Egyptian Literature / Comprising Egyptian tales, hymns, litanies, invocations, the Book of the Dead, and cuneiform writings

Translated by P. J. De Horrack (2)

The manuscript a translation of which here follows belongs to the Museum of the Louvre, in Paris, where it is registered under the No. 3284 (DevÉria, Catalogue des MS. Égypt., p. 132). It probably dates from the epoch of the Ptolemies. It is in hieratic writing and generally known by the name of “Book of Respirations” or “Book of the Breaths of Life,” according to Mr. Le Page Renouf's ingenious interpretation. This book seems to have been deposited exclusively with the mummies of the priests and priestesses of the god Ammon-Ra, if we may judge from the titles inserted into the manuscripts.

Dr. Brugsch, in 1851, first directed the attention of Egyptologists to this curious work, by publishing a transcription in hieroglyphics of a hieratic text in the Berlin Museum, with a Latin translation, under the title of “ShaÏ an Sinsin, sive liber Metempsychosis,” etc. He added to this a copy of a hieratic text of the same book found in Denon (“Voyage en Egypte,” pl. 136).

A full analysis of this literary composition has also been given by Dr. Samuel Birch, in his Introduction to the “Rhind Papyri,” London, 1863.

The Paris manuscript is as yet unpublished, but a copy of it will be produced ere long by the present translator. A few passages corrupted by the ancient scribe have been restored from copies of the same text, which are in the Egyptian Museum of the Louvre.

The “Book of Respirations” has a great analogy with that of the “Lamentations of Isis and Nephthys.” It not only makes allusion to the formulÆ and acts by means of which the [pg 386] resurrection is effected, but also treats of the life after death, thus greatly increasing our knowledge of the religious system of the ancient Egyptians.

The Book of Respirations

1 Commencement of the Book of Respirations

made by Isis for her brother Osiris,

to give life to his soul,

to give life to his body,

to rejuvenate all his members anew;

that he may reach the horizon with his father, the Sun;

that his soul may rise to Heaven in the disk of the Moon;

that his body may shine in the stars of Orion on the bosom of Nu-t;663

in order that this may also happen

to the Osiris, divine Father, Prophet of Ammon-Ra, King of the gods,

Prophet of Khem, of Ammon-Ra, bull of his mother,

in his great abode,

Asar-aau, justified,

Son of the Prophet of the same order, Nes-paut-ta-ti, justified,

Conceal (it), conceal (it)!

Let it not be read by anyone.

It is profitable to the person who is in the divine Nether-World.

He liveth in reality millions of times anew.

2 Words spoken:

Hail to the Osiris N!664 thou art pure;

thy heart is pure,

thy fore-part is purified,

thy hind-part is cleansed,

thy middle is in Bat665 and natron.

No member in thee is faulty.

The Osiris N is (made) pure by the lotions

from the Fields of Peace, at the North of the Fields of Sanehem-u.666

[pg 387]

The goddesses Uati (and) Suben have purified thee

at the eighth hour of the night

and at the eighth hour of the day.

Come Osiris N!

Thou dost enter the Hall of the Two Goddesses of Truth.

Thou art purified of all sin, of all crime.

Stone of Truth is thy name.

3 Hail to the Osiris N!

Thou, being very pure, dost enter the Lower Heaven.

The Two goddesses of Justice have purified thee in the Great Hall.

A purification hath been made to thee in the Hall of Seb.

Thy members have been purified in the Hall of Shu.667

Thou seest Ra in his setting,

(as) Atum668 in the evening.

Ammon is near to thee, to give thee breath,

Ptah, to form thy members.

Thou dost enter the horizon with the Sun.

Thy soul is received in the bark Neshem669 with Osiris.

Thy soul is divinized in the Hall of Seb.

Thou art justified forever and ever.

4 Hail to the Osiris N!

Thine individuality is permanent.

Thy body is durable.

Thy mummy doth germinate.

Thou art not repulsed from heaven, (neither from) earth.

Thy face is illuminated near the Sun.

Thy soul liveth near to Ammon.

Thy body is rejuvenated near to Osiris.

Thou dost breathe forever and ever.

5 Thy soul maketh thee offerings, each day,

of bread, of drinks, of oxen, of geese, of fresh water, of condiments.

Thou comest to justify it.

Thy flesh is on thy bones,

like unto thy form on earth.

Thou dost imbibe into thy body.

Thou eatest with thy mouth.

Thou receivest bread, with the souls of the gods.

[pg 388]

Anubis doth guard thee.

He is thy protection.

Thou art not repulsed from the gates of the Lower Heaven.

Thoth, the doubly great, the Lord of Sesennu, cometh to thee.

