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 [pg 280] 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 [pg 281] ... 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 [pg 282] 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 [pg 283] 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 [pg 284] 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 [pg 286] 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 [pg 287] 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 [pg 288] 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 [pg 289] 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 [pg 290] 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 [pg 292] 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 [pg 293] 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 [pg 295] 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 [pg 296] 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 [pg 297] 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 [pg 299] 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 [pg 300] 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 [pg 301] 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 [pg 302] 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 [pg 305] 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 [pg 306] 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 [pg 307] 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 [pg 308] 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 [pg 310] 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 [pg 311] 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 [pg 312] 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 [pg 316] 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 [pg 317] 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 [pg 319] 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 [pg 322] 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 [pg 323] 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 [pg 325] 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, [pg 326] 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. C. W. Goodwin (“Cambridge Essays,” 1858, p. 267-269), from a hieratic papyrus in the British Museum, published in fac-simile by the trustees (Fo. 1842, pl. 35-61). In 1866, M. F. Chabas, availing himself of the collaboration of M. Goodwin, published a full translation of the same in French (“Voyage d'un Egyptien en Syrie, en Phenicie,” etc., 4to, 1866), including a copy of the hieratic text with a double transcription into hieroglyphic and Coptic types, and a perpetual commentary. Objections were made by M. H. Brugsch (“Revue Critique,” Paris, 1868, Août et Septembre). But M. Chabas strongly vindicated his views in an additional work, “Voyage d'un Egyptien—Réponse à la Critique,” Châlons, 1868, 4to, since which the matter seems to be settled among Egyptologists. The debate was, however, unimportant in regard to geographical information, as it bore merely on the point to ascertain whether the narrative refers to an actual journey really effected by the Egyptian officer named a Mohar, or a model narrative of a supposed voyage drawn from a previous relation of a similar trip extant at the time.
Travels of an Egyptian
Section 1
18.3 Thy letter which is full of lacunæ is loaded with pretentious expressions: such is the retribution of those who wish to understand it; it is a charge
18.4 which thou hast charged at thy will. “I am a scribe, a Mohar,” hast thou repeated: let us respect thy word and set off.
18.5 Thou hast put horses to the chariots; thy horses are as swift as jackals: their eyes flash; they are like a hurricane bursting; thou takest
18.6 the reins, seizest the bow: we contemplate the deeds of thy hand. I send thee back the Mohar's portrait: and make thee know
18.7 his actions. Didst thou not then go to the country of the Kheta? Hast thou not seen the land of Aup? Knowest thou not Khatuma, Ikatai
18.8 likewise? how is it? The Tsor of Sesortris, the city of Khaleb on its vicinity?—
19.1 How goes it with its ford? Hast thou not made an expedition to Qodesh and Tubakkhi? Hast thou not gone to the Shasous?
19.2 with the auxiliary body? Hast thou not trampled the road of Pamakar the sky[459] was dark on the day when
19.3 there flourished the cypresses, the oaks and cedars, which reached up to heaven: there are many lions, wolves, and hyenas
19.4 which the Shasous track on all sides. Didst thou not ascend the mountain of Shaoua? Hast thou not travelled, thy arms
19.5 placed on the back of thy car separated from its harness by the horses drawing it?
19.6 Oh! come to ... barta. Thou hastenest to get there: thou crossest
19.7 its ford. Thou seest a Mohar's trials. Thy car
19.8 is placed in thy hand: thy strength fails. Thou arrivest at the night: all thy limbs
19.9 are knocked up: thy bones are broken, thou fallest asleep from excess of somnolence: thou wakest up—
20.1 'Tis the hour when sad night begins: thou art absolutely alone. Comes there not a thief to rob the
20.2 things left aside: he enters the stable: the horses are agitated: the thief goes back in the night
20.3 carrying away thy clothes. Thy servant awakes in the night; he perceives the thief's actions: he takes away the rest,
20.4 he goes among the bad ones; and joins the tribes of the Shasous: and transforms himself to an Asiatic.
20.5 The enemy comes to plunder, he finds only the wreck: Thou wakest, dost thou not find them
20.6 in their flight? They take thy baggage. Thou becomest an active and quick-eared Mohar?
Section 2
20.7 I also describe to thee the holy city, whose name is Kapaon (Gabal). How is it? Of their goddess (we will speak) another time. Therein
20.8 hast thou not penetrated? Come then to Berytus, to Sidon, to Sarepta. The ford
21.1 of Nazana, where is it? Aoutou, how is it? They are neighbors of another city on the sea. Tyre the
21.2 port is its name: water is carried to it in barks, it is richer in fish than in sands.
