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Ui,^E919ia
COHNELL UNIVERSITY LIBRARY
WESTERN ASIA
NEW
EDITED BY
Hon. LL.D. Dublin
;
SERIES
A.
H.
SAYCE
VOL.
Ill
3EJ
MuUae
una
SONS, LIMITED
PATERNOSTER ROW
t'"
rWffir^i^
PREFACE
In presenting a new volume of the Records of the Past to the public, I feel it my duty to remind the
reader of certain words which
to the
first
>
volume.
who
wishes to
make
purposes ought to
it
know where
it
is
certain,
and where
I
is
into italics
is
when-
So
power of an But
it
editor, this
must be remem-
many
cases a translator
may
consider
may
Such
cases
PREFACE
authors,
still
more so
It in
is
in
Testament.
alike even
impossible for
men
to
think
matters of philology.
Gradually, no
is
is
made
only
think
right.
to
unanimity of opinion
It
is
but after
all
it
approach.
only
to
young
set
scholars
all
who
world
themselves
qualified
the
may
much
Con-
text.
Historical
can
now be
The
case
is
different
complicated
and
when we recollect how uncertain is the translation of much of the language in the non-historical books of the Old Testament, we need not wonder that the
Egyptian or Assyrian translator should intersperse
his
time
to
time
as
his
materials
increase.
In one
respect, however,
The Assyrian
PREFACE
at his disposal an
Vll
enormous mass of
contained in
literature,
much
exceeding
that
the Old
Testament,
though
of
it
it is
Like
science
of
decipherment
is
is
one
of
probabilities.
Absolute certainty
book
it is
of Genesis.
probability
this
But
for
all
practical
purposes a high
amounts
to absolute certainty,
and
ancient
lonia
monuments of Egypt and Assyria or BabyScholars may dispute about has now attained.
Hebrew
Bible, but
it
is
And
volumes
due notice
is
When
signi-
fication of
important work of
first
examining
it.
We
have
to ask whether
and
if
whether
its
authorities or
interpretation of
its
This
ology
is
more
do
will
be out of place
PREFACE
even
in a preface, to
it
rests
in the
this series.
extends.
The Assyrians
mode
of reckoning time.
by the name of a particular officer, the limmii or "eponym," after whom it was called, and as the names of the eponyms were
distinguished
recorded
on
the
accession
of each
to
office
and
event
registers of
them were
the
kept, there
was no
which
difficulty in
determining
occurred or a
exact
year
in
an
the throne.^
to
have existed,
at all events
bonassar
(B.C.
was fixed
period
it
the era of Na747) downwards Babylonian chronology by means of astronomy before that
;
early times.
From
In legal
Khammurabi) deeds
by
the regnal
years of the sovereign, but by such occurrences as a war, the construction of a canal, or the capture of a
'
The etymology
of the word
limmu
is
doubtful.
In the bilingual
(Assyrian and Aramaic) tablets it is written D? and DxS in the Aramaic text. In the Kappadokian cuneiform tablets the "limnni" is frequently
named.
PREFA CE
city.
it
is
plain
that
the historian
who endeavoured
Our
dynasty of Babylon,
in
Other
facts
go
to
tablet of dynasties
was drawn up by a compiler who lived at a comparatively late date and extracted a system of chronology from older materials.
ments
name
first
of Ebisum,
who
is
made
seal
in the
who
calls
himself
"
Ab^-sukh
it
"
or "Abi-esukh,"
clear
that the
abi,
"
name
is
" father,"
an
actor."
Khammu-ragas
or
Khammu-rabi
is is
still
doubtful
of
Sin-muballidh, as
stated
Dynastic
List.
At
all
events the
name he
gives to
his father in
one of
his inscriptions
seems to have
PREFACE
been different/ and the compiler of the document
kings
evidently regarded
him
as
of foreign origin.
is
classed,
like
Ammi-sadugga,^ with
philological point
Kur-galzu,
From
strictly
is
of view the
classification
incorrect.
The
Along with those of Samsu-satana, and Abi-esukh, they belong to the Semitic dialects spoken by tribes of Arabian descent on the western and eastern frontiers
Babylonian.
and probably
also Samsu-iluna
of Babylonia.
It
is
and not
rabi
names of Khammu-
in in
pro-
second element
in
the
name
of Ammi-sadugga, and
it
contemporaneous
inscriptions
correct of which
zadiiga?
It
represents, in fact,
is
the
Hebrew
tsadoq,
not found in
Assyrian.
it
We
now have
evidence,
however, that
was known at an early date to the which extended from the southern language, Minsan
'
Ummu-banit, though Hommel would read Sin-mubanit. My reading Ammi-didugga [Records of the Past, New Ser.
i.
p.
32)
must be thus corrected, as well as the translation of the Assyrian tation in which kitiu means "justice" and not " established." ^ In a contract-tablet from Niffer we even find Ammi-ziduga.
interpre-
PREFACE
coast of Arabia
ChaldjEa.
to
XI
the
the
Among
in
discovered
by
M. Haldvy
mention
is
one
in
which
by the Minsean
fortress of
Abi-yada',
governor of the
of
frontier, as well as
Ashur
Hommel,
whom
must belong
be, the
to
Hyksos
lonian
in
Egypt.
is
However
this
may
name
Baby-
'Ammi-tsadiqa
explanatory
king Ammi-zadugga.^
list
The author
the
of the
both
"
Assyrian kimtti,
that
in
family."
more probable
both
in-
stances
really the
name
of a god.
was the
"
ing to Gen. xix. 38, and the Old Testament presents us with names like Ammiel,
Amminadab, Balaam,
tells
us of
Am-
The more
"
correct
rendering of
is
Numb.
xxii. 5
would be
Pethor, which
by the river (Euphrates) of the land of the children of 'Ammo," and it is stated in a cuneiform text
{W.A.
/., ii.
was the name given to the of the Hebrew 'ammo god Nergal by the Shuhites on the western banks of
1
Emu
his
In other Minaean inscriptions occur the names of 'Ammi-tsaduq and son 'Ammi-karib, as well as of the king Waqah-il-tsaduq.
PREFACE
the Euphrates.
initial ayin of
The
'ammo
fact that in
is
represented
is
differences,
to
which
the
We may
therefore,
that
"
the
first
dynasty of Babylon
reigns of kings
nationality,
who
less
much
same
family,
and that
the com-
The
first
Khammu-rabi,
states of
with Babylon as
that the
first
centre
it is
commence.
inclusion in
ever,
The
it
dynasty owe
possible,
their
to local vanity.
It is
how-
we know
that the
far
as
as
may
have been the representative of the ancient Semitic empire of Sargon which had
its
seat in
the close
neighbourhood of Sippara.
The
relation
by the native compiler to those which have been excerpted by George the Synkellos from the Chal-
PREFACE
dean history of Berossos cannot be determined
present.
XIH
at
It is difficult to find any agreement between them before the time of Nabonassar. On the other
by the monuments
in
of
by the Synkellos,
so,
are corrupt
and
erroneous.
But even
tablets.
It
is
clear
that
more than one system of chronology and dynastic arrangement must have been current in Babylonia.
think
This
is
the
Babylonian
"
history,
Babylon
was
captured
by
Medes,"
who
Now
who were called " Medes " by the Greeks, were called " Manda " by the Babylonians. The Greeks in fact
confounded
the
two words
Mada,
"
Medes," and
Manda,
led thereto
alike
by the
fact that
both
MadH and
Manda
east
came from the mountains on the northManda, however, was not a of Babylonia.
PREFACE
proper
name
I
in
the
same sense
to have had
as
Mada.
origin
It
is
usually preceded
by
it
Assyrian,
believe
among
and to be related to the Hebrew nM, " to wander." Tsab manda will therefore be the equivalent of the
Biblical
erets
is
nod or
"
nomad-land
"
(Gen.
iv.
6).
The
title
Kimmerian, the Gimirri or Kimmerians, the Gomer of the Old Testament, being further distinguished
from the
Mada
or " Medes."
The
title,
however, was
much
of Esarhaddon.
logical tablets.
The most important example of its use is in W. A. /., iii. 6i. 21, 22, where we read " The tsab manda comes and governs the land. The altars of the great gods are taken away.
Bel goes to the
that
after
land of Elam.
It
is
prophesied
thirty
years
the
smitten
shall
be
re-
them."
The same
I., iii.
catastrophe
is
referred
to
in
another
work on astrology
tsab
(W, A.
is
"The
of
on
account
its
analogy
the
after seventy
is
(Jer.
xxv.
11).
But what
the
equally
that
for
while Bel,
refuge
to
national
god of
is
Babylon,
flies
handed over
Manda and
its
altars
PREFACE
are broken down.
I
in these
Manda we ought to see the " Medes " of Berossos who captured Babylon and founded there the first historical dynasty. They will represent KhammuAmmi-sadugga, and the other kings whose names betray their origin among the nomad
rabi,
Semites
on
the
frontiers
of the
Chalda;a.
Berossos
of
the
was
right
rather
than
compiler
Khammu-rabi
the foun-
the
first
Baby-
lonia.
Median dynasty.
The compiler
But
the
all
it
Khammu-rabi only
the kings
five successors.
is
collected
names
I
who
followed him.
At
events
reads Am(?)-mu-'SI-
DI-DU-an, perhaps Ammu-e'sir-yukan. It is possible, moreover, that classical mythology has preserved the name of another prince of the same period. In
Ovid's Metamorphoses,
the Babylonian
said
iv.
212, mention
is
made
it
of
is
that
he was seventh
is
descent from
Belus.
It
Orchamus
actually
form of Yarthe
khamu on
"
PREFACE
reign
of Samsu-iluna.^
Whether
it
is
to be
comii.
or whether
it
name of Jerahmeel (i Chr. a mimmated form of the Moon-god, I do not know but
is
;
origin
must be
referred
to the dialects
of the
itself.
In
name
Kham-
incorporated the
name
of a real king.
that the
We
must not
forget
passage
have
deB.C.
Now
the
about
of the dynastic
tablet
to
accession
of
Khammu-rabi, the goddess Nana of Erech was carried to Elam by the Elamite king Kudurnankhundi
10).
(see Records
of
the Past,
New
Series,
i.
p.
couples
mutilated text (W. A. /., iii. 38, No. 2) Kudur-nankhundi with the otherwise unknown Babylonian kings [Bel ?]-sum-iddina and Belit
nadin-akhi, but
is
probably a
is
later
Kudur-nan-
khundi to
certain
is
whom
that,
:
reference as
here made.
What
is
the contemporaneous
contract-
^ See Strassmaier Die altbabylonischen Vertrdge aus Warka in the Verhandlungen desfUnften internationalen Orientalisten-Congresses (1882), Among the interesting proper names met with in ii. i, pp. 95, 98, 100. the tablets pubhshed by Dr. Strassmaier I may notice that of Sab^, the Sabasan," as well as some which exhibit traces of nunnation e.g. InunEa, "the eye of Ea," IIiin-lja-Ramraanu, " thy god is Rimmon.
' ' ;
PREFACE
tablets inform us,
XVll
by the overthrow of Rim - Sin of southern Chaldaea and his ally " the king of Elam." It was this event which made Babylonia a homogeneous kingdom, and so constituted an era of high
importance
in the annals of the country.
of Babylonia
A. H.
SAYCE.
TABLE OF CONTENTS
I.
VlREY
II.
.......
Spirit
The Daughter
AND THE
Professor
Institute
.
By
the
G.
Maspero, Member of
. .
.36
46
III.
Hymn
to the Nile.
By M. Paul Guieysse
IV. Letters to
and
B.C.
Syria, in
By
the
Editor
55
V.
By Mr.
G. Bertin
91
VI.
Ball
.......
By the Rev.
C.
J.
102
By
the
Editor
124
b2
OF
Assyrian
Names mentioned
in
THESE Volumes,
^
Ni'sannu (Nisan)
Aaru
(lyyar)
.
3.
'Sivanu (Sivan)
4. 5.
6.
7.
Duzu (Tammuz)
Abu
(Ab)
Ululu (Elul)
Tasritu (Tisri)
April
July.
8.
Arakh
savna (Marchesvan)
month
"
Ki'silivu (Chisleu)
10.
1 1
Dhabitu (Tebet)
Sabadhu (Sebat)
November
January.
February.
12.
Addaru (Adar)
February
March,
13.
EGYPTIAN CALENDAR
Sacred
Months.
Year begins
Thoth
Paophi
Athyr
July 20
August 29 September 28
October 28
August 19
September 18
October 18
Khoiak
Tybi
November
January 16
17
November 27 December 27
January 26
Mekhir
December 17
February 15
Phamenoth
Pharmuthi
February 25
March 27
April 26
Pakhons
Payni
Epeiphi
March 17
April 16
May
26
May
16
June 25
July 25
Mesore
June 15
The Epagomense
'
August 24-28
B. c.
25.
The
Papyrus
Prisse,
now
in Paris,
famous on account of
it
society,
lator.
and of the difficulties it offers to the transI have studied it perseveringly since 1881, and
it
have made
I
presented to
Ecole
des
Hautes-Etudes
In this
I
in
gave the
of
text
and a translation accompanied by numerous critical observations and an index of the words employed in the Papyrus ; but I did not
in hieroglyphic characters,
intend to offer in
study.
it
philological
In spite of
Ptah-lwtep.
Livre de
Kaqimna
et les
Lefons de
VOL.
me
in the Bibliotheca
Sacra (Oct.
1888), along with a good commentary and an interesting comparison of the work with the Precepts
of Ani.
In
my
turn
now undertake
;
to present
my
have
bestowed
of
my
remodelled
the commentary.
The
my
who
my
essay
on the
commentary
will
be considerably increased.
who
Ptah-hotep.
Rekhmara^
is
called hesi n
"
(Thothmes
it
who
Of
course
consider
my
final.
- The inscriptions of the tomb of Rekhmara, prefect of Thebes under the Eighteenth Dynasty, have been published by me in the Mimoires publiis par les Mcmbres de la Mission arcUologique frartfaise au Caire ; Leroux, Paris 1889. ' Tombeau de Rekhmara, in the Mitnoires, p. 114, note 3.
"
all
and
in
115)
we
read
Assa
hesi Ptah-hotep,
"the favourite
of Assa, Ptah-hotep."
In the preface of Ptah-hotep's treatise he even seems to declare that he was of royal descent, for he
calls
himself
11.
"
(ch. v.
this title
but I have elsewhere noticed that 6, 7) must not be interpreted too literally. We may ask why the elder and legitimate son of the king never reigned if he lived, and Ptah-hotep did not die
young, since he was already
published his work.
no
years old^
when he
We
must
if
attribute an extra-
we hold
that Ptah-hotep
was his son and died before him. But Prof. Maspero has already shown that we
must not give too
that
it
literal
an interpretation to the
"
titles
and
was possible to be
royal wife
"
by
right of
Such
titles
served only
by
a princess at court
and precedence.
only an
son
"
honorary
" prince."
we may
also
the king
royal."
"
would be equivalent to
title
That such a
1
not unexampled
7.
in
our
own days
in the
West
all
be given
in the East,
At
honour,
it is
events nominally,
it.
The
royal nurses
Rekhmara does
is
of royal prince, he
rank, since he
animated by
governing
titles,^
all
Egypt
and saluted
him by the
We
first
Although an
interval of
it is
many
centuries separated
rules,
and that
little
change had
Egyptian people.
Rekhmara,
'
after
exercising the
' The title of " royal nurse was independent of the function of nurse, and was merely a title of etiquette. Under Amenophis II there were at least two commanders of the royal ai-mies, Amenemheb and Pehsukher, whose wives were royal nurses. As it is very improbable that there were two nurses, both of whom married, one after the other, the commanders of his army, we must suppose that the wife of the commander, in virtue of the dignity of her husband, could claim the same rank as one who had
'
really
2
been a nurse of the king. For example, smen. hapu ( Tombeau de Rekhmara,
pi. xviii.
Thothmes
III, insists
before
all else
his
government.^
The
on which society
larly
rested, all
remained unshaken
the
if
the king
remained perpetually
its kings and their ministers were only the images and substitutes of the god who had been the first to
and predicted it of the future innohad no place in Egypt, and their ephemeral success had always been followed by reaction. "Let " none make innovations," he had said, in the precepts of his father let the same precepts form his instrucvators
;
times
Nothing, then,
must be taken away or added, nothing changed in established principles, and whoever found contrary ideas growing up in himself must be careful to root
them
out.^
earliest
and
new
ideas,
the radical,
ch.
xlii.
world.
Thanks to this horror of change in the government and society of ancient Egypt, the documents which
relate to the
Rekhmara
Interest-
Tobm
of
Rekhmara
authorise us in
making
this
comparison.
Pasha or
He
sits in
...
petitioned
wept.^
From
dawn
he has been up to
listen all
day to the
petitions of the
He
evil
done to
requited
by
in
Horus
to
its
author.^
There
is
no inattention
him
to the matters
appear-
Ptah-hotep also
tells
us
how
apply himself to
fill
the office of
leader of peace,"
by the
what patience he
^ Id., p.
iii.
165.
details
"
When
Be not abrupt with him that would trouble him. Do not say to him Thou hast [already] said this. Indulgence will encourage him to do that for the sake of which he is come. As for being abrupt with the plaintiff because he describes what happened when the
;
:
let
it
not be
is
The way
to obtain
a clear
explanation
With the
subordinates
among
their
by means
was to provide subsistence for the people and to preserve them from want. Every
cares of the prefects
all
guarded.
secure,
No
and we
how
to the stranger.
larit
among
which
Ptah-hotep
upon
in his Precepts,
is
Papyrus
Prisse, pi.
xi. 11.
2 See my study on the Tomb of Am-n-teh and the office of mer larit, " overseer of the larit," in the Recueil de travaux relatifs a I'arcUologie et a, la philologie igyptiennes et assyriennes, vol. vii. Comp. Gen. xli. 48. Joseph "gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities the food of the field, which was round about every city, laid he up in the same."