He writeth for thee the Book of Respirations, with his own fingers.

Thy soul doth breathe forever and ever.

Thou dost renew thy form on earth, among the living.

Thou art divinized with the souls of the gods.

Thy heart is the heart of Ra

Thy members are the members of the great god.670

Thou livest forever and ever.

6 Hail to the Osiris N!

Ammon is with thee each day

to render thee life.

Apheru openeth to thee the right way.

Thou seest with thine eyes;

thou hearest with thine ears;

thou speakest with thy mouth;

thou walkest with thy legs.

Thy soul is divinized in Heaven,

to make all the transformations it desireth.

Thou makest the joy of the sacred Persea in An.

Thou awakenest each day.

Thou seest the rays of Ra.

Ammon cometh to thee with the breath of life.

He granteth to thee to breathe in thy coffin.

Thou comest on earth each day,

the Book of Respirations of Thoth being thy protection.

Thou breathest by it each day.

Thine eyes behold the rays of the disk.

Truth is spoken to thee before Osiris.

The formulÆ of justification are on thy body.

Horus, the defender of his father, protecteth thy body.

He divinizeth thy soul as well as (those) of all the gods.

The soul of Ra giveth life to thy soul.

The soul of Shu filleth thy respiratory organs with soft breath.671

[pg 389]

7 Hail to the Osiris N!

Thy soul doth breathe in the place thou lovest.

Thou art in the dwelling of Osiris, who resideth in the West.

Thy person is most pure.

Thou dost arrive in Abydos.

He (Osiris) filleth thy dwelling Hotep with provisions.

8 Hail to the Osiris N!

The gods of all Egypt come to thee.

Thou art guided toward the end of centuries.

Thy soul liveth.

Thou dost follow Osiris.

Thou breathest in Rusta.

Secret care is taken of thee by the Lord of Sati672

and by the great god.673

Thy body liveth in Tattu (and in) Nifur.

Thy soul liveth in Heaven forever.

9 Hail to the Osiris N!

Sechet prevaileth against what is injurious to thee.

Har-aa-hetu taketh care of thee.

Har-shet doth form thy heart.

Har-maa doth guard thy body.

Thou continuest in life, health (and) strength.

Thou art established upon thy throne in Ta-ser.

Come, Osiris N!

Thou appearest in thy form.

Strengthened by thine ornaments674

thou art prepared for life.

Thou remainest in a healthful state;

thou walkest, thou breathest everywhere.675

The Sun doth rise upon thine abode.

Like unto Osiris, thou breathest, thou livest by his rays.

Ammon-Ra giveth life to thee.

He doth enlighten thee by the Book of Respirations.

Thou dost follow Osiris and Horus, Lord of the sacred bark.

[pg 390]

Thou art as the greatest of the gods among the gods.

Thy beautiful face liveth (in) thy children.

Thy name doth always prosper.

Come to the great temple in Tattu.

Thou wilt see him who resideth in the West,

in the Ka-festival.

Delicious is thy perfume as that of the blessed;

great thy name among the elect.

10 Hail to the Osiris N!

Thy soul liveth by the Book of Respirations.

Thou unitest thyself to the Book of Respirations.

Thou dost enter the Lower Heaven;

thine enemies are not (there).

Thou art a divine soul in Tattu.676

Thy heart is thine;

it is (no longer) separated from thee.

Thine eyes are thine;

they open each day.

11a Words spoken by the gods who accompany Osiris, to the Osiris N:

Thou dost follow Ra.

Thou dost follow Osiris.

Thy soul livest forever and ever.

11b Words spoken by the gods who dwell in the Lower Heaven (like) Osiris of the West, to the Osiris N:

Let them open to him at the gates of the Lower Heaven.

He is received677 in the divine Nether-World,

that his soul may live forever.

He buildeth a dwelling in the divine Nether-World.

He is rewarded.678

He hath received the Book of Respirations,

that he may breathe.

12 Royal offering to Osiris who resideth in the West,

great god, Lord of Abydos,

that he may give offerings

of bread, of hak, of oxen, of geese, of wine, of the liquor aket, of bread Hotep,

[pg 391]

of good provisions of all kinds,

to the Osiris N.

Thy soul liveth.

Thy body doth germinate,

by order of Ra himself,

without pain, without injury,

like unto Ra forever and ever.

13 O Strider, coming out of An,679

the Osiris N hath not committed any sin.

O Mighty of the Moment, coming out of Kerau,

the Osiris N hath not done any evil.

O Nostril, coming out of Sesennu,680

the Osiris N hath not been exacting.

O Devourer of the Eye, coming out of Kerti,

the Osiris N hath not obtained anything by theft.

