All the texts included under this heading are related in some way to problems of both dogma and policy in the relationship of Assyria to Babylonia. The cultural dependence of Assyria on Babylonia, and Babylonia's religious prestige made impractical the solutions imposed by Assyria on other lands. At the same time, there was a fundamental difference between the operation of the Assyrian state, with one national cult in which the king regularly played a central role, and the pluralistic nature of Babylonia, reaching back to a remote history of independent city states. Associated problems confounded attempts to create a partial monarchical union. These difficulties, and the ideological cruces which arose in response to them — especially following Sennacherib's violent destruction of Babylon in 689 B.C. — lie, whether directly or indirectly, behind the content of all the texts in this section.
The first two examples, nos. 29 and 30, are unique and involve compilations of material directed with invective against Bel-eṭir, the son of Ibâ, who seems to have been involved in rebellious activities against Assyria. Details of particular historical events are alluded to, as well as to Elamite princes who were being protected and Assyrianized at the Assyrian court. No. 29 plays on the genre of narû literature, by citing in its opening lines the Cuthean legend of Naram-Sin, the message of which, as made clear in its epilogue, is not to undertake hostilities. But the underlying element is farce: "This is the stele which the prostitute set up for the son of Iba, the farter, and left for posterity". The events involved here can be brought into association with the content of letters and other material and a detailed study is planned.
No. 31, concerning the defeat of Teumman, is also related in content. The episode described, when Assurbanipal heard of the advance of Teumman and the Elamite army, is paralleled in the Historical Prism B,[[16]] where it is also stated that the king was in Arbela when the news of the advance of the Elamites under Teumman reached him. He expresses to Ištar of Arbela indignation that such news should come at such a time, and is duly reassured by her.
No. 32 is a unique composition with historical allusions, placed within the context of a vision of the underworld by an Assyrian crown prince. The language is Standard Babylonian, and the form and style are similar to those of epic. However, the veiled references to Sennacherib and to court politics bring the work into the category of propaganda. It is possible, though not certain, that the crown prince, referred to by the name Kummâ, is Assurbanipal.
No. 33 concerns the religious and political problems of the balance of importance between worship of Aššur and worship of Marduk. Sennacherib asks whether the demise of Sargon in battle and the fact that his body was not recovered and correctly interred, a fact of great importance in Mesopotamian eschatology, was due to his having overemphasized the worship of Aššur. The king recounts how he attempted to obtain a divine answer by means of extispicy, using separate groups of priests to avoid complicity.
16 Piepkorn Asb p. 65ff.
Alasdair Livingstone
Alasdair Livingstone, 'Royal Propaganda', Court Poetry and Literary Miscellanea, SAA 3. Original publication: Helsinki, Helsinki University Press, 1989; online contents: SAAo/SAA03 Project, a sub-project of MOCCI, 2020 [http://oracc.org/saao/saa03/natureandcontent/royalpropaganda/]