Marginal Notes on: C 4717

Inscription C 4717, known only from a hand copy, reads as follows:

l ḫyḏt bn ḫbṯ bn s¹m(k) bn s¹wr bn mlk w rʿy h-nḫl bql w ngʿ b-ry s¹rqt f h bʿls¹m[n] (ġ)[n](y)t

Tracing Dunand 925 (courtesy of OCIANA).

The translation of most of the text is straight forward:

‘By yḏt bn ḫbṯ bn S¹m(k) bn S¹wr bn mlk and he pastured in the valley on fresh herbage and grieved in pain b-ry s¹rqt  so, O Bʿls¹m[n], let there be [abundance]’

The section in bold occurs only once in the corpus of Safaitic. Ryckmans, the original editor, translated it as “he wept because the land was watered”, but this interpretation is hard to justify logically and linguistically. The first component resembles the well-known formula b-rʾy ‘at the rising’, referring to the rising of asterisms on the horizon (Al-Jallad 2014, 2016). If a glottal stop can be restored here, then it would suggest that the following term refers to an asterism or heavenly body.

The root s¹rq concerns the semantic domain of theft, attested in Arabic. None of the zodiacal or para-zodiacal constellations can be reconciled with this meaning. It is possible that the term is the name of an asterism that does not survive in any known tradition, and if that is the case then it is impossible to identify it.

The Robber is one of the names of Mars in the Mesopotamian star catalogs: mul (see Koch-Westenholz 1995). Is it possible that the Safaitic actually attests a name of Mars? Was its rising considered a bad omen, at least at this particular time? Another name of Mars, The Evil One, mul lu-um-nu, is possibly attested in Safaitic. I suggested (Al-Jallad 2014: 225–226; Al-Jallad 2016: 87, 102) that the phrase ʾlmn b-ʿqbt (KRS 1551) refers to an astronomical event, namely, the passage of Mars through Scorpio and seems to have been considered a bad omen, as the author then prays for relief or rain. Could there have been multiple names for the planet Mars as in the Mesopotamian tradition?

It is possible to venture a non-astronomical interpretation of this text by taking s¹rqt as thieves, cf. CAr saraqatun. The phrase could then be translated as ‘he grieved when seeing thieves’, but such an expression would find no parallel so far in Safaitic, at least with b-ry.

For now, the astronomical interpretation seems to be the best fit for this difficult text. But as with all inscriptions known only from hand copies, a great deal of caution must be observed when advancing theories based on them. Until the rock is rediscovered, we cannot know for sure what this text truly says.



Al-Jallad, A. 2014. An ancient Arabian zodiac. The constellations in the Safaitic inscriptions, Part IArabian Archaeology and Epigraphy 25.2: 214–230.

Al-Jallad, A. 2016. An Ancient Arabian Zodiac: the constellations in the Safaitic inscriptions, Part II. AAE 27: 84–106

[C] Ryckmans, G. Corpus Inscriptionum Semiticarum: Pars Quinta, Inscriptiones Saracenicae Continens: Tomus I, Fasciculus I, Inscriptiones Safaiticae. Paris: E Reipublicae Typographeo, 1950–1951.

Koch-Westenholz, U. 1995. Mesopotamian astrology: an introduction to Babylonian and Assyrian celestial divination. Copenhagen: Museum Tusculanum Press.

[KRS] Inscriptions recorded by Geraldine King on the Basalt Desert Rescue Survey in north-eastern Jordan in 1989 and published here