O Impure of visage, coming out of Rusta,

the Osiris N hath not been angry.

O Lion-gods, coming forth from heaven,

the Osiris N hath not committed any sin by reason of hardness of heart(?)

O Fiery-Eyed, coming out of Sechem,

the Osiris N hath not been weak.

14 O ye gods who dwell in the Lower Heaven,

hearken unto the voice of Osiris N.

He is near unto you.

There is no fault in him.

No informer riseth up against him.

He liveth in the truth.

He doth nourish himself with truth.

The gods are satisfied with all that he hath done.

He hath given food to the hungry,

drink to the thirsty,

clothes to the naked.

He hath given the sacred food to the gods,

The funeral repasts to the pure Spirits.

No complaint hath been made against him before any of the gods.

Let him enter (then) into the Lower Heaven

[pg 392]

without being repulsed.

Let him follow Osiris, with the gods of Kerti.

He is favored among the faithful,681

(and) divinized among the perfected.

Let him live!

Let his soul live!

His soul is received wherever it willeth.

(He) hath received the Book of Respirations,

that he may breathe with his soul,

(with) that of the Lower Heaven,

and that he may make any transformation at his will,

like (the inhabitants) of the West;682

that his soul may go wherever it desireth,

living on the earth forever and ever.

He is towed (like) Osiris into the Great Pool of Khons.

When he has retaken possession of his heart683

the Book of Respirations is concealed in (the coffin).

It is (covered) with writing upon Suten,

both inside and outside (and)

placed underneath his left arm,

evenly with his heart;...

When the Book has been made for him

then he breathes with the souls of the gods forever and ever.684

It is finished.

The commencement of the epic of Penta-our is wanting in the papyrus, and the end is also defective, but the date of the composition and the name of the writer have fortunately escaped. It appears to have been written in the ninth year of the King whose valor it celebrates. Champollion saw this papyrus, and had formed some notion of the nature of its contents, but to M. de RougÉ belongs the honor of having first given a complete translation of it. This was published in the “Revue Contemporaine,” 1856, p. 389. The scene of the exploit lies in the neighborhood of the city of Katesh,685 the capital of the Hittites, which stood on the banks of a river named Anrata (or Aranta, as it is sometimes written), perhaps the Syrian Orontes. It appears, from the sculptures and inscriptions of Ibsamboul and the Theban Ramesseum, that Rameses II, in the fifth year of his reign, made an expedition into Asia to suppress a revolt of the Asiatic tribes headed by the Prince of Heth. Arrived near Katesh, upon the south side of the city, certain wandering Arabs came to inform him that the forces of the Hittites had retired toward the south, to the land of the Khirbou. These Arabs were, however, in the service of the enemy, and were sent with the intention of entrapping the Egyptians, the fact being that the Hittites and their allies were assembled in force to the north of the town. Rameses fell into the trap, and advanced to the northwest of Katesh while the body of his army proceeded to the south. Shortly after two Hittite spies were caught and brought to the King, and under the pressure of the bastonnade, confessed the true state of the affair. The prince of the Hittites had in the meantime executed a movement to the south of the city, and thus the King was cut off from the body of his troops, and only escaped destruction by the dashing exploit [pg 396] which his admiring subjects seem to have been never weary of commemorating, and which furnished Penta-our, the court poet, with a brilliant theme. A few extracts from the recital shall be given, based upon M. de RougÉ's version, from which I venture in a few respects to deviate. The papyrus begins in the middle of a sentence, at the moment when the King had discovered his mistake.

