil and Mulliltu, Ninurta and Nusku bless the king of the lands, our lord.
!" — The king, our lord, knows whether we have ever  left our watch or been negligent in our watch since the king, our lord, appointed us to our watch. The territory before us is extensive. Five stages of territory square, forty length units, is the stretch  of a watch for cavalry with archers. We have several times written to  the house of our lords about the horses. Now we are keeping watch with  archers only and praying to the gods of the king, our lord.
about whom the king, our lord, said: "Has he not come to Nippur?" The gods of the king are on our faces:up to now he has not been seen in our territory or in our watch, and we have not heard anything of him.
Now then we are keeping the watch which the king, our lord, assigned to us, and we are praying to the gods of the king, our lord.
, bread and shallots were to be given to the deaf. Until the 17th day, no bread had come in. On the 17th day, one 'litre' of
After my appeal, when they showed him the seal, bread was to be given from the prefect to the deaf. Until the 21st day, no bread had come in.
!" A Hamurean deaf man said to him: "Aššur-balassu-iqbi has not been present but has reduced my bread allowance."
are my witnesses. The chief tailor is running things without me. Every day you finish off my breath and
They say: "While you put your trust in the king and the chief tailor, intrigues have penetrated to the king.
Every day, among all the retainers of the crown prince's household, I am telling everybody: "Speak to the chief tailor!"
Only rites that are written down in scripture are our rites. They have been performed by our forefathers, and they meet the needs of the king. There are a hundred, nay, a thousand rites which, as far as I am concerned, would be suitable for the purification of the kings, my lords. But, because they are not our rites, they are not recorded in scripture.
Why do these men hatefully misadvise the king, my lord, and why do they have this attitude towards us?
No provisions are laid in there, and whatever dates they had, the Puqudeans have carried them all off . But when we wrote to the šandabakku, saying: "We will help ourselves from one thousand kor of barley," he refused, although he has harvested a large crop.
Now then, the city overseer who went to call in the enemy, saying: "I will deliver him into your hands" —
And now that he came, I have arrested him, and am herewith sending him to the king, my lord, in the hands of Bel-eṭir. May the king do as he finds best.
The king, my lord, knows that your servants the Larakians are loyal to the king. Our gods are in Nippur. May the king
And after they revolted, from those days, no Qedarites at all have attacked the city of the king, my lord.
To the king of the lands, my lord: your servant, Nabû-šumu-lišir. May Nabû and Marduk give the king of the lands, my lord, long days, everlasting years, a just sceptre, and an everlasting throne.
Accordingly, since he defeated them, they have became scared. And as the treaty of the king, my lord, has caught up with them, those who escaped the iron sword will die of hunger.
A tablet of Marduk to Kurigalzu, his brother. May Bel and Nabû be concerned with the health of my brother.
Why do I not see your messenger? If I see your messenger before I enter Borsippa, let my brother send one jar of the same wine that you drink.
To the king of the lands, my lord: your servant, Nergal-naṣir. May Nabû and Marduk bless the king of the lands.
Kudurru, son of Nabû-naṣir, about whom I spoke to the king, has in his mouth matters relevant to the objectives and the service of the king. He is saying: "The king should hear what I have to say."
Bel-usati, a cowherd of the king, is under arrest here by orders of Ṣillaya. Without the king('s intervention), he will die. They all further their own interests but leave aside the king's. May the king do as he deems best.
When they saw that we were holding his messengers, they brought in Nabû-ušallim, the son of Merodach-Baladan, settled him among the Targibateans, and gave him the Nahaleans, the Duteans, and the Bananu, Na'id-Marduk's frontier region.
As soon as Nabû-ušallim reached the Targibateans, he captured one of our men who guard the outpost in Nahal and sent him to the king of Elam. The king of Elam has spoken to him and sent him to us, saying: "Go and say to the Sealanders: 'You have no case with the king of Assyria. You are my men.'"
Now then we have sent the messenger to the king, our lord. Let him tell the king, our lord, everything that the king of Elam wrote to us.
The king of Elam sent a messenger to us. Now we have sent him to the king, our lord. The king should listen to what he says.
When emissaries of Natnu, the Nabayatean, came to the king of Babylon, the king of Babylon sent to Natnu as an extra gift one hundred Biratians and five Assyrians, who had been taken prisoner in Cutha, servants of the king, my lord.
Ahu-ṭab, the Biratian whom the king, my lord, sent to Bit-Amukani, has delivered the king's letter to Bit-Amukani. Now, let them bring him before the king, my lord. If not, may the king, my lord, do as he deems best.
They enter the house of Nabû-eṭir, son of Erišu, and of Ṭab-ṣil-šarri, overseer of the crown prince's palace, assemble there, and incite each other.
To the king of the universe, my lord: your servant, Nabû-iqbi. May Nabû and Marduk bless the king of the lands, my lord.
Whatever is it that they are plotting in their hearts, having not come for all these three years for an audience with the king, their lord?
I have heard that they have one resolve and one intention, and they do not do anything separately. Whatever are they dreaming up?
NN, a citizen of Babylon, has quit serving the king's magnates in the camp, and has come to Akkad. I am herewith sending him to the king. The king, my lord, should question him.
When I brought in Ahi-yaqar and the servants of the Lady of Akkad and handed them over to the king, my lord, then the king, my lord, did justice to his gods. Šarru-hussanni, the bodyguard whom the king, my lord, sent to me, gave back the field of the gods of the king, my lord.
I have exhausted myself for the king, my lord. The king, my lord, should not blame me! Zabadu is to stay at his mandate and I at mine. The king, my lord, will check it out. If he (= Zabadu) has not delivered them to the king, my lord, he is taking them from his temples, and it will turn into my fault.
for all these five years. As for me, ever since the day that the king, my lord, appointed me, until now, he has said nothing to me.
But now Zerutu the bodyguard and his messengers are holding us, saying: "I am to receive from you ten talents of silver."
A messenger of the son of Yata'-ilu, from Šapazzu, has come to Birati, the city of the king, my lord. Having prepared him for the journey, I am herewith sending him to the king, my lord.
A tablet of Umman-abba to his brother, Aplaya. Good health to my brother! May I hear news of you and your health!
To the king, my lord: your servant, Ṣillaya. May Enlil, Ninurta, and Nusku bless the king, my lord.
Having heard the news of Bit-Yakin, I am herewith sending the following report to the king, my lord.
Nabû-ušallim, the son of Merodach-Baladan, and the Elamite forces with him have crossed over to Bit-Yakin. They have proceeded from
The messenger of the king of Elam spoke to the elders of Bit-Yakin, saying: "Let Nabû-ušallim be your leader."
I feared assassination, and so did not come to the king's audience. Really foul rumours have been manufactured behind the king's back. Now, I must not tarry and die, but must come and speak to the king.
To the king of the lands, my lord: your servant, Aplaya. I pray every day to Uraš and Belet-ekalli for a life of distant days, happiness and good health, and the overthrow of the land of the enemy of the king of the lands, my lord.
did you not tell me?" When I heard that the king, my lord, was angry, I became afraid and did not tell it, thinking, "Now
, happiness and good health to my lord forever! I pray every day to Bel and Nabû for the life of my lord.
As for the silver at my disposal, about which my lord wrote to me, saying: "Dispatch it to me in the hands of the chief tailor," now then I am dispatching it to my lord in the hands of the chief tailor.
To the king of kings, my lord: your servant, Nabû-ušallim. May Aššur, Šamaš, and Marduk be concerned with the health of the king, my lord.
which the king, my lord, passed against the 'son' of Dakkuru and which the king, my lord, declared as follows: "Marad
As to your wife about whom you wrote, I am now writing to Ilu-pî-uṣur; he will give your wife back to you.
In their rear, we are constructing the fort and bringing garrison troops into it, so the people will become reverent, turn to other matters, and the broken hearts will be put in place.
has not heard, and concerning which the king, my lord, has repeatedly written to me, thus placing them in the heart of his servant —
now, let me appoint guards in the city, and let me come at once, see the face of the king, my lord, and
give the king of Assyria and the king of Babylon, my lords, long days, everlasting years, happiness, and good health! May they rule Assyria and the land of Akkad through stable reigns, and may they make the land happy!
I am a servant who reveres the kings, my lords. I must not become estranged from the kings, my lords.
To the chief eunuch, my lord: your servant NN. May Aššur, Šamaš and Marduk feel concern over the health of my lord!
If it is agreeable to the chief eunuch, my lord, let the messenger of the chief eunuch, my lord, come, and we shall do as the chief eunuch, my lord, writes us.
To the king of the lands, my lord: your servant, Marduk-naṣir. Good health to the king of the lands, my lord! May Nabû and Marduk bless the king of the lands, my lord.
To the king of the lands, my lord: your servant, NN. May Nabû and Marduk bless the king of the lands, my lord.
eans from Marad, a land under the king's authority, thus removing one cohort from the hands of the king, my lord, and has stolen a chariot of the king, my lord, and a speckled horse from the king, my lord.
The Babylonians have several times performed the ritual on the city gate, and on the xth day they have locked it. And Šamaš-šumu-ukin has spoken to them as follows:
He hears his affairs and his news, but does not write to the king, my lord. The king should question him.
The shaven clerics whom Eriba-Marduk, Merodach-Baladan and Zer-kitti-lišir consecrated, have been shaven up till now. They enjoy their prebends, and bless them before the gods.
As for myself and my brothers, Sennacherib, king of the lands, your father, shaved us. We enjoy prebends before the Lady of Uruk.
May the king send Mar-Issar, the scribe who is in the land of Akkad, to Balaṭu, the prelate, and may he shave us for the offices that we hold.
Earlier, the king, your father and your grandfather asked Ṣillaya about these matters. Now Bel-eṭir is in the presence of the king. May the king question him, let him make the things known, and let the king then do as he deems best.
Having listened to one another, the king of Elam and the king of Assyria have made peace with one another at Marduk's command and become treaty partners. Yet you have detained there all the men of the country that came to the festival.
to Nergal and Laṣ for the preservation of his life, and may he be an intercessor and speaker of a good word for Cutha in the presence of the king.
To the king of the lands, my lord: your servant, Nergal-ibni. May Marduk and Zarpanitu bless the king of the lands, my lord.
Ammini-ilu, a merchant from Tema, was going from here to the king of Babylon. He was arrested at the city gate of Sippar, and is in fetters in Dur-Šarrukku. Let them fetch him and question him. Nobody from here knows him, and the king should not say: "Why didn't I hear these things?"
I am a treaty partner of the king. I have come forward for a good cause. Why has an outrider carrying an arrow been standing over me for all these seven months?
All the former and later rumours which I have written to the king, my lord, I have heard from the commandant of Kish and from Zakir. I wrote to the king, my lord, what they had to say.
Zerutiya brought in Bel-ipuš and Bel-bulliṭ from Dilbat, but the king did not listen to what they said, and Ṣillaya has cunningly returned them to Dilbat, telling them to mobilise archers. If they have not mobilised archers, shouldn't he mobilise some, if there are none? He sends back men who have come to him, telling himself: "They should not make my affairs known and no witnesses against me should stay here." May the king ask Zerutiya why he brought them in.
Zerutiya also brought in Bel-ahhe-Marduk, a legal adversary of Bel-iddin, but nobody brought him to the court, and Ṣillaya has annulled the case. The king should ask him why he came.
He has stolen from me four minas of silver, one mina or half a mina at a time, and squandered it.
He persuaded Amat-Bel-ukin, a slave in my service, to take one mina of silver, helped him to escape to Ah
Whoever changes these words, may all the gods who are called by a name, Jupiter, Venus, Sirius and Mars, destroy his name!
May Marduk, the great lord, the leader of the gods his fathers, make barley rare for him to chew and make him stretch out his hand for help to his servant!
May Marduk, the king of heaven and earth, the sage of Abyss, whose command is paramount, bestow upon him grief and wailing instead of singing at the time of joy of Esaggil and Babylon!
A tablet of Marduk to the chief tailor, his lord. Good health to my lord! May Bel and Nabû be concerned with the health of my lord.
To the king, my lord: your servant, Nabû-balassu-iqbi. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord. Now I pray every day to the great gods of heaven and earth for the life, happiness and good health of the king, my lord, and for the overthrow of the enemy of the king, my lord.
To the king of the lands, my lord: your servant, Marduk. May Nabû and Marduk bless the king, my lord.
To the king of the lands, my lord: your servant, Marduk. May Nabû and Marduk bless the king of the lands, my lord. May Bel and Nabû let the lord of kings, my lord, attain whatever the lord of kings aspires to.
Nabû-zera-iddin, a citizen of Borsippa, allied himself with Ṣillaya and they made Nabû-ušezib, the Puqudean, into an enemy. Also, he was active in the palace of Sippar, saying: "I am a haruspex."
Ever since the lord of kings installed me in Borsippa, I have been looking for him but have not found him. No one who sins against the lord of kings escapes. Now, under the aegis of the lord of kings, he has fallen into my hands and I am herewith sending him to the lord of kings, my lord.
To the king, my lord: your servant, Nabû-balassu-iqbi. May Nabû and Marduk bless the king, my lord! May Nabû, lord of the stylus, your god, make your reign as long-lasting as heaven and earth.
Why is it that I have more than once petitioned the king, my lord, but nobody has questioned me, as if the name of the land of Akkad were not good in the eyes of the king, my lord, and as if I had sinned against the king, my lord?
I have committed no crime against the king, my lord. Before the hostilities began, I came and invoked the right to appeal to the king about Arrabu, saying, "I have a matter relevant to the palace." He did not fear the king but took away my property, and having arrested me, put me in custody.
And now, when before all the people I have come and grasped the feet of the king, my lord, this very day I am humiliating myself unto death. The multitudes who are dead are at peace! Since last year nobody gives me food to eat. Hunger and thirst have befallen me. I go and drink water from a well; I wash my feet there; and I go up to keep the watch of the king, my lord.
Earlier on I wrote on a writing board which I sent king, my lord: "There are men hostile to me here. If they block my access to the king, and if they say evil words about me before the king, the king will kill me."
There are two men who have taken gold against my life. They plot every day to kill and destroy me. If they have succeeded in making evil words about me reach the king, my lord, then the king, my lord, should know this:
Šarru-lu-dari has done two things that are untoward to the king, my lord. There is a royal edict, "Nobody may administer booty from the land of Akkad without my permission." He and the daughter of Babilayu, a member of the Reʾû family, have sinned more than all the lands against the king, my lord. I wrote about him, but when he returned a field of mine, he gave it to himself.
The king appointed a vizier and a chief judge in the land, saying: "Render true and just judgements in my land." Before Šarru-lu-dari was appointed as mayor, the chief judge for a period of time decided my case. He requisitioned the people of my paternal estate as stolen property and gave them to me. When Šarru-lu-dari came, he overturned the judgement concerning me. Now my retainers serve an idle man, and I am dying of thirst.
You, lord of kings, are Mardukwhose fury is the Deluge and whose glance is a merciful father. Let them give me my property, as the chief judge decided, and the property of my paternal estate, so that I may serve the king there.
Concerning the treaty of Babylon about which the king, my lord, wrote to me, I was not present because of the sealed document of the king, my lord, which Aššur-ra'im-šarri brought to me: my brothers and I went and kept watch with him in Raši, so I missed the appointed time of the treaty of Babylon.
On the way home, I went to see the palace supervisor. He took me along, and by your gods, I joined the treaty of the king, my lord, in Nippur and in Uruk.
And do I not rejoice in the treaty of the king, my lord! I say: "My men, their sons, and their wives, together with their gods, should also enter into the treaty of the king, my lord!"
And as for me, in accordance with the order of the king, my lord, when the elders came, they entered into the treaty of the king, my lord, in Babylon.
The former šandabakkus governors of Nippur who were there before you, whether they were at ease with their lords or not, were, like you, courtiers of their lords, and their lords' favour obliged them, as it obliges you. Each šandabakku duly mobilised his forces and went with Ṣallaya to wherever my grandfather sent him in the whole land of Akkad up to the Sealand.
Now you, too, mobilise your forces and go and join Nabû-eṭir, the governor of the northern Sealand!
Ever since the kings, our lords, sat on the throne, you have been intent on securing our privileged status and our happiness. But what of us, who have had our fill of safeguarding those of our Elamite, Tabalite and Ahlamite women!
When the kings, our lords, did their elementary studies, the gods bestowed great wisdom and magnanimity on you. "Dimkurkurra, Babylon, is the Bond of the Lands." Whoever enters inside it, his privileged status is secured. Also, Babylon is "the bowl of the Dog of Enlil." Its very name is set up for protection. Not even a dog that enters inside it is killed.
also be established with us by the name of Babylon, and may the favours which the kings, our lords, have done for us, be thus brought to a climax.
To the king of the lands, my lord: your servant, Itti-Marduk-balaṭu. May the gods of all the lands bless the king, my lord! Although I was a dead dog, the king, my lord, has revived me.
The sheikhs who were settled over Harmašu have come here. Some of them have certainly gone to Elam. I have now written to the king, my lord.
To the king's daughter, my lady: your servant, Nabû-nadin-šumi. I pray every day to Bel, Zarpanitu, Nabû, Nanaya, and Tašmetu for the life of the king of the universe, my lord, and for the life of the king's daughter, my lady.
Zarpanitu, the august lady, has made you happy. Just as I pray to Bel and Nabû for the happiness of the king of the universe, my lord, and of the king's daughter, my lady, so may Bel and Nabû turn the happy faces of the king, my lord, and the king's daughter, my lady, towards me.
I pray every day to Nergal and Laṣ for the life of the king and of the mother of the king, my lords.
All is well with the city and the temples of the king, and now I am keeping the watch of the king, my lord.
To the king of the universe, my lord: your servant, Aqar-Bel-lumur. May Nabû and Marduk bless the king of the universe, my lord! May Šamaš and Marduk ordain happiness and good health for the king, my lord.
The 'son' of Dakkuru has destroyed my property and has starved my mother and my brothers to death. I sent a letter about him to the king, my lord, but have seen no reply, and so have become afraid.
The king knows that I am not provided for here; I have no house and no slave. And the 'son' of Dakkuru has destroyed my records which I had deposited with my mother and my brothers in Babylon. Thus I am doubly troubled.
From your holy mouth which Šamaš and Marduk bless, came this promise: "Your household will increase." Now let it increase under the protection of the king, my lord.
To the king of the lands, my lord: your servant, Nabû-šumu-lišir. May Nabû and Marduk give the king of the lands, my lord, long days and everlasting years.
When I sent men of Birati, servants of the king, my lord, for guard duty to the marshy plain of Babylon and the king of Babylon's men attacked them, by the destiny of the king, my lord, the Biratians, the king's servants, killed four of the king of Babylon's men; and I sent to the king, my lord, the nine men whom they brought in.
After Birati was destroyed and its gods were carried off, I was a dead man, but when I saw the gold signet ring of the king, my lord, I came to life. But now, when I sent my messenger to greet the king, my lord, I did not see the signet ring of the king, my lord, and I stopped living. I am a dead man. The king, my lord, must not abandon me!
To the king, my lord: your servant, the šandabakku. May Enlil, Ninurta, and Nusku bless the king, my lord.
The king knows that I am very ill indeed. If I were not ill, I would have come the king's audience. Now I have sent my brother Bel-usati and ten noblemen of Nippur to greet the king, my lord.
The king knows that all the lands hate us because of Assyria. We do not have safe passage in any of the lands. Wherever we go, we get killed with the words: "Why did you grasp the feet of Assyria?" Now we have blocked off my city gates; we do not go out to the open country.
Yet we are keeping the king's watch! The vizier and the magnates whom the king sent here, have seen everything. Let them speak to the king! The king must not leave us in anybody's hands.
We have no water. May we not die of thirst! The king, your father, granted us water from the Banitu Canal, saying: "Dig an offshoot of the Banitu Canal to Nippur!" But Ṣillaya has shut us off.
Now, may the king send word to Ubaru, the commandant of Babylon, that he grant us an offshoot of the Banitu Canal, so we can use the water together with them and not slip from the king's hands because of thirst, and all the lands cannot say: "The people of Nippur who grasped the feet of Assyria had their fill of thirst."
To the king of the lands, my lord: your servant, Marduk. May Nabû and Marduk bless the king of the lands, my lord.
Thanks to Bel and Nabû, who gave dominance to the king of the lands, my lord, your servants, whom you took in your hands, are achievers and not do-nothings. In three months they have done a job which would not be done in three years, and delivered it to the king, my lord.
I have heard the magnates say as follows: "We will set up a camp in Dilbat." If they set up a camp in Dilbat, the people will starve. Also, no caravan will come to them. Rather, their army will go out and plunder a caravan. Let them place the camp within the enclosure of the camp of Babylon of last year, and let boats and water-skins come to them.
There should be 520 of them in Cutha. The horses of the king of the lands should be in hiding and thwart their exit from Babylon.
Now NN is saying: "I have taken his wife in exchange." They are giving my house, my field, and my wife to Nenea, an exorcist who forsook his lord's house and ran away.
So, although I have always revered the king, my lord, when I am dead, where shall they bury me? There is no city, no open country, no land, no people, nor a single 'litre' of bread for me in my lord's house. May my petition to the king, my lord, be received with sympathy!
I attacked them again, and having taken prisoner seven of them as informers, I am herewith sending them to the king, my lord. They are friends of Ita'-il, son of Bun-šadadu, priest of Šamaš. The king should question them.
There are people in the marshes called marsh dwellers. In Šamaš-ibni's time, thirty of their families fled and settled in Bit-Amukani. Together with their brothers they refuse to come close to us. They are the ones who four times last year called in the enemy against us.
If it is agreeable to the king, my lord, let the king write to Kudurru of Bit-Amukani, so that he may lead them away and settle them where the king, my lord, likes. As long as they live in Bit-Amukani, their brothers will not be subdued and they will not do the work of the king, my lord.
To the king of the lands, my lord: your servant, the šandabakku. May Enlil, Ninurta, and Nusku bless the king of the lands, my lord! May Aššur, Enlil, Šamaš, and Marduk grant the king of the universe, my lord, a life of long days, happiness, good health, and an enduring reign and may they ordain a sound foundation of the royal throne of the king, my lord, for far-off days.
Last year after the palace supervisor and the magnates went down to Chaldea, the brothers of the king of Elam kept pushing and inciting the king, their brother: "Let's muster a camp and cross over to Chaldea and remove Chaldea from Assyria's control." The king of Elam did not do wrong; he did not listen to them and did not comply, but said, "I will not disregard the treaty." He restrained them, and up to now he has not
Now I have heard that he has relented in their hands and listened to them, and has gone and given orders to the whole of Elam in accordance with their command. They have prepared their travel provisions
Having heard about it, I am herewith writing to the king, my lord. The king, my lord, should know this.
for himself. Having put his hand to it, he is arresting, flogging, and selling free citizens of Nippur. When I spoke to him, he belittled me in the assembly of my country and made me look stupid before the people of my country. He keeps behaving wrongfully in the city, and is greatly compromising the city.
Ahhešaya, the major domo, and Bel-ittadin, the information officer of Nabû-ušallim from Bit-Dakkuri, are carrying a lot of silver on them. They say they are going to buy horses. The king, my lord, should know this.
As for the renegade scholars, eunuchs, and soldiers of Šamaš-ibni, who are with Nabû-ušallim, about whom the king, my lord, wrote to me — when I spoke to him, he refused to give them up to me, saying: "I will not give them up to you without a sealed document from the king and without a bodyguard."
Bit-Hussanni, a locality situated on the Pitu watercourse between Cutha and Kish — its yield of dates is 100 kor and its yield of grain 100 kor — is a sustenance field of the king. Nabû-dini-amur got it but has given it to Bel-iqiša. It is of the province of Babylon. Neither his father nor his grandfather had the usufruct of it, and it is not in his territory.
Now I have written everything that I have observed to the king, my lord. May the king, my lord, do as he deems best.
To the king of the lands, my lord: your servant, Ninurta-aha-iddin. May Enlil, Mulliltu, Ninurta, and Nusku bless the king of the lands, my lord! May the gods of Ekur and Nippur and the great gods who live in heaven and earth grant the king of the lands, my lord, a life of long days, the satisfaction of a ripe old age, a just sceptre, and the shepherding of mankind; and may they give firm positive answers to the king, my lord, and endow the king, my lord, with the direction and care of all lands.
