materials. Short texts sometimes accompanying reliefs identify the figures as representatives of subject lands/peoples and are similar to those usually styled “label inscriptions” in Assyriology.
After Xerxes the royal inscriptions diminish in length, no lists of dahyāva are attested, and the only information besides genealogies concerns buildings (Rollinger 2014: pp. 201–202). A progressive change in attitude after Darius as regards the royal legitimation is studied by Jacobs (2014a).
Greek historiography reports about Achaemenid inscriptions that we do not possess. Some of them might have existed (Schmitt 1988), that (on (a) statue(s)?) at the Bosporus, for which Herodotus (4.87.1) mentions two versions (στήλας ἔστησε δύο […] ἐνταμὼν γράμματα ἐς μὲν τὴν Ἀσσύρια ἐς δὲ τὴν Ἑλληνικά), may have been a quadrilingual monument as Darius' statue (cf. recently Jacobs 2012: p. 110; Rollinger 2013: pp. 97–99, emphasizing Assyrian analogies).
An updated catalogue of all royal inscriptions is now available (Schmitt 2009: pp. 7–32); all other reference works (most quoted: Kent 1953, OP, now severely outdated) have only monolingual catalogues. Schmitt's edition (2009: pp. 33–199) contains only OP texts and their German translations. A collection of OP texts (without DB) containing supplementary material data is Schweiger (1998); the only recent collection of all inscriptions in the three languages is Lecoq (1997, original texts not given). The first volume of a new critical edition (all Achaemenid royal inscriptions in all languages), by the DARIOSH editorial board, has appeared recently (Rossi et al. 2012; cf. also Rossi 2017).
REFERENCES
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