:
stand or
sit
Deter-
first
that the
secret
tion,
is
what
all
is
consigned to thee
is
and
contrary argument
to
He
into a place
where no relaxa-
made
The
But
for all
it
was he
who consigned
officials
the care of
them
to the guards.^
The
were empowered to
strike
even a delegate of
the government
who had
produced
But the
they were
his
^ '
"
prefect did
depended
for
When Egypt
pp. 23, 24.
15, pi.
ii.
xiii.
j^ Id,,
16.
* Id., p.
31.
Am-n-teh show us the wines of Syria, the essences and woods of Comal imported from afar and passing
through the bazaars of Coptos.
provisions,
But
it
was
still
the
and it is probable that under Ptah-hotep Egypt was engaged solely in filling with it its magazines. The tomb of Rekhmara depicts for us the
government
their baskets
might receive
its
share.
They empty
amount due
the
to the State.'
heavy.
The
population the
larits in
case the
who came
Rekhmara, with their faces to reality have been less submissive than they appeared Even Ptah-hotep to be through fear of the stick. mistrusted the tendency to revolt which might lie hid under such forced humility, and it was not
so
him that the taxpayer should put on a when paying his tax, it was necessary submissive that his manner should be gay. " Let thy countenenough
for
air
"
Tombeau de Rekhmara,
When we
who has
shows
is is
is
empty and
this
that authority
case."
^
Let not
be thy
He
rendered by the
is
it
it
not sufficient to
it
it
is
necessary to love
and cause
to
it
be
is
loved.^
If there
because
God has
all
authority, all
when
things are
may
them
alone
endanger them.*
all
^
however he
is
may
his conscience
is
clear before
God
the superior
responsible.
it
exacts, the
;
Government takes care of the wants of the people it supports and enables them to live. In the tomb of
Rekhmara we
sacks to be
are
also
see
the
workmen
;'^
of
foreign
race
with grain
jars of
oil,
wine,
etc.,
distributed
among them.
;
In a similar
' Papyrus Prisse, pi. xiv. 1. 12 It is possible, pi. xv. 1. a, ch. xxxiv. however, that as the verb "to bring" sometimes signifies "to carry away," Ptah-hotep had here in view not taxpayers who found that the State took too much away from them but salaried officials who thought that it did not pay them enough.
^ * ^ ^
11.
11. 11.
5, 6, ch.
11.
;i,
3, ch. vii.
1.
7, ch. *.
Tombeau de Rekhmara,
way
those
whom God
is
He who
placed in
The
forgetfulness of this
;
when the
counsels
great
why
is
place
"i
It
not of
it is
the
;
flatterers of
is
to-day that
it
of the
judgment of
posterity,
to righteous actions.^
To
appear
with
honour,
it
;
is
wisdom
inferiors,
on the contrary, we are as gods to the whose confidence we have known how to
great
gain.'
The
man
is
God, and
if,
being of
low
origin,
is
he has attained
to high honour, he
not, as
by
his
must good
new
duties which
Papyrus
Id.
,
Prisse, pi.
1.
vi.
11.
3-7, ch.
11.
pi. viii.
14
pi. ix.
;
11. 11.
xii. 11.
6, 7, ch. ix.
Id., pi.
xiii. 11.
it.
God
differ-
ent stations in
who
carries the
it
if
communication
be well received.^
On
his
who
sits in
may
be,
and not
He must
not a pastime,^
and he must
labour
weal.
for
that end
the lot of
it
In return
some compensations. His life is not subject to the discretion of any one within the limits of his conscience he is the master of his own actions but it is
; ;
moreover,
it
if
the conditions
this world,
is
because
God
has so
willed
to all
men, at
is
who
as
from
Papyrus
Id., pi.
Prisse, pi.
11.
vii. 11.
3-5, ch.
vii.
viii.
^
''
Id., pi.
Id,, pi.
xii.
1.
1.
vii. 11,
4, ch.
13
each must love his household and his making her happy ^ must treat his people well, being recompensed in return by their good will * must avoid licentiousness ^ must listen without anger to a just observation and feel no resentment towards him who has made it ^ must shun bad temper and walk in loyalty and frankness must exercise his power of criticism in judging himself rather than others ^ must speak pleasantly, and refer to that which is bad by showing that it is bad, but without passion must argue with courtesy, answering with kindness him who deceives himself, and not be rude to him should he display ignorance.^"
^
wife,^
''
But among
to
all
is
one on which
make
him by God to be weakened." The father ought to command, the son to obey, in order that he may be worthy of governing one day in his turn the children which may be born to him.^^ " Good when he obeys and good when he commands, whoauthority given
ever has obeyed has profited, and
it is
profitable to
obey him who has obeyed. The son who accepts the word of his father will attain old age on that account. God wishes us to obey disobedience is abhorrent
;
'^Papyrus Prisse,
' Id., pi. XV. ^ Id., pi. ix. ' Id., ' 11
11.
Id., pi. x.
11.
11.
11.
1.
7-13, ch.
11.
4, 5, ch. xxix.
11.
pi. ix.
13
pi. X.
Id., pi. x.
II.
5, 6, ch. x.x.
11.
"
pi. viii. II. Id., pi. vii. 11. 10-12 Id., pi. xvii. 11. 10-13, ch. xlii.
ch.
xii.
14
to Him."
weakness
his parents
is
much
the
is
the family
is
of morality
is
practical.
More-
Maspero,
"
to find in this
draw conclusions." ^
pleases
least
God
that
dis-
Him
such
as the sanction
for the
life
faithfully
served
by
good master.'
in these counsels
The
artlessness
which we find
us
inattentive
should not
make
is
to
the
spirit
of
He
;
he gives
his
Papyrus
11.
5, 6, ch. ix.
/^^
p]
jjvi. 11.
ii.
Histoire ancienne des Peuples de V Orient, ch. Papyrus Prisse, pi. xv. 11. io-i2, ch. xxxviii.
1.
6, ch. xxxix.
i.
'
1.
4, ch. xxii.
pi.
V. 11.
4, s, ch,
15
memory
clothes
the world
is
therefore a rhythmic,
if
not a poetical,
work, and
civilisation
we
had
Although
the
still
much
would
long
of
suffice to
since
left
barbarism behind
it^
in
the reign
Assa when
us at
its
treatise, as
he
tells
commencement.
^ 2
Papyrus
Prisse,
pi.
xi.
pi.
xv.
11.
^ Id., pi. v.
1.
9, ch.
iv.
;
ii.
The
rules of politeness
;
iii.
pi.
X.
ch.
XX.
xi.
ch.
xxiii.
)
;
pi.
xiv.
ch.
xxxiii.
knowledge was
schools existed where the students passed their examinations in order to secure posts in the administration (pi. xv. ch. xxxviii. ) I have no need to add that some of the most celebrated monuments of Egypt, like the great pyramids of Gizeh, were already ancient.
respected
(pi.
ch. xxv.
"
The prefect, the feudal lord Ptah-hotep says O God with the two crocodiles,^ my lord, the progress of age Decay falls [upon man] and decline changes into senility.
:
vexation weighs upon him every day; sight fails, the ear becomes deaf; his strength The mouth is silent, speech dissolves without ceasing.* the mind decays, remembering not the day fails him;
before.
1
suffers.
That which
is
good
See Maspero
Un Manuel
Paris 1889.
ter of the
or Osiris, as is shown by the 43d invocation of the I42d chap" Osiris, god with the two crocodiles of the Dead But it is Osiris reborn and regaining, after dechne and death, rejuvenescence and vigour. Chabas {Zeitschrifi, i868, p. loi), studying the stelse of Horus standing on the crocodiles, and noticing that this god is named
^
Honhen
Book
' '
the aged
child," very justly recalls the passage of the PaJ>}irus Frisse v/heie Ptahhotep invokes the aid of the god with the two crocodiles against the evils
of old age.
believe with
"comes upon newness," Doubtful translation; but I Chabas that mau expresses here the idea of " flourishing" or Ahu "brilliant youth" (as in the Booi of the Dead, ch. 87, line 2). seems to be the contrary of mau, so I render it " decline." We must read an urd and take no account of the het which follows and has been erroneously added by the scribe, accustomed to write the name of the god Urd-het. Similarly the termination n Ra is frequently added erroneously to sotep through the influence of the consecrated formula soiep n Ra "chosen of Ra." * Papyrus Prisse, pi. v, " The carcase.
' Literally
"*
"
l^
becomes ^ evil taste completely disappears. Old age makes a man altogether miserable the nose is stopped up, Standing or sitting breathing no more from exhaustion.^
;
here a condition (?) of ... ^ Who will cause have authority to speak ? * that I may declare to him the words of those who have heard the counsels of former days ? And the counsels heard of the gods, who Cause that it (will give me authority to declare them ?) be so and that evil be removed from those that are ^ enlightened ; send the double
there
is
me
to
The majesty
Instruct
him
in
the
which constitutes the All that which makes merit of the children of the great. the soul equal penetrates him who hears it, and that which it says produces no satiety.
sayings of former days.
this
II
Beginning of the arrangement of the good saying(s), spoken by the noble lord, the divine father, beloved of God, the son of the king, the first-born of his race,^ the
prefect (and) feudal lord Ptah-hotep, so as to instruct the ignorant in the knowledge of the arguments of the good
saying(s). loss to
It is profitable for
it is
him who
He
Be not
which thou knowest; deal with the ignorant as with the learned; for the barriers of art are not closed, no artist being in possession of the perfection to which he should
aspire.^
1 2
more
difficult to find
than
"Is transformed."
This translation of the word tennu, which
cannot read
I
is
conjectural.
this passage with certainty. not sure that I have understood this difficult passage. ^ I can neither read nor translate the word. ^ Ptah-hotep arranges the good sayings of the past in verses in order to render them unalterable. 7 "Of his loins," that is "legitimate," The meaning of the title has
3 I
*
am
been explained
8
Literally
'
VOL.
Ill
"
is
is
discovered
among
Ill
findest a disputant while he is hot,^ and superior to thee in ability, lower the hands, bend As he will the back, do not get into a passion with him.
If
thou
if
he
is
not
let
interrupt
thee destroy his words, it is utterly wrong to him ; that proclaims that thou art incapable of
keeping thyself calm, when thou art contradicted.* If then thou hast to do with a disputant while he is hot, Thou hast the advantage imitate one who does not stir.^ over him if thou keepest silence when he is uttering evil " The better (^of the two) is he who is impassive," words. say the bystanders, and thou art right in the opinion of the
great.
IV
If^ thou findest a disputant while he is hot, do not despise him, because thou art not of the same opinion.'' Be not angry against him when he is wrong ; away with
him not Do not amuse thyself thy feelings.* with the spectacle which thou hast before thee ; it is odious, [it is] mean, [it is the part] of a despicable soul [so to do].
such a thing.
fights against himself; require
He
[further] to flatter
"the goo' word hides itself more than the emerald." Teha, found, with a slight variation of spelling, in the story of Sinuhit (11. 4-5 of the ostrakon discovered by Prof. Maspero). ^ Literally "being found by female slaves." The emerald is usually found in pegmatite, a compound of feldspath and quartz, out of which it was picked. The Papyrus Ebers (Ixxxix. 3) informs us that the powder of pegmatite was used in the composition of a dentifrice. * Literally "in his hour." A god is said to be "in his hour" when he is warlike. I suppose the author ridicules the warlike disposition of
^
Literally
"to hide,"
is
disputants.
*
Literally
"that proclaim
it is
not to
know
which crosses
'
This inversion
arms."
"who
is
^ '
8
Papyrus
Prisse, pi.
" If thou art not like [him]. Literally " Call him not to flatter thy feelings,"
19
moved by
thy feehngs,
V
If thou hast, as leader, to decide
on the conduct of a
great
manner
(of
be without reproach. Justice is great, invariable and assured; it has not been To throw obstacles in disturbed since the age of Osiris. the way of the laws, is to [open] the way before violence. Shall that which is below gain the upper hand, if the unjust does not attain to the place of justice ? ^ even he who says I take for myself, of my own free-will ; ^ but says not I The limitations of take by [virtue of] my authority.^ justice are invariable ; such is the instruction which every man receives from his father.
:
may
VI
Inspire not
[thee] in the
men
with
fear, [else]
God
will
fight against
any one asserts that he lives by such means, [God] will take away the bread from his mouth ; if any one asserts that he enriches himself [thereby], I may take [these riches] to myself. If [God] says any one asserts that he beats others, [God] will end by Let no one inspire men with reducing him to impotence. Let one provide sustenance fear, this is the will of God. for [them] in the lap of peace ; it will [then] be that they will freely give [what has been torn from them by terror].
If
:
same manner.
VII
If thou art among the persons seated [at meat] in the house of a greater man than thyself,* take that which he
1
Literally
"the part of
it
"
refer to
justice.
that revolutions are occasioned forgetfulness of the principles of justice on which society is based. ^ Literally "I catch for myself, myself, spontaneously."
to
mean
by
Translation very uncertain. Comp. Proverbs xxiii. i. "When, thou consider diligently what is before thee."
3 ^
sittest
to eat with
ruler,
"
Regard
it
;
that which
it
is
regard
not
he is a blameworthy person who departs from Speak not to [the great man] more than he requires, for one knows not what may be displeasing [to him].^ Speak when he invites thee and thy word will be
frequently
this
rule.
;
pleasing.*
As
that
his
for
the great
man who
is
;
has
plenty of
to repose,
means of
as he himself wishes.
if
He
he
his
does
he desires
realises
The
great
are
hand
[But] as
means of existence
it.
of God, one
VIII
one of those who bring the messages of one great man to another, conform thyself exactly to that wherewith he has charged thee ; perform for him the Beware of altering commission as he hath enjoined thee. in speaking the offensive words which one great person addresses to another ; he who perverts the truthfulness of his way, in order to repeat only what produces pleasure in the words of every man, great or small, is a detestable
If thou art
person.
IX
thou art an agriculturist, gather the crops (?) in the which the great God has given thee, fill not thy mouth in the house of thy neighbours ^ it is better to make oneself dreaded by the possessor.** As for him who, master of his own way of acting, being all-powerful,' seizes [the goods of
If
field
;
Literally "put thyself on thy nose." ' " That which is bad to the heart." Papyrus Prisse, pi. vii. " Is thy word for being good to the heart. ^ That is, do not steal to live. " See ch. vi., where those are condemned who "fleece" men by terrifying them. It seems that theft is here considered more blameworthy
'^
even than these extortions. ' Literally "for the master of the manner of acting as master of the The author means the powerful man who abuses his power in things." order to plunder openly and to place himself above the laws.
X
If thou abasest thyself^ in obeying a superior, thy conduct is entirely good before God. Knowing who ought to obey and who ought to command, do not lift up thy heart against him. As thou knowest that in him is authority, be respectful towards him as belonging to him. Fortune comes only at her own good-will, and her caprice ^ God, who has only is her law ; as for him who created his superiority, turns himself from him and he is
. . .
overthrown.
XI
during the time of thy existence, doing more Do not spoil the time of thy than is commanded. activity; he is a blameworthy person who makes a bad use of his moments. Do not lose the daily opportunity ol increasing that which thy house possesses. Activity produces riches and riches do not endure when it slackens.
active,*
Be
XII
man, bring up a son who shall be he conforms his conduct to thy way and occupies himself with thy affairs as is right, do to him all the good thou canst ; he is thy son, a [person] attached
If thou art a wise
^
pleasing
to
God.
If
[to thee]
whom
thine
own
self
hath begotten.
Separate
^ This inversion of the words may be attributed to the exigencies of the rhythm. ^ Or perhaps " if thou doest evil." 2 I have not ventured to translate this passage, because a study of the rhythm leads me to suppose that some words are omitted. I beUeve that half a verse is lost. * I translate shes ab "activity" because the sense seems to require it. * Translation doubtful. The translation is necessarily conjectural.
'
will
no obstacle
not deviate from the straight path, and there will be to interrupt the way.
XIII
If thou art [employed] in the larit, stand or sit rather than walk about. Lay down rules for thyself from the first not to absent thyself even when weariness overtakes
;
thee.
what he asks
rejected.
secret
all
what
is
entrusted to thee
is
above
appreciation and
contrary argument
is
He
is
god who
no relaxation
made
XIV
affection,
If thou art with people who display for thee an extreme " Aspiration of my heart, aspiration of [saying]
:
my
in
no remedy That which is said be realised by springing up spontaneously. Sovereign master, I give myself to thy opinion. Thy name is approved without speaking. Thy body is full
heart,
8
where there
let
it
is
thy
heart,
'
Or " thy
Literally
'
counsels.
'
'
Strike
to that
'
which
it
is,
It is probable that there is such as it behaves itself, in consequence." here a sort of play upon the words, and that the sense is strike directly The sequel seems to state that with disobedient against a bad direction." is necessary to give precise and positive subordinates it orders without
'
ill,'
the order:"
* Literally "the usekh is the place of that which he demands." The usekh was the hall in the centre of a building, and consequently protected "communication usekh" would accordingly be a from intruders.
secret communication.
' "
Literally
"the
larit, the
" In
his heart."
"
"
23
[If
then thou
accustomed to
and there be an
obstacle to thee in thy desires, then thine impulse is to obey thy passion.^ [But] he who according to his
. .
is
his
body
is
...
While
[the
is]
master of [his] soul is superior to those whom loaded with his gifts ; ^ the man who obeys his under the power of his wife (?).
XV
Declare thy line of conduct without reticence ; give thy opinion in the council of thy lord ; while there are people who turn back upon their own [words] when they speak, so
as not to offend
statement,
and
answer not in
will
this fashion
"
He
;
is
the great
man who
his voice to
after
what
'
about
XVI
If thou art a leader, setting forward thy plans
to that
^
according
which thou decidest, perform perfect actions which posterity may remember, without letting the words prevail [with thee] which multiply flattery, [which] excite pride and produce vanity.
XVII
If thou art a leader of peace, listen to the discourse of
the petitioner.
him.
this."
^ 2
'
'
Be not abrupt with him; that would trouble Say not to him " Thou hast [already] recounted Indulgence will encourage him to accomplish the
:
Thy
flesh is
well nourished
(?)."
is
is, thou art superior to thy neighbours. contradiction being to thee in that which pleases thee, thy desire to obey its passion." * There are three words here which I cannot translate. ^ Literally " knowing this. ^ Literally " has provided for.
