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the  hittites 


INSCRIPTIONS  AND  THEIR  HISTORY. 


VOLUME  I  . 


JOHN  CAMPBELL.    M.A.,   LL.D. 

Professor  in  the   Presbyterian    College,  Montreal. 


TORONTO : 
W  I  L  L  I  A  MSON    &    C  O. 

NEW  YORK : 

A.     I).     F.     RANDOLPH      &     CO. 


CONTENTS  OF  VOLUME  I. 


Preface  ........         v. 

PART     I. 

Chapter  I. 
Discovery  of  the  Monuments       -----  l 

Chapter  II. 
The  Work  of  Decipherment. — The  Determination  of  the  Hittite 

Language  .......  8 

Chapter  III. 
The  Work  of  Decipherment  — The  Hittite  Characters        -  32 

Chapter  IV. 
The  Bilingual  Inscription         -  -  -  -  -  -         48 

Chapter  V. 
The  Stone  Bowl  from  Babylon  -  57 

Chapter  VI. 
The  Votive  Inscriptions  from  Hamath         -  -  -  67 

Chapter  VII. 
Historical  Inscription'  of  King  Kenetala  of  Hamath  (Part  I.)         78 

CJmpter  VIII. 
Historical  Inscription  of  King  Kenetala  of  Hamath  (Part  II.)        89 

Chapter  IX. 
First  Inscription  of  King  Sagara  of  Carchemish  -       107 

Chapter  X. 

Second  Inscription  of  King  Sagara  of  Carchemish    -  123 

Chapter  XI. 
The  Lion  Inscription  of  King  Kapini  of  Rosh  (Part  I.)  -       133 

Chapter  XII. 
The  Lion  Inscription  of  King  Kapini  of  Rosh  (Part  II)      -  154 


iv.  CONTENTS   OF   VOLUME   I. 


PART    II. 


Chapter  I. 
Sources  of  Hittite  History    ------       169 

Clmpter  II. 
The  Primitive  Hittites     ------  182 

Chapter  III. 
The  Hittites  in  Palestine      ------      211 

Chapter  IV. 
The  Kings  that  Reigned  in  Edom  -  -  228 

Chapter  V. 
The  Kings  that  Reigned  in  Edom  {Continued)  -       257 

Chapter  VI. 
The  Kings  that  Reigned  in  Edom  {Continued)  283 

Chapter   VII. 
The  Hittites  in  Egypt  ......       307 

Chapter  VIII. 
The  Hittites  in  Egypt  {Continued)      .  -  335 

Appendix  I. 
The  Ancient  Hittite  Language      -  ....       362 

Appendix  II. 
Votivf  Inscriptions  from  Hamath,  etc.  -  -  -  371 

Appendix  III. 
Grammatical  Analysis  of  Hittite  Texts        -  385 

Appendix  IV. 
The  Kenite  List  of  the  Hittite  Families  in  Genealogical  Order      395 


PEEFACE. 


Whatever  defects  the  criticism  of  this  book  may  bring  to  light,  its  publi- 
cation demands  no  apology.  It  embraces  the  results  of  patient  and  laborious 
researches,  extending  over  a  score  of  years  ;  for,  three  years  before  the  dis- 
covery of  the  inscriptions  of  Hamath  was  made  known,  the  history  of  the 
Hittite  nation,  as  set  forth  in  the  Hebrew,  Egyptian,  and  Assyrian  records,  had 
engaged  my  attention. 

The  book  consists  of  two  parts  ;  the  first  being  an  analysis  of  all  the  legible 
Hittite  inscriptions  so  far  published  ;  the  second,  an  extended  history  of  the 
Hittite  people.  In  presenting  the  translations  and  the  history,  I  have  had  in 
view  no  controversy  with  any  school  of  philology,  history,  or  theology,  my 
simple  aim  being  to  reconstruct  with  truthfulness,  out  of  many  widely  scat" 
tered  fragments,  an  important  and  long  lost  page  of  ancient  history. 

The  few  scholars  of  note  who  have  attempted  the  work  of  Hittite  decipher- 
ment, and  the  value  of  whose  labours  I  gratefully  recognize,  will  not  charge 
with  injustice  the  statement  that,  up  to  the  present  time,  the  inscriptions  of 
Hamath  and  Jerabis  have  guarded  their  secret.  Five  years  ago,  having  dis- 
covered the  method  of  interpretation,  I  gave  in  pamphlet  form  a  Translation 
of  the  Principal  Hittite  Inscriptions  yet  Published.  The  method  pursued  in 
that  paper  was  the  true  one,  and  many  of  the  interpretations  set  forth  in  it 
were  correct,  but  it  abounded  with  such  errors  as  are  incident  to  all  first 
essays  in  the  decipherment  of  the  unknown.  In  order  to  bring  more  light  to 
bear  upon  the  task,  I  meanwhile  made  a  careful  study  of  the  inscriptions  of 
Asia  Minor,  Etruria,  Celt  Iberia,  and  Pictish  Britain,  of  Turanian  India  and 
of  Siberia,  all  of  which  belong  to  the  Hittite,  or  Canaanitic  category,  and  by 
their  means  withdrew  the  Syrian  documents  from  their  isolation,  to  read 
their  hieroglyphics  in  the  reflection  of  the  more  recent  and  apparently  alpha- 
betic characters  of  these  monuments.  Some  of  these  translations  have  already 
been  published  in  fugitive  form,  and  some  are  collected  into  a  volume,  enti- 
tled The  Hittite  Track  in  the  East,  shortly  to  appear. 

In  the  following  pages  I  have,  at  the  risk  of  being  thought  tedious,  set 
forth  minutely  the  process  by  which  results  have  been  reached  in  the  trans- 
literation of  the  hieroglyphics  and  the  translation  of  their  phonetic  contents, 
so  that  any  reader  possessed  of  ordinary  scholarship  may,  by  means  of  the 
plates  and  text,  follow  it  at  every  step  and  verify  or  criticize  its  results. 
For  the  plates  I  am  indebted  to  Mr.  VV.  Harry  Rylands,  of  the  Society  of 
Biblical  Archaeology,  who  ha3  kindly  permitted  me  to  copy  his  admirable 
drawings  of  the  inscriptions.     The  historical  contents  of  these,  commencing 


VI.  PREFACE. 

with  the  reign  of  the  Assyrian  Assur-nazir  pal  in  the  latter  part  of  the  tenth 
century,  B.C.,  extending  to  that  of  Esarhaddon  in  the  first  part  of  the  seventh, 
and  embracing  brief  accounts  of  the  first  overthrow  of  the  Assyrian  empire 
by  the  Babylonian  Phul,  and  of  the  conspiracy  that  led  to  the  destruction  of 
Hittite  monarchy  and  the  deportation  of  the  tribes  of  Israel,  should  be  of 
great  interest  to  students  of  the  Bible  and  of  ancient  oriental  history,  although 
disappointing,  perhaps,  to  those  who  looked  to  the  monuments  for  records  of 
greater  antiquity.  All  the  collateral  information  furnished  by  the  Assyrian 
monuments  and  ancient  tradition  has  been  made  available  for  the  elucidation 
of  these  invaluable  documents. 

The  second  and  larger  part  of  the  book  contains  a  history  of  the  Hittites 
from  a  period  of  time  some  three  generations  before  the  patriarch  Abraham. 
The  materials  for  this  history  are  furnished  by  the  Egyptian  and  Assyrian 
monuments,  by  the  Greek  historians,  and  by  almost  universal  tradition,  arising 
from  the  fact  that  the  Hittites  were  in  many  respects  the  greatest  of  ancient 
peoples,  and  constituted  the  substratum  of  all  early  civilizations.  The 
Turanian  element  that  came  into  prominence  in  the  palmy  days  of  the 
Egyptian  Hycsos,  that  underlay  the  culture  of  the  empires  on  the  Tigris  and 
Euphrates,  that  preceded  Israel's  occupancy  of  Palestine,  that  filled  Syria 
and  Asia  Minor,  that  gave  to  Greece  her  mythology  and  sacred  rites,  and, 
overflowing  into  Illyria,  Italy,  Spain  and  Britain,  bore  the  Iberic  and  Pictish 
name,  now  only  recognizable  in  the  Basques  of  the  Pyrenees  ;  that  element 
on  which  Cyrus  built  up  his  first  Aryan  empire,  and  which,  volcano-like, 
broke  forth  in  Parthian  days,  that  preceded  the  Brahman  in  Northern  India, 
that,  in  early  Christian  centuries,  traversed  Turkestan  and  peopled  the 
Siberian  wastes,  that  for  two  centuries  turned  China  into  Cathay,  and  that 
still  occupies  Corea  and  the  islands  of  Japan  ;  that  Turanian  element,  more- 
over, that,  driven  by  adverse  fortune,  crossed  the  Northern  Pacific  into  the 
New  World,  that  reproduced  the  mounds  of  European  Scythia,  of  Syria  and 
the  Caucasus,  of  India  and  Siberia,  on  level  prairies  and  the  alluvium  of  rivers 
from  Alaska  to  the  Gulf  of  Mexico,  that  founded  the  empires  of  Mexico  and 
Peru,  and  that  lives  in  many  an  Indian  tribe  from  the  frozen  north  to  the 
southern  land  of  fire,  is  the  Hittite.  It  is  impossible  to  over-estimate  the 
importance  of  this  ancient  people,  without  a  record  of  whose  exploits  ancient 
history  can  hardly  be  said  to  exist. 

The  thread  on  which  the  fragments  of  history,  drawn  from  many  lands  and 
from  documents  most  diverse  in  character,  crystallize  in  order,  is  one  furn- 
ished by  the  Hittites  themselves.  Some  fifteen  years  ago,  in  the  pages  of  the 
Canadian  Journal  and  elsewhere,  I  drew  attention  to  the  presence  of  ancient 
Gentile  records  in  the  well  known  Hebrew  Scriptures.  All  of  these  may  be 
of  Hittite  origin ;  one  certainly  is,  the  long  genealogical  record  of  the  first 
book  of  Chronicles,  so  far  a  mere  Bible  lumber  room,  the  despair  of  all  com- 
mentators, but  in  reality  a  mine  of  historic  treasure.  In  that  list  but  partially 
concealed  lie  all  the  great  names  of  the  ancient  world,  from  the  time  of  the 
dispersion  of  nations  down  to  the  Exodus  of  Israel,  and  even  beyond  it. 


PREFACE.  Vll. 

Thus  the  story  of  the  Hittites  furnishes  that  great  desideratum  of  the  Bible 
student,  the  connection  of  sacred  and  profane  history,  and  to  the  investigator 
of  the  Egyptian  and  Euphratean  monuments,  it  gives  chronological  data  of 
the  utmost  importance. 

I  have  indeed  written  for  students  in  all  departments  of  learning  who  may 
care  to  read  my  book,  inviting  that  candid  criticism  and  fair  discussion  by 
which  the  cause  of  truth  must  be  advanced  ;  but  above  all,  1  have  written  for 
the  educated  reader  of  the  English  language,  and,  while  I  cannot  flatter  my- 
self that  in  so  extensive  a  field  every  obscurity  has  been  removed,  I  may  claim 
the  merit  of  him  who  believes  thit  no  science  need  transgress  the  limits  of 
his  mother  tongue  to  find  its  adequate  expression. 

JOHN  CAMPBELL. 

Montreal. 


PART    I. 
THE  INSCRIPTIONS  OF  THE   HITTITES. 


THE    HITTITES: 

THEIR    INSCRIPTIONS    AND    THEIR    HISTORY. 


CHAPTER  I. 

Discovery  of  the  Monuments. 

In  Central  Syria,  almost  half  way  between  the  borders  of 
Palestine  and  Asia  Minor,  lies  Hannah,  the  Haniath  of  the  Bible 
and  the  Epiphanea  of  the  Greeks.  Beautifully  situated  on  either 
bank  of  the  Orontes.it  has  little  else  than  natural  beauty  to 
boast,  for  its  temples  and  palaces  are  heaps  of  ruins.  Surrounded 
by  lofty  mountain  ranges,  it  is  so  isolated  from  the  rest  of  the 
world  that  it  seems  a  relic  of  a  former  state  of  existence,  and  has 
been  compared  to  a  Pompeii  of  the  living.1  Yet  in  Hamah  itself 
and  in  all  the  neighbouring'  country  there  linger  traditions  of 
a  glorious  past,  when  Hamath  was  among  the  chief  cities  of  the 
world.  These  traditions  can  hardly  relate  to  Mohammedan  days, 
although  an  Arabian  dynasty  kept  regal  state  in  the  ancient 
town,  and  sent  forth  from  its  line  and  capital  the  great  historian 
and  geographer  Abulfeda.2  Nor  can  the  Syrian  successors  of 
Alexander  have  been  witnesses  of  a  dignity  which  they  endeavour- 
ed to  restore  by  imparting  to  the  city  the  name  of  the  infamous 
Antiochus  Epiphanes.  Back  into  the  past  we  must  go,  to  a  time 
coeval  with  the  ancient  monuments  of  which  it  lias  recently  been 
deprived,  to  find  in  Hamath  a  competitor  for  greatness  with 
Babylon  and  Nineveh,  with  Jerusalem  and  Damascus.  For  there 
were  ancient  monuments  in  this  sleepy  hollow  of  the  ninteenth 
century.  The  traveller  Burckhardt  passed  through  Hamah  in 
the  year  1812  on  his  way  from  Aleppo  to  Damascus,  and  saw 
stones  engraved  with  strange  characters.      He  chronicled  the  fact 


Porter,  Giant  Cities  of  Ba.shan,  ]».  804. 
Abulfeda  Historiae  Anteislamica 

(1) 


'2  THE    HITTITES. 

but  did  nothing  more.3  Fifty-eight  years  came  and  went  before 
the  stones  were  rediscovered,  although  many  observing  eyes  must 
have  peered  into  the  city's  recesses,  and  its  thirty  thousand 
inhabitants  must  have  had  ample  opportunity  for  making  their 
treasures  known.  Then  the  United  States  Consul  General 
Johnson,  in  company  with  the  Rev.  8.  Jessup  of  the  Syria 
Mission,  paid  a  visit  to  the  old  town.  Like  all  strangers  they 
sought  the  Bazaar  and  inspected  the  wares  with  which  the 
Syrian  merchants  tempt  the  eye  of  the  occidental  and  deplete  his 
purse.  From  shop  to  shop  they  went,  until  in  the  corner  of  one 
their  gaze  rested,  for  there,  engraved  upon  a  large  stone,  were 
mysterious  characters  akin  to  those  which  had  attracted  the 
attention  of  Burckhardt.  To  obtain  a  squeeze  of  this  stone  was 
their  great  desire,  but  a  desire  they  failed  to  realize  ;  for  the 
native  frequenters  of  the  bazaar  thronged  about  the  strangers, 
and.  with  the  brutal  menacing  attitude  so  naturally  assumed  by 
the  sons  of  the  Prophet,  compelled  them  to  relinquish  their 
examination  of  the  ancient  record.4  Probably  the  black  stone  of 
the  Caaba  at  Mecca  has  something  to  do  with  the  strange 
superstition  that  Mohammedans  evince  regarding  inscribed 
stones.  There  is  virtue  in  them,  and  that  virtue  must  not  pass 
into  the  possession  of  the  Frank,  lest  it  give  him  power  to  inflict 
injury  on  the  Moslem. 

The  two  travellers  learned  that  other  inscriptions  similar  to 
that  in  the  bazaar,  were  to  be  found  in  Hamah.  They  went 
forth,  and  saw  one  on  a  stone  over  the  city  gate,  in  which  the 
elders  sit  as  in  ancient  Syrian  days.  Near  the  gate  they  found 
another ;  and,  crossing  one  of  the  bridges  that,  spanning  the 
Orontes,  connect  the  two  divisions  of  the  city,  they  were  shown 
a  third.  As  the  inscriptions  of  Hamath  are  five  in  number,  that 
found  near  the  gate  must  have  been  the  one  which  Mr. 
Jessup  tried  to  purchase,  as  the  stone  in  the  bazaar  furnished  not 
one  but  two  inscriptions.  The  missionary  failed  to  make  a  bargain, 
for  the  blue  stone  was  a  source  of  revenue  to  its  owner,  who, 
for  a  consideration,  allowed  people  afflicted  with  spinal  disease 


3  Burckhardt,  Travels  in  Syria  and  the  Holy  Land,  p.  14G. 

4  American  Palestine  Exploration  Society,  First  quarterly  statement. 


DISCOVERY    OF    THE    MONUMENTS.  3 

to  lie  upon  its  uneven  surface.  The  consul  and  he  were  there- 
fore compelled  to  have  recourse  to  a  native  artist,  who  made 
faithful  copies  of  the  inscriptions,  and  sent  them  on  their  way 
rejoicing.  Returning  to  Beyrout  with  their  treasures,  Messrs 
Johnson  and  Jessup  communicated  the  intelligence  of  their 
discovery  to  two  eminent  men,  the  lamented  Professor  E.  H. 
Palmer  and  Dr.  Eisenlohr  of  Heidelberg.  The  former,  deeply 
interested  in  the  documents,  induced  the  Palestine  Exploration 
Society  to  send  Mr.  Tyrwhitt  Drake  to  Hamah,  to  obtain  un- 
doubted copies  of  the  inscriptions  already  found  and  of  any 
others  that  subsequent  research  might  discover.  Thus  the 
scientific  world  was  awakened  to  the  knowledge  that  important 
records  of  the  past  awaited  decipherment. 

The  following  year,  1871,  Mr.  Tyrwhitt  Drake  visited  Hamah 
provided  with  apparatus  for  taking  squeezes  and  photographs.  He 
was  more  successful  than  his  American  predecessors,  and  obtained 
copies  of  the  inscriptions  more  accurate  than  those  made  by  the 
native  artist.5  A  third  series  of  casts  was  taken  in  1872,  by  the 
Rev.  William  Wright,  of  Damascus,  through  the  influence  of  Mr. 
Green,  H.  M.  Vice-Consul  in  that  city.6  Illustrations  of  the 
copies  thus  obtained  were  published  in  the  statements  of  the 
British  and  American  Palestine  Exploration  Societies,  and  in 
Bui-ton  and  Drake's  Unexplored  Syria.  Taking  as  his  basis  the 
casts  made  by  Mr.  Wright,  now  in  the  British  Museum,  the 
Secretary  of  the  Society  of  Biblical  Archaeology,  Mr.  W.  Harry 
Ry lands,  prepared  from  the  three  sources  indicated  the  textus 
receptus  of  the  Hatnath  inscriptions,  which  he  published  in 
1882,  in  the  transactions  of  his  society.  Individual  inscriptions 
and  fragments  had  been  published  as  early  as  1871  by  various 
writers,  and  since  the  appearance  of  Mr.  Rylands'  copies,  the 
public  has  had  opportunities  of  becoming  acquainted  with  the 
whole  of  them,  through  the  works  of  Mr.  Wright  and  Captain 
Conder.7  The  sleepy  Porte  awoke  at  last  to  the  knowledge  that 
the  stones  of    Hamah  were  valuable.      Men  and   oxen   and  camels 


•'■    Palestine  Exploration  Fund  Statement,  1S7"2,  \>.  11. 
-    Palestine  Kxploration  Fund  Statement,  1S7^,  ]>]>.  Id,  74. 

"    Wright,  Tlie   Kmpire  of  the  Hittites,  London  ;  Condor,   Altaic  Hieroglyphs  and 
Hittite  Inscriptions,  London  LSS7. 


4  THE   HITTITES. 

were  provided  for  the  removal  and  transportation  of  the  precious 
relies  :  and  amid  the  wailing  of  the  proud  and  superstitious 
Mohammedans,  bereaved  of  their  talisnianic  glories,  the  stones 
were  taken  from  the  positions  in  which  barbarous  ignorance  had 
placed  them  and  laboriously  conveyed  away,  to  find  a  resting 
place  at  last  in  the  Museum  of  the  Seraglio  at  Constantinople. 
So  large  were  they  that  Mr.  Wright  tells  us  "  it  took  four  oxen 
and  fifty  men  a  day  to  bring  one  of  the  stones  a  distance  of  half 
a  mile.  The  others  were  cut  in  two  and  the  fragments  inscribed 
were  carried  to  the  Serai  on  the  backs  of  camels." 

In  the  course  of  his  investigation  of  the  ruins  of  the  ancient 
Carchemish,  the  site  of  which  is  now  called  indifferently  Jerabis 
and  Jerablus,  doubtless  corruptions  of  the  Greek  Hierapolis, 
Mr.  George  Smith  found  on  a  broken  statue  lines  of  hieroglyphics 
similar  in  many  respects  to  those  of  Hamath.  Copies  of  the 
inscription  reached  England,  but  they  were  so  imperfect  that 
nothing  could  be  made  of  them.  However  Consul  Henderson 
continued  the  work  of  excavation,  and  at  last  in  1880  sent  to 
the  British  Musuem  several  inscribed  monuments.  Others  were 
furnished  by  Mr.  Rassam,  the  worthy  successor  of  Mr.  George 
Smith  in  the  work  of  Assyrian  discovery.  Nine  of  these  are 
mere  fragments,  and  the  remaining  three  are  much  mutilated- 
Of  the  two  that  present  sufficient  material  for  decipherment,  one 
is  a  block  of  basalt  over  three  feet  in  height,  cut  in  vertical  steps, 
and  containing  figures  more  archaic  in  appearance  than  those 
of  Hamath.  The  other  is  a  statue  of  about  five-and-a-half  feet 
high,  also  in  basalt,  representing  "  the  full  face  figure  of  a  king 
or  priest,  standing  in  a  niche."  The  inscription  is  carved  upon 
the  back  of  the  stone  which  was  smoothed  to  receive  the  writing. 
These  Jerabis  inscriptions  have  been  carefully  copied  by  Mr. 
Kylands  from  the  originals  in  the  British  Museum.8 

Before  the  discovery  of  these  relics  of  Carchemish,  and  as 
early  as  1872,  Mr.  Tyrwhitt  Drake  found  an  inscription  of 
Hamathite  character  at  Aleppo,  in  Syria,  built  into  the  wall  of  a 
ruined  mosque.  Copies  of  it  were  taken  by  him,  by  M.  Clermont 
Ganneau,  Mr.  George   Smith,  Major  General   Crawford  and   Mr. 


*    Transactions,  Society  Biblical  Archaeology,  vol.  vii.  p.  429. 


DISCOVERY    OF    THE    MONUMENTS.  5 

W.  Boscavven.  These  various  copies  have  been  published  by  Mr. 
Rylands  in  the  proceedings  of  the  Society  of  Biblical  Archeology, 
but  they  are  so  indistinct,  and  differ  so  widely,  that  the  restora- 
tion of  the  text  by  their  means  is  impossible. 

Long  before  the  hieroglyphics  of  Hamath  and  Carchemish 
were  known,  Sir  Henry  Layard  found  in  Sennacherib's  palace,  at 
Kouyunjik,  a  number  of  clay  seals,  the  characters  on  which  were 
unlike  anything  then  discovered.  These  are  now  found  to 
belong  to  the  category  of  the  Hamathite  inscriptions,  but  their 
legends  are  so  brief  as  to  shed  little  light  upon  the  language  they 
set  forth.9  More  important  by  far  is  an  inscribed  stone  bowl 
found  at  Babylon,  an  illustration  of  which  was  published  by 
Mr.  Rylands  in  the  Proceedings  of  the  Society  of  Biblical  Arch- 
aeology. While  the  inscription  contains  many  symbols  identical 
with  those  of  Hamah  and  Jerabis,  it  also  has  others  much  less 
elaborate  in  character,  which  indicate  a  more  recent  origin  for  the 
bowl  and  an  approximation  to  a  simpler  alphabetic  or  syllabic 
notation.1" 

Turning  now  from  the  Syrian  and  Euphratean  region  to 
Asia  Minor,  the  mysterious  characters  still  meet  us.  The  first 
monument  containing  these  which  attracted  attention  was  the 
representation  of  a  figure  of  a  warrior  holding  a  wine  cup,  before 
whom  stands  a  captive.  The  hieroglyphics,  of  which  as  yet  there 
is  no  perfect  copy,  are  in  three  small  groups  about  the  figures. 
This  monument  was  first  depicted  by  Major  Fischer  in  1838,  but 
was  rediscovered  by  the  Rev.  E.  J.  Davis,  who  published  an 
account  of  it  in  the  Transactions  of  the  Society  of  Biblical  Arch- 
aeology.11 It  was  found  at  Ibreez  in  Lycaonia,  in  the  neighbour- 
hood of  the  Lystra  and  Derbe,  with  which  readers  of  the  Acts  of 
the  Apostles  are  familiar.  The  sight  of  this  sculpture  and 
inscription  led  Professor  Sayce,  of  Oxford,  to  compare  with  it 
the  drawings  made  by  Texier,  Hamilton,  and  Perrot,  of  specimens 
of  the  ancient  art  of  Asia  Minor,  found  in  Phrygia,  Lydia,  and 
the  adjoining  regions.1'2     He   also  made  a  personal  inspection  of 

:'  See  also  M.  Schlumberger's  Terra  Cotta  Seals  ;  Trans.  S^c.  Bib.  Arch %<>].,  vol 
viii.  ],.  422. 

1,1    Proceedings  Soc.  Bib.  Archieol.,  May.  18X5. 

"  Vol.  iv.  ]..  :«<;. 

'-   Trans.  Sue.  Bib.  Archieol.,  vol.  vii.  p.  24!). 


6  THE   HITTITES. 

many  of  the  monuments,  and  in  particular  of  the  two  sculptures 
at  Karabel  between  Smyrna  and  Sardes,  which  Herodotus  observ- 
ed twenty-three  centuries  ago,  and  attributed  to  the  mythical 
Egyptian  Sesostris.  At  once  Professor  Sayce  came  to  the  con- 
clusion that  these  and  all  monuments  of  the  same  class  were  the 
work  of  the  Hittites,  and  necessarily  gave  a  similar  origin  to  the 
allied  records  of  Syria.  As  early  as  LS74,  the  Rev.  William  Wright 
had  indentified  the  Hamah  Inscriptions  with  the  Hittites,  and  in 
1871,  Consul  General  Johnson  of  Beyrout  had  suggested  that 
they  might  contain  an  account  of  the  struggles  of  the  Egyptian  and 
Assyrian  conquerors  with  the  Hittite  people.13  Only  one  of  the 
pseudo  Sesostris  figures  is  accompanied  with  hieroglyphics,  and 
these,  originally  eight  in  number,  are  somewhat  defaced,  yet  not 
so  much  so  as  to  be  unintelligible. 

The  most  recent  addition  to  the  Hittite  corpus  inscriptionum 
is  the  lion  of  Merash.  At  Merash,  the  ancient  Marasia  on  the 
eastern  border  of  Cappadocia  and  Cilicia,  where  Asia  Minor  meets 
Syria,  two  stone  lions  were  found  over  a  gateway,  the  front  and 
one  side  of  the  animals  being  covered  with  hieroglyphics  in  a 
good  state  of  preservation.  They  were  conveyed  to  the  Museum 
at  Constantinople,  where  Mr.  F.  D.  Mocatta  obtained  a  plaster 
cast  of  one  of  them.  From  this  cast,  Mr.  Rylands  has  made  two 
admirable  drawings,  thus  furnishing  students  with  one  of  'the 
longest  and  most  perfect  Hittite  documents.14 

Owing  to  the  exertions  of  Professor  Sayce.  a  bilingual  inscrip- 
tion, Hittite  and  cuneiform,  was  brought  to  light.  An  illustration 
of  it  with  a  detailed  account  of  its  discovery  and  characters  was 
published  by  him  in  the  Transactions  of  the  Society  of  Biblical 
Archa3ology.lr>  This  inscription  is  on  a  silver  boss,  which  may 
have  been  originally  the  knob  of  a  sceptre  or  dagger.  It  has  been 
traced  back  to  Sm}a*na  where  the  Russian  numismatist,  Mr. 
Alexander  Jovanotf,  purchased  it.  Dr.  Mordtmann  was  the  first 
to  call  attention  to  the  boss,  but  it  would  have  been  lost  to  sight 
had  not  the  Oxford  Professor,  with  untiring   perservance,  sought 


13  British  and  Foreign  Evangelical  Review,  January  1874  ;  American   Palestine 
Exploration  -Socy.,  First  quarterly  statement. 

14  Proceedings  Soc.  Bib.  Arclneol.,  vol.  ix.  p.  374. 
is   Vol.  vii.  ]).  294. 


DISCOVERY   OF   THE    MONUMENTS.  7 

it  out  and  set  its  contents  before  the  world.  Doubts  have  been 
cast  upon  the  genuiness  of  the  article  itself,  but  none  upon  the 
inscription,  which,  if  the  boss  be  spurious,  must  have  been 
taken  from  an  older  original. 

This  semi-cuneiform  inscription  leads  to  the  last  class  of  Hittite 
documents,  a  series  of  clay  tablets  found  chiefly  in  Cappadocia. 
These  are  in  cuneiform  writing,  but  the  language  they  set  forth 
is  not  Semitic.  The  original  occupation  of  the  whole  of  Asia 
Minor  by  the  Hittites,  and  the  undoubted  occupation  of  Cappa- 
docia by  that  people,  naturally  lead  to  an  indentitication  of  the 
contents  of  the  tablets  with  the  language  of  the  scribes  of 
Hamah,  Jerabis  and  Merash.  Yet  so  far  the  text  of  these  tablets 
is  but  imperfectly  determined,  inasmuch  as  some  of  the  cuneiform 
signs  are  indistinct,  others  obscure,  and  some  that  are  well 
known,  capable  of  different  transliterations.  A  knowledge  of 
the  context  is  thus  necessary,  in  order  to  decide  the  reading  of 
the  latter  class,  so  that  the  tablets  will  not  be  available  for 
purposes  of  translation,  until  from  other  sources  the  Hittite 
language  is  fairly  known.10 

It  will  thus  be  seen  that  of  the  numerous  inscriptions  attribu- 
ted to  the  Hittites,  those  which  are  susceptible  of  a  satisfactory 
rendering  are,  the  bilingual  inscription  on  the  silver  boss,  the 
five  from  Hamah,  two  from  Jerabis,  the  bowl  inscription  from 
Babylon,  and  the  lion  inscription  of  Merash.  The  reading  of 
these  ten  documents  will  afford  a  solid  basis  for  Hittite  studies, 
and  give  opportunity  for  scientific  conjecture  as  to  the  significa- 
tion of  more  fragmentary  records,  and  of  the  cuneiform  tablets 
from  Cappadocia. 


Proceedings  Soc.  Bib.  Archfeol.,  Nov.  6,  1883. 


CHAPTER  II. 

The  Work  of  Decipherment. — The  Determination  of 
the  hlttite  language. 

Sixteen  years  have  elapsed  since  the  first  Hittite  inscription 
was  published,  and  five,  since  Mr.  Rylands  furnished  the  world 
with  his  admirable  copies  of  those  of  Hamah  and  Jerabis.  Many 
scholars  have  exercised  their  ingenuity  upon  them  ;  some,  like 
Professor  Sayce,  resting  content  for  the  present  with  the  indica- 
tion of  probable  values  for  particular  signs  ;  others,  like  the  Rev. 
Dunbar  J.  Heath  and  Captain  Conder,  hazarding  translations 
that  have  not  stood  the  test  of  criticism.1  The  partial  success 
attained  indicates  that  there  are  grave  difficulties  in  the  way  of 
Hittite 'decipherment.  Two  things  are  necessary  in  order  to  the 
reading  of  an  inscription ;  the  one,  a  knowledge  of  the  phonetic 
value  of  the  characters,  the  other,  a  knowledge  of  the  language 
in  which  it  is  written.  To  begin  with  the  latter,  the  only  words 
known  to  be  Hittite  are  proper  names  preserved  in  Egyptian  and 
Assyrian  monuments.  These  Professor  Sayce  has  collected  in 
his  article  on  the  monuments  of  the  Hittites.2  It  is  supposed 
that  there  is  no  modern  or,  at  least,  literary  language  which  can 
perform  for  the  stones  of  Hamah  and  Jerabis  the  service  ren- 
dered by  the  Coptic  to  the  Egyptian  monuments,  and  by  the  Zend 
and  Pehlevi  to  the  Achremenian  Persian.  Nevertheless,  guesses 
have  been  made  in  this  direction  by  the  late  M.  Lenormant  and 
Professor  Sayce.  The  latter  writer  says  :  "  As  M.  Lenormant  was 
the  first  to  point  out.  the  language  of  the  Vannic  inscriptions 
(proto-Armenian)  seems  to  belong  to  the  Alarodian  family  of 
speech,  of  which  Georgian  is  the  best  known  living  example,  and 
in  the  modern  Georgians  we  may  perhaps  see   the   physical   type 

1  Professor  Sayce's  Articles  in  Trans.  Soc.  Bib.  Archseol.,  and  in  Dr.  Wright's 
Empire  of  the  Hittites;  Captain  Conder's  Altaic  Hieroglyphs ;  the  Rev.  D.  J.  Heath, 
Squeezes  of  Hamath  Inscriptions,  Journal  Anthropological  Institute,  May  1880  ; 
the  Order  for  Musical  Services  at  Hamath. 

-   Trans.  Soc.  Bib.  Archteol.,  vol.  vii.  p.  288. 


THE    WORK    OF    DECIPHERMENT.  9 

of  the  Hittites  and  their  kindred."3  To  this  conclusion  Professor 
Sayce  was  led  by  observing  the  similarity  between  Hittite  names 
and  those  of  the  ancient  Armenian  inscriptions.  Now  Georgian 
is  one  of  the  unclassified  languages  of  the  northern  hemisphere 
in  most  systems  of  comparative  philology,  but  has  been  classified 
by  the  author  with  its  sister  tongues  of  the  Caucasus,  with  the 
Basque  of  western  Europe,  the  languages  of  northern  Asia, 
(Yeniseian,  Yukahirian,  Koriak,  Japanese  and  Corean,)  and  with 
many  American  forms  of  speech,  as  constituing  the  Khitan 
family,  the  name  being  taken  from  the  race  that  took  possession 
of  northern  China,  in  the  middle  of  the  tenth  century  A.D.,  and 
imposed  upon  that  empire  the  designation  Cathay.4 

In  calling  this  family  of  languages,  hitherto  unclassified,  by 
the  name  Khitan,  an  assertion  is  virtually  made,  that  the  namer 
has  discovered  the  dialects  of  which  the  Hittite  of  Syria  and 
Asia  Minor  was  the  parent,  and  that  he  has  thus  solved  half  the 
problem  of  Hittite  decipherment.  Rigorous  scientific  proof  will 
necessarily  be  demanded  for  such  an  assumption,  which  in  its 
details  can  hardly  prove  of  interest  to  the  general  reader.  Let  it 
be  remembered,  however,  that  proper  names  are  our  only  mate- 
rials for  connecting  the  Hittite  with  other  forms  of  speech,  and 
that  these  are  the  foundation  of  Messrs.  Lenormant  and  Sayce's 
affiliation  of  Hittite  to  the  Alarodian  family.  True  science  says, 
carry  forward  this  comparison  of  proper  names,  and,  if  you  are 
able,  show  that  these  names  are  significant  in  known  languages. 
Take  for  instance  the  name  Hittite,  in  Egyptian,  Khita,  in 
Assyrian,  Khatti,  Khatte,  Kheti.  It  does  not  follow  that  all 
Hittites  called  themselves  by  this  name,  for  they  themselves  were 
Canaanites,  and  yet  did  not  adopt  the  name  of  Canaan.  This 
they  left  to  the  family  of  Sidon,  Canaan's  first-born.  In  the 
same  way  the  name  Hittite  may  have  been  l-estricted  to  the  senior 
branch  of  the  descendants  of  Heth.  It  is  allowed  that  the  ab- 
original Cilicians  were  Hittite ;  and  Cctis,  a  district  of  that 
country  in  which  the  Cetii  dwelt,  confirms  the  fact.     The  Paschal 


:;    Trans.  Soc.  Ilii).  Archaeol.,  vol.  vii.  ]>.  283. 

1  The  Khitan  Languages,  Trans.  Canadian  Institute,  vol.  i.,  fascic  4,  p.  282  ;  and 
vol.  ii.,  fascic  2,  |>.  158  :  Etruria  Capra,  Proceedings  Canadian  Inst.,  vol  iii.  The 
Mound  Builders  Identified  ;  Proceedings  A.A.A.S.,  1883,  p.  4U). 


10  THE    HITTITES. 

Chronicle,  as  was  indicated  many  years  ago,  derives  the  Dardani 
of  the  Troad  from  Heth  ;  and  Professor  Sayce  includes  the  Trojans 
among  Hittite  peoples.5  In  their  neighbourhood  dwelt  the 
Ceteii  of  Homer,  whom  Mr.  Gladstone  has  indentified  with  the 
Hittites,  and  with  them  were  the  Cilices  of  the  Troad.6  In  the 
region  of  the  Caucasus,  Colchis  preserved  the  Cilician  name,  and 
added  to  it  that  of  Cyta,  a  place  of  such  importance  that  the  whole 
country  was  called  the  Cytean  land.  In  the  Susian  inscriptions 
commented  upon  by  M.  Lenormant  and  Professor  Sayce  and 
translated  by  Dr.  Oppert,  a  more  eastern  land  of  Khiti,  or  Attar- 
Kittah,  is  mentioned,  lying  somewhere  between  Media  and 
Susiana."  The  ancient  Persian  historians  place  Cheen  and 
Khatay  between  Persia  and  India,  the  approach  to  the  latter 
country  from  Khatay  being  along  the  sea  shore,  so  that  the  com- 
mentators are  evidently  in  error  who  regard  Khatay  as  northern 
China.8  Cataea,  the  sacred  island  of  the  Carmanians  mentioned 
by  Nearchus,  and  many  similar  names  in  that  province  and  in 
Gedrosia,  indicate  an  eastern  migration  of  the  Hittites.9  But  in 
north-western  India  they  appear  once  more  as  a  historical  people, 
the  Cathaei  of  the  Punjab,  whose  capital  Sangala  was  stormed 
by  Alexander  the  Great. 10  Sangala  in  the  Persian  annals  of 
Mirkhond  and  Firdusi  becomes  the  name  of  a  king,  Shaukal  or 
Sinkol  of  Hindostan.11  In  Indian  writings  Sano-ala  is  called  Sagal 
and  Sakala,  and  is  thoroughly  identified  with  a  Turanian 
people.12  A  fragmentary  inscription  from  Buddha  Gaya  mentions, 
Sangara  atogo  goyoshi,  the  mighty  successor  or  descendant  of 
Sangara.  And  in  another  from  Mathura,  occurs  the  same  name  as 
Aramaka  go,  Sagara,  or  Sagara  of  Aramaka.ls     In  the  Assyrian 


3   Chronicon  Paschale,  Migne,   p.  126  ;   Trans.  Soc.    Bib.   Archaeol.,  vol.  vii.  pp. 
271,  285. 

0    Homeric  Synchronism,  p.  174. 

7   Trans.  Soc.  Bib.  Archaeol.,  vol.  iii.  p.  465  ;  Records  of  the  past,  vol.  vii.  p.  79. 
s   Mirkhond,  Historv  of  the  Early   Kings  of  Persia.  Oriental  Translation  Fund, 
p.  317. 

:'   Vincent,  Voyage  of  Xearchus,  eh.  37,  3S. 

10  Arrian,  Anabasis,  lib.  v.  c.  22. 

11  Firdusi,  Shah  Nameh,  Oriental  Translation  Fund,  p.  274. 

12  Hardy,  Manual  of  Budhism,  pp.  515,  518. 

13  Cunningham,  Archaeological  Survey  of  India,  vol.  iii.  plate  xxvi.  i.  ;  plate  xiii.  6. 
The  translations  are  mine,  not  General  Cunningham's. 


THE    WORK    OF    DECIPHERMENT.  11 

records  of  Samas  Rimmon,  the  Singuriai  are  mentioned  in  an 
enumeration  of  the  Hittite  tribes.14  Asshur-nazir-pal  places  a 
river  Sangura  among-  the  Khatti,  from  which  doubtless  the 
Sangarius  of  Asia  Minor  derived  its  name,  flowing  as  it  does 
through  a  region  that  was  originally  Hittite.15  Sangara  or 
Sagara,  king  of  the  Hittites  at  Carchemish,  appears  in  the  in- 
scriptions of  Shalmanezer  and  other  Assyrian  monarchs;  and,  in  a 
note  of  histranslation  of  the  monolith  inscription  of  Shalmanezer, 
Professor  Sayce  suggests  that  the  Hittite  king  "  gave  his  name 
to  the  Singara  of  the  classical  geographers  which  was  situated 
upon  the  Khaboras."  1G  The  word  Khita  occurs  in  many  Indian 
inscriptions,  one  of  which  from  Mathoura  reads  as  follows ; 
Tsutemame  ri  ma  Para  Humara  yofu  Hoshrori,  Slbir  ga,  Kita 
ga  meta,  Hoshrori,  the  Father  of  Pala  Humara,  king  of  Sibir 
and  Kita,  conquers  the  Tsutemame.17  The  Tsutemame  here  men- 
tioned were  the  Sushmins  of  the  Puranas,  the  Assacani  or 
Astaceni  of  the  classical  geographers  and  the  namers  of  the 
Acesines.  They  also  were  a  people  of  Hittite  origin,  the  Zuzirn 
or  Zamzummin  of  the  Bible,  the  Gagama  of  the  Egyptians,  the 
Gamgumi  of  the  Assyrian  monuments,  whom  Professor  Sayce 
classes  among  Hittite  tribes.18  The  whole  of  northern  India  was 
filled  with  Hittite  conquerors  from  at  least  the  sixth  century 
B.C.  till  the  sixth  century  A.D.  Such  were  the  Oxydraca?  of 
Arrian,  the  Tsutaruki  of  the  Indian  inscriptions,  descendants  of 
the  Susian  Sutruks  :  and  such,  the  Tokhares  or  Tucharas  of 
Taxila,  whom,  as  Tochari,  Strabo  brings  from  the  Jaxartes,  but 
whom  Sennacherib  found,  as  Tocharri,  among  the  mountains  of 
Nipur  seven  hundred  years  before.19 

At  length  the  Brahmans  overcame  the  war-loving  Kshattriyas. 
The  great  struggle  seems  to  have  begun  shortlv  before  the  Chris- 
tian  era,  and  to  have  terminated  in  the  expulsion  of  the  Indo 
Scyths  or  Hittites  between  the  fourth  and  tenth  centuries.     The 


11  Records  of  the  Past.  vol.  i.  p.  1!). 

13  Records  of  the  Past,  vol.  iii.  p.  73. 

";  Records  of  the  Past,  vol.  iii.  p.  88. 

17  Archseol.  Survey  of  India,  vol.  iii.  (date  xiii.  4  ;  my  translation. 

|s  Trans.  Soc.  Bib.  Archseol.,  vol.  vii.  p.  2S'J. 

''•'  Arrian,  Anabasis,  lib.  v.  c.  '2'J  ;  Strabo  xi.  8.  2.  ;  Records  of  the  Past  vol.  i.  p.  41. 


12  THE   HITTITES. 

fugitives  occupied  Turkestan,  or  great  and  little  Bukharia,  for  a 
while,  but,  being  pressed  by  Aryans  from  the  south,  Tartars  from 
the  west,  and  Chinese  on  the  east,  they  were  compelled  to  move 
northwards  into  the  inhospitable  country  beyond  the  Thianchan 
mountains.  Thither  they  carried  one  of  their  distinctive  names, 
calling  the  country  in  which  they  dwelt  Soungaria,  a  name  after- 
wards appropriated  by  a  family  of  the  Mongol  Kalmuks.  Still 
the  pressure  continued,  and  the  Hittite  tribes  which  had  already 
crossed  the  Himalayas  and  the  Thianchan  range,  were  forced  to 
traverse  the  Altai  mountains  and  take  up  their  abode  on  the 
banks  of  the  Yenisei.  The  tribe  which  named  this  new  home 
was  known  in  Indian  story  as  the  Sabaras  or'  Sauviras,  the 
Sibiras  of  the  Buddhist  inscriptions,  whose  ancient  Palestinian 
record  was  Tabor.  They  called  the  land  in  which  they  settled,. 
Sibir,  a  name  afterwards  borrowed  by  the  Tartars,  whose 
Khanate  of  Sibir  imposed  upon  all  northern  Asia  the  designation 
Siberia.  A  miserable  remnant  of  the  Hittites  is  still  found  in 
that  country.  They  are  called  the  Yeniseians,  but  their  own 
names  for  their  various  tribes  are  Kenniyeng,  Assan,  Kottuen 
and  Arin,  and  every  man  is,  according  to  the  various  dialects, 
ket,  kit,  khitt,  hitt,  het,  in  other  words  a  Hittite.20  The  Yenisei 
country  especially  about  Minousinsk  and  Krasnoiarsk  is  full  of 
the  remains  of  ancient  empire.  They  have  been  described  by 
Pallas,  Castren,  Popoff,  Spassky,  and  Youferoff ;  and  consist  of 
mounds  from  which  many  valuable  and  curious  relics  have 
been  exhumed,  and  inscriptions  on  standing  rocks  and  scattered 
stones.21  Some  of  these  inscriptions  are  of  the  same  character  as 
those  found  in  parts  of  America,  depicting  hunting  scenes  in  a 
similiar  conventional  way.  Others  bear  Buddhist  emblems,  such 
as  the  hat  and  the  cross.  But  most  of  them  are  engraved  with 
characters  closely  akin  to  those  which  constitute  the  Lat  inscrip- 
tions of  northern   India.'22     They   contain  the  names  of  several 

20  Klaproth,  Asia,  Polyglotta,  p.  160  ;  Adelung,  Mithridates  vol.  i.  p.  560 ; 
Latham's  Varieties  of  Man,  p.  268. 

21  Pallas,  Reise  durch  verschiedene  Provinzen  des  Russichen  Reichs  ;  Spassky, 
Inscriptiones  Sibericaa  ;  Castren,  Reiseberichte  und  Brief e  aus  den  Jahren  1845-49  ; 
Popoff  and  Youferoff  in  the  Journal  of  the  Imperial  Society  of  Geography,  St.  Peters- 
burg. 

-"-'  Copies  of  these  inscriptions  I  owe  to  the  zeal  and  courtesy  of  my  colleague  M. 
VI.  Youferoff,  Delegue  general  de  1'Alliance  Scientifique  Universelle,  at  St.  Petersburg. 


THE    WORK    OF    DECIPHERMENT.  13 

monarchs,  such  as  Sakata,  Matome,  Makuba,  who  ruled  over  the 
Raba-Kita  in  the  interests  of  Buddhism,  and  whose  chief  op- 
ponents were  the  Futamame,  a  tribal  name  inviting  comparision 
with  that  of  the  Tsutemame  in  the  Indian  inscriptions.  One  of 
the  dates  given,  that  namely  of  the  discipleship  of  Sakata,  is  970 
years  from  the  death  of  Buddha.  Xow  the  attainment  of 
nirvana  by  Buddha  is  placed  by  different  writers  in  543  or  477 
B.C.  Thus  the  era  of  Sakata  must  have  been  either  427  or  493 
A.D.  Who  were  the  Raba-Kita  ?  Their  name  recalls  that  of  the 
Derben  Oeroet  or  four  allies,  the  name  of  the  Kalmuks  who 
appropriated  to  themselves  the  Hittite  term  Soungaria.  It 
would  thus  link  itself  with  the  Kiprat  Arba  or  four  races  of  the 
cuneiform  inscriptions,  and  with  Kirjath  Arba  of  Palestine,  the 
city  of  Ephron,  the  Hittite  son  of  Zohar.  This  Arba  was  origin- 
ally the  name  of  a  man,  the  father  of  Anak,  who  was  a  great 
man  among  the  Anakim.23  Asshur-nazir-pal  mentions  Aribua 
of  the  land  of  Khatti.24  Towards  India  the  Arbas  may  be  found 
as  the  Arables  of  Nearchus,  dwelling  in  his  time  in  Gedrosia,  and 
whom  he  terms  the  most  western  of  the  Indians;20  but  it  is 
more  probable  that  the  Raba  country  lay  to  the  south  of 
Cashmere  adjoining  the  region  of  Abisarus.  as  Darva  and 
Abhisara  are  constantly  united  in  the  history  of  Cashmere,  and 
that  they  represent  the  Palestinian  Rephaim.26  Other  Indian 
writings  know  them  as  Darvas  and  connect  them  with  the 
Yavanas  or  Asiatic  Huns.27  The  memory  of  their  Hittite 
origin  and  rule  in  the  Yenisei  country  was  till  recently  pre- 
served among  the  Siberians,  for,  according  to  Malte  Brun,  the 
wandering  Tartars  called  their  mounds  Li  Katei  or  the  tombs  of 
the  Cathayans.28 

The  Siberian  relics  are  too  few  and  contain  too  little  informa- 
tion to  enable  one  to  form  an  opinion  as  to  the  length  of  time  the 
Raba  Kita  maintained  themselves   on    the  banks   of  the  Yenisei. 


23  Joshua  xiv.  15. 

24  Records  of  the  Past,  vol.  iii.  p.  7^. 

-"'  Vincent's  Voyage  of  Nearchus,  ch.  22. 

'-"'■  Raja  Tarangini,  Troyer,  tome  ii.    p.  300,  etc.      See  the  chapter  on  the   Eastern 
Migration  in  Asia  where  the  Raba  are  shown  to  he  Repliaiin  ii"t  Arabathites. 

'-'"  Muir,  Sanscrit  Texts,  vol.  i.  pp.  4K2,  4X8. 

-h  Malte  Brun,  Geography,  vol.  ii.  p.  530. 


14  THE   HITTITES. 

Other  Hittite  tribes  from  India  and  Turkestan  joined  them  or 
established  themselves  on  the  outskirts  of  the  great  desert  of 
Kobi.  There  and  in  Siberia  they  gathered  strength,  and  soon 
measured  their  arms  with  those  of  the  Chinese.  The  historians 
of  that  people  were  guilty  of  romancing  when  they  placed  the 
Huns  or  Hiun-yu  in  warlike  contact  with  their  empire,  seventeen 
hundred  years  before  Christ,  nor  can  the  later  dates  from  163 
B.C.  to  196  A.D.  be  accepted  for  the  contest  between  its 
sovereigns  and  the  Hiong-nou,  unless  an  earlier  migration  of  the 
Yavanas  from  India  be  supposed  than  that  consequent  upon  the 
Aryan  uprising  in  the  early  Christian  centuries.*29  It  seems 
evident,  however,  that  the  Yavanas  or  Huns  were  the  first 
Hittite  invaders  of  China.  In  Assyrian  records  they  are  earliest 
known  as  the  Hittite  Abaeni  mentioned  by  Tiglath  Pileser  I, 
about  1100  B.C.  Later  narratives  of  conquest  place  one  branch 
of  them  in  Armenia  as  the  people  of  Van,  and  another  in  the 
south-east  towards  mount  Zagros  as  the  inhabitants  of  Diahbina.30, 
The  Armenian  division  occupied  the  country  known  to  the 
classical  geographers  as  Sophene.  In  India  as  in  Sarmatia  their 
abode  was  marked  by  the  river  name  Hypanis.  There  are  good 
reasons  for  connecting  the  Chinese  dynasty  of  the  Oriental  Hans 
with  the  Huns.  This  dynasty  is  placed  between  the  years  25 
and  220  A.D.  and  includes  emperors  bearing  the  Yavana  like 
names,  Hoping,  Heping,  Hingping,  and  Yungping.3L  It  was 
expelled  from  China;  and,  while  most  of  the  race  took  refuge  in 
Japan,  others  are  supposed  to  have  gone  west  to  Persia  and 
Armenia,  thus  seeking  the  ancient  home  of  their  race.  If  the 
Japanese  annals  are  to  be  trusted,  the  Hans  found  their  way  to 
Japan  about  300  A.D.32  Six  centuries  passed  before  the 
owners  of  the  Cathrean  or  Hittite  name  proper  replaced  them  as 
rulers  of  China.  The  historians  of  that  country  relate  that  the 
Kitan  or  Khitan  made  themselves  masters  of  Liao-tong,  to  the 
north-east  of  China  on  the  way  to  Corea,  in  the  year  907  ;  that 
they  conquered  China  towards  the   middle  of  the  tenth  century, 


2!>  Latham,  Varieties  of  Man,  p.  88. 

30  Records  of  the  Past,  vol.  v.  p.  16  ;  vii.  25  ;  v.  96. 

:il  Gutzlaff,  Sketch  of  Chinese  History,  vol.  i.  pp.  248-269. 

32  Titsingh  Annales  des  Empereurs  du  Japon,  pp.  21,  38,  note. 


THE    WORK    OF    DECIPHERMENT.  15 

and  were  finally  expelled  in  1125.33  It  is  worthy  of  note  that 
one  of  the  earliest  monarchs  of  the  Khitan  dynasty  was 
Sheketang,  a  name  that  invites  comparison  with  the  Sakata  of 
the  Yeniseian  inscriptions,  with  the  Indoscythic  Maurya  name 
Sangata,  and  with  the  Japanese  Sagateno.34  Klaproth  published 
from  Chinese  sources  a  brief  vocabulaiy  of  the  Khitan  language, 
which  he  very  unsatisfactorily  attempted  to  connect  with  the 
Tungusic  family.35  It  was  the  Khitan  who  gave  to  China  its 
mediaeval  name  Cathay.  "  Khanbaligh "  says,  Sadik  Isfahani, 
"  is  a  place  in  Khata,  one  of  the  works  of  Kibla  Kaan."  3(i 

The  Tungusian  Nyuche  expelled  the  Khitan,  and  the  victor- 
ious Mongols  soon  after  dispossessed  the  Nyuche,  and  drove  the 
Khitan  from  Liao-tong.  Where  did  they  go  ;  in  what  land  did 
they  find  refuge  from  their  new  enemies  ?  The  nearest  seat  of 
civilization  to  Liao-tong  is  Corea.  The  historians  of  that  country 
know  the  Khitan,  and  make  frequent  mention  of  them  from  the 
year  685,  when  they  first  conquered  northern  Corea,  till  1210, 
when  their  chief  Louko  was  put  to  death  and  their  reign 
apparently  came  to  an  end.37  Thus  Corean  history  places  the 
Khitan  in  Liao-tong  almost  three  centuries  before  the  history  of 
China  allows  their  conquest  of  that  region.  The  connection  of 
China  with  Corea  is  said  to  have  begun  in  1120  B.C.,  when  the 
Chow  dynasty  of  China  placed  Khitsu,  a  member  of  the  previous 
dynasty  of  Shang,  upon  the  Corean  throne.33  The  Shang 
dynasty  had  fallen  through  the  inordinate  cruelty  of  the  last 
emperor  Chow-sin  and  his  wife  Tan-ke.  In  the  Raja  Tarangini 
the  same  story  of  barbarous  ferocity  is  related  of  Unmattavanti, 
son  of  Partha  of  the  Varma  dynasty  of  Cashmere,  whom 
Kalhana  places  between  939  and  941  A.D.39  An  almost  identical 
account  is  given  of  the  Dairi  Bourets,  in  the  history  of  Japan, 
but  his  period  is  from    499  to  500  A.D.40     It  is   worthy   of  note 


:"!  Encyclopedia  Britannica,  Art.  China. 

:H  (iutzlaff,  vol.  i.  p.  338  ;  Titsingh,  p.  !»7  ;  Ferguson,  Essay  on  Indian  Chronology. 

;;"  Asia  Polyglotta,  p.  2!)4. 

''•i;  Geographical  Works  of  Sadik  Isfahani,  Oriental  Translation  Fund,  p.  !(2. 

•"••  San  Kokf  Tsou  Ran  To  Sets,  Oriental  Translation  Fund,  pp.  31,  80,  S3. 

■>  Gutzlaff,  ]>.  169  ;  San  Kokf,  p.  25. 

3»  Raja  Tarangini,  Lib.  v.  si.  438,  seq. 

4"  Titsingh,  Annales,  p.  31 


10  THE  HITTITES. 

that  the  Japanese  successor  of  Bourets  is  Kei-tai,  a  name  inviting- 
comparison  with   the   Chinese    and   Corean    Khitsu.     Stories  of 
revolting  cruelty  on  the  part  of  absolute  monarchs  are  not  want- 
ing all  the  world  over,  but  the  similarity  of  detail  in  these  three 
accounts,  and  the  coincidence  in  two  of  them  of  the  names  Partha 
and  Bourets,  lead  the  enquirer  after   historical   truth   to   ask   if 
they  had  not  a  common  origin.     There  are  three   Indian  inscrip- 
tions, one  from  Bitha,  and   two   from   Sravasti,  which  mention 
Partha.41     The  first  reads  :  Fata  meta  Parta,  Bagasare  ga  ojiri, 
Bika  ga  shone,  Partha  king  of  Futa,  grandson  of  Bagasare,  son  of 
Bika.     Outside  this  inscription  are   the  words  :  gonwari  Varma 
Bika,  ifuta  Sena  tami  hi  ga  den,  the  regent  Varma-Bika,  Sena 
has  spoken  the  word  of  the  mind  of  the  people.     Sena  then  was 
the  mother  of   Partha,  and  Varma-Bika,  a  prince  consort  or  king 
by  courtesy.     Other  inscriptions   indicate  that  Varma-Bika  was 
the  son  of  Gorami,  and  that  the  latter  reigned  or  lived  243  years 
after  Buddha,  in  ordinary  computation  300  or  234  B.C.     Gorami 
would  thus  be  a  contemporary  monarch  with  the  famous  Asoka. 
The  first  Sravasti  inscription  is:  Rataha  tsayoski ;  meta  Varma- 
Bika,  Parta   koka   yofvu   rimaye   Kumiri,  Matori,   Rataha   the 
powerful :  Kumiri  and   Matori  conquer  Varma-Bika,  the  father 
of  Partha.     The  second  is  more   difficult  to   translate,  and,  apart 
from   the   proper  names,   may  be  considered  tentative  :  Matori 
tatsuri  Satakwata ;  itsuwara  rogebutsu  ivabi  Bagori  Futa  to 
riiri,  iivu  haru  iva  koka  ri  Tsutaruki  ga,  rikuta  torita  Parta  yo. 
Satakwata  sets  up  Matori :  treacherously  conquering  the  peaceful 
Bagori,  ruler  of  Futa,  in  contrast  to  his  victory  (or  in  recompense 
for  this  victory)   he  took  away  from  Partha  the  dominion  of  the 
Tsutaruki.    In  either  inscription  Matori  appears  as  the  vanquisher, 
in  one  case  of  the  father,  in  the  other  of  the  son.     In  the  Japanese 
annals  Fegouri-no-Matori  is  represented  as  raising  an  insurrection 
against  Bourets,  and  suffering  death   in   consequence.4'2     In   the 
history  of  Cashmere,  he  may  be  recognized  as  Matri-Gupta  whom 
Kalhana  places  between   118  and   123  A.D.43     The  same   errors 

41  Royal  Asiatic  Society  Journal,  vol.  v.  ;  Archfeol.  Survey  of  India,  vol.  iii.  pi. 
18,  c.  These  translations  made  from  Japanese  texts  furnished  by  Hittite  transliter- 
ations of  the  Lat  characters  are  here  first  published. 

*-  Titsingh,  Annates,  p.  31. 

4:1    Raja  Tarangini,  lib.  iii.  si.  130,  seq. 


