book is.’ And the priest answered Na.nefer.ka.ptah, ‘If you want to go to

the place where the book is, you must give me 100 pieces of silver for my funeral, and provide that they shall bury me as a rich priest.’ So Na.nefer.ka.ptah called his lad and told him to give the priest 100 pieces of silver; and he made them do as he wished, even everything that he asked for. Then the priest said to Na.nefer.ka.ptah: ‘This book is in the middle of the river at Koptos, in an iron box; in the iron box is a bronze box; in the bronze box is a sycamore box; in the sycamore box is an ivory and ebony box; in the ivory and ebony box is a silver box; in the silver box is a golden box, and in that is the book. It is twisted all round with snakes and scorpions and all the other crawling things around the box in which the book is; and there is a deathless snake by the box.’ And when the priest told Na.nefer.ka.ptah, he did not know where on earth he was, he was so much delighted. “And when he came from the temple he told me all that had happened to him. And he said: ‘I shall go to Koptos, for I must fetch this book; I will not stay any longer in the north.’ And I said, ‘Let me dissuade you, for you prepare sorrow and you will bring me into trouble in the Thebaid.’ And I laid my hand on Na.nefer.ka.ptah, to keep him from going to Koptos, but he would not listen to me; and he went to the King, and told the King all that the priest had said. The King asked him, ‘What is it that you want?’ and he replied, ‘Let them give me the royal boat with its belongings, for I will go to the south with Ahura and her little boy Mer-ab, and fetch this book without delay.’ So they gave him the royal boat with its belongings, and we went with him to the haven, and sailed from there up to Koptos. “Then the priests of Isis of Koptos, and the high-priest of Isis, came down to us without waiting, to meet Na.nefer.ka.ptah, and their wives also came to me. We went into the temple of Isis and Harpokrates; and Na.nefer.ka.ptah brought an ox, a goose, and some wine, and made a burnt-offering and a drink-offering before Isis of Koptos and Harpokrates. They brought us to a very fine house, with all good things; and Na.nefer.ka.ptah spent four days there and feasted with the priests of Isis of Koptos, and the wives of the priests of Isis also made holiday with me. “And the morning of the fifth day came; and Na.nefer.ka.ptah called a priest to him, and made a magic cabin that was full of men and tackle. He put the spell upon it, and put life in it, and gave them breath, and sank it in the water. He filled the royal boat with sand, and took leave of me, and sailed from the haven: and I sat by the river at Koptos that I might see what would become of him. And he said, ‘Workmen, work for me, even at the place where the book is.’ And they toiled by night and by day; and when they had reached it in three days, he threw the sand out, and made a shoal in the river. And then he found on it entwined serpents and scorpions and all kinds of crawling things around the box in which the book was; and by it he found a deathless snake around the box. And he laid the spell upon the entwined serpents and scorpions and all kinds of crawling things which were around the box, that they should not come out. And he went to the deathless snake, and fought with him, and killed him; but he came to life again, and took a new form. He then fought again with him a second time; but he came to life again, and took a third form. He then cut him in two parts, and put sand between the parts, that he should not appear again. “Na.nefer.ka.ptah then went to the place where he found the box. He uncovered a box of iron, and opened it; he found then a box of bronze, and opened that; then he found a box of sycamore wood, and opened that; again, he found a box of ivory and ebony, and opened that; yet, he found a box of silver, and opened that; and then he found a box of gold; he opened that, and found the book in it. He took the book from the golden box, and read a page of spells from it. He enchanted the heaven and the earth, the abyss, the mountains, and the sea; he knew what the birds of the sky, the fish of the deep, and the beasts of the hills all said. He read another page of the spells, and saw the sun shining in the sky, with all the gods, the full moon, and the stars in their shapes; he saw the fishes of the deep, for a divine power was present that brought them up from the water. He then read the spell upon the workmen that he had made, and taken from the haven, and said to them, ‘Work for me, back to the place from which I came.’ And they toiled night and day, and so he came back to the place where I sat by the river of Koptos; I had not drunk nor eaten anything, and had done nothing on earth, but sat like one who is gone to the grave. “I then told Na.nefer.ka.ptah that I wished to see this book, for which we had taken so much trouble. He gave the book into my hands; and when I read a page of the spells in it I also enchanted heaven and earth, the abyss, the mountains, and the sea. I also knew what the birds of the sky, the fishes of the deep, and the beasts of the hills all said. I read another page of the spells, and I saw the sun shining in the sky with all the gods, the full moon, and the stars in their shapes; I saw the fishes of the deep, for a divine power was present that brought them up from the water. As I could not write, I asked Na.nefer.ka.ptah, who was a good writer, and a very learned one; he called for a new piece of papyrus, and wrote on it all that was in the book before him. He dipped it in beer, and washed it off in the liquid; for he knew that if it were washed off, and he drank it, he would know all that there was in the writing. “We returned back to Koptos the same day, and made a feast before Isis of Koptos and Harpokrates. We then went to the haven and sailed, and went northward of Koptos. And as we went on Thoth discovered all that Na.nefer.ka.ptah had done with the book; and Thoth hastened to tell Ra, and said, ‘Now know that my book and my revelation are with Na.nefer.ka.ptah, son of the King Mer.neb.ptah. He has forced himself into my place, and robbed it, and seized my box with the writings, and killed my guards who protected it.’ And Ra replied to him, ‘He is before you, take him and all his kin.’ He sent a power from heaven with the command, ‘Do not let Na.nefer.ka.ptah return safe to Memphis with all his kin.’ And after this hour, the little boy Mer-ab, going out from the awning of the royal boat, fell into the river: he called on Ra, and everybody who was on the bank raised a cry. Na.nefer.ka.ptah went out of the cabin, and read the spell over him; he brought his body up because a divine power brought him to the surface. He read another spell over him, and made him tell of all what happened to him, and of what Thoth had said before Ra. “We turned back with him to Koptos. We brought him to the Good House, we fetched the people to him, and made one embalm him; and we buried him in his coffin in the cemetery of Koptos like a great and noble person. “And Na.nefer.ka.ptah, my brother, said: ‘Let us go down, let us not delay, for the King has not yet heard of what has happened to him, and his heart will be sad about it.’ So we went to the haven, we sailed, and did not stay to the north of Koptos. When we were come to the place where the little boy Mer-ab had fallen into the water, I went out from the awning of the royal boat, and I fell into the river. They called Na.nefer.ka.ptah, and he came out from the cabin of the royal boat; he read a spell over me, and brought my body up, because a divine power brought me to the surface. He drew me out, and read the spell over me, and made me tell him of all that had happened to me, and of what Thoth had said before Ra. Then he turned back with me to Koptos, he brought me to the Good House, he fetched the people to me, and made one embalm me, as great and noble people are buried, and laid me in the tomb where Mer-ab my young child was. “He turned to the haven, and sailed down, and delayed not in the north of Koptos. When he was come to the place where we fell into the river, he said to his heart: ‘Shall I not better turn back again to Koptos, that I may lie by them? For, if not, when I go down to Memphis, and the King asks after his children, what shall I say to him? Can I tell him, “I have taken your children to the Thebaid, and killed them, while I remained alive, and I have come to Memphis still alive”?’ Then he made them bring him a linen cloth of striped byssus; he made a band, and bound the book firmly, and tied it upon him. Na.nefer.ka.ptah then went out of the awning of the royal boat and fell into the river. He cried on Ra; and all those who were on the bank made an outcry, saying: ‘Great woe! Sad woe! Is he lost, that good scribe and able man that has no equal?’ “The royal boat went on, without anyone on earth knowing where Na.nefer.ka.ptah was. It went on to Memphis, and they told all this to the King. Then the King went down to the royal boat in mourning, and all the soldiers and high-priests of Ptah were in mourning, and all the officials and courtiers. And when he saw Na.nefer.ka.ptah, who was in the inner cabin of the royal boat—from his rank of high scribe—he lifted him up. And they saw the book by him; and the King said, ‘Let one hide this book that is with him.’ And the officers of the King, the priests of Ptah, and the high-priest of Ptah, said to the King, ‘Our Lord, may the King live as long as the sun! Na.nefer.ka.ptah was a good scribe, and a very skilful man.’ And the King had him laid in his Good House to the sixteenth day, and then had him wrapped to the thirty-fifth day, and laid him out to the seventieth day, and then had him put in his grave in his resting-place. “I have now told you the sorrow which has come upon us because of this book for which you ask, saying, ‘Let it be given to me.’ You have no claim to it; and, indeed, for the sake of it, we have given up our life on earth.” ------------------------------------- And Setna said to Ahura, “Give me the book which I see between you and Na.nefer.ka.ptah; for if you do not I will take it by force.” Then Na.nefer.ka.ptah rose from his seat and said: “Are you Setna, to whom my wife has told of all these blows of fate, which you have not suffered? Can you take this book by your skill as a good scribe? If, indeed, you can play games with me, let us play a game, then, of 52 points.” And Setna said, “I am ready,” and the board and its pieces were put before him. And Na.nefer.ka.ptah won a game from Setna; and he put the spell upon him, and defended himself with the game board that was before him, and sunk him into the ground above his feet. He did the same at the second game, and won it from Setna, and sunk him into the ground to his waist. He did the same at the third game, and made him sink into the ground up to his ears. Then Setna struck Na.nefer.ka.ptah a great blow with his hand. And Setna called his brother An.he.hor.eru and said to him, “Make haste and go up upon earth, and tell the King all that has happened to me, and bring me the talisman of my father Ptah, and my magic books.” And he hurried up upon earth, and told the King all that had happened to Setna. The King said, “Bring him the talisman of his father Ptah, and his magic books.” And An.he.hor.eru hurried down into the tomb; he laid the talisman on Setna, and he sprang up again immediately. And then Setna reached out his hand for the book, and took it. Then—as Setna went out from the tomb—there went a Light before him, and Darkness behind him. And Ahura wept at him, and she said: “Glory to the King of Darkness! Hail to the King of Light! all power is gone from the tomb.” But Na.nefer.ka.ptah said to Ahura: “Do not let your heart be sad; I will make him bring back this book, with a forked stick in his hand, and a fire-pan on his head.” And Setna went out from the tomb, and it closed behind him as it was before. Then Setna went to the King, and told him everything that had happened to him with the book. And the King said to Setna, “Take back the book to the grave of Na.nefer.ka.ptah, like a prudent man, or else he will make you bring it with a forked stick in your hand, and a fire-pan on your head.” But Setna would not listen to him; and when Setna had unrolled the book he did nothing on earth but read it to everybody. [Here follows a story of how Setna, walking in the court of the temple of Ptah, met Tabubua, a fascinating girl, daughter of a priest of Bast, of Ankhtaui; how she repelled his advances, until she had beguiled him into giving up all his possessions, and slaying his children. At the last she gives a fearful cry and vanishes, leaving Setna bereft of even his clothes. This would seem to be merely a dream, by the disappearance of Tabubua, and by Setna finding his children alive after it all; but on the other hand he comes to his senses in an unknown place, and is so terrified as to be quite ready to make restitution to Na.nefer.ka.ptah. The episode, which is not creditable to Egyptian society, seems to be intended for one of the vivid dreams which the credulous readily accept as half realities.] So Setna went to Memphis, and embraced his children for that they were alive. And the King said to him, “Were you not drunk to do so?” Then Setna told all things that had happened with Tabubua and Na.nefer.ka.ptah. And the King said, “Setna, I have already lifted up my hand against you before, and said, ‘He will kill you if you do not take back the book to the place you took it from.’ But you have never listened to me till this hour. Now, then, take the book to Na.nefer.ka.ptah, with a forked stick in your hand, and a fire-pan on your head.” So Setna went out from before the King, with a forked stick in his hand, and a fire-pan on his head. He went down to the tomb in which was Na.nefer.ka.ptah. And Ahura said to him, “It is Ptah, the great god, that has brought you back safe.” Na.nefer.ka.ptah laughed, and he said, “This is the business that I told you before.” And when Setna had praised Na.nefer.ka.ptah, he found it as the proverb says, “The sun was in the whole tomb.” And Ahura and Na.nefer.ka.ptah besought Setna greatly. And Setna said, “Na.nefer.ka.ptah, is it aught disgraceful (that you lay on me to do)?” And Na.nefer.ka.ptah said, “Setna, you know this, that Ahura and Mer-ab, her child, behold! they are in Koptos; bring them here into this tomb, by the skill of a good scribe. Let it be impressed upon you to take pains, and to go to Koptos to bring them here.” Setna then went out from the tomb to the King, and told the King all that Na.nefer.ka.ptah had told him. The King said, “Setna, go to Koptos and bring back Ahura and Mer-ab.” He answered the King, “Let one give me the royal boat and its belongings.” And they gave him the royal boat and its belongings, and he left the haven, and sailed without stopping till he came to Koptos. And they made this known to the priests of Isis at Koptos and to the high-priest of Isis; and behold they came down to him, and gave him their hand to the shore. He went up with them and entered into the temple of Isis of Koptos and of Harpokrates. He ordered one to offer for him an ox, a goose, and some wine, and he made a burnt-offering and a drink-offering before Isis of Koptos and Harpokrates. He went to the cemetery of Koptos with the priests of Isis and the high-priest of Isis. They dug about for three days and three nights, for they searched even in all the catacombs which were in the cemetery of Koptos; they turned over the steles of the scribes of the “double house of life,” and read the inscriptions that they found on them. But they could not find the resting-place of Ahura and Mer-ab. Now Na.nefer.ka.ptah perceived that they could not find the resting-place of Ahura and her child Mer-ab. So he raised himself up as a venerable, very old, ancient, and came before Setna. And Setna saw him, and Setna said to the ancient, “You look like a very old man; do you know where is the resting-place of Ahura and her child Mer-ab?” The ancient said to Setna: “It was told by the father of the father of my father to the father of my father, and the father of my father has told it to my father; the resting-place of Ahura and of her child Mer-ab is in a mound south of the town of Pehemato(?).” And Setna said to the ancient, “Perhaps we may do damage to Pehemato, and you are ready to lead one to the town for the sake of that.” The ancient replied to Setna: “If one listens to me, shall he therefore destroy the town of Pehemato! If they do not find Ahura and her child Mer-ab under the south corner of their town may I be disgraced.” They attended to the ancient, and found the resting-place of Ahura and her child Mer-ab under the south corner of the town of Pehemato. Setna laid them in the royal boat to bring them as honored persons, and restored the town of Pehemato as it originally was. And Na.nefer.ka.ptah made Setna to know that it was he who had come to Koptos, to enable them to find out where the resting-place was of Ahura and her child Mer-ab. So Setna left the haven in the royal boat, and sailed without stopping, and reached Memphis with all the soldiers who were with him. And when they told the King he came down to the royal boat. He took them as honored persons escorted to the catacombs, in which Na.nefer.ka.ptah was, and smoothed down the ground over them. _This is the completed writing of the tale of Setna Kha.em.uast, and Na.nefer.ka.ptah, and his wife Ahura, and their child Mer-ab. It was written in the 35th year, the month Tybi._ Tales Of The Magicians One day, when King Khufu reigned over all the land, he said to his chancellor, who stood before him, “Go call me my sons and my councillors, that I may ask of them a thing.” And his sons and his councillors came and stood before him, and he said to them, “Know ye a man who can tell me tales of the deeds of the magicians?” Then the royal son Khafra stood forth and said, “I will tell thy Majesty a tale of the days of thy forefather Nebka, the blessed; of what came to pass when he went into the temple of Ptah of Ankhtaui.” Khafra’s Tale “His Majesty was walking unto the temple of Ptah, and went unto the house of the chief reciter Uba-aner, with his train. Now when the wife of Uba-aner saw a page, among those who stood behind the King, her heart longed after him; and she sent her servant unto him, with a present of a box full of garments. “And he came then with the servant. Now there was a lodge in the garden of Uba-aner; and one day the page said to the wife of Uba-aner, ‘In the garden of Uba-aner there is now a lodge; behold, let us therein take our pleasure.’ So the wife of Uba-aner sent to the steward who had charge over the garden, saying, ‘Let the lodge which is in the garden be made ready.’ And she remained there, and rested and drank with the page until the sun went down. “And when the even was now come the page went forth to bathe. And the steward said, ‘I must go and tell Uba-aner of this matter.’ Now when this day was past, and another day came, then went the steward to Uba-aner, and told him of all these things. “Then said Uba-aner, ‘Bring me my casket of ebony and electrum.’ And they brought it; and he fashioned a crocodile of wax, seven fingers long: and he enchanted it, and said, ‘When the page comes and bathes in my lake, seize on him.’ And he gave it to the steward, and said to him, ‘When the page shall go down into the lake to bathe, as he is daily wont to do, then throw in this crocodile behind him.’ And the steward went forth bearing the crocodile. “And the wife of Uba-aner sent to the steward who had charge over the garden, saying, ‘Let the lodge which is in the garden be made ready, for I come to tarry there.’ “And the lodge was prepared with all good things; and she came and made merry therein with the page. And when the even was now come, the page went forth to bathe as he was wont to do. And the steward cast in the wax crocodile after him into the water; and, behold! it became a great crocodile seven cubits in length, and it seized on the page. “And Uba-aner abode yet seven days with the King of Upper and Lower Egypt, Nebka, the blessed, while the page was stifled in the crocodile. And after the seven days were passed, the King of Upper and Lower Egypt, Nebka, the blessed, went forth, and Uba-aner went before him. “And Uba-aner said unto his Majesty, ‘Will your Majesty come and see this wonder that has come to pass in your days unto a page?’ And the King went with Uba-aner. And Uba-aner called unto the crocodile and said, ‘Bring forth the page.’ And the crocodile came forth from the lake with the page. Uba-aner said unto the King, ‘Behold, whatever I command this crocodile he will do it.’ And his Majesty said, ‘I pray you send back this crocodile.’ And Uba-aner stooped and took up the crocodile, and it became in his hand a crocodile of wax. And then Uba-aner told the King that which had passed in his house with the page and his wife. And his Majesty said unto the crocodile, ‘Take to thee thy prey.’ And the crocodile plunged into the lake with his prey, and no man knew whither he went. “And his Majesty the King of Upper and Lower Egypt, Nebka, the blessed, commanded, and they brought forth the wife of Uba-aner to the north side of the harem, and burned her with fire, and cast her ashes in the river. “This is a wonder that came to pass in the days of thy forefather the King of Upper and Lower Egypt, Nebka, of the acts of the chief reciter Uba-aner.” His Majesty the King of Upper and Lower Egypt, Khufu, then said, “Let there be presented to the King Nebka, the blessed, 1,000 loaves, 100 draughts of beer, an ox, two jars of incense; and let there be presented a loaf, a jar of beer, a jar of incense and a piece of meat to the chief reciter Uba-aner; for I have seen the token of his learning.” And they did all things as his Majesty commanded. Bau-F-Ra’s Tale The royal son Bau-f-ra then stood forth and spake. He said, “I will tell thy Majesty of a wonder which came to pass in the days of thy father Seneferu, the blessed, of the deeds of the chief reciter Zazamankh. One day King Seneferu, being weary, went throughout his palace seeking for a pleasure to lighten his heart, but he found none. And he said, ‘Haste, and bring before me the chief reciter and scribe of the rolls Zazamankh;’ and they straightway brought him. And the King said, ‘I have sought in my palace for some delight, but I have found none.’ Then said Zazamankh to him, ‘Let thy Majesty go upon the lake of the palace, and let there be made ready a boat, with all the fair maidens of the harem of thy palace; and the heart of thy Majesty shall be refreshed with the sight, in seeing their rowing up and down the water, and seeing the goodly pools of the birds upon the lake, and beholding its sweet fields and grassy shores; thus will thy heart be lightened. And I also will go with thee. Bring me twenty oars of ebony inlaid with gold, with blades of light wood inlaid with electrum; and bring me twenty maidens, fair in their limbs, their bosoms, and their hair, all virgins; and bring me twenty nets, and give these nets unto the maidens for their garments.’ And they did according to all the commands of his Majesty. “And they rowed down the stream and up the stream, and the heart of his Majesty was glad with the sight of their rowing. But one of them at the steering struck her hair, and her jewel of new malachite fell into the water. And she ceased her song, and rowed not; and her companions ceased, and rowed not. And his Majesty said, ‘Row you not further?’ And they replied, ‘Our little steerer here stays and rows not.’ His Majesty then said to her, ‘Wherefore rowest thou not?’ She replied, ‘It is for my jewel of new malachite which is fallen in the water.’ And he said to her, ‘Row on, for behold I will replace it.’ And she answered, ‘But I want my own piece back in its setting.’ And his Majesty said, ‘Haste, bring me the chief reciter Zazamankh,’ and they brought him. And his Majesty said, ‘Zazamankh, my brother, I have done as thou sayedst, and the heart of his Majesty is refreshed with the sight of their rowing. But now a jewel of new malachite of one of the little ones is fallen in the water, and she ceases and rows not, and she has spoiled the rowing of her side. And I said to her, “Wherefore rowest thou not?” and she answered to me, “It is for my jewel of new malachite which is fallen in the water.” I replied to her, “Row on, for behold I will replace it;” and she answered to me, “But I want my own piece again back in its setting.” ’ Then the chief reciter Zazamankh spake his magic speech. And he placed one part of the waters of the lake upon the other, and discovered the jewel lying upon a shard; and he took it up and gave it unto its mistress. And the water, which was twelve cubits deep in the middle, reached now to twenty-four cubits after he turned it. And he spake, and used his magic speech; and he brought again the water of the lake to its place. And his Majesty spent a joyful day with the whole of the royal house. Then rewarded he the chief reciter Zazamankh with all good things. Behold, this is a wonder that came to pass in the days of thy father, the King of Upper and Lower Egypt, Seneferu, of the deeds of the chief reciter, the scribe of the rolls, Zazamankh.” Then said the majesty of the King of Upper and Lower Egypt, Khufu, the blessed, “Let there be presented an offering of 1,000 cakes, 100 draughts of beer, an ox, and two jars of incense to the King of Upper and Lower Egypt, Seneferu, the blessed; and let there be given a loaf, a jar of beer, and a jar of incense to the chief reciter, the scribe of the rolls, Zazamankh; for I have seen the token of his learning.” And they did all things as his Majesty commanded. Hordedef’s Tale The royal son Hordedef then stood forth and spake. He said: “Hitherto hast thou only heard tokens of those who have gone before, and of which no man knoweth their truth. But I will show thy Majesty a man of thine own days.” And his Majesty said, “Who is he, Hordedef?” And the royal son Hordedef answered, “It is a certain man named Dedi, who dwells at Dedsneferu. He is a man of 110 years old; and he eats 500 loaves of bread and a side of beef, and drinks 100 draughts of beer, unto this day. He knows how to restore the head that is smitten off; he knows how to cause the lion to follow him trailing his halter on the ground; he knows the designs of the dwelling of Tahuti. The majesty of the King of Upper and Lower Egypt, Khufu, the blessed, has long sought for the designs of the dwelling of Tahuti, that he may make the like of them in his pyramid.” And his Majesty said, “Thou, thyself, Hordedef, my son, bring him to me.” Then were the ships made ready for the King’s son Hordedef, and he went up the stream to Dedsneferu. And when the ships had moored at the haven, he landed, and sat him in a litter of ebony, the poles of which were of cedar wood overlaid with gold. Now when he drew near to Dedi, they set down the litter. And he arose to greet Dedi, and found him lying on a palmstick couch at the door of his house; one servant held his head and rubbed him, and another rubbed his feet. And the King’s son Hordedef said, “Thy state is that of one who lives to good old age; for old age is the end of our voyage, the time of embalming, the time of burial. Lie, then, in the sun, free of infirmities, without the babble of dotage: this is the salutation to worthy age. I come from far to call thee, with a message from my father Khufu, the blessed, for thou shalt eat of the best which the King gives, and of the food which those have who follow after him; that he may bring thee in good estate to thy fathers who are in the tomb.” And Dedi replied to him: “Peace to thee! Peace to thee! Hordedef, son of the King, beloved of his father. May thy father Khufu, the blessed, praise thee, may he advance thee among the elders, may thy _ka_ prevail against the enemy, may thy soul know the right road to the gate of him who clothes the afflicted; this is the salutation to the King’s son.” Then the King’s son, Hordedef, stretched forth his hands to him, and raised him up, and went with him to the haven, giving unto him his arm. Then said Dedi, “Let there be given me a boat, to bring me my youths and my books.” And they made ready for him two boats with their rowers. And Dedi went down the river in the barge in which was the King’s son, Hordedef. And when he had reached the palace, the King’s son, Hordedef, entered in to give account unto his Majesty the King of Upper and Lower Egypt, Khufu, the blessed. Then said the King’s son Hordedef, “O King, life, wealth, and health! My lord, I have brought Dedi.” His Majesty replied, “Bring him to me speedily.” And his Majesty went into the hall of columns of Pharaoh (life, wealth, and health), and Dedi was led before him. And his Majesty said, “Wherefore is it, Dedi, that I have not yet seen thee?” And Dedi answered: “He who is called it is that comes; the King (life, wealth, and health) calls me, and behold I come.” And his Majesty said, “Is it true, that which men say, that thou canst restore the head which is smitten off?” And Dedi replied, “Truly, I know that, O King (life, wealth, and health), my lord.” And his Majesty said, “Let one bring me a prisoner who is in prison, that his punishment may be fulfilled.” And Dedi said: “Let it not be a man, O King, my lord; behold we do not even thus to our cattle.” And a duck was brought unto him, and its head was cut off. And the duck was laid on the west side of the hall, and its head on the east side of the hall. And Dedi spake his magic speech. And the duck fluttered along the ground, and its head came likewise; and when it had come part to part the duck stood and quacked. And they brought likewise a goose before him, and he did even so unto it. His Majesty caused an ox to be brought, and its head cast on the ground. And Dedi spake his magic speech. And the ox stood upright behind him, and followed him with his halter trailing on the ground. And King Khufu said, “And is it true what is said, that thou knowest the number of the designs of the dwelling of Tahuti?” And Dedi replied, “Pardon me, I know not their number, O King (life, wealth, and health), but I know where they are.” And his Majesty said, “Where is that?” And Dedi replied: “There is a chest of whetstone in a chamber named the plan-room, in Heliopolis; they are in this chest.” And Dedi said further unto him, “O King (life, wealth, and health), my lord, it is not I that is to bring them to thee.” And his Majesty said, “Who, then, is it that shall bring them to me?” And Dedi answered to him, “It is the eldest of the three children who are in the body of Rud-didet who shall bring them to thee.” And his Majesty said: “Would that it may be as thou sayest! And who is this Rud-didet?” And Dedi replied: “She is the wife of a priest of Ra, lord of Sakhebu. And she has conceived these three sons by Ra, lord of Sakhebu, and the god has promised her that they shall fulfil this noble office (of reigning) over all this land, and that the eldest of them shall be high-priest in Heliopolis.” And his Majesty’s heart became troubled for this; but Dedi spake unto him: “What is this that thou thinkest, O King (life, wealth, health), my lord? Is it because of these three children? I tell thee thy son shall reign, and thy son’s son, and then one of them.” His Majesty said, “And when shall Rud-didet bear these?” And he replied, “She shall bear them on the twenty-fifth of the month Tybi.” And his Majesty said, “When the banks of the canal of Letopolis are cut, I will walk there that I may see the temple of Ra, lord of Sakhebu.” And Dedi replied, “Then I will cause that there be four cubits of water by the banks of the canal of Letopolis.” When his Majesty returned to his palace, his Majesty said: “Let them place Dedi in the house of the royal son Hordedef, that he may dwell with him, and let them give him a daily portion of 1,000 loaves, 100 draughts of beer, an ox, and 100 bunches of onions.” And they did everything as his Majesty commanded. And one day it came to pass that Rud-didet felt the pains of birth. And the majesty of Ra, Lord of Sakhebu, said unto Isis, to Nebhat, to Meskhent, to Hakt, and to Khnumu: “Go ye, and deliver Rud-didet of these three children that she shall bear, who are to fulfil this noble office over all this land; that they may build up your temples, furnish your altars with offerings, supply your tables of libation, and increase your endowments.” Then went these deities; their fashion they made as that of dancing-girls, and Khnumu was with them as a porter. They drew near unto the house of Ra-user, and found him standing, with his girdle fallen. And they played before him with their instruments of music. But he said unto them, “My ladies, behold, here is a woman who feels the pains of birth.” They said to him, “Let us see her, for we know how to help her.” And he replied, “Come, then.” And they entered in straightway to Rud-didet, and they closed the door on her and on themselves. Then Isis stood before her, and Nebhat stood behind her, and Hakt helped her. And Isis said, “O child, by thy name of User-ref, do not do violence.” And the child came upon her hands, as a child of a cubit; its bones were strong, the beauty of its limbs was like gold, and its hair was like true lapis-lazuli. They washed him, and prepared him, and placed him on a carpet on the brickwork. Then Meskhent approached him and said, “This is a king who shall reign over all the land.” And Khnumu gave strength to his limbs. Then Isis stood before her, and Nebhat stood behind her, and Hakt helped her. And Isis said, “O child, by thy name of Sah-ra, stay not in her.” Then the child came upon her hands, a child of a cubit; its bones were strong, the beauty of its limbs was like gold, and its hair was like true lapis-lazuli. They washed him, and prepared him, and laid him on a carpet on the brickwork. Then Meskhent approached him and said, “This is a king who shall reign over all the land.” And Khnumu gave strength to his limbs. Then Isis stood before her, and Nebhat stood behind her, and Hakt helped her. And Isis said, “O child, by thy name of Kaku, remain not in darkness in her.” And the child came upon her hands, a child of a cubit; its bones were strong, the beauty of its limbs was like gold, and its hair was like true lapis-lazuli. And Meskhent approached him and said, “This is a king who shall reign over all the land.” And Khnumu gave strength to his limbs. And they washed him, and prepared him, and laid him on a carpet on the brickwork. And the deities went out, having delivered Rud-didet of the three children. And they said, “Rejoice! O Ra-user, for behold three children are born unto thee.” And he said unto them, “My ladies, and what shall I give unto ye? Behold, give this bushel of barley here unto your porter, that ye may take it as your reward to the brew-house.” And Khnumu loaded himself with the bushel of barley. And they went away toward the place from which they came. And Isis spake unto these goddesses, and said, “Wherefore have we come without doing a marvel for these children, that we may tell it to their father who has sent us?” Then made they the divine diadems of the King (life, wealth, and health), and laid them in the bushel of barley. And they caused the clouds to come with wind and rain; and they turned back again unto the house. And they said, “Let us put this barley in a closed chamber, sealed up, until we return northward, dancing.” And they placed the barley in a close chamber. And Rud-didet purified herself, with a purification of fourteen days. And she said to her handmaid, “Is the house made ready?” And she replied, “All things are made ready, but the brewing barley is not yet brought.” And Rud-didet said, “Wherefore is the brewing barley not yet brought?” And the servant answered, “It would all of it long since be ready if the barley had not been given to the dancing-girls, and lay in the chamber under their seal.” Rud-didet said, “Go down, and bring of it, and Ra-user shall give them in its stead when he shall come.” And the handmaid went, and opened the chamber. And she heard talking and singing, music and dancing, quavering, and all things which are performed for a king in his chamber. And she returned and told to Rud-didet all that she had heard. And she went through the chamber, but she found not the place where the sound was. And she laid her temple to the sack, and found that the sounds were in it. She placed it in a chest, and put that in another locker, and tied it fast with leather, and laid it in the storeroom, where the things were, and sealed it. And Ra-user came returning from the field; and Rud-didet repeated unto him these things; and his heart was glad above all things; and they sat down and made a joyful day. And after these days it came to pass that Rud-didet was wroth with her servant, and beat her with stripes. And the servant said unto those that were in the house: “Shall it be done thus unto me? She has borne three kings, and I will go and tell this to his Majesty King Khufu the blessed.” And she went, and found the eldest brother of her mother, who was binding his flax on the floor. And he said to her, “Whither goest thou, my little maid?” And she told him of all these things. And her brother said to her: “Wherefore comest thou thus to me? Shall I agree to treachery?” And he took a bunch of the flax to her, and laid on her a violent blow. And the servant went to fetch a handful of water, and a crocodile carried her away. Her uncle went therefore to tell of this to Rud-didet; and he found Rud-didet sitting, her head on her knees, and her heart beyond measure sad. And he said to her, “My lady, why makest thou thy heart thus?” And she answered, “It is because of this little wretch that was in the house; behold she went out saying, ‘I will go and tell it.’ ” And he bowed his head unto the ground, and said, “My lady, she came and told me of these things, and made her complaint unto me; and I laid on her a violent blow. And she went forth to draw water, and a crocodile carried her away.” (_The rest of the tale is lost._) The Peasant And The Workman There dwelt in the Sekhet Hemat—or Salt Country—a peasant called the Sekhti, with his wife and children, his asses and his dogs; and he trafficked in all good things of the Sekhet Hemat to Henenseten. Behold now he went with rushes, natron, and salt, with wood and pods, with stones and seeds, and all good products of the Sekhet Hemat. And this Sekhti journeyed to the south unto Henenseten; and when he came to the lands of the house of Fefa, north of Denat, he found a man there standing on the bank, a man called Hemti—the workman—son of a man called Asri, who was a serf of the high-steward Meruitensa. Now said this Hemti, when he saw the asses of Sekhti, that were pleasing in his eyes, “Oh that some good god would grant me to steal away the goods of Sekhti from him!” Now the Hemti’s house was by the dike of the tow-path, which was straightened, and not wide, as much as the width of a waistcloth: on the one side of it was the water, and on the other side of it grew his corn. Hemti said then to his servant, “Hasten! bring me a shawl from the house,” and it was brought instantly. Then spread he out this shawl on the face of the dike, and it lay with its fastening on the water and its fringe on the corn. Now Sekhti approached along the path used by all men. Said Hemti: “Have a care, Sekhti! you are not going to trample on my clothes!” Said Sekhti, “I will do as you like, I will pass carefully.” Then went he up on the higher side. But Hemti said, “Go you over my corn, instead of the path?” Said Sekhti: “I am going carefully; this high field of corn is not my choice, but you have stopped your path with your clothes, and will you then not let us pass by the side of the path?” And one of the asses filled its mouth with a cluster of corn. Said Hemti: “Look you, I shall take away your ass, Sekhti, for eating my corn; behold it will have to pay according to the amount of the injury.” Said Sekhti: “I am going carefully; the one way is stopped, therefore took I my ass by the inclosed ground; and do you seize it for filling its mouth with a cluster of corn? Moreover, I know unto whom this domain belongs, even unto the lord steward Meruitensa. He it is who smites every robber in this whole land; and shall I then be robbed in his domain?” Said Hemti, “This is the proverb which men speak: ‘A poor man’s name is only his own matter.’ I am he of whom you spake, even the lord steward of whom you think.” Thereon he took to him branches of green tamarisk and scourged all his limbs, took his asses, and drave them into the pasture. And Sekhti wept very greatly, by reason of the pain of what he had suffered. Said Hemti, “Lift not up your voice, Sekhti, or you shall go to the demon of silence.” Sekhti answered: “You beat me, you steal my goods, and now would take away even my voice, O demon of silence! If you will restore my goods, then will I cease to cry out at your violence.” Sekhti stayed the whole day petitioning Hemti, but he would not give ear unto him. And Sekhti went his way to Khenensuten to complain to the lord steward Meruitensa. He found him coming out from the door of his house to embark on his boat, that he might go to the judgment-hall. Sekhti said: “Ho! turn, that I may please thy heart with this discourse. Now at this time let one of thy followers, whom thou wilt, come to me that I may send him to thee concerning it.” The lord steward Meruitensa made his follower, whom he chose, go straight unto him, and Sekhti sent him back with an account of all these matters. Then the lord steward Meruitensa accused Hemti unto the nobles who sat with him; and they said unto him: “By your leave: As to this Sekhti of yours, let him bring a witness. Behold thou it is our custom with our Sekhtis; witnesses come with them; behold, that is our custom. Then it will be fitting to beat this Hemti for a trifle of natron and a trifle of salt; if he is commanded to pay for it, he will pay for it.” But the high steward Meruitensa held his peace; for he would not reply unto these nobles, but would reply unto the Sekhti. Now Sekhti came to appeal to the lord steward Meruitensa, and said, “O my lord steward, greatest of the great, guide of the needy: When thou embarkest on the lake of truth— Mayest thou sail upon it with a fair wind; May thy mainsail not fly loose. May there not be lamentation in thy cabin; May not misfortune come after thee. May not thy mainstays be snapped; Mayest thou not run aground. May not the wave seize thee; Mayest thou not taste the impurities of the river; Mayest thou not see the face of fear. May the fish come to thee without escape; Mayest thou reach unto plump water-fowl. For thou art the orphan’s father, the widow’s husband, The desolate woman’s brother, the garment of the motherless. Let me celebrate thy name in this land for every virtue, A guide without greediness of heart; A great one without any meanness. Destroying deceit, encouraging justice; Coming to the cry, and allowing utterance. Let me speak, do thou hear and do justice; O praised! whom the praised ones praise. Abolish oppression, behold me, I am overladen, Reckon with me, behold me defrauded.” Now the Sekhti made this speech in the time of the majesty of the King Neb-ka-n-ra, blessed. The lord steward Meruitensa went away straight to the King and said: “My lord, I have found one of these Sekhti, excellent of speech, in very truth; stolen are his goods, and he has come to complain to me of the matter.” His Majesty said: “As thou wishest that I may see health! lengthen out his complaint, without replying to any of his speeches. He who desireth him to continue speaking should be silent; behold, bring us his words in writing, that we may listen to them. But provide for his wife and his children, and let the Sekhti himself also have a living. Thou must cause one to give him his portion without letting him know that thou art he who is giving it to him.” There were given to him four loaves and two draughts of beer each day; which the lord steward Meruitensa provided for him, giving it to a friend of his, who furnished it unto him. Then the lord steward Meruitensa sent the governor of the Sekhet Hemat to make provision for the wife of the Sekhti, three rations of corn each day. Then came the Sekhti a second time, and even a third time, unto the lord steward Meruitensa; but he told two of his followers to go unto the Sekhti, and seize on him, and beat him with staves. But he came again unto him, even unto six times, and said: “My Lord Steward— Destroying deceit, and encouraging justice; Raising up every good thing, and crushing every evil; As plenty comes removing famine, As clothing covers nakedness, As clear sky after storm warms the shivering; As fire cooks that which is raw, As water quenches the thirst; Look with thy face upon my lot; do not covet, but content me without fail; do the right and do not evil,” But yet Meruitensa would not hearken unto his complaint; and the Sekhti came yet, and yet again, even unto the ninth time. Then the lord steward told two of his followers to go unto the Sekhti; and the Sekhti feared that he should be beaten as at the third request. But the lord steward Meruitensa then said unto him: “Fear not, Sekhti, for what thou hast done. The Sekhti has made many speeches, delightful to the heart of his Majesty, and I take an oath—as I eat bread, and as I drink water—that thou shalt be remembered to eternity.” Said the lord steward, “Moreover, thou shalt be satisfied when thou shalt hear of thy complaints.” He caused to be written on a clean roll of papyrus each petition to the end, and the lord steward Meruitensa sent it to the majesty of the King Neb-ka-n-ra, blessed, and it was good to him more than anything that is in the whole land: but his Majesty said to Meruitensa: “Judge it thyself; I do not desire it.” The lord steward Meruitensa made two of his followers to go to the Sekhet Hemat, and bring a list of the household of the Sekhti; and its amount was six persons, beside his oxen and his goats, his wheat and his barley, his asses and his dogs; and moreover he gave all that which belonged unto the Hemti to the Sekhti, even all his property and his officers, and the Sekhti was beloved of the King more than all his overseers, and ate of all the good things of the King, with all his household. The Shipwrecked Sailor The wise servant said: “Let thy heart be satisfied, O my lord, for that we have come back to the country; after we have long been on board, and rowed much, the prow has at last touched land. All the people rejoice, and embrace us one after another. Moreover, we have come back in good health, and not a man is lacking; although we have been to the ends of Wawat, and gone through the land of Senmut, we have returned in peace, and our land—behold, we have come back to it. Hear me, my lord; I have no other refuge. Wash thee, and turn the water over thy fingers; then go and tell the tale to the Majesty.” His lord replied: “Thy heart continues still its wandering words! but although the mouth of a man may save him, his words may also cover his face with confusion. Wilt thou do then as thy heart moves thee? This that thou wilt say, tell quietly.” The sailor then answered: “Now I shall tell that which has happened to me, to my very self. I was going to the mines of Pharaoh, and I went down on the sea on a ship of 150 cubits long and forty cubits wide, with 150 sailors of the best of Egypt, who had seen heaven and earth, and whose hearts were stronger than lions. They had said that the wind would not be contrary, or that there would be none. But as we approached the land the wind arose, and threw up waves eight cubits high. As for me, I seized a piece of wood; but those who were in the vessel perished, without one remaining. A wave threw me on an island, after that I had been three days alone, without a companion beside my own heart. I laid me in a thicket, and the shadow covered me. Then stretched I my limbs to try to find something for my mouth. I found there figs and grapes, all manner of good herbs, berries and grain, melons of all kinds, fishes and birds. Nothing was lacking. And I satisfied myself; and left on the ground that which was over, of what my arms had been filled withal. I dug a pit, I lighted a fire, and I made a burnt-offering unto the gods. “Suddenly I heard a noise as of thunder, which I thought to be that of a wave of the sea. The trees shook, and the earth was moved. I uncovered my face, and I saw that a serpent drew near. He was thirty cubits long, and his beard greater than two cubits; his body was as overlaid with gold, and his color as that of true lazuli. He coiled himself before me. “Then he opened his mouth, while that I lay on my face before him, and he said to me: ‘What has brought thee, what has brought thee, little one, what has brought thee? If thou sayest not speedily what has brought thee to this isle, I will make thee know thyself; as a flame thou shalt vanish, if thou tellest me not something I had not heard, or which I knew not, before thee.’ “Then he took me in his mouth and carried me to his resting-place, and laid me down without any hurt. I was whole and sound, and nothing was gone from me. Then he opened his mouth against me, while that I lay on my face before him, and he said, ‘What has brought thee, what has brought thee, little one, what has brought thee to this isle which is in the sea, and of which the shores are in the midst of the waves?’ “Then I replied to him, and holding my arms low before him, I said to him: ‘I was embarked for the mines by the order of the majesty, in a ship; 150 cubits was its length, and the width of it forty cubits. It had 150 sailors of the best of Egypt, who had seen heaven and earth, and the hearts of whom were stronger than lions. They said that the wind would not be contrary, or that there would be none. Each of them exceeded his companion in the prudence of his heart and the strength of his arm, and I was not beneath any of them. A storm came upon us while we were on the sea. Hardly could we reach to the shore when the wind waxed yet greater, and the waves rose even eight cubits. As for me, I seized a piece of wood, while those who were in the boat perished without one being left with me for three days. Behold me now before thee, for I was brought to this isle by a wave of the sea.’ “Then said he to me: ‘Fear not, fear not, little one, and make not thy face sad. If thou hast come to me, it is God who has let thee live. For it is he who has brought thee to this isle of the blest, where nothing is lacking, and which is filled with all good things. See now, thou shalt pass one month after another, until thou shalt be four months in this isle. Then a ship shall come from thy land with sailors, and thou shalt leave with them and go to thy country, and thou shalt die in thy town.’ “ ‘Converse is pleasing, and he who tastes of it passes over his misery. I will therefore tell thee of that which is in this isle. I am here with my brethren and my children around me; we are seventy-five serpents, children and kindred; without naming a young girl who was brought unto me by chance, and on whom the fire of heaven fell, and burnt her to ashes. “ ‘As for thee if thou art strong, and if thy heart waits patiently, thou shalt press thy infants to thy bosom and embrace thy wife. Thou shalt return to thy house, which is full of all good things; thou shalt see thy land, where thou shalt dwell in the midst of thy kindred.’ “Then I bowed, in my obeisance, and I touched the ground before him. ‘Behold now that which I have told thee before. I shall tell of thy presence unto Pharaoh, I shall make him to know of thy greatness, and I will bring to thee of the sacred oils and perfumes, and of incense of the temples with which all gods are honored. I shall tell, moreover, of that which I do now see (thanks to him), and there shall be rendered to thee praises before the fulness of all the land. I shall slay asses for thee in sacrifice, I shall pluck for thee the birds, and I shall bring for thee ships full of all kinds of the treasures of Egypt, as is comely to do unto a god, a friend of men in a far country, of which men know not.’ “Then he smiled at my speech, because of that which was in his heart, for he said to me: ‘Thou art not rich in perfumes, for all that thou hast is but common incense. As for me I am Prince of the land of Punt, and I have perfumes. Only the oil which thou sayest thou wouldst bring is not common in this isle. But, when thou shalt depart from this place, thou shalt never more see this isle; it shall be changed into waves.’ “And, behold, when the ship drew near, according to all that he had told me before, I got me up into an high tree, to strive to see those who were within it. Then I came and told to him this matter; but it was already known unto him before. Then he said to me: ‘Farewell, farewell; go to thy house, little one, see again thy children, and let thy name be good in thy town; these are my wishes for thee.’ “Then I bowed myself before him, and held my arms low before him, and he, he gave me gifts of precious perfumes, of cassia, of sweet woods, of kohl, of cypress, an abundance of incense, of ivory tusks, of baboons, of apes, and all kinds of precious things. I embarked all in the ship which was come, and, bowing myself, I prayed God for him. “Then he said to me, ‘Behold thou shalt come to thy country in two months, thou shalt press to thy bosom thy children, and thou shalt rest in thy tomb.’ After this I went down to the shore unto the ship, and I called to the sailors who were there. Then on the shore I rendered adoration to the master of this isle and to those who dwelt therein. “When we shall come, in our return, to the house of Pharaoh, in the second month, according to all that the serpent has said, we shall approach unto the palace. And I shall go in before Pharaoh, I shall bring the gifts which I have brought from this isle into the country. Then he shall thank me before the fulness of all the land. Grant them unto me a follower, and lead me to the courtiers of the King. Cast thy eye upon me, after that I am come to land again, after that I have both seen and proved this. Hear my prayer, for it is good to listen to people. It was said unto me, ‘Become a wise man, and thou shalt come to honor,’ and behold I have become such.” This is finished from its beginning unto its end, even as it was found in a writing. It is written by the scribe of cunning fingers Ameni-amen-aa; may he live in life, wealth, and health! The Adventures Of Sanehat The hereditary prince, royal seal-bearer, confidential friend, judge, keeper of the gate of the foreigners, true and beloved royal acquaintance, the royal follower Sanehat says: I attended my lord as a follower of the King, of the house of the hereditary princess, the greatly favored, the royal wife, Ankhet-Usertesen, who shares the dwelling of the royal son Amenemhat in Kanefer. In the thirtieth year, the month Paophi, the seventh day the god entered his horizon, the King Sehotepabra flew up to heaven and joined the sun’s disk, the follower of the god met his maker. The palace was silenced, and in mourning, the great gates were closed, the courtiers crouching on the ground, the people in hushed mourning. His Majesty had sent a great army with the nobles to the land of the Temehu (Lybia), his son and heir, the good god King Usertesen as their leader. Now he was returning, and had brought away living captives and all kinds of cattle without end. The councillors of the palace had sent to the West to let the King know the matter that had come to pass in the inner hall. The messenger was to meet him on the road, and reach him at the time of evening: the matter was urgent. “A hawk had soared with his followers.” Thus said he, not to let the army know of it. Even if the royal sons who commanded in that army send a message, he was not to speak to a single one of them. But I was standing near, and heard his voice while he was speaking. I fled far away, my heart beating, my arms failing, trembling had fallen on all my limbs. I turned about in running to seek a place to hide me, and I threw myself between two bushes, to wait while they should pass by. Then I turned me toward the south, not from wishing to come into this place—for I knew not if war was declared—nor even thinking a wish to live after this sovereign, I turned my back to the sycamore, I reached Shi-Seneferu, and rested on the open field. In the morning I went on and overtook a man, who passed by the edge of the road. He asked of me mercy, for he feared me. By the evening I drew near to Kher-ahau (? old Cairo), and I crossed the river on a raft without a rudder. Carried over by the west wind, I passed over to the east to the quarries of Aku and the land of the goddess Herit, mistress of the red mountain (Gebel Ahmar). Then I fled on foot, northward, and reached the walls of the prince, built to repel the Sati. I crouched in a bush for fear of being seen by the guards, changed each day, who watch on the top of the fortress. I took my way by night, and at the lighting of the day I reached Peten, and turned me toward the valley of Kemur. Then thirst hasted me on; I dried up, and my throat narrowed, and I said, “This is the taste of death.” When I lifted up my heart and gathered strength, I heard a voice and the lowing of cattle. I saw men of the Sati, and one of them—a friend unto Egypt—knew me. Behold he gave me water and boiled me milk, and I went with him to his camp; they did me good, and one tribe passed me on to another. I passed on to Sun, and reached the land of Adim (Edom). When I had dwelt there half a year Amu-an-shi—who is the Prince of the Upper Tenu—sent for me and said: “Dwell thou with me that thou mayest hear the speech of Egypt.” He said thus for that he knew of my excellence, and had heard tell of my worth, for men of Egypt who were there with him bore witness of me. Behold he said to me: “For what cause hast thou come hither? Has a matter come to pass in the palace? Has the King of the two lands, Sehetepabra, gone to heaven? That which has happened about this is not known.” But I answered with concealment, and said: “When I came from the land of the Tamahu, and my desires were there changed in me, if I fled away it was not by reason of remorse that I took the way of a fugitive; I have not failed in my duty, my mouth has not said any bitter words, I have not heard any evil counsel, my name has not come into the mouth of a magistrate. I know not by what I have been led into this land.” And Amu-an-shi said: “This is by the will of the god (King of Egypt); for what is a land like if it know not that excellent god, of whom the dread is upon the lands of strangers, as they dread Sekhet in a year of pestilence?” I spake to him, and replied: “Forgive me; his son now enters the palace, and has received the heritage of his father. He is a god who has none like him, and there is none before him. He is a master of wisdom, prudent in his designs, excellent in his decrees, with good-will to him who goes or who comes; he subdued the land of strangers while his father yet lived in his palace, and he rendered account of that which his father destined him to perform. He is a brave man, who verily strikes with his sword; a valiant one, who has not his equal; he springs upon the barbarians, and throws himself on the spoilers; he breaks the horns and weakens the hands, and those whom he smites cannot raise the buckler. He is fearless, and dashes the heads, and none can stand before him. He is swift of foot, to destroy him who flies; and none who flees from him reaches his home. His heart is strong in his time; he is a lion who strikes with the claw, and never has he turned his back. His heart is closed to pity; and when he sees multitudes, he leaves none to live behind him. He is a valiant one who springs in front when he sees resistance; he is a warrior who rejoices when he flies on the barbarians. He seizes the buckler, he rushes forward, he never needs to strike again, he slays and none can turn his lance; and when he takes the bow the barbarians flee from his arms like dogs; for the great goddess has given to him to strike those who know her not; and if he reaches forth he spares none, and leaves naught behind. He is a friend of great sweetness, who knows how to gain love; his land loves him more than itself, and rejoices in him more than in its own god; men and women run to his call. A king, he has ruled from his birth; he, from his birth, has increased births, a sole being, a divine essence, by whom this land rejoices to be governed. He enlarges the borders of the South; but he covets not the lands of the North: he does not smite the Sati, nor crush the Nemau-shau. If he descends here, let him know thy name, by the homage which thou wilt pay to his majesty. For he refuses not to bless the land which obeys him.” And he replied to me: “Egypt is indeed happy and well settled; behold thou art far from it, but whilst thou art with me I will do good unto thee.” And he placed me before his children, he married his eldest daughter to me, and gave me the choice of all his land, even among the best of that which he had on the border of the next land. It is a goodly land, Iaa is its name. There are figs and grapes; there is wine commoner than water; abundant is the honey, many are its olives; and all fruits are upon its trees: there are barley and wheat, and cattle of kinds without end. This was truly a great thing that he granted me, when the prince came to invest me, and establish me as prince of a tribe in the best of his land. I had my continual portion of bread and of wine each day, of cooked meat, of roasted fowl, as well as the wild game which I took, or which was brought to me, beside what my dogs captured. They made me much butter, and prepared milk of all kinds. I passed many years, the children that I had became great, each ruling his tribe. When a messenger went or came to the palace, he turned aside from the way to come to me; for I helped every man. I gave water to the thirsty, I set on his way him who went astray, and I rescued the robbed. The Sati who went far, to strike and turn back the princes of other lands, I ordained their goings; for the Prince of the Tenu for many years appointed me to be general of his soldiers. In every land which I attacked I played the champion, I took the cattle, I led away the vassals, I carried off the slaves, I slew the people, by my sword, my bow, my marches and my good devices. I was excellent to the heart of my prince; he loved me when he knew my power, and set me over his children when he saw the strength of my arms. A champion of the Tenu came to defy me in my tent: a bold man without equal, for he had vanquished the whole country. He said, “Let Sanehat fight with me”; for he desired to overthrow me; he thought to take my cattle for his tribe. The prince counselled with me. I said: “I know him not. I certainly am not of his degree, I hold me far from his place. Have I ever opened his door, or leaped over his fence? It is some envious jealousy from seeing me; does he think that I am like some steer among the cows, whom the bull overthrows? If this is a wretch who thinks to enrich himself at my cost, not a Bedawi and a Bedawi fit for fight, then let us put the matter to judgment. Verily a true bull loves battle, but a vainglorious bull turns his back for fear of contest; if he has a heart for combat, let him speak what he pleases. Will God forget what he has ordained, and how shall that be known?” I lay down; and when I had rested I strung my bow, I made ready my arrows, I loosened my poniard, I furbished my arms. At dawn the land of the Tenu came together; it had gathered its tribes and called all the neighboring people, it spake of nothing but the fight. Each heart burnt for me, men and women crying out; for each heart was troubled for me, and they said: “Is there another strong one who would fight with him? Behold the adversary has a buckler, a battle-axe, and an armful of javelins.” Then I drew him to the attack; I turned aside his arrows, and they struck the ground in vain. One drew near to the other, and he fell on me, and then I shot him. My arrow fastened in his neck, he cried out, and fell on his face: I drove his lance into him, and raised my shout of victory on his back. While all the men of the land rejoiced, I, and his vassals whom he had oppressed, gave thanks unto Mentu. This prince, Amu-an-shi, embraced me. Then I carried off his goods and took his cattle, that which he had wished to do to me, I did even so unto him; I seized that which was in his tent, I spoiled his dwelling. As time went on I increased the richness of my treasures and the number of my cattle. Petition To The King Of Egypt “Now behold what the god has done for me who trusted in him. Having once fled away, yet now there is a witness of me in the palace. Once having fled away, as a fugitive—now all in the palace give unto me a good name. After that I had been dying of hunger, now I give bread to those around. I had left my land naked, and now I am clothed in fine linen. After having been a wanderer without followers, now I possess many serfs. My house is fine, my land wide, my memory is established in the temple of all the gods. And let this flight obtain thy forgiveness; that I may be appointed in the palace; that I may see the place where my heart dwells. How great a thing is it that my body should be embalmed in the land where I was born! To return there is happiness. I have made offering to God to grant me this thing. His heart suffers who has run away unto a strange land. Let him hear the prayer of him who is afar off, that he may revisit the place of his birth, and the place from which he removed. “May the King of Egypt be gracious to me that I may live of his favor. And I render my homage to the mistress of the land, who is in his palace; may I hear the news of her children. Thus will my limbs grow young again. Now old age comes, feebleness seizes me, my eyes are heavy, my arms are feeble, my legs will not move, my heart is slow. Death draws nigh to me, soon shall they lead me to the city of eternity. Let me follow the mistress of all (the queen, his former mistress); lo! let her tell me the excellencies of her children; may she bring eternity to me.” Then the majesty of King Kheper-ka-ra, the blessed, spake upon this my desire that I had made to him. His Majesty sent unto me with presents from the King, that he might enlarge the heart of his servant, like unto the province of any strange land; and the royal sons who are in the palace addressed themselves unto me. Copy of the Decree Which Was Brought, To Me Who Speak To You, To Lead Me Back Into Egypt “The Horus, life of births, lord of the crowns, life of births, King of Upper and Lower Egypt, Kheper-ka-ra, son of the Sun, Amen-em-hat, ever living unto eternity. Order for the follower Sanehat. Behold this order of the King is sent to thee to instruct thee of his will. “Now, although thou hast gone through strange lands from Adim to Tenu, and passed from one country to another at the wish of thy heart—behold, what hast thou done, or what has been done against thee, that is amiss? Moreover, thou reviledst not; but if thy word was denied, thou didst not speak again in the assembly of the nobles, even if thou wast desired. Now, therefore, that thou hast thought on this matter which has come to thy mind, let thy heart not change again; for this thy Heaven (queen), who is in the palace is fixed, she is flourishing, she is enjoying the best in the kingdom of the land, and her children are in the chambers of the palace. “Leave all the riches that thou hast, and that are with thee, altogether. When thou shalt come into Egypt behold the palace, and when thou shalt enter the palace, bow thy face to the ground before the Great House; thou shalt be chief among the companions. And day by day behold thou growest old; thy vigor is lost, and thou thinkest on the day of burial. Thou shalt see thyself come to the blessed state, they shall give thee the bandages from the hand of Tait, the night of applying the oil of embalming. They shall follow thy funeral, and visit the tomb on the day of burial, which shall be in a gilded case, the head painted with blue, a canopy of cypress wood above thee, and oxen shall draw thee, the singers going before thee, and they shall dance the funeral dance. The weepers crouching at the door of thy tomb shall cry aloud the prayers for offerings: they shall slay victims for thee at the door of thy pit; and thy pyramid shall be carved in white stone, in the company of the royal children. Thus thou shalt not die in a strange land, nor be buried by the Amu; thou shalt not be laid in a sheepskin when thou art buried; all people shall beat the earth, and lament on thy body when thou goest to the tomb.” When this order came to me, I was in the midst of my tribe. When it was read unto me, I threw me on the dust, I threw dust in my hair; I went around my tent rejoicing and saying: “How may it be that such a thing is done to the servant, who with a rebellious heart has fled to strange lands? Now with an excellent deliverance, and mercy delivering me from death, thou shalt cause me to end my days in the palace.” Copy Of The Answer To This Order “The follower Sanehat says: In excellent peace above everything consider of this flight that he made here in his ignorance; Thou, the Good God, Lord of both Lands, Loved of Rā, Favorite of Mentu, the Lord of Thebes, and of Amen, lord of thrones of the lands, of Sebek, Rā, Horus, Hathor, Atmu, and of his fellow-gods, of Sopdu, Neferbiu, Samsetu, Horus, lord of the east, and of the royal uræus which rules on thy head, of the chief gods of the waters, of Min, Horus of the desert, Urrit, mistress of Punt, Nut, Harnekht, Rā, all the gods of the land of Egypt, and of the isles of the sea. May they give life and peace to thy nostril, may they load thee with their gifts, may they give to thee eternity without end, everlastingness without bound. May the fear of thee be doubled in the lands of the deserts. Mayest thou subdue the circuit of the sun’s disk. This is the prayer to his master of the humble servant who is saved from a foreign land. “O wise King, the wise words which are pronounced in the wisdom of the majesty of the sovereign, thy humble servant fears to tell. It is a great thing to repeat. O great God, like unto Rā in fulfilling that to which he has set his hand, what am I that he should take thought for me? Am I among those whom he regards, and for whom he arranges? Thy majesty is as Horus, and the strength of thy arms extends to all lands. “Then let his Majesty bring Maki of Adma, Kenti-au-ush of Khenti-keshu, and Tenus from the two lands of the Fen-khu; these are the princes who bear witness of me as to all that has passed, out of love for thyself. Does not Tenu believe that it belongs to thee like thy dogs? Behold this flight that I have made: I did not have it in my heart; it was like the leading of a dream, as a man of Adehi (Delta) sees himself in Abu (Elephantine), as a man of the plain of Egypt who sees himself in the deserts. There was no fear, there was no hastening after me, I did not listen to an evil plot, my name was not heard in the mouth of the magistrate; but my limbs went, my feet wandered, my heart drew me; my god commanded this flight, and drew me on; but I am not stiff-necked. Does a man fear when he sees his own land? Rā spread thy fear over the land, thy terrors in every strange land. Behold me now in the palace, behold me in this place; and lo! thou art he who is over all the horizon; the sun rises at thy pleasure, the water in the rivers is drunk at thy will, the wind in heaven is breathed at thy saying. “I who speak to thee shall leave my goods to the generations to follow in this land. And as to this messenger who is come even let thy majesty do as pleaseth him, for one lives by the breath that thou givest. O thou who art beloved of Rā, of Horus, and of Hathor; Mentu, lord of Thebes, desires that thy august nostril should live forever.” I made a feast in Iaa, to pass over my goods to my children. My eldest son was leading my tribe, all my goods passed to him, and I gave him my corn and all my cattle, my fruit, and all my pleasant trees. When I had taken my road to the south, and arrived at the roads of Horus, the officer who was over the garrison sent a messenger to the palace to give notice. His Majesty sent the good overseer of the peasants of the King’s domains, and boats laden with presents from the King for the Sati who had come to conduct me to the roads of Horus. I spoke to each one by his name, and I gave the presents to each as was intended. I received and I returned the salutation, and I continued thus until I reached the city of Thetu. When the land was brightened, and the new day began, four men came with a summons for me; and the four men went to lead me to the palace. I saluted with both my hands on the ground; the royal children stood at the courtyard to conduct me: the courtiers who were to lead me to the hall brought me on the way to the royal chamber. I found his Majesty on the great throne in the hall of pale gold. Then I threw myself on my belly; this god, in whose presence I was, knew me not. He questioned me graciously, but I was as one seized with blindness, my spirit fainted, my limbs failed, my heart was no longer in my bosom, and I knew the difference between life and death. His Majesty said to one of the companions, “Lift him up, let him speak to me.” And his Majesty said, “Behold thou hast come, thou hast trodden the deserts, thou hast played the wanderer. Decay falls on thee, old age has reached thee; it is no small thing that thy body should be embalmed, that the Pedtiu shall not bury thee. Do not, do not, be silent and speechless; tell thy name; is it fear that prevents thee?” I answered in reply, “I fear, what is it that my lord has said that I should answer it? I have not called on me the hand of God, but it is terror in my body, like that which brings sudden death. Now behold I am before thee; thou art life; let thy Majesty do what pleaseth him.” The royal children were brought in, and his Majesty said to the Queen, “Behold thou Sanehat has come as an Amu, whom the Sati have produced.” She cried aloud, and the royal children spake with one voice, saying, before his Majesty, “Verily it is not so, O King, my lord.” Said his Majesty, “It is verily he.” Then they brought their collars, and their wands, and their sistra in their hands, and displayed them before his Majesty; and they sang— “May thy hands prosper, O King; May the ornaments of the Lady of Heaven continue. May the Goddess Nub give life to thy nostril; May the mistress of the stars favor thee, when thou sailest south and north. All wisdom is in the mouth of thy Majesty; Thy uræus is on thy forehead, thou drivest away the miserable. Thou art pacified, O Ra, lord of the lands; They call on thee as on the mistress of all. Strong is thy horn, Thou lettest fly thine arrow. Grant the breath to him who is without it; Grant good things to this traveller, Samehit the Pedti, born in the land of Egypt, Who fled away from fear of thee, And fled this land from thy terrors. Does not the face grow pale, of him who beholds thy countenance; Does not the eye fear, which looks upon thee.” Said his Majesty, “Let him not fear, let him be freed from terror. He shall be a Royal Friend amongst the nobles; he shall be put within the circle of the courtiers. Go ye to the chamber of praise to seek wealth for him.” When I went out from the palace, the royal children offered their hands to me; we walked afterward to the Great Gates. I was placed in a house of a king’s son, in which were delicate things, a place of coolness, fruits of the granary, treasures of the White House, clothes of the King’s guardrobe, frankincense, the finest perfumes of the King and the nobles whom he loves, in every chamber. All the servitors were in their several offices. Years were removed from my limbs: I was shaved, and polled my locks of hair; the foulness was cast to the desert with the garments of the Nemau-sha. I clothed me in fine linen, and anointed myself with the fine oil of Egypt; I laid me on a bed. I gave up the sand to those who lie on it; the oil of wood to him who would anoint himself therewith. There was given to me the mansion of a lord of serfs, which had belonged to a royal friend. There many excellent things were in its buildings; all its wood was renewed. There were brought to me portions from the palace, thrice and four times each day; beside the gifts of the royal children, always without ceasing. There was built for me a pyramid of stone among the pyramids. The overseer of the architects measured its ground; the chief treasurer wrote it; the sacred masons cut the well; the chief of the laborers on the tombs brought the bricks; all things used to make a strong building were there used. There were given to me peasants; there were made for me a garden, and fields in it before my mansion, as is done for the chief royal friend. My statue was inlaid with gold, its girdle of pale gold; his majesty caused it to be made. Such is not done to a man of low degree. May I be in the favor of the King until the day shall come of my death! (_This is finished from beginning to end, as was found in the writing_.) THE TELL AMARNA TABLETS Translated by C. R. Conder, D.C.L., LL.D., M.R.A.S. The Hittite Invasion Of Damascus No. 36 B. M.—“To King _Annumuria_(127) (Amenophis III) Son of the Sun, my Lord thus (says) this thy servant _Akizzi_.(128) Seven times at the feet of my Lord I bow. My Lord in these my lands I am afraid. Mayst thou protect one who is thy servant under the yoke of my Lord. From the yoke of my Lord I do not rebel. Lo! there is fear of my foes. The people of this thy servant are under thy yoke: this country is among thy lands: the city _Katna_(129) is thy city: I am on the side of my Lord’s rule (yoke). Lo! the soldiers and the chariots of my Lord’s government have received corn and drink, oxen and beasts (oil and honey?), meeting the soldiers and the chariots of my Lord’s dominion (coming?) to me. And now let my Lord ask the great men of his dominion. My Lord, all lands tremble before thy soldiers and thy chariots. If these lands are under the dominion of my Lord’s land, and they are seizing them, let him order his soldiers and his chariots this year, and let him take the land of _Marhasse_,(130) the whole of it, to the yoke of my Lord, when—my Lord—the soldiers of the slaves(131) are(132) ... For six days ago he went out into the land of _Hu(ba)_, and truly _Aziru_ is sending them, and if in this year my Lord does not send out the soldiers and the chariots of his government ... to meet _Aziru_ (and) make him flee ... all will rebel ... My Lord, know him. My Lord (know) the men who are his foes ... And lo! now the King of the land of the _Hittites_ ... with pride rebels against his gods. And men who are destroyers serve the King of the land of the _Hittites_: he sends them forth. My Lord, my servants, the men of the city of _Katna_, _Aziru_ expels, and all that is theirs, out of the land of the dominion of my Lord; and behold (he takes?) the northern lands of the dominion of my Lord. Let (my Lord) save the ... of the men of the city _Katna_. My Lord truly they made ... he steals their gold my Lord; as has been said there is fear, and truly they give gold. My Lord—Sun God, my fathers’ god(133)—the men have made themselves your foes, and they have wasted from over against the abode of their camp (or fortress); and now behold—O Sun God of my fathers—the King of the _Hittites_ makes them march. And know of them, my Lord—may the gods make slack their hand. As has been said there is fear. And lo! perchance the Sun God of my fathers will turn his heart toward me. My Lord’s word is sure, and let the (increase or tithe of gold?) be given him, as we have purposed for the Sun God of my fathers. As has been said they have done to me; and they have destroyed the ... of my Lord. For this corner—the dwelling of their fortress (or camp)—is out of sight of the Sun God.” 37 B. M.—“To King _Annumuria_, Son of the Sun, my Lord, thus (says) _Akizzi_ thy servant: seven times ... at the feet of my Lord I bow. My Lord, now there is flight and no breathing of the ... of the King my Lord. And behold now the ... of this dominion of my Lord, in these lands ... and behold now ... the King of the land of the _Hittites_ ... sends forth ... and the heart of ... smites him. And now behold the King my Lord sends to me, and is complaining ... with me as to the rule of the King of the land of the _Hittites_. And as for me ... the King of the land of the _Hittites_. As for me I am with the King my Lord, and with the land of Egypt. I sent and ... as to the rule of the King of the land of the _Hittites_.” This text is much damaged; it goes on to speak of _Aidugama_,(134)the Hittite King, in the country of the King of Egypt, who has taken various things—enumerated, but not intelligible—including, perhaps, ships or boats, and dwellings; and it mentions _Neboyapiza_. It then continues: “My Lord: _Teuiatti_ of the city of _Lapana_,(135) and _Arzuia_ of the city _Ruhizzi_,(136) minister before _Aidugama_; but this land is the land of the dominion of my Lord. He is burning it with fire. My Lord, as said, I am on the side of the King my Lord. I am afraid also because of the King of the land of _Marhasse_, and the King of the land of _Ni_, and the King of the land of _Zinzaar_,(137) and the King of the land of _Canaan_. And all of these are kings under the dominion (or, of the rule) of my Lord—chiefs who are servants. As said let the King my Lord live and become mighty, and so O King my Lord wilt not thou go forth? and let the King my Lord despatch the _bitati_(138) soldiers, let them expel (them) from this land. As said, my Lord, these kings have ... the chief of my Lord’s government, and let him say what they are to do, and let them be confirmed. Because my Lord this land ministers heartily to the King my Lord. And let him speed soldiers, and let them march; and let the messengers of the dominion of the King my Lord arrive. For my Lord _Arzuia_ of the city _Ruhizzi_, and _Teuiatti_ of the city _Lapana_, dwelt in the land of _Huba_,(139) and _Dasru_ dwelt in the land _Amma_,(140) and truly my Lord has known them. Behold the land of _Hobah_ was at peace my Lord in the days of this government. They will be subject to _Aidugama_. Because we ask, march thou here and mayest ... all the land of _Hobah_. My Lord, as said, the city _Timasgi_,(141) in the land of _Hobah_, is without sin at thy feet; and aid thou the city _Katna_ which is without sin at thy feet. It has been feeble. And my Lord in presence of my messenger the master shall ordain (our) fate. As has been said, have not I served in the presence of the _bitati_ soldiers of my Lord? Behold, as said, my Lord has promised soldiers to this my land, and they shall ... in the city _Katna_.” 96 B., a letter mainly complimentary, from _Neboyapiza_(142) to the King of Egypt, ends as follows: “Behold I myself, with my soldiers and my chariots, with my brethren and with (men of blood?) and with my people the men of my kindred go to meet the Egyptian soldiers, as far as the ground which the King my Lord will name.” 142 B.