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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] l[ot] (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 (lit. “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 gate(s). (i 20) I made Ešarra, Emašmaš, Egašankalama, (and) Eḫulḫul shine like the stars (lit. “writing”) of [the heav]ens. 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) ear(s) of corn were five-sixths of a cubits long. Successful harvest(s 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 [sh]ekel 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 S[ea and] kings from the rising sun and the se[tting sun] carried thei[r substantial] tribute to me. I made the people from the midst of the sea (and) those who live on hig[h] mountains bow down t[o] my [yok]e. By the command of (the god) Aššur and the god[dess Ištar, the kings who sit upon (royal) daises] kis[s] my feet (and) great rulers from (both) east [and west are anx]ious for me to be their ally.
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On m[y] first campaign, I marched to [Ma]kan (Egypt) and [Meluḫḫa (Ethiopia)]. Taharqa, the king of Egypt and K[ush], whose defeat Esar[haddon] — king of Assyria, the father who had engendered me — [had brought about] (and) whose land he ruled over, forgot the might of (the god) Aššur, the goddess Ištar, and the great gods, my lords, and trusted in his [o]wn c[ounsel]. He marched against the kings (and) officials, (i 55) whom the father who had enge[nd]ered me had ap[po]inted insi[de Eg]ypt, to kill (and) rob (them) and to take away Egypt (from them). He entered and resided in the city Memphis, a city that the father who had engendered me had conquered (i 60) (and) made part of the territory of his land. A fast messenger came to Nineveh and reported (this) to me. My heart became enraged about these deeds and my temper turned hot. I mustered my elite forces that (the god) Aššur and the goddess Ištar had placed in my hands.
I quickly advanced to support (and) aid the kings (and) officials who were in Egypt, servants who belonged to me, and (i 70) 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; (i 80) 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) the kings (and) governors whom the father who had engendered me had appointed in Egypt, who had abandoned their post(s) in the face of Taharqa’s tactical advance, (and) had gone to (lit. “filled”) the countryside, where their post(s) 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) the cities Sais, Mendes, (and) Tanis, which had rebelled (and) sided with Taharqa, I conquered those cities (and) I killed the people living inside them with the sword. I hung their corpses on poles, flayed them, (and) draped the city wall(s with their skins).
(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 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 purs]uit 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.
[Si]lver, gold, precious stones, as much property of his palace as there was, garment(s) with multi-colored trim, linen garments, large horses, people — male and female — (ii 30) 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. (ii 35) I made my weapons prevail over Egypt and Kush and (thus) achieved victory. With full hand(s), I returned safely to Nineveh, my capital city.
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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 command(s and) did not obey the pronouncement(s) from my lip(s), 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. (ii 45) 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 brou]ght before me his daughter, his own offspring, and the daughter(s) of his brothers to serve as housekeepers. He b[ro]ught his son, who had [nev]er crossed the se[a], to do obeisance to me. (ii 55) I received from him [his] dau[ghter a]nd 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 [agai]nst 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 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. (ii 70) They brought (their) daughters, their own offspring, to Nineveh to serve as housekeepers, together with a [sub]stantial 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, (ii 80) came with their substantial audience gift(s), 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 garment(s) 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, (iii 1) 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 gift(s). I constantly saw the might of the gods Aššur and Marduk.
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On my fourth campaign, I marched to the city Qirbit, which is inside (Mount) Ḫarēḫasta (lit. “the city Ḫarēḫasta”), since Tand[āya], 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.
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On my fifth campaign, I marched against Aḫšēri, the king of the land Mannea, who had never bowed down to the kings, my ancestors, (and) who always answered (them) with disr[es]pect. I mustered my battle troops. I made (them) take the direct road to conqu[er] the land Mannea.
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.
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 small(er settlements), which were without number, as far as the city Izirtu. (iii 40) I brought people, horses, donkeys, oxen, (and) [she]ep 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. (iii 50) I conquered, destroyed, demolished, (and) burned that district with fire. [I laid wast]e to (an area of) fifteen days march and poured out (over it) the silence (of desolation).