All is very well with the watch over Ekur, the temples of the king, and Nippur. Illil-bani, the king's servant, and all the archers of Nippur with him are on watch where the king assigned him. And to his rear I keep guard for the king, my lord, in the city and the open country.
As to what the king, my lord, wrote to me: "Why have you not dispatched an answer to the sealed documents that I have more than once sent you?"
; may they strengthen your weapons and make you victorious over your enemies, because the king, my lord, has revived the heart of his servant.
To the king, my lord: your servant, Šumaya. May Nabû and Marduk bless the king, my lord. Good health to the king, my lord!
Didn't the king, my lord, give me an order as follows: "Go and bring the gods to Zanaki and let the people gather to you"? The gods of the king, my lord, made it succeed, and three thousand people came and gathered to me.
Also, there is a guard who has taken a wife from among the Ruṣapeans. He is a Damunean; thirty years ago he married a Zanakian woman. Now he has claimed her, and I have sent him to the king, my lord. The Zanakians take wives from among the Damuneans and the Gambuleans, and they are all making claims. The king, my lord, should not act wrongly in this.
By the gods of the king, my lord, I should stay here until Bel sets out in procession. Everyone in this city has become rebellious. A messenger of the king, my lord, should come to give the city confidence and, for myself, to raise my spirits.
May the king ask the governor whether or not my heart is completely devoted to the king, my lord, and may the governor stand beside the king, my lord.
To the king of the universe, my lord: your servant, Aqar-Bel-lumur. May Nabû and Marduk bless the king of the universe, my lord.
Lugalmarada of Marad is the brother of Nabû and the brother of Nergal. The king, your father, took away the territory of Marad and, having written it down, placed it (= the relevant document) in Ezida before Nabû. The commandant of Marad used to bring his gift to your father on his own.
In the 5 or 6 years that I have been staying in the palace of the king, my lord, has anyone heard from my mouth any matter that the king, my lord, has told me?
In the previous allegations that they have put up against me, the gods of the king, my lord, have taken my hand. Now these words are mere allegations, put up against me.
Concerning the intercession for the šandabakku about which the governor of Babylon wrote to the king, my lord, and about which the king, my lord, is saying: "I have installed two eunuchs of mine in the land of Akkad" —
To the king, our lord: your servants, the elders of the Sealand. Good health to the king, our lord! May Aššur, Šamaš, and Marduk bless the king, our lord. May they give kingship of the four quarters to the king, our lord.
More than once messengers of Teumman, the king of Elam's brother, of the herald, and of Zineni have come to us, saying: "Come and embrace Nabû-ušallim, your lord's son, so that he may lead you!" We have not agreed but have responded: "Na'id-Marduk, our lord, is alive and we are the servants of the king of Assyria. If you wish his promotion in the land, send him to the king of Assyria and let the king promote him if he likes. Wherever he may be, you will have sent him. We will not do wrong and he shall not become our superior. We will send him in manacles to the king of Assyria."
Come up to me and lead my forces to the Sealand! And if you do not come up to me and do not say what I command, I will come and destroy your land and your houses. But perhaps you will say: 'We are afraid of the king of Assyria.' I will take care of the king of Assyria."
To the king, my lord: your servant, Nabû-bel-šumati. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
As it is said in a popular proverb, "For this day the mother raised him, and the daughters, too."
Earlier on you (m.) used to say: "I know that you (f.) are alive." But now, the king, my lord, is merciful. He has brought me to you: you have seen me, you know for sure that I am alive! Why then to eat bread that is not one's own?
Still I recognise that I have become a stranger: I gave you up. What do you eat for your (pl.) health? Let me eat one 'litre' of bread with you!
And they are destroying our houses, saying: "Why did you send a letter to Nikkal-iddin? Now Nikkal-iddin is plotting every day to murder us."
Now then our messenger, to whom we gave the letter, saying: "Take it and give it to Nikkal-iddin, saying, 'Fear not! Esarhaddon is firmly seated on the throne,'" diverted the letter, and it was given to Zer-kitti-lišir.
To the king of the lands, my lord: your servant, Illil-bani. May Enlil, Ninurta, and Nusku bless the king of the lands, my lord.
Concerning the news of Belšunu of Bit-Dakkuri about which the king, my lord, wrote to me, he has not treated correctly the messenger whom I sent to him and has not spoken to him. I have heard that he has arrested him.
I am the king my lord's servant and watchman here. There are many foreign language speakers in Nippur under the aegis of the king, my lord. I implement the king's orders and speak to them.
When I spoke to Aššur-belu-taqqin, the prefect appointed in Nippur to pass on sealed documents and royal messengers, about the sealed documents and the royal servants who come and stay for three or four days in Nippur and whom he refuses to pass on —
A tablet of Bel-aha-iddin to Iddin-ahi, his father. Good health to my father! May Šamaš ordain for you a life of distant days.
Now then I am sending Nabû-eṭir, my messenger, to my father with a letter to the palace in his care. He must not spend the night there; you will send him quickly to the palace by your own mule express.
To the king of the lands, our lord: your servant, Illil-bani, and your servants, the Nippurians, nešakku-priests and 'temple-enterers,' young and old. May Enlil, Ninurta, and Nusku bless the king of the lands, our lord.
of the king, our lord, and have said things to the king's servants. Everything that the Arameans and the Chaldeans keep writing to the king, our lord, and everything they are saying to the king's servants — not a word of it is true.
They have made peace with the enemy. Half of what they say is directed here and the rest of what they say, their whole heart, is directed to
The men of the king, my lord, having seen them, I immediately launched a surprise attack on them and took them prisoner. Now then I am sending them to the king, my lord. The king, my lord, should question them.
Doesn't my lord know that I am entering a ruined and abandoned house? When Tabnea, my brother, took six hundred homers of barley belonging to our paternal estate, he brought all good feeling between him and his brothers to an end. He received fields from it, but I have received nothing from it. And my lord knows that I cannot beg, and there is nobody to take my hand.
Now, insofar as my lord sees fit, let my lord assign me to the commandant. I should not make a binding agreement away from my lord.
A tablet of Bel-upaq to Kunâ, his father. Good health to my father! I pray every day to Nabû and Nanaya for the life of my father, and I steadily do my duty for Ezida on behalf of my father.
When I enquired of Mar-Biti about you, he fixed the date of your well-being until the fourth day.
To the king of the lands, my lord: your servant, Aplaya. I pray every day to Uraš and Belet-ekalli for the long life, happiness, and good health of the strong king of the universe, my lord.
The sons of Bel-iddin, the sons of an enemy and troublemaker, whom I arrested on the road to Babylon and sent to the king, my lord, and who told the king, my lord: "We are deserters" — their misdeeds towards the king, my lord, are extremely many.
When Zababa-eriba set out with Šamaš-šumu-ukin, he killed Remanni-ilu, the recruitment officer, and took his clothes. And after he had departed and deserted from Babylon, he kept saying in the camp: "The headgear which is on my head is that of Remanni-ilu, the recruitment officer." The headgear which was on his head and which was taken to the king, my lord, is indeed that of Remanni-ilu, the recruitment officer. These men are not friends; they are enemies.
The king should write to his servants that they should cut off the road between Babylon and Borsippa.
To the mother of the king, my lord: your servant, Na'id-Marduk. Good health to the mother of the king, my lord! May Aššur, Šamaš, and Marduk keep the king, my lord, alive. May they ordain happiness for the mother of the king, my lord.
Your father, who was more attentive and circumspect than all other kings, used to speak like this: "I want for nothing in the land of Akkad and all the lands." Whether or not Na'id-Marduk was in his mind, the king should not now say: "Na'id-Marduk is just one man." He is a hundred thousand troops.
Having sent our letters to the king, our lord, we have not seen a reply to our letters and not one of our messengers has came back to us, so we have became afraid.
To the king of the universe, my lord: your servant, Nabû-iqbi. May Aššur, Šamaš, and Marduk bless the king of the lands, my lord.
Aššur-ereš and Bel-iddin, servants of Urda-Gula, uttered an appeal to the king concerning Ašaredu, commandant of Cutha. When the king, my lord, heard it, he brought him in. But nobody has settled his case with them.
If it is agreeable to the king, my lord, and the king, my lord, commands that he should be tried, then let him be tried in the presence of the chariot driver, the governor of the city of HAR, and the mayor Sasiya, men who are loyal to the king, my lord, before he distributes bribes and gifts concerning them, the men die, and the king's case is hushed.
Now, I have heard that there is a haruspex, son of a haruspex, who is useful to the king, my lord, in the presence of Ašaredu, commandant of Cutha.
Also, he has said to Ahhešaya, the son of Nanaya-uṣalli: "Everything that the king is speaking to you and the Urukians is but a big lie. The chief eunuch comes daily into the presence of Hinnumu. As for you, do not grasp the feet of the king, as the king will not do anything for you, but grasp the feet of Hinnumu and stay alive
intercede for him in the palace, let it be known to the king, my lord, that the crimes of Hinnumu against the king are many. He spoke disloyally to the king, your father, while he wrote
Afterwards the king, your father, said to him: "You dare to give ten chariots and horses to the king of Elam!" Hinnumu said: "I was taken prisoner and handed over to the king of Elam."
To the king of the lands, my lord: your servant Bel-ušezib. May Bel, Nabû and Šamaš bless the king, my lord! May they make
To the king of the lands, my lord: your servant, Bel-iddin. May Nabû and Marduk bless the king of the lands, my lord.
So I went and petitioned the king. For these twelve years I have been in the service of Lubulliṭ, the king's prefect, while Hahhuru's men in Babylon have been denigrating my father's house, saying: "His son went into the presence of the king of Aššur."
I arrested the man, handed him over to NN, and told him: "This man should be locked up. I have a case with him before the king." But they received three minas of silver from him and released him.
Perhaps the king, my lord, will say: "Who released him?" Those who smoothed the way of Immâ son of Paharu and Nabû-ahhe-bulliṭ son of Ubaru, and let go by twenty-five jars of wine, one talent and thirty minas of blue-purple wool, and half a talent of
Concerning the Tabalean at the city wall, may my lord settle his case. He stole things and sold them to Babylon. When your servant heard of it, he impaled the Gurumeans who were with him. He, however, ran away and entered Babylon.
Another time, when Aššur-belu-taqqin was invading the region enclosed by the river, as soon as he heard of it, he went and organised a fight  before Aššur-belu-taqqin. As soon as Aššur-belu-taqqin heard of it, he sent a  warrant about him, but did not catch him.
Until the death of Aššur-belu-taqqin, he did not enter the Gurumu territory. But now, he has destroyed the entire house of your servant.
when he came back, he told me about their health. They are all well, and all is well with their watch.
We are dead dogs. We have spoken to the servants of the king, our lord, saying: "Let us see the face of the king, so that we may come to life."
where they are living is very good. There is land and water there, and there is happiness in the city. On the border,
To the king, my lord: your servant, Dummuqâ. May Ninurta and Nusku bless the king, my lord! I pray every day to the great gods of heaven and earth for the life of the king, my lord.
the breached city wall with bitumen and sweet-scented oil, and the chief tailor spoke to Nergal, saying: "You should not blame Assyria for this crime. Blame Šamaš-šumu-ukin, who committed this crime!"
The king, my lord, said: "Remove the evil one and instigator of rebellion from the country!" Aplaya son of Nadinu is an insolent cad and a traitor.
Now, when the treasurer released him, he did not forsake his lying ways, but keeps extracting the nishu payment and selling men, thinking, "The news of my doings will not reach the palace."
He sent a daughter of his to the house of Aplaya son of Bel-ipuš son of Adad-šuma-ereš, but she was not married.
The great gods who dwell in heaven and earth have suddenly repented, and their mind with regard to Nippur and Babylon has changed. The lord of kings knows that I am more devoted to Babylon than to Nippur. How could I change anything that the gods have decreed?
Nippur is a dynastic house and a temple of the great gods of heaven and earth. It is not summoned for state service and it does not pay tribute. They do only the king's work that the king can legally claim, and do not
, no malicious finger is pointed at it. And the king who rules over it, should recognise its privileges, so his days will be long.
Nippur, like Babylon, is a destroyed sanctuary, and its repair work has not been ordered. Now let the servants of the king rebuild Nippur on their own.
You are a strong, able and righteous king. May the lord of kings attend to Nippur in the same way as to Babylon. The well-known tablet, 'If a king does not heed justice'
says: "Be it a king, a šandabakku, an overseer, or an administrator, who puts state service on Sippar, Nippur and Babylon, and imposes corve on the houses of the gods, these great gods will become angry and not enter their chapels." It will happen. The king, my lord, should inquire about it and let them bring the tablet and read it in the king's presence.
, I sent these words to the king, my lord, only today. May the lord of kings do as he deems best, and may Enlil, Šamaš and Marduk, the great gods, and the gods of Nippur and Babylon lengthen the days of the king, my lord.
I am Bel-ušezib, your servant and one who reveres you. May I see light under the aegis of the king, my lord.
If the moon is red at its appearance and its left horn is blunt, its right horn pointed: you will drive back the enemy land; Adad will devastate.
To the king of the lands, my lord: your servant, Illil-bani. May Enlil, Ninurta, and Nusku bless the king of the lands, my lord! May the gods of Ekur and Nippur and the great gods of heaven and earth grant the king of the lands, my lord, a life of long days.
My lord should pitch camp in two places, and they should cross the river at Opis and at Dur-Šarrukku. Let the Arabs indicate the places to him, and let him appoint
To the king, my lord: your servant, the šandabakku. May Enlil, Ninurta, and Nusku bless the king, my lord. Say thus to the king, my lord: All is well with the temples of the king, my lord. Ekur and Nippur are under very strong guard. The king, my lord, can be happy.
This clan of the paternal house of Belšunu — they, their brothers, their sons and their sisters' sons — their heart is
Having heard what they had to say, I am herewith writing to the king, my lord. May the king, my lord, do as he finds best.
Perhaps the nešakku-priests or the leaders of Nippur will write to the king, my lord concerning the shares, or the fields or something else
To the king, my lord: your servant, Ubaru, the commandant of Babylon. May Nabû and Marduk bless the king.
I have entered Babylon. The people of Babylon welcomed me, and they bless the king every day, saying, "He is the one who returned Babylon's captives and booty." Also the chiefs of Chaldea from Sippar to the mouth of the sea bless the king, saying, "he is the one who resettled Babylon."
To the king of the lands, my lord: your servant, Ahhešaya. May Uruk and Eanna bless the king of the lands, my lord! I pray every day to the Lady of Uruk and Nanaya for the life of the king, my lord.
It is said in a popular proverb: "The potter's dog, having entered the kiln, will bark at the potter."
Now you have godlessly made yourselves into citizens of Babylon, and have raised against my servants all kinds of claims that you and your lord have been making up.
In yet another popular proverb it is said: "The words of a sinful woman have more weight at the door of the judge's house than her husband's."
I am herewith sending back to you, with its seals intact, your completely pointless letter that you sent to me. Perhaps you will say: "Why did he return it to us?"
When the citizens of Babylon, who are my servants and love me, wrote to me, I opened their letter and read it. Now, would it be good that I should accept and read a letter from the hand of criminals who
To the king, the saviour of Assyria, the king of the universe, the king of the lands, my lord: your servant, Naram-Sin. May Ninurta and Nusku bless the lord of kings, my lord.
I am a dog who reveres the king, my lord. I have written to the king, my lord. May the king, my lord, do as he deems best.
I returned x men to their country according to their wish, and  after that x men remained. I have sent them with the royal  bodyguard to the king, my lord.
Why have I not seen your messenger until this very day? Now, if you are alive,  let me forgive the shortcomings of your character and dance.
The lady Gagâ has died and your brother is troubled. Come to see him! I have  written to you out of desperation. Come quickly!
By Mulliltu and Ištar of Babylon, he is every day among my concerns. Do  not trust in the blaze of your heart! Oh my god!
After I had asked around and investigated a bit, a tracker guided me  on their tracks. I arrested the person who had arranged his trip to  Šubria and gave the tracker a messenger, saying: "Go and have a look, and  I'll report to the king accordingly; in negative case, I'll search for  him here."
The Šubrian king concealed him from the tracker, saying: "There is  nobody in my presence. A servant of Nabû-kenu-uṣur passed by, and I am  supporting the man’s work, as he said: 'You gave me a mule.'"
The Šubrian refuses to give away the village manager and those  whom he helped to run away. The Šubrian is a friend of theirs.
I am sending him (= the tracker) to the king, my lord. The king, my lord,  may ask him. I sent him as soon as he had come back.
The specialists of the Palace, whether Assyrian or Aramean, who have come to  your land to revive it - send your messengers to the whole district, gather them  all wherever they are and send them to me!
The Elamites killed their soldiers with the son of Mukin-zeri and deported  them by force. They too went into exile.
and 59 men, 59 donkeys, 1 camel under the command of  Šamaš-bunaya, in all 198 men, 195 donkeys, 2 camels.
We let the teams from Calah go by; my chariot, my team and my driver went with Nabû'a the bodyguard as far as Šabirešu, and those of Šabirešu let them go by.
Nabû-šarru-uṣur, the eunuch of the governor, the official in charge of  the boats, will come with the boats where the king commands.
Concerning the four boats about which the king said: "You will bring  them to this side of the river after they have arrived.
To the king, my lord: your servant Ululayu. The best of health to the king,  my lord! Assyria is well, the temples are well, all the king's forts are well. The  king, my lord, can be glad indeed.
150 men of Nadinu, 120 of Hazalâ, 60 of Aplaya, x of the Suhean, x of  the Hindanean, x their reserve, in all x men of theirs who have come.
To the king, my lord: your servant Nabû-belu-ka''in. The very best of  health to the king, my lord!
and after my departure he made himself to take an oath by the gods of the king but burnt 5 towns. Moreover, he killed the guards of the towns and plundered 200 sheep
and their crews, and I shall bring it (= the barley) to the king. And may I hear his well-being.
When the delegate of Elam, who lives in Bit-Imbia, wrote to me:  "What news is there on the camp which came?," I subsequently wrote to him:  "The king of Assyria has defeated them. Šumu-ukin, his son, as well as his  brother are dead.
By that very command, whoever transgresses your word or alters your  treaty, will be consigned into your hands.
Concerning what the king, my lord, wrote to me: "Of the 1,000 cavalry  which I formed and is coming, you have extracted in my presence the iškāru  tax on horses for this year that I imposed on the merchants."
Your servants Šamaš-bunaya, Nabu-nammir and the Babylonians:  We would gladly die for our lord! May Nabû and Marduk bless the  king, our lord! Say to our lord:
As to what our lord wrote to us: "Let them make a report together,  and let nobody make him fight, until I throw against him the troops that are in  the surroundings of Babylon."
700 bales of straw and 700 bundles of reeds, each bundle more than a donkey can carry, must be at hand in Dur-Šarruken by the 1st of Kislev IX. Should even one day pass by, you will die.
Concerning what the king, my lord, wrote to me: "All the fields of the province of Urzuhina are abandoned. You are taking the fields of Bel-aplu-iddina away from him."
What is the field of Bel-aplu-iddina about which he has said to the  king, my lord, that it has been taken?
For ten years the king, my lord, appointed the governorship of Urzuhina  to me. During this time I have never seen Bel-aplu-iddina putting his  feet in that field.
The king, my lord, knows that the lands of the vizier's and the chief  judge's households do not cross the Radanu river. The royal road which goes  to Azari is their border.
When the king transferred me to Que, they removed the local  people and their fields were abandoned
The servants of  Bel-aplu-iddina, their guarantor, are not obliged to perform state or  military service.
Now when the king, my lord, sent me to catch the criminals; I went there,  raised my eyes and saw the village. 2-3 elders of the country, local people,  servants of the king, were present in my audience, so I asked them: "Where is  the man who gave it (= the field) to Bel-aplu-iddina?
Our servants, the elders of the country, said: "They removed our brothers  and their field was abandoned. Down came the men of Bel-aplu-iddina and  seized the village there by force."
Now let 2-3 elders of the country, local people, come and settle the  issue whose field it is with the servants of Bel-aplu-iddina in the presence of the  king, my lord.
Tomorrow the king, my lord, will again hear many things, but my  servants have verily not parceled out anything.
The king, my lord, sends me everywhere but there is nobody in my  rear. Let a messenger of the king my lord come, let them make the king’s  tasks clear to him, and let him do his work.
, Matenni of Tyre had written to the ruler of Danabu, saying: 'Let us raise the king's money and give it to him!'
When he had sent this word to NN, his brother, the royal delegate  NN, showed up, saying: "Give me the tribute." He Matenni spoke  with the ruler of Danabu and told him to give the tribute. Now then  let all the Sidonites who came with him immediately come to me with  the delegate, and I shall assign the tribute and send it to the king.
Perhaps the king will say: "Are their cornfields  cultivated?" Their cornfields and their orchards
I had an argument with him about the Ukkean and the king’s border,  saying: "Why do you conquer a city of his
I told him: "Bring me the booty, I will return it to the Ukkean. Why  do you remain inactive while the Urarṭian is capturing a fort on the king's  border? The city lords around you are with you exempt of state service. Fight  with them!"
He said: "If the Urarṭian either sends troops or comes himself, I  shall go and fight against them."
I have asked what my lord ordered me to concerning the Ullubaeans in the  service of Inurta-ila’i: the equipment has been piled up, his shortage  is all right.
I will have marching drills with him, and he will then go. I  have made an outlet canal and the flood has passed by.
You have feared Mišaru-naṣir for the sake of Assyria and he frightens  you. But fear not and don't be afraid of him. You will bear the responsibility  for the land.
Now, the troops of the chief cupbearer and Aššur-eṭir have sent 100  horses, two chariots, and 300 oxen and they are at your disposal.
My messengers, who are coming up to you from Dummal, are entrusted to  you. Guard them, but they should not take the horses of the delegate! Put them  on the secure road and send them peacefully to me!
You did not fear the cherub, but I am herewith sending  to you 30 kor of sesame oil with Šamaš-ereš.
The silver dues of the prefects and village managers collected from the local population: two talents and 18 minas of silver according to the standard of Carchemish. In addition I have sent to the king, my lord, half a shekel of gold, three togas and three tunics with my messenger.
, and in addition to  them  I harvest an extra 1,000 hectares of the sown fields of the city of Laba'u
Now,  let the king my lord give me Assyrian and Itu'ean people so that I can equip  them in the desert; there is no Assyrian city-overseer nor any Assyrian  gateguards in Ṣupat.
As to what the king my lord ordered: "The people living on the mounds should come down and build the fort," they have come down; should these ten fortified towns in the desert come down as well? What does the king my lord say?
The king, my lord, knows my brother Mušeṣi, who made peace. He has  gone to the presence of the king, my lord
Indeed, the king, my lord, knows that he has been keeping an eye on me  since the day before yesterday.
6,000 homers of barley of the village manager Ṣil-Bel is near by. The rest  of the barley has not been piled up.
If the king should say: 'Go there!', the work is in progress. They  complain, saying: "From Cutha, from Kar-Nergal."
I sent horses after them early in the morning at dawn but they could not reach them; they came back
by  the seah of x ‘litres’. They told me: "We shall feed 22 horses  and we shall also fatten sheep. In the year of Tu
There is no wine cellar in the fort. Right now I shall get them  there, transport the horses and feed them
Concerning the people of Puqudu in my presence about whom they ordered from the Palace: "Let them be brought here!"
, Babê-šumki, Waru; in all four deserters whom I  am herewith sending to the king, my lord. Let the king, my lord,  question them.
They have constructed reed huts on the other side of Bab-bitqi and live  there. They have 2,000 horses and 90 chariots, but they are not in fighting  spirit.
As they were staying there, they were given an order from above: "I don’t  see your faces; incite a fight!"
As to the chief cupbearer, to whom the Šubrian had written: "Send 300 Itu'eans!", the chief cupbearer wrote to me
I wrote to the chief cupbearer as follows: "Write to the Šubrian like  this: "Instead of requesting Itu’eans from me, send them to me, and then I  will come."
