The History of Antiquity, Vol. 1 (of 6). Duncker Max

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lands in remembrance of his campaigns: in Syrian Palestine Herodotus had himself seen such pillars, and in Ionia there were two figures of this king hewn in the rock. As a fact a rock half way between Smyrna and Sardis to this day presents a relief of an armed warrior. In style and attitude it is certainly not Egyptian, and therefore cannot have been the work of a Pharaoh. On the other hand, the rocks on the Phenician coast which run into the sea at the mouth of the Nahr-el-Kelb, near the ancient Berytus, the modern Beyrout, have Egyptian sculptures upon them. These are three figures of Ramses II. In one he is carrying an enemy into the presence of Ammon. In the two others he is striking down an enemy before the gods Ptah and Ra. Though to a great extent destroyed, the inscriptions still show that the achievements, of which these sculptures are intended to immortalise the memory, belonged to the second and fourth year of Ramses II. His arms had therefore reached the coast of Phenicia, northward of Tyre and Sidon, and he maintained his ground so far or so long, that he could set up this memorial of his victory. In the ruins of a temple built or restored by Ramses at Tanis (San), we find an inscription which ascribes to him the subjugation of the land of Kaft, i. e. of Phenicia, of Nebinai, which is explained to be Cyprus, and lastly of the Upper Retennu, i. e. of eastern Syria.216 Inscriptions on the building of Ramses II. at Karnak, near Medinet Habu (the so-called Ramesseum), and in his rock temple at Abu Simbel in Nubia, inform us that he again fought in Syria in the fifth year of his reign. Eighteen nations, tribes, or cities are mentioned which were opposed to the Egyptians. Here, also, the Cheta, i. e. the Hittites, are first mentioned, then the Karkisa (perhaps the Girgasites),217 Kadeshu (Kades, either Kadesh Barnea in the south, or Kadesh in the north of Canaan), Aratu (Aradus), Chirbu (perhaps Chelbon, Aleppo), Kirkamisha (Karchemish), and Naharina (Mesopotamia). At Kadesh Ramses was victorious and thence he returned to Egypt.218 In the eighth year of his reign he was again in Canaan. He took Maram (Merom), Dapurr (perhaps Debir), in the land of the Amari (Amorites), and Salam,219 and on the walls of the Ramesseum, as also on a large memorial stone in the ruins of Karnak, there is a treaty of the twenty-first year of Ramses II., between "Ramses, the son of the great prince Sethos the brave, the son of the great prince Ramses I." and "Chetasar (i. e., the prince of the Cheta), son of the great prince Maursar the brave, son of the great prince Sepalulu." It is concluded "on good terms for eternal peace and friendship, that this may be a beginning for all eternity according to the intention of the great king of Egypt." After reference to former treaties, the great king of the Cheta pledges himself never to invade Egypt to inflict injury, and a similar promise is made by Ramses. Both kings are to send back those of their subjects who wish to take service with the other. Either is to help the other when attacked by enemies. The treaty is ratified by oaths on either side; and Sutech (Baal) appears as the tutelary god of the Cheta.220

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      Bunsen, "Ægypten," 5, 1, 75 ff.; Ebers, "Ægypten and die Bücher Moses," p. 43; Renan ("Histoire générale et système comparé des langues Sémitiques") will not admit this close connection.

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      Brugsch ("Histoire d'Egypte," pp. 5, 6) explains the name Egypt by ha-ka-ptah, i. e. "the precinct of Ptah." As Ptah was more especially the god of Memphis, this name would have come from Memphis. The attempt has been repeatedly made to derive the civilisation of Egypt from Ethiopia and M

1

Bunsen, "Ægypten," 5, 1, 75 ff.; Ebers, "Ægypten and die Bücher Moses," p. 43; Renan ("Histoire générale et système comparé des langues Sémitiques") will not admit this close connection.

2

Brugsch ("Histoire d'Egypte," pp. 5, 6) explains the name Egypt by ha-ka-ptah, i. e. "the precinct of Ptah." As Ptah was more especially the god of Memphis, this name would have come from Memphis. The attempt has been repeatedly made to derive the civilisation of Egypt from Ethiopia and Meroe. But the problem of the origin of a given civilisation is not solved by removing it from the locality where it exists in full bloom to another, and as a rule more unknown, district. In the case before us this assumption is met by the peculiar difficulty, that the culture of Egypt is influenced essentially by the nature of the land, and therefore can hardly have had an external origin. It cannot be removed from a highly favoured locality into a district extremely hot, and fruitful only in detached oases, without making the explanation of its origin much more difficult. Moreover, the lower valley of the Nile has always ruled over the upper: even in mediæval and modern times. The inscriptions of Sargon, king of Assyria (722-705 B.C.), mention the king of Meroe (Miluhhi); those of Sennacherib (705-681 B.C.) tell us, "The kings of Egypt have summoned the archers, the chariots, the horses of the king of Miluhhi." The inscriptions of Esarhaddon (681-668 B.C.) speak of the "King of Egypt and Miluhhi," whom they also name "King of Egypt and Cush;" and the successor of Esarhaddon directed his first campaign against "Tarku" (Thirhaka) "of Egypt and Miluhhi." The word Meroe, therefore, as the name of a kingdom lying above Egypt on the Nile, must have been in use in Syria, even in the eighth century B.C. Hence the Greeks denote by this name an island, and also a city of the Upper Nile. According to Herodotus (2, 29) the great city Meroe, "which ought to be the chief city of the rest of the Ethiopians" (i. e. of those of whom the Egyptians were not the immediate neighbours), was forty days' journey and twelve days' sail (i. e. over 15,000 stadia) above Syene. Later authorities, Eratosthenes, Artemidorus, Strabo, Pliny, Ptolemy reduce the distance by nearly one-half; they regard the distance between Meroe and Syene as nearly equal to the distance from Syene to Alexandria, and fix the whole distance from Alexandria to Meroe at 10,000 to 12,000 stadia. As the town and island of Meroe must be south of the junction of the Astaboras (Atbara), (Strabo, p. 786), we must look for the island between the Atbara and the Blue Nile, and for the city in the ruins at the modern Begerauieh. Yet the chief town of the kingdom of Meroe, when it takes an active part in history, is not Begerauieh. King Thirhaka's residence lay near the modern Meraui under Mount Barkal. The name in inscriptions is Neb, and, consequently, in Greek and Latin Napata. Even under the Sesurtesen and Amenemha, Egypt ruled over Nubia as far as Semne and Kumna, under Amenophis III. as far as Soleb, and under Ramses II. as far as Mt. Barkal. The oldest ruins at this spot belong to a temple dedicated by this king to Ammon (Lepsius, "Reisebriefe," s. 238); next come the ruins of the buildings of Thirhaka, which differ as little from Egyptian buildings as those which he and his two Ethiopian predecessors erected in Egypt. Moreover, the later ruins found at Napata, especially some twenty small pyramids, are feeble imitations of Egyptian art. The same character of imitation is stamped upon the monuments of Begerauieh, though here it is mingled with foreign elements. This place, further removed from Egypt, and therefore more secure, was beyond doubt the residence of the kings of Meroe, at least from the time of Cambyses, and it was named after the country. Herodotus points out that Zeus and Dionysus, i. e. Osiris, were worshipped here, and that the oracle of Zeus, i. e. of Ammon, extended its authority over the Ethiopians: the further accounts which

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