Section 3
21.3 I will speak to thee also of two other small chapters. The entrance of Djaraou, and the order thou hast given to set this city in flames. A Mohar's office is a very painful one.
21.4 Come, set off to return to Pakaïkna. Where is the road of Aksaph?
21.5 In the environs of the city; come then to the mountain of Ousor: its top,
21.6 how is it? Where is the mountain of Ikama? Who can master it? What way has the Mohar
21.7 gone to Hazor? How about its ford? let me go to Hamath,
21.8 to Takar, to Takar-Aar, the all-assembling place of the Mohars; come
22.1 then, on the road that leads there. Make me to see Jah. How has one got to Matamim?
22.2 Do not repel us by thy teachings; make us to know them.
Section 4
22.3 I will speak to thee of the towns other than the preceding ones. Wentest thou not to the land of Takhis, to Cofer-Marlon, to Tamena,
22.4 to Qodesh, to Dapour, to Adjai, and to Harnemata? Hast thou not seen Keriath-Anab, near to
22.5 Beith-Tuphar? Knowest them not Odulam and Tsidphoth? Knowest thou not the name of
22.6 Khaouretsa, which is in the land of Aup? 'Tis a bull on his frontier, the place where one sees the battle (mêlée)
22.7 of the brave ones. Come then to the image of Sina: let me know Rohob:
22.8 represent to me Beith-Sheal as well as Keriathaal. The fords of the
23.1 Jordan, how does one cross them? let me know the passage to enter Mageddo, whereof it remains to speak. Thou art a Mohar,
23.2 expert in courageous deeds. Is there found a Mohar like thee to march at the head of the soldiers, a Marina
23.3 superior to thee to shoot an arrow! Take care of the gulf in the ravine 2,000 cubits deep, full of rocks and rolling stones.
23.4 Thou makest a détour: seizest thy bow; preparest the iron in thy left hand; showest thyself to the good chiefs.
23.5 Their eye looks down at thy hand: “Slave, give camel for the Mohar to eat.” Thou makest thy name of Mohar known,
23.6 master of the captains of Egypt; thy name becomes like that of Kadjarti, the Chief of Assur, after his encounter with
23.7 the hyenas in the wood, on the defile infected by the wood-hidden Shasous.
23.8 Some of these were four cubits from the nose to the heel: fierce without mildness, not listening to caresses.
23.9 Thou art alone, no guide with thee, nor troop behind thee. Didst thou not meet the Marmar? He makes thee
24.1 pass: thou must decide on departing, and knowest not the road. Anxiety seizes thee, thy hair bristles up:
24.2 thy soul places itself in thy hand: thy way is full of rocks and rolling stones, no practicable passage; the road is obstructed by
24.3 hollies, nopals,[460] aloes and bushes called “dog-wolf's [pg 331] shoes.” On one side is the precipice, on the other rises the vertical wall of the mountain.
24.4 Thou must advance going down. Thy car strikes the wall and thy horses are startled by the rebound:
24.5 they stop at the bottom of the harness; thy reins are precipitated and left behind; all fall down, thou passest on.
24.6 The horses break the pole and move it out of the path; you cannot think of refastening them, cannot repair
24.7 them. The seats are precipitated from their places; the horses refuse to be loaded with them. Thy heart fails thee. Thou beginnest to
24.8 reel; the sky is clear: thirst torments thee: the enemy is behind thee, thou beginnest to quake;
25.1 a thorny bush hinders thee; thou placest it aside; the horses wound themselves.
25.2 At this moment thou art stretched flat and beholdest the sad satisfaction (of thy state?). Entering Joppa
25.3 thou seest a verdant enclosure in a ripe state. Thou makest an opening for eating the fruit. Thou findest a pretty
25.4 young girl who takes care of the gardens: she yields herself to thee as a companion, and yields to thee her secret charms.
25.5 Thou art perceived: thou art subjected to an interrogatory; thou art recognized as a Mohar. Thy tie of
25.6 sweet servitude, is settled by a compromise. Each night thou liest down; a rug of hair
25.7 is on thee: thou imprudently fallest asleep, a robber takes away thy bow, thy dagger,
25.8 and thy quiver: thy reins are cut in the night, and thy horses run away. Thy valet takes a sliding path: the road mounts before him, he breaks
26.1 thy car in pieces ... thy armor-pieces fall on the ground.