The king has much delayed answering me. Let me come to the king, my lord,  and see the king, my lord!
If I do not come back here, already in the night of the next day the king's people will challenge me, so let me come and see the king, my lord.
I am right now waiting for their rearguard. Whether or not they do give  me king's men, I shall clarify whatever news they have, and when I come, I will  tell it to the king, my lord.
The king, my lord, gave orders: "All governors may raise food and fodder from Šamaš-ahu-iddina with you, and Adad-issiya and Bel-lešir are to support Abi-lešir!"
The king, my lord, should sent word that they are to write down their desert villages. Ever since the king my lord has levied pack animals from Hamath, I have been on my own, and he (= Abi-lešir) and they (= Adad-issiya and Bel-lešir) have been on their own. Tomorrow the king my lord will surely kill me, saying: "You are but a bunch of do-nothings!"
The following is my bread and fodder per calendar month: 105 homers of fodder, 123 homers of bread, total 228 homers, Šamaš-ahu-iddina; 75 homers of fodder, 15 homers of bread, total 90 homers, Abi-lešir; 600 homers of bread of 2,000 full-time (lit. ‘free') soldiers of the king of Commagene. In all 918 homers a month, this household.
The king my lord knows the situation of the road stations: we take care of three stretches while they take care of two stretches each. Now, the king my lord should know that they are rebelling against this arrangement, while we
he refuses to come. His messengers are going to Mukin-zeri and the  messengers of Mukin-zeri are going to him. A letter of Zakir was brought  to Merodach-baladan with the following message: "Who do you think you are  among the chieftains of Chaldea who are left for you? Why do you remain  inactive while the Chaldean land is getting paralyzed? Is it pleasing to you that  Balassu is giving Chaldea to destruction?"
They intercepted the letter which was brought to Merodach-baladan and  read it in our presence. But Balassu got very scared, saying: "You must come  this moment and deport me! I will go with you. How can I become an enemy of  my sister's son? Mukin-zeri is dragging the army here and will destroy the land."
Perhaps the king, my lord, will say: "Do not cross the river. The king, my  lord, knows that the trees are already cut.
, saying: "Did we not go to the  help of the Larakeans? How would we not come to your help?" Let the army  go to him, and let them make him confident.
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king, my lord! Assyria is well, the temples are well, all the forts of the king are well; the king, my lord, can be glad indeed.
To the king, my lord: your servant Ašipâ. Good health to the  king, my lord! May Nabû and Marduk bless the king, my lord.
We have exterminated all that there was of them, they did not damage any  of the harvest. The gods of the king, my lord, destroyed them.
Now NN who lives in my neighbourhood, has told him: "Make a rebellion!"  I am now telling everything to the king, as do the eyes of the king,  my lord.
Is it really possible that a man worth as much as a cook of the king, my  lord, is conspiring against the Kingdom and making the land of the king slip  from the king's hands? Or is the man half-witted?
I have now written to the king, my lord. May the king not forsake me,  but let the king command my life! The curse of the king says: "He who sins  against the king, his lord, is dead, even if he has been released."
They have broken into the plough store, and he has robbed 200  Dilbateans of my barley rations for a whole year, from their harvest, plus one  mina of silver. Right now I cannot continue cultivation and go out to the  open country.
How can a man who has made a revolt against the king, my lord, and  conspired against the Kingdom, enjoy
I came to the Palace to pay homage to the king. After my departure,  the Itu'eans who hold land in the province committed a theft in the  district. Instead of the fine imposed on them, they plundered the sheep  which were being grazed in the district and are holding them.
All the towns of the Itu'eans have violated the sheep of the queen, the  governor and the magnates, which are being grazed in the province, and their
I have personally brought the people of Sin-šabši into the king, my  lord's presence: once to the Review Palace and once to Nineveh.
But not all of them have crossed over. They keep watch at the  highest point on the other side of the river and their
As to the order that the king, my lord, gave me: "Review the troops of Mazamua and write me!" – here are the facts:
x> 10 chariots, 20 large-wheeled chariots, 10 of them horse-drawn, 10 mule-drawn; in all 20 teams.
All together, 1,430 king's men, including the previous ones which have been here, plus the ones whom the royal bodyguard brought.
Perhaps the king, my lord, now says: "Where are the rest of the troops?" My major-domo is delayed but will later bring the rest of the troops.
To the king, my lord: your servants Šamaš-bunaya and Nabû-nammir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
We went to Babylon on the 28th. We stood in front of the Marduk gate and spoke with the Babylonians.
Zasinnu, a servant of Mukin-zeri and some Chaldeans with him came out  and stood with the Babylonians before the city-gate. We spoke to the Babylonians  as follows: "The king has sent us to you, saying: 'Let me speak with the  Babylonians through your mouths. I shall establish the amnesty of  Babylon and your privileged status and shall come to Babylon.'"
and the servants of  Mukin-zeri be entrusted to you until the king comes, we shall return to  Kar-Nergal."
In this manner we have been speaking with the Babylonians. We shall  send any news of them and a white donkey to the king, our lord.
The Litamaeans have written to us, saying: "We are the king's  servants. We shall come on the 30th to speak with you, and our leaders will  go to the king." As soon as they come, we will bring them before the king,  my lord.
As to what I wrote to the king, my lord: "I shall be late as I am assembling the people wherever they are." I have now asked the sheikhs, and they told me: "Not a single one is left. These are all there are."
The king, my lord, told me: "If you had appealed to me, I would have  given you 40,000 homers of barley."
Now does the king know that I have no barley? How long still? Let  6,000-3,000 homers be given to me, and let 3,000 homers also be given to  Šamaš-bunaya. This is what I am herewith appealing for to the king, my lord.
As to what the king, my lord, wrote to me: "I am giving them (= the  other magnates) the later captives." Let them share these with  me, and I will then share the later captives with them.
Perhaps the king, my lord, will say: "How are they to enter into the  presence of Šamaš-bunaya? When are they to be stocked?" There are 150 walled  towns of Šamaš-bunaya in Arrapha. Let them be brought in there.
does not come into the king, my lord's presence. From this the  king, my lord, should understand that I am sick and
After Mukin-zeri set up camp against me in Bit-Amukani, I did not die  thanks to the  protection of the king, my lord.
Now why did I not have bread to eat for four days on the distant road? The  king, my lord, should not say: "What is it? Why didn't you write to me?"
On the 22nd of Marchesvan VIII I brought the money into the New Palace  and put it into a cedar box. The royal signet ring and the land are well.
As to the men about whom the king wrote me, I have assigned all the  available king's men and entrusted them to the major-domo.
As to the Aramean troops about whom the king, my lord, wrote to me:  "Equip them! They are going on a campaign." I will give them their  travel provisions, sackcloth, leather bags, sandals and oil.
I have no donkey stallions available, but if I did have donkey stallions available,  I would offer my carts too for the campaign.
They say that this cornfield that is under cultivation is for the deportees  who are coming. When they come from Damascus, there are 100 homers of  wheat and 20 homers of barley to send them from Orontes.
The king installed Ilu-mušezib, a baker of Bel-emuranni, in Hatarikka. When the king passed by, Kubaba-ereš a member of his community and the members of the community of his relatives made him run away. They should make inquiries and return the man to me.
When the king had passed by, the members of the community came and made the man escape. His name is Tuqunu; let the king, my lord, ask Kimumai and the members of the community whether he is a servant of mine.
At this moment they have cross-examined the people and are gathering  them, and I am herewith sending them to the king, my lord.
Earlier on he said to me as follows: "Should he ask for the people,  I will not hold back even a single one of those in my presence, but will set  free and give them all to the king, my lord."
As to the news of Daltâ, he is not leaving his house and nobody is entering  into his presence. I have heard that he is collecting the rest of the tribute and  delivering his tax.
I have received the tribute of the land of Zakrutu, 40 horses. They promised to give the rest of the tribute.
work assignment? By the god of the king, my lord, it is not a work  assignment of the Palace or anybody. He has been assigned but 50 courses of brick. This accomplishment is  altogether that of Nergal-eṭir.
The Ashdodite king has written to me: "The king has placed  the cities Qadarua, Lidu and Hadidu in the treaty.
As to the news of the troops about which the king, my lord, wrote  to me: "Why did you not send them?"
The troops, some 50 men of the Itu’eans set out from the course of the Tigris  to the other side of the river by the road of Sippar with their
Your servant, the governor of Nippur: I would gladly die for the  king, my lord! May Enlil, Ninurta and Nusku bless the king, my  lord! Say to the king, my lord:
On account of the temple of Aššur, I have sent the leftovers of the land to  invigorate the life of the king, my lord.
Since the king is residing in the land, I have sent an express messenger for a  reply of the king, my lord, and he will bring it. I have written truthfully  to the king, my lord
As to what the king, my lord, wrote to me: "Let your guard  be strong." The gods of the king, my lord, have been returned. The king,  my lord, can be glad.
, has deserted to me. I am herewith  sending him to the king, my lord. As to the news of the town of Bar-Uri,  he told me as follows: "They are selling half a homer of barley for
and is building it up in its entirety  on a massive scale from the main meadowland of Dahinu as far as the  mountain pass from where the water flows into the city.
This month the king, my lord, will go up to Urarṭu! Aššur and Šamaš have  delivered Ṭurušpâ into the hands of the king, my lord!
Let the king, my lord, launch his military campaign against Urarṭu,  conquer Ṭurušpâ and let the king, my lord, establish his name forever.
I have received the sealed letter which the king, my lord, sent to  me, and I have gone and asked Parni-aldê about the Assyrian messengers  who went to Urarṭu, about whom the king, my lord, gave me orders.
The messengers of Urarṭu came with them, brought them into the house  of Yata', his (= the Šubrian king's) village manager, and gave them bread  and water in
But perhaps I am not telling the truth in the king my lord's  presence? Let the king, my lord, write to the Šubrian king that he  send Parnaldê, his augur and let the king, my lord, ask him why he is  making the bird omens so favourable.
The governor with his magnates has made a sworn deal with the  servants of Aššur-belu-uṣur, and they are plotting to kill me. The king, my  lord, should know this.
As to what my brother wrote: "What is the news of the land that they  discussed with you? Outline it and write to me!"
Earlier Nabû-naṣir wrote to the king: "Mukin-zeri has moved horses up  from the Borsippa gate against Babylon, so nobody can leave Babylon, and we  cannot cultivate our fields." After that the king wrote: "Make peace between Babylon and Borsippa!"
When I wrote to the king, saying: "May the king, my lord, confirm the  treaty and send a copy to the son of Yakin!", NN renounced the
The harvest was  good, the field has not yet been cultivated. The king, my lord,  should rule that Nabû-u
Concerning the king of Karalla to whom the king sent me, he entered Kilizi on  the 22nd and will enter Calah on the 23rd. He has his tribute with him.
Perhaps my lord will say: "Why didn't the bodyguard proceed here in  advance?" He is helping him across the river, thereupon he will proceed here.
The thing is: You know that my family is from the king and the  commander-in-chief, whom he the king entrusted into the service of  Dayan-Adad in the Fortress, saying: "If he proves loyal in your service,  return him." He has been having me as his delegate in the town Sahiru.
He is now selling the household of Dayan-Adad at my disposal  and all the cities of the king that are at my disposal, the horses that
Nabû-šezib from Tyre has sent me this sealed Aramaic document, saying:  "Let it be sent to the Palace." I have sent it to the Palace.
Let the captives who are coming to Immiha set out and come. Their seed is cultivated; they should come to their sickles.
Your servant Nabû-balassu-iqbi: I would gladly die for the king, my lord! May Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Concerning the clansmen of Dur-ša-Balihaya about whom the king, my  lord, wrote, by Bel and Nabû, the gods of the king, my lord, I do not  know any sin of theirs. The witnesses did swear it.
Your servant Dummuqu: I would gladly die for the king, my  lord! May Nergal and Laṣ bless the king, my lord! Say to the king, my  lord:
I am hereby sending my tablet to greet the king, my lord. The  temples and the city of the king, my lord, are well.
Your country and the people of your country are well. May Aššur and  Šamaš bless the king, my lord!
The lady Barsipitu has sent me a letter and sealed document through the royal delegate, saying: "Why did you kill your
Concerning the emissary of Mukin-zeri about whom I wrote to the king: "I have strengthened his watch. If he falls in their hands, they will arrest him and I shall send him to the king." His name is Yadi'-il - he fled and went to Mukin-zeri. His house and his people are in Hindanu.
I have now sent my messenger to Adad-aplu-iddina that they would capture (the people of Yadi'-il) and send them to the king.
Zariqu and Mar-Biti set out in procession on the fourth day,  saying: "Hail to the Babylonians and Borsippeans
I have appealed to the king, my lord, saying: "Nobody listens to me." If there  is a fault of mine before the king, my lord, let the king, my lord, kill me but  why are these people killing me?
The king, my lord, gave me the order: "Receive regular horses and give them  to Dadî! Also receive the king’s horse!"
The city-lord of Kišesim brought the tribute and the recruitment officers  were in my presence. As he was about to enter, I sent my 'third man' to him,  saying: ‘Come, stay with me, and let’s go and receive the tribute!"
I also said: "Tell me if I should come to you and stay there, so we would  receive the tribute together."
He wrote to me: "As for you, receive the king's tribute! I shall collect and  receive regular horses for profit."
He collects what he has heard of, while they carry him on litters. He sends  his lads before me, but they do not receive the regular horses nor the king’s  horse. He gives orders to the city-lords, saying: ‘Brace your heart, do not fall!"
We shall come to the king my lord’s presence, and I and he shall litigate  before the king, my lord.
Because of the excellent enemy horses that I receive, he has been hostile  with me, like an enemy. Because of envy, he has been prompt to slander me.
He brings the enemy horses to the king, my lord, but receives the regular  ones as well as the king’s horses in the trade colony, and only then brings  them to the king, my lord.
All the ports of trade have been released to him; his servants go in and out of the trading posts and sell and buy as they wish. Mount Lebanon is at his disposal, and they go up and down as they wish and bring down the wood.
I collect a tax from anyone who brings down wood, and I have appointed tax-collectors over the ports of trade of the entire Mount Lebanon. They are keeping watch over the mountain.
The Sidonites chased away the tax-collector whom I appointed to the ports of trade that had been added to me in Sidon. Subsequently, I sent the Itu'eans into Mount Lebanon, and they frightened the people.
Later on they (= the Sidonites) wrote to me, took the tax-collector and brought him into Sidon. I said to them as follows: "Bring down the wood, do your work there but do not sell it to the Egyptians or to the Philistines. Otherwise I do not let you go up to the mountain."
Concerning the people of Kašpuna about whom the king said: "What have you given them for their safety?"
Even before they wrote to me from the Palace, I had already started the work and performed it; afterwards, they sent me a sealed document. Even if it had not come to me, yet I had raised my hands as for erecting towers but I did not construct the city-gate of the inner quarters. But after receiving the sealed document I immediately dropped everything, took over their king's men and they came with me. I appointed a eunuch over them as fort commander and made 30 Ši'anean men to enter there. They will keep the watch, and release them thus by 30 men.
I swear I do not give the orchards of the villages of Helbon  to anybody! If good orchards have turned into wasteland, let the  king call me to account.
I said: "Why is it that the king has come out but you are staying  at home? The forces of the Palace are there."
I sent Yasubaya with cavalry to them with the following message: "Go and tell them to come out. 'Why are you staying at home? If you do not go to the territory of Mukin-zeri, come as far as Marad. I shall myself come from here and unite with you.'"
Yasubaya came back and told me their news, saying: "They say: ‘If the troops really come, we will see them and we will come out from there; otherwise if the troops do not come, we will certainly not come out. We will stay in the town until we will see the troops.'"
All the Arameans who were in Sapia came with Mukin-zeri, and when  Mukin-zeri came out of Sapia, he plundered the sheep of Larak along his  route. But when the sheep of Mukin-zeri were grazing in Buharru the Larakeans  went and plundered about 10,000 sheep of Mukin-zeri.
News of Babylon: Mukin-zeri has said to the citizens of Babylon:  "Come away with me to kill the date palms of Dilbat!"
News of the governor of Nippur: He came to me on the 3rd of  Tishri VII and three chariots, cavalry and 500 archers came with him.
Concerning the Arameans about whom the king, my lord, wrote to me: "Write down their details and send the letter to me!"
and shall  put half of them within the outer city wall and the other half within the city  wall of the centre of the city. You shall fill its holes with three long
Send orders; you shall indicate what is on a cart or placed to the  right and left and have them placed into the
Perhaps the king, my lord, will say: "Why did you not send me my  messenger in the custody of your messenger?"
There is very much snow; I have sent out scouts but they have turned back, saying: "Where can we go?"
As to the Arameans about whom the king said: "They should be made to marry  wives," I have seen women in great numbers there but their fathers  refuse to give them, saying: "Not until they give money to us."
, about whom the king, my lord, wrote to me: "Find out what  is the news about him and write it to me."
He is in his country and does his work. His whole country is quiet; they are  doing their work. His men are doing work in the fort.
All the captives that I gave to you and whom you provisioned are people  at your responsibility. Your oxen and sheep are at your disposal; you have  received your provisions, having requested it from the Palace.
As for the captives to be provisioned, don't be negligent over and over again or you will die because of it.
If there is a sick person among the captives whom I send you from the  empty-handed up to the needy, he is to be lifted up and placed in your care as  long as he lives.
As to the grain store for barley about which the king wrote to me; let plenty of barley be brought and stored therein.
To the palace scribe, my lord: your servant Bel-abu'a. Good health to my lord! The house is very well. The Inner City is well.
As to the waist-belts about which my lord said: "You have not  given any of them." There are no waist-belts that my lord likes, the  ordinary waist-belts sell for half a mina of silver each.
As to that waste land, we have not yet got hold of the purchase document, but Urdu-Allaya will give it to you.
As to the news of the king of Elam, he has crossed the river and has set on  the bridge. He had heard that the governor of Arrapha had come to Der and  turned Zineni back from the bridge.
From the bridge he has gone inside the forest of Adad-mukin-apli and  set camp amidst the Arameans. I went from Der as far as the bridge,  fastened soil on the bridge and moved up troops in there.
I have sent a messenger to the Vizier; he has not yet come back to  me. Amel-Illil has delivered the letters which the king, my lord, sent to me
He has not yet come back but as soon as he comes, I shall send to the king,  my lord, whatever news there is.
I have received 45 horses of the palace. The emissaries from Egypt, Gaza, Judah, Moab and Ammon entered Calah on the 12th with their tribute. The 25 horses of the king of Gaza are with him. The Edomite, Ashdodite and Ekronite
Concerning the house of Nupari where the king sent me to,  saying: "Go! Let the criminals of the house of Nupari die!"
As to the number of beams about which the king wrote to me; 226 heavy beams are for the royal palace, 212 for the storehouses, x+10 for the tower and 639 beams for the palace of Ekallate.
Concerning the city of the Mazamuans about which the king, my lord,  wrote to me: "How much seed-corn is there?"
A messenger of the Dibonite Aya-nuri, his name is Ezazu, is bringing a sealed document to the Palace. The words in the sealed document of his concern the Moabites. It is about the fact that the Qedarites went straight away to Moab and defeated it.
Šamaš-naṣir, the deputy of Aššur-remanni has come to me, saying:  "The king has given me the towns of Taku, Lulubani and Mila. Bring out  your people so that I can bring my people in."
I refused to give up the towns, saying: "Until I see the king's messenger, I  will cultivate the towns."
I am cultivating barley in Pirriya. These towns are not pertinent  to his towns. The towns of Hašdat and the governor of Arpad block the  access between them.
If he takes the towns and I have cultivated 1,000 homers of  cornfield there, should he harvest it? Moreover, should he enjoy my  yoke horses? Where should I bring the unit of horses in my command?
To the king, my lord: your servant Nabû-belu-ka''in. The very best  of health to the king, my lord!
The emissaries of GN are now coming with Marduk-iddina; one team of  horses and one team of mules is all they have brought to me.
have not come out to perform their state service and have not  brought horses from the towns of the country.
If the state service of the towns has been removed, then let them  take the obligation to provide horses away from me and let them (= the towns)  buy them.
Concerning the box of sinews about which my lord wrote to me: "Did they give it to you as you had tested?" – I have brought in the sinews of Digirina. When I come, I will tell my lord what I have tested and sold.
As to the letter which my lord sent to me concerning the mayor, he has  gone to Assyria, so my lord can speak with him in person.
Concerning the revetment of which my lord wrote to me: "Construct it  from the materials in the trunk" – would I construct a revetment without a  trunk?! I have laid 30 courses of bricks. The treasurer, however, has seen it,  and is saying: "Patch it up and leave it; it is too much work."
To the king, my lord: your servant Ululayu. The best of health to the king, my  lord! Assyria is well, the temples are well, all the king's forts are well. The king,  my lord, can be glad indeed.
36 bales of reed – I personally went down to the river bank, and they  crushed and collected it in my presence. I am now sending it to the king, my lord,  with the royal bodyguard Ubru-Nergal.
The year before last, when there was as much snow, rivers were frozen and the men and horses who were with me died in the snow. I shall be in the king my lord's presence on the 6th or 7th of Nisan.
As to what the king, my lord, wrote to me: "The men and horses should come with you" – hitherto the captives
The king's word to the clergymen, the congregation, the leaders of Babylon and to the citizens of Babylon: I am well, Assyria is well – you can be glad.
Don't be afraid because of the news you heard; watch the city, seize the streets and take care of yourself!
Now I am approaching you again since the bodyguard Na'di-ilu told me:  "They are trembling in fear." Bel and Nabû know and the great god himself  knows that, verily, when I previously heard that your brothers were killed, for  three days nobody entered into my presence, my heart broke.
Now you are afraid again. Bel and Nabû know indeed that there is no fault of yours. You can be very glad. Let your guard be strong until I arrive.
I have written to you; don't be negligent with your cavalry, although  I may be delayed in the homeland.
To the king, my lord: your servant Ululayu. The best of health to the king, my lord! Assyria is well, the temples are well, all the king's forts are well. The king, my lord, can be glad indeed.
The emissaries of Commagene, Carchemish, Marqasa, Sam'al, Ashdod and Moab have come, but they have passed through Til-Barsip and Guzana without my permission.
I wrote to the commander-in-chief that the emissaries should not proceed but they had been  let to cross over the river. They are now in Kubanaše.
The second emissary of Commagene went back with letters in his hand. I  ordered them to send me their words. As soon as they bring me the letters
When the king is ready to set out, let them write to me and let me come  and see the king, my lord, and let me hear the answer of the king, my lord.
I am herewith sending to the king, my lord, 20 bales from the household of the  commander-in-chief, 40 bales from the treasurer, 30 bales from the  chief cupbearer, in all 90 bales of reed. I took off the water-skin raft  on which the reed was shipped on the 3rd of Iyyar II.
As to the farmers of the town of Aššur-nirka-uṣur who appealed to the king,  saying: "Our sown field has been flooded" - now their harvest has come out  exceedingly well. The king knows that 10 homers of seed is cultivated  annually.
They have utilized the land of this sustenance field. The king should have them watched more strictly. They say: "It is our own sown field."
I will now place harvesters in the sustenance field. If the harvest falls  short, I shall indemnify it fully.
They (= the Ionians) did not take anything and when they saw my  troops they embarked their boats and fled into the midst of the sea.
from Tabal and Que about whom they wrote to me  from the Palace - let Aššur, Bel and Nabû come into the presence of the king as soon as they lay their
Those approximately 400 Gurreans had been sent out to raid the steppe. A  guard saw this and a cry was sounded. We pursued them, and they took  to the snowy mountain in front of them. We caught them from the town of  Yauna and Reš-ṣurri.
I have sent 200 men to the commander-in-chief, who says that they should be  brought to the Palace. 24 men have died here. There are also people who were  caught with the
As to Inurta-aplu-iddina about whom my lord wrote to me: "How many horses,  oxen and sheep that he brought from Tabal has he entrusted to you? Why have  you not written about this?"
I have already written to my lord twice: 46 horses, 165 oxen, 4,635 sheep are in my charge and 33 horses, 135 oxen are in the charge of Aššur-naṣir.