That
"A
'
_*
When the great man shall oppose him, who has put forward an error. He will not be able to oppose me, because there is no motion in my
^
speech.
Papyrus
' '
24
plainant because he described what passed when the injury was done, instead of complaining of the injury itself,^ let it
is
to listen
XVIII
If thou desirest to excite respect within [the house] thou enterest, for example [the house] of a superior, a friend^ or any person of consideration, [in short] everywhere where thou enterest, keep thyself from making advances to a woman, for there is nothing good in so doing. There is no prudence in taking part in it, and thousands of men destroy themselves in order to enjoy a moment, brief as a dream, while they gain death, so as to know it. It is a villainous intention (?), that of a man who [thus] excites himself (?) ; if he goes on to carry it out, his For as for him who is without mind abandons him. repugnance for such an [act], there is no good sense at all
in him.
XIX
If thou desirest preserved from all
*
good and
keep thyself from [every] attack of bad humour.^ It is a fatal malady which leads to discord, and there is no longer any existence for him who gives way For it [introduces] discord (?) between fathers and to it.^ it causes mothers, as well as between brothers and sisters ; the wife [and] the husband to hate each other ; it contains all kinds of wickedness, it embodies all kinds of wrong.^ When a man has established his just equilibrium and walks in this path, there where he makes his dwelling, there is no room ^ for bad humour.
evil,
"^
^ * * ^ '
not complain of the whole matter on the subject of that. " Causing him to represent the heart is the hstening with kindness." " Of a lord, of a brother, and by extension companion, friend." Literally "time of bad humour. Papyrus Prisse, pi. x. "There being no existence to him who enters into it."
'
"And does
'
Literally
"the
fathers,
men
[and]
*
men
*
[and]
'
women."
It is
25
XX
Be not of an irritable temper as regards that which happens beside thee \} grumble (?) not over thy [own] affairs. Be not of an irritable temper in regard to thy neighbours ; better is a compliment to that which displeases than rudeness. It is wrong to get into a passion with one's neighbours, to be no longer master of one's words.^ When there is only a little irritation, one creates for oneself an affliction for the [time when one will again be] cool.^
XXI
look after thy house ; love thy wife her stomach, clothe her back, these are Caress her,* the cares [to be bestowed] on her person. fulfil her desires during the time of her existence ; it is a Be not kindness which does honour to its possessor. Irutal (?) ; tact (?) will influence her better than violence her behold to what she aspires, at what she aims, what she ^regards. It is that which fixes her in thy house ; Open thy arms (?) if thou repellest her, it is an abyss (?). * for her, [respondent] to her arms ; call her, display to her
If
thou
art wise,
Fill
without alloy.
[thy] love.
XXII
Treat
favoured.
it
thy dependants well, in so far as it belongs to [and] it belongs to those whom God has ; If any one fails in treating his dependants well
.
.' ." As we do not know is said: "He is a person the events which may happen to-morrow, he is a wise
right
the subject [of things which are] in two halves, on two sides, at the side of thee." 2 Literally "deprived of the conduct of one's words." 2 Literally "is a little difficulty in that, affliction is created in
1
"On
and
left,
coolness."
* 6
Literally
is
doubtful.
"
Make
Papyrus
two
last lines
is
uncertain.
26
person by
well treated.^
it
:
When
[then]
there
comes
will
be the de-
pendants [themselves] who say " Come on, come on," it good treatment has not quitted (?) the place ; if it has quitted it, the dependants are defaulters.
XXIII
listen to
not repeat any extravagance of language ; do not it ; it is a thing which has escaped from a hasty mouth. If it is repeated, look, without hearing it, towards Cause him who the earth ; say nothing in regard to it.
Do
even him who provokes to be done, cause it to triumph. As for that which is hateful according to the law, condemn it by unveiling it.^
speaks to thee to
;
know what
is just,
to injustice
is just]
XXIV
If thou art a wise
man,
which is wise. Be silent thou speakest, know To speak in the that which can be brought against thee. council is an art, and speech is criticised more than any [other] labour; it is contradiction which puts it to the
direct thy thought towards that
When
proof*
XXV
knowledge and calmness of to be absolute is to ; Let ^ not thy heart be haughty, neither let it run into evil. Do not let thy orders remain unsaid and cause be mean. thy answers to penetrate ; but speak without heat, assume As for the vivacity of an ardent a serious countenance. heart, temper it ; the gentle man penetrates [all] obstacles.
If thou art powerful, respect
language.
Command
only to direct
'
Literally
'
'
the person
is
is
"^
[are] in
3
''
him."
a person well balanced, good treatments Literally " the unjust being commanded."
its
Literally "it
face."
measure."
"
27
He who agitates himself all the day long has not a good moment; and he who amuses himself all the day long
keeps not his fortune. Aim at fulness like pilots ^ once one is seated another works, and seeks to obey [one's]
;
orders.
XXVI
Disturb not a great man ^ weaken not the attention of him who is occupied.^ His care is to embrace [his task], and he strips his person through the love which he puts
;
into
it.
to
for
trouble,
that
. .
[then thy]
with thee,
when
agitation
with
XXVII
Teach [others] to render homage to a great man.^ If thou gatherest the crop for him among men,^ cause it to return fully to its owner, at whose hands is thy subsistence. [But] the gift of affection is worth more than the provisions For that which [the great with which thy back is covered. man] receives from thee will enable thy house to live, without speaking of the maintenance thou enjoyest, which thou desirest to preserve ; ^ it is thereby [that] he extends
"^
home good
things are
1 I do not know whether this is the precise rendering, but the object of excess It is necessary to be moderate in everything the chapter is clear. of work is to be avoided Hke excess of pleasure. 2 " Let not a great man be diverted from his hour." ' " Of him who is charged. * I am not sure of the cause that which is loved to prosper." sense of these last two phrases. 5 Literally teach the great man that one may honour him, that one
;
"Who
'
'
may do him
s 8
if
the governor.
by
The word also signifies "offerings." the consideration, thou lovest that it lives." The taxes levied the government pay for the maintenance of its officers, who thereby
'
"With
28
added
those
good
things.^
;
who
love thee
Let thy love pass into the heart of cause those about thee to be loving
and obedient.
XXVIII
If 2 thou art a son of the guardians deputed to watch over the public tranquillity, execute [thy commission] without knowing [its meaning], and speak with firmness.^ Substitute not for that which the instructor has said [what thou believest to be] his intention ; the great use words as Thy part is to transmit rather than to it suits [them].*
comment upon.
XXIX
If thou art annoyed at a thing,^ if thou art tormented by some one who is acting within his right, get out of his sight, and remember him no more^ when he has ceased
to address thee.
XXX
If thou hast become great after having been little, [if] thou hast become rich after having been poor, [when thou art at the] head of the city, know^ how not to take advantage of the fact that thou hast reached the first rank, harden (?) not thy heart because of thy elevation ; thou art become Put not [only] the steward of the good things of God. behind thee the neighbour^ who is like unto thee ; be unto him as a companion.
XXXI
Bend
'
thy back
before
thy superior.
;
Thou
is
art
at-
thy house
"^
established
'
*
^ ' ' ^
"the possession." Papyrus Prisse, pi. xiii. " Express what thou dost not comprehend, affirm thy speech." "As for these great men, he puts the word in its proper place." " At a time arrived." That is, bear no rancour after being deservedly blamed.
Translation very doubtful. "Thou art become the administrator, the prefect, of the provisions [which belong] to God," " Let there be no other behind."
29
man
and xhy profits (?) are as is fitting. Yet a annoyed at having an authority above himself,^ and Although passes the period of life in being vexed thereat. that hurts not thy 2. "Do not plunder^ the house of thy neighbours, seize not by force the goods which are Exclaim not then against that which thou beside [thee]." It is necessary to hearest, and do not feel humiliated. reflect* when one is hindered (?) by it that the pressure of authority is felt [also] by one's neighbour.
fortune,
is
. .
XXXII
to the water [which
is
. .
thou knowest that there are obstacles comes] to its hinder part, and that there no trickling of that which is in its bosom. Let it not after having corrupted his heart.
. . . .
Do not make
XXXIII
manners, call not him Converse with him especially in Enter on a discussion such a way as not to annoy him. with him only after having left him time to saturate his mind with the subject of the conversation. If he lets his ignorance display itself, and if he gives thee an opportunity to disgrace him, treat him with courtesy rather ; proceed
If thou
aimest
at
polished
whom
thou accostest.
him
not to drive him [into a corner] ; do not ... the word to ; answer not in a crushing manner crush him not worry him not ; in order that in his turn he may not return [to the subject], but depart to the profit of thy conver;
sation.^
XXXIV
Let thy countenance be cheerful during the time of thy
1
in quality of superior,
one
lives
a time of
distaste for
2 The text here seems both rhythm and sense. ' " "
faulty,
Papyrus
Literally Literally
that
."
in order that
it
may
away
same."
30
existence.
who
shows ^ that
.
his
that authority
to thee
;
is
. .
it is
XXXV
when thou art in worth more than those who did thee honour. His ., behold that which a man possesses completely. That is of more importance than his high rank [for] this is a matter [which passes] from one The merit of one's son is advantageous to to another. [the father], and that which he really is is worth more than the remembrance [of his father's rank (?)].
those
Know
low
estate.
faithful to thee
is
[then]
.
XXXVI
workman,
Distinguish the superintendent who directs from the for manual labour is little elevated ; the inaction If a man is not in the evil [of the hands] is honourable.
him
[there]
is
XXXVII
Let her be more conIf thou takest a wife, do not She will be attached tented than any of her fellow-citizens. Do not repel [to thee] doubly, if her chain is pleasant.* her ; grant that which pleases her ; it is to her contentment
. . .
Literally
however, that the the malcontents would then be those who find that too little is given to them instead of conBut I prefer tributors who think that too much is required from them. to bring rather than to the first explanation, since the verb an means
had
possible,
by the
authorities
'
'
'
'
'
'
carry away."
^
^
*
^
Papyrus Prisse, pi. xv. " It is the making known the emptiness of his stomach." " She being in the attachment doubly, sweet to her the bond." Being her contentment, she appreciates the work."
'
'
31
XXXVIII
If thou hearest those things which I have said to thee/ thy wisdom will be fully advanced. Although they are the
are suitable for arriving at the Ma^ and it is which makes them precious, their memory would recede from the mouth of men. [But] thanks to the beauty of their arrangement [in rhythm] all their words will [now] be carried without alteration over this earth eternally.* That will create a canvass (?) to be embellished, whereof the
means which
that
men
in
its
sayings.*
them
become a
have properly listened to the Let him win that is for success by placing himself in the first rank^ him a position perfect and durable,^ and he has nothing [further] to desire for ever.^ By knowledge his fath (?) is assured, and he is made happy by it on the earth. The wise man is satiated by knowledge ; he is a great man His tongue is in accord with his through his own merits.^
shall
he who
the wisdom of the while eulogising the doctrines he has repeated, notices with satisfaction the perfect form he has given to them to prevent them from being effaced from the memory of men and to preserve them from alteration. Their rhythmic form allows neither omissions nor variations. That is to cause truth and justice to reign. ' I do not think that a clearer statement can be found of the e.xistence of a poetical language, rhythmically arranged, among the ancient
^
ancients.
The author has concluded his exposition of He now speaks in his own nanie, and
''
Egyptians.
* The great will speak above it is by explaining to a man the word. " It therefore appears that the Precepts of Ptah-hotep were intended to be commented on by professors, and that there were schools of
'
'
philosophy.
^ Abuu, "artist,'' or " master- workman. " Perhaps something anaogous to the degree of Tnagister arti-um. ^ " Being produced a good time by being at the head." The reference is possibly to a competitive examination among the students in order
'
" Is to him perfection which endures." " His complete satisfaction being for ever." "Through his good" or "fortunate time."
32
are ^ his lips when he speaks, his eyes when ; just he gazes, his ears when he hears. The advantage of his son is to do that which is just without deceiving himself.
mind ^
XXXIX
attend [therefore] profits the son of him who has To attend ^ is the result of the fact that one has [teachable] auditor is formed, because I have attended.
attended. attended.
To
speaks,* he
able to
Good when he has attended, good when he who has attended has profited, and it is profitTo attend is attend to him who has attended.
[else], for
it
good thing
that
is
twice good.
grow old on that account.^ What God loves is that one should attend if one attends The heart makes itself its own not, it is abhorrent to God. master when it attends and when it does not attend ; [but]
instruction of his father will
if it
man.*
attends
to,
and
to
do
that
which
is
prescribed
is
pleasant.
When
Attending to him who has attended when such [things] have been prescribed to him, he engraves upon [his] heart that which is approved by his father; and the recollection of it is preserved in the mouth
of the living
a son attends to his father, it is a twofold joy [for when [wise] things are prescribed to him, the son is
who
exist
upon
this earth.
XL
When
is
no
1 '
''
a son receives the instruction of his father, there Train thy son to be a teachmind
is
With
his tongue.
Literally
"To
listen penetrates
"Good,
listening;
^ Papyrus Prisse, pi. xvi. by one who has listened." good, speaking." To " Usten " includes the idea
of "obeying."
Compare Exod.
thy days
"
may be
'
'
Literally
" Honour thy father and thy mother, that xx. 12. long in the land which the Lord thy God giveth thee." life-health-strength of some one is his heart when listen-
ing."
33
is
him
said
mouth ^ according
him in the docility of a son is discovered his His conduct is perfect, while error carries away the unteachable.^ To-morrow knowledge will support him,
wisdom.
while the ignorant will be destroyed.
XLI
for the man without experience who listens not, he nothing whatsoever. He sees knowledge in ignorance, profit in loss ; he commits all kinds of error, always accordingly choosing the contrary of what is praiseworthy. He lives on that which is mortal, in this fashion. His food are evil words whereat he is filled with astonishment. That which the great know to be mortal he lives upon every day, flying from that which would be profitable to him,* because of the multitude of errors which present themselves before him every day.
As
effects
XLH
attends is hke a follower of Horus ; he is having attended. He becomes great, he arrives at dignity, he gives the same lesson to his children. Let none innovate upon the precepts of his father ; let the same
son
who
happy
after
precepts form his lessons to his children. "Verily," will his children say to him, "to accomplish^ what thou sayest
to flourish
it].
which
is
just, in
order
be led towards
themthe people
who understand them not will speak accordingly,^ and that being said to those who are docile, they will act accordingly. Then all the world considers them [as masters] and they
but their glory endures ; not so long as would please them. Take not away [then] a word [from the ancient teaching], and add one not ; put
inspire confidence in the public
^ ^ ^ Compare chap. xii. Papyrus Prisse, pi. xvii. " His ways are perfect, the bad way takes away the unteachable." " Departing from his times because of the multitude of errors." ^ "Just as that is [said]." Papyrus Prisse, xviii.
*
^
VOL.
Ill
34
beware of uncovering
;
but teach accordthou wishest to dwell in the mouth of those who shall attend to thy words, when thou hast entered upon the office of master, that thy and that there may be words may be upon our lips
which
arise ^ in thee
Attend
[if]
XLIII
Let thy thoughts be abundant [but] let thy mouth be Put under restraint, and thou shalt argue with the great. thyself in unison with the ways of thy master ; cause him
to say:
is my son," so that^ those who shall hear it " Praise be to [her who] has borne him to him " Apply thyself while thou speakest ; speak [only] of perfect things ; and let the great who shall hear thee say " Twice
"He
:
shall say
good
[is]
that
which
issues
"
!
XLIV
Do
flesh.
that
thee.
whom we
it
What he
him
us, let
be
to
satisfy
greatly let us
do
for
is
pre-
scribed.
of God, [a
son]
who does
his
all
For
with
on the part
bring
it
[of right] .^
about that thy body shall be be satisfied [with thee] in all circumstances, and that thou shalt obtain years of life without default. It has caused me on earth to obtain no years of life,
So''
shall
' ^
^
*
" That which flows in thee." Thy arguments being on Papyrus Prisse, pi. xix.
Literally "
Literally
'
their chair."
'
The
whom
he has issued."
'
" '
He
That
said to him." does the Ma, putting himself with all his heart is, by means of these precepts.
on
its
ways.''
35
along with the gift of the favour of the king among the first of those whom their works (?) have ennobled, * satisfying the king in a place of dignity.
Colophon.
It is finished,
is
from found in
its
beginning to
its
end,
writing.
signifies
The whole
expression
THE DAUGHTER OF THE PRINCE OF BAKHTAN AND THE SPIRIT THAT POSSESSED HER
Translated by Prof. Maspero
The monument
curious narrative
for
us
this
by Champollion in the temple of Khonsu at Thebes, and removed from thence in 1886 by Prisse d'Avennes, by whom it was given to the Biblioth^que Nationale at Paris. The text has been published by Prisse d'Avennes Choix de Monuments igyptiens (Paris, 1847); ^nd Champollion Monuments de I'Egypte et de la Nubie
a stele discovered
:
:
(Paris,
1846-76,
:
vol.
ii.
pp.
by Birch
of
the
iv.
new
series)
and E. de Roug6
Asiatique,
(in the Journal Aug. 1856, Aug. 1857, 1""^ and Aug.
1858).
has cited
Champollion had already studied the text and many phrases from it in his works. It
single
sheet at
37
has
been added
by
later
it
works to de
Rouge's
results.
Translations of
by Brugsch in his History of Egypt (English translation, 2d edit, ii. pp. 191-4), and by Maspero in his Contes ^gyptiens, ii. pp. 209-224.
The
narrative
presents
the
appearance of an
The Ramses recorded in it was official document. believed to be the twelfth of the name who belonged to the twentieth dynasty, and efforts were made to The discover the country of Bakhtan in the map. account begins with a royal protocol in the name of a sovereign who has the same names and prmtomina Next come dates which as Ramses II or Sesostris.
a definite order throughout the text; the details of the cult of the deity and of the Pharaonic ceremonial are described with scrupulous exactitude.
follow
The whole
that the
quite
inscription
was considered
historical until
recently.