26.2 They sink in the sand. Thou must have recourse to prayers, and thou gettest puzzled in thy address. Give me victuals and water, and I
26.3 shall reach my safety. They pretend to be deaf, they do not listen: they do not consent. Thou orderest:
26.4 “Pass to the forge! Pass through the workshops!” Workmen in wood and metals and workmen in leather come before thee: they do
26.5 all thou wishest. They repair thy car, leaving aside all unserviceable pieces: they nail on again
26.6 a new pole: they replace the fittings: they replace the leathers of the harness, and at the back
26.7 they consolidate thy yoke: they replace the metallic ornaments: they incrust the marquetry:
26.8 they put on the handle of thy whip and arrange the thongs. Thou leavest very hastily
26.9 to fight at the perilous post; to perform valiant deeds.
Section 5
27.1 Mapou, O chosen scribe! Mohar, who knows his hand, conductor of the Arunas, chief of Tsebaou, explorer of the most distant limits of the land of Pa ... thou dost not
27.2 answer me anyhow: thou givest me no account; come let me tell all that happened to thee at the end of thy road. I begin
27.3 for thee at the dwelling of Sestsou (Rameses): hast thou not forced thy way therein? Hast thou not eaten fishes of...?
27.4 Hast thou not bathed therein? Oh, come, let us describe Atsion to thee: where is its fortress?
27.5 Come to the house of Ouati; to Sestsou-em-paif-nakhtou-ousormara;[461] to Sats ... aal,
27.6 also to Aksakaba? I have pictured to you Aïnini. Knowest thou not its customs? Nekhai,
27.7 and Rehoboth, hast thou not seen them since thy birth, O eminent Mohar? Raphia,
27.8 how about its entrenchment? It covers the space of an aour going toward Gaza.
27.9 Answer quickly, and speak to me of what I have said of a Mohar concerning thee. I have thunderstruck
28.1 the strangers at thy name of Marina: I have told them of thy fierce humor, according to which word thou saidst: “I am fit for all works; I have been taught by my father, who had verified his judgment millions of times. I
28.2 can hold the reins, and also am skilful in action. Courage never forsakes my limbs; I am of the race Mentou.”
All that issues from thy tongue is very thwarting: thy phrases
28.3 are very puzzling: thou comest to me enveloped in difficulties charged with recrimination. Thou cuttest off the discourse of those who come in thy presence; thou dost not disgust thyself with fumbling, and
28.4 with a stern face sayest: “Hasten ye: and desist not! How to do not to be able to succeed in it, and how to do to succeed in it?”[462] No! I stop not, for I arrive; let thy preoccupation get calmed:
28.5 tranquillize thy heart: prepare not privations for him who offerest himself to eat. I have mutilated the end of thy book, and I send it to thee back, as thou didst request; thy orders accumulate on my tongue, they rest on my lips:
28.6 but they are difficult to understand; an unskilful man could not distinguish them; they are like the words of a man of Athou with a man of Abou. Yet thou art a scribe of Pharaoh; whose goodness reveals the essence of the universe.
28.7 Be gracious when seeing this work, and say not, “Thou hast made my name repugnant to the rabble, to all men.” See I have made for thee the portrait of the Mohar: I have travelled for thee through foreign provinces. I have collected
28.8 for thee nations and cities after their customs. Be gracious to us: behold them calmly: find words to speak of them when thou wilt be with the prince Ouah.
Dirge Of Menephtah
Translated by S. Birch, LL.D.
The following short poetical eulogium of a king, apparently of Menephtah or Seti II of the nineteenth dynasty, is found in Papyrus Anastasi 4 of the British Museum. It is published in “Select Papyri,” pl. lxxxiv, l. 2-9; lxxxv, l. 1. Although not divided by red dots it is clearly poetic in style, and is accordingly given in paragraphs. From the final line it appears to be addressed to the monarch after his death. Although the titles do not exactly correspond with those of Rameses II, or Menephtah, it appears to relate to him, as the papyrus is of his reign and that of Seti II of the same dynasty. It may indeed refer to this later monarch; but as no cartouche is given and the titles after the palatial or so-called Horus ones are doubtful, it is uncertain whom the monarch is to whom it refers. It has been translated by M. Chabas (“L'Egypt aux temps de l'exode,” Chalons, 1873, p. 118).
