Is the entrance of Siniddinabal, the son of Esarhaddon, the king of Assyria, whose name is written on this tablet, into the government in accord with the command of thy great divinity? Is it to come to pass?
The reference to the writing of the name is interesting. It would appear that the question is actually written by the priest and placed before the deity. The Greeks similarly put their questions to the Delphian oracle in writing. May it be that among the Babylonians the answer of the god was at times also handed down on a tablet, as the Greek and Roman oracles were communicated in writing on the leaves of a tree?
If sickness entered the royal house, an oracle was likewise sought. The king is sick. Is it ordained that he will recover? We are told in one case that[514]
Nikâ, the mother of Esarhaddon, the king of Assyria, is sick. She sees the hand of the goddess Nanâ of Uruk laid heavily upon her.... Is it ordained that this hand will be lifted off from the sufferer?
The occasions, it is evident, were exceedingly numerous when the Assyrian rulers appealed to the priests for oracles. Naturally, this appeal was not in all cases made with the elaborate formality illustrated by Esarhaddon's petitions to Shamash. At times the monarch, as the individual, would content himself with sending to the priest for an answer to a question, and the priest would reply in an equally simple and direct manner. Quite a number of such messages, sent by priests to their master, are included in the valuable publication of 'Assyrian Letters,' begun by Professor R. F. Harper.[515] The king's son wishes to set out on a journey. The father sends to the astrologers Balasi and Nabu-akheirba, and receives the reply:[516]
As for Ashur-mukinpalea, about whom the king, our lord, has sent to us, may Ashur, Bel, Nabu, Sin, Shamash, and Ramman bless him. May the king, our lord, witness his welfare (?). Conditions are favorable for the journey. The second day is favorable, the fourth day very favorable.
Similarly, the astrologers send reports regarding the appearance and position of the moon and the stars, and of various phenomena that had to be taken into account in moments where decisive action had to be taken.
Before leaving the subject, it may be of interest to point out that among the literary remains of the Assyrian period there are "blank formulas" for oracles, the names in each instance to be filled out by the officiating priest. Such formulas were prepared, no doubt, for cases of common occurrence. Thus Esarhaddon, before appointing a person to a responsible position, took the precaution of ascertaining from some deity whether the appointment was a wise one. The name of the individual being written down, the priest asks the deity in a general way:[517]
Will the man whose name appears on this tablet, and whom he [the king] is about to appoint to such and such a position, keep good faith, or will he manifest hostility towards the king, inciting to rebellion?
Esarhaddon may have had a special reason for using precautions against his officials, and even his sons. He came to the throne during a rebellion which involved the assassination of his father. Esarhaddon's own brothers were the murderers. We may well suppose that he trembled at every step he took, but his position is after all characteristic of the Assyrian rulers in general, many of whom came to the throne by violence and maintained themselves through force.