THE    WORK    OF    DF.C1PHERMENT.  17 

that  pervade  the  Egyptian  chronology  of  Manetho  are  found  in 
all  these  ancient  histories,  the  importation  of  foreign  names,  and 
representation  of  contemporary  dynasties  as  successive.  But 
what  is  even  more  important  to  note  is  the  transportation  of 
history  from  one  scene  of  national  existence  to  another.  Possessino- 
documents  setting  forth  the  same  traditions,  the  Indian  historian 
connected  them  with  Cashmere,  and  the  Japanese  annalist,  with 
Japan,  while  the  truthful  monuments  indicate  that  their  scene 
was  the  lower  waters  of  the  Jumna.  It  would  thus  appear  that 
the  early  history  of  Corea  and  Japan,  and  much  of  that  of  China, 
is  imported  tradition  ;  and,  in  the  case  of  the  former  countries,  of 
such  a  nature  as  to  connect  their  populations  with  the  Hittite 
fugitives  from  India,  and  the  Buddhist  Khita  of  Siberia.  It  is 
impossible  to  tell  when  Corea  received  its  Hittite  invaders,  and 
almost  as  hard  to  recooriize  in  the  names  of  its  original  tribes 
Kaokiuli,  Wei  me,  Ouotsu,  the  elements  of  its  population.  As  the 
generic  name  of  these  tribes  was  Han,  it  is  probable  that  the 
Hiong-nu,  Yavanas,  or  Huns,  were  its  first  occupants,  and  the 
Khitan  proper,  their  successors.  For  the  presence  of  the  hitter 
as  a  conquering  people  in  Corea  there  is  abundant  historical 
evidence.  The  chief  Corean  tribe  was  that  of  the  Kaokiuli.  In 
India  its  seat  was  doubtless  Kosol  or  Kosala,  which  formed  part 
of  Oude  and  was  famous  in  Buddhist  story.  In  the  older  Hittite 
home  in  Armenia,  Cozala  was  its  habitat,  and  may  be  the  place 
called  Buna-Gislu  by  Shalmanezer,  who  thus  associates  the 
Yavana  name  with  that  of  its  tribe.44  The  first  Tiglath  Pileser, 
in  his  enumeration  of  Hittite  states,  mentions  that  of  Huzula,  and 
the  Egyptian  inscriptions  furnish  a  Hittite  name  Kazel.4"'  Tn 
Asia  Minor,  Gazelonitis  of  Pontus  marks  another  abode  of  this 
tribe,  and  connects  it  with  the  Hunnic  or  Yannic  name.4'1 

The  next  stage  in  Hittite  migration  was  Japan.  The  Japan- 
ese pretend  to  be  descendants  of  the  Chinese,  and  to  have 
possessed  an  organized  monarchy  from  G60  B.C.4'  The  first 
pretence  is  invalidated  by  language:  the  second,  by  the  fact  that 


14  Records  of  the  Past,  vol.  iii.  p.  !»7 

■'■'■  Records  of  the  East,  vol.  v.  p.  1(1. 

1,1  Strabo,  lib.  xii,  c.  iii.,  38. 

<<  Titsingh,  p.  ix. 

(2) 


18  THE  HITTITES. 

an  item  in  their  history  which  is  placed  as  late  as  500  A.D.  has 
been  found  to  belong  to  India,  and  to  have  occurred  two  centuries 
before  the  Christian  era.  According-  to  their  own  accounts  they 
were  not  the  first  occupants  of  their  islands,  being  preceded  by 
the  Yebis  or  Ainos.  They  make  no  mention  in  their  history  of 
the  Khitan,  but  the  reason  is  evident,  as  the  Japanese  word  hito, 
a  man,  like  the  Yeniseian  khitt,  denotes  their  Hittite  origin.  The 
story  that  the  eastern  Hans  sought  refuge  in  Japan  about  300 
A.D.  is  confirmed  by  the  Japanese  name  Nipon,  in  Chinese  Jypen, 
the  Indian  Yavana.  But  the  majority  of  the  Japanese  did  not 
belong  to  this  Hittite  stock,  for,  while  Nipon,  or  Nippon,  denoted 
their  country,  Yamato  was  that  of  its  most  ancient  district  and 
the  designation  of  the  empire  as  well.  The  word  Yaina-to 
means  "  the  mountain  door,"  and  was  doubtless  the  term  out  of 
which  the  Hebrew  and  Assyrian  writers  made  Hamath.  Kat- 
soura  was  a  famous  place  in  the  district  of  Yamato,  and  Ifori  or 
Kofori,  the  name  of  the  original  chief  of  that  district,  was 
conferred  upon  its  ancient  capital.  These  three  words  Kofori, 
Yamato,  and  Katsoura  are  the  representatives  in  Japan  of  the 
Indian  Sahara,  Kambodja  and  Gandhara,  names  of  related  peoples 
who  seem  to  have  dwelt  in  Arachosia  and  Gedrosia,  the 
modern  Cabul  and  Candahar  preserving  two  of  them.48  Professor 
Rawlinson  points  out  that  Gadar  is  the  original  and  true  form  of 
Gandhara.  Besides  the  disguised  form  Kambodja,  the  Indians 
preserved  the  name  Hamath  or  Yamato  as  Hi  ma  vat,  denoting  the 
Himalayas,  but  never  used  that  word  to  designate  a  people.  It 
was  of  course  borrowed  from  the  Catluei  or  Hittites  by  the 
Aryans.  In  mythology  Himavat  and  Bharata  are  brothers,  and 
in  Syrian  geography  Berothai  was  the  chief  city  of  Hamath 
Zobah.49  The  Parthians  represented  the  Bharatan  branch  of  this 
race,  and  in  their  Gadar  set  forth  Gandhara,  while  their  Sobidae 
commemorated  Zobah.  The  Parthian  name  Tiri-Dates  answers 
to  the  Hittite  Giri-Dadi  and  Cigiri-Dadi,  and  is  an  inversion  of 
Hadad-ezer,  the  name  of  a  king  of  Berothai  and  Hamath  Zobah.50 


4S  This  iiidentification  of  Katsoura  with  Gedor  is  doubtful.  Elsewhere  it  is  sup- 
posed to  represent  the  Zocharite  Hazor  or  Chazor,  Zochar  itself  being  represented  by 
Tsougar  in  Nipon. 

4!l    Asiatic  Researches,  v.  251  ;  2  Samuel,  viii.  8. 

50   This  name  is  the  Sanscrit  Yudisthira  and  the  American  Iroquois  Atotarho. 


THE    WORK    OF    DECIPHERMENT.  19 

A  corresponding  royal  Japanese  name  is  Zada  Akira  borne  by  the 
fifty-seventh  emperor,  also  called  Yozeitenno,  in  the  ninth  cen- 
tury.51 It  has  been  said  that  the  Japanese  do  not  mention  the 
Khitan  in  their  history.  This  is  true,  but  they  call  their  country, 
in  addition  to  the  two  names  already  referred  to,  Akitsou-sima, 
in  which  it  is  not  hard  to  perceive  the  Khitan  name.52 

Is  Japan  the  eastern  limit  of  Hittite  migration,  or  is  it  possible, 
save  in  theory,  to  follow  them  across  the  Pacific  to  the  shores  of 
America  ?  Japan  is  not  the  eastern  limi£,  for  historical  documents 
vouch  for  their  migration.  It  is  not  worth  while  to  o-Jve 
Japanese  accounts  of  expelled  tribes,  lost  navies,  and  pirates 
driven  to  distant  shores,  for  these  accounts  do  not  say  where  the 
expatriated  found  land.  The  country  of  Fousang,  once  supposed 
to  be  part  of  America,  seems  to  have  been  a  region  of  fable.53 
The  only  aboriginal  histories  proper  of  North  America  are  those 
of  the  Aztecs  of  Mexico  and  of  the  peoples  of  Yuca'tan  and 
Guatimala.  The  grammatical  forms  of  the  Maya  and  Quiche,  the 
languages  of  the  latter  peoples  are  so  distinctively  non-Khitan 
that  it  is  useless  for  the  present  to  consult  the  works  written  in 
them.  The  Aztec  grammar,  however,  is  accordant.  The  Mexican 
histories  bring  the  various  tribes  of  Mexico  into  that  land  from 
the  north,  their  wanderings  leading  them  slowly  southward 
through  a  region  of  caverns,  such  as  the  canons  of  Colorado 
contain,  to  the  plain  of  Anahuac.  51  The  Toltecs  were  the  first  to 
arrive,  the  year  721  A.D.  marking  the  commencement  of  their 
era.  They  founded  the  two  kingdoms  of  Culhuacan  and  Tollan, 
the  former  of  which  passed  out  of  their  possession  in  1072,  and 
the  latter,  ten  years  before.  After  them  ruled  the  Chichimecs  of 
many  tribes  ;  and,  towards  the  end  of  the  thirteenth  century,  the 
Aztecs  or  Mexicans  came  into  power,  and  continued  to  exercise 
authority  until  the  arrival  of  the  Spaniards.  All  these  tribes 
spoke  one  language  and  were  of  one  race.  Near  the  middle  of 
the    eleventh    century,    a    famous    tribe,    that    of    the    Acolhua- 


51    Titsingh,  p.   121. 

■"■-   Titsingh,  pp.  xxxiv.,  8. 

;,::    Leiand,    Fusang. 

"''  Brasseur  de  Bourbourg,  Histoire  des  nations  civilisees  du  Me\ique  et  de 
l'Amerique  centrale  ;  Becker,  Migration  of  the  Nahuas.  Conxres  des  Amercanistes 
Luxembourg,  1S77,  tome  i.  p.  32o ;  Short,   North  Americans  of  Antiquity,  pp.  '251)  seq. 


20  THE   HITT1TES. 

Tepanecs,  came  into  Mexico  through  Sonora  from  the  cavern  land 
of  the  north.  The  Chichimec  king  of  Tenayocan  received  tliem 
hospitably,  and,  as  a  recommendation  to  his  favour,  they  made 
known  that  they  were  descendants  of  the  Oitin,  alike  illustrious 
by  the  nobility  of  their  race  and  their  heroic  deeds.  The  Oitin 
were  the  hares,  "  apparently  the  name  of  a  northern  tribe,"  says 
the  Abbe  Brasseur  de  Bourbourg.55  The  Aztecs,  or  Mexicans,  again 
we  are  told,  bore  the  name  Mecitin,  which  he  translates  as  the 
hares  of  the  aloes,  whatever  that  may  mean.50  Now  in  Japanese, 
Kitsune  is  a  fox,  and  that  sagacious  animal  was  worshipped  in 
special  temples  in  Japan  ;  but  the  evidence  of  the  Hittite  monu- 
ments shows  that  the  Japanese  transferred  name  and  reverence 
from  an  original  hare  to  the  most  astute  of  creatures.  The 
hieroglyphics  of  Hamath  and  Carchemish  contain  a  conventional 
representation  of  a  hare  couchant  which  has  the  phonetic  value 
ka,  and  "among  those  of  Merash,  a  well  executed  portrait  of  the 
animal  is  an  ideograph  with  the  phonetic  value  kata  or  keta. 
Khatte  and  Khita  may  have  been  dialectic  differences  in  Hittite 
pronunciation  which  the  lapse  of  ages  converted  in  the  plural 
number  to  Citin.  Hares  and  rabbits  play  a  very  .important  part  in 
animal  mythology.  The  armorial  bearings  also  displayed  upon  the 
most  ancient  monuments  of  the  Caucasus  are  hares.57  Among  the 
Yadavas  of  India  we  find  a  tribe  called  the  Cacas  or  hares,  along 
with  the  horse  tribe  Asvas,  and  the  serpent  tribe  Nagas.  The 
connection  of  Caca  with  Yadu,  the  head  of  the  lunar  race,  in 
Sanscrit  mythology,  may  account  for  the  presence  of  the  hare  in 
the  moon  in  colloquial  Indian  language  instead  of  the  man  of  our 
nursery  rhymes.58  It  is  likely  that  the  word  Khita  or  Kata, 
which  the  Hebrew  rendered  by  Heth  or  Cheth,  originally  meant 
a  hare,  the  supposed  sagacity  of  that  animal  making  the  name  a 
desirable  one,  as  the  Japanese  Jclten,  clever,  ingenious,  seems  to 
indicate.  The  two  words  Citin  and  Mecitin  recall  the  Scythian 
Getae  and  Massagetne,  and  these,  the  Cheth  and  Maachath  of  the 
Bible.     The  Japanese  family  name   Masakado,   accompanied   by 

53  Brasseur  de  Bourbourg,  tome  ii.  p.  232  ;  compare  p.  208. 

",,;  Brasseur  de  Bourbourg,  tome  ii.  pp.  203,  294. 

57  Maregny's  Voyages  in  the  Black  Sea,  p.  210. 

58  Troyer,  Raja  Tarangini,  tome  ii.  p.  311 ;  Hardy,   Manual  of  Buddhism,  p.  422. 


THE    WORK    OF    DECIPHERMENT.  21 

Tairano,  is  undoubtedly  of  the  same  origin  as  Massagetse.59  In 
the  Punjab,  Massaga  is  mentioned  by  Arrian  as  the  capital  of 
the  Assaceni,  while  he  appears  to  place  the  Massagetse  farther 
to  the  north.00  The  Indian  writers  know  the  Massagetai  as  the 
Magadhas,  and  represent  them  as  a  branch  of  the  Kshattriyas.61 
In  very  ancient  times  one  of  their  seats  was  Magadha,  a  kingdom 
of  note,  generally  supposed  to  have  been  in  central  Bahar.  In 
Palestine  they  were  the  Maachathites  on  the  north-eastern 
border,  and,  in  the  times  of  the  Egyptian  wars  with  the  Hittites, 
their  capital  was  Megiddo  at  the  foot  of  the  range  of  Carmel. 
The  Georgians  belonged  in  part  to  this  Hittite  familv,  deriving 
themselves  from  Mtzkehtos,  son  of  Kartli,  son  of  Targamos.62  In 
Palestine  the  latter  name  survived  in  the  form  Trachonitis,  which 
replaced  the  ancient  Maachah.  A  southern  branch  of  this  tribe 
is  placed  in  Elam  by  the  Ass\'rian  inscriptions,  Madaktu, 
Durundasi,  and  Durundasima  being  among  its  memorials.0'  The 
Persian  geographers  assign  to  Turan  the  limits  accorded  to  the 
Massagetse  by  the  classical  writers.  If  the  connection  of  the  Mexi- 
cans with  the  Hittite  Maachathites  be  valid,  it  would  seem  that  they 
should  be  embraced  under  the  larger  name  Aztec,  and  the  Aztecs, 
under  the  more  generic  Chichimec.  The  tribal  termination  ec  is 
thoroughly  Hittite.  Who  were  the  Chichimecs  ?  They  were  the 
Zuzim  of  Palestine,  the  Assacani  or  Assaceni  of  the  Punjab, 
whose  capital  was  Massaga,  the  Tsutemame  of  the  Indian  inscrip- 
tions. In  Siberia  the  name  does  not  appear  with  any  prominence, 
but  Uda,  Mangaseia,  and  Turuchansk,  all  in  the  Yenisei  country, 
attest  that  it  should  be  found  there.  In  Japan  the  eastern  region 
of  Atsouma  and  Satsouma,  of  which  Yedo  is  the  chief  place  con- 
tinue the  connection.  For  Aztec  then  Yedo  and  Uda  arc  supposed 
to  stand,  the  medial  z  representing  an  original  breathing,  similar 
to  that  in  Turuchan  as  compared  with  Touran  or  Tirhan.      In  the 


71  Titsingh,  p.  R3f>,  Tairano  Masakado  in  the  year  'XW  headed  a  great  rebellion 
against  the  Dairi  Zusiak,  but  was  defeated  and  slain.  His  name  is  that  of  Tirhanah, 
son  of  that  Maachah  who  founded  the  Maachathite  Kingdom  in  Palestine. 

,;"    Arrian,  Anabasis,  lib.  iv.  e.  20,  and  lfi,  17. 

1,1  Vishnu  l'urana  a|>.  Muir,  Sanscrit  Texts,  vol.  i.  p.  501.  Pococke,  India  in  Clreece, 
pp.  2!),  2%. 

'-    Klaproth,  Asia  Polyglotta,  p.  100  :  Malte  I'.iun,  geography  in  Inc. 

,;:;    Records  ,,f  the  past,  vol.  i.  p.  82. 


22  THE   HITTITES. 

Caucasus  the  Lesghian  Kasikumuk  are  a  remnant  of  the  Zuzim 
or  Chichimecs,  and  count  among  them  the  Udia  and  Mukakh. 
The  Armenian  historians  speak  of  Udi  as  an  ancient  independent 
kingdom."4  The  Assyrian  Sargon  tells  how  he  carried  into 
captivity  the  tribes  of  Gamgum  the  great,  with  the  Gamgumian 
king  Tarhulara,  but  neither  he  nor  other  Assyrian  monarchs 
connect  the  Gamgumi  with  Uda,  Yatu,  and  Uetas,  which,  how- 
ever, they  place  in  the  same  region.0"'  Samas  Rimmon  does  not 
mention  any  of  these,  but  enumerates  the  Asatai  and  Ustassai 
among  Hittite  tribes.66  In  Indian  tradition  Ayodya  or  Oude  and 
Hastipura  furnish  the  two  forms  of  the  name,  the  latter  corres- 
ponding to  the  Tyrrhenian  and  Ligurian  Hasta  and  Asta.  The 
Acolhua  Tepanecs,  who,  equally  with  the  Chichimecs,  claimed 
descent  from  the  Citin,  were,  as  Tepanecs,  a  branch  of  the 
Yavanas  or  Huns,  in  the  Assyrian  form  Diahbina,  in  other  words, 
Japanese,  and  as  Acolhuas,  the  Kaokiuli  of  Corea..  As  the  Aztec 
rejects  the  letter  r,  the  Toltecs  must  have  been  the  same  as  the 
Indian  Daradas  dwelling  on  the  Zaradrus  and  possessing  Lahore- 
As  Delhi  was  a  dependency  of  Lahore,  it  may  be  the  original  of 
the  Toltec  Tollan  or  Tula.  Durdukka  is  a  Toltec-like  form 
y-iven  to  an  older  abode  of  the  Daradas  in  Armenia  bv  Sarsron, 
but  Zirta.  Surda,  Surdira,  are  more  common.  These  were  Hittite 
Dardanians  and  towns  named  after  them.  The  Pactyans  of 
Herodotus  came  from  Armenia  and  from  India,  the  latter  division 
from  near  Caspatyrus  or  Cashmere.67  In  the  Assyrian  records 
the  Lahiru  are  a  tribe  of  the  Pukudu,  and  in  Europe  the  Peucetire 
were  an  Illyrian  tribe.68  With  their  name  are  linked  in  geo- 
graphical connection  the  Assyrian  Pahalla,  Indian  Peucela  or 
Puckholy,  Chinese  Pechili,  and  American  Paxil.69  Two  other 
Mexican  names  confirm  their  Hittite  relationship.  The  first  and 
most  important  is  the  name  Nahuatl,  which  some  writers  suppose 


1,4  Hyde  Clarke,  Memoir  on  the  comparative  grammar  of  Egyptian,  Coptic  and 
Ude,  pp.  12-15. 

'''"'   Records  of  the  Past,  vol.  vii.  p.  26. 

f'6   Records  of  the  Past,  vol.  i.  p.  1!). 

'■"    Herodotus,  iii.  c.  93,  102. 

1,8   Records  of  the  Past,  vol.  v.  p.  102  ;  Callimachus  ap.  Plinii  H.  N.  iii.  25. 

i;-'  It  will  yet  appear  that  this  name  is  not  Hittite  but  that  of  a  Japhetic  people 
that  followed  the  fortunes  of  the  Khitan. 


THE    WORK    OF    DECIPHERMENT.  23 

applies  to  all  the  Mexican  tribes,  although  the  Nahuatl  are 
distinguished  from  the  Toltecs  and  Chichimecs.  This  word, 
containing  a  medial  breathing,  is  capable  of  becoming  Navatl 
on  the  one  hand  and  Nacatl  on  the  other.  The  Niquirians  of 
Nicaragua  are  southern  Nahuatl,  adding  the  change  of  tl  to  r  to 
that  of  h  into  q.'°  The  place  where  the  Nahuatl  first  landed  and 
formed  a  settlement  in  Mexico  was  Tabasco.71  The  greatest  of  the 
Hittite  families,  which  the  Assyrian,  and,  before  them,  the 
Egyptian  inscriptions,  held  to  represent  the  whole  of  the  Hittite 
people,  was  that  of  the  Assyrian  Nairi  and  Egyptian  Naharina. 
Their  capital  was  Khupuscai,  the  Thapsacus  of  the  classical  geo- 
graphers and  the  Tiphsach  of  the  Hebrews.72  In  India  the  prefix 
khu  or  tha  was  lost,  for  the  Pisachas  represented  the  Khupuscians. 
These  Pisachas  were  always  associated  with  the  Rakshasas  and 
the  Nagas  who  were  Nairritas.73  In  the  Caucasus  the  Circas- 
sian Abasci  of  Abasech  and  the  Schapsuch  preserved  the  Pasach 
name.  An  ancient  document  classifies  the  Etruscans  of  Italy  in 
the  same  category,  making  their  tribal  divisions  Tusci,  Naharci 
and  Japusci  ;  and  the  Basques  of  the  Pyrenees  reproduce  this 
nomenclature  in  their  divisions  of  Navarre  and  Guipuscoa,74  In 
the  Navarrese  and  Naharci,  the  Scythic  Neuri  of  Herodotus  may 
be  found,  as  well  as  the  Nahri  of  the  Assyrians  and  the  Nahuatl, 
Navatl,  or  Niquirians,  of  America.75  Yet  another  link  in  philo- 
logy binds  the  Mexicans  to  the  Hittite  race.  Their  learned  men 
were  Amoxoaques,  so  called,  it  is  supposed,  from  the  word  amox 
a  book.7,i  The  Japanese  original  of  amox  is  shomotsu,  the  Loo 
Chooan  shimutsi,  a  very  old  word,  for  in  the  Turanian  Accadian 
of  Chaldea  it  appears  as  sumuk,  samwk,  a  library.77  The 
Amoxoaques  were  the  scribes  of  the  Aztecs.  Now  the  literary 
class  amon<>-  the  Hittites  were  the  Kenite  scribes  of  Hamath.     In 


""  Squier,  Nicaragua,  pp.  746-778. 

71  B.  de  Bourbourg,  tome  i.  p.  110. 

7'-'  Records  of  the  Past,  vol.  vii.  p.  30;  vol.  ii.  p.  24. 

'■'•  Muir,  Sanscrit  Texts,  vol.  i.  pp.  140,  124, 

71  The  Kugubine  Tables  translated   in    the  Transactions  of  the   Celtic  Society  of 
Montreal,  1887,  p.  18(5. 

"'  1 1'lodotus,  lib.  iv.  c.  105. 

7"  P>.  de  Bourbourg,  tome  i.  p.  108 

77  Sayce's  Assyrian  grammar,  p.  16. 


24  THE    HITTITES. 

the  travels  of  an  Egyptian,  Takar-Aar  in  Haniath  is  described  as 
the  all-assembling-  place  of  the  Mohars  or  scribes.78  The  different 
forms  sumuk,  shomotsu,  amox  are  corruptions  of  the  name 
Hamath,  similar  to  the  forms  Hamaxia  in  Cilicia,  Hamaxitus  in 
the  Troad,  and  Hamaxoeci  in  European  Scythia.  The  latter  were 
known  to  Herodotus  as  the  Argippsei,  a  sacred  tribe,  the  more 
ancient  name  Hamath  being  superseded  by  Rehob  or  Rechob.  In 
the  peculiarly  Hamathite  country  of  Japan  the  name  Rechob 
survived  as  Sirakabe,79  The  Indians  retained  it  in  the  form 
Rishabha  denoting  a  tribe,  but  also  a  hymn  writer,  related  to 
Bharata  and  Himavat.80  It  is  utterly  impossible  that  such  a  net- 
work of  identical  nomenclature  can  be  fortuitous. 

In  the  year  1062  A.D.,  Topiltzin  Acxitl,  the  last  king  of 
Tollan,  disappeared,  and,  in  the  same  year,  died  Manco  Capac,  the 
first  king  of  Peru,  who  is  said  to  have  arrived  in  that  country  in 
1021. 81  According  to  the  Mexican  historians,  Acxitl  and  the 
Toltecs  migrated  southward  and  formed  a  new  kingdom  in  the 
mysterious  land  of  Tlapallan.  The  first  link  that  connects  the 
Peruvians  with  the  Hittites  is  the  name  of  their  scribes.  They 
were  called  Amautas,  and,  looking  for  their  work,  it  is  found  in 
the  rock  sculptures  in  the  neighbourhood  of  Arequipa.82  Thus 
the  names  of  Hamath  and  Rechob  once  more  appear.  Among 
royal  names,  Amauta,  Yupanqui  or  Tupanqui,  Apusqui,  Huascar, 
Marasco,  are  purely  Hittite.83  The  royal  title  Inca  gives  back 
the  Anakim,  and,  as  lords  of  the  four  quarters,  they  represented 
the  rulers  of  Kirjath  Arba  in  Palestine,  of  Kiprat  Arba,  supposed 
to  denote  Syria  on  the  Assyrian  monuments,  of  the  original  of 
the  Kalmuk  Derben  Oeroet,  and  of  the  Basque  Laur  Cantons.84 
The  marriage  of  the  Incas  to  sisters  only  finds  its  precedent  in 
the  Buddhist  story  of  the  Okkaka  or  Ambatta  Sakya  race,  who 
ruled  at  Kapila  in  north-eastern  India,  in  the  vicinity,  of    Kosala, 

78   Records  of  the  Past,  vol.  ii.  p.  111. 

7!l   Titsingh,  Annales,  p.  81. 

s"    Asiatic  Researches,  vol.  v.  ]>.  251, 

81  B.  de  Bourbourg,  tome,  i.  p.  410  ;  Peruvian  Antiquities  of  River  and  Toshudi  by 
Hawks,  p.  4<J. 

82  Peruvian  Antiquities,  pp.  125,  10(>. 

83  Peruvian  Antiquities,  pp.  53,  seq. 

84  Peruvian  Antiquities,  p.  52  ;  Genesis  xxiii.  2  ;  Records  of  the  Past,  vol.  v.  p.  58  ; 
Klaproth's  Asia  Polyglotta  p.  270  ;  Webster,  Basque  Legends,  pp.  108,  132. 


THE    WORK    OF    DECIPHERMENT,  25- 

and  who  were  apparently  of  Indo-Scythic  or  Hittite  descent.85 
Although  the  Toltecs  seem  to  have  been  the  ruling  race  of  Peru, 
the  Inca  name  and  Yunca  dialect  belonging  apparently  to  them, 
the  Peruvian  annals  assign  the  first  place  to  the  Chichimecs.  whose 
name  is  represented  by  the  great  capital  Cuzco  and  the  purest 
form  of  Quichua  speech,  the  Cuscpieno.  The  Quiteno  dialect 
spoken  in  the  region  of  which  Quito  was  the  centre,  retained  the 
generic  name  Khita,  and  another  dialect,  the  Calchaqui,  corres- 
ponded to  the  Mexican  tribe  of  the  Chalcas  and  other  Cilician 
forms.86  The  title  Inca  is  found  in  the  LooChoo  islands,  whose 
inhabitants  speak  a  Japanese  dialect.  The  royal  family  bears 
the  name  Anzi,  the  name  being  applied  to  the  monarch  and  to  all 
that  are  of  his  race.87  A  point  of  contact  between  the  Toltecs 
and  the  Peruvians  is  presented  in  the  name  Huanian  which,  in 
the  history  of  Peru,  denotes  a  region,  and,  at  the  same  time,  is  a 
constituent  in  the  titles  of  certain  Incas.88  In  Mexican  history 
Hueman  was  the  great  leader  of  the  Toltecs  of  Anahuac.s9  Now 
the  people  of  Anaukas  answering  to  Anahuac,  Anzi.  and  Inca, 
are  made  Hittites  by  the  Egyptian  writers.  In  the  account  of 
the  battle  of  Megiddo  they  are  counted  to  the  Rutennu,  who  are 
supposed  to  have  dwelt  on  the  Euphrates,  along  with  the  inhabit- 
ants of  Junuma  and  Hurankala,  and  Assuru  is  intimately 
associated  with  them.90  In  the  Assyrian  inscriptions  the  Ruten 
or  Rutennu  are  called  the  Nirdun  and  are  associated  with  Kasyari. 
To  these  countries  belonged  Anzi  and  Nirbu.  the  fortress  of  the 
latter  being  Tila,91  It  is  evident  that  Kasyari  originally  denoted 
Geshur  which  lay  to  the  north  of  Palestine,  east  of  the  springs  of 
the  Jordan,  and  that  that  river  derived  its  name  from  the 
Rutennu  or  Nirdunim.02  Hence  the  identification  of  Junuma 
with  Janoah  by»the  late  Dr.  Birch  was  correct.  The  uncommon 
name  Talmai  was  borne  by  a    kino-   of   Geshur   and   bv    a   much 


*"'  Hardy,  Manna]  of  Budhism,  p.  133. 

s';  Peruvian  Antiquities,  p.   117. 

s:  San  Kakf  Tsou  (tan  To  Sets,  p.  171. 

"  Peruvian  Antic).,  pp.  54,  <»U. 

:i  I'.,  de  Hourhourg,  tunic  i.  p.  217. 

'"'  Records  of  the  Past,  vol.  ii.  p.   IS. 

1,1  Id-cords  of  the  Past,  vol.  iii.  pp.   1!),  seq. 

'■'-  Joshua  xiii.  11.  Hi. 


26  THE    H1TTITKS. 

earlier  man  of  renown,  Talmai  son  of  Anak  and  grandson  of  Arba, 
whose  brothers  were  Sheshai  and  Ahiman.03  Ahiman  is  the 
name  which  the  Mexican  historians  make  Hueman,  and  the 
Peruvian,  Huaman.  It  also  appeared  among  the  extinct  Guanches 
of  the  Canary  Islands  as  the  eponym  of  the  Achimenceys,  and 
in  Japan  it,  as  Hachinmn,  denotes  the  god  of  war.04  The 
Geshurites  in  eastern  migration  became  possessors  of  Gujerat  in 
western  India,  the  Saurashtra  of  the  Sanscrit  writers,  and  founded 
the  Sah  dynasty  of  that  country.95  There  is  a  remarkable  like- 
ness between  the  royal  names  of  that  dynasty  on  the  one  hand 
and  those  of  the  LooChooan  Anzis  and  the  Peruvian  Incas.96 
Among  the  the  Saurashtras,  Sah  was  the  chief  name,  occurring 
in  the  forms  Rudra  Sah,  Sri  Sah,  Daman  Sah,  Visva  Sah.  The 
present  dynasty  of  LooChoo  is  that  of  the  Sio,  among  whom 
appear  Sio  Sio,  Sio  Fasi,  Sio  Sidats  and  Sio  Kin.  In  Peruvian 
history  are  found  Say  Huacapar,  Cayo  Manco,  Cayo  Manco  Capac. 
Another  Sah  name  is  Sinha  as  in  Rudra  Sinha,  Visva  Sinha  and 
Sangha  Daman.  The  LooChooan  equivalent  is  Soun  as  in  Soun 
Teno,  Soun  Basinki,  and  the  Peruvian,  Sinchi,  as  in  Sinchi  Cozque, 
Sinchi  Apuzqui,  Sinchi  Avar  Manco  and  Sinchi  Rocca.  Jaya 
and  Vijaya  in  the  Sah  names,  Jaya  Dama  and  Vijaya  Sah, 
correspond  to  the  Loo  Chooan  Yei,  in  Yei  So,  Yei  Si,  and  to  the 
Peruvian  Aya  and  Ayay,  in  Aya  Tarco  Cupo  and  Ayay  Manco. 
Tame  Tomo  is  made  the  founder  of  sovereignty  in  LooChoo. 
Among  the  kings  of  Saurashtra,  Dama  and  Daman  appear  as  in 
Java  Dama,  Jiva  Dama,  Rudra  Daman,  Daman  Sah,  Yasa  Daman, 
Vira  Daman,  Asa  Daman,  Atri  Daman.  In  Peru  the  name  Tomo 
or  Dama  was  changed  to  Topa,  the  four  founders  of  its  monarchy 
being  A}^ar  Manco  Topa,  Avar  Cachi  Topa,  Avar  Auca  Topa,  and 
Avar  Uchu  Topa.  Other  Topas  are  Topa  Capac/Topa  Yupanqui, 
Ilia  Topa,  Huancar  Sacri  Topa,  Topa  Curi,  lilac  Topa  Capac,  Sivi 
Topa,  and  Huayni  Topa.  The  remaining  names  characteristic  of 
of  the  Sah  kings  are  Sri,  as  in  Sri  Sah   and   Damajata  Sri,   and 

»3  2  Samuel  iii.  3  ;  Joshua  xv.  14. 

;'4  Pegot  Ogier,  The  Fortunate  Isles,  by  Frances  Locock,  vol.  i.  p.  282.  Compare 
Malte  Brun,  Geography,  vol.  iv.  p.  476  ;  Hepburn's  Japanese-English  Dictionary. 

!«  Ferguson's  Essay  on  Indian  Chronology.  Journal  R.  Asaitic  Soc,  vol.  iv.  pp.  81,  seq. 

96  For  these  comparisons  consult  the  San  Kokf.  Peruvian  Antiquities  and  the 
Indian  Chronology. 


THE    WORK    OF    DECIPHERMENT.  27 

Data,  as  in  Ushava  Data  and  Iswara  Datta.  In  the  Peruvian 
annals  Sri  may  be  represented  by  Curi,  as  in  Topa  Curi  Amauta, 
while  Data  survives  in  Titu,  as  in  Titu  Capac  Yupanqui,  Huascar 
Titu,  Quispi  Titu,  Titu  Capac,  Huica  Titu,  Huapa  Titu  Auqui 
and  many  more.  The  history  of  Japan  places  the  exile  of  Tame 
Tomo,  the  founder  of  monarchy  in  LooChoo,  in  the  year  1156  A.D., 
and  gives  as  the  cause  of  his  banishment,  his  rising  in  arms  to 
restore  to  the  empire  of  Japan,  Siutok,  who  had  been  virtually 
deposed  in  1142.  At  the  same  time  the  ex-emperor  and  large 
numbers  of  his  adherents  were  sent  into  exile.97  It  is  more  than 
probable  therefore  that  the  Sio  dynasty  of  LooChoo  is  the  line  of 
Siutok  son  of  Toba,  and  that  the  time  of  its  commencement  is  some 
hundreds  of  years  earlier  than  the  date  assigned  by  the  Japanese 
historians.  If  this  expulsion  sent  the  Toltecs  to  America  as  well 
as  the  Sios  to  LooChoo.  it  must  have  occurred  not  later  than  the 
seventh  century.  Tame  Tomo  belonged  to  the  family  of  Mina- 
moto  which  the  emperor  Sagateno  is  said  to  have  created  by 
bestowing  the  name  upon  his  four  daughters  in  the  year  <S14 
A.D.9S  The  name  Minamoto  is  found  however  in  an  ancient  Lat 
inscription  from  Mathura  in  India,  but  as  the  inscription  is 
fragmentary,  it  may  be  a  mere  complimentary  epithet  of  Bud- 
dha.99 With  Sagateno  have  already  been  compared  Sheketang 
one  of  the  earliest  and  greatest  monarchs  of  the  Khitan  or  Liao 
dynasty  of  China,  in  the  beginning  of  the  tenth  century,  and 
Sakata  of  the  .Siberian  monuments  who  is  placed  by  reference  to 
the  death  of  Gautama  Buddha  between  the  fourth  and  fifth 
centuries.  The  Japanese  name  Minamoto  with  its  suggestion  of 
matriarchy  may  be  represented  in  part  by  the  Peruvian  Mayta, 
as  in  Inca  Mayta  Capac,  Usca  Mayta,  Apu  Mayta,  Mayta 
Yupanqui,  Huallpa  Mayta.100  Huallpa  is  probably  the  Peruvian 
form  of  Arba,  as  it  is  a  name  specially  indentified  with  the  Incas 
or  Anakim.  As  the  Aztec  tl  generally  represents  the  r  of  other 
languages  of  the  same  family,  Tlapallan,  the  Mexican  name  of 
Peru,  would  correspond  to  the  Arbelas  of  the  Old  World,  which 
appear  to  consist  of  the  Hittite  Arba  and  an  increment. 

■•■  Titsingh,  Annates,  pp.  189,  194. 

•'s  Titsingh,  Annates,  p.  100. 

''''  ArchiEol.  Survey  of  India,  vol.  iii.  pi.  1">,  N'<>.  8. 

ioo  Peruvian  Antiquities,  pp.  (>2,  sf<\. 


28  THE    HITTITES. 

The  conclusion  to  which  this  mass  of  Hittite  nomenclature, 
vouched  for  in  its  various  relations  by  historical  monuments  and 
documents  in  Egypt,  Palestine,  Assyria,  Persia,  India,  Siberia, 
Corea,  Japan,  the  LooChoo  Islands,  Mexico  and  Peru,  naturally 
leads  is  that  the  ancient  Hittite  language,  in  its  different  dialects 
in  Syria  and  Mespotamia,  was  the  parent  of  the  languages 
spoken  by  the  Turan  of  the  Persians,  the  Indo  Scyths  of 
Hindostan,  the  Yeniseians  of  Siberia,  the  Kb i tan  of  the  Chinese, 
the  Coreans,  Japanese  and  LooChooans,  and  by  the  Mexicans  and 
Peruvians  of  America.  To  set  forth  all  the  evidence  that  could 
be  adduced  in  support  of  that  already  given  would  be  to  tax 
unnecessarily  the  patience  of  the  reader  and  to  anticipate  infor- 
mation which  the  sequel  will  furnish  in  its  historical  and  logical 
connection. 

Professor  Sayce  has  been  quoted  as  an  authority  for  recogniz- 
ing in  the  Georgians  of  the  Caucasus,  the  Hittite  type.  Besides 
the  Georgians  the  inhabitants  of  the  Caucasus  are  Ossetes, 
Lesghians,Mizjejians  and  Circassians.  Already  Georgian  tradition 
has  furnished  the  ancestral  name  Mtzkhethos  in  company  with 
those  of  Kartli  and  Thargamos.  Mtzkhethos  the  seat  of  whose 
empire  was  Mzkheti  evidently  represents  an  eponymous  hero  of 
the  Maachathites.  So  does  the  Circassian  demigod  Mesitcha,  and 
the  Circassian  district  of  Machothi.  The  classical  geographers 
knew  these  Circassian  Maachathites  as  the  Maeotas.  Assur-nazir- 
pal  calls  them  the  Mattiyati,  and  places  them  in  the  vicinity  of 
Cornmagene  and  the  land  of  Yatu.101  The  men  of  Yatu  constituted 
the  Ude  kingdom  of  which  Berdaa,  now  Wartashin  was  the 
capital.  Their  feeble  remnant  is  classed  along  with  the  Mukakh 
among  the  Kasi  Kumuk  tribes  of  the  Lesghians.  In  the  time  of 
the  Assyrian  Sargon,  Buritis,  which  he  calls  Bit  Buritis,  was  the 
capital  of  Ambaris  king  of  Tabal  and  Colchis.102  The  name 
Tabal  survives  in  Tibilisi  or  Tiflis  of  the  Georgians,  and  has  been 
recognized  in  that  of  the  Tibareni  of  Pontus.  Buritis  must  have 
been  a  conquest  of  Ambaris,  for  neither  Tabal  nor  the  Georgians 
as    a     whole    belonged    to    the    Zuzimite    tribe    represented    by 


101   Records  of  the  Past,  vol.  iii.  pp.  59,  seq. 
1(12   Records  of  the  Past,  vol.  vii.  p.  37. 


THE    WORK    OF    DECIPHERMENT.  29 

Maachah,  Ude,Buritis  and  Thargarnos.  The  Georgian  connection 
is  found  in  the  names  of  the  twin  rivers  Cyrus  and  Araxes. 
Araxes,  Arxata,  Arsesa,  Arsissa  and  similar  Armenian  names 
denote  the  presence  in  that  country  in  ancient  times  of  the 
Biblical  Bosh  always  united  with  Meshech  and  Tubal.103  The 
Assyrian  inscriptions  place  one  branch  of  the  Rosh  in  the  vicinity 
of  Elam,  calling  it  by  the  two  names  Rassu  and  Ma  Rusu.  The 
northern  Rosh  they  present  in  disguise  as  the  people  of  Varutsa, 
Varkasi  or  Markasi.104  These  three  different  names  equally  de- 
note that  Merash,  the  ancient  Marasia,  from  which  came  the  stone 
lion  on  which  one  of  the  principal  Hittite  inscriptions  is  found- 
It  lies  in  the  angle  formed  by  Cappadocia,  Cilicia  and  the  Syrian 
Cyrrhestica.  Its  Palestinian  original  was  Mareshah.105  The  first 
Tiglath  Pileser  places  Varutsa  in  Kharia,  by  which  Cyrrhestica  is 
evidently  meant.  In  the  time  of  Sargon  the  land  of  the  Rosh 
had  been  conquered  by  the  Zuzim,  for  that  Assyrian  monarch  tells 
how  he  led  into  captivity  the  tribes  of  Gamgum  whose  capital 
was  Markas  or  Varkasi.  Professor  Sayce  in  his  Hittite  map,  sets 
the  Gamgumi  down  in  the  vicinity  of  Merash.100  .  This  conquest 
accounts  for  the  indroduction  of  the  Zuzim  traditions  into 
Georgian  history.  The  Syrian  Cyrrhus  and  Cyrrhestica  named 
from  it  connect  with  Marasia  as  the  more  northern  Cyrus  does 
with  Araxes.  The  Assyrian  records  preserve  the  former  name  as 
Khirki  and  connect  it  with  Subariya,  a  form  of  the  Iberian 
name  anciently  given  to  and  still  claimed  by  the  Georgians.107 
The  Iberian  name,  allowed  to  be  Turanian,  whether  as  the 
national  designation  of  the  Georgians,  that  of  the  Lesghian  Avars, 
or  of  the  non-Aryan  peoples  of  southern  Gaul  and  Spain,  is 
thoroughly  Hittite,  and  is  of  great  value  in  following  the  Khitan 
in  their  western  migrations. 

Like  the  Georgians,  the  other  non-Tartar  tribes  of  the 
Caucasus  are  of  Hittite  descent ;  like  them  also  they  repre- 
sent  no  one  original  Hittite  family,   but   the  remnants  of  many 


1  ":  Ezekiel  xxxviii.  2,  improperly  rendered  "chief  prince." 

"'■«  Records  of  the  Past,  vol  i.  p.  44  ;  vol.  v.  p.  101  ;  |».  1  I:  vol  vii.  p.  40,  [>.  2li. 

!""'  Joshua  xv.  44  ;  2  Chronicles  xiv,  !l  ;  1  Chron.  ii.   12  ;  iv.  21. 

"K  This  map  is  in  the  Trans.  Soc.  Bib.  Archseol.,  vol  vii.  opposite  p.  24!t. 

"'7  Records  of  the  Past,  vol.  iii.  |i.  77  :  vol.  vii.  |>.   12. 


30  THE   H1TTITES. 

different  families.  To  attempt  to  set  these  forth  with  any  degree 
of  completeness,  would  be  to  anticipate  Hittite  history  and  un- 
necessarily to  plunge  the  unprepared  reader  into  an  abyss  of 
geographical  names,  tribal  wanderings,  and  family  connections, 
such  as  would  stiHe  any  interest  he  might  feel  in  pursuing  the 
subject.  Let  it  suffice  to  say  that  the  Lesghians  of  many  tribes 
have  displaced  the  ancient  Albanians,  the  Illipi  of  the  Assyrians, 
who  are  now  partially  represented  by  the  Ossetes  farther  to  the 
north;  the  Georgians  are  the  decendants  in  part  of  the  old  Iberians  ; 
and  the  Circassians,  among  whom  some  of  the  progeny  of  the 
Colchians  still  dwell,  count  among  them  the  Schapsuch  and  other 
tribes  of  a  different  Hittite  ancestry.  All,  however,  are  Hittites, 
as  their  dialects,  customs,  and  relationship  to  the  tribes  of  Hittites 
mentioned  by  the  Assyrians,  fully  attest.  The  languages  of  the 
Caucasus  may  therefore  be  legitimately  made  use  of  in  translating 
the  Hittite  inscriptions  so  soon  as  the  phonetic  values  of  their 
hieroglyphics  are  known  and  these  are  transliterated  into  modern 
speech  notation.  The  somewhat  allied  Ugrian  dialects  spoken  by 
the  Majiars,  Finns,  Lapps  and  other  Turanians  of  northern  Europe 
have  been  employed  in  translating  the  Akkadian  or  old  Turanian 
language  of  Chaldea.  It  was  a  branch  of  ancient  Hittite  speech, 
so  that  it  is  allowable  to  seek  the  aid  of  the  Ugrian  dialects  in 
interpreting  Hittite  generally,  yet  there  is  much  diversity 
between  these  dialects  and  those  of  the  Caucasus.  The  nearest 
language  in  point  of  vocabulary,  and  to  a  certain  extent  in  gram- 
matical structure,  to  the  Caucasian  which  Europe  presents  is  the 
Basque  of  the  Pyrenees.  Of  the  same  nature,  although  necessarily 
more  archaic,  are  the  dialects  of  Spain  and  Italy  known  as  the  Celt- 
Iberian  and  Etruscan.  In  the  Umbrian  tables  of  the  Eugubine 
inscriptions  the  Etruscans  are  said  to  have  consisted  of  three 
divisions,  the  Tuscer,  Naharcer,  and  Japuscer.  The  Tusci  repre- 
sent in  the  west  the  Tusfri  of  the  Caucasus  and  the  Hittite  people 
of  Tuskha  mentioned  by  the  Assyrians.  The  Naharcer  or  Naharci 
are  the  Hittite  Nairi  or  Naharina  of  Mespotamia,  in  westward 
migration,  and  in  the  Basque  country  are  represented  by  the 
Navarrese.  The  Japusci  in  the  east  were  the  men  of  Khupuscia 
or  Hupuscia,  the  Thapsacus  of  the  Greeks,  and  the  ruling  tribe  of 
the  Nairi ;  in    the    Caucasus   they    have   left    the   Schapsuch   or 


THE    WORK    OF    DECIPHERMENT.  31 

Chapsoukes ;  and  into  the  Pyrenees  they  have  sent  the  Guipus- 
coans.  Almost  all  the  Hittite  names  are  Basque.  The  Albanians, 
or  Illipi,  are  the  people  of  Alava,  in  Biscay.  With  Illipi,  the  men  of 
Allapur  are  associated  by  the  Assyrians,  and  from  them  the 
Lapurtans  of  the  Labourd  have  their  name.  The  Alarodians  live 
again  in  Oleron,  and  in  the  ancient  Ilergetes  and  Ilercaones. 
The  Basque  Iturgoyen  answers  to  the  Assyro  Hittite  Aturgma, 
Ripalda,  to  Rabilu  and  to  the  Roplutae  of  Arachosia,  Urkheta  to 
Urikatu,  Arrast  to  Arazitku,  Arbona  and  Arboti  to  Arbanun  and 
Aribue,  Algorriz  and  Licarraga  to  Algariga,  Turillas  to  Taurlai, 
Equiscain  and  Oi'isoain  to  Ahi  Zuhina  and  Ar  Zuhina,  Alzania  to 
Elisansu,  Tardets  to  Tsaradavas,  Lakharre  to  Lakhiru,  Arias  to 
Karalla,  Mugueta  to  Massut,  Besolla  to  Pahalla,  Oloriz  to  Alluria, 
Garinoain  to  Hurunaya,  Soracoiz  to  Surgadia,  Izturitz  to  Istarat, 
Bassussary  to  Patusarra,  Barcoche  to  Perukhuz,  Bidarray  to 
Paddira,  Charricota  to  Saragitu,  Khambo  to  Khumbi,  Arronce  to 
Arranzi.108  These  are  but  a  few  of  the  more  prominent  coinci- 
dences between  the  geographical  nomenclature  of  the  Basques  and 
that  of  the  Hittites.  The  Iberian  wave  passed  northward  into 
the  British  Islands,  but  the  remains  of  the  language  it  carried 
thither  are  only  to  be  found  in  runic  inscriptions  that  have  so  far 
been  uninterestingly  and  ungrammatically  translated  by  the 
aid  of  the  Norse  staff.  They  are  therefore  useless  as  mate- 
rials for  the  determination  of  the  parent  Hittite.109  The  best 
known  and  least  corrupted  Hittite  languages  of  the  present 
day,  leaving  America  out  of  account,  are  the  Basque  of  the 
Pvrenees  and  the  distant  Japanese  in  eastern  Asia.  If  these 
languages  fail  to  make  plain  the  sense  of  the  monuments,  it  may 
be  conceded  that  the  Hittite  tongue  is  a  dead  language  without  a 
resurrection.  The  wide  extent  of  Hittite  empire  forbids  the 
indulgence  of  any  such  fear,  and  offers  in  the  Old  World  and  the 
New  more  than  a  hundred  dialects  as  keys  to  unlock  the  secret 
of  the  written  monuments  so  soon  as  the  hieroglyphics  shall  be 
converted  into  sounds. 

i||K  All  of  the  above  mentioned  tribes  and  places  are  to  be  found  in  the  Assyrian 
inscriptions  translated  in  the  Records  of  the   Past. 

i"'1  See,  however,  a  rendering  of  tin-  runic  inscriptions  of  the  Isle  of  Man  by  the 
Etruscan  Syllabary  in  the  Translations  of  the  Celtic  Society  of  Montreal,  1SH7,  pp. 
1,  seq. 


32 


CHAPTER  III. 

The  Work  of  Decipherment. — The  Hittite  Characters. 

There  are  but  three  purely  hieroglyphic  systems  of  writing- 
extant,  the  Egyptian,  the  Hittite,  and  the  Aztec.  There  are 
indications  which  point  to  a  hieroglyphic  origin  of  the  most 
ancient  cuneiform  characters,  and  of  the  Chinese  signs.1  The 
characters  of  Yucatan  and  Guatimala  and  those  of  Easter  Island 
seem  to  be  conventional  renderings  of  original  hieroglyphics  On 
comparing  the  Hittite  hieroglyphics  with  those  of  Egypt,  many 
correspondences  appear  :  the  eagle,  fish,  hare,  leg,  hand,  arm,  eye, 
axe,  and  cross,  are  found  in  both,  but  the  two  systems  viewed  as 
wholes  are  irreconcilable.  The  vast  distance  in  space  between 
the  Hittites  and  the  Aztecs  has  been  bridged  over  by  history  of 
a  very  definite  character  :  but  the  difference  in  time  is  enormous. 
The  Hittite  inscriptions  go  back  beyond  the  eighth  century  B.C., 
while  the  Aztec  writings  are  not  many  centuries  older  than  the 
Spanish  conquest  of  Mexico  in  1520.  A  casual  glance  at  the  two 
systems  does  not  show  relationship  of  a  close  order.  The  eagle, 
fish,  hare,  leg,  hand,  arm,  eye,  axe,  and  cross,  are  still  found,  but 
these  are  common  to  the  Egyptian  and  the  Hittite.  A  community 
of  animal  signs  cannot  be  expected,  because  the  faunas  of  the  two 
regions  are  distinct.  But  the  Hittite  tree  is  Aztec,  and  the  shield- 
like  oval,  so  characteristic  of  Hittite  inscriptions  ;  the  house,  the 
flower,  the  bean,  the  human  face,  the  tongue,  the  teeth,  the  bon- 
netted  head,  the  shoe,  the  knife,  the  bow,  the  bee,  the  animal's 
head,  are  all  Aztec  as  well  as  Hittite.  The  Aztec  hieroglyphics 
possess  the  phonetic  value  of  the  first  syllable,  consisting  of  two 
letters,  of  the  names  of  the  objects  they  designate.  They  were 
employed  by  the  Spanish  priests  to  teach  their  converts  to  repeat 


1  On  the  hieroglyphic  or  picture  origin  of  the  cnaracters  of  the  Assyrian  Sylla- 
bary, by  the  Rev.  W.  Houghton,  Trans.  Socy.  Bib.  Archreol..  vol.  vi.  pp.  454-483. 
Morrison,  Chinese  Miscellany,  plates  1-5. 


AZTEE  HIEROGLYPHICS 


m 

o 

o  o 
o  o 

ma. 


ca,       ca.  mi  ,         ne,    qua,  ish, 

^  x=7  (X  %a  «=v»  £  3  <5?^ 


sho,      ne.         Ha,        chi, 


N 


Ma. 

r 

to, 


e,        a,    aua,     shu,     shi,       me,  sha,     pi 
COREAN      CHARACTERS. 

□         BE        ti       A      V        7      C 

m,         le,  I,        p,        s,        n,        k,       h 

CYPRIOTE      EQUIVALENTS, 
mo,  le,  bu,       bi.    sa,  re,  ro,      ne, 

it  YTss^  en  ft  n    i.T9^ 

ni,  mi,  si,        su,    xe,  xa,  ko,go,     fe,  to,    h,     se, 

old     seme  fie   characters 
agreeing  in   form   but"  differing    phonetically 

7  B  Oo       lu  vu 

aleph,an  ox  ,     chefh, an  enclosure,     ayin.  an  eye,    shen,a  l"ool"h, 
To  illustrate   Hie  "K"  of  TarakeNme. 


chiuhnaun,  lattice, 
azl"ee. 


\ 


-7 


he,  laliice,  ke,  ge, 

semi  lie  Cypriote. 


THE    HITTITE    CHARACTERS.  33 

the  Pater  Noster  and  other  prayers.2  Thus  a  house  being  calli, 
the  hieroglyphic  of  a  house  has  the  phonetic  value  ca,  a  leo-, 
metzli,  that  of  me,  a  shoe  caetli,  that  of  ca,  a  fish  michin  that  of 
mi,  a  tongue,  nenepilli,  that  of  ne,  a  tree,  quahaitl,  that  of  qua, 
an  eye,  ii«^^  i ,  that  of  ix  or  isA.  Seeing  that  the  Aztecs  are  of 
Hittite  ancestry,  there  is  no  reason  why  the  phonetic  values  of 
their  hieroglyphics  should  not  be  applied  to  the  Hittite  characters 
of  Syria  ;  but  the  induction  is  too  partial  to  satisfy  the  scientific 
investigator  who  demands  sure  ground  for  his  process  of  trans- 
literation. There  are  some  semi-hieroglyphic  characters  in  a 
Mound  Builder  inscription  from  Davenport,  Iowa,  and  in  the 
Siberian  inscriptions  from  the  Yenisei,  but  they  must  be  read 
from  the  Hittite,  not  the  Hittite  from  them.3  Nevertheless  they 
present  links  in  the  chain  that  connects  the  hieroglyphics  of 
Syria  with  those  of  Mexico. 

There  are  also  several  systems  of  writing  that  have  either  not 
been  interpreted  at  all  or  have  been  interpreted  in  an  illogical , 
unscientific,  and  altogether  unsatisfactory  manner.  Such  are  the 
Phrygian  and  Lycian  inscriptions  of  that  peculiarly  Hittite  region, 
Asia  Minor,  those  of  Etruria,  Celt-Iberia,  and  Pictish  Britain.  In 
the  east  there  are  the  Parthian  on  coins,  the  Lat  Indian,  so 
called  because  chiefly  found  upon  lats  or  pillars  erected  by 
Buddhists  over  their  relics,  those  of  Siberia,  and  the  ancient 
documents  of  Japan.  The  characters  of  the  last  are  very  similar 
to  the  present  Corean,  and  the  Japanese  generally  agree  that  the 
Corean  alphabet  was  introduced  to  that  country  by  the  Japanese 
at  an  early  date.4  The  Japanese  now  use  and  have  used  for  many 
centuries  modified  Chinese  characters,  and  Chinese  influence, 
dating  from  old  Khitan  davs,  has  done  much  to  obscure  the 
ethnic  relations  of  the  Japanese.  The  only  purely  Hittite  alpha- 
bet, the  value  of  whose  characters  is  known,  is  the  Corean.''  As 
the  Coreans  retain  to  the  present  day  the  tip-tilted  Hittite   boot, 


2  See  Brasseur  de  Bourbourg,  tome  i.  pp.  xlii.,  seq  ;  Leon  do  Rosny,  Sources  de 
l'Histoire  ante-Colonibienne  du  Nouveau  Monde. 

3  Account  of  the  Discovery  of  Inscribed  Tablets,  Proceedings,  Davenport 
Academy  of  Natural  Sciences,  vol.  ii  ;  Youferoff,  in  the  Journal  of  the  Imperial  Society 
of  Geography,  St.  Petersburg. 

1     Aston,  Grammar  of  the  Japanese  written  Language,  p.  1. 
5     In  the  Atlas  accompanying  the  San  Kokf  Tsoil  Ran  To  Sets. 

(3) 


34  THE   H1TTITES. 

so  they  keep  their  old  mode  of  speech  notation.0  Yet  it  is  no 
easy  matter  to  perceive  its  connection  with  the  Hittite  hieroglyph- 
ics. Of  its  fifteen  characters  only  six  can  in  a  general  way  be 
connected  :  this  however  furnishes  a  good  beginning.  The  Aztec 
shield-like  oval  or  circle  corresponding  to  the  Hittite,  has  the 
phonetic  value  ma,  for  in  some  mysterious  way  it  denotes  the 
number  10  matlactli.  This  number  is  also  denoted  by  an  inscribed 
square  as  well  as  by  a  circle.  The  Corean  square  or  parallelogram, 
has  the  phonetic  value  m.  The  Corean  syllable  le  is  represented 
by  a  bisected  parallelogram.  In  Aztec  the  bisected  parallelogram, 
which  is  horizontal,  while  the  Corean  is  perpendicular,  denotes 
cultivated  ground,  and  gives  tla  from  tlalli,  the  earth.  A  com- 
parison of  Aztec  with  other  Khitan  languages  shows  that  its  tla 
represents  la  or  ra.  Thus  tlalli  answers  to  the  Basque  luvra  and 
Lesghian  rati.  Other  Khitan  forms  drop  one  of  the  liquids  for 
euphony's  sake,  as  the  Georgian  lete,  leta,  Mizjejian  latte,  Lesghian 
luchti,  Circassian  tula,  tzida,  tshullah,  Corean  ehulu,  Peruvian 
lacca,  lacta.  Another  Corean  character  with  the  phonetic  value 
p  is  like  that  for  le,  without  the  enclosing  upper  horizontal  line  : 
it  is,  therefore,  like  a  capital  H  with  a  line  drawn  across  the  base. 
The  Aztecs  have  a  similar  character  representing  a  box  open  at  the 
top,  or  pot  or  other  article  capable  of  holding  contents.  Its  value 
is  pa,  which  has  been  supposed  to  come  from  palli,  black  colour, 
but  which  has  been  shown  to  mean  rather  inclosure  or  contents, 
as  in  the  word  tenxi-palli,  the  lip,  as  compared  with  the  Japanese 
kuchi-biru,  and  the  Circassian  oku-fari,  meaning  that  which 
encloses  the  mouth.7  The  Aztec  unclothed  foot  has  the  value 
sho  from  xotl,  the  foot,  and  this  the  Corean  represents  by  a  short 
line  drawn  at  an  angle  of  30°  from  the  centre  of  a  longer  semi- 
perpendicular  one,  the   former  representing  the  instep   or  upper 


6  For  this  characteristic  boot  see  Hall's  Account  of  a  Voyage  of  Discovery  to  the 
West  coast  of  Corea  and  the  great  LooChoo  Island,  plate  facing  p.  1(5,  representing  a 
Corean  chief  ;  also  Belcher's  Voyage  of  H.  M.  S.  Samarang,  vol.  i.,  plate  facing  p.  353, 
representing  a  Corean  chief.  Professor  Sayce  remarks  in  regard  to  the  Hittite  boots  that 
they  "  are  always  represented  with  turned  up  toes,  like  the  boots  of  the  mountaineers 
of  Asia  Minor  and  Greece  v.t  the  present  day.  Boots  of  the  same  form  characterize  some 
of  the  female  figures  on  the  tomb  of  the  Harpies  found  at  Xanthos  in  Lycia,  as  well  as 
the  Armenian  inhabitants  of  Muzri  on  the  Black  Obelisk,  and  the  Etruscans  of  Italy. 
Mr.  tipiegelthal  has  seen  an  archaic  marble  base  of  a  statue  at  Ephesus  on  which  there 
were  figures  with  the  same  kind  of  shoes.     "  Trans.  Soc.  Bib.  Archteol.,  vol.  vii.  p.  252. 

