Ashurbanipal 059
| Obverse | ||
| 11 | (1) For the god Nabû, the exalted lord who dwells in Ezida — which is inside Nineveh — his lord: | |
| 22 | (2b) Ashurbanipal, king of Assyria, the one requested (and) required by his (Nabû’s) great divinity, who, at the issuing of his directive and the giving of his stern order, cut off the head of Teumman, the king of the land Elam, in the clash of battle. | |
| 33 | ||
| 44 | ||
| 55 | ||
| 66 | (6b) Moreover, by his great command, I defeated Ummanigaš (Ḫumban-nikaš II), Tammarītu, Paʾê, (and) Ummanaldašu (Ḫumban-ḫaltaš III), who had exercised kingship over the land Elam after Teumman, and (then) harnessed them to a processional carriage, the vehicle of my royal majesty. | |
| 77 | ||
| 88 | ||
| 99 | ||
| 1010 | ||
| 1111 | (11) Furthermore, with his great support, I constantly established proper procedures in every single land. | |
| 1212 | (12b) At that time, I enlarged the structure of the courtyard of the temple of the god Nabû, my lord, with massive (blocks of) limestone. | |
| 1313 | ||
| 1414 | (14b) On account of this, O Nabû, look upon (this courtyard) with pleasure and may it be acceptable to you. May (the command for) a long life for me (lit. “a life of my long days”) come forth from your lips through your reliable cuneiform sign(s). May my feet grow old walking about in Ezida in your divine presence! | |
| 1515 | ||
| 1616 | ||
| 1717 | ||
| 1818 |
1ŠÀ “inside”: Exs. 3, 5–8, 15, and 19–20 instead have qé-reb.
2According to Ashurbanipal’s annalistic texts, Tammarītu killed Ummanigaš (Ḫumban-nikaš II) and his family (presumably also his younger brother Tammarītu). The composer(s) of the Nabû Inscription and Mullissu Inscription (text no. 60), however, imply that Ummanigaš was alive and that this deposed Elamite ruler was living out his days in Nineveh, serving the Assyrian king, including pulling his chariot during akītu-festivals; for example, see Frame, CUSAS 17 pp. 144–145. W.F.M. Henkelman (BiOr 60 [2003] p. 262) proposes that the Ummanigaš mentioned in these two texts might be Ummanigaš, son of Ademirra. Even if this proves correct, and it seems highly unlikely since only deposed rulers are known to have been humiliated by being harnessed to Ashurbanipal’s processional carriage during religious ceremonies, the composers of the Nabû Inscription and Mullissu Inscription clearly believed that the Ummanigaš they were referring to was none other the former Elamite king who had lived in the court at Nineveh between 664 and 653, even though he is reported to have been killed many years earlier. This is suggested by the fact that the order of Elamite rulers is roughly chronological, from earliest to latest: Ummanigaš (Ḫumban-nikaš II), Tammarītu, Paʾê, and Ummanaldašu (Ḫumban-ḫaltaš III). The name of Ummanigaš must have been intentionally substituted for that of Uaiteʾ in these two texts; this is perhaps to keep with the theme of Ashurbanipal’s victories over Elam.
3ḫa-diš “with pleasure”: Ex. 20 omits this word.
4ke-e-ni “reliable”: The copy of ex. 20 has GIN after SANTAK₄-ki-ka of line 15, then begins line 16 with ke-e-nu. Apparently, the scribe(s) of this exemplar wrote the word out logographically at the end of line 15, but then wrote it out again phonetically — as it appears in the majority of the exemplars — in the following line.
Created by Jamie Novotny and Joshua Jeffers, 2015-18. Lemmatized by Jamie Novotny, 2015–16, for the Munich Open-access Cuneiform Corpus Initiative (MOCCI), a corpus-building initiative funded by LMU Munich and the Alexander von Humboldt Foundation (through the establishment of the Alexander von Humboldt Chair for Ancient History of the Near and Middle East) and based at the Historisches Seminar - Abteilung Alte Geschichte of Ludwig-Maximilians-Universität München. The annotated edition is released under the Creative Commons Attribution Share-Alike license 3.0. Please cite this page as http://oracc.org/rinap/Q003758/.