Prof.
with
much
fiction
sagacity that
pure
importance
of his
in
temple
the
see
Die
Bentreschstele
Zeitschrift
aegyptische
Sprache, 1883,
pp. 5 3 -60.
Prof
Erman
has
made
it
forgers
intended to assign the narrative to the reign of Ramses II, and has thus relieved us from an
38
imaginary Pharaoh.
of the story
believe that
He
to
down
I
can attribute
to the earlier
days
when
the high-priest of
Amon
which
all
was about
still
to
fall,
by
the
means
power
which the
fallen priesthood
had exercised.
is
The
in
common
body
popular literature
who
story
it,
consenting to
only
on
certain
conditions.
The
of the belief
it
as the
subject of a novelette
pp.
Prof
Erman
has
noted
in
the
narrative
an
affectation of archaism
errors
of language.
We
monument.
an
We
equally
everywhere
in
maintaining
archaistic
errors.
at times
committed and
The
sentences
is
expression of ideas
39
dynasty
only
II,
methods
to
of
government
of
which
belonged
sovereigns
the
twentieth.
Ramses
considered
it
was the
last
Ramses
the
who
of
consulting
statue
Amon
upon
it
every
occasion.
With
these
reservations
offers
may
be
no further
little
difficulties
and with a
attention can be
of the
in
Two
Brothers
the hands of
beginners in Egyptian.
The
eyes.
stele
is
surmounted by a tableau
in the story
is
in
which
On
and
the
is is
left,
counsellor,
carried
on
the
shoulders
of
eight
porters
followed
by two
it,
offers incense to
On
destinies of Thebes,
figured, carried
;
by
only, for
offers
it is
the priest
incense to
the prophet of
It
is
to
Thebes which is thus illustrated Khonsu comes to receive the second, and and king each render equal homage to his
the
first
the priest
divinity.
The Horus,
powerful
bull,
directed wars
and commanded
in the
he is a bull, is this king, a god who issues forth on the day of battles like MoNTU, who is very valiant like the son of Nuit.^ Now his Majesty was in Naharina* as was his custom each year, and the princes of every country came bending under the weight of the offerings which they brought to the souls of his Majesty ; ^ the fortresses brought their
egg, like a bull
1
'
Nile.
Sit-Typhon, in this kind of phraseology. Written differently from the orthography Naharanna in tfie Tale of Naharanna was the country between the Orontes and the Doomed Prince. the Balikh, which falls into the Euphrates (on the eastern bank) a little north of the Khabour. It is included in the Aram-Naharaim of Scripture. ' know that the Sun had seven souls and fourteen doubles (Bergmann Hier. Inschriften, pi. 62, 2). The Pharaoh, as son of the Sun and himself the Sun, had also several bin or "souls," and the conquered
^
is
The son
of Nouit
We
:
endeavoured
to
41
gold,
silver,
lapis-lazuli,
maflmit} (and)
all
the
woods of Arabia, on their backs and walking in order one behind the other. The prince of Bakhtan sent his tributes and set his eldest daughter at the head of the procession, to salute his Majesty and to ask hfe from him. She was a very beautiful woman, who pleased his Majesty more than anything else taking her as his chief royal wife he inscribed her with the name of Nofiru-ri, and when he had returned to Egypt he assured to her the treatment of
fragrant
;
a royal wife.^
2 2d day Majesty was at Thebes in the temple Nakhthonit-rofeii^ chaunting the praises of his father Amon-Ra the master of Karnak, during his excellent festival in southern Thebes,* the favourite residence of the god since the creation, behold a message is brought to his " There is there a messenger of the prince of Majesty
And
of the
Bakhtan who
royal
wife."
is
come
Conducted
with numerous presents for the before his Majesty with his
:
presents,
he says, invoking his Majesty " Glory to thee, O Sun of foreign peoples, to thee by whom we live," and when he had uttered his adoration before his Majesty, he " I come to thee, sire, proceeds to speak to his Majesty
:
master, concerning Bint-Rashit,^ the younger sister of thyself and the royal wife Nofiru-ri, for a malady penetrates
my
her limbs.
see her."
Let thy Majesty order a sage to set forth to " Bring me the scribes of the king said the double house of life who are attached to the palace."
Then
1 The word mafkait expresses emerald, green jasper, green feldspar, in short, every kind of precious stone various oxides of copper, malachite which is naturally coloured green. The daughter of the prince of the Hittites, Khiti-saru, similarly chief royal received from Ramses II on her arrival in Egypt the title of wife " and the Egyptian name of Ma-ur-nofiru-ri, of which the name of the princess in the text is probably only an abridged form. 3 These words, which literally signify "the strong one, the lady of the temples," probably denote one of the chapels in the temple of Karnak. * Southern Thebes was the modern Luxor the festival, consequently, must have been the festival of the patron deity in the temple of Luxor. ^ The name of this princess appears to be formed from the Semitic
; "^
'
'
tint,
rashit,
42
When
'
summoned you
Bring
me
is
scribe
with
his
fingers.' "
When
the
royal
presence of his Majesty, his Majesty commanded him to betake himself to Bakhtan with this messenger. As soon as the sage had arrived in Bakhtan he found Bint-Rashit possessed of a demon, and he found the demon who possessed her difficult to combat. The prince of Bakhtan thereupon " Sire, my sent a second message to his Majesty, saying master, let thy Majesty order a god to be sent to combat
scribe
Thothimhabi
had entered
the
the demon."
When
year, the
23d
day of the month Pakhons, the day of the festival of Amon, while his Majesty was at Thebes, behold his Majesty spoke again in the presence of Khonsu in Thebes, the god of good counsel, saying " Excellent lord, behold me again before thee, concerning the daughter of the prince of Bakhtan." ^ Then Khonsu in Thebes, the god of good counsel, was transported towards Khonsu who governs destiny, the great god who drives away strangers, and his Majesty said before the face of Khonsu " Excellent lord, if it in Thebes, the god of good counsel
: :
pleases
Khonsu who
governs
' In order to understand this passage, we must remember that according to Egyptian belief every statue of a god in a temple had in it a ka or "double," detached from the actual person of the god and so an incarnation of the god different from his other incarnations. The god Khonsu had in his temple at Karnak two statues at least, each of which was animated by an independent double, whom the rites of consecration had detached from the god. One of them represented Khonsu, immutable in his perfection, tranquil in his greatness, and not directly interfering with the affairs of men this was Khonsu Nofir-hotpu, whose name I have paraphrastically translated " the god of good counsel." The other statue represented a more active Khonsu who governed the affairs of mankind and drove away foreigners (that is to say enemies) from Egypt {Khonsu p. iri sokhru m uisit, nutir da, sakru shemau). The first IChonsu, being considered the more powerful, we know not why, does not condescend to go himself to Syria, but sends the second Khonsu after having transferred to; the latter his own powers (E. de Roug6 Etude sur une sUle, pp.
'
'
'
'
15-19)-
43
be sent to
god who drives away strangers, he will Bakhtan." And the god twice decidedly
:
nodded
assent with the head.i Then his Majesty said " Grant unto him thy virtue so that I may send the Majesty
of this god to
the prince of
Bakhtan
Bakhtan."
And Khonsu
nodded
His
in
violently
assent twice
governs Majesty ordered Khonsu who governs destiny in Thebes to be despatched on a great bark, escorted by five boats, by chariots and by numerous horses which walked on the right and on the left. When the god had arrived in Bakhtan, after an interval of a year and five months, behold the prince of Bakhtan
Khonsu who
Thebes,
four
times.^
came with his soldiers and his generals who governs destiny, and flung himself on
1
before
Khonsu
:
being animated by a "double," declared tlieir will either by the voice or by rhythmical movements. know that queen Hatshopsitu "heard" the god Amon commanding her to send an expedition to the "Coasts of Incense," in order to fetch the perfumes necessary for religious worship. The kings of the twentieth and twentyfirst dynasties, less fortunate than she, were gratified only with gestures, which were always the same when they put a question to a god the statue remained motionless if the answer were negative, but twice shook the head violently if it were favourable. The inquiries were made in accordance with a fi.xed ritual, the chief points in which have been preserved in contemporaneous texts. * The innate virtue of the gods (so) seems to have been regarded by the Egyptians as a sort of fluid analogous to that called by us "the electric fluid" or the like. It was transmitted by the imposition of hands and mesmeric "passes" over the neck or spine of the patient this was called sotpu sa, which we may render " to make passes." The ceremony
statues,
The
We
whereby the first Khonsu transferred his virtue to the second is frequently represented on the monuments in the scenes where a statue of 1 god is making passes over a king. The statue, which was usually of wood, had movable limbs it embraced the king and passed its hand four times over the nape of his neck while he knelt before it with his back turned towards it. Every statue received at its consecration not only a " double" but also a portion of the magical virtue of the deity whom it represented the " sa of life" was "behind it," which animated and penetrated within it so far as the statue did not lessen the amount of the magical virtue by transmission. The god himself, whom this perpetual flow of the sa would have ended by exhausting, replenished himself with a supply of it from a mysterious source in the other world we are not told how it happened BtiUetin critique de la that the source could not be exhausted (Maspero religion dgyptienne. Le Rituel dtt Sacrifice fundraire, pp. 17-18, 28-29).
;
; : :
44
"Thou comest to us, thou rejoinest us according to the orders of the king of the two Egypts, Usir-ma-ri Sotpu-niri."
Behold as soon as the god was gone to the place where Bint-Rashit was and had made magical passes over the daughter of the prince of Bakhtan, she found herself well at once, and the demon which was with her said in
the presence of
Khonsu who
governs destiny in
drivest
Thebes
"Come
in peace, great
god who
away the
foreigner;
Bakhtan is thy city, its people are thy slaves, and I myself am thy slave. I shall depart therefore to the place from whence I am come, in order to satisfy thy heart concerning the matter which brings thee, but let thy Majesty order a day of festival to be celebrated for me and The god made his prophet a for the prince of Bakhtan." " Let the sign of approval with the head, meaning to say prince of Bakhtan present a great offering to this demon." Now while this was taking place between Khonsu who governs destiny in Thebes and the demon, the prince of Bakhtan was there with his army stricken with terror. And when a great offering had been presented to Khonsu who governs destiny in Thebes and to the demon of the prince of Bakhtan, and a day of festival had been celebrated in their honour, the demon departed in peace to the place which pleased him, according to the order of Khonsu who governs destiny in Thebes.
;
The prince of Bakhtan rejoiced greatly as well as the people of Bakhtan, and he discoursed with his heart saying: "Since this god has been given to Bakhtan I shall not send him back to Egypt." Now after the god
had remained three years and nine months in Bakhtan, as the prince of Bakhtan was lying on his bed, he saw in a dream the god leaving his shrine in the form of a golden hawk which flew on high towards Egypt when he awoke Then he said to the prophet of he was in a shiver. Khonsu who governs destiny in Thebes " This god who dwelt with us, he returns to Egypt let his chariot go to The prince of Bakhtan allowed the god to Egypt " start for Egypt, and he gave him numerous presents of all good things as well as a strong escort of soldiers and
;
:
45
When
they
reached
Thebes,
governs destiny in
in
Thebes entered
the temple of
Thebes the good counsellor ; he set the presents which the prince of Bakhtan had given him before Khonsu in Thebes, the good counsellor, he kept nothing for his own temple. Now Khonsu, the good counsellor in Thebes, re-entered his temple in peace the 19th day of the month
Mekhir, the 33d year of the king Usir-ma-ri Sotpu-ni-ri,
living for ever like the Sun.
The Hymn
religious
to the Nile
is,
document like those, for example, of the Funerary Ritual, whose history can be followed from century to century, but a religious poem in the same
sense as that in which the
torical
Poem
of Pentaur
scribe
is
a his-
poem.
It is
the
work of the
Ennana,
Two
Brothers and
Museum.
We
it
in
VII
both texts,
to translate
them
in
the
same
original
text.
The
translation of
in
Prof.
works on
translation
which
differs
from
but
little.^
In the present
''
1 Hymne au Nil. Franck, Paris i858. Records of the Past, IV. Bagster & Sons, London 1875.
HYMN
TO THE NILE
47
it
texts in the
ologie}
relatifs
a VEgypt-
The
text of the
Hymn
is
verses, introduced
by
same number
of complete
points.
by red
Unfortunately we are
still
Egyptian poetry
that the
number of
is
sentence
We
The
find,
is
same
as in ordinary prose.^
the source
Egypt, that
it is
terious,
things
whose
secrets
He
spreads
its
when
of Egypt and
their
gratitude
answered
^
their prayers.
'
Vol.
xiii.
Notably
in verse 2, phrases 7
i.
Adoration
to the
Hail to thee,
Nile Nile
!
who
and comest
Mysterious
Egypt
thou givest the earth to drink, inexhaustible one Path that descendest from the sky,^ loving the bread of See and the firstfruits of Nepera, thou causest the workshops of Ptah^ to prosper
! !
II
Lord of the fish, during the inundation, no bird alights on the crops.
Thou
in anguish.
of Ra are mentioned in the Book of the Dead, ch. 8i. This belief in the celestial origin of the Nile survived in Egypt, at al 1 events as late as the time of Joinville (Histoire de Saint-Louis, ch. xl. ). ^ Ptah is associated with the Nile in a list of divinities represented on a wall of the age of Ramses II at Karnak (ChampoUion Not. Manuscrites II. p. 255, where Ptah is called Pta/i, pa Hapi aa). * In the Anastasi text "Causing the temples to keep holiday."
The orchards
"
; ;
If the gods suffer in heaven ^ then the faces of men waste away.
Ill
Then he torments
the flocks of Egypt, and great and small are in agony. But all is changed for mankind when he comes he is endowed with the quahties of Num.^ If he shines, the earth is joyous, every stomach is full of rejoicing,
(its
food).
IV
He
he
is
brings the offerings,^ as chief of provisioning the creator of all good things,
made
it is
thanks to him.
He
and
god receives his sacrifices. depends on him is a precious incense. He spreads himself over Egypt, filling the granaries, renewing the marts, watching over the goods of the unhappy.
All that
all desires,
not sculptured in stone, in the statues crowned with the urseus serpent,
Nile
is
not only the dispenser of life to mankind, but also to the In the Hymn it absorbs as it were all the 10, 13). gods, and even takes the place of Ra in verse 14. ^ Num, the divine creator, hke Ptah, is similar to Ptah in his relation to the Nile. The two verses point out that all life is dependent on the Nile, an idea which is developed to excess in the verses following. 2 Funerary offerings made to the ka or " double."
'
The
gods
(see verses 4,
See verse
Ill
14.
VOL.
so
he cannot be contemplated. No servitors has he, no bearers of offerings He is not enticed by incantations None knows the place where he dwells, None discovers his retreat by the power of a written
! !
spell.
VI
No dwelling (is there) which may contain thee None penetrates within thy heart Thy young men, thy children applaud thee
and render unto thee royal homage.
Stable are thy decrees for
Egypt ^
!
before thy servants of the North ^ He stanches the water from all eyes
his
good
things.
VII
Where misery
all
beasts rejoice.
The
the cycle of the gods which dwells in him, are prosperous. No more reservoirs for watering the fields
!
He
makes mankind
valiant,
enriching some, bestowing his love on others. None commands at the same time as himself.
' The gods had to submit to the power of incantations and magic formulee (compare the legend of Ra bitten by a serpent, the romance of Setnau, and numerous passages in the Book of the Dead). The Nile alone was excepted from this law it remained enshrouded in mystery in near the two whirlpools often mentioned in the texts and even its retreat alluded to by Herodotus. ^ So in the Anastasi text. The fixity of the periodic return of the Nile is probably referred to. ' Verse perhaps s has, however, stated that the Nile had no servants the secondary gods are meant here who directed the spread of the waters over Egypt, that is to the north of the whirlpools from whence the Nile
; ;
rose,
*
Neit
is
on the breast
her rela-
to define.
HYMN
He
making mankind
TO THE NILE
Neit/
51
multiform care.
VIII
He
shines
when he
issues forth
nothing remains hidden for him. Let men clothe themselves to fill his gardens. He watches over his works, producing the inundation during the night.^
It is
a god
Ptah
all his
.^
He
all
causes
writings
that
servants to exist,
in the North.
and
which he needs
IX
It is with the words that he penetrates iijto his dwelling he issues forth at his pleasure through the magic spells.^ Thy unkindness brings destruction to the fish ;
it is
then that prayer is made for the (annual) water of the season Southern Egypt is seen in the same state as the North. Each one is with his instruments of labour,
;
1 Neit appears here as the goddess of production the Nile has no need of Neit (or perhaps the rain) in order to generate the crops it malces its way throughout the country by means of canals and trenches. ^ This seemsjto be an allusion to the festival of the "Night of the Drop" (LUet en-Nuqta), still observed in Egypt on the 5th of June, when
;
The name is due to the the rise of the Nile is supposed to commence. old tradition recorded by Plutarch, according to which the rise of the Nile was caused by a tear which dropped into it from the eye of Isis. In M. Am^lineau's Conies et Romans de V Egypte Chritiennes, i. p. 17, the rise of the Nile is attributed to the intercession of St. IVIichael, whose festival is
celebrated
the water
2
may rise, since it is " the life of men and animals." Unknown word, conjectured by Cook to represent the name
of a
new
god Kabes.
Nile inspires Thoth the scribe of the divine utterances. Nile is unaffected by incantations, but serves himself with them at his pleasure in order to manifest himself.
^ 5
The The
52
companions.
None The
but
it is
a healing-balm for
X
Establisher of justice
!
mankind
desires thee,
;
thou answerest them by the inundation Men offer the first-fruits of corn ; all the gods adore thee The birds descend not on the soil. It is believed that with thy hand of gold thou makest bricks of silver But we are not nourished on lapis-lazuli corn alone gives vigour.^
! ! !
XI
festal song is raised for thee on the harp, with the accompaniment of the hand.^ Thy young men and thy children acclaim thee
and prepare
the august ornament of the earth, letting thy bark advance before men, lifting up the heart of women in labour,
art
Thou
flocks.
1 The Nile is indeed the dispenser of all wealth, but true wealth does not consist in gold or silver, but of the products of agriculture which enable
men
2
to live.