7  The  Khitan  Languages  ;   the  Aztec  and  its  connections,  p.  20. 


THE    HITTITE    CHARACTERS.  3.") 

outline  of  the  foot ;  its  value  is  s.  The  Aztec  arm,  neitl,  gives  ne, 
and  n  in  Corean  is  a  perpendicular  line  with  another  vanishing 
stroke  ascending  from  its  base  at  an  angle  of  30°,  like  an  arm  bent 

©  ©  7 

at  the  elbow.  Finally  k  in  Corean  is  like  the  same  character 
turned  upside  down,  resembling  a  South  Sea  cassetete.  This  does 
not  accord  with  the  Aztec,  which  gives  the  phonetic  value  shi  to 
all  cutting  and  wounding  weapons.  This,  therefore,  may  be,  and 
will  yet  be  proved  to  be,  a  case  in  which  the  Corean  is  right  and 
the  Aztec  is  wrong.  A  little  confirmation  has  thus  been  found, 
but  hardly  enough  to  proceed  upon. 

The  unknown  must  be  interpreted  by  the  known,  or,  at  any 
rate,  a  commencement  must  be  made  with  what  is  known,  and 
the  sphere  of  inference  narrowed  to  the  smallest  possible  limits. 
No  other  form  of  Hittite  writing  has  been  read,  but  Professor 
Sayce  once  held  and  subsequently  reiterated  the  opinion  that  the 
syllabic  characters  of  the  Cypriote  inscriptions,  brought  pro- 
minently into  view  since  the  British  occupation  of  Cyprus,  were 
related  to  the  Hittite  hieroglyphics,  as  the  Semitic  characters  are 
to  the  Egyptian.8  He  published  a  tentative  comparison  of 
characters  exhibiting  many  analogies.  The  Cypriote  language  is 
found  to  be  a  Greek  dialect,  through  the  medium  of  bilingual 
Phoenician  and  Cypriote  inscriptions,  but  its  alphabet  or  syllabary 
is  very  far  from  Hellenic.0  That  Cyprus  was  occupied  originally 
by  Hittites  there  is  abundant  evidence,  apart  altogether  from  it> 
city  Citium.  The  Cypriote  characters  have  all  their  analogies 
with  those  of  Asia  Minor,  Etruria,  and  Celt-Iberia,  on  the  one 
hand,  and,  on  the  other,  with  the  Lat  Indian  and  Siberian.  There 
is  thus  presumptive  evidence  of  their  Hittite  origin.  Looking  for 
the  square  or  shield-like  oval  identified  in  Aztec  and  Corean,  it 
appears  in  Cyprus  as  a  circle,  parallelogram,  or  genuine  shield, 
with  the  phonetic  value  mo:  this  definitely  restricts  the  char- 
acter's meaning  to  a  power  of  m.  The  Corean  and  Aztec  bisected 
parallelogram,  le  or  fla,  is  in  Cypriote  two  superposed  round  or 
triangular  compartments,  the  former  like  the  figure  8;  and 
its  value  is,  like  the  Corean,  le.     The  Corean  and  Aztec  />  and  pa, 


<   On  tin-  Hamathite  Inscriptions.  Trans.  Soc.  Bib.  Archiei 
'■'    De  Cesmola,  Salaminia. 


36      •  THE    HITTITES. 

the  enclosure,  box,  or  pot,  is  represented  in  Cypriote  by  a  semi- 
circular or  angular  enclosure  like  a  U  or  V  standing  upon  a 
horizontal  base  line,  with  the  value  bit,  or  by  two  V's  set  one 
above  the  other,  like  the  beginning  of  a  nest  of  boxes,  with  the 
value  hi.  One  of  the  Cypriote  equivalents  of  sa  is  like  a  V,  one 
of  the  lines  of  which  is  shorter  than  the  other  :  it  is  thus  more 
like  the  Corean  n  than  its  s,  but  on  comparison  with  other 
alphabets  of  Hittite  origin,  it  appears  that  the  foot  was  more 
generally  represented  by  an  ascending  than  by  a  descending  line, 
the  former  representing  the  sole  rather  than  the  instep,  and 
following  the  upward  trend  of  the  Hittite  boot.  The  Pictish  sa 
is  the  only  one  that  follows  the  Corean  order  in  the  west. 
Neither  ne  nor  ka  are  accordant  in  Cypriote :  yet  the  Cypriote 
and  Corean  may  be  held  as  furnishing  evidence  that  the  Aztecs 
were  possessed  of  at  least  part  of  the  Hittite  hieroglyphic  system. 
Comparing  now  the  Cypriote  with  the  Hittite,  we  find  the 
former  representing  the  yoke-like  hieroglyphic  of  the  latter  by  a 
ruder  but  similar  character,  possessing  the  phonetic  values  re  and 
ro.  This  yoke  is  really  a  bow,  and  is  the  Aztec  tlaoitolli,  a  bow, 
with  phonetic  value  tla,  representing  an  original  ra  or  la.  The 
Koriak  form  of  tlaoitolli  is  ratla.  The  Hittite  perpendicular 
line  with  a  dot  on  either  side  is  represented  in  Cypriote  by  a 
straight  or  doubly  curved  line  with  a  short  line  on  either  side : 
its  phonetic  value  is  ne.  On  the  stone  bowl  from  Babylon  there 
is  a  character  somewhat  like  a  Greek  lambda  with  three  wedges 
on  its  back  ;  the  facsimile  of  this  in  Cypriote  is  ni.  The  Hittite 
two  peaked  mountain  is  represented  in  Cyprus  by  a  spreading 
limbed  M  with  a  line  drawn  along  the  centre  of  its  base,  and  its 
value  is  mi,  which  the  Basque  mendi,  Georgian  mta,  a  mountain, 
would  lead  one  to  expect.  A  Cypriote  character  like  the  eye  is  si, 
answering  to  the  Aztec  ish.  Another  form  like  the  letter  C, 
generally  in  composition,  which  is  common  in  Hittite,  and 
corresponds  to  the  Aztec  chi,  from  chichi,  the  breast  and  lungs,  is 
in  Cypriote  su,  xe,  xa.  The  Cypriote"  ko,  go,  looks  like  a  Hebrew 
cheth,  or  child's  rude  drawing  of  a  house  ;  there  are  many  house 
forms  like  the  Aztec  in  the  Hittite  inscriptions,  to  which  we  may 
thus  venture  to  give  the  Aztec  value  ca,  from  colli,  a  house. 
Another  Cypriote  character  resembles  the   Hebrew   shin,  which 


THE    HITTITE    CHARACTERS.  37 

originally  meant  the  teeth  :  in  Cypriote,  however,  its  value  is  te, 
which  agrees  with  the  Aztec  representation  of  the  teeth,  whose 
value  is  ti  from  titlan.  Another  link,  which  also  binds  in  a 
measure  the  Semitic  and  Hittite  alphabets,  is  the  Cypriote  F-like 
character,  which,  in  old  Semitic,  was  a  form  of  aleph,  the  ox,  re- 
presented by  his  head.  Its  Cypriote  value  is  to  and  it  closely 
resembles  the  Corean  t.  In  Aztec  the  animal's  head  is  that  of  the 
rabbit,  and  its  value  is  to.  From  these  various  sources,  the  Aztec, 
Corean,  Cypriote,  a  foundation  for  work  is  furnished,  and  we  are 
not  left  to  mere  conjecture,  as  were  Professor  Grotefend  and  Sir 
Henry  Rawlinson  in  the  decipherment  of  the  Achsemenian 
Persian.10  These  illustrious  scholars  had  no  single  value  of  any 
cuneiform  character  given  them,  and  yet  arrived  at  definite 
scientific  results. 

Suppose  that  the  enquirer  begins  with  nothing  but  the  value 
of  the  shield,  which  Cypriote,  Corean,  and  Aztec  declare  to  be  a 
power  of  m,  and  for  convenience  sake  calls  it  ma.  He  has  before 
him  several  inscriptions  from  Hamath,  and  it  is  reasonable  to 
think  that  the  name  of  that  city  appears  somewhere  in  them. 
He  looks  then  for  ma,  the  shield,  tentatively,  as  a  possible  in- 
gredient in  the  word  Hamath.  It  is  not  to  be  found  in  Hamath 
i,.  ii.  or  iv. :  but  it  is  abundant  in  iii.  and  v.  In  Hamath  iii.  he 
sees  the  shield  forming  the  first  character  of  a  group  of  ten 
hieroglyphics.  It  is  followed  on  the  left  by  a  basket,  value  un- 
known, that  by  an  object  that  might  be  a  carrot,  also  of  unknown 
phonetic  value  ;  then  comes  another  ma,  and  immediately  below, 
for  the  line  ends  here,  another  basket.  He  turns  to  H.  v.  There, 
on  the  right  hand  of  the  second  line,  is  another  group.  Before 
the  shield  ma  is  an  unmistakable  bean.  In  Aztec  a  bean  is  etl, 
and  its  phonetic  value  is  that  of  a  vowel.  Immediately  belowi 
in  line  3,  is  a  similar  group.  That  which  precedes  the  ma  in 
this  case,  is  an  indefinable  figure  like  the  Aztec  symbol  for  water, 
ail,  having  simple  vowel  power.  It  is  plain  from  the  multiplicity 
of  Hittite  characters  that  the  Hittites  denoted  the  same  sound 
by  different  signs,  as  did  the  Mexicans.  In  Aztec  etl.  the  bean, 
often  had  the  value  euh,  and  atl,  that  of  <uih.     The  carrot-like 


"    Bonomi,  Nineveh  and  its  palaces,  pp.  405,  seq. 


38  TH£    HITT1TES. 

character  of  H.  iii.  may  be  also  a  vowel,  or  a  breathing,  such 
as  that  with  which  the  Semitic  form  Hamath,  and  the  Japanese 
Yamato  would  begin.  If  so,  and  if  the  student  really  has  Hamath 
in  these  three  groups,  the  basket,  which  in  every  case  is  under  the 
shield,  must  be  the  Semitic  th,  or  the  Japanese  to.  But  the  basket 
is  not  to  in  Aztec,  nor  can  any  good  reason  be  given  why  the  basket 
should  be  to  or  any  power  of  t.  Turning  to  Jerabis  i.and  iii., not  with- 
out the  assistance  of  Professor  Sayce,  he  finds  in  the  second  line  of 
each  inscription  the  basket  represented  by  its  handle  only :  and 
such  a  handle  with  a  straight  line  descending  from,  but  not  joined 
to  it  is,  in  Cypriote, /i.11  The  Cypriote  perpendicular  line  is  thus 
a  linear  expedient  for  the  body  of  the  basket,  like  the  linear  men 
made  by  boys  and  savages.  Now  the  investigator  is  at  liberty 
to  remember  that  the  LooChooans  call  a  basket  tiru  and  that 
the  Iroquois  word  for  it  is  atere.  Somewhere  between  ti  and  to 
therefore,  lies  the  phonetic  value  of  the  basket.  The  explorer 
finds  that  while  the  group  Hamati,  or  Hamato,  nowhere  else 
appears,  the  main  part  of  it,  namely  mati  or  mato,  is  of  constant 
occurrence  ;  it  is  therefore,  no  local  term.  It  is  in  the  1st  line 
of  H.  iii.,  in  the  3rd  of  H.  v.,  in  the  2nd  and  4th  of  J.  i.  in  the 
4th  of  J.  iii.,  and  on  the  Babylonian  stone  bowl.  Also  in  J.  i.  the 
shield  may  be  replaced  by  the  Phrygian  bonnet,  in  lines  2, 
and  5,  and  in  J.  iii.  by  a  fish  in  line  2,  each  of  these  being 
followed  by  the  basket  handle.  The  Phrygian  bonnet  is  not 
Aztec,  but  the  fish  is,  having  the  value  mi  from  michin,  a 
fish.  The  Lesghian  has  muchol  as  well  as  migul  for  fish,  and 
in  America  there  is  a  Shoshonese  form  mughat,  and  a  Dacotah 
mua.  It  is  premature,  therefore,  to  decide  that  the  fish,  which  is 
abundant  in  Lat  Indian  and  Siberian,  has  the  phonetic  value 
mi,  although  there  can  be  no  doubt  that  it  is  a  power  of  m. 

Thus  emboldened,  the  explorer  proceeds  to  seek  for  definite 
results.  He  finds  his  character  ma  in  two  allied  groups  in  J.  iii.. 
being  the  last  but  one  in  each.  Before  it,  in  each  case,  is  an 
eagle,  which  is  qua  or  ha  in  Aztec,  from  quauhtli,  an  eagle,  and 
suggests  that  the  Latin  aquila  may  be  Hittite.  After  ma  comes 
an  inscribed  diamond.     In  the  old  Semitic  alphabets  a  diamond  as 

11   Trans.  Soc.  Bib.  Archawl.,  vol.  vii.  p.  303. 


THE    HITTITE    CHARACTERS.  39 

well  as  a  circle  represented  the  letter  ayin,  which  means  an  eve. 
If  disposed  to  rationalize  philologically,  he  may  find  many  Hittite 
words  for  eye  in  the  Basque.  Caucasian,  and  northern  Asiatic 
languages.  But  if  satisfied  to  give  the  first  trial  to  the  Aztec,  he 
will  accept  ish,  the  initial  syllable  of  ixtli.  If  successful  so  far, 
the  result  is  kamaish ;  and  it  is  a  coincidence  that  the  inscription 
comes  from  Jerabis  on  the  site  of  the  ancient  Carchemish.  In 
the  first  line  the  eagle  is  preceded  by  the  yoke  or  bow,  which  the 
Cypriote  has  determined  as  re  or  ro,  the  Aztec,  as  tla  or  ra.  In 
line  5,  the  place  of  the  bow  is  taken  by  a  character  of  uncertain 
signification,  rare  save  in  the  Merash  inscription.  If  the  two 
groups  denote  the  same  word,  this  boomerang-like  character- 
must  also  furnish  ra,  or  at  least  a  power  of  /■.  The  bow,  of  line 
1,  is  preceded  by  a  parallelogram  inscribed  with  two  C-like 
characters  back  to  back,  and  its  equivalent  in  line  5  is  a  human 
head  on  a  curved  support.  There  is  no  explanation  of  either  of 
these  in  Cypriote,  Corean,  or  Aztec,  save  that  Aztec  lias  a  some- 
what similar  form  to  the  first  with  the  phonetic  value  sh't, 
evidently  out  of  place  here  ;  for  having  already  found  rakamaish, 
the  first  syllable  should  be  some  power  of  /.;,  furnishing  Karaka- 
maish.  or  Kerakamaish,  inasmuch  as  the  Egyptian  inscriptions 
call  the  great  Hittite  capital  Kairkamasha.12  The  epigrapher  has 
not  read  the  groups  with  certainty,  for  three  values  are  inferential 
and  demand  confirmation. 

The  eagle  occurs  twice  in  J.  i.  In  line  2  it  is  preceded  by  an 
oval  expedient  for  the  eye  instead  of  the  diamond,  and  is  followed 
by  the  bow  ;  in  line  4  it  is  also  preceded  by  the  eye  oval,  but  is 
followed  by  a  well  defined  arm.  Now,  according  to  the  harmony 
of  the  Aztec  and  Corean,  the  phonetic  equivalent  of  the  arm  is 
ne ;  but  Ishkane  affords  no  knowledge,  even  though  preceded  by 
the  shield  and  basket  mati  or  try  do.  But  Ishkara  thus  preceded 
in  line  2  suggests,  as  appearing  in  an  inscription  from  Carchemish, 
Sahara,  who  was  the  kin<>-  of  that  city  in  the  time  of  Shalmanezer 
of  Assyria  ;  what  then  is  more  natural  by  way  of  inference  than 
that  the  preceding  mati,  nuito  should  mean  king  or  lord  ?  It 
stands  in  front  of  royal  groups  in  If.  iii.,  line  1,11.  v.,  line  -l,  and 


12    Records  of  the  Past,  vol.  ii.  p.  (17. 


40  THE   HITTITES. 

on  the  stone  bowl,  as  well  as  here.  Here  is  the  difficulty  how- 
ever; the  word  mata  does  not  denote  a  king  in  any  known  lan- 
guage of  the  Khitan.  The  Georgian  mephe  is  king,  and  the 
Japanese  and  Choctaw-Maskoki  raiko  means  prince  in  the  former 
and  king  in  the  latter  language.  But  the  Japanese  mikado 
denotes  an  emperor,  and,  on  analysis,  yields  mi  honourable,  and 
kado,  door,  so  that  the  mikado  is  the  Sublime  Porte.  The  ancient 
Japanese  word  for  door  was  not  kado  but  do  or  to ;  hence  in  the 
Indian  and  Siberian  monuments  king  or  emperor  is  mito  or  mita, 
corresponding  in  a  measure  to  the  mato  of  the  Hittite.  If  the 
groups  read  as  Hainath  be  rendered  in  the  Japanese  form,  Yamato, 
the  word  for  king  will  be  this  mato,  for  its  hieroglyphic  forms 
correspond  to  the  two  last  syllables  of  Yamato.  Returning  now 
to  J.  iii,  the  shield  appears  in  the  beginning  of  line  5,  followed 
by  the  line  and  dots  which  the  Cypriote  calls  ne,  giving  mane. 
Then  comes  a  kind  of  cross,  which  looks  like  an  expedient  to 
represent  a  winged  insect.  Try  the  Aztec  xicon,  a  bee,  which 
yields  shi.  Here,  therefore,  is  a  possible  maneshi  followed  by  ra, 
the  bow,  which  makes  it  maneshira.  Another  group  towards  the 
end  of  line  2  has  the  leg,  metztli  in  Aztec,  furnishing  me,  the 
head  with  protruding  tongue,  nenepilli  or  ne,  the  face,  xayacatl 
or  sha ;  in  all,  menesha.  Then  comes  a  horned  animal,  and  as 
the  ancient  Mexicans  had  no  such  creature  in  their  hieroglyphic 
system,  night  falls  on  the  explorer.  Still  he  will  not  give  up  the 
search.  Preceding  the  leg  is  a  cruciform  object  like  a  cross- 
handled  sword,  and,  below  it,  a  bisected  circle  ;  just  as  before 
the  shield  of  line  5  is  an  indescribable  figure  that  seems  elsewhere 
represented  by  two  lines  united  at  the  base  and  gradually  diverg- 
ing above ;  below  it,  is  the  same  bisected  circle.  Unfortunately 
all  the  symbols  of  the  Hittites  do  not  bear  public  explanation,  for 
they  were  a  naturalistic  and  even  unclean  people  in  Asia  and  in 
America  ;  but  there  are  good  reasons  for  connecting  the  latter 
symbol  with  the  Aztec  bisected  parallelogram  tla  and  the  Corean 
le,  which  in  most  Hittite  monuments  is  represented  by  the 
figure  8.  The  character  which  precedes  it  in  line  5  is  the  original 
of  the  Cypriote  sa,  the  V  with  limbs  of  unequal  length.  Thus 
he  has  found  in  one  case  salameneshira,  and  in  the  other,  lamen- 
esha.     Supposing  the  cross  to  be  the  equivalent  of  the  initial  sa 


THE    HITTITE    CHARACTERS.  41 

of  line  5,  and  at  the  same  time,  to  be  analogous  to  the  differently 
formed  cross  in  that  group,  the  transliterator  arrives  at  Sa  or 
Shi-lamenesha.  Then,  to  complete  the  group,  the  horned  head 
must  be  a  ra,  the  equivalent  of  the  bow.  This  is  probable,  as  the 
Basque  ari  means  a  ram.  There  is  inconsistency  in  vowel  values, 
but  in  both  groups  the  name  set  forth  is  that  of  the  Assyrian 
Shalmanezer  as  Salamanesare. 

The  student  is  now  in  a  position  to  attempt  the  reading  of  the 
entire  group  in  H.  iii.,  in  which  the  name  of  Hamath  appears. 
The  shield  and  basket  o-ive  mato  :  the  vegetable-like  character, 
with  the  second  shield  and  basket,  hamato  ;  and  to  this  the  foot 
is  added  to  denote  a  particle  or  inflection.  If  a  foot,  it  should  be 
sho  from  the  Aztec  xotl,  at  any  rate,  s,  from  the  Corean  ;  if,  how- 
ever, it  is  a  clothed  foot,  it  maybe  ca  from  the  Aztec  cactli,a, 
shoe.  The  lower  group,  read  from  right  to  left,  has  the  inscribed 
parallelogram,  which  was  queried  as  ka  or  ke  in  Carchemish,  then 
the  line  and  dots  well  defined  by  the  Cypriote  as  ne,  an  animal's 
head,  and  finally  the  bisected  circle  la,  le.  In  Aztec  the  com- 
monest animal's  head  is  that  of  the  rabbit,  tochtli,  and  in  Cypriote 
the  F  corresponding  to  the  Semitic  aleph,  the  ox's  head,  has  also 
the  value  to.  Thus  the  name  reads  Kenetola.  No  such  king  of 
Hamath  appears  in  the  Assyrian  records,  Eniel  being  the  nearest 
to  it  which  they  contain.  But  among  the  Hittite  Kings  of  the 
Lakai  appear  Khintiel  and  Aziel.  Khintiel,  therefore,  must  be 
the  Assyrian  rendering  of  this  Kenetola,  answering  to  the  Lydian 
and  Carian  Candaules.13  In  the  corresponding  groups  in  H.  v., 
the  inscribed  parallelogram  is  superseded,  in  that  of  line  2,  by  the 
tree,  whose  Aztec  phonetic  value  is  ka,  from  quahuitl,  and,  in 
that  of  line  3,  by  a  club-like  stake  expanding  above  into  a  wedge 
with  the  point  upwards.  This  may  denote  a  rude  idol  or  a 
weapon  of  some  kind.  If  the  former,  it  will  correspond  to  the 
human  head  in  J.  iii.,  the  phonetic  value  of  which  is  ka  or  he. 
The  ne,  of  line  3,  is  no  longer  the  line  and  dots,  but  a  phallic  figure 
of  similar  significance,  only  found  on  Hittite  monuments  proper. 
In  line  2,  this  character  is  placed  on  a  pedestal  as  an  object  of 
worship,  thus  altering  its  phonetic  value,  and  making  it  the  equi- 

'•"  Herodotus,  lib.  i.  c.  7;  lib.  vii.  c.  1)8. 


42  THE  HITT1TES. 

valent  of  the  animal's  head,  to.  The  character  between  it  and  the 
tree  is  by  a  mistake  of  the  copyist  made  the  bisected  circle  instead 
of  the  line  and  dots.  There  have  been  found,  therefore,  three 
different  groups  setting  forth  Kenetola  or  Khintiel,  king  of 
Hamath. 

To  the  inscribed  parallelogram  are  thus  added  the  tree  and  the 
image  or  weapon  as  k  forms,  the  first  character  in  Carchemish  and 
in  Kenetola.  These  /.'S  are  important  finds,  as  they  should  aid  in 
discovering  the  Khita  or  Hittite  name.  In  H.  iii.  the  first  of 
them  appears,  followed  by  the  basket  and  the  line  with  dots. 
This  combination  first  makes  it  clear  that  to  is  not  the  power 
of  t  indicated  by  the  basket,  for,  however  much  it  may  suit  mato 
and  yamato,  it  is  discordant  in  Kenetola  and  Keto  :  it  is  better, 
therefore,  to  regard  the  basket's  phonetic  value  as  ta.  After 
Ketane  comes  a  human  figure  with  a  hand  pointing  to  the  face, 
which  seems  from  its  position  to  be  part  of  the  word.  As  the 
hand,  on  comparison,  is  not  found  to  be  specially  connected  with 
the  nose  or  the  mouth,  it  seems  to  indicate  the  face,  which  in 
Aztec  is  xayacatl :  hence  phonetically  it  is  sha  or  sa.  The  whole 
word  Ketanesa  is  a  compound  one,  and,  were  the  Hittite  an  inflec- 
tional language,  might  be  called  a  form  of  Hittite  declension. 
The  fact  is  that  all  languages  are  inflectional,  the  only  difference 
in  their  inflection  being  that  in  some  cases  the  modifying  particles, 
forming  declensions  and  conjugations,  retain  their  integrity  and 
submit  to  analysis,  while  in  others  this  integrity  is  lost,  and  the 
compound  words  defy  analysis  ;  to  the  first  class  the  Hittite  be- 
longs. Here  Keta  is  the  root  or  word  proper.  The  historical 
name  Khitan  indicates  that  n  was  a  plural  ending,  as  in  Aztec 
which  changes  eit  or  citli  in  the  plural  into  citin.  If  the  final  sa 
be  regarded  as  a  genitive,  the  grammarian  must  betake  himself 
for  illustration  to  the  Japanese,  which  has  an  old  genitive  particle 
tsu.  Looking  for  further  examples  of  inflection,  the  student  turns 
to  H.  i.  line  3.  There  the  basket  and  line  with  dots  are  followed 
by  a  C  form,  which-,  according  to  Cypriote  analogy,  should  give  s 
or  x  with  a  vowel.  In  Aztec  it  has  been  found  to  yield  chi  from 
chichitl,  breasts,  lungs.  The  basket  is  preceded  by  a  perpendicular 
line  surmounted  by  a  diagonal  cross-piece  from  which  a  short 
limb  descends.     According  to  the  analogy  of  the  Aztec  this  should 


THE    HITTITE    CHARACTERS.  43 

be  pi  from  pil  a  suspended  object.  If  so,  the  group  should  be 
read  pitanesi,  but  the  initial  character  has  a  competitor  for  the 
labial  in  a  similar  figure  with  a  basal  support  of  two  horizontal 
lines.  These  characters,  together  with  the  phallic  ones  with  and 
without  the  stand,  are  the  confusing  elements  in  Hittite  epi- 
graphy, and  it  is  not  until  after  long  and  patient  investigation 
that  the  student  finds  that  the  base  lines  which  convert  the  ne 
of  the  latter  into  a  ta,  also  change  the  former  which  yields  ka,  he 
into  ba,  pa.  The  whole  word,  therefore,  he  must,  by  anticipation 
of  his  comparisons,  set  forth  as  Ketanesa,  once  more  meaning,  of 
the  Hittites.  This  word  is  followed  by  a  figure  like  an  archaic 
W,  below  which  is  a  hatchet  or  cleaver  The  ancient  W  is  unmis- 
takably the  same  as  the  superposed  Vs  of  the  Cypriote,  whose 
value  is  hi,  agreeing  with  the  Corean  and  Aztec  hieroglyphics  of 
content,  p  and  pa.  The  connection  of  the  cleaver  is  found  in 
Cypriote  whose  se  represents  it  fairly  well  without  the  upper  en- 
closing line.  It  only  occurs  again  in  some  proper  names  in  the 
Lion  Inscription  of  Merash.  Tentatively  the  word  may  be  read  Pisi. 
In  two  places  in  H.  ii.  appears  a  crook,  which,  by  the  analogy  of 
the  Aztec  pil,  should  have  labial  value,  and  with  it,  in  one  case,  to 
the  left, in  the  other, to  the  right, is  the  C  form  which  has  been  found 
to  be  a  power  of  s.  In  line  1  it  is  preceded  by  C  and  the  bow, 
sara,  and  in  line  3  it  is  followed  by  the  bow,  preceded  by  a  figure 
that  may  be  the  trunk  of  the  body.  Its  modifications  in  J.  iii. 
line  5,  make  it  appear  more  like  an  altar  or  fireplace.  If  this 
guess  be  a  correct  one,  the  word  for  fire  should  bo  initial  in  it,  and 
that  is  the  Lesghian  zi,  za,  zo,  tzah.  Mizjejian  zie,  dze,  Basque  and 
old  Japanese  su.  Here  again,  therefore,  is  read  in  the  3rd  line, 
as  in  the  1st,  the  same  legend  with  inversion  of  parts,  .sara  Pisi 
or  Pisi  sara.  If  this  be  a  proper  name,  it  is  evident  that  sara  is 
significant,  and,  looking  to  the  Japanese  and  the  Basque  for  ex- 
planation, the  former  furnishes  ka-.shira,  and  the  latter  hnrn- 
zari,  agin-t-sari,  a  captain  or  commander,  while  the  Etruscan 
gives  the  simpler  form  .sara  or  sari.  The  whole  name  Pisi-sari 
may  thus  be  that  of  which  the  Assyrian  scribes  made  Pisiris,  and 
by  which  they  designated  a  Hittite  King  of  Carchemish.  It 
follows  that  the  group  which  precedes  his  name  in  H.  i.  line  3, 
should   not  be  read   Pitanesa,   but    Ketanesa,  and,  therefore,  that 


44  THE   HITTITES. 

the  perpendicular  with  cross-bar  and  suspender  should  be  inter- 
preted by  ke  or  lea,  and  not  by  pi.  Pisiris  was  the  contemporary 
of  Eniel,  whom  the  Assyrians  give  to  represent  Kenetala,  or 
Khintiel  of  Hamath.14 

This  last  discovery  furnishes  the  phonetic  value  of  another 
hieroglyphic,  for  in  H.  iv,  the  tire-place  is  represented  under  the 
crook  by  a  sort  of  anvil  which  must  also  be  su  from  the  Basque 
sutegi,  a  forge,  Japanese  subitsu,  a  hearth.  One  looks  in  vain 
for  the  shield  and  basket  to  give  to  Pisiris  his  title  of 
king,  but,  in  front  of  his  name  in  H.  ii.  line  3,  appears  an 
object  not  unlike  a  leaf,  which  on  comparison  with  other  forms, 
however,  reveals  itself  as  the  Phrygian  bonnet.  It  is  repeated  in 
line  1,  and  in  the  second  place  it  is  evidently  a  word  subject  to 
declension,  for  it  is  followed  by  nesa,  the  line  and  dots  and  the 
anvil.  Also  in  line  3  of  H.  i.  it  precedes  Ketanesa,  It  is 
either  a  word  of  one  syllable,  or  an  ideograph,  qualified  by 
Ketanesa  which  it  governs.  Now  Pisiris  was  the  suzerain  of  all 
the  Hittite  tribes,  whether  he  be  called  emperor,  king,  lord,  or 
chief.  There  is  every  reason  to  believe  that  the  bonnet,  as 
asserted  by  Professor  Sayce,  equally  with  the  obelisk,  denotes 
royalty.15  But  already  we  have  found  the  word  for  king  to  be 
mato,  mata.  The  obelisk  appears  in  the  beginning  of  H.  iv.,  in 
J.  iii.  lines  2  and  3,  and  it  is  the  last  figure  in  the  brief 
inscription  of  Tarriktimme.  As  a  cap  is  a  head  piece,  mata 
might  be  a  word  for  head,  the  Corean  mati,  and  Lesghian  metheri, 
and  thus  be  applied  to  one  in  authority,  like  chief  from  caput, 
and  the  German  Hauptmann.  As  an  obelisk,  however,  the  sign 
of  authority  rather  means  exaltation,  and  is  symbolized  by  a 
mountain,  a  summit.  The  Japanese  moto  means  head  in  the 
sense  of  beginning,  princeps :  the  Basque  meta  denotes  a  pile, 
heap,  and  mendi,  a  mountain,  which  in  Georgian  is  rata,  and  in 
Circassian,  mezi.  In  America  the  word  for  king  or  chief -ruler  is 
mountain.  Thus  in  Aztec  tepetl  is  a  mountain,  and  altepetl  is  a 
king  ;  so  in  Iroquois  onontes,  the  mountain,  makes  onontiio,  chief 
governor.     This  seems  to  have  been  the  old  Hittite  terminology, 


u   Lenormant  and  Chevalier,  Ancient  History  of  the  East,  vol.  i,  pp.  389,  390. 
15  Trans.  Soc.  Bib.  Archseol.,  vol.  vii.  pp.  299,  300. 


THE    HITTITE    CHARACTERS.  45 

When,  therefore,  as  in  H.  ii.,  two  bonnets  appear  in  succession, 
the  latter  followed  by  ne  and  sa,  the  plural  and  genitive  particles, 
the  whole  yields  mata  mata-ne-sa,  the  king  of  kings.  In  H.  i. 
line  4.  there  appears,  with  the  same  ideograph,  mata  Ketanesa 
king  of  the  Hittites. 

In  H.  ii.  line  1,  mata  matanesa  has  been  read  from  left  to 
right,  and  sari  Plsi,  from  right  to  left ;  to  complete  the  circuit  of 
of  the  group,  and  thus  reconcile  divergent  orders  of  reading  by  a 
complete  boustrophedon  furrow,  the  three  characters  above  the 
crook,  the  bow,  and  the  C  must  be  read  from  left  to  right.  The 
first  of  these  is  the  Phallic  ne :  then  follows  the  line  of  suspension 
on  a  stand,  which,  if  the  Aztec  is  to  be  still  trusted,  must  o-ive  a 
power  of  b,  p.  After  this  come  two  roughly  executed  feet,  more 
like  carpenters'  squares  than  anything  else,  and,  between  them, 
an  arm.  The  foot  has  been  well  determined  as  sa,  the  arm  as  ne: 
thus  the  compound  third  character  gives  sanesa,  of  which  nesa  is 
the  genitive  plural.  There  remains  nebasa.  The  investigator 
has  reached  fairly  solid  ground  as  far  as  consonants  are  con- 
cerned,  but  he  is  not  sure,  doubts  if  he  ever  will  be  sure,  of  his 
vowels.  The  words  may  be  nabasa,  nabusi,  nobesn,  but  n,  b  and 
s  are  there,  and  something  may  be  made  of  it,  even  if  he  pronounce 
it,  as  the  Arabs  would,  nebese.  The  following  term  is  sari  or 
zari,  the  captain,  which  governs  nebese  in  the  genitive.  Of  what 
or  of  whom  is  Pisi  the  Captain  ?  In  Basque  nabusi,  nausi, 
nagusi,  denotes  dominies,  a  master  or  lord.  In  modern  Japanese 
it  is  nushi,  like  the  Basque  nausi,  but  which  must  have  been 
originally  nafushi.  The  root  appears  in  the  Aztec  pachoa,  to 
rule,  govern,  whence  comes  tepacho,  a  ruler.  Thus  Pisi  is  nabusi  - 
ne-sa-zari,  the  captain  of  rulers,  as  well  as  the  king  of  kings  ; 
and  this  captain  of  rulers  is  the  equivalent  of  the  Biblical  lord 
of  lords.  The  language  of  his  inscriptions  also  appears  to  be 
fairly  indentified  with  the  Basque.  The  genitive  plural  is  found 
in  many  of  the  inscriptions.  In  J.  i.  line  3,  it  occurs  with  the 
ox  head  and  the  basket,  which  are  followed  by  the  line  and  dots 
and  the  diverging  s  form  found  in  the  name  of  Shalmanezer  in  J. 
iii.  As  the  Aztecs  had  no  oxen,  their  hieroglyphic  system  fur- 
nishes no  material  for  intepretation :  hence  its  value  must  be 
determined  by  the  context  in  which   it   appears  in  J.  iii.  lines   2, 


46  THE   HITT1TES. 

and  5.  These  define  its  value  as  Tea,  ke  :  here  again,  therefore, 
is  Ketanesa,  of  the  Hittites.  In  the  Merash  inscription,  side,  line 
3,  to  the  right  of  the  hare  is  the  ra  figure  found  in  the  second 
Carchemish  of  J.  iii.,  followed  b}'  C  accompanied  with  a  stroke 
which  must  affect  somewhat  its  s  value,  by  the  arm,  ne,  and  by 
another  I  C  ;  this  is  Rasa-ne-sa,  of  the  Rosh,  who  gave  their 
name  to  Marasia  or  Merash.  At  the  end  of  the  line  near  the 
lion's  neck,  the  symbols  are  repeated,  the  commoner  bow  taking 
the  place  of  the  variant  ra. 

The  Babylonian  inscription  furnishes  a  mata  or  king,  followed 
by  the  shield  or  target,  the  eye  diamond,  and  a  very  crude  repre- 
sentation of  an  eagle,  altogether  constituting  the  word  Maishka, 
which,  if  it  be  the  name  of  a  Hittite  people,  will  denote  the 
Moschi,  whom  Professor  Sayce  has  ranked  among  the  Hittites. 
The  name  of  the  king  is  composed  of  the  basket,  the  bow,  and 
and  the  house  ;  the  last  of  which,  according  to  the  Aztec,  is  ca 
from  colli.  The  king,  therefore  is  called  Taraka,  a  very  common 
element  in  Hittite  names,  which  appears  in  Tharga-nnas,  Tharga- 
thazas,  Tarkhu-Iaia,  Tarkhu-nazi,  Tarkon-dimotus.  Another 
royal  group  in  the  same  inscription  consists  of  an  uninscribed 
diamond  before  the  basket,  which  may  be  a  variant  of  the  shield, 
like  the  Corean  and  Aztec  parallelogram  ;  two  C's  back  to  back  ; 
the  line  and  dots  repeated  ;  something  that  looks  like  a  tadpole ; 
the  anvil,  the  bow  and  the  gallows.  The  values  of  all  are  known 
with  the  exception  of  the  tadpole,  giving  senna-tadpole-saraba. 
Farther  on,  the  word  is  repeated  with  variation,  the  C  being  this 
time  accompanied  by  a  stroke,  and  the  anvil  coming  before  the 
tadpole  :  the  reading  being  sennasa-tadpole-raba.  Unlike  though 
the  embryo  batrachian  is  to  the  ox,  whose  dimensions  its 
iEsopian  ancestor  sought  to  emulate,  that  animal  is  evidently 
meant  by  the  artist,  and  its  phonetic  value  ke  or  ka  makes  the 
two  groups  yield  Sennaksariba  and  Sennaskeriba,  in  plain 
Assyrian,  Sennacherib.  Is  this  confirmed?  Between  these  two 
Sennacheribs  comes  another  group  of  two  C  forms,  the  bow7,  a  char- 
acter like  an  old  Hebrew  shin,  but  really  the  Aztec  representation 
of  a  plant,  or  tree,  with  the  value  ka,  the  typical  animal's  head 
lying  horizontally,  and  a  final  ne.  These  constitute  sasarakatane, 
the  Hittite  form  of  Esarhaddon,  who  was  the  son  of  Sennacherib. 


THE    HITTITE    CHARACTERS.  47 

Such  then  is  an  illustration  of  the  tedious  process  by  which 
results  have  been  arrived  at,  the  main  materials  beino-  furnished 
by  the  Cypriote  syllabary,  the  Corean  alphabet,  and  last,  but 
not  by  any  means  least,  the  Aztec  hieroglyphic  system.  The 
latter  is  infinitely  the  most  valuable  aid,  although  without 
confirmation  from  the  Corean  and  the  Cypriote  it  could  hardly 
appeal  with  confidence  to  the  critical  examiner.  The  Cypriote, 
however,  supplies  many  defects  in  the  Aztec,  and  critical  con- 
jecture must  occasionally  step  in  to  furnish  what  is  lacking  in  all 
the  sources  of  information.  By  the  plan  adopted  by  Grotefend 
and  Rawlinson,  the  decipherment  of  the  Hittite  inscriptions  would 
have  been  an  impossibility,  as  the  scribes  had  so  many  different 
characters  at  their  command  for  denoting  each  syllable  that  they 
rarely  represented  words  twice  in  the  same  manner ;  the  sibilants 
and  gutturals  are  especially  numerous  and  confusing.  They  had 
not  arrived  at  conventional  writing,  but  appear  to  have  used  any 
object  that  occurred  to  their  minds,  the  first  syllable  of  which 
denoted  the  sound  they  desired  to  express.  Happily  the  ideo- 
graphs are  very  few,  those  that  appear  such  being  often  simple 
characters,  and  sometimes  compound,  the  mechanism  of  which  is 
at  once  apparent.  Neither  are  there  any  determinative  prefixes, 
as  in  Egyptian  and  cuneiform  writing.  An  example  of  a  com- 
pound character  is  the  hand  grasping  a  dagger,  in  which  the  hand 
is  ma,  from  the  Aztec  maitl,  and  the  dagger,  ka  :  the  latter  is 
justified  by  the  Corean,  whose  h  is  a  weapon.  The  Aztec  needs  to 
be  watched  in  its  vowel  values,  which  are  generally  weaker  than 
the  originals,  and  in  its  sibilants,  which  are  many  of  them  trans- 
formed  gutturals:  an  example  of  the  latter  is  Citin,  derived  from 
an  original  Ketan. 


48 


CHAPTER  IV. 
The  Bilingual  Inscription. 

The  importance  of  bilingual  inscriptions  in  the  interpretation 
of  the  unknown  has  been  apparent  since  Champollion  compared 
the  Greek  and  Egyptian  hieroglyphic  texts  of  the  Rosetta  stone. 
It  by  no  means  follows,  however,  that  a  bilingual  document  by 
its  known  language  clears  up  the  mystery  of  the  unknown.  At 
Limyra,  Antiphellus,  and  other  places  in  Lycia,  inscriptions  have 
been  found  in  an  ancient  character  naturally  called  Lycian, 
accompanied  in  each  case  with  a  Greek  translation  or  paraphrase. 
Values  have  been  assigned  to  the  Lycian  characters,  and  Lycian 
words  have  been  spelled  out  and  compared  with  their  Greek 
equivalents,  but  no  one  who  knows  anything  about  languages 
imagines  that  the  ancient  speech  of  Lycia  has  thus  been  discov- 
ered.1 The  words  thus  found,  like  those  made  out  on  Etruscan 
monuments  and  Celt  Iberian  coins,  are  irreconcilable  with  the 
vocabularies  of  known  languages,  and  constitute  as  many  new 
and  uncouth  families  of  speech  as  there  are  classes  of  monuments. 

In  comparing  the  texts  of  bilingual  inscriptions,  proper  names 
should  furnish  a  starting  point,  as  they  did  in  Egyptian  and 
cuneiform  decipherment.  Even  in  their  case,  however,  caution 
is  necessary,  for  the  name  by  which  a  people  is  known  to 
itself,  or  the  name  it  applies  to  places  within  its  area,  may  not  be 
those  by  which  men  of  other  languages  recognize  it  and  them. 
The  lartd  which  the  Hebrews  called  Mizraim  was  the  Chemi  of 
its  inhabitants  and  the  iEgyptus  of  the  Greeks.  The  Babylonian 
of  strangers  was  to  himself  the  man  of  Duniyas,  as  in  modern 
times  the  Deutscher  is  the  Allemand  of  the  French  and  the 
German  of  the  English.  Almost  as  great  a  difficulty  is 
experienced  when,  a  name  being  significant,  as  is  the  case  for 
instance  with  many  Celtic,  Basque,  and  American  Indian  names, 

1   Lassen  ap.  Rawlinson,  Herodotus,  Appendix,  Bk.  I.  Essay  xi. 


Trans  Soc.B.bl.  Arcl.  Vol.  VII. 


SILVER  BOSS 


Formerly  in  the  Possession    aj 
M.  ALEXANDER   JOVANOFF   OF   CONSTANTINOPLE. 


THE    BILINGUAL    INSCRIPTION.  49 

it  is  translated  into  the  language  of  the  transcription.  The 
Hebrew  name  Abimelech  ascribed  to  the  kings  of  the  Philistines 
was  undoubtedly  a  translation  of  Padishah  or  other  Aryan  word 
of  similar  signification.  This  process  of  translation  was  carried 
out  to  a  large  extent  by  the  Romans,  who  in  this  way  deprived 
the  philological  ethnologist  of  most  important  data  for  ascertain- 
ing the  aboriginal  population  of  regions  within  Rome's  area  of 
conquest.  Within  the  limits  of  the  eastern  states  of  the  American 
union  and  the  older  provinces  of  Canada,  the  original  Indian 
names  have  been  preserved,  but,  in  the  west,  the  Roman  example 
has  been  unwittingly  followed,  producing  such  translations  as 
Ottertail,  Yellowstone,  Moose  Jaw,  Pile  of  Bones,  and  Medicine 
Hat.  The  Assyrian  Sargon  had  a  mania  for  replacing  aboriginal 
names  by  Assyrian  ones,  which,  however,  were  not  translations, 
but  applications  to  towns  of  the  names  of  Assyrian  deities,  to 
whose  service  he  devoted  them.  Shalmanezer  set  him  the  example 
of  this  renaming  a  hundred-and-fifty  -years  before.2 

Another  thing  to  guard  against  in  the  comparison  of  bilingual 
texts  is  the  assumption  that  they  contain  exactly  the  same 
legend  or  statement — in  other  words,  that  they  are  literal  render- 
ings of  each  other.  In  the  case  of  a  public  proclamation  such 
exactness  may  be  expected,  but  not  in  that  of  a  sepulchral 
inscription  or  a  brief  statement  of  the  attributes  of  royalty.  For 
the  latter  each  nationality  has  its  own  conventional  forms,  so 
that  in  seeking  to  impart  to  people  of  another  language  the 
contents  of  such  inscriptions  the  writer  would  present  a 
paraphrase  rather  than  a  translation,  fuller  or  less  complete  than 
the  original,  according  to  his  conception  of  foreign  usage  and  the 
amount  of  information  the  stranger  required  or  it  was  expedient 
to  impart.  A  lack  of  attention  to  this  last  caution  has  hindered 
the  progress  of  Hittite  decipherment. 

As  has  already  been  stated,  the  bilingual  Hittite  and  cunei- 
form inscription  was  brought  to  light  by  the  diligence  of 
Professor  Sayce,  of  Oxford.  He  first  saw  a  notice  of  it  in  a  paper 
by    Dr.    Mordtmann    in    the   Journal    of    the    German    Oriental 


-   Sargon,    Records  of  the  Past,   vol.   vii.  pp.  21,  seq.  Shalmanezer,  Il>.  vol.  iii.  \>. 
SI,  vol.  v.  p.  27. 

(4) 


50  THE    HITTITES. 

Society.  Dr.  Mordtmann  had  seen  the  silver  boss  containing  the 
inscription  in  the  possession  of  M.  Alexander  Jovanotf  in 
Constantinople,  and  learned  that  it  had  come  from  Smyrna. 
Professor  Sayce,  after  some  trouble,  came  across  the  facsimile 
which  Dr.  Mordtmann  had  given  of  the  boss  in  the  Miinzstudien 
or  Numismatist  published  at  Leipsic.  This  further  stimulated 
his  curiosity,  and  led  him  to  ask,  through  the  columns  of  the 
Academy,  for  information  as  to  the  original.  He  was  directed  by 
Mr.  Barclay  V.  Head  to  the  British  Museum,  which  possesses  an 
electrotype  of  the  boss,  and  was  furnished  by  the  same  gentleman 
with  a  wax  cast  taken  from  it.  Still  unsatisfied,  Professor  Sayce 
obtained  from  the  late  M.  F.  Lenormant  a  cast  taken  by  him 
from  the  original  at  Constantinople.  Then  comparing  all  the 
copies  and  finding  their  accordance,  he  published  an  accurate 
representation  of  the  inscription  and  a  translation  of  the 
cuneiform  legend.3 

The  silver  boss  is  a  little  over  an  inch-and-a-third  in  diameter, 
4^  lines  in  height,  and  very  thin,  so  much  so  as  to  cause  many  to 
doubt  that  it  can  be  original,  since  the  wear  and  tear  of  ages  on 
so  perishable  a  metal  would  have  been  its  destruction.  The  view 
of  Mr.  Rylands  is  that  the  original  from  which  the  boss  was 
taken  was  a  concave  object  with  incised  figures  and  characters 
which  imparted  to  the  convex  impression  figures  and  characters 
in  relief.  Two  objections  to  this  theory  are  that  such  a  concave 
object,  while  not  without  parallel,  is  at  least  very  uncommon  ; 
and  that  Hittite  sculpture  is  generally  in  relief.  Be  this  as  it 
may,  no  one  doubts  that  the  inscription  is  genuine,  and  that  the 
boss  furnishes  either  an  actual  Hittite  document  or  a  faithful 
copy  of  one.  The  central  figure  in  the  boss  is  the  effigy  of  a 
warrior  or  royal  personage  of  medium  or  even  small  stature, 
clothed  in  a  tunic  and  elaborately  bordered  mantle,  wearing  on 
his  head  something  very  like  a  peaked  jockey  cap,  and  on  his 
feet,  the  tip-tilted  Hittite  boots.  He  holds  a  spear  or  long  staff 
in  his  left  hand,  and  the  right  is  pressed  against  his  breast.  The 
figure,  and  indeed  the  whole  inscription,  is  neatly  and  carefully 

3   The  Bilingual  Hittite  and  Cuneiform  Inscription  of  Tarkondemos,  Trans.    Soc. 
Bib.  Archseol.,  vol.  vii.  p.  294. 


THE    BILINGUAL    INSCRIPTION.  51 

executed,  but  by  one  who  had  crude  conceptions  of  art.  Within 
a  circle  round  this  figure  are  six  Hittite  hieroglyphics,  repeated 
on  either  side,  and  beyond  the  circle  is  a  rim  containing-  ten 
cuneiform  characters.  Professor  Sayce  refers  the  form  of  the 
cuneiform  characters  to  the  age  of  Sargon,  about  720  B.C.,  or 
the  time  of  the  deportation  of  the  ten  tribes  of  Israel.  This, 
however,  by  no  means  settles  the  antiquity  of  the  inscription, 
since  the  same  form  of  writing  might  be  retained  for  centuries 
in  Asia  Minor.  Sargon  overthrew  the  Hittite  empire  at  Carche- 
mish,  and  scattered  the  warlike  tribes  that  constituted  it,  many 
of  which  took  refuge  in  Asia  Minor,  carrying  with  them  the 
latest  model  of  cuneiform  writing  with  which  they  were 
acquainted.  The  reading  of  the  Assyrian  characters,  according 
to  Professor  Sayce,  is :  Tarriktimme  sar  mat  Ermee,  Tarrik- 
timme,  king  of  the  country  of  Erme. 

The  six  Hittite  hieroglyphics  are,  from  top  to  bottom,  an 
animal's  head  ;  a  peculiar  form  of  the  yoke  ;  four  separate  lines, 
from  the  middle  of  the  last  of  which  another  projects  at  right 
angles  ;  a  conventional  representation  of  the  teeth  in  the  jaw  ; 
a  mountain  or  double  obelisk  ;  and  a  single  obelisk.  The  last  of 
these  is  to  the  right  in  the  left  hand  legend,  and,  in  that  on  the 
right  hand,  is  immediately  below  the  head  and  the  yoke,  being 
separated  from  them  by  the  warrior's  outstretched  arm.  Professor 
Sayce  finds  that  four  of  the  characters  are  ideographs,  and  two 
only,  syllabic  characters.  With  the  single  obelisk,  which  he 
rightly  regards  as  a  symbol  of  royalty,  he  connects  the  animal's 
head  and  the  yoke,  giving  to  the  former  the  value  of  tarrik,  and 
to  the  latter,  that  of  timme.  The  teeth  and  the  four  lines  he 
connects  with  the  double  obelisk,  which  he  holds  to  denote  a 
country,  and  gives  the  former  the  value  er.  and  the  latter  me. 
The  order  in  which  these  characters  are  read  is  one  that  takes  a 
liberty  with  what  seems  to  be  a  linear  inscription.  The  word  tarkus, 
tirrilcus  denotes  a  hare,  as  the  long-eared  animal,  in  Ossetic,  a 
Caucasian  tongue,  but  the  animal  whose  head  is  here  represented  is 
not  a  hare,  and  the  Ossetic  word  is  borrowed  from  the  Persian,  an 
Indo-European  language.  No  valid  reason  is  given  why  the  char- 
acters should  denote  timme,  er,  me.  Thus,  while  the  explanation 
is  ingenious,  it  is  not  scientific  and  accordingly  leads  to  no  results 


52  THE   HITTITES. 

The  Hittite  hieroglyphics  in  this  case  should  be  read  naturally 
from  top  to  bottom.  The  first  is  an  animal's  head,  which  has 
already  been  found  to  have  a  t  value.  The  Cypriote  to  agrees  in 
form  with  old  Hebrew  alephs  originally  denoting  the  head  of  an 
ox,  and  the  commonest  Aztec  hieroglyphic  of  this  nature  is  the 
rabbit's  head,  which  also  reads  to.  Here  the  cuneiform  rendering 
demands  to  instead  of  to.  The  second  character,  although 
peculiar,  has  all  its  affinities  with  the  yoke  or  bow,  into  both  of 
which  enters  the  idea  of  the  arch.  Nearly  all  Cypriote  char- 
acters of  this  form  are  rendered  by  re  and  ro.  The  Aztec  tla 
from  tlaoitolli,  the  bow,  is  an  expedient  for  ra,  and  shows  it 
in  the  Siberian  Koriak  ratla,  the  bow.  In  Basque  ra  must 
be  the  root,  meaning  an  arch,  which  appears  in  arrambela, 
uztarri,  buztarri,  denoting  arc  and  yoke.  The  four  lines  con- 
stituting the  third  hieroglyphic  correspond  to  the  Aztec 
hieroglyphic  representing  several  laths  fastened  together  by  a 
band  or  cross  piece.  In  Aztec  its  value  is  chi  from  ehiuhnauh. 
In  its  origin  it  is  the  same  as  the  Hebrew  he  meaning  a  lattice, 
and  is  represented  by  an  old  Hebrew  letter  which  is  the  exact 
reproduction  of  the  Cypriote  ke,  ge,  cine,  being  three  horizontal 
lines  united  by  a  long  perpendicular.4  The  Cypriote  value  being 
most  likely  the  correct  one,  ke  may  be  considered  the  power  of 
the  lattice.  The  next  character  is  the  teeth,  which  are  represented 
in  the  Aztec  hieroglyphics  in  a  way  closely  resembling  this  form. 
The  Aztec  sign  has  the  two'  values  tla  and  ti  from  tlantli  and 
titlan.  The  Circassian  (hah,  else,  the  Lesghian  zawi,  the  Mizjejian 
tzerka,  and  the  Yukahirian  tody,  preserve  the  old  Hittite  root. 
The  Cypriote  te  has  the  form  of  the  Semitic  letter  shin  which 
orio-inallv  denoted  the  teeth.  The  double  obelisk  of  Professor 
Savce  is  rather  a  mountainous  region  or  sierra.  The  Georgian 
mta  and  Basque  meta,  mencli,  furnish  its  value,  for  it  is  not 
found  in  the  Aztec  system.  This  is  confirmed  \>y  the  Cypriote, 
whose  character,  mi,  exactly  corresponds  in  outline  to  the  Hittite 
hieroglyphic,  with  the  exception  that  the  basal  line  is  not  carried 
to  the  extremities. 

4  Compare  this  Cypriote  character  in  Cesnola's  Salaminia  with  ancient  forms  of 
the  Semitic  he  in  Lenormant  and  Chevalier's  Ancient  History  of  the  East,  vol.  ii.  pp. 
212-13. 


THE    BILINGUAL    INSCRIPTION.  53 

The  result  attained  so  far  is  a  syllabic  reproduction  of 
Tarrikti  mine's  name  by  the  five  characters,  ta-ra-ke-ti-me. 
Every  character  has  been  vouched  for  by  the  Cypriote;  syllabary, 
either  viewed  in  itself  or  in  its  relations  with  Semitic  alphabets 
derived  from  a  similar  hieroglyphic  source.  The  inscription  has 
been  read  naturally  from  top  to  bottom  in  orderly  succession. 
Conjecture  has  had  nothing-  to  do  with  the  process  or  its  result. 
This  bilingual  inscription  is  not  the  key  to, the  Hittite  inscriptions. 
That  is  found  in  the  far  distant  Aztec  hieroglyphics.  But  some- 
thing of  the  kind  was  necessary  in  order  to  convince  a  world 
credulous  enough  in  many  things,  but  sceptical  of  truth  which 
conflicts  with  preconceived  notions,  that  two  of  the  three  hiero- 
glyphic systems  of  the  world  are  in  origin  and  in  signification 
one.  Professor  Sayce  is  right  in  regarding  the  final  obelisk  as 
the  sign  of  royalty.  It  is  an  ideograph  equally  with  the 
Phrygian  bonnet  to  represent  the  syllabic  shield  and  basket, 
which  furnish  the  Hittite  word  mata,  king.  Thus  the  whole 
inscription  can  be  read  Taraketime-mata,  Taraketiine,  the  king, 
or  king  Taraketiine.  The  term  mo.ta  is  not  confined  to  the 
Hittite  inscriptions  of  Syria  and  Asia  Minor,  but  appears 
frequently  in  the  Lats  of  India  in  the  form  metu  or  mlta  and  in 
the  Siberian  inscribed  monuments.  As  the  languages  of  these 
Indian  and  Siberian  records  approach  nearly  to  the  .Japanese,  it 
is  probable  that  their  mito  is  the  original  of  the  Japanese 
mikado.  This  word,  consisting  of  mi  and  kado,  means  the 
honourable  door,  and  corresponds  to  the  Sublime  Porte  of  the 
Ottoman  Turks.  A  simple  Japanese  word  for  door  is  to,  so  that 
an  original  Mito  would  bear  the  same  meaning  as  the  late)' 
Mikado.  This,  however,  does  not  explain  the  use  of  the  obelisk 
to  denote  royalty. 

Dr.  Mordtinann  and  Professor  Sayce  compared  the  name 
Taraketiine  or  Tarriktime  with  that  of  the  father  and  son 
Tarcondimotus  mentioned  by  Dio  Cassius  and  Tacitus  as  belong- 
ing to  Cilicia  in  the  time  of  Augustus.  Strabo  also  speaks  of  one 
of  them  as  a  person  of  merit  who  was  made  king  of  Cilicia  by 
the    Romans.'       Professor  Sayce  has    found    a    Tarcondimatus    in 

Stnihii.  lib.  xi\ .  c\  v.  is. 