Dirge of Menephtah
1 Amen gave thy heart pleasure,
2 he gave thee a good old age,
3 a lifetime of pleasure followed thee
4 blessed was thy lip, sound thy arm
5 strong thy eye to see afar
6 thou hast been clothed in linen.[463]
7 Thou hast guided thy horse and chariot
8 of gold with thy hand
9 the whip in thy hand, yoked were the steeds
10 the Xaru,[464] and Nahsi,[465] marched before thee
11 a proof of what thou hadst done
12 thou hast proceeded to thy boat of as[466] wood
13 a boat made of it before and behind
14 thou hast approached the beautiful tower which
15 thou thyself made
16 thy mouth was full of wine, beer, bread and flesh
17 were slaughtered cattle and wine opened:
18 the sweet song was made before thee
19 thy head anointer anointed thee with kami[467]
20 the chief of thy garden pools brought crown
21 the superintendent of thy fields brought birds
22 thy fisherman brought fish
23 thy galley came from Xaru[468] laden with good things
24 thy stable was full of horses[469]
25 thy female slaves were strong[470]
26 thy enemies were placed fallen
27 thy word no one opposed
28 Thou hast gone before the gods the victor the justified![471]
Hymn To The Nile
Translated by Rev. F. C. Cook
This hymn is important as bearing witness to the state of religious thought in Egypt in the time of Merneptah, the son of Rameses II, nineteenth dynasty, according to the generality of Egyptologers, contemporary with Moses. It is extant in two papyri, “Sallier,” ii, p. 11, “Select Papyri,” pls. xx-xxiii, and “Anastasi,” vii. “Select Papyri,” pls. cxxxiv-cxxxix, published by the trustees of the British Museum.
The name of the author Enna is well known. He wrote the “Romance of the Two Brothers” and other works preserved in the “Select Papyri,” and partially translated by Mr. Goodwin, in “Cambridge Essays,” 1858, p. 257, and M. G. Maspero, in “Genre épistolaire chez les anciens Egyptiens,” Paris, 1872.
A translation of this hymn was published by Maspero (“Hymne au Nil”), in 1868, with an introduction and critical notes of great value.
The attention of the reader is specially called to the metrical structure of this poem. The stanzas, containing upon an [pg 336] average ten couplets, are distinctly marked in the original, the first word in each being written in red letters; hence the origin of rubricated MSS. Each clause also has a red point at the close. The resemblance with the earliest Hebrew poems has been pointed out by the translator in the “Introduction to the Book of Psalms,” and in the “Notes on Exodus,” in the “Speaker's Commentary on the Bible.”
Hymn to the Nile
I. Strophe
Adoration of the Nile
1 Hail to thee O Nile!
2 Thou showest thyself in this land,
3 Coming in peace, giving life to Egypt:
4 O Ammon, (thou) leadest night unto day,[472]
5 A leading that rejoices the heart!
6 Overflowing the gardens created by Rā.[473]
7 Giving life to all animals;
8 Watering the land without ceasing:
9 The way of heaven descending:[474]
10 Lover of food, bestower of corn,
11 Giving light to every home, O Ptah!
II.
1 Lord of fishes, when the inundation returns
2 No fowls fall on the cultures.[475]
3 Maker of spelt; creator of wheat:
4 who maintaineth the temples!
5 Idle hands he loathes[476]
6 For myriads, for all the wretched.
7 If the gods in heaven are grieved,[477]
8 Then sorrow cometh on men.
III.
1 He maketh the whole land open to the oxen,[478]
2 And the great and the small are rejoicing;
3 The response of men at his coming![479]
4 His likeness is Num![480]
5 He shineth, then the land exulteth!
6 All bellies are in joy!
7 Every creature receives nourishment!
8 All teeth get food.
IV.
1 Bringer of food! Great lord of provisions!
2 Creator of all good things!
3 Lord of terrors[481] and of choicest joys!
4 All are combined in him.
5 He produceth grass for the oxen;
6 Providing victims for every god.
7 The choice incense is that which he supplies.
8 Lord in both regions,
9 He filleth the granaries, enricheth the storehouses,
10 He careth for the state of the poor.
V.
1 He causeth growth to fulfil all desires,
2 He never wearies of it.
3 He maketh his might a buckler.[482]
4 He is not graven in marble,[483]
5 As an image bearing the double crown.
6 He is not beheld:
7 He hath neither ministrants nor offerings:
8 He is not adored in sanctuaries:
9 His abode is not known:
10 No shrine is found with painted figures.[484]
VI.
