In another respect, too, if he has not misrepresented the rule of the "Shepherd Kings," he has failed to do it justice. He has painted in lurid colours the advent of the foreign race, the war of extermination in which they engaged, the cruel usage to which they subjected the conquered people; he has represented the invaders as rude, savage, barbarous, bent on destruction, careless of art, the enemies of progress and civilization. He has neglected to point out, that, as time went on, there was a sensible change. The period of constant bitter hostilities came to an end. Peace succeeded to war. In Lower Egypt the "Shepherds" reigned over quiet and unresisting subjects; in Upper Egypt they bore rule over submissive tributaries. Under these circumstances a perceptible softening of their manners and general character took place. As the Mongols and the Mandchus in China suffered themselves by degrees to be conquered by the superior civilization of the people whom they had overrun and subdued, so the Hyksôs yielded little by little to the influences which surrounded them, and insensibly assimilated themselves to their Egyptian subjects. They adopted the Egyptian dress, titles, official language, art, mode of writing, architecture. In Tanis, especially, temples were built and sculptures set up under the later "Shepherd Kings," differing little in their general character from those of purely Egyptian periods. The foreign monarchs erected their effigies at this site, which were sculptured by native artists according to the customary rules of Egyptian glyptic art, and only differ from those of the earlier native Pharaohs in the head-dress, the expression of the countenance, and a peculiar arrangement of the beard. A friendly intercourse took place during this period between the kings of the North, established at Tanis and Memphis, and those of the South, resident at Thebes; frequent embassies were interchanged; and blocks of granite and syenite were continually floated down the Nile, past Thebes, to be employed by the "Shepherds" in their erections at the southern capitals.
BUST OF A SHEPHERD KING.
The "Shepherds" brought with them into Egypt the worship of a deity, whom they called Sut or Sutekh, and apparently identified with the sun. He was described as "the great ruler of heaven," and identified with Baal in later times. The kings regarded themselves as especially under his protection. At the time of the invasion, they do not seem to have considered this deity as having any special connection with any of the Egyptian gods, and they consequently made war indiscriminately against the entire Egyptian Pantheon, plundering and demolishing all the temples alike. But when the first burst of savage hostility was gone by, when more settled times followed, and the manners and temper of the conquerors grew softened by pacific intercourse with their subjects, a likeness came to be seen between Sutekh, their own ancestral god, and the "Set" of the Egyptians. Set in the old Egyptian mythology was recognized as "the patron of foreigners, the power which swept the children of the desert like a sand-storm over the fertile land." He was a representative of physical, but not of moral, evil; a strong and powerful deity, worthy of reverence and worship, but less an object of love than of fear. The "Shepherds" acknowledged in this god their Sutekh; and as they acquired settled habits, and assimilated themselves to their subjects, they began to build temples to him, after the Egyptian model, in their principal towns. After the dynasty had borne rule for five reigns, covering the space perhaps of one hundred and fifty years, a king came to the throne named Apepi, who has left several monuments, and is the only one of the "Shepherds" that stands out for us in definite historical consistency as a living and breathing person. Apepi built a great temple to Sutekh at Zoan, or Tanis, his principal capital, composed of blocks of red granite, and adorned it with obelisks and sphinxes. The obelisks are said to have been fourteen in number, and must have been dispersed about the courts, and not, as usual, placed only at the entrance. The sphinxes, which differed from the ordinary Egyptian sphinx in having a mane like a lion and also wings, seem to have formed an avenue or vista leading up to the temple from the town. They are in diorite, and have the name of Apepi engraved upon them.
The pacific rule of Apepi and his predecessors allowed Thebes to increase in power, and her monuments now recommence. Three kings who bore the family name of Taa, and the throne name of Ra-Sekenen, bore rule in succession at the southern capital. The third of these, Taa-ken, or "Taa the Victorious," was contemporary with Apepi, and paid his tribute punctually, year by year, to his lawful suzerain. He does not seem to have had any desire to provoke war; but Apepi probably thought that he was becoming too powerful, and would, if unmolested, shortly make an effort to throw off the Hyksôs yoke. He therefore determined to pick a quarrel with him, and proceeded to send to Thebes a succession of embassies with continually increasing demands. First of all he required Taa-ken to relinquish the worship of all the Egyptian gods except Amen-Ra, the chief god of Thebes, whom he probably identified with his own Sutekh. It is not quite clear whether Taa-ken consented to this demand, or politely evaded it. At any rate, a second embassy soon followed the first, with a fresh requirement; and a third followed the second. The policy was successful, and at last Taa-ken took up arms. It would seem that he was successful, or was at any rate able to hold his own; for he maintained the war till his death, and left it to his successor, Aahmes.
There was an ancient tradition, that the king who made Joseph his prime minister, and committed into his hands the entire administration of Egypt, was Apepi. George the Syncellus says that the synchronism was accepted by all. It is clear that Joseph's arrival did not fall, like Abraham's, into the period of the Old Empire, since under Joseph horses and chariots are in use, as well as wagons or carts, all of which were unknown till after the Hyksôs invasion. It is also more natural that Joseph, a foreigner, should have been advanced by a foreign king than by a native one, and the favour shown to his brethren, who were shepherds (Gen. xlvi. 32), is consonant at any rate with the tradition that it was a "Shepherd King" who held the throne at the time of their arrival. A priest of Heliopolis, moreover, would scarcely have given Joseph his daughter in marriage unless at a time when the priesthood was in a state of depression. Add to this that the Pharaoh of Joseph is evidently resident in Lower Egypt, not at Thebes, which was the seat of government for many hundred years both before and after the Hyksôs rule.
If, however, we are to place Joseph under one of the "Shepherd Kings," there can be no reason why we should not accept the tradition which connects him with Apepi. Apepi was dominant over the whole of Egypt, as Joseph's Pharaoh seems to have been. He acknowledged a single god, as did that monarch (Gen. xli. 38, 39). He was a thoroughly Egyptianized king. He had a council of learned scribes, a magnificent court, and a peaceful reign until towards its close. His residence was in the Delta, either at Tanis or Auaris. He was a prince of a strong will, firm and determined; one who did not shrink from initiating great changes, and who carried out his resolves in a somewhat arbitrary way. The arguments in favour of his identity with Joseph's master are, perhaps, not wholly conclusive; but they raise a presumption, which may well incline us, with most modern historians of Egypt, to assign the touching story of Joseph to the reign of the last of the Shepherds.