54  THE   HITTITES. 

Theodoret,  who  was  bishop  of  Aegae  in  Cilicia.  The  name  is 
thus  well  substantiated  as  a  Cilician  one.  But  it  is  also  found  in 
India  in  the  form  Dirghatamas  who  was  a  Kshattriya  and  at  the 
same  time  the  author  of  sacred  hymns.6  The  country  over 
which  Tarriktimme  ruled  is,  in  the  cuneiform  legend,  called 
Erme.  If  his  family  remained  in  possession  of  their  ancient 
seat  of  power  down  to  Roman  days,  this  Erme  should  be  looked 
for  somewhere  on  the  borders  of  Syria  and  Cilicia,  for  the  later 
Tarcondimoti  were  kings  of  Amanus  on  the  boundary  line.  No 
Erme  is  found  there,  but  there  was  an  Urma  eastward  in  Syria, 
and  a  Holmi  westward  in  Cilicia  near  the  Calycadnus.  A 
name  that  answers  in  a  measure  to  Erme  is  that  of  the  Arimi, 
whom  some  have  supposed  to  be  a  fabulous  people.  They  are 
first  mentioned  by  Homer  who  places  the  bed  of  Tj^phon  in  their 
midst."  The  abundant  references  to  Typhon  by  Plutarch  and  other 
writers  demonstrate  that  the  name  denoted  that  portion  of  the 
Hittite  family  which  held  sway  in  Egypt  as  the  Shepherd  Kings 
or  Hycsos.8  Typhon  also  is  said  to  have  been  the  original  name 
of  the  Orontes  in  northern  Syria.9  Pindar  derives  the  Arimi  of 
Sicily  from  Cilicia,  and  Strabo  quotes  Callisthenes  to  the  effect 
that  the  Arimi  dwelt  in  Cilicia  near  the  Calvcadnus  and  save 
their  name  to  the  Arima  mountains  in  that  region.10  Now  this 
coincides  with  the  site  of  Holmi  which  must  be  regarded  as  a 
corruption  of  an  original  Ernie  or  Arimi.  The  Arimai  were  a 
people  o£  the  Nairi  Hittites  of  Mesopotamia,  and,  under  their 
king  Bisirain,  paid  tribute  to  the  Assyrian  Samas  Rimmon  about 
the  middle  of  the  ninth  century  B.C.11  It  is  probable  that  the 
name  Armenia  was  derived  from  this  people.  The  Vishnu 
Purana  which  furnishes  the  name  Dirghatamas  places  Rambha 
in  the  line  of  his  ancestors.12 

Professor  Sayce,  whose  labours  in  the  field  of  Hittite  research 
cannot  be  over  estimated,  has  shown  the    relation   of  the  name 

"  Muir's  Sanscrit  Texts,  vol.  i.  pp.  226,  232,  247,  200,  279. 

'  Homer,  Iliad,  ii.  783. 

*  Plutarch,  Isis  et  Osiris. 

■'  Strabo.  lib.  xvi.  c.  ii.  7. 

10  Pindar,  Pythiacs  i.  31 ;  Strabo,  1.  xiii.  c.  iv.  6. 

1 '  Records  of  the  Past,  vol.  i.  p.  19. 

12  Muir's  Sanscrit  Texts,  vol.  i.  pp.  226,  232. 


THE    BILINGUAL    INSCRIPTION.  55 

Tarriktimme  to  the  Hittite  names  Tharga-nunas  and  Tharo-a- 
thazas  furnished  by  the  Egyptian  monuments,  and  to  those  of 
the  Gamgumian  king  Tarkhu-lara,  and  the  Milidian  Tarku- 
nazi  which  the  Assyrian  records  supply.  The  initial  syllables  of 
these  names  may  also  be  compared  with  the  somewhat  disguised 
Scythic  word  thyrsus  occurring  in  the  names  Aga-thyrsus,  Idan- 
thyrsus,  the  latter  of  which  may  be  an  inverted  Tarrik-timme.13 
The  Scythian  Targitaus  whom  Herodotus  presents  as  the  mythic 
ancestor  of  that  people  corresponds  in  name  to  the  Egyptian 
Hittite  Thargathazas  and  to  the  Syrian  goddess  Atargatis  or 
Derceto.  Her  temple  was  found  at  Ashteroth  Karnaim  in 
Bashan  in  the  time  of  the  Maccabees.14  Another  name  within 
the  Scythic  area  is  Tama-tarcha,  designating  a  town  on  the  island 
Taman  between  the  Crimea  and  the  Caucasus.15  It  inverts  the 
Cilician  Tarrik-timme  like  Idan-thyrsus.  In  Scythic  speech 
Temerinda  meant  the  mother  of  the  sea,  and  Thamimasadas 
denoted  Neptune.16  The  Maeotis  or  sea  of  Azov  bore  the  former 
name,  according  to  Pliny,  and  on  the  southern  shore  of  this  sea 
was  Tama-tarcha.  The  modern  Georgian  tba,  lake  or  sea,  may 
represent  feme,  thatni,  tame,  and  the  words  for  a  spring  or  source 
tzqaro,  zurgi-li,  the  final  tarcha.  The  Basque  form  of  the 
latter  is  iturri,  and  enters  largely  into  proper  names,  such  as 
Ithuralde,  Iturgoyen.  It  is  very  unlikely  that  the  timme  of 
Tarriktimme's  name  has  any  connection  with  fnnm  or  tha,  the 
sea :  but  that  Tarrik  means  source,  fountain  head,  and  thus 
supreme  authority,  like  the  Japanese  torlyo,  is  more  than 
probable.  As  preceding  timme  it  must  be  employed  as  an  adjective. 
unless  timme  be  a  word  capable  of  governing  one  with  the  meaning 
of  tarrik  in  the  genitive,  which  is  verv  doubtful.  Among  his 
Etruscan  glosses  Hesychius  furnishes  druna,  meaning  the  same 
as  the  Greek  arche  and  Latin  principium}1  This  is  the  Basque 
iti.irri  in  the  form  'dun-en,  and  in  this  latter  form  explains  the 
name  Tyrrhenia  as  the  home  of  the  original  or  primitive   people, 

l:i    Herodotus,  1.  iv.  cc.  10,  126.  In  thesequel  it  appears,  however,  that  Idanthyrsus 
i-  rather  a  corruption  of  Hadadezer. 
"    II.  Maccabees,  xii.  20. 
ln    Constantine  Porphyrogenitus,  ap.  Klaproth,  Asia  Polyglotta,  \>.  S4. 

"i    Pliny,  1.  vi.  c.  7.  Herodot,  iv.  59. 
17     Hesychius,  Lexicon. 


\ 


50  THE    HITTITES. 

while,  in  the  adverbial  form  iturrik,  it  furnishes  the  chief 
element  in  the  names  Tarchon  and  Tarquin.  If  it  be  allowable 
once  more  to  connect  the  name  Tarriktimme  with  the  Georgian 
language,  which  represents  the  Scythian  taina  by  tba,  its  words 
for  head,  tchum  and  tavi,m&y  be  compared  with  timme.  Should 
this  etymology  be  correct,  as  the  coincidence  of  the  Japanese 
atama,  head,  and  the  Basque  thini,  top,  summit,  would  warrant 
in  admitting,  the  name  of  the  ancient  king  of  Erme  is,  the  original 
or  supreme  head.  It  might  also  mean  the  head  of  the  source  or 
fountain  head,  seeing  that  such  is  the  signification  of  the  family 
name  Minamoto,  which  plays  an  important  part  in  the  history  of 
Japan.  The  Basque  name  that  corresponds  is  Iturburu,  and  the 
same  language  furnishes  Iturri-aga  to  compare  with  the  Scythian 
Aga-thyrsus.  The  inversion  of  Tarriktimme  in  Idanthyrsus 
makes  it  natural  to  suppose  that  the  Greek  name  Demetrius, 
common  in  Asia  Minor,  is  not  to  be  connected  in  all  cases  with 
Demeter  or  Ceres,  but  to  be  regarded  as  a  hellenized  rendering  of 
the  Hittite  word  which  survived  in  the  Indo-Scythic  history  of 
Cashmere  as  Damodara.18  M.  Renan,  therefore,  has  not  necessarily 
proved  the  recent  origin  of  the  Book  of  Xabataean  Agriculture 
when  he  compares  the  name  of  Tamithri  the  Canaanite  with  the 
Greek  Demetrius.19  The  Basque  tontor,  a  summit,  presents  a 
modern  corruption  of  the  two  words  in  this  order,  inviting 
comparison  with  the  Egyptian  Tentyris  and  the  Greek  Tyndarus, 
as  well  as  with  Din-tirki,  the  Turanian  name  of  Babylon.20  The 
original  civilization  of  the  countries  occupied  during  the 
historical  period  by  Semitic  and  Aryan  nations  was  Turanian, 
and  the  Turanian  predecessors  of  Aryans  and  Semites  were 
either  of  the  Khitan,  or  of  the  allied  Ugrian  family.  It  is 
natural,  therefore,  and  justifiable  to  seek  in  the  Khitan  languages 
for  the  etymologies  of  the  most  ancient  terms,  geographical, 
personal,  or  mythological,  which  occur  within  the  area  of 
original  Turanian  empire.  Among  these,  Taraketime  holds  no 
unimportant  place. 

18    Raja  Tarangini,  lib.  i.  si.  (15. 

18  Renan,  Essay  on  the  Age  and  Antiquity  of  the  Book  of  Xabathsean  Agriculture, 
p.  40. 

20  T  allow  this  comparison  to  stand,  but  in  the  sequel  give  reasons  for  connecting 
Tentyris  and  Tyndarus  with  Idanthyrsus  and  Hadadezer. 


ProcMdmas.  SocBibl.  Arch.  Ma/,  1885. 


INSCRIBED  STONE  BOWE  FOUND  AT  BABYLON. 


57 


CHAPTER  V. 
The  Stone  Bowl  from   Babylon. 

As  the  process  of  Hittite  transliteration  has  already  been 
fully  described,  and  as  minute  explanation  of  all  the  characters, 
their  values,  and  the  words  and  constructions  they  constitute, 
can  only  be  wearisome  to  the  general  reader,  these  details  are 
transferred  to  the  appendix,  where  they  may  be  easily  consulted. 
In  looking-  at  the  inscription  on  the  stone  bowl,  it  would  seem  as 
if  the  scribe  had  indicated  the  point  at  which  it  begins  by  the 
two  dots  in  the  lower  part  of  it  as  seen  in  the  plate.  A  slight 
mistake  has  been  made,  however,  either  by  the  scribe  or  the 
transcriber,  for  the  beginning  of  the  document  should  be  placed 
two  lines  to  the  right  of  these  dots,  or  between  the  lines  which 
commence  nearest  the  rim  of  the  bowl,  the  one  with  the  rude 
representation  of  an  animal's  head,  the  other  with  the  inscribed 
diamond.  Reading  from  the  rim  towards  the  base,  and  from  left 
to  right,  the  inscription  yields  the  following:  AsIk,-  tail  alhi. 
mata  Sennakseriba  sankatzu  ka  Assaragotane  ne  Sewaaskeriba 
arte  kaku  kara  mopi  bebane  saro.  sesena  mane  tsuka  hasbane 
salara  mata,  Maisluja  TaraJco  Sarara  Iraki  takekala. 

The  literal  translation  is  :  Assyria  of  powerful  king  Senna- 
cherib succeeding  son  Esarhaddon  to  Sennacherib  to  hold  memory 
brings  two  stone  bowls,  genuine  manehs,  containing  truly  pure 
silver,  King  Moschi  Tarako  Sarara  City  inhabiting. 

Translated  freely,  the  inscription  reads:  TARAKO,  King  OF 
the  Moschi,  dwelling  in  the  city  Sarara,  brings  to  Esar- 
haddon, THE  SUCCESSOR  OF  THE  MIGHTY  KlNG  OF  ASSYRIA,  SEN- 
NACHERIB, TWO  STONE  BOWLS  CONTAINING  JUST  MANEHS  OF  REALLY 
PURK  SILVER,  TO  HOLD  SENNACHERIB  IN  .MEMORY    (or  it   may  he — 

holding  Sennacherib  in  memory). 

The  first  thing  which  strikes  the  translator  of  this  document 
is  that  most  of  its  words  and  constructions  are  Basque.  With  the 
exception   of  the   boss   of   Tarriktimme,  the    Stone    Bowl    is  the 


58  THE   HITTITES. 

most  recent  record  of  the  Hittites  in  the  hieroglyphic  character, 
dating  from  about  (J80  B.  0.  The  western  dialect  which  was 
afterwards  spoken  in  Illyria,  Etruria,  Spain  and  Pictish  Britain, 
was  then  being  developed  in  Asia  Minor  ;  while  in  Media  and 
Parthia,  the  oriental  dialect,  afterwards  spoken  in  northern 
India,  Siberia,  Corea  and  Japan,  was  in  process  of  formation.  It 
does  not  appear,  so  far  as  the  inscription  goes,  that  the  western 
dialect  had  developed  the  chief  peculiarity  of  Basque  grammar 
in  the  time  of  King  Tarako.  That  peculiarity  is  the  combination 
of  pronominal  forms  with  the  tenses  of  the  auxiliary  verbs,  to  be, 
and,  to  have  or  do,  so  as  to  include  in  one  word  the  subject 
and  the  direct  and  indirect  objects.  Such  polysynthetic  and 
apparently  inseparable  forms  are  nion,  I  did  it  to  him,  hion,  thou 
didst  it  to  him,  zion,  he  did  it  to  him.1  This  system  must  have 
been  developed  in  Asia  Minor,  for  it  appears  in  Phrygian  and 
Lycian  inscriptions,  some  of  which  cannot  have  been  long 
posterior  to  that  of  the  Moschian  King.  In  the  so  called  Kelokes 
incription,  which  is  really  in  memory  of  Meratuneda,  probably  a 
Persian  Mardontes,  occurs  the  expression,  erausi  negara  kas- 
apara  bazion,  "  he  poured  out  to  him  tears  and  sighs,"  in  which 
bazion  is  such  a  case  of  polysynthesis  as  appears  in  Etruscan  and 
in  modern  Basque.2  It  would  be  interesting  to  find  the  genesis 
of  this  system,  which  has  no  place  in  hieroglyphic  Hittite  nor  in 
the  eastern  dialect  as  written.  That  it  had  a  place  in  the  latter 
dialect  as  spoken,  is  evident  from  the  fact  that  the  same  kind  of 
polysynthesis  exactly  is  found  in  the  Iroquois  and  some  other 
American  languages  ;  but  even  in  America  the  process  is  rare,  so 
that  it  is  a  misnomer  to  call  the  languages  of  this  continent 
polysynthetic.3 

The  most  evident  Basque  words  in  the  inscription  of  King 
Tarako  are  alka  from  al  power  ;  arte  kaku,  in  Basque  arte  gogo, 
keep  the  memory ;  kara,  in  B.  ekarri,  our  English  word  carry ; 
sara,  B.  zare,  basket, ;  sesena,  B.  zuzena  right,  equitable  ;  liasbane 


1  See  Lecluse,  Manuel  de  la  langue  basque. 

2  Ap.  Rawlinson,  Herodotus,  vol.  i.  p.  542. 

3  Cuoq.  Etudes  Philologiques  sur  Quelques  Langues  Sauvages,  p.  115  ;  Lucien 
Adam,  Examen  grammatical  compare  de  seize  langues  americaines,  Congres  des 
Americanistes,  Luxembourg,  1877,  Tome  ii.  p.  161. 


THE    STONE    BOWL    FROM    BABYLON.  59 

B.  utsbena,  pure,  true  ;  salara,  B.  zillar,  silver.  The  Etruscan 
form  of  arte  gogo  is  the  same  as  that  on  the  stone  bowl,  arte 
kaku  or  gogu,  and  its  ekarri  is  kara.4  The  word  sesena  occurs 
in  the  Cappadocian  cuneiform  tablets  transliterated  by  Professor 
Sayce,  sometimes,  as  in  this  inscription,  with  maneh  as  sussana 
mana.  These  genuine  or  just  manehs  must  have  been  those  of 
Carchemish,  which  were  standard  among  the  Assyrians.  To 
read  the  word  susuna,  which  doubtless  is  more  correct  than 
sesnia,  would,  as  a  matter  of  consistency,  require  the  rendering 
of  the  royal  names  by  Sunnaskeriba  and  Susuragotane.  One 
word,  mopi,  two,  is  Etruscan,  its  first  syllable  being  lost  in 
modern  Basque,  in  which  two  is  hi.''  The  term  bebane,  for  stone, 
finds  no  monumental  parallel  nearer  than  the  Pictish  inscriptions 
of  the  Isle  of  Man,  in  two  of  which  occur  the  words  sakabama 
and  bamasaka,  denoting  a  dressed  stone.'1  The  explanation  again 
comes  from  the  far  east,  Japan  furnishing  sekiban,  a  lithographer's 
stone  or  a  slate.  In  the  same  language,  banjaku  is  a  large  stone 
or  boulder ;  while  the  Basque  gives  pantoka  as  a  synonym  of 
harritoki,  a  pile  of  stones.  Otherwise,  bama,  bun,  beha/ae,  are 
not  Khitan  words,  and  clearly  indicate  the  presence  of  the  people 
employing  them,  at  some  stage  in  their  history,  in  the  vicinity  of 
a  Semitic  empire,  for  the  original  of  these  terms  is  the  Hebrew 
and  Assyrian  eben,  abnu,  a  stone.  To  account  for  such  a  Semitic 
root  in  Biscay  and  Japan  one  must  needs  find  the  ancestors  of 
the  Guipuscoans  in  Mesopotamian  Khupuscia,  and  those  of  the 
men  of  Yamato  in  Syrian  Hamath.  It  is  thus  not  hard  to  under- 
stand why  the  legends  of  the  Basques  are  full  of  the  Red  Sea,  and 
why  the  Tenno-Sama  or  ark  shrine  of  Japan  should  have  many 
features  in  common  with  Israel's  Ark  of  the  Covenant."  The  use 
of  the  word  Kara,  in  Basque  zare,  *are,  in  Japanese  zaru,  to 
denote  a  bowl  of  stone,  is  remarkable,  as  in  Basque  and  Japanese 
it  means  a  basket.     What  makes  it  stranger   is  that  the   Hittite 


4    See  my  Etruria  Capta. 

'•    Sec  my  Etruria  Capta. 

6    Monumental  Evidence  of  an  Iberian  Population  of  the  British    Islands,  Trans. 
Celtic  Soc.  of  Montreal,  pp.  52,  57,  63,  <J4. 

Webster,   Basque    Legends;    Simpson,    Tin-  Tenno-Sama  or    Mikoslii  ;     Ark 
Shrines  of  Japan,  Trans.  Soc.  Bib.  Arcbaeol.,  vol.  v.  p.  550. 


60  THE   H1TTITES. 

basket  as  a  symbol  has  the  phonetic  value  ta.  The  inversion 
must  have  taken  place  in  Japan,  which  has  tarai  for  a  bowl  or 
basin.  The  word  for  basket  in  Loo  Chooan,  which  is  a  Japanese 
dialect,  is  tirii,  the  atere  of  the  American  Iroquois.  A  similar 
inversion  to  the  Japanese  appears  among  the  Basques,  who  use 
the  reduplicate  tutula  to  designate  a  handled  bowl  akin  to  the 
American  dipper.  A  very  unexpected  word  to  meet  with  in  a 
Hittite  inscription  is  the  Basque  zillar,  silver,  as salara,  probably 
the  original  of  the  German  silber  and  English  stiver.  The  word 
evidently  consists  of  two  parts,,  as  the  Georgian  renders  it  ver- 
tsviili,  ver-tschle,  kvar-tschili,  an  inversion  of  the  German  and 
English  form.  The  final  <vr  of  the  Basque  is  no  doubt  arri,  a 
stone,  and  the  Georgian  ver,kvar  must  represent  an  ancient  form 
of  the  modern  leva,  a  stone.  The  Japanese  shiro  hive,  white 
metal,  is  in  favour  of  regarding  zill  in  zillar  as  a  corruption  of 
the  Basque  zuri,  white,  but  the  Georgian  does  not  conform 
although  its  neighbour  the  Lesghian  has  tckalasa,  white,  with 
which  tschili  may  be  compared.  Professor  Sayce  calls  silver  the 
favourite  metal  of  the  Hittites.  It  is  right,  therefore,  that  they 
should  have  had  the  honour  of  giving  a  name  to  their  favourite. 
There  is  one  word  in  the  inscription  under  consideration  that 
occurs  in  many  others.  It  is  that  read  as  hula,  a  city.  The 
Georgian  kalaki  and  Circassian  shilde  are  nearest  to  the  Hittite 
form,  although  the  Basque  hiri  and  Japanese  shiro,  which  word 
only  means  a  fortified  place,  are  of  the  same  origin.  The 
Yeniseian  Kelet,  Koleda,  transmitted  the  Circassian  variation 
eastwards,  and  the  Iroquois  kanata  is  the  same  word  with  the 
common  change  in  the  Khitan  languages  of  I  to  n.8  Looking 
for  the  origin  of  kola  it  is  to  be  remembered  that  in  Georgian  a 
house  is  sachli  and  okori,  and  that  the  Aztec  and  its  related 
American  dialects  call  a  house  colli,  car  i,  call  ki.  An  examination 
of  the  Khitan  languages  shows  a  verv  definite  relation  between 
the  names  for  house  and  city.  That  the  ancient  Hittite  word 
for  house  was  kola  cannot  yet  be  proved,  but  it  is  certain  that 
the  first  syllable  of  the  word  was  hu  or  ko,  as  that  is  the  phonetic 
value  of  the  hieroglyphic  representing  a  house  in  several  of  the 


Some  laws  of  Phonetic  change  in  the  Khitan  Languages,  Trans.  Canad.  Inst. 


THK    STONE    BOWL    FROM    BABYLON.  Gl 

inscriptions.     In  three  instances  it  stands  for  the  first  syllable  in 

the  word  Kumuka,  Komuka,  denoting-  Commagene  in  Syria.     If 

the  transliterations  of  the  cuneiform  Hittite  tablets  from  Cappa- 

docia  are  to  be  perfectly  relied   on,  seeing-  that  Professor  Sayce 

himself  regards  some  of  them  as  doubtful,  the  pronunciation  of 

the  word  for  city  in  the  time  of  Hittite  supremacy  in  Cappadocia 

was  lentil.     In  the  tablet  numbered  R.  I.,  and  on  the  obverse,  the 

transliteration    is  :    V   mana   VI   sussana   dhu  anna  ina  Abeini- 

niis-kuul  :    V  bar  dhu  anna  inna  Amaas-niis-kuul ;  XIV  bar  dhu 

anna  ina  Nakhuur-niis  kuul  :  III  dhu  anna  Lusiim  niis  kuul  :  III 

dhu  anna  Niriim-niis  kuul.     Professor  Sayce  reads   sussana   as 

one  third  ;  it  is  the  Basque  suzeiia,  standard,  right.      The   word 

anna  he  translates   lead:  it  is   the   Etruscan  non,   the  relative 

pronoun,  who,  which,  but  in  modern  Basque  signifies   where  and 

that,  its  place  as  relative  being  taken  by  nor,  noli.     In  Hittite  it 

is  represented  by  two  n  characters,   which   may  be  read  nana, 

<<uan.  anna.      Here  the   cuneiform   comes   to  the   help  of    the 

transliterator.     Professor  Sayce  renders  ina  as  in  or  at ;  it  is  an 

old   verb,  to  give,  contribute,   surviving  in  the    Basque    in  dak, 

i/adan,  ivdaza,  give  it  to  me.     The  words  ni-is-ku-ul  he  regards 

as  the  Assyrian    niskul,   we     weighed;    the   preceding    Abeim, 

Amaas,  Nakhuur  he  fails  to  explain,  but  for  niriim  and  lusiim 

he  suggests  worked  and  un worked.     The  fact  is  that  these  five 

words  are   names   probably  of  cities  and  the  people  inhabiting 

them,  the  word  kuul  meaning  city,  and  the  preceding  ni-is  being 

the  plural  and  genitive   particles  respectively.      The  document 

may  therefore  be  read  without  explaining  the  monetary  terms  : 

■■  Five  manehs,  six  standard  dhu,  which  the  city  of  the  Abeim 

gives  :  five  bar  dhu,  which  the  city  of  the  Amaas  gives  ;  fourteen 

bar  dhu,  which  the  city  of  the  Nakhuur  gives ;' three  dhu,  which 

the  city  of  the  Lusiim  (gives);  three  dhu,  which  the  city  of  the 

Niriim    (gives)."-'      These   cities  and  peoples   were  evidently  in 

what  afterwards  became  Galatia,  but  was  Phrygian  at  the  time 

when  the  tablet  was  written.     Abeim  represents  Prima.  Nakhuur, 

Anevra.    Lusiim.    Luceium,  but   Amaas   and    Niriim   are   without 


Proceedings,  Soc.  Bib.  Archajol.  Nov.  (1,  1883,  p.  18. 


62  THE   HITTITES. 

other  record.10  It  would  be  an  important  aid  to  transliteration 
could  the  cuneiform  equivalents  be  relied  upon,  and  the  two  n 
signs  be  read  anna,  the  plural  and  genitive  particles,  ni  and  is, 
and  the  word  for  city,  kind.  A  comparative  survey  of  the  Khitan 
languages  favours  non  rather  than  anna,  and  kula  rather  than 
kuul :  it  is  also  in  favour  of  in  or  en  for  the  plural,  and  se  or  sa 
for  the  genitive.  The  Hittite  hieroglyphic  system  has  a  symbol 
for  ish,  the  inscribed  diamond,  but  it  is  not  employed  to  denote 
the  genitive.  Yet  there  is  no  doubt  that  sussana  represents  the 
actual  pronunciation  of  the  modern  Basque  zuzena. 

The  finding  of  the  stone  bowl  in  Babylon  is  explained  by  the 
fact  that  Esarhaddon  was  the  first  among  Assyrian  monarchs  to 
set  up  his  court  in  that  city.  The  statement  of  the  Book  of 
Chronicles  that  Manasseh,  King  of  Judah,  was  carried  captive  by 
the  Assyrians  to  Babylon,  illustrates  this  transference  of  the  seat 
of  empire,  for  Esarhaddon  was  his  captor.11  The  Assyrian 
monarch  was  known  as  the  King  of  Babylon,  and  conferred  upon 
his  son  the  title,  King  of  Assyria,  This  inscription  is  the  only 
one  that  calls  Assyria  by  its  proper  name.  In  three  other  inscrip- 
tions it  is  several  times  mentioned,  but  under  the  name  Sagane 
or  Sakane,  by  which  Assyria  was  known  to  the  Hittite  kings  of 
Carchemish  and  of  the  Rosh.  The  bowls  with  their  silver 
contents  may  have  been  sent  or  brought  by  the  Moschian  king 
on  the  occasion  of  the  accession  of  Esarhaddon  to  sole  empire,  as 
the  statement  that  they  were  memorial  gifts,  evidencing  the 
friendship  of  Tarako  for  Sennacherib,  the  father  of  that  king, 
would  seem  to  indicate.  Unhappily  the  name  of  Tarako  does  not 
appear  in  the  inscriptions  of  either  Assyrian,  nor  do  they  refer 
to  the  Moschi.  Tarako  is  more  like  the  Tarkhu  of  Tarkhu-lara 
the  Gaingumian,  and  Tarkhu-nazi,  the  Milidian,  than  like  the 
Tarrik  of  Tarriktimme,  and  at  the  same  time  finds  its  counterpart 
geographically  in  Tarraco  of  the  Celt  Iberians  of  Spain.  The 
application  of  the  same  name  to  persons  and  places  is  a  common 
practice  among  the  Khitan,  and  is  well  illustrated  by  the  name 
of  a  distinguished  Frenchman  of  Basque  parentage  lately 
deceased,  the  Admiral  de  Jaureguibery,  which   means  the  new 

10  Strabo.  1.  xii.  c.  v.  2. 
1   Lenormant,  Ancient  History  of  the  East,  I.  406  ;  2  Chron.  xxxiii.  11. 


THE    STONE    BOWL    FROM    BABYLON.  63 

palace.  It  would  be  a  matter  of  mere  conjecture  to  suggest  a 
derivation  for  the  word  Tarako,  although,  assuming  it  to  be  the 
same  as  the  Tarkhu  of  the  Assyrian  inscriptions,  the  terms  lara 
and  nazi,  which  accompany  it  in  these  inscriptions,  may  be 
helpful  in  arriving  at  a  possible  rendering.  The  first  of  these, 
lara,  may  stand  for  lav,  sweet-briar,  larre,  pasture,  larri,  great, 
larru  the  skin,  lerro,  a  rank,  lora,  a  flower,  lur,  earth,  etc.  So 
nazi  may  be  an  old  form  of  nas,  together,  nas-ai,  relaxed,  an-si, 
care,  antze,  industry,  ants,  appearance,  resemblance.  Many 
Khitan  names  are  composed  of  the  Basque  eder,  Georgian  djiri, 
beautiful,  agreeable,  good.  A  Basque,  bearing  the  name  Darrigol, 
would  at  once  recognize  in  that  name  a  corruption  of  edergallu, 
an  ornament  or  beautiful  object.  So  it  is  allowable  to  suppose 
the  Jehu  of  Tarkhu  and  the  ho  of  Tarako  to  be  the  genitive 
particle  ho,  (jo,  which  in  Basque,  being  affixed  to  adjectives, 
changes  them  into  nouns,  while,  following  nouns,  it  turns  them 
into  adjectives.  Recognizing  eder  in  tar,  the  name  Tarako, 
Tarraco,  simply  means  beauty,  Tarkhu -lara,  the  flower,  earth, 
meadow  of  beauty,  and  Tarkhu-nazi,  the  likeness  of  beauty. 

Tarako  was  a  king  of  the  Moschi,  who  are  frequently 
mentioned  by  the  warlike  Assyrian  monarchs.  Long  before 
their  time,  Rameses  II.,  of  Egypt,  met  them  in  Palestine,  as  the 
Hittite  Masu  or  Maasu,  and  it  is  likely  that  the  Mashuash,  who 
boldly  invaded  Egypt  in  the  reigns  of  Rameses  III.  and 
Menephtah,  were  the  same  people.12  Sir  Henry  Rawlinson  finds 
an  agreement  between  Moschic  names  and  those  of  the  primitive 
Turanians  of  Chaldea.13  It  is  not  improbable,  therefore,  that  the 
Moschi  formed  part  of  the  Hittite  population  which  dwelt  about 
the  lower  waters  of  the  Euphrates  and  Tigris.  Certainly  a 
branch  of  the  Ras  was  found  thereat  a  comparatively  late  period 
in  Assyrian  history,  and  the  invariable  connection  of  Rosh  and 
Meshech  in  the  Hebrew  record  would  justify  the  supposition  that 
the  Moschi  in  part  at  least  were  not  far  distant.14  But  the  chief 
portion  of  this  Hittite  family,  in  the  time  of  the  later  Assyrian 
kin^s,  was  found  in  the  north,  somewhere  between  Iberia  in  the 


12  Records  of  the  Bast,  vol.  ii.  pp.  07,  69,  vol.  iv.  p.  4L\ 

13  Rawlinson,  Herodotus,  ap]i.  Bk.  1.  Essay  xi.  7. 

14  Records  of  the  Bast,  vol.  i.  pp.  44.  S2,  vol.  vii.  pp.  27,  45. 


(54  THE    HITTITES. 

Caucasus  and  the  region  of  the  Rosh,  of  which  Marasia  was  the 
capital.  The  Moschica  of  the  classical  geographers  extends  over 
the  north-western  portion  of  Armenia  and  parts  of  Colchis  and 
Iberia.  Their  most  famous  seat  of  empire  was  Cappadocia,  in 
which  the  nation  underwent  a  change  of  name,  but  retained  the 
primitive  appellation  to  designate  the  capital  Mazaca.  Josephus 
is  guilty  of  many  absurdities  in  his  commentary  upon  the  Toldoth 
Beni  Noah,  but,  in  identifying  the  Cappadocians  with  the  Moschi, 
through  their  capital  Mazaca,  he  has  shown  singular  wisdom.15 

The  testimony  of  antiquity  is  in  favour  of  connecting  theA 
Biblical  Caphtorim  who  came  out  of  Egypt  in  the  Philistines' 
company,  with  the  Cappadocians.  They  derived  their  name 
from  Kebt-hor  or  Coptus,  as  Mr.  Poole  and  Sir  C.  Wilkinson 
have  stated.16  The  almost  inevitable  conclusion  to  be  drawn  from 
these  two  identifications  is  that  the  Cappadocians  or  Moschi  were 
not  only  a  tribe  of  the  Hycsos,  who  long  ruled  in  the  land  of  the 
Pharaohs,  but  that  they  were  the  leading  or  royal  tribe.  The 
presence  of  the  Mashuash  in  Egypt  and  even  south  of  Memphis, 
in  the  reign  of  Rameses  III.,  is  thus  easily  explained.  The 
Caphtorim  had  either  not  been  fully  expelled  from  the  scene  of 
their  conquest,  or  they  were  seeking  to  regain  their  lost  empire. 
Being  at  length  driven  out,  they  retired  into  southern  Palestine 
and  conquered  the  coast  of  the  A  vim,  extending  from  Gaza  to 
the  extreme  east  of  the  Sinaitic  peninsula,17  Thence  they  must 
have  made  their  way  in  two  directions,  the  one  eastward  to  the 
Shat  el  Arab,  where  they  were  known  as  the  Hubudu,  the  other 
northward,  through  the  country  beyond  Jordan,  to  Mesopotamia, 
Armenia,  and  Asia  Minor,  where  they  were  called  the  Muski  or 
Moschians.18  The  Assyrian  Sargon  makes  them  the  most 
northern  people  of  whom  he  had  knowledge,  and  states  that 
Mita,  their  king,  was  the  first  Moschian  to  pay  tribute  to  his 
empire.19  This  seems  to  indicate  that  the  Moschi  were  then  in 
the  region  of  the  Caucasus 


15  Josephus,  Antiquities,  1.  i.  c  vi.  i. 

10  See  note  5  in  Rawlinson,  Herodotus  Bk.  ii.  ch.  15. 

17  Deuteronomy  ii.  23. 

18  Records  of  the  Past,  vol.  v.  p.  16. 

19  Records  of  the  Past,  vol.  vii.  p.  50. 


THE    STONE    BOWL    FROM    BABYLON.  65 

King  Tarako  indicates  the  abode  of  the  Moschi  in  his  day  by 
calling  its  chief  city  Sarara.  Sururia  is  mentioned  by  Tiglath 
Pileser  I.  as  one  of  the  cities  of  the  Nairi  in  Mesopotamia.'20  In 
the  later  list  of  the  Nairi  cities,  given  by  Samas  Rimmon,  it  may 
be  represented  by  Zuzarurai  or  by  Arta-Sirari,  but  neither 
account  specifies  the  position  of  the  city.'21  Shalmanezer  places 
Seruria  near  Kasyari,  which  was  in  Armenia  near  the  sources  of 
the  Tigris.  In  the  same  region  he  places  Saluri,  in  another 
inscription  calling  it  the  capital  of  Enzite,  but  farther  on  Enzite 
and  Kirruri  are  combined.22  Ashur-nazir-pal  and  Ashur-akh-bal 
aiso  mention  Kirruri  as  the  northern  limit  of  their  conquest,  and 
as  the  former  also  professed  to  receive  tribute  in  copper  from  the 
Moschi,  it  is  probable  that  Kirruri  represents  a  migratory  Seruria 
and  Sarara.23  In  the  classical  geographers  the  name  Carura 
belongs  to  Phrygia,  and  should  thus  be  found  among  the  original 
Phrygians  of  Iberia.  There  was  an  ancient  Sura  on  the  river 
Cyrus  in  that  country,  and  the  Moschi  were  certainly  there,  but 
the  absence  of  the  final  syllable  does  not  permit  its  acceptance  as 
the  Sarara  of  the  text.  It  is  natural  to  think  that  at  so  late  a 
date  as  680,  the  Moschi  had  already  established  themselves  in 
Cappadocia,  where  the  Persians  found  them  a  hundred  and  fifty 
years  later.  There  was  in  the  north-western  part  of  that  country 
a  town  called  Saralium,  which  may  be  taken  to  represent  an 
aboriginal  Sarala  or  Sarara.  The  change  of  tribute,  from  the 
copper  presented  to  Ashur-nazir-pal  to  the  very  pure  silver  given 
to  Esarhaddon  by  King  Tarako,  is  perhaps  significant,  as  Asia 
Minor  was  preeminently  the  land  of  silver,  but  no  definite 
argument  can  be  drawn  from  this  distinction  in  favour  of  a 
Cappadocian  Sarara.  It  can  only  be  said  that  the  probabilities 
are  in  its  favour.  The  word  sarera  in  Basque  means  an  entrance, 
and  may  thus  denote  a  pass  such  as  the  Cilician  gates,  in  which 
case  the  northern  Saralium  could  no  longer  be  regarded  as,  at 
least,  the  original  Sarara.  This  must  be  found  in  the  south  of 
Cappadocia,  where  Alexander  the  Great  entered  Cilicia  on   his 


-"  Records  of  the  Past,  vol.  v.  p.  31. 

-i  Records  of  the  Past,  vol.  i.  p.  10. 

-"-'  Records  of  the  Past,  vol.  i.  p.  2«.  vol.  iii.  p.  94. 

'-'-  Records  of  the  Past,  vol.  iii.  pp.  44,  63,  7>S  W,  vii.  12. 


'66  THE   HITTITES. 

way  to  meet  Darius.  Carura  in  Phrygia  does  not  seem  to  have 
denoted  a  pass,  but  nevertheless  connects  with  Cappadocia  in  the 
worship  it  paid  to  the  god  Men,  who  was  called  in  Cappadocia 
and  Pontus,  Men  Pharnaces,  in  Phrygia,  Men  Carus.  Pharnaces 
is  a  purely  Hittite  word  denoting  the  Barnaki  who  dwelt  in 
Telassar,  and  whom  Esarhaddon  subdued.24 

-4   Strabo,  1.  xii.  c.  viii.  20  ;  Records  of  the  Past,  vol.  iii.  113. 


Trans.  Soc  Bib!.  Arch.  Vol.  7. 

HAMATH    INSCRIPTIONS. 

(Burton  Inscr.  N?l,  Plates  /&2; 


H. 


tes_3tc4) 


oQ° 


f^^n 


?°3 


67 


CHAPTER  VI. 

The  Votive  Inscriptions  from  Hamath. 

The  votive  inscriptions  are  three  in  number  and  commemorate 
one  person.  They  differ  in  but  few  particulars,  the  legend  in 
each  case  being  practically  the  same.  The  first  line  reads  from 
left  to  right,  the  second  from  right  to  left,  and  the  third  line  of 
two  of  them  from  left  to  right  again.  The  Rev.  Dr.  Hayes 
Ward  was  the  first  to  point  out  this  boustrophedon  order  of 
writing,  which  is  characteristic  of  many  Khitan  inscriptions,  but 
is  also  found  in  the  Sigean  and  other  ancient  Greek  records.  The 
temptation  in  reading  these  tablets  is  to  regard  the  most 
prominent  hieroglyphic,  that  of  a  human  head  and  arm  with 
hand  pointing  to  the  face,  as  an  ideograph,  or  even  as  a  deter- 
minative prefix.  Determinative  prefixes,  or  suffixes,  are  found  in 
Egyptian  and  cuneiform  inscriptions.  These  are  not  read  either 
alphabetically  or  syllabically,  but  simply  serve  to  render  definite 
the  meaning  of  the  connected  alphabetic  or  syllabic  characters. 
They  are  thus  ideographs  setting  forth  a  god,  ruler,  man,  woman, 
animal,  bird,  metal,  country,  river,  city,  house,  etc.  In  Hittite 
there  are  no  determinative  suffixes  of  any  kind,  every  character 
possessing  syllabic  or  ideographic  value  and  being  capable  of 
transliteration  in  the  text.  The  only  importance  attaching  to  the 
hieroglyphic  of  the  hand  pointing  to  the  face  is  that  it  denotes 
the  first  syllable  of  the  word  saki  meaning  supreme  head  or 
emperor.  It  is  found  in  the  five  inscriptions  from  Hamath,  and  in 
the  two  from  Jerabis  which  are  capable  of  being  translated.  That 
there  was  no  intention  on  the  part  of  the  Hittite  scribes  to  make 
this  character  prominent  above  others  appears  from  Hamath  iii., 
in  which  it  does  duty  for  the  genitive  suffix.  In  this  connection 
it  establishes  the  Hittite  form  of  the  genitive  in  s,  as  sa,  not 
is,  for  the  word  saki,  in  which  the  hieroglyphic  more  frequently 
appears,  is   a   well   determined   word,  being   the   Japanese  saki, 


68  THE    HITTITES. 

front,  foremost,  and  the  Basque  zagi,  chief.  It  is  not  likely  that 
the  word  has  undergone  any  vowel  change  since  the  days  of 
ancient  Hittite  monarchy. 

Hamath  i.  is  imperfect  at  the  beginning  of  the  first  and  third 
lines,  and  at  the  end  of  the  second.  Transliterated,  it  reads : 
Line  1,  basanesa  sari  ke  ne  ri  tohago  itsuka  Kera  saki :  Line  2, 
ne  tenia  kara  mata  matanesa  sata  kara  sutoba  matsuhil:  Line 
3,  mata  Katanesa  Pisa,  II  Maka  ne  non  gaga  bake.  Hamath  ii. 
is  deficient  in  one  or  two  characters  at  the  beginning  of  the  first 

©  © 

line,  and  the  latter  part  of  the  second  is  so  mutilated  as  to  be 
illegible,  the  characters  that  can  be  read  ke  ka  ne  ka,  being-  use- 
less  without  the  context.  Its  legend  is:  Line  1,  Mata  matanesa 
nabasanesa  sari  Pisa  ke  ne  ri  to  hago  itsuka  Kera  saki  :  Line  2, 
temakata  mata  matanesa  tola  sain  sutoba  matsuhil  Baal  ke  : 
Line  3,  mata  Pisa  sari  II  Maka  nenon  gaga  bake.  Hamath  iv., 
though  shorter  than  the  preceding,  is  apparently  more  perfect. 
It  reads  :  Line  1,  Ke  ne  mata  matanesa  nabasanesa  sari  Pisa, 
ne  ri  to  hago  ke  itsuka  Kera  saki:  Line  2,  non  gaga  bake  temata, 
mata  matanesa  kara  sata  sutoba  matsuhil  Baal  ke.  Literally 
translated,  the  inscriptions  yield  the  following:  H.  i.  line  1,  of 
lords  the  leader,  am  I  government  door  bar,  whole  Syria  emperor: 
Line  2,  I  offering  bring,  the  king  of  kings  protection  to  brinor  an 

©  ©  ;  ©  ©  L  ©  > 

altar  to  sacrifice :  Line  3,  king  of  the  Hittites  Pisa,  U-Makah  to 
who  mind  places.  H.  ii.  line  1,  king  of  kings,  of  lords  the  leader 
Pisa,  am  I  government  door  bar,  wThole  Syria  emperor:  Line  2, 
offered  the  king  of  kings  to  obtain  protection  an  altar  to  sacrifice 
Baal  to:  Line  3,  King  Pisa  the  leader  II  Makah  to  who  mind  places. 
H.  iv.  line  1.  Am  I  king  of  kings  of  lords  the  leader  Pisa,  I  govern- 
ment door  bar  am,  whole  Syria  emperor  :  Line  2,  wTho  mind  places 
to  offer  king  of  kings  to  bring  protection  an  altar  to  sacrifice 
Baal  to. 

Rendered  into  intelligible  English,   H.  i.  reads  :    The    lord 

OF  LORDS,  I  AM  THE  BAR  OF  THE  GATE  OF  AUTHORITY,  THE 
EMPEROR  OF  ALL  SOHA.  I  BRING  AN  OFFERING  TO  GAIN  PRO- 
TECTION FOR  THE  KING  OF  KINGS,  AN  ALTAR  TO  SACRIFICE — 
PlSA,   THE     KING     OF     THE   HlTTITES,   WHO    SETS     HIS     HEART     ON 

II  Makah.     H.  ii.   is  much  the  same :    Pisa,  king    of   kings. 

LORD    OF    LORDS,   I   AM   THE     BAR   OF    THE   GATE     OF     AUTHORITY, 


THE    VOTIVE    INSCRIPTIONS    FROM    HAMATH.  69 

THE  EMPEROR  OF  ALL  SYRIA.  THE  KING  OF  KINGS  OFFERED  TO 
OBTAIN     PROTECTION,    AN    ALTAR    TO     SACRIFICE    TO     BAAL.       KlNG 

Pisa,  the  leader,  who  sets  his  heart  on  II  Makah.  Similar 
is  the  legend  of  H.  iv. :  I  AM  the  king  of  kings,  the  lord  of 
lords,  Pisa,  I  am  the  bar  of  the  gate  of  authority,  the 
emperor  of  all  Syria,  who  sets  his  heart  to  offer  an 
altar  to  sacrifice  to  baal,  to  obtain  protection  for  the 
king  of  KINGS.  Part  of  the  same  formula  is  found  much  dis- 
figured in  the  upper  line  of  Hainath  v.,  but  no  mention  is  there 
made  of  any  god,  offering,  or  altar.  It  is  improbable  that  the 
Hittite  king  presented  three  altars  to  Baal.  The  three  stones, 
therefore,  may  be  regarded  as  having  formed  part  of  one  large 
altar,  containing  an  inscription  on  each  of  its  faces.  If  there 
were  but  three  of  these,  the  fourth  side  of  the  edifice  consisting 
of  a  flight  of  steps  for  the  ascent  of  the  priests,  we  possess  in  all 
likelihood  the  whole  of  the  dedication.  The  Rev.  W.  Wright 
states  that  H.  iv.  is  on  the  side  of  the  stone  which  has  H.  v.  on  its 
face.  The  internal  evidence  of  the  inscriptions  is  that  they  have 
no  necessary  or  even  probable  connection  with  each  other,  and 
Mr.  Tyrwhitt  Drake  confirms  this  by  uniting  H.  iii.  and  H.  v.  in 
the  way  indicated  by  Mr.  Wright,  and  making  H.  iv.  an  indepen- 
dent inscription. 

The  author  of  the  inscriptions  and  donor  of  the  altar  to  which 
they  belonged  is  Pisa,  the  sari  or  leader.  A  comparison  of  the 
Hittite  formulas  for  zuzena,  Sennacherib,  and  Esarhaddon,  has 
already  indicated  that  accuracy  in  the  expression  of  vowel  values 
was  not  a  failing  of  the  scribes  of  Jerabis,  Hamath,  and  Sarera. 
In  this  respect  they  imitated  the  Phoenicians  and  other  writers  of 
Semitic  letters,  who  rarely  sought  even  for  the  means  of  express- 
ing vowels.  While,  therefore,  the  first  character  in  the  name 
must  be  found  among  the  four  equivalents,  be,  hi,  pe,  pi,  the 
second  may  be  almost  any  power  of  .s  from  se  to  so  and  su. 
Pisa  was  a  common  name  among  the  Khitan.  both  for  men  ami 
women,  and  occurs  on  several  Etruscan  and  Pictish  monuments, 
at  the  same  time  designating  an  Etruscan  city,  Pisae.  Pais 
appears  among  the  Hittite  personal  names  preserved  in  the 
Egyptian  monuments,  and  Bisirain,  king  of  the  Arimai.a  tribe  of 
the    Hittite    Nairi,  probably  bore  the   same  name  with    an    mere- 


70  THE  HITTITES. 

ment.  But  the  Pisa  or  Pisi  of  the  three  votive  tablets  is  no 
obscure  personage.  He  is  the  Hittite  suzerain  whom  the 
Assyrians  called  Pisiri  or  Pisiris,  and  whose  name  Professor 
Sayce  has  wisely  compared  as  to  its  second  element  with  that  of 
the  ancient  Hittite  monarch  of  Egyptian  days,  Kheta-sira.1  The 
Assyrian  form  of  the  word  is  a  corruption  or  abbreviation  of  Pisa- 
sari,  Pisa  the  leader  or  captain.  In  H.  v.  Pisa  is  indicated  by  an 
ideograph,  the  head  of  a  goat  upon  a  stand,  which  renders  it 
probable  that  the  original  signification  of  the  word  was  goat  or 
kid,  from  which  those  of  agility  and  liveliness  would  naturally  be 
derived.  The  Georgian  pikv,  a  goat  conforms,  like  the  Mizjejian 
bohe,  botsch,  goat,  and  the  Basque  bitika,  a  kid,  while  the  Loo 
Chooan  jija,  goat,  kid,  exhibits  the  original  labial  in  the  Japanese 
hitsuji,  even  now  sometimes  pronounced  fitsuji,  goat.  The 
Basque  words  bizi  lively,  and  biztu,  excite,  animate,  display  the 
evolution  of  abstract  ideas  from  the  original  Syrian  term.  The 
European  names  Capriolo,  Capreol,  Caprilius,  are  analogous  to 
the  Hittite  Pisa,  of  which  indeed  they  may  have  been  transla- 
tions. So  great  was  the  dignity  of  the  goat  in  eastern  lands  that 
Solomon  compares  it  to  a  lion  and  a  king.2 

The  Egyptians  called  a  Hittite  king  Kheta-sira,  and  the 
Assyrians  called  Pisa-zari,  Pisiris.  May  it  not  be  inferred  from 
this  that  the  original  form  of  the  second  half  of  the  name  of  the 
ruler  of  Carchemish  was  sir  a  or  siri  rather  than  sari  ?  The 
Japanese  word  kashira,  a  captain,  is  the  equivalent  of  the 
Etruscan  and  Basque  zari,  and  seems  to  favour  sine  as  the 
primitive  form.  On  the  other  hand  the  Basque  words  zari  and 
zagl,  as  in  buru-zari,  buru-zagi,  are  interchangeable,  and  the 
latter  agrees  with  the  Japanese  saki.  So  in  Assyrian  appear 
the  two  forms  saru,  a  king,  and  saku,  high,  exalted.  The  Japanese 
kashira  is  kaiser  and  czar.  There  is  no  doubt  about  sir  being 
Semitic,  its  philological  connections  and  frequent  recurrence  in  the 
Hebrew  Scriptures  to  denote  a  captain  and  a  prince,  establishing 
its  claim  in  this  respect.     The  same  connection  does  not  appear  in 


1  Trans.  Soc.  Bib.  Archseol.,  vol.  vii.  p.  290. 

2  Proverbs  xxx.  31.  Pisa  was  a  very  common  Hittite  name,  but  as  the  sequel 
will  indicate,  it  was  not  of  Hittite  origin,  being  derived  from  an  Indo-European  word 
called  in  the  Hebrew  Scriptures  Buz. 


THE   VOTIVE    INSCRIPTIONS   FROM   HAMATH.  71 

the  Khitan  languages,  so  that  it  may  be  a  loan  word  to  them 
from  the  Semitic  Assyrian,  in  which  case  it  should  be  pronounced 
zari  or  sari,  as  in  Basque.  The  Japanese  saki,  foremost,  front, 
has  many  connections,  but  in  its  own  language  the  Basque  zarji 
stands  alone.  The  Georgian  eshgu,  Circassian  seke,  seka,  denoting 
the  number  one,  may  in  the  sense  of,  first,  represent  the  Japanese 
saki  and  Basque  zagi. 

Pisa-zari  or  Pisiris  was  king  of  Carchemish,  the  Hittite  capital 
on  the  northern  borders  of  Mesopotamia  and  Syria.  He  is  men- 
tioned by  Tiglath  Pileser  II.  and  Sargon  in  their  annals.  The  for- 
mer tells  how  he  received  tribute  from  the  Hittite  suzerain,  placing 
his  name  between  that  of  Urikki  of  the  land  of  Quai  in  Cilicia  and 
that  of  Eniel  of  the  city  of  Hamath.  Sargon  states  that  in  the 
fifth  year  of  his  reign,  or  about  716  B.C.,  "  Pisiris  of  Karkamis 
sinned  against  the  great  gods  and  sent  against  Mita  the  Moschian 

O  O  O  o 

messages  hostile  to  Assyria."  Thereupon  the  Assyrian  monarch 
drove  Pisiris  from  Carchemish,  plundered  the  city,  carried  its 
people  captive  to  Assyria  and  replaced  them  with  Assyrians/*  In 
Pisiris,  therefore,  we  meet  with  the  last  lord  paramount  of  the 
Hittites  in  Syria.  This  expulsion  of  Pisiris  from  Carchemish. 
and  virtual  overthrow  of  Hittite  dominion  in  all  the  adjacent 
country,  is  one  of  the  most  important  events,  probably  the  most 
important,  in  Hittite  history.  It  must  be  contained  in  some 
native  tradition  or  document,  it  may  be  in  many  of  them,  could 
the  disguise  be  penetrated  that  time  throws  over  events  and 
personages,  when  their  story  is  carried  to  new  and  distant  seats 
of  national  life.  Some  Hittite  Homer  may  have  sung  the  story 
of  Pisiris'  wanderings,  whether  these  led  him  and  his  followers 
northward  into  the  fastnesses  of  the  Caucasus,  westward  to 
Hittite  friends  settled  throughout  the  length  and  breadth  of  Asia 
Minor,  or  into  the  far  east,  where,  on  the  banks  of  the  Indus,  the 
sons  of  Heth  were  once  more  to  rule  as  lords  of  the  earth.1  It  is 
not  to  be  supposed  that  monumental  evidence  is  all  that  is 
available  for  reconstructing  Hittite  history,  although  it  must  be 
the  test  of  the  truthfulness  of  material  drawn  from  other  sources. 

::    Records  of  the  Past,  vol.  v.  p.  48,  vol.   vii.  p.  HO. 

1    Evidence  will  yet  be  found  for  the  transference  of  Hittite  monarchy  to  Hyrcania 
and  Cliorasmia  on  the  Caspian. 


7 '2  THE  HITTITES. 

The  early  histories  of  Armenia  and  Persia  were  largely  derived 
from  Turanian  documents  and  traditions.  The  greater  part  of  the 
Raja  Tarangini,  or  history  of  the  kings  of  Cashmere,  was  drawn 
from  similar  sources.  Purely  Hittite  are  the  histories  of  Corea 
and  Japan,  and  those  of  the  Iroquois,  Mexicans,  and  Peruvians, 
on  this  continent.  In  the  west,  not  only  all  that  Greek  writers 
have  preserved  of  the  most  ancient  history  of  the  states  of  Asia 
Minor  belongs  to  the  same  category ;  but  also  all  that  Pausanias 
and  similar  topographical  historians  have  handed  down  concern- 
ing the  aborigines  of  Hellas  is  to  be  included  in  the  same.  To 
these  materials  may  be  added  everything  that  can  be  gleaned 
of  Illyrian,  Etruscan,  and  Celt  Iberian  tradition  and  the  most 
ancient  records  preserved  by  Celtic  and  Scandinavian  writers, 
who  incorporated  in  their  traditions  those  of  the  more  civilized 
Turanian  peoples  whose  rule  they  superseded.  Among  these  the 
story  of  the  fall  of  Carchemish  and  expatriation  of  king  Pisiris 
will  certainly  be  found  by  future  explorers. 

The  titles  of  Pisiris  are  five  in  number.  First,  he  is  mata 
matanesa,  the  king  of  kings,  a  term  which  in  itself  explains  the 
constitution  of  the  Hittite  empire.  It  was  a  confederacy  of 
independent  states,  which  were  generally  cities  with  a  portion  of 
the  surrounding  country,  under  the  presidency  of  the  ruler  of 
one  of  the  states  distinguished  by  power,  antiquity,  or  tribal 
pre-eminence.  This  constitution,  resembling  in  many  respects  the 
feudal  government  of  mediaeval  Europe,  is  found  in  all  countries 
inhabited  by  the  Khitan,  from  Etruria  and  Pictish  Britain,  on 
the  one  hand,  to  Japan  and  Mexico  on  the  other.  Its  order  was 
occasionally  set  aside  by  conquerors  from  among  the  Khitan 
themselves,  who  assumed  for  a  time  imperial  power,  but  after 
their  death  the  old  state  of  things  returned.  Of  the  Nairi  alone, 
who  were  but  a  branch  of  the  Hittite  stock,  Tiglath  Pileser  I. 
enumerated  twenty-three  states,  and  Samas  Riminon  counted 
twenty-eight  kings  of  the  same  family.5  Pisiris  also  calls  him- 
self nabusinesa  zari,  which  is  better  expressed  by  the  Latin  dux 
dominorum  than  by  any  English  term,  for  the  Basque  nabusi, 
na.usi,    Japanese    mishi,    means    a    master.       In    Etruscan,    the 


Records  of  the  Past,  vol.  v.  p.  1f>,  vol.  i.  p.  18. 


THE    VOTIVE    INSCRIPTIONS    FROM    HAMATH.  73 

following  zari  is  employed  to  denote  a  military  leader,  a  captain, 
just  as  sar  is  used  in  Hebrew.  Why  it  should  govern  such  a 
word  as  nabusi,  master,  owner,  possessor,  in  the  genitive,  is  hard 
to  say  ;  one  would  rather  expect  to  find  it  thus  governing  some 
word  denoting  a  warrior.  Translating  nabusi  and  dominus  by 
lord,  the  equivalent  of  nabusinesa  zari  is  lord  of  lords.  The 
king  of  kings  and  lord  of  lords  is  ri  to  hago,  the  bar  of  the  door 
of  authority.  The  Japanese  ri,  more  fully  i'iyo,  means  dominion. 
rule,  jurisdiction.  The  same  root  is  found  in  Basque,  but  has 
erroneously  been  regarded  as  a  loan  word  from  one  of  the 
Romance  languages.  It  appears  in  errege,  king,  erretate,  royalty, 
erresuma,  kingdom,  erretor,  rector.  The  following  to  is  the 
Japanese  word  for  door,  which  enters  into  the  constitution  of 
Yamato,  the  mountain  door;  its  Basque  equivalent  is  ate,  athe, 
Circassian  tsche,  Yeniseian  athol,  Koriak  titil,  etc.  The  modern 
Japanese  word  for  a  crossbar,  such  as  primitive  doors  and  gates 
were  closed  with,  is  yoko-g'i.  In  Basque,  haga,  aga  means  a 
horizontal  pole  or  bar,  but  in  the  form  athal  haga  denotes  the 
bar  of  the  door,  the  word  for  door,  athe,  taking  an  increment  for 
euphony's  sake.  The  door  played  an  important  part  in  Hittite 
phraseology.  Already  the  very  name  mata,  mato,  mito,  has  been 
found  as  the  original  of  the  Japanese  mikado,  kado  being  also 
door  or  gate,  meaning  the  illustrious  door  or  sublime  porte.  The 
name  of  Hamath  again  as  Yamato  is,  the  gate  of  the  mountains. 
In  the  Book  of  Rites  of  the  Iroquois,  one  of  the  American  tribes 
whose  language  has  intimate  affinities  to  the  Basque,  the  Senecas 
bore  the  honourable  title  Ronaninhohonti,  the  doorkeepers.6  As 
applied  to  Pisiris  and  other  Hittite  suzerains  dwelling  in 
Carchemish,  the  term,  bar  of  the  gate  of  dominion,  probably 
means  that  they  were  the  guardians  of  the  confederacy,  con- 
sidered as  a  great  house  or  walled  city  in  poetic  thought.  The 
fourth  title  is  itsuka  or  at-suka.  Kera  saki,  the  emperor  or  chief 
iii'  the  whole  of  Syria.  The  Japanese  word  t»u.go  means  the 
whole  ;  in  Basque  it  is  oso,  o.soki.  It  has  often  been  asked  whence 
came  the  word  Syria,  seeing  that  the  Semitic  name  of  the 
country  so  called  was  Aram.  To  the  Egyptians,  Syria  was 
Kharu.      It  has  no  philological   connection,  therefore,  either  with 

Hiil...  The  [roquiiis  Hook  of  Rites,   |>.   7!». 