I have given him orders, written a sealed document and given it to him, and  he has left for my lord.
Aya-neri has fetched 16 logs that came from Bel-ibni, deposited them unto  me, and I have received them.
Heretofore, Attar-šumki and Mati'-il used to pile up logs on the  river bank, and I have piled them up there as well. Now NN comes to  me, saying: "Let him (= Aya-neri) cut them for me, and bring them across  to this side of the river!"
The land of my lord is very well and we are doing our work. The king, my lord, can be glad indeed.
Concerning what the king, my lord, wrote to me: "20,000 homers of  barley have been imposed on you - when will you raise them?"
The chief eunuch of my lord brought me into Riblah and impressed upon me  regarding the watch over Riblah: "Half of the pack animals should enter Riblah  whereas the other half should enter Qadeš."
If the king, my lord, commands: "Let them buy and eat their  own food," then let them buy and eat, but the king, my lord, should know  how things are.
The king, my lord, knows that the towns into which I  have brought pack animals are in the middle of the desert. Who can stand guard,  whether over the pack animals or in my presence?
The guard of Riblah is loose. The king, my lord, should know this. If the  king, my lord, commands, I shall release the servants of the king and I  shall keep with my chariot the guard which the king entrusted to me.
He who owns a field by the king's sealed order must prove the  exemption of the field. Those who were bought are subject to our corn taxes, but  he refuses to pay them.
, one has come to me, saying:  "The treasurer of the crown prince's household has appropriated  an estate of  40 hectares of sown land in the town of Pa
Out of the 1,000 hectares of our cornfields that are cultivated in the  province of Isana, only 200 enjoy irrigation water. Should pack animals come  to me, what shall I give them? Let a messenger of the king come and take any  corn taxes that we have!
I told to their compeers: "I will release and equip them," but their  brothers did not consent, saying: "The men are criminals; they will get up and  run away. They are bent on killing."
On the 20th of Nisan I, Mušallim-Aššur returned from Ṣimirra,  saying: "Go, quickly remove the corpses
Let the king, my lord, send word to see where they are waiting for the  king my lord's help, and let him listen to their needs.
The year has drawn to an end but I am not able to cultivate 1,000  homers of seed until I send for the ploughs of Barhalza.
The commander-in-chief is telling me: "The time of seeding is passed." I have  sent word, and they are bringing me oxen from a village under the authority of  Arpad.
On the 30th of Adar XII, the interpreter NN and the emissaries of  Que – with them 1 wooden carriage, 3 mules and 3 men - crossed the river  and spent the night in Kar-Shalmaneser. They are coming to the Palace to  greet the king.
The commander-in-chief wrote to me: "Set out with the booty at your  disposal and get going!" Should Tutammû also come together with his eunuchs?
The river wood has been cut and broken pieces have been smeared with  bitumen. 28 wooden stockades have been placed, the door of the main  gate has been installed and the key and lock have been made. The  drainage pipes of the courtyard have been coated with bitumen. The
of the dariku-container has been installed. The rest of the barracks  have been completely built and roofed. I am also completely building  the storehouse of
The outer pool is excellent. Inside, the water from the lagoon of the Tigris  is good. Let the king, my lord, come and have a look.
I am bringing the subsoil ploughs, šugurru-mats, bitumen,  hamartu and the cattle into the garrison and arranging them.
To the king, my lord: your servant Duri-Aššur. The best of health to the king, my lord! The forts and the land of the king, my lord, are well. The king, my lord, can be glad indeed.
All the forts are well, the land of the treasurer is well, the land of the chief  cupbearer is well.
I have arrived in Sarun and am laying the foundations. I will then go  to Birdunu, lay the foundations, and set out and go.
The ruler of Etini has twice attacked him, defeated him and plundered  him. He is now upon him for the third time.
Rusa (= Ursa) marched straight from Ṭurušpâ against the Etiniean,  but has turned around and is coming here.
When I entered Sarduriani and attacked the cities of the other side  of the Zab river, an express messenger came to Rusa, saying: "The troops of  the king of Assyria are marching against you for the third time."
All the vast troops who escaped have not yet even minimally come together,  so we are not able to send details of how many were killed or taken prisoners.
I placed watchtowers there and put them on alert, I transported  barley and piled it up there, and I brought troops into it.
li and Menaga, two forts of  Aššur-belu-taqqin. Where they have not been put on alert, I will alert them, and I will transport barley, pile it up there, and bring troops into them.
We got together on the 26th, stood in the presence of the  commander-in-chief and gave orders to one another. We arrived  within the city gates and inflicted a defeat: Mukin-zeri has  been killed and Šumu-ukin, his son, has also been killed. The city  is conquered. The king, my lord, can be glad.
The king, my lord, should wait for our messenger, until our messenger  comes. Only thereupon should the king, my lord, come.
Perhaps the king, my lord, will say: "Did they kill people within  the city gates?" I swear by the gods of the king, my lord, that they entered  only one cubit, one span into the city centre. The king, my lord, may ask about it.
As to the barley for Merodach-baladan about which the king, my  lord, told me, when he saw the defeat, he said: "I have sent word, they are  bringing it."
Concerning the town of Dur-Ammi-iababa about which the king, my lord,  wrote to me, they have raised a palace atop the citadel, and  the moat of the wall is finished.
Concerning the barley of Bel-aplu-iddina about which the king, my lord,  wrote to me, Mušallim-Marduk, who went with the boats, has returned.
To the king, my lord: your servant Aššur-šallimanni. Good  health to the king, my lord! The king's camp is well.
As to the Arameans about whom the king, my lord, gave us orders:  "Get going and march off!" – we have turned back from Maruru and  directed our course
We turned back and are staying in Maruru. The cavalrymen whom we  transferred to Maruru and who are staying in Maruru have arrested 60  wandering men.
The Gambuleans were in Arrapha on the 3rd day. I was wounded in the  military campaign and I am very ill. It is not possible for me to come to the  king, my lord.
When he came, he told me: "You should stay off Dur-Kurigalzu! If you  come, they will kill you." I am telling a matter which I have heard and seen.
The king sent his messenger after me to the road of Lahiru. He said:  "Come, let me bring you into Dur-Kurigalzu." But as I am ill, I refused to go.
As to the fruit of the orchard of Kiṣirtu about which the king,  my lord, wrote to me: "From whom do you buy it?" I buy it from my uncles  Aššur-mušallim and Nergal-mušallim.
If this is not the truth may the king not redeem me. I am a dog  but the king, my lord, has treated me justly towards the gods.
Would I write untruly to the king, my lord? Let the king, my lord,  ask Bel-ahu-uṣur and Ubru-ahhe: "What is the orchard there?"
I have received the horses from the chief of trade whom the king, my  lord, sent to me, and have delivered them. All the king's servants  are well.
Those who led the fortified towns of the river basin of the House  of Wargi - their loss was 370 killed.
The ‘mule house man' has come, saying: "Let me divide the booty into  portions in Mazamua. Kanunayu the
from 100 horses that came from Calneh: on the way from Calah to  Dur-Bel-ila’i, before they arrived to me, 26 of them died.
I set out from Marad on the 29th and went as far as Parak-Mari. I checked  and received the people who were in the custody of the citizens of  Larak and Nippur.
I shall set out from Parak-Mari on the first. I shall bring and  appoint the people. Then I shall come to the king, my lord.
Concerning the people about whom the king, my lord, wrote to me, right  now I am sending 373 persons under the care of Zer-abi to the king,  my lord.
57 men; 6 men of 5 spans' height, 3 of 4 spans' height, 12 of 3 spans’  height; 8 weaned; x sucklings.
men. I am  herewith sending their young men to the king, my lord. There are goldsmiths  and notables among them.
The governor of Bit-Hamban arrived at the river on the 2nd day. We  will set out and go as soon as he has completely crossed over the river
he takes the writing-board containing the numbers and sends it to me  in the hands of his messenger. I and the
The writing-boards listing the former people from Mount  Hasuatti and the later people from Mount Hasuatti are at the disposal  of the chief judge. The seal of the chief judge is on them.
To the king, my lord: your servant Nabû-nammir. Good health to  the king, my lord! May Nabû and Marduk bless the king,  my lord.
To the king, my lord: your servant Nabû-nammir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
To the king, my lord: your servant Nabû-nammir. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord!
Concerning the barley which the king, my lord, sent me for, when I set out  from the king, my lord, I entered Cutha and Sippar and I stayed two days in  Babylon but the barley of Ṣil-Bel was not available. I could not go near it until  Mušezib-Ilu came from Kar-Aššur.
We set into motion the boats and water-skin rafts which were launched  into water in Dur-Ladini, and proceeded to Bab-bitqi.
The baker of the harem manageress came and told me: "A scepter, a chest,  an iron brazier and a copper kettle have been stolen from the Palace and  sold for money.
As to what the king, my lord, wrote to me: "Do not pile up the rest of the  barley until Abi-hari comes. Let him give it to you. Let Ahunu come here  quickly and supervise the Itu'eans."
Ahunu is departing right now. For 20, 21 days they have been waiting  for the king my lord's caravan, until Abi-hari
Your servant Nabû-balassu-iqbi: I would gladly die for the king, my  lord! May Nabû and Marduk bless the king, my lord! Say to the king, my  lord:
I am hereby sending my tablet to greet the king, my lord. The king, my  lord, said: "Your messenger and your report are concealed from me. Why do  I send you a message, but you do not send me a reply?"
Your servant Nabû-balassu-iqbi: I would gladly die for the king,  my lord! May Nabû and Marduk bless the king, my lord! Say to the king,  my lord: I have sent a messenger to greet the king, my lord.
Concerning the news of Babylon, I have sent messengers to Babylon but they have not come back until now.
By the gods of the king, my lord, I and my father are servants  of the king, my lord, and our loins are girded for the king.
He has given me much, what can I give him? May I hear the  well-being of the king, my lord, and may I be happy!
After I had prepared for journey the king's messenger, who raised high her  ritual, and after he had left for the king, the oblates of Cutha and Babylon,  king’s men, arrived in the fortress under our protection.
Concerning what the king wrote to me: "Write the names of all the citizens  of Babylon who have come to my side in a letter and send it to me!"
To the king, my lord: your servant Sin-ahhe-riba. Good health to the king,  my lord! Assyria is well, the temples are well, all the king's forts are well. The  king, my lord, can be glad indeed.
all the available riding horses and every single Aramean – I have  appointed the guards from the town of Adad as far as the town of Uqimutaya.
I am returning, and after I have crossed the Euphrates,  perhaps the gods of the king will grant me that I collect all the  harvest there is.
As to what the king, my lord, wrote to me: "Glaze bricks in Sarduriani till  the 5th of Ab V and then drop it! Appoint Ukkaeans and scouts to  supervise the work and let them guard the bricks! You yourselves go glaze bricks  in Elizkun for ten days! If the Urarṭians come to Sarduriani to crush the  bricks, let an express messenger come and tell you: 'Revert from Elizkun and  overwhelm them!'"
I sent my messenger to the Ukkaean but he refused to come. He sent ten  master builders and 100 men, but they returned and ran away in a matter of days.
The king, my lord, gave pack animals into my care but I am not able to  take care of them; they will die of hunger.
I have used up the grain rations that the king, my lord, gave me, having  given them to the local people, the specialists in the service of the treasurer  and the quartermaster corps of the Palace.
I can give out one homer of barley, but the king, my lord, knows what the  governor of Arbela can afford.
As to the iškāru dues which were imposed on them last year, I gave one  talent of silver in the agate standard to Bel-lešir for 30 horses; I gave, not  20 minas are missing.
standard, one mina each,  Harbiṣaṣu and his brothers; in all 8 talents of silver of the pack  animals, for 200 horses.
I have imposed iškāru dues on them and given them 10 minas each  from the chariot-horse trainers and the stablemen that they keep. Those who  go up to the trade colony I have provided with
I have given 6,666 homers 46 litres of barley to Inurta-šarru-uṣur. I have  given 3,333 homers and 3 seahs of barley to Aššur-remanni.
I have not counted the men but there are some 400 men opposite me. I have  completely crossed over the river.
The Urarṭian fort commanders, whom the governor of Calah brought, are  now in Arbela. Will they stay there, or shall we bring them to Calah? What  are the king my lord's orders?
He took once when I was in the king my lord's presence in Arbela, and now he  has done it again and taken it for the second time!
Concerning Aššur-naṣir, Ammi-hatî and Bel-apkal-ilani, total three  recruitment officers, about whom the king, my lord, wrote to me that they  should enter the towns of Bel-aplu-iddina. They have now entered them.
As to what the king, my lord, wrote to me: "Harass the road stations  which have your horses, and come!"
Bel-le'i and about 90 mares of Mušeṣi are eating in the  presence of Aššur-da''inanni. I did not see him and his son is  not coming either.
Your servant Nabû-damiq: I would gladly die for the king, my lord! May  Nabû and Marduk bless the king, my lord! Say to the king, my lord:
Concerning the orders that the king gave me, things have developed nicely  in front of me. Now the king should quickly send the caravan of Nabû-bani  and 500 horses here, so that those who are around us can go to Borsippa.
Also, a royal messenger should come into the presence of Yaqiru,  the sheikh of the Li'tamu, to summon men to protect the civilians, and they  should go up to Dilbat before us. Perhaps it will be possible to enter  Borsippa. The king should know this; it is only a matter to the  army, to the king and to our mission.
The messengers have come from Dur-Ladini, saying: "The forces of  the son of Zerî are 250 cavalry mounts;  there are no archers of his."
have likewise come to us. They stayed 14 days on the river bank  on the other side of the river. They said: "We
The chief of trade was hit by an affliction on the 22th of Elul VI. I looked at  him for a day, but it did not leave him. I looked at him for days, it did  not leave him. Thereupon I sent a messenger to my lord.
My lord may speak about it, if it has already been spoken about in the  Palace. If not, my lord should write to our physician.
Let my lord send a royal order to Nergal-belu-uda''an that he takes on the  rest of the tribute and bears the responsibility for the tribute.
The land of the king is well; the royal sustenance fields have been  harvested. The exchange rate is extremely favourable in the land: one homer  of barley goes for one mina of copper in Nineveh, one homer and 5 seahs  go for one mina of copper in Halahhu, two homers go for one mina of  copper in the steppe. 40 minas of wool go for one mina of copper
Surely the king, my lord, is planning to send me pack animals but I am not able to take care of the pack animals. All the available food and corn is for the people the king gave me; he who lies to the king will die.
I have written down the entire yield of the threshing-floor and I have also written the envelope and I have now sent the scribe Aplaya to the king in charge of Bel-bunaya.
Perhaps the king, my lord, will say: "Why have you neglected to write me?" That is why I am now writing in detail.
Concerning the son of Attua about whom I said to the king, my lord: "He will  come." He came out but turned back; his father is coming.
The eunuch whom the king, my lord, appointed in Mazamua has not come  to see his land. Whatever his case is, let it be settled.
Concerning the eunuchs about whom the king, my lord, gave me orders, I  said to him: "Where are the eunuchs at your disposal?" He said: "I am  bringing them now." When he heard about the governor he refused to give  them, saying: "I will bring them to the Palace." Both of them are in his presence.
Now, concerning the treasury horses about which I spoke to my brother  and about which he said: "Let them be removed from me"
If the king, my lord, exempted the fields and gave them to Tarditu-Aššur I  am responsible, and I will drop the fields of Tarditu-Aššur from the fields  from which I exact state service.
The whole world knows that I have devoted myself to my brother. Behold  that my brother gives credence to my prosperity and my good fortune.
Let my brother send Nabû-le'i to me one day so that I can speak to him, and  let him take in what I have to report and say, and let him tell it to my brother.
Let me hear my brother's answer and let me undertake the journey that  my brother is preparing for me. Moreover, I shall do anything that my brother  tells me to do.
As to Ahu-damqi about whom my brother wrote, Ahu-damqi did not come  to me. But if he comes to me I shall prepare him for the journey.
As to the sacrifices about which my lord wrote, I have presented one ram  before Bel and one ram before Zarpanitu. Mar-biti stood
The city Turmuna where the king appointed me is well. The land  has been subjugated. They are cultivating the fields and plastering  roofs. We are standing in the city like one family. Where there  were criminals, there are
, take the necessary equipment from the Palace, find out in  detail what the matter is and write me quickly.
As what you wrote to me: "A messenger of Midas the Phrygian has come to  me, bringing me 14 men of Que whom Urik had sent to Urarṭu as an embassy" –  this is extremely good! My gods Aššur, Šamaš, Bel and Nabû have now taken  action, and without a battle or anything, the Phrygian has given us his word  and become our ally!
As to what you wrote: "I shall not send my messenger to the Phrygian without the permission of the king, my lord" – I am now writing to tell you that your messenger should not be cut off from the Phrygian's presence. Write to him in friendly terms and constantly listen to the news about him, until I have more time.
As to what you wrote: "Should I send his subjects to him just as he sent me the subjects of the king my lord?" – send them to him that he will be favourably disposed towards us. Whether 100 of his men or 10, write to him like this: "I wrote to the king my lord about the men of Que whom you sent to me, and he was extremely pleased; and in return
he wrote to me as follows: ‘Do not hold back even a single one of the Phrygians at your court, but send them to Midas immediately!' Thus at the king my lord's behest I am now sending you these men."
As to what you wrote: "A messenger of Urpala'a came to me for an audience with the Phrygian messenger" – let him come, and let Aššur, Šamaš, Bel and Nabû command that all these kings should wipe your sandals with their beards!
As to Balasu concerning whom you wrote, I have heard his words in full. The day you see this letter, appoint his son in his place over his men. His people should be assembled and present, and if he wants, he may take them over the mountains and settle them there, or they may also live here. As for him, let one of your ‘third men' pick him up posthaste and let him come here. I will speak kindly with him and encourage him, and in due course I will send word and have his people being kept here returned, and he too can go and re-enter his house.
In the reign of Sargon II, king of Assyria, in the eponym year of Issar-duri, governor of Arrapha, on the 20th day, the basalt socle underneath the panther of copper was brought into the House of Aššur. While the socle was being dragged, they pushed the altar into the socle and delivered a report before the king.
Month of Tebet X, 22nd day, eponym year of Issar-duri, governor of Arrapha, 9th year of Sargon II, king of Assyria.
The king goes straight to the house. Šerua, Kippat-mati and Tašmetu go to the palace and sit down in the Labbunu-house. The king performs a sheep offering, provides cooked meat, and ‘arouses’ the House of God.
The priest of Anu, the priest of Adad, the priest of DN, the priest of the Assyrian Ištar, and the priest of Nabû
The king enters the house of Dagan with a rikshaw. He brings forth a portable censer and a torch, lights the censer, illuminates the face.
The carriers place the throne of the king upon their necks and set off for the House of God. They enter the House of God. The priest of Aššur slaps the king’s cheek in their presence and says thus: "Aššur is king, Aššur is king!" He says so as far as the Anzû gate.
Having reached the Anzû gate, the king enters the House of God. He prostrates himself and rolls on the ground; he lights the censers before Aššur, and ascends the dais. He prostrates himself and rolls over.
A golden bowl into which oil has been poured was brought from the palace with the king. They go down to the temple, and he places a mina of silver, a mina of gold, and a garment with its filling at the feet of the God with the bowl of oil. The garment, the mina of silver and the mina of gold placed at the feet of the God are the revenue of the priest.
The king sets the table before Aššur; he steps down from the dais and approaches the censers. While the king sets the table before Aššur, the priest sets the tables before the gods accordingly.
x stones for Ea and Kittu, x stones for Mišaru, one stone for Ninurta, one stone for DN, one stone for DN of the palace, one stone for DN;
one stone, one sheep and one garment for Mullissu, one stone for Tambaya, one stone for Šamšaya;
one stone for Ea-šarru, one stone for Damkina, three stones for the gods of Subartu, two stones for the Judges behind the God.
The priest brings the crown on the piece of felt that was hung before Aššur and crowns him. The priest who put the crown on the king’s head collects a golden torque. While he is putting the crown on the king’s head, the magnates and the royal eunuchs say thus:
"May Aššur and Mullissu, the owners of your crown, cover you with your crown for a hundred years! May your foot be pleasant in the temple and your hands pleasant towards Aššur, your god! May your priesthood and that of your sons be pleasant to Aššur, your god! Expand your country with your just sceptre! May Aššur give you command and attention, obedience, truth and peace!"
Having finished their blessings, the magnates and the royal eunuchs prostrate themselves and kiss the king’s feet. The king leaves the Court of Nunnamnir and goes straight to the palace. The gentlemen who carried the king collect one mina of silver each; the city scribe takes the garment with its appurtenances.
The king having finished the ritual in rēš hameluhhi, the gentlemen who carried the king before the House of God (lit. ‘gods’) carry the king on their neck from the city gate and enter the terrace.
The singers sing, the magnates and the royal eunuchs prostrate themselves before the king and kiss the king’s feet. While they glorify him, he remains seated on the throne.
They start presenting gifts to the king. The first gift presented to the king is taken to the House of Aššur and placed before Aššur; it is the revenue of the high priest.
The king tells them: "Each and everyone keep his office." They prostrate themselves and roll on the ground, approach, and each and everyone stands in his place.
One stone for Allatu, one stone for Bel-šarru, one stone for Daglanu, one stone for Siusa: total 110 stones for the gods of the House of Aššur.
One stone for the image of the gate of Aššur, one stone for Išhara, one for Gašranu, one for Ešertu, one for Bel-labria, one for Laban, one for Gubaba, one for Išum, one for Maliku, one for Anunitu, one for Ulaya, one for Isinutu;
one for Belat-ekalli, one for Ištar of Tuyat, one for Sabi’lutu, three for Bel-šarru, Manungal and Guzalû;
one for Anu and the Great Gods, one for Šalimtu, one for Šunipuru, one for Kubu of the house of Anu, one for Ningirsu;
one for Sîn of Heaven, one for Adad of Heaven, one for Šamaš of Heaven, one for Ištar of Heaven, one for the Tigris, two for the Twins, one for the Narudi;
What is prescribed in this tablet shall enter the houses of the gods of Kar-Tukulti-Ninurta. The gods of Kar-Tukulti-Ninurta dwell in Assur.
When the proper time arrives, the sacrificer enters the Equ house. In the Equ house he proceeds to the right to the table before the Mouth-and-Tongue, and kindles with the torch in his hand the censer before the Mouth-and-Tongue. Grasping the torch with his left hand, he twice pours aromatics into the censer before the Mouth-and-Tongue. He breaks a bread cake upon the table, cools the eating-bowl twice, and twice performs a libation of beer into the pithos.
He scatters mixed aromatics into a portable censer, places a vagina of lead weighing half a mina before the Mouth-and-Tongue, and prostrates himself.
The priest blesses him, saying: "May Ištar of Heaven speak favourably of you in heaven! As this torch is bright, may Ištar decree brightness and prosperity for you. Guard the word and secrets of Ištar! Should you leak out the word of Ištar, you shall not live, and should you not guard her secrets, you shall not prosper. May Ištar guard your mouth and tongue!"
Aššur, Lord Tiara, Aššur of Reading; Šerua, Kippat-mati, the Window of Tašmetu; Sîn, Šamaš; Šulpaamaša, Šulpaguna; three gods of the room; the Conquerors, the Weapon, the Axe, Kunuš-kadru; image of Tiglath-Pileser: total of gods in the holy of holies.
Enlil, Dagan, Bel-labria, the Judges of the dais, Mišaru, Belet-ili, another Belet-ili, Šakkan: total of gods in the ‘Pantry.’
Haya and Kusu in the side room in the courtyard; Kittu and Tišpak in the courtyard, above the well; Ea-šarru, Damkina, Išhara, Qingu, Maliku, Ugurtu: total of gods in the house of Ea-šarru.
Mišaru, Il-mešaru, Hip-raggu, Ašra-killa, Pušu-kina, Išme-ilâ, Išme-karabu, Ili-pada, Uṣur-pišunu, Šitamme-pi-mukribi: total 10 divine judges.
Kalkal, Bel-tarbaṣi, the Šakkans, the Lions, the Enpis, Neš-ili-mati, Ninurta of the storehouse: total of gatekeepers of Ešarra.