—“To the King my Lord thus saith this thy servant. At the feet of my Lord my Sun seven times on my face, seven times I bow. My Lord I am thy servant, and they will devour me—_Neboyapiza_: we abide before thy face, my Lord, and lo! they will devour me in your sight. Behold every fortress of my fathers is taken, by the people out of the city _Gidisi_.(143) And my fortresses (say) ‘Speed us avengers.’ I make ready, and (because that?) the _Pakas_(144) of the King my Lord, and the chiefs of his land have known my faithfulness, behold I complain to the ruler being one approved; let the ruler consider that (_Neboyapiza_) has given proof ... for now they have cast thee out. As for me, I have (gathered?) all my brethren, and we have made the place strong for the King my Lord. I have caused them to march with my soldiers and with my chariots, and with all my people. And behold _Neboyapiza_ has sped to all the fortresses of the King my Lord. Part of the men of blood are from the land _Ammusi_,(145) and (part) from the land of _Hubi_, and it is won (or reached). But march fast, thou who art a God(146) and a Sun in my sight, and restore the strongholds holds to the King my Lord from the men of blood. For they have cast him out; and the men of blood have rebelled, and are invaders of the King my Lord. We were obedient to thy yoke, and they have cast out the King my Lord, and all my brethren.” It appears, from other letters, that the city of this chief was the important town _Cumidi_, now _Kamid_, in the southern Lebanon, at the south end of the Baalbek plain, west of Baal Gad. In Abu el Feda’s time this town was the capital of the surrounding district. 189 B. is much broken. It is from _Arzana_, chief of the city _Khazi_.(147) He speaks of an attack on _Tusulti_, by bloody soldiers fighting against the place, and perhaps of the city _Bel Gidda_ (Baal Gad),(148) and mentions a _Paka_, or Egyptian official, called _Aman Khatbi_, named after the Egyptian god Amen. The foes are spoiling the valley (of Baalbek) in sight of the Egyptian general, and are attacking _Khazi_, his city. They had already taken _Maguzi_,(149) and are spoiling Baal Gad. It seems that he asks the King not to blame his general, and speaks finally of friendly and faithful men. 43 B. M., broken at the top, reads thus: “... his horses and his chariots ... to men of blood and not ... As for me, I declare myself for the King my Lord, and a servant to preserve these to the King entirely. _Biridasia_ perceives this, and has betrayed it, and he has secretly passed beyond my city _Maramma_;(150) and the great pass is open behind me. And he is marching chariots from the city _Astarti_,(151) and commands them for the men of blood, and does not command them for the King my Lord. Friendly to him is the King of the city _Buzruna_;(152) and the King of the city of _Khalavunni_(153) has made promises to him: both have fought with _Biridasia_ against me. Wickedly they vex us. I have marched our kinsmen—the people of _Neboyapiza_—but his success never fails ... and he rebels. As for me from ... and he sends out from ... the city _Dimasca_ (Damascus) behold ... they complain ... they afflict. I am complaining to the King of Egypt as a servant; and _Arzaiaia_ is marching to the city _Gizza_,(154) and _Azi_ (_ru_) takes soldiers ... The Lord of the city _Saddu_(155) declares for the men of blood, and her chief does not declare for the King my Lord; and as far as this tribe marches it has afflicted the land of _Gizza_. _Arzaiaia_ with _Biridasia_ afflicts the land (which is wretched? or _Abitu_), and the King witnesses the division of his land. Let not men who have been hired disturb her. Lo! my brethren have fought for me. As for me, I will guard the town of _Cumidi_ (Kamid), the city of the King my Lord. But truly the King forgets his servant ... his servant, O King ... have arrayed kings ... the men of the wretched land” (or of the land _Abitu_). 152 B.—“... thus _Ara_ (_ga?_) chief of the city _Cumidi_(156) (Kamid) ... at the feet of the King my Lord seven times seven times I bow. Behold as to me I am thy faithful servant: let the King my Lord ask of his _Pakas_ (chiefs) as to me, a faithful servant of the King my Lord, one whom they have ruined. Truly I am a faithful servant of the King my Lord, and let the King my Lord excuse this dog, and let him (bear me in remembrance?). But never a horse and never a chariot is mine, and let this be considered in sight of the King my Lord; and closely allied(157) is his servant; and to explain this I am despatching my son to the land of the King my Lord, and let the King my Lord deign to hear me.” 46 B. M.—“At the feet of the King my Lord seven and seven (times) I bow. Behold what this our saying tells, as to the land _Am_ (Ham) the fortresses of the King my Lord. A man named _Eda_ ... has arisen, a chief of the land _Cinza_ east of the land of the _Hittites_, to take the fortresses of the King my Lord ... and we made the fortresses for the King my Lord my God my Sun, and we have lived in the fortresses of the King my Lord.” 125 B.—“To the King my Lord thus _Arzaiaia_, chief of the city _Mikhiza_.(158) At the feet of my Lord I bow. King my Lord, I have heard as to going to meet the Egyptian (_bitati_) soldiers of the King my Lord who are with us, to meet the general (_Paka_) with (all the infantry?) ... all who have marched to overthrow the King my Lord. Truly a (great strength to the people?) are the Egyptian (_bitati_) soldiers of the King my Lord, and his commander (_Paka_). As for me, do I not order all to ... after them? Behold they have been speedy, O King my Lord, and his foes are delayed by them by the hand of the King my Lord.” 126 B.—The same writer, in a broken letter, calls himself a faithful servant of the King. This was perhaps at an earlier period of the war, before the events recorded by Neboyapiza (189 B., 43 B. M.). 75 B. M.—A short letter from _Dasru_ to say he has heard the King’s message. He lived in the land of _Ham_ (37 B. M.). 127 B. M.—The same writer says that all that the King does for his land is of good omen. 171 B.—“A message and information from the servant of the King my Lord my God.... And behold what the chief of _Simyra_ has done to my brethren of the city of _Tubakhi_;(159) and he marches to waste the fortresses of the King my Lord my God my Sun ... the land of the _Amorites_. He has wearied out our chiefs. The fortresses of the King my Lord my God ... are for men of blood. And now strong is the god of the King my Lord my God my Sun; and the city of _Tubakhi_ goes forth to war, and I have stirred up my brethren, and I guard the city of _Tubakhi_ for the King my Lord my God my Sun. And behold this city of _Tubakhi_ is the city of the plains of my fathers.” 132 B.—“To the King my Lord by letter thus (says) _Artabania_, chief of the city _Ziribasani_(160) thy servant. At the feet of the King my Lord seven times, on my face, seven times I bow. Behold a message to me to speed to meet the Egyptian (_bitati_) soldiers. And who am I but a dog only, and shall I not march? Behold me, with my soldiers and my chariots meeting the Egyptian soldiers at the place of which the King my Lord speaks.” 78 B. M.—“To the King my Lord thus the chief of the city _Gubbu_(161) thy servant. At the feet of the King my Lord my Sun (permit?) that seven times, on my face, seven times I bow. Thou hast sent as to going to meet the Egyptian soldiers, and now I with my soldiers and my chariots meet the soldiers of the King my Lord, at the place you march to.” 64 B. M.—“To _Yankhamu_(162) my Lord by letter thus _Muu-taddu_ thy servant. I bow at my Lord’s feet as this says, announcing that the enemy is hastening speedily as—my Lord—was announced to the King of the city _Bikhisi_(163) from friends(164) of his Lord. Let the King my Lord speed: let the King my Lord fly: for the foe is wasting in the city _Bikhisi_ this two months, there is none ... On account of (_Bibelu_?) having told me this one has asked then ... until by the arrival of _Anamarut_ (Amenophis IV)(165) the city of _Ashtoreth_ is occupied.(166) Behold they have destroyed all the fortresses of neighboring lands: the city _Udumu_,(167) the city _Aduri_,(168) the city _Araru_,(169) the city _Meis_(_pa?_),(170) the city _Macdalim_,(171) the city _Khini_.(172) I announced that they had taken the city _Zaar_.(173) They are fighting this city, the city _Yabisi_.(174) Moreover, fearing the force against me, I am watching it till you arrive. One has come from your way to the city _Bikhisi_,(175) and he has made us hear the news.” 134 B.—“To the King my Lord by letter thus _Abdmelec_ the chief of this city _Saskhi_(176) thy servant. At the feet of the King my Lord ... on my face seven times I bow. Thou hast sent as to going to meet the Egyptian soldiers, accordingly I with my soldiers and my chariots (am) meeting the soldiers of the King my Lord, at the place to which you will march.” 143 B.—“To the King our Lord thus (says) _Addubaya_ and thus also _Betili_. At the feet of our Lord we bow. Peace indeed to the face of our Lord. And (as is fit?) from the lands of our Lord, much they salute. O our Lord, will not you settle everything in your heart? Will not you harden your heart as to this combat O our Lord? But their intention is clear—to make war on the stations, as in our country they do not follow after thee. _Lupackhallu_(177) has removed the soldiers of the _Hittites_; they will go against the cities of the land of Ham (_Am_) and from _Atadumi_ they will (take?) them. And let our Lord know, since we hear that _Zitana_(178) the Phœnician (_Kharu_) has deserted, who will march. And nine chiefs of the soldiers of the government are with us, who march, and the message is unfavorable: a gathering in the land they have made; and they will arrive from the land of _Marhasse_ (_Mer’ash_). But I cause _Betili_ to send against this (foe). Thus we wage war against them. And my trusty messenger I cause to be sent to your presence, as said; for you to return an order whether we shall do so or whether not. To _Raban_ and _Abdbaal_, to _Rabana_ and _Rabziddu_ thus: behold to all of you be peace indeed, and will not you harden your hearts, and will not you settle all in your hearts, and do what is fitting from your places? Much peace; and to (the people?) peace be increased.” 91 B.—“To the King my Lord thus (says) the city _Gebal_(179) (and) thus _Rabikhar_ (‘the Lord of Phœnicia’) thy servant. At the feet of my Lord the Sun seven times I bow. Do not be angry, O King my Lord, with the city of _Gebal_ (_Gubla_) thy handmaid—a city of the King from of old, obeying what the King commands as to _Aziru_, and it did as he wished. Behold _Aziru_ slew _Adunu_, Lord of the land of _Ammia_,(180) and the King of the land of _Ardata_,(181) and has slain the great men, and has taken their cities for himself. The city _Simyra_ is his. Of the cities of the King only the city _Gebal_ escapes for the King. Behold the city _Simyra_ is subjected. He has smitten the city _Ullaza_.(182) The captains of both have gone into exile. Behold this sin _Aziru_ wrought. Sinful are his strivings against her ... he has smitten all the lands of _Ham_ (_Am_), lands of the King; and now he has despatched his men to destroy all the lands of _Ham_; and the King of the land of the _Hittites_, and the king of the land of _Nereb_ (_Nariba_)(183) (have made?) the land conquered land.” From these letters we learn clearly that the Mongol kings near the Euphrates (and, as appears later, in Armenia) were leagued with the Hittites of Mer’ash in the extreme north of Syria, and of Kadesh on the Orontes, and were supported by the Amorites of the northern Lebanon and by some of the Phœnicians; that the enemy marched south, a distance of 300 miles, taking all the towns in the Baalbek Valley, reaching Damascus by the gorge of the Barada River, and advancing into the land of Ham—in Bashan—where all the chief towns fell. This serves to make clear the treachery of Aziru’s letters which follow. The Amorite advance on the Phœnician coast was contemporary, and extended to Tyre. It appears, however, that the Amorites were a Semitic people, while the names of the Hittites are Mongolic. The Amorite Treachery No. 35 B.—“To the King my Lord my God my Sun _Aziru_ thy servant; and seven times at the feet of my Lord my God my Sun I bow.” The letter is much broken, but promises he will never rebel, and says he is sincere. He desires land of the King (at Simyra), and says the men of the government are friendly, but that the city of Simyra is to be made promptly to fulfil its engagements. 35 B. M.—“To the Great King my Lord my God my Sun thus (says) this thy servant _Aziru_. Seven times and seven times at the feet of my Lord my God my Sun I bow. My Lord I am thy servant, and (from my youth?) in the presence of the King my Lord, and I fulfil all my orders to the sight of my Lord. And what they who are my (agents?) shall say to my Lord as to the chiefs who are faithful, in the sight of the King my Lord, will not you hear me speak, I who am thy servant sincere as long as I live? But when the King my Lord sent _Khani_,(184) I was resting in the city of _Tunip_ (_Tennib_) and there was no knowledge behold of his arriving. Whereupon he gave notice, and coming after him also, have I not reached him? And let _Khani_ speak to testify with what humility, and let the King my Lord ask him how my brethren have prepared to tend (him), and _Betilu_ will send to his presence oxen and beasts and fowls: his food and his drink will be provided. I shall give horses and beasts for his journey; and may the King my Lord hear my messages, with my assurances in the presence of the King my Lord. _Khani_ will march much cared for in my sight, he accompanies me as my comrade, like my father; and lo! my Lord says, ‘You turn away from the appearance of Khani.’ Thus thy Gods and the Sun-God truly had known if I did not stay in the city of _Tunip_. Moreover because of the intention to set in order the city of Simyra, the King my Lord has sent word (and) the Kings of the land of _Marshasse_ (_Mer’ash_) have been foes to me. They have marched on my cities: they have observed the desire of _Khatib_,(185) and has not he promised them? lo! hastily he has promised them. And truly my Lord has known that half of the possessions that the King my Lord has given _Khatib_ takes: the tribute, and the gold and the silver that the King my Lord has given me; and _Khatib_ takes all the tribute; and truly my Lord has known. Moreover as against my Lord the King’s having said, ‘Why dost thou yield service to the messenger of the King of the land of the _Hittites_, and dost not yield service to my messenger?’ this region is the land of my Lord, he establishes me in it, with men of government. Let a messenger of my Lord come, and all that I speak of in the sight of my Lord let me give. Tin and ships, men(186) and weapons, and trees let me give.” 40 B.—“To _Dudu_(187) my Lord my father thus (says) _Aziru_ your son your servant: at the feet of my father I bow. Lo! let _Dudu_ send the wishes of my Lord ... and I ... Moreover behold thou shalt not reject (me) my father, and whatever are the wishes of _Dudu_ my father, send, and will not I ... Behold thou art my father and my Lord: I am thy son: the land of the Amorites is your land; and my house is your house.(188) Say what you wish and I will truly perform your wishes.” The latter part is broken, but states that he will not rebel against the wishes of the King or those of Dudu. 38 B.—“To _Dudu_ my Lord my father thus _Aziru_ thy servant. At my lord’s feet I bow. _Khatib_ will march, and has carefully followed the messages (or orders) of the King my Lord before (he goes); and what is good increases; and I have been gladdened very much; and my brethren, men serving the King my Lord, and men who are servants of _Dudu_ my Lord. They had feared exceedingly. Behold he will march, to command for the King my Lord with me. From the orders of my Lord my God and my Sun, and from the orders of _Dudu_ my Lord, I will never depart. My Lord now _Khatib_ goes forth with me, and also he will march to strengthen me. My Lord, the King of the land of the _Hittites_ will march from the land of _Marhasse_ (_Mer’ash_), and has he not boasted to meet me? and the King of the _Hittites_ will rebel, and behold I and _Khatib_ will march. Let the King my Lord hear my messages. I have feared without the countenance of the King my Lord, and without the countenance of _Dudu_; and now (my Gods and my messenger(189)). And truly these are my brethren—_Dudu_ and the great men of the King my Lord; and truly I will march; and since O _Dudu_ both the King my Lord and the chiefs thus are ready, everything against _Aziru_ is forgiven which has been unfavorable for my God,(190) and for us. And now I and _Khatib_ have appeared servants of the King. Truly thou knowest _Dudu_, behold I go forth mightily.” 31 B.—“To _Khai_(191) my brother thus (says) this thy brother _Aziru_. With thee (be) peace indeed, and from the Egyptian soldiers of the King my Lord there is much safety. Whoever (is) against it the promise remains, in sight of the King my Lord; being formerly promised it remains. I and my sons and my brethren are all servants of the King: it is good for me. Now I and _Khatib_ will both march, behold, with speed. O _Khai_, as among you truly it is known, lo! I have been troubled. From the orders of my Lord there is no rebellion, nor from your orders. I am a servant of my Lord. The King of the land of the _Hittites_ dwells in the land of _Marhasse_ (_Mer’ash_) and I have feared his appearance. They who are in the West lands(192) have armed. He gathers; and while the city of _Tunip_ is unoccupied, he dwells two swift marches from the city. And I have been afraid of his appearance; and contrary to messages of promise he goes forth to his rebellions. But now we shall both march, I and _Khatib_, with speed.” 32 B. repeats the preceding—perhaps to another correspondent: it mentions _Dudu_, and says: “I have been afraid of this rebel son of a dog, and I have been troubled. Now he has sent a message from the Western land—the land of my Lord: they will both march together, and I have been afraid for my Lord’s land.” 33 B., much broken at the top, refers to the existing promise or treaty, and continues: “I cause the land of my Lord to be guarded, and my countenance is toward the men who are servants of the King my Lord in peace. My Lord now I and _Khatib_ are made friends,(193) and let my Lord know behold I have ... in haste. The King of the land of the _Hittites_ dwells ... and I have been afraid ... have armed ... of the land ... my Lord I remain quietly ... in the West land ... King my Lord to defend his land ... and now behold in the land of _Marhasse_ he dwells—two swift marches from the city of _Tunip_; and I fear his wastings. Let the city of _Tunip_ be defended: my Lord is a shield to men who serve him; mayst thou hear what is said and my sons will ... forever.” 39 B., broken at the top. “I have strengthened this ... I have strengthened this wall in front of the mouth of the great pass,(194) and my Lord’s fortress. And let my Lord hear as to the servants of his servant—thy servant _Aziru_: they will keep watch: strife surrounds us: I trust there will be an expedition; and let us watch the lands of the King our Lord. Moreover to _Dudu_ my Lord. Hear the message of the King of the land of _Marhasse_ to me. They said: ‘Your father(195) what gold has this King of Egypt given him, and what has his Lord promised him out of the Land of Egypt; and all the lands, and all the soldier slaves they have fought against?’ (thus) they said ... to _Aziru_ ... out of the Land of Egypt, and behold the slaves come round from the Land of ... _Ni_(196): they have rebelled; and I repeat that thirty chiefs push on against me ... land of Egypt he remains ... my Lord to _Aziru_ ... soldiers ... _Marhasse_.” 34 B.—“To the King my Lord my God my Sun thus (says) this _Aziru_ thy servant: seven times and seven times at the feet of my Lord I bow. Now what you wish is desirable. Sun God my Lord I am thy servant forever; and my sons serve thee.... Now two men ... I have commanded as envoys ... what he says ... and let him rule ... in the land of the Amorites.” 34a B.—The salutation of the usual type is here injured. The letter continues: “My Lord my God my Sun, I am thy servant and my sons and my brethren, to serve the King my Lord forever. Now all my Lord’s wishes, and what he causes to be despatched, duly ... the King my Lord having despatched. Now eight chiefs who are great, and many (decrees?) we ... all of which ... from ... the King my Lord ... And the Kings of the Land of _Marhasse_ will follow with ... and are these not promised (or leagued) to the city _Simyra_ these thirty years? I turn me to the city _Simyra_. My Lord I am thy servant forever, and a King of men who are friends; will not my (agents?) ... my Lord (wilt not thou hear?). And the King is my Lord my God and my Sun: let him send his messenger with my messenger, and let them go up who serve the King ...” 36 B.—“To the King ... thus _Aziru_: seven times and seven times at ... of my God and Sun. Behold truly thou hast known this, O King my Lord; behold I am thy servant forever; from my Lord’s commands I never rebel: my Lord from of old (it has been) thus. I am kind to the men who are servants of my King; but the chiefs of the city _Simyra_ have not kept faith righteously with us; and behold neither one nor all are with us: my Lord the King did not you cause to be asked? The King my Lord has known that the chiefs are sinful; and why ask, ‘What does he contend for?’ I say nay ...” From these letters by Aziru, we must conclude either that he was a great liar or that he was induced to change sides later. The other correspondents seem to have believed that he had long deceived the King of Egypt; but, in the end, his invasion of Phœnicia—perhaps cloaked by pretences of hostility to the Hittite league—caused him, as we shall see, to be proclaimed a rebel. The quarrel with Simyra may have been due to his being pushed south, out of his dominions, but is here said to be due to a Phœnician league with his foes. It does not appear who Khatib was. Perhaps the name was Hittite,(197) and he may have been the Prince of Hamath or of Emesa. The following letter from Aziru’s father, Abdasherah, belongs to a later period of the war, when Ullaza and all the cities north of Gebal had been conquered by the Amorites. It is couched in the same insidious language; and the letters of Ribadda, which follow, show that Amenophis was not open to conviction for a long time, though warned by his true friends. The proclamation is still later, after the attack on Sidon, and may fitly conclude the Amorite correspondence. 97 B.—“To the King my Son my Lord thus _Abdasratu_(198) thy servant, the dust of thy feet. At the feet of the King my Lord seven times and seven times I bow. Behold I am the King’s servant, and a dog who is his neighbor (or his ‘friend’?); and all the land of the Amorites is his. I often said to _Pakhanati_(199) my _Paka_ (Egyptian resident), ‘Let him gather soldiers to defend the people of this King.’ Now all (cursed?) as King, the King of the Phœnician (_Kharri_) soldiers ... _Kharri_: the King shall ask if I do not guard the city of _Simyra_ (and) the city _Ullaza_. Lo my _Paka_ is in her: I proclaim the Sun-King; and I have (given orders?) to obey. The city _Simyra_ is a neighbor,(200) and all the lands are the King’s—my Sun, my Lord; I watch for him: and I know that the King my Lord is very glorious; and _Pakhanati_ my _Paka_ is established to judge therein.” COPY OF A PROCLAMATION AGAINST AZIRU, SENT TO EGYPT BY KHANNI, WHEN SENT AGAIN TO SYRIA 92 B.—“To the Chief of the Amorite city by letter thus (says) your Lord. A chief of the city of _Gebal_ has said thus in his petition: ‘Send him away from my gate (he says); he is robbing me and disputes with me in my chief city.’(201) And I have heard this and much beside which they have said to me as I now speak to say. “Thou hast sent to the King thy Lord (saying thus), ‘I am thy servant as all former guardians(202) who have been in this city.’ And you do well to say thus. (But) I hear so to say a ruler of ours whose petition (is), ‘Send him away from my gate, (he is) out of his city.’ And in the city _Zituna_ (Sidon) he abides, and has subjected himself among chiefs who are governors; and, though certainly knowing what is said, thou dost not confess the persecution of these chiefs. If thou art, as is assured, a servant of the King, how is his cutting off lawful in the sight of the King your Lord? Thus this ruler beseeches me, ‘Let a supplicant be protected, for he is disputing my chief city with me.’ And if you do as is asserted, and not according to all the messages that I send against these things, you are hindering the King traitorously. So will be understood all that has been said. “And now a certain Chief hears of a gathering with the Chief of the city of _Ciidsa_ (Kadesh on Orontes, the capital of the southern Hittites); devising hostilities, ready to fight, you have made alliance. And if so, why dost thou so? Why should a chief foregather with a chief save that he is on his side? But if you cause what is assured to be done, and you respect the orders to yourself and to him, I say nothing more as to the messages you formerly made (and) as to what was pretended by you in them. But thou art not on the side of the King thy Lord. “Lo! this is the message, that their fortress burns in flames through (your burning?) and thou ragest against everything grievously. But if thou dost service to the King thy Lord, what is it that I will not do to interceding with the King? If then thou ragest against everything, I make God my witness; and if you persist, God is my witness, that messages of war (will be) in your midst, and by the might of the King thou diest, and as many as are with thee. “But do service to the King thy Lord and live. And thou thyself knowest that the King does not deem needful a subjection of the land of Canaan.(203) So he is wroth. And as I sent, truly was commanded me of the King my Lord this year and not ... in another year. My son (this) contumacy in the sight of the King thy Lord is vain. “And now the King thy Lord is anxious as to thee this year. If it is difficult for thee to come, then send thy son. And thou beholdest a King at whose commands many lands tremble: and dost not thou (fear?): thus truly is ordered this year concerning us; failing to go to the presence of the King thy Lord, send thy son to the King thy Lord as a hostage, and let him not delay at all. “And now the King thy Lord hears, for I send to the King. Thus truly has the King commanded me—Khanni—a second time a messenger of the King. Truly it is to fetch to his hands men who are the foes of his house. Behold now I have been sent, as they are troublous; and moreover thou shalt bind them, and shalt not leave one among them. Now I am desired by the King thy Lord to name the men who are foes of the King in the letter from Khanni the King’s messenger; and once more I am obeying the King thy Lord; and thou shalt not leave one among them. A chain of bronze exceeding heavy shall shackle their feet. Behold the men thou shalt fetch to the King thy Lord. _Sarru_ with all his sons; _Tuia_; _Lieia_ with all his sons: _Pisyari_(204) with all his sons: the son-in-law of _Mania_ with all his sons, with his wives, the women of his household: the chief of _Pabaha_,(205) whose wickedness is abhorred, who made the trumpet to be blown: _Dasarti: Paluma: Numahe_—a fugitive in the land of the Amorites. “And knowest thou not that the glory of the King is as the Sun in heaven; his soldiers and his chariots are many. From the shore lands to the land of Gutium,(206) from the rising of the Sun to the going down of the same, there is much salutation.” The attack on Sidon was thus apparently the fact which opened the eyes of Amenophis. It appears to have preceded the final success, when the wealthy city of Gebal was taken by Aziru. The War In Phœnicia LETTERS FROM CITIES NEAR GEBAL No. 42 B. M.—“This letter is the letter of the city _Irkata_(207) to the King. O our Lord, thus (says) the city of _Irkata_, and her men, her (flock? or lords?). At the feet of the King our Lord seven times seven times they bow. To the King our Lord thus (saith) the city of _Irkata_. Knowing the heart of the King our Lord we have guarded the city of _Irkata_ for him ... Behold the King our Lord orders _Abbikha_ ... he speaks to us thus, O King ... to guard it. The city of _Irkata_ answers ... the man ruling for the King.... ‘It is well. Let us save ... the city of _Irkata_. It is well to save (a city?) faithful to the King.’ ... Behold many fight ... the people ... are frightened ... Thirty horses and chariots enter the city of _Irkata_. Lo! has arrived ... a letter of the King as to arriving ... thy land they reach. The men of the city ... (belonging) to the King have made ... to fight with us for the King our Lord. You send your chief to us that he may be our protector. Let the King our Lord hear the message of these his servants, and appoint us provision for his servant, and thou shalt exult over our foes and thou shalt prevail. The message of command of the King thou shalt not deny us. Our destroyer was troubled at the coming of the King’s order to us. Mightily he has fought against us, exceeding much.” 128 B.—“To _Yankhamu_ by letter thus (says) _Yapaaddu_.(208) Why is it spoken? Lo! from the city of _Simyra_ a destruction by _Aziru_ of all the lands, in length from the city of _Gebal_ to the city of _Ugariti_;(209) and the destruction of this the city _Sigata_,(210) and of the city _Ambi_.(211) Behold ... the slave has (broken?) the ships ... in the city _Ambi_ and in the city _Sigata_, and in all which dispute for the lands with the city of _Simyra_: and shall we not arise to enter the city _Simyra_,(212) or what shall we ourselves do? But send this news to your great city (or palace).(213) It is regretted that the ... is unfortunate.” 44 B. M.—This letter seems to be an appeal by the cities of Phœnicia on behalf of Ribadda, the brave King of Gebal, during the time of his resistance to Aziru, which failed because no help was given to him from Egypt, where Aziru was still thought faithful. The spokesman Khaia is perhaps the same Egyptian mentioned in Aziru’s letters. “Thus (saith) our confederacy to the King and the men of _Sidon_ and the men of _Beruta_ (_Beirût_). Whose are these cities—are not they the King’s? Place a chief one chief in the midst of the city, and shall not he judge the ships of the land of the _Amorites_? and to slay _Abdasherah_ the King shall set him up against them. Does not the King mourn for three cities and the ships of the men of _Misi_?(214) and you march not to the land of the _Amorites_, and _Abdasherah_ has gone forth to war; and judge for thine own self, and hear the message of thy faithful servant. Moreover, who has fought as a son for the King—is it not _Khaia_? Will you gather us ships of men of _Misi_ for the land of the _Amorites_ and to slay _Abdasherah_? Lo! there is no message as to them and no memorial: they have shut the road—they have closed the way. In order to give passage to the land of _Mitana_(215) he has left the fleet which he has built. Was not this a plot against me of the men of _Arāda_?(216) But if behold they are with you, seize the ships of the men of the city of _Arāda_ which they have made in the land of Egypt. Again behold _Khaiya_ laments ... for you do not ... and as for us we ... by the land of the _Amorites_.” 45 B. M., a broken letter with passages of interest as follows: “Moreover, now this city of _Gula_(217) is afflicted. The region behold of the city of _Gula_ is for the King my Lord. Cannot you do what we desire? But he has done as his heart (desired) with all the lands of the King. Behold this sin which _Aziru_ ... with the King; (he has slain) the King of the land of _Ammiya_(218) and (the King of _Ar_) _data_: and the King of the Land of _Ni_ ... (has slain?) a _Paka_ (‘chief’) of the King my Lord ... and the King knows his faithful servant, and he has despatched a garrison from his city, thirty men and fifty chariots, to the city of _Gebal_. I have been right. He had turned, O King, his heart from everything that _Aziru_ orders him. For everything that he orders, the messages are unanswered. But every governor of the King he has ordered to be slain. I am forgotten. Behold _Aziru_ has cursed the King my Lord.” 158 B.—The greater part of this letter is too broken to read, but refers to Abdasherah, and appears to be written to Yankhamu. The city of _Simyra_ is mentioned, and the city _Arpad_,(219) and the palace or fortress of the former, with certain men therein. The soldiers of a city _Sekhlali_ are also noticed, but it is not clear where this place is to be sought. RIBADDA’S LETTERS FROM GEBAL 47 B.—“_Ribadda_(220) of the city of _Gebal_(221) (Gubla) to his Lord the King of many lands, the prosperous King. Baalath of Gebal she hath given power to the King my Lord. At the feet of the King my Lord my Sun seven times seven times I bow. Behold this ... it will grieve me ... our city ... my foes ... the chief ... watches O King ... no men of garrison ... were given to the King’s chiefs, or preservation by the King against him, and this I (say) is not defended, and the King has not preserved me; and being angry _Pakhura_ has gathered and has despatched men of the land _Umuti_ (Hamath).(222) They have slain a chief servant; and three chiefs (he has bound?) without appeal to the land of Egypt; and he has made gifts seducing the city against me; and woe to the place, she has become ungrateful: the city which was not base in old times is base to us. But the King shall hear the message of his servant and you shall give orders to the chiefs. Do not you ... this sin they do? ... my destruction is before me, and is it not my order that chiefs in the sight of the King should ... my destruction. Behold now since I shall gather to ... and (perchance I shall repel this?).” 46 B.—The salutation, as in the preceding letter, is peculiar to Ribadda. “Lo! the King is sending to me _Irimaia_(223): maybe, he will arrive to gladden us from before thee: he has not come before me. The King sends to me the most distinguished of thy great men, the chiefest of the city of the King that thou hast, who shall defend me ... mighty before my foes ... Now they will make a government: the city they rule shall be smitten like as (is smitten?) a dog, and none that breathes shall be left behind him, for what they have done to us. I am laid waste (by foes?) by men of blood: thus on account of this slave there was no help from the King for me. (But?) my free men of the lands have fought for me. If the heart of the King is toward the guarding of his city, and of his servant, thou wilt order men to guard, and thou shalt defend the city, thou shalt guard my ... made prosperous ...” 18 B. M.—The salutation as in the first letter (47 B.). “Again behold thy faithful city of _Gebal_. _Abdasherah_ was coming out against me aforetime and I sent to thy father who ordered soldiers of the King (_bitati_) to speed, and I went up over all his land. No allies marched to _Abdasherah_. But behold this: _Aziru_ has chosen all the men of blood and has said to them: ‘If the city of _Gebal_ is not ... he has come ..., then _Yankhamu_ is with thee, and ... if I am not obedient to his wishes. Thou art deceived ... _Abdasherah_ has marched without stopping to ... but he has watched the city of the King his Lord obediently. So now as to _Paia_ ... and is it not heard from the messages of _Kha_ ... their father, as he desires ... This _Khaib_ gave to the city _Simyra_. Lo! I lament that the King is not able to do this (for) the _Paka_ (general) when behold it has been asked. And _Bikhura_ has not marched from the city _Cumidi_ (Kamid). I have been friends with all the men of thy Government ... Lo whereas I was upright to the King ... and he makes no sign (to me?) Despatch soldiers: thou shalt march with every ... Five thousand men and 3,000 ... fifty chariots, 1,000 ... the _bitati_ soldiers, and cause (them) to take captive ... the land.’ ” 13 B. M.—The usual salutation, as given in the first letter. “Does the King know? Behold _Aziru_ has fought my chiefs, and has taken twelve of my chiefs, and has insisted on receiving at our expense fifty talents; and the chiefs whom I despatched to the city _Simyra_ he has caused to be seized in the city. Both the city _Beruta_ (Beirût) and the city _Ziduna_ (Sidon) are sending ships to the city _Simyra_. All who are in the land of the _Amorites_ have gathered themselves. I am to be attacked; and behold this: _Yapaaddu_ has fought for me with _Aziru_, but afterward behold he was entangled in the midst of the enemy when my ships were taken. And the King sees as to his city and his servant, and I need men to save the rebellion of this land if you will not come up to save from the hands of my enemies (or destroyers). Send me back a message, and know the deed that they have done. Now as they send to thee concerning the city _Simyra_ he now marches. But (give?) me soldiers for ... and these shall deliver her ... they have tried but ... now.” 61 B.—The usual salutation precedes, here much broken. “Does the King my Lord know? Lo! we know that he has fought mightily. Lo! they tell of us in thy presence what the city _Simyra_ has done to the King. Know O King boldly marching they have contrived to seize her—the sons of _Abdasherah_, and (there is) none who lives to carry the message to the King. But counsel now thy faithful servant. I say also the whole of the fortress they have destroyed ... I sent to the King ... of advice as to the city _Simyra_. As a bird in the midst of the net she has remained. The siege of the usurpers is exceeding strong, and the messenger who from...” The letter is much broken. It refers to Yapaaddu and to his own faithfulness to the _Pakas_ (“chiefs”) of the King. He also appears to refer to the King destroying the Amorites, and goes on: “The ruins perchance he will assign to his servant; and he has been constant and is upright against this thing—to subdue all the King’s (provinces?). He has lost all the cities which ... this has befallen to ... and from the destruction ... against me none who ... them. The two or three that have held fast are turning round. But he hears his faithful servant’s message, and a servant who has been constant in all labor, and his handmaid the city of _Gebal_ (is) the only one that holds fast for me. The evils of this deed are equally thine, but I am broken in pieces. Henceforth _Aziru_ is the foe of _Yapaaddu_. They have marched; and (there is) news that they have been cruel in their ravages against me. They rest not: they desire the evil of all that are with me. So they have waxed strong, powerful against me (a servant) faithful to the King from of old ... Moreover, behold I am a faithful servant: this evil is wrought me: behold this message: lo! I am the dust of the King’s feet. Behold thy father did not wring, did not smite the lands of his rulers (_Khazani_) and the Gods established him—the Sun God, the God ... and Baalath of Gebal. But the sons of _Abdasherah_ have destroyed from ... us the throne of thy father’s house, and ... to take the King’s lands for themselves. They have joined the King of the land of _Mitana_,(224) and the King of the land of _Casi_(225) and the King of the land of the _Hittites_ ... the King will order soldiers (_bitati_). _Yankhamu_ with the ... of my poor land ... The _Paka_ of the city _Cumidi_ ... and they have marched ... _Gebal_ ... to a faithful servant.” 83 B.—A much broken fragment, referring to the taking of Simyra, appears to belong to this period. 43 B.—“_Ribadda_ speaks to the King of many lands. At the feet (of my Lord) seven times and seven times I bow (a servant) forever. Lo! the city of _Gebal_ is his place—the Sun-God revered by many lands. Lo! I am the footstool at the feet of the King my Lord; I am also his faithful servant. Now as to the city _Simyra_ the sword of these fellows(226) has risen very strong against her and against me. And so now the destruction of the city of _Simyra_ is at her gates. She has bowed down before them and they have conquered her power. “To what purpose have they sent here to _Ribadda_ a letter (saying) thus: ‘Peace to the palace from its brethren before _Simyra_.’ Me! they have fought against me _for five years_, and thus they have sent to my Lord. As for me not (to be forgotten is?) _Yapahaddu_ not to be forgotten is _Zimridi_.(227) All the fortresses they have ruined ... there was no cause of strife with the city of _Simyra_...” The next passage is much damaged. “And as said to what purpose have they sent a letter to _Ribadda_? In the sight of the King my Lord they have feigned to please me, they have pretended to please me, and now they proclaim peace. Truly thus behold it is with me. Let me learn the intention of my Lord, and will not he order _Yankhamu_ with the _Paka_, _Yankhamu_ joined beside the King my Lord, to lay waste? From before the chiefs of the _Hittite_ chief men have fled and all the chiefs are afraid thereat. May it please my Lord also shall not he be (degraded?) who was thy commander of the horse with thy servant, to move the chiefs when we two went forth to the wars of the King my Lord, to occupy my cities which I name before my Lord. Know my Lord when they went forth with the ally he has left your soldiers fighting hard, and all have been slain.” 52 B.