As before remarked, many letters are notices of the movements of horses. These are really obscure in that we do not know what the real purpose of the reports was. They are very similar to many reports which lack the form of address that marks a letter. Many of the terms applied to the horses are also obscure and there is no way to translate them. In other cases we have reports to the king or his officials on various every-day subjects. A list of slaves assigned to one or more men, a list of guests, men of high rank, sent to stay with certain officials, lists of furniture and effects, including books, sent to Ḥarrân with one of the princes, all serve to throw light upon the daily life at the court of Nineveh. Incidentally we have many hints for history as well as life and manners. But such lists and reports do not lend themselves to translation.
Inquiries of the oracles
A group of texts, very similar to the letters, only with an especial character of their own, are the inquiries addressed by Esarhaddon and Ashurbânipal to the oracle of [pg 380] the sun-god. Their great interest lies in the fact that they usually state the events which cause the king's anxiety and so make important contributions to history. But the larger part of them consist of a detailed statement of what omens have been observed by the augurs on examining the entrails of the sacrifices. On these it is probable that the sun-god was to base his opinion. He would know and declare what they portended.
Metrology
Occasionally a letter serves to make a contribution to some subject which is of interest apart from the events of the day. Thus, information is furnished regarding metrology in a letter primarily concerned with materials for the repair of a temple or palace.[946] There we read of “six articles of mismakanna wood, six ḲA apiece, one cubit long and one cubit thick.” The thickness is clearly a cubit each way, and we learn that a cubit cube contained six ḲA. There are many letters and fragments which concern beams of wood and stones sent from great distances for buildings and repairs. When these are all published and considered together, no doubt they will clear up the difficulties which at present render translation impossible.
Diary of a journey
A fragmentary report—it may have been a letter—gives a diary of a journey. If we could complete it, or find a few more like it, we should have a knowledge of geography such as we have not for any other part of the world for early times.[947] We may summarize it as follows: On the sixth, the writer went from Bagarri to Sarî, from Sarî to Arzuḫina, from Arzuḫina to Tel-Arzuḫina. He stated the distances from city to city, but these are now lost. This was the first journey. The second journey was from Tel-Arzuḫina to Dûr-sisite. The third journey was from Dûr-sisite to Maturaba, from Maturaba to Dûr-Taliti. The fourth journey was from Dûr-Taliti to Babiti, from Babiti to Lagabgalagi. The fifth [pg 381] journey was from Lagabgalagi to the river Radânu, thence to Asri. The sixth journey was from Asri to Arrakdi. The seventh journey was from Ḥualsundi to Napigi, thence to Dûr-Ashur. Here we get the whole distance from Arrakdi to Dûr-Ashur as two kaspu, twenty-four uš, twenty-four u. The identification of these places would be of enormous value for a determination of the Assyrian measures of length. The distances are correct to the cubit. The eighth journey was from Dûr-Ashur to Tarzini, thence to Banbala. The ninth journey was from Banbala to Ishdi-dagurrai, thence to Gupni-Bêl-Ḥarrân, one kaspu, five uš, fifty-four u. The tenth journey was from Gupni-Bêl-Ḥarrân to Dûr-Adadi-rîmâni, thence to Dûr-Tukulti-apil-esharra, on the seventeenth. Several of these places are already known. Others may be identified with some certainty. The whole would have a great value if preserved complete.