Women
monuments accompanying
still
this
custom
still
for
possess the festal songs of the Nile, of which us some fragments in his work on The Modern
Egyptians.
HYMN
TO THE NILE
53
XII
thou shinest in the royal city,^ man is sated with good things, the poor man even disdains the lotus
the rich
all all
is produced is of the choicest the plants exist for thy children.
When
that
is silent,
devoid of
all
that
is
good
falls
exhausted.
XIII
offerings are
Sacrifice
he
XIV
Men
exalt
him
they dread him who creates the heat, even him who has made his son^ the universal master in order to give prosperity to Egypt.
Come
^
(and) prosper
come
(and) prosper
Probably Thebes, the residence of the^Pharaohs at the time when the was composed. No other city can be meant, as otherwise the Thebes, moreover, is near mythological texts would have mentioned it. Silsilis, where the height of the Nile was measured, as is indicated by the Book of the Dead, chap. 149, and the royal decrees of Silsilis, which
Hymn
institute festivals in
^ '
These
offerings are
7.
of
Silsilis.
''
See verse
The
other world.
The Pharaoh.
54
[O thou who makest men to live through and his flocks through his orchards
Come
Nile, come (and) prosper!] This work has been successfully finished and dedicated to the scribe of the treasury Qaqabu [by the scribe Ennana].^
1 From the Anastasi papyrus. See the Papyrus Anastasi 7, pi. 7, U. 5 and
'^
6.
AND
SYRIA, IN
B.C.
THE
FIF-
TEENTH CENTURY
An
in these
volumes
el-Amarna
official
in
to contain
and
his son,
"
The
ii.
vol.
7 sq^
One
now been
published.
Queen
king
We
are
still
in
Prof
Maspero may be
Egyptian
phis III.
origin, possibly
even a
sister of
Amen6-
S6
of the most important letters, from a historical point of view, which have yet been published.
They
are
mostly to be found
in
den
orientalischen
Sammlungeji
(Berlin,
Spemann,
1889, 1890), of which two parts have appeared containing the texts of a considerable
been
edited
contrasts
favourably with
Museum
Of the
in
eighty-
in
the British
Museum
four only
the Proceed-
A
by
few passages
in
von
Tel-el-Amarna
in
Berlin
as'Nos.
2,
3,
the
following pages.
An
unexpected light
is
by these
letters
on
intercourse
which prefrom
Exodus.
The government
of
Egypt extended
as far
57
of Assyria.
its
Asia had
the
primitive
home
in
Babylonia
it
was
language and
coun-
Egypt exported gold from was required to learn. the mines which had been opened in the desert,
and
taken
were worked
in
by
convicts
and the
captives
Dynasty.
to
The king
princes and
married
filled
into
the
families
of Asiatic
officials.
his
court with
Asiatic
Amenophis
and
IV even became
Semitic Baal,
supreme
His
who
dominions
governors
in Palestine
who
bore Semitic
Even
name which
is
name
it
Dido
indicates that
Dudu, the Dodo of the Old TestaDudu's two ment, etymologically related to David. sons, Aziru and Khai, bear names which are equally
nicians.
This
is
The two
letters of
58
in
the king-
dom
calls
of the Pharaoh.
He
addressed like
his son
my
is
and even
himself
most
"
significant
phrase
which speaks
of
my
lord
We
"
are reminded of
"
Only
in
(Gen.
xli.
before
us
in
the act of
and
cities
south.
modern days, to the northA century later, when the civil west of Aleppo. wars were ended, which the death of Amendphis IV and his attempt to introduce a Semitic religion and a Semitic government into Egypt had occasioned, when the stranger and his faith were driven from the land, and the Nineteenth Dynasty was founded by that " new king which knew not Joseph," the Hittites were encamped on the northern threshold of Palestine. The Egyptian armies again marched into Asia, but even the power of Ramses II was unable to dislodge them from the post they had gained, and the utmost he could do was to check their southward The chief result of his war was to weaken advance.
ing Tunip, the Tennib of
Hittites,
LETTERS FROM BABYLONIA, ETC.
cities
59
Amenophis IV
translations,
have placed
first
in
my
series of
is mentioned towards the commencement of the so-called "Synchronous History of Babylon and Assyria " (line 8) as a contemporary of
We
name
who
and Buzur-Assur
Assur, as
must therefore be inserted between Assur-yuballidh (see " List of the Kings of Assyria,"
Records of the Past, new
ser., vol.
ii.
p.
206).
Buzur-
we
monarchs was Dusratta or Tusratta or Duisratta the for the name is written in these various ways
According to the Assyrian inscriptions Mitanni was the district on the eastern bank of the Euphrates which lay opposite to CarIt is called Maten in the Egyptian chemish.
king of Mitanni.
inscriptions,
in
the
kingdom of
Nahrina, the Aram-Naharaim, or " Aram of the two rivers," of Scripture, of which Chushan-rish-athaim
iii.
8).
It
is
possible that
an
obscure passage in one of the letters signifies that the Mitannian prince claimed sovereignty also over
Among
the
now
at
Berlin
is
6o
ratta,
We
gather from
it
and predecessor of Dusratta was Sutarna, who is stated in an inscription on an Egyptian scarab to
have sent
with 3
his
Amend-
7 attendants.
mes IV, so that for three generations the rulers of Egypt and Mitanni had been connected by marriage
with one another.
The people
not
is
belong
to
the
Semitic
But
they had
it,
in
all
probability,
It
some
this
at-
was
worship
adoration which
his
Amenophis IV
subjects.
The
Semitic
much
To Napkhuriya
2.
3.
my
brother, [I write]
Assyria,
4.
5.
To
thyself, to
may
there be
peace
6.
7.
That
I
I have seen thy ambassadors has pleased (me) greatly; thy ambassadors
8.
have sent
for to
appear in
my
presence.
9.
kingdom with
(its)
harness
10.
1 1.
and two white horses, [together with] one chariot without harness and a seal of white
baster
I
ala-
12.
for thee.
13.
is
produced perpetually
(is like)
14.
'
the dust
Winckler and Abel Miitheilungen, i. p. 8. ^ Written Mitstsari as in the letters of the king of iVIitanni. The Babylonian form of the name is Mitsri, corresponding to the Hebrew Matsor
and Mitsraim.
district to the
name appears
as
62
16.
they collect why in thy presence brought and kept back, is it withheld and not sent? 17. All the gold that is my property, 18. as well as what is lacking to it, send.
15.
is
19.
2 o.
When
Asur-nadin-akhi
my
father
Egypt
(Mitsri),
21.
When
to thy father
25.
26.
27.
[so] also to myself despatch the gold. 29. [The road both in] going and returning 30. for the hands of my ambassadors
28.
31.
thou inclinest thy face^ favourably despatch much gold, and thy letter in return 34. write (to me) and what thou desirest let them take.
32. 33.
If
to (many)
cities.
Malatiyeh.
3
Ultammatstsi.
Literally,
"
If
Ruqatiiin.
Ilika.
LETTERS FROM BABYLONIA,
ETC.
63
37. As for thy ambassadors 38. they have delayed on the way because the 'Suti^ 39. threatened^ them with death, until I sent and
40.
(?)*.
.
41
My
ambassadors
them
43.
When
why do
the
ambassadors
(reached)
the
frontier
(of
Assyria)
44.
45.
46. 47.
48.
49.
they not wait?* and they are in a hurry (?)^ It is fitting 1^) at the frontier they should wait for the king; everything is there and he has established (it) and at the frontier Against the king who he has arranged (it).
at the frontier
;
fulfils
everything why 50. there is no charge Q) 51. at the frontier are they in a hurry (?), 52. even the ambassadors who The last three lines are too obliterated for translation.
:
II.
1.
To
by
I
2.
3.
speak (even
Kara-duniyas
1
the desert
on
in
* Ultannazazu. Probably to be read ,5,^27-^^, "fear." Imattu : the verb imati occurs in K 1282, Rev. 18. Budge, Proceedings of the Society of Biblical Archaology, June 1888,
'
PI. V, vi.
Babylonia.
"
'
64
4. 5.
unto myself
house,
thy
thy
there
country,
6.
thy
officers,
may
ever be peace
7.
Ever since
my
father
and thy
father with
one another
8.
9.
conferred in amity,
10.
they sent beautiful present[s] to one another, but they did not address one another in
beautiful letter[s].
fair
(and)
11.
Again,
O my
brother, 2
manehs of gold
have sent as
my
12.
present.
13.
In return send (me) abundance of gold as much as thy father (sent), or if that is displeasing send half of what thy father
(sent).
14.
15.
Mat
16.
(which) I have undertaken^ to build send much gold, 17. and whatsoever thou desirest in my country 18. write for and let them take it to thee.
In the time of Kuri-galzu my father the Kuna(?)khians, all of them, 20. sent unto him saying; Against the governffient of the
1 9.
21. 22.
'
let
[With] thee
Literally,
we make
'
(a league).
My
father
"in favour of. "house of God," Hi-ili, the Heb. beth-el. The following word m&t seems to be a proper name, though whether it denotes the name of a deity or of a place I cannot say. We may, however, read mdd, " many a temple. ^ ^ezA tsabtakA. Perhaps the country of "Qannisat." The Kunakhians are probably Winckler comto be identified with the Kinakhkhians of the next letter.
2
Literally,
pares the
name
of the Canaanites.
'
65
them
REVERSE
24.
saying
1.
2.
Cease (to ask) to ally thyself with me if thou art estranged from the king of Egypt brother, and
:
my
3.
4.
5. 6.
7.
with another, not go and assist ^ you. Thus my father was like-minded with me, because of thy father he did not listen to them Again, by an Assyrian who regards [my face^]
alliest thyself
I will
I not sent to thee after the news asking 9. why they have gone to thy country. 10. If thou lovest me, no success
8.
have
(I
have) of them,
11.
12.
will
13.
14.
For a present to thee 3 manehs of alabaster, (and) 14 spans of horses with 5 chariots of wood I have despatched to thee.
III.
1.
[To] Napkhuhru-ri[ya]
the king of Egypt * my brother [it is spoken] Burra-buryas the king of Kara-[Duniyas] thus unto myself (is) peace ; thy brother unto thee, thy country, thy house, thy wives, thy
:
2.
3.
4.
5.
children,
6. 7.
thy
officers,
may
there_ever be peace
Akhamat\ikekhamat, VV. A. /., v. 2 That is, "is tributary to me. Winckler and Abel, Mittheilungen, p. 7.
1
'
i.
75.
''
Mitsrl.
VOL.
Ill
66
8. 9.
10. 11.
1 2.
13. 14.
15.
16.
into the country of Kinakhkhi^ trusted to destiny, from Akhi-dhabu to visit my brother they passed 17. in the city of Kikhinnatuni of the country of KiN-
18.
1 9.
20. 21.
22.
my
ministers
and carried
which they [were taking] for [a present to the king of Egypt]. 23. I have sent to you [therefore] a complainant^ 24. [who] may speak to thee [thus]:
1.
KiNAKHKHi
servant
?].
(is)
thy
country and
the
king
[is
thy
2.
In thy country
do thou punish
[the offender].
3.
The
silver
thee],
4.
5
6.
7.
and the men who (are) my servants they have slain. Slay them and requite the blood (of my messengers)
but
if
men
to death,
me
Dr.
^ '
Zimmern compares the Biblical name of Ahitub. Perhaps to be identified with the Kunakhians of the preceding letter. Perhaps the Biblical Balaam. His son's name would represent
Sutatna
31,
may be Seth-yathan
'
cf.
Numb,
xxiv. 17,
*
The Accho
of Judg.
i.
now
Acre.
8.
67
and verily will slay thy ambassadors, and a breach will be made in the agreement (to respect the persons) of ambassadors, 10. and this man^ will be estranged from thee.
9.
11.
12.
One
of
13.
14.
15.
16. 17. 18. 19.
having cut off his feet, detained him with him and as for another man, Sutatna of Akku, having made him stand on (his) head, he stood upon his face. As for these men one has spoken thus I have seen indeed [what] thou askest that indeed thou knowest. [By way of a prejsent, i maneh of alabaster I have
. .
despatched to thee. my ambassadors a costly gift I have [sent to thee]. 2 1. [On account of the re]port2 which my brother has heard 22. my ambassadors do not detain;
20.
[By]
23.
let
them
IV.
1. 2. 3.
his
Brother Khai^
To Khai* my
4. 5.
brother thus (I speak, even I) Aziri ^ thy brother Unto thee may there be peace, and from the soldiers of the palace of the king my lord may there be much peace
6.
7.
1
;;
What immediately
I
my
lord,
That
The
^ \_Dhe\ma. Buraa-buryas. Mittheilungen, ii. p. 38. Hebrew khay, "living" compare the name of Hiel,
:
;
Kings
xvi. 34.
5
Biblical
Aziru or Aziri (Ezir in the Old Testament) was the son of Dfidu (the Dodo or David), a high official at the court of the Pharaoh.
v.
See Letter
68
8.
9.
(even) I
and
my
sons
10.
and
my
11.
of the king
my
12.
Now
13.
15.
1 6.
frontier,
17. 18.
19. 20.
From
I
the orders of
my
lord
my
lord.
21.
22.
The
is
of
23.
NUKHASSE*
and
I
staying
am
afraid
24.
25.
To
and
Phcenicia he ascends;
if
the city of
Dunip ^
2
26.
27.
falls,
(?),
and
am
afraid of
him
it.^
'
s Khatte. northern Syria Dunip appears to have been one of its cities. M. HalcSvy suggests that Nukhasse is the land of "bronze" (Heb. nekhosheih), and compares 2 Sara. viii. 8. The Tunip of the Egyptian monuments, now Tennib, between Azaz and Arpad (Erfad), north-west of Aleppo. In the Assyrian period, from the ninth century B.C. downwards, Tunip disappears from history, its place being taken by khazazu (Azaz) and Arpad. ^ Adi fatari-su. Compare another letter of Aziru (No. 32) "The king of the Hittites is staying in the land of Nukhasse and I am afraid of him. He is staying in a place [only two] parasangs distant (?), [in] the city of Tftnip and I am afraid. The place he has quitted [iptur) also I ^
Nukhasse was
in
30.
'
LETTERS FRUETETTBYLONIA,
And now one
has gone
ETC.
69
him
V.
1. 2.
his
Father
D^dxj.i
To
my
lord,
my
father,
3.
thus (speak I) Aziru thy servant at the feet of my lord I prostrate myself.
4. 5.
6.
7.
8. 9.
Khatib has gone and has answered Q) the words of the king my lord publicly and well, and I have rejoiced exceedingly and my country and my brothers,
;
10.
my lord my lord,
11.
have rejoiced exceedingly. Behold, there has gone 1 3. the prince ^ of the king my lord From the commands 14. unto me.
12.
15.
of
my
lord,
my
god,
my
Sun-god,
16.
17.
Now, O my lord, Khatib remains with me. 20. I and he* will go (together). 21. O my lord, the king of the land of the Hittites
18. 19.
have reached.
the country of
is
[So] again
my
lord,
and
... we have gone into the land of Phoenicia, I am afraid for the country of my lord." So (No. 33) "And again [the king of the Hittites]
: ;
staying in the land of Nukhasse [he is staying] two farasangs distant may [the king (?) in the city of Tunip, and I am afraid it may fall of the Hittites] quit [liptur) the city of Tunip." ^ Winckler and Abel, Mittheilungen, ii. p. 45. ^ Sarru, which must not be interpreted "servant" here, but "prince," like the Heb. sar. In correct Assyrian sarrti is "king," malku [melech) " prince," but the writer of the letter follows the Canaanitish usage. ' Siltu, a curious derivative from sA " he, " like yati myself.
. .
. '
' '
70
has marched into the country of Nukhasse but has not prevailed over the cities. 24. May the king of the land of the Hittites quit (them) 25. Therefore now have (we) marched, 26. (even) I and Khatib.
2 2.
23.
27.
28. 2 9.
May the king my lord listen to my words. O my lord, I am afraid of the king my lord
and of Diidu. and
men
33. of Dfldu and the nobles 34. of the king my lord, and I march.
35.
36.
And
3 7. 38. 40.
not right
39. (let
be) before
my
my
god,^
VI.
1.
2.
I)
Rib-Addu^
1 In place of the anacoluthon we may translate, "{it is) against my gods and against ray god." In another letter of Aziru (No. 39), we read, "A second time (I say) to Dfldu my lord hear the words of tlie kings of Nukhasse (which) they have spoken against me." 2 Winckler and Abel, Mittheilimgen, ii. p. 81. ' Or Rip-Hadad. Addu or Hadad is given as the Syrian equivalent of the Assyrian god Rimmon.
;
"
71
thy servant
at the feet of
my
lord
4.
5.
my
6.
7.
8. 9.
10.
11.
1 2.
13.
1 4.
15.
1 6.
do I prostrate myself. The king my lord has heard the words of the servant of his justice.! (I am) very sick.^ Unto me has hostility approached. The sons of Ebed-Asirta^ descended into Phcenicia*; they^ (and) all of the country of the city of Tsumura^ and the city of Irqata,'' armed themselves against the governor and now in the city of Tsumura (is their) station. Behold, the governor is sick.
;
On account of the attack he has left ^ the city of Gubla,^ and there are not^" 18. Zimrida [and]
17.
1 9.
20.
Now
21.
22.
sent to them,
and
manehs
to him.
my
lord heard
Tsumura
to defend
(it)
28.
'
^ Or "distressed." is to say, " his righteous servant. Also written Ebed-Asr^ti, "the servant of Asherah." The name of Asr^ti is more than once preceded by the determinative of divinity, showing that Asherah, mistranslated "grove" in the authorised version of the Old Testament, was a goddess. She was, in fact, the goddess of fertility, who was symbolised by a cone or branchless trunk, and must be carefully distinguished from Ashtoreth or Astart^. ^
^
'
Mat Akharrd.