74  THE    HITT1TES. 

Assyria  or  with  Tyre,  Tsor.  Strabo  informs  us  that  the  Cappa- 
donians  were  called  Leucosyri  or  White  Syrians,  and  they 
certainly  were  Hittites.7  The  name  Syria  is  thus  a  Greek 
adaptation  of  the  native  Kera,  and  this  is  probably  the  same 
word  as  the  Basque  herri,  Etruscan  kara,  a  country  which 
survives  in  the  Japanese  Icori,  a  province,  but  finds  its  best  modern 
exponent  in  Corea,  anciently  called  Karo,  which  means  the  land. 
Kera,  therefore,  is  the  native  land  of  the  Hittites,  the  country,  in 
contradistinction  to  all  other  parts  of  the  earth.  Pisiris'  last  title 
is  mata  Katanesa,  king  of  the  Hittites.  Any  doubt  that  the 
Hittites  were  the  authors  of  the  Hamath  and  similar  inscriptions 
cannot  survive  this  statement.  Some  of  the  symbols  that 
constitute  the  initial  syllable  of  the  word  read  Kata,  have  the 
phonetic  value  hi,  as  in  the  last  line  of  Hamath  iii.,  but  the 
hieroglyphic  employed  in  the  title  under  consideration  in  Hamath  i. 
has  the  value  generally  of  ku,  gu.  Although  some  Assyrian 
inscriptions  call  the  Hittites,  Hatti,  Khatti,  Khatu, — the  Hebrew 
Heth  or  Cheth,  Egyptian  Kheta,  Khita,  Chinese  Khitan,  and 
Mexican  Citin,  are  in  favour  of  hi.  Yet  the  Indian  Cathaei, 
Tartar  Katei,  and  mediaeval  Cathay,  seem  to  indicate,  with  the 
Assyrian  name,  a  lack  of  constancy  in  the  vowel  of  the  first 
syllable. 

The  Hittite  words  swtoba  and  matsuhil  are  worthy  of  atten- 
tion The  first  of  these  consists  apparently  of  the  Basque  verb 
sutu  to  burn,  from  su,  fire,  and  ba,  an  old  word  meaning  place. 
The  Japanese  preserves  ba  in  its  original  signification,  but  in 
Basque  its  place  is  generally  taken  by  the  word  pen  of  unknown 
derivation.  Yet  ather-be,  a  shelter,  and  harro-bi,  a  quarry, 
retain  ba  as  be  and  bi,  the  two  words  meaning  a  place  of  shelter, 
and  a  place  of  stones.  The  Basque  su,  fire,  agrees  with  the  Lesgh- 
ian  zo,  za,  zi,  with  the  Mizjejian  zie,  tse,  and  in  part  with  the 
Georgian  zez-chli;  but  the  modern  Japanese  word  is  hi.  However, 
the  Japanese  retains  the  old  word  subitsu,  a  hearth,  the  Basque 
subazter,  as  a  reminiscence  of  the  ancient  language.  Thus  sutu- 
ha  is  literally  a  place  of  burning.  The  Japanese  has  an  isolated 
word    sotoba,    denoting    a    wooden    grave-tablet    inscribed    with 

7  Strabo,  lib.  xii.  c.  iii.  5.  They  were  Hittites  with  a  large  intermixture  of  Aryan 
blood  ;  Caphtorira  mingled  with  Philistim. 


THE   VOTIVE   INSCRIPTIONS   FROM   HAMATH.  75 

Sanscrit  characters,  but  it  is  improbable  that  it  has  any  connec- 
tion with  the  term  employed  by  the  Hittite  scribe.  It  is  only  by 
a  comparison  of  different  texts  that  the  etymology  of  matsuhil 
can  be  decided.  It  would  be  a  simple  matter  to  compare  it  at 
once  with  the  modern  Japanese  matsuri,  to  offer  sacrifice  ;  but 
what  are  the  constituents  of  matsuri,  for  the  Basque  has  no  such 
word  ?  In  Hamath  iii.,  maisu  occurs  twice  with  an  increment 
as  matsune,  where  a  verb,  to  give,  is  demanded  by  the  context. 
This  verb  is  the  Basque  ematen,  email,  anciently  ematzen,  to  give. 
The  Japanese  has  lost  this  as  a  separate  verb,  but  retains  its  root 
ma  as  ma,  to  transform  nouns  into  verbs  ;  thus  from  ina,  no,  and 
tsuka,  a  handle,  are  derived  inamu,  tsukamu,  to  refuse,  to  grasp. 
but  literally,  to  give  a  no,  to  give  a  handle.  In  Etruscan  the 
verb  is  frequently  used  in  its  radical  form,  ma  or  ema.8  About 
hil  or  it  there  is  no  doubt ;  it  is  the  Basque  word  meaning  dead. 
death,  die.  This  simple  radical  is  concealed  in  the  Georgian 
moldidi,  sikvdUi,  the  Circassian  tlagha,  tlash,  and  the  Mizjejian 
legi,  but  is  preserved  in  all  its  simplicity  in  the  Choctaw  illi.  A 
commoner  word  for  death  is  the  Basque  h.eriotze,  Lesghian  haratz, 
Japanese  Jcorosu,  Iroquois  kerios,  and  Dacotah  karrasha.  It  is 
more  than  probable  that  hiltze  and  heriotze  are  but  variant  forms 
of  one  root.  The  absence  of  the  letter  I  in  Japanese  makes  hil, 
il  an  impossibility  in  that  language.  The  whole  word  matxv-h.il 
is  thus  an  inversion  of  the  Basque  hildu-matzen,  which  now 
means  to  mortify,  but  the  literal  rendering  of  which  is,  to  give 
death.  A  remnant  of  pagan  days  is  the  Basque  abrildu,  to  sacri- 
fice, literally  abere-kildu,  to  kill  an  animal,  but  matsuhil  is  a 
much  older  term,  so  much  so  that  its  Japanese  equivalent  matsuri 
has  completely  lost  its  etymological  connection.  The  primitive 
meaning  of  sacrifice  in  many  languages  seems  to  have  been  simply 
that  of  slaughter. 

The  deity  honoured  by  Pisiris  at  Hamath  bears  Semitic 
names,  Baal  and  II  Makah.  Now  the  Hamathites  had  a  god  of 
their  own  named  Ashima,  the  same  doubtless  as  the  Japanese 
war  god  Hachiman.  Baal  must  have  been  borrowed  from  the 
Phoenicians,  as  he  was  by  the  Israelites  in  the  time  of  their  long 


See  Ktruria  Capta. 


76  THE   HITTITES. 

apostacy.9  So  great  was  the  fame  of  this  Syrian  god  that  almost 
every  European  country  retains  traces  of  his  worship,  and  even 
in  America  these  are  not  altogether  wanting.10  The  other  name, 
II  Makah,  can  hardly  denote  a  different  deity,  for  we  cannot 
suppose  that  the  Hittite  would  profane  the  altar  he  erected  for 
one  god  by  placing  on  it  a  record  of  his  devotion  to  another.  We 
must  therefore  regard  II  Makah  as  an  epithet  of  Baal.  II  Makah 
was  an  Arabian  god  peculiarly  connected  with  Haran,  from  which 
the  similarly  named  region  in  Mesopotamia  is  not  to  be  dissocia- 
ted.11 In  the  Semitic  tongues  the  name  would  signify  the  god  of 
slaughter,  and,  in  the  Hittite  lanenaofe,  while  II  does  not  denote 
a  god,  the  words  II  or  Hil-maka  mean  the  death  striking,  for 
maka  signifies  to  strike,  wound,  kill.  It  may  be,  therefore,  that 
the  epithet  is  Hittite,  the  only  thing  against  this  being  the 
absence  from  the  base  of  the  il,  al,  la  symbol  of  the  horizontal 
line  denoting  a  prefixed  vowel  or  breathing,  such  as  appears  in 
the  last  character  of  the  group  matswhil.  The  reason  why  Pisiris 
erected  his  altar  at  Hamath  rather  than  at  Carchemish,  is  to  be 
found  in  the  fact  that  the  former  place  was  the  abode  of  the 
sacred  scribes  of  the  Hittite  nation,  who  may  also  have  con- 
stituted its  priesthood. 

The  Hittite  first  personal  pronoun  and  verb  substantive  are 
contained  in  these  inscriptions.  The  pronoun  I  is  ne  or  ni, 
agreeing  with  the  Lesghian  na,  the  Basque  ni,  the  Corean  na, 
the  Aztec  ne,  and  many  similar  American  forms.  The  Georgian 
replaces  it  by  ma,  me,  mi,  in  its  various  dialects,  but  the 
Japanese,  which  rarely  employs  personal  pronouns,  is  quite 
unconformable  save  in  its  occasional  use  of  mi,  which  is  also 
found  in  the  dialects  of  the  Dacotah  language  along  with  the 
form  niah.  The  Hittite  verb,  to  be,  is  he.  In  its  Hittite  state 
of  isolation  it  is  best  represented  by  the  ca  of  the  Aztec  and 
Sonora  dialects  of  America.  But  it  is  easily  recognized  in  hi  and 
ke  forms  of  the  Japanese  shi,  suru,  which  although  professedly 
meaning  to  do,  like  the  Basque  clut,  has  more  frequently  the  sense 

'■'  The  original  Baal  was  Bela  the  son  of  Beor,  the  first  king  that  reigned  in  Edoni, 
whose  name  as  thai  of  a  deity  was  changed  to  Baal  Peor  before  the  Israelites  entered 
Canaan. 

10  B.  deBourbourg,  H.  des  Nations  de  l'Amerique,  tome  iii.  liv.  9.  ch.  2. 

11  Lenormant  and  Chevalier,  Ancient  History  of  the  East,  vol.  ii.  p.  323. 


THK    VOTIVE    INSCRIPTIONS    FROM    HAMATH.  77 

of  becoming,  as  in  yashi,  yasuru,  be  lean  or  become  lean.  The 
same  form,  doing  double  duty  for  to  be  and  to  do,  may  be  detected 
in  the  Basque  regular  verbs  falsely  said  to  be  conjugated  without 
auxiliary.  Thus  erausi,  to  speak,  becomes  in  the  present  indica- 
tive d'araus-kit,  I  speak;  d'araus-kizu,  thou  speakest;  d'araus-lri, 
he  speaks  ;  and  in  the  past,  n'eraus-kian,  I  spoke;  zen  eraus-kian, 
thou  didst  speak  ;  z  eraus-kian,  he  did  speak.  The  Etruscan 
discards  all  the  prefixes  in  d,  etc.,  of  the  modern  Basque,  but 
retains  ki,  kio,  Man.  What  are  these  forms  in  ki?  Simply 
variations  of  the  original  Hittite  auxiliary,  which,  being  affixed 
to  the  present  participle,  and  that  is  what  a  Hittite  verb  really 
is,  gives  it  either  active  or  neuter  value,  according  to  the  quality 
of  the  participle.  Thus  eraus-ki  means  literally,  he  is  speaking, 
which  may  be  neuter  enough  ;  but  heriotz-ki,  he  is  killing,  is 
quite  active  or  transitive.  The  Basque  verb  thus  answers  exactly 
to  the  Japanese  shi,  and  its  forms  ki  and  ke.  That  the  Hittites 
must  have  had  several  other  auxiliary  verbs  and  other  forms  of 
the  verb  substantive,  is  undeniable.  Happily,  however,  their 
most  ancient  inscriptions  are  not  burdened  with  them.  The  con- 
sequence is  that  Hittite  grammar  is  one  of  the  simplest  and  most 
rational  in  existence. 


78 


CHAPTER    VII 

Historical  Inscription  of  King  Kenetala  of   Hamath. 

Part  I. 

The  inscriptions  numbered  Hamath  iii.  and  v.  contain  the 
name  of  the  Hamathite  king,  Kenetala,  and  present  a  connected 
narrative,  or  at  least  two  narratives  with  striking  points  of 
contact.  The  writer  has  had  no  opportunity  of  ascertaining,  by 
examination  of  the  stones  themselves,  the  truth  in  the  discrepancy 
between  the  statements  of  Mr.  Tyrwhitt  Drake  and  the  Rev. 
William  Wright,  as  to  the  connection  of  the  two  inscriptions. 
Mr.  Wright's  account  connects  Hamath  v.  with  the  votive 
Hamath  iv.  Mr.  Drake's  is  to  the  effect  that  iii.  and  v.  are  on 
the  side  and  front  respectively  of  the  same  stone.  The  corres- 
pondence of  characters  on  iii.  and  v.,  as  well  as  the  contents  of 
the  inscriptions,  favours  Mr.  Drake's  statement.  If,  however, 
Mr.  Wright's  statement  is  the  correct  one,  it  will  follow  that  all 
the  Hamath  inscriptions  formed  part  of  the  great  altar  of  Baal 
dedicated  by  King  Pisiris.  Some  of  the  hieroglyphics  in  these 
two  inscriptions  do  not  appear  elsewhere,  and  parts  of  H.  v. 
are  so  defaced  that  it  would  be  at  present  unwise  to  attempt 
their  restoration.  Otherwise  the  language  employed  is  coeval 
with  and  of  the  same  character  as  that  of  the  votive  tablets. 
This  is  by  no  means  so  Iberic  or  Basque-like  as  that  on  the 
Moschian  stone  bowl,  although  the  Basque  connection  of  almost 
all  the  words  can  r.eadily  be  indicated.  In  Hamath  among  the 
Kenite  scribes,  who  may  have  given  name  to  the  Kannushi  or 
native  priesthood  of  Japan,  it  is  natural  to  find  the  dialect  of 
Yamato  developing  itself.  It  is  not,  therefore,  astonishing  to 
meet  in  these  inscriptions  with  words  and  constructions  almost 
or  entirely  identical  with  those  of  the  Japanese  language  as  now 
written  and  spoken.  The  Japanese  grammarians  insist  that  their 
language  has  undergone  but  little  change  from  the  beginning  of 


H.llf 


Trans  Sot  Bibl.  Arch-  Vol.  VII. 

HAMATH  INSCRIPTIONS. 

r 

(Burtoip,  lijcr.  N?  4.  Plates   7  <$  6) 


H.  IV. 


(Burton,  hscr.  N93  Plate  5) 


qQq  ii^^^jy  ^^  ib  a 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       79 

their  period,  which  they  place  in  660  B.C.  The  foreign  Chinese 
element  that  pervades  modern  Japanese  had,  however,  no  place 
in  the  ancient  documents  of  the  empire.  The  story  that  Chinese 
letters  were  introduced  into  Japan  in  the  third  century  of  the 
Christian  era  is  evidently  false,  as  the  first  historical  connection 
of  the  Khitan  with  China  cannot  have  been  earlier  than  the 
seventh  century.  Yet  the  Chinese,  as  themselves  a  migrating 
people,  may  in  ancient  times  have  been  in  contact  with  branches 
of  the  Hittite  family  in  the  west,  since  the  Persian  historians 
place  Chin,  Machin  and  Katay  between  Persia  and  Hindustan. 
Ancient  Indian  documents  mention  the  Chinas  as  aborigines  of 
Hindustan  and  even  enumerate  them  among  the  Kshattriyas  or 
Indo  Scyths.1  Dr.  Edkins  exhibits  the  relation  of  the  Chinese  to 
the  western  countries  of  Asia,  but  places  their  migration  from 
these  at  3000  B.C.2  This  great  antiquity  of  the  Chinese  people 
in  China  not  only  contradicts  the  Persian  writers,  but  also  gives 
to  the  ancient  Chinese  a  prehistoric  character,  and  renders  it 
absolutely  impossible  to  confirm  the  statements  of  their  historians 
by  those  of  any  foreign  document  whatsoever.  This  is  a  con- 
venient shield  for  fable,  but  it  takes  the  early  Chinese  annals 
out  of  the  domain  of  historical  science. 

Hamath   III. 

The  inscription  Hamath  iii.  begins  at  the  right  hand  corner 
of  the  first  line,  and  thence  proceeds  in  regular  boustrophedon 
order  to  the  end.  In  the  preceding  inscriptions  a  commencement 
was  made  on  the  left  hand.  The  Hittites  do  not  seem  to  have 
restricted  themselves  to  any  one  direction  in  commencing  an 
inscription,  the  order  of  reading  being  as  a  rule  sufficiently 
indicated  by  the  trend  of  the  hieroglyphics,  which  are  generally 
to  be  read  toward  their  backs.  The  first  character  in  the  upper 
line  is  half  obliterated,  so  that  its  syllabic  value  must  be  deter- 
mined from  the  text  of  Hamath  v.  The  transliteration  of  the 
inscription  is  as  follows  :  Line  1,  Kalebamakakakeba  Kaba  at  a 
H<t.iii<ii<i  ka  Kenetala :    Line  2,  Mata  Kapesaka  Antsu   atsuta 

'    Muir's  Sanscrit  Text,  vol.  1.  pp.  482,  484. 
'-'    China's  Place  in  Philology,  ch.  1. 


SO  THE   HITTITES. 

makaka  sa  haka  Kaba  Kalaka  ne  ba:  Line  3,  Sagane  matsune 
Kaba  aginba  ne  matsune  altoka :  Line  4,  Kaba  keba  Katanesa 
katsu  saki  Da masakasanesa. 

Literally  translated,  it  renders:  1,  Kaleba  kills  chief  Kaba, 
King-  Hamath  in  Kenetala :  2,  King  Khupuscia  Yanzu  informs 
killing  of,  afterwards  Kaba  Kalaka  to  places  :  3,  Assyria  to  give 
Kaba  army  to  to-give  reinforcement :  4,  Kaba,  chief  of-the- 
Hittites,  conquers  lord  of-the-Damascenes. 

Read  freely,  the  statement  of  the  inscription  is :  "  The  chief 
Kaba  kills  Kaleba.  Yanzu,  King  of  Khupuscia,  informs 
King  Kenetala  in  Hamath  of  the  murder.  Afterwards 
Kaba  proposes  to  give  Kalaka  to  Assyria  (that  Assyria 
may)  give  reinforcement  to  Kaba's  army.  The  lord  of  the 
Damascenes  conquers  Kaba,  the  Hittite  chief."  The  record 
is  almost  enigmatic  in  its  brevity,  and  without  aid  from  the 
Assyrian  monuments  would  be  hard  to  understand.  Even  with 
that  aid,  there  is  some  difficulty  in  unravelling  the  twisted 
threads  of  the  different  narratives.  These  narratives,  in  addition 
to  the  Hittite  text,  are  the  inscriptions  of  Tiglath  Pileser  II.,  and 
Sargon,  the  former  of  whom  is  mentioned  in  the  books  of  Kings 
and  Chronicles,  and  the  latter  in  the  prophecy  of  Isaiah.3 

Tiglath  Pileser  II.  calls  the  King  of  Hamath  in  his  time  Eniel, 
and  states  that  he  received  tribute  from  him,  along  with  Rezin 
of  Damascus,  Pisiris  of  Carchemish,  Hiram  of  Tyre,  Menahem  of 
Israel,  and  other  kings.  He  also  tells  how  he  kept  court  at 
Damascus,  where  twenty -three  subject  monarchs  came  to  pay 
homage.  including  Eniel  and  Pisiris,  with  Pekah  of  Israel,  and 
Ahaz  of  Judah.  Rezin  was  put  to  death  before  this  time  and  the 
King  of  Tyre  was  absent.  Was  the  Eniel  of  Tiglath  Pileser  the 
Kenetala  of  the  inscription  ?  It  will  be  seen  shortly  that  Hamath 
Y.  answers  this  question  affirmatively  by  coupling  his  name  with 
those  of  Rezin  and  Pekah,  while  the  first  line  of  that  inscription 
contains  the  name  of  Pisiris.  The  common  Assyrian  rendering 
of  Kenetala  was  Khintiel,  the  name  of  a  king  of  the  Lakai  or 
ancient   Lycians,   preserved  by    Assur-nazir-pal.4      This,   as  has 

3  Records  of  the  Past,  v.  43,  vii.  21 :  II.  Kings  xv.  29,  xvi.  7,  I.  Chron.  v.  6,  26, 
II.  Chron.  xxviii.  20 :  Isaiah  xx.  1. 

4  Records  of  the  Past,  iii.  67. 


HISTORICAL  INSCRIPTION  OF  KINO   KENETALA  OF  HAMATH.       SJ 

already  been  indicated,  is  the  Lydian  royal  name  Candaules. 
There  is  a  natural  tendency  to  regard  oriental  names  terminating 
in  el  as  Semitic,  and  the  words  Eniel  and  Khintiel  have  been  so 
regarded.  But  nobody  dreams  of  making  Candaules,  Semitic. 
Rather  has  it  been  recognized  that,  as  being  the  son  of  Myrsus 
and  bearing  along  with  the  name  Candaules  that  of  Myrsilus,  the 
final  syllable  of  the  monarch's  name  denoted  a  son.  So,  in  the 
ancient  history  of  Cashmere,  the  son  and  successor  of  Hiranyakcha 
is  Hiranyakula.5  In  other  Indian  dynasties  appear  Kautilya. 
Sumalya  and  Kuntalas-wa'ti.  Among  the  royal  names  of  the 
Iberian  Picts,  Aniei,  Can-nil,  Deokil,  Dereli,  Tarla,  are  of  the  same 
character.  It  is  interesting  to  find  the  Hamathites  in  possession 
of  the  consonant  I,  which  their  descendants,  the  Japanese,  have 
lost,  but  not  the  Coreans.  If  the  final  el  or  il  denoted  a  son  or 
child  in  some  ancient  dialect  of  the  Hittite  family,  such  a  word 
as  Khinti-el  would  be  of  the  same  formation  as  the  Aegypto 
Hittite  Zaiath-khirri,  and  Assyrio  Hittite  Sandu-arri,  for  these 
are  renderings  of  the  Hebrew  Ben  Zoheth,  or  rather  Ben  Zoheth 
is  the  Hebrew  form  of  the  Hittite  name  which  these  represent. 
The  I  form  may  be  detected  in  the  Georgian  shvili,  son,  otherwise 
shiri,  in  the  Circassian  kaala,  chvale,  tshale,  the  Yeniseian  jali, 
the  Choctaw  ella.  It  is  by  no  means  certain,  however,  that  final 
el  or  il  had  this  meaning  in  Hittite.  It  is  more  important  to  con- 
sider the  relation  of  the  forms  Eniel  and  Kenetala  or  Khintiel. 
The  ke  or  khi  was  probably  pronounced  like  the  German  che  in 
mavhen,  so  that  the  guttural  might  easily  be  changed  to  a  simple 
aspirate.  Then  the  concurrence  of  the  two  dentals,  n  and  t. 
would  inevitably  lead,  by  a  well-known  process  of  phonetic 
decay,  to  the  disappearance  of  one  of  them  in  pronunciation. 
Such  a  process  appears  in  the  Celtic  word  Gaoidheal,  pronounced 
Gael.  Either  phonetic  decay  had  set  in  among  the  people  of 
Hamath,  disguising  the  etymology  of  their  king's  name,  or 
Tiglath  Pileser's  Assyrian  scribe  took  an  unwarrantable  liberty 
witli  the  royal  word. 

The  Assyrian  records  do  not  chronicle  the  fate  of  Kenetala, 
but,  in  the  second  year  of  the  reign  of  Sargon,  the  general  and 
successor  of  Tiglath  Pileser.we  learn  that  his  throne  was  occupied 

6    Itiija.  Ta.r;»iigini.  iil..  i.  si.  288. 

(0) 


•>>:>  THE   HITTITES. 

by  a  usurper  named  Ilubid.  This  Ilubid  was  in  the  town  of 
Karkar,  where  he  excited  Arpad,  Simyra,  Damas  and  Samaria 
;against  Sargon.  Sargon  took  Karkar  and  .flayed  Ilubid.6  Else- 
where in  the  same  inscription  we  read  :  ''  The  people  of  Kharkhar 
had  enforced  Kibaba,  the  chief  of  the  town,  and  had  sent  to 
Dalta  of  Ellip  for  submitting  themselves.  I  occupied  this  town, 
I  delivered  the  prisoners,  I  installed  those  men  whom  my  hand 
had  conquered.  I  put  over  them  my  lieutenants  as  governors." 
This  last  Kharkhar  seems  to  have  been  in  Armenia  in  the  vicinity 
of  Media.  Araxene,  and  Albania.  Yet  the  name  Kibaba  connected 
with  it  and  the  very  title,  chief,  agree  with  the  keba  Kaba,  of 
Kalaka.  Both  chiefs  were  apparently  friends  of  Assyria.  One 
difficulty  is  to  reconcile  the  two  cities  Karkar  and  Kharkhar. 
The  former,  from  its  connection  with  Hamath,  Arpad  and  Simyra, 
would  seem  to  represent  a  Syrian  Chalcis,  of  which  there  was 
our  some  distance  to  the  north  of  Hamath,  and  another  of  less 
importance,  almost  as  far  to  the  south.  The  Hittite  text  favours 
a  Chalcis,  as  the  Karkar,  by  its  form  Kalaka,  and  plainly  connects 
Kaba  with  the  town  as  its  captor  and  the  slayer  of  its  ruler, 
Kalaba  or  Caleb.  It  looks  as  if  the  annalist  of  Sargon  had  con- 
founded two  distinct  events,  through  the  coincidence  in  the 
names  of  the  places  in  which  the\T  occurred.  The  second  difficulty 
is  chronological.  Kibaba's  fate  of  enforcement,  whatever  that 
may  mean,  took  place,  or  is  recorded  as  having  taken  place,  in 
the  reign  of  Sargon,  when  Rezin  and  Pekah  were  dead  and  Pisiris 
was  banished.  But,  in  the  Hittite  record,  Carchemish  under 
Pisiris.  Damascus  under  Rezin,  and  Israel  under  Pekah,  together 
with  Hamath  under  Kenetala,  were  independent  kingdoms. 
The  record,  therefore,  must  belong  to  the  reign  of  Tiglath  Pileser, 
and  to  a  time  when  Sargon,  as  his  general,  first  came  into  relation 
with  these  monarchs  and  their  states.  To  them  the  killing  of 
Kaleba  by  Kaba  was  a  matter  of  great  importance.  Indeed,  it 
seems  to  have  been  the  cause  of  their  revolt  against  Assyria  that 
the  renegade  Hittite  murderer  should  be  befriended  by  that 
powerful  empire.  The  chronological  difficulty  may  be  overcome 
and  a  synchronism  established  by  supposing  that  the  revolt  took 
place  during  the  reign  of  Tiglath  Pileser,  resulting   in   the  over- 

'    See  Sargon's  Inscription,  Records  of  the  Past,  vii.  21. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       S3 

throw  of  Kaba  by  Kenetala  and  his  allies,  and  the  occupation  of 
the  city  of  Kalaka,  Karkar,  or  Chalcis,  the  people  of  which  sided 
with  the  enemies  of  the  Hittite  chief.  The  remnant  of  Kaba's 
forces  were  imprisoned  in  Kalaka,  and  Kenetala,  dying  there, 
was  succeeded  by  Ilubid,  who  remained  in  possession  of  the  city. 
Tiglath  Pileser  overcame  Rezin  and  put  him  to  death,  and  Pekah 
was  assassinated  by  Hoshea.  Then,  after  the  death  of  Tiglath 
Pileser  and  the  brief  reign  of  Shalmanezer  the  sixth,  Sanson  took 
Hamath,  and,  finding  its  King  Ilubid  in  unlawful  possession  of 
Kalaka,  stormed  that  city,  released  the  followers  of  Kaba,  and 
put  the  Hamathite  usurper  to  death.  The  taking  of  Kalaka  or 
Karkar'  would  thus  be  the  last  act  in  the  great  tragedy  of 
which  the  murder  of  Kalaba  was  the  first. 

Of  Kalaba,  history  says  nothing.  If  Kalaka  represents  the 
most  famous  Chalcis  north  of  Hamath,  its  proximity  to  Heibon 
and  the  land  of  Chalybonitis  is  suggestive.  The  Charashim  or 
Cilices  who  gave  name  to  Chalcis,  Cilicia,  Colchis,  were  of  the 
Kenezite  division  of  the  Hittite  family,  a  division  in  which  Caleb 
was  a  common  name  as  far  back  as  the  time  of  Moses  ;  and.  still 
farther  back,  in  old  Egyptian  days,  Khilip-sira,  the  Hittite,  fought 
against  the  armies  of  Pharaoh.  The  connection  of  the  chief 
Kaba  with  Sargon's  chief  Kibaba  has  already  been  made.  It  is 
very  unlikely  that  there  were  two  chiefs  so  nearly  alike  in  name 
in  two  distinct  cities  of  the  same  name  and  in  corresponding 
circumstances.  The  word  keba,  the  chief,  specially  applied  to 
Kaba.  is  a  very  common  one  in  the  inscriptions  of  the  Khitau. 
In  the  Euguhine  inscriptions  it  is  one  of  the  most  frequently 
recurring  words  in  the  form  lube?  It  also  appears  in  Celt 
Iberian  and  in  Pictish  inscriptions,  in  Lat  Indian  and  in  Siberian, 
in  Japanese  its  form  is  kn.hi,  Lube,  head,  in  Basque,  jabe,  jan.hi', 
lord.  It  seems  to  be  the  common  property  of  all  languages. 
That  the  city  seized  by  Kaba  was  Chalcis,  the  capital  of  Chalci- 
dice,  is  confirmed  by  the  statement  that  Yanzu  of  Khupuscisi 
informed  Kenetala  of  the  fact.  Khupuscia  was  the  Hittite  and 
Assyrian    name    of    the    famous    city    on    the    Euphrates    called 

Th"  Kn^lish  Translation  of  these  Inscription*  is  to  be  found  in  the  Trans.  Oeltr  ■ 
Socy.  of  Montreal  from  p.  151);  the  Ktrus'-an  and  1'inbrian  Te\t->  with  ^raunnate'a1 
analysis  are  ready  for  publication. 


<X4  THE    HITTITES. 

Tiphsach  by  the  Hebrews  and  Thapsacus  by  the  Greeks.  It  was 
the  capital  of  the  country  of  the  Hittite  Nairi,  its  king  being 
called  by  the  Assyrians  the  King  of  the  Nairi.  The  variation  in 
the  form  of  the  name  as  presented  by  Hittites  and  Assyrians  on 
the  one  hand,  Hebrews  and  Greeks  on  the  other,  evidences  that 
the  root  of  the  word  is  Pasach,  the  initial  Khu  and  Tha  being 
significant  prefixes.  In  migration  the  Pasach  were  the  Abasgi 
of  the  Caucasus,  but  as  Khupuscai  they  are  also  Chapsoukes  of 
the  same  region ;  they  became  the  Basques  of  Biscay  in  the 
Pyrenees,  but  also  the  Guipuscoans.  The  king  of  the  Khupuscai 
is  in  the  text  called  Antzu  or  Hantzu.  In  the  Annals  of  Sargon 
his  name  is  given  as  Yanzu.  Although  the  warlike  Assyrian 
monarch  overran  the  country  of  the  Nairi,  he  did  not  treat  Yanzu 
as  he  had  treated  Rezin,  Pisiris,  and  Ilubid,  but  left  him  in  pence, 
merely  imposing  upon  him  a  heavy  tribute  in  oxen,  horses  and 
lambs. 

Assyria  is  mentioned  in  the  inscription  by  its  common  Hittite 
name  Sagane,  a  word  occurring  so  often  in  the  inscriptions  that 
it  is  impossible  to  err  in  translating  it  by  the  Assyrian  name. 
The  term  may  have  been  one  of  reproach,  for  in  the  only  Hittite 
inscription  intended  for  Assyrian  eyes  the  word  Ashur  is 
employed.  Yet,  as  will  appear,  in  the  lion  inscription  of  Merash. 
the  word  is  used,  although  the  evidence  of  the  inscription  is  in 
favour  of  friendly  rather  than  hostile  relations  between  its 
author  and  the  Assyrians.  No  common  Hittite  word  suggests 
itself  to  explain  this  term,  which,  like  saki,  zagi,  may  be  of 
Semitic  origin.  The  Assyrian  verb  sacanu,  to  dwell,  may  have 
been  taken  by  the  Hittites  to  denote  those  who  seemed  to 
arrogate  to  themselves  the  sole  right  to  occupy  the  land,  and 
whose  dominion  was  well  established,  while  that  of  other  peoples 
was  on  the  wane  before  them.  Or  the  word  may  have  been  a 
Hittite  compound  of  the  Assyrian  saku,  either  to  denote  their 
preeminence  or  the  mountainous  nature  of  their  country.  The 
termination  ne,  however,  does  not  favour  the  latter  view.  Were 
it  permissible  to  enter  the  region  of  abuse,  the  Basque  could 
furnish  many  terms  to  correspond,  such  as  zeken,  mean,  and  zikin, 
foul.  The  lion  inscription  appears  to  exclude  any  such  rendering 
of  the  word  Sasrane. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       85 

The  conqueror  of  Kaba  was  the  Lord  of  the  Damascenes, 
namely,  Rezin,  who  is  spoken  of  in  the  next  inscription  as  the 
chief  ally  of  Kenetala.  As  the  most  prominent  in  the  deed  of 
retributive  justice,  which  the  Assyrians  regarded  as  one  of 
hostility  to  themselves,  lie  was  the  first  to  suffer  the  vengeance 
of  Tiglath  Pileser.  It  is  not  easy  to  determine  the  ethnic  rela- 
tions of  the  Damascenes.  Their  city  was  in  existence  in  the  time 
of  Abraham,  for  his  steward,  Eliezer,  was  a  native  of  it.8  Its 
name,  Dammesek  or  Darmesek,  points  to  a  Japhetic  origin  in  the 
line  of  Meshech,  although  Hebrew  tradition  connects  it  with  Uz, 
the  son  of  Aram.9  Certainly  it  is  not  to  be  associated  with  the 
Moschi  or  later  Meshech,  who  were  not  in  existence  in  Abraham's 
time.  The  name  of  the  Moschi,  also,  as  given  on  the  stone  bowl, 
was  Maishga,  which  answers  better  to  the  word  written  Mesha 
in  our  English  Bibles,  but  which  with  medial  yod  and  final  ayin, 
should  be  read  Meyeshag.  The  hook  of  Chronicles  connects  the 
Meyeshag  with  the  Ma  Reshah  or  Ma  Reeshah,  who  are  the  Rosh 
that  named  Marasia  or  Merash  in  Asia  Minor.1"  It  is  thus  a 
different  word  from  Meshech,  although  the  Bible  writers  employ 
the  old  Japhetic  name  to  designate  the  Moschi,  as  they  employ 
the  Japhetic  Kittim  in  places  to  denote  the  later  Hittites.  The 
name  Damascus,  in  itself,  is  no  evidence  of  a  Hamitic  or  Hittite 
origin.  As  the  centre  of  a  kingdom,  Damascus  was  unknown 
until  after  the  fall  of  the  Hittite  kingdom  of  Hamath  Zobah, 
whose  kings  were  Rehob  and  Hadadezer.11  The  ancient  line 
represented  by  them,  and  which  came  originally  from  the  south 
where  Hadad.  the  son  of  Bedad,  Saul  of  Rehoboth,  and  Hadar, 
ruled,  appears  to  have  transferred  the  seat  of  its  empire  to 
Damascus,  for,  according  to  Nicolas  of  Damascus,  and  Josephus, 
nearly  all  the  kings  of  Syria  Damascus  bore  the  name  Adad.1! 
The  Hebrew  record  applies  to  three  kings  the  name  Benhadad, 
and  to  the  present  day  one  of  the  chief  families  in  Damascus  is 
the  Beit  Haddad.13     This  word    Hadad   has  often   been  regarded 

*     Genesis   XV.   2. 

"  Josephus,  Antiquities,  I'k.  i.  e.  vi.  4. 

1,1  I.  Chronicles  ii.  42. 

11  II.  Samuel  viii.  8. 

Vi  Russell's    onnection  of  Sacred  and  1'iofane  History,  by  Wlieelej,  vol.  i.  \>.  432. 

13  I'orter.  Giant  Cities  of  Bashan,  p.  338. 


Mi  THE    HITT1TES. 

as  Semitic,  for  the  reason  that  every  etymologist  explains  terms 
by  the  language  with  which  lie  is  best  acquainted.  Macrobius 
in  his  Saturnalia  explains  Hadad  as  meaning  one,  in  the  Syrian 
language,  and  Professor  Sayce,  referring  to  the  passage,  under- 
stands by  Syrian,  Hittite.14  The  ancient  Japanese  Mtotsu, 
Corean  hotchun,  hoten,  Yeniseian  hauta,  hut  eh  a,  chuta,  may  be 
survivals  of  the  early  numeral.  The  evidence  of  the  Etruscan 
monuments,  however,  favours  pimo,  pima,  as  the  original  Hittite 
number  one.ls  Hadad  was  one  of  the  most  widely  spread  Khitan 
names.  In  India  its  chief  form  was  Yadu,  the  name  of  a  royal 
line  to  which  Yudhishthira,  an  oriental  Hadadezer,  belonged. 
In  Lydia,  the  Atyadae  and  Sadyattes  preserved  it.  Macrobius 
makes  Hadad  to  signify  the  sun  as  well  as  unity.  Now,  there  is 
no  necessary  connection  between  the  two  ideas,  for  while  it  is 
true  that  there  is  only  one  sun.  it  is  also  true  that  there  is  only 
one  moon,  one  earth.  It  must,  therefore,  be  mere  coincidence 
that  unites  the  meanings  in  one  word.  The  Lesghian  gede,  with 
the  Iroquois  hiday,  ahita,  the  Loo  Chooan  tida,  and  Sonora  tat, 
are  forms  for  the  sun  which  may  have  arisen  out  of  a  word  like 
Hadad.  The  Basque  word  for  sun  affords  a  possible  solution  of 
the  mystery.  That  word  is  eguzki,  iruzki,  iduzki.  The  first 
form  eguzki,  connects  with  egun,  a  day,  and  when  that  is  said 
Its  etymology  is  stated.  But  the  other  forms  indicate  two  verbs, 
erautsi,  to  spread,  and  edatsen,  hcdatzen,  to  extend,  as  their 
roots.  Thus  the  sun  is  the  far-reaching,  widely-extending,  all- 
pervading,  for  erautsi  is  just  our  English  word,  reach.  To 
recover  the  name  Hadad,  we  have  but  to  take  the  commonest 
form  of  hedatzen,  which,  as  hedatu,  stretching,  gives  in  the 
Basque  of  to-day  the  ancient  word.  The  Japanese,  of  course,  has 
the  same  root,  but  not  so  fully  displayed.  Its  words,  far-stretching,  ' 
extending,  are  todoku,  todokeru,  with  which,  as  a  coincidence, 
tada,  alone,  may  be  compared.  It  is  thus  settled  that  Hadad  is 
a  Khitan,  not  a  Semitic  word.  The  name  Rezin  is  of  the  same 
character.     The    18th    Emperor  of  Japan   was  Ritsiou,  the  63rd, 


:4    Macrobius,  Saturnalia,  1.  i.  c.  '2:\. 

'"'   Etruria  Capta. 

'''   Vishnu  Purana,  Mahabharata,  etc. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       8  , 

Reizen,  the  70th,  Go-Reizen.17  Other  Syrian  names,  such  as 
Hazael  and  Naaman,  show  Khitan  origin.  Thus  Hazael  may  be 
hezaula,  a  pillar,  post,  stake ;  and  Naaman  may  be  Naimen,  the 
power  of  will.  Whatever  the  original  population  of  Damascus 
may  have  been,  it  is  evident  that  the  royal  line  overthrown  by 
Tiglath  Pileser  was  Hittite.  For  four  hundred  and  fifty  years 
that  line  remained  in  obscurity,  and  then,  in  255  B.C.,  it  suddenly 
emerged  as  the  Parthian  dynasty  of  eastern  conquerors,  replacing 
the  old  names  Hadad,  Hadadezer,  and  Rezin,  with  their  equiva- 
lents Diodotus,  Tiridates,  and  Arsaces.18  On  a  coin  of  Arsaces  XII. 
occur  the  words,  Basileos  basileon  Arsakau  megalou,  dikaiou. 
euergetou,  theou  eupatoros  philellenos,  which  Noel  Humphreys 
correctly  translates  :  "  Of  the  king  of  kings,  Arsaces,  the  great? 
the  just,  the  benehcent,  the  illustriously  born,  the  lover  of  the 
Greeks."  But  he  does  not  translate  the  words  in  a  strange 
alphabet  written  at  the  base  of  this  inscription  in  two  lines 
from  right  to  left.  That  strange  alphabet  is  identical  with 
the  Etruscan  and  Celt  Iberian,  and  the  reading  of  the  characters 
is:  beha  hifz,  ome  baka,  Orotu,  behold  the  word,  the  peculiar 
name,  Orodes.19 

"  Friend  of  the  Greek,  fair  fell  the  mould 
That  veiled  thy  stater's  glittering." 

It  veiled  more  than  the  sheen  of  the  gold,  leaving  the  world  in 
ignorance  for  almost  two  thousand  years  of  the  fact  that  the 
Hittites  disputed  with  Rome  the  empire  of  the  world,  as  they 
had  disputed  it  in  ancient  times  with  Egypt  and  Assyria. 

The  peculiarly  Japanese  words  in  this  short  inscription  are 
atsuta  and  katsw.  The  former  is  in  Japanese  fsutai,  transmit, 
with  which  is  connected  tsudasu,  communication,  information. 
Its  probable  Basque  equivalent  is  edausi,  which  combines  eu*i, 
ausi,  an  old  verb,  to  speak,  with  vdatu,  hcdctu,  extend.  At 
present  vdtmsi.  is  used  in  the  sense  of  gossiping,  but  its  ancient 
meaning  appears  to  have  been  spreading  speech  or  communica- 
ting information.      The  other  word  is  /.v//.v/€.,  which  still    means  in 

'?   Titsiiigh,   Annales. 

,H    It  i^  doubtful  that  Arsaces  represents  Rezin  ;  it  is  rather,  like  Ari.di  and  A  raxes, 
a  form  of  Ma  Re-diah,  belonging  to  a  different  Hittite  tribe. 

IJ    Humphrey's  Coin  Celleetor^  Manual,  v.,1.  1,  plate  7,  .,pp.  p.  l.Sii. 


88  THE    H1TTITKS. 

Japanese,  to  conquer,  defeat,  excel.  In  Basque  the  present  word 
of  the  same  signification  is  garaitu,  a  verbal  form  of  garai, 
excellent.  But  M.  Van  Eys  in  his  Basque  Lexicon  says  that  the 
primitive  meaning  of  garai  was  not  excellent,  but  high.20  Now 
the  simplest  and  commonest  Basque  word  for  high  is  go,  so  that 
in  antiquity  the  Basques  no  doubt  possessed  a  verb  goto,,  gotzen, 
which  has  been  replaced  by  garaitu,  garaitzen,  and  which  came 
from  the  same  Hittite  source  as  the  verb  katsu.  A  somewhat 
similar  form  is  found  in  a  Celt  Iberian  inscription  in  which  we 
read  Sipi  Erromac  almen  goegi,  "  Scipio  makes  high  the  might 
of  the  Romans,"  by  which  is  meant  that  he  conquered  the  enemies 
of  Rome.21  The  verb  maka  or  makaka  means  to  kill,  in  many 
Khitan  languages,  and  is  intimately  connected  with  the  verb,  to 
die.  Thus  the  Georgian  mokluli,  die,  is  the  Aztec  miclia,  kill, 
wrhile  the  Aztec  miqui,  die,  is  the  Sonora  and  Shoshonese  mukiki, 
meca,  kill.  In  Japanese,  maka-shi  means  to  beat,  conquer,  and 
maka-ri  to  die.  But  the  radical  appears  in  Basque  as  maka, 
makatu,  to  strike.  The  primitive  meaning  of  death  in  the 
Hittite  mind  was  a  stroke,  blow.  In  this  inscription  occurs,  for 
the  first  time,  a  word  several  times  repeated  in  the  Hittite  docu- 
ments, aginba,  an  army.  The  temptation  is  strong  to  connect  it 
with  the  Japanese  gumbigo,  an  army,  derived  from  gun,  military. 
It  does  not  seem,  however,  that  gun  is  a  native  word.  The 
Japanese  word  of  which  it  is  a  synonym  is  ikusa,  related  to  ikun, 
command.  In  modern  Basque,  agin,  agindu  is  the  verb,  to  com- 
mand, and  agin-tzari,  chief  of  command,  denotes  a  military  officer. 
The  Eugubine  Tables  employ  agin  frequently  to  denote  an  army, 
just  as  an  English  officer,  speaking  of  his  command,  means  thereby 
the  force  or  troops  under  his  authority.  The  Hittite  usage 
strengthened  the  idea  by  calling  an  army  aginba  or  a  place  of 
command. 

20  Van  Eys,  Dictiormaire  Basque-Francais,  p.  152. 

21  A  copy  of  this  inscription  was  sent  to  me  by  the  Rev.  Wentworth  Webster  of 
Bechienea,  Basses  Pyrenees. 


HAMATH 


H.V 


NSCRIPT10N 


Trails.  Soc.  Bib.  Arclj.  Vol.  VII. 


(Burty.tyscr  N°5  P/ates  8,9  8,10) 


Hff 


©fl°Q0 


3  G 


HV 


CHAPTER  VIII. 
Historical  Inscription  of  King  Kenetala  of   Hamath. 

Part  II. 

This  mutilated  document,  entitled  Hamath  v.,  begins  in  the 
middle  of  the  top  line,  reading  from  left  to  right,  and  continues 
through  lines  2  and  3  in  boustrophedon  order  ;  but  line  4  reads 
from  left  to  right,  like  line  3,  maintaining,  however,  the  boustro- 
phedon order  in  line  5.  It  is  hard  to  account  for  this  freak  of 
the  scribe,  unless  we  suppose  that  he  desired  to  end  the  inscrip- 
tion for  some  reason  in  the  right  half  of  the  last  line.  The  first 
line  is  hardly  worth  counting  in  tbe  inscription,  first,  because  it 
is  the  common  formula  of  Pisiris,  and  secondly,  because  it  is 
incomplete,  and,  so  far  as  our  copy  goes,  fails  to  yield  sense  in 
the  latter  part.  It  reads  :  Ke  ne  mata  matanesa,  nabasanesa  ne 
sari  Pisa  II  Makara  ke  ne  go  saki.  Rendered  literally  it  is  : 
Am  I  king  of  kings,  of  lords,  I  leader  Pisa  II  Maka  to  am  I  go  f 
the  chief.  It  is  doubtful  that  the  character  read  il  is  such,  and 
something  is  apparently  wanting  between  ke  ne  and  saki  to  give 
significance  to  go.  The  r<i  following  Maka  is  a  synonym  of  Tie, 
the  Basque  post-position,  to.  The  ne  over  the  yoke  or  ri  in  sari 
is  superfluous.  What  remains  is  the  old  formula  :  I  am  the  king 
of  kings,  the  lord  of  lords,  Pisa.  The  presence  of  the  formula  is 
doubtless  a  recognition  of  the  suzerainty  of  Carchemish.  for  the 
author  of  the  inscription  seems  to  have  been  the  King  of  Hamath. 

Beginning  at  the  right  hand  corner  of  the  second  line,  the 
transliteration  is  as  follows: 

Line  2.  8a  ka  Hamala  Kenetala  Retesine  taneba  non  Icula 
Retesine  nagoba  kula  l)ntna.s'tka,ve.sa,  kanene  Peka  Remalike  ko 
saki  Hul net. 

Line  3,  Gara'f  mala  Pitane  Dahaka  kanene  Kalaba,  kaka 
kula  bah  Kenetala?  Nikutera  muto  Mansakalta  Kalaba  ha.foi 
Kalaka  babe  Kenetala  ka  Ha  maAa.wesii. 


90  THE   HITTITES. 

Line  4,  Kapesa  lie  Kapesa  ruata  ne  alne  aglnba  tama  negal 
ke  ne  Kalabasa  11  atatsuko  alne  zuzitu  Antsu  atakaka  Anka- 
tat&iikasa  Makaba. 

Line  5,  Kamala  zuzitu  alne  Batsu  Tahasakasa  bane  ilsa 
maka  takma  sari  '. 

Literal  translation  :  Line  2,  Him  in  Hamath  Kenetala  Rezin 
trust  places  who  city  Rezin  together  places  city-of-the-Dainas- 
cenes,  agrees  Pekah  Remaliah  son  lord  Bethel. 

Line  3,  Gara  ?  King  Patini  Dahaka  agrees  Kalaba-the-late 
city  help  Kenetala,  Nikdera  King  Mansakaba  Kalaba-the-late 
Kalaka  help  Kenetala  to  of  the  Hamathites. 

Line  4,  Khupuscia  to  Khupuscia  king  to  to-come  army  head 
desiring  am  I  ot'-Kalaba  death  striker  comes  to-destroy  Yanzu 
neighbour  oi'-the-Ankatatsuites  Makaba. 

Line  5,  Troubler  to-destroy  comes  Batsu  ot*-the-Tahasites  to- 
place  of-death  the  blow  hostile  lord. 

Free  translation :  In  Kenetala  of  Hamath  Rezin  places- 
confidence,  who  adds  the  city  of  Rezin  to  the  city  of  the 
Damascenes.  In  accord  is  Pekah,  son  of  Remaliah,  the  lord 
of  Bethel.  Dahaka,  King  of  the  Patinians,  agrees  with 
Kenetala  to  succour  the  city  of  the  late  Kalaba.  Mansa- 
kaba, King  of  Nikdera,  (agrees)  with  Kenetala  of  the 
Hamathites  to  succour  Kalaka  of  the  late  Kalaba.  I 
desire  the  leader  of  the  army  to  come  to  khupuscia,  to 
the  King  of  Khupuscia.  To  overthrow  the  murderer  of 
Kalara,  comes  the  neighbour  of  Yanzu,  Makaba  of  the 
Ankatatsu.  To  destroy  the  disturber,  comes  Batsu  of  the 
Tahasi,  to  give  the  death  blow  to  the  hostile  lord. 

It  is  evident  that  the  above  is  the  record  of  an  alliance  which, 
although  ostensibly  formed  against  the  murderer  Kaba,  was 
intended  to  oppose  the  Assyrian  power.  That  Kenetala,  Rezin, 
Yanzu,  and  their  Hittite  neighbours,  might  fitly  league  them- 
selves against  the  slayer  of  their  countryman  and  friend,  none 
can  doubt ;  but  what  was  Pekah  of  Israel  doing  in  the  quarrel  '. 
His  presence  shows  that  Kalaba's  murder  was  a  pretext  for 
raising  the  standard  of  independence  in  Syria  and  Palestine. 
The  confederates  went  to  war  with  their  eyes  open,  for  Hamath  iii. 
has    shown    their    knowledge   of  the   fact  that  Kaba  had  made 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       91 

over  Chalcis  to  Assyria,  and  had  sent  for  reinforcements  in  return. 
It  is  natural  to  think  that  the  strong  city  of  Chalcis,  as  a  barrier 
against  Assyrian  aggression  instead  of  a  garrison  of  Tiglath 
Pileser's  army,  was  a  greater  attraction  to  the  confederates  than 
the  desire  of  avenging  the  defunct  Kalaba,  and  simply  delivering 
his  subjects  from  the  usurpation  of  Kaba.  By  its  position  it 
commanded  the  approach  to  that  portion  of  Syria  in  which  the 
kingdoms  of  the  conspirators  were  situated,  so  that  its  occupa- 
tion by  an  enemy  would  place  them  at  his  mercy. 

The  first  ally  mentioned  is  Retezine  or  Rezin  of  Damascus,. 
Already  in  Hamath  iii.  he  has  been  alluded  to  as  the  saki  or 
lord  of  the  Damascenes,  and  as  the  conqueror  of  Kaba.  He  was, 
therefore,  the  generalissimo  of  the  allied  armies  of  Syria  and 
Israel.  His  warlike  achievements  are  celebrated  in  the  Book  of 
Kings.1  The  Hittite  document  furnishes  a  valuable  piece  of 
information  regarding  his  kingdom,  by  stating  that  he  added  the 
City  of  Rezin  to  that  of  Damascus.  This  cannot  have  been 
Resaena  on  the  Chaboras  in  Mesopotamia,  although  that  city, 
planted  in  a  peculiarly  Hittite  region,  had  no  doubt  the  same 
verbal  signification.  The  Syrian  Rezin  is  unmentioned  in  the 
Bible,  or  in  the  writings  of  Josephus  and  the  classical  geographers. 
Looking  for  its  site  in  the  area  of  Arabian  occupation,  the  natural 
ijuestion  to  ask  is,  What  do  the  Arabs  call  the  known  Resaena  of 
Mesopotamia  '.  The  answer  is,  Ras  el  Aien.  "  Ras  el  Aien,"  says 
Sadik  Isfaham,  "  a  place  in  Diar  Rabia."2  Now  Ras  el  Aien,  as 
the  head  of  the  .spring,  is  a  very  common  name  in  the  east.  Its 
application  in  this  case  illustrates  the  tendency  to  make  foreign 
names  significant,  which  has  been  a  source  of  endless  trouble  and 
confusion  to  the  ethnologist.  The  unknown  Rezin  was  distorted 
into  the  known  Ras  el  Ain.  There  is  a  Ras  el  Ain  near  Tyre 
and  another  near  the  site  of  Antipatris  in  Samaria,  but  these  do 
not  satisfy  the  conditions  of  the  Damascene  kingdom.  (Hose  to 
Baalbec  or  Heliopolis,  however,  is  a  heap  of  ruins  called  Ibis  el 
Ain.  supposed  to  denote  the  fountain  that  supplied  the  great  city 
of  the  sun  with  water.11       It  is  very  probable  that  tins  city,  lying 

1    1 1.  Kind's  xv.  xvi. 

-'    Sadik  Isfahani,  Geographical  Works,  p.  100. 

:     Kitt'-i,  <  'omparative  ( Seography  of  Palestine  :  !><■  San  lev.  Narrative  ..fa  Journey 
round  the  D.-ad  Sea  and  in  the  liil.Ie  Lands.   Philadelphia,   IN.U  •..,!.  ii.  ,,.    \H± 


92  THE    HITTITES. 

within  the  territory  of  Rezin,  and  the  most  important  next  to' 
Damascus  in  that  territory,  is  the  one  that  received  the  con- 
queror's name,  and  that  Ras  el  Ain,  as  in  Mesopotamia,  is  an 
Arabic  corruption  of  the  name  Resaena.  The  only  doubtful 
competitor  for  the  honour  of  perpetuating  the  Syrian  king's 
memory  is  Rliose  of  Peutiuger's  Itinerary,  which  replaces  the 
Neve  of  that  of  Antoninus.  Assuming  these  to  denote  the  same 
place,  we  find  them  representing  the  present  Novva  on  the  borders 
of  Ituraea  and  Gaulonitis,  and  about  a  day's  journey  from 
Damascus.  There  are  ruins  of  antiquity  in  its  vicinity,  but  they 
are  insignificant  compared  with  those  at  Ras  el  Ain. 

The  initial  character  in  Pekah's  name  is  peculiar  to  this 
inscription  and  is  partly  defaced,  but  the  name  of  his  father 
Remaliah,  and  that  of  his  sacred  city  Bethel,  are  so  well  defined 
that  there  can  be  no  doubt  this  intimate  friend  of  Rezin,  whose 
alliance  with  him  is  recorded  alike  by  the  Hebrew  and  Assyrian 
historians,  is  the  person  set  forth  by  the  tablet.4  Unfortunately 
materials  are  at  present  wanting  to  explain  why  the  Bible  con- 
stantly associates  the  name  of  Pekah  with  that  of  his  father, 
Remaliah.  The  latter  is  not  elsewhere  mentioned,  but  the  theory 
of  Gesenius  that  he  was  a  private  and  ignoble  person,  and  that 
Pekah  was  termed  Ben  Remaliah  in  contempt,  is  refuted  by  the 
Hittite  document  which  also  calls  him  Remaliah's  son.5  The 
fact  that  Pekah's  parentage  alone  is  given  in  this  inscription,  the 
object  of  which  must  have  been  to  celebrate  the  names  of  the 
confederate  princes,  rather  indicates  some  special  distinction  per- 
taining to  Remaliah.  It  is  very  unlikely  that  Remaliah  is  a 
Hebrew  word.  The  Philistine  Ramleh,  Armenian  Aramale,  and 
Latin  Romulus,  suggest  an  Aryan  connection  of  the  name.  It 
does  not  follow,  because  Pekah  was  a  captain  in  Pekahiah's  army, 
that  he  was  an  Israelite,  for  by  far  the  greater  number  of  the 
captains  of  King  David,  even,  were  foreigners.  He  may,  there- 
fore, have  been  a  younger  son  in  some  Aryan  royal  family,  who 
had  left  the  court  of  his  well-known  father  to  take  service  under 
the  kings  of  Israel.  That  he  was  an  alien  appears  to  be  indicated 
by   his   alliance,  contrary   to  all   the    Israelite   traditions,    with 


4    IT.  Kings  xv.  37,  xvi.  5;  Lenormant,  Ancient  History  of  the  East,  vol.  i.  p.  389. 
'■   (iesenius.  Tiex.  Heb.  in  loc. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATII.       93 

Damascus,  Hamath  and  Thapsacus  ;  for  Jeroboam  II.,  one  of  his 

predecessors,  had  conquered  the  former  two  for  Israel,  and  Mena- 
hem,  whose  son  he  slew  and  succeeded,  had  treated  Thapsacus 
with  barbaric  cruelty.6  Pels  ah  is  called  the  Lord  of  Bethel, 
although  he  reigned  in  Samaria,  because  Bethel  was  the  sanctuary 
of  Israel,  as  Hamath  was  the  sanctuary  of  the  Hittites. 

The  next  ally  mentioned  is  Dahaka,  King  of  Pitane.  The 
name  Pitane  doubtless  denotes  the  Patinai  of  the  Assyrian 
monuments,  whom  Professor  Sayce,  in  his  Hittite  map,  places  to 
the  north  of  Antioch.  They  were  thus  to  the  north-west  of 
Chalcis,  and  near  the  border  of  the  Cilicians,  to  whom  they  seem 
to  have  been  allied  in  race7  The  Patinians  are  often  mentioned 
by  the  Assyrians,  and  Professor  Sayce  has  collected  from  these 
notices  the  names  of  several  of  their  kings,  Lubarna,  Sapalulvi 
Girparuda,  Matuzza,  Sasi,  Surri,  Lubarna  IT,  and  Tutamu.s 
Dahaka  does  not  appear  among  these  names,  and  the  only  name 
ike  it  in  the  annals  of  Tiglath  Pileser  and  Sargon  is  that  of 
Dayaukku,  who  was  the  prefect  of  Van  in  Armenia.1'  Yet  the 
Patinian  character  of  the  name  Dahaka  seems  established  by  the 
connection  of  "the  men  of  Khilakki  and  Duhuka"  in  an  inscrip- 
tion of  Esarhaddon.10  The  name  Dayaukku  has  been  compared 
with  the  Median  Deioces,  and  both  names  find  their  origin  in  the 
Turanian  Zohak  or  Dahak  of  Persian  story.  That  the  later 
Medes  may  have  been  Aryans  cannot,  perhaps,  be  denied,  but  that 
Deioces  and  his  people  were  such  is  refuted  by  his  very  name  as 
well  as  by  those  of  Arbaces,  Artynes,  Astyages,  and  Cyaxares. 
The  first  is  the  Hittite  Arba  or  Arbag,  the  next  Ardon,  the  third 
a  reproduction  of  Deioces  with  the  prefix  Ash,  as  in  Ash  Dahak 
or  Zohak,  and  the  last  is,  mirablle  diet  it,  Sagara  of  Carcheinish.11 

Still   another  ally   is    Mansakaba,  King  of  Nekutera.     Shal- 
manezer  II.,  the  greatest  of    his    name,    is    the    first    Assyrian    to 

"    II.  Kings  xiv.  5>8,  xv.  l(i. 

7  The  Patinian  kings  were  occasionally  of  the  Cilician  family  royal,  but  the  people 
were  Celts. 

b   Trans.  Soc.  Bib.  Archseol.  vol.  vii.  pp.  2<)0-l. 
*    Records  of  the  Past,  vol.  vii.  p.  '.',:>,. 