“[The Prince of] Heth advanced with men and horses well armed [or full of provender?]: there were three men to each chariot.686 There were gathered together all the swiftest men of the land of the vile Hittites, all furnished with arms ... and waited stealthily to the northwest of the fortress of Katesh. Then they fell upon the bowmen of Pharaoh, into the middle of them, as they marched along and did not expect a battle. The bowmen and the horsemen of his Majesty gave way before them. Behold they were near to Katesh, on the west bank of the river Anrata. Then was [fulfilled?] the saying of his Majesty. Then his Majesty, rising up like the god Mentou [Mars], undertook to lead on the attack. He seized his arms—he was like Bar [Baal] in his hour. The great horse which drew his Majesty his name was Nekhtou-em-Djom, of the stud of Rameses-Meiamen ... His Majesty halted when he came up to the enemy, the vile Hittites. He was alone by himself—there was no other with him in this sortie. His Majesty looked behind him and saw that he was intercepted by 2,500 horsemen in the way he had to go, by all the fleetest men of the prince of the base Hittites, and of many lands which were with him—of Artou [Aradus], of Maausou, of Patasa, of Kashkash, of Aroun, of Kadjawatana, of Khirbou, of Aktra, Katesh, and Raka. There were three men to each chariot, they were ... but there were neither captains, nor squires, nor leaders of bowmen, nor skirmishers [with the King], ‘My archers and my horsemen forsook me, not one of them remained to fight with me.’ Then said his Majesty, ‘Where art thou now, my father Amen? Behold, does a father forget his son? But do I confide in my own strength? Walking or standing, is not my face toward thee? Do I not inquire the counsels of thy mouth? Do I not seek for thy mighty counsels, O thou great lord of Egypt, at whose approach the oppressors of the land are scattered? What now is the hope of these Aamou? Amen shall abase those who know not god. Have I not made for thee many and great buildings of stone? have I not filled thy temple with my spoils, building for thee a temple to last myriads of years? ... The whole earth unites to bring thee offerings ... [to enrich] thy domain. I have sacrificed to thee 30,000 oxen, with all kinds of sweet-scented herbs. Have I not put behind me those who do not thy will? ... I have built thee a house of great stones, erecting for thee [pg 397] eternal groves; I have brought for thee obelisks from Abou [Elephantine]; I have caused the everlasting stones to be fetched, launching for thee boats upon the sea, importing for thee the manufactures of the lands. When was it ever before said that such a thing was done? Confounded is every one who resists thy designs; blessed is every one who obeys thee, O Amen. That which thou doest is dear to my heart[?] I cry to thee, my father, Amen. I am in the midst of many unknown people gathered together from all lands. But I am alone by myself; there is none other with me. My bowmen and my horsemen have forsaken me; they were afraid; not one of them listened when I cried to them. Amen is more helpful to me than myriads of bowmen, than millions of horsemen, than tens of thousands of chosen youths, though they be all gathered together in one place. The arts of men prevail not, Amen is more powerful than they; they follow not the commands of thy mouth, O sun! Have I not sought out thy commands? have I not invoked thee from the ends of the earth?’ ”

This invocation is heard, and the King proceeds to make a vigorous charge against the enemy, who are scattered in all directions. The prince of the Hittites rallies, and succeeds in bringing them again to the combat, but they are repulsed by the King. It will be observed that sometimes the writer himself speaks, but generally the narrative is put into the mouth of the King—a poetical artifice which gives a certain liveliness to the composition—

“ ‘I ran toward them, like the god Mentou, I fleshed my hand upon them in the space of a moment[?]. I smote them, I slew them, so that one of them cried to another, saying, “It is no man” [superhuman]. Mighty was he who was among them, Soutech, the most glorious. Baal was in my limbs; why was every enemy weak? his hand was in all my limbs. They knew not how to hold the bow and the spear. As soon as they saw him, they fled far away with speed, but his Majesty was upon them like a greyhound. He slew them, so that they escaped not.’ ”

The King's squire or armor-bearer is seized with terror, and conjures his master to fly. The King comforts him; and after charging the enemy six times, returns victorious from the field. Rameses, on rejoining his troops, addresses a long tirade to his captains upon their cowardice, and enlarges upon his own valor without any modest scruples. In the evening the rest of the troops came dropping in, and were surprised to find the whole country strewed with the bodies of the dead. [pg 398] The whole army joins in singing the praises of the courageous leader—

“ ‘Hail to the sword, thanks to the bold warrior, strengthener of hearts, who deliverest thy bowmen and thy horsemen, son of Toum, subduing the land of the Hittites with thy victorious sword. Thou art King of victories; there is none like thee, a King fighting for his soldiers in the day of battle. Thou art magnanimous, the first in battle. The whole world joined together cannot resist thee. Thou art the mighty conqueror, in the face of thy army. The whole earth falls down before thee saying homage. Thou rulest Egypt, thou chastisest the foreigners, thou crushest, thou bowest the back of these Hittites forever.’ Then said his Majesty to his bowmen and his horsemen, likewise his captains, ‘Ye who did not fight, behold none of you have done well, in that ye left me alone among the enemy. The captains of the vanguard, the sergeants of the infantry, came not to help me. I fought against the myriads of the land alone. I had the horses Nechtou-em-Djom and Becht-herouta; they were obedient to the guidance of my hand, when I was alone by myself in the midst of the enemy. Therefore I grant to them to eat their corn in the presence of Ra continually, when I am in the gate of the palace, on account of their having been found in the midst of the enemy: and as for the armor-bearer who remained with me, I bestow upon him my arms, together with the things which were upon me, the habiliments of war.’ Behold his Majesty wore them in his great victory, overthrowing myriads assembled together with his conquering sword.”

