[820] Cf. the arrangement of the seven god-figures and three divine female figures left and right in the sculpture of Boghaz-Keui, [p. 215], Pls. [LXIII. (ii)], [LXV.]
[821] Cf. [Pl. LXXI.] and pp. [228], [239].
[822] Winckler, B. K. Tablets, op. cit., pp. 23, 24.
[823] Winckler (op. cit., p. 21) identifies Katashman-turgu of the letters with Katashman-buriash, and hence synchronises these events with the period of Shalmaneser I., which we have treated as earlier. Possibly we have here new material for a revision of Assyrian chronology.
[824] Winckler, op. cit., p. 26.
[825] The only surviving record is found in the rock-temple of Abusimbel, high up on the southern side. Unfortunately the name of the Hittite king could not be made out by Lepsius, who first noticed the scene. Probably he was Hattusil’s successor, for the princess offered to Rameses was apparently his eldest daughter, and on all precedent could not well have been older than fifteen or sixteen years if she was to prove acceptable. Yet Hattusil was already of mature age when he succeeded to the throne, for it will be recalled that his father’s reign was a long one, and his brother’s short reign also intervened. The date of the event was about B.C. 1258, in the thirty-sixth year of Rameses’ reign, thirteen years after the treaty with Hattusil, twenty-nine years after the battle of Kadesh—three events without historical connection.
[826] Winckler, op. cit., p. 28.
[827] Alternatively read Eni-Sanda by Prof. Sayce, the last group being ideographic.
[828] Winckler, B. K. Tablets, op. cit., p. 15 and p. 19.
[829] Winckler (loc. cit.) interprets these relationships otherwise, and sees in them the traces of family intermarriage.