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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 decision(s) —
Esarhaddon, king of Assyria, the father who had engendered me, carefully observed the word(s) of 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 — (i 10) on the twelfth day — an auspicious day, (the day of) the bread donation(s) to the goddess Gula — he assembled the people of Assyria — young and old — (and) of the Upper and Lower Sea(s). In order to protect my (position as) heir designate and afterwards (my) exercising the kingship of Assyria, (i 15) 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, (i 20) 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. Kings among mankind (and) lions among the animals could not grow powerful before my bow. (i 30) I know how to wage war (and) battle; I am experienced in forming a battle line (and) fighting.
Heroic male, beloved of (the god) Aššur and the goddess Ištar, descendant of kingship, I —
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. (i 40) 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.
I took the road in pursuit of Tanutamon (and) I marched as far as the city Thebes, his fortified city. (i 45) 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 deities Aššur, Sîn, Šamaš, Bēl (Marduk), Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nergal, and Nusku, I conquered Thebes (and) Heliopolis in their (lit. “its”) entirety.
Silver, gold, precious stones, possessions, (and) property of that city, as much as there was, garment(s) 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.
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On my second 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 lips, I set up outposts against him. By sea and dry land, I took control of (all of) his routes. (i 60) 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. (i 65) 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, (ii 1) 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 gift(s), and kissed my feet. (ii 5) 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, 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 gift(s).
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On my third campaign, I took the direct road against Aḫšēri, the king of the land Mannea. By the command of the deities Aššur, Sîn, Šamaš, Bēl (Marduk), Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nergal, (and) Nusku, (ii 25) I entered the land Mannea and marched about triumphantly. I conquered, destroyed, demolished, (and) burned with fire his fortified cities, together with small(er 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 conquered that district. I laid waste to (an area of) fifteen days march and poured out (over it) the silence (of desolation).
(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), Nabû, Ištar of Nineveh, Ištar of Arbela, Ninurta, Nergal, (and) Nusku, the great gods, my lords, and bowed down to my yoke. (ii 45) 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. (ii 50) (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.
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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, (ii 60) 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-plant(s and) ašāgu-plant(s). 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 weapon(s) of (the god) Aššur and the goddess Ištar prevail over the land Elam (and) had continually established mighty victories, on my return march, (ii 75) 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, (iii 1) 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 act(s) 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.
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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 — (iii 35) 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. (iii 40) 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, (iii 45) 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 (iii 50) 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 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 — (iii 60) 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 (lit. “ascended his mountain”).
(As for) Umba-LAGABua, 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.
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) (iii 75) allowed me to stand over my foes, saw the dangerous (and) rebellious thought(s) 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 (lit. “I turned the front of my yoke”) to Assyria with full hand(s). (iv 1) (As for) the cities Gatudu, Gatudu again, Daeba, Nadiʾ, Dūr-Amnani, Dūr-Amnani again, Ḫamānu, Taraqu, Ḫayyūsi, Bīt-kunukki-bīssu, Bīt-Arrabi, (iv 5) Bīt-Imbî, Madaktu, Susa, Bubê, Kapar-Marduk-šarrāni, Urdalika, Algariga, Tūbu, Tīl-Tūba, Dun-šarri, Dūr-Undāsi, Dūr-Undāsi again, Bubilu, Samunu, (iv 10) 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.
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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. (iv 20) (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 (lit. “its”) district(s). 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 (iv 25) (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) river(s), I conquered the city Madaktu, a royal city, along with its district. (iv 35) 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 cit(ies) of his. I conquered the city Pidilma, a royal city of his. I conquered the city Bubilu, a royal city of his. (iv 40) 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.
In the course of my campaign, I conquered the city Dūr-Undāsi, a royal city of his.
I did not wait one day (or) two days, nor did I wait for the rear guard. I crossed the river on the (very) day (I reached it).
I conquered, destroyed, demolished, (and) burned with fire fourteen fortified cities, his royal residence(s), together with small(er) settlements, which were without number, and twelve districts that were in the land Elam, all of it. I turned (them) into mounds of ruins (lit. “mound(s) and ruin(s)”). 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 mountain(s).
I conquered the city Banunu, together with the district of the city Tasarra, all (of it). I conquered twenty villages in the district of the city Ḫunnir, (which is) on the border of the city Ḫidalu. I destroyed (and) demolished the city Bašimu and the villages in its environs.