10  Records  of  the  Past,  vol.  iii.  p.  IVX 

11  It  will  yet  appear  that  the  body  of  the  Meie-,  and  Persians,  like  that  of  the 
Patiniar.s.  was  Sumerian  or  Celtic.  The  Median  i  nlers  were  at  times  Hittite,  at 
♦•thers  Aryan  <>i  .laphetic.      To  the  latter  elasn  belonged  Sagara. 


04  THE    H1TTITES. 

recognize  Nigdiara,  as  he  calls  it  on  his  Black  Obelisk.  He  there 
counts  it  to  the  Idians  with  Nigdima  ;  and  places  it  between 
Zamua  and  the  sea,  by  which  he  must  mean  Lake  Van  in  Armenia, 
in  another  inscription,  in  which  he  calls  it  Nikdera.12  His  son, 
Sam  as  Rimmon,  in  relating  his  victories  over  the  Hittite  Nairi, 
mentions  Khirtsina,  the  son  of  Miofdiara,  who  had  300  cities  and 
eleven  fortresses  in  the  land  of  Sunbai,  which  is  placed  between 
Khupuscai  and  Manai,  the  latter  being  the  Minni  of  Van.13  There 
is  thus  reason  for  supposing  that  the  Idian  land  covered  an 
extensive  area,  from  Mygdonia  in  northern  Mesopotamia  north- 
eastward to  the  shores  of  Lake  Van,  and  that  Nekutera,  Nikdera, 
or  Nigdiara,  was  its  capital.  The  Etruscan  and  primitive  Italian 
names  Incitaria,  Nicotera,  Angitulae,  Anhostatir,  reproduce 
Nekutera,  generally  in  connection  with  the  name  Hasta.14  The 
Idians,  Yahdians,  Astians,  as  they  were  variously  called,  were 
the  leading  tribe  of  the  Hittites,  and  Carchemish  was  probably 
one  of  their  foundations.  Among  the  Turanian  tribes  of  Liguria, 
the  Celtic  tables  of  the  Eugubine  inscriptions  enumerate  two 
divisions  of  this  stock,  the  Jovies  Hostatir  and  the  Anhostatir. 
These  are  the  Astian  Oxybii,  and  the  Anhostes  or  Vennostes. 
The  latter  must  be  the  descendants  in  part  of  the  Nikderians  and 
Nigdimians  of  the  Ass3Trians  :  the  former,  as  Oxybii,  came  from 
the  Yatsubi  or  Yasibi,  who,  in  the  time  of  Sennacherib,  dwelt 
near  Albania.1"  The  name  of  the  Nekuterian  king  is  Mansakaba, 
a  peculiarly  Hittite  name  of  great  historical  and  religious  signifi- 
cance. Its  Hebrew  form  was  Mezahab,  its  Egyptian,  Methosu- 
phis.  Menthesuphis,  Mentemsaf,  of  Manetho's  sixth  dynasty,  who 
is,  however,  the  same  person  as  Haremhebi  of  the  eighteenth, 
and  the  last  Pharaoh  of  the  Shepherd  line.10  Medeba,  in  Moab, 
first  made  the  name  geographical :  it  appears  again  in  the  Assyrian 
Mazamua  of  Armenia,  in  Massabatica  of  Media,  and  in  Messapia 
of  southern  Italy.     The  Hittite  priests  of  Ephesus  derived  from 


>'■*   Records  of  the  Past,  v.  31,  iii.  08. 
i"   Records  of  the  Past,  i.  15. 

14  Incitaria  was  in   Etruria,  Nicotera  in   Bruttium,    where  also   were  the   Aquae 
Angitulae  :    Anhostatir  occurs  in  the  Umbrian  Eugubine  Tables. 

15  Records  of  the  Past,  i.  27,  vii.  (iO. 

1,;   Me-zahab  corresponds  to  the  Egyptian   Em-nub;  the  prefixed   Har  or  Hor  is 
honorific. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       95 

this  ancestor  the  name  Megabyzi ;  and  himself  appears  in  Greek 
tradition  as  Methapus  or  Messapus,  a  teacher  of  mysteries.17  The 
Indian  scriptures  furnish  the  name  under  the  partial  disguise  of 
Vitahavya.ls  He  is  Amatsoufiko,  the  ancestor  of  the  ancient 
kings  of  Japan. 1S)  The  Arimaspi  of  Siberia,  known  to  the  ancients 
through  the  information  imparted  by  Aristaeus,  are  linked  in  the 
story  of  Herodotus  with  the  Italian  Metapontum.2"  The  Yebis 
or  Ainos  of  Nossabou  or  Amossibe,  are  degraded  Messapian 
Japyges.-1  In  America  the  name  is  divine  among  the  Dacotahs 
as  Wakaghapi.  The  Messapians  and  Amossibes  live  again  in 
Southern  California  as  the  Mojeves  or  Amockhaves  of  the  Yuma 
family,  who  apply  the  name  epatch  to  their  brother  Indians,  but 
call  eveiy  man  of  their  own  tribe  metapaei  They  look  for  the 
return  of  Montezuma,  whom  they  worship,  like  the  Pueblo 
Indians  of  Arizona  and  New  Mexico,  whose  waiting  hres  are  ever 
burning  for  his  coming.'22  Nor  with  Mexico,  where  at  least  two 
historical  Montezumas  reigned,  do  the  ancient  name  and  its 
traditions  end.  The  Chibchas  or  Muyscas  of  New  Granada  wor- 
shipped the  ancestral  hero  as  Nemquetheba  ;  and  to  the  Peruvians 
lie  was  Manco  Capac,  the  progenitor  of  their  race.-1'  It  is  doubt- 
ful if  throughout  the  world,  apart  from  Christian  teaching,  there 
can  be  found  a  name  so  widely  spread  in  tradition  and  tribal  and 
geographical  nomenclature.  Mansakaba,  though  bearing  so  illus- 
trious a  name,  has  no  other  record  than  this  inscription. 

A  similar  name  to  Mansakaba  is  that  of  Makaba,  king  of  the 
Ankatatsu.  It  may  also  be  compared  with  that  of  Maggubi, 
king  of  the  Madakhirians,  whom  Shalmanezer  on  the  Black 
Obelisk  mentions  after  the  Khupuscians,  as  if  they  might  he 
neighbours.24     However,  Shalmanezer   was   long  before  Makaba. 

17  Xenophon,  Anal).,  1.  v.  c.  iii.  (>  :  Strabo,  1.  xiv.  c.  i.  23  :  tttrabo,  I.  vi.  <•.  i.  15,  I. 
ix.  c.  2,  13  ;  Pausanias  1.  iv.  <*.  1. 

Is    Muir'a  Sanscrit  Texts,  vol.  1,  p.  22!). 

111   Titsingh  Annales,  p.  xvii. 

'-'"    Herodotus  1.  iv.  cc.  13-15. 

->  SanKokf  Tsou  Ran  To  Sets,  pp.  182-3.  Seoals.i  |,.  202,  wliere  the  word  moans  a 
seal  (phoca)  in  the  language  of  the  Ainos. 

-'-'  Bancroft,  Native  Races  of  the  Pacific  States,  vol.  iii.  p.  175;  IJecker.  Congress's 
Americanistes,  1S77.  vol.  i.  p.  335:  I  >e  Luey-Fossarieu,  I.'-  Langue-  Indiemies  de  la 
Oalifornie. 

■-■■    Humboldt's  Views  of  Nature,  p.  12<>  :    Peruvian  A  nt  r< (uit  i.- .  p.   II. 

-''     Records  of  the   P:,st.  v.  3!l. 


.%  THE   HITTITES. 

and  Ankatatsu  is  not  Madakhiri.  The  second  part  of  the  name 
Anka-tatsu  is  the  Japanese  verb  tachi,  tatsu,  to  stand  up,  but  in 
Hitlite  possessing  also  transitive  power.  Its  Basque  equivalent 
is  the  verbal  termination  tatu,  tatsen,  as  in  bec/is-tatu,  saris-tutu, 
to  look,  to  reward,  literally,  to  set  an  eye,  to  set  a  reward.  What 
is  the  anka  that  was  set  up  by  this  people  ?  There  is  reason  to 
think  that  it  was  the  palm  tree.  The  region  between  Hebron 
and  the  Dead  Sea,  where  Amorites  and  Hittites  contended  in  the 
days  of  Abraham,  bore  two  names,  Hazezon  Tamar  and  Engedi. 
The  first  word  is  Semitic  and  means  "  the  pruning  of  the  palm  "; 
and  Aingedi,  if  Semitic,  means  "the  fountain  of  the  kid."  Js 
Engedi  necessarily  Semitic?  There  is  a  spring  or  fountain  there, 
but  so  there  is  in  almost  every  place  that  men  have  chosen  for 
habitation.  In  the  time  of  Jerome,  Engedi  was  a  place  of  some 
note,  and,  three  centuries  before,  Josephus  mentioned  it  as  the 
seat  of  one  of  the  chief  toparchies  of  Judaea.25  Pliny,  however, 
who  completed  his  Natural  History  soon  after  the  fall  of 
Jerusalem,  says  nothing  of  the  fountain  of  the  kid,  but  speaks  of 
"  the  town  of  Engadda,  once  only  inferior  to  Jerusalem  in  fertility 
of  soil  and  groves  of  palms;  now,  like  it,  a  heap  of  ashes."20  How 
came  Pliny  to  know  about  the  palms,  since  the  name  of  Hazezon 
Tamar  was  departed  ?  The  name  was  in  existence  before  Israel 
entered  the  land  of  promise,  and  a  town  was  there.  Solomon 
alludes  to  its  vineyards,  but  does  not  bring  the  fountain  of  the 
kid  into  his  imagery.27  Cyprus  was  originally  a  Hittite  country, 
and  famous  among  western  regions  for  its  palms  and  vines.  In 
the  time  of  Esarhaddon  there  was  a  city  in  that  island  which  he 
calls  Amtikhadasta,  very  like  an  Assyrian  corruption  of  Anka- 
tatsu.28  The  whole  island  of  Cyprus  was  called  Yahnagi  accord- 
ing to  the  Assyrians.  Now  the  initial  letter  of  Aingedi  is  ayin, 
which  the  Greeks  often  rendered  by  gam/ma,  so  that  in  sound 
and  transliteration  the  word  varied  according  to  the  speaker  as 
Gingedi,  Haingedi,  Yangedi.  It  is  not  to  be  supposed,  however, 
that  Ankatatsu  was  in  Cyprus.     It  was  Hittite,  and  in  the  time 


»  Ritter,  Comp.  Geo.  of  Pal.  iii.  113. 

»s  Pliny,  H.  N.  v.  15. 

'u  Joshua  xv.  62,  I.  San.,  xxiv.  1.  Canticles  i.  14. 

«*  Ptecords  of  the  Past,  iii.  10*. 


HISTORICAL  INSCRIPTION  OF  KING  KEXETALA  OF  HAMATH.       97 

of  Samas  Riinmon  may  have  been  either  Ginkhidai  or  Ginkhukh- 
tai,  both  of  which  he  makes  states  of  the  Nairi  without  settling 
their  locality.29  Sargon  mentions  a  region,  Sinukhta,  which  he 
took  away  from  its  king,  Kiakku,  and  gave  to  the  King  of  Atuna  ; 
and  his  predecessor,  Tiglath  Pileser,  brings  into  close  proximity 
Nuqudina,  Atinni  and  Hamath.30  A  final  reference  to  the 
Assyrian  records  shows  that  in  the  time  of  Sennacherib,  a  southern 
branch  of  this  family,  the  Nakindati,  dwelt  in  Elam,  their 
capital  being  Tagab  Lishir.  Assurbanipal  found  them  in  the 
same  region,  but  calls  them  Xakidati.31 

The  Hittite  text  says  that  the  Ankatatsuk  were  neighbours, 
literally,  at  the  gate,  of  Yanzu  of  Khupuscia.  The  only  neigh- 
bours the  Thapsacans  could  have  on  the  west  were  the  inhabitants 
of  Palmyra,  for  the  rest  of  the  country  was  desert.  In  ancient 
Hebrew  days,  Tadmor,  a  synonym  for  Tamar,  the  palm,  was  the 
name  of  this  oasis.  Solomon  took  Hamath  Zobah  and  built 
Tadmor  in  the  wilderness,  and  it  became  a  caravan  station,  with 
Damascus  on  one  side  and  Thapsacus  on  the  other,  for  the  great 
trade  that  the  wise  monarch  of  Israel  opened  up  with  the  distant 
east.32  Had  Solomon  any  predecessors  in  Tadmor  ?  Were  its 
palms  a  wild  native  growth,  or  had  human  labour  been  bestowed 
upon  them  1  Botanists  tell  us  that  most  palms  need  moisture  ; 
did  any  skilled  hands  irrigate  their  roots  and  add  to  nature's 
care  ? 33  When  Solomon's  northern  empire  was  lost  with  the  rise 
of  Syria  Damascus,  who  cared  for  Tadmor  and  led  the  caravans 
from  Damascus  to  Thapsacus  ?  History  is  silent,  unless  it  speaks 
now  through  the  inscription  of  King  Kenetala.  In  Ezra  and 
Nehemiah  are  found  three  families  that  returned  from  captivity 
in  Babylon  and  are  mentioned  together,  the  children  of  Re/in,  of 
Nekoda,  of  Paseah.34  They  were  not  Israelites  but  Nethinim, 
the  children  of  Solomon's  servants,  whom  he  had  doubtless 
employed  in  his  caravan  trade.  The  children  of  Nekoda  could 
not  even  show  that  they  had  any  connection  with  Israel.     Longing 


'■"■'  Records  of  the  Fast,  i.  19. 

:n  K.-cnrds  of  the  Fast,  vii.  .'50  ;  lb.  v.  40. 

1  Records  of  the  Fast,  i.  44,  i.  91. 

■"■-  II.  Chron.  viii.  4. 

:'-"'  Lindlev,  Vegetable  Kingdom,  pp.  135,  seq. 

M  Ezra  ii.   18,  W  :    Xehemiah  vii.  50,  51. 
(7) 


98  THE    HITTITES. 

to  get  back  to  the  palm  trees  of  their  Syrian  home,  they  came  as 
the  stowaways  of  Israel's  crew.  These  passages  of  the  Hebrew 
scribe  and  courtier  reveal  the  existence  of  a  city  of  Rezin  more 
clearly  than  does  Ras  el  Ain,  and  warrant  ns  in  placing  between 
the  transported  Damascenes  and  the  Pasachites  of  Thapsacus, 
the  children  of  Nekoda,  who  could  only  have  dwelt  in  Tadmor 
in  the  wilderness. 

Unhappily  the  Hittites  were  removed  to  lands  in  which  palms 
do  not  nourish,  so  that  their  vocabularies  can  afford  but  doubtful 
information  as  to  what  their  word  for  the  palm  tree  was.  Among 
the  Aztecs  one  kind  of  palm  bore  the  name  nequa-raetl,  the 
termination  metl  denoting  the  maguey  or  American  agave.  The 
Japanese  call  the  date  natsume,  but  yanagi,  which,  if  it  meant  a 
palm,  would  settle  the  matter,  denotes  the  willow,  feathery  in  its 
way,  but  producing  no  fruit.  Nor  does  the  Basque  help  much, 
although  its  words  inaz,  a  fern,  tintz,  ivy,  unki,  a  tree  stump ; 
and  inzaur,  a  nut,  are  suggestive.  Most  of  the  Iroquois  words 
denoting  trees  and  vegetation  beo-in  with  on  or  ohn,  such  as 
ohneta,  pine,  onenta,  fir,  onatsia,  corn,  onenste,  maize,  ohonte> 
grass,  onerate,  foliage,  onenha,  almond,  onenliare,  vine  ;  and  the 
birch,  which  in  its  various  uses  replaces  in  cold  climates  the  palm 
of  southern  regions,  is  onake,  answering  in  form  if  not  in  meaning 
to  the  Japanese  yanagi.  The  root  appears  in  Choctaw  as  anih, 
enih,  to  bear  fruit,  grain,  berries,  etc. ;  and  the  Yeniseian  enalmi 
and  Yukahirian  yungul,  a  forest,  plantation,  like  the  Iroquois 
onashia,  point  to  vegetation  in  the  form  of  trees  as  the  meaning 
of  anka.  Again  anke  is  the  Lesghian  word  for  wheat,  and 
untsha  for  barley.  The  Circassian  has  san,  wine,  sanahsh,  grape, 
sanehtshee,  vine  ;  ayen  also  is  a  Basque  word  for  vine.  Among 
the  Turanian  tribes  of  Northern  India,  who  may  in  part  be 
regarded  as  a  remnant  of  ancient  Hittite  occupation,  the  name 
for  the  plantain,  their  most  familiar  tree,  is  ungsye.  gnaksi, 
gnosi.35  All  of  these  terms  point  to  the  Hittite  word  Anak, 
whose  initial  ay  in,  as  in  Engedi,  satisfies  the  conditions  required 

35  Molina,  Vocabulario  de  la  Lingua  Mexicana  ;  Hepburn's  Japanese  Dictionary  ; 
Van  Eys,  Dictionnaire  Basque  ;  Cuoq,  Lexique  de  la  Langue  Iroquoise ;  Wright, 
Chahta  Leksikon  ;  Klaproth,  Asia  Polyglotta  and  Sprach-Atlas  ;  Hunter,  Compara- 
tive Dictionary  of  the  Non-Aryan  languages  of  India. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.       99 

by  the  varying-  forms  anka,  yanagi,  gnak.  In  such  forms  how- 
ever as  nequa,  Nekoda,  Nuqudina,  the  absence  of  some  equivalent 
for  the  initial  ayin  can  only  be  explained  as  a  corruption  of 
speech  resulting  from  ignorance  of  the  original  signification  of 
the  word.  If  anak  in  Hittite  meant  a  palm,  it  would  be  a  fitting 
designation  for  the  men  of  lofty  stature  in  whose  presence  the 
Israelite  spies  were  as  grasshoppers.  The  abode  of  these  Anakim 
in  or  near  Hebron  would  also  justify  a  connection  of  their  name 
with  the  place  called  Engedi  by  the  Hebrews.30  The  district  in 
which  Palmyra  lies  is  now  called  Antoura.  There,  linger  tradi- 
tions of  Antar,  the  Arabian  hero  ;  and,  near  at  hand  among  the 
mountains  of  Lebanon,  dwelt  the  Ansarians,  whom  Burckhardt 
regarded  as  a  tribe  expelled  from  India,  and  whose  peculiar 
idolatry  points  them  out  as  the  remains  of  a  primitive  Syrian 
race.37  What  connection  these  names  have  with  the  ancient 
Ankatatsu  is  hard  to  determine. 

That  a  Hittite  tribe  and  family  existed  which  nourished  fruit 
trees  and  derived  much  of  their  sustenance  from  them,  like  the 
African  Garamantes  and  Lotophagi,  is  capable  of  proof.  Among 
the  Scythians  of  Herodotus  appear  the  baldheaded  Argippaeans, 
who  lived  on  the  fruit  of  a  tree  called  Ponticum,  which  they  made 
into  cakes,  and  from  which  they  expressed  a  drink  called  "aschy." 
Under  these  trees  or  round  about  them  they  erected  their  tents 
in  winter,  thus  apparently  protecting  the  tree  from  frost.  They 
were  a  sacred  race  and  acted  as  arbiters  in  the  quarrels  of  the 
Scyths.  As  Professor  Rawlinson  has  indicated,  they  are  called 
Arimphaeans  by  Pliny  and  Pomponius  Mela,  and  as  both  of  these 
writers  place  them  in  the  neighbourhood  of  the  Riphaean  moun- 
tains, there  is  srood  reason  to  think  that  their  name  is  the  most 
correct  of  the  two,  and  that  the  true  name  of  the  sacred  race  lies 
between  Riphae  and  Arimphae.38  Wheeler,  after  Heeren,  identi- 
fies the  Argippaei  with  the  Calmucs  of  Tartary,  who  make  a 
similar  use  of  the  bird  cherry.39     Philology   here   partly  favours 

:;,;  It  is  remarkable  that  Attila.  the  Hun,  and  a  noted  Hittit.',  should,  according  to 
Olaus,  be  "in  Engadi  nutritus,"  or,  according  to  Ritius,  "nutritus  in  Kngaddi"; 
Mascou's  History  of  the  Ancient  Germans,  englished  by  Lediard,  1738,  vol.  i.  p.  496. 

37   Larnartine,  a  Pilgrimage  to  the  Holy  Land,  New  York,  1848,  vol.  ii.  p.  11. 

:w   Rawlinson"s  Herodotus,  bk.  iv.  ch.  23. 

"'■<   Wheeler,  Geography  of  Herodotus,  18(5. 


100  THE  HITTITES. 

the  Hittitc  connection  and  partly  opposes.  The  Calmucs  occupy 
what  was  an  original  Hittite  region,  but  their  language  is 
Mongolian,  which  the  Hittite  language  was  not.  But,  on  the 
other  hand,  these  Calmucs  call  themselves  Derben  Oeroet,  the 
four  allies  or  brothers,  which  are  the  tribes  Derbet,  Torgot, 
Choshot,  Sungar.  The  latter  tribe  has  a  legend  that  their  great 
ancestor,  being  left  as  a  child  under  a  tree,  was  nourished  by  the 
sap  which  the  intelligent  tree  caused  to  exude  from  a  branch 
bent  down  over  his  mouth.40  We  have  not  found  Anak,  but  we 
have  found  his  father,  Arba,  in  the  various  forms  Argippaei,  Arim- 
phaei,  Riphaei,  Derben,  and  Derbet.  Just  as  Herodotus  makes 
Targitaus,  the  mythic  Scythian,  the  father  of  Leipoxais,  Arpoxais, 
and  Colaxais,  and  represents  the  first  as  the  progenitor  of  the 
Auchatae,  so  tribal  nomenclature  in  Tartary  unites  the  names 
and  establishes  the  validity  of  barbarian  tradition.41  For  Targi- 
taus is  reproduced  in  Torgot :  Arpoxais  lives  again  in  Derbet 
from  derben,  four,  the  Hebrew  Arba,  Arbag  :  Colaxais  is  repre- 
sented by  Chalcha  or  Kalka,  a  name  of  the  tribe  from  which  the 
Choshots  are  derived  :  and  the  Auchatae  are  these  same  Choshots 
or  Hoshoits,  as  they  are  sometimes  called.  As  in  Europe  there 
are  Latinized  Etruscans,  Iberians,  and  Celts,  Germanized  Celts, 
Ugrians,  and  Sclaves,  so  in  Tartary  the  Calmucs  are  Mongolized 
Hittites. 

America  also  has  its  fruit-loving  tribes.  When  De  Soto  crossed 
the  Mississippi  near  Chickasa  Bluff,  gaily  decorated  natives 
brought  him  presents  of  fish,  and  loaves  made  of  the  fruit  of  the 
persimmon.42  These  were  doubtless  members  of  what  Mr. 
Gatschet,  in  his  elaborate  memoir,  calls  the  Maskoki  family, 
including  the  Alibamu  and  Koassati  or  Coosadas.43  The  latter 
represent  the  Choshots  of  the  Derben  Oeroet,  and  the  former  are 
the  Arba  Kita.  The  derivation  given  for  Alibamu  is  alba,  a 
thicket,  and  ayamule,  I  clear ;  thus  the  Alibamu  are  the  clearers 
of  the  land  or  cultivators.  De  Soto  met  with  the  Indian  chief 
Alimamu,  whose  name  stands  for  the  tribe,  west  of  Chickasa,  but 


4'>  Gutzlaff,  Sketch  of  Chinese  History,  vol.  i.  p.  7  ;  Klaproth,  Asia  Polyglotta,  271. 

41  Herodot.,  lib.  iv.  c.  5. 

*-'  Bancroft,  History  of  the  United  States,  London,  1866,  vol.  i.  p.  40. 

*3  Gatschet,  a  Migration  Legend  of  the  Creek  Indians,  pp.  57,  seq. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.     101 

the  Choctaw  legends  place  the  giant  agricultural  and  peace-loving 
nahullo,  who  should  represent  them,  to  the  east  of  the  Mississippi. 
The  absence  of  the  letter  r  in  most  of  the  Maskoki  dialects 
accounts  for  the  change  of  Arbato  Alba.  The  very  word  "aschy," 
that  the  Argippaei  of  Herodotus  called  their  beverage,  made 
from  the  fruit  of  the  Ponticum,  is  the  asahua  or  chicha  which 
the  Peruvians  made  out  of  corn,  pineapples,  plantains,  and  other 
vegetable  products.44  Its  root  is  probably  identical  with  that  of 
the  Maskoki  Choctaw  verb  ishkoh,  to  drink.  The  real  derivation 
of  the  word  Arba  or  Arbag,  giving  force  to  the  final  ayin,  is 
doubtless  to  be  found  in  the  lengthened  modern  Japanese  form 
araki-bari,  breaking  up  wild  land,  in  which  araki  represents  the 
root  ara,  wild,  rough,  and  bari,  an  old  verb  with  the  signification 
of  the  modern  harashi,  to  clear  away.  There  is  a  Japanese  verb 
barashi,  to  break,  but  many  Japanese  words  in  /<  originally  began 
with  a  labial,  so  that  hare,  harashi  may  be  regarded  as  a  modifi- 
cation of  a  primitive  bare.  To  get  back  the  bag  of  Arbag,  replace 
Jut/re  or  bare  by  baki,  now  haki,  which  means  to  sweep  away; 
and  in  ara-baki,  the  sweeping  away  of  wildness,  the  old  Hittite 
Arbaof  is  restored.  The  Maskoki  etymologists  evidently  knew 
the  meaning  of  the  Alibamu  name,  but  not  its  constituents.  Nor 
are  these  easy  to  find.  Even  in  Basque  the  root  ara  is  only 
found  in  such  words  as  irha-zain,  literally,  forest  guard,  Ira- 
sugar,  wild  or  rough  apple,  a  quince.  That  language,  however. 
has  a  synonym  in  lufz,  rough,  coarse,  rude,  evidently  of  the  same 
origin.  This  does  not  appear  in  the  Choctaw  Maskoki  languages^ 
which  use  lukchuk,  mud,  muddy,  to  denote  wildness,  as  in 
lukchuk  ahe,  wild  potato.  This  lukchuk  is  the  Basque  lohitsu, 
muddy.  It  would  seem  as  if  the  Choctaws  had  taken  their  ideas 
of  wild  land  from  a  swamp.  Their  word,  to  sweep,  also  is  com- 
pound, being  busk  poll  h ,  derived  from  bushah,  cut,  mown, 
ploughed,  etc.  Another  illustration  of  the  change  in  signification 
in  the  same  root  is  the  Choctaw  honayo,  wild,  but  the  Basque 
oihan,  forest.  It  is  evident,  therefore,  that  the  Choctaws  have 
merged  an  original  root  ala  or  la,  meaning  rough,  crude,  wild,  in 
another,  Ida,  la,  le,  meaning  wet,  whence  lus.sah,  a  swam]),  wild 
land. 


41    Peruvian  Antiquities,  IDS. 


102  THE   HITTITES. 

Before  dismissing  the  Ankatatsu  or  Anakim  of  Kirjath  Arba, 
whom  we  have  followed  so  far  into  the  western  world,  it  is  worth 
while  to  note  two  indications  of  their  presence  in  ancient  times 
in  the  region  of  Palmyra.  One  of  these  is  the  place  called  Oruba 
or  Oriza,  now  Sokhne,  which  the  classical  geographers  set  down 
under  the  mountains  directly  to  the  north  of  the  city  of  Palms. 
This  is  a  reminiscence  of  Arba.  An  older  authority,  the  poet 
Homer  in  his  Odyssey,  has  a  passage  which  more  than  all  others 
puzzled  the  Greek  commentators  and  was  the  despair  of  Strabo. 
It  is  that  in  which  Menelaus,  describing  his  wanderings,  says : 
"I  came  to  the  land  of  the  ^Ethiopians,  Sidonians,  and 
Erembians."45  Before  these  he  mentions  Cyprus  and  Phoenicia  ; 
and  by  ^Ethiopia  the  commentators  are  agreed  that  he  means 
Joppa  on  the  Philistine  coast.  To  explain  the  word  Erembi  they 
propose  many  different  readings,  which  incline  on  the  one  hand 
to  identify  the  people  mentioned  with  the  Arameans  of  Syria, 
on  the  other  to  make  them  Arabians.  The  fact  that  the 
poet  places  the  Erembi  after  the  Sidonians,  who  dwelt  not  far  to 
the  south-west  of  Palmyra,  and  the  similarity  of  the  words 
Erembi  and  Arimphaei,  tend  to  identify  them  with  the  line  of 
Arba,  whose  name  in  the  time  of  king  Makaba  was  superseded 
by  that  of  his  son  Anak.  These  two  names,  with  a  large  number 
of  others  belonging  to  the  same  division  of  the  Hittite  race,  are 
constantly  connected  with  agriculture  in  its  various  forms  and 
products.  That  Canaan  became  a  land  flowing  with  milk  and 
honey,  or,  in  other  words,  a  region  of  grass  and  flowers,  was  no 
doubt  due  largely  to  the  labours  of  these  Hittite  pioneers,  who 
caused  even  such  a  desert  as  Palmyra  to  rejoice  and  blossom  as 
the  rose. 

The  last  mentioned  of  the  allies  of  Kenetala  is  Batsu,  or  it 
may  be  Tsuba,  of  the  Tahasak.  Neither  he  nor  his  people  find  a 
place  in  the  annals  of  Tiglath  Pileser  and  Sargon,  but  Assur- 
nazir-pal  probably  denotes  Tahasa  by  the  city  of  Tuskha,  to  which 
he  makes  frequent  reference.40  He  connects  it  with  Kasyari, 
Nirdun,  Nirbie,  Anzi,  and  Sigisa,  which  are  Assyrian  forms  of 
the  Hebrew  Geshur,  Ardon,  Arba,  Anak,  Sheshai,  and  appears  to 


*s   Homer,  Odyssey,  iv.  84  ;  Strabo,  1.  i.,  c.  i.  3  ;  c.  ii.  23,  31,  etc. 
40   Records  of  the  Past,  iii.  51,  Gl. 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.    103 

include  them  all  in  the  territory  of  the  Nairi.     The  king  of  the 
region  containing  these  places  in  the  time  of  Assur-nazir-pal  was 
Labduri,  the  son  of  Dubisi  or  Dubuzi,  a  term  that  affords   little 
help  even  as  a  family  name,  since  Tsuba  may  be  the  original  of 
its  first   two  syllables,  and  Batsu   of  its  two   last.     The  Tuscan 
name  in  comparative  geography  is  almost  confined  to  Italy,  where 
Tuscania,  Tusculum,  and  Tusculanum  denoted  the  presence  of  a 
Turanian    people.      In    the  Umbrian    tables    of    the    Eugubine 
inscriptions,   the    Tuscer    are  made  the  leading    division    of    the 
Etruscans,  the  other  two  being  the  Naharcer  and  the  Japuscer. 
Dascylium    and    Dascylitis    of    Mysia    may    be    compared   with 
Tusculum   and  Tusculanum,  and   the   Mysian   name   may  claim 
kindred  with  that  of  the  Maeotae  of  the   Sea  of   Azov,  among 
whom    Strabo    places    the    Dosci.       The    Hittite    form    Dahasa 
best    suits   Dausa-ra    on    the    Euphrates    above    Thapsacus    and 
immediately  opposite  Chalcis.     In   migration  the   Dahasak   may 
have  been  the  Dahae,  whom  Strabo,  placing  above  the  Maeotis, 
seems   to    identify  with  the  Dosci,  and  from  whom  he  derives 
the   horde   which  under  Arsaces   overthrew   the   Greeks   in   the 
east  and  founded  the  Parthian  empire  in  the  middle  of  the  third 
century,  B.C.47     These  people  are  mentioned  in  the  book  of  Ezra 
under  the  name  Dehaye,  in  our  English  Bible,  Dehavites,  as  con- 
stituting part  of  the  imported  Gentile   population   of  Samaria.48 
They   are   probably   the   Dasyus  of  the  Indian   writers,   a   race 
devoutly  hated  by  the  Aryan  Brahmans.49 

Among  Hittite  words  calling  for  remark  is  sa,  the  third 
personal  pronoun.  In  Basque  it  has  been  displaced  by  the 
modern  hura,  as  a  separable  word,  but  is  easily  recognized  in 
the  common  prefix  of  verbs  in  the  third  person  singular,  such  as 
zuen,  zuela,  zivqusyen,  zezan,  as  compared  with  niton,  nuela, 
nuqueyen,  nezan  of  the  first.  In  Japanese  the  demonstratives, 
which  do  duty  for  the  third  personal  pronoun,  are  a,  ha,  I'o  and 
.so,  the  latter  being  the  original  Hittite  word.  This  third  pronoun 
in  s  occurs  in  Georgian  as  is,  eja,  in  Circassian  as  sisha,  in  Lesgh- 
ian  as  djo,  in  Corean  as  tsa,  in  Dacotah  as  ish,  in  Sonora  as  serei, 
sinu,  in   Muyscan  as  as,  in  Chileno  as   wts.      A  common    Khitan 

17    Strain),  xi.  ii.  11,  xi.  vii.  1,  viii.  '2. 

lH    Ezra  iv.  !). 

•'■'   Muir,  Sanscrit  Texts,  vol.  i.  174,  srq. 


104  THE   HITTITES. 

form  is  that  presented  by  the  Circassian  arr,  Mizjejian  jer, 
Georgian  (die,  Basque  hum,  Yeniseian  bari,  Japanese  kare,  Loo- 
Chooan  ori,  Iroquois  ra,  re,  ro,  Dacotah  aar,  lailai,  Sonora  ar, 
uahari,  Pueblos  looko,  and  Cayubaba  Peruvian  are.  It  does  not 
appear  in  the  Hittite  inscriptions.  The  verb  ba,  to  place,  occurs 
in  bane,  taneba,  nagoba.  It  is  represented  in  the  infinitive  form 
in  modern  Basque  by  ipi-ni  or  imi-ni,  the  final  ni  being  the 
postposition  ne,  to.  In  Etruscan,  imi  or  mi  is  its  usual  form. 
The  infinitive  form  in  Hittite  is  given  in  bane.  In  tane-ba  the 
Japanese  tanomi,  meaning  at  once,  to  ask,  and,  trust,  dependence, 
must  be  found,  and  this  word  combines  the  significations  of  the 
Basque  itan,  itandu,  to  ask,  and  adin,  good  understanding  or 
agreement.  Literally  tane-ba  is  to  place  accord  or  confidence. 
The  similar  verb  nago-ba,  consists  of  ba,  to  place,  and  nago,  the 
Hittite  original  of  the  Basque  nas,  nahas,  together,  and  the 
Japanese  naka,  between,  which  in  composition  also  means 
together,  as  in  nakama,  a  company,  nakarai,  marriage,  both  of 
which  denote  union.  Another  verb,  kanene,  ganene,  occurs  twice 
in  the  inscription.  As  a  verb  its  nearest  Basque  equivalent  is 
ganatcea,  to  attract,  the  root  of  which  is  the  postposition  gan,  at, 
to,  towards.  In  Etruscan  both  gun  and  ra,  meaning  towards,  are 
converted  by  the  addition  of  ne  and  none,  as  ganne,  ranone,  into 
verbs  signifying  to  approach,  side  with,  yield  to.  Such  a  verb  is 
kanene.  Japanese  has  lost  the  postposition  gan,  but  retains  the 
verb  kanai,  to  agree  with,  accord,  be  in  harmony. 

The  short  word  ko,  a  son,  following  Remalike.  as  in  the  Bowl 
Inscription  of  Babylon  it  follows  Sennacherib,  is  peculiarly 
Japanese.  Its  literal  meaning  is  young,  small,  child,  and,  in  the 
sense  of  son,  it  occurs  in  the  Lat  Indian  and  Siberian  inscriptions. 
It  is  the  Circassian  kkoh,  Georgian  skua,  Koriak  akek,  ikuku,  son, 
the  Lesghian  ga.he,  boy,  the  Corean  haia,  and  Iroquois  axaa,  child, 
and  the  Lesghian  koka,  small.  The  root  appears  in  the  Basque 
gazte,  young.  Twice  in  reference  to  Kalaba  the  adjective  haka 
is  employed.  This  is  the  Basque  ohi,  former,  late,  with  which 
ahuku,  a  funeral,  connects.  So  in  Japanese,  okuri,  a  funeral, 
connects  with  oku,  behind,  late,  departed,  the  root  of  which  seems 
to  be  yvbkvb,  iku,  to  go,  depart.  Twice  also  one  of  the  commonest 
words  in  Etruscan  inscriptions  is  used,  babe  or  pabe,  to  help,  aid, 


HISTORICAL  INSCRIPTION  OF  KING  KENETALA  OF  HAMATH.    105 

its  modern  Basque  forms  being  paba,  babese,  support,  protection. 
In  Japanese  it  is  abai,  to  protect,  defend.  Japanese  verbs  ending 
in  ai  and  an  are  euphonic  variations  in  almost  all  cases  of 
originals  terminating  in  a  labial,  so  that  the  primitive  abau 
must  have  been  ababa.  In  the  fourth  line  the  city  name 
Khupuscia  is  abbreviated  to  Kupusa  or  Kabesa.  The  general 
agreement  of  the  word  and  the  context  alone  indicate  that 
Khupuscia  is  still  meant.  The  verb  elne,  twice  repeated,  is  the 
Basque  el,  eldu,  eltzen,  to  come,  the  Choctaw  elah,  and  Aztec 
valla  nil.  It  is  perhaps  to  be  found  in  the  Japanese  aruki,  to 
walk,  the  Corean  kor,  kiilin,  and  Koriak  chelchit,  to  go.  The 
Basque  verb  to  walk  is  ib-illen,  which,  besides  confirming  the 
Choctaw  connection  as  corresponding  to. its  bai-ellih,  also  gives 
in  Men  or  ellen  the  Hittite  original.  It  is  hard  to  say  whether 
the  two  characters  rendered  negai  should  be  read  thus  or  as 
nahiga.  As  negai  we  have  the  Japanese  verb,  to  desire  ;  as 
nahiga,  a  compound  of  the  Basque  nahi,  with  the  same  meaning. 
The  expression  il  atatzuko  means  a  murderer  in  the  literal  sense 
of  a  death  striker,  il  meaning  dead,  and  ko  being  the  Hittite 
mark  of  agency.  In  Etruscan  the  mark  of  agency  is  sa,  and  in 
modern  Basque,  ille,  while  in  modern  Japanese  ya  and  shi  per- 
form the  same  office.  It  is  probably  demonstrative  in  origin 
and  may  be  represented  by  the  Japanese  tori-ko,  a  prisoner, 
tana-ko,  a  tenant,  and  the  Basque  mende-ko,  azpi-ko,  a  slave, 
ararte-ko,  a  mediator,  elkar-go,  a  company,  lema-ko,  a  helmsman, 
gezurrez-ko,  a  liar.  The  verb  atatsu  seems  to  be  the  original  of 
the  Japanese  tataki,  to  stnl."),  a  reduplicate  form  of  tsuki,  to  stab, 
pierce.  It  is  hardly  recognizable  in  the  Basque  jotzen,  to  strike, 
connected  in  the  same  way  with  josi,  to  pierce.  Initial  /  in  the 
Khitan,  as  in  the  Gaelic  division  of  the  Celtic  languages,  exhibits 
a  tendency  to  disappear  or  be  converted  into  a  sibilant.  Thus 
the  Gaelic  teine,  a  fire,  is  pronounced  cJteine,  and  the  same  is  the 
case  with  the  English  and  French  word  attention  in  its  last 
syllable.  The  Basque  verbal  ending,  tatu,  tatzen,  represents 
sometimes  the  verb  jaso,  to  raise,  and  at  others,  egotze,  to  throw. 
Similar  to  these  in  jotzen,  to  strike,  fight. 

The  word  atakaka   has   been   translated   neighbour.      If  the 
initial  a  is  an  essential  part  of  the  word,  which   the  figure   made 


106  THE    HITTITES. 

to  denote  ataka  hardly  determines,  it  cannot  thus  be  read,  nor  is 
it  easy  to  say  what  atakaka  means.  But  if  it  be  simply  takaka, 
the  first  syllable  is  to,  the  door,  in  Japanese,  in  Basque,  ate,  athe. 
The  modern  Japanese  word  for  neighbour,  neighbouring,  is 
tonari,  composed  of  to,  the  door,  and  nari,  the  verb  to  be.  A 
better  form  would  be  to-chika,  near  the  door.  The  Basque  word 
for  a  neighbour  is  auzoko,  which,  on  comparison  with  chitez-ko, 
intimate,  shows  that  the  second  part  of  the  word  is  ezho,  wax, 
that  which  adheres,  so  that  atezko  would  mean  adhering  to  the 
door.  The  verb  zuzitn  occurs  twice  in  the  inscription ;  it  is  good 
Basque  of  to-day,  zuzi,  zuzitu,  to  destroy.  The  Japanese  form  is 
susami,  in  which  the  verb-forming  particle  mi,  mu,  replaces  the 
Basque  tu,  tzen.  In  the  same  way  the  adjective  white,  zuri  in 
Basque,  shira  in  Japanese,  becomes  the  verb  to  whiten  by  adding 
tu  to  zuri,  and  mi  to  shira.  These  particles  represent  old  verbs 
mu  and  itu,  itzen,  the  former  having  the  meaning  of  giving,  mu, 
and  placing,  mi;  the  latter,  that  of  placing;  thus  zuri-t u  and 
shira-mi  equally  mean  to  place  whiteness  or  make  white.  The 
last  word  calling  for  special  attention  is  the  kamala  of  line  5. 
It  answers  to  the  Japanese  komarase,  to  trouble,  molest,  disturb, 
the  Basque  samurtzen,  to  vex,  and  the  Aztec  comonia,  to  disturb. 
It  is  probably  the  kambil  of  the  Basque  word  iskambil,  com- 
posed of  hitz,  a  word,  and  meaning  a  great  noise  of  words.  The 
lost  kambil,  signifying  in  this  compound  a  great  noise,  is  very 
suitable  for  denoting  disturbance  and  a  disturber.  The  Japanese 
homorase  means  to  shut  up,  answering  to  the  Choctaw  akamalih 
and  ikemalih,  but  these  words  also  mean  to  obstruct,  to  molest. 
The  Choctaw  forms  serve  to  explain  the  Basque  word  ukhumil, 
the  fist,  as  meaning  a  closed  hand.  In  the  Semitic  languages  the 
idea  of  shutting  up  is  closely  connected  with  those  of  persecuting, 
vexing,  distressing,  and  the  same  figurative  speech  seems  to  have 
characterized  the  Khitan.  Their  close  proximity,  during  the  ages 
when  language  was  being  developed  by  the  two  stocks,  would 
naturally  tend  to  impress  upon  them  common  forms  of  thought, 
but  the  question,  With  whom  did  these  forms  originate  ?  is  not 
one  that  can  be  easily  answered.  There  is  so  much  for  the  Hittite 
to  explain  within  the  circle  of  living  Khitan  tongues,  that  its 
relations  with  outside  languages  may  well  be  left  in  abeyance. 


INSCRIPTION   ON   THE  B/> 

FROM    v 

Now  in  ihe  E 


Trans.  Soc.Bibl.  Arch.  Vol.  \ 

K  OF   A  BASALT    FIGURE 

RABIS  Plate 

sh  Museanq. 


107 


CHAPTER  IX. 

First  Inscription  of  King  Sagara  of  Carchemish. 

This  inscription;  numbered  Jerabis  iii.,  demands  attention 
before  Jerabis  i.,  because  its  contents  indicate  historical  priority. 
Unhappily  it  is  mutilated  at  the  top  and  on  the  right  side.  The 
upper  imperfect  line  begins  at  the  left,  and  the  inscription 
proceeds  in  regular  boustrophedon  order.  The  characters  are  well 
executed,  distinct,  and  as  a  rule  easy  to  read,  the  chief  difficulty 
being  the  animals'  heads,  of  which  there  are  no  fewer  than 
nineteen,  representing  five  distinct  symbols.  It  can,  therefore, 
no  longer  be  said  than  an  animal's  head  as  such  has  the  phonetic 
value  ta,  for  the  ass  yields  sa,  the  ox,  or  straight-horned  domestic 
animal,  ka,  the  ram,  or  twisted-horned  animal,  ra,  and  the  fish 
and  the  dog-like  head,  ma.  The  human  face  appears  without  the 
indicating;  arm  and  hand,  but  with  the  same  value,  sa.  With 
protruding  tongue  %t  denotes  ne.  An  ideograph  representing  a 
human  head,  surmounted  by  the  Phrygian  cap,  prepares  the  way 
for  Jerabis  i.,  in  which  it  occurs  twice.  Its  value  is  saga,  saka, 
and  it  was  apparently  meant  to  set  forth  a  saki  or  chief  ruler. 
The  only  word  that  can  be  made  out  in  the  broken  upper  line  is 
Carchemish  or  Kerakamaish. 

Beginning  then  at  the  mutilated  right  side  of  the  second  line, 
the  transliteration  is  : 

Line  2,  tsula  Katanesa  sahaka  non  kula  Neneba  menene 
tekanemata  Matake  Komukasa  Salamanesera  nebasine  sanketsu 
Solaka. 

Line  3,  Sasagane  Samessinesa,  kikidaku  Komana  Kame- 
sinesa  non  kula  Sagara  ka  alku  ha  korosw  ri  tori  mata  Sagara 
mekuka  Konvaka  baka. 

Line  4,  maru  kutaikane  Sagara  Saganekasa  memese.  saka 
kutainekane  Matake  Komuka  'nude  baka  takakane  Teraka 
ma/rane  tsaki  maranc 

Line  •">,  Salamanesera,  Sagane  ishsa.  kekisa  Kerakaaiaislt 
Sagara  zuzena  s<ij:{  takata  b'sikaka  Gota  Katanesa,  sari  sutate 
taneta  non  kakiUsa. 


108  THE    HITTITES. 

The  literal  translation  is  : 

Line  2,  tsula  ?  of  the  Hittites  opposer  who  city  Nineveh 
gives-heed  to  appoint  King  Matake  Comniagene-of  Shalmanezer 
commands  successor  Salaka 

Line  3,  Sasgane  of-the  Samessi  broke-obedience  Com  an  a  of- 
the-Kamesi  which  city  Sagara  in  power  places  kills  authority 
holder  King  Sagara  assaults  Commagene  baka  ? 

Line  4,  victory  gaining-am-I  Sagara  of- the- Assyrians  womanly 
lord  overthrow  ing-am-I  Matake  Commagene  king  place-in 
appointing-am-I  Teraka  victory  follows  victory 

Line  5,  Shalmanezer  Assyria  holding  to  injure  Carchemish 
Sagara  lawful  lord  to-fio-ht  instigates  Gota  of-the-Hittites  leader 
to-escape  tribute  who  thinks. 

Freely  translated,  the  document  is  as  follows  :  Shalmanezer 
commands  his  heir  salaka  to  instal  as  klng  of  commagene 
one  Matake,  an  opponent  of  the  Hittites,  who  pays  court 
to  the  city  of  Nineveh.  Sasgane  of  the  Samessians 
revolts  ;  comana  of  the  kamesians,  who  place  their  city  in 
the  power  of  sagara,  kills  its  governor.  klng  sagara 
invades  Commagene.  I,  Sagara,  gain  the  victory;  the 
effeminate  prince  of  the  assyrians  i  overthrow.  i  instal 
Teraka  as  king  of  Commagene  in  the  place  of  Matake. 
Victory  follows  victory.  Shalmanezer  the  possessor  of 
Assyria,  in  order  to  injure  Sagara  of  Carchemish,  incites 
Gota,  a  Hittite  chief  who  thinks  to  escape  from  tribute,  to 
fight  against  his  rightful  lord. 

This  inscription  gives  the  cause  of  the  revolt  which  led  to  the 
destruction  of  Nineveh,  and  the  end  of  the  old  Assyrian  Empire. 
It  and  its  sister  inscription  from  Jerabis  are  of  vast  historic 
importance,  because  the  events  to  which  they  refer  are  otherwise 
shrouded  in  darkness.  The  Assyrian  monuments  are  necessarily 
silent  concerning  them.  Save  by  the  incidental  mention  of  the 
name  of  the  Assyrian  Pul,  the  ever  truthful  Hebrew  Scriptures 
afford  no  information.  And  the  authority  of  Ctesias  and  his 
copyists  is  felt  to  be  but  a  broken  reed,  independent  of  their 
discrepancies.  These  two  Hittite  inscriptions  from  the  site  of 
ancient  Carchemish  are,  therefore,  the  only  trustworthy  records 
of  a  period  which  more  than  others  demands  a  chronicler,  for  it 


FIRST    INSCRIPTION    OF    KING    SAGARA    OF    CARCHEMISH.       109 

is  a  period  of  revolution  and  change.  The  philosophical  setting 
forth  of  causes  which  marks  the  history  of  Herodotus  is 
especially  characteristic  of  the  Hittites.  This  has  already 
appeared  in  Hamath  iii.  It  is  conspicuous  in  both  the  Etruscan 
and  Umbrian  tables  of  the  Eugubine  inscriptions.  In  the 
document  under  consideration,  cause,  true  or  false,  is  clearly 
stated,  and  great  results  are  represented  as  flowing  naturally  from 
it.  This  inscription  may  have  been  the  model  of  Kenetala's 
Hamathite  record,  which  in  spirit,  if  not  in  phraseology,  it 
resembles.  The  remembrance  of  a  successful  contest  with  the 
Assyrian  armies  in  the  past  would  be  the  source  of  that  confi- 
dence which  the  Hamath  inscription  breathes,  a  confidence 
unjustified  by  subsequent  events. 

The  author  of  the  inscription  is  Sagara,  King  of  Carchetnish, 
who,  according  to  Professor  Sayce,  ruled  the  Hittite  confederacy 
from  b7G  to  854  B.  C,  almost  a  century  and  a  half  before  Pisa 
the  Zari.  This  is  impossible  since  the  Assyrian  Pul  was  a 
hundred  years  later  ;  not  that  the  historian  has  made  a  mistake, 
for  the  monuments  abundantly  testify  to  the  existence  of  Sagara 
in  the  reign  of  Shalmanezer,  the  contemporary  of  Jehu  and 
Hazael ;  but  the  Sagara  of  the  inscription  is  a  later  namesake 
and  more  illustrious  occupant  of  the  throne  of  Carchemish,  con- 
cerning whom  the  Assyrian  annals  are  silent.  Is  there  any 
confirmation  of  the  existence  of  a  powerful  monarch  named 
Sagara,  who  successfully  waged  war  with  the  Assyrian  Empire  ? 
The  monumental  history  of  Persia  and  Greek  records  of  eastern 
tradition  answer  affirmatively.  In  the  Behistun  inscription  of 
Darius  we  read  of  two  pretenders  to  royalty  ;  a  Median  named 
Phraortes  who  called  himself  Xathrites  of  the  race  of  Cyaxares, 
and  who  was  joined  by  the  Parthians  and  Hyrcanians  ;  and  one 
Sitiatachmes,  who  claimed  to  lie  of  the  same  race,  and  set  up  his 
kingdom  in  Sagartia  on  the  Caspian  Sea,  north  of  Ifyrcania.1 
Herodotus,  Ctesias,  and  other  Greek  writers  mention  this 
Cyaxares,  and  represent  him  as  the  overthrower  of  Nineveh. 
Herodotus  places  this  Median  revolt  about  the  middle  of  the 
eighth    century,    but    represents    the    conquest    of    Nineveh    by 


'    Records  of  t>i*-  Fust,  vol.  i.  pp.  llfi,  lit*. 


110  THE    HITTITES. 

Cyaxares  as  occurring  about  620  B.C.2  On  the  other  hand, 
Ctesias  makes  Arbaces  head  the  Median  insurrection  in  875  B.C., 
and  about  the  same  time  aid  the  Babylonians  under  Belesis  in 
overthrowing  the  Assyrian  Empire.3  Already  it  has  appeared 
that  Arbaces,  Deioces,  and  other  so  called  Median  names,  are 
Hittite.  Of  the  same  character  is  Phraortes,  with  which  the 
Parthian  Phraates  may  be  compared.  Xathrites  and  Sitratachmes 
invite  comparison  with  Seduris,  the  name  of  a  Hittite  King  of 
Van  ;  with  Ashteroth  in  Ashteroth  Karnaim,  a  Hittite  sanctuary  ; 
with  Satiriai,  the  name  of  a  kingdom  of  the  Nairi ;  with  the 
Iberian  Astures,  and  the  Indo  Scythic  Kshattriyas.  The  connec- 
tion of  these  men  with  Parthia,  Hyrcania,  and  notably  with 
Sagartia,  regions  of  Hittite  name  and  occupation,  attest  their 
origin.  Cyaxares,  therefore,  must  be  of  the  same  race,  and  the 
association  of  his  name  with  Sagartia,  together  with  the  fact 
that  he  headed  a  successful  rebellion  against  the  Assyrian  power, 
mark  him  as  Sagara  of  Carchemish.4  The  Greek  historians 
confounded  the  two  stories  of  the  fall  of  Nineveh,  the  former 
relating  to  the  conquest  of  the  Babylonian  Pul,  the  Belesis  of 
Ctesias,  and  the  latter  to  that  of  Nabopolassar,  a  hundred  and 
eighty  years  afterwards.  It  is  necessary  to  anticipate  in  order 
to  allay  natural  scepticism  as  to  the  identity  of  Sagara  and 
Cyaxares.  In  Jerabis  i.  we  shall  find  Pul  as  Palaka  or  Phalok, 
the  Belesis  of  Ctesias,  a  king  of  the  Babylonians,  and  companion 
in  arms  of  Sagara  ;  and  there  also  the  name  of  the  unfortunate 
Assyrian  monarch,  overthrown  by  them,  will  appear  as  Salaka, 
the  Saracus  of  Abydenus.  That  author  makes  the  same  mistake 
as  Ctesias  in  connecting  Saracus  with  the  conquest  of  Nabo- 
polassar.5  The  presence  of  Hittites  in  Parthia,  Hyrcania,  and 
Sagartia,  in  the  time  of  the  Achnemenian  Persians,  is  accounted 
for  by  the  overthrow  of  their  Syrian  Empire  by  the  Assyrian 
Sargon,  and  their  consequent  banishment  or  transportation  to 
distant  regions  by  their  conqueror. 


2  Herodot,  L.  1.  100. 

3  Diodorus  Siculus,  ii.  19,  seq.    Compare  Rawlinson's  Herodotus,  Appendix,  Book 
i.,  Essay  3,  The  Great  Median  Empire. 

4  Sagara  was,  however,  an  Aryan  ruler  of  the  Hittites  of  Carchemish. 

5  Ap.  Rawlinson,  Herodotus,  App.  bk.  i.,  Essay  vii.  §  34,  note  5. 


FIRST    INSCRIPTION    OF    KING    SAGARA    OF    CARCHEMISH.       Ill 

The  Shalmanezer  of  the  inscription  is  the  third  of  that  name, 
who  is  supposed  to  have  reigned  from  828  to  818  B.C.  His 
reign  was  a  troubled  one,  the  northern  provinces  of  the  empire 
being  in  a  chronic  state  of  revolt,  which  continued  with  little 
intermission  till  the  fall  of  Nineveh.  There  is  good  reason  for 
placing  the  period  of,  Shalmanezer  III.  at  least  fifty  years  later 
than  the  date  assigned  to  him  by  M.  Lenormant."  The  Assyrian 
Eponym  Canon  places  a  total  eclipse  of  the  sun  in  the  year  of 
Bur  Sagale,  763  B.C.  This  is  mentioned  by  the  prophet  Amos  " 
Herodotus  states  that  such  an  eclipse  took  place  during  the  war 
between  Cyaxares  and  the  Lydians,  which  he  says  was  foretold 
by  the  philosopher  Thales  of  Miletus.8  As  Thales  flourished 
about  the  year  600,  the  statement  of  Herodotus  must  be  incorrect, 
or  Cyaxares  is  not  Sagara.  Yet  the  eclipse  occurred  at  a  time 
of  universal  upheaval  in  Assyria,  for  the  year  in  which  it  took 
place  and  those  that  immediately  followed  are  marked  in  the 
Eponym  calendar  by  rebellions  in  Assur,  Arbaka  and  Gozan. 
Pul  also  came  upon  the  scene  about  the  year  760,  and  in  74") 
Tiglath  Pileser  II.  commenced  the  new  line  of  Assyrian  monarchs. 
When  the  events  recorded  in  the  inscription  took  place,  Salaka 
or  Saracus  was  acting  as  his  father  Shalinanezer's  viceroy  in 
northern  Syria.  In  Jerabis  i.,  which  is  the  historical  sequel  of 
this  document,  Shalmanezer  is  not  mentioned,  but  Salaka  is 
represented  as  the  Assyrian  king.  As  far  as  the  testimony  of 
the  Hittite  monuments  goes,  Shalmanezer  must  have  lived  to 
within  a  few  years  at  most  of  the  fall  of  Nineveh.  The  Eponym 
Calendar  places  his  death  in  771  B.  C,  but  makes  no  mention  of 
Salaka.'-'  If  the  eclipse  of  763  fell  within  the  period  of  war 
between  the  Assyrians  on  the  one  hand  and  the  Babylonians  and 
Hittites  on  the  other,  that  war  must  have  lasted  at  least  eight 
years.  According  to  Herodotus,  twenty-eight  years  elapsed 
between  the  first  siege   of   Nineveh    by   Cyaxares   and    its   final 


';  Ancient  History  of  the  East,  i.  385.  He  calls  him  Shalmanezer  V.  and  gives  his 
date  828-KlS. 

7  Boscawen,  Babylonian  Dated  Tablets,  Trans.  Soc.  Bib.  Archreo].  vol.  vi.  p.  lil  ; 
Bosanquet,  Synchronous  History  of  Assyria  and  Judea,  Trans.  Soc.  Bib.  Archieol.  vol. 
iii.  56  ;  Amos  viii.  '.). 

s    Herodot.,  i.  71. 

'■'    A i >.  Bosanquet,  loc.  cit . 