The battle is renewed the next day, and the Hittites are thoroughly routed. An envoy from the chief is now announced, suing for mercy. Rameses acts the part of a magnanimous conqueror, and grants pardon to the repentant rebels. He then returns peaceably to Egypt, leaving the terror of his arms in all the countries of the East.

At the end of the last page of the manuscript are the date and dedication, unfortunately somewhat mutilated. The writer Penta-our dedicates it, not to the King, but to a chief librarian, probably Amen-em-an, with whom he carried on a correspondence. This poem was so highly appreciated by the King that he caused it to be engraved in hieroglyphics upon the walls of one of his palaces, where some remains of it may be still seen. If the date be correctly read, it would appear to have been written four years after the event it celebrates, and, notwithstanding the exaggerated style of adulation which pervades it, there can be little doubt that some such occurrence as that which it represents really took place.

ntinues: “?‘I will not open unto thee and I will not let thee pass by me,’ saith the Guardian of this door, ‘unless thou tellest [me] my name’; ‘Ox of Seb’ is thy name.” See above, l. 30.

106.

Here the Papyrus repeats a passage given above.

107.

The words “sema-kua” are superfluous.

108.

After “Osiris” a Paris papyrus adds, “He shall come forth in whatsoever form he is pleased to appear as a living soul forever and ever.”

109.

This chapter has no title either in the Theban or in the SaÏte Recension.

110.

The words in brackets are added from Brit. Mus. No. 9,913.

111.

I.e., districts or divisions of the underworld.

112.

A name of the city of Abydos.

113.

“The Book of making the soul to live forever. [To be recited] on the day of embarking in the boat of R? to pass over to the chiefs of flame.” See Naville, op. cit., Bd. II. p. 338.

114.

Read “Shu” instead of “maat.”

115.

Or, “images.”

116.

Or, “The chapter of making the way into heaven nigh unto R?.”

117.

In the SaÏte Recension (see Lepsius, op. cit., Bl. 54) the house is said to be “in the underworld.”

118.

Another papyrus adds the words, “I have advanced, and behold, I have not been found light, and the Balance is empty of my affair.”

119.

The Papyrus of Nebseni has, “The Osiris Nebseni is the lord of transformations in the presence of the hawk of gold.”

120.

The Papyrus of Ani has “seven cubits.”

121.

The words “or thy father” are from the Papyrus of Ani.

122.

These words are from the Brocklehurst Papyrus (see Naville, op. cit., Bd. II. p. 334). There are three copies of this rubric extant, and no one of them is complete!

123.

In the Papyrus of Nebseni the title of this chapter reads: “The Chapter of embarking in the boat of R? and of being with those who are in his following.”

124.

Read “god Osiris”?

125.

Added from the Papyrus of Nebseni.

126.

In the Papyrus of Nebseni the deceased is here addressed.

127.

This name, frequently found in the letters, is the Egyptian “Neb-mat-ra,” or Amenophis III.

128.

As the Amorite “z” or “s” seems sometimes to represent the Hebrew “sh,” this name might be compared with the Philistine “Achish.”

129.

“Katna” is the present Katanah, on the south of Hermon, west of Damascus.

130.

Others read “Nuhasse.” It was a Hittite country, and appears to be that of Mer'ash, under the Taurus, where a number of important Hittite remains are found (see especially B. 31, 32).

131.

Throughout the letters the enemy is always called a “slave,” a “slave dog,” or “son of a dog,” as also in Egyptian texts.

132.

Where breaks occur they are due to fractures of the tablet.

133.

This appears, as throughout the letters, to apply to the King of Egypt. All the Egyptian kings were regarded as descendants of gods, and are so addressed in Eg xt">We cannot rely on Aziru's protestations. If Khatib was a Hittite King, it is certain that both were intriguing against Egypt.

194.

Probably the pass in the valley of the 'Afrin River, near Kyrrhus, twenty miles north of Tunip, is meant, being on the direct road to Mer'ash.

195.

“Abuca” (“your father”) might be understood in the sense in which it is used every day in the East, where abÛc means, “God curse your father!”

196.

Ni was to the east of Aziru's country near Tunip.

197.

“Khat-ib” may mean “Hittite hero.” The name of the Hittites means probably “the confederates”; and the sign used on Hittite monuments for the nation seems to be that which represents two allies facing each other.

198.

Abdasherah, as Dr. Sayce points out, means the servant of the goddess Asherah (“the grove” of the Bible), and this is rendered certain by the sign for Deity prefixed in one instance. It has no connection with the name of Ashtoreth.

199.

An Egyptian name, “Pa-Khemt” or “Pa-Khent,” meaning “very strong” (see B. M. 24, Pakhamnata). It appears from Ribadda's letter that the station of this Paka was Simyra, and apparently the Amorites killed him later on.

