Position in chronology
SAA 04 085. Fragment Similar to No. 84 [military and political]
About this tablet
A fragment of an Assyrian king's question to the sun-god Šamaš, god of divination, written at Nineveh in the seventh century BCE. Esarhaddon's diviners want to know whether, within a fixed window running from the start of the year to midsummer, his forces should set out on the road to Egypt and return safely to Nineveh. The answer was expected to be read in the entrails of a sacrificed ram, and the query closes with the standard plea that the god 'be present in this ram' and leave a legible verdict there. Queries like this one bracket Esarhaddon's real Egyptian campaigns of the 670s BCE — the war that briefly made Assyria master of the Nile.
Plain-language summary by the engine — meant as a doorway into the literal translation below.
Written in modern English
The text asks the sun-god Šamaš for a clear yes-or-no answer. The question: over the period running from the start of this year to the month of Tammuz — the whole stretch of days and nights set as the deadline — should Esarhaddon's army take the road and march on Egypt, and will it get back to Nineveh in one piece? The scribe then asks the god to be present in the sacrificed ram and to leave in it a firm favorable answer, sound omens in the flesh, so that the diviner may read them. The opening and closing lines are broken, and a final line survives only as traces.
A modern paraphrase of the literal translation — same content, contemporary voice.
Translation — our engine
Our engine[......] ... [... I ask you, Šamaš, great lord: give me a firm positive answer to what I am asking you!] [Concerning] this [matter of the query]: [Esarhaddon, king of Assyria] — [from] the beginning of this year until [the month of Tammuz (IV) of this] year, [with]in that ... , days (and) ni[ghts, the stipulated term] — should they take [the road] and the highway and [march to Egypt (Muṣru)], and come [safely] to Nineveh, an[d ......]? [Be present in th]is [ram], pla[ce (in it)] [a firm positive answer], favorable, propitious [fles]hes of the oracular query, by [the command of your great divinity], [and may] I [see (them)]! [......] ... [......]
Our translation engine — Opus 5. Reads the photo, translates the cuneiform, and writes a plain-language interpretation. See methodology for limits.
Spotted an error? Suggest a correction — confirmed corrections feed the engine's knowledge base.
Engine notes
read from photo6 uncertain terms ↓
- ki-i EN—MU.MU NE-i — Standard oracle-query formula: 'whether, as lord-of-the-name-of-the-born'; the precise theological nuance of EN—MU.MU (bēl šum alidi, 'lord of the birth-name'?) remains debated. Starr renders it as a fixed expression addressing Šamaš in his role as destiny-determiner at birth.
- ina ⸢x⸣-ma? UD-MEŠ ⸢MI⸣-MEŠ — The intermediate sign(s) between ina and UD-MEŠ are broken/uncertain; 'dark days' (UD-MEŠ MI-MEŠ) is a standard idiom for inauspicious or ominous days in Assyrian divination texts.
- ši-kin a-dan-ni — Restoration 'the appointed time being set' — adan/adannu = fixed term, deadline; restored from parallel queries in SAA 04.
- KASKAL.2 i-ṣab-ba-tú-ma — KASKAL.2 = urḫa (road/route, dual or plural form); i-ṣab-ba-tú-ma = they will seize/take (the road). The subject is presumably the army or its commanders.
- KUR.mu-uṣ-ri — Egypt (Muṣur/Miṣir); the campaign to Egypt is consistent with Esarhaddon's known military activity, especially his 671 BCE campaign.
- an-na GI.NA UZU-MEŠ ta-mit SIG₅-MEŠ GI-MEŠ — Technical extispicy formula: 'a reliable yes, favourable omens, a favourable extispicy (lit. 'reading of the flesh')'; GI.NA = kīnu (reliable/true); ta-mit = tāmītu, oracular query or extispicy result; SIG₅ = ṭābu (good/favourable).
Reasoning ↓
LAYER 1 — VISUAL READING: The obverse of the tablet (upper panel) shows a fragment roughly 5–6 cm across (scale bar confirms). The surface is heavily eroded, reddish-brown fired clay. Multiple horizontal lines of cuneiform wedges are visible but severely abraded; individual sign clusters can be made out in the upper two-thirds of the face, becoming almost illegible toward the lower margin. The ink accession number '81 / 2-4 / 346' is stencilled in the centre of the obverse — consistent with British Museum accessioning for the 1881 Kuyunjik purchase (BM 81-2-4, 346). The reverse (large lower panel) shows only a badly pitted, featureless surface with no legible signs. LAYER 2 — TRANSLITERATION: The text belongs to the well-known Esarhaddon oracle-query corpus (SAA 04 type); the standard formulae for solar divination — address to Šamaš, the name formula, the time-frame query, road/campaign question, and the closing sheep-entrail petition — are all recognisable. The name mdaš-šur—ŠEŠ—SUM-na = Aššur-aḫa-iddina = Esarhaddon is restored in brackets by the editor. CROSS-CHECK: At the image resolution available I can confirm the presence of multiple cuneiform lines on the obverse and the general block-script appearance consistent with Neo-Assyrian ductus, but individual signs are too abraded and the photo too small to verify specific readings against the transliteration. The reverse is completely unreadable from the photo. No discrepancies can be flagged because verification is not possible; the transliteration is accepted on editorial authority. Compare SAA 04 084 and the parallel oracle-inquiry texts discussed in Starr 1990, SAA 04 introduction.
Generated by Claude Sonnet 4.6 · prompt 2026-05-11/v3-conventions · May 11, 2026 · 3385 in / 1300 out tokens
Transliteration
[x x x x] ⸢x x x⸣ [x a-šal-ka dUTU EN GAL-ú] / [ki-i EN]—MU.MU NE-i [mdaš-šur—ŠEŠ—SUM-na LUGAL KUR—aš-šur.KI] / [TA] ⸢SAG⸣ MU.AN.NA TU-ti ⸢EN⸣ [ITI.ŠU šá MU.AN.NA] / [TU]-⸢ti⸣ ina ⸢x⸣-ma? UD-MEŠ ⸢MI⸣-[MEŠ ši-kin a-dan-ni] / [ur-ḫa] ⸢KASKAL⸣.2 i-ṣab-ba-tú-ma [a-na KUR.mu-uṣ-ri il-la-ku] / [šal-meš a]-⸢na⸣ NINA.KI DU-kám-[ma x x x x x] / [i-na ŠÀ UDU.NÍTA an]-⸢ni⸣-e ⸢GUB⸣-[za-am-ma] / [an-na GI.NA UZU]-MEŠ ta-mit SIG₅-MEŠ GI-MEŠ šá [KA DINGIR-ti-ka GAL-ti] / [šuk-nam-ma] lu-[mur] / [x x x x] ta [x x x x x x x x x]
Scholarly note
Extispicy query addressed to Šamaš, the sungod and patron of divination, edited by Ivan Starr (SAA 4, 1990). The king asks the deity to render a yes/no verdict on a political or military question. ORACC text P336610.
Attribution
Image: BM — (British Museum, London, UK) — from Nineveh (mod. Kuyunjik) — Photo via Cuneiform Digital Library Initiative (cdli.earth/artifacts, P336610). source
Translation excerpted from engine:claude-opus-5 (2026-07-12/v7-evolved).
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