1 There is no building that can contain him![485]
2 There is no counsellor[486] in thy heart!
3 Thy youth delight in thee, thy children:
4 Thou directest[487] them as King.
5 Thy law is established in the whole land,
6 In the presence of thy servants in the North:[488]
7 Every eye is satisfied with him:[489]
8 He careth for the abundance of his blessings.
VII.
1 The inundation comes, (then) cometh rejoicing;
2 Every heart exulteth:
3 The tooth of the crocodiles, the children of Neith[490]
4 (Even) the circle of the gods who are counted with thee.
5 Doth not its outburst water the fields,
6 Overcoming mortals (with joy):
7 Watering one to produce another.[491]
8 There is none who worketh with him;
9 He produces food without the aid of Neith.[492]
10 Mortals he causes to rejoice.
VIII.
1 He giveth light on his coming from darkness:[493]
2 In the pastures of his cattle
3 His might produceth all:
4 What was not, his moisture bringeth to life,
5 Men are clothed to fill his gardens:
6 He careth for his laborers.
7 He maketh even and noontide,
8 He is the infinite Ptah and Kabes.[494]
9 He createth all works therein,
10 All writings, all sacred words,
11 All his implements in the North.[495]
IX.
1 He enters with words the interior of his house,[496]
2 When he willeth he goeth forth from his mystic fane.
3 Thy wrath is destruction of fishes.[497]
4 Then[498] men implore thee for the waters of the season.
5 “That the Thebaid may be seen like the Delta.
6 That every man be seen bearing his tools,
7 No man left behind his comrade!
8 Let the clothed be unclothed,
9 No adornments for the sons of nobles,
10 No circle of gods in the night!”
11 The response (of the god) is refreshing water,
12 Filling all men with fatness.
X.
1 Establisher of justice! men rejoice
2 With flattering words to worship[499] thee,
3 Worshipped together with the mighty water!
4 Men present offerings of corn,
5 Adoring all the gods:
6 No fowls fall on the land.[500]
7 Thy hand is adorned with gold,[501]
8 As moulded of an ingot of gold,
9 Precious as pure lapis lazuli,[502]
10 Corn in its state of germination is not eaten.[503]
XI.
1 The hymn is addressed to thee with the harp;
2 It is played with a (skilful) hand to thee!
3 The youths rejoice at thee!
4 Thy own children.
5 Thou hast rewarded their labor.
6 There is a great one adorning the land;
7 An enlightener, a buckler in front of men,
8 Quickening the heart in depression.
9 Loving the increase of all his cattle.
XII.
1 Thou shinest in the city of the King;
2 Then the householders are satiated with good things,
3 The poor man laughs at the lotus.[504]
4 All things are perfectly ordered.
5 Every kind of herb for thy children.
6 If food should fail,
7 All enjoyment is cast on the ground,
8 The land falls in weariness.
XIII.
1 O inundation of Nile, offerings are made to thee:
2 Oxen are slain to thee:
3 Great festivals are kept for thee;
4 Fowls are sacrificed to thee;
5 Beasts of the field are caught for thee
6 Pure flames are offered to thee;
7 Offerings are made to every god,
8 As they are made unto Nile.
9 Incense ascends unto heaven,
10 Oxen, bulls, fowls are burnt!
11 Nile makes for himself chasms in the Thebaid;[505]
12 Unknown is his name in heaven,
13 He doth not manifest his forms!
14 Vain are all representations![506]
XIV.
1 Mortals extol (him), and the cycle of gods!
2 Awe is felt by the terrible ones;
3 His son[507] is made Lord of all,
4 To enlighten all Egypt.[508]
5 Shine forth, shine forth, O Nile! shine forth!
6 Giving life to men by his oxen:
7 Giving life to his oxen by the pastures!
8 Shine forth in glory, O Nile.
The Solemn Festal Dirge Of The Egyptians
Translated by C. W. Goodwin, M.A.
This dirge or hymn, which is that alluded to by Herodotus,[509] is contained in one of the “Harris Papyri” (No. 500), the same from which I have already translated the “Story of the Doomed Prince.” The first line of the hymn ascribes it to the authorship of King Antuf, one of the Pharaohs of the eleventh dynasty. The papyrus itself is, however, of the time of Thothmes III, eighteenth dynasty, but that is no reason why all the texts in the MSS. should be of the latter date. The translation here given was printed by myself for the first time in the “Transactions of the Society of Biblical Archæology,” Vol. III, part 1, but the hieroglyphic text remains yet to be published. A fragment of another copy of this identical hymn is to be found in the “Monumens [pg 342] du Musée de Leide,” part iii, pl. 12, and from it several words which were wanting in the Harris papyrus have been restored.
