The Neo-Assyrian Text Corpus Project is an international scholarly project aimed at collecting and publishing ancient Assyrian texts of the Neo-Assyrian Empire and studies based on them. Its headquarters are in Helsinki in Finland.
Volume | Title | Author | Year |
---|---|---|---|
I | The Correspondence of Sargon II, Part 1: Letters from Assyria and the West | Simo Parpola | 1987 |
II | Neo-Assyrian Treaties and Loyalty Oaths | Simo Parpola and Kazuko Watanabe | 1988 |
III | Court Poetry and Literary Miscellanea | Alasdair Livingstone | 1989 |
IV | Queries to the Sungod: Divination and Politics in Sargonid Assyria | I. Starr | 1990 |
V | The Correspondence of Sargon II, Part II: Letters from the Northern and Northeastern Provinces | G. B. Lanfranchi and Simo Parpola | 1990 |
VI | Legal Transactions of the Royal Court of Nineveh, Part 1: Tiglath-Pileser III through Esarhaddon | T. Kwasman and S. Parpola | 1991 |
VII | Imperial Administrative Records, part 1: Palace and Temple Administration | Frederick M. Fales and J. N. Postgate | 1992 |
VIII | Astrological Reports to Assyrian Kings | H. Hunger | 1992 |
IX | Assyrian Prophecies | S. Parpola | 1997 |
X | Letters from Assyrian and Babylonian Scholars | Simo Parpola | 1993 |
XI | Imperial Administrative Records, Part 2: Provincial and Military Administration | F. M. Fales and J. N. Postgate | 1995 |
XII | Grants, Decrees and Gifts of the Neo-Assyrian Period | L. Kataja and R. Whiting | 1995 |
XIII | Letters from Assyrian and Babylonian Priests to Kings Esarhaddon and Assurbanipal | S. W. Cole and P. Machinist | 1998 |
XIV | Legal Transactions of the Royal Court of Nineveh, Part 2: Assurbanipal Through Sin-šarru-iškun | R. Mattila | 2002 |
XV | The Correspondence of Sargon II, Part III: Letters from Babylonia and the Eastern Provinces | A. Fuchs and S. Parpola | 2001 |
XVI | The Political Correspondence of Esarhaddon | M. Luukko and G. Van Buylaere | 2002 |
XVII | The Neo-Babylonian Correspondence of Sargon and Sennacherib | M. Dietrich | 2003 |
XVIII | The Babylonian Correspondence of Esarhaddon and Letters to Assurbanipal and Sin-šarru-iškun from Northern and Central Babylonia | F. S. Reynolds | 2003 |
XIX | The Correspondence of Tiglath-Pileser III and Sargon II | M. Luukko | 2012 |
XX | Assyrian Royal Rituals and Cultic Texts | Simo Parpola | 2017 |
XXI | The Correspondence of Assurbanipal, Part I: Letters from Assyria, Babylonia, and Vassal States | Simo Parpola | 2018 |
XXII | The Correspondence of Assurbanipal, Part II: Letters from Southern Babylonia | Grant Frame and Simo Parpola | 2023 |
XXIII | Supplement to SAA I–XXII: Letters, Treaties, Literary Texts, Legal and Administrative Documents, Astronomical Reports, Oracle Queries, and Rituals | Mikko Luukko and Greta van Buylaere | 2024 |
Volume Number | Title | Author | Year |
---|---|---|---|
I | The Standard Babylonian Epic of Gilgamesh | Simo Parpola | 1997 |
II | The Standard Babylonian Etana Epic | Jamie R. Novotny | 2001 |
III | The Standard Babylonian Epic of Anzû | Amar Annus | 2001 |
IV | The Standard Babylonian Creation Myth Enūma Eliš | Philippe Talon | 2005 |
V | Evil Demons: Canonical Utukkū Lemnūtu/Udug Incantations | M.J. Geller | 2007 |
VI | The Neo-Assyrian Myth of Ištar Descent and Resurrection | Pirjo Lapinkivi | 2010 |
VII | Ludlul bēl Nēmeqi | Amar Annus and Alan Lenzi | 2010 |
VIII | The Standard Babylonian Myth of Nergal and Ereškigal | M. Luukko and Simonetta Ponchia | 2013 |
IX | The Babylonian Theodicy | Takayoshi Oshima | 2013 |
X | Selected Royal Inscriptions of Assurbanipal | Jamie R. Novotny | 2014 |
XI | The Anti-Witchcraft Series Maqlû | Tzvi Abusch | 2015 |
XII | The Tale of the Poor Man of Nippur | Baruch Ottervanger | 2016 |
Voilume | Title | Author | Year |
---|---|---|---|
I | Neuassyrische Glyptik des 8.-7.Jh. v. Chr. unter besonderer Berūcksichtigung der Siegelungen auf Tafeln und Tonverschlŭsse | Suzanne Herbordt | 1992 |