In the course of my campaign, I conquered, burn[ed] 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 ancestor]s. 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 Azaqa[n]ani and (lit. “of”) Mount Ḫarsi, which is before the land of the Kumu[rd]eans, who are in the land Mannea. I killed Rayadišadî, their fortress commander, (and) I plundered it (Arsiyaniš).
I conquered the district of the city Eristeyana, flat[te]ned i[ts] 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 k]ings, 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, 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) (iii 85) 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, (iii 90) 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 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.
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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 live(s) of people, and (thus) (iv 20) 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 (lit. “I did not speak with my heart”) (and) (iv 25) 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 (lit. “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.
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). (iv 35) I was not concerned about this news of Urtaku’s assault. (Because) he had regularly s[en]t 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 (iv 40) 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, gods 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.
(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) live(s) at the same time. The angry heart of (the god) Aššur had not relented against them, nor had the mood of the goddess Ištar, (iv 65) 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), (iv 75) 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.
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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 — (iv 85b) (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. (v 1) 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 utterance(s) of his provocative speech (lit. “mouth”). I did not give him those fugitives.
Teumman constantly sought out evil (deeds), (but) the god Sîn (also) sought out inauspicious omens for him. In the month Duʾūzu (IV), an eclipse (of the moon) lasted longer than the third watch of the night, until daylight, the god Šamaš saw it, and it lasted like this the entire day, (thus signifying) the end of the reign of the king of the land Elam (and) the destruction of his land.
“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.
During the month Abu (V) — the month of the heliacal rising of the Bow Star, the festival of the honored queen, the daughter of the god Enlil (the goddess Ištar) — to revere her great divinity, I resided in the city Arbela, the city that her heart loves, (v 20) (when) they reported to me news concerning an Elamite attack, which he (Teumman) had started against me without divine approval, saying: “Teumman, whose judgement the goddess Ištar had clouded (lit. “altered”), spoke as follows, saying: ‘I will not stop until I go (and) do battle with him.’”
On account of these insolent words that Teumman had spoken, I made an appeal to the sublime goddess Ištar. I stood before her, knelt down at her feet, (and) made an appeal to her divinity, while my tears were flowing, saying:
“O Divine Lady of the city Arbela! I, Ashurbanipal, king of Assyria, the creation of your hands whom (the god) Aššur — the father who had engendered you — requires, (v 30) whose name he has called to restore sanctuaries, to successfully complete their rituals, to protect their secret(s), (and) to please their hearts: I am assiduous towards your places (of worship). I have come to revere your divinity (and) successfully complete your rituals. However, he, Teumman, the king of the land Elam who does not respect the gods, is fully prepared to fight with my 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 thing(s) 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 (v 40) 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.”
“You, the heroic one of the gods, drive him away like a ... in the thick of battle and (then) raise a storm, an evil wind, against him.”
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 tear(s), I had mercy (on you).”
During the course of the night that I had appealed to her, a dream interpreter lay down and saw a dream. He woke up and (then) reported to me the night vision that the goddess Ištar had shown him, saying:
“The goddess Ištar who resides in the city Arbela entered and she had quivers hanging on the right and left. She was holding a bow at her side (and) she was unsheathing a sharp sword that (was ready) to do battle. You (Ashurbanipal) stood before her (v 55) (and) she was speaking to you like (your own) birth-mother. The goddess Ištar, the sublime one of the gods, called out to you, instructing you, saying: ‘You are looking forward to waging war (and) I myself am about to set out towards my destination (the battlefield).’ You (then) said to her, saying: (v 60) ‘Let me go with you, wherever you go, O Lady of Ladies!’ She replied to you, saying: ‘You will stay in the place where you are (currently) residing. Eat food, drink wine, make music, (and) revere my divinity. In the meantime, I will go (and) accomplish this task, (thus) I will let (you) achieve (v 65) 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 went off furiously outside. She directed her attention towards Teumman, the king of the land Elam with whom she was angr[y].”
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 (v 75) 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, dream(s), egirrû-oracle(s), (and) message(s) from ecstatics, (v 90) 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-plant(s) and ašāgu-plant(s). By the command of the gods Aššur (and) Marduk, the great gods, my lords, (v 95) 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 (vi 5) 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.