112  THE    HITTITES. 

capture,  that  interval  being  filled  by  a  period  of  Scythic  domina- 
tion in  Western  Asia, 

The  immediate  cause  of  the  Hittite  insurrection  was  the 
appointment  of  one  Matake  as  King  of  Commagene,  in  the  north 
of  Syria.  This  person  was  either  zahako  (Basque),  an  outsider, 
foreigner,  or  giyaku  (Japanese),  opponent,  traitor,  to  the  Hittites, 
who,  by  paying  court  to  Shahnanezer  at  Nineveh,  had  succeeded 
in  graining  that  monarch's  favour,  and  with  it  the  gift  of  the 
Commagenian  kingdom.  This  was  a  region  of  great  importance, 
lying  to  the  north  of  Carcheinish  and  bordering  upon  Mesopo- 
tamia, Armenia,  and  Cappadocia.  As  early  as  the  time  of  Tiglath 
Pileser  I.,  who  is  supposed  to  have  reigned  about  1100  B.C., 
when  Saul  was  King  of  Israel,  Commagene  or  Comukha  appears 
as  an  Assyrian  conquest,  and  almost  every  succeeding  monarch 
who  has  left  records  of  his  exploits,  mentions  the  northern 
kingdom.10  Several  of  its  kings  are  named  in  these  documents, 
such  as  Sarupin-Sihusuni,  Cali-Anteru,  Cili-Anteru,  Khattukhi, 
Sadi-Anteru,  Catu-Zilu,  Kundaspi,  Kustaspi,  and  Mutallu.  In 
Strabo's  time  its  capital  was  Samosata,  a  strong  city,  which  he 
says  was  the  seat  of  the  kings.  He  also  informs  us  that  Comma- 
gene and  the  neighbouring  Melitene  of  Cappadocia  were  planted 
with  fruit  trees,  and  contrasts  them  in  this  respect  with  the  other 
provinces  of  Cappadocia.11  The  capital,  Samosata,  probably 
furnishes  the  more  correct  form  of  the  name  Kumukha  ;  and  the 
earlier  seat  of  those  who  inhabited  that  country  may  be  found  in 
the  peculiarly  Hittite  region  about  Lake  Huleh,  the  waters  of 
Merom  of  the  Bible,  and  the  Samochonites  of  Josephus.  The 
chief  relations  of  the  people  of  Commagene  in  Assyrian  days 
were  with  the  Moschi  and  Rosh.  It  is  vain  to  look  for  Matake 
the  usurper,  under  Assyria,  of  the  Commagenian  throne,  in  the 
records  of  the  Assyrian  empire,  as  there  are  none  of  any  detail 
for  the  period  proper,  and  as  a  probable  alien  his  name  would 
not  find  illustration  in  dynastic  lists.  It  is  a  significant  fact, 
however,  that  Herodotus  makes  Madyes,  the  son  of  Protothyes,  a 
Scythian,  and  the  conqueror  of  Cyaxares.  His  progress  through 
Syria,    occupation    of    Palestine,    and    pillaging    of    Ascalon    in 

10  Records  of  the  Past,  v.  9. 

11  Strabo,  xvi.  2,  3. 


FIRST    INSCRIPTION    OF    KING    SAGARA    OF    CARCHEMISH.       113 

Philistia,  as  related  by  the  father  of  history,  while  not  inconsist- 
ent with  an  invasion  of  Media,  are  more  in  harmony  with  a 
subjugation  of  the  western  provinces  of  the  Assyrian  Empire  at 
the  request  of  the  Assyrian  monarch.  This  Madyes  is  doubtless 
the  Madys  of  Strabo,  also  a  Scythian,  who  drove  the  Cimmerian 
Treres  out  of  Asia  Minor.12  In  the  straits  in  which  Shalmanezer 
found  himself,  nothing  would  be  more  natural  than  that  he  should 
accept  the  aid  of  an  enemy  of  the  Hittites,  and  place  him  in 
occupation  of  Commagene,  whence  he  might  overawe  the  tribes 
of  Asia  Minor  on  the  west  and  those  of  Syria  on  the  south. 

The  name  of  Salaka,  the  successor  of  Shalmanezer,  is  only 
preserved  by  Abydenus,  who  makes  him  the  successor  of  Sarda- 
napalus,  and  calls  him  Saracus.  In  the  Merash  inscription, 
Assurnazirpal  is  simply  called  Nazir,  and  in  the  western  Hittite 
(Etruscan  and  Celt-Iberian)  inscriptions,  foreign  names  are  given 
in  a  similar  abbreviated  form  ;  it  is,  therefore,  probable  that 
Salaka  represents  but  part  of  the  name  of  the  unhappy  King  of 
Assyria.  The  word  Asshur  does  not  enter  into  the  composition 
of  it,  for  the  Hittites  were  quite  able  to  reproduce  that  name,  and 
did  so  in  Jerabis  i.,  where  we  shall  meet  with  it  as  denoting,  in 
all  probability,  Assur-dayan,  whom  the  Eponym  Calendar  makes 
the  successor  of  Shalmanezer.  Salaka  may  be  Salkhu,  the  lofty, 
employed  as  the  epithet  of  a  god.  He  is  not  called  the  son  of 
Shalmanezer,  but  simply  his  successor.  Esarhaddon  is  Senna- 
cherib's sangetsu  ko,  or  succeeding  son,  but  Salaka  is  Shalmanezer's 
mngetsu  simply.  Still  the  presumption  is  that  the  two  monarchs 
stood  in  the  relation  of  father  and  son. 

The  rule  of  Matake  in  Commagene  was  the  signal  for  revolt, 
and  the  leader  in  disaffection  seems  to  have  been  Sasgane,  a  city 
of  the  Samessians.  Shalmanezer  II.  places  the  Sasganians 
between  the  Kharranians  and  the  Andians.13  The  Kharranians 
are  the  inhabitants  of  the  Biblical  Haran  in  Mesopotamia. 
Sasgane,  therefore,  may  denote  the  Sacane  of  the  classical  geogra- 
phers, lying  almost  due  east  of  Samosata  and  north  of  Haran. 
It  is  defined  in  the  inscription  as  belonging  to  the  Samessians, 
who   must  be   represented   by   Simesi   in  the    Assyrian  records. 


Vi    Herodot.,  i.  103  ;  Strabo,  i.  3,  21. 
,:;    Records  of  the  Past,  v.  41. 
(8) 


114  THE    HITTITES. 

Assurnazirpal  lirst  mentions  this  region,  which  he  terms  the  terri- 
tory of  Zimizi,  and  seems  to  place  in  the  land  of  Kirruri,  not  far 
from  Gauzanitis  and  Thapsacus.14  Shahnanezer  in  three  different 
places  speaks  of  the  lowlands  of  Simesi.15  He  indicates  that  it 
was  in  the  land  of  the  Nairi  in  northern  Mesopotamia,  and,  like 
Assurnazirpal,  he  associates  it  with  Ulmanya,  which  is  Alama 
directly  south  of  Haran.  At  the  close  of  the  Black  Obelisk 
inscription  he  says :  "  Into  the  low  ground  of  Simesi  at  the  head 
of  the  country  of  Khalman  I  went  down."  The  lowlands  of 
Simesi  must  have  corresponded  in  part  with  the  Biblical  Padan 
Aram,  including  the  country  beginning  on  the  north  at  Sacane  in 
the  extreme  west  of  Mount  Masius,  and  extending  southwards, 
past  Haran  and  Alama,  towards  Thapsacus.  Of  this,  the  northern 
portion  between  Haran  and  Sacane  must  have  constituted  Simesi. 
Lying  immediately  to  the  east  of  Commagene,  and  bordering 
Assyria  on  the  north-west,  the  detachment  of  this  country  from 
the  enemy  was  of  the  utmost  importance  to  the  Hittite  revolters, 
hindering,  as  it  necessarily  would,  the  passage  of  reinforcements 
and  supplies  from  one  seat  of  war  to  the  other,  and  stopping 
communication  between  Assyria  and  Commagene. 

Another  revolting  city  was  Comana  of  the  Kamesians. 
Tiglath  Pileser  I.  mentions  not  the  city  but  the  country  of 
Comani,  of  which  Arin  was  the  metropolis,  and  to  which  Tala, 
Khunutsa  and  Kapshuna  belonged.10  Sargon  defines  the  position 
of  the  country  of  Khammanua  by  making  Miliddie  the  capital  of 
its  King  Gunzinan.  He  says  :  "  I  put  over  him,  that  is  the  succes- 
sor of  Gunzinan,  my  vice-king,  as  it  was  in  the  time  of  Gunzinan. 
the  preceding  king."  It  is  worthy  of  note  that  Sennacherib 
praises  the  trees  of  this  region.  "  Around  my  palace  I  planted 
the  finest  of  trees,  equal  to  those  of  the  land  of  Khamana,  which 
all  the  knowing  prefer  to  those  of  the  land  of  Chaldaea."  This 
tallies  with  the  statement  of  Strabo  as  to  the  fruit  trees  of 
Melitene,  for  that  is  the  Miliddie  of  Khammanua.17  The  country 
of  Comana   was   thus   to  the   north    of   Commagene,  so  that  its 


14  Records  of  the  Past,  iii.  44. 

15  Records  of  the  Past,  iii.  85,  v.  30.  41. 
lfi  Records  of  the  Past,  v.  19. 

17  Records  of  the  Past,  vii.  38,  i.  31  ;  Strabo,  xii.  2,  1. 


FIRST    INSCRIPTION    OF    KING    SAGARA    OF    CARCHEMISH.      1  ]  5 

revolt  opened  up  a  passage  into  Asia  Minor,  through  which 
supplies  and  levies  might  be  brought  from  that  Hittite  region, 
and  by  which,  if  affairs  became  desperate,  the  confederate  kings 
might  find  safety  in  flight.  To, the  north-west  of  Melitene,  in  the 
time  of  the  "Romans,  was  situated  the  region  of  Camisene  with 
its  town  Camisa,  and  still  farther  to  the  north-west  was  Comana 
Pontica,  so  called  to  distinguish  it  from  the  larger  Comana  in 
Central  Cappadocia.  In  Strabo's  time  the  priests  of  Comana 
Pontica  held  sway  over  Camisene.  In  the  south  of  Camisene 
were  Aranae  and  Gundusa,  representing  the  Arin  and  Khunutsa 
of  Comani,  mentioned  by  Tiglath  Pileser  I.  It  is  not  likely  that 
Miliddie,  or  the  town  of  Melitene,  which  gave  name  to  the 
district,  was  an  original  possession  of  the  people  of  Kamesi,asits 
name  is  not  generally  associated  with  theirs.  It  was  probably 
conquered  by  them  from  the  Gamgumians  or  Zuzim.  The  people 
of  Comana,  which,  in  the  time  of  Sagara,  was  probably  situated 
in  the  east  of  the  Tarus  range  in  Cappadocia,  killed  their  ri- tori 
or  governor,  the  viceroy  or  lieutenant  set  over  them  by  the 
Assyrians,  and  placed  the  city  in  the  power  of  Sagara.  Although 
the  fact  is  not  stated  in  the  inscription,  it  appeals  that  the  revolt 
of  these  two  regions,  Simesi  and  Camise,  with  their  cities, 
Sasgane  and  Comana,  was  due  to  the  advance  of  Sagara's  Hittite 
army  from  Carchemish,  north-eastward  into  the  former,  and  then 
north-westward  into  the  latter  country. 

Having  thus  augmented  his  forces  and  hemmed  in  the  enemy 
with  hostile  states  on  the  east  and  north,  Sagara  was  ready  for 
the  great  struggle.  It  is  probable  that  the  west  also  was  hostile 
to  the  Assyrians,  for  Herodotus  mentions  Sycnnesis  of  Cilicia  as 
a  friend  of  Cyaxares,  and  mediator  between  him  and  Alyattes  of 
Lydia.18  An  invasion  of  Commagene  was  determined  on.  Along 
the  banks  of  the  Euphrates,  where  it  opens  a  way  through  the 
mountains  from  Melitene,  southward  to  Samosata,  the  great 
Hittite  army  marched  to  measure  its  strength  with  the  forces  of 
Assyria.  No  details  are  given.  Sagara  gained  the  victory,  and 
overthrew  the  effeminate  lord  of  the  Assyrians.  There  is  some- 
thing very  significant  in  the  adjective  mcmene,  Japanese  meme.shii, 
womanish,  here  rendered  effeminate.     I 'he  accounts  of  Diodorus 

i"    Herodot.,  i.  74. 


116  THE    HITTITES. 

Siculus,  Justin,  Athenaeus,  and  other  writers  indebted  to  Ctesias, 
represent  Arbaces  the  Mede,  whom  the  author  of  the  history  of 
Assyria  and  Persia  puts  in  place  of  Cyaxares  or  Sagara,  as  gaining 
admittance  to  the  palace  of  Sardanapalus  or  Saracus,  and  seeing 
the  kintr  dressed  in  feminine  costume  in  the  midst  of  his  harem. 
This  sight  first  roused  in  him  the  thought  of  freeing  his  country- 
men from  the  Assyrian  yoke.19  The  truthfulness  of  the  story  is 
partly  vouched  for  by  the  use  of  the  word  memese  in  the  inscrip- 
tion, which  indicates,  on  the  part  of  Sagara,  an  acquaintance  with 
the  disposition  and  habits  of  Salaka.  After  the  victory  Sagara 
placed  Teraka  upon  the  throne  of  Commagene  in  the  room  of 
Matake,  who  had  doubtless  retired  with  Salaka  and  the  remnant 
of  his  army  towards  Assyria.  Ctesias  mentions  several  defeats 
of  the  confederates,  but  none  are  recorded  in  this  inscription. 
It  is  hard  to  say  who  Teraka  was.  The  name  is  a  very  common 
one  in  Hittite  history.  Teru  was  an  element  in  the  names  of 
several  kings  of  Commagene,  such  as  Cili-an-Teru,  Cali-an-Teru, 
Sadi-an-Teru,  so  that  Teraka  or  Teruka  may  have  belonged  to 
the  native  royal  line.20  Tharsa  and  Doliche  also  occur  in  the 
classical  topography  of  the  country,  and  tend  to  associate  the 
name  Teraka  with  the  permanent  occupants  of  Commagene.  The 
conciseness  of  the  Hittite  documents,  which  seem  to  take  for 
granted  on  the  part  of  the  reader  a  considerable  amount  of 
historical  knowledge,  renders  it  a  difficult  task  to  reconstruct 
detailed  history  by  their  means. 

In  the  midst  of  his  triumphant  statement  of  victory  following 
victory,  Sagara  suddenly  stops  short  to  tell  how  Shalmanezer, 
with  the  design  of  injuring  him,  had  instigated  a  Hittite  lord, 
named  Gota,  to  free  himself  from  tribute  obligation  and  tight 
against  his  lawful  sovereign.  Here  unfortunately  the  inscription 
breaks  off,  so  that  we  are  unable  to  say  what  was  the  consequence 
of  Gota's  treachery.  Is  the  following  extract  from  Diodorus  a 
mere  coincidence,  or  is  it  history  now  for  the  first  time  confirmed  ? 
"  The  king,  seeing  that  he  was  about  to  fall  from  the  throne,  sent 

19  Diod.  Sic.  ii.  19  ;  Justin,  i.  3  ;  Athenaeus,  xii.  38. 

20  The  appearance  of  the  Aryan  Kustaspi  among  the  names  of  Commagenian  kings 
leads  one  to  infer  that  in  that  province,  as  in  Carchemish,  the  Hittites  were  under 
Japhetic  rule. 


FIRST    INSCRIPTION    OF    KING    SAGARA    OF    CARCHEMISH.      117 

away  his  three  sons  and  two  daughters  with  much  treasure  to 
Cotta,  governor  of  Paphlagonia,  the  most  faithful  of  his  satraps." 21 
The  word  Catu  is  an  element  in  the  name  of  Catu-zilu,  a  Comma- 
genian  king,  in  the  middle  of  the  ninth  century  B.C.,  and  at  the 
same  time  lived  Cati,  king  of  the  Kue  in  Cilicia.22  The  name  is 
Hittite,  therefore,  but  it  is  also  Paphlagonian,  for  the  first  inde- 
pendent king  of  the  Paphlagonians,  during  the  Persian  period,  was 
Cotys,  who,  in  394  B.C.,  allied  himself  with  Agesilaus  of  Sparta 
against  Pharnabazus.23  Strabo  gives  a  list  of  Paphlagonian 
names,  all  of  which  may  be  Hittite,  namely,  Bagas,  Biasas, 
Aeniates,  Rhatotes,  Zardoces,  Tibius,  Gasys,  Oligasys,  and  Manes.24 
The  Paphlagonian  word  for  goat  was  gangra,  gaggra ;  this  is  the 
Georgian  kazari,  Basque  akher.  Cotys  was  an  ancestral  name 
among  the  Lydians,  a  Hittite  people,  and  among  the  Thracian 
Odrysae  and  Edoni.  Strabo  compares  the  Phrygian  rites  with 
those  of  the  Thracian  goddess,  Cotys,  and  there  is  little  doubt 
that  the  Thracians  represented  the  aboriginal  Turanian  occupants 
of  Macedonia  and  Hellas,  who  belonged  to  the  same  widespread 
Hittite  family.25  The  Paphlagonians  are  not  without  record  in  the 
Assyrian  annals.  Shalmanezer  II.  found  them,  not  as  constituting 
a  kingdom  or  province  of  Asia  Minor,  but  as  the  inhabitants  of  a 
city  which  he  calls  Paburrukhbani,  situated  apparently  to  the 
north  of  Commagene,  and,  therefore,  in  that  Melitene  which  after- 
wards pertained  to  the  Kamesians.26  In  the  time  of  Sagara  they 
had  probably  been  driven  farther  to  the  north  and  west  in  the 
direction  of  the  Paphlagonia  of  the  classical  geographers,  yet 
sufficiently  near  to  the  seat  of  war  to  be,  as  enemies,  a  thorn  in 
the  side  of  the  Hittite  emperor.  The  Cotta  of  Diodorus,  or  rather 
of  his  authority  Ctesias,  may  thus  be  fairly  identified  with  the 
Gota  of  the  inscription. 

In  this  inscription  Assyria  is  still  Sagane,  but  its  capital 
Nineveh  is  called  Neneba.  To  the  Hittites  we  may  owe  the  form 
Nineveh,  for  in  Assyrian  and  Accadian  its  name  was  Ninua.     It 

21  Diod.  Sic.  ii.  1!). 

'n  Sayce,  Monuments  of  the  Hittite,  Trans.  Soc.  Bib.  Archseol.  vol.  vii.  p.  291. 

23  Xenophon,  Hell.  iv.  1,  13. 

«  Strabo,  xii.  3,  25. 

ffi  Dionysius,  Antiq.  i.  28  ;  Strabo,  Frag.  48  and  x.  3,  Hi- 

*>  Records  of  the  Past.  iii.  87. 


IIS  THE    IIITTITES. 

is  true  that  the  Hebrew  name  was  Nineveh,  but  to  the  Greeks 
and  Romans  it  was  Ninus  until  the  late  period  of  Ammianus 
Marcellinus,  who  calls  it  Nineve.-7  Lenormant  states  that 
Asshurlikhish,  his  Sardanapalus,  fixed  his  residence  at  Nineveh 
instead  of  Ellasar,  where  his  predecessor  had  lived.28  Yet  it  is 
plain  that  Shalmanezer  had  his  royal  seat  in  Nineveh.  A  more 
interesting  name  for  etymological  investigation  is  that  of 
Carchemish.  It  has  been  supposed  to  contain  the  name  of 
Chemosh  the  Moabite  god.  Now  it  is  true  that  both  Moabites 
and  Ammonites  superseded  old  Hittite  stocks  in  the  country  east 
of  the  Jordan,  and  that  some  of  them  migrated  with  the  Hittites 
into  distant  regions,  as,  for  instance,  into  Cilicia,  where  the 
Amanides  pylae  with  Mopsucrene  and  Mopsuestia  commemorated 
Amnion  and  Moab  ;  but  the  speech  of  the  Moabites,  as  attested 
by  the  Moabite  stone  of  King  Mesha,  was  purely  Semitic. 
Carchemish,  as  the  capital  of  all  the  Hittite  tribes,  should  bear 
the  name  of  some  great  progenitor  in  the  senior  family  of  the 
nation  rather  than  that  of  a  foreign  god.  The  initial  ca  is 
not  necessarily  part  of  the  word,  for,  in  Khupuscia  as  compared 
with  Thapsacus,  the  initial  khu  is  foreign  to  the  root,  being  a 
significant  prefix.  The  final  ish  is  the  Basque  esi,  an  enclosure, 
which  appears  also  in  the  Japanese  shi-meru,to  shut,  enclose.  The 
remaining  part  of  the  word  is  rechem,  rekem,  so  that  Carchemish 
may  have  meant  the  city  or  enclosure  of  the  great  Rekem.  This 
is  the  Ragmu  of  the  Izdubar  legends  and  the  Sargon  or  Sar 
Rukin  who  heads  the  ancient  Chaldean  dynasty  of  Agade. 
Some  years  ago  the  writer  directed  attention  to  the  identity  of 
the  story  of  Sargon  as  preserved  in  the  Assyrian  Legend  of  the 
Infancy  of  Sargina,  and  that  of  Tilgamus  or  Gilgamis  as  told 
by  Aelian.30  Gilgamis  or  Girgamis  is  just  Carchemish.  The 
Assyrian  changed  the  m  to  n,  and  made  the  word  Rukin. 
He  was  Rekem  the  eldest  son  of  Yachdai,  whence  the  name 
Agade,  and  belonged  to  the  tribe  of  the  Zuzim,  the  senior  branch 


'-'7    Am-Marcell,  xviii.  7. 

28    Lenormant,  Ancient  History  of  the  East,  vol.  i.  385. 

2'J   Smith,  The  Chaldean  Account  of  Genesis,  New  York,  1S76,  p.  257;   Records  of 
the  Past,  v.  1. 

30    Aelian  de  Animalibus,  xii.  21. 


FIRST    INSCRIPTION    OF    KING    SAGARA    OF    CARCHEMISH.       119 

of  the  Hittite  family.31  Among  the  Arabs  he  was  Lokman  the 
Adite.3'2  In  India  he  was  called  Lakshman,  and  Lucknow  was 
his  city.33  In  northern  Persia  Hyrcania  was  his  memorial ;  and 
Sazabe,  the  stronghold  of  Carchemish,  was  represented  by  its 
Casape.  There  also  dwelt  the  Astaveni,  or  descendants  of 
Yachdai.  The  Greeks,  eager  for  etymologies,  confounded 
Carchemish  as  a  name  in  migration  with  their  word  chersaaesus, 
a  peninsula,  notably  in  the  Crimea,  where  the  Chersonitae  and 
the  gulf  Carcinites  might  have  taught  wise  men  differently.  In 
Hyrcania  the  old  Hittite  name  became  Syracene.  Clazomenae 
in  Lydia  was  another  reminiscence  of  the  Hittite  capital.  Even 
in  distant  Japan  the  name  appears  slightly  disguised.  The 
story  of  Sargon  and  Tilgamus  or  Gilgamus  is  that,  being  placed 
by  his  mother  in  an  ark  like  that  of  Moses,  he  was  found  by  a 
water-carrier,  or,  beino-  thrown  out  of  a  window,  was  caught  up 
by  an  eagle.  The  Japanese  story  is  that  Ourasima  caught  in 
the  Mitsou  river  of  Tamba  a  turtle,  which  turned  into  a  woman 
and  married  him ;  then  they  went  to  live  in  the  island  of 
Fouraisan.  It  is  also  found  in  the  Manyoshiu,  a  collection  of 
Japanese  poetry  dating  from  the  fifth  to  the  ninth  century, 
A.D.,  in  which  the  hero  is  called  Urashima  of  Midzunoe. 
Fouraisan  became  the  name  for  all  treasuries  in  .Japan.  Both 
Urashima  and  Fouraisan  contain  the  root  of  Carchemish.34  It  is 
also  likely  that  the  Chorasmii  to  the  north  of  Hyrcania,  whom 
Strabo  places  among  the  Massagetae,  were  expatriated 
Carchemishians.  Herodotus  connects  them  with  the  Parthians,  a 
Hittite  people.  In  the  time  of  Alexander  the  Great  they  were 
under  their  own  king  Pharasmanes,  a  western  Fouraisan. 
In  his  Periplus  of  the  Black  Sea,  Arrian  mentions  another 
Pharasmanes  who  ruled  over  the  Caucasian  Sydretes  in  the  time 
of  Hadrian.35     As  in  Japan,  so  in   distant  Wales  the  old  Hittite 


•!1    His  Genealogy  will  appear  in  the  History  of  the  Hittites. 

'■'■'2  This  is  not  the  fabulist  mentioned  in  the  Koran,  but  the  Adite  who  was  saved 
from  the  destruction  of  his  tribe  :  Sale's  Preliminary  Discourse  to  the  Koran,  seet.  1  ; 
Lenormant,  Ancient  History  of  the  East,  ii.  298. 

33  The  Ram  ay  ana. 

34  Titsingh,  Annales,  28,  104:  Aston's  Grammar  of  the  Japanese  written  Language, 
Appendix,  ii.  j>.  x. 

35  Strabo,  xi.  8,  8;  Herodot.,  vii.  0(> ;  Arrian.  Anabasis,  iv.  15;  Periplus  ap. 
Ivlaproth,  Asia  Polygotta,  131. 


120  THE    HITTITES. 

story  of  Sargon's  infancy  is  found,  brought  there  no  doubt  by 
Pictish  Silures.  From  similarity  to  the  name  Tilgamus,  that  of 
the  Welsh  bard,  Taliesin,  who  is  supposed  to  have  lived  in  the 
sixth  century,  A.D.,  is  united  with  the  legend  of  a  child  exposed 
soon  after  his  birth  in  a  fishing  weir  on  the  coast  of  Cardigan, 
where  he  was  found  by  fishermen  and  brought  to  Elfin  the  son 
of  Gwyddno,  who  ruled  the  country.36  In  Indian  mythology  the 
eponym  of  Carchemish  was  known  as  Krishna,  the  child  of  the 
Yadavas,  exposed  in  infancy  and  afterwards  a  great  warrior. 
Sir  George  Cox  compares  the  intimate  relationship  subsisting 
between  Krishna  and  Arjuna  with  that  which  united  Laxmana 
and  Rama.37  These  are  but  duplicate  representations  of  the  same 
mythological  personage,  not  really  mythological  but  belonging  to 
old  Hittite  tradition  ;  for  Sargon  was  the  father  of  Naram-Sin, 
and  the  Adite  Lokman,  the  vulture  man,  the  builder  of  the  dyke  of 
Arim.  So  Urima  lay  near  Carchemish,  and  Clazomenae  was 
situated  on  the  Hermaeus  Sinus.  Divested  of  its  adventitious 
particles,  Carchemish  is  a  world-wide  name  or  as  extensively 
spread  abroad  as  is  the  Hittite  race. 

Two  words  in  the  inscription  appear  to  be  compounds  of  the 
verb  mi,  Basque  imi,  imini,  to  place,  a  synonym  of  the  Japanese 
ba.  One  is  me-nene,  composed  of  mi  and  the  Japanese  nen, 
attention,  heed,  which  is  represented  by  the  Basque  verb  enzun, 
enzuten,  to  hear,  listen.  The  other  is  me-kuke,  of  which  the 
second  part  is  the  root  of  the  Japanese  kogeki,  assault,  and  the 
Basque  jauki,  with  the  same  meaning.  The  verb  teka  is  used 
more  than  once  in  the  signification  of  setting  up,  appointing. 
Its  root  may  be  the  Basque  tegi,  toki,  a  place,  which  appears  also 
in  the  Japanese  tochi,  toJcoro ;  but  the  Japanese  takai,  high, 
takeru,  be  high,  takame,  make  high,  raise,  is  the  more  natural, 
and  connects  with  the  Basque  jaiki,  to  rise.  This  verb  is  in  one 
case  followed  by  the  personal  pronoun  ni,  I,  in  another  by  the 
verb  substantive  and  pronoun  ka  ni,  I  am.  The  verb  nebasine, 
or  better,  nabutzen,  is  a  genuine  Basque  form  of  a  derivative 
from  nabusi,  lord,  master.  There  does  not  seem  to  be  any 
modern    verb  of   this    kind,    but  jabe,   a   synonym    of   nabusi, 

3R   Parry's  Cambrian  Plutarch,  41,  from  Hanes  Taliesin. 
•'<7   Cox's  Aryan  Mythology,  i.  393,  425. 


FIRST    INSCRIPTION    OF    KING   SAGARA    OF    CARCHEMISH.        121 

furnishes  jabetsen,  to  master,  command.  In  line  three,  kiku  lakv, 
is  composed  of  kiku,  the  Japanese  verb  to  hear,  obey,  and  raku, 
omitting  or  falling  from,  as  in  raku-ji,  a  word  omitted,  raku- 
haku,  falling  from  wealth,  raku-mei;  losing  life  ;  it  thus  means 
failing  to  obey.  In  Basque  entzu  takes  the  place  of  the  Japanese 
kiku,  which  is  probably  represented  by  ikasi,  to  learn,  and  ikusi, 
to  see,  the  idea  of  knowledge  being  contained  in  each,  although 
gained  by  different  senses.  But  raku,  laku,  is  the  Basque  lekat, 
omitted,  excepted,  minus.  The  word  ri-tori  consists  of  the 
Japanese  ri,  more  fully  riyo,  government,  jurisdiction,  and  tori, 
the  verb  to  take,  obtain,  hold,  a  synonym  of  the  Basque  artv,. 
The  Basque  has  retained  the  entire  word  as  ertor,  erretor,  rector, 
which  has  unnecessarily  been  supposed  a  loan  from  the  Romance 
languages.  A  somewhat  difficult  word  is  mara,  marane,  a 
victory.  It  is  represented  by  the  Japanese  amari,  to  exceed,  be 
more  than,  and  in  Basque  by  oboro,  more  than,  and  emparau, 
that  which  is  over,  the  rest.  As  difficult  are  the  two  verbs  kutai- 
kane  and  kutaine-kane.  The  former  means  to  gain,  the  latter  to 
vanquish.  In  either  case  the  first  part  of  the  verb  is  the  Etruscan 
kutu,  which  is  represented  by  the  modern  Basque  ekit,  ekiten,  to 
undertake,  advance,  begin,  attack,  having  in  many  ways  the 
meaning  of  the  English  do.  The  present  verb,  to  gain,  in  Basque 
is  beretu,  to  get  to  one's  self,  but  old  Basque,  such  as  Etruscan, 
rarely  used  bere,  replacing  it  with  the  demonstrative  au  and  its  com- 
pounds. Another  Basque  verb  is  aurketu,  to  find,  gain,  which 
.seems  to  be  composed  of  au,  in  an  old  dative  form  aura,  and  ekit, 
to  do  or  get  to  one's  self.  The  Hittite  inverts  the  order,  dispenses 
with  the  sign  of  the  dative,  and  in  kuta-au furnishes  the  original 
verb,  to  gain.  In  Japanese  the  primitive  verb,  to  get,  gain,  is 
one  of  the  simplest  words  in  the  language,  being  u,  u-ru,  more 
fully  u-keru,  u-keta.  Similar  is  kutaine  or  kutaune.  The 
latter  part  of  the  word  ane  represents  the  root  on,  hon,  in  the 
Basque  ondo,  bottom,  depth,  down,  like  the  Japanese  ana,  cave, 
hole,  pit,  mine.  From  the  Japanese  ana  comes  anadori,  to 
despise,  look  down  upon  ;  from  the  Basque  onda  comes  ondatu, 
to  destroy,  or  the  French  abinier.  A  somewhat  similar  word  is 
the  Basque  onaztu,  to  trample  under  foot.  Literally  kuta-wne 
is  to  do  down,  and  that  was  probably   the  original   signification 


12'2  THE    HITTITES. 

of  the  Basque  unhatu,  to  weary,  depress.  The  presence  of  the 
Etruscan  kutu  in  ancient  Hittite  is  of  great  importance  to  the 
student  of  that  language  and  its  later  dialects,  as  it  is  a  verb  of 
frequent  occurrence  both  alone  and  in  composition,  and  as  it  is 
barely  recognizable  in  the  Basque  ekin,  ekiten,  and  in  the  Japanese 
auxiliary  kuru,  often  confounded  with  the  verb  to  come. 

Among  the  Basque  words  in  the  inscription  occur  zuzena 
rightful,  lawful ;  zari,  zagi,  leader  ;  zahako,  without,  outside ; 
and  kakutsv.  or  gogotzu,  to  think.  The  verb  takata,  to  fight,  is 
the  Japanese  tekitai,  from  teki,  an  enemy.  In  Basque  etsai  is  the 
equivalent  of  teki,  and  a  lost  verb  etsaitu,  whence  came 
etsaitasun,  enmity,  should  stand  for  tekitai.  The  Circassian 
word  for  enemy,  yedzisho,  agrees  best  with  the  Basque,  the 
Corean  taityok,  Dacotah  toka  and  Aztec  teyaouh,  with  the  Japa- 
nese. The  Aztec  teyaotia,  to  fight,  is  formed  like  the  Japanese 
tekitai  and  the  old  Hittite  takata.  An  interesting  word,  exhibit- 
ing the  vitality  of  language,  is  kesikaka,  to  instigate.  In 
Japanese  it  is  keshikake,  in  Basque,  kitzikatu  and  kilikatu,  and 
in  Aztec,  cocolqvAtia.  It  is  remarkable  that,  while  the  central 
Hittite  and  Japanese  coincide,  there  should  be  a  similar  coinci- 
dence between  the  Basque  and  Aztec  extremities.  Peculiarly 
Japanese  words  are  korosu,  to  kill,  memeshii,  womanly,  tsugi, 
to  follow.  The  verb  ishsa  is  the  Basque  itsas,  holding,  from  the 
root  ich,  to  close  ;  and  kekisa,  to  injure,  is  an  inversion  of  the 
Basque  gaitz-egi,  to  do  harm.  The  Japanese  form  of  the  latter 
is  gai-suru,  but  as  the  infinitive  suru  gives  in  its  finite  forms 
shi  and  hi,  the  connection  is  evident.  The  only  words  remaining 
to  note  are  sutate  and  taneta.  The  first  connects  with  the 
Japanese  side,  suteru,  suteta,  to  reject,  abandon,  and  the  Basque 
ichtitu,  ixtitu,  to  stop,  cause  to  cease,  and  utsi,  to  abandon.  The 
word  tanetn,  translated  tribute,  is  the  Basque  danda,  now  mean- 
ing payment  by  instalments,  but  denoting  tribute  in  the 
Eugubine  Tables.  It  is  probably  a  compound  of  the  verb  to  ask, 
in  Basque  itan,  in  Japanese  tano-mi.  The  Japanese  denso, 
a  tax,  does  not  appear  to  be  a  native  word. 


INSCRIPTION    F 


'Qaa 


'r'' 


■Or 


M    JERABIS. 


Trans.  Soc.  Bib.  Arch.  Vol.  VII. 


123 


CHAPTER  X. 

Second  Inscription  of  King  S  agar  a  of  Carchemish. 

Jerabis  I.,  so  far  as  history  is  concerned,  is  the  gem  of  the 
Hittite  collection,  but  to  the  epigrapher  it  is  a  most  tantalizing 
document.  The  inscription  does  not  occupy  one  uniform  surface 
like  the  preceding  ones,  but  zig-zags  over  the  tops  and  sides  of 
two  steps.  In  the  plate  the  portions  lettered  D  and  B  represent 
the  tops  or  steps  proper,  C  and  A  the  sides  or  connecting 
perpendiculars.  To  read  the  inscription,  therefore,  a  commence- 
ment must  be  made  either  at  the  right  of  A  or  at  the  left  of  D  : 
continuing-  in  the  former  case,  to  the  right  of  B,  C  and  D,  and, 
in  the  latter,  to  the  left  of  C,  B  and  A.  A  difficulty  appears, 
however,  in  the  extreme  left  of  D  beyond  the  break  in  the  stone, 
where  it  seems  evident  from  the  arrangement  of  characters  that 
the  hieroglyphics  beyond  the  break  are  to  be  read  in  the  opposite 
direction  to  those  on  its  right.  This  is  specially  observable  in 
line  4,  in  which  the  name  of  Salaka  is  read  from  right  to  left, 
while  the  succeeding1  Palaka  is  read  in  the  reverse  order.  More- 
over  the  portions  of  the  inscription  beyond  the  break  are  so 
fragmentary  that  at  the  present  stage  of  Hittite  decipherment,  it 
would  be  unwise  to  speculate  as  to  their  signification.  From  the 
break  in  D  to  the  right  of  that  slab,  and  throughout  the  other 
faces,  the  inscription  is  perfect,  with  the  exception  of  the  upper 
line,  which  is  more  or  less  defaced  in  all  four  The  only  word  in 
it  that  can  be  read  with  certainty  is  Askara,  the  Hittite  form  of 
Assur  or  Ashur.  There  is  some  difficulty  even  in  determining  the 
direction  of  that  line,  for,  while  the  word  saki  in  the  right  of  A 
should,  according  to  analogy,  end  the  line,  the  direction  of  other 
characters  favours  the  reading  of  it  from  right  to  left,  which  is 
in  harmony  with  the  order  of  the  rest  of  the  inscription.  It  will 
thus  be  necessary  for  the  present  to  ignore  the  mutilated  top 
line  and  all  that  lies  to  the  left  of  the  break  in  the  step  D. 
Enough  remains  to  excite  such  interest  in  this  memorial  of  the 
Hittites  as  few  other  ancient  documents  are  capable  of  raising 
in  the  mind  of  the  student  of  oriental  history. 


124  THE    HITTITES. 

Beginning  at  the  shield  and  basket,  the  hieroglyphics  denoting 
royalty,  in  the  left  of  D,  proceeding  from  left  to  right  through 
D,  0,  B  and  A,  and  continuing  in  regular  boustrophedon  order, 
to  the  end  of  the  inscription,  we  get  the  following  transliteration  : 

Line  2,  Mata  Sagara  Komulca  bake  mata  Sagara  Dunesinesa 
Askara  neke  kusago. 

Line  3,  Sakesaku  Askara  satasa  Katanesa  aginba  Sasaba 
katasa  Katanesa  aginsa  satala  kara. 

Line  4,  Palaka  Nenebase  gosa  Palaka  Nenebasa  sasane 
Salaku  ne  tasasa  mata  Sagane  Askara. 

Line  5,  Kiku  ba  mata  Sagane  Dunesinesa  tasanema  nekasa 
tarasa  makasa  take  su  sugo  tasa  kula  ne. 

Literal  translation  : 

Line  2,  King  Sagara  Commagene  appoints  king  Sagara  of-the 
Babylonians  Assur  together  to-crush. 

Line  3,  promptly  Assur  to-guard  of-the-Hittites  army  Sazabe 
makes-descend  of-the-Hittites  commander  protection  to-bring. 

Line  4,  Phalok  of-Nineveh  conqueror  Phalok  of-Nineveh 
destroyer  Salaka  to  prefers  king  Assyria  Assur. 

Line  5,  hearing  placing  king  Assyria  of-the-Babylonians 
watchfulness  to-escape  being-unable  of- wood  lights  fire  conflagra- 
tion sets  city  to. 

Put  into  English  construction  the  inscription  reads : 

King  Sagara  appoints  Commagene  for  king  Sagara  and 
Assur  of  the  Babylonians  together  to  strike.  Promptly 
in  order  to  guard  Assur,  to  bring  protection,  the  com- 
mander OF   THE   HlTTITES   CAUSES   THE   ARMY   OF  THE   HlTTITES 

descend  from  sazabe.  phalok,  the  conqueror  of  nlneveh, 
Phalok,  the  destroyer  of  Nineveh,  prefers  Assur  to  Salaka 
as  king  of  Assyria.  The  king  of  Assyria  perceiving  the 
watchfulness  of  the  Babylonians,  and  being  unable  to 
escape,  lights  a  fire  of  wood  and  sets  the  city  in  con- 
flagration. 

These  are  but  fragments  of  the  whole  story,  but  fragments 
invaluable,  for  they  contain  sufficient  material  to  make  historical 
the  first  destruction  of  Nineveh,  which  some  competent  historians 
have  called  in  question,  although  M.M.  Lenormant  and  Oppert 
never  doubted  it.     This  inscription   places  it   beyond  all    doubt. 


SECOND  INSCRIPTION  OF  KING  SAGARA  OF  CAHCHEMISH.       125 

So  thoroughly  in  many  points  does  the  history  of  Ctesias  tally 
with  the  facts  here  briefly  stated  that,  but  for  his  placing  Arbaces 
in  the  room  of  Sagara,  one  would  think  he  had  seen  the  very 
monument  itself  and  had  it  translated  for  him  by  some  Parthian 
skilled  in  the  writing  of  his  ancestors.  There  are  lacunae  in  the 
record  as  we  have  it  of  a  most  tantalizing  kind.  It  seems  that 
Assur  with  his  Babylonians,  who  had  evidently  come  northward 
through  Mesopotamia,  was  unable  to  reach  Commagene,  where  the 
victorious  Hittites  lay,  waiting  for  his  arrival  before  striking  the 
final  blow  at  Assyrian  supremacy.  On  the  east  of  the  Euphrates 
the  Assyrian  forces  met  him,  but  at  what  point  it  is  hard  to 
decide.  According  to  Ctesias,  the  first  encounter  took  place  in  a 
plain  about  nine  miles  from  Nineveh,  a  statement  for  which 
there  is  no  other  authority.  The  absence  of  a  postposition  after 
Sazabe  is  the  cause  of  uncertainty,  for,  as  it  stands,  the 
reading  "  causes  to  descend  from  Sazabe"  is  as  admissible  as 
"  descend  to  Sazabe."  This  city  is  mentioned  by  Shalmanezer  II. 
He  says  :  "  From  the  city  of  Dabigu  I  departed.  To  the  city  of 
Sazabe,  his  stronghold,  belonging  to  Sangara  of  the  city  of 
Carehemish,  I  approached.  The  city  I  besieged,  I  took."  1  So 
far  as  can  be  judged  from  its  topographical  connections,  Sazabe 
was  near  the  Armenian  frontier  and  much  nearer  to  Assyria  than 
Carchemish.  It  would  thus  be  a  garrison  town  and  fortress  of 
theHittite  Confederacy,  not  necessarily  in  the  paternal  dominion 
of  Sagara,  but  in  his  possession  as  the  Hittite  lord  paramount. 
The  fact  that  the  commander  of  the  Hittite  army,  and  not 
Sagara  himself,  led  the  relieving  force,  makes  it  probable  that  it 
issued  from  Sazabe,  where  it  had  been  left  as  a  home-guard. 
This  Hittite  contingent  apparently  saved  the  Babylonians  under 
Assur.  Then  Phalok  comes  suddenly  upon  the  scene  as  the 
conqueror  and  master  of  Nineveh.  This  looks  as  if  there  were 
two  Babylonian  armies  in  the  field,  that  under  Assur,  which  was 
to  co-operate  with  the  Hittites  under  Sagara  in  Commagene. 
and  another,  under  Pul  or  Phalok,  which  invaded  Assyria  from 
the  south  and  east.  Ctesias  gives  colour  to  this  view  by  making 
the  success  of  the  confederates  depend  upon  a  reinforcement 
from  Bactria,  which,  originally   intended  to  strengthen  the  army 

1    Records  of  the  Fust,  iii.  91. 


126  THE    HITTITES. 

of  the  Assyrian  king,  was  won  over  to  the  side  of  the  revolters 
by  liberal  promises.  This  would  necessitate  the  presence  of  one 
of  the  invading  armies  near  the  passes  of  the  Zagros  range  of 
mountains,  through  which  the  Bactrian  troops  would  reach 
Assyria.  Phalok  at  any  rate  is  plainly  recognized  as  the  van- 
quisher of  the  Assyrians  in  their  own  territory  by  the  Hittite 
sovereign,  who  would  certainly  not  have  been  slow  to  assert 
himself  the  victor  had  he  possessed  any  just  title  to  such  a  claim. 
The  Babylonians  are  called  in  this  inscription  the  Dunesi. 
This  is  the  name  by  which  they  called  themselves  and  by  which 
the  Assyrians  long  knew  them.  Thus  in  the  Synchronous 
history  of  Assyria  and  Babylonia  we  read :  "  Buzur  Assur,  King 
of  Assyria,  and  Burna  Buryas,  King  of  Gan-Duniyas,  made  an 
ordinance."  Professor  Sayce  in  a  note  says  :  "  Gan-Duniyas, 
also  called  Gun-duni,  the  enclosure  or  fortress  of  Duni,  was 
Western  Chaldaea,  the  city  of  Babylon  having  received  that  name 
from  some  Cassite  prince  or  deity.'"2  The  name  passed  down 
into  the  classical  period  as  Tere-Don  on  the  Persian  Gulf,  the 
original  of  which  was  Kar-Duniyas.  It  may  be  also  found  in  the 
Book  of  Ezra,  which  mentions  the  Dinaites  as  a  people  placed  in 
Samaria  by  the  Assyrians,  although  they  are  mentioned  apart 
from  the  Babylonians.3  With  the  Dunesi  Sagara  connects 
Askara  or  Assur  as  their  commander.  Afterwards  he  represents 
Phalok  as  placing  this  Assur  on  the  throne  of  Ass}a-ia  instead  of 
Salaka.  Now  the  successor  of  Shalmanezer  III.,  according  to  the 
Eponym  Calendar,  was  Assur-dayan,  in  771  B.C.  He  cannot  be 
Salaka,  who  is  thus  entirely  ignored.  The  eclipse  belonging  to 
this  period  was  in  762,  and  in  760  Pul  or  Phalok  appears.  It 
is,  therefore,  possible  that,  although  Assur-dayan  only  began  to 
reign  in  760,  the  previous  eleven  years,  during  which  Salaka  was 
king,  were  counted  to  him.  If  such  be  the  case,  it  follows  that 
he  must  have  asserted  his  claim  to  the  throne  immediately  after 
the  death  of  Shalmanezer.  Had  he  any  claim  ?  It  seems  pro- 
bable, for  Assur  is  not  a  Babylonian  name  ;  and  why  else  should 
Phalok  prefer  him  to  Salaka  ?  Cases  of  brothers  contending  for 
the  crown  were  very  common  in  Assyrian  history.     Thus  Assur- 

2  Records  of  the  Past,  iii.  29. 

3  Lenormant,  Ancient  History  of  the  East,  i.  486  ;   Ezra  iv.  9. 


SECOND  INSCRIPTION   OF  KING  SAGAKA  OF  CARCHEMISH.       127 

daninpal  and  Samas  Rimmon,  sons  of  Shalmanezer  II.,  fought  for 

sovereignty,  and  so  did  the  sons  of  Sennacherib.4  Assur  and 
Salaka  may,  therefore,  have  been  equally  sons  of  Shalmanezer 
III.,  and  the  former  perhaps  the  offspring  of  a  Babylonian 
alliance.  If  he  be  Assur-dayan  or-dan,  what  is  the  value  of  the 
latter  part  of  his  name  ?  It  may  be  the  Assyrian  dayanu,  judge, 
or  it  may  connect  with  Duniyas,  the  land  of  Assur's  adoption. 
Ctesias  represents  the  Median  Arbaces  as  ruling  in  Assyria,  and 
confirming  Belesis  or  Phalok  in  his  kingdom  of  Babylonia.  The 
true  heir  to  the  Assyrian  throne  and  successor  of  Salaka  is 
persistently  ignored  in  all  the  narratives. 

Palaka  or  Phalok  is  mentioned  in  the  Books  of  Kings  and 
Chronicles  under  the  name  of  Pul.5  Eusebius,  quoting  Alexander 
Polyhistor,  calls  him  a  Chaldean  Phul  who  occupied  the  Assyrian 
throne  ;  but  it  is  impossible  to  make  any  rational  connection  of 
the  ancient  lists  of  Assyrian  kings  given  by  the  Greeks  with  the 
names  given  in  the  Bible  and  on  the  monuments.0  The  verbal 
environment  of  Belochus  in  the  lists  of  Eusebius  and  Syncellusis 
unintelligible.  The  synchronism  is  given  in  the  Bible  accounts 
of  Pul  and  the  statements  of  the  inscription  under  consideration. 
The  only  other  record  of  any  importance  that  helps  to  link  the 
Chaldean  conqueror  of  Assyria  writh  historical  personages  is  that 
of  Ctesias,  which  mentions  Belesis  as  the  overthrower  of  Nineveh. 
We  possess  no  Babylonian  monuments  of  his  time,  and  the  meagre 
outline  of  Assyrian  history  which  native  documents  furnish  for 
the  period  does  not  contain  the  monarch's  name.  The  statement 
of  Ctesias  that  Belesis  was  simply  confirmed  in  the  possession  of 
the  Babylonian  monarchy,  is  at  variance  with  those  of  the  Bible 
and  Eusebius,  which  make  him  King  of  Assyria.  Yet  a  recon- 
ciliation may  be  found  in  the  inscription,  which  represents 
Palaka  as  conferring  upon  Assur  the  crown  of  Assyria,  a  circum- 
stance that  presupposes  its  prior  possession  by  the  Babylonian, 
and  the  subordination  of  the  Assyrian  kingdom  to  that  of 
Babylon.  Also,  as,  down  to  his  time,  Assyria  had  retained  the 
supremacy,  its  monarch  would  naturally  be  regarded  as  the  ruler 

4  Lenormant,  Ancient  History  of  the  East,  381,  404. 

5  II.  Kings  xv.  10;  I.  Chron.  v.  20. 
8    Eusebius,  Chronicon,  i.  5. 


128  THE   HITTITES. 

of  the  east,  so  that  for  the  sake  of  prestige  Phalaka  was  com- 
pelled thus  to  designate  himself  even  while  reigning  in  Babylon, 
and  governing  the  kingdom  of  superior  dignity  by  his  viceroy 
Assur. 

The  last  line  of  the  inscription  is  so  completely  in  accord  with 
the  history  of  Ctesias  that  one  would  almost  imagine  he  had 
copied  the  Hittite  record.  Diodorus,  after  the  Greek  physician, 
says  :  "  The  king  despaired  of  safety,  and  in  order  not  to  fall 
alive  into  the  power  of  his  enemies,  he  caused  a  great  funeral  pile 
to  be  built  in  the  midst  of  his  palace,  on  which  he  placed  his  gold, 
silver,  and  royal  garments.  In  a  chamber  constructed  in  the 
centre  of  the  pile  he  shut  up  his  concubines  and  eunuchs.  Fire 
was  set  to  the  pile  and  he  was  thus  consumed  with  his  palace 
and  his  treasures." 7  Abydenus,  also  after  Berosus,  writes :  "  After- 
wards Saracus  reigned  over  the  Assyrians,  and  when  he  had 
learned  that  a  great  multitude  of  barbarians  had  come  from  the 
sea  to  attack  him,  immediately  he  sent  his  general,  Busalossor,  to 
Babylon.  But  he,  intending  to  rebel,  betrothed  Amuhea,  the 
daughter  of  Astyages,  the  prince  of  the  Median  family,  to  his 
son,  Nabuchodrossor.  Thereafter  at  once  departing,  he  hastened 
to  attack  Ninus,  that  is,  Nineveh.  But  when  King  Saracus  was 
made  aware  of  all  these  things  he  burned  himself  together  with 
the  royal  palace  Evoritus."8  Athenaeus'  account,  which  he  owed 
to  Ctesias,  is  more  full.  "  Sardanapalus,  being  dethroned  by 
Arbaces,  died,  burning  himself  alive  in  his  palace,  having  heaped 
up  a  funeral  pile  four  plethra  in  extent,  on  which  he  placed  a 
hundred  and  fifty  golden  couches  and  a  corresponding  number  of 
tables,  these  too  being  all  made  of  gold.  And  he  also  erected  on 
the  funeral  pile  a  chamber,  a  hundred  feet  long,  made  of  wood  : 
and  in  it  he  had  couches  spread,  and  there  he  himself  lay  down 
with  his  wife,  and  his  concubines  lay  on  other  couches  around. 
For  he  had  sent  on  his  three  sons  and  his  daughters,  when  he  saw 
that  his  affairs  were  getting  in  a  dangerous  state,  to  Nineveh,  to 
the  king  of  that  city  {there  ivas  a  Neneha  among  the  Niphates 
'mountains  of  Armenia),  giving  them  three  thousand  talents  of 
gold.     And   he   made  the  roof  of  this  apartment  of  large  stout 


?  Diod.  Sic.  ii.  19. 
8   Ap.  Enseb.  Chron. 


SECOND  INSCRIPTION  OF  KING  SAGARA  OF  CARCHEMISH.        129 

beams,  and  then  all  the  walls  of  it  he  made  of  numerous  thick 
planks,  so  that  it  was  impossible  to  escape  out  of  it.  And  in  it 
he  placed  ten  millions  of  talents  of  gold,  and  a  hundred  millions 
of  talents  of  silver,  and  robes  and  purple  garments,  and  every 
kind  of  apparel  imaginable.  And  after  that  he  bade  the  slaves 
set  tire  to  the  pile  ;  and  it  was  fifteen  days  burning.  And  those 
who  saw  the  smoke  wondered  and  thought  that  he  was  celebra- 
ting a  great  sacrifice ;  but  the  eunuchs  alone  knew  what  was 
really  being  done.  And  in  this  way  Sardanapalus,  who  had 
spent  his  life  in  extraordinary  luxury,  died  with  as  much  mag- 
nanimity as  possible."9  The  simple  story  of  Sagara  is  that, 
owiug  to  the  Babylonians'  watchfulness,  Salaka  despaired  of 
escaping,  that  he  made  a  fire  of  wood  and  set  the  city  in  confla- 
gration. Such  is  the  account  of  a  contemporary  document,  too 
briefly  told  perhaps  to  set  forth  events  with  perfect  exactness, 
yet  it  is  likely  that  the  fire  of  wood  was  magnified  by  Ctesias 
and  Berosus  into  the  funeral  pile  which  Athenaeus  so  elaborately 
describes,  and  that  the  destruction  of  the  city  as  well  as  of 
himself  was  intended  by  the  Assyrian  king.  A  parallel  case  in 
some  respects  in  modern  history  is  the  burning  of  Moscow  by 
the  Russians  in  order  to  rob  Napoleon  of  the  glory  and  advantage 
of  its  capture. 

The  language   of  the    inscriptions    presents  few    difficulties. 

The  verb  bahe  is  a  compound  of  ha,  place,  and  he,  the  equivalent 

of  the  Basque  egi  and  Japanese  hi,   makes.     The  Basque  epatu, 

to  fix,  set  a  term,  contains  the  same  element  ba,  pa,  but  has  a 

different  verb-former,  tu.     The   word  nehe  is  apparently  of  the 

same  meaning  as  the  nego  or  nago  of   Hamath  v.     Time  could 

hardly  have  effected  the  change  in  the  latter  syllable,  but  place 

may  have  had  something  to  do  with  it,  the  dialect  of  Hamath, 

like  its  characters,  being  different  from  that  of  Carchemish.     The 

Japanese  naha,  between,  among,   and   the   Basque  ntis,   nahas, 

among,  together,  are   the    modern    representatives  of  the  word. 

In  hi.isago    may  be    found  the  Japanese  hudzushi,  to  break   or 

throw  down,  hnjlhl,  kujihu,  to  break,  hatsw,  a  mallet,  and  the 

Basque  hasha,  to  break,  supposed  by  etymologists  to  be  derived 

from  the  Spanish  can-car.       The  Choctaw   lias  hushah,  broken 

'•'   Athenaeus,  translated  by  Yonge,  \>.  S47. 


130  THE   HITTITES. 

and  kittush,  a  pestle,  agreeing  with  the  Japanese  kat.su.  A  good 
example  of  the  longevity  of  words  is  sakesaku,  translated 
promptly  ;  it  is  the  Japanese  sekaseka,  hasty,  impetuous,  the 
Basque  takataka,  promptly,  the  Aztec  iciuhcayotica,  ichiuhqui, 
immediately,  rapidly.  The  verb  satasa  lias  appeared  in  the 
Hamath  Votive  inscriptions  in  the  compounds  karasata  and 
sat'tkara.  It  ia  the  Basque  zaitsu,  to  guard,  and  the  Japanese 
tsatsushi-me.  In  katasa  appears  the  Japanese  kudashi,  cause  to 
descend,  the  Basque  egotzi,  "  selon  M.  Salaberry,  faire 
descendre."10  Then  scUala  kara  is  in  Basque  estali  ekarri,  to 
bring  protection,  estali  being  the  verb,  to  protect.  The  Japanese 
equivalent  is  tsutsu-mi,  with  which  the  preceding  tsutsushi-rne 
may  be  compared,  the  original  meaning  of  both  words  being, 
covering.    . 

The  word  Neneba  has  appeared  in  Jerabisiii.  In  this  inscrip- 
tion it  is  partly  expressed  by  an  ideograph  which  might  be  a 
glove,  but  looks  more  like  a  hand  spanning  or  measuring 
distance  between  the  tip  of  the  thumb  and  those  of  the  fingers. 
The  only  word  it  can  stand  for  is  the  Etruscan  na.be,  extend, 
surviving  in  the  Basque  na.be,  a  plain,  and  nabari,  perceive  far 
off,  but  to  which  the  Japanese  corresponds  perfectly  in  nobe.  a 
moor,  nobe-ru,  to  stretch,  nobi-ru,  to  extend,  noba-shi,  to 
lengthen.  The  Semitic  meaning  of  Ninua,  a  bronze  fish,  is 
sufficiently  senseless  in  itself,  and  if  it  were  the  original 
signification  of  Nineveh  would  hardly  tempt  the  Hittites  to 
translate  it,  but  that  they  should  endeavour  to  make  the  word 
significant    in    their    own    language    is  natural.     With  an  old 

O  ■—>  E3 

radical  ni,  ne,  which  may  appear  in  the  Basque  in-guru,  environ, 
that  which  is  around,  and  be  the  original  of  line,  a  place,  in  the 
same  language,  and  of  the  Circassian  unna,  anneh,  a  house, 
place  of  abode,  and  with  nabe,  far-reaching,  they  doubtless  made 
Nenabe  the  spacious  place  or  house,  the  latter  word  being 
employed  tropically  for  a  city.  The  succeeding  words,  gosa  and 
sasane,  characterize  Palaka  in  relation  to. Nineveh.  Already  in 
Hamath  iii.  the  connection  of  the  Japanese  katsu,  to  conquer, 
wTith  the  Basque  go,  high,  has  appeared.  In  the  present  case  gosa 
is   a  noun,  consisting  of  the  Basque  go,  and  sa,    the    Etruscan 

10    Van  Eys,  Dictionnaire  Basque. 


SECOND  INSCRIPTION  OF  KING  SAGARA  OF  CARCHEMISH.        131 

mark  of  agency.  Thus  from  zeken,  parsimonious,  imbe,  to  send, 
Ian,  to  work,  the  Etruscan  makes  zekesa,  a  niggard,  imbisa,  a 
messenger,  and  lanesa,  a  workman.  The  simple  word  gosa  in 
old  Hittite  meant  he  who  is  above,  or  the  victor,  vanquisher. 
The  other  word  sasane  has  appeared  in  Hamath  v.,  in  the  verbal 
form  zuzitu,  to  destroy.  It  should  take  the  termination  of 
agency  also,  but  three  sibilants  in  succession  were  not  to  be 
thought  of,  so  n  replaced  s,  and  zuzine  characterizes  Palaka  as 
the  destroyer  of  Nineveh.  In  the  same  line  occurs  tasasu,  a 
difficult  expression,  not  to  explain,  for  the  post-position  ne,  to, 
after  Salaka,  the  subjective  position  of  Palaka,  and  direct 
objective  position  of  Salaka,  sufficiently  indicate  that  preference 
is  meant,  but  difficult  to  connect  with  living  forms  in  the  Khitan 
languages.  The  Japanese  sho-tatsu  means  to  be  eminent,  to 
surpass,  being  composed  of  sho,  much,  many,  and  tatsu,  to  rise. 
Now  the  old  Hittite  has  the  verb  tatsu,  and  this  verb  is  not 
tatsu,  but  tasa  or  tasu,  which  in  line  five  means  to  set.  Its 
Japanese  equivalent,  therefore,  is  tsu  in  tsukeru,  to  set,  which  is 
the  Basque  atze  in  atzitu,  to  take,  seize,  but  becomes  aztatu, 
though  from  the  same  root,  in  the  sense  of,  to  touch,  set.  The 
Japanese  also  has  susumeru,  to  promote,  su  meaning  several, 
many  ;  and  sakidatsu,  to  stand  first,  saki  meaning  front,  fore- 
most. In  Basque  the  sense  of  many,  much,  very,  is  expressed  by 
as,  asko,  oso,  and  azitzen  means  to  grow,  bring  up.  raise,  while 
asetzen  means  to  fill,  make  full.  Literally  these  words,  like  the 
Japanese  examples,  mean  to  set  much,  and  like  the  Japanese, 
they  invert  the  old  Hittite  order  of  tasu-su.  The  living  equiva- 
lent of  su-tasu  in  Basque,  although  intransitive  in  meaning,  is 
chitzea,  to  precede  ;  and  its  connection  with  the  various  words 
cited  to  illustrate  the  Khitan  idiom  is  found  in  its  radical  chit, 
meaning  very,  much. 