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. (iv 65) (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. (iv 70b) 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 (v 1) 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 (v 5) had carried off seven times (and) brought inside the land Elam; red ṣariru-gold, shiny ešmarû-metal, precious stones, valuable jewelry, (and) royal appurtenance(s) that the former kings of the land Akkad and Šamaš-šuma-ukīn had squandered on the land Elam to help them; (v 10) clothing, jewelry, his royal appurtenance(s), 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; (v 15) chariots, processional carriage(s), (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, (v 25) Uduran, Sapag, Ragiba, SunGAMsarā, Karsa, Kirsamas, Šudānu, Ayapagsina, Bilala, Panintimri, Silagarā, (v 30) 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 gold, silver, 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, (v 45) 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 (lit. “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 (lit. “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 (v 60) 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 onager(s and) gazelles, as many beasts of the steppe as there are, to dwell inside them (the cities) as if on a meadow. (v 70) I deprived his fields of the clamor of humans, (the sound of) the treading of oxen, sheep and goats, (and) the cr(ies) of pleasant work song(s).
(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, (vi 1) 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 word(s) 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 — (vi 15) 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.
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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, (vi 30) (because) its šēdus (and) lamassus had protected my (position as) heir designate, and the goddess Bēlet-parṣē had stretched out her benevolent protection (and) her 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, (vi 35) 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 owner(s) in good health, (and because) the great gods determined good thing(s) as its fate, (vi 40) I removed its dilapidated section(s). 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. In a favorable month, (on) an auspicious day, (vi 45) I laid its foundation(s) on that terrace (and thereby) secured its brickwork. I mixed its kalakku-mortar with beer and wine; I blended its šallaru-plaster. Its brick maker(s and) hod carrier(s) spent their days in rejoicing (and) singing. While there were joyous celebrations, I built (it) from its foundation(s) to its crenellations. (vi 50) I made its structure larger (and) its workmanship more splendid than the one of the kings, my ancestors.
I roofed it with long beams of cedar grown on Mount Sirāra (and) Mount Lebanon. I fastened band(s) of bronze on doors of white cedar, whose scent is sweet, (and) fixed (them) in its gateways. (vi 55) I covered tall columns with shiny copper and positioned the architrave(s) of the gate(s) of its bīt-ḫilāni (on them). I completed that House of Succession, the protector of my royal majesty, in its entirety. I filled (it) with splendor.
I planted alongside it (the palace) a botanical garden, which has all (types of) trees, (and) every fruit (and) vegetable.
I completed the work of its construction and (then) offered sumptuous offerings to the gods, my lords. During joyous celebrations, I inaugurated it. I entered inside it amidst song(s) of praise.
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 section(s) when this House of Succession becomes old and dilapidated. May he find an inscribed object bearing my name, (the name of) my father, (and the name of) my grandfather — the eternal seed of kingship — 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, (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.
ruling
[..., the ... day, eponymy of] Nabû-šar-aḫḫēšu, [governor of] the city Samaria (645).
Simānu (III), the twenty-first day, eponymy of Nabû-šar-aḫḫēšu, governor of the city Samaria (645).
[..., the ... day, eponymy of N]abû-šar-aḫḫ[ēšu, governor of the city] Samaria (645).
[..., the] ... [day], eponymy of [...] ... [...].
[..., the ... day, eponymy of Nabû-šar-aḫḫ]ēšu, [governor of] the city Samaria (645).
[..., the ... day, eponymy of Nabû-šar]-aḫḫē[šu, gove]rnor of the city Samaria (645).
[..., the ... day, eponymy of] Nabû-šar-aḫḫē[šu, governor of] the land Samaria (645).
Duʾūzu (IV), [the ... day, eponymy of Nabû-šar-aḫḫēšu], <gove>rnor of the city [Samaria] (645).
[...]
[..., the ... day], eponymy of Nabû-šar-aḫḫēšu, [governor of the city] Samaria (645).
[..., the ... day], eponymy of Nabû-šar-aḫḫēšu, [governor of] the city Samaria (645).
[..., the ... day], eponymy of [...], gover[nor of ...].
[Duʾūz]u (IV), the twenty-third day, [eponymy of Na]bû-šar-aḫḫēšu, governor of the land Samaria (645).
[..., the ... day, eponymy of...], gove[rnor of ...].
Ayyāru (II), the twenty-seventh day, [eponymy of ...], governor of [...].
[..., the ... day, eponymy of Nabû-šar]-aḫḫēšu, [governor of the city Samar]ia (645).
[A]bu (V), epon[ym]y of [Nabû-š]ar-aḫḫēšu, [governor of the city Samar]ia (645).
[...], the twelfth day, eponymy of Nabû-šar-aḫḫēšu, [gover]nor of the city Samaria (645).
Du[ʾūzu (IV), the ... day, eponymy of ..., governor of ...].
[..., the ... day, eponymy of Nabû-šar-aḫḫēšu, governor of the city Samar]ia (645).
Ayyāru (II), the twenty-fourth day, eponymy of Nabû-šar-aḫḫē[šu], governor of the city Samar[ia] (645).
[Du]ʾūzu (IV), [the ... day, eponymy of] Nabû-šar-aḫḫ[ēšu, governor of] the city Sa[maria] (645).