—The ordinary salutation. The letter is much damaged. It states that the land of _Mitana_ had formerly fought against the King’s enemies; that the sons of the dog _Abdasherah_ destroy the cities and the corn, and attack the governors, and had demanded fifty talents. It appears that Yankhamu has arrived, and has known the chief whom the King had established. Apparently a written letter has been sent “to the Amorite land for them to swallow.” He continues: “Behold I am a faithful servant of the King, and there was none was like me a servant, before this man lied to the King of the Land of Egypt. But they have mastered the lands of our home.” They have slain Egyptians, he continues, and have done something (the verb is lost) to the temples of the Gods of _Gebal_; they have carried off a chief and shed his blood. He finally mentions his son _Khamu_. 25 B. M., a short letter with the usual salutation. He requests soldiers to guard the lands for the rulers, which have been torn in pieces. The King sends no messages about himself to the writer or to _Yankhamu_. The governor’s men have gathered to fight (for the _Khar_ or Phœnicians?). 42 B. begins with the usual salutation given in the first letter. “Having just heard the chiefs from the presence of the King it is fit that I send back a messenger (or message). Behold O Sun descending from heaven, the Sons of _Abdasherah_ are wasting (shamefully?), as among them there is not one of the horses of the King or chariots, and the chiefs have devised evil—a rebellious race. And a chief is here with us of the Amorite country, with a written message from the allies which is with me. They have demanded what is shameful. Hereby is spoken a friendly message in the presence of the King—the Sun God. As for me I am thy faithful servant, and the news which is known, and which I hear, I send to the King my Lord. (What are they but dogs trembling?) in the presence of the Egyptian soldiers (_bitati_) of the King—the Sun God. I sent to your father and he ... ‘to my servant ... soldiers’ ... they have not marched ... _Abdasherah_ ... the chiefs of this government ... their faces against him. So now they have joined ... But the _Misi_ men (Egyptians) ... have brought us, with speed, corn ... So now not without favor ... I have become a great man, behold: strong and powerful in their sight we have been made. But mighty and rebellious to the King is this power. (His land does not intend to help the land?) Behold I am despatching two men to the city of _Simyra_, and all the men of its chief have gathered in order to consult as to messages to the King, who will know why you hear from us your chiefs. Good is the letter they have brought us, and the letter which the messengers of the King have uttered to us.(228) Through the pretensions of this dog the King’s heart has been grieved with men, and ... has been unrighteously set up, devising in their hearts ... and ... (your chief?). I go against the men of blood from the city _Simyra_ ... to keep ... and whatsoever I have been commanded. And let the King ... the news of his servant. I have despatched ten chiefs of the Land of _Nubia_,(229) twenty chiefs of the Land of Egypt, as a guard to the King. Sun-God and Lord thy servant is faithful to thee.” 73 B.—“To the King ... thus says _Ribadda_ thy servant, the footstool of the feet of the Sun-God my Lord. Seven times and seven times at his feet I bow. Grievous it is to say what, in the sight of the King, he has done—the dog _Abdasherah._ Behold what has befallen the lands of the King on account of him; and he cried peace to the land, and now behold what has befallen the city of _Simyra_—a station of my Lord, a fortress ... and they spoil our fortress ... and the cries of the place ... a violent man and a dog.” The next message is too broken to read, but refers to the city of _Gebal_. The letter continues: “Will not the King order his _Paka_ to pronounce judgment? and let him guard the chief city of my Lord, and order me as I (say), and let my Lord the Sun set free the lands, and truly my lord shall order the wicked men all of them to go out. I present my memorial in the sight of my Lord, but this dog has not taken any of thy Gods. Prosperity has fled which abode in _Gebal_, which city of _Gebal_ was as a city very friendly to the King. It is grievous. Behold I have associated _Abdbaal_ the prefect with _Ben Khia_ (or _Ben Tobia_) a man of (war?); but despatch thou him to thy servant...” 57 B.—The salutation as usual mentions Baalath of Gebal. “Why shall the King my Lord send to me? The best indeed trembles, of those who watch for him against my foes, and of my freemen. What shall defend me if the King will not defend his servant?... if the King will order for us chiefs of the Land of Egypt, and of the Land of _Nubia_, and horses, by the hand of this my chief as I hope, and preservation for the servants of the King my Lord. If none at all ... to me ... to march horses ... my land is miserable. By my soul’s life! if the King cared at heart for the life of his servant, and of his chief city, he would have sent a garrison, and they had guarded thy city and thy servant. That the King shall know ... of our lands; and Egyptian soldiers (_bitati_) shall be ordered; and to save all that live in his land, therefore it is spoken as a message to the King (with thy messengers?) As to the ... of this dispute of _Khaia_ with the city of _Simyra_, that they should send us without delay thirteen talents (or pieces of gold): I gave the proclamation. The men of blood are named in the letter to the city of _Simyra_.(230) It avails not. Ask _Khaia_ as to the letter of our previous dispute with the city of _Simyra_—to satisfy the King, and to give security to the King, they are sending again, and...” 24 B. M.—This is broken at the top. “And King my Lord, soldiers are moving to the city of _Gebal_, and behold the city _Durubli_(231) has sent forth soldiers to war to the city _Simyra_. If the heart of the King my Lord is toward the city of _Durubli_ my Lord will also order many soldiers, thirty chariots and an hundred chief men of your land; and you will halt at the city _Durubli_, my Lord’s city. If the lands are to be defended, the King will order the departure of Egyptian soldiers (_bitati_) to the city of _Gebal_, and (I doubt not?) you will march to us. And I ... to slay him, and ... behold the King my Lord ... faithful; and they have warred with the men _Kau Paur_(232) (Egyptian magnates) of the King. Lo! they have slain _Biari_ the _Paur_ (magnate) of the King, and he has given gifts to my ... and they are helping. And none are servants of the King. And evil in our eyes behold is this. I am spoiled, and I fear lest ... no wish of the faithful chief be granted to him. Lo! you will make my kindred to be afflicted. The King shall arm the land ... thy soldiers great and small, all of them; and _Pakhamnata_(233) did not listen to me and they do a deed that ... and thou shalt tell him this, that he shall set free the city of _Simyra_; and (the King) will listen to the message of his servant, and shall (send) Egyptian soldiers. Behold he will say to the King that the Egyptian soldiers have no corn or food to eat, all the enemies have cut off from the midst of the cities of the King my Lord the food and the corn ... and (I) have raised soldiers gathering (in) the city of _Gebal_ ... there is not ... you shall send to us ... and to march to it, and I have stopped ... and not one of the lands of the _Canaanites_ helps _Yankhamu_ though he is for the King.” 58 B.—This is a large and important tablet, but much broken; it begins with a short salutation, and then says at once, “I am laid low.” It refers to the loss of the city _Abur_,(234) and mentions the names of _Aziru_ and _Abdasherah_, and says there is no garrison. The enemy are marching on to the capital. He says: “I sent to the palace (or capital of Egypt) for soldiers and you gave me no soldiers.” “They have burned the city _Abur_, and have made an end in the sight of _Khamu_ my son.” “The man of sin Aziru has marched ... he has remained in the midst ... I have despatched my son to the palace more than three months (ago) who has not appeared before the King. Thus (says) my chief of the city of _Takhida_(235)—they are reaching him: of what use are the fortifications to the men left therein?” “The chief who came out of the lands of Egypt to inform, whom you announced us on account of _Aziru_ formerly, I shall send to the King. You will not have heard this message as to the city _Abur_. The dogs are wasting, as is said, do you not mark the news? If the King had thought of his servant, and had given me soldiers. ..” The next passages are much damaged, but refer to the same general subject of complaint. The next intelligible sentence is: “The people have been enraged expecting that the King my Lord would give me for my chief city corn for the food of the people of the strongholds.” He then protests his good faith, and says finally: “And my sons are servants of the King, and our expectation is from the King ... The city is perishing, my Lord has pronounced our death ...” 77 B.—After a short salutation: “Let the King hear the news of his faithful servant. It is ill with me: mightily fighting, the sons of _Abdasherah_ have striven in the land of the _Amorites_. They had subdued all the land of the city of _Simyra_, and they have wrecked the city _Irkata_ (Arkah) for its ruler. And now they are coming out of the city of _Simyra_, and it is ill for the ruler (who is) in face of the foes who come out.” The tablet is here broken, but refers to _Gebal_ and to the rulers _Zimridi_ and _Yapaaddu_. The writer hopes for the arrival of troops. “Egyptian soldiers; and the Sun-King will protect me. Friendly men have been (shut up?) in the midst of his land. Moreover, the King my Lord shall hear the message of his servant, and deliver the garrison of _Simyra_ and of _Irkata_: for all the garrison have ... out of the city _Simyra_ and ... Sun-God Lord of the lands will order for me also twenty (companies?—_tapal_) of horse, and, as I trust, to the city of _Simyra_ (to defend her) you will speed (a division?) instructing the garrisons to be strong and zealous, and to encourage the chiefs in the midst of the city. If also you grant us no Egyptian soldiers no city in the plains will be zealous for thee. But the chain of the Egyptian soldiers has quitted all the lands—they have disappeared to the King.”(236) 14 B. M.—“_Ribadda_ speaks to his Lord the King of many lands the Great King. Baalath of Gebal has given power to the King my Lord: at the feet of my Lord, my Sun, seven times seven times I bow. Why wilt not thou utter for us a message to me? And (now) know the demand which my chief is despatched to make in presence of the King my Lord; and his division of horse has marched, but the man has delayed marching—its chief—as the letters to the King were not given to the hand of my chief ... as to what has been said ... of your land, is it not needful that the allies of the _Paka_ should march to the men of blood; have not all the lands been grieved? It will be necessary for the allies, but they come not being slow. Moreover I sent for men of garrison and for horses, but you care not for us (even) to return us a message for me. And I am destroyed by _Abdasherah_ like _Yapaaddu_ and _Zimridi_—and they are fugitives. Moreover, the revolt of the city of _Simyra_ and of the city _Saarti_(237) continues against him. We remain under the hand of _Yankhamu_; and he gives us corn for my eating. We two guard the King’s city for him, and he collects for the King, and orders my chief, appointing chiefs to assist for me, fulfilling the decree which thou hast thyself appointed. We have trusted in the King. And two chiefs of the city have been despatched to be sent, having come down bound from the camp of _Yankhamu_. Moreover, as to this assistance to _Yankhamu_, _Ribadda_ is in your hands, and all that is done for him (is) before you; it is not for me to punish thy soldiers. My superior is over me. And I will send to him if you do not speak about this, or he gives up the city, or I depart. Moreover, if you do not utter for us a message for me, both the city will be surrendered, and I shall go away with the men who support me. And learn that our corn also is failing, and _Milcuru_ has measured the corn—measure of _Baalath_(238) ... very much ...” 89 B.—This is much broken. After the usual salutation he says that Abdasherah has fought strongly, and has seized cities belonging to Gebal; that news has reached the city as to what has befallen the city _Ammia_ (_Amyun_) from the men of blood. A certain _Berber_(239) chief is mentioned. He speaks of “two months,” apparently as the limit of time in which he expects to be aided by the _bitati_, or Egyptian soldiers. Abdasherah is marching on Gebal. 79 B.—Also broken. With the usual salutation, speaks of a great fight with the men of blood, who made an end of men, women, and soldiers of his poor country. He sent men, and they were beaten. The city of _Irkata_ (Arkah) is mentioned, and the King of the _Hittites_, who is making war on all the lands. The King of _Mitani_ will be king of the weak (or false) land of the writer’s people. He concludes by calling _Abdasherah_ a dog. 44 B.—After the usual salutation, this letter appears perhaps to refer to the coming of Irimaia. “Lo the King shall send the choicest of thy chiefs—a son of Memphis (_Nupi_) to guard the city.” The text is then much broken, referring to the palace and to cavalry, and to guarding the city for the King. He will fulfil the wishes of the _Pakas_, and is a faithful servant, as they would testify. The lands are to be made quiet again. “I say as to myself, lo! my heart is not at all changed as to my intention to serve the King my Lord. Now pronounce this judgment O Lord of justice. Cause all to be told that whoever crosses over from his own place the King my Lord will ... My Lord shall decide that this evil shall not go on. Who shall say anything against it? Now return a letter, and all my possessions that are with _Yapaaddu_ (he will make equally safe?) in the sight of the King.” 72 B.—“To _Khaia_(240) the _Pa_ ... (an Egyptian title) thus says _Ribadda_. I bow at thy feet. The God _Amen_ and the God _Sa_ ...(241) have given you power in the presence of the King. Behold thou art a man of good ... the King knows, and through your zeal the King sends you for a _Paka_. Why is it asked and you will not speak to the King? that he should order for us Egyptian soldiers to go up to the place—the city _Simyra_. Who is _Abdasherah?_—a slave, a dog, and shall the King’s land be smitten by him? Who set him up? And mighty with men of blood is the strength of his power. But send reinforcements: fifty _tapal_ (companies?) of horse and 200 foot soldiers; and both shall go forth from the city _Sigata_(242) (Shakkah). Know his intentions. Until the (_bitati_) Egyptian soldiers are sent he will not be mastered, (nor) any of the men of blood, and the city of _Sigata_ and the city of _Ambi_(243) are both taken, and thus ...” 17 B. M.—“_Ribadda_ speaks to ... (Amenophis IV?(244)) the King of many Lands: at the feet of ... my Sun-God. And I repeat as to ... (the expedition?) against the city of _Kappa_(245) ... and against the city _Amma_ ... cities faithful to the King my Lord. Who is this _Abdasherah_?—a slave, a dog, and shall he ... in the midst in the lands of my Lord? ... the King my Lord has asked as to his servant, and ... I send my messenger. Lo ... my cities, and with the letter ... my messages. And now behold he is marching to the city _Batruna_(246) and he will cut it off from my rule. They have seized the city of _Kalbi_(247)—the great pass of the city of Gebal. Truly the confederates are pushing on secretly from the great pass, and they have not made an end—mightily contumacious. For they have promised to take the city of _Gebal_ ... And let the King my Lord hear ... this day ... they have hastened chariots and ... I trust and ... and the fate of the city of _Gebal_ ... by them, and all the lands ... as far as the land of Egypt have been filled with men of blood. My Lord has sent no news as to this decree as I hoped by letter. And we desire that the city be saved, and the villages of the city, from him, for my inhabiting. I have been hard pushed. Help speedily O King my Lord ... soldiers and chariots, and you will strengthen the chief city of the King my Lord. Behold the city of _Gebal_: there is not, as is said, of chief cities (like) the city _Gebal_ a chief city with the King my Lord from of old. The messenger of the King of the city of _Acca_(248) (Accho) honor thou with (my) messenger. And we have given cavalry at his pleasure ... and a division of horse ... because of pleasuring him(249) ...” 60 B.—After salutation: “The King my Lord shall know: behold _Benmabenat_(250) son of _Abdasherah_ strives for the city _Gatza_.(251) They have subdued the city of _Ardata_, the city _Yahlia_, the city _Ambi_, the city _Sigata_,(252) all the cities are theirs; and the King shall order the cutting off of the city _Simyra_, so that the King may rule his land. Who is this _Abdasherah_?—a slave, a dog. O King it is thy land, and they have joined the King of the land of _Mitani_. But come to us to the King’s land to ... before the cities of your rulers are destroyed; and lo! this has been said ... thy _Paka_, and not ... his cities to them. Now they have taken the city of _Ullaza_(253) for it is as has been said, until you shall march to this city of _Simyra_. And they have slain for us the _Paka_ and the Egyptian (_bitati_) soldiers who (were) in the city of _Simyra_ ... they have done to us, and shall not I go up ... to the city of _Simyra?_ The cities _Ambi_, _Sigata_, _Ullaza_, (_Caphar?_) _Yazu_(254) have fought for me. Their destruction for us by them, will be pleaded against the city of _Simyra_, these cities ... and the sons of _Abdasherah_ ... Alas! and the city of Gebal demands of the men of blood as to the city _Tikhedi_.(255) I marched; but there befell an entering-in to spoil by the men of blood.” 23 B. M.—The usual salutation is absent, and it seems to be written to an official: “To ... as a letter thus _Ribadda_. I bow at thy feet. Baalath of Gebal the God of the King my Lord may (she?) strengthen thy power in the presence of the King thy Lord—the Sun of the lands. You know behold that a (covenant?) has been engraved. But why was it sent? And lo! this thou shalt announce: I am left in fear that an end will be made of all. Thou shalt make the whole known. Behold it was sent to me. ‘Do not wait to go forth to the city _Simyra_ till I come.’ Behold you know, the wars are exceeding mighty against me, but he comes not. I did march, and lo! the city of _Ambi_ (_’Aba_) has been burned by me. You know that the chief and the principal men of this city have gathered with _Abdasherah_, and behold I did not march farther. Behold you know all that has been; and on this account ... having asked my question of my prophet(256) behold I feared accordingly. Hear me speak—favorably as I trust (as to) coming; and you know that they strive with our country, who behold are men of good will. Because ... your favor is strong ... do not you urge ... a message to this city, and out of its midst she sends to ...” 86 B., a much-broken letter, supposed to be from _Ribadda_, mentions _Batruna_ and _Ambi_.(257) Toward the end it reads continuously: “The King of the land of the _Hittites_ behold is ... to the sons of _Abdasherah_, for he hastens to despatch soldiers of the royal ... and the neighboring places have joined: the lands of the King my Lord are made a desert, which the dogs bring to naught: they have mourned. If _Neboyapiza_ fears the King my Lord will he not march on them, if the King my Lord will speak to the great man of the chief city—to the great man of the chief city of _Cumidi_(258) (_Kamid_) ... to march to join ... to me...” 41 B. begins with the usual salutation from _Ribadda_. “Behold I am a faithful servant of the Sun-King, and I confess that my messages have been sad for the King, as you own. The King my Lord shall hear the messages of his faithful servant, and _Buri_ is sending out in the direction of the city _Simyra_ and _Hadar_ ... has marched against you, and they have beaten us, and they have brought us low. (These foes?) are destroying in my sight, and I was ready (to go out?) with the _Paka_ to keep watch in the presence of the chiefs of the governments. And my Lord shall hear the news. Now _Aziru_ the son of _Abdasherah_ is marching with his brethren from(259) the city _Gebal_: and despatch Egyptian soldiers (_bitati_), and thou shalt march against him and smite him—the land is the King’s land; and since one has talked thus and you have not moved, the city of _Simyra_ has been lost. The King my Lord shall hear the news of his faithful servant. There is no money to buy me horses, all is finished, we have been spoiled. Give me thirty (companies—_tapal?_) of horse with chariots ... men ... there is none of this with me ... not a horse ...” 22 B. M.—“To _Amanabba_(260) ... as a letter, thus says this _Ribadda_ thy servant. I bow at my Lord’s feet. The God _Amen_ and _Baalath_ of _Gebal_ have established your power in the presence of the King my Lord. To what purpose is thy messenger with me to go to the King your Lord? And may I indeed expect horses and chariots to be ordered of thee? Will not you fortify the city? And this is heard by your message, and I am sincere, but the covenant is mocked and no soldiers are heard of with it. And they have routed the ... The city of _Batruna_ (_Batrûn_) is his; and bloody soldiers and chariots have established themselves in the midst of the city, and I had lain in wait for them outside the great pass of the city of _Gebal_(261) ... to the King my Lord ... with thee the soldiers of the prefect ... chariots and ... here with ...” 45 B. begins with the usual salutation, and continues: “The King my Lord will be sad. Why will you not send him to me? Behold I have no ruler over my fugitives. The city of _Simyra_ they have (shut up?); all have turned on me: and two chiefs of the land of Egypt, who travelled from the palace, went not forth. No man has travelled to the King who might carry my letter to the palace. Now these two chiefs brought us letters for the King, and the two have not gone forth, as being now afraid, and (refusing?) to my face ... I send to the palace (or capital), and _Azru_ (_Aziru?_) is laying snares, gathering soldiers: has not _Abdasherah_ marched with whatever he had? As I am told they will send friendly messages to my Lord, but thou wilt say ‘Why do ye send friendly messages to me when you refuse my message?’(262) “I have been afraid of the snare. _Azaru_ (is) like ... Lo! I am strong through the King ... The sons of _Abdasherah_—the slave dog—have pretended that the cities of the governments of the King are given to them—our cities. The fortress has not opened to _Aziru_ ... O King as to their cities are they not subject to them? From the city Simyra, to the city _Ullaza_, the city _Sapi_(263) ... chariots ... land of Egypt ... from their hands for me. So now I am despatching this chief: he has left: do I not send to the King? Now the two chiefs of the land of Egypt, they whom you sent us remain with me, and have not gone out, since no soldiers are (intended for?) me, and ... the lands for the men of blood. And since the King’s heart altogether has forgotten my Egyptian soldiers (_bitati_) I send to _Yankhamu_ and to _Biri_. They have taken those that were with the governors. Lo! may the land of the _Amorites_ become (their) conquest. The corn which they have threshed for me has been stored up, a part of the whole with my ... and one part with me; and ... the King will order ... we ... all whatever breathes; (it is not right to shut them up?) for the King; he is not coming to him: the chief must help himself to what was ordered to be stored up for the King. The King shall order a memorial as to the innocence of his servant. And as to the produce of the city O King there is none at all with me; all is finished from being distributed for (my own subsistence?). But as to this chief, the King will order him as I trust, and will give us men of garrison for ... to guard his faithful servant and his chief city, and the men of _Nubia_ who are with us, as those who are your foes (exult?). Moreover behold (much to say?) ... Thinking this, I shall send to the palace for a garrison—men of _Nubia_ ... The King will ... men of garrison ... of the land of _Nubia_ for its guarding, you will not ... this city to the men of blood.” 51 B.—The ordinary salutation: the letter goes on in an eloquent strain: “The storm (or a tumult) has burst forth. Let the King behold the city of _Simyra_. Lo! the city of _Simyra_ has remained as a bird caught in the snare: so her ... is left to the city of _Simyra_. The sons of _Abdasherah_ by their devices, and the men of the city of _Arāda_ (Arvad) by their hostility have made her wroth, and a fleet has sped ... in the sight of _Yankhamu_ ... men of the city ... they have seized, and ... Lo! the men of the city _Arvad_ searched for the coming forth of the Egyptian soldiers (_bitati_); _Abdasherah_ is with them, has he not marched? and their ships are set against the reinforcements from the Land of Egypt. So now there is no navigation. Let them make haste. Now they have seized the city _Ullaza_ (_Kefr Khullis_) and all whatsoever _Abdasherah_ has ... to the chiefs. And lo! we ... and the ships of the men of _Misi_ (the Delta?)(264) have been broken, with whatsoever was theirs. And as for me they went not up to fight for the mastery of the city of _Simyra_. _Yapaaddu_ has fought on my side, against whosoever was not faithful (or constant). They have trodden me down ... So now in sight of _Zabandi_(265) and of _Ibikhaza_ also, I have (joined?) myself to _Yankhamu_; and you will know their (good opinion?) of my faithfulness: as to what he thinks of my zeal make him confess, so he will (make it known?). He has fought for me and lo! they are wasting the city _Ullaza_ (to make an end thereof?).” The back of this long letter is unfortunately quite destroyed. The final sentences are on the edge, the tablet being of considerable thickness: “I have desired peace (like?) a faithful servant of the King. The men of Egypt, expelled from this city of our neighbor, are with me; and there is no ... for them to eat. _Yapaaddu_ has not granted my servants this ... this poor country; but we have been swift to help the city _Simyra_ ... they have gone up to fight the ships (of the city) of _Arāda_ (Arvad) ... (it was grievous?) ... _Riib_ ...” 55 B.—A much-broken letter appears to refer to a message from the King being seized, and that 300 men poured out and burned a city. It speaks of a _Paka_ and of Egyptian soldiers, and of the city _Beruti_ (_Beirût_) and of _Abdasherah’s_ forces. 16 B. M.—“To the King my Lord thus says _Ribadda_ thy servant, the dust of thy feet. I bow seven times and seven times at the feet of my Lord. And will not my Lord hear the message of thy servant? Men of the city of _Gebal_, and my family; and a wife whom I loved, they have taken away after the son of _Abdasherah_; and we have made a gathering; we have searched; and I cannot hear a word spoken about them. I am sending to the King my Lord, and once more, despatch thou men of garrison, men of war, for thy servant; and will you not defend the city of the King my Lord? But news has not arrived from the King my Lord for his servant. But he will be generous; he will remember me; and the advice (I speak) comes from my heart. The region near (us) _Ammunira_(266) has traversed throughout, and I went to him, for he gave assistance. And I myself searched for my family, but it has been made to vanish from my sight; and the King my Lord shall counsel his servant. Lo! the ally is zealous; and he has decreed a gathering of the Egyptian soldiers (_bitati_) of the King my Lord; and the King my Lord will counsel his servant. If there is no wish to be kind on the part of the King my Lord, I myself am helpless; and the King has no servants. Moreover, my son and my wife have been subjected to a man who sins against the King.”(267) 15 B. M.—“To _Amanabba_ my father, thus _Ribadda_ thy son. I bow at my father’s feet. Baalath of the city _Gebal_ strengthens your favor in the sight of the King your Lord. Why has it been asked, and no complaint (is made) to the King? and you hesitate about the Egyptian soldiers (_bitati_), and you are brought low before the land of the _Amorites_. If you had heard of us (that) the Egyptian soldiers (are) strong, and that they have deserted their towns, and gone away, you know not the land of the _Amorites_. Behold they have taken these places from us, and I am ill at ease. Behold now do not they support _Abdasherah_? behold they have deceived us about them, and you promise us, day and night to send the Egyptian soldiers, and we are made sad about it, and all the chiefs of the Government. Thou shalt promise us to do this thing to _Abdasherah_: lo! he sends to the chiefs of the city of _Ammiya_ (_Amyûn_) to slay him who was established as Lord, and they submitted to the men of blood. So now thou shalt say for us—the Chiefs of the Government; so now they are doing to us, and thou shalt announce to him (that) all the lands are for men of blood, and speak thou this message in the presence of the King my Lord. Lo! a father and a lord this thou art to me; and as for thee my face I bend, you know, to my master: behold what is done in the city of _Simyra_, lo! I am ... with thee. But complain to the King thy Lord, and you will send ... to me as I trust.” 20 B. M.—“_Ribadda_ sends to his Lord the Great King, the King of many lands to the prosperous King. Baalath of Gebal has confirmed the power of the King my Lord. At the feet of my Lord the Sun seven times seven times he bows him. A petition has been made long ago, made for the city of _Gebal_, to despatch _Bikuru_ (to the) chiefs of the Land of _Egada_(268) ... served me, which ... I ... three of the chiefs ... they strove ... the Land of Egypt ... and ... then the King my Lord ... a sin against.... “If the King my Lord supports his faithful servant; and despatch thou ... this her chief (speedily?); and we two watch the city for the King. The King shall send the choicest of thy great men, from among those who guard him. The three chiefs whom _Bikhuru_ strove to despatch, but who have fled, (are) _Abdirama_, _Iddinaddu_, _Abdmelec_, these are sons of _Abdasherah_;(269) and they have taken the King’s land for themselves. He shall send the _bitati_...” 21 B. M.—“To _Amanabba_ ... (by letter) thus (says) this _Ribadda_ thy servant. I bow (at my Lord’s feet). The god _Amen_ ... of thy Lord, builds up thy favor (with) the King thy Lord. Hear ... (they have fought) mightily, and over the Egyptian soldiers are victorious, and ... to the Land of the _Amorites_.” The letter becomes too broken to read consecutively, but refers to the Land of _Mitana_, and apparently to a defeat of _Yankhamu_. He asks for corn, and speaks of having nothing to eat, in connection with the city of _Gebal_; and refers to three years of (dearth?), and to the corn failing. 19 B. M.—After the usual salutation to the King, this letter reads: “The King my Lord will say that the choicest of thy great men, and the choicest of thy city that thou hast are among those who guard us. My great men and (those of?) the city, were formerly men of garrison with me; and the King asked of us corn for them to eat, from my poor country. But now behold _Aziru_ is destroying me, and I repeat there (are) no oxen, nor ... for me; _Aziru_ has taken all. And there is no corn for my eating. And the chiefs—the _Pakas_—also have been nourished by the cities, exhausting the corn for their eating. Again: (being faithful), the King shall establish for me, as men of government, the men of government of their own cities, the men who at first were with their subjects. But as for me my cities are Aziru’s, and they long for me, to whom destruction is made by him, who is a dog of the sons of _Abdasherah_, and either you shall do for us as they wish, or you shall give orders for us to the King’s cities in these matters.” 48 B.—This begins with the usual salutation, and then continues: “If perchance I send a message to the King my Lord, do not thou refuse the request of my memorial. Lo! thrice has come upon me a year of storms (or tumults), and again a year of storms begins. My wheat is naught; the wheat for us to eat: that which was for sowing for my freemen is finished; their beasts, their herbs, the trees of their gardens, are wretched, in my unhappy land. Our corn has failed. Once more the King will hear the message of his faithful servant, and will order wheat in ships, and his servant shall live; and be thou moved and send us com. The chiefs (will send?) horses, as commanded, to _Zu_ ... And thou shalt defend the city (by so doing?) ... behold _Yankhamu_ says (or asks) ... that wheat be given to _Ribadda_ ... to him ... corn (the bread of men?) ... and now with _Yapaaddu_ ... their money henceforth ... ask him, he will tell all in your presence. Mayest thou know when it is spoken in the presence of the King my Lord. And this year of storms makes the wheat scarce (in) my unhappy land ... there was scarcity before in the city _Simyra_, and now behold in the city _Gebal_.” The text is here too broken to be read. It seems, perhaps, to refer to the enemy having possession of the sea, and to the entreaties of _Yankhamu_, and to certain waters, and the general wretchedness. A paragraph then begins:(270) “The King of the Land _Taratzi_(271) has coveted the city of _Simyra_; and they desired to march to the city of _Gebal_; and none now has urged him, and he has stayed in his land. Now as he is strong he will send to the great ... by my wish ... they have returned to us.” The letter is again much broken; it refers to a ruler, saying: “His heart is with my heart; but _Abdasherah_ has conquered beyond the land of the _Amorites_, also since the time of your father the city of _Sidon_ has submitted to the occupation by his allies: the lands are for the men of blood, so now there is none who is a friend (or kin) to me. Let the King regard the message of his servant. Let him give men to guard his city. Is not she insulted by all the men of blood?” The latter part, referring to allies, is much broken. 54 B.—This is broken at the top, and considerably injured. It demands soldiers, and the restoration of the rulers. “The city of (_Sidon?_), and the city of _Beirût_, the sons of _Abdasherah_ have silenced: they fought for the King, but the city of _Sidon_ and the city of _Beirût_ are not the King’s. We sent a _Paka_: he did not desert his duty to you, but she has rebelled to your face: for it was permitted by the freemen. The men of blood have seized the city.(272) Behold as for me this is my repetition ... city _Atsar_ ... restraint ...” 49 B.—This letter is much damaged; it begins with the usual salutation, and continues: “Lo! he makes the chiefs of (_Ukri?_) to dwell in fear of making an end. Lo! the King asked from his rulers as to my brethren. O King, is it not right to approach them, when the King shall ask? and we have set our faces fast toward thy servants. I desire this to strengthen my neighbor ... the city of (_Ukri?_).(273) Their ruler will go out then from my presence. They have interfered with my sister (town), and the waters of my brother’s growing corn. I am despatching to the city _Ukri_ ... from the presence of Abdasherah ... The King ... all the lands ... if as to my brethren ... the King will ask ... a neighbor ... I shall send to the King this ... Blame us not for his weakness (or affliction), and in time past we have ruled over him, and if you will ask as to my brethren, and shall be grieved, this city (has) no (government that the King should ask after it?). Do not we know this day (what) he did to all? and trust me, if the King will not ask of the rulers. Lo! if he ceases oppression as an enemy I am well pleased. Behold the land of the city of _Ukri_: there are no lands (or towns) of rulers ... his ... spoiled the land for us.” The next passage about servants, governors, and the _Paka_ is too broken to read. The letter concludes by asking support, and asks excuse on account of the enemy’s success. 75 B.—The usual salutation is here damaged, and the middle of the text. “Behold since the arrival of _Amanappa_ in my presence all the men of blood have set their faces to me; they have fulfilled the wishes of _Abdasherah_; and my Lord shall hear the messages of his servant; and ... men of garrison, for the defence of the royal city. Send the Egyptian soldiers (_bitati_) ... as there are no Egyptian soldiers it befalls thee, that the lands ... to the men of blood; since the seizing of the city _Maar_ ... (274) at the command of _Abdasherah_; and so our limits are the city of _Gebal_ and the city of _Batruna_;(275) but so not all the lands are to the men of blood—two chief cities which are (still) to be wrecked for (us). And they have turned back(276) to take from us ... She has remained peaceful to the King, and my Lord shall order men of garrison for his two cities, till the Egyptian soldiers march forth. But everything fails me, of the food of the land (our teeth have gnawed nothing at all?). As the heart of a bird fails, seeing the snare, this city has remained. She is helpless before them ... lamenting. Once more ... they have shut up my ... it has come to pass ... the lands ... _Abdasherah_, the slave dog ... the lands of the King to himself.” 84 B. is much broken; all the cities are taken except _Gebal_ and _Batruna_, which remain like birds in the snare. But he still “trusts.” 12 B. M.—“_Ribadda_ speaks to the King of Lands, of many lands, the great King the prosperous King. The Lady (Ballath) of Gebal gives power to the King my Lord. I bow at my Lord’s feet—the Sun-God—seven times seven times. Let the King know! behold! the city _Gebal_ his handmaid, faithful to the King, has gathered because of the allies who are his foes. And I am ill at ease: behold the King lets slip from his hand the chief city that is faithful to him. Let the King smite the lands of those who rob him. Lo! is not he a faithful servant, her chief who abides in the city of _Gebal_? Do not you say so to your servant, when there is a mighty fighting against him of men of blood, and the Gods of the land are (evilly disposed?), and our sons have been worn out, and our daughters have fled, and there is weakness in my unhappy land. For our living, my fields gave sustenance, which no ... secured. For as many as I possess, all my cities which are in flames, also the foe has overthrown: they submitted to the bloody soldiers. The city of _Gebal_ with two cities, remains to me; and I am ill at ease because _Abdasherah_ is marching. The city of _Sigata_ (is) his; and he is saying to the chiefs of the city of _Ammia_ (_Amyun_), ‘They have slain your chief and you have done like us, and you have rebelled, and you obeyed his order, and they will punish you as men of blood.’ And I am ill at ease. Lo! now _Abdasherah_ sends for soldiers. I have remained alone—they will be rejoiced at it, and there is ruin before the city of _Gebal_, if there is no great man to gain me safety from his hands. And the chiefs of the government are expelled from the midst of the lands; and you relinquish all the lands to the men of blood, squandering the wealth of all the lands; and they have torn away sons and daughters nobly born; and (this) while the King is pondering about it, and all the lands have fought for him. And from what they have done to us, behold now thou wilt become naked to their destructions. And so now I am exceedingly afraid. Behold now there is no great man who wins me salvation from their hands. As birds that are in the midst of the snares this place has remained. I myself am in the city of _Gebal_. Why is there this overthrow of thy land? Now I send (complaint?) to the palace (or great city) and you will not hear us. Now this (is) my message. _Amanabba_ is with thee, ask him: he has fled,(277) and he will show the evils that are against me. Let the King hear his servant’s message; and he shall establish his servant’s life, and his servant shall live, and shall defend the ... with him.” The remainder of the letter is broken. It asks for advice and information, and for consideration of the memorial. Ribadda’s letters increase in pathetic eloquence as the great catastrophe approaches. 56 B., a much-broken letter. They are advancing to take _Gebal_. Money has been given to a certain chief who has turned against _Ribadda_. 62 B., a mere fragment. The enemy are advancing on _Gebal_ with the intention of taking it. 63 B.—This also is much broken. It refers to _Yapaaddu_, to the King’s _Paka_ receiving orders, and to the rulers, and contains the statement, “They have cut off two of my ships, with my sons (or men) and all that was mine.” 80 B. begins with the usual salutation, and continues: “Does the King my Lord know? Behold the city of _Gebal_ has gathered, she has gathered those faithful to the King, and very mighty was the battle of the men of blood against me, and there is no rest through the city of _Simyra_. (Defeat has not befallen?) the men of blood, through the King’s _Paka_ (chief), whom they cast out from the city of _Simyra_. The chief city is troubled. Now _Pakha_(_mnata_), the King’s _Paka_, who (was) in the city of _Simyra_, has sent a message—he has failed. Sixty minas (_mana_)(278) it is that they are asking the city of _Gebal_, from my unhappy land. The battle was waged very mightily against us, and the King is not defended by his fortress.” 81 B.—“To _Rabzabi_(279) ... thus _Ribadda_ thy son.” The letter is much broken. He refers to money, and asks him to complain to the King. He says he is afraid that the freemen are not (faithful?) to the King’s governor, if the broken portion may be so understood. 