Anu, Antu, the Fates, the Kulittus, the Kubus, Ningirsu, the Great Gods, Ebeh, a Royal Image: total 9 gods in the houses of Anu.
Adad, Šala, Nisaba, Habiru, Kubu, two royal images, Šeriš, Harmiš, Ningirsu: total 10 gods in the house of Adad.
Bel-šarru, two Nabûs, the City Hall, Gubaba, Abakuwa, Ištar of Arbela, Išum, Kittu, Dinitu, Kuddinitu, the Fate-of-the-Lady-of-the-City.
The Assyrian Ištar, Ber, Tašmetu, Kutatati, the Fates, Papsukkal, Tammuz, Aruru, Šarrat-eqi, Latarak, Kulili, Ulaya, a royal image, four lions, Mulahhišu:
Šarrat-nipha, Papsukkal, Tammuz, Sarranu, Ištar of the Bedroom, Habur, Haburtu, Šarrat-eqi, Belat-parṣi, Ea, Damkina, Latarak, Kalluh, Bibbu, the Fates, Multahhišu:
Gula, Uraš, Gunura, Tigris, Šuriha, Ištar, Mar’at-beti, Belat-aiakki, Šarrat-eqi, the Fates, two royal images, Eṭiru, Gamilu, Belat-ṣeri, Ea, Damkina, Marduk, Anunitu:
Belat-ekalli of the Palace, Adad of Kumme, Adad of Aleppo, the Seven Gods of the city centre, the Gate of the Gods, Gula of
Egangiššua (= "House, the field where the Tree was planted"), "House of the foundation of the land": the house of Mullissu.
Ekigardubnamtaranekišibra, "House, edifice where the Tablet of Destinies is sealed in secret": the City Hall.
Ešagaerra, "House which weeps for the wronged": the house of Iqbi-dunqi, the house of Belat-ekalli.
Egišhurankia, "House which carries the designs of heaven and earth": the house of the Lady of Nineveh.
Esabad, "House which opens the ears": the house of Gula. E2 = "house," sa = "to protect," bad = "grave": "House which protects Graves."
Enigalkurkurradirdir, "House whose awesome splendour fills all the lands": the house of the Lord of Zabban.
The gate opposite Aššur is the Gate of Kingship, its entrance gate to the court is the Path of Enlil, its court is the Court of the Array of the Stations of the Igigi gods,
The eastern gate overlooking the river is the Gate of the Firmament, its entrance gate is the Entrance-of-the-Igigi Gate.
The gods dwelling in the house of the Divine Judges, the shrines, sanctuaries, daises, abodes and holy places, listed by their names.
Checked against the original. Written by Kiṣir-Aššur, exorcist of the House of Aššur, son of Nabû-bessunu, exorcist of the House of Aššur.
Sîn, Nikkal; Šamaš, Aya; Anu, Antu; Kippat-mati, Enlil; Adad, Šala; Ištar of Heaven, Ištar of Nineveh; Ištar of Arbela, Assyrian Ištar; Zababa, Babu; Belet-ili, Damkina; Ninurta, Kakka, Nabû, Nergal, Marduk
The Golden Chariot, the Weapon, Amurru, Haya, Kusu, Tišpak, Ninurta of the wall, Nusku, Mandanu, Kakka, Šarur, Šargaz:
Neš-ili-mati, Neš-igigani, the Steps and the Lahmus of the Eastern Gate; Nusku, the Bull-Son-of-Šamaš and the Judges behind the God;
the images of the temple and the images of the House of Aššur, the great holy of holies, the treasuries, the holy of holies without exit,
, the Court of Lead, the Apsû and everything in it, the Court of Mullissu and everything in it, the Court of Namru and everything in it
Aššur-Enlil; Mašmaš; Aššur-Adad in front of Aššur-dugul; Aššur-Adad in front of Aššur-Conqueror; Enlil-Anu; Ea-šarru; Sîn, Adad, Šamaš; Ištar, the Queen of Heaven of Kar-Tukulti-Ninurta, Šerua; the Great Gods; Tašmetu; Nusku, Ninurta; Kippat-mati, Kippat-mati-image, Kutatati; Enlil, Dagan, Aššur-Tiara, the Sun-image, Aššur-Lahmus, Aššur-Judges, Ea-Kittu, Sîn, Šamaš, Aššur-Conqueror; Ea, Kittu and Mišaru, Dibar; Ninurta and Aššur; Aššur-Šakkan-Tišpak, Aššur-Judges; Lubelim, Gimagan, Ili-pada;
the Couch, the image of the Sun-of-the-Lands, the Rivers and Usumû, Aššur-images, Kunuš-kadru, the Elaborate Door, the images of cities; the Lamassus, Deposed Gods, Sons-of-Truth, Tišpak-images, Cities, Rivers, Kubus, Golden Doors
The Image, Išhara, Gašranu, Ešertu, Bel-labria, Laban, Nabû, Gubaba, Abkuwa, the Roving Išum, Maliku, Anunitu, Ulaya, Isinitu;
Anu, the Great Gods, Šalimtu, Šunipuru, Narudi, Kubu, Ningirsu, Ebeh; Adad, Šala, Taramuwa, Nisaba, Adad-Lightning, Niphu-image, Fire-Lightning, Light-image, Ningirsu, Ermiši, Hurmiši, the Ziggurats:
Ištar-of-Stars, Kippatu, Amurru, Belat-ṣeri, Gula, Pabilsag, Gunura, Kilili, Sahirtu, Belat-palê, Paširtu:
Marduk, Šamaš, Zarpanitu, the Lady of Akkad, Anunitu, Mušabšitu, Tašmetu, Papsukkal, Qibi-dunqi, Samu, Rabiṣu-biti:
may they accept and listen, may they bless the city of Aššur, may they bless the land of Aššur, may they bless the king, our lord!
The Seven Gods, Sons-of-Truth and Narudi; Ištar and the Mountain; Ugurta and Ti’tu; Nergal of Kar-Nergal; Labranu:
Aššur-Enlil, Aššur-Adad, Mašmaš; Anu, Ea-šarru; Sîn, Adad, Šamaš, Bel-šarru, the Twins, Fire, Nusku, Ninurta; Ber, Tammuz, Šunipuru, Ešertu; Mullissu, the Queen of Heaven of Kar-Tukulti-Ninurta, Šerua, Tašmetu, Kippat-mati, Kutatati; Aššur-Adad in front of Aššur-dugul; Aššur-Adad in Aššur-Conqueror; the Gods of Destinies; Šitamme-karabu
Šamaš, Aya, Bunene, Bel-šarru, Nabû, the Twins, Fire, Nusku: when you perform sheep offerings before Šamaš, you invoke their names.
Sîn, Nikkal, Aššur-Enlil, the Sons-of-Truth, the Twins, Fire, Nabû, the gods of the night: when you perform sheep offerings before Sîn, you invoke their names.
Aššur-Aššur, Aššur-Ištar, Aššur-Enlil, Sîn, Ea-šarru, Ninurta, Šamaš, Nikkal, Kidinbirbir, Parisat-palê, ditto-Gula, ditto-image, ditto-images, ditto-yoke, Kulittanati, Iltanati, Nusku, Iltu, Šissa, Haniš, Šala, the Great Gods, Tukulti-Emašmaš:
may they accept with you (= Ištar), may they listen with you, may they bless the city of Aššur, may they bless the land of Aššur, may they bless the king, our lord!
Aruru, Ea-šarru, Belet-erṣeti, Babu, Enlil; Adad and Šala, Sîn and Nikkal; the royal image; Šakkan; the Queen of Heaven and Tammuz; the Image, Ištar-of-the-Staff; the Lions, the Adads, the Bull Colossus;
; the Seven Gods and Narudi; Nabû and Tašmetu; Nergal and Laṣ; Uraš and Belat-ekalli, Palace and Kittu, Mešaru; Zababa and Babu
Nabû, Pabilsag, Ningirsu, Ebeh; Adad and Šala, Taramuwa, Nisaba, Adad-Lightning, Niphu-image, Fire-Lightning, Light-image; Ningirsu, Ermiš and Hurmiš, the Ziggurats:
Aššur-Ištar of Arbela, Berua of ditto, Ištar-image of ditto, Ištar-images of ditto, Ištar-yoke of ditto, Ištar-niphu of ditto, Ištar-panther of ditto, Ištar-lions of ditto, Ištar-thunderbird of ditto, Ninittu of ditto, Kulittu of ditto, Qibi-dunqi of ditto, Šina-marati of ditto, Umbidaki of ditto, Papsukkal of ditto, Šiltahanu of ditto, Siaku of ditto, royal image of ditto, Ištar of Pinas, Sîn of Purunda —
Šakkan, Bel-labria who dwells in Ganina, protector of the pen, accept and listen, assign and heal, make long and wide! When you make sheep offerings before the teams, you invoke their names.
Šamaš of Kilizi, Sunsit of Assur, the Lady of Akkad of Bit-Belti, Tammuz of ditto, Papsukkal of ditto, Šitagam of ditto, Nanaya of ditto, Mina-amnû of ditto, Biṣillu of ditto, Kanisurra of ditto, the Lady of Akkad of Bit-Ilti, Kumarbi of Tidu, Nabarbi of ditto, Samanuha of ditto
Assara-Mazaš, Igigi, the gods of heaven, and Anunnaki, the gods of earth, the south wind, the north wind, the east wind, and the west wind, the gods who rule over the camps, the divine Fathers, the divine weapons, Dahurate, Adad of Rains,
of Assyria, its cities, its daises, its garrisons, its wastelands and its mounds; the chapel, the cult platform, the dais, the cella and the sanctuary of Assyria; the mountains, ground waters, and rivers of the four quarters,
Give the king, our lord, long days, everlasting years, a strong weapon, a long reign, extensive years of abundance, and the leadership of kings!
He who gave these to his gods — give them back to him long, copious and wide! May he live and be well! May he exercise sovereignty, kingship and hegemony over kings! May he attain old age, extreme old age!
For these partakers of the meal, may there be corn, silver, oil, wool, and salt of Bariku for their food, and good oil for their lamp! Live, be rich and prosperous!
Lugalbanda, Anunitu, Nabû of the hariu-vat, Belet-ili, Ninurta, Nanaya, Marduk, Ištar-Gate, Uraš-Gate, Belet-balaṭi, Babu, Gula, Kurunitu, Mar-biti, Zariqu, Eṭiru, Gamilu, the Queen of Nineveh, Belet-ili, Adad of Enuha, Imgur-Enlil, Nemed-Enlil:
Nabû, the Tiara, the Dragon, Nanaya, Ea-šarru, Marduk, Zarpanitu, Sîn, Nikkal, Šamaš, Gula, Šarur, Šargaz, Ebeh, Zammiru, Niru, Ašlu
Kalkal, Kalkal-images, the Šakkans, the Lions, the Wild Bulls, the Thunderbirds, the Bison-men, Ea-šarru and Damkina, the gods of Subartu,
On the 16th day: the triumphal entry into the city. Šerua, Kippat-mati and Tašmetu went to the palace and entered the house of Dagan. He offered salt on the table and poured out a libation bowl
The priests entered it from the front side of the city gate and came as far as the front side of the main room.
The king came out. He performed the sheep offerings and occupied the stand. He placed on the censers a horn of an ox-calf, muscles of sheep and combustibles. He treated the gods. He burnt oil and honey.
He ascended the dais. He poured boiled wine into the censers. He heaps up the cauldrons and the pithoi.
He performed sheep offerings before Ninurta and Nusku. He performed one before the gods of the House of God and the Conquerors. He performed one before the Golden Chariot and before Bel and Nabû. He seated the chanters and went to the palace.
The king stood up and escorted Šerua, Kippat-mati and Tašmetu into the house of Anu. He performed a sheep offering, and brought forth lights. He stopped in the gateway and remained standing. He brought forth the candelabra.
The priest of Anu, holding a torch made of wicks in his hand, recited before the king as far as the Mušlalu gate: "May the city be illuminated, may the city-wall ditto!"
On the 20th day the king came down to the House of God. He performed the sheep offerings before Aššur and Mullissu.
He made Aššur and Mullissu rise and seated them on the Dais of Destinies. He returned, lifted Lord Tiara on his head and seated him on the Dais of Destinies. He illuminated the face, brought a censer and a torch, performed a sheep offering. He went and seated the chanters.
He entered the house of Ea-šarru. He seated the chanters again and retired to the sideroom. He returned and made the chanters rise.
He provided cooked meat, made the gods rise and seated them on their seats. He brought forth a censer and a torch and provided for the House of God.
On the 23rd day the king came down to the House of God. He brought forth a censer and a torch. He performed the sheep offerings before Aššur and Mullissu. He performed those before the gods of heaven.
He filled plates with spicy grains. He performed a sheep offering before it, and provided cooked meat. He placed the plates before Aššur and Mullissu, offered salt on them.
He performed the sheep offerings before Aššur and Mullissu. He performed those before the gods of heaven.
The king raised Lord Tiara, lifted it upon his head and brought it into the house of Anu. Šerua, Kippat-mati, Tašmetu, the Axe and Kutatati went with Lord Tiara to the house of Anu.
He seated Aššur on his seat, lit a censer and a torch, and performed the sheep offerings. He placed out a plate with soup, provided hammurtu-beer, and remained standing upon the stand.
The king came out. He strewed salt on the tables in the qirsu-enclosure. They broke the glass vessels.
On the 9th day the king came out of the palace. He halted in the courtyard of the palace. A table was set before the king.
He (= the priest) fills a vat to the brim with wine before the king. A peeled pomegranate was placed on a platter of salt. They put it in the mouth of a cupbearer and bring him in before the king.
The head of the female singers announces the good news: "Šerua has given birth!" She said so thrice, and entered the house of Anu.
The king entered the house of Adad. He lit the censer, illuminated the face of the God and brought forth a censer and a torch. He performed the sheep offerings.
The Chariot, the Weapon, Amurru, Haya, Kusu, Ninurta of the Wall, Tišpak, Mandanu, Nusku, Kakka: total 10 before Aššur.
Sîn, Nikkal, Šamaš, Aya, Enlil, Ištar of Nineveh, Kakka, Nusku: total 8 inside. Kippat-mati ahead of the window opening in the courtyard; Haya and Kusu in the courtyard. Total 15 gods on the right.
Anu, Antu; Adad, Nisaba, Šala; Zababa, Babu; Ea, Belet-ii, Damkina; Ninurta, the Twins, Nergal, Nusku and Mandanu in the courtyard. Total 15 gods on the left.
, 2 bags of sesame, 2 broken broken broken broken, 2 broken broken broken, 2 broken broken broken: total broken broken broken.
1 spray of broken figs, 1 ditto of grapes, 1 ditto of pomegranates broken, 1 ditto of peeled figs: total 4 broken before Mullissu.
1 litre of beer each, 1 litre of bread made of groats each: the treasurer of the House of Aššur places this.
The 12 libation bowls which are libated before Šerua: once Mullissu is seated, they are not libated.
On the 13th of Iyyar II, they perform the crossing over of Ištar in the Inner City, in the Akitu House. Aššur, Mullissu, Mašmaš and Adad go to the Akitu.
He (= the king) sets the tables, performs sheep offerings, provides cooked meat, offers bread made of groats, and a fattened sheep. He burns a female kid, makes a kamanu-cake dance. He opens the vat and feeds the Seven Gods
The 4th of Iyyar II, the 3rd of Elul VI, the 6th of Tishri VII, the 12th of Marchesvan VIII, the 18th of Shebat XI.
The 7th of Nisan I, the 10th of Iyyar II, the 16th of Elul VI, the 2nd of Tishri VII, the 16th of Marchesvan VIII, the 18th of Shebat XI.
The 7th of Nisan I, the 10th of Iyyar II, the 16th of Elul VI, the 2nd of Tishri VII, the 17th of Marchesvan VIII.
In the night of the 4th of Nisan I, at the culmination of the Single-Star-of-its-Tail β Leonis, the fifth cup was placed for pouring out: they asked for water.
Between the culmination of the star of Erua Coma Berenices and the former Nadullu υ Boötis, the sixth cup was placed: the king entered the House of Aššur.
At the culmination of the latter Nadullu ζ Boötis, the 7th cup was placed for pouring out: the king entered the house of Mullissu.
At the culmination of the Triplet star α Herculis, the 11th of the cups was placed for pouring out: the king entered the palace.
For Mullissu to sit at the right-side watchtower is favourable. For Mullissu to sit at the right-side front is favourable. For Mullissu at the left-side watchtower ditto. For Mullissu at the left-side front ditto. For Šerua to sit on the right is unfavourable. To sit on the left is favourable.
Concerning Ninurta, Nusku and Mandanu an extispicy was made, "Should they stand before the brazier?" Unfavourable. An extispicy was made concerning Kakka, it was favourable.
Concerning the old garments which Aššur wears since a long time, they cover with them the god (lit. ‘gods’) who is acceptable to the king. An extispicy was made and it was favourable.
As for the ox and sheep offerings sacrificed on the brazier of the House of Aššur with the sheep offerings of Shebat XI and Adar XII, to offer them with the sheep offerings is unfavourable. They shall be offered with the evening sacrifice offered with the cooked meat. An extispicy was made concerning the brazier of the God and it was favourable.
The women circumambulate opposite Aššur. Aššur is seated on his seat at the Gate of the Firmament: not required.
Ea sets off in procession at the culmination of the Triplet star α Herculis. Kippat-mati sets off at the culmination of Belet-balaṭi α Lyrae. Kutatati does not go to the Dais of Destinies.
Nabû, Tašmetu and Kutatati do not go the Akitu House to the assembly of gods. Tašmetu goes to the House of God on the xth day.
"Should the rites of the Road House which are performed before Šarrat-nipha be removed?" Favourable.
The bread of the Road House should not be smeared. He shall come out and give it where the king eats.
"Should they perform the sheep offerings of Mullissu in the Akitu on the censer of Aššur and invoke the name of Mullissu?" An extispicy was made: favourable.
"Should they perform the sheep offerings of Šerua on the censer of Mullissu while invoking the name of Šerua?" Unfavourable.
"Should they place the censer of Šerua beside that of Mullissu and perform the sheep offerings on it?" Favourable.
"Will they place the censer of Sîn, Šamaš, Anu and Adad after the censer of fumigants of Aššur and perform the sheep offerings on it?" An extispicy was made, it was favourable.
The gate opposite Aššur is the Royal Gate, its entrance gate which gives to the court is the Gate of the Path of Anu, its court is the Courtyard of the Array of the Stations of the Igigi Gods.
The Eastern gate overlooking the river is the Gate of the Firmament, its entrance gate is the Entrance-of-the-Igigi Gate.
The Southern gate is the Knelt-are-the-Igigi Gate, its entrance gate is to the court of the Gate of the Yield of the Lands.
The Northern gate is the Ursa Major Gate, its entrance gate is to the court of the Dais of Destinies.
Jupiter is the star of Sîn and Sîn is Aššur. The Plough Star Triangulum is Aššur, the Yoke Star Boötes is Aššur, the Tied-Yoke Star (α Draconis?) is Enlil and Aššur, the Field Star Pegasus is the seat of Aššur, the Tiara-of-Anu α Tauri is the seat of Aššur. Mercury is the star of Adad, Saturn is the star of Šamaš.
Kippat-mati ahead of Sîn and Šerua. Šerua ahead of Sîn and Ištar of Nineveh. Ištar of Nineveh ahead of Kutatati and Tašmetu. Kutatati ahead of Tašmetu and Nusku. Tašmetu ahead of Nusku, Ištar of Nineveh ahead of Nusku. Adad ahead of Ea, Kakka ahead of Nusku, Ištar of Nineveh ahead of Ea. Šakkan ahead of Enlil and Šamaš.
Enlil after Aya. Ištar of Nineveh after Enlil. Kippat-mati after Aya. Enlil after Kippat-mati. Mullissu ahead of Šarrat-nipha. Šarrat-nipha ahead of Belat-ekalli. Belat-ekalli ahead of Tišpak. Anu after Sîn. Šerua after Aya. Šamaš ahead of Šamaš sic.
The gods whose places Sennacherib, king of Assyria, put in the mouths of the people through extispicy and their cups of veneration:
Aššur, Mullissu, Šerua, Sîn, Nikkal, Šamaš, Aya, Anu, Antu, Kippat-mati, Enlil, Adad, Šala, Ištar of Heaven, Ištar of Nineveh, Ištar of Arbela, the Assyrian Ištar, Zababa, Babu, Ea, Belet-ili, Damkina, Ninurta, Kakka, Nergal, Marduk.
Kittu and Mišaru and three divine judges in(!) the side room of the house of Šamaš, to the right and left.
On the 12th of Shebat XI, eponym year of Šamaš-da’’inanni, they departed in procession and were seated in their houses.
"May the queen enter into the presence of Aššur in the main room whenever she wishes?" An extispicy was made and it was favourable.
When cooked meat is provided before Šerua, the daughter of the king is Šerua as if it were her own name.
Aššur, Mullissu, Šerua, Sîn, Nikkal, Šamaš, Aya, Kippat-mati, Ištar of Heaven, Ištar of Nineveh, Ištar of Arbela, Belet-ili, Damkina, Ea: total 14 gods, recipients of finest flour of the house of Mullissu.
Spicy seeds, budê-confection, haršu, bags of sesame, bags of chick-peas, ditto of pistachios, ditto of almonds, a plate of oil-bread, ditto of small onions, ditto of figs, ditto of dates, baskets of armannu-fruit, ditto of pomegranates, two ditto of figs, ditto of olives, one ditto of vegetables: all this is for the wedding night of Mullissu. He heaps it up on the table.
"When they provide cooked meat before Šerua, the king’s sister by her very name is Šerua, daughter of Aššur — should they sing like this?" Unfavourable. "The king’s sister by her very name is Šerua, wife of Aššur — should they sing like this?" Favourable.
On the 23rd day the king goes down to the House of God. He illuminates the face. He performs the regular offering before Aššur and Mullissu. He performs one before the gods of heaven.
The king fills plates with spicy grains. He performs a sheep offering before them. He provides cooked meat and places the plates before Aššur and Mullissu. He offers salt on them.
He seats the chanters and retires to the side room. At the time of making the chanters rise, the king makes the chanters rise. He provides for the House of God in the house of Dagan.
He illuminates the face. He performs the regular offering before Aššur and Mullissu; he performs one before the gods of heaven.
He fills plates with spicy grains. He performs a sheep offering before them. He provides cooked meat and places the plates before Aššur and Mullissu.
pours beer, then seats him at the Eastern Gate. He illuminates the face. He performs a sheep offering and provides cooked meat. He makes the God rise and seats him on his seat in the house of Dagan. He stops the chanters. He brings forth a censer and a torch. He performs a sheep offering. He recites a psalm with uplifted hands. Ditto before Mullissu.
The regular offerings to be made and the wine to be libated from the 23rd through the 25th of Shebat XI.
, at the 5/6th double-hour of the day you go to the river and pitch a tent on the river bank. You place the front of the tent towards the desert.
You collect seeds, pulling the sufferer of the punishment, while the singer keeps reciting: "I know the sinner" — a second time like this, a third time like this. You throw the things pulled out into the river. He throws the ‘solvents’ before Šamaš.
You put up a bed in the tent. You place on the bed a habannutu-jar of haršu and a habannutu-jar of siltu-groats, in whose tips you place pomegranates and whose necks you bind with multicoloured wool, a bowl of oil and four loaves of huhhurtu bread, and you attach a bread-tray in front of it.
You prepare a ritual arrangement before Šamaš. You seat the seven divine judges on a cloth of linen, fasten a multicolored cloth in their heads, attach a bread-tray before them, and place an eating bowl upon it, while he (= the singer) sings, "The perfect king."
The sufferer of the punishment pours a cup of water and a cup of premium beer into the river, throws out the mixture, while he sings, "In cultic evil we ask thee, O Ištar." He keeps reciting: "
He emits sighs, while he sings, "The awe-inspiring goddess has become hostile to me." The singer keeps reciting: "You are god, you are queen, O Daughter-of-the-River."
He rises, applies water to his hands, pours in incense twice, pours two libation bowls. The singer intones, "May they rest, may they rest."