Festal Dirge
1 (Wanting.)
2 The song of the house of King Antuf, deceased, which is (written) in front of
3 the player on the harp.[510]
All hail to the good Prince,
the worthy good (man),
the body is fated(?) to pass away,
the atoms[511]
4 remain, ever since the time of the ancestors.
The gods who were beforetime rest in their tombs, the
mummies
5 of the saints likewise are enwrapped in their tombs.
They who build houses, and they who have no houses, see!
6 what becomes of them.
I have heard the words of Imhotep[512] and Hartatef.[513]
It is said in their sayings,
7 After all, what is prosperity?
Their fenced walls are dilapidated.
Their houses are as that which has never existed.
8 No man comes from thence
who tells of their sayings,
who tells of their affairs,
who encourages our hearts.
Ye go
9 to the place whence they return not.[514]
Strengthen thy heart to forget how thou hast enjoyed thyself,
fulfil thy desire whilst thou livest.
10 Put oils upon thy head
clothe thyself with fine linen adorned with precious metals
11 with the gifts of God
multiply thy good things,
yield to thy desire,
fulfil thy desire with thy good things
12 (whilst thou art) upon earth,
according to the dictation of thy heart.
The day will come to thee,
when one hears not the voice
when the one who is at rest hears not
13 their voices.[515]
Lamentations deliver not him who is in the tomb.[516]
14 Feast in tranquillity
seeing that there is no one who carries away his goods with him.
Yea, behold, none who goes thither comes back again.
Hymns To Amen
Translated by C. W. Goodwin, M.A.
These beautiful poems are contained in the “Anastasi Papyri” in the collection at the British Museum. They have been mostly translated in French by M. F. Chabas, from whose interpretation I have occasionally found reason to differ.
The papyrus itself is considerably mutilated, and bears no date, but from the character of the script there can be little doubt that it is of the period of the nineteenth dynasty.
These hymns have been published by myself with exegetical notes in the “Transactions of the Society of Biblical Archæology,” vol. II, part 2, 1873, p. 353; and, as before mentioned, in French by M. Chabas in the “Mélanges Egyptologiques,” 1870, p. 117.
Hymn to Amen[517]
1 “O Amen, lend thine ear to him
2 who is alone before the tribunal,
3 he is poor (he is not) rich.
4 The court oppresses him;
5 silver and gold for the clerks of the book,
6 garments for the servants. There is no other Amen, acting as a judge,
7 to deliver (one) from his misery;
8 when the poor man is before the tribunal,
9 (making) the poor to go forth rich.”
Hymn to Amen[518]
1 “I cry, the beginning of wisdom is the way of Amen,[519]
2 the rudder of (truth).
3 Thou art he that giveth bread to him who has none,
4 that sustaineth the servant of his house.
5 Let no prince be my defender in all my troubles.
6 Let not my memorial be placed under the power
7 of any man who is in the house ... My Lord is (my) defender;
8 I know his power, to wit, (he is) a strong defender,
9 there is none mighty except him alone.
10 Strong is Amen, knowing how to answer,
11 fulfilling the desire of him who cries to him;
12 the Sun the true King of gods,
13 the Strong Bull, the mighty lover (of power).”
Hymn to Amen[520]
1 “Come to me, O thou Sun;
2 Horus of the horizon give me (help);
3 Thou art he that giveth (help);
4 there is no help without thee,
5 excepting thou (givest it).
6 Come to me Tum,[521] hear me thou great god.
7 My heart goeth forth toward An[522]
8 Let my desires be fulfilled,
9 let my heart be joyful, my inmost heart in gladness.
10 Hear my vows, my humble supplications every day,
11 my adorations by night;
12 my (cries of) terror ... prevailing in my mouth,
13 which come from my (mouth) one by one.
14 O Horus of the horizon there is no other beside like him,
15 protector of millions, deliverer of hundreds of thousands,
16 the defender of him that calls to him, the Lord of An.[523]
17 Reproach me not[524] with my many sins.
18 I am a youth, weak of body.[525]
19 I am a man without heart.
20 Anxiety comes upon me[526] as an ox upon grass.
21 If I pass the night in ...[527] and I find refreshment,
22 anxiety returns to me in the time of lying down.”