The Essential Works of George Rawlinson: Egypt, The Kings of Israel and Judah, Phoenicia, Parthia, Chaldea, Assyria, Media, Babylon, Persia, Sasanian Empire & Herodotus' Histories. George Rawlinson
of Takelut, the Jewish monarch of the time, Asa, the grandson of Rehoboam, shook off the Egyptian yoke, re-established Judæan independence, and fortified himself against attack by restoring the defences of all those cities which Sheshonk had dismantled, and "making about them walls, and towers, gates, and bars" (2 Chron. xiv. 7). At the same time he placed under arms the whole male population of his kingdom, which is reckoned by the Jewish historian at 580,000 men. The "men of Judah" bore spears and targets, or small round shields; the "men of Benjamin" had shields of a larger size, and were armed with the bow (ib. ver. 8). "All these," says the historian, "were mighty men of valour." It was not to be supposed that Egypt would bear tamely this defiance, or submit to the entire loss of her Asiatic dominion, which was necessarily involved in the revolt of Judæa, without an effort to retain it. Osorkon II., or whoever was king at the time, rose to the occasion. If it was to be a contest of numbers, Egypt should show that she was certainly not to be outdone numerically; so more mercenaries than ever before were taken into pay, and an army was levied, which is reckoned at "a thousand thousand" (ib. ver. 9), consisting of Cushites or Ethiopians, and of Lubim (ib. xvi. 8), or natives of the North African coast-tract, With these was sent a picked force of three hundred war-chariots, probably Egyptian; and the entire host was placed under the command of an Ethiopian general, who is called Zerah. The host set forth from Egypt, confident of victory, and proceeded as far as Mareshah in Southern Judæa, where they were met by the undaunted Jewish king. What force he had brought with him is uncertain, but the number cannot have been very great. Asa had recourse to prayer, and, in words echoed in later days by the great Maccabee (1 Mac. iii. 18, 19), besought Jehovah to help him against the Egyptian "multitude." Then the two armies joined battle; and, notwithstanding the disparity of numbers, Zerah was defeated. "The Ethiopians and the Lubim, a huge host, with very many chariots and horsemen" (2 Chron. xvi. 8) fled before Judah—they were "overthrown that they could not recover themselves, and were destroyed before Jehovah and before His host" (ib. xiv. 13). The Jewish troops pursued them as far as Gerar, smiting them with a great slaughter, taking their camp? and loading themselves with spoil. What became of Zerah we are not told. Perhaps he fell in the battle; perhaps he carried the news of his defeat to his Egyptian master, and warned him against any further efforts to subdue a people which could defend itself so effectually.
The direct effect of the victory of Asa was to put an end, for three centuries, to those dreams of Asiatic dominion which had so long floated before the eyes of Egyptian kings, and dazzled their imaginations. If a single one of the petty princes between whose rule Syria was divided could defeat and destroy the largest army that Egypt had ever brought into the field, what hope was there of victory over twenty or thirty of such chieftains? Henceforth, until the time of the great revolution brought about in Western Asia through the destruction of the Assyrian Empire by the Medes, the eyes of Egypt were averted from Asia, unless when attack threatened her. She shrank from provoking the repetition of such a defeat as Zerah had suffered, and was careful to abstain from all interference with the affairs of Palestine, except on invitation. She learnt to look upon the two Israelite kingdoms as her bulwarks against attack from the East, and it became an acknowledged part of her policy to support them against Assyrian aggression. If she did not succeed in rendering them any effective assistance, it was not for lack of good-will. She was indeed a "bruised reed" to lean upon, but it was because her strength was inferior to that of the great Mesopotamian power.