82 B.—“To _Ribadda_ my son thus by letter (says) King _Rabzabi_ thy father. May our Gods prosper thee, prosper thy fortress. Let him ask to know. The sons of our Lord have spoken accordingly. They have spoken of the strife of the chiefs of the city of _Simyra_. (He has vanquished my fears?) of being made to perish by the city of _Simyra_, of our perishing by these chiefs; and lo! they have allotted decrees, they are creating a memorial. Have I not been bent upon the decrees? and decrees of the King have followed. And unless they have destroyed everything, the King makes sure to show them their master. For the King is imposing decrees. The decrees of the King are saying: ‘Why do ye make a waste land to those who are servants of the King? I shall despatch men. I shall send a garrison for the chief city.’ I am sending the King’s ... to you ... soldiers ... in ... A gathering they are making of all.” In spite of his father’s zealous assistance in Egypt, this favorable intention came too late. 76 B.—“From _Riibiddi_ as a letter to the King my Lord: beneath the feet of my Lord seven times and seven times I bow. Behold my Lord’s message from this (remnant?): from the lands of the despised, and from the chief city of fugitives, they have wandered. To go for us, accordingly I have ordered my ships to go out from shore (or wall). Lo! _Aziru_ has fought with me. And all the chiefs of the government gathered, hardening their hearts. I have gathered to us their ships; and as they go to us in haste their abodes are deserted, which are subject (to) this _Amorite_ race; and they have been suddenly destroyed. I am chosen chief of the chiefs of the government. To me accordingly they have subjected everything; and they have removed—on account of the success of the chiefs of my enemies—the silver from the palaces, and all else, on account of his destructions. But the King shall order soldiers for them, and now I shall send to my Lord for soldiers; and soldiers of garrison do not thou ...” The letter is much broken here. It refers to the son of _Abdasherah_, and to the chief city of the _Giblites_, to his messenger, and to there being no news of soldiers coming. “You will not (even) glance at us ... and despatch him. The lean soldiers are growling. ‘When (is) the King to feed this city? and he thinks evil of her.’ Speed your chief to ... her. Why is he not ordered from the palace, being said that soldiers (are to be) sent? They have destroyed us, and they ravage the lands ... I cause to be sent repeatedly; a message is not returned us for me. They have seized all the lands of the King my Lord; and my Lord has said that they are to repent. But now behold the soldiers of the land of the _Hittites_ have trampled down our papyrus.(280) The chief city of _Gebal_ (has) no food. But counsel the city ... and accordingly I will listen. O King! for the _Misi_ (Delta) men—all of them, you ordered of me presents of the royal gold, because of the sons of _Abdasherah_; and when you ordered me they were subjecting the sons of _Abdasherah_ to the King; and so now it is lawful.” 85 B.—This is a list of various articles, with a broken name, apparently (_Rib_)_adda’s_, at the top, including perhaps either presents or his own property sent to Egypt. The tablet is much injured. It appears to mention precious stones and articles of gold, and includes male and female slaves. _Yazimi_, “the servant of God,” with _Abdaddu_, is mentioned near the end. 71 B.—“_Ribadda_ ... to the King my Lord ... at the feet ... seven times and seven times(281) ... I send and I repeat (the message), and you listen not thereto ... The King my Lord shall hear the message, and it explains to the _Paur_ (magnate) ... to the Lords of the Palace, because in vain the soldiers of garrison have hasted to him. And you will remember my ... Lo! it is not granted to my sons to take root for me, as the prophets have perceived of old; and the race of the foes (will) remain. I being asked am going to those who are free, to _Khamu_ my son, and to my younger brother, who have both left the city of _Gebal_. There was good-fortune for the sons of _Abdasherah_, as to the subjugation of the capital city; behold my brother has commanded, he went out as my envoy. It is no use: the soldiers of the garrison failed with him; and they have defeated me; and so the evil is done; and they make me flee from the city: it is not defended from the power of the enemy. Now I say do not prevent a descent to the Lands of Egypt, and a settlement. And you will help me very much. My great men consent; and the King my Lord will consider. Lo! the Gods of _Gebal_ (be with him) and you will help me very much; and ‘It is well’ they have said: good are my wishes to the Gods. So now I shall not come down to the presence of the King my Lord. But now my son, a servant of the King my Lord, I am sending to the presence of the King my Lord, and the King shall hear the desire of his faithful servant, and appoint us Egyptian soldiers (_bitati_). And request (has been made) to the King of _Babeli_ (Babylon,(282) an ally of Egypt); but he ... no soldiers of his host ... in her midst.... Egyptian soldiers of the King my Lord ... to come to her. Behold the entanglement of the chiefs friendly to my (throne?) in the midst of the city. A son of one of the chiefs is a friend in her midst. The Egyptian soldiers are strong; and they have heard of those who are reaching her; and the city has remained to the King my Lord; and the King my Lord knows that it is against him that they have (cried war?). Now I am going to a town (that) I defend for my Lord, determined in heart, before the King my Lord, that the chief city shall not be given to the sons of Abdasherah. So my brother has fought him: the city is stubborn against the sons of _Abdasherah_. He is not able to leave the town,(283) when there is plenty of silver and gold in her midst in the Temple of Gods, plenty of everything if they take her. O King my Lord what is done to his servant by them is done. But appoint the town of _Buruzizi_(284) for my dwelling. Lo! _Khamu_ my son (sets forth?) the request in the presence. Behold! this dwelling of the chief city—the town of _Buruzizi_—the sons of _Abdasherah_ have been afraid to smite. Lo! _Khamu_ my son is going to the presence: for the sons of _Abdasherah_ have pricked against me, and none remains to mourn, O King, for me. And I mourn to the King my Lord. Behold the city of _Gebal_ is a city truly like our eye: there is plenty of all that is royal in her midst: the servants of the chief city were at peace, the chiefs were our well-wishers before time when the King’s voice was for all. It is the chief city of the land they have wasted for me—and is none of his. Will not this desire prevail with the King? Behold thy servant, my son, I am despatching to the presence of the King my Lord; and there shall be ordered him protection of the King by soldiers ... you will come marching to us. For the King my Lord will protect me. And restore thou me to the chief city, and to my house as of old. O King my Lord ... of the King my Lord in her midst; and ... the city from (shame?) ... as ... _Khamu_ ... till ... shall hear ... their servant ... to her midst ... the soldiers (_bitati_) of the King my Lord; and you will strengthen the soldiers of this place speedily ... the chief city, as I trust; and you will march to the city ... Lo! what he is saying in the presence of the King cannot it be done? O King my Lord ... the chief city of a neighbor (_Gur_); and which has been laid low to the demands of those that hate the same ... it is not just to see what is done to the lands ... the soldiers of the King my Lord; and she trusts the King my Lord.” This seems to be the last of Ribadda’s fifty letters. There is no mention of any return to Gebal, or of victory over the Amorites. We do not know that he got safe to Buruzizi, but can only hope he did. It was too late when his father obtained promise of aid. So energetic a writer would probably have written again if he had been alive to do so. The Amorite letters had blinded the eyes of Amenophis so long that their position was secured. As we shall see also, there were other appeals from every part of the country. SUBANDI’S LETTERS If Subandi be the Zabandi of Ribadda’s letter (51 B.), the following also belong to the Phœnician-Amorite war: 38 B. M.—“To the King my Lord my God my Sun, the Sun from heaven, thus says _Subandi_ thy servant, the captain of thy horse: at the feet of the King my Lord, the Sun from heaven, seven times and seven times is made to bow both the heart and also the body. I hear all the messages of the King my Lord, the Sun from heaven, and now I shall guard the land of the King that is with me, and ... I hear ... exceeding much.” 39 B. M. is an almost identical letter from the same writer. 40 B. M.—The salutation by _Subandi_ is the same. The letter is broken. He speaks of a message from the King, and of fighting. He speaks of assisting the King’s servant and the fortresses, and mentions the arrival of the King as expected, and the _Kau Mas_. These latter words are evidently Egyptian, _Kau_ meaning “men” and _Masa_ “infantry.” 116 B.—The same salutation. It is a short letter acknowledging the receipt of a letter, and ends by speaking of men of blood, and that the “King knows about his cities.” 117 B.—The same salutation: “The King my Lord, the Sun from heaven, has sent _Khanni_ to me.” It is injured, but seems to refer to “an hundred oxen and thirty women. For the King my Lord, the Sun from heaven, has instructed.” 118 B.—A similar salutation. He will defend the King’s land. “(Ask?) the great man if we have not listened to the King’s _Paka_: now he has been listened to exceeding much—the _Paka_ of the King my Lord, Son of the Sun from heaven.” 120 B., a short letter from _Subandi_, merely saying that he has received the King’s message.(285) Northern Palestine LETTERS FROM BEIRUT No. 26 B. M.—“To the King my Lord my Sun my God, to the King my Lord by letter thus _Ammunira_, chief of the city of _Burutu_, thy servant, the dust of thy feet: at the feet of the King my Lord my Sun my God—the King my Lord—seven and seven times I bow. I hear the messages of ... of the King my Lord my Sun my God—the ruler of my life, and they have drawn the heart of thy servant, and the dust of the feet of the King my Lord my Sun and my God—the King my Lord—exceeding much. Sufficient is the order of the King my Lord my Sun my God, for his servant and the dust of his feet. Behold the King my Lord my Sun has sent to his servant, and the dust of his feet, ‘Speed to the presence of the Egyptian soldiers (_bitati_) of the King thy Lord.’ I listen exceeding much, and now I have sped, with my horses, and with my chariots, and with all who march with the servant of the King my Lord, to meet the Egyptian soldiers of the King my Lord. And art not thou confident of the event? The breast of the enemies of the King my Lord my Sun my God shall be troubled. And shall not the eyes of thy servant behold this, through the mastery of the King my Lord; and the King my Lord my Sun my God, the King my Lord, shall see. Thou increasest the favors of thy servant. Now as to the servant of the King my Lord, and the footstool of his feet, now let him fortify the city of the King my Lord my Sun—the ruler of my life, and her gardens (that is to say the mulberries),(286) till the eyes behold the Egyptian soldiers of the King my Lord, and ... the servant of the King I proclaim” (or predict). 27 B. M.—“To the King ... my Lord thus says _Ammunira_ thy servant, the dust of thy feet. At the feet of the King my Lord seven and seven times I bow. I hear the message of the letter, and what is thereby commanded to me O King my Lord. And I hear (the precept?) of the message of the scribe of my Lord, and my heart is eager, and my eyes are enlightened exceedingly. Now I have watched much, and have caused the city of _Burutu_ to be fortified for the King my Lord, until the coming of the Egyptian soldiers (_bitati_) of the King my Lord. As to the chief of the city of _Gebal_ who is in trouble together with me, now they defend him till there shall be counsel of the King to his servant. The King my Lord is shown the grief of one’s brother, which troubles us both. From the city of Gebal, lo! the sons of _Ribaadda_ who is in trouble with me, are subjected to chiefs who are sinners to the King, who (are) from the land of the _Amorites_. Now I have caused them to haste with my horses and with my chariots and with all who are with me, to meet the soldiers (_bitati_) of the King my Lord. At the feet of the King my Lord seven and seven times I bow.” Ammunira was Ribadda’s friend (see 16 B. M.), and his letter agrees with Ribadda’s: clearly, therefore, the seizure of Ribadda’s sons comes historically before the loss of Beirût, Mearah, and Sidon (54 B., 75 B.). LETTER FROM SIDON 90 B.—“To the King my Lord my God my Sun—the King my Lord(287)—by letter thus _Zimridi_, the Governor of the city of Sidon (_Ziduna_): at the feet of the King my Lord my God my Sun—the King my Lord—seven times and seven times I bow. Does not the King my Lord know? Lo! the city of _Sidon_ has gathered. I am gathering, O King my Lord, all who are faithful to my hands (power). And lo! I hear the message of the King my Lord. Behold, he causes it to be sent to his servant, and my heart rejoices, and my head is raised, and my eyes are enlightened; my ears hear the message of the King my Lord; and know O King I have proclaimed in presence of the Egyptian soldiers (_bitati_) of the King my Lord, I have proclaimed all, as the King my Lord has spoken; and know O King my Lord lo! mighty has been the battle against me: all ... who are faithful to the King in ... it has come to pass, and the chiefs ... sons, and are faithful to the King ... and her chief who goes out in the presence of the King’s Egyptian soldiers (_bitati_). The greatest of the fortresses deserts to the enemies: which has gone well for the men of blood, and they are gaining them from my hands, and my destruction is before me. O King my Lord as said the chiefs who are my foes have done.” From the letters of the King of Tyre which follow (99 B. and 28-31 B. M.) we see that Zimridi was a weak ruler. His own letter agrees with one from Ribadda (54 B.) as showing that Sidon fell by treachery, not by war. LETTERS FROM TYRE These appear to begin early, before the appearance of Aziru, and show that the rivalry of Tyre and Sidon was of early origin. None of the letters mention Tyre except those written by her King. 99 B.—“To the King my Lord my God my Sun thus (says) _Abimelec_(288) thy servant: seven and seven (times) at the feet of the King my Lord (I bow). The King my Lord sends (to ask) if I have finished what is doing with me. I present to the King my Lord 100 ornaments (or ‘crowns,’ perhaps ‘shekels’—_tacilal_); and let the King my Lord give his countenance to his servant, and let him give the city _Huzu_(289) to his servant—a fountain to supply water for his drinking: let the King my Lord grant (a chief a subject?)(290) to guard his town; and let me plead, and let the face of the King my Lord regard my explanation before the King my Lord. As said behold let the King my Lord confide in me to defend his city. Lo! the King of the city of _Sidon_ is taking the people who are my subjects—a chief who is my inferior (or foe). Let the King give his countenance to his servant, and let him order his _Paka_ (chief), and let him give the city of _Huzu_ for waters to his servant, to take trees for our use for the dwellings. Lo! he has made war: nothing is left. In vain have they threshed corn if the King of Sidon despoils the King’s land. The King of the city of _Khazura_ (Hazor)(291) is leaving his city, and goes out with men of blood. Let the King show their borders to the hostile (or inferior) chiefs. The King’s land is vexed by men of blood. Let the King send his _Paka_ (chief) who is in our land.” 29 B. M.—“To the King my Lord, my God, my Sun thus (says) _Abimelec_ thy servant: seven and seven (times) at the feet of the King my Lord I bow. I (am) the dust beneath the shoes of the King my Lord my master—the Sun-God who comes forth in presence of the world from day to day, as the manifestation of the Sun-God his gracious father: who gives life by his good word, and gives light to what is obscure: who frees all lands from dissensions by just rule of a free country; who gives this his compassion from heaven, like the God Adonis, and causes all lands to rest through his mercy. This is the message of a servant to his Lord. Lo! I hear the gracious messenger of the King who reaches his servant, and the good utterance which comes from the hands of the King my Lord for his servant; and the utterance it makes clear, since the arrival of the messenger of the King my Lord. Does not he make it clear?—the utterance is clear. The lands of my fathers behold it records. Lo! the utterance of the King comes to me, and I rejoice exceedingly and (my heart has risen?) from day to day because the land is not ... Behold I heard the gracious messenger from my Lord, and all my land has been afraid as to my Lord’s countenance. Lo! I heard the good utterance; and the gracious messenger who reaches me, behold he said, O King my Lord, that the region (is) to be established by the presence of many soldiers; and the servant says for his Lord that my plain is my land over against my highlands, over against the plain of my cities. He has borne the order of the King my Lord listening to the King his Lord, and has served him (in his integrity?), and the Sun-God he has proclaimed before him; and he makes clear the good utterance from the hands of his Lord, and does he not listen to the order of his Lord? The portion of his town his Lord has divided. His word none shall overthrow in all the lands forever. Behold (this is) the duty that he heard from his Lord. His city will rest, will rest from overthrowing his utterance for all time. Thou art the Sun-God whom he has proclaimed before him; and the decision which shall set at rest is lasting for one. And because she judges that the King my Lord is just our land obeys—the land that I am given. This Abimelec says to the Sun-God. My Lord I am given what appears before the King my Lord. And now the city _Zarbitu_(292)is to be guarded by the city of Tyre (_Tsuru_) for the King my Lord.” 31 B. M.—“To the King the Sun ... thus says _Abimel_(_ec_) ... seven times and seven times at the feet ... I am the dust from ... below ... and the King the Sun forever ... The King spoke to his servant (and) to his servant my comrade: he has granted that extension be given, and as to waters for (his servant’s) drinking And they did not as the King my Lord has said; and we arrive at no fulfilment. And let the King counsel his servant my comrade. He has granted that the waters be given, because of the abundance there to drink. My Lord the King, behold, there is no one to tend my trees, no one (to tend) my waters, no one to make ... Let the King my Lord know.” The next lines are much broken, and the letter then continues: “... As the King has said. And let the King assign to his servant and to the city of Tyre (_Tsuru_) the city that my comrade has given, and what the order lays down on the side of the King for his servant, which the King made an order (less than a year ago?). The King is the eternal Sun-God, and to his faithful servant the King my Lord shall ... for guardians of the town that my comrade has granted. My requests as to this town ... Moreover, my Lord ... soldiers against me ... to my desire ... King ... Lo! his heart is evil ... King my Lord; and he turns away from my wish; and O King my Lord (thou knowest the hearts of all those in the land?), and let the King give his countenance to his servant; and to the city of _Tyre_ the town that my comrade has granted (is) to be given ... waters for (irrigation?). Moreover, my Lord ... Let the King ask his _Paka_. Lo! the chief of the city of _Zar_(_epta_) has followed the city of _Simyra_ (with) a ship. I am marching, and the chief of the city of _Sidon_ marches out; and as for me he has marched with all ... and let the King counsel his servant ...” 30 B. M.—_Abimelec_ begins with his ordinary salutation. “Thus far I defend the King’s city which he confides to my hands very much. My intention (has been) to walk in sight of the face of the King my Lord, and not to take by force from the hands of _Zimridi_ of the city of _Sidon_. Lo! I hear me that he will strive, and has made war with me. Let the King my Lord send down to me ... chiefs for guards of the city of the King my Lord; and let me strive (or plead) for the dwellings of the King my Lord, with those who deceive his gracious countenance. I set my face to (encourage?) the region of those who are peaceful with the King my Lord; and let the King my Lord ask his _Paka_ (chief). Lo! I set my face (or, confirm my intention) forever, O King my Lord. Now a messenger I am despatching to ... of the King my Lord, and ... the King my Lord the messenger ... ... his letter ... and may it be the means of ... the King my Lord ... (that) he sets his face ... forever to ... the face of the King my Lord. His servant will not let slip ... from (his) hands ... Let the King my Lord give his countenance ... and (he) shall ... waters for the drawing ... and woods for his servant.... Know O King my Lord behold they are plucking the fruit that we left. There are no waters and no woods for us. Now _Elisaru_ the messenger to the presence of the King my Lord has hasted, and I have made bold to present five precious things of copper, this agate, one throne of gold. The King my Lord sends to me (saying) ‘Send to me all you hear from the land of Canaan’ (_Cina’ana_). The King of _Danuna_(293) has been destroyed, and his brother is ruling after him, and his land has broken out, and they have seized the King of the town of _Hugarit_,(294) and mighty is the slaughter that follows him. He is strong, and none are saved from him, nor any from the chiefs of the army of the land of the _Hittites_. The proud _Edagama_(295) of the city _Ciidzi_ (Kadesh on Orontes, the capital of the Southern Hittites, now _Kades_) and _Aziru_ have fought—they have fought with _Neboyapiza_; they have come to the regions of _Zimridi_. Lo! he gathers ships of soldiers against me from the fortresses of _Aziru_. And lo! they have grievously opposed my Lord’s subjects, and all will break out. Let the King give countenance to his servant, and let him leap forth to go out a conqueror” (or “to the region”). 28 B. M.—“To the King my Lord my Sun my God thus (says) _Abimelec_ thy servant; seven and seven (times) at the feet of the King my Lord I bow. I am the dust beneath the feet. Consider me O King my Lord. The King my Lord (is) like the Sun; like the air god (or Adonis) in heaven art thou. Let the King advise his servant: the King my Lord confides in me. I watch the city of _Tyre_ the handmaid of the King. And I send a hasty letter to the King my Lord, and no order does he return to me. I am the _Paka_(296) (chief) of the King my Lord, and I have diligently followed what was ordered. But as to our silence to the King my Lord let the King be assured. As a subject I guard his city. And let me plead (or strive) before the King my Lord, and let him see his face. Who shall preserve one born a subject? Lo there has gone forth no command from the hands of the King his Lord; and he may not know when the King sends to his servant. He may never know. As for me ...” The letter is here too broken to read consecutively. It refers to the “west,” and apparently to “burning,” to _Aziru_, and to someone, perhaps a king’s messenger, called _Khabi_. The letter becomes readable on the back of the tablet. “... by _Elisaru_ the messenger it is confirmed that the city of _Simyra_ is _Aziru’s_. And is not the King nourished by his city of _Tyre_, by his country? Lo! if I shall be destroyed the King is destroyed. But thus his fortress has been wasted, and there has been great fear, and all the lands have feared; for he has not walked after (_i.e._, obeyed) the King my Lord. O King know: desolation has remained with me—with the _Paka_ in the city of _Tyre_. _Zimridi_ is gone to the city _Irib_.(297) He has escaped from slavery; and there is no water or wood for us; and alas! there is none remaining to stand up for me. The chief is helpless. And let the King my Lord advise his servant by a letter he sends to me, whom you thus hear. And _Zimrida_ of the city of _Sidon_ has sent to the King, and _Aziru_ is a man sinful against the King, and the chiefs of the city _Arāda_ (Arvad) destroy me,(298) and (everything is altered?) through their ravages; and they will gather their ships, their chariots, their foot soldiers, to seize the city of _Tyre_ the King’s handmaid. She has been very constant to the King’s hand, and the city of _Tyre_ has been crushed by them. Were they not violent in taking the city of _Simyra_? They took from the hands of _Zimrida_ him who bore the King’s order to _Aziru_; and I sent a letter to the King my Lord, and he returns me not an order for his servant. They have fought (for a long time?) against me. There are no waters(299) and no trees. Let there be ordered a letter for his servant, and let me plead, and let me see his face, and the King ... to his servant, and to his city, and not ... his city and his land. Why do they ... the King our Lord from the land, and ... and he has known that I honor the King’s power, who ... no ... to my letter—a subject before the King my Sun, my Lord; and let the King answer his servant.” LETTERS FROM ACCHO 93 B.—_Surata_, chief of _Acca_, sends the usual formula of compliment, and continues: “What chief is there who when the King his Lord sends to him will not hear? As this is sent out by desire of the Sun-God from heaven, so now it is promised him.” 32 B. M., a short letter from _Zitatna_, of Accho, merely says that he bows seven times and seven times at the King’s feet. 94 B., another short letter by the same, states that he listens to the King’s wishes. 95 B.—“To the King my Lord my ... the Sun from heaven thus says _Zatatna_ chief of the city of _Acca_, thy servant, the King’s servant, and the dust at the feet trampled under the feet of the King my Lord—the Sun-God from heaven: seven times and seven times he bows both heart and body. The King my Lord shall hear the message of his servant; the woman my wife ... He has left from ... _Neboyapiza_ ... with _Suta_ ... of the King, in the city of _Acca_ ... to say anything ... him. She has urged (that) soldiers of the King my Lord shall go out with her from the city _Magid_ ... No word is mentioned as to him or explanation before me; and now we two are sending. My reason (is) to assure her—_Ziza_ the woman my wife—as to _Neboyapiza_, and she has not slept because of him. Behold the city of _Acca_ like the city of _Makdani_(300) (is) with the Land of Egypt, and the King will not refuse ... and will send ... before me, and is it not that the King my Lord ... his _Paka_, and let him empower him.” LETTERS FROM HAZOR 48 B. M.—“To the King my Lord by letter thus says _Iebaenu_ (Jabin) chief of the city _Khazura_ (Hazor) thy servant. At the feet of the King my Lord I bow, who behold am one of the faithful servants of the King my Lord; and all those who guard the city of _Hazor_(301) with her fortresses belonging to the King my Lord; and let him expect this. Let him recall to the King my Lord all that the city _Hazor_—thy city, and thy servant is made to suffer.” 47 B. M.—“To the King my Lord thus (says) the King of the city of _Hazor_: I bow at the feet of my Lord. Lo! I am guarding the fortresses belonging to the King my Lord, until the arrival of my Lord my God; and lo! I hear all these messages, and I am departing O Sun-God my God ... and I am being brought low: the ... that they have taken is increased, and the Gods have nodded to his revolt over me, and now I am causing all to be despatched till the coming of the King my Lord. Behold this, lo! they come ... your envoy ... very much ... my Lord ... safety ... the city of _Hazor_ ... when the land ... and all ... Lo ... Moreover behold ... and my place ... with soldiers.” Unfortunately King Jabin does not mention the nationality of the enemy. From the Tyre letters he seems to have been an enemy of the Phœnicians, being perhaps on the side of Aziru; but the date of the present letters is not fixed by any reference to persons mentioned in the other letters. It is quite possible that the Hebrews, and not the Hittites, were his foes, since the Hebrew conquest took place in the lifetime of _Yankhamu_ and _Suta_, who are noticed in the northern letters also. If he was a friend of _Aziru’s_, the enemy, though enemies of Egypt, could not well have been Hittites or Amorites; and the name of the King is that of Joshua’s enemy, Jabin of Hazor. It is clear that the Egyptians, though expected, were not in Hazor at the time. The kings of Hazor ruled lower Galilee, where they had a force of chariots a century later. In Joshua’s time (Josh. xi.) there were also many chariots in and near Hazor. It is remarkable that none of the letters from Tell Amarna refer to central Palestine. There is no mention of any town in lower Galilee or in Samaria, except Zabuba and Megiddo. Taanach, Shechem, Jezreel, Dothan, Bethel, and other such places are unnoticed, as well as Heshbon, Medeba, Rabbath-Ammon, Ramoth Gilead, and other places in Moab and Gilead. The Egyptians probably had no stations in these wild mountains, where their chariots could not pass. The Egyptian traveller mentions no town between Megiddo and Joppa in the time of Rameses II, and no towns in the regions of Samaria or Gilead or Moab occur in the list of places taken by Thothmes III; nor were there any stations in the Hebron mountains.(302) On the other hand, many places in Sharon and Philistia, and in the lower hills to the east, and in the Negeb hills south of Hebron, were conquered by the last-mentioned king, and are again mentioned by the traveller of the time of Rameses II, and these occur in the present letters. We are thus at once transported to the south of the country. Southern Palestine LETTERS FROM JOPPA No. 57 B. M.—“To the King my Lord my God my Lord of Hosts, by letter thus (says) _Yabitiri_ (Abiathar?) thy servant, the dust of the feet of the King my Lord my God my Lord of Hosts. Seven times and seven times I bow. As thou seest I am among the faithful servants of the King my Lord. I am arraying. But if I am arraying has not he been furious? and I am arraying before the King; and he has been furious. Shall the brick (letter) hide it under deceptions? But I will not conceal under deep sayings (_emiki_) to the King my Lord. And the King my Lord shall ask _Yankhamu_ his _Paka_. Lo! I am a warrior, and I am casting down the rebellion, O King my Lord, and I am sending out from the pass belonging to the King my Lord. And let the King my Lord ask his _Paka_ (‘head man’). Lo! I am defending the pass (or great gate) of the city of _’Azati_ (Gaza) and the passage of the city of _Yapu_ (Joppa), and I myself and the soldiers (_bitati_) of the King my Lord have marched to the lands. I myself (am) with them, and now, and lo! now, I myself (am) with them. The yoke of the King my Lord (is) on my neck and I will bear it.” 71 B. M.—The usual salutation from a servant of the King, whose name is broken, but reads _Mus_ ... _ni_. “I hear the messages of the King my Lord which he sends to his servant, hearing what is spoken by thy chief (_Ka_), and (it is) ‘Strengthen thou the fortresses of the King thy Lord which are with thee.’ Now they have minded the message of the King my Lord to me, and the King my Lord learns of his servant. Now _Biia_ the son of the woman _Gulata_(303) was my ... of my brethren whom I am despatching to go down from the city _Yapu_ (Joppa), and to be the defenders of the messengers returning to the King my Lord; and now _Biia_ is the son of _Gulata_, he took them; and the King my Lord shall learn this message of his servant. Thus since the King my Lord said to me, ‘Make him leave thy city, on the appearance of _Biia_.’ He also indeed is made to leave; and both go, and indeed both are sent down O King my Lord day and night till they reach the place.” Joppa is not mentioned in the history of Joshua’s wars in the south, but the “border before (east of) Japho” is noticed in the later topographical charter (Josh. xix. 46). LETTERS FROM ASCALON 129 B.—“To the Great King my Lord _Dagantacala_(304) thy servant speaks. Seven times and seven times at the feet of the Great King my Lord I bow. And now behold _Dagantacala_ is thy servant O Great King my Lord. He hears carefully the message of the Great King his Lord ... like my fathers, (and) what my fathers have not done for the Great King I have done for the Great King my Lord. And the Great King my Lord says to me, ‘Listen thou for us to the head man (_Ka_) thy governor.’(305) I hear this carefully as to the chief governor, and the ruler knows it.” 74 B. M.—This begins with the same salutation from _Dagantacala_, and continues: “Redeem me from the strong foes, from the hands of men of blood. The chiefs are hiding and the chiefs are flying, and redeem thou me O Great King my Lord. And the son of a dog has ... But thou (art) the Great King my Lord. Come down redeem me, and I shall rejoice because of the Great King my Lord.” 118 B.—From _Yadaya_ of _Ascalon_, a captain of the horse of the “King—the Sun from Heaven.” The usual salutation is much broken. The letter continues: “Now I shall defend the places of the King that are with me. The strong chiefs who are not foes of the Law (or throne) have cherished greatly the King’s _Paka_. Now both they and I listen to him very exceedingly—to the _Paka_ of the King my Lord the Son of the Sun from the heavens.” 119 B.—From the same _Yadaya_, chief of the city of _Ascalon_, with the usual salutation. He is a captain of the horse and the dust of the King’s feet. He continues: “The trusty adherent—the chief of the King my Lord, who is sent by the King my Lord—the Sun from heaven—to me, I listen exceeding much to his messages; now I will defend the King’s land which is with me.” 121 B.—From the same writer, with the same salutations. “Now the King’s land which is with me is defended, and all that the King has sent to me they hear. The decree is very powerful. Who am I but a dog, and shall such a one not listen to the message of the King his Lord, the Son of the Sun?” 122 B.—From _Yadia_, the captain of the horse, with the usual salutation; it continues: “Now they guard ... my. May the Gods of the King my Lord grant to all his lands not to be confounded. I hear the message of the King my Lord to his _Paka_. Lo! without resting he has caused the land of the King my Lord to be defended; and now establish O King my Lord one who is in favor in the sight of the _Paka_ of the King my Lord, who is mighty in the sight of the King my Lord. He will work with joy to ... whatever is (proclaimed?) by desire of the King my Lord. Now he will watch the land carefully.” 54 B. M.—From the same _Yadaya_, captain of the horse, with the usual salutation; it continues: “Now (they watch for a message?) of the King my Lord the Son of the Sun. And now I am sending drink, oil, sheep, oxen, beasts, to meet the soldiers of the King my Lord ... with all for the soldiers of the King my Lord. Who am I—a dog, and shall such a one not hear the messages of the King my Lord the Son of the Sun?” 53 B. M.—The same salutation from _Yadaya_, captain of horse and “dust of the King’s feet.” “Now they guard the land of the King my Lord, and the King’s chief city, as has asked the King my Lord—the Sun from Heaven. Behold what the King my Lord has said to his servant—to take arms: I am now sending to the King my Lord thirty bands to carry weapons. Moreover, who am I but a dog, and shall such a one not hear the message of the King my Lord the Sun from Heaven? the Sun—Son of the Sun whom you adore.” 52 B. M. is very similar to 54 B. M. _Yadia_ watches the land and the city, and is a dog unworthy to hear the King’s message; he sends drink (beer, according to one value of the sign—and the Egyptians drank beer)(306) and oxen, and beasts, and (beans?), and all that the King requires for the soldiers. It is to be remarked that Ascalon was not among the cities that Joshua took, but we learn that the region submitted to the Hebrews (B. 103) and Ascalon was lost before 1360 B.C. LETTERS FROM MAKKEDAH These letters appear to be early. They have been supposed to come from Megiddo, but the topography (111 B. and 72 B. M.) cannot be reconciled with the latter, and applied exactly to the former town (now _El Mughâr_); in addition to which Megiddo appears as _Makdani_ in the letter from Accho (95 B.). 113 B.—“To the King my Lord ... and my Sun by letter thus (says) _Biridi_ a faithful servant, that I bow at the feet of the King my Lord and my Sun and my God, seven times and seven times. I have heard (literally, the servant has heard) the messages of the King my Lord and my Sun, and now they guard the city of _Makidah_, the chief city of the King my Lord.” The text is broken, but seems to read probably “without rest, and is set right ... without rest they watch with chariots, and they guard with chariots of the King my Lord, from those who do injury. And now behold a battle of chiefs in (or from) the land (below Mizpah?).(307) The King is my Lord for his land.” 114 B.—“To the King my Lord and my Sun by letter thus (says) Biridia, Chief of the city _Makidda_, a faithful servant of the King. At the feet of the King my Lord and my Sun seven times and seven times prostrated. I have been obedient then, zealous for the King ... thirty oxen ... they have gathered, and I (too) to fight.” 115 B.—_Biridia_ sends the usual salutation without mentioning his city. The text is rather worn and broken, but may be read as follows: “Let the King my Lord know this. Lo! since the Egyptian soldiers (_bitati_) have gone down (or away) _Labaya_ makes war against me and (without cause?) coming angrily and (without cause?). Thereupon the entrance (of gate) has been closed through the appearance of _Labaya_. Behold learn this, and there are no men of the Egyptian soldiers with us. So now it is desired to see them sent into the city of _Magiid_(_da_) and let the King see accordingly whether (it is to be) done. Let not _Labaya_ seize the city. If there is no word the city will open its gates. (For two years?) he rebels; and will not the King grant this also—chiefs of his guard as defenders of his chief city. Let not Labaya take her, though those who have fled from _Labaya_ have failed in this. Moreover those who disgraced the city _Ma_ ... are slain.” 112 B.—“To the King my Lord and my Sun thus _Labaya_ thy servant, and the dust of thy feet. At the feet of the King my Lord and my Sun seven times seven times I bow. I have heard the message which the King sent to me; and who am I? and the King will afflict his country before me. (I swear?) I am myself a faithful servant, and I have not sinned, and I have not murmured at my tribute, and I have not murmured at the wishes of my friends (or subjects). Lo! this province my destroyers eat up, and I have had no food. The King my Lord (says) it is my fault. Once more he makes it my fault. Lo! I strive with the city Gezer (_Gazri_)(308) and I complain of the young men. The King one hears will march. I restrained the band of _Milcilu_ and my band desirous to fight. The quarrel of _Milcilu_ against me is relinquished; as to _Ben Zachariah_ the King has sent not to attack. Lo! _Ben Zachariah_ with men of blood was known to us to march, and I marched, and we are conquering him. He gives up _Abukasu_. Once more he has made peace. The King has sent to my band (saying) ‘I order peace.’ I am desirous of peace, since the King has sent to me. Stay thy sword, ponder in thy heart, and is the peace hollow. Nay, the King’s messages have been done.” 59 B. M.—“To the King my Lord and my Sun and my God thus _Yasdata_ a faithful servant to the King, and (he is) dust of the King’s feet. At the feet of the King my Lord and Sun and my God seven times and seven times I bow. Let the King my Lord know this. Lo! all whatsoever things the King my Lord judges for his servant ... him ... the chiefs of the city of _Tabu_(309) have slain a hundred of my oxen, and they have wasted me. And with _Biridia_ I have caused (men) to go forth. Let the King my Lord know this as to his servant.” This letter shows that the writer lived near _Biridia_, who was attacked by _Labaya_, and that the Hebron hills were inhabited by marauders. 72 B. M.—“Lo! a letter as to destruction of my brethren because of what the Gods of the King our Lord have done. And the people of _Labaya_ are conquered; and so we have ordered _Khaia_(310) that this be borne by him to the King our Lord. And a (company?) of my horse was placed, and the people are sent out after him, and he rides with _Yasdata_ also till I come. And he is gone away to smite him, and now _Yasdata_ is thy servant, and he strives mightily with me in battle array, and has not he ... the rule of the King my Lord, and let there be ... to the King my Lord ... and _Zurata_ is stopping the way of _Labaya_ from the city _Makidda_. And he asked me to gather ships—my fleet, and it will go straight to inform the King; and _Zurata_ marches on him and hinders him; from the city of _’Anana_ which is his. _Zurata_ is damming the marshes. They have contrived a stoppage of the head (waters) from his drinking. Behold what thus I have done for the King my Lord. Lo! possession is possible for me, but it is difficult. My brethren (have become few?) but _Zurata_ delays _Labaya_, and _Zurata_ hinders _Addumemur_ from them. And does not the King my Lord know this?” This letter (confirmed by 154 B.) shows that a town near the sea, not like Megiddo, inland, is intended. Labaya had apparently taken Makkedah from Biridia, who had been afraid of it (115 B.). The writer of the present letter was probably Biridia and he was perhaps blockading the province by sea on the west, while Yasdata, who was on the east (which agrees with 59 B. M.), blocked up the stream near ’Anana. This site would be the Enam of the Bible (Josh. xv. 34), which is thus fixed at the ruin of _Kefr ’Ain_, by the numerous head springs which feed the river _Rubîn_, which passes close to Makkedah on the south. The marshes here between the hills would easily be dammed, and the water supply of Makkedah (_el Mughâr_) so cut off. Makkedah is close to the only stream of perennial water south of Joppa, and stands high on a cliff, not far from the sea. It is in the centre of the province, the boundaries of which Labaya’s sons describe (154 B.). 