200.

The word “Gur” is used in these letters as in the Bible, and, like the Arab “JÂr,” to mean a man of one tribe or race protected by a powerful tribe or person of another country.

201.

In each case “gate” might be rendered “port,” as both of the cities had famous ports.

202.

The word “Khazanu,” commonly used in these letters for a ruling class, apparently native, and in communication with the “Paka,” or “head man,” who was Egyptian, appears to come from a root which means “to treasure.” The word “Khazanutu” appears to mean “a government.”

203.

“Canaan” in these letters, as on the Phoenician coins and in the Bible, is used in its strict sense as a geographical term for the “lowlands” of Phoenicia and Philistia.

204.

“Pisyari” appears to be a Hittite name, like the “Pisiris” of an Assyrian inscription (Schrader), being the Mongol “bisir” (“rich”), with the indefinite nominative in s, which marks the Hittite as a non-Semitic tongue. The other names are also apparently non-Semitic, and may refer to Hittites.

205.

“Pabahaa” is perhaps the “Papaa,” conquered by Thothmes III (Karnak List, No. 296), which was somewhere in North Syria, not far from Tunip. The wickedness of this chief is said to have caused the war.

206.

Gutium, mentioned in Assyrian texts, was a country on the northeast, near the Caucasus. It has been compared with the word “Goim,” for “Gentiles,” in Hebrew. Perhaps “Jebel Judi” (“Ararat”) is intended, being Dusratta's country allied to Egypt.

207.

Probably 'Arkah, a well-known Phoenician city north of Tripoli, but south of Simyra (Gen. x. 17). Aziru killed its king (91 B.).

208.

“Yapaaddu” (“Adonis is beautiful”) is often mentioned again. He (see 61 B.) fell into the hands of Aziru, and seems to have been a king of one of the cities near Simyra, apparently Sigata. This letter was probably written about the time of the siege of Tyre, at a late period in the war.

209.

Ugariti is mentioned in a letter from Tyre (B. M. 30) in a connection which shows that it was the present Akrith, between Tyre and Accho.

210.

“Sigata” appears to be Shakkah, north of the great pass of Shakkah (Theouprosopon), where the King of Gebal was defeated by Aziru.

211.

“Ambi” is now 'Aba, immediately east of Shakkah.

212.

Simyra was on the low hills above the sea-plains, by the river Eleutherus.

213.

The last words explain how the letter got to Egypt.

214. 301.

There were several Hazors in the north of Palestine. Perhaps the most likely site is the Hazor of the Egyptian traveller. It is mentioned as on a mountain (Chabas, p. 313), between Aksap (Achzib, north of Accho) and the Sea of Galilee. This might be the Hazor which Joshua took (Josh. xi. 1) from Jabin, which was above the HÛleh. The name only remains, west of the probable site, in the Arabic “Jebel Hadireh,” a high mountain of Upper Galilee. The King of Hazor's name is unfortunately not quite clear in the text, but seems to be either Abdebaenu, or more probably Iebaenu (Jabin). There was another Jabin of Hazor later on in history (Judges iv. 2). It was no doubt a family name.

302.

The nearest places to Hebron seem to have been Nezeb in the valley of Elah, easily reached by a broad, flat road, and on the south Kanana (Kana'an), a fortress taken by Seti I, which is only two miles southwest of Hebron. This was (if the identification be accepted) the limit of conquest (see Brugsch, “Hist.,” vol. ii., p. 13), when Seti (about 1366 b.c.) conquered the Beersheba plains, advancing by Rehoboth and Bethlebaoth. The land of Zahi was south of Hebron, and famous for its wine and trees (Brugsch, vol. i., p. 330), Hebron still possessing fine vineyards. But the Amorites of Hebron were never apparently disturbed by the chariots, and appear in these letters as marauders of Egyptian stations. There is no mention of any advance of the Egyptians into Moab, though Seir and Edom are noticed very early, when the Sinaitic copper-mines were being worked, and before chariots came into use. In the time of the twelfth and thirteenth dynasties, however, the political conditions in Syria were different. The Akkadian King Kudea—a Mongol—was ruling in 2500 b.c. in North Syria, and sent for granite to Sinai. At this time also, according to the Bible, there were Hittites in Hebron, who had been driven to the north by Ahmes about 1700 b.c. So that the population in 1500 b.c. seems to have been entirely Semitic.

303.

Gulata is an interesting name to find in the south, as it may have some connection with that of Goliah.

304.

The sign of deity is attached to this name, showing that Dagon, the Philistine god, is intended; and it appears to mean “Thou, Dagon, art a shield.” Compare Yamirdagan (B. 136).

305.