It is
all
the
country."
s
classical
' ^
now
of the Old Testament (Gen. x. 18), called Simyra in geography, now Sumra, north of Tripoli. ^ Itm\t\ The "Arkites" of Gen. x. 17, now Tel'Arqa, The Gebal of the Old Testament, the Byblos of Greek writers, Rib-Addu, the Egyptian governor of PhceJebSl north of Beyrfit.
The Zemar
nicia,
had
^^
Ya\nu\.
"
72
2 9.
30.
me
31.
kingdom ^ from
second time 32. the midst of his own country. 33. has the king, my lord, heard the report of his servant * 34. and has despatched ^ the garrison
35. to the city of Tsumura and Since 36. to the city of Irqata.
37. there have fled all 38. the garrison from 39. the city of Tsumura, and 40. there has applied (his) ear the king,
41.
me
20 convoys
43. of horses for myself, 44. and has despatched reinforcements 45. in haste 46. to the city of Tsumura to 47. defend it, even 48. the garrison
all
49.
50.
with
difficulty,
51. in the midst of the city, since 52. the soldiers of the palace
53.
had not
...
and
soldiers of the
55.
56.
had not armed itself, on the capture and slaughter (}) of the
palace
intent. All the world have gone^ to the king.
it is
57.
' ^
Usamri-ni.
Tlae scribe
Literally
has
omitted
the
*
final
has
despatched."
"we
have gone,"
73
VII.
Amenophis
No.
1.
III
To Nimmuriya
2.
3.
my
son-in-law,
my whom I
brother,
love
4.
5. 6.
and who
thus
:
7.
and who
unto
loves thee
is
8.
me
peace, unto
my
my
son-
in-law
9.
may
there be peace
10.
men, to thy
and
to thy property,
may
13.
14.
Of my
brother,
whom
I love,
the wife,
my
daughter, I deliver to
him
15.
1 6.
may
my
brother
may
they [act]
17.
1 8.
and may
rejoice
:
my
may
1 9.
20.
2 1.
abundant joy
my brother my brother]
. . .
may
2 2.
and may
?]
23.
24.
25.
brother],
'
Winckler and Abel, Mittheilungen, i. p. 17. ^ "Sons" may mean "children" here. Targuman\nu\. The word occurs for the first time in
this letter.
74
26.
27. 28.
my
brother, like a
god
many
29. 30.
on account of
the
thou didst [honour] them greatly their letter, counting on their service
men who
really live
may my gods
my
33.
34.
my
35. 36.
and
also
one necklace
of crystal and alabaster 37. and some gold for a present 38. to my brother I have despatched,
39. and for 100 thousand years 40. for the service (?) of my brother 41.
may
it
be used.^
VIII
No.
II
^
1.
my
my
son-in-law,
2.
[whom
[thus
:]
I]
3.
love (and) who loves [me], speak Dusratta the king of Mi[tanni], thy father[unto]
in-law,
4.
me
is
peace
unto
thee
^
'^
Or " according
I
I
to the god."
^
^
quite uncertain as to the correct translation of this passage. follow Dr. Zimmern, though with hesitation, in reading nati as nadi.
i.
am
p.
18.
ETC.
75
6.
7.
to thy house, to [thy] wives, to thy sons, to thy nobles, [to] thy chariots, to thy horses, to thy officers, to thy country and thy property may there be exceeding abundant peace
8.
9.
the ambassador of my brother went to demand a wife for my brother that he might take her to be queen ot
Mane
10. 11.
to his
message listened
my good
I
my brother
as the person of
12. 13.
my
brother
Day and
saw and rejoiced on that day very exceedingly. night it produced pleasure.^
14.
And
I
all
the words of
in the
my
brother which
Mane
took
15.
me] performed
[to
my
brother,
16.
1 7.
and have despatched to the queen of Egypt, I my brother ... on that day the countries of Khani-rabbat * and
Egypt.
18.
And
as regards this,
:
Mane
will
[speak?] before
my
brother
19.
Giliya
I [presented with?] a costly present, but I did not address them. and for [their] dis20. Again, O my brother, for
and Mane
missal
1 Z32(//a,
^ An[ni]ii. lAn\nS. etepu\us\. "a clay tablet." " Khani the greater," or eastern Kappadokia, of which Malatiyeh was It is unfortunate that the commencement of the line is lost the capital. dominions of Dusratta, it may have if Khani-rabbat formed part of the referred to the alliance between it and Egypt which was secured by the
'^
76
21.
But
vey
2 2.
23.
my
[ambassador]
24.
[of]
my
[to
my
brother,
25.
[my daughter],
my
May
brother
my
[goddess],
my
advise^ [him].
[His wife] to my brother they brought, and when my brother [had children by her] 29. his son grew up stoutly and also according to the heart of my brother he became 30.
28.
. .
tall,^
31.
32.
33.
[Now Na]kharamassi
.
.
has spoken,
O my
brother,
34.
35. 36.
37.
word to [my brother], and a letter* into his hand I have given and his words may [my brother] hear, [saying]
. . . .
. :
[thus
Nakhara]massi to
my
my
made
Lacuna.
REVERSE
Ihe commencement
I.
'
.
is lost.
. . .
of
my
'
god of Thebes. \Li'\messil\lisu\ the Hebrew mdshal, "to speak in proverbs." ^ Duppa. Ipsidh, hke the corresponding Aramaic verb.
ETC.
77
[my]
brother.
before
of them, and
we
these seals
they [considered] these treasures ^ as water, all of them, treasures of gold without [number] " in the land of Egypt (are) treasures [and] they said
:
of gold,
in
abundance."
[My
9
. .
.
heart],
O my
. .
.
brother,
now
the
men whom
is
given to their
backs.
10
[There are] quantities of what is needed, quantities more than the dust in Egypt in plenty. As myself (are) these men ; to whom is the gift
made ?
.
. .
and
it
has no gate
and
truly
when
[heard of]
if
the treasures
13
[which
lie]
he loves
14
15.
lifts
me up
at
in his heart
when my
heart
16.
my
1 7.
me
.
Along with my brother am I not remembered (J) by thee ? and to country and city
. .
18. like
my
brother
19.
Mane
the ambassador of
my
20.
man] of my brother who with him journeyed, I honoured: [I spoke to] them and honoured them
MdmS,
possibly the Aramaic
the
Mammon
of the
New
Testament.
78
2 1.
2 2.
exceedingly; now Mane has departed, and my brother has exalted him even as I honoured him very greatly. 23. To my brother also I spoke, and my brother heard from
24.
I
26.
27.
And, O my brother, I have sent much worked^ gold which cannot be counted, and the aqqat of my father may my brother return to me, as my
brother regards friendship.
28.
As my brother before my
numerous
(?)
country,
as
before
my
may
and
brethren,
29.
my
me
greatly to flourish, so
(?)
Amanu^
brother,
sustain
(him),
and
my
brother,
may my
31.
my
my
direct us,
let
and
for ever
35.
36. 37.
[And now
ubbi
. . .
wood
and an
isizzu of Aleppo^ stone set in gold [which] he folds together on his throne
38.
39.
1 '
...
Musse.
Am on.
The word seems tn have no See W. A. /., v. 30, 66. Khiliba. connection with the non-Semitic khilii, " a god."
79
IX.
1.
[To Napkhurijya
loves [me],
my
son-in-law
whom
I love
and who
2.
3.
4.
who loves thee unto me peace [to thee and] Teie [thy mother, and to] Tadukhepa my daughter, thy wife, may there be [peace] [To To thy sons, to thy ] may there be peace
brother, thy father-in-law,
(is)
: !
[to]
may
there be
6.
[I sent
an embassy
.
?]
to
to
7.
me
[and as regards] the message which he sent, there was no word whatsoever which [was concealed from ?] 8. [the ambassadors] of thy father whom he sent [to] me and Teie the chief wife of thy father, 9. thy mother, [knew?] them all; he showed (^) them to Teie and favoured (?) all of them, and after (?) them 10. thy father [repeated?] the words which he had spoken with me.
II....
12.
exceedingly,
and
[the words
which
love,
spoke] with
Nimmuriya thy
father
whom we
[and the words which] Nimmuriya thy father spoke with me, he (and) I, my heart in nothing 13. did they vex, and all the words which I spoke those
also
14.
on that day
all
did not vex the heart of [thy father, my] beloved one, in
anything, and
that
[I said] these also did
15.
p. 22.
"
"
8o
1 6.
give her
1 8.
at last
daughter] he sends and with a train (of handmaids) he gave her. An embassy from Nimmflriya thy father to Sut[tarna ^] 19. [my father came], and the daughter of my father, my darhng sister, though he asked for her and seven
[his
20.
[my
At last five times and six (my father) gave [her] with a
father] sent to
21.
me and when
he asked for my daughter, I did not [refuse], 22. [but] I spoke favourably to his messenger I speak as follows "I am ready to give her ; thy messenger among [my] children 23. has come, and [my] eyes [have seen] the aqqAti which he has given, and her dowry is worthy of yourself,^ and I will bestow [on her] 24. the dowry due to Nimmuriya thy [father] which [con;
:
and
because I am honoured* I do not [refuse] 25. to give her;" and Amasis^ [the ambassador] of
brother,
to
26.
after
. .
my
Nimmuriya
three months, with a very costly present,
.
as]
given before]
} Manakhbia
now
ian
^
at Berlin
is mentioned as the father of Amendphis III in a tablet (Winckler and Abel, ii. No. 30). It represents the Egypt-
Menkhepru-(Ra) or Thothmes IV. The name is restored from the letter of Dusratta in the Mitannian A scarab of Amen6phis language (Winckler and Abel, i. p. 29, line 55). III states that in the tenth year of the Egyptian monarch, Satarna king of Nahrina sent his daughter Kirgipa to Egypt with an escort of 317
maidens.
* '
' '
Literally
"
' '
like yourself.
Literally
made
illustrious.
Khimasi,
'
[and]
a goblet [despatched].
...
of gold was
given,
which
28.
At
last my daughter I gave [to him], and when [I had] despatched her and when Nimmuriya thy father had
seen'- her,
29
he rejoiced with exceeding fulness, and my brother speaks as follows " In the joy of my heart 30. I will give her [all her desire]"; and he caused her to be united publicly with his country ^j and moreover
:
my
31.
ambassador
.
when he had seen [him], ?] like men and he honoured him, and ever did Nimmuriya 32. [place him] in the front rank; and since he honoured the embassy, so among the houses which [he gave] to Tadukhepa 33. [my daughter, he placed] my [servants] all of them, and he made (them) dwell round about ^ and in the
[he honoured
.
.
ambassadors, who entered There was nothing which Giliya [my ambassador did not obtain ?] gold which he gave a thousandfold in weight Nimmuriya gave to [Tadu]khepa and Tadukhepa 35. 36. [gave to Giliya?] whatsoever he desired, and [Giliya] my ambassador did Nimmuriya in friendship 37. [exalt and] honour: then [Nimm]uriya sent Nisag his
midst of
my
34.
[his
country].
ambassador
38.
39 40
41
^
[on account of Tadukhepa] my darling sister, and along with [Nisag] he sent slaves to my presence [and] objects of gold of gold .... of Giliya; and ever [Nimmuriya] returned my friendship, [and]
my
We
ambassadors
I (?)
Literally
'
"he performed
'
his country.
3
Sasbu. " he
made
dwell,"
is
thepcrmansive
VOL.
Ill
" ;
'
82
42
43
among the slaves when he sent he did not despatch to me, and ... I despatched an object (?) it had not ; and so 44. [NimmUJriya, thy father, in all the words [he had], one
;
47.
48.
49.
50.
[The words] which I speak, all of them, and a wish I do not utter. Teie [knows the truth of] what I speak, and ask Teie thy [mother] if among the words which I speak (there is) one word of falsehood him did Ninimiiriya thy father [honour ?], and Nimmuriya thy father made brotherhood [and league ?] with me, and Nimmflriya thy father did [not] say At last the gold which [thou desirest] I have forwarded 1 to the land of Khani-rabbat and when I went down and he did not send the [gold which] I asked for, [to] future [days] it was left in the keeping of Nim.
.
mflriya
51.
thy [father]
and Nimmuriya said to [my] envoy Fur; niture (and) objects of gold, a profusion of everything
:
52.
for, which was left [here], have agreed to give] and which my father agreed to give, I [now] send to you. 53 [And] so Nimmuriya thy father never changed his word to a non-word 54. [through what] he said in words never did he cause
[which]
my
which
[I
vexation.
55.
that
Nimmuriya has
and
I
died,^
and what
day,|
my
heart,^
wept on that
throne] I did [not] sit.* Bread and water on that day I did not [take], and I was sad, 58. [and] I [said] If he is dead, in the land of my beloved
:
[on
my
1 '
Literally
"has gone
to his destiny.
The
4
is
S3
59.
60.
and among my [servants] are the objects (of and [his son will succeed him ?], and he loves me or if he is alive with the god^ and we love [one another, and on] that account in our hearts we are
gold),
;
. . .
61.
[And now
to]
me
Nimmuriya by Teie
his wife
62. has
made
[offers of alliance
:
spoken thus Nimmftriya is not dead 63. [since Napkhururi]ya [his] eldest son by Teie
wife
(sits)
in his place
and
words from
their place (but
65.
my [brother] I say as follows: [Artat?]ama brother whom we love in our hearts 66. [I have sent to? Napkhliriya] the son of Nimmfiriya his father [whom I] honour on account of Teie his
[Now
to]
my
mother,
67.
[of
who
68.
Nimmuriya] (and) loved (him) during the reign of (his) father, in order that she may repeat Q) the words before Napkhfiriya, [even the words of Nimmu]riya her husband, very
earnestly,
whom we
love.
69.
Since [Nimmuriya] formerly sent an embassy to [me] when he dismissed Giliya, and 70. [further] sent Mane [as ambassador], and my brother despatched objects of wood, and also gold
71 72
1
[saying] that
it (is)
unfortunate that the mutilation of the text makes it impossible to what is the context of this interesting phrase.
RECORDS OF THE PAST
73.
Nimmfl[riya]
[saying,
my
brother forthwith
objectjs which
74.
my
the
Take
ously,
75
76.
and
the presents
[answer] thus
Nimmuriya
my brother
despatched
[to
whom
77
[I love],
78
79
80
my
brother forwarded
and
81
82.
[I [I
convened]
my
nobles, saying:
With
my
brother in [friendship]
am
my
fathers in sooth
83.
and with his fathers [my fathers; I have received] the brother has sent and
gifts
which
my
84
day of
85
we have
festival.
rejoiced exceedingly
in
and kept a
of
the [time]
X.
III
1.
[my] brother,
2.
my
it
son-in-law,
who
loves me,
:
and
whom
I love
3.
is
said
as
follows
Tusratta, the
great
king,
thy
father in law
Budge, Proceedings,
pll. i.-iv.
'
85
who loves thee, the king of Mittanni, Unto myself (is) peace unto thee may
;
thy brother.
there be peace,
to thy house,
6. 7. 8.
to
my
sister,!
and
9.
my
fathers
(it),
and
my
father
12.
Now
May
and
I love
one another,
in
ten times
more than
my
father's
time.
14.
1 5.
my
lord
and
Amanum ^
for
ever as
16. confirm
ambassador, be my wife 19. and mistress of the land of Egypt, I did not vex the
17.
1
8.
brother sent
Mane
his
heart
20.
of
my
wish,^
21.
my
^
'
'
is
brother
2 '
who being
Literally
If the
" Literally "fulfilled" (it). "loved." copy is correct, Dusratta must have written "them" in mistake
for
'>
" us."
Called Tessubbe or Tessupa, in the language of Mitanni, as we The name learn from a letter of Dusratta which is written in that dialect. is written Tessupa in an Assyrian letter of Dusratta (W. 24. 79.)
^
'
So Zimmern.
Zimmern renders
to
"
86
2 2.
her. When he had seen her he much approved ^ of her 23. and in peace in the country of my brother may I know
her
24.
my
Giliya
25.
my
me
the words of
my
26.
27.
brother.
When
I heard (them) it was very good, I rejoiced very exceedingly saying: Verily unto me has this favour
happened,^ and consequence of the alliance that (was) between us we loved (each other), 29. now in consequence of these words we shall love (each
28. whereas in
30.
When
As
had sent
me,
to
my
we
for
31.
very exceedingly do
alliance
(each
other)
and
in
32.
we have been
thus
:
friendly; then to
my
my
brother I
father
said
My
brother
33. has
honoured
me
34.
And
asked
much
gold of
my
brother saying
Above
(it)
35.
set
me and may my
send
brother send
me.
to
36.
37.
And
my
much
and a cup
him
38.
[:
'}
Lj(g;|.ally,'J'
to honour.
Sakharralii.
87
embassy
:
to
my
40.
As
for
me may my
41. above
honour me, and much gold 42. which cannot be counted may he send me,
father
my
1. 2.
3.
4.
may my brother send me more than to my father. And then I said thus to my brother Thy standard, which my grandfather made saying As for me, that it may last I have painted the work redQ), I have con: :
structed
5.
(it)
;
:
and thereupon
let
further
said
The
gold which
my
him send
7.
Again
my
;
I say thus
8.
The amount is much,^ for the supply of the amount much and unto the (fitting) quantity
it
is
9.
it
(fitting)
quantity
10.
and on
all
this
account
have rejoiced
greatly,
and
for
1 1.
that
my
ceedingly.
12.
Now
have
of
again I send to
my my
brother,
and may
my
brother
to
13. grant
me
I
my
father.
Now
brother,
14.
asked gold of
brother 15. I have asked, has twice been asked for,^ once 16. because of thy standard and a second time for the
my
dowry.
1 7.
in
Literally,
to
88
1 8.
may my
19.
as plentiful as dust.
20.
21.
22.
23.
24.
the gods reveaP it, and as at present in the country of my brother gold is plentiful, so ten times more than at present may he extract gold and may the gold, which I have asked for, in the heart of my brother not cause vexation, and O my loved one, my heart let not my brother vex, but let my brother the gold which cannot be
;
May
counted
25. 26.
in
me
whatsoever my brother desires let him send for to the house where it is, and 27. let (the messenger) go and I will give the present which my brother has asked for. 28. This country (is) my brother's country, and this house
And
(is)
my
brother's house.
29.