He makes the kamanu-cake dance, while he sings, "The kamanu-cake of my shepherd." He opens the vat, while he sings, "Our hutmu."
You wash the feet of the sufferer of the punishment with water and Premium beer, while he sings, "The Seven Gods are fierce and they are determiners."
He goes to strew salt before the Seven Gods, feeds the ṣīpu, and completes libations of beer, wine, honey and oil.
He goes to provide cooked meat before Aššur, comes back to provide a rib before Ištar, completes his libations, and appears to the public.
between the magnates, and finishes his singing. The people are removed. The king enters the bedroom.
He performs a sheep offering before Aššur and goes to feed the ṣīpu before Ištar. He performs a sheep offering and enters to feed the ṣīpu before the bed. He completes his libations.
He goes to provide cooked meat before Aššur, comes back to provide roast meat before Ištar, and completes his libations. He enters to provide roast meat before the bed.
He gives incense thrice, burns honey and oil, completes his libations, and appears to the public.
He swings the purification device over the table. He comes back and swings the purification device over the censer, gives incense twice, pours out a libation bowl. He gives incense thrice, performs a sheep offering, burns honey and oil, completes his libations, and appears to the public.
He then goes and offers blood into the pit. He pours honey and oil into the pit, and pours beer and wine upon it.
He goes and swings the purification device over the table. He comes back and swings the purification device over the censer, puts combustibles on the censer, burns honey and oil, completes his libations, and appears to the public.
The king stands up, opens the vat and completes the libations of the vat. The king steps upon the stand. The singer intones, "Hurrah, hurrah!" The king and the magnates deploy clappers.
When the song reaches its end, the king sits down for the meal. The table is placed before the king, and he finishes his meal. The singer performs battle. The singer performs his offices.
When the francolin is brought out, the priest gives water to Ištar and to the king. The singer finishes his offices. The people are removed, the doors closed.
The king rises and swings the purification device on the censer, gives incense thrice, and completes his libations. He goes to place the foreleg on the loaves upon the table and feeds Lisikutu. The singer intones, "Who opens the house of silver?" When he reaches the refrain, he lifts it up, throws it into the pit, and pours honey, oil, beer and wine upon it.
The singer fills up the pit. The king places his foot upon the pit and kisses the feet. The king goes straight to the palace.
Aššur, drink! Enlil, drink! Anu, drink! Ea-šarru, drink! Queen of the Gods, drink! Sîn, drink! Šamaš, drink! Adad, drink! Ištar, drink!
, the Upper Lamassu, Gimagan, the images of kings and princes, the images of soldiers, Kunuš-kadru, the Elaborate Door, the doors of gold, the doors of silver and the doors of bronze; Ili-pada, the Deposed Gods, the Anzû-bird, the guardian of the throne, the Bull-Son-of-Šamaš, Kittu and Mišaru, who stand in the temple;
Tambaya and Šamšiya; Enpi, Kalkal, Neš-ili-mati, Neš-igigani, the Steps and the Lahmus of the Eastern Gate; Nusku, the Bull-Son-of-Šamaš and the Judges behind the God;
the images of the temple and the images of the House of Aššur, the great holy of holies, the treasuries, the Court of Lead, the Apsû and everything in it, the Court of Mullissu and everything in it, the Court of Namru and everything in it;
the four gates and their doors, the gods of the four houses and everything there, the doorjamb and the lock, Ehursagkurkurra and the gods who dwell in it, the divine Ittu, the pavement, the hiburnu vats and the sacred outlet conduits,
Anu and Antu, the Great Gods, the Narudi, Šalimtu, Šunipuru, Enlil and Mullissu, Ninurta and Nusku, Ea-šarru and Damkina, Usumû;
The land of Aššur, its city walls, daises, strongholds, watchtowers, uncultivated fields, wastelands and mounds; the Tongue-and-Mouth, the chapel, the couch, the dais, the cella and the shrine of Assyria;
Give Aššur-etelli-ilani long days, everlasting years, a strong weapon, a long reign, good years of abundance, offspring, seed, fame, and leadership over kings!
He who performed this ceremonial feeding and gave bread and water to the gods — give them back to him long, copious and wide! May he live and be well! May he exercise priesthood, kingship and hegemony! May he attain old age, even extreme old age! For these partakers of the meal, may there be corn, silver, oil, wool, and salt of Bariku for their food, and good oil for their lamp! Live, be rich and prosperous!
They enter the Akitu House. The king comes; they give the gods around the king’s neck. He goes and lights the censer, and steps upon the stand.
The king goes to the spring. He performs sheep offerings and offers blood to the spring. He throws a fish and a crab into the spring, pours oil, honey, and wine into the spring. He swings the purification device, and appears to the public.
From the spring the king enters the Akitu House. He kisses the feet and sets the table. He strews salt and performs sheep offerings. He performs them before the gods of heaven and before the gods of earth. The king goes straight to the palace.
He sacrifices kimru-sheep. He sacrifices before the royal statue and in the house of Adad. The king goes straight to the palace.
He goes to the heads. He pours a kukkubu-vessel of water, mixed beer, beer, wine, milk, and blood upon them. He sprinkles flour and swings the purification device. He places a head before the gods of heaven and pours a kukkubu-vessel in the same manner. The king steps upon the stand. They give the king tidbits to eat.
When you make libation after libation you say: "May Igigi, the gods of heaven, and Anunnaki, the gods of earth, accept and listen!"
When you are to pour out a libation bowl in the evening, between the doors, you say: "Nusku, vizier of the gods, accept life!"
When you are to verse wine and premium beer in front of Aššur, all the gods, you say: "Aššur, bless Mullissu! Mullissu, may Aššur bless you!"
Before Šamaš in like manner. Before Adad, in like manner. Before Bel and Nabû, in like manner. You say in like manner before all the gods, and invoke each god by his name.
When you are to strew salt before Nergal in Tarbiṣu, you say: "Nergal, Laṣ and Išum, accept (pl.) life!"
Wherever you are to place a censer, you say in all the temples as when providing for the House of God of Nineveh.
On the 20th day, when you are to strew salt on cooked meat before Belat-dunani, you say: "May Igigi, the gods of heaven, and Anunnaki, the gods of earth, accept and listen!"
When a dispatch from a campaign comes to Aššur, he (= the king) brings the dispatch into the qirsu-enclosure and seats the messenger. He performs a sheep offering, provides cooked meat and burns a female kid. He places the dispatch on the neck of the message master and goes to the Inner City.
When a sealed message from the Inner City comes to Nergal, whether in Nineveh, or in Calah, or in an enemy country, the king
Tablet of Marduk-kabti-ilani, high priest of Aššur, son of Ruqahayu, priest of Nergal, son of Urdu-Aššur ditto, son of Nergal-kuzub-ilani ditto, son of Aššur-bel-ilani ditto, son of DN-ahu-iddina, priest of Aššur.
Anu and Antu, the Great Gods, Šunipuru, the Narudi, Šalimtu, Enlil and Mullissu, Ninurta and Nusku, Ea-šarru and Damkina, Usumû
As soon as the king is seated on his seat, the overseer of the palace enters, kisses the ground before the king, and gives his report before the king. The overseer of the palace goes out and brings in the palace herald.
The palace herald enters, kisses the ground before the king, and stands with the standard opposite the king. The palace herald gives his report before the king. The overseer of the palace goes out and brings in the grand vizier.
The grand vizier enters, kisses the ground opposite the king before the threshold, and stands opposite the king.
The chariot-driver brings in the censers, placing one to the right of the king and the other to the left of the king, at the head of the couch. A lackey gives aromatics. If the aromatics run out, the lackey goes out, brings in an iron shovel and removes the burnt aromatics with it.
One special lackey keeps watch over the brazier with an iron shovel and an iron rake and thongs in his hands. If an ember or a coal falls from the brazier, he enters, picks it up and puts it back on the brazier. If the fire is not in order, he adjusts it. If the wood in the brazier is burnt out, he goes out, brings in wood and places it on the brazier. And if the fire on the brazier is strong, he goes out and brings in his colleague; they ‘collect’ the fire and distribute it where the king commands.
One special stock-room assistant keeps watch, receives dirty napkins and gives out clean ones, receives dirty handkerchiefs and gives out clean ones.
One lackey stands before the container of hand-water. If water is lacking, he pours water from the hand-water container.
One special lackey keeps watch with a broom and a wooden box in his hand. If any tableware is scattered, he brings in a šaliptu and picks it up. And if any
falls down, he brings in the broom and the wooden box and has it collected, finishes his job, goes and leaves.
Before sunset, at torch time, torches are lit and brought into the palace. A lackey keeps watch. As soon as a torch is burnt out, he lights a torchwood, brings it in, receives the stumps and takes them out.
Large goblets are placed on the tables. The overseer of the palace steps in and says: "Give to drink, cupbearer!"
The magnates rise and remain standing. The tables of the crown prince and of the magnates are lifted up. The table of the crown prince and the table before the king are set in motion. Lackeys enter, sweep the floor with brooms and go.
He ascends the dais and sets the table. He places upon it loaves of bread, plates with spicy grains, budê-confection, and all sorts of fruit. They fill up the cauldrons, the pithoi and the pots, and place a napkin on the king’s shoulders. The king offers hand-water to Aššur, strews salt, and says thus: "Aššur and Mullissu, Adad and Mašmaš, accept life!" He strews salt on the tables to the right and left.
He swings the purification device over the table, saying: "The hand is released." He swings it in the centre of the house, saying: "The centre of the house is released." He swings it in the area of the censers, saying: "The house is seized." He swings it over the censer, saying: "May Fire purify!" He gives incense thrice, saying: "Aššur, accept! Aššur, listen!"
He pours out a libation bowl. While bread is being placed on the table, he treats the gods, performs a funerary offering, and performs sheep offerings.
The king occupies the stand. Two ox-calves are brought in. The king places a horn of an ox-calf, muscles of sheep and combustibles on the censers. He treats the gods. He burns oil and honey.
He ascends the dais, displays mēzu-wine and boiled wine, and pours them into the censers. He heaps up the cauldrons, the pithoi and the pots.
The king comes out from the palace and goes down to the House of God. The god sets out in procession
He sets the table. He strews salt. He swings the purification device over the table, swings it in the area of the censers, swings it over the censer, gives incense, and pours out a libation bowl.
Aššur, Mullissu, Lord Tiara, Sîn, Šamaš, Anu, Adad, Mašmaš, the Chariots of War, Šerua, Kippat-mati, Kakka, Mandanu, the Conquerors, the Weapon, the Axe.
On the 8th day the king went up to the House of God. He kissed the ground before Aššur. He poured out a libation bowl.
swung it on the censer. He poured out a libation bowl, treated the gods, performed the sheep offerings
The priests cleaned the table and swept the room with brooms. They offered hand-water, and passed along fumigants. The priests led the way for Lord Tiara and seated him in the centre of the dais.
The king came out. He performed a sheep offering, poured out a libation bowl. He seated himself on the throne and lifted Lord Tiara upon his head. He went out through the Kalkal Gate and came in through the Kalkal Gate. The exorcists recited the incantations "Tiara, whose awesome splendour" and "Weapon, imbued with great fear."
On the 18th day the king went up to the House of God. He kissed the ground before Aššur. He performed a sheep offering before Ninurta, Nusku and the gods of the House of God. He performed one before the Conquerors and the Golden Chariot. He performed one before DN. He performed one before Bel and Nabû. He seated the chanters and retired to the side room.
The king made the chanters rise. He provided for the House of God. He gave presents to the priest and to the steward. He kissed the ground and went straight to the palace.
On the 19th day the king went up to the House of God. He performed the regular offering before Aššur and Mullissu. He seated the chanters and retired to the side room.
On the 20th day the king went up to the House of God. He performed the regular offering before Aššur and Mullissu.
He made the God rise and seated him on the Dais of Destinies. He returned, raised Lord Tiara and seated him on the Dais of Destinies. He illuminated the face. He brought forth a censer and a torch, performed the sheep offerings. He went and seated the chanters.
He entered the house of Ea-šarru. He seated the chanters again and retired to the side room. He returned and made the chanters rise.
He provided cooked meat and seated the god on his seat. The table was not cleared. He handed out presents and kissed the ground.
When you are to provide for the House of Aššur, and to strew salt, you say: "Aššur and Mullissu, Adad and Mašmaš, accept life!"
When you are to swing the purification device over the table, you say: "The hand is released." You repeat it and swing it in the centre of the house, saying: "The centre of the house is released." You go and swing it in the area of the censers, saying: "The centre of the house is seized." You return and swing it over the censers, saying: "May Fire purify!"
When you are to provide for the House of God of Nineveh, when you are to strew salt, you say: "Aššur-Ištar, Šamaš, and Marduk, king of the gods, accept life!"
When you are to swing the purification device over the table, you say: "The hand is released." You repeat it and swing it on the dais, saying: "The centre of the house is released." You go and say in the area of the censers, without coming close: "The centre of the house is seized." You return and swing the purification device over the censer, saying: "May Fire purify!"
When you are to put combustibles on the censer, you give incense thrice and say: "Ištar accept, Ištar listen!"
When you are to strew salt on the bread and the glass vessel, you say: "May Nikkal accept, may Kidinbirbir listen!" You return and treat the gods.
When you are to pour out a libation bowl in the evening on the lintels of the doors, you say: "Nusku, vizier of the gods, accept life!"
All this is of providing for the House of God of Nineveh. You invoke their names in the morning and evening.
Before Šamaš in like manner. Before Adad, ditto. Before Bel, ditto. Before Nabû, ditto. You say in like manner before all the gods, and invoke each god by his name.
When you are to strew salt before Adad and Šala in Kurbail, you say: "Adad-Šala, accept (sg.) life!"
When you are to kiss the feet of God (lit. ‘gods’), you say: "May Heaven and Apsû bless you (sg.)!"
When you are to strew salt on cooked meat before Belat-dunani, you say: "May the gods of heaven and the gods of earth accept and listen!"
He pours a libation of beer and wine, provides cooked meat before Aššur, provides roast meat before the Lady-of-the-Mountain. He scatters dust on his head and opens the vat with a
The priest of Aššur offers hand-water to the Lady-of-the-Mountain and to the king, and places a rib on the terrace before the Seven Gods.
The king strews salt on it, performs a funerary offering, strews salt, pours a libation of beer and wine, and provides cooked meat before the Lady-of-the-Mountain.
Ea, Belet-ili, Damkina and Ninurta go to the Akitu House after Aššur. The Chariot, the Weapon, Amurru, Haya, Mandanu, Nusku and Kakka go before Aššur.
Aššur, Mullissu, Mašmaš, Šerua, Sîn, Nikkal, Šamaš, Aya, Enlil, Ištar of Nineveh, Kakka, Kippat-mati in the courtyard. Haya and Kusu in the courtyard. Total 14 gods on the right.
Anu, Antu, Adad, Šala, Ea, Belet-ili, Damkina, Ninurta, Nergal, Nusku, and Mandanu in the courtyard. Total 11 gods on the left.
On the second day of Nisan I, when he (= the king) has provided cooked meat before Aššur, the chariot-driver enters. He holds the whip towards Aššur, sets the chariot in motion and goes to the Akitu House. The white horses, the teams and the
For Mullissu  to sit at the right-side watchtower is favourable. For Mullissu to sit at the right-side front is favourable. For Mullissu to sit at the left-side watchtower is favourable. For Šerua to sit on the right is unfavourable. For Šerua to sit on the left is favourable. They sit thus in the house of Dagan on the 22nd day.
He performs the regular offering, sets Aššur in motion and seats him on the dais. Mullissu, Šerua, Kippat-mati, Kakka and Mandanu are seated on the right, Haya and Kusu on the left side, opposite Aššur. He performs the sheep offerings before Aššur. The chanters install the kettledrum. After the chanters have left, cooked meat is provided.
Haya goes to stand at the head of the boat. The gods of Subartu are made to cross over before him. Aššur sets off and is seated on the dais. He provides for the House of God.
The xth of Nisan I, the 18th of Elul VI, the xth of Tishri VII, the 4th of Kislev IX, the xth of Shebat XI, the 7th of Adar XII.
The 4th of Iyyar, the 3rd of Elul VI, the 6th of Tishri VII, the 12th of Marchesvan VIII, the 18th of Shebat XI.
The 8th of Nisan I, the 17th of Elul VI, the 3rd of Tishri VII, the 16th, 17th, 20th, 22nd, 23rd and 24th of Shebat XI.
At the dawn of the xth day of Nisan I, the king rises early in the morning and goes to the house of the Assyrian Ištar. He performs a sheep offering before Tašmetu, before Belat-šarri, before Ber, before Uraš, and before Kutatati. The king then goes straight to the palace. He does all this in the morning.
At the passing of the evening the king puts on the jewellery and goes to the house of the Assyrian Ištar. The king halts in the courtyard. The priest of Aššur pours out one libation bowl of water and another one of
Tablet of Aššur-nadin-ahhe, junior student, son of Kiṣir-Aššur, exorcist, descendant of Abu-eriba, exorcist of the House of Aššur, son of Babu-šumu-ibni, zabardabbu in Ešarra.
The officient offers it to the master of the banquet, saying: "It is wine of fame and offspring,
He thus blesses him and gives him to drink. The officiant and the master of the banquet kiss the ground before Šarrat-eqi and stand up.
for setting the table and performing the sheep offerings is the responsibility of the high priest and the assistant priest.
To open the golden locks and the wooden pegs of the doors, to look after the garments and jewellery of all the gods, to give out the palm-leaf fans and arrows, and to guard all the utensils of the House is the responsibility of the steward.
To sweep the area from the feet of the dais to the bottom of the House, to guard the utensils of the House, to remove the utensils, and to illuminate the pipes is the responsibility of the warden of the House.
To sweep the area from the Kunuš-kadru gate to the threshold, to guard the gods of the šahūru anteroom, to fill the purification cones, and to guard the golden thunderbirds is the responsibility of the warden of the šahūru anteroom.
The chief baker of the House of Aššur is responsible for providing bread and date-cakes for the House of Aššur and all the temples.
The chief brewer of the House of Aššur is responsible for providing beer and hammurtu-beer for the House of Aššur and all the temples.
To inspect bread and beer constantly and to receive the votive gifts to all the gods is the responsibility of the scribe of the House of Aššur.
The steward of Aššur, the gatekeeper of the dais, the warden of the House of Aššur, the stool-man, the warden of the šahūru anteroom, the firewood-man, and the cupbearer.
, the gatekeeper of the Kalkal gate, the gatekeeper of the Enpi gate, the gatekeeper of Neš-ili-mati, the gatekeeper of Ninurta of the storehouse:
The assistant priest, the scribe of the House of God, the steward, the priest of Šerua, the chief gatekeeper, the chief chanter.
The priest of Bel-tarbaṣi, the warden of the House, the warden of the šahūru anteroom, the chief chanter of the House of Aššur, the cupbearer, the
Written according to the original and collated. Hand of Kiṣir-Aššur, exorcist of the House of Aššur.
Aššur-Aššur, Aššur-Enlil, Ninurta, Nusku, Nergal, the Weapon, Aššur-Judges, Enlil, Aššur-Adad, Ninurta-images,
, the Weapons, the Wild Bulls, the Lahmus-image, the Fathers, the Dais of Destinies, the Lady of Akkad, Sunsittu, Mušabšitu, Sablu, the Judges, Alania,
Aššur-Enlil; Mašmaš; Aššur-Adad in front of Aššur-dugul; Aššur-Adad in front of Aššur-Conqueror; Enlil-Anu; Ea-šarru; Sîn, Adad, Šamaš; Ištar, the Queen of Heaven of Kar-Tukulti-Ninurta, Šerua; the Great Gods; Tašmetu, Ninurta, Nusku; Kippat-mati, Kippat-mati-image, Kutatati; Enlil, Dagan, Aššur-Tiara, Sun-image, Aššur-Lahmus, Aššur-Judges, Kittu, Sîn, Šamaš, Aššur-Conqueror; Ea, Kittu and Mišaru, Dibar; Ninurta and Aššur, Aššur-Šakkan-Tišpak, Aššur-Judges; Lubelim, Gimagan, Il-pada;
the Couch, Sun-of-the-Lands, the Rivers and Usumû, the Images, Kunuš-kadru; the Elaborate Door, the images of cities; the Lamassus, Deposed Gods, Sons-of-Truth, Tišpak-images, Cities, Rivers, Kubus, Golden Doors, Anzûs and Neš-ili-mati;
Ea-šarru and Damkina; the gods of Subartu, the Mountains and Rivers; Aššur-Judges, Counselor, the Sons-of-Truth, Truth, Justice,
The Image, Išhara, Gašranu, Ešertu, Bel-labria, Laban, Nabû, Gubaba, Abakuwa, the Roving Išum, Maliku, Anunitu, Ulaya, Isinutu:
Adad, Šala, Taramuwa, Nisaba, Adad-Lightning, Niphu-image, Girru-Lightning, Light-image, Erišu, Hurmišu, the Ziggurats:
Siginna; the Upper Lamassu and the Lower Lamassu; Daughter of Adad and Apladad; the gate of Aššur and the brazier of Aššur; the gate of Šamaš and the brazier of Šamaš; the gate of Ištar and the brazier of Ištar; the gate of the people and the brazier of the people
, the land of Uraš, the land of Zabban, the Upper Zab and the Lower Zab; the city, the city wall, the mortar, the brick
, the Lady of Paranzi, the Seven Gods and Narudi — may heaven and earth, the manifest gods, all the gods who dwell in daises accept with you, may they listen with you! Bless the city of Aššur, bless the land of Aššur, bless Sennacherib, our lord!
Give Sennacherib, our lord, long days, everlasting years, a strong weapon, a long reign, and supremacy over kings!
May these partakers have corn, silver, oil, wool, and salt of Bariku for their food, and good oil for their lamp!
the Gate of Mandanu, the Gate of Ninurta, Belet-balaṭi, Gula, Babu, Kurmitu, Adad of Enuha and his quay, Imgur-Enlil, Nemed-Enlil, Mar-biti, the Bison-man, the Anzû-birds, Na’paru, the stands, daises, streets and gates:
Adad of Enuha, Adad, Šala, Šabasiya, Gubaba, the Seven Gods, and Narudi, Eziranu, Palil, the Queen of Heaven, Tammuz:
When you are to provide for the House of God (lit. ‘gods’) of Nineveh, when you are to strew salt, you say: "Aššur-Ištar, Sîn, Šamaš, and Marduk, king of the gods, accept life!"
When you are to swing the purification device over the table, you say: "The hand is released." You repeat it and swing it in the middle of the dais, saying: "The centre of the house is released." You go and say in the area of the censers, without coming close: "The centre of the house is seized." You return and swing the purification device on the censer, saying: "May Fire purify!"
When you are to put combustibles on the censer, you give incense thrice, and say: "Ištar accept, Ištar listen!"
On the 21st day: "Lord, respected one of heaven and earth," a lamentation. "Important one, go about!," an eršemma-lamentation to Aššur in Ešarra after the sheep offering. "
," a lamentation. "You should not desert me!," an eršemma-lamentation to Aššur after the sheep offering.
On the 22nd day: "Lord, respected one of heaven and earth," a lamentation. "Important one, go about!," an eršemma-lamentation to Aššur in Ešarra. After it Aššur rises. "It touches the earth like a storm," a lamentation. "Wise lord, planner," an eršemma-lamentation to Aššur in the house of Dagan. Arousing of the house.
On the 23rd day: "You are a great hero, elevated to glory," a lamentation. "You are magnificent in heaven," an eršemma-lamentation to Aššur in the house of Dagan after the sheep offerings. "Come out like the sun," a lamentation. "Lord of the holy dais," an eršemma-lamentation to Aššur in the house of Dagan. Arousing of the house.
On the 24th day: "Honoured one, existing outside," a lamentation. "You should not desert me!," an eršemma-lamentation to Aššur in the house of Dagan after the sheep offering. "The wild bull in his fold," a lamentation. "The hero from Apsû," an eršemma-lamentation to Aššur in the house of Dagan. Arousing of the house.
, lord of heaven and earth," a psalm with uplifted hands to Aššur. "Queen of all the lands," a psalm with uplifted hands to Mullissu.