II | The Eponyms of the Assyrian Empire 910–612 BC | Alan Millard | 1994 |
III | The Use of Numbers and Quantifications in the Assyrian Royal Inscriptions | Marco De Odorico | 1995 |
IV | Nippur in Late Assyrian Times c. 755 –612 BC | Steven W. Cole | 1996 |
V | Neo-Assyrian Judicial Procedures | Remko Jas | 1996 |
VI | Die neuassyrischen Privatrechtsurkunden als Quelle fŭr Mensch und Umwelt | Karen Radner | 1997 |
VII | References to Prophecy in Neo-Assyrian Sources | Martti Nissinen | 1998 |
VIII | Die Annalen des Jahres 711 v. Chr. nach Prismenfragmenten aus Nineve und Assur | Andreas Fuchs | 1998 |
IX | The Role of Naqia/Zakutu in Sargonid Politics | Sarah C. Melville | 1999 |
X | Herrschaftswissen in Mesopotamien: Formen der Kommunikation zwischen Gott und Kǒnig im 2. und 1. Jahrtausend v. Chr | Beate Pongratz-Leisten | 1999 |
XI | The King's Magnates; A Study of the Highest Officials of the Neo-Assyrian Empire | Raija Mattila | 2000 |
XII | A Survey of Neo-Elamite History | Matthew W. Waters | 2000 |
XIII | A Sketch of Neo-Assyrian Grammar | Jaakko Hämeen-Anttila | 2000 |
XIV | The God Ninurta in the Mythology and Royal Ideology of Ancient Mesopotamia | Amar Annus | 2002 |
XV | The Sumerian Sacred Marriage in the Light of Comparative Evidence | Pirjo Lapinkivi | 2004 |
XVI | Grammatical Variation in Neo-Assyrian | M. Luukko | 2004 |
XVII | La Magie neo-assyrienne en Contexte: Recherches sur le métier d’exorciste et le concept d’ashiputu | Cynthia Jean | 2006 |
XVIII | Voyages et Voyageurs à l'Époque Néo-Assyrienne | Sabrina Favaro | 2007 |
XIX | Secrecy and the Gods: Secret Knowledge in Ancient Mesopotamia and Biblical Israel | Alan Lenzi | 2008 |
XX | The Scourge of God: The Umman-manda and Its Significance in the First Millennium BC | Selim Adali | 2011 |
XXI | Beyond Hearth and Home: Women in the Public Sphere in Neo-Assyrian Society | Sherry MacGregor | 2012 |
XXII | The Babylonian Astrolabe: The Calendar of Creation | Rumen Kolev | 2013 |
XXIII | Women and Power in Neo-Assyrian Palaces | Saana Svärd | 2015 |
XXIV | The Overturned Boat: Intertextuality of the Adapa Myth and Exorcist Literature | Amar Annus | 20116 |
XXV | Die assyrischen Königstitel und –epitheta | Vladimir Sazonov | 2016 |
XXVI | Alterity in Ancient Assyrian Propaganda | Mattias Karlsson | 2017 |
XXVII | Mythopoeïa: ou l’art de forger les « mythes » dans l’« aire culturelle » syro-mésopotamienne, méditerranéenne et indo-européenne | Jérôme Pace | 2019 |
XXVIII | Neo-Assyrian Sources in Context: Thematic Studies of Texts, History, and Culture | Shigeo Yamada | 2019 |
XXIX | Writing Neo-Assyrian History: Sources, Problems, and Approaches | Giovanni Battista Lanfranchi, Raija Mattila, and Robert Rollinger (eds) | 2019 |
XXX | Untersuchungen Zur Transtextuellen Poetik: Assyrischer Herrschaftlich-Narrativen Texte | Johannes Bach | 2020 |
XXXI | From the Nile to the Tigris: African Individuals and Groups in Texts from the Neo-Assyrian Empire | Mattias Karlsson | 2022 |
XXXII | Aramaic Loanwords in Neo-Assyrian 911–612 B.C. | Zack Cherry | 2023 |
XXXIII | The Queens of the Arabs During the Neo-Assyrian Period | Ellie Bennett | 2024 |
XXXIV | Royal Image and Political Thinking in the Letters of Assurbanipal | Sanae Ito | 2024 |
Volume | Title | Author | Year |
---|---|---|---|
I | The Induction of the Cult Image in Ancient Mesopotamia: The Mesopotamian Mis Pî Ritual | Christopher Walker and Michael Dick | 2001 |
Tabal, later reorganised into Bīt-Burutaš or Bīt-Paruta, was a Luwian-speaking Syro-Hittite state which existed in southeastern Anatolia in the Iron Age.
The Royal Library of Ashurbanipal, named after Ashurbanipal, the last great king of the Assyrian Empire, is a collection of more than 30,000 clay tablets and fragments containing texts of all kinds from the 7th century BCE, including texts in various languages. Among its holdings was the famous Epic of Gilgamesh.