Now
let
send
my
ambassador Giliya to
my
brother,
and
my
brother
30.
and
him
go.
31.
32.
33.
May
rejoice
when
hear of
my
34.
35.
may I hear for ever of my brother's present. And as for this letter^ which we have sent may RiMMON ^ my lord and Amanum* direct them,^ and unto their destination may they attain, and as (things are) at present so may
they continue with them.
Literally,
^ Literally, "words." "dismiss." the language of Mitanni. Amon. ^ The scribe forgets that he has written the feminine amdtum in the preceding line, and uses the masculine siinuti, as if "messengers" had been spoken of.
' '
Tessubbe
in
36. 37.
8c
for ever
so,
as at present,
38.
Now
for a present to
my
39.
(around)
its
and
40. in
its
9 (beads) of gold,
centre a crystal (amulet) encased in gold ; one heavy necklace of 42 khulalu stones 41. (and) 40 gold beads, the metal of which (is) ... of IsTAR, (in) its centre an (amulet) of khulalu stone
42.
43.
and 30 eunuchs
brother.
have sent
for
a present to
my
XI.
'
1.
2. 3.
To my
my
son-in-law,
it is
who
loves [me],
and (whom)
:
I love,
said
4. as follows
5.
6.
7.
who loves thee, speaks thus peace unto thee may there be peace, unto thy houses, Teie thy mother, and the land of
thy father-in-law,
(is)
Unto myself
Egypt,
8. 9.
to
Tadukhepa my
10.
and thy
men,
11.
to thy country
may
there be
' Sayce, Proceedings of the Society of Biblical Archceology, June 1889, PP- 389-391-
go
12. Pirizzi
13.
I
and Pupri my ambassadors have sent to my brother to explain, and 14. have addressed them with great trouble and earnestness,
15.
16. 17.
18.
and and
I
this
(?) ^
make
I detain, I will
19.
my brother Mane, thy ambassador and Umeatu my messenger. dismiss, and the prophet^ shall go [to thee].
.
. .
20.
21.
2 2.
And now my
brother to [their own land?] has not permitted them to go, but has detained them overmuch. Wherefore has he not
23.
protected
(there
the
is)
ambassadors?
They have
fled,
and
is
guilt
24.
on
my
Why
his heart
25.
[angered]?
of
.
Why
has he spoken
(?)
26 [Pup]ru has not returned and he has spoken (?). 27. ... his offers of alliance he does not listen to. 28. [Yet I,] O son-in-law, (am) verily thy father-in-law.
Lacuna.
Last paragraph
1.
:
And
I
as regards the
thy father
2.
3. 4.
5.
6.
7.
had Teie thy mother knows the facts ; no one else knows the facts; but after Teie thy mother thou knowest them, and As thy father with me what he said to thee. was friendly, so now, O my brother again with me thou art friendly, and what (is) contrary thereto
no one,
8.
O my
'
Mi'sHsamma ; but
not certain.
.j^jj,^
The
is
tablet
one of the
first line
the
sti}
of the
first tablet,
= ana
itti-
= ana
itti-su.
This
collection,
least ten or
Akkadian
fessions.^
The work,
the British
ments
in
Sargon of Agade
made
in the
time of
library.
two columns, the lefthand one giving the Akkadian and the right-hand one The first six tablets and part of the the translation. seventh contained what may be called the commenttablets are divided, into
1
The
E. G. Pinches.
;
2 S.
B. A.,
Akkadian
Precepts, pp. 4
and
5.
92
ary, that
The
com-
we bear
in
mind that
in
system
;
of
writing
and
the
literary
Akkadian language^
as in
our reading-books
children, with
;
simple
acquired
these,
next
undertook
and
understood
These
sometimes
tablets
stated,
contained
philosopher like
The seventh
tablet
Precepts for a
precepts
man
The
agricultural
;
we
possess
lost,
is
partly
we do not
know what place exactly it occupied in the collection. What we possess, however, strange to say, has never
been
first
entirely
published
the
fragments found
at
^ An exercise book (on clay) has been found in which these tablets have been copied three times over for practice of a copy-bool< is now in the British Museum.
''
parts of
this
fragment
W. A. /., ii. pi. lo, and v. pis. 24 and 25. It is the tablet which revealed to me the real character of this collection. See my paper which contains a translation of it it must be remembered that our knowledge of Alckadian has made great progress since its publication. mutilated tablet of " Commercial Precepts," which belong probably to the same collection, is published, W. A. /., ii. pi. 13.
;
93
by
Dr. Haupt.^
No
complete translation of
of unconnected
the fragments has been attempted,' no doubt because the tablet was considered to be a
list
however, been incidentally explained in order to support the interpretation of other texts.*
text, but
it
has often
been necessary to follow the Babylonian translation. Some parts of the translation are doubtful, partly on
account of the mutilated state of the text and partly
because, as
many words
are
14 and
anywhere
else,
we have no means
some paragraphs
1
obscure.
W. A.
/.,
ii.
pis.
15.
In the same publication Dr. Haupt has also Keihchrifttexte, p. 74. it is difficult to see why he republished the two first columns, pp. 71-73 has not also republished the other parts, so as to make the publication complete. ^ Prof. Sayce has given in the Records of the Past, vol. xi. p. 153, the translation of the fourth column nearly complete. ^ The difficult passages have been generally omitted, and in the vocabuare left out. laries already made public many words found in these texts 6 I may also state that the translation is free, as my object is to give I reserve the the meaning of the text and not that of the isolated words discussion of the words for a critical paper, where the text can be repro2
;
duced.
(First
II.
paragraph
lost.)
marks
his establishment.
III.
IV.
V.
He He He
completes the wording of the covenant. collects his tax-gift and surrounds the
field
with hedges. VI. He brings together the gazelles (his flock) and gathers the birds.
VII. [He is to work] from dawn to dusk. VIII. When the time of the working of the field comes, he ploughs, rakes, and divides it. IX. For every sixty measures of grain the farmer takes eight measures, wheat produce, straw in stokes, grain thrashed and winnowed.
In this case a field of culture is X. Field of half. merely for culture. XT. He (the agriculturist) goes as associate to his
associate.
XII.
He He
ploughs the
field,
he keeps
his seeds,
he takes
XIII.
' Only the Akkadian text of this paragraph remains it is interesting to note that the month is designated by a number, as in some of the omen and astronomical tablets.
95
the time of working the field comes he ploughs and rakes it, and the overseer reports
to the lord of the field.
XV.
Field of partnership.
field.
XVI. Everything
ing
;
made
as
man
seed.
XVII.
the time of working (reaping) comes, the master sends from his place as help a long cart, an ox for thrashing the corn ; and the corn of the field (One paragraph lost.)
. .
When
COLUMN
(Three paragraphs
IV.
lost.)
II
He draws water^ for the field He takes possession of the field. He fences with sticks the ground to be ploughed. He has the field ploughed and rakes He waters it once and twice. He fixes hooks for the pails for drawing water. When the time of working comes, in a field of
.
.
it.
fifths
XI. As for the other divisions, he takes the percentage according to the division. XII. In a field of a third, he takes a third. XIII In a field of a fourth, he takes a fourth. XIV. In a field of a fifth, he takes a fifth. XV. In a field of a tenth, he takes a tenth.
1
The paragraph
is
mutilated,
it
may refer
to the establishment of
some
irrigating instrument.
96
tithe to the
palace.
(One paragraph
lost.)
(Reverse.)
I.
column
hi
Of property.
Various kinds of divisions {or land tenures)
division of half, division of a third,
division of a fourth,
II.
division of a
fifth,
division of a tenth,
III.
fences,
sticks for fences,
poles,
threshold,
field,
IV. Enclosure (or garden) enclosure of the palace, enclosure of the lord, enclosure of the associate.
:
V.
VI.
He He
(the agriculturist)
marks the
limit
of his
garden.
indicates the limit of the garden
by means
of boundary stones.^
VII.
VIII. IX. X.
He plants date-trees in He waters the young plants. He strengthens the walls. He completes the paling of the
it.
'
garden.
Or
palings.
97
XL The
XII. XIII.
may
his dismissal.
He He XIV. He
XV. On
up the pahng of the garden. extends one enclosure to the other. strengthens the walls.
weather.
XVI. At the time of drying dates. XVII. At the time of pulling off the paling. XVIII. In order to quit himself he delivers to the lord
XIX.
He
of the plantation two-thirds of the dates. takes a fixed amount and he sends in money the
date-trees.
(A paragraph
COLUMN
I.
IV
II.
He makes secure the door and the gate. The servants' {or working) house and the
ing house [also].
dwell-
III.
He
as such.
IV. Until the house is built, he prepares the beams and makes the foundations. V. He gathers together the beams which have been
cut.
He He
arranges in rows the chief beams. strengthens the old house with bricks and
sets
up the
uprights.
in the fields,
When
he works
in the house.
He
He
in the
middle of the
garden.
X.
down
the
foundation.
XI. XII.
He He
puts a roof over the wall he has devised. makes first the house of the man.
^
In Akkadian the
month Apin.
VOL.
Ill
works and toils for himself. pays the wages at the time of the cessation of work. XVI. If his wall is not constructed strongly, he must not set up props. XVII. The house of comfort must be a house for his
comfort.
XIV. XV.
He He
XVIII.
a house as a (proper) house for a man, as (becoming to) a man. XIX. If the house is not arranged as a proper house, he shall pay a fine of ten shekels.
or
He makes
(Two
are lost.)
The
is
tablet from
is
a translation
and
cul-
The
and
it
shows (Paragraph
Ululu.
was
to begin
the Babylonian
The end
of that
month
is
no doubt meant,
and
it
date Tisritu was the first and Ululu the last month of the year, though the Babylonians might have had an agricultural year, as we have a financial
earlier
year,
etc.
After
was
to
for,
determine his
position
towards
the
us,
treasury,
among
the Babylonians as
is
among
the
payment
of the taxes
99
live stock.
The
tablet says
"
gazelles,"
and so
carries us
back to
animal
come
and the
first
in the country.
In the tablet,
no doubt taken to
in the
the
Persian
in his farm,
he
is
tenure.
it
come the specifications about the various kinds of The first spoken of is the tenure by half, as
is
called
it
who was
attached to the
soil
as serf.
In
by the agent of
the landllord.
In the
field
of partnership,
placed on the same footing as his tenant if the latter gave his labour, the former had to provide him
The
tenure of a
fifth
fifth,
or the
of the proin
duce
but
for himself,
mentioned here
we
To
understand
of the
we must suppose
that
the
character
to take a third of
next season.
first
The
to
paragraphs of Column
III
are devoted
They
fur-
and
fixtures,
sorts of garden,
Then we
work
or
to be performed independently
seeds.
dissolve
month
Column
independently of the
interesting statements
farmer was
obliged to construct
first
if
workmen
we
not constructed
It is also stated
loi
must pay
his
men when
the
work
is
it
is
probable
Before closing
it
is
in the
recovered
from
Ball
relic
Whether we
suppose that
this
famous
of the
of the literary
little
men
will
make
difference
to the
deep
interest
in
which such a
the
inspire
minds of
of Daniel.
the
Here we have an unquestionable relic of the age of fall of the Jewish monarchy and the brilliant sun-
set of
Hebrew prophecy
its
whom
chosen
servant,
it
was
And
in
not only
this.
The
in
inscription paints
us
man
of
Nebuchadrezzar
it
exhibits
the vivid
light
103
strong conviction
own
divine
call
to universal
their
The
familiar
is
elevated almost to
recalls
expressions
Old Testament.
coincidences
felt
If
have
not
it
noted
all
such
I
as
they
occurred,
was because
In correcting
Arch., Dec. 1887)
my
I
have, of course,
other
inscriptions
of
the
king.
written cylinder,
numbered 85-4-30.
Brit.
Mus.,
text.
March 1889.)
ideograms and words
I
Some
have
of the Accadian
in
succeeded
their
explaining
and
illustrating
by
Soc.
means of
The
Proc.
Nebuchadrezzar
king of Babylon, the prince exalted, the favourite of Merodach, the pontiff supreme, the beloved of Nebo,
the serene, the possessor of wisdom,
2.
3.
4.
5. 6.
7.
8.
9.
regardeth,
;
10.
1 1.
12.
maintenance^
13.
14.
and
15.
the weal of
Babylon
16.
and BoRSiPPA
^ Or minister, i.e. of tlie gods. The Accadian ideogram is foot + man; somewhat Hke the Chinese foot+Jirm, pronounced kdn ( = k(n), "a servant." But Chinese actually possesses an identical ideogi-am in the lerm fu ( = bu ot ia), " to sit in state," "to make a low obeisance," "to sit cross-legged in worship"; a character compounded oi foot + man. David "sat before the Lord " in prayer (2 Sam. vii. 18). This, at least, favours the opinion that sagganakku or sakkanakku meant a priestly rather than a secular personage and that when Sargon called himself sagganak Bdbili, he meant not " Machthaber," but " high-priest of Babylon." ^ Literally "fillings," "filler" {zandnu is a synonym of mall}, Rick
;
Cyl.
^
i.
17, 18).
of
chief temples of Babylon and Borsippa. E-sagilla, the temple Bel -Merodach, also contained a shrine dedicated to Nebo, called " E-zida of E-sagilla " (Cyl. A.H. 82-7-14. 1042, col. i. 31).
,
The
105
regardeth ever
18. 19.
20. 21.
2 2.
of Nabopalassar,
king of Babylon,
that
23. 24.
25.
am I. my god had
created me,
26.
27.
when when
28.
2 9.
30.
31.
32.
33.
34.
was born, was created, even I, the holy places of the god I regarded, the way of the god I walked in. Of Merodach, the great lord, the god his cunning works highly do I extol. Of Nebo, his true son,
I
my
creator,
the beloved of
the
my
I
majesty,
35. 36.
way of
his
supreme godhead
exalt;
steadfastly
do
37. with all my true heart 38. I love the fear of their godhead,
39.
I
40.
When Merodach,
me
41. lifted up the head of my majesty and 42. with lordship over the multitude of peoples invested
;
and
48.
49. for the mention of their glorious name, 50. I worship the god and Ishtar.^
1
Literally
i.
"fillings,"
"filler" [zandnu
is
Cyl.
2
17, 18).
The
cylinder 85-4-30.
1,
io6
To Merodach my
prayers to
lord I
made
supplication,
him
undertook, and
my
:
heart looked
for,
"Of old, O
is
whom
is
thou
lovest,
and
57.
callest,
;
pleasing
59. thou leadest him aright,^ 60. a straight path thou appointest him. 61. I
am
Lord,
69.
70.
Thy
lordship supreme
do thou make
loving,^
and
the fear of thy godhead 71. cause thou to be in my heart 72. Yea, grant that to thee is pleasing,
Column
1.
II
for
my
life
2.
3.
4.
5. 6.
7.
Himself, the leader glorious, the open-eyed of the gods, the prince my supplications heard and
received
Merodach,
my
prayers.
8.
9.
^
Yea, he made gracious his supreme lordship, the fear of his godhead he implanted in my heart
to
draw
name."
:
Cp. ii. 6. The meaning is, " Show thyself kind or gracious." Cp. the words of Assurbanipal "The yoke, the wood (= implement) of drawing, I made them (the conquered kings) put on to the temple they drew beneath me" [i.e. drew me in my chariot); 5 R. 10.29.30a. ?>eea]%o Phillipfs Cyl.,\. 11, 12. "Unto IMerodach ... I reverently submitted to draw his car I bowed the neck :" and I, 61, below.
^ '
;
107
he made me submit the heart I worshipped his lordship. In his high trust,^
to far-off lands,
distant hills,
14.
15.
1
6.
1 7.
18. 19.
2 o.
blocked ways,
a place where the path
feet are not
is
broken,
21.
a road of hardships,
I pursued, and the unyielding I reduced,
26.
The
made
to thrive
among
33. a large
35.
42. 43.
wrought
repairs.*
cell
Ekua, the
1 Or, lofty confidence. The word tukultu coincides in form and meaning with the Ethiopic fe&/i^, "trust," "confidence," "hope"; and "his " (obj. genit.) trust " is equivalent to " trust in him 2 [Lake Van and the Persian Gulf. Ed,] ' Or, deported, carried away, cp. 2 Kings xvii. 6. " ^ Literally filhngs," as at i. 12. .
io8
Merodach,
45.
made
hke rubble
(?)
stone,^
49. with uknA ^ and alabaster, 50. the habitation of the house I overlaid.
51.
The
52.
53.
54.
and the gate of Ezida (and) Esagilla, I had them made brilliant as the sun. The bright seat, the place of them that determine
destinies,
55.
which
is
the Fates,
56. wherein, at
57. 58.
Zagmuku,^ the opening of the year, on the 8th day (and) the nth day, the divine king, the god of heaven (and) earth, the
lord of heaven,
59. 60.
61. 62.
they bow, they take their stand before him 63. a destiny of enduring days, 64. as the destiny of my life,
65. they predestine in the midst (thereof)
:
Column
1.
III
2.
only guess the meaning of iinttl from the context. Solomon " made be in Jerusalem as stones," i Kings x. 27. Is imiil a noun of the form ikribic, from the root maiii, "to strike," " break "( = lal)?? Some common material must be meant but unfortunately the reading "stone" is not certain, (See Amiaud and M&hineau, Tail. Comp., No.
'
silver to
14s
note.
^ The Accadian zagin is a compound term, denoting simply " bright," "pure," "white," and as such might be applied to various valuable stones, such as jade, jasper, onyx, and other veined and coloured quartzose stones, of which uknil may have been a specific kind. ^ From the Accadian ZAG, "head," i.e. beginning, and ku, "year."
109
of the open-eyed of the gods, the prince whose fabric a former king
in silver
Merodach,
had
it.
fabricated,
8.
9.
1 o.
The
vessels of the
house Esagilla
made
bright,
The temples
I
of
Babylon
1
15.
16.
uknu
stone,
17. 18.
19.
2 o.
reared
its
summits.
have
regarded
it.
21.
22.
The
choicest of
my
cedars,
23. the noble forest, I brought, 24. for the roofing of Ekua, 25. the cell of his lordship, 26. I looked out, and my heart vowed.^
27.