On the 1st day of Adar XII: "Defiled Apsû," a lamentation. "Important one, go about!," an eršemma-lamentation to Aššur after the sheep offering.
On the 2nd day: "She of the ruined city" of Ištar, a lamentation. "Amber of heaven that shines like fire," an eršemma-lamentation to Mullissu after the sheep offering.
On the 3rd day: "Lord, respected one of heaven and earth," a lamentation. "Important one, go about!," an eršemma-lamentation to Aššur in the house of Dagan. Assembly of the gods.
On the 5th day: "Come out like the sun," a lamentation. "Let me soothe his heart," an eršemma-lamentation to Aššur after the sheep offering. "Look graciously at your city," an eršahunga-psalm. You have the king recite it to the accompaniment of a bronze kettledrum.
," a lamentation. "From the house soothing the heart," a psalm with uplifted hands to Aššur. "August Lady, queen of heaven and earth," a psalm with uplifted hands to Mullissu.
In Nisan I, on the 2nd day, Aššur rises and sits down in the Akitu House. You set up a fire-brick and sing, "
" After it, "Defiled Apsû," a lamentation; "Important one, go about!," an eršemma-lamentation to Aššur in the Akitu House after the sheep offering.
On the 11th day, Aššur rises and sits down on his seat in Ešarra. You set up a fire-brick and sing, "Lord, at your entering your house." "You are Lord," a psalm with uplifted hands to Aššur. "Queen of all lands," a psalm with uplifted hands to Mullissu.
"For how long, O Lord, how long have you delayed the vengeance?," an eršahunga-psalm to Enlil. "O Lord, may your heart, though kindled with fire, spare your city for my sake," an eršahunga-psalm to Enlil. "Let me pray to the Lord for the house," an eršahunga-psalm to ditto. "O Lord, assuage your anger towards your city, have mercy on it," an eršahunga-psalm to ditto. "How long, O Lord, how long? Let him say ‘Enough!’ for me," an eršahunga-psalm to ditto.
, let me pray to heaven," an eršahunga-psalm to Sîn. "I lift up my hands and shed tears for him," an eršahunga-psalm to ditto.
The bride washes the feet. She walks around the bed three times, kisses the feet, goes and sits down. She burns cedar and quenches it with wine. She lays the heart of a ram in tappinnu-flour and places it in the middle of the image.
They wash the feet. She carries a torch of sweet reed, walks around the bed three times, then kisses the feet. She burns cedar and quenches it with wine. She lays the heart of a ram in tappinnu-flour and places it in the middle of the image.
Having extinguished the fire, they prepare a rib cut, a right shoulder cut, nine and a half litres of sēpu-bread, a kamanu-cake made with zīzu-onion, a bowl of flour, a bowl of parched grain wherein a river has been drawn, a boat made of flour, and a sword made of wheat flour. They make a pit and pour oil and honey into it.
They seal everything with the blood of the mourner’s nose. They set up a table before the Great Antu, a table before Gilgamesh and a table before the boatmen. They present water and oil, they set a flagon of beer and a flagon of wine before the Great Antu and Gilgamesh, and make dripping libations from them.
Having finished his ritual, the king retires to the sideroom and removes the jewellery. He comes out and prostrates himself before Ištar. They lay down the
The priest goes, brings the sīru into the presence of Ištar, places two Anzû-birds between his shoulders, and draws the curtain which is before the Equ house. The temple scribe and the priest of Aššur accompany the sīru into the presence of Ištar. The sīru recites a litany before Ištar of
The temple scribe and the priest of Aššur give the sīru beer to drink from a lion’s head rhyton. The priest of Aššur takes the hand of the sīru. The chief singer and the singers come and go seven times back and forth before the sīru. The king sees the sīru, sets off, prays humbly
He places cuts of meat and combustibles on the censers and throws in incense thrice. He burns honey and oil and performs his libations. The king appears to the public.
He goes and loads the brazier, returns and provides hot cooked meat. He comes back and increases the heat of the brazier. He swings the purification device, performs libations on the brazier, and sacrifices two bulls. From one of them, they push its heart back inside it for the soup, from the other he provides cooked meat.
He goes to the area of the censer, fills the vat, places a kamanu-cake on the table and makes it dance. He strews salt and swings the purification device. He goes ahead, swings the purification device on the censer, gives incense thrice, and opens the vat in race. The singer intones, "Ištar, queen of heaven." When he reaches the refrain, he swings the purification device on the censer, gives incense thrice and finishes the libations of the vat. He pours honey, oil, beer, wine, and milk.
The king appears and steps on the stand. They put the bladder in the king’s hand. The singer intones, "To the Amorite goddess." When the
The king appears and steps on the stand. When the song reaches its end, he swings the purification device on the censer,
Tukulti-Ninurta I, king of Assyria, performed and instituted the following rites for the Lady-of-the-River, his god.
You erect a tent, place its opening before Šamaš, and place a chair at the side of the tent. You lay clean red wool upon it, and place a bowl of sweet oil, aromatics, juniper, and a tuft of red wool on it.
You place an eating-bowl before the Lady-of-the-River and before the Igigi gods, perform a flour/incense-offering, pour beer and wine, and sing, "
You place an eating-bowl before the bed and before the Anunnaki, perform a flour/incense-offering, pour beer and wine, and sing, "
" You place an eating-bowl, pour beer and wine, and sing: "Lead me, Great Lords, let us build your holy city."
You make a flour/incense-offering before the divine judges, perform a sheep offering, pour oil, honey, beer and wine, and sing: "O Anunnaki, lead me, Great Lords, let us build your holy city."
You offer fatty tissue and roast meat before Sîn, pour oil, honey, beer and wine, grasp a singer’s eating-bowl and the agannu pots in the palm of your hand, feed the adakurru
You offer seven cuts of fatty tissue and seven cuts of roast meat before the divine judges, make a flour/incense-offering, pour oil, honey, beer and wine.
, place a libation bowl of water on it, place a ‘heart’ and a ‘wrist’ in his hands, and bind his hands with a tuft of red wool.
You sing: "Awesome mistress of gods, queen of Apsû." You throw hand-water to DN, the ‘heart’ and‘wrist,’ and say:
"May the heart of your god, the heart of your fate, the hand of your god and the hand of your goddess be disengaged for you!" You say thus, he performs his rinsings, and his evil will be released. You sweep the room, swing the purification device, take his hand and make him rise. His seed will solidify. He performs his rinsings and his evil will be removed.
You offer fatty tissue and slices of cooked meat before Belet-ili, make a flour/incense-offering, pour oil, honey, beer and wine, and sing: "Mighty
He performs this ritual twice in its entirety before the Lady-of-the-River and his seed will be all right.
You set up a table before the chair. You place three litres of grain on the table, half of it groats, half of it ‘cut’ grain. You bring finest flour, oil, honey, beer and wine before it, place a censer before it, and an eating-bowl of dates, figs and virgin oil on the table.
The singer smears his hands and sits down on a brick to the left of the sacrificer. The singer intones, "Dispeller of darkness," and says: "You will trample on the evil one."
The singer washes his hands, offers water to Šamaš, takes the hand of the master of the banquet, says "Is is a gift," and releases him.
If he is a nobleman, he burns a turtledove as a burnt offering. If he is a commoner, he burns the heart of a ram.
s before the king. At the Anzû Gate water for the purification cone is placed in the king’s hands and the gods are hung around the king’s neck.
The king enters and prostrates himself before Aššur. He places loaves of bread before Aššur. He swings the purification device over the censer, gives incense twice, and pours out a libation bowl.
He ascends the dais and sets the table. He places bread, plates with spicy grains, budê-confection and all sorts of fruit on the table. They fill up the cauldrons, the pithoi and the pots, and put a napkin on the king’s shoulder.
The king offers hand-water to Aššur, strews salt, and says as follows: "Aššur and Mullissu, Adad and Mašmaš, accept life!" He strews salt on the tables to the right and left.
He swings the purification device over the table and says: "The hand is released." He swings it at the centre of the house and says: "The centre of the house is released." He swings it at the area of the censers and says: "The house is seized." He swings it over the censer and says: "May Fire purify!" He gives incense, saying: "Aššur accept, Aššur listen!"
The king occupies the stand. Two ox-calves are brought in. The king places a horn of an ox-calf, muscles of sheep and combustibles on the censers. He treats the gods.
He burns oil and honey. He ascends the dais, displays mēzu-wine and boiled wine, and pours them into the censers. He heaps up the cauldrons and the pithoi.
, bring forth the sarrānus, and remain standing before the gods. They perform hitpu-offerings and place the sarrānus before the gods. The singer intones, "The hero got angry, enraged was the beautiful prince."
The sarrānus turn their faces towards the enemy. They hum and dance. The kurgarrûs sing, "Battle is my game," the assinnus exchange laments and
The king strings the bow before Šamaš and puts it on the ground. They lift it from the ground and string it. They take an arrow from the chariot of Mašmaš and wrap its point with wool. The knight of the gods places it in the king’s hand. The king hangs (var. lifts) a lyre on his shoulder, receives the arrow, spins it around thrice and kisses it. He gives it to the knight, who puts it into the hands of the ‘left-house-man’ of Mašmaš. He nocks it on the bow.
The ‘left-house-man’ of Adad, the overseer of the palace, and the deputy ride with Belat-dunani. They nock their arrows but do not shoot. The tables and the hitpu-offerings are cleared off.
Seizing the chariots and turning around, the ‘left-house-man’ of Mašmaš says: "Arrow of Aššur, go!" They shoot the arrow into the enemy, circumambulate it thrice, and pick up the arrow thrice.
Having defeated his enemy, he puts on the jewellery and hangs the lyre on his shoulder. He goes before the gods. Sheep offerings are performed. He kisses the ground, does triumphal entry into the camp, enters the qirsu-enclosure and begins the dinner. The king rejoices.
Tukulti-Ninurta I, king of Assyria, performed and instituted the following rites for Sîn, his god.
You place two libation vessels and two libation bowls to the left of the censer, and place a container of brushwood behind the censer.
one mina of iron, one mina of lead, one mina of gold, one mina of silver, one mina of copper, one mina of tin, one mina of anzahhu,
You place an eating-bowl before the Igigi and before the bed, make a flour/incense-offering, pour beer and wine, and sing, "
You place an eating-bowl before the Anunnaki gods, pour beer and wine, and sing, "Lead me, Great Lords."
You make a flour/incense-offering before Sîn, throw in finest flour twice, pour a libation bowl of wine,
perform a sheep offering, pour oil, honey, beer and wine, and sing: "O Lord and King, luminary of the pure heavens."
You make a flour/incense-offering before DN, perform a sheep offering, pour oil, honey, beer and wine, and sing, "You are most befitting, great wife, glorious Ištar, you made
You offer fatty tissue and roast meat before Anu, make a flour/incense-offering, pour oil, honey, beer and wine, and sing: "Anu, father of the gods, creator of everything, awesome."
, perform an incense/flour offering, pour beer and wine, and sing: "O Nanna, you love the bright heavens
You offer cooked meat before Belet-ili, perform an incense/flour offering, pour oil, honey, wine and beer, and sing: "Mighty
Tukulti-Ninurta I, king of Assyria, performed and instituted the following the rites for the Lady-of-the-Mountain, his god (lit. ‘gods’).
You set up a table before Šamaš, and place a censer, firewood and licorice behind the table. You place two libation vessels and two libation bowls to the left of the censer, and a pot of wine, a pot of beer, an amphora of beer and one of wine behind the censer.
, three seahs of sēpu-bread, three seahs of thin bread, three seahs of kukku-cake, ‘heart’-bread and ‘wrist‘-bread, siltu and dulīqāti-groats,
one mina of iron, one mina of lead, one mina of gold, one mina of silver, one mina of copper, one mina of tin, one mina of anzahhu, one mina of dark-blue wool, one mina of blue wool, one mina of red wool
You pour a libation bowl of wine and a libation bowl of water before DN and sing: "Ištar, you are the Great One, offspring of Heaven."
You place an eating-bowl before the Igigi gods, make a flour/incense-offering, pour beer and wine, and sing: "Lead me, O Great Lords."
You place an eating-bowl before the Nunnaki gods, make a flour/incense-offering, pour beer and wine, and sing: "A bath
" You make a flour/incense-offering before Anunnaki, place an eating-bowl, pour beer and wine, and sing, "
You make a flour/incense-offering before Sîn, throw in finest flour twice, pour a libation bowl of wine, perform a sheep offering, pour oil, honey, beer and wine, and sing: "O Lord and King, luminary of the pure heavens."
You make a flour/incense-offering before DN, perform a sheep offering, pour oil, honey, beer and wine, and sing: "You are most befitting, great wife, glorious Ištar, you have made
You perform a sheep offering before the Igigi gods and before the bed, make a flour/incense-offering, pour oil, honey, beer and wine,
, place a libation bowl of water on it, place a ‘heart’ and a ‘wrist’ bread in his hands, and bind his hands with a tuft of red wool. You sing, "
" You sing: "I am exhausted, I pray to the Lord of Radiance." You sing, "O Anu, father of the gods, creator of everything."
the ‘heart’ and ‘wrist,’ and say: "May the heart of your god, the heart of your fate, the hand of your god and the hand of your goddess become disengaged for you!" You say thus and
He performs his rinsings, and his evil will be released and his seed will solidify. You sweep the room, swing the purification device, take his hand and make him rise.
You offer cooked meat before Belet-ili, make a flour/incense-offering, pour oil, honey, beer and wine, and sing, "Mighty
You feed the Seven Gods, offer cooked meat before the Anunnaki gods, make a flour/incense-offering, pour oil, honey, beer and wine, and sing: "
He performs this ritual twice in its entirety in the middle of a mountain, and his seed will be all right.
When you are to perform a sheep offering to Nusku, you go to the house of Sîn and let sunshine enter it through its doorway.
You set up a chair beside the house under the god, lay clean red wool upon it, and place a bowl of sweet oil, aromatics, juniper, and tufts of red wool upon it.
You set up a table before Šamaš, light a censer, and place it behind the table. You place two libation vessels and two libation bowls to the left of the censer, and place a container of brushwood behind the censer.
You place a flagon of beer, a ditto of wine, an amphora of beer and ditto of wine behind the censer.
, Surpassing, great, exalted." You perform the ablutions of the Anunnaki gods and sing, "Enmešarra, substitute in the netherworld."
You offer oil before Šamaš on the roof and sing: "May the steppe and sanctuary desire you." On the second day
You present water and oil. He cuts the hand off, saying: "His gift," and his evil will be released. He performs this ritual twice in its entirety before Šamaš, and his seed will be all right.
To the king, my lord: your servant NN. I would gladly die as a substitute for the king, my lord. Good health to the king, my lord! Say to the king, my lord:
Let the king question me! What the legate of Raši enjoys, let me enjoy as well! What detriment would it be for the king?
sent by the hand of Zakiru son of Ibâ: "May the king with the governors come into your presence," you wrote to me: "Come!"
Do not be negligent; this month you, the sheikhs and the Urukians who are with you should not be separated from one another.
Concerning what you said, "After we turned our faces towards the king, our lord, we have emigrated from the city of Sallat and settled in the Fortress of Lihbuqu" —
God himself opened your ears for your life and you heard him; you sought the servitude of the house of your lords and grasped my feet.
As to Remutu of whom you spoke, let him come and see my face; I will dress him up, honour him, encourage him and appoint him over you.
As to the son of Ea-zera-qiša and the elders of Bit-Amukani about whom you wrote, what you did is good; you have done a thing that is good to the house of your lord."
Now go and see the beaming face of the king, your lord, and give him a counsel that pleases the king your lord, and may he listen to you."
And concerning the bdellium and the bronze about which you wrote, send it to me; whether little or much, I want to see it.
Answer (m.) for him and for yourself! Are we to give you (m.) to drink without men? Are you (f.) my hummu?
Concerning Kiṣir-Aššur whom you brought forth, and concerning the Puqudu about whom you wrote, a servant who loves the house of his lords and is loyal to the house of his lords acts accordingly.
Why does the king, my lord, always write to me in such irritated and angry terms? When at the time of your father Munuhi was calumniated in this very manner, did I not rule to the effect that the king of the gods, the exalted one, the ruler of the entire universe delivered in the hands of his worshipper sinners in every direction, before and behind, right and left, above and below?
Concerning the lapis lazuli about which the king, my lord, wrote to me: "Let lapis lazuli be brought to me" — does the king, my lord, not know that lapis lazuli is divine to us? If I took the lapis lazuli, the country would rebel against me.
If it is agreeable to the king, let a huge army come and take the lapis lazuli. If, when they come, I shall not dine with them, nor proceed at their side, nor rise before your messenger, nor ask about the well-being of the king, my lord, let the king not consider it as my fault.
To the king, our lord: your servants, Bel-iqbi and the Gambulians. May Ninurta and Gula forever ordain good health, happiness and physical well-being to the king, our lord!
to the mountain of Banniši!" When we went up to the mountain of Banniši, our brothers were killed there. We seized the men who had killed our brothers, and took them into the presence of the governor. Having undergone the river ordeal with them, we came out clean, under the aegis of the king.
After he was seated in his office, we twice come but were turned back from the journey, and our houses were taken over.
How has he destroyed your lives! He hates all that you were rejoicing about and exerted yourselves for. You are now making an unworthy name for yourselves. Whatever happened? You are nothing, nothing.
When the king, my lord, sent me with the chief eunuch, we conquered Bit-Imbiya, and I sent my mother, my brothers and the people of my house into the presence of the king, my lord.
And in the messages which I sent to you and to Tammaritu, I said thus: "These things which you did, which are good to god and man — now why have you not done what you wrote? As soon as you have taken your revenge with Ummanigaš, I shall release the rest of your messengers and send them to you, and I shall take prisoners the
You belong to those who love Assyria and your heart is at rest with me. Now, if you are well and remain in your position, why do you permit unseemly things to be done in your country? My messengers have been detained for these two years, while you have kept silent.
Correctly did Danešu, after he had been kept in fetters, observe to Sîn-šarra-ibni: "Šamaš-šumu-ukin gave me a gift, and for this reason I did everything. Instead of your supporting the old man Menanu against Ummanigaš, you should have given the office in Elam to me. See, now Menanu is yours, and what has he ever done and given to you?"
arrest these men — not one of them may be missing — and place them in his custody. He should take them into my presence.
We did not know about it, and so did not overwhelm them; we just attacked the chief herdsmen and had the cuts of meat removed.
Concerning this beautiful thing which Aššur so nicely put to your for your lord and which you wrote to Bel-ibni, I have heard it and I swear by Aššur and my gods: Because of this word which you said,
they have split up Elam. The chief eunuch has seized Bit-Imbî, Sikdê the commander of archers, brother of Umman-aldasi, his sons have been killed, and their heads have been brought before me.
The wife of Teumman, king of Elam, and his sons have been taken to me, and 11,000 soldiers have been killed at Bit-Imbî.
to Sam’una, the sheikhs of Sam’una, Lahiru, Dibirina, Dummuqu, Nugu’, Huwaya and Bab-duri, these sheikhs who had raised hands and whose hands I had grasped, inflicted a massacre in the city Sulaya and plundered their booty.
From the beginning I have rendered favours to Elam, but they have not returned my favours. I protected their refugees from kings to noblemen, gave them bread and water and sent them back to their country, but they held back the messengers whom I had sent to greet them, provided aid to my subject who had sinned against me, gave the writing-board of my gods to my subject who had sinned against me, protected
May Marduk, great lord, and the gods of heaven and earth guide the sceptre and the commands of the king, my lord, in truth and justice.
Now then I am sending to you my eunuch Nabû-eriba, my 'third man' Nergal-šarru-uṣur, and Akkullanu of the clergy of Aššur with my treaty tablet. Join the treaty, let the confidence of my servants settle upon your countrymen and let them become confident. For my part, let me see your love and affection even more clearly, multiply the numerous favours I have already granted to you, pay back fully my debt with you, and make your name great in the assembly of Babylonia.
Concerning Hannana, Rimut, and Aya-ila'i, the Ru'ueans about whom you wrote, it is good that you captured them. Now do not neglect to keep them under guard.
And as to what you wrote, "When we, 15 elders, came to visit the king, half of us entered into the king's presence but half of us were rejected —
it is in the first place the fault of Issar-bani and the fault of the šandabakku and of your prefect, and in the second place of the overseer of the palace, who did not let you into my presence.
I swear by Aššur and my gods that I did not know that half of you had entered into my presence and half of you had not. How would I know who is this and who is that? I am equally favourably disposed towards all of you.
Concerning the Puqudu sojourning on the Canal about whom you wrote, in this very way a man who loves the house of his lords, is to keep his lords informed on what he sees and hears.
Concerning Sîn-šarra-uṣur about whom you wrote, why should he tell me malicious things about you and I would listen to him? With Šamaš I shall extract his proper intentions.
Did you not endure these two years enemy and famine because of the house of your lord? What can they possibly say to me against a servant who loves the house of his lords, so that I would believe it?
As to the work that you and the Assyrians, your brothers, have done, concerning which you wrote, it is good that you did so and kept watch for me.
Concerning that territory of the Gurasimmu on which you reported to me, did I not give you orders like this: "When you have done your job as I told you and delivered it, what can I give you in compensation?"
Now why did you invade it without my explicit permission? If you, who belong to my entourage and know my fear have acted like this, then how will one who does not know it act?
Now, if you wish this matter, mobilize all your archers, and inasmuch as this heart of yours asks you to return my favour, observe what Sîn-deni-epuš does, do whatever is opportune to do in his regard, and in due course you will see yourself pardoned.
Now then I’m writing to my brother: let my brother ask the god, let there be an extispicy about this matter. Will the fields
The king's word to Illil-bani and the Nippureans old and young, every one of my servants: I am well; you can be glad.
You know that through the iron sword of Aššur and my gods you had that entire land consumed by fire, so that the land has retreated, been subjugated, and turned its face once again towards me. And now life has become narrow for him.
it is time for you to keep him under watch, and lest he escape, you are to seize all his roads. In all the roads, just as sieves are placed at the outlets of gutters in order to filter away splinters, litter and trash, in like manner you are to filter and examine all the roads.
Now then I am writing to you: be attentive, considering that since life has become narrow for him, he is seeking ways to get out and escape.
The messengers whom I sent to my lord, having encircled the whole city, stood with me, and they listen to everything I’m telling them.
When Nabû-šumu-iqiša, the chief of trade, returned from Elam, a person possessed by a demon appeared in the land, saying: "The Elamites have attacked!"
I brought out Nabû-šar-ahhešu, Nergal-uballiṭ, Ṣillaya, Ubru-Šamaš, Nabû-eṭir-napšati, Tammeš-idri, Idriya and Sabinu, in all 8 Assyrians, who had been captured in Elam and kept in prison.
How can I love by loving Elam? I do not contest my friend or my enemy. I do good to everybody, but they have done evil to me.
In the beginning, in the days of Urtaku, after famine had become great in Elam, they came to Assyria
The king's word to Kudurru and the Urukians old and young, my servants: I am well; you can be glad.
They killed the brothers and sons of those who rebelled, the sons of Nabû-ušezib and his brothers, and the rest they carried off as plunder to Elam.
And now he is provokingly saying, "Adini is a choir boy," and, "the king replaced my fetter at your (pl.) expense." He is also speaking like this: "Adini — how well does the king know him?"
To the king, our lord: your servants, the Gambulians, young and old; good health to the king, our lord!
Let him organize the country and give it to the king, and may we, the dead ones, be revived; may the strong breeze of the king waft over us, so we shall be revived.
The king's word to Nabû-ušabši and the Urukians old and young, every one of my servants: I am well; you can be glad.
The inhabitants of this part of the country have not been secure until now, and the Persians who have kept making raids in Hidalu and in Yahdik, have plundered their sheep.
Let Marduk-šarru-uṣur come and speak to you; let him quickly send Tammaritu and Kudurru with troops, and let them bring Tammaritu to Hidalu and Kudurru to Yahdik.
If you do not quickly send them, the Persians will not be put in order. Send them quickly, and Elam and Assyria will be yours.
We are herewith sending you, by the hand of Marduk-šarru-uṣur, Bel-eṭir the Babylonian and the sons of the šandabakku.
