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The internal diversity too of the realm was frequently referred to in the Achaemenid inscriptions. It is expressed literally (in combination with the geographical extent) in DPg, a Babylonian inscription from Persepolis:

A great (god is) Ahuramazda, who …, and bestowed on Darius the king kingship over this wide earth, in which there are many lands: Persia, Media and the other lands of other tongues, of mountains and plains, from this side of the sea to that side of the sea, from this side of the desert to that side of the desert.

Also in other inscriptions, various expressions illustrate the consciousness of the Achaemenid kings with regard to the diversity and extent of their kingdom:

1 Paruzana‐ “containing many (kinds) of men”: This lexeme is attested in the royal title, in the formula xšāyaθiya dahyunām paruzanānām “king of countries containing many kinds of men” (DE 15–16, XE 15–16, A1Pa 11–12). It is two times written paruvzanānām (XPb 15–16, XPd 11) and five times, in texts from Xerxes, it is split in two: paruv zanānām (XPa 8, XPc 7, XPf 11, XPh 9, XV 12).

2 Vispazana‐ “containing all (kinds) of men”: Also attested in the same royal formula xšāyaθiya dahyunām vispazanānām “king of countries containing all kinds of men” (DNa 10–11, DSe 9, DZc 5). It seems that paruzana‐ gradually replaced vispazana‐ as expression par excellence for the ethnic diversity of the Achaemenid Empire.

3 Visadahyu‐ “of all countries”: name of a gate in Persepolis (XPa 12).

These words were firmly established in the Achaemenid royal ideology and were that specific that the Elamite (and once a Babylonian) versions simply transcribed the Old Persian words into their own languages:

1 Paruzana‐ (Tavernier 2007a: p. 35 no. 1.4.2.3): El. bar‐ru‐za‐na‐° and ba‐ru‐za‐na‐°. Note that the Elamites also used a genuine Elamite word to translate this expression: iršekki (XPc 11–12).

2 Visadana‐ (Tavernier 2007a: p. 78 no. 2.4.2.1): El. mi‐iš‐šá‐da‐na‐°. Old Persian variant of the “Median” form vispazana‐.

3 Vispadana‐ (Tavernier 2007a: p. 78 no. 2.4.2.2): El. mi‐iš‐ba‐da‐na‐°. Old Persian–Median Mischform.

4 Vispazana‐ (Tavernier 2007a: p. 78 no. 1.4.2.5): Attested in the Elamite version of DPa (mi‐iš‐ba‐za‐na), although it does not appear in the original Old Persian version.

5 Visadahyu‐ (Tavernier 2007a: p. 37 no. 1.4.8.4): Attested in the Elamite version of XPa (mi‐iš‐šá‐da‐a‐hu‐iš).

6 Visadahyu‐ (Tavernier 2007a: p. 80 no. 2.4.8.1): Attested in the Babylonian version of XPa (ú‐’‐is‐pi‐da‐a‐’‐i).

The Babylonians used more of their own lexicon to translate the Old Persian expressions: Paruzana‐ became ša napar lišānu “of all tongues” (XPa 7, XPc 10, XPd 11, XPh 6; XV 12) or ša napar lišānata (DE 15–16). Vispazana‐ was translated by the same expression in DNa 5 and DSe 6.

Interestingly, vispazana‐ and its variants are also attested in documentary texts from Persepolis (Fortification and Treasury Texts) but in a much more mundane way than in the inscriptions. The adjective applies to horses (NN 0726), fowls (NN 574, 790, 1664, 1674; PF 1747–1749), and cereals (PF 1223). In PT 79 the context is less clear and the adjective could refer to laborers or to a part of a building.

Furthermore, the multiethnic character of the Achaemenid Empire also appears on two other levels in the Achaemenid royal inscriptions (Briant 1996: pp. 184–186): the satrapy lists and the “Foundation Chart” of Susa.

Five inscriptions (DB, DPe, DSe, DNa, XPh) have a list of lands subject to the Achaemenid king. The lands mentioned are the following:

DB	DPe	DSe	DNa	XPh
Persia	Elam	Media	Media	Media
Elam	Media	Elam	Elam	Elam
Babylonia	Babylonia	Parthia	Parthia	Arachosia
Assyria	Arabia	Aria	Aria	Armenia
Arabia	Assyria	Bactria	Bactria	Drangiana
Egypt	Egypt	Sogdiana	Sogdiana	Parthia
Sea‐Land	Armenia	Chorasmia	Chorasmia	Aria
Lydia	Cappadocia	Drangiana	Drangiana	Bactria
Ionia	Lydia	Arachosia	Arachosia	Sogdiana
Media	Inland Ionians	Sattagydia	Sattagydia	Chorasmia
Armenia	Ionians by the sea	Maka	Gandhara	Babylonia
Cappadocia	Lands across the sea	Gandhara	India	Assyria
Parthia	Sagartia	India	hauma‐drinking Saca	Sattagydia
Drangiana	Parthia	hauma‐drinking Saca	Pointed Hat Saca	Lydia
Aria	Drangiana	Pointed Hat Saca	Babylonia	Egypt
Chorasmia	Aria	Babylonia	Assyria	Ionians by the sea
Bactria	Bactria	Assyria	Arabia	Ionians across the sea
Sogdiana	Sogdiana	Arabia	Egypt	Makians
Gandhara	Chorasmia	Egypt	Armenia	Arabia
Saca	Sattagydia	Armenia	Cappadocia	Gandhara
Sattagydia	Arachosia	Cappadocia	Lydia	India
Arachosia	India	Lydia	Ionia	Cappadocia
Maka	Gandhara	Ionians by the sea	Saca across the sea	Dahians
	Saca	Saca across the sea	Skudrians	hauma‐drinking Saca
	Maka	Skudrians	petasos‐wearing Ionians	Pointed Hat Saca
		Ionians across the sea	Libyans	Skudrians
		Caria	Nubians	Akaufaciyans
			Maka	Libyans
			Carians	Carians
				Nubia
Total: 23	25	27	29	30

The above lists clearly illustrate the multiethnicity of the Achaemenid Empire.

