[36] Cf. Winckler, "Mitteil. d. Deutsch. Orient-Gesellschaft," No. 35, p. 36.
[37] The disastrous opening of the battle was largely due to the over-confidence of Rameses and his complete miscalculation of the enemy's strength and resources; for the Egyptians had never yet met so powerful an enemy as the Hittites proved themselves to be. With the help of the reliefs it is possible to follow the tactics of the opposing armies in some detail. The accompanying inscriptions are very fragmentary, but they are supplemented by a historical account of the battle, introducing a poem in celebration of the valour of Rameses, preserved on a papyrus in the British Museum. For a detailed account of the battle, illustrated by plans and accompanied by translations of the texts, see Breasted, "Ancient Records of Egypt," Vol. 111., pp. 123 ff.; cp. also Budge, "History," Vol. V., pp. 20 ff., and Hall, "Near East," p. 360 f.
[38] Cf. Winckler, op. cit., p. 20 f.
[39] Op. cit., p. 23 f.
[40] That is, under oath, according to the regular Babylonian practice.
[41] Winckler, op. cit., p. 24.
[42] This is not the only occasion on which we hear of the despatch of physicians from one foreign country to another at this period. Naturally they were supplied by Egypt and Babylon, as the two great centres of science and learning. Thus Khattusil refers to a physician (asû) and an exorcist (ashipu), who had formerly been sent from Babylon to the Hittite king Mutallu but had not returned. Kadashman-Enlil had evidently written to enquire about them, and Khattusil replies that the exorcist is dead, but that the physician will be sent back; cf. Winckler, op. cit., p. 26. Medicine at this time was, of course, merely a branch of magic, and the asû a practising magician; see above, [p. 194].
[43] We possess no contemporary reference to Khonsu's journey. The tale is recorded on a stele, now in the Bibliothèque Nationale, which was engraved and set up in the Persian or Hellenic period by the priests of Khonsu at Thebes (cf. Breasted, "Ancient Records," III., pp. 188 ff.). At the head of the stele is a relief showing the two sacred boats of Khonsu borne on the shoulders of priests (see [p. 238] f., Figs. 56 f.).
[44] Evidence of increased Egyptian influence may be seen in the fact that, to judge from the seals upon a Hittite document (cf. Winckler, op. cit., p. 29), Arnuanta appears to have adopted the Egyptian custom of marrying his sister.