When the king, our lord, sat on the throne, I sent Nabû-rim-ilani the bodyguard to the king, my lord, saying: "Let me see the disposition of the king, and let me come and serve the king with this whole country."
By Bel and the gods to whom I pray for the preservation of the king my lord’s life, let me do obeisance to the king, see the disposition of the king, my lord, and let me come and with this whole country pray to Bel and the king’s gods for the preservation of the life of the king, my lord!
? And in line with what all the lands say, "Do the king’s work," he who is devoted to his lord, does so.
under your authority, who came and grasped my feet, what did they achieve? I swear by Aššur and my gods that on the day when
"In my orders it was written like this: "Now then I’m writing to you: ‘Do not go back and sell merchandise to the Ishmaelites! And send into my presence the messenger of the lady Yati-abu, even if he has come as immune. I’ll wait until she has done what I have told him; later I will write you, and you can sell merchandise to them.’"
Now call on Bel-ušebši, my messenger, whom I sent, and send me an overgarment and, in addition, one mina of silver.
no one remained in Elam, they have returned to Babylon. They tell me the news of Marduk-šarru-uṣur: "We have seen it, he went for dinner to Tammaritu in our presence." I have sent other men, too, telling them to go and speak with him, come back and give me a sign from him.
If it pleases the king, my lord, let the king, my lord, command that they should be shown a house in Nineveh and live there, and let me send my domestics of foreign origin, who were settled in Nippur, to live with them, and may their exile come to an end.
They have been giving it out. Let me clarify the matter to the king, and let him pass a verdict.
Since they stood in the company of La-adiru-ili, La-adiru-ili got afraid, saying: "Perhaps the fact that they took the silver
Now when the brothers of Utumu, their enemy, who had fled from the king’s presence, saw it, they said: "Appeal for a "king’s case" on the brothers of La-adiru-ili!"
A message from Assurbanipal, king of Assyria, to Tammaritu, king of Elam, my son: I and my palace are well, may you and your palace be well.
, and in order to save his life, he directed his course towards an unknown land. Now you have been treated in accordance with this proverb.
An exhausted soldier who has passed through a region of thirst does not measure water in a drinking place.
Concerning what the king, my lord, wrote to me: "Send the boy servant Kuṣuranni-Nabû into my presence!" —
I have not held him back but am now sending him into the presence of the king, my lord. I am a poor man; let the king give orders to equip him. Let the king not select him for Marduk-šarru-uṣur but assign him to the governor of Arrapha.
As to what the king told me, "Write me whether they gave you seed or whether they did not give it to you" —
And when he has restored it, you will know that the Babylonians look for drinking blood. They will not revive the
Perhaps God has commanded the destruction of those who lie habitually. If you fear his investigation, do not besmirch your name and do not deliver your city for destruction! If you guard the treaty, you will see the profit of guarding it. How would I explain it? Would I leave under my protection those who do not guard the treaty?
Concerning Bel-bani the haruspex about whom you wrote, I have now sent him in the hands of Ahi-atâ, who is coming into my presence. As soon as he is on his way to me, take to the road behind him so that he does not hear of it, and write me, if he (= Bel-ibani) is with him!
NN son of Abi-hazâ, brother of the sheikh Nasi'-il, son of Hatâ, who was staying in Nippur, was not clad in purple, so he ran away and went to Babylon.
Sagab has made ready his sheep, the audience gift, saying: "I’ll depart on the 6th day." The day when he enters the town Alakasliš, I’ll write to the king, my lord.
I have heard what Aššur and my gods have done; that they (fem.) have received a fight and my troops have gone and inflicted a massacre in Bit-Bunakka.
If you love me and your heart is totally devoted to me, send these people quickly to me! If you send them to me quickly, the king will love you.
The day when you see my tablet, take into your hands Šumaya, son of Šuma-ukin, Bel-eṭir the brother of Aplaya son of Arkat-ili, and the scholars of Borsippa, whom you know, and dig up all the tablets that exist in their houses and all the tablets that are deposited in Ezida;
the series of Battle, all that there is, together with their additional one-column tablets, all that exist, the rituals For an Arrow not to Approach a Man, Proceeding in the Open Country, and Entering the Palace,
rituals, hand-lifting prayers, texts on stones and ones useful to kingship, cleansing of city, vertigo as distress, and anything needful to the palace, whatever there is, and all valuable tablets that are known to you and not found in Assyria — look up and send them to me.
And if you find any tablet and ritual that I have not written you about and is useful to my palace, fetch and send it to me as well.
The words of wind that this no-brother has spoken to you have been related to me. I have heard them; they are but wind, do not believe him. I swear by Aššur and Marduk, my gods, that I have never thought in my heart or said by my mouth any of the detestable things that he has spoken against me. It is nothing but a scheme that he has devised in order to make the name of the Babylonians, who love me, detestable along with him.
But I will not listen to it. Your brotherhood with the Assyrians and your privileged status which I have established remain valid until the present day; you are close to my heart. Correspondingly, do not listen to his vain words, do not taint your name which is in good repute before me and the whole world, do not make yourself culpable before God.
I also know another matter that you have been pondering in your hearts: "Now, the very fact that we have taken hostile action against him will be a burden on us" — it will not be a burden; it is nothing, since the name is very good. Though the very fact that you have sided with my opponent is like placing a burden on you, and violating the treaty is a matter to be settled before God.
Now then I am writing to you: if you do not wish to stain yourself with him in these matters, let me quickly see an answer to my letter. May this man whom Marduk hates not deprive from my hands the troop which I have put together for Bel.
Concerning the horses for the review about which you wrote, normally we send them at the new moon of the month of Adar XII. Do come.
When the crippled were a hindrance, we sent them earlier, in Shebat XI, for in the event of a severe cold, or even in any cold, they would die of cold.
Let us send them in mid-Shebat, so they can keep dragging them and coming for the whole month of Adar; then they will reach us within Nisan I.
Concerning what you wrote, "We wish to grasp your feet; we are afraid of getting deported by Assyria and of being exposed to Elam" — now, in accordance with what you said, come before Bel-iqiša, and let him settle you in a territory that you like. Stay there as my subjects and guard the fortress of the king with Bel-iqiša.
I swear by my gods that I shall not deport you and not expose you to Elam. I am writing to you: don't be afraid.
As to what you said, "May the king not abandon Ur, and may the Gurasimmu not get lost to the king! What else can be done? Let me do it!" — did I not send the governor of Mazamua and the prefects, did they not keep watch with you, did they not get weak and die for your defence?
When I saw that they were weakening and dying, I sent orders to release them, but did I not appoint with you the governors of Lahiru and Arrapha?
And now, even before you wrote me, I have sent the treasurer Aššur-gimilli-terra with the army. Do whatever is opportune to do, be it to block the canal or to subjugate those people.
After the letter which you sent I am sending to you Bel-eṭir and Arbayu, the cohort commander, with the horses, to stay and work with you.
See now how, because I hold you in good regard and have dissociated you from the crime of Nabû-bel-šumate, the whore of Menanu, I am now sending you my servant Bel-ibni, who belongs to my entourage, to assume your leadership.
You will see whether there is no profit for servants who promote the wish of their lords, and what rewards and favours you will have from me after I have sent my army and it has done its job.
A tablet of Ummanaldasi, king of Elam, to Assurbanipal, king of Assyria: good health to my brother.
The Marteaneans, who had brought Nabû-bel-šumati to Elam in the first place, returned. Certain people of mine living on the waterline got wind of it, and they went and slew them in Lahiru.
Concerning the horses about which you wrote, even before you wrote I sent the treasurer Aššur-gimilli-terra with the army. Do whatever is opportune to do, be it to block the canal or to subjugate those people.
After the letter which you sent I am sending to you Bel-eṭir and Arbayu the cohort commander with 200 horses, to assist you in the work.
Concerning Sîn-šarra-uṣur about whom you said: "Now then, he is devising a scheme and putting terrible things against me" — don't be afraid!
And concerning your coming about which you said, "The magnates have held me back," it is the third year now that you have stood by, kept my watch, and made yourself a good name in my presence. Now, at the moment that the country is getting safe, you could move on to come, having made your guard firm.
Alternatively, stay there and keep your watch until the country has been put in order; then you can come, see my beaming face, and return in safety.
When the king asked me about it, I hesitated, then said: "I will undergo the ordeal and lift up the iron axe, but I swear I knew nothing nor was imparted of anything!"
Now when I heard that Nabû-šezib has removed his women and his family from Puqudu and settled them in Bit-Amukani, and now that the king of Babylon has been defeated — I have also heard that he has fled to Bit-Amukani —,
I made a deal with the king, saying: "From all this the king may understand my heart, how loyal to the king I am:
"If it is agreeable to the king, let me write to Bit-Amukani. If Nabû-šezib is there, I will have him and his people caught up by the hand of the king of the world; and if he is not there, I will put the people who are in Bit-Amukani in the king’s hands.
"From this the king may understand that I am loyal to the king. And nobody in the whole Bit-Amukani is implicated in this matter, they are totally devoted servants of the king."
They proceeded against them, and you saw nothing. Issaran-mušallim could go out, run about, and re-enter Babylon as he wished, and again you saw nothing. Should the same thing happen once more, would he not escape and get away just like that?
I know that from the very beginning those people have not loved you, and that you do not love them either, but love the house of your lords.
Let us go and speak to our brothers, rend our garments, take the obsidian knife, and discuss with them the matters by which they have destroyed themselves and through which we can snatch Babylon from the hands of the enemy; perhaps Babylon can still be saved from massacre."
Now then I am writing to you: Remember these words of yours, come, line up, speak with your brothers, and let us snatch the city from enemy hands so that it will not be subjected to plunder.
If it requires friendly words, speak in friendly terms, and if it requires stern words, speak with them in stern terms.
If Marduk wants to keep them alive, let them open the city gate in friendly terms; if not, I have prayed to Aššur and Marduk, my gods, and my gods
Guard the letter, it must be present with the horses at the review. They will read it in the king’s presence, it is evidence.
, no one remained in Elam, they have returned to Babylon. They tell me the news of Marduk-šarru-uṣur: "We have seen it; he went for dinner to Tammaritu in our presence." I have sent other men, too, telling them to go and speak with him, return, and give me a sign from him.
I sent this report to the king, my lord, as soon as I heard it; the king, my lord, should know it.
The king, my lord, should not send them here. If it pleases the king, my lord, let the king, my lord, command that they should be shown a house in Nineveh and live there, and let me send my domestics of foreign origin, who were settled in Nippur, to live with them, and may their exile come to an end.
And concerning Sîn-šarra-uṣur about whom you said: "He does not love Assyria," do I not know it? When he saw that my gods had not brought success in the hands of my enemy, he passed over, came, and grasped my feet.
And as to what you said, "He is saying terrible things about me in the presence of the magnates," what can this fool do?
I have heard the words that this no-brother has concocted — that he has spoken them to you and that you have believed him. I swear by Aššur and Marduk, my gods, that I did not know, nor have I said a word of what he has spoken to you, nor has anybody given me such advice! They are all but lies and vain words which he has invented and spoken for his own purposes.
And look at him now! After his revolt, as soon as I had robed in purple all the Babylonians who were captured at the first fighting and taken into my presence, and had tied a mina of silver to the waist of each of them with the words, "it is to be spent on bread and water," I sent them to Babylon, and having written a writing-board, I placed it in their hands and said, "Give it to the Babylonians and tell them this word:
Concerning the forces about which the king, my lord, wrote to his servant: "Review them from day to day!" —
To the Babylonians, the men under my protection: thus speaks Assurbanipal, king of Assyria, who reveres Marduk. I, my palace and my country are well; may you, great and small, be well; may you be happy from this day on.
In my reign there is prosperity, in my years there is abundance. My kingship is good as choicest oil to the people.
I have done and given to you this favor which not even a father has done for a son. As for you, remember this, unremittingly strive to pay me back these many favors, and guard and remember the treaty which I made you swear before all the gods of heaven and earth!
A tablet of Šamaš-šumu-ukin to the king, my brother: The best of health to my brother! May Marduk, Zarpanitu, Nabû, Tašmetu, Nanaya, and all the gods of the cult centres bless my brother.
A tablet of Šamaš-šumu-ukin to the king, my brother: Good health to my brother! May Marduk, Zarpanitu, Nabû, Tašmetu and Nanaya bless my brother.
Concerning the ships of that emissary about which I wrote to my brother, saying, "I have ordered that they be released" —
So I ordered: "Release the boats, let them pass!" Now, having seen a letter of Bel-iqiša, I’m giving the order: "Don’t let the boats pass, hold them back!"
In the same way as the king, my lord, has treated me, has done good to me, and strengthened me more than any other people, in accordance with that may all the gods act in the same way and give it to the king, my lord; and may their bow go before the king, my lord!
As to your clandestine consultation, "Why does Assyria treat us like this?" — you know perfectly well why you have been treated in this way, and you have the affront of asking such a question now!
It is because of Nabû-bel-šumati, Nabû-qati-ṣabat and Kiribtu that you have been treated in this way.
When Ummanigaš came to grasp my feet and I sent my army with him, and when they went and defeated Teumman, did we lay our hands on the temples, cities or anything? Did we take spoils of war? Did we not pour oil on blood and become friends?
Why have we been treated like this?" I swear by Aššur and my gods: it is because of Nabû-bel-šumati and his criminal accomplices that you have been treated in this way.
To begin with, why would I persecute your country? If it were a trading post of beautiful stones or anything, I could think, "Let me seize it and add it to my country," or, "Let me take horses and mules from it and add them to my troops."
I could think, "It is a source of silver and gold; let me impose tribute upon them," or, "There are things worthy of kingship there." However, there is nothing of this or that there. Why, then, would I persecute your country?
Now then I am writing to you: Send me Nabû-bel-šumati and his accomplices, and I will promptly send you your gods and make peace.
Šulmu-ereš the chariot driver, Adad-milki-ibni, the third man, and Adad-remanni the weaver, who fled from the presence of your father in order not to be killed, have instigated a fight between me and Sagab. They now
Now fear not, but guard my temples. He is shut up in the city with all his forces, and my army is surrounding him.
Now, wherever you see a messenger of his, kill those who are to be killed and take prisoners those who are to be taken prisoners.
To the king, my lord: your servant Bel-iqiša. Good health to the king, my lord! May Nabû and Marduk bless the king, my lord.
From the beginning, since the king arrested me, what is my fault before the king? With respect to what the king, my lord, wrote me, saying, "Has your heart relented?" — there is no fault of mine before the king!
The king, my lord, has imprisoned me. I am dying of hunger. By Bel and Nabû, your gods, I have not eaten bread for nine days!
"Let me undergo the river ordeal, or let me lift the divine axe, but I swear there is no fault of mine before the king, my lord!"
A tablet of Šamaš-šumu-ukin to the king, my brother: The best of health to my brother! May Bel, Beltiya, Nabû, Tašmetu and Nanaya bless my brother.
Sin-balassu-iqbi is here in the presence of my brother. I have heard certain things about him. May my brother detain him until I have cleared it up and sent a detailed report to my brother.
As to what you wrote, it is really not fair that one who is not able to collect horses, takes them from these sources. Under the aegis of Aššur and my gods, who have given me faith, there will be plenty of horses.
As to what you said, "May the king not abandon Ur, and may the Gurasimmu not get lost to the king! What else can be done? Let me do it!" — did I not send send the governor of Mazamua and the prefects, did they not keep watch with you, did they not get weak and did they not die for your defence? When I saw that they were weakening and dying, I sent orders to release them, but did I not appoint with you the governors of Lahiru and Arrapha?
As to what you said, "May the king not abandon Ur, and may the Gurasimmu not get lost to the king! What else can be done? Let me do it!" — did I not send send the governor of Mazamua and the prefects, did they not keep watch with you, did they not weaken and did they not die for your defence? When I saw that they were weakening and dying, I sent orders to release them, but did I not appoint with you the governors of Lahiru and Arrapha?
And now, even before you wrote me, I sent the treasurer Aššur-gimilli-terra with an army. Do whatever is opportune to do, be it to block the canal or to subjugate those people.
After the letter which you sent I am sending to you Bel-eṭir and Arbayu, the cohort commander. They are bringing with them horses, and will stay and work with you.
I thought, "They did act harshly there." So I came now and seized the feet of the king, my lord, but no forces of the king were available.
Now Marduk-šarru-uṣur and Kiligigu, the king’s servants whom the king sent — the king, my lord, has heard what they have done together.
To the king, my lord: your servant Nabû-bel-šumati. Good health to the king, my lord! May Aššur, Nabû and Marduk bless the king, my lord. May they grant the king, my lord, happiness, physical well-being and the length of days.
Having heard that the king of Elam had suffered a stroke and that several towns had revolted against him saying, "We will not remain your subjects," I wrote to the king, my lord, what I had heard.
Nabû and Marduk, your gods, have tied your enemies and placed them under your feet saying: "May he rule all the lands!" Let him place a prince from amongst his servants to the governorship of Elam and let him place another in the Sealand! Bel and Nabû have destroyed Elam on your behalf saying: "Soon
Should he have come to me first, he would have seen whether I am a peacemaker, the man being who gave him his land, his gods, and his kingship!" And is a fornicating dog, who bit me a peacemaker?
As to what you said: "What have I done to the king of Assyria, that he should have treated me in this way?" —
After this, nobody said anything to the king, my lord, about the matter. I said to them as follows: "Why don't you cross (the river?/mountain?) and grasp the feet of the king?"
To the king, my lord: your servant Tammaritu. Good health to the king, my lord!  I have heard the kind words of the king, my lord, and have recovered with the help of God and the king’s genie. Now let me by the same token finish all the enemies of the king, my lord!
Concerning Sîn-šarra-uṣur about whom you wrote to me, if his troops had indeed been so numerous and if he had indeed been alerted because of you, why would he have fled into my presence? Now then, he is in my presence
Concerning the Bit-Amukaneans about whom you wrote, what you did is excellent. A person who loves the house of his lords acts in this way! Where his objective can be reached with a studied face, he achieves it with a studied face; where it can be reached with friendly words, he achieves it with friendly words.
Now, fear not! Even if I did not attack that city from the beginning, I will settle people there now.
Don't you know that I will give the kingship of Tilmun to you? You shall sit there and live there under my protection, and my watch will be established there in this manner.
Now Ahi-duri has taken a farm outside Til-šikari and sent me 25 souls of 3 orchards, saying: "See what I have given to my son!"
I told him: "You must cultivate 1,200 homers of seed. Why did you give possession of the farm next to your field to your son?
I have removed their hands from my house, given orchards and people for my livelihood, and promoted Ahi-duri to cohort commandership in my stead. He is a servant of the king; nobody in their presence
I had gone to the New City for the festival and when in the town Baqa I heard of the uprising, I crossed over the river to the landside with the palace troops who were with me and I pursued them.
When I crossed over the river, I defeated them at Qaqqaru-aradātu. I killed 350 soldiers among them and let the remainder go free to spread the news of my glory.
I, Šamaš-rēša-uṣur, governor of the land of Sūḫu and the land of Mari — when the canal of the land of Sūḫu became old, I called up numerous workmen from the town Ḫurzē as far as the town Yābiʾ and I realigned it over a distance of one thousand reeds. I made that canal twenty-two cubits wide.
I built a new town and named it Āl-gabbāri-bānî. I set up statues of the deities Adad, Apla-Adad, Šala, and Madānu; I settled them in a pleasant abode inside my town Āl-gabbāri-bānî.
With regard to anyone in the future who comes forward, approaches this stele, effaces my inscribed name, and inscribes his own name, may the great gods of heaven and netherworld remove the mention of his name, his seed, his offspring, and his progeny from the mouths of the people! May he not accomplish any task that I have done! May this curse reach the one who transgresses against these words and does not fear them!
From the weir as far as É.SAL.LE.E, I planted all the willows which are along my canal so that carrying baskets for use in connection with the canal could be woven with them and so that I could cut beams from them and make them into
The willows which I planted along the canal all belong to the palace; the people of Sūḫu may not bring a claim about them.
This document was sealed in the thirteenth year of Šamaš-rēša-uṣur, governor of the land of Sūḫu and the land of Mari.
I, Šamaš-rēša-uṣur, governor of the land of Sūḫu and the land of Mari, brought down from the mountain of the people of Ḫabḫu the bees which gather honey — which none from among my forefathers had seen or brought down to the land of Sūḫu — and I established them in the gardens of the town Āl-gabbāri-bānî.
I have established one qû of bread and one qû of fine beer as the regular offerings for this stele.
I, Šamaš-rēša-uṣur, governor of the land of Sūḫu and the land of Mari, am the son of Iqīša-Marduk, ditto governor of the land of Sūḫu and the land of Mari; Iqīša-Marduk was the son of Uayyāmu; Uayyāmu
son of Adad-nādin-zēri, ditto governor of the land of Sūḫu and the land of Mari; Adad-nādin-zēri was the son of Kudurru,
I, Ninurta-kudurrī-uṣur, governor of the land of Sūḫu and the land of Mari, son of Šamaš-rēša-uṣur, governor of the land of Sūḫu and the land of Mari,
With regard to the people of Raʾil and their rebels, they had rebelled against my father, but my father had defeated them.
At the command of the god Apla-Adad, the great lord, my lord, I went up to the steppe against them with 105 chariots, 220 mounted soldiers, and 3,000 foot soldiers — and thereby not even all of the land of Sūḫu was gathered!
I, Ninurta-kudurrī-uṣur, governor of the land of Sūḫu and the land of Mari, son of Šamaš-rēša-uṣur, ditto governor of the land of Sūḫu and the land of Mari,
son of Iqīša-Marduk, ditto governor of the land of Sūḫu and the land of Mari, descendant of Adad-nādin-zēri, ditto governor of the land of Sūḫu and the land of Mari, one of an enduring lineage,
Then we will go and attack the houses of the land of Sūḫu. We will seize his towns which are located in the steppe and cut down their fruit trees."
Moreover, Sîn-šallimanni, the provincial governor of the land of Ruṣapu, went against them the Arameans with all the troops of the land of Ruṣapu, but when he saw them, he became afraid and did not fall upon them.
I brought about a cloud-burst over them and from inside my chariot I blew them away (washed them away) like chaff. Arrows quivered like locusts over my forces, but not one person among my forces fell.
they came to an agreement. Šamaʾgamni, the herald of the Sarugu clan, who is thoroughly pervaded with falsehood, was their leader. They came up to plunder the land of Laqû, but while in the steppe deliberated, saying: "The governor of the land of Sūḫu is hostile to us. How shall we pass by him in order to plunder the land of Laqû?"
he instructed me. I was not negligent, but rather trusted the commands of the god Apla-Adad, the great lord, my divine lord. I therefore mobilized 105 chariots, 220 experienced mounted soldiers, good, choice horses, 3,000 foot soldiers, and the palace guard. I harnessed the horses of my chariot and went out on campaign to do battle with them.
I waited at the well Ṣumūa, which is located between the well Makiru and the well Gallabu, for one whole day in the month Duʾūzu. Opposite the well Ṣumūa were four pens which did not hold any sheep. I knew, however, that the well Ṣumūa
I inflicted this defeat by the power of the gods Šamaš and Marduk, Adad and Apla-Adad, the great gods, my lords. Anyone in the future who comes forward and should ask the elders of his land and the elders of the land of Laqû: "Is it true that Ninurta-kudurrī-uṣur, governor of the land of Sūḫu and the land of Mari,
they allowed me to trample my enemy under my feet. No one in the future who comes forward should say: "How did Ninurta-kudurrī-uṣur inflict this defeat?" By the gods Adad and Apla-Adad
The palace of Enamḫe-zēra-ibni, governor of the land of Sūḫu and the land of Mari, which is located in the district of the city Raʾil,
I, Ninurta-kudurrī-uṣur, governor of the land of Sūḫu and the land of Mari, son of Šamaš-rēša-uṣur, ditto governor of the land of Sūḫu and the land of Mari, descendant of Adad-nādin-zēri, ditto governor of the land of Sūḫu and the land of Mari, one of the enduring lineage of Tunamissaḫ, son of Ḫammu-rāpi, king of Babylon —