Ekua
29. with shining gold I overlaid. 30. The panels under the cedar of the roofing
31.
32. I
33.
made
bright.
of
Esagilla
34. daily I besought 35. the King of the gods, the 36.
of his
Lord of abode
lords.
and earth."
2 3
[Meaning, in Accadian, " The^house of the foundation-stone of heaven Ed.] This phrase is found in Hebrew, Exod. xxxv. 21-26. them to this use. Literally "spake," "sware"; ;.. resolved to devote
39. in the midst thereof I made. 40. With silver, gold, precious stones, 41. 42. 43.
45. 46. 47.
The
Nebo
The The
I overlaid
48.
cell,
49. the lintels, the bars, the bolt,^ 50. the door-sill,^ Zariril-%\.o'!\&.
51.
The cedar
its
of the roofing
(?)*
I
52. of
53.
chambers
with silver
made
bright.
54. 55.
5 6.
The path
to the cell,
to the house, (was of) glazed (?) brickwork. 57. The seat of the chapel therein 58. (was) a work of silver.
59. The bulls, the leaves of the gates, 60. with plates of bronze (?),
glisten.
had
(it) filled.
65.
1
The
temples of BoRSiPPA
or Mishmakanna, which looks like " Makan-wood," being the Sinaitic Peninsula, or perhaps the east side of the Delta (see Sayce, Hibbert Lectures, p. 31, note z), is perhaps the origin of the Biblical shikvihn, Amos vii, 14 (St. Luke xvii. 6). 2,The ideogram is (gis) ES-gan-ku, shoot -^ bar \- long. The last character, RU, is explained "to be long, of a pole." It is composed of the signs u, earth-\-G\}, ox; like the Chinese mau, viu, "bolt," "sliding pari of a lock," a character compounded of ox -dearth (ngu + du). * With the Accadian kana, cp. Chinese kan, and Uan, "threshold," "door-sill," sometimes fixed, sometimes movable. * Perhaps related to the Heb. debtr, or inmost recess of the temple. ^ With lulU, which is probably of Accadian origin, cp. the Chinese lau,
Mismakanna
Makan
old lu,
"
in
Of
in
Heaven and
69.
7 o. 7 I.
I reared the
1.
Way
of Zagmuku,
2. 3.
4.
5.
6.
7.
with
Tirisassfc-iVoviS..
place 8. of the lord of the gods, Merodach, 9. the master of the revels and rejoicings 10. of the Igigi and the Anunnaki,^ 11. on the ramparts of Babylon,
12. with
13.
14.
mountain-high
the great house, E-dimmer-nin-khar-shagga, 15. in the heart of Babylon, 16. for the Great Goddess, the Mother that made me,
17. 18.
in
Babylon
I built.
habitable places,
E-shapa-kalama-simma, his house, 22. in Babylon, 23. with bitumen and burnt brick
24.
I constructed the structure thereof.
25.
1
Apparently
2 5
[The
spirits of
The Moon-god.
bright.
'
my boundary
in
walls,
31.
32.
33.
34.
35.
36. 37. 38.
Babylon I made. For Shamash, the Judge Supreme, who putteth the righteous purpose ^ in E-SAKUD-KALAMA, hlS hoUSe, in Babylon, with bitumen and brick loftily I made. For RiMMON,^ who causeth abundance in my land, E-nam-ghe, his house, in Babylon, I built. For Gula that spareth,
my
mind,
43. in
44.
fair
For the
House of Heaven,
45. the lady that loveth me, 46. Ekikukus, her house, 47. in the purlieus of the wall of
Babylon
48. loftily I made. 49. For the Son of the House, that shattereth
50. the sword of 51. his house in
my
foes,
52.
I made. For Gula, the Lady 53. that maketh whole my flesh, 54. Egula, Etilla, Ezibatilla,
Borsippa
55.
56. in
57.
5 8.
my
land,
'
'^
'
113
Ezida
and NiMiTTi-BEL,
Babylon
72.
Babylon, the father had made and not finished the work of them
Column V
1.
2.
3.
4.
5.
6.
7.
whose moat he had dug, and the two strong walls with bitumen and burnt brick had constructed along its bank
the dykes of the
Arakhtu^
8. 9.
Euphrates
10.
1 1.
12.
Seat,
them
unto A-IBUR-SHABU,
the causeway of Babylon, before the Gate of Beltis,
stone,
" beareth away," "removeth" cp. Sarg. Cyl. S7, where the same god is called " exposer of snares," and Ps. xci. 3. 2 The river of Babylon. 3 See Herod, i. 180. * This Accadian term recurs, with a different initial sign, in line 43. Those who know the difficulty of identifying the precious stones and trees mentioned in the Old Testament will not be surprised to find that similar It may be that the material difficulties exist in cuneiform documents. here mentioned (lines 18, 43) is only some kind of glazed or coloured brick, with a double determinative prefix [brick + stone).
Or,
VOL.
Ill
114
Merodach
20.
23. 24.
!
25.
26.
2 7.
finished
beside the scarp of its moat, 28. the two strong walls,
29.
my
father
and
the
city, for
cover,
A
I
Babylon
39. 40.
41.
threw around. A-bur-shabu, the causeway of Babylon, for the way of the great lord to a high elevation
Merodach,
42. I raised,^ and 43. with brick (and) dur-mina-banda stone, 44. and stone, the work ^ of mountains,
45. A-IBUR-SHABt>, 46. from the Shining Gate 47. to
48.
IsHTAR that hurleth down them that way of his godhead 49. I made fair, and 50. with what my father had done 51. I connected (it), and
for the
assail her,
52.
53.
beautified
the road
54.
55.
'
down
up."
^
i.e.
them
Literally
"with a high
agger viae,
115
57.
58.
sides,
Babylon
61.
62.
63.
Column VI
1.
2.
3.
over against the water their foundation with bitumen and burnt brick
I firmly laid,
and
4.
5. 6. 7.
with burnt brick (and) gleaming uknii stone, whereof bulls and dreadful serpents
interior of
them
'^
8.
9.
10.
1 1 1 2.
Doors of cedar
(with) plating of bronze,
lintels
and hinges,
its
copper-work, in
I set up.
gates
upright,
19.
those portals,
for the gazings of the multitude of the people,
20.
21.
filled.
As an outwork^
for
bulls
interior of them, which was made with (or into) and dreadful serpents, cunningly I constructed." The relative clause sometimes precedes its antecedent. 2 Cp. viii. 42 ix. 40. The Accadian GIN ME denotes that which turns
1
Or perhaps, "the
UE = iakkdsii),
in this case
an outer
wall.
ii6
no king before
flanks of
me had done
off,
at four
thousand cubits
on the
Babylon
from afar unapproachable, 28. a mighty rampart, at the ford of the sunrising, 29. Babylon I threw around.
30.
and the bank of it and brick I bound together, and the mighty rampart on the marge of
Its
moat
I dug,
it
built.
and
38.
39. 40.
them
up.
That foes might not present ^ the face, the bounds of Babylon might not approach
volume of the
sea,
and
outburst of that within them not to suffer to befal, 49. with a bank of earth 50. I embanked them, and
47.
48.
5
1
.
An
walls of kiln-brick
I
52.
53.
The ward
made
a fortress.
57.
Dhabi-suburshu,
Col.
iii.
Reading 30 (la
see
Proc.
Soc.
Bilil.
Arch.,
March
1889.
117
bank.
Nebuchadrezzar,
Column VII
1.
king of Babylon,
2.
whom Merodach,
for the
3.
4. 5.
6.
7.
The
like
made
shine.
8. 9.
day
made
bright.
10.
11. 12.
13. the
14.
many
kings
my
predecessors,
15.
16. 17.
18.
named
determined on,
19. 20.
they set up their abode. Their wealth within they heaped up; they piled their substance.
21. 22.
23.
On
24. the
Merodach,
25. 26. 27. 28.
they entered Babylon. From the time that Merodach created me,
for sovereignty
Nebo
committed
like
me);
:
dear
life
Besides
Ii8
city.
my
which
love,
37.
the
bond of
the country,
40.
41
42.
that
is
in the midst of
Euphrates
51.
dwelt therein by the waters of a flood 52. its foundation was weakened, and 53. through the raising
54. of the causeway of 55. of that palace
56. low
57.
58.
its
Babylon,
it
walls of
sun-dried brick
I pulled
its
down, and
I
uncovered, and I reached 61. over against the water its foundation
59. 60.
record
62.
63.
firmly laid,
and
Column VIII
1.
reared
it
high
hills.
2.
as the
wooded
Literally
" a substance
of.'
119
it
4.
5.
6. 7.
Doors of cedar
(with) a plating of bronze,
8.
9.
its
gates
I set up.
Silver, gold, precious stones,
10.
11.
12. 13.
1 4.
is
is
prized,
15.
16. 17.
heaped up within
it
strength, splendour,
royal treasure,
18.
19.
my
royalty
20.
21.
my
in
no dwelling-places 23. built I an abode of lordship 24. riches (and) the ornaments of
22.
:
royalty,
25.
26.
among
27.
In Babylon,
my
abode,
my
royalty,
was not to be found. 31. For that the fear of Merodach 32. was in my heart, 33. in Babylon,
30.
34. his fenced city, 35. to make large 36. the seat of my royalty, 37. his street I altered not, 38.
his
my
lord
chapel
demolished
not,
;
39. 41.
up
and wide
looked
for.
The
for
And
betwixt
them
54.
55. for the seat of my royalty, 56. with bitumen and burnt brick
57. loftily I 58.
59.
made, and
father's palace I joined
(it),
with
my
and
in a salutary
60.
the foundation of
in the
bosom of broad
Earth
61.
I firmly laid,
and
reared high as the wooded hills.^ 64. On the 15th day, the work of
it I
it
Column IX
1.
I finished,
and
^
2.
made
3. 4.
Strong male
5
6.
7.
and cypresses,
costly stones glittering,
for the roofing of
it
8.
I laid
on.
^ ganA, kan-a, Accadian GIN "bar," "barrier," "bulwark," "wall," answers to the old Chinese ^a, ^zi "outer wall," "bank," "barrier,"
No.
2,
29, 30,
where
it
is
applied
to palms.
121
Doors of mismakanna,
cedar, cypress,
10.
ri.
12.
ushd^ and
ivory,
the frame of silver (and) gold, 13. and the plating bronze 14. the thresholds and hinges 15. copper- work
16.
1 7.
in the gates of
it
I set up,
its
and
tops
bitumen and burnt brick mountain-like I threw around it. 22. On the flanks of the wall of brick, 23. a great wall
20.
in
21.
27.
28.
29. 30.
That house
I
caused to be made, and, 31. for the beholding of the multitude of the people,
32. with sculptures I had (it) filled. 33. The awe^ of power, the dread
34.
35.
36.
sides begird,
and
the bad unrighteous man 37. Cometh not within it. 38. That no foe might appear,*
1
is
Chinese </a
including
(modern
2
trees,
sandal -wood.
The Accadian
for
ideogram
"
ivory," recalls
(vfiitXtn
name
si,
and
"rhinoceros"
3
ox + tait).
as balak,
i.
same root
47.
"
heed or care
for,"
of
40 supra.
Babylon
and
Babylon
43. 45.
46.
44. as the
made strong wooded hills. To Merodach, my lord, I made supplication, and hfted up my hands " Merodach, lord, open-eyed of the gods,
I
it
Thou
55. In
56.
no place
have I adorned a city.^ 57. Like as I love 58. the fear of thy godhead, 59. (and) seek unto thy lordship
60. favourably regard the lifting 61. hear
up of
^
my
hands,
my
prayers
62. I verily
63.
64.
am
the maintaining
king,
that
65.
thy town.
Column X
1.
At thy
behest,
2.
3.
merciful
may
the house
4.
5.
'
and
it
may
be
satisfied,
and
Literally
;
inner wall)
^ ^ *
" the bulwark of his battle I carried to a distance " (from the vi. 40 viii. 42. Borsippa was no exception, being part of Babylon. See note on i. 12, 19 sjtpra. i.e. with Merodach's town, Babylon itself, ix. 65. Cp. ix. 54 sc/q.
cp.
;
123
within
it
!
8.
9.
Of
of
10.
11.
all
men,
heavy tribute
their
12.
13.
14.
15.
16.
17.
foemen may
possess not
it
My
for
posterity within
18.
19.
may
they rule
"
!
1 The Blackheads were the aboriginal population of Babylonia, i.e. the The Chinese anciently bore the same title, a fact which is Accadians. The meaning one of the innumerable proofs of their Accadian origin. appears to be black-haired though the expression is said to refer to the The Chinese still call themselves by colour of their caps or kerchiefs. several synonymous titles meaning the black-haired folk.
;
The
follow
are
among
the
class the
labours of
his
i.,
Dr
They
are published in
Babylonische Texte
iii.,
Nos.
Belshazzar,
is
the
whose name
written in
Babylonian
king."
Bilu-sarra-utsur,
"O
Bel,
defend
the
from one of
them
had
to
by him
for
the
payment of a
portion of the
security
As
Persian
it
was a
slave.
At
country by Cyrus.
observed,
is
The
will
be
belonging to Nebo-akhi-iddin, the son of Sula, the son of Egibi, which adjoins the house of Bel-nadin, the son of Rimut, the son of the soldier (?) ^ has been handed over (by Nebo-akhi-iddin) for 3 years to Nebo-yukin-akhi the secretary ^ of Belshazzar, the son of the king, for \\ manehs of silver, sub-letting of the house being forbidden, as well as (Nebo-yukin-akhi) undertakes to interest on the money.
plant trees
3 years
A HOUSE
and
Nebo-akhi-iddin shall repay the money, namely x\ manehs, to Nebo-yukin-akhi, and Nebo-yukin-akhi shall The quit the house in the presence of Nebo-akhi-iddin. witnesses (are) Kabtiya, the son of Tabnea, the son of Egibi ; Tabik-zira, the son of Nergal-yusallim, the son of Sin-karabi-isime ; Nebo-zira-ibni, the son of Ardia ; and the (Dated) priest Bel-akhi-basa, the son of Nebo-baladhsu-iqbi.
Babylon, the 21st day of Nisan, the 5th year of Nabonidos king of Babylon.*
No. II
The sum of 20 manehs of silver for wool, the property of Belshazzar, the son of the king, which has been handed
1 Kikt in the account of the Deluge (1. 169) Bel is called qurad kiki, " the warrior of the kiki." 2 Amel'sipiri. In the reign of Darius we hear of a certain Abia, who was "royal prince and secretary to the princes of the new palace." 3 That is to say, to keep the garden and house in order.
;
*B.C. SSI-
126
over to Iddin-Merodach, the son of Basa, the son of NurSin, through the agency of Nebo-tsabit the steward of the house ^ of Belshazzar, the son of the king, and the secretaries of the son of the king. In the month Adar, of
the
2
nth
The house of the Persian^ and all his property in town and country shall be the security of Belshazzar, the son of the king, until he shall pay in full the
manehs.
(meanwhile) pay as interest. Witnessed by Bel-iddin, the son of Rimut, the son of the soldier (?) Etilpi, the son of the son of the father of the house ; Nadin, the son of Merodach-[sum-utsur], the son of the superintendent of the works ; Nergal-yusallim, the son of Merodach-[edir], the son of Gasura ; Merodachnatsir, the son of Samasthe son of Dabibi and the priest Bel-akhi-iddin, the son of Nebo-baladhsu-iqbi. (Dated) Babylon, the 20th day of the month the nth year of Nabonidos king [of Babylon].*
shall
property]
he
.
shall
No. Ill
One maneh
the property
Belshazzar,
^
which has been taken as security (for it). namely i maneh 1 6 shekels, Nebo-tsabit-idi, by the agency
of Itti-Merodach-baladhu, the son of Nebo-akhi-iddin, the son of Egibi, has presented to Bel-iddina. The witnesses (are) Nebo-iddina, the son of Rimutu, the son of Kiki ; Bel-iddina, the son of Bel-sum-iskun, the son of Sin-tabni Nebo-zira-esir, the son of Ina-essu-edir, the son of the
1
Rah-biti,
Literally
'
'
Par'su.
'
uf
(1)."
money as much as upon [the property] he shall Jill Perhaps we should read isabsH, "he shall acquire," instead of
the
rasuiu.
"
imir-iA.
^
Read
^<jii
.127
Umuk
Nergal-
Gasura. (Dated) at Babylon, the 27th day of the second Adar,2 the 12th year of Nabonidos king of Babylon.^
^
An
officer
who seems
to
month Ve-Adar.
B.C. 544.
(Biainas or Van)
:
B.C.
earlier
cir.
857-840
Sarduris
840
.
?
?
Ispuinis
3.
and
his
Menuas alone
Argistis
I,
....
.
4.
5.
his son
780
?
6.
7.
Ru'sas
I,
called
Argistis II
...
Ursa by
the Assyrians
.
730
71S
?
8.
9.
10.
....
660
645 610 (?)
VOL.
Ill
Akhsemenes (Hakhamanish)
Teispes (Chaispaish), his
...
He
con.
B.C.
2.
son.
cir.
600
3. 4.
Kyros
4.
Kambyses
Anzan
Kyros
in
Anzan
in
550 529
5.
II,
or Agradates, son of
Kambyses,
Anzan.
Media,
. .
and
.
Kambyses
Gomat^s
II, his
son
(Gaumata)
or
the
Magian,
usurps
. .
the the
.
pseudo-Bardes
Smerdis,
521
521
9.
Xerxes
485
10. Artaxerxes
his son 11.
(Artakshatra)
....
months
Longimanus,
465 425
Xerxes
KINGS OF PERSIA
131
B.C.
months
^
425
13. Dareios II
14.
Nothos (Okhos),
his brother
424
405
401
Artaxerxes II
Mn^mon,
his
son^
.
362
339
336 33
and 36
17.
Dareios III
Kodomannos
Conquered by Alexander
^
cuneiform
tablet,
II,
tl,
and Artaxerxes
as respectively 29
END OF
VOL.
Ill
Piintcdhy R.
Sc
R. Clark, Edinbnygh
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