149 B.—“(To the) King my Lord thus (says) _Addu_(_urbilu_) thy servant at the feet of my Lord I bow—to the King my Lord. And know thou, behold I have raised my ... what I desire as to _Milcilu_. Lo! my chiefs are going against his servants. As to _Takanu_ a chief will march out to subject his servants for me.(311) And I have requited to this slave what they did to us.” The letter then becomes broken, but refers to Milcilu, who was the King of Gezer. Takanu (or Tagi) is mentioned again in connection with _Givti_ (B. 199). 61 B. M.—“To the King (my master?) by letter thus (says) _Labaya_ thy servant. I bow at the feet of the King my Lord. Lo! a message as to me. Strong were the chiefs who have taken the city. As when a snake coils round one, the chiefs, by fighting, have taken the city. They hurt the innocent, and outrage the orphan. The chief man is with me. They have taken the city (and he receives sustenance?). My destroyers exult in the face of the King my Lord. He is left like the ant whose home is destroyed. You (will be displeased?), but I have extended to the hand of her chief that which is asked of him: like me he is ruined and unfortunate; and this same taking of my city had been stopped if you had spoken against it. This wickedness (or foolishness) you caused, and thou hast destroyed thy city. They have desired to throttle (or persecute) us—the chiefs who have taken the city from him. It is the city of my fathers also (that) they persecute.” 154 B.—“To the King my Lord by letter thus (says) _Addurbilu_ thy servant, at the feet of the King my Lord seven times and seven times I bow. The King my Lord will know the hate which is desired by the son of the sinful chief who hated me—the second son of _Labaya_. His face is estranged. I foresee estrangement of the land of the King my Lord. He has plotted as plotted (against me?) the chief who was his father; and the King my Lord shall know it. Lo! he has built a fort ... against me. The second son of _Labaya_ (says) ‘Why has a vain papyrus(312) taken from us the lowlands of the _Gitties?_ ... thy Lord, O city of those who besieged the chief our father.’ As I am saying speaks to us the second son of _Labaya_. He has made war for me with the chiefs of the Land of _Gina_ (causing a chief our friend to be slain?). And when (there was) a battle he has not been confounded, and the fight was great, but he has made it his dwelling, bereaving me in the sight of the King my Lord: for he has made war in ... of _Gina_ (with?) the servants of the King my Lord. And truly alone of the chiefs exceeding strong (is) _Biruyapiza_.(313) (And thou shalt hear?) what is said as to him.” The text becomes broken, but still refers to the doings of the second son of _Labaya_, and continues with an important passage on the back of the tablet: “And as I say speaks to us the second son of _Labaya_ who is making war. ‘As to our possessions from the King thy Lord, lo! this is the boundary: over against the city of _Sunasu_ and over against the city _Burku_ and over against the city _Kharabu_. And behold the boundary of the dwelling of my race. So it was defined by our Lord; and it includes the city of _Giti_ Rimuna (Gath Rimmon). And the King thy Lord is (breaking the bond of our...?).’ And I answered him. It is known that he deprives me of it in sight of the King my Lord. Because of his making wars with the King my Lord—my King my Lord—I and my brethren have gone down as you heard of us by me. And did not the messenger of _Milcilu_ speak to him before the face of the second son of _Labaya?_ It was made complete. I foresee estrangement of the land of the King my Lord. They disturb a peaceful region, and in vain I repeat the letter about me. The guard of my Lord ... to go down, and the King my Lord shall hear what the message says.” This letter settles the site of Gath Rimmon (the full name of Gath, so called as standing on a height)—now _Tell es Sâfi_. The land of _Gina_ was near the present _Umm Jîna_—probably Engannim of Judah (Josh. xv. 34)—in the low hills about six miles to the northeast. Sunasu is _Sanasin_, a ruin in the hills east of the Valley of Elah. Burka is _Burkah_, in the plain northeast of Ashdod. Kharabu is _el Khurab_, a village east of Jaffa, and just north of the Valley of Jaffa. Gath stood over the Valley of Elah, and Burka close to the same. The province extended from the hills of Hebron to the sea, and from the Valley of Elah to the Valley of Jaffa; and just in the middle of this province was Makkedah. 111 B., a fragment of a letter from _Biridia_. He is a faithful servant, and sends the usual salutation. He has heard of (peace?), and he is marching. The son of _Labaya_ is noticed, and there is a reference to gold. Biridia has already appeared as one of the enemies of Labaya. 73 B. M.—This seems to come from the same region on account of its topography. The letter is injured at the top, and probably not addressed to the King himself. “I say the dog is marching ... from their ravages against me. Now behold from (being loosed?) ... from the wastings against ... Lo! consider thou thyself my chief cities. Mighty against me ... he has made ... to the city _Macdalim_.(314) And soldiers of the city _Cuuzbe_(315) have destroyed east of me. And now there is no commander to lead me forth from their hands. Moreover, _Abbikha_ (or _Abbinebo_) smites my western region. They have sinned against me and all the passes he marches against ... _Abbikha_...” LETTERS FROM GEZER 63 B. M.—“To the King my Lord my God my Sun by letter thus (says) _Milcili_ thy servant the dust of thy feet. At the feet of the King my Lord my God my Sun seven times seven times I bow. I hear what the King my Lord has sent to me, and the King my Lord despatches Egyptian soldiers (_pitati_) to his servants, and the King my Lord despatches (them) to dwell as guards. It is apportioned for my honor.” 108 B., with the same salutation, is broken. It appears to refer to despatching six females, five chiefs, sons of ... and five trusty chiefs led to the King.(316) 109 B.—Begins with the same salutation as the preceding, and continues: “The message of the King my Lord my God my Sun to me being brought, now his command they have done for the King my Lord—the Sun from heaven; and truly the King my Lord my God my Sun knows, that peaceful is the land of the King my Lord which is with me.” 110 B.—Begins with the same salutation, and continues: “The King my Lord shall know. Behold mighty is the war against me, and against _Suārdatā_;(317) but the King my Lord shall pluck his land from the hands of men of blood. Since there are none, the King my Lord shall despatch chariots to march to us ... you will restrain our slaves for us ... _Yankhamu_ his servant...” This may refer to the submission of Gezer to the Hebrews mentioned in a letter from Jerusalem (B. 103). 62 B. M.—Begins with the same salutation as the preceding, and continues: “Know O King my Lord the demands made to me by _Yankhamu_ since my going forth from before the King my Lord. Lo! he ... let him take from my hands. And they say to me (give us?) thy wife and thy sons. And does the King know this? And does the King my Lord demand despatch of chariots, and that I shall go to his presence? Nay! Let it be brought to nothing by thee.” 70 B. M., if not from Gezer, must come from near that town. It is written by _Takanu_, who is mentioned in connection with Milcilu (149 B.) in a letter from near Makkedah, which was the next great town to Gezer on the south. “To the King my Lord thus (says) _Takanu_(318) thy servant: at the feet of the King my Lord seven times and seven times I bow. Lo! I am the King’s servant, and the guard of the whole of my roads was in the hands of my people, but they are now without refuge: they have not come up to guard my roads for the King my Lord; and ask the chiefs thy _Tarkas_,(319) if they are not now without refuge for my people. Moreover, behold us. My eyes are toward thee when I beseech the God of heaven: for we are cast from the land, and have been needy. We have lacked at thy hand, and behold this now, the guard that guards my roads is in the hands of a chief who hates me because of the King my Lord, and the King my Lord shall instruct; behold send down a host and it shall watch.” Though the date is doubtful, within limits, this letter probably refers to the departure of the Egyptian soldiers mentioned in the Jerusalem letters. 155 B.—A much-damaged letter. The name of the writer is lost. He sends the usual salutation, and speaks of a letter: of transgression and sin; and mentions the city _Gazri_ (Gezer). He speaks of the going down of the king (or casting down), and of the _Paka_. (See note.) 50 B. M.—“To the King my Lord my God my Sun, the Sun from the heavens, thus (says) _Yapa’a_(320) the chief of the city of _Gazri_ (Gezer) thy servant, the dust of thy feet, a chief captain of thy horse. At the feet of the King my Lord—the Sun from the heavens, seven times and seven times bow indeed both this heart and this body; and whatever the King my Lord says to me I listen to exceeding much. I am the King’s servant, the dust of thy feet. And the King my Lord shall learn. Behold the chief of my brethren; fellows foreign to me also strive for the city of _Mu(ra)’azi_;(321) and the delivery of the same is the demand of men of blood; and now behold what has arisen against me, and counsel as to thy land. Let the King send to the chief who is his friend against one (who is a foe?).” 49 B. M.—After the same salutation from _Yapa’a_, chief of _Gezer_, master of the horse, the letter continues: “I hear the message of the messenger of the King my Lord exceeding much. And let the King my Lord, the Sun from heaven, counsel his servant as to his land. Now strong is the chief of the men of blood against us; and send thou to destroy him O King my Lord for me; and will not the King restore from the hand of the chief of bloody ones? We are not quite made an end of by the chief of the bloody ones.” 51 B. M.—With the usual salutation from _Yapa’a_, the letter continues: “Whatever the King my Lord says to me I listen to him exceedingly. It is gracious. But as I fear what shall befall, help thou my region from the power of the people of the desert lands. And now I hear that the _Pauri_ (chiefs; see the Jerusalem letter B. 103) of the King gather a multitude; and it suffices for me. And they have enlarged my heart very much.” From these letters we gather that there had been a withdrawal of the Egyptian troops about the time when the “desert people” attacked _Yapa’a_. That these desert people were the Hebrews under Joshua, who was the contemporary of Japhia, we learn more clearly from the Jerusalem letters. That Gezer submitted to them is also shown by the same. LETTERS FROM JERUSALEM 105 B.—“To the King my Lord ... thus (says) _Adonizedek_(322) thy servant ... at the feet of my Lord ... seven times and seven times ... Behold _Milcilu_ is not rid from the sons of _Labaya_, and from the sons of _Arzaya_, as to their desire of the King’s land for themselves. A ruling man who makes demand thereof, why has he not asked it of the King? Lo! _Milcilu_ and _Takanu_ have desired the doing thereof. Lo! he has marched to it. Not having desired to strive ...” The lower half of the front is here lost, and the rest is on the back. “So now, failing those who were chiefs of the garrison of the King, let me fly to the King.(323) Truly _Ben Piru_ (or _Ben Carru_) has fled his being led captive by my destroyers, he goes from the city _’Azati_ (Gaza): let him remind the King in his presence of a garrison to guard the land. All the King’s land is rebellious. _Yagu Balaam_ is sent, and let the King’s land know from the King’s scribe ... Thus says _Adonizedek_ thy servant ... the messages.” 102 B.—“To the King my Lord is mourning thus this _Adonizedek_ thy servant. At the feet of my Lord, of the King, seven times and seven times I bow. What shall I ask of the King my Lord? They have prevailed, they have (taken the fortress of Jericho(324)) they who have gathered against the King of Kings, which Adonizedek has explained to the King his Lord. Behold, as to me, my father is not and my army is not.(325) The tribe that has ground me in this place is very rebellious to the King, the same is struggling with me for the house of my father. Why has the tribe sinned against the King my Lord? Behold O King my Lord arise! I say to the _Paka_ (resident) of the King my Lord, ‘Why should you tremble before the chief of the _’Abiri_(326) (Hebrews) and the rulers fear the end? So now they must send from the presence of the King my Lord.’ Behold I say that the land of the King my Lord is ruined. So now they must send to the King my Lord, and let the King my Lord know this; behold the King my Lord has placed a garrison to stop the way ... (_Bel’amu_ or _Yankhamu_?) ... of kings ... chiefs of the garrison ... the king as master to his land ... as to his land she has rebelled, the (lands) of the King my Lord—the whole of it. _Ilimelec_(327) cuts off all the King’s land. And let one warn the King as to his land. I myself speak pleading with the King my Lord and (for once?) let the King my Lord behold the entreaties. And the wars are mighty against me, and (I am not receiving any pledge?) from the King my Lord. And let an order return from the King (my Lord). Whether will he not order chiefs for garrison? And let him be kind, and let the King my Lord regard the entreaties. This tribe behold O King my Lord has risen up. Lo the _Paka_ they have expelled. I say the lands of the King my Lord are ruined. Dost not thou hear this same of me? They have destroyed all the rulers. There is no ruler now O King my Lord. Let the King give his countenance to the chiefs; and whether shall the chiefs of the Egyptian soldiers (_pitati_) remain at rest? They have lingered O King my Lord. The lands are failing to the King my Lord. The _Hebrew_ chiefs plunder all the King’s lands. Since the chiefs of the Egyptian soldiers (_pitati_) have gone away quitting the lands this year O King my Lord, and since there is no chief of the Egyptian soldiers (_pitati_) there is ruin to the lands of the King my Lord. They have ... O King my Lord, and _Adonizedek_ (is) dust ... messages (are asked?) of the King my Lord, there is destruction by the foe of the lands of the King my Lord.” This letter, like others, clearly indicates a withdrawal of the Egyptian troops shortly before the appearance of the Hebrews. 106 B.—The salutation is broken, but is the same as before—from _Adonizedek_. The text continues: “... which have done for me _Milcilu_, and _Suardata_(328) for the land of the King my Lord. They have hired soldiers of the city of _Gezer_, soldiers of the city _Givti_(329) and soldiers of the city _Kielti_.(330) They have gone out to (or seized) the city of _Rubute_.(331) The King’s land rebels to the chiefs of the _Hebrews_, and now against this capital city _U-ru-sa-lim_ (Jerusalem) the city called _Beth Baalath_,(332) a neighbor of the city of the King—has rebelled, to delay the chiefs of the city of _Kielti_. Let the King hear as to _Adonizedek_; and will not he order Egyptian soldiers (_pitati_), and shall not the King’s land turn to the King? And because there are no Egyptian soldiers (_pitati_) the King’s land has rebelled to the chiefs of the tribe of the _Hebrews_. They have demanded to dwell in the same with me. They have gone out against (or seized) _Milcilu_ ... and the city.... And let the King do justice to (or purify) his land.” 104 B.—The same salutation from _Adonizedek_. He continues: “Lo! the King my Lord has established his law from the (rising?) of the Sun to the going down of the Sun. He is a flatterer who deceives as to me. Lo! am not I a ruler myself, a man allied to the King my Lord? Lo! I myself am a good chief of the King, and I have sent tribute to the King. There is no chief to join me, and my friends (or army) fail; they have been fighting for the King mightily. I remain ... in this _Beth Amilla_(333) ... from before me thirteen ... I am giving ten slaves ... _Suuta_ the King’s _Paka_ (resident) takes charge from before me of twenty-one slave women. Twenty chiefs who remain trusty to my hand _Suuta_ has led away to the King my Lord,(334) which the King advises to his country. The whole of the King’s country, which is seized from me, is ruined. They have fought against me as far as the lands of _Seeri_ (Seir)(335) as far as the city _Givti Kirmil_ (Gibeah of Carmel?).(336) They have banded together against all the chiefs of the governments, and they have fought with me. Behold I, the chief of the lords (or of the Amorites), am breaking to pieces,(337) and the King my Lord does not regard entreaties, while they have fought against me (unceasingly?). Behold array O mighty King a fleet in the midst of the sea. Thou shalt march to our land, the land of _Nahrima_ and the land of _Cazib_, and behold these are fortresses of the King.(338) Thou shalt march against the chieftains of the _Hebrew_. There is not a single ruler for the King my Lord. They have destroyed all. Lo _Tuurbazu_(339) (is slaughtered?...): in the great pass of the city of _Ziluu_(340) they have bowed down. Behold _Zimridi_ of the city of _Lachish_. The slaves have subjected him; they have done as they chose(341).... The region of _Rimmon_(342) laments: slaughter (is) in the midst ... the fort of _Zilu_ is overthrown ... let the King take heed ... let the King give his countenance to.... Egyptian soldiers (_pitati_) to the land.... Since there are no Egyptian soldiers (_pitati_) in this same year destruction has destroyed the people of all the lands of the King my Lord. Do not they say to the face of the King my Lord, ‘Behold the land of the King my Lord has been ruined, and all the rulers have been slain, within this same year.’ Will the King not order his _Paka_? And let the fleet come to me as helpers, and let them take care of the port (with the King commanding?) ... (to) the scribe of the King my Lord, (lo!) _Adonizedek_ is his servant, at his feet (he bows). Translate the messages now to the King. I am thy ... myself.” 103 B.—The salutation is much broken, but part of the name of _Adonizedek_ is left. It then speaks of messages, and continues: “Let him know that they have fought all the lands that have been at peace with me; and let me warn the King as to his land. Lo! the land of the city of _Gezer_, and the land of the city of _Ascalon_, and the land of the city of (_Lachish?_) they have given (or settled) for themselves. Corn and oil (or fruit), and all things, this race has altogether gathered. And let me warn the King as to Egyptian soldiers (_pitati_). Will not he order Egyptian soldiers (_pitati_) against the chiefs who have done wrong to the King my Lord? Since within this year the Egyptian soldiers (_pitati_) have gone away, and quit the lands, the ruler of the King my Lord—since there were no Egyptian soldiers—(_pitati_) is brought to naught. Yea and the rulers of the King.... Behold the land of the city of _Jerusalem_.(343) No man is my subject. No people is subject to me. His tribe is arrayed (or prepared). They are not subject to me. Lo! my desire is the same as the desire of _Milcilu_ and the desire of the sons of _Labaya_, that the chiefs of the _Hebrews_ be subject to the King’s land. Lo! the King my Lord will be just to me, because the chiefs are sorcerers.(344) Let the King ask his _Pakas_ (or let one ask of the King’s _Pakas_). Lo he is strong, very (determined?) and (men) have feared. The sinful fort (or camp) is very arrogant. They have burst forth from their pasture (or border) and ... to the land of the habitation of the people (night?).... Will not there be sent from the land (of Egypt?) ... (soldiers?): thou shalt come up with ... let the servants be defended ... to them. The tribe is pouring out ... lands from the city of _As_(_calon_). Let the King ask about them. Plenty of corn, plenty of fruit (or oil), plenty.... Up to the province of my Lord _Pauru_(345) the King’s _Paka_ for the land of the city of _Jerusalem_ my foe is rebelling. Up to the chiefs of the garrison this chief has surged up. Let the King’s (foe) perish by the King ... for me my foe ... revolted from me. Do not desert this ... send me a chief of garrison—a _Paka_ of the King, despatched to this thy people. (The women?) are despatched(346) to the King my Lord (with) men who have been upright. Four messengers(347) ... to go out. The chiefs of the fort (or camp) are closing the roads of the pass ... the tribe who have caused the destruction of the city of _Ajalon_.(348) Let this be known to the King my Lord. Have not I shown the people despatched a road for the King, though it is not easy?(349) Lo! the King my Lord has established his law in the land of the city of _Jerusalem_ forever, and is not the desertion of the lands of the city of _Jerusalem_ manifest? To the scribe of the King my Lord this lamentation thus (speaks) _Adonizedek_ thy servant—the afflicted. Translate the messages well to the King my Lord. O, scribe of the King my Lord (I am) afflicted, greatly am I afflicted. And thou shalt perform the desire of our people before the chiefs of the land of Cush(350) (_Casi_). Truly is not there slaughter with us? Thou shalt make it ... clear to the chiefs of the land of Cush (_Casi_) ... midst of my land the people to take ... the King to ... seven times and seven times ... my Lord to me...” 199 B. appears to be from _Adonizedek_, and speaks of _Jerusalem_. Only the lower third of the tablet remains. The clay is different to that of the preceding, and it may have been written after the city was left. “And lo now! the city of _Jerusalem_ when these went away from the land (was) faithful to the King. Lo! the city of _Gaza_ has remained to the King. Behold the land of _Harti Cirmiel_(351) belonging to _Takanu_ and the men of the city _Givti_,(352) they have bowed down, going away from the land quietly. And truly we do so (or but whether do we do so?). Behold _Labaya!_(353) and the land _Salabimi_(354) are inhabited by the _Hebrew_ chiefs. _Milcilu_ has sent for (tribute?)(355) and the fellows (say) ‘Have we not indeed dwelt in (or spoiled?) this land?’ They are adjudging all that they desire to the men of the city of _Keilah_. And truly we are leaving the city of _Jerusalem_. The chiefs of the garrison have left—without an order—through the wastings of this fellow whom I fear. These march to _Addasi_.(356) He has remained in his land (or camp) in the city of _Gaza_ ... (women?) ... to the land of Egypt...” This letter was written apparently after the defeat of Ajalon, perhaps from Makkedah, where the kings hid in the cave. It is clear from this correspondence that when they fled, after sending away their harems, the intention was to reach Egypt. Gaza is not mentioned as taken by Joshua, and it was here that they expected to find safety. SUYARDATA’S LETTERS FROM (_Keilah_?)(357) 69 B. M.—“To the King my Lord my God my Sun by letter thus (says) _Suyardata_ thy servant, the dust of thy feet. At the feet of the King my Lord my God my Sun seven times and seven times I bow. The message which is sent by the King my Lord the Sun from heaven (has come?). His order shall be done for the King my Lord the Sun from heaven.” 67 B. M.—Is a broken letter. It appears to begin as follows: “To the King my Lord thus (says) this _Suyardata_ thy servant: at the feet of the King my Lord seven times and seven times this soul and this body bow. An announcement to the King my Lord that I am causing one to make to bring all the soldiers of the King my Lord; and now this _Ra_(358) the overseer, my prince, has caused the countries of the King my Lord to be stripped. I am sending them to the King; to (inform myself?) of the King, I am sending to the King my Lord. Let him know this. Who are we ... of the King my Lord to the hands ... it is ruled. At the feet of the King my Lord seven times and seven times I bow.” 100 B.—“... to the King my Lord ... my Sun ... letter thus (says) _Suyardata_ thy servant, the dust of thy feet: at the feet of the King my Lord my God my Sun seven times seven times I bow. O King (the message?) is despatched by me, as to there having been made a war. With the city of _Cielti_ (Keilah) I am warring.(359) My chief city has gathered and has turned to me: against which has sent _Adonizedek_ who is greedy of silver—against the chiefs of the city of _Keilah_. And they have marched on me behind (or to the west of) me. And know O King my Lord lo! he is marching—_Adonizedek_—to remove my city from my hands. Let the King ask if he is marching—this chief; and if there is one ox or a beast before him.(360) And _Labaya_ has deserted his faith. The weak (or the gate) he is marching against we have succored. But now _Labaya_ is with _Adonizedek_. I march to a city of my brethren.... Know O King as to his servant. Order thou this my desire. And do they not gather? They have put all to shame. The news (is true?): let there be an order of the King for his servant.” 107 B.—Begins with the same salutation from _Suyardata_. It is much injured, but the following words are clear: “Know O King my Lord lo! his land has ... the city of _Keilah_ ... against me, chiefs ... the ... our ruler ... and truly we ... against them; and truly we guide the friendly chiefs from the land of the King my Lord.” It seems from this that the previous letter brought assistance to the writer. 68 B. M.—Perhaps earlier than the preceding; reads: “To the King my Lord my God my Sun thus (says) _Suyardata_ thy servant: seven and seven times this soul and this body bow. Let the King my Lord learn. I am one (put to shame?). There shall be Egyptian soldiers (_pitati_) despatched of the King my Lord. I am hard pressed; and consider thou me (come out to me?) and I shall be established by the King my Lord.” 101 B.—With the usual salutation is from _Suyardata_, and, though broken, appears to read: “It is my desire to approach, as taking refuge with the King my Lord. Who am I to regard (being seen?)? Let me approach the King my Lord with these things (articles) of silver—and the silver is pure. O King my Lord _Yankhamu_ (is) thy right hand; and I am mourning for him, since, wholly having gone away, no Egyptian soldiers (_bitati_) will come back to me from the King my Lord. Let the King my Lord learn how thirty temples of the gods he has put to shame—he who fights against me. I am left alone. Mightily he has fought against.... Give me rest O King my Lord from his hand. The King my Lord shall send Egyptian soldiers (_bitati_). Now _Yankhamu_ also has returned to the house of the King my Lord. He shall come back—soldiers of the King my Lord with him. Mighty is he who has fought against _Suyardata_ and (men) fail.” The enemy must have been of another race to destroy the temples. The letter is valuable because it shows that _Yankhamu_ was a contemporary of _Suyardata_, who was a contemporary with _Adonizedek_, for _Yankhamu_ was also contemporary with _Aziru_, who was living about twenty years after the death of Thothmes IV. LETTERS OF THE LADY BASMATH 137 B.—“To the King my Lord my God my Sun by letter thus (says) the Lady whose name is _Basmatu_,(361) thy handmaid. At the feet of the King my Lord my God my Sun, seven times seven times, I bow. Know O King my Lord behold! there has been war in the land, and the land of the King my Lord has been wearied by rebels, by men of blood. And know O King as to his land, and know my foolishness (or disgrace). Behold the men (or chiefs) of blood have sent to the city of _Ajalon_, and to the city of _Zar’a_ (Zorah),(362) and (this is) to show that there is no place of refuge for the two sons of _Milcilu_; and know O King my Lord this request.” 138 B.—“To the King my Lord my God my Sun by letter thus (says) the Lady whose name is _Basmatu_, thy handmaid, the dust of thy feet, and at the feet of the King my Lord my God my Sun seven times seven times I bow. Let the King my Lord pluck his land from the hands of the men of blood. Am not I tired marching to the town of _Zabuba_; and because of not resting O King my Lord?” There is only one place in Palestine called Zabuba; it is the Sububa of the fourteenth century, the modern Ezbuba, south of Taanach, west of the plain of Esdraelon. Poor Basmath had to go some sixty miles by road to reach it from her home. This interesting little letter, which shows she was not one of the ladies sent to Egypt, though probably a person of importance, seems perhaps to indicate that the central part of the country, from which no appeals for help occur in the letters, was undisturbed. The Amorite-Hittite league came down to Bashan and to Tyre, but not apparently as far as Accho. The Hebrews, on the other hand, coming from Seir, are said to have gone as far north as Rimmon and Shiloh, but were mainly fighting southward from Ajalon. Between the two theatres of war lay the whole of Samaria and lower Galilee, in which Basmath found a refuge. OTHER LETTERS FROM THE SOUTH OF PALESTINE 136 B.—“To the King my Lord (my God?), the Sun from heaven, by letter thus (says) _Yamirdagan_ thy servant: at the feet of the King my Lord seven times seven times I bow. I hear the message of the King my Lord to me, and now I will guard the city of the King my Lord till the coming of a message of the King my Lord for me.” Comparing the name with that of Dagontacala of Ascalon, it appears that this writer was probably a Philistine. 151 B.—A letter from the “Chief of the town _Naziba_” to say he goes with his chariots and horses to meet the King’s soldiers. This place must, therefore, have been in or near the plains. It may be the Nezib of the Bible (Josh. xv. 43), now _Beit Nusîb_, eight miles northwest of Hebron, close to Keilah. The chariots could easily reach this vicinity from the plain, by the broad flat highway of the Valley of Elah. 55 B. M.—With the usual salutation, _Ben Addu_, captain of the King’s horse, says: “Now they watch the land of the King my Lord exceedingly. And who am I—a dog.... He will hear the messages of the King my Lord and of the _Ka-pa_ (for _Paka?_) of the King my Lord. To (_Sagusi Khasi?_) ... thus (says) _Ben Addu_: I bow at thy feet. All is failing. So now those who are our friends are fleeing to the King; will not he despatch ... the road.... Now they guard the road: it is cleared for thee.” 56 B. M.—The usual salutation from _Ben Addu_, of the city of _Pitazza_; continues: “Now they guard the city, and land of the King my Lord, the Sun from heaven: all that the King has said they watch—the allies. And the decree of the message of the King my Lord _Bel Anapa_ (Baal Anubis) the _Paka_ of the King my Lord has uttered. The King my Lord is mighty as the Sun in heaven. Whom I but a dog, and shall such a one not mind the message of the King my Lord the Sun from heaven?” 153 B.—From the same _Ben Addu_, of _Pitazza_, with the usual salutation, and to the same effect as the preceding, but too broken to read. The only site which seems to be suggested by Pitazza is the important ruin of _Futeis_, southeast of Gaza. It is near the road to Egypt and in the plains. The letters probably refer to arrangements for the flight of the kings of Jerusalem and Gezer, or of their wives. 77 B. M.—A short broken letter by _Satiya_, who was apparently chief of the city (or chief town) of _Eni-Saam_(_si_), which is perhaps En-Shemesh, close to Zorah, in the Valley of Sorek, now _’Ain Shems_. It is the Ir-Shemesh of the Bible (Josh. xix. 41), otherwise Beth-Shemesh (Josh. xv. 10). Here, again, we find an Egyptian station in an open valley, on one of the main roads to Jerusalem. 133 B.—“To the King my Lord by letter thus (says) the chief of _Kanu_ thy servant: at the feet of the King my Lord seven times and seven times I bow. Thou thyself hast sent to me, to muster to meet the Egyptian soldiers (_bitati_); and now I with my soldiers and with my chariots (am) in sight of the soldiers of the King my Lord, as far as the place you will march to.” This town cannot well be any of the Kanahs of Palestine, since the word would then be “_Kanatu_.” It is more probably the important ruin _Kanya_, close to Rabbath of Judah, immediately west of the Valley of Elah; chariots would be possible in this vicinity. LETTERS FROM UNCERTAIN SITES 33 B. M.—“To the King my Lord by letter thus (says) _Abd Istar_(?)(363) the King’s servant. At the feet of the King my Lord I bow, seven times at the feet of the King my Lord, and seven more, both heart and body. And this is to show the King my Lord how mightily he fights against me, and destroys the rulers from the presence of the King my Lord; and the great King shall give orders for my defenders. Moreover, it sends messages to the King my Lord as to me, and I shall hear all the messages of the King my Lord. I will listen. Now ten women (concubines?) I am retaining.” Perhaps these were some of the ladies on their way to Egypt: “_tumiki_” seems to come from the root “_wamak_,” an Arabic root meaning “to love.” The Amorite words with an initial “_vau_” are nearer to Arabic than to Hebrew or Aramaic. One of the commonest is “_uras_,” “to desire” or “ask,” whence one of the names of Istar, the goddess of desire. 34 B. M.—Is a short letter broken at the end; it merely acknowledges a message, and is from _Abd Astati_. There was a deity _As_, or _Ast_, apparently of Egyptian origin. 60 B. M.—“To the King my Lord my Sun my God thus _Mayaya_.” The important part of this short letter is broken, but it appears to say: “Have not they devoured _Yankhamu_ ... this conquest of all the lands from men of blood, and the devouring of thy land.” 65 B. M.—(_Sibtiaddu?_) writes as a servant of the King with the usual salutation, and has heard the message. “Behold what _Yankhamu_ (says). I am a faithful servant at the foot of the King. Let the King my Lord know it. I guard much the King’s city which is with me.” 147 B.—From (_Khiziri?_), the King’s servant. He will meet the soldiers, and has received a message from _Maya_ about a tax. 148 B.—_Ruzbanya_, of _Taruna_, is a servant of the King. The letter is broken. He was of old a servant of the King. 150 B.—From _Nurtu_.... He listens to the _Paka_, and will fortify until the King comes to his tribe. He fills a good-sized tablet, without giving any information of interest. 76 B. M.—_Zidriyara_ writes, with the usual compliments, to acknowledge a message. 141 B.—_Zidriyara_ is faithful, as of old, and a friend of the rulers, and listens to all the King’s messages. 140 B.—_Zidriyara_ hears the message of the King, whose servant he is—“the Sun from among the Heavenly Gods who has spoken”—and he will not neglect the messages of the King his lord, or of the _Paka_ who is established with him. 135 B.—Apparently without a name. He is only a dog, but will march with chariots and horses to meet the Egyptian soldiers (_bitati_). 130 B.—_Sutarnamu_, of his city _Zicaruenu_,(364) bows to the King. He asks for soldiers of garrison, as they are obstructing the district of the King’s land near him. Probably the site is the present village _Dhikerîn_, near Gath on the south, which was the Caphar Dikerin of the Talmud (Tal. Jer. “_Taanith_,” iv. 8), in the region of Daroma (now _Deirân_), near Ekron (see Ekha ii. 2). He asks for soldiers. 131 B.—_Samuaddu_, of the town of _Sama’una_, listens to all the King’s messages. Perhaps _Sammûnieh_, an ancient and important ruin immediately east of Kirjath Jearim (_’Erma_), on the way to Jerusalem, by the Valley of Sorek, is the place intended. Nos. 79, 80, 81 B. M. are short and broken letters, which appear only to acknowledge messages received. No. 80 is from a certain _Nebo_...; in No. 79 there appears to be no personal name, and in No. 81 it is destroyed. The names of these villages establish a regular chain of posts from Gaza, by Lachish, to the valleys of Sorek and Elah, which seem to have been the most eastern parts of the country in which chariots were to be found. There is no mention of chariots at Jerusalem, or at any village which was not accessible by a flat valley-road. By these posts communication was kept up, it would seem, with Jerusalem; and the messengers probably travelled by this route, avoiding Ajalon. It was by this route that Adonizedek proposed that Amenophis should come up to help him. Whether any such expedition was attempted, none of the letters seem to indicate. The troops had been withdrawn, and the Egyptian policy seems to have been to call out the native levies of the Amorite charioteers. Perhaps, when the five kings had been killed at Makkedah, no further steps were taken, but the lowlands remained unconquered till the time of Samuel and David. Even in Solomon’s time Gezer was only received as the dower of the daughter of the Pharaoh (1 Kings ix. 16) who had burned the place and killed its Canaanite population. In Judges we read that Judah “could not drive out the inhabitants of the Shephelah (or lowlands) because they had chariots of iron” (i. 19). The coast road was still open when Dusratta was writing to his son-in-law Amenophis IV twenty years later; and all lower Galilee was, for some few years, with Philistia and Syria, reconquered by Rameses II, who, however, never entered the Judæan mountains. ------------------------------------- This concludes the sum of 176 letters from Palestine, the translation of which has occupied me for nearly two years. I have no doubt that it may be improved upon in detail; but the general results seem to be too well corroborated, by comparison of the numerous epistles, which throw light on one another, to admit of any very important changes. Royal Letters DUSRATTA’S LETTERS No. 9 B. M.—“To _Neb-mat-ra_ (Amenophis III) King of _Egypt_ my brother, by letter, thus _Tuseratta_(365) King of _Mitani_(366) thy brother. I am at peace. Peace be to thee; to _Gilukhipa_ my sister be peace. To thy house, thy wives, thy sons, thy lords, thy terrible army, thy horses, thy chariots, and in thy land, be much peace. Since I have sat on my father’s throne, and have conquered. But (_Pirkhi?_) made a lawless command in my land, and smote his Lord; and because of these things, they have striven to right me, with who so loved us well; and because my land submitted to this lawless order I was not afraid, but the chiefs who supported _Artasu-mara_ my brother, with all that were theirs, I slew. As thou wast well with my father, and because of these things, I send this. I say to you, as my brother hears, and will rejoice; my father loved thee, and thou therefore didst love my father; and my father, as he saw this, gave thee my sister; and now ... as thou wast with my father. When my brother saw these things, he brought all those in the land of the _Hittites_ as foes to my land; and _Rimmon_ my Lord gave them to my hand; and I slew him among them, so that not one returned to his land.(367) Now I have sent thee a chariot with two horses, a young man and a young woman, of the spoil of the land of the _Hittites_. I have sent thee, as a present to my brother, five chariots, and five yoke of horses; and as a present to _Gilukhipa_(368) my sister, I have sent her (trinkets?) of gold, a pair of gold earrings, and ... of gold, and goodly stones, each(?). Now _Gilia_, a prudent man, and _Tunipripi_(369) I send to my brother; speedily let him reply to me; so I shall hear my brother’s salutation, and shall rejoice. Let my brother wish me well; and let my brother send envoys: so my brother’s salutation shall come to me, and I shall hear.”(370) 22 B.—The salutation calls Amenophis III his “kinsman,” but does not name his sister. “_Mani_ my brother’s envoy has come to honor me: to take my brother’s wife the Queen of _Egypt_;(371) and I received the letter that came: I learned the declaration of his (order?). My heart has been much gladdened by my brother’s message, as my brother will see; and it rejoiced that day exceeding much: that day and night they made (rejoicings?). “And, my brother, all the message that _Mani_ came to bring has been performed. This same year behold, my brother, I will ... his wife, the Queen of _Egypt_, and I will send ... hence forth the land of _Khanirabbe_ and the land of _Egypt_. And because of these things that _Mani_ has spoken, I send back, my brother, _Gilia_ and _Mani_ with speed, to ... these things; and let not my brother blame them ... as to delay in being despatched; for there was no delay to ... for my brother’s wife; and lo! delay is.... In the sixth month I have sent _Gilia_ my envoy, and _Mani_ my brother’s envoy: I will send my brother’s wife to my brother. So may _Istar_ the Lady of Ladies my Goddess, and _Amanu_(372) my brother’s God, give peace ... I have sent to my brother; and my brother as ... increased his (love?) very much, and ... as the heart of my brother was satisfied; and ... (for our children?) my brother ... more than before ... I have despatched _Khai_, my brother, trusting his ... and I give the letter to his hands ... and let him bear his message ... I have sent ... going to my brother ... my brother, are not his soldiers...” The next five lines referring to the wife are too broken to read. The back of the tablet continues: “... which my brother sent ... all that my brother has caused to be collected ... in presence of all of them they have been (given?) us ... all these things, beyond expectation thereof, and the gold ... which they have paid—and he has indeed lavished very much ... them, any or all these things; was not the gold ... They say ‘In the land of _Egypt_ there is plenty more gold for thee my brother, because he loves thee very much ... and will love (and being so?) is not there, behold, anything needful, anything beside, from the land of Egypt in addition? So send to me, accordingly, him by whom these are given, and there shall be no lack.’ Thus indeed (said) I ‘As to anything (further?) do not I say to your faces—He loves me, and my land, exceeding much, does this King of _Egypt_?’ “And my brother has taken me to his heart: all is as my heart desired; and is it not understood; when he sends shall not I hasten me for my brother: shall not I increase in longing toward my brother: as my brother does also? _Mani_, my brother’s envoy, has brought my brother’s ... which was with _Mani_. I have honored their ... and I have honored them very much. Now _Mani_ will take this; and my brother we direct him to ... how I have received from him very much: he will tell my brother this, and my brother will hear what we have done (as I have sent list of gifts of this and that, and he shall not refuse it?). “And may my brother send untold gold; and may my father’s power increase with me, as my brother has increased my favor, as my brother has cherished me much, in the sight of my country, in the sight of the whole of my brethren. May _Rimmon_ and _Amanu_ appoint that my brother’s wishes be ever fulfilled; and for myself, my brother, that my wishes may be fulfilled, as men whom the Sun-God loves. And so now the Gods shall indeed decree for us this prayer, ... we shall join as friends forever. “For my brother’s present I have sent to my brother a (double-edged weapon?) ... and (?) of emeralds, and pure gold ... enclosed in a box, and ... of alabaster, and pure gold, for a box ...” 21 B.—“To _Amenophis III_, the Great King, King of _Egypt_, my brother, my kinsman(373) whom I love, and who loves me, by letter thus _Dusratta_, the Great King, King of _Mitani_, thy brother, thy kinsman who also loves thee. I am at peace, etc. “To my brother whom I love I have given his young wife.(374) May the Sun-God and _Istar_ ... her face. As my brother desires: may ... and may my brother rejoice, in the day when ... the Sun-God and the God ... giving joy to my noble brother, ... let them grant it to be ... and may my brother ... forever. “_Mani_ my brother’s envoy, and _Khani_(375) my brother’s interpreter, as you cause them to be sent, plenty of (provisions?) I shall give them ... them much; as they performed their orders I made all the people protect them. If they do not may my Gods, and my brother’s Gods, guard them. Now I have sent _Nahramani_ who is careful in my brother’s affairs, and I have sent (an ornament?) of precious stones—of precious stones and gold, as a present to my brother; and may my brother be granted to live a hundred years.” 8 B. M.—The salutation is the same as before, but the writer’s name is spelt “_Tusratta_” instead of _Dusratta_. The letter is the best preserved in the whole collection. “Since your forefathers were friendly with my forefathers, thou therefore wast very greatly friendly with my father. So you love me: we are zealous friends. Ten times more you increase it than to my father. The heavenly Gods shall decree that we shall be friends. May _Rimmon_ my God, and _Amanu_, so pronounce, even forever. “And so my brother sent _Mani_ his envoy. Thus indeed my brother (said) ‘Does not my brother’s heart desire that thy daughter (be) the wife of my young son(376)—as a princess of _Egypt_’ and I spoke as to my intention about it; and my brother desiring that she should be made ready for _Mani_, and to show her, so he beheld her, and praised her much. And may they lead her in peace into the land of my brother. May _Istar_ and _Amanu_ make her agreeable to my brother’s heart. “_Gilia_, my envoy, set forth my brother’s message before me. So I heard and it was very good; and so I rejoiced very much. Thus truly I say ‘This is thus arranged between us so that we may be zealous friends.’ Now with firm faith forever let us be friends. “So I shall send to my brother, and I say thus myself, so let us be much more friendly; and do not you respond to us? And I say thus, that my brother has enriched me ten times more than my father. “And I have asked much gold of my brother: so he has given me more than to my father. My brother indeed sent to me; and to my father you sent much gold: much (merchandise?) of gold; and besides all the gold you sent him you have sent me bricks of gold (lavished?) like copper. “I sent _Gilia_ (humbly?) to my brother, and asked for gold. Thus indeed I (said) ‘Truly my brother has given me more than to my father, and may he send me untold gold.’ “May my brother send me more than to my father; and now I say thus to my brother: the (loan?) that my grandfather made, so I may (say), as (one thinking little of wealth?) he made it for thee; and now as regards (what) I say, the gold that my brother shall send, let him send it when he likes. “Lo my brother has sent the gold saying ‘It is due to you,’ But no. No more was due; and he had satisfied the account; and when he had satisfied the account I was glad thereof exceedingly; and whatever my brother sends I have been very glad thereof. “Now behold I sent to my brother—and may my brother extend his kindness to me more than to my father; now I asked gold of my brother, and whatever gold I asked of my brother, he has sent the double of what was asked. One (sum) for the (loan?), and a second of good-will. “And may my brother send me untold gold; and may he send me more than to my father; and so may the Gods decree, that much more gold beside be in my brother’s land, as there now is in my brother’s land; and ten times more than there now is, may it increase.(377) And let not my brother refuse the gold that I ask by my brother’s wish; and, as for me, let me not refuse my brother’s wish; and may my brother send me very much gold uncounted; and whatever my brother needs let him send and take. Let me return the gift that my brother desires for his household. This land is my brother’s land, and this house is my brother’s house. “Now I send _Gilia_ my envoy to my brother. Let him not refuse him. Let him speedily command him: let him send him away. So hearing my brother’s salutation let me rejoice exceeding much. Let me ever hear my brother’s salutation. And these messages that we send, let my God _Rimmon_ and _Amanu_ decree that they may arrive through their mercy. And as now it is prayed therefor, so we are friends; and as now so forever may we be friends. “Now as to the gifts for my brother: I have sent as my brother’s gifts a quantity of solid gold, and precious stones: (its value?) includes the amount of twenty precious stones, and nineteen pieces of gold. The weight of precious stones and gold remaining includes the amount of forty-two precious stones and twenty pieces of gold _Zuzas_ of Istar: (this is) the weight of precious stones and gold remaining; and ten yoke of horses, and ten chariots, with all that belongs to them, and thirty female slaves.” 27 B.—This is the longest letter in the collection, including six lines in Aramaic, and 512 lines in Dusratta’s native language (see “Journal Royal Asiatic Society,” October, 1892, for my translation). The important passages of the letter appear to me to read as follows, and the meaning is confirmed by statements in other letters by this writer concerning his daughter’s marriage. The letter was addressed to Amenophis III, and sent by the same two envoys, _Mani_ and _Gilias_,(378) already noticed. “_Gilias_ the envoy, who takes the messages is ordered to utter it, his duty being to go out, because Amenophis III the Egyptian (ally?) rules a far off land, and I rule in the city _Ikhibin_(379) the city of the God _Simigis_(380) the paternal deity. “To proceed: as _Mani_ my brother’s envoy says, it is understood that my brother is very desirous that it should be speedily completed. “Brother, I gladly empower the envoy to take back this woman, whom _Mani_ says my brother commanded him to bring, when he was ordered as an envoy. “Understanding that my brother desires now to take her home, is it not necessary, understanding this decision to be preferred; as twenty-three months have gone by, is not her taking home to be hastened? My Court having decided to accept, and being satisfied as well as my wife, and resolved to accept the agreement; and the girl being heartily pleased—how happy she is words cannot tell—the decision is from the Gods, brother, for me the decision is from the mighty Gods, my brother. Surely you know whether I do not desire that she should be so brilliantly exalted, the girl being so fortunately (married): surely you know that I shall be glad. “Proclaim thou for me that whatever people of _Khalci_,(381) west of the _Minyan_(382) country—whatever people of _Khalci_ I have conquered, are made subject. “I being the great chief of the power of the land of the _Hittites_ taking to me, my brother, all the people that are conquered. Let it extend to the city of _Harran_(383) and let the land possessed by no king be taxed. “My son-in-law being married in the city of Thebes in presence of the image of the deity.” “Is it not thus that _Dusratta_ dwelling afar arranges the marriage of _Tadukhipa_(384)—_Dusratta_ the favored (friend?) from the Minyan land, consenting to the wish of _Amenophis III_ the Egyptian (friend) that the son of _Amenophis III_ be so married to her, in the presence of the image of the deity.” As this letter is written in what is called by scholars an “unknown language,” these renderings may be questioned. The dialect appears, however, to be closely related to the Akkadian and to other Mongol dialects of western Asia, and to be also the same used (B. 10) by the Hittites. 10 B. M.—Written, as the Egyptian docket at the bottom of the tablet on the back states, in the thirty-sixth year of Amenophis III which appears to have been probably the last of his reign. “To Amenophis III King of Egypt my brother, my kinsman whom I love, and who loves me, by letter thus _Dusratta_ King of _Mitani_ who loves thee, thy kinsman. I am at peace. Peace be to thee, to thy house, to the woman _Tachikhipa_ my daughter to the wife thou lovest be peace.(385) To thy wives, to thy sons, to thy Lords, to thy chariots, to thy horses, to thy army, to thy land, and to all that is thine, be much, much, much peace. “Thus (I say) _Istar_ of _Nineveh_, the lady of the lands, is kind of heart to the land of _Egypt_. In the land that I love do not they walk after her?(386) Do not they cry aloud to her? Now behold it has brought thee prosperity. “Now from the time of my father they have besought _Istar_ in her land for thy prosperity; and, as of old so now, it continues. They honor her. “And now may my brother receive of her ten times more than before. Let my brother receive with joy: let it be hastened for him: let it endure. “_Istar_ is the Lady of Heaven my brother, and as for me let me be guarded by her for a hundred years; and may great joy be given. Let it be granted by her that I may not fail; and as you desire may it (befall?). “Is not _Istar_ my God, and has not she (prospered?) my brother (or been with my brother?).” 24 B.—The second longest of Dusratta’s letters, 185 lines in all, is unfortunately very much damaged, as it is perhaps the most important, giving as it does historical information extending over three generations, during which the kings of Egypt and of Mitani were allied by marriage. “To ... _ya_(387) my kinsman, whom I love and who loves me ... the great King (King of) _Mitani_ thy kinsman who loves thee. I am at peace ... to the Lady _Teie_ ... to _Tadukhipa_ my daughter thy wife be peace, to ... be peace. To thy sons, to thy Lords, to thy chariots, to thy horses, to thy ... and to all that is thine, be much, much, much peace ... of _Amenophis III_ thy father he sent to me; he explained ... of all that he sent there was no message at all that I ... to your father as to what he sent to me; and _Teie_ the chief wife of _Amenophis III_ your mother knew all of them. All these have been seen by _Teie_ your mother ... the messages that your father caused to be addressed to me. “... and ten times more than with _Amenophis III_ your father caused him to tell me whatsoever wish ... and whatever message I spoke, faithfully in the same day ... he himself did not turn away his heart from any message ... but faithfully in the same day he caused it to be done. “... the father of _Amenophis III_ sent to _Sitatama_(388) my grandfather, and ... a daughter. He sent to my grandfather five or six times, and he was not given her, when ... he sent; and at length he was given her. _Amenophis III_ your father sent (humbly?) to _Sut(tarna)_ my father ... and so for my father’s daughter, my own sister, his heart was desirous; and five (or six) times he ... her: when he had sent five or six times at length he was given her. So _Amenophis III_ ... sent to me, and so desired a daughter(389) and I ... I said in ... of his envoy ‘Thus I say I have (sworn?) to give her: by our wish ... to take, and the ... which he has known: and she is a sister so it is lawful;’ and I give ... _Amenophis III_ thy (father’s) ... if these are not truths ... heaven and earth bear witness ... to give her; and _Khai_(390) the envoy of my brother ... to the (Queen?) and to _Amenophis III_ I sent with her ... in three months with the greatest speed ... and the gold ... truly was not ... which I sent. “When you favored a daughter, and so (sent for) her, and as _Amenophis III_ your father knew her ... I rejoiced being exceeding glad, and he said ‘My brother, is not it thy wish thus to give the handmaid’; and he made public agreement with this his land, in presence of my envoy ... so men ... when they beheld; and I received from him; and _Amenophis III_ established us ... for the future; and so receiving ... I was made great; and in the cities which for _Tadukhipa_ ... in all of them he made us dwell as conquerors,(391) and among the envoys who went down ... none that _Gilia_ ... the gold of one (_limzu_) was given by weight. Truly to _Amenophis III_ for _Tadukhipa_ it was given; and _Tadukhipa_ ... was given ... and ... my envoys _Amenophis III_ with ... I received; there was no one ... _Amenophis III_ sent _Nizik_ his envoy ... myself; and he ... (refusing?) to my face the ... of gold ... the gold which ... of _Gilia_ and ... he established us ... my envoys ... to be despatched ... he did not cease to (deny?) ... and ... he took her... I was not able to refuse to please him ... he sent this to me ... they sent was wonderful, and then ... _Amenophis III_ your father in every message ... the lord of the place to protect her. Did not he order all these as I say ... do not I say that _Teie_(392) ... has known ... and _Teie_ is your mother, ask her if, among the messages that I spake, there is one message which is not vindicated by her, as to these (messages) to _Amenophis III_ your father ... if to _Amenophis III_ your father brotherhood was made by me: if it was said by _Amenophis III_ your father ‘If at all (there is) gold that ... in the land of _Khani Rabbe_ I will despatch it; and order thou thus the ... do not I desire to cause it to be sent’: the ... bore what was ordered to be given of _Amenophis III_ your father; and _Amenophis III_ said to me ‘... the treasures of gold ... all that my ... desires is sent ... and ... to do this I have sent to thee’ ... there by _Amenophis III_ with a message. Never was there a message without a reply. I never refused any of the messages. “(And when) _Amenophis III_ was obliged to be taken to his fate, and they told (me) ... I tore my cheeks, and I mourned on that same day; I sat (in the dust?); I (took) no food or water that same day; and I was grieved ... I said ‘Let me perish myself from earth, and from my ... and that he loved me God knows, and he was loved’ (and because of) these things we are cast down in our hearts.” “... to me the eldest son of _Amenophis III_ by his wife _Teie_ ... was made, and I said ‘Has not _Amenophis III_ died ... the eldest son of his chief wife _Teie_ (is) in his stead ... shall not we be sent news ... from her abode as of old.’ “... I say thus _Amenophis IV_ is my brother whom we shall love in our hearts ... the son of _Amenophis III_ more than his father, because of _Teie_ his mother, who was the wife ... as she desires a message to the presence of _Amenophis IV_ (_Abkhuriya_) the son of _Amenophis III_ her husband. I (rejoice) very exceeding much that we shall be friends “(As they have sent me this message?) As they have ordered it, _Gilias_ is humbly (sent?) ... they have sent _Mani_ (as an envoy?), and treasures of woods (or trees) my brother has sent, and gold ... without gold and without...” The next passage is too broken to read, but refers to the continuance of friendship since the time of the ancestors of both kings, and for the future. The back of the tablet is very much broken, the whole of one paragraph, and the greater part of the next, which refers to _Teie_ as the mother of _Amenophis IV_ being destroyed. It continues: “... the message of your mother which to _Gilias_ ... He has desired a message to be despatched and (as he desires) ... have not I sent my envoys, and have not I ... (and it is not my fault?) and the treasures ... which he asked of him I have caused to be given, not being desired ... my envoys four years since you(393) ...” Eight lines are here almost entirely destroyed, referring to some speedy message, and to the former king, with a reference to certain persons, including the “father of _Teie_ (your elders?) with me,” with professions of friendship. The end of the paragraph (lines 40, 41) contains the words, “as thus he set us up over all her many lands ... all the lands are all hers in his sight.”(394) The next paragraph continues: “... the (treasures?) of gold (allowed to be despatched?) previously by _Amenophis III_ ... he has sent. Lo! very exceedingly my brother has desired that treasures ... to us; and much of his gold ... very exceedingly my brother ... as intending for me ... whatever among ... and your father; was not he given by me; and lo! now let my brother see that I was not at all ... to your father: the treasures that he desired were given, and lo! ... I am sending back my message: there shall be nothing done to cause the heart to turn away ... all the messages ... _Teie_ has been a witness, and _Teie_ your mother ... plenty. Lo! I asked your father, and did not your father grant me? and ... let this gold be given, and let not my brother’s heart ... let him not turn from my ... when the (loan?) ... was not made, and what had ... “... Let _Gilia_ know this day what my brother’s heart desires. I have made Gilia travel ... thus I have made my brother’s envoys to obey him, travelling with speed. If ever, my brother, my envoys ... if ever I send my envoys ... (the fault is not mine?) ... I have sent _Mani_ and _Gilia_ to my brother as before. If at all by my brother my envoys to him, and if by us they shall be received, I also shall so hasten him ... Lo! as regards messages from my brother, which he makes about anything as to my brother’s intentions ... thence; and on the throne of his father he sits this day; and let me do my brother’s will. “I say thus, my brother, have not I sent my envoys, and much in their keeping which is for thee; and my brother let ... which is for thee. _Mazipalali_(395) my envoy is the paternal uncle of _Gilia_ and for ... my brother I have sent him, and my brother am not I (the surer?) as _Gilia_ is not ... And the other envoy whom I shall send to my brother is the brother of _Gilia_ the son of his mother(396) ... I sent him. So my brother have not I despatched him speedily without stopping, and, my brother, as to my wishes that I wish (it is not my fault?) and because of these things did not I send _Gilia_ ... for security, and for all this am not I the surer. “_Mazipalali_ whom I shall send to my brother is the uncle of _Gilia_; and the treasures (allowed to be despatched?) ... and plenty of untold gold of the (loan?) which I desire from my brother let my brother give ... and let him not refuse; and with my brother gold in addition ... ten times more may it increase to me exceedingly ... let these things be ordered; and _Mani_ (with) my envoy my brother ... let be given of my brother; and let him send _Gilia_ to me; and ... and all the news about my brother’s mother that they shall speak, and (especially?) let me (hear?) ... that they did. And lo! as before I sent not to thee my brother, so let him ... me. Let not my brother ... and to my brother’s pleasure ... and I meditate a message of consolation for my brother. “Let both _Artessupa_(397) and ... thus relate in my brother’s land this thing. I have been sent (under escort?) ... _Mani_ (brought?) before me all my wicked slaves, who have dwelt in _Egypt_, and I examined them(398) as to ... and they said ... and I said before them ‘Why is your insolence so great?’ ... So they put them in chains, and ... one of my ... one from my city who has angered the land ... and another ... did not I slay because of these things? My brother, did not he say ... was not I wroth? Behold my brother they were wicked ... and ... my brother it was necessary and now let me (afflict them?). “As to a present for my brother. My brother’s presents (are)—a (weight?) of solid gold from the land _Ris Burkhis_, a weapon with a stone head(399) ... of precious stone ... (an ornament?) for the hands of precious stones, one part of gold: three cloths: three ... three ... (with fastenings?) of gold, ... of refined bronze (or copper) ... two ... “As a present for _Teie_ your mother an (ornament?) for the hands of precious stones ... earrings ... two cloths. “As a present for (_Tadukhipa_) my (daughter) an ornament for the hands ... earrings ... two cloths.” 23 B.—The salutation is the same as in the last, being addressed to _Amenophis IV_, to _Teie_ and to _Tadukhipa_. “_Mani_ my brother’s envoy (has come) to (me). I have heard. I liked much the gifts that my brother ... I saw, and I rejoiced very much. My brother utters this message and (says) ‘As with my father _Amenophis III_ you were friends, now behold this day be friends with me thy brother. You will continue to be kind,’ and I have not delayed ... with my brother. Lo! ten times more than to your father I will be a friend. “And your father _Amenophis III_ spoke this message in his letter (by your ...) _Mani_, ‘Continue thou the friendship,’(400) and when my brother _Amenophis III_ said this, lo! what I had sent was nothing at all, and my brother shall not consider it anything. And I do not send this present, which behold I have sent to thee, as desiring to cause you to send; but (humbly?) whatever my brother desires to be given to his wife, they shall be made to take away. They shall see her,(401) and I will send ten times as much. “And the treasures of gold (allowed to be despatched?) one treasure for me, and another treasure as the treasure of _Tadukhipa_ my daughter, lo! I asked of Amenophis III your father. And your father said ‘Send for the gold that (remains to be remitted?) let the (rest) be given, and the precious stones that are to be given thee, and the gold, because we have increased the gift, which is marvellous with treasure to be given to you.’ And the gold of the treasures all my envoys who were in the land of _Egypt_ beheld with their eyes; and your father lavishly increased the treasures in presence of my envoys. He welcomed them on their way; he maintained them! and lavishly expended the ... on my envoys. They gazed, and so truly they beheld with their eyes his favor poured out. “And more gold beside, which was marvellous, which he sent to me, he piled up; and he said to my envoys ‘Behold the treasures, and behold the gold in plenty, and the possessions which are marvellous,(402) which I shall send to my brother: behold them also with your eyes.’ And my envoys beheld with their eyes. “But now, my brother, the treasures remitted, which your father sent, you shall not send, but the woods (or trees) have been received.(403) You are sending the possessions that your father sent to me. You shall not send them, but shall store them up very much. “And thinking of all that one has known, how I rejoiced because of my brother, none ever brought salutation from him at any time, my brother, but the same day return was made to him. “And _Khamassi_ my brother’s envoy he sent (humbly?) to my presence, and (humbly?) he spoke my brother’s message: I heard and then I said ‘As I was friends with _Amenophis III_ thy father, lo! now ten times more with _Amenophis IV_ (_Nabkhuriya_) shall I be great friends.’ So then I said to _Khamassi_ your envoy. “And lo! my brother: the treasures of gold to be remitted you shall not send; and there (shall be) respite of gifts which your father spoke of sending. It is desired that my brother shall not send them. “Lo! my brother, the treasures of gold which I asked of your father I may say that half of them will be carried off (or stolen) ... The lands are at strife(404) ...” The rest of this letter, including all the back, is too much broken to be read. It appears to go on to speak of “destruction” and to refer to a state of disturbance. It mentions the envoy _Khamassi_, and says, “Of what he has brought the fourth part has been robbed.” On the back _Gilia_ is mentioned with gold, and relations between the writer and Amenophis III. He refers again to the message from Amenophis IV and to _Teie_ his mother; and invokes _Rimmon_ and _Amanu_. The words “unless they are conquered” seem also to occur. This letter contained altogether 113 lines of writing. 26 B.—A list of presents. On the back, at the bottom of the left hand column, is the statement, “These are the things carried by the female slaves, all those things which _Dusratta_ King of _Mitani_ gave to _Amenophis III_ his brother, his kinsman, when he sent his daughter _Tadukhipa_ to the land of Egypt, to Amenophis III for marriage, he gave all these that day.” The list is a very long and difficult one. It begins with two horses, and a chariot plated with gold and silver, and adorned with precious stones. The harness of the horses was adorned in like manner. Two camel litters appear to be next noticed, and apparently variegated garments worked with gold, and embroidered zones and shawls. These are followed by lists of precious stones, and a horse’s saddle adorned with gold eagles.(405) A necklace of solid gold and gems, a bracelet of iron gilt,(406) an anklet of solid gold, and other gold objects follow; and apparently cloths, and silver objects, and vases of copper or bronze. An object of jade or jasper (_Yaspu_), and leaves of gold, are noticed (both jade and leaves of gold have actually been found in the oldest ruins at Troy), the former being perhaps noticed as coming from _Elam_, by trade with central Asia, where jade was found. Five gems of “stone of the great light” (perhaps diamonds) follow, with ornaments for the head and feet, and a number of bronze objects, and harness for chariots. Boxes of strong wood to contain treasures follow next, and apparently a collar with disks and carved lions, objects of silver and gold and strong wood, bronze ornaments for horses. The last noticed objects may be written tablets, including some on the ritual of the gods. 25 B.—A list similar to the last, perhaps part of the same inventory, as it includes women’s ornaments. The tablet is much injured. The objects noticed include an earring with gems, and others of gold, with a large number of precious stones, a necklace with 122 gems set in gold, including “green stones”; bracelets and anklets of solid gold with jewels: an umbrella adorned with gold: boxes to hold treasures, and numerous objects of silver: horns of the wild bull, and wooden objects adorned with gold: cups of gold adorned with gems: other bracelets and anklets of gold with pendants and stars of jewels: a pair of gold earrings with pendants and stars of precious stones: silver anklets for women, and earrings with gold pendants. In each case the weight of gold and the numbers of the gems are stated. These inventories of Tadukhipa’s marriage outfit show how far advanced was the civilization of western Asia in the fourteenth century B.C., and indicate not only the native wealth of gold, silver, copper, and bronze, from Asia Minor and the Caucasus, but also a trade which brought jade from central Asia. The art of the age is similar to that of the objects found at Troy and Mycenæ, and represented on the Egyptian bas-reliefs, which give pictures of the tribute from Phœnicia. From other tablets in the collection we obtain similar information, including the use of ivory, as also from the records of tribute to Thothmes III in 1600 B.C. 11 B. M.—“To ... Princess of the Land of _Egypt_(407) thus _Dusratta_ King of _Mitani_. I am at peace: Peace be to thee.... Peace be to thy son; peace be to _Tadukhipa_ thy daughter-in-law. To thy land and to all that is thine be much, much peace. “Thou hast known of me how I loved _Amenophis III_ thy husband, and _Amenophis III_ because he was thy husband how he loved me. As for _Amenophis III_ thy husband he heard what I said; and _Amenophis III_ because he was thy husband, sent messages to me; and what he said to thee my ... both _Mani_ has known, and thou ... hast known all of these things—the messages we zealously uttered. There was nothing thus that he has not known of them. “Now you said to _Gilia_, ‘Say to your Lord, _Amenophis III_ was friends with your father, and why should his favor be less than to your father? Nay, indeed, what he shall send to our place shall not ... will not you hasten to ... your friendship with _Amenophis III_ ... making it greater; and assure him ... that you will gladly send ...’ “... to your husband friendship ... so now ... your son, ten times more ... and the messages.... “... why from ... our good faith, and ... is given to me ... thus I ... _Amenophis IV_ (_Nabkhuriya_) ... and now behold ... to give is not.... “... when by your desire I ... and to the presence of _Amenophis IV_ ... and you wished thus ... do not desire, and ... the treasures of gold to be remitted, let _Amenophis IV_ receive. (There is nothing, indeed, he may not desire?) that is not ... ten times more than his father let him increase in friendship toward me, and in power.” “... you yourself, your envoys, with the envoys of _Amenophis IV_, with ... let them be sent to _Yuni_ my wife,(408) for what is wished; and the envoys of _Yuni_ my wife let them be sent to (thee) as to what is wished. “Now as to thy present ... a goodly stone, also (a coronet?) and a ... of stones.” It seems clear from this letter, and from 24 B., that _Teie_ (or _Thi_) the Queen of Egypt, was related to Dusratta, but it is not clear that she was his sister. _Gilukhipa_, the sister whom he names, is known from Egyptian sources to have been the daughter of _Suttarna_, Dusratta’s father, and she came to Egypt with 317 ladies in her train. It is also to be remarked that Dusratta invokes the Egyptian god _Amen_ both when writing to Amenophis III and also when writing to Amenophis IV, so that there does not appear to have been any change of religion in Egypt during the reign of the latter—at least, at the time when he wrote. Amenophis III also married at least one Babylonian princess, as will appear in the letters that follow. RIMMON NIRARI’S LETTER 30 B.—“To the Sun God the King my Lord the King of Egypt, thus _Rimmon-Nirari_(_409_)_ thy servant_. I bow at my Lord’s feet. Lo! _Manakhbiya_ (Thothmes IV) made my father King ... to rule in the Land of _Markhasse_ (or _Nukhasse_), and established men to dwell with him; and as the King of ... was disputing for the kingdom, which has been made ... which he established for him ... he gave him...” About twenty lines of the letter are here destroyed; the broken lines below continue thus: “And lo! my Lord ... and the King of the land of the _Hittites_ why ... my Lord the letters ... and fearing ... and lo! the King of _Egypt_ ... and now my Lord against ... and to the hands ... to our Lord ... thy Lord in the years that may come.... Do not scorn, since the land was faithful in service to the King my Lord. And if God commands my Lord to go forth, let my Lord also send a chief, to be sent up to him with his soldiers and with his chariots.” CALLIMMASIN’S LETTERS 1 B.—“To _Amenophis III_ the King of _Egypt_ by letter thus _(Cal)limmasin_(410) the King of _Carandunias_ (Babylonia) thy brother. I am at peace. To thee, to thy house, thy wives, thy land, thy chariots, thy horses, thy ... be much peace. “Because of the youngest of my daughters, whom you send to wed, _Irtabi_ whom you remember, they took this message. My father formerly sent a message. You collected many soldiers, you approved his message, and you sent making a present to my father. “Now I send thee this envoy. In the sixth year you seek for this, and in the sixth year you send thirty _manahs_ of gold (instead of?) silver for my present. I return the same gold. _Casi_ your envoy has known its (value?) which he has seen. I send thy envoy well instructed as to our opinion. For I followed ... and the present that he is instructed to ... is thirty _manahs_ of gold, which you ... a gift of alliance.” The rest is too broken to read. It mentions five women sent, and ten wooden chariots—the latter as presents. The next letter is from Egypt. Either a copy or an original never sent.(411) 1 B. M.—“To _Callimmasin_ King of _Carandunias_ my brother, by letter thus _Amenophis III_ the great King, the King of _Egypt_ thy brother. There is peace to my region. To thy region be peace: to thy house, to thy wives, to thy sons, to thy Lords, to thy horses, to thy chariots, and in thy hands be much peace. I am at peace. There is much peace to my house, to my wives, to my sons, to my Lords, my horses, my chariots, my army; and in my lands there is much peace. “Now I heard the message you sent about her to me. Thus it was, ‘Now you ask my daughter as your wife, but my sister whom my father gave thee, being good to you, has any seen her whether she has lived or whether she has died?’ This is the message that you send in your letter. But did you ever send as your envoy, one who has known your sister, and who has spoken with her, and understood her? And let one speak with her. The chiefs you send are useless, your envoy _Zakara_ is one who is a chief(?). There is not one among them related to your father, and ... concerning this my envoy is with thee, and has spoken to her ... her heart ... concerning this, and she has given ... to her mother. And lo! you send this, ‘You spoke to my envoys, and they gathered your wives: a lady appeared before you (saying) thus, Behold your queen who is brought out before you all. But my envoys knew her not (to be) my sister.’ Now satisfy yourself as to what you thus send, ‘My envoys knew her not,’ and you say, ‘Who was it that was recognized by her?’ Why do not you send as your envoy one who shall tell you a true message as to the salutation from your sister, I pray you? And you said that they disputed as to her appearance. But you can see her with the King. And lo! you send thus, ‘Who was the princess—a daughter of one who was a native, or was she one of the land of (my neighbors?), or was she the daughter of the Land of _Khani Rabbatu_, or the princess of the Land of _Ugarit_, that my envoys so saw, and who was it that spoke to them to satisfy that nothing wrong was done?’ And does not your message say all this? But if she has died—your sister, and I am concealing, as you pretend, her ... in former times, which we ... the God _Amanu_ ... (I rejoice that the wife I love?) ... she has been made queen ... I deny that ... beyond all the wives ... that the Kings of _Egypt_ ... in the land of _Egypt_. And lo! you send thus ‘Both my daughters ... as wives of the Kings of the land of _Carandunias_.’ But if the ... of my envoys is friendly, and they have said ‘With these things our Lord has sent us, as a present, to satisfy thee concerning thy message: the princess salutes the Kings, and all her friends your daughters.’ Take thou possession from him of whatever is with them, and send me a letter, and arrange with thy sister who is with me, and make sure of everything; and I have sent to thee an overseer, so to make known to your daughters, in order to perceive the evil that they teach you. And lo! you send ‘The messages that my father has left, do not these messages of his say concerning this, that he established alliance between us?’ This is the message you send. Now you and I have fulfilled the alliance, and the portion is before your envoys as they will say in your presence. Is not all to be given by us to her who (is) to come to the land of Egypt (whom) they shall bring before me? And (choose?) one of them. (Now) I have sent silver, gold, unguents, cloths, all whatsoever the land can give, and the overseer will say what is the value of that which he has brought—every gift to be weighed to you, that my envoy is to give. And we have been shamed by the evils that they speak. They have refuted the abominations—the evil things that they told you of us. And I was grieved when they ... us all these things. For is it not of their deceit that they told you thus? And I appointed them not to ... them about this. And lo! you send thus, you say thus to my envoys, ‘There are no soldiers of my Lord, and is not (a young girl?) to be given them?’ This is thy message: ‘Thy envoys said for thee that none are going forth. It might be done safely if there were soldiers, if there be none it is impossible to arrange for us what I am asked by him. If there are soldiers I grant it you, if there are horses I grant you this.’ This reason your envoy made use of with us, who put me to shame—the evil man whom you sent. I pray thee if they feared to be slain, and lamented evils when she went out, lo! all was in your hands. Thus let my chariots be granted from among the chariots of the ruling chiefs: do not you regard them as a possession? You can send them wherever you please. Are not they all a possession? Are not there, I pray you also, chariots, are not there I pray you horses with me? Demand all my horses: the chariots behold you shall send to meet you at the stations. As for me you shall send me the girl, and send out one to lead (her) to me.” 3 B. M.—This is broken at the top, but supposed to be from _Callimmasin_. “... my envoys ... the many ... that they send to me I ... Thou my brother without ... for thy daughter to wed, as I send ... (you say) thus, ‘From of old a daughter of the King of Egypt was not given for anything.’ Why so? Thou art a King, and doest thy will. As they spake this message to me I then sent thus, ‘Many of (your) daughters are grown up. So send one who is grown up as (I ask for) her.’ Who says thus, ‘There is no daughter of the King to give.’ Thou hast sent without enquiring as to this. Thou dost not rebuke alliance and good-will, as you send approaching me eagerly as to a taking to wife. And I sent to you because of these things, in brotherhood and good-will, because eagerly approaching me as to taking a wife. My brother, why not send a woman? Why am I repulsed? I myself have sent like thee, I have intrusted a woman. As there were daughters I did not refuse thee. Why associate by taking a wife as ... I have sent to thee to know this ... all your ... so ... they said your ... Lo! my daughter whom I have sent(412) ... you do not take unwillingly, consenting to whatever you desire ... and as for the gold that I send you, your envoy has agreed with me as to the amount of the gold I.... Behold speedily, within this year, whether in the month of June (_Duzu_) or in the month of July (_Ab_),(413) this message being taken away, let her whom I have taken be.... If within this year, in June or in July, I send you the gold, you shall send ... the daughter whom I am given by you, and you in return shall send the gold for your ... But if in June or in July the gold is not sent, do not cause her whom I have taken to be sent away. And in return for what will you send to be carried away her whom I have taken. Why, indeed, is it necessary to trouble about gold? Truly sending 3,000 (pounds?) of gold have not I completed the exchange for you, and have not I given my daughter to take to wife?” ASSURUBALID’S LETTER 9 B.—“To _Amenophis IV_ (the great King?) the King of _Egypt_ my brother, thus _Assurubalid_,(414) King of _Assyria_ the great King thy brother. Peace be to thee, to thy house, and to thy land. I was very glad when I saw your envoys. Let me send your envoys again with my message. I have sent as a present for you a chariot (of the royal forces?) of my ... and two horses swift and sure. A chariot (without harness?) and a precious stone. “The sending of gold from your land that has formerly come across to the great King has ceased.