Sumerian·Book

Position in chronology

SAA 04 207. Fragment Referring to Hardships of Travel [miscellaneous]

~675 BCE·Neo-Assyrian·P239279

About this tablet

A small, badly broken fragment from the Kuyunjik (Nineveh) library — one of the oracle queries put to the sun-god Šamaš by the Assyrian court in the seventh century BCE. The king, Esarhaddon, is named, and the surviving words mention his armed forces, sickness, and the exhaustion of a journey, so the original question probably concerned the fate or safe return of a campaigning army or an expedition. The bulk of what survives are the standard 'disregard' clauses: ritual disclaimers asking the god to overlook any flaw in the ceremony — an unclean person touching the sacrificial sheep, a polluted spot, a hostile god or goddess — so that the omen reading would still be valid. These formulaic safeguards let the text be restored with confidence even where the clay is lost.

Plain-language summary by the engine — meant as a doorway into the literal translation below.

Written in modern English

The opening lines are gone. What remains names Esarhaddon, king of Assyria, and his troops, and speaks of someone being brought back sick after the hardships of the road. Then come the usual waivers addressed to the god: overlook any evil god or goddess involved; overlook it if a clean or unclean person handled the sacrificial sheep or got in its way; overlook it if an unclean man or woman came near the place of the divination and polluted it; overlook it if someone unclean carried out the extispicy on this spot. The rest of the tablet is lost.

A modern paraphrase of the literal translation — same content, contemporary voice.

Translation — our engine

Our engine
Low confidence
(Beginning destroyed) (1) [......] ... ṣu ...[......] (2) [......]... -šu (blank) [......] (3) [Disregard that ......] the forces of Esarhaddon [(Aššur-aḫu-iddina), king of Assyria, ......] (4) [Disregard that ......] they bring him back, (being) ill, [(and that) they experience the hardship of the journey]. (5) [Disregard that ...... an evil god], an evil goddess [......] (6) [Disregard that a clean or an unclean person has touched the] sacrificial sheep [of the offering], (7) [or has blocked the way] before [the sacrificial sheep]. (8) [Disregard that an unclean man or woman has come near the place] of the extispicy [and made it unclean]. (9) [Disregard that in] this [place an unclean person has performed the extispicy]. (Remainder destroyed)

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 photo
7 uncertain terms ↓
  • e-zib šá — Formulaic 'aside from the fact that' — a standard clause-introducer in Assyrian oracular query texts (tamītu); translation is well-established but the restorations of each clause-opening are heavily reconstructed from parallel texts.
  • ma-na-aḫ-ti šá KASKAL.2 IGI-MEŠ — 'Hardships of previous journeys' — KASKAL.2 (harrānu) 'journey/road'; IGI-MEŠ 'previous/former'; manaḫtu 'fatigue/hardship'. Reading and restoration plausible from parallels but partly broken.
  • ú-ta?-ru-šú GIG — Tentative reading (note '?' in transliteration): 'it (the sickness) weighed upon him' or 'returned to him as sickness'. The verbal form is uncertain.
  • DINGIR? ḪUL dINNIN? ḪUL — Both DINGIR and INNIN are tentative (marked with '?' in transliteration). 'Evil god, evil Ištar' is the standard restoration from parallel query formulae, but the signs are not confirmed on the tablet surface.
  • KUG lu-ʾu-ú — 'Ritually impure' — lu'û used repeatedly for ritual impurity; KUG (ellu, 'pure') combined with lu'û may indicate a specific cultic contamination formula; the exact nuance of the phrase is debated.
  • MÁŠ DIB-MEŠ-qu-ma ú-le-ʾu-ú — 'They seized an extispicy and were unable' — referring to an invalid or inauspicious liver inspection; restoration from parallel SAA 4 texts.
  • KI NE-i — Typically read as 'fire-site' (kinûnu?) or 'that place of fire'; the interpretation of NE here is uncertain — it may denote a brazier or ritual fire-pit used in extispicy preparation.
Reasoning ↓

Visual examination: The photograph shows multiple fragments from British Museum tablet K.14599 (visible ink-written museum number on several pieces). The clay is reddish-brown, heavily worn and eroded; surfaces are pitted and abraded throughout. On the third and fourth fragments from the top, rows of cuneiform wedges are faintly but unmistakably visible — horizontal and diagonal impressions consistent with Neo-Assyrian script — but individual signs cannot be reliably read at this resolution and given the surface damage. The two smaller fragments at the top show almost no legible sign detail. The bottom two fragments show the best-preserved inscribed surfaces but the wedges are still too eroded for sign-by-sign verification. Layer 2 (transliteration-based): The text belongs to the genre of oracular/divinatory queries (tamītu or related), cataloguing ritual impediments — impurity, hardship of travel, evil omens — that may have affected a campaign or journey, with Esarhaddon (Aššur-aḫa-iddina) named in line 3. Cross-check: The photo confirms the general format of a multi-line inscribed tablet with heavy lacunae, consistent with the heavily bracketed transliteration, but individual signs cannot be verified. No discrepancies can be confirmed or denied at this resolution. The text belongs to SAA 04 and its genre and royal name are consistent with Neo-Assyrian query texts of the Esarhaddon period (cf. Starr, SAA 4, 1990).

Generated by Claude Sonnet 4.6 · prompt 2026-05-11/v3-conventions · May 11, 2026 · 3430 in / 1122 out tokens

Transliteration

[x x x x x x x x] ⸢x x x⸣ ṣu ⸢x⸣+[x x x x x x x x] / [x x x x x x]+⸢x⸣-šú (blank) [x x x x x x x] / [e-zib šá x x] ⸢e⸣-mu-qu šá mdaš-šur—⸢ŠEŠ⸣—[SUM-na LUGAL KUR—aš-šur.KI] / [e-zib šá x x ú]-⸢ta?⸣-ru-šú GIG ma-na-[aḫ-ti šá KASKAL.2 IGI-MEŠ] / [e-zib šá x x x DINGIR?] ḪUL d⸢INNIN?⸣ [ḪUL x x x x x x x] / [e-zib šá KUG lu-ʾu-ú] ⸢UDU.NÍTA⸣ [SISKUR.SISKUR TAG-MEŠ] / [ú—lu a]-na IGI [SISKUR.SISKUR GIL-MEŠ-ku] / [e-zib šá lu-ʾu-ú lu-ʾu-ú-ti KI] ⸢MÁŠ DIB⸣-[MEŠ-qu-ma ú-le-ʾu-ú] / [e-zib šá ina KI NE]-i [lu-ʾu-ú MÁŠ MÁŠ-ú]

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 P239279.

Attribution

Image: BM — (British Museum, London, UK) — from Nineveh (mod. Kuyunjik) — Photo via Cuneiform Digital Library Initiative (cdli.earth/artifacts, P239279). source
Translation excerpted from engine:claude-opus-5 (2026-07-12/v7-evolved).

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