The word “Khazanu” is here used of an Egyptian official, but with the qualification “chief Ka” introducing the Egyptian word. This agrees with the view that “Pa-ka” means “principal man.”

306.

The sign meant originally “cup.” It is remarkable that wine is not mentioned in the letters, unless the drink here noticed was wine. There was plenty of wine in Syria and in Hebron as early as 1600 b.c.

307.

The text is damaged. It seems perhaps to read “Citam Mizpi.” If this is right, Mizpah near Jerusalem might be intended, or it may mean “below the heights.”

308.

Gazri is the Gezer of the Bible, now Tell Jezar, at the foot of the Jerusalem hills.

309.

Tabu is probably Taiyibeh, seven miles northwest of Hebron, on a hill at the head of the valley of Elah. This fits in with the rest of the topographical notices.

310.

Probably the same Khaia who appears in the north as an envoy to the Amorites—an Egyptian official.

311.

Takanu (see B. 199, 70 B. M.) lived near Givti, and perhaps was the chief of that town, which may be Gibeah of Judah, near the valley of Elah, south-east of Makkedah. It is mentioned with Hareth, which was close by Gibeah.

312.

Referring to the King's order on papyrus. In Dusratta's Hittite letter a royal decree on papyrus is also mentioned.

313.

Biruyapiza was probably the second son of Labaya.

314.

Macdalim may be Mejdel, in the Philistine plain, which is still a place of importance, with a market.

315.

Cuuzbe is probably the Chezib of the Bible (Gen. xxxviii. 5), in the low hills east of Gath, now 'Ain Kezbeh. The marauders seem to issue from the mountains, destroying the commerce of the plains (compare 59 B. M.). Chezib is again mentioned (104 B.).

316.

This letter is perhaps explained by another (104 B.), in which the King of Jerusalem sends his wives to Egypt with the Egyptian envoy, on account of the war with the Hebrews.

317.

Chief of Keilah, whose letters follow.

318.

If Takanu's town was Givti, and Givti was Gibeah of Judah, he is referring to the southern route by the Valley of Elah.

354.

“Salabimi,” Shaalbim (Judges i. 35; 1 Kings iv. 9) or Shaalabbin (Josh. xix. 42), is probably SelbÎt, lying southeast of Lydda, near Ajalon.

355.

In Judges i. 35 we read of the Amorites remaining in this district.

356.

This name may be read various ways, as “Addamaru” or “Abu Amaru.” Perhaps the name “Ithamar” may be compared (Exod. vi. 23; xxviii. 1). See also Yabitiri of Joppa (Abiather?).

357.

The only difficulty in identifying this place, “Ci el-ti,” with Keilah lies in the spelling with “Caph” instead of “Koph.” The name contains the required guttural found in the Hebrew; this has disappeared from the modern name, “Kilah.” The sign for “Ki” does not seem to be used in these letters; and there are several other instances of confusion of the two letters, as when “Ka” is written for “Ca” (“thee”) in a few cases.

358.

“Ra” is apparently an Egyptian name. The order for withdrawal of the troops appears to have arrived.

359.

This quarrel between the King of Jerusalem, the King of Makkedah, and the King of Keilah is probably early, before the appearance of the Hebrews; for Adonizedek says that the sons of Labaya (103 B.) were his contemporaries at that time, and Suyardata becomes his ally (106 B.) in presence of the common danger. If “behind” means to the west (the front being always the east), the attack was from the Valley of Elah. Keilah has very rough mountains on the east, and is easily reached on the west.

360.

The meaning seems to be that Adonizedek had seized the flocks and herds.

361.

“Basmath,” meaning “balsam” or “sweet,” was no doubt a common woman's name. It occurs as the name of Ishmael's daughter whom Esau married (Gen. xxxvi. 3, 4, 13), and as that of one of Solomon's daughters (1 Kings iv. 15). She may have been the wife of Milcilu, King of Gezer, and pleads for her sons after her husband's death. He had apparently been seized by the Hebrews (106 B.).

362.

Zorah, now Sur'ah (Josh. xix. 41; Judges xiii. 2, etc.), was not far south of Ajalon, and near Gezer on the southeast.

363.

This name cannot be identified, as has been proposed, with that of Abdasherah, since “Ashtoreth” and “Asherah” are different words.

364.

If it is to be read simply as a syllabic name, it would be perhaps “Musi-huna.” There is a “Mes-hah” (“place of unction”) in lower Galilee. I have here supposed “huna” to come from the root “hana” (Heb. “hanah”), “to inhabit.”

365.

“Tuser Atta,” a Mongol name, “father of conquest.” “Arta Sumara” appears to mean “destroying hero.”

366.