Next to these lists of subject lands, there is the foundation chart of Susa (DSf). This text is a record of the building of a palace in the royal capital Susa. Darius mentions various regions from where the building material came and several people who supplied artisans engaged in the processing of these materials.

Regions and materials:

Land/people	Resource	Land/people	Resource
Arachosia	Ivory	Ionia	Wall ornamentation
Bactria	Gold	Lebanon	Cedar wood
Carmania	yakā‐timber	Lydia	Gold
Chorasmia	Turquois	Nubia	Ivory
Egypt	Silver	India	Ivory
Egypt	Ebony	Sogdiana	Lapis lazuli
Elam (Abiraduš)	Stone columns	Sogdiana	Carnelian
Gandāra	yakā‐timber

Activities of peoples:

People	Activity
Assyrians	Transporting the cedar wood from Lebanon to Babylon
Babylonians	Molding sun‐dried bricks
Carians	Transporting the cedar wood from Babylon to Susa
Egyptians	Goldsmiths
Egyptians	Woodworking
Egyptians	Wall adorning
Ionians	Transporting the cedar wood from Babylon to Susa
Ionians	Stone‐cutting
Lydians	Stone‐cutting
Lydians	Woodworking
Medes	Goldsmiths
Medes	Wall adorning

DSf is complemented by two other documents, equally recording the building of the palace in Susa. DSz is a much damaged copy of DSf. The other inscription, DSaa, exclusively recorded in Babylonian, does not connect specific materials with countries. After enumerating the various materials used for the palace (11–17), it simply states:

These are the lands that have brought the materials for the decoration of this palace: Persia, Media, Elam, Babylonia, Assyria, Arabia, Egypt, the Sea Lands, Lydia, Ionia, Armenia, Cappadocia, Parthia, Drangiana, Aria, Chorasmia, Bactria, Sogdiana, Gandāra, Cimmeria, Sattagydia, Arachosia, Maka (Qadê).

Clearly, these building inscriptions fit into the royal ideology concerning the vispazana‐ness of the empire. Thanks to the unity and collaboration of all lands, guided by the master hand of the king himself, this magnificent palace has been built. The inscriptions stress the unity as well as the diversity of the Achaemenid Empire. Conspicuously, but not surprisingly, nearly all building activities are realized by two lands/peoples: stone‐cutting is the job of the Ionians and Lydians, whereas woodworking is taken care of by Egyptians and Lydians, etc. This is in contrast to the Persepolis Fortification Archive (cf. infra), where there are but few instances of two ethnonyms appearing together in a single text (Henkelman and Stolper 2009: pp. 278–279). This underlines the ideological character of the inscriptions, which stress the solidarity and the eagerness, shared by all people governed by the Achaemenid king, to collaborate in order to realize the king's great projects.

Finally, the Achaemenid iconography also gives us some information on the royal consciousness concerning the multitude of peoples living in the empire. Throne bearers are depicted in Persepolis and Naqš‐i Rustam. They are neatly distinguished with regard to their external appearance and are accompanied by captions describing them. Note that here the peoples' names are used rather than the lands' names: Persian, Median, Elamite, Parthian, Arian, Bactrian, Sogdian, Chorasmian, Drangianian, Arachosian, Sattagydian, Gandharian, Indian, hauma‐drinking Saca, Pointed Hat Saca, Babylonian, Assyrian, Arab, Egyptian, Armenian, Cappadocian, Lydian, Ionian, Saca across the sea, Thracian, petasos‐wearing Ionian, Libyan, Nubian, Macian, Carian.

A statue of Darius (DSab), but sculpted in Egypt, depicts 24 persons, each belonging to a different people or land: Persia, Media, Elam, Aria, Parthia, Bactria, Sogdiana, Arachosia, Drangiana, Sattagydia, Chorasmia, Saca of Marsh and Saca of Plain, Babylonia, Armenia, Lydia, Cappadocia, Skudra, Assyria, Hagar (Arabia), Egypt, Libya, Nubia, Maka, India.

The Persepolis reliefs also show representatives of countries bringing their tribute: Medes, Elamites, Armenians, Arians, Babylonians, Lydians, Arachosians, Assyrians, Cappadocians, Egyptians, Saca (three types), Ionians, Bactrians, Gandharians, Parthians, Sagartians, Indians, Arabians, Drangians, Nubians.

If all this is taken together, one can make up a list of people mentioned by the Achaemenid kings as subject people. No less than 36 lands or people appear in these texts: Persia, Elam, Media, Sagartia, Akaufaciya, Parthia, Aria, Bactria, Sogdiana, Chorasmia, Drangiana, Arachosia, Sattagydia, Gandhara, India, hauma‐drinking Saca, Pointed Hat Saca (these two peoples are plainly called Saca in the eldest inscriptions DB and DPe), Babylonia, Assyria, Arabia, Egypt, Libya, Nubia, Armenia, Cappadocia, Lydia, Skudra, Saca across the sea, Caria, inland Ionians, Ionians by the sea, Ionians across the sea, petasos‐wearing Ionians (the Ionians are brought together under the header Ionia in DB), Lands across the sea, Dahia, Maka.

The rather large number of textual and iconographical royal sources listing the subject lands corroborates the importance for the Achaemenid kings to act in such a way. In other words, the enumerating of these lands is firmly established in the royal mind. In fact, it is one of the central axes of the royal Achaemenid ideology.