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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, (vi 15) 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. (vi 25) 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 — ma[le] 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.
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 k]ing of the land Elam — by whose hands Teumman sent insolent message(s), 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) b[ef]ore me.
(As for) Dunānu (and) Samgunu, sons of Bē[l]-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 Mannu-kī-aḫḫē, the deputy of Dunānu, and Nabû-uṣalli, a city overseer of the land Gambulu, who had uttered grievous blasphem(ies) against my gods, I ripped out their tongue(s 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.
(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 (lit. “his sons”) crush those bones opposite the Citadel Gate of Nineveh.
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(As for) Ummanigaš (Ḫumban-nikaš II), for whom I performed many act(s) of kindness (and) whom I installed as king of the land Elam, (and) who forgot my favor(s), did not honor the treaty sworn by the great gods, (and) accepted bribe(s) 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 order(s). Ummanigaš said to Undasu as follows, (vii 15) saying: “Go, exact [reveng]e from Assyria for the father who had engendered you.” Unda[s]u, Zazaz, Parrû, Atta-metu, (and) Nēšu, together with the messengers of Šamaš-šuma-ukīn, (my) hosti[le] 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 word(s).
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 utterance(s) of my lip(s). His servants rebelled against him and (vii 40) 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 word(s) 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 — (vii 50) 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 (vii 65) (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 (vii 70) 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 thing(s) about him, (and) in order to prevent (me) from doing harm to the territory of his land, (vii 75) he sent (them) before me by the hands of his messenger (with messages) of goodwill and peace.
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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. (vii 80) I made him swear an oath by the great gods and (then) I gave the god A[tar]-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 (vii 85) withheld audience gift(s) from me. He incited the peopl[e of the land of the] Arabs to rebel with him and they were repeatedly plundering the land Amurru.
I se[n]t troops of mi[ne who] were stationed [on the bor]der of his land against him (and) (viii 1) 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 pavilion(s 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 fi[l]led (with them) the whole extent of the land, in its entirety, to all of its border(s). I apportioned camels like sheep and goats (and) (viii 10) 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 [cam]els 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. (viii 20) 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) Iautaʾ, hardship befell him and he fled alone.
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] — (viii 40) captured Ammu-ladī(n and) the rest of his people who had escape[d the sl]aughter. 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 migh[t of] the gods Aššur and Marduk, who had encouraged me. The one who had never sent his messenger to t[he king]s, my ancestors, (and) had never inquired about the well-being of their royal majesties, (viii 50) 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.
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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 foundation(s) had become weak and its walls had buckled. I removed the collapsed section(s) of that armory, which had become old (and) whose foundation(s) had become weak; I reached its lowest course. I built (and) completed (it) from its foundation(s) to its crenellations. I strengthened its foundation(s) more than previously.
I wrote out an inscribed object bearing my name and the praise of my heroism — with [wh]ich 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.
In the future, may one of the sons, grandsons, [(great grand)s]ons, or (great, great grand)sons, one of the kings, my descendants, whom (the god) Aššur and the goddess Ištar nominate for ruling over the land and people, renovate its [di]lapidated section(s) when this armory 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 be[ar]ing the name of [Senn]acherib, 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. (viii 85) 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 bearing the name of [my] gra[ndfather, makes (it) disapp]ear by some craft[y] device, (or) does not place (it) with an inscribed object bear[ing] his [name], may the great gods of heaven and netherworld overthrow his [ki]ngship (and) [m]ake his name (and) seed disappear from the land.
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Ab[u (V), the ... day], eponymy of Bēlšunu, [governor of the city Ḫindānu (648)].
Abu (V), the [...]th day, eponymy of Aḫu-ilāʾī, governor of the city Carchemish (649).
Ab[u (V), the ...th day, eponymy of Aḫu]-ilāʾī, governor of [the city Car]chemish (649).
[A]bu (V), the second day, [eponymy of Bēlšu]nu, [govern]or of the city Ḫindānu (648).
[..., the ...th day, eponymy of Aḫu-ilāʾī, governor of the city Carch]emish (649).
Simānu (III), [the ... day, eponymy of ...], governor of the city [...].