“Mitani” or Matiene (Herod, i. 72, 189, 202; iii. 94; v. 49, 52; vii. 72) extended from the sources of the Araxes to the Halys River, and thus included all Armenia west of Lake Van: other names for the region were, the “Land of Khani Rabbe” (or Khani Rabbatu) and the “Land of the Minyans.” (See 27 B.)

367.

The Hittites clearly did not live in Matiene, but in the adjacent country of northern Syria.

368.

“Gilukhipa,” a Mongol name, “possessing glory.”

369.

“Gilia” and “Tunipripi,” Mongol names, “glorious” and “very reliable.”

370.

This may be dated late in the reign of Amenophis III, as Dusratta survived him.

371.

Possibly Queen Teie or Thi.

372.

Amanu, the Egyptian god Amen.

373.

The word “Khatanu” means any kinsman by marriage, and “emu” is still used generally of any 496.

This seems to mean, “he gives oracles at his shrine.” Observe the inconsistency of this with § 5.

497.

Causing scarcity of food in the land. See Ex. viii. 18, 21.

498.

In a season of scarcity prayers are offered for supply of water. The following lines seem to describe great haste when the inundation comes on; none wait for their clothing, even when valuable, and the nightly solemnities are broken up: but the passage is obscure.

499.

Literal answer, “i.e., with thanks and prayers, when thou bringest the water in abundance.”

500.

See II. 2.

501.

The gold represents the preciousness of the gift of food.

502.

This is often mentioned in the inscriptions among the most precious stones.

503.

See note on II. 4.

504.

Which he ate when he could get nothing else.

505.

An allusion to the legend that the Nile comes forth from two openings in the South.

See V, last line.

The Pharaoh.

The two regions.

“At the entertainments of the rich, just as the company is about to rise from the repast, a small coffin is carried round, containing a perfect representation of a dead body; it is in size sometimes of one, but never more than two cubits, and as it is shown to the guests in rotation the bearer exclaims, ‘Cast your eyes on this figure; after death you yourself will resemble it: drink, then, and be happy.’?”—Herodotus, “Euterpe,” xxviii.

510.

“The Song of the Harper” in the tomb of Nefer-hotep bears a great resemblance to this composition. See DÜmichen, “Historische Inschriften,” ii. pl. 40.

511.

Or, perhaps, “the little ones, the children.”

512.

Imhotep, the son of the primeval deity Ptah, was the mythical author of various arts and sciences. The Greeks spelled the name ???????, Imouth, but more frequently substituted the name ?????????, Asclepios.

513.

Hartatef was the son of King Menkera (Mycerinus), to whom the discovery of part of the Ritual, cap. lxiv. is attributed, and who was the author of a mystical work.

514.

Compare the Assyrian phrase “The land men cannot return from,” “Descent of Ishtar,” “Records of the Past,” Vol. i. p. 143, p. 5.

515.

I.e., “of the mourners.”

516.

Here follows a lacuna.

517.

2 Anastasi, p. 8, l. 5, to p. 9, l. 1.

518.

2 Anastasi, p. 9, l. 2, to p. 10, l. 1.

519.

The phrase which I have translated “the way of Amen” is literally “the water of Amen.” In Egypt the river Nile was the great road or highway, hence by an easy metaphor the water was used to signify “the way”; that is, the will, command, or rule

520.

2 Anastasi, p. 10, l. 1.

521.

Tum or Atum (the setting sun), Lord of Heliopolis.

522.

Heliopolis, the city of Tum.

523.

Heliopolis, the city of Tum.

524.

Or, “do not censure me.”

525.

Literally, “without his body.” It seems to mean weakness, mutilation, or disability.

Lacuna.

Teb Temt.

Lacuna.

Lacuna.

Apophis, the great serpent of evil.

631.

The royal Osiris.

632.

The god of the two horizons.

633.

Unknown constellation.

The moon.

The solar disk.

Lacuna.

Lacuna.

Hu, the creative life; Sa, the intelligence.

639.

The water of the East.

640.

The water of the West.

641.

He who comes forth from Mehur.

642.

He who is in Netur.

643.

One of the halls of the empyrean, which is here personified as a goddess.

644.

The lower region.

645.

The striped headdress generally worn on the statues of the kings.

The planet Mars.

Thoth.

Thoth.

The eternal being.

He who embraces.

The God of the Nose. Each part of the body of the deceased becomes a god. The same is found in the funereal texts, and especially in the “Book of the Dead,” ch. xlii.

652.

Osiris.

653.

The Osiris is an hermaphrodite being.

Lacuna.

Lacuna.

His own form.

The sceptre which has the form of a hook, and commonly held in the hand of Osiris.