From the time of Osorkon II., the Sheshonk dynasty rapidly declined in power. A system of constituting appanages for the princes of the reigning house grew up, and in a short time conducted the country to the verge of dissolution. "For the purpose of avoiding usurpations analogous to that of the High-Priests of Ammon," says M. Maspero, "Sheshonk and his descendants made a rule to entrust all positions of importance, whether civil or military, to the princes of the blood royal. A son of the reigning Pharaoh, most commonly his eldest son, held the office of High-Priest of Ammon and Governor of Thebes; another commanded at Sessoun (Hermopolis); another at Hakhensu, others in all the large towns of the Delta and of Upper Egypt. Each of them had with him several battalions of those Libyan soldiers—Matsiou and Mashuash—who formed at this time the strength of the Egyptian army, and on whose fidelity it was always safe to count. Ere long these commands became hereditary, and the feudal system, which had anciently prevailed among the chiefs of nomes or cantons, re-established itself for the advantage of the members of the reigning house. The Pharaoh of the time continued to reside at Memphis, or at Bubastis, to receive the taxes, to direct as far as was possible the central administration, and to preside at the grand ceremonies of religion, such as the enthronement or the burial of an Apis-Bull; but, in point of fact, Egypt found itself divided into a certain number of principalities, some of which comprised only a few towns, while others extended over several continuous cantons. After a time the chiefs of these principalities were emboldened to reject the sovereignty of the Pharaoh altogether; relying on their bands of Libyan mercenaries, they usurped, not only the functions of royalty, but even the title of king, while the legitimate dynasty, cooped up in a corner of the Delta, with difficulty preserved a certain remnant of authority."
Upon disintegration followed, as a natural consequence, quarrel and disturbance. In the reign of Takelut II., the grandson of Osorkon II., troubles broke out both in the north and in the south. Takelut's eldest son, Osorkon, who was High-Priest of Ammon, and held the government of Thebes and the other provinces of the south, was only able to maintain the integrity of the kingdom by means of perpetual civil wars. Under his successors, Sheshonk III., Pamai, and Sheshonk IV., the revolts became more and more serious. Rival dynasties established themselves at Thebes, Tanis, Memphis, and elsewhere. Ethiopia grew more powerful as Egypt declined, and threatened ere long to establish a preponderating influence over the entire Nile valley. But the Egyptian princes were too jealous of each other to appreciate the danger which threatened them. A very epidemic of decentralization set in; and by the middle of the eighth century, just at the time when Assyria was uniting together and blending into one all the long-divided tribes and nations of Western Asia, Egypt suicidally broke itself up into no fewer than twenty governments!
Such a condition of things was, of course, fatal to literature and art. Art, as has been said, "did not so much decline as disappear." After Sheshonk I. no monarch of the line left any building or sculpture of the slightest importance. The very tombs became unpretentious, and merely repeated antique forms without any of the antique spirit. Each Apis, indeed, had, in his turn, his arched tomb cut for him in the solid rock of the Serapeum at Memphis, and was laid to rest in a stone sarcophagus, formed of a single block. A stela, moreover, was in every case inscribed and set up to his memory: but the stelæ were rude memorials, devoid of all artistic taste; the tombs were mere reproductions of old models; and the inscriptions were of the dullest and most prosaic kind. Here is one, as a specimen: "In the year 2, the month Mechir, on the first day of the month, under the reign of King Pimai, the god Apis was carried to his rest in the beautiful region of the west, and was laid in the grave, and deposited in his everlasting house and his eternal abode. He was born in the year 28, in the time of the deceased king, Sheshonk III. His glory was sought for in all places of Lower Egypt. He was found after some months in the city of Hashedabot. He was solemnly introduced into the temple of Phthah, beside his father—the Memphian god Phthah of the south wall—by the high-priest in the temple of Phthah, the great prince of the Mashuash, Petise, the son of the high-priest of Memphis and great prince of the Mashuash, Takelut, and of the princess of royal race, Thes-bast-per, in the year 28, in the month of Paophi, on the first day of the month. The full lifetime of this god amounted to twenty-six years." Such is the historical literature of the period. The only other kind of literature belonging to it which has come down to us, consists of what are called "Magical Texts." These are to the following effect:—"When Horns weeps, the water that falls from his eyes grows into plants producing a sweet perfume. When Typhon lets fall blood from his nose, it grows into plants changing to cedars, and produces turpentine instead of the water. When Shu and Tefnut weep much, and water falls from their eyes, it changes into plants that produce incense. When the Sun weeps a second time, and lets water fall from his eyes, it is changed into working bees; they work in the flowers of each kind, and honey and wax are produced instead of the water. When the Sun becomes weak, he lets fall the perspiration of his members, and this changes to a liquid." Or again—"To make a magic mixture: Take two grains of incense, two fumigations, two jars of cedar-oil, two jars of tas, two jars of wine, two jars of spirits of wine. Apply it at the place