(415) Why should he be repulsed from your sight? They have taken as much gold as there was; as much as I have received, which also I have needed, is caused to be sent. “In the time of _Assurnadinakhi_(416) my ancestor they sent to the land of Egypt twenty (pounds?) of gold. “In the time that the King of _Khani-Rabbatu_ sent to your father, to the land of Egypt, they sent him twenty (pounds) of gold. “... To the King of _Khani-Rabbatu_ and to me ... you have sent gold. I sent ... and you ... from the hands of my envoys.... “If fortunately your face is favorable send gold, and let him who executes the message take what is needed. In return let our envoys be sent to thee from us. Your envoys who have tarried with me needing men to guide them it is granted, in order that I may send this. They took from me men to guide them as they went down. Do not disgrace my envoys, and do not delay them for me. Why should we not in future send out envoys? In future they will carry news, in future they will be sent out to the King to carry the news. And in future let it be declared ‘Whosoever of us is treacherous let him be destroyed for the King.’ I have received (envoys) thirteen times, why should not other envoys beside from the King in future again...” LETTERS FROM BURNABURIAS 2 B. M.—“To _Amenophis IV_ (_Nibkhuarririya_) King of _Egypt_, by letter thus _Burnaburias_ King of _Caradunias_(417) thy brother. I am at peace. May there be much peace to thee, to thy house, thy wives, thy sons, thy land, thy Lords, thy horses, thy chariots. “Since my fathers and thy fathers spoke good things zealously, sending eagerly to make presents, and making friends—and did not they speak eagerly—lo! now my brother has sent two _manahs_ of gold as a present to me. Lo! there is much gold beside, which your father sent, and as this has increased beyond what your father gave, why should you send two _manahs_ of gold? Lo! I have received much, even very much gold, which remains in the temple. Enough gold has been sent. Why should you send two _manahs_ of gold? But as for thee, whatever is needed in thy land send for it, let it be taken of me for thee. “In the time of _Curigalzu_(418) my father, all the Canaanites sent to him (saying) thus, ‘What sayest thou as to the setting up of the land. It is weak. What sayest thou?’ “My father clave to thy (father). He sent to them thus, ‘It has been sent to me as to your discontent. If you are foes with the King of _Egypt_ my brother, you must cleave to some other. Shall not I go out against you for this? Shall not I destroy you, as if you were discontented with me?’ My father heard them not because of your father. Now behold _Assyria_ has arrayed against me. Did not I send to you, as to their thoughts about your land? Why do they send against me? If you have pity on me it will never be done. They will fail to win these things. I have sent to thee, as a present for thee, three _manahs_ of precious stones, fifteen pairs of horses for five wooden chariots.” 3 B. M.—The salutation is the same as in the preceding. “Since the time of _Caraindas_, since your father’s envoys to my father came to me, until now there has been good-will. Now I and thou are well with each other. Your envoys have come thrice to me, making also presents, whatever was sent. And I have sent to thee whatever present has been made. As for me, is it not all an honor, and as for thee have not I honored thee in all? Your envoy whom you send, has not he paid the twenty _manahs_ of gold that he has brought? And as for the gifts that remainder, is not the amount five _manahs_ of gold.” Five lines of the letter are here destroyed. On the back of the tablet it continues: “... the forces of the land (of _Egypt?_) ... these let him gather within the year, which thy envoy says he has sent, and he shall cause the women of the princess to be guided to you, any time that you order. Let me ask for her that the speed may be greater; and having been delayed, when he has made speed let your envoy take (them), and he shall do more than they did before. So I have told my envoy _Sindisugab_ to say. So let them both station the chariots speedily. Let them come to me, and let them make proper arrangements; so let my envoy and your envoy come to me, speedily conveyed. “As a present for thee I have sent thee two _manahs_ of precious stones; and (to enrich?) your daughter my son’s wife(419) he gave a ... and (an amulet to cause safety?); and I have sent thee as a present precious stones to the number of one thousand forty and eight; and I sent, as your envoy was sent back with _Sindisugab_.” 4 B. M.—With the same salutation as before, is very much broken. It contains a list of presents sent in connection with the same royal marriage of a daughter of the King of Egypt to the Babylonian prince. The envoy’s name was _Sutti_; the presents included a throne of strong wood, ivory, and gold, and another of wood and gold, with other objects of gold and strong wood. 6 B.—The salutation is the same, but the Kings’ names are spelled “_Nabkhururia_” and “_Burnaburias_.” This tablet is very much injured. It refers to a daughter and a promise. It continues: “He takes her people with (him in) seven chariots, with seven chariots which he took from me; all that belongs to her behold ... let me send her people to you. The Kings who ... of the daughter of the great King, in five chariots ... to your father ... three overseers ... us he (sent?)...” About half the obverse of the letter is then lost, and about a quarter of the upper part of the back. It then continues: “If (the arrangements) are already complete ... if there are no previous arrangements let ... to send _Zalmu_ for the Royal Princess, for _Zalmu_(420) was your envoy whom I sent out, let him (come) ... let him take back the soldiers whom he has sought of me, and let him (take?) ... of the people of the neighborhood, who being speedily sent he may take back, and let them add as many as ... “_Khai_(421) your chief, whom you send, is given soldiers and a chariot of our ... and send plenty of soldiers with _Khai_, for the King’s daughter ... and otherwise do not send the King’s daughter to travel.... Do not delay; send speedily ... in the course of this year you shall send a chariot and soldiers, so gathering ... let them unite as many as he says (are necessary?). “Your father sent much gold to _Curigalzu_ ... of _Curigalzu_, the quantity thereof increased in the palace ... so, because he heard the Kings (or great men) who gave advice, thus the gold ... the Kings, brotherhood, and good-will, peace, and fealty ... the ... increased the silver, increased the gold, increased.... “As thy present I have sent ... of precious stone. To the Lady of thy house twenty (?) of precious stones: so my wife causes me to send, because very greatly ... and as she desires shall it not be done, as I rejoiced being glad ... let them take of me much gold for thyself ... let them take of me according as I ... may it come quickly; and has not my lord ordered thus, that your envoy should bring to his brother much ... so let me send to thee...” 7 B.—The salutation from _Burnaburias_ is the same as in the preceding letters. The letter continues: “On the day that my brother’s envoy arrived, and brought me this message, his envoy (came) wearied to my presence: he had eaten no food, and (had drunk) no strong drink ... the envoy you send told me the news, that he had not brought to me the caravan(422) on account of (wicked men?) from whom it was not (safe?). So he has not brought to me the caravan. The explanation of the (head man?) was, because of fear of being destroyed, which my brother has (known of). Thus as I desired explanation, not ... why the (chief?) did not ... his envoy, why he had not sent it, had not ... my brother’s envoy he has caused to say this ... ‘Is it not that the region was at strife?’ thus ... your brother heard this. He has sent you salutation. Who is it that has told my brother thus that the land has risen? Your brother sends with speed to salute you, as wishing to hear this. Does not he send his envoy to thee? I have told him then to say to my brother, ‘A great multitude has arisen, and the land is at strife: the thing is true that thy envoy thus said. As thy brother heard not that the expedition has marched on thee, he has asked. Has not he sent to salute thee?’ So as I asked my envoy he said, ‘As the foe has arisen let him be destroyed.’ My brother, have not I ordered this?(423) And so they told me all that has happened in my brother’s country, and is not all this explanation necessary? And all has thus happened in my land, and as for me is it not all needful? ‘The lawful command that was previously in the hands of our kingdom has been opposed,’ he said. We have speedily sent salutation: an interchange of messages between us has been established ... to your presence ...” Several lines are here missing at the top of the tablet on the back, and the letter then continues: “... my salutation ... and your salutation with ... Thou thyself behold hast (sent?) thy envoy, to make known this message. So I made him wait for this. I have sent my messenger with speed, when he has rested sixty-one days, and as he said to me this ‘I saw the foes (but not) at all was I afraid.’ And to-day he is ... I have sent to thee making many presents. I have sent to my brother’s hands, as a present for thee, (eighty?) precious stones; and I have sent to my brother five yoke of horses, which are brought this day by my envoy. I desired to send, making many presents to be sent to my brother. And whatever notification (is) needful let this notification be sent, let them take it for me from their home. I have claimed delay that they may send presenting much gold. I send notice to my brother: truly on account of my delay he has remained. The gold I notify I have sent. I return explanation to your presence. Have not I despatched everything to my brother? Let him behold the notice: let him sign for whatever is sent ... I was anxious lest when I sent a notice my brother did not see (it) ... thus I have returned that which my brother signed, I have sent (it) for the gold that they brought me. As for the gifts I so despatch thou shalt thus (reply?); does not ... “_Zalmu_ my envoy whom I send to you is responsible to us if ... have plundered. I have made _Biriyamaza_ responsible for ... (If) again they have plundered, I have made _Pamakhu_ responsible in part for ... to your land complete. “... they have sworn ... let my envoy ... to the presence of my brother ... let him be sent back to me ... his message: let him salute ...” 8 B.—The same salutation from _Burnaburias_ to Amenophis IV. The letter continues: “For this also my brother we speak with good-will eagerly, and we cause this to be said thus with eagerness (or speed) in reply. As for us we have been troubled indeed. Lo! the merchants who have returned with a charge, from the land of Canaan, have spoken in my hearing. They were anxious on account of the charge from my brother’s presence, as _Sumatta_(424) the son of _Malumme_ from the city of _Khinnatunu_,(425) in the land of _Canaan_, and _Sutatna_ son of _Sarratu_ of the city of _Acca_(426) sent their soldiers: they perceived my merchants, and they spoiled our ... I sent to you ... let him tell you. “The _Canaanites_ in your country, and the Kings ... in your country have violently cut off ... the silver that they carried—a present ... And the men who are my servants ... has smitten them. He destroyed our (wealth?); and as these chiefs he has caused to be slain, it is clear that the man is, indeed, my foe. And, indeed, they are slaying a chief of your envoys: when he was an envoy between us he was slain, and his people have been hostile to you, and the chief my foe, _Sumatta_, dogging his steps, caused him to be slain; he saw him and slew him. And the other chief _Sutatna_ the _Acchoite_ (though at first they repelled him?) sent his chiefs against him ... he said thus. Behold this ... ask as to this, truly you know ... I have sent thee as a present one _manah_ of precious stones ... my envoy speedily ... truly my brother has known ... do not (blame?) my envoy ... let him be speedily sent...” These two last letters of Burnaburias are important as showing the disturbances in Syria, also mentioned by Dusratta (23 B.) early in the reign of Amenophis IV. 28 B.—A very broken tablet containing a long list of presents supposed to have been sent by Burnaburias, and consisting mainly of gold and gems. LETTERS FROM ALASIYA 7 B. M.—“To the King of _Egypt_ my brother by letter, thus the King of the Land of _Alasyia_(427) thy brother. I am at peace. Peace be to my brother. May there be much peace to his house, to his wives, to his son, to his horses, his chariots, and in his land. My brother’s present (is) fifty (pounds of bronze?) five yoke of horses. I have sent my brother’s present (and) my brother’s envoy with speed, and let my brother despatch my messenger again with speed, and let me ask a gift which ... and.... In his letter it is directed what to send. He has sent silver. Let him send, not refusing the explanation of my envoy ... _Cuniea_, _Ebiluna_, _Sirumma_, _Usbarra_, _Belraam_,(428) the explanation which ... these things which are with ... my...” 12 B.—The salutation is the same, mentioning only one son of the King of Egypt. “My brother has speedily sent my envoys (under escort?), and I heard your salutation. The chief (and) my merchants my brother has despatched speedily (under escort?): has not your chief approached with my merchants and my fleet (or ship)?” 15 B.—A much broken letter from the same, referring to the sending of copper. The last words appear to be “let him come returning year by year.” 11 B.—The salutation is the same, including “thy house, thy concubines,(429) thy sons,” etc. This is a very difficult letter, but appears to read: “Why, my brother, do you utter this message to me? My brother has known nothing at all that I have not done. As for me, behold the Chiefs of the land of the Lucci(430) whom you confounded in my land, I (was) glad should be conquered.” “My brother you say to me, ‘Lo the Chiefs of thy land are with them,’ but I (say) my brother has not known this that they are with them; (or) if they are Chiefs of my land. But send thou to me and do as I wish. “Do not you know the Chiefs of my land? Do not make this message (even) if they are Chiefs of my land. But do as you wish. “Lo! my brother, as you do not send my envoy, this letter will speak for me as a brother of the King. It is brought by your envoy. “Moreover, I have perceived neither hinderance nor evil in what was done, and lo! my brother, are not you at rest in your heart?” 5 B. M.—The salutation is in the fullest form—nine lines. The letter is almost perfect, and continues: “Lo I have sent to thy presence five hundred pieces of copper (or bronze) as a present for my brother; as brother, little copper is found (is it not so) in your midst. When the power of _An-Amar-ut_(431) my Lord smote the whole of the men of my land, and none made bronze, also my brother it has not been found in thy midst. “Your envoy with my envoy I hope to despatch, and whatever my brother requires of copper I also have sent thee. A Brother thou art to me. Much gold and silver he has sent to me. My brother, God (_Elohim_) gives me also gold. And to my brother’s presence I have sent thee whatever my brother desires. Moreover, my brother, do not you desire my envoy? And my brother has given me also men of his bosom. My brother has sent me two (precious vases?) and has despatched to me one of the Chiefs of illustrious birth.(432) “Moreover, my brother, the Chiefs of my land say to me, that they have walked for me according to the letters of the King of Egypt; and, my brother, the decrees also, and the ... “Moreover, as a Chief of the land of _Alasiya_ has died in the land of Egypt, and his possessions are in your land, and his son and his wife are with me; and, my brother, the possessions of the Chiefs of _Alasiya_ are ... Give them also, my brother, into the hands of my envoy. My brother, has not he abode in your midst, as your envoy abode three years in my land, because the power of _An-Amar-ut_ is in my land; and with my family (and) my wife, is the son of him who has died even now, my brother. I hope to despatch (under escort?) your envoy with my envoy; and I have sent a present to thee, my brother. Moreover, my brother has sent the gold that I desired of thee—much gold, my brother. And let my brother send the possessions that I ask of thee. And, whatever were the messages, my brother has done all, and as for thee whatever messages you utter to me, I also have done. With the King of the _Hittites_, and with the King of _Shinar_, with these I am not familiar. Whatever gifts they have sent to me, and I have rendered twice the amount to thee. Thy envoy has been sent to me to serve, and my envoy has been sent to thee to serve.” 6 B. M.—“Thus the King of _Alasiya_ to the King of _Egypt_ my brother. Let him learn: behold I have been at peace, and my land is mighty; and because of your salutation peace be to you, peace be to your house, your sons, your wives, your horses, your chariots, your land. May there be much peace forever, my brother. “Lo! you shall send to me. Why do not you send your envoy to my city again; and I heard not. Lo! how much you afflict me, and I am not made acquainted with all in your midst, and I wonder at this. And now I have despatched my envoy to your city, and I have also despatched to you, by the hands of my envoy for you, one hundred (pounds?) of bronze again. And your envoy carries now gifts—a couch of strong wood, enriched with gold, and chariots enriched with gold, and two horses, and forty-two (vases?), and fifty gold (vases?), and two cups, and fourteen pieces of strong wood, and seventeen large vessels of good make ... from the (?); four (vases?), and four gold (vases?) ... the gifts of which none ...” The next thirteen lines are almost entirely destroyed. The letter continues on the back of the tablet: “... _Alasiya_ my merchants with thy merchants, and ... with them; and truly there is good faith ... and my envoy will go to your city, and your envoy shall go to my city. Moreover, why will you not despatch for me (unguents and vases?) I (say), and I will order what you wish, and that which is useful (serving well?) in fulfilment of the decree, I order to be given thee. Behold you sit on the throne of your Kingdom.” 13 B.—A short fragment, too broken to read, includes the names of the countries of _Egypt_ and of _Alasiya_, with salutations. It includes a reference to merchants, and apparently to presents, nine lines in all. 14 B.—The writing and the clay appear to show that this also came from _Alasiya_. It included twenty-two lines, but is much broken. The following may be read: “Lo! as a present to thee I have sent five pieces of copper, three (pounds) of good copper, one (?), one (weapon?)—a shipload. Also, my brother, these men of this royal ship ... and as for thee, the ship ... speedily ... is sent. Thou art my brother. You desire a salutation, and I have given it to thee. This man, the servant of the King my Lord, does not he approach before them? and thou, my brother, send him speedily (under escort?).” 16 B.—The ordinary salutation is much broken, but the writing, and the clay of the tablet, seem to show that the letter came from _Alasiya_. The second paragraph mentions countries called _Umdhi_ ... and _Tim_ ... possibly Hamath and Damascus. The third paragraph continues: “And now behold why do you ... your fortress more than my fortress; and who is it that has vexed us? It is the abode of a hundred sons of violence. So now ... my brother, because of this, the city _Khumme_ has meditated evil, and if ... why not gather, and ... to preserve, since it is necessary that they should be protected from what ...” The remainder, including a note for the King’s scribe, is too broken to read. 17 B.—A mere fragment, apparently from _Alasiya_, contains a list of presents, including five wooden thrones (or chairs), objects of silver, a wooden footstool, and a weight of one _manah_ of some other substance. CUNEIFORM INSCRIPTIONS AND HIERATIC PAPYRI Translated by Various Egyptologists The Great Tablet Of Rameses II At Abu-Simbel Translated by Edouard Naville In the great temple of Abu-Simbel, between two pillars of the first hall, there is a large tablet, which has been added, evidently, a long time after the completion of the temple. This tablet, which is the object of the present translation, is covered with a text of thirty-seven lines, containing a speech of the god Ptah Totunen to the King Rameses II, and the answer of the King. It was very likely considered by the kings of Egypt to be a remarkable piece of literature, as it has been repeated, with slight alterations, on the pylons of the temple of Medinet-Habu, built by Rameses III. The tablet, which is decaying rapidly, has been published three times: first, by Burton, in the “_Excerpta Hieroglyphica_,” pl. 60; then from the copies of Champollion, in the “_Monuments de l’Egypte et de la Nubie_,” I, pl. 38; and, finally, by Lepsius, “_Denkmäler_,” III, pl. 193. The inscription of Medinet-Habu has been copied and published by M. Duemichen, in his “_Historische Inschriften_,” I, pl. 7-10, and by M. Jacques de Rougé, in his “_Inscriptions recueillis en Egypte_,” II, pl. 131-138. I am not aware that any complete translation of this long text has been made. The first part has been translated into German by Mr. Duemichen (“_Die Flotte einer Ægyptischen Königin_,” _Einleitung_), from the text at Medinet-Habu; a portion of it is also to be found in Brugsch, “_Ægyptische Geschichte_,” p. 538. The present translation I have made from the tablet, which, being more ancient than the inscription, is very likely to be the original. It contains an interesting allusion to the marriage of Rameses with a daughter of the King of the Kheta. The inscription at Medinet-Habu, which is written more carefully than the tablet, and with less abbreviations, has given me a clue to several obscure passages of the ancient text. The tablet is surmounted by a cornice, with the winged disk. Underneath, the god Totunen is seen standing, and before him Rameses, who strikes with his mace a group of enemies whom he holds by the hair. Behind the god are the ovals of six foreign nations, most likely Asiatics: _Auentem_, _Hebuu_, _Tenfu_, _Temuu_, _Hetau_, _Emtebelu_. The inscription above the god is as follows: “Said by PTAH-TOTUNEN, with the high plumes, armed with horns, who generates the gods every day: (I am) thy father, I have begotten thee like a god, to be a king in my stead. I have transmitted to thee all the lands which I have created; their chiefs bring thee their tribute, they come bearing their presents because of their great fear; all foreign nations are united under thy feet, they are to thee eternally; thy eye is fixed on their heads forever.” TABLET OF RAMESES II 1 The 35th year, the 13th of the month Tybi, under the reign of Rā-Haremakhu, the strong bull, beloved of truth, the Lord of the Thirty Years, like his father Ptah, Totunen, the Lord of Diadems, the protector of Egypt, the chastiser of foreign lands, Rā, the father of the gods, who possesses Egypt, the golden hawk, the Master of Years, the most mighty sovereign of Upper and Lower Egypt. 2 Rā-userma-sotep-en-Rā, the son of Rā, the issue of Totunen, the child of the Queen Sekhet, Rameses, beloved of Amen, ever living. Thus speaks Ptah-Totunen with the high plumes, armed with horns, the father of the gods, to his son who loves him, 3 the first-born of his loins, the god who is young again, the prince of the gods, the master of the thirty years, like Totunen, King Rameses.(433) I am thy father, I have begotten thee like a god; all thy limbs are divine. I took the form of the ram of 4 Mendes, and I went to thy noble mother. I have thought of thee, I have fashioned thee to be the joy of my person, I have brought thee forth like the rising sun, I have raised thee among the gods, King Rameses. Num 5 and Ptah have nourished thy childhood, they leap with joy when they see thee made after my likeness, noble, great, exalted.(434) The great princesses of the house of Ptah and the Hathors of the temple of Tem are 6 in festival, their hearts are full of gladness, their hands take the drum with joy, when they see thy person beautiful and lovely like my Majesty. The gods and goddesses exalt thy beauties, they celebrate thee 7 when they give to me their praises, saying: “Thou art our father who has caused us to be born; there is a god like thee, the King Rameses.” I look at thee, and my heart is joyful; I embrace thee with my golden arms, and I surround thee with life, purity, and duration. I provide thee 8 with permanent happiness. I have fixed in thee joy, enjoyment, pleasure, gladness, and delight. I grant thee that thy heart may be young again like mine. I have elected thee, I have chosen thee, I have perfected thee; thy heart is excellent and thy words are exquisite; there is absolutely nothing 9 which thou ignorest, up to this day, since the time of old; thou vivifiest the inhabitants of the earth through thy command, King Rameses. I have made thee an eternal king, a prince who lasts forever. I have fashioned thy 10 limbs in electrum, thy bones in brass, and thy arms in iron. I have bestowed on thee the dignity of the divine crown; thou governest the two countries as a legitimate sovereign; I have given thee a high Nile, and it fills Egypt for thee with the abundance of riches and wealth; there is 11 plenty in all places where thou walkest; I have given thee wheat in profusion to enrich the two countries in all times; their corn is like the sand of the shore, the granaries reach the sky, and the heaps are like mountains. Thou rejoicest and thou art praised 12 when thou seest the plentiful fishing, and the mass of fishes which is before thy feet. All Egypt is thankful toward thee. I give thee the sky and all that it contains. SEB shows forth for thee what is within him;(435) the birds hasten to thee, the pigeons of Horsekha 13 bring to thee their offerings, which are the first-fruits of those of Rā. Thoth has put them on all sides. Thou openest thy mouth to strengthen whoever thou wishest, for thou art Num; thy royalty is living in strength and might like Rā, since he governs the two countries. 14 King Rameses, I grant thee to cut the mountains into statues immense, gigantic, everlasting; I grant that foreign lands find for the precious stone to inscribe(?) the monuments with thy name. 15 I give thee to succeed in all the works which thou hast done. (I give thee) all kinds of workmen, all that goes on two and four feet, all that flies and all that has wings. I have put in the heart of all nations to offer thee what they have done; themselves, princes great and small, with one 16 heart seek to please thee, King Rameses. Thou hast built a great residence to fortify the boundary of the land, the city of Rameses; it is established on the earth like the four pillars 17 of the sky; thou hast constructed within a royal palace, where festivals are celebrated to thee as is done for me within. I have set the crown on thy head with my own hands, when thou appearest in the great hall of the double throne;(436) and men and gods have praised thy name 18 like mine when my festival is celebrated. Thou hast carved my statues and built their shrines as I have done in times of old. I have given thee years by periods of thirty;(437) thou reignest in my place on my throne; I fill thy limbs with life and happiness, I am behind thee to protect thee; I give thee health and strength; 19 I cause Egypt to be submitted to thee, and I supply the two countries with pure life. King Rameses, I grant that the strength, the vigor and the might of thy sword be felt among all countries; thou castest down the hearts of all nations; 20 I have put them under thy feet; thou comest forth every day in order that be brought to thee the foreign prisoners; the chiefs and the great of all nations offer thee their children. I give them to thy gallant sword that thou mayest do with them what thou likest. 21 King Rameses, I grant that the fear of thee be in the minds of all and thy command in their hearts. I grant that thy valor reach all countries, and that the dread of thee be spread over all lands; the princes tremble at thy remembrance, and thy 22 Majesty is fixed on their heads; they come to thee as supplicants to implore thy mercy. Thou givest life to whom thou wishest, and thou puttest to death whom thou pleasest; the throne of all nations is in thy possession. I grant thou mayest show all thy 23 admirable qualities and accomplish all thy good designs; the land which is under thy dominion is in joy, and Egypt rejoices continually. King Rameses, I have exalted thee through such marvellous 24 endowments that heaven and earth leap for joy and those who are within praise thy existence; the mountains, the water, and the stone walls which are on the earth are shaken when they hear thy excellent name, since they have seen what I have accomplished for thee; 25 which is that the land of Kheta should be subjected to thy palace; I have put in the heart of the inhabitants to anticipate thee themselves by their obeisance in bringing thee their presents. Their chiefs are prisoners, all their property is the tribute in the 26 dependency of the living king. Their royal daughter is at the head of them; she comes to soften the heart of King Rameses; her merits are marvellous, but she does not know the goodness which is in thy heart; 27 thy name is blessed forever; the prosperous result of thy great victories is a great wonder, which was hoped for, but never heard of since the time of the gods; it was a hidden record in the house of books since the time of Rā till the reign of thy 28 living(438) Majesty; it was not known how the land of Kheta could be of one heart with Egypt; and behold, I have beaten it down under thy feet to vivify thy name eternally, King Rameses. 29 Thus speaks the divine King, the Master of the Two Countries, who is born like Khepra-Rā, in his limbs, who appears like Rā, begotten of Ptah-Totunen, the King of Egypt; Rā-userma-sotep-en-Rā, the son of Rā, Rameses, beloved of Amen, ever living, to his father who appears before him, Totunen, 30 the father of the gods: I am thy son, thou hast put me on thy throne, thou hast transmitted to me thy royal power, thou hast made me after the resemblance of thy person, thou hast transmitted to me what thou hast created; I shall answer by doing all the good things which thou desirest. 31 As I am the only master like thou, I have provided the land of Egypt with all necessaries; I shall renew Egypt for thee as it was of old, making statues of gods after the substance, even the color of their bodies. Egypt will be the possession of their hearts, and will build them 32 temples. I have enlarged thy abode in Memphis, it is decked with eternal works, and well-made ornaments in stones set in gold, with true gems; I have opened for thee a court on the north side with a double staircase; 33 thy porch is magnificent; its doors are like the horizon of the sky, in order that the multitude may worship thee. Thy magnificent dwelling has been built inside its walls; thy divine image is in its 34 mysterious shrine, resting on its high foundation; I have provided it abundantly with priests, prophets, and cultivators, with land and with cattle; I have reckoned its offerings by hundreds of thousands of good things; thy festival of thirty years is celebrated there 35 as thou hast prescribed it to me thyself; all things flock to thee in the great offering day which thou desirest; the bulls and calves are innumerable; all the pieces of their flesh are by millions; the smoke of their fat reaches heaven and is received within the sky. 36 I give that all lands may see the beauty of the buildings which I have created to thee; I have marked with thy name all inhabitants and foreigners of the whole land; they are to thee forever; for thou hast created them, to be under the command of thy son, who is on 37 thy throne, the master of gods and men, the lord who celebrates the festivals of thirty years like thou, he who wears the double sistrum, the son of the white crown, and the issue of the red diadem, who unites the two countries in peace, the King of Egypt, Rā-userma-sotep-en-Rā, the son of Rā, Rameses, beloved of Amen, living eternally. Hymn To Osiris (Stele of Amen-em-ha, Eighteenth Dynasty) Translated by M. François Chabas This stele is one of the usual funereal tablets which are found in the cemeteries at Memphis and Thebes. The upper part of the tablet is round, and has the two sacred eyes and symbolical signets, which, as well as the winged globe, almost invariably surmount these sacred inscriptions, and of which the meaning has not yet been satisfactorily determined. Immediately below this emblem are two vignettes: in the first a functionary named Amen-em-ha (“Amen at the beginning”) presents a funereal offering to his father Amen-mes (“Amen’s son,” or, “born of Amen”) the steward of the deity’s flocks,(439) beside whom is his deceased wife Nefer-t-aru and a young boy, his son, Amen-em-ua (“Amen in the bark”). In the second vignette, a principal priest (_heb_) of Osiris, dressed in the sacerdotal leopard’s skin, offers incense to the lady Te-bok (“The servant-maid”); below is a row of kneeling figures, namely: two sons, Si-t-mau (“Son of the mother”), Amen-Ken (“Amon the warlike”), and four daughters, Meri-t-ma (“Loving justice”), Amen-Set (“Daughter of Amen”), Souten-mau (“Royal Mother”), and Hui-em-neter (“Food for god”). As there is no indication of relationship between the subjects of the two vignettes, it may be inferred that Te-Bok was a second wife of Amen-em-ha. The lower portion of the tablet is filled up with the following Hymn to Osiris, written in twenty-eight lines of hieroglyphics which are very well preserved except wherever the name of the deity Amen occurs, which has been hammered out(440) evidently at the time of the religious revolution in Egypt under the reign of Amenophis IV, who, assuming the name of Chu-en-aten (“Splendor,” or, “Glory of the solar disk”), overthrew the worship of the older divinities and principally that of Amen-Rā; a change which was again overthrown in the period of his successors, who restored the former letters. From the style of art and other indications it is almost certain that the monument was erected in the reign of Thothmes I of the eighteenth dynasty. The stele is now deposited in the Bibliothèque Nationale, Paris, and has been published by M. Chabas in the “_Revue Archéologique_,” May-June, 1857, after a paper stamp taken by the late M. Devéria. A HYMN TO OSIRIS 1 Adoration of Osiris by the Steward of the flocks, Amen-em-ha, Son of the Lady Nefer-t-ari: he says, Welcome to thee(441) Osiris, Lord of length of times, King of the gods, of many names, of holy transformations, of mysterious forms in the temples, august being, residing in Tattu, Great One contained 2 in Sokhem, Master of invocations in Ant.(442) Principle of abundance in On; who has the right to command in the place of double justice, mysterious soul, Lord of Kerer, Holy One of the White Wall, Soul of the sun, his very body reposing in 3 Souten-Khnen; author of invocations in the region of the tree Ner: whose soul is existing for vigilance; Lord of the great dwelling in Sesennou(443) the very awful in Shashotep; Lord of the length of times in Abydos. The road to his dwelling is in the To-sar;(444) his name is stable in 4 men’s mouths. He is the _paut-ti_(445) of the world, Atum, feeder of beings among the gods, beneficent spirit in the abode of spirits. From him the heavenly Nile(446) derives its waters; from him comes the wind, and respirable air(447) is in his nostrils, for his satisfaction, and 5 taste of his heart. For him, the ground brings forth to abundance; in obedience to him is the upper heaven and its stars, and he opens the great gates; he is the Master of invocations in the south heavens, and of adorations in the north heavens: the moving 6 constellations are under the place of his face, they are his dwellings, as also the reposing constellations. To him Seb orders offerings to be presented: the gods adore him; those who are in the lower heaven bow to him, the divine Chiefs(448) doing reverence, all supplicating. 7 They see him, those who are there, the august ones, and stand in awe from him; the whole earth glorifies him when his holiness proceeds [on the vault of the sky]: he is a Sahou illustrious among the Sahous, great in dignity, permanent in empire. He is the excellent master of the gods, fair and 8 beloved by all who see him. He imposes his fear to all lands so that they like to exalt his name to the first rank. Through him all are in abundance; Lord of fame in heaven and on earth. Multiplied (are his) acclamations in the feast of Ouak; acclamations are made to him by the 9 two worlds unanimously. He is the eldest, the first of his brothers, the Chief of the gods, he it is who maintains justice in the two worlds, and who places the son in the seat of his father; he is the praise of his father Seb, the love of his mother Nou; very valiant, he overthrows the impure; invincible, he strikes 10 his opponent, he inspires his fear to his enemy; he seizes the wicked one’s boundaries; firm of heart, his feet are vigilant: he is the offspring of Seb, ruling the two worlds. He (Seb) has seen his virtues and has commanded him to conduct 11 the nations by the hand continually.(449) He has made this world with his hand, its waters, its atmosphere, its vegetation, all its flocks, all its flying things, all its fish, all its reptiles and quadrupeds. Justice is rendered to the 12 Son of Nou and the world is at quiet when he ascends the seat of his father like the sun: he shines at the horizon, he enlightens the darkness, he illuminates shades by his double plume:(450) he inundates the world like 13 the sun every morning. His diadem predominates at top of heaven and accompanies(451) the stars: he is the guide(452) of all the gods. He is beneficent in will and words: he is the praise of the great gods and the love of the small gods. His sister took care of him, by dissipating his enemies, 14 repelling (bad) luck; she sends forth her voice by the virtues(453) of her mouth: wise of tongue, no word of hers fails. She is beneficent in will and speech: It is Isis the beneficent, the avenger of her brother: she unrepiningly sought him: 15 she went the round of the world lamenting him: she stopped not till she found him: she shadowed with her wings; her wings caused wind, making the invocation of her brother’s burial; 16 she raised the remains of the god of the resting heart: she extracted his essence: she had a child, she suckled the baby in (loneliness) secret; none know where that happened. The arm (of the child) has become strong in the great dwelling 17 of Seb.(454) The gods are joyous at the arrival of Osiris, son of Horus intrepid, justified, son of Isis, heir of Osiris. The divine Chiefs join him: the gods recognize the Universal Lad himself. The Lords of justice there united 18 to watch over iniquity and sit in Seb’s great dwelling are giving authority to its Lord.(455) The reign of justice belongs to him. Horus has found his justification; given to him is the title of his father, he appears with the royal fillet, 19 by the orders of Seb. He takes the royalty of the two worlds; the crown of the _superior_ region is fixed on his head. He judges the world as he likes: heaven and earth are below the place of his face: he commands mankind; the intelligent beings, the race of the Egyptians, and the northern barbarians.(456) The circuit 20 of the solar disk is under his management, the winds, the waters, the wood of the plants and all vegetables. A god of seeds, he gives all herbs and the abundance of the ground. He affords plentifulness(457) and gives it to all the earth. 21 All men are in ecstasy, hearts in sweetness, bosoms in joy; everybody is in adoration. Everyone glorifies his goodness: mild is his love for us; his tenderness environs (our) hearts: great is his love in all bosoms. The 22 Son of Isis has justice rendered him: his foe falls under his fury, and the evil-doer at the sound of his voice: the violent is at his final hour, the Son of Isis, father avenger, approaches him. 23 Sanctifying, beneficent is his name; veneration finds its place: respect immutable for his laws: the path is open, the footpaths are opened: both worlds are at rest: evil flies and earth becomes fecundant peaceably under its Lord. Justice is confirmed by its Lord who pursues iniquity. 24 Mild is thy heart, O Ounnefer, son of Isis! he has taken the crown of the Upper region: to him is acknowledged his father’s authority in the great dwelling of Seb: Phra when speaking, Thoth in writing, 25 the divine Chiefs are at rest. What thy father Seb has commanded for thee, let that be done according to his word. (This Egyptian “So be it” ends the hymn. Below this is the usual formula.) Oblation to Osiris living in the west, Lord of Abydos: may he allow funereal gifts: bread, liquor, oxen, geese, clothes, incense, oil, all gifts of vegetation: To make the transformations, to enjoy the Nile, to appear as a living soul, to see the solar disk every morning: to go and to come in the Ru-sat: that the soul may not be repulsed in the Neter-Kher. To be gratified(458) among the favored ones, in presence of Ounnefer, to take the aliments presented on the altars of the great god, to breathe the delicious air and to drink of the rivers current. To the steward of the flocks of Ammon, Amen-mes, justified “Son of Lady Hen-t, justified, his consort, who loves him ...” (The name of Nefer-t-aru, which ought to end the phrase, has been completely chiselled out.) Travels Of An Egyptian In The Fourteenth Century B.C. From a Papyrus in the British Museum Translated by M. F. Chabas and M. C. W. Goodwin The “Travels of an Egyptian” has first been translated into English by M.