Shammuramat, also known as Sammuramat or Shamiram and Semiramis, was a powerful queen of the Neo-Assyrian Empire. Beginning her career as the primary consort of the king Shamshi-Adad V, Shammuramat reached an unusually prominent position in the reign of her son Adad-nirari III. Though there is dispute in regard to Shammuramat's formal status and position, and if she should be considered a co-regent, it is clear that she was among the most powerful and influential women of the ancient Near East; she is the only known Assyrian queen to have retained her status as queen after the death of her husband and the only known ancient Assyrian woman to have partaken in, and perhaps even led, a military campaign.
Simo Kaarlo Antero Parpola is a Finnish Assyriologist specializing in the Neo-Assyrian Empire and Professor emeritus of Assyriology at the University of Helsinki.
The Melammu Project investigates the continuity, transformation and diffusion of Mesopotamian and Ancient Near Eastern culture from the third millennium BCE through the ancient world until Islamic times. It does so by organizing conferences and by providing resources relevant to the project on its website.
Bazaya, Bāzāia or Bāzāiu, inscribed mba-za-a-a and of uncertain meaning, was the ruler of Assyria c. 1649 to 1622 BC, the 52nd listed on the Assyrian King List, succeeding Iptar-Sin, to whom he was supposedly a great-uncle. He reigned for twenty-eight years and has left no known inscriptions.
Bit-Istar was an Assyrian town and a local kingdom at western Zagros that according to inscriptions of Tiglath Pileser III and Sargon II. It was located close to the source of a river to the east of Dyala.
The cuneiform ma sign, is found in both the 14th century BC Amarna letters and the Epic of Gilgamesh. In the Epic it is also used as the Sumerogram MA, . The ma sign is often used at the end of words, besides its alphabetic usage inside words as syllabic ma, elsewhere for m, or a.
The cuneiform sign for la (𒆷), and also in the Epic of Gilgamesh the sumerogram LA-(capital letter, is a common-use sign for the Epic and for the 1350 BC Amarna letters. It is used for syllabic la, and also for alphabetic l, or a.
The cuneiform sign ši, lim, and Sumerogram IGI is a common-use sign of the Amarna letters, the Epic of Gilgamesh, and other cuneiform texts. As the syllabic form it is commonly used for ši, lim/lem, and for Sumerograms, it is most commonly used for IGI, and "before". Also, for ši and lim/lem it can be used syllabically for š, i, l, i/e, and m, in the spelling of words.
The cuneiform sign MÁ denotes a ship or boat. It is used in Sumerian and as a Sumerogram for the Akkadian word eleppu. MÁ is usually preceded by the determinative for items made of wood, namely GIŠ: GIŠ.MÁ, or GIŠ.MÁ, .
The cuneiform sa sign is a less common-use sign of the Epic of Gilgamesh, the 1350 BC Amarna letters, and other cuneiform texts. It also has a sumerogrammic usage for SA in the Epic of Gilgamesh. The structure of the cuneiform sign is similar to, Ir (cuneiform), .
Frances Reynolds is a Shillito Fellow in Assyriology at the Oriental Institute St Benet's Hall, Oxford. Her speciality is in Babylonian and Assyrian intellectual history, literature and religion, with an emphasis on the late second and first millennia BC.
Karen Radner is an Austrian Assyriologist, the Alexander von Humboldt Professor of Ancient History at the University of Munich.
Saana Svärd is a Finnish Assyriologist, serving since 2018 as Associate Professor of Ancient Near Eastern Studies in the Faculty of Arts and the University of Helsinki. She is known as an expert on the cultural history of the ancient Near East, most notably the Neo-Assyrian Empire, social and political power relations, and ancient concepts of gender, but also in the field of language technology and digital humanities. Most recently, in 2017, she wrote together with Charles Halton the anthology Women's Writing of Ancient Mesopotamia: An Anthology of the Earliest Female Author.
The cuneiform sign qa, is a common-use sign of the Amarna letters, the Epic of Gilgamesh, and other cuneiform texts. It has a secondary sub-use in the Amarna letters for ka4.
The cuneiform sign ba, is a common-use sign of the Amarna letters, the Epic of Gilgamesh, and other cuneiform texts.
The cuneiform sign am, is a common-use sign of the Amarna letters, the Epic of Gilgamesh, and other cuneiform texts. It is also used as AM.
The cuneiform Ar sign, .—is a cuneiform sign that is a combined sign, containing Ši (cuneiform), and Ri (cuneiform). It is used in one prominent name in the Amarna letters, for Šuwardata, as well as in a number of Amarna letters. "Ar" is also used in the Epic of Gilgamesh, and other texts.
The cuneiform sign at, is a common-use sign of the Amarna letters, the Epic of Gilgamesh, and other cuneiform texts. It has secondary uses in the Amarna letters for "ad".