In  the  fifth  line  the  Japanese  kiku  is  used  as  a  noun,  hearing, 
and  is  followed  by  the  primitive  verb  ha,  to  place.  Yet  then'  is 
a  Japanese  verb  kiki-vxikeru,  to  hear  and  understand.  In  Basque 
the  equivalent  of  kiku  is  jakl  in  jakin,  jakifen,  to  know,  the 
ideas  of  hearing  and  knowing  being  intimately  associated.  The 
long  word  tasanenifi  is  well  rendered  by  the  .Japanese  faxlil  na  ml, 
circumspection,   care.     In  Basque   it  would  be  hc/ait:cii  fman,to 


132  THE    HITT1TES. 

give  attention,  or  behatzen  imi,  placing  attention.  Tlie  initial  be 
is  not  essential  to  the  word,  for  azteitu  means  to  regard,  consider, 
as  well  as  behatzen ;  so  that  atzen  imi,  placing  attention,  may- 
reproduce  the  Hittite  verb.  The  Aztec  disguises  the  original  in 
tecwitlavia,  be  watchful,  careful.  The  verb  nekasa  is  the  Japa- 
nese nigashi.  now  meaning  to  let  escape,  nigeru  being  the 
modern  word,  to  escape.  It  is  the  Basque  inyesi,  now  generally 
pronounced  ihesi,  igesi,  to  flee.  The  Aztec  has  changed  the 
initial  ??  to  m,  rendering,  escape,  by  maquica.  The  following 
tarasa  is  the  Japanese  taradzu,  to  be  lacking,  unable.  It  is  thus 
the  negative  of  tari,  enough.  In  Basque  the  negation  is  placed 
first  in  esturasun,  difficulty,  embarrassment ;  it  is  the  negation  of 
tireso,  strong,  solid,  able.  The  word  maka,  genitive  makasa,  of 
wood,  is  the  Japanese  maki,  moku,  Circassian  mitsha,  and  the 
Lesghian  murch,  a  tree.  It  survives  in  Basque  as  rnai,  board, 
mairan,  building  timber,  perhaps  as  makilla,  a  stick,  although 
some  lexicographers  connect  the  latter  with  makatu,  to  strike,  and 
as  ametz,  the  oak.  Already  in  considering  the  vocabulary  of  the 
votive  tablets,  the  Hittite  and  Basque  word  su,  fire,  has  appeared. 
It  is  here  united  to  the  verb  take  or  taki.  This  is  the  Japanese 
taki,  to  kindle,  the  Basque  equivalent  of  which  according  to  form 
is  izeki,  but  as  that  verb  now  means  to  burn,  its  place  must  be 
taken  by  izio  or  irazeki,  to  light,  kindle.  Anciently  izeki,  as 
izio  seems  to  indicate,  must  have  possessed  transitive  power 
The  last  word  to  consider  is  sugo.  The  Japanese,  which  has  dis- 
placed su  by  hi,  nevertheless  uses  shukkuwa,  shikkuwa,  to  denote, 
a  fire,  conflagration.  The  Basque  has  no  such  compound,  being- 
content  with  the  ordinary  su,  but  it  is  followed  by  k  in  compo- 
sition, as  in  etchea  sukartu  da,  the  house  has  taken  fire.  There 
is  thus  the  most  perfect  accord  between  the  parent  Hittite  tongue 
of  Syria  and  its  living  descendants  in  Japan  and  the  Pyrenees. 
The  verification  of  this  concordance  may,  for  a  time,  be  a  work  of 
difficulty,  but  its  accomplishment  will  amply  repay  all  the  labour 
expended  upon  it,  by  bringing  to  the  philologist  the  knowledge 
of  the  most  primitive  forms  of  speech-thought,  and  enabling  him, 
for  comparative  purposes,  to  add  to  the  oldest  Semitic  and  Aryan 
tongues  that  branch  of  the  Turanian  stock  which  was  most 
intimately  associated  with  ancient  empire  and  civilization. 


Characters  cut  round   curve  at  base. 


INSCRIPTION  ON  UON  FROM  MERASH  NOW 

Frorr)  a  cast  presented  to  1\ft 


Plate  II. 


Proceedinqs,  Soc.Bibl.  Arch.  June  1887 


Chipped   away  slantino    backwards. 


I  THE   IMPERIAL  MUSEUM  AT  CONSTANTINOPLE. 

Eciety   by     F  D  Mocatta  Escj 


CHAPTER  XL 

The  Lion  Inscription  of  King  Kapini  of  Rosh. 

Part  I. 

It  appears  from  the  description  of  Mr.  Rylands  that  then- 
were  in  Merash  two  lion  figures  engraved  with  Hittite  hierogly- 
phics, and  that  they  were  found  over  a  gateway  by  Dr.  Gwyther 
of  Torquay.  Since  then  they  have  been  removed  to  Constantinople 
with  other  Hittite  relics.  Mr.  Rylands  supposes  from  their 
resemblance  to  Assyrian  sculptures,  and  notably  to  the  lion  from 
the  palace  of  Assurnazirpal,  now  in  the  British  Museum,  that 
they  were  the  bases  of  columns  placed  on  either  side  of  a  door- 
way, into  the  sides  of  which  they  were  built.  The  inscription  is 
chiefly  on  one  side  of  the  animal,  including  the  large  space 
between  the  legs  and  the  bevelled  part  of  its  back  and  tail.  But 
besides  the  six  lines  thus  situated,  there  are  three  and  a  portion 
of  a  fourth  in  the  front  of  the  animal.  The  two  series  of  lines 
do  not  form  one  continuous  inscription,  as  Mr.  Rylands  appears 
to  think,  but  are  distinct,  that  in  front  being  a  summary  of  the 
larger  one  on  the  side.  The  other  side  of  the  stone  is  uninscribed. 
flat,  and  was  apparently  built  into  a  wall.  The  hieroglyphics  of 
Merash  are  archaic,  and  some  of  them  unlike  anything  found  on 
more  recent  monuments.  The  symbol  denoting  the  teeth  is  more 
realistic  than  that  of  later  inscriptions.  A  new  ideograph,  shaped 
like  the  Roman  R,  with  an  inserted  dot  between  the  perpendicular 
and  the  lower  right  limb,  has  the  value  kane,  (jane,  but  it  is  hard 
to  say  why.  The  hare  is  another  ideograph  with  the  phonetic 
value  kita  or  kata.  The  latter  portions  of  the  fifth  and  sixth 
lines  on  the  side  are  so  defaced  and  interrupted  by  cross  lines 
that  it  is  difficult  to  make  any  sense  of  them.  Otherwise  the 
inscription  yields  a  continuous  and  intelligible!  narrative.  That 
on  the  side  begins  at  the  right  hand  of  the  top  line,  and  proceeds 
in  regular  boustrophedon  order  to  the  end  of  line  4,  but  the 
fifth  and  sixth  lines  begin  on  the  left,  probably  on  account  of  the 


134  THE    HITT1TES. 

many  breaks  on  the  right  ends.  The  inscription  on  the  front  of 
the  lion  commences  at  the  left  .side  of  the  first  line,  and  continues 
in  boustrophedon  order  to  the  end.1 

Taking  the  more  important  or  side  inscription  first,  and  begin- 
ning in  the  order  indicated,  the  following  is  its  transliteration  : 

Line  1.  Komuka  lata  Hapisata  ka  basakakane  Xira  Katara 
As*one  Assago  Kanirabl  mata  rnatanesa  Kapini  saishish 
Xtizira  Sagane  sa/:i  tamaka  Xira  Hapisata  nekine 

Line  2.  Xazim  Sagane  saki  kutakasata  hapisata  sari 
Behnaa  Xenelnisanesa  haneta  ka  rala  sabaimasa  kutakasa  kane 
Rtisa  o*piko*a  kufa  rala 

Line  3,  Algariga  Rasanesa  kula  rakatsu  Hapisata  Bekama 
iwka.sa.  Rasanesa  ahalsa  Katara  Xira  tobaigo  Aranzekasa 
kanene  ayinba  bagu  Akuni  Rasanesa  Xene- 

Line  4,  Jmsa  fa  Bekama  nek  ana  basaka  ka  kikune  Assam 
Kitaraka  mata  Xeritsake  saishsa  Kataraka  sintara  saishish 
htsvAate  sago  bakera  Bekama  arte  ketasu- 

Line  5,  taka  sinetetsu  Sagane  saki  Komuka  ra  Xira  sinesa 
Komuka    tamalaae    Xaziru    Sagane    saki  Xenebasa,    Tsusane 

Line  6.  Koteri  i .  Tane,  Satakane,  Sakatsu,  Massahuni,  Sami- 
tuiiie  '     *     *     *     Sastala     ***** 

The  literal  translation  is  : 

Line  1,  Commagene  possessing  Hapisata  from  taking  I-am 
Nira.  Katara-Assane,  Assaga,  Kanirabi  king  of-kings,  Kapini 
press  Nazir  Assyria  lord  to-give-back  Nira  Hapisata  desire-I. 

Line  2,  Nazir  Assyria  lord  instructed  Hapisata  captain 
Bekama  of-the-Nenebasites  boundary  from  to-turn  giver-of-evil 
instructing  am-I  Ras  of-the-subjects  limit  to-turn-irom 

Line  3,  Algariga  of-the-Rasites  city  constrains  Hapisata 
Bekama  lord  of-the-Rasites  to-force  Katara  Nira  to  force- back 
of-the-Aranzites  agrees  army  without  Akuni  of-the-Rasites  Nene- 

Line  4,  basa  out-of  Bekama  lord  depriving  is  hearing  Assan- 
Kitaraites  king  Neritsuke  press  Kitaraites  judge  press  punish 
gratitude  destitute  Bekama  to-receive  punish- 

Line  5,  rnent    sentences  Assyria    lord    Commagene  to    Nira 

1  The  Inscribed  Lion  from  Merash,  Proceedings  Socy.  Bib.  Archpeol.,  vol.  ix. 
p.  374. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  135 

adjudges    Commagene    forces-to-give-back    Nazir   Assyria     lord 
Nenebasa,   Tsusane     *****     Elisansu     ***** 
Line  G,  Katni,  Tane,  Sadikanni,  Sakatsu.   Massahuni,   Sama- 
bane     *     *     *     *     *     Sastala     ***** 

Freely  translated,  this  inscription  reads  : 

From  Hapisata  the  possessor  of  Commagene  I  take  Xira, 
Katara-Assane,  Assaga,  and  Kanirabi.  I,  THE  king  of  kings, 
kapini,  pressed  nazir,  the  lord  of  assyria,  to  request 
Hapisata  to  give  back  Nira. 

Nazir,  the  lord  of  Assyria,  instructed  Bekama,  the 
captain  of  Hapisata,  to  remove  from  the  possessions  of  the 
people  of  Nenebasa.  I  instructed  that  malefactor  to  with- 
draw FROM  THE  BOUNDARIES  OF  THE  SUBJECTS  OF  RaS. 

Hapisata  constrained  Bekama  the  nagusi  to  force  away, 

FROM    THE    PEOPLE    OF    RAS,    AlGARIGA,  A    CITY  OF    THE    RASITES. 
KATARA    AGREED    WITH    THOSE    OF    ArANZI  TO   FOKCF  NlRA    BACK 

again.    Being  without  an  army,  Bekama  the  nagusi  deprived 
Akuni  of  the  Rasites  of  Nenebasa. 

The  Assan-Katarites  heard  this.  The  Katarites  pressed 
king  Neritsuke  to  press  the  Judge  to  punish  the  man 
destitute  of  right  principle.  The  lord  of  Assyria  sen- 
tenced Bekama  to  receive  punishment.  He  adjudged  Nira 
to  Commagene.  Nazir,  lord  of  Assyria,  compelled  COM- 
magene to  give  hack  nenebasa,  tsusane  *  *  *  *  * 
Elisansu  *****  Katni,  Tane,  Sadikanni,  Sakatsu, 
Massahuni,  Samabane,    *****    Sastale    ***** 

This  inscription  is  the  oldest  Hittite  document  yet  discovered. 
Its  preservation  from  the  destroying  hands  of  the  Assyrian 
conquerors  may  have  been  due  to  the  fact  that  it  contains  no 
statement  derogatory  to  them,  and  that  it  recognizes  their 
sovereignty  instead  of  recording  conspiracies  against  their 
authority,  as  do  the  monuments  of  Hamath  and  Carchemish- 
The  resemblance  which  Mr.  Rylands  detected  between  the  lion 
of  Merash  and  that  of  the  Assyrian  Assurnazirpal  is  confirmed  by 
the  text  of  the  sculpture,  which  speaks  of  him  under  the  abbre- 
viated form  Nazii1  as  a  contemporary  monarch.  Assurnazirpal 
was  a  great  king  and  the  father  of  the  still  greater  Shalmanezer  II. 
His   (late   is    variously   fixed   by    different    writers,    Lenormant 


136  THE    HITTITES. 

placing  him  between  930  and  905,  and  the  Rev.  J.  M.  Rodwell, 
the  translator  of  his  Annals,  between  883  and  858  B.C.,  a  difference 
of  almost  fifty  years.  He  did  not  dare  to  attack  the  kingdoms 
of  Israel  and  Judah,  which  were  in  a  flourishing  condition  in  his 
time,  but  his  arms  extended  from  southern  Syria  to  Pontus  and 
the  borders  of  Colchis.  The  Nairi  felt  his  power ;  Carchemish 
under  another  Sangara  paid  him  tribute,  as  did  the  cities  of 
Phoenicia  ;  and  Commagene  he  frequently  overran.  None  of  the 
Assyrian  monarchs,  to  judge  by  their  inscriptions,  were  destitute 
of  cruelty,  but  a  more  bloodthirsty  wretch  than  Assurnazirpal, 
who  smiles  with  benign  dignity  in  the  statue  he  has  left  of  him- 
self, is  not  to  be  found  on  all  the  page  of  history.  A  very  pious 
worshipper  of  the  gods,  his  records  are  stained  with  blood,  and 
filled  with  the  accounts  of  such  revolting  barbarities  as  might 
make  the  world  loathe  the  Assyrian  name.  Yet  he  is  the  man 
whom  king  Kapini  calls  the  Judge. 

The  author  of  the  inscription  is  one  Kapini,  who  apparently 
did  not  recognize  the  supremacy  of  Carchemish,  for  he  calls  him- 
self the  king  of  kings.  He  nowhere  styles  himself  king  of  the 
Ras,  the  Rosh  of  the  Bible,  but  from  his  frequent  mention  of  that 
nation  and  from  the  fact  that  his  inscription  was  set  up  in 
Merash  or  Marasia,  it  may  be  concluded  that  he  was  their 
sovereign.  It  has  already  been  shown  that  the  Rosh  are  the 
people  of  Mareshah,  the  prefix  ma  being  doubtless  the  initial 
syllable  in  mata,  king,  meaning  great  or  illustrious.  It  is  the 
Japanese  mi  of  the  present  day  and  is  the  root  of  the  Basque 
mira,  astonishment,  admiration.  As  Rosh  or  Reshah,  with  this 
prefix,  became  Mareshah,  so  Gog  became  Magog,  Rechab,  Marca- 
both,  Dimnah.  Madmannah,  Cabbon,  Machbenah,  Caphal,  Mach- 
pelah,  Zahab,  Mezahab.  The  recognition  of  this  complimentaiy 
or  honorific  prefix  is  indispensable  to  the  student  of  Hittite  proper 
names.  The  Assyrians  do  not  seem  to  have  known  the  northern 
Rosh  by  that  name,  but  the  southern  division  of  the  family 
dwelling  in  Elam  their  inscriptions  make  frequent  mention  of. 
Sargon  calls  them  Ras;  Sennacherib,  Rassu;  Assurbanipal,  Rasi ; 
but  Tiglath  Pileser  II.,  Marusu.2  They  are  there  connected  with 
the  Lehitau  or  Lihutahu,  who  were  Lydians,  their  eponym  being 

2   Records  of  the  Past,  vii.  27,  i.  44,  82,  v.  101. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  137 

the  god  Laguda.3  Two  Lacotenas  near  Marasia,  the  one  in 
northern  Syria,  the  other  in  south-eastern  Cappadocia,  preserved 
the  connection ;  and  in  Lydia,  where  Alyattes  reigned,  also  reigned 
Myrsus,  and  flowed  the  Marsyas  river,  while  more  than  one 
Larissa  honoured  the  name  of  Rosh  with  a  different  prefix,  not 
the  Semitic  article,  but  the  Khitan  al,  strong  or  powerful.  It  has 
been  said,  wherever  you  find  Larissas  there  you  find  the  Maeonians. 
This  is  true,  for  Maeon  was  a  later  name  of  the  Lydians  or  Rosh, 
coming  to  them  in  the  line  of  Rekem.  These  Maonites  or 
Mehunim  are  mentioned  in  many  parts  of  the  Bible  as  dwelling 
from  the  Arabian  border  of  Palestine  northward  to  the  land  of 
the  Ammonites.  In  I.  Chronicles  iv.  41,  their  name  is  translated 
by  "  habitations " ;  and  it  is  a  curious  coincidence  that  the 
derivation  of  the  name  Mosynoeci,  by  which  they  were  known 
in  Pontus,  is  given  by  Strabo  as  mossyn,  a  tower,  or  as  other 
writers  translate  it,  a  wooden  house.  Though  adopted  by  the 
Greeks,  it  is  a  foreign  word,  and  Professor  Sayce  calls  it 
Moschian.4  The  medial  ayin  in  Meon  or  Maon  gives  the 
Mehun  and  Mosyn  forms  which  find  illustration  in  the  Cappa- 
docian  area  of  Lacotenia  and  Marasia  as  Messena.  In  the  same 
way  the  name  given  by  the  Hebrews  as  Laadah,  the  father  of 
Mareshah,  containing  a  medial  ayin  of  doubtful  consonantal 
power,  became  Lehitau,  Laguda,  Lacote,  Lydia.  That  there  may 
have  been  Lydians  in  the  western  extremity  of  Asia  Minor  in  the 
ninth  century  B.C.,  cannot  be  denied.  They  were  there  apparently 
two  centuries  later,  for  Assurbanipal  speaks  of  their  king  Gyges 
as  dwelling  far  over  the  sea.  But  great  changes  took  place 
during  these  two  centuries,  so  that  it  is  possible  that  Marasia 
was  the  Lydian  centre  of  the  earlier  period.  Were  early  Roman 
history  to  be  trusted,  the  time  of  the  Etruscans'  advent  to  Italy 
would  help  to  decide  the  question,  for  besides  the  general  tradition 
that  they  were  a  Lydian  colony,  and  Ovid's  statement  that  they 
were  Maeones,  the  name  Rasaena  decides  their  Lydian  and 
Hittite  connection. 

Kapini    is    not    a    name    certainly    that    belongs    to     Lydian 

■■   Records  of  the  Fast,  i.  26,  v.  101,  vii.  25,  •!!). 

<    The    Hittite  genealogy   illustrated  is  in  T.  Chron.  ii.  42-45  ;    Trans.    Roc.   Bib. 
Arch.,  vii.  285. 


138  THE    HITTITES. 

tradition.  He  is  called  by  Assurnazirpal,  Habini  of  Tul  Abnai,and 
that  monarch  also  mentions  Akuni,son  of  Adini  of  Habini,  of  the 
city  of  Tul  Abnai,  thus  apparently  setting  forth  three  generations 
of  his  family.  "  In  these  days  "  he  says,  "  I  received  the  tribute 
of  Habini  of  Tul  Abnai,  four  man  eh  of  silver  and  400  sheep.  Ten 
maneh  of  silver  for  his  first  year  as  tribute  I  imposed  upon 
him."  Shalmanezer  II.  also  sa}\s  :  "  In  my  seventh  year  to  the 
cities  of  Khabini  of  the  city  of  Tel  Abni  I  went.  The  city  of 
Tel  Abni  his  stronghold  together  with  the  cities  which  were 
dependent  on  it  I  captured."  In  his  monolith  inscription  he 
states  that  he  received  the  tribute  of  Khapini  of  Tul  Abna/' 
The  Tul  Abnai  of  Assurnazirpal  and  Shalmanezer  is  an  Assyrian 
adaptation  of  the  names  Aravene  and  Saravene.  The  former  was 
in  Syria  to  the  north  of  Coinmagene  and  contained  a  Lacotena ; 
the  latter  was  in  south-eastern  Cappadocia  and  also  contained  a 
Lacotena.  These  words  have  no  Connection  of  any  kind  with  the 
stony  hill  or  cairn  which  Tul  Abnai  means.  They  represent  the 
Biblical  Beth  Zur  descended  from  Maon,  the  Hittite  form  of  which 
would  be  Tsura-wune,  the  word  wune  being  Circassian  for 
house,  and  the  equivalent  of  the  Hebrew  beth,  Sargon  calls  the 
region  Surgadia,  and  Tiglath  Pileser  II.  called  the  southern  or 
Elamite  namesake  of  it  Saragitu.6  It  will  yet  appear  that 
Kapini  terms  himself  king  of  Surakata.  The  replacement  of 
wane  by  kata  may  be  explained  by  the  Circassian  hadshishish ,  a 
dwelling,  the  Japanese  yado,  a  home.  Probably  kata  was  the 
original  Hittite  word  for  house,  which,  in  its  first  syllable,  fur- 
nished the  hieroglyphic  of  a  house  with  the  phonetic  value  ka. 
In  Lydia  the  word  was  reduced  to  Sar-des,  perhaps  a  corruption 
of  Sar-etche,  in  which  the  Basque  form  replaces  the  older  Hittite 
house  name.  Joannes  Lydus  sent  etymologists  on  a  fruitless 
errand  by  stating  that  Sardes  was  the  old  Lydian  word  for 
"  year."  "  It  really  means  the  house  of  the  heavens,  and  might 
thus  denote  a  zodiac,  for  sar  is  the  Basque  zeru,  Lesghian  ser,  sur, 


'  For  these  statements  see  The  Annals  of  Assur-nasir-pal,  Records  of  the  Past, 
iii.  37  ;  Monolith  Inscription  of  Shalmanezer,  Tb.  81  ;  Black  Obelisk  of  Shalmanezer, 
lb.  v.  27. 

,;    Records  of  the  Past,  vii.  32,  v.  47,  101. 

7    Ap.  Anthon,  Classical  Dictionary,  Sardis. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  139 

and  Japanese  sora,  the  heavens.  No  Khitan  word  for  the  year 
answers  to  sardes,  unless  it  be  the  Georgian  tselitzadi,  the 
derivation  of  which  is  unknown  to  the  writer.  The  Circassian 
seems  to  agree  in  itlshes,  tlesi,  but  these  words  have  lost  all 
semblance  to  the  name  of  the  Lydian  capital,  if  they  ever  had  any. 
The  present  Basque  word  for  year  is  urte,  but  in  Etruscan  days 
it  was  arsa.  The  representative  of  Sar-etche  in  Etruria  was 
8oracte.  Virgil,  Pliny  and  Strabo  speak  of  the  peculiar  religious 
rites  connected  with  this  place.8 

The  region  over  which  Kapini  held  sway  extended  from 
Commagene  to  the  north  and  west,  and  eastwards  into  Armenia. 
Between  him  and  the  king  of  Commagene  there  was  war.  The 
king's  name  in  the  inscription  is  Apisata  or  Hapisata.  Three 
times  Assurnazirpal  mentions  Commagene,  but  only  once  does  he 
refer  to  its  ruler  Catuzilu.  His  successor  was  Kundaspi,  and,  a 
hundred  years  later,  Kustaspi  sat  on  the  throne  of  Commagene, 
being  the  successor  of  that  Teraka  whom  Sahara  elevated  to 
royalty.  Professor  Sayce  identities  Kustaspi  with  what  he 
terms  the  Aryan  Hystaspis.  Now  Hystaspis  was  a  Mede  and 
the  Medians  have  been  proved  to  be  Hittites  ;  the  succession, 
therefore,  of  Kustaspi  and  Teraka,  although  in  inverted  order,  is 
like  that  of  Hystaspes  and  Darius,  thus  rendering  it  probable  that 
Darius  Hystaspes  was  of  the  Commagenian  line.1'  Among 
Hittite  names  resembling  that  of  Hapisata  are  those  of  two 
kings  of  the  Nairi  mentioned  by  Samas  Rinnnon,  Aspastatauk  of 
the  Huilai,  and  Bazzuta  of  the  Taurlai.10  Of  the  Commagenian 
royal  names,  that  of  Sadi-an-Teru  exhibits  what  may  be  the 
second  part  of  Hapisata  in  the  element  Sadi.  Assuming  the 
word  to  be  compound  and  the  parts  not  to  depend  upon  each  other, 
as  in  genitive  government,  the  name  of  the  hostile  monarch  may 
be  inverted  as  Sata-hapi,  which  is  not  indeed  Kustaspi,  but  an 
advance  towards  it.  The  sata  in  this  name  can  hardly  be  other 
than  that  which  has  appeared  in  Hamath  i.  and  iv.  and  in  Jerabis  i., 
meaning  to   guard,  protect,  save,  the  Basque  zaitw,  and  .Japanese 


K    Virgil,  /Eneid,  xi.  785;   I'liny,  H.  N.  vii.  2  :  Strabo,  v.  2,  !). 

'■'    The   Medes   were   not    Hittites,   hut  Celts   under   Hittite   rule,   if    /Yrbaces   and 
Ueioces  were  their  kind's. 

l"    Records  of  tie-  Fast.  i.   l'.l. 


140  THE    HITTITES. 

tsutsu.  It  is  also,  strange  to  say,  the  Greek  sozein,  whence 
soter,  a  saviour.  In  the  treaty  of  Rameses  II.  with  the  Hittites, 
the  chief  god  of  that  people  is  frequently  mentioned,  his  name 
being  in  the  Egyptian  rendering,  Sutech.11  This  is  the  precise 
equivalent  of  the  Greek  soter,  the  Hittite  sign  of  agency,  ho,  being- 
added  to  sata,  to  make  Satako,  a  saviour.  The  prefixed  hapi  in 
Hapisata  seems  to  be  an  old  word  for  town,  surviving  in  its 
simplest  form  as/u,  an  imperial  city  in  Japanese,  but  the  original 
of  the  Georgian  daba  and  sope-li,  town,  village,  the  Moesian  and 
Dacian  dava,  and  the  Celt  Iberian  deba,  duba.  In  modern 
Basque  it  may  be  found  as  a  constituent  of  ibirizka,  village,  habi, 
abi,  a  nest,  abata,  a  hunter's  lodge  in  a  tree,  in  which  case  it 
answers  to  the  Japanese  daiba  and  odaiba,  a  fort.  It  thus 
denoted  originally  a  fortified  town  situated  on  an  eminence, 
natural  or  artificial,  and  the  use  of  the  same  term  to  designate  a  nest 
may  be  illustrated  from  the  prophecy  of  Balaam,  who  says  of  the 
Kenite,  "  Strong  is  thy  dwelling  place  and  thou  puttest  thy  nest 
in  a  rock."  12  The  name  Hapisata  is  then  the  Hittite  equivalent 
of  the  Greek  Sosipolis,  a  name  applied  to  Jupiter  by  the  Magne- 
sians  of  Lydia,  and  to  a  daemon  worshipped  in  Greece  by  the 
Eleans.13  There  were  at  least  two  cities  called  Sozopolis,  the  one 
in  Pisidia  in  Asia  Minor,  the  other  in  north-eastern  Thrace.  All 
of  these  seem  to  have  been  Greek  translations  of  the  significant 
Hittite  name.  It  is  not  essential  to  Khitan  syntax  that  the  verb 
should  follow  its  regimen,  so  that  sata  being  a  verb,  and  not  the 
noun  sataJco,  may  either  precede  or  follow  hapi,  to  signify 
"  saving,  guarding  the  city,"  or  "  he  guards  the  city."  It  is  prob- 
able that  the  city  of  Astapa  in  Baetic  Spain  bore  originally  the 
name  Satahapi.  Before  leaving  the  royal  line  of  Commagene  it 
may  be  remarked  that  its  ancient  names  Cili-an-Teru  and  Cali- 
an-Teru  are  commemorated  by  two  places  called  Celenderis,  the 
one  in  Cilicia,  the  other  in  Argolis  of  Peloponnesus.  The  latter 
was  situated  in  a  region  famous  for  the  worship  of  Jupiter  Soter. 
The  former  was  founded  by  Sandochus,  the  son  of  Astinous,  who 
married  Thanacea  or  Pharnace,  daughter  of   Megessarus,  their 

11  Records  of  the  Past,  iv.  25,  seq. 

12  Numbers,  xxiv.  21. 

13  Strabo,  xiv.  1,  41 ;  Pausanias,  vi.  20. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  141 

offspring  being  Cinyras,  king  of  Assyria.  Such  is  the  tradition 
reported  by  Apollodorus,  who  says  that  Sandochus  came  to  Cilicia 
from  Syria.  Cinyras  was  the  father  of  the  famous  Adonis 
worshipped  in  Phoenicia  and  Cyprus,  but  also  in  Argolis,  where 
Pausanias  places  his  temple  near  that  of  Jupiter  the  Saviour.14 
A  form  of  Celenderis  is  Cleandria  in  the  Troad  not  far  from  the 
river  Andirus,  the  proximity  of  which  appears  to  indicate  an 
ethnical  and  philological  connection,  and  to  require  that  Anteru 
in  Cili-Anteru  be  regarded  as  one  word.  In  this  case  the  whole 
name  will  be  Kula-indar,  the  first  part  being  the  old  Hittite  word 
for  city,  the  second  the  Basque  for  strength,  thus  answering  to 
the  Greek  Astykratos,  Polikratos,  of  which  Polycrates  ma}T  have 
been  a  corruption.  Were  it  not  indeed  for  the  express  statement 
of  Herodotus  that  Polycrates  of  Samos  was  a  Greek,  there  would 
be  great  reason  for  regarding  his  name  as  a  translation  of  Cili- 
Anteru,  inasmuch  as  Samos  is  but  an  abbreviated  Samosata,  the 
capital  of  Commagene.15 

Hapisata  had  deprived  Kapini  of  many  cities,  some  of  which 
the  latter  monarch  took  back  evidently  by  force  of  arms.  These 
were  Nira,  Katara-Assane,  Assaga  and  Kanirabi.  The  position 
of  two  of  them  is  well  marked  by  the  classical  geographers, 
namely,  Katara-Assane  and  Kanirabi.  The  former  is  Citharizum, 
on  the  Arsanian  branch  of  the  Euphrates  in  Armenia ;  the  latter, 
Analiba  in  Cappadocia,  a  short  distance  to  the  north-west  of  the 
Armenian  city.  In  another  part  of  the  inscription  Katara- 
Assane  is  called  Assan-Katara.  Neither  of  these  forms  of 
Citharizum  is  found  on  the  Assyrian  monuments.  But  Kanirabi 
goes  back  to  the  time  of  Tiglath  Pileser  I.,  who  reigned  in  the 
eleventh  century  B.C.  He  speaks  of  Milidia,  the  Melitene  of 
Cappadocia,  as  belonging  to  the  country  of  the  Khani -Rabbi,  but 
makes  no  mention  of  Katara-Assane.16  Assurnazirpal  tells  of  the 
tribute  he  received  from  the  princes  of  the  land  of  Hanirabi,  but 
is  silent  regarding  Katara.  Finally  Esarhaddon,  speaking  of  his 
return  to  Assyria  from  the  snow-clad  mountains  of  the  north  to 

14    Apollodorus,  iii.  14, "3. 

'"'  The  above  statement  is  allowed  to  stand  for  what  it  may  be  worth.  My  convic- 
tion is  that  the  rulers  of  Commag-ene  at  this  time  were  Aryans.  Sandochus,  however, 
i<  a  purely  Hittite  word. 

,,;    Records  of  the  Past,  v.  18. 


14*2  THE    HITTITES. 

avenge  his  father's  death,  tells  how  he  was  waylaid  in  the  hill 
country  of  the  Khani- Rabbi  by  all  their  warriors.17  These 
Khani-Rabbi  were  at  one  time  a  powerful  Hittite  family,  being 
the  Beth  Rapha  and  the  Rephaim  of  the  Hebrew  record.18  Their 
name  is  given  by  anticipation  in  the  Book  of  Genesis,  for,  although 
their  race  was  in  existence  in  the  time  of  Abraham,  the  eponym 
Rapha  was  much  later.  That  race  inhabited  Ashteroth  Karnaim 
in  Bashan,  so  that  they  belong  to  the  Ashterathite  branch  of  the 
Hittite  stock.  Rapha  himself  is  the  Hammu-Rabi  of  the  Assyrio- 
logists,  who  is  said  to  have  headed  a  stranger  dynasty  of 
Babvlonian  kings,  and  whom  George  Smith  placed  about  1550 
B.C.  This  is  almost  two  centuries  too  late,  as  the  notice  in 
Genesis  is  two  centuries  too  early.  Hammu-Rabi,  or,  as  the 
Turanian  Accadian  gives  it,  Gaammu-Rabi,  means  in  Assyrian 
Kimta-Rapastum,  that  is,  the  family  of  the  great  or  of  the  giants. 
It  micrht  also  mean  the  family  of  the  physicians,  and  either  of 
these  meanings  may  be  expressed  by  the  Hebrew  Beth-Rapha. 
It  is  evident,  however,  that  these  are  all  translations,  in  part,  at 
least,  of  a  Hittite  word.  There  is  no  difficulty  with  the  kani  of 
Kani-Rabi,  which  is  more  to  be  trusted  than  the  Accadian 
gaammu ;  it  is  the  Japanese  kanai,  family.  But  what  is 
Rabi  or  Rapha  ?  In  Aztec  a  physician  is  tlama,  which  should, 
according  to  the  laws  of  phonetic  change,  be  rarna  or  raba  in 
other  Khitan  languages  possessing  the  letter  r.  The  Basque  for 
a  remedy  is  erreparu,  derived  from  eri,  sick,  ill ;  the  Japanese  for 
the  same  is  riyoji,  but  its  etymology  hardly  favours  the  connection^ 
although  the  Choctaw,  which  is  just  American  Japanese,  -has 
ilillih,  disease,  ilawelih,  care  for  the  sick,  alikchi,  a  doctor.  The 
reason  for  an  inquiry  into  the  meaning  of  this  word  Rapha  is  that 
the  Greeks  carried  away  the  tradition  of  a  Hittite  family  of 
physicians  in  their  legend  of  Melampus.  The  Basque  laminae  or 
labinak,  beings  possessed  of  magical  power,  may  be  a  reminiscence 
of  the  Rephaim.10  The  Greeks  knew  the  Kani-Rabi  as  the  Me- 
Ropes  or  Me-Ropidae,  and  in  old  Trojan  days  joined  with   them 


Records  of  the  Past,  Hi. '104. 

I.  Chron.  iv.  12  ;  Genesis,  xiv.  5. 

Francisque  Michel,  Le  Pays  Basque,  153. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  143 

the  peoples  of  Pedasus  and  Lyrnessus.20  But,  long-  before,  the 
Egyptians  met  them  in  Egypt  itself,  along  with  other  Hittite 
tribes,  as  the  Rubu  or  Lubu,  generally  translated  Libyans  and 
connected  with  the  Berbers.  Yet  these  Rubu  took  possession  of  the 
cities  of  Egypt  on  the  western  side  of  the  Nile  as  far  as  Memphis, 
which  no  body  of  Libyan  colonists  that  history  knows  of  would  be 
likely  to  do,  and  certainly  they  were  not  Libyan  aborigines.  Their 
dress  indicates  rather  that  they  came  from  a  country  of  a  compara- 
tively cold  climate.'21  As  Rephaim  the  Bible  frequently  alludes  to 
them,  and  mentions  their  dwellings  near  Jerusalem  and  in 
Ephraim.22  In  India  a  migrating  body  of  this  people  was  known 
by  the  name  Kamarupa.23  In  the  time  of  the  inscription  under 
consideration  the  main  body  of  the  tribe  probably  was  in  north- 
eastern Cappadocia,  where  the  classical  geographers  place  Analiba, 
north  of  the  Melitene. 

The  only  record  that  seems  to  relate  to  Katara-Assane  or 
Citharizum  is  the  Annals  of  Assurnazirpal.  That  monarch 
speaks  of  "  the  strong  city  of  Katrabi,  a  city  exceedingly  strong," 
which  he  took  in  Bit  Adini,  a  region  that  he  connects  with  Tul 
Abnai  of  Habini.  The  remaining  places,  Nira  and  Assaya,  are 
easily  identified  in  Assyrian  story  after  this.  Along  with  the 
princes  of  Hanirabi,  Assurnazirpal  mentions  the  land  of  Nilaai, 
of  which  he  makes  Ahirainu,  the  son  of  Yahiru.  the  lord.  Then, 
after  the  passage  relating  to  Katrabi,  he  refers  to  the  same  region 
under  the  two  names  Nilaya  and  Anili,  which  seem  to  indicate  a 
double  monarchy  in  the  land.  A  third  time  he  tells  of  the 
tribute  of  Nilaya  and  associates  it  with  Assaya.  whose  king  was 
Giri-Dadi,  a  northern  Hadad-Ezer.  These  two  places  were 
doubtless  situated  on  the  borders  of  Commagene  and  Armenia. 
At  first  Kapini,  either  from  fear  of  Hapisata  or  from  a  desire  to 
keep    the     peace,    called    in    the    intervention    of    the    Assyrian 


'-"  Strabo,  xiii.  1,  7  ;  for  the  Meropidae  in  general  see  Bryant's  Analysis  of  Ancient 
Mythology,  8vo,  1807,  vol.  v.,  pp.  75-»2. 

21  Kenrick,  Egypt  under  the  Pharaohs,  New  York,  1852.  vol.  ii.,  27!>  :  Lenormant, 
Ancient  History  of  the  East,  vol.  i.,  244,  25!J  ;   Records  of  the  Past,  iv.  3". 

'a  II.  Sam.  v.  18,  xxiii.  13;  .lush.  xvii.  15.  Compare  Hitter,  Comp.  Geog.  of 
Palestine,  vol.  ii.  131.  The  term  Rephaim  is  often  used  without  ethnic  signification 
to  denote  men  of  large  statute,  as  among  the  Philistines,   I  I.  Sam.  xxi. 

'a    Muir's  Sanscrit  Texts,  vol.  i.  495. 


144  THE    HITTITES. 

monarch,  requesting  him  to  make  the  king-  of  Commagene  sur- 
render Nira  or  Nilaya.  At  the  time  that  he  did  so,  Hapisata 
was  continuing  his  conquest  of  Kapini's  subjects  by  his  general 
named  Bekama.  The  Assyrian  inscriptions  mention  a  name 
somewhat  similar  and  sufficiently  rare  in  form  to  make  its 
appearance  at  the  time  more  than  a  mere  coincidence.  This  is 
Assurnazirpal's  "  Bahiani  of  the  land  of  the  Hittites,"  whom  he 
introduces  between  Nilaya  and  Hanirabi.  Again,  just  before 
Anili  and  Nilaya  are  referred  to,  he  says  :  "  To  Bit  Bakhiani  I 
approached  ;  the  tribute  due  from  the  son  (or  tribe)  of  Bakhiani 
I  added  to  my  magazines."  When  he  mentions  Nilaya  the  third 
time  under  its  king  Ittiel,  he  makes  no  allusion  to  Bakhiani,  but 
refers  immediately  to  the  tribute  of  Commagene.  Neither  does 
his  son  Shalmanezer  number  Bakhiani  among  his  tributaries. 
The  first  passage  relating  to  the  general  of  Hapisata  is  confusing 
as  rendered  into  English  by  Mr.  Rod  well.  It  reads:  "In  those 
days  the  tribute  of  Ahiramu  son  of  Yahiru  of  the  land  of  Nilaai 
son  of  Bahiani  of  the  land  of  the  Hittites  and  of  the  princes  of 
the  land  of  Hanirabi  I  received."  The  language  of  the  Hittite 
inscription  seems  to  imply  that  Bekama,  rightly  or  wrongly,  was 
the  ruler  of  Nira,  and  that,  deserting  Kapini,  he  had  transferred 
his  allegiance  to  Commagene.  As  the  general  of  Hapisata  he 
sought  to  bring  other  subjects  of  the  king  of  Marasia  under  the 
sway  of  the  Commagenian  monarch.  He,  for  this  purpose,  in- 
vaded the  land  or  city  of  Nenebasa,  which  is  characterized  as 
subject  to  Ras  or  the  great  nation  of  the  Rosh,  of  which  Kapini 
was  the  head.  Nenebasa  was  apparently  not  far  from  Citharizum. 
It  is  probable,  therefore,  that  it  gave  name  to  the  Niphates 
mountains  in  south-western  Armenia,  just  under  Citharizum. 
Tiglath  Pileser  I.  records  warfare  with  the  people  of  the  countries 
of  Tsaravas  and  Ammavas  in  the  land  of  Aruma  or  Armenia.24 
Shalmanezer  calls  the  same  place  Nappigi,  for  it  was  one  of  the 
cities  of  Bit  Adini.25  It  is  well  authenticated  as  belonging;-  to 
Ras,  for  among  the  Elamitic  people  of  that  name,  was  an 
Ammava,  and   Napsa   was  one  of   their  gods.26       Assurnazirpal 

24  Records  of  the  Past,  v.  14. 

25  Records  of  the  Past,  iii.  92. 

26  Records  of  the  Past,  vii.  42,  note  ;  i.  8ti. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  145 

and  Kapini  both  sent  word  to  Bekama  to  withdraw  from  the 
territory  of  the  Nenebasa,  which  he  did  not  do.  On  the  contrary, 
despising  the  commands  and  making  little  of  the  opposition  of 
Citharizum  and  Aranzi,  he  took  the  city  and  annexed  it  with 
other  places  to  Commagene.  Thereupon  the  people  of  Citharizum 
pressed  their  regulus  Xeritsuke,  who  is  nowhere  else  mentioned 
to  lay  the  matter  before  the  Assyrian  king,  wrho,  either  in  person 
or  by  deputy,  enquired  into  the  matter  and  sentenced  the  dis- 
obedient lord  of  Nira  to  receive  punishment.  This,  judging  by 
what  we  know  of  the  tender  mercies  of  Assurnazirpal,  must  have 
been  no  light  infliction,  flaying  alive  being  one  of  his  ways  of 
rewarding  his  disobedient  officers.  Bekama  is  twice  called  the 
uagiisi  in  the  inscription.  It  seems  to  be  the  same  as  the  common 
Hittite  word  nabusi,  master,  dominus,  for  the  Basque  has  the 
two  forms  nagusi  and  nabusi,  and  the  Japanese  nushi,  having 
suffered  syncope,  inclines  to  either  form. 

The  general  of  Kapini  who  waged  unsuccessful  war  with 
Bekama  was  Akuni.  otherwise  a  man  of  great  note,  at  least  in 
the  eyes  of  the  Assyrians.  Assurnazirpal  first  alludes  to  him  in 
connection  with  the  flight  of  Aziel,  king  of  Lakai.  He  says  :  "To 
the  eities  of  Dumite  and  Azmu  belonging  to  the  son  of  Adini  I 
went  down  after  him,"  Next  he  tells  how  he  stormed  Katrabi, 
the  strong  city  of  Bit  Adini.  Then  he  received  the  tribute  of 
Ahuni  son  of  Adini  of  Habini  of  the  city  of  Tul-Abnai,  which 
has  been  found  to  be  no  city,  but  the  countries  of  Aravene  and 
Saravene.  Ahuni,  son  of  Adini,  is  thus  either  the  grandson  of 
Kapini,  or  his  officer.  The  latter  is  most  likely,  as  Kapini  does 
not  call  him  his  successor  or  heir.  Farther  on  there  seems  to  be 
a  separation  of  Akuni  and  Kapini.  "  From  Anili  I  withdrew  ;  to 
Bit  Adini  I  approached  :  the  tribute  of  Ahuni  son  of  Adini  I 
received  ;  the  chariots  and  warlike  engines  of  the  officer  of  Ahuni 
I  added  to  my  magazines.  In  those  days  I  received  the  tribute  of 
Habini  of  Tul-Abnai  :  from  Bit  Adini  I  withdrew."  If  we  may 
read,  the  officer  Ahuni,  and  see  in  him  a  petty  sovereign  who 
acted  as  Kapini's  general,  as  Bekama  did  for  Hapisata,  the 
constant  association  of  his  name  and  kingdom  with  Kapini's  will 
he  accounted  for.  Akuni  seems  to  have  been  tin.'  chief  opponent 
of  the  great  Shalmanezer.      In  his    monolith    inscription   he  says  : 

(10) 


146  THE   HITTITES. 

"  The  countries  of  Khasamu  and  Diklmunu  I  passed  through.  To 
the  city  of  Lahlahte  which  belonged  to  Akhuni  the  son  of  Adini 
I  approached.  Exceeding  fear  of  Assur  my  Lord  overwhelmed 
him  and  he  fled  to  his  fortified  city.  The  high  ground  I  ascended. 
The  city  I  threw  down,  dug  up,  and  burned  with  fire.  From  the 
city  of  Lahlahti  I  departed.  To  the  city  of  Ci .  .  .  .  ka,  which 
belonged  to  Akhuni  the  son  of  Adini  I  approached.  Akhuni  the 
son  of  Adini  to  the  power  of  his  army  trusted  and  battle  and  war 
he  made  with  me.  In  the  service  of  Assur  and  the  great  gods  my 
Lords  with  him  I  fought.  A  destruction  of  him  I  made.  In  his 
city  I  shut  him  up.  From  the  city  of  Ci.  .  .  .ka  I  departed.  To 
the  city  of  Burmarahna  belonging  to  Akhuni  the  son  of  Adini  I 
approached.  The  city  I  besieged,  I  took.  Three  hundred  of 
their  fighting  men  with  arrows  I  slew.  A  pyramid  of  heads  over 
against  the  city  I  built  up.  The  tribute  of  Khapini  of  the  city  of 
Tul  Abnai,  of  Gahuni  of  the  city  of  Sa  .  .  .  .  and  of  Cigiri  Rimmon 
of  the  city  of  ....  silver,  gold,  oxen,  sheep  and  goats  I  received. 
"From  the  city  of  Burmarahna  I  departed.  In  great  vessels 
of  skins  the  river  Euphrates  I  crossed,  and  the  tribute  of  Katazila 
king  of  Commagene,  silver,  gold,  oxen,  sheep  and  goats,  I  received. 
The  city  of  Paburrukhbuni  and  the  cities  of  Akhuni  the  son  of 
Adini  on  the  hither  banks  of  the  Euphrates  I  approached.  A 
destruction  of  the  country  I  made,"  etc.  Professor  Sayce,  to 
whom  the  world  is  indebted  for  this  translation,  elsewhere  admits 
having  made  a  mistake  in  reading  the  name  Cigiri-Rimmon, 
which  should  be  Cigiri-Dadi,  the  same  as  Assurnazirpal's  Giri-Dadi 
of  Assay  a.27  In  the  sequel  of  the  inscription,  Shalmanezer  tells 
how  Akhuni  the  son  of  Adini  made  a  league  with  Khanu  of  the 
Samahlians,  whom  Professor  Sayce  places  to  the  north  of  Marasia, 
but  who  might  perhaps  be  better  located  about  Salmalassus  in 
north-western  Armenia,  with  Sapalulme  of  the  country  of  the 
Patinians  in  north-western  Syria,  and  with  Sangara  of  Carchemish, 
against  the  Assyrian  tyranny ;  and,  after  the  defeat  of  their  armies, 
made  another  with  the  same  monarchs,  together  with  some  others, 
of  whom  the  names  of  Pikhirim  of  the  Cilicians,  and  Buranate  of 
the  Yazbukians,  alone  are  legible.  Akhuni  was  the  leading  spirit 
in  this  war  or  succession  of  wars.    Shalmanezer  continues :    "  The 

'27   Trans.  Soc.  Bib.  Archseol.,  vol.  vii.  p.  286,  note  2. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  147 

river  Tigris  I  crossed.  Through  the  countries  of  Khasamu  and 
Dikhnunu  I  passed.  To  the  city  of  Tul-Barsip,  the  stronghold 
of  Akhuni  the  son  of  Adini,  I  approached.  Akhuni  the  son  of 
Adini  to  the  power  of  his  armies  trusted  and  to  meet  me  came. 
A  destruction  of  him  I  made.  In  his  city  I  shut  him  up.  From 
the  city  of  Tul-Barsip  I  departed.     In  large  vessels  of  skin  the 

Euphrates  in  its  upper  part  I  crossed.     The  cities  of ga,  Tagi 

.  .  .  . ,  Surunu,  Paripa,  Mabasere,  and  Dabigu,six  of  his  strongholds 
belonging  to  Akhuni,  I  took.  His  fighting  men  in  numbers  I 
slew.  Their  spoil  I  carried  away.  Two  hundred  cities  which 
depended  on  him  I  threw  down,  dug  up,  and  burned  with  tire." 
The  gallant  Akhuni  was  still  unsubdued.  "  The  river  Tigris  I 
crossed.  The  countries  of  Khasamu  and  Dikhnunu  I  traversed. 
To  the  city  of  Tul-Barsip,  his  stronghold,  belonging  to  Akhuni 
the  son  of  Adini,  I  betook  myself.  Akhuni  the  son  of  Adini  from 
before  the  sight  of  my  mighty  weapons  and  my  watchful  battle 
to  save  his  life  fled  in  fear.  The  Tigris  I  crossed  to  go  against 
the  hostile  countries  which  had  revolted.  By  the  command  of 
Assur,  my  great  Lord,  the  cities  of  Tul-Barsip,  Aligu  ....  sagu- 
kana,  and  Manya,  I  seized.  Men,  even  the  men  of  Assyria  in  the 
midst  of  the  country,  I  settled  "  Then  Shalmanezer  goes  on  to 
tell  how  he  gave  to  Tul-Barsip,  Nappigi,  Alligi  and  Ruguliti, 
Assyrian  names  which  did  not  last  long.  The  further  mention 
of  Akhuni  seems  to  summarize  some  of  the  preceding  events. 
"In  the  lowlands  of  the  country  of  Kirruri  at  the  entrance  of  the 
city  of  Arbela  I  came  forth  ;  and  Akhuni  the  son  of  Adini  who 
with  the  kings  my  fathers  a  covenant  and  treat}'  had  made,  with 
regard  to  whom  when  at  the  beginning  of  my  reign  in  the 
eponymy  of  the  year  of  my  own  name  from  the  city  of  Nineveh 
I  departed,  the  city  of  Tul-Barsip  his  capital  I  besieged;  with  my 
warriors  I  attacked  it;  a  destruction  in  the  midst  of  it  I  made  :  its 
groves  1  cut  down;  a  falling  rain  of  clubs  upon  it  I  poured  ;  from 
before  the  sight  of  my  weapons  and  the  terror  of  my  Lordship  lie 
retreated, and  his  city  he  left;  to  save  his  life  the  Euphrates  be 
crossed.  In  the  second  year  during  the  eponymy  of  Assur-Banaya- 
Yutsur  after  him  I  rode  down.  The  country  of  Sitamrat  and  the 
heights  of  the  mountains  on  the  banks  of  the  Euphrates,  which  like 
a  cloud  equalled    the   sky,  as  a  stronghold    he   made.       By   the 


14-8  THE    HITTITES. 

command  of  Assur,  the  great  Lord,  my  Lord,  and  Nergal  who 
goes  before  me,  to  the  country  of  Sitamrat  I  approached.  Where 
among  the  kings  my  fathers  none  within  it  had  ever  penetrated, 
in  three  days  my  warrior  host  traversed  the  mountain  ;  bravely 
in  its  heart  opposition  it  brought,  and  ascended  on  its  feet.  The 
mountain  I  swept.  Akhuni  to  the  extent  of  his  numerous  forces 
trusted  and  against  me  came  forth.  The  line  of  battle  he  formed. 
The  weapons  of  Assur  my  Lord  in  the  midst  of  them  fell  full.  A 
destruction  of  them  I  made.  The  heads  of  his  fallen  I  cut  off. 
With  the  corpses  of  his  soldiers  the  mountain  I  strewed.  His 
multitudes  into  the  hollows  of  the  mountains  had  been  driven 
too-other.  Fierce  battle  in  the  midst  of  his  citv  I  engaged. 
Exceeding  fear  of  Assur  my  Lord '  overwhelmed  them.  When 
they  had  descended,  my  feet  they  took.  Akhuni  with  his 
numerous  forces  and  chariots,  his  magazines  and  the  woods  of 
their  palaces  in  great  quantities,  of  which  the  whole  was  not 
taken,  to  my  presence  I  brought.  The  Euphrates  I  crossed.  To 
my  city  Assur  I  conveyed  them.  As  men  of  my  own  country  I 
counted  them."  The  capture  of  Akhuni  is  placed  by  this  inscrip- 
tion in  856  B.C.,.  in  that  of  the  Black  Obelisk,  in  854.  It  was 
the  oreat  event  of  Shalmanezer's  reign.  The  Black  Obelisk  tells 
how  Shalmanezer  in  his  second  year  besieged  Akhuni  in  Tul- 
Barsip.  taking  Dabigu  and  other  cities  from  him  ;  in  his  third 
year  he  took  Tul-Barsip,  which  Akhuni  had  strongly  fortified 
and  from  which  he  fled ;  and  in  his  fourth,  he  pursued  the  son  of 
Adini  to  his  stronghold  on  the  mountain  banks  of  the  Euphrates, 
where  he  captured  him  with  all  his  treasures  and  brought  them 
to  the  city  Assur.  Three  years  later  he  went  to  Tel  Abni  or 
Saravene,  and  took  possession  of  the  dominions  of  Khabini. 

That  Bit  Adini  belonged  to  the  Rosh  is  evidenced  by  the 
appearance  of  the  name  in  Elam,  where  the  southern  Rosh  dwelt 
in  the  time  of  Sennacherib.  It  is  coupled  by  him  with  Bit 
Ainukkan,  an  Assyrian  form  of  Maeon,  Magan,  Mosyn,  Messen.28 
The  northern  Bit  Adini  should  be  recognized  by  its  capital  Tul- 
Barsip  and  the  neighbouring  Nappigi,  Alligi,  and  Ruguliti. 
Nappigi  has  already  been  identified  with  the  Niphates  mountains 
in  name  and  was  probably  the  place  from  which  the  district  of 

2S   Records  of  the  Past.  i.  47. 


THE   LION    INSCRIPTION    OF    KING    KAPINI   OF   POSH.  149 

Amphissene  was  so  •  designated.  Alligi  was  represented  in  the 
classical  scheme  of  geography  by  Elegia,  situated  in  an  angle 
formed  by  the  winding  of  the  Euphrates  west  of  the  Niphates 
range.  Ruguliti  has  left  no  memorial ;  but  Tul-Barsip  must  be 
tlie  classical  Arsamosata,  a  famous  city  to  the  north-east  of 
Elegia.  The  Hebrew  equivalent  of  the  Assyrian  Tul-Barsip  is 
Birzavith,  the  Tul  or  Hill  being  an  Assyrian  addition  to  the  word, 
and  out  of  this,  by  the  rejection  of  the  initial  labial,  the  Greeks 
and  Latins  made  Arsamosata.  Birzavith  belonging  to  the  senior 
family  of  Rosh  is  a  name  of  great  antiquity,  being  the  original  of 
Borsippa,  one  of  the  oldest  cities  of  Babylonia.  Strabo  speaks  of 
the  inhabitants  of  this  older  Borsippa  as  astronomers,  and 
mentions  two  famous  ones  among  them,  Cidenas  and  Sudinus, 
names  so  like  Adini  the  father  of  Akuni,  as  to  suggest  that  such 
forms  were  characteristic  of  Borsippian  nomenclature.-9  The 
name  of  the  country  in  which  Tul-Barsip  was  situated,  namely, 
Bit  Adini,  was  doubtless  derived  from  the  father  of  Akuni.  It  is 
first  mentioned  by  Ashurakhbal,  a  predecessor  of  Assurnazirpal, 
as  one  of  his  conquests.30  Barsip  followed  the  western  Hittites 
in  their  migrations  as  Bersovia  of  Dacia,  situated  in  the  angle 
between  the  Tibiscus  and  Marisus  rivers,  whose  names  commemor- 
ated Thapsacus  and  Marasia.  But,  nearer  to  the  ancient  seat 
of  Hittite  empire,  it  survives  to  the  present  day  in  the  name 
Perekop,  designating  the  isthmus  which  unites  the  Crimea  to  the 
Russian  main.  The  Umbrian  Celts,  whose  ancestors  had  dwelt 
with  the  Cimmerians  or  Cymry  in  this  DefFrobani,  carried  away 
the  name  as  Tefrejovie,  the  prefixed  I)e  or  Te  being  probably 
the  Hittite  syllable  out  of  which  the  Assyrians  made  their  Tul  or 
Tel.  The  Greeks  abbreviated  the  word,  calling  it  Taphrae,  and 
connecting  it.  in  their  rage  for  etymologies,  with  taphrox,  a  trench, 
although  Strabo  says  the  inhabitants  were  called  Taphrii.  The 
Umbrian  Frejovie  answers  to  the  modern  Perekop,  or  better  still, 
to  Barsip.  In  Italy  the  people  of  this  tribe  built  the  city  called 
by  the  Romans  Bergomum,  thus  disguising  the  original  as  much 
as  in  the  east  Arsamosata  disguised  Barsip.  The  name  was 
carried  by  the  Iberians  into  the  west,  Burdova  being  its  Spanish 


Strabo,  xvi.  1,  '!. 

Records  of  the  Past,  vii.  13. 


150  THE    HITTITES. 

reproduction,  and  Brocavum  and  Borcovicus  those  of  Pictish 
Britain.  The  latter  places  were  within  the  area  of  the  Iberian 
Brigantes.31 

It  will  be  remembered  that  in  the  accounts  of  the  fall  of 
Nineveh  in  the  time  of  Saracus,  that  monarch  is  said  to  have 
provided  for  the  safety  of  his  children  by  sending  them  away. 
According  to  Diodorus,  they  found  refuge  with  the  Paphlagonian 
Cotta  ;  but  Athenaeus  says  that  the  Assyrian  king  sent  them  to 
the  care  of  the  king  of  Nineveh.  This  last  apparently  absurd 
statement  becomes  historically  probable,  in  view  of  the  fact  that 
there  was  a  Hittite  Nenebasa  among  the  Niphates  mountains, 
and,  somewhere  near  at  hand,  a  place  called  Paburrukhbuni  by 
the  Assyrians.  In  the  time  of  Saracus  they  may  easily  have 
been  under  the  sway  of  one  petty  king,  Cotta  or  Gota,  whose 
Nenebasa  would  be  the  Nineveh  of  Athenaeus,  and  whose 
Paburrukhbuni  would  furnish  the  Paphlagonia  of  Diodorus.  Two 
other  cities  or  regions  mentioned  in  the  Hittite  inscription  as 
belonging  to  the  confederacy  of  Kapini  are  Algariga  and  Aranzi, 
the  former  being  taken  by  Bekarna,  and  the  latter  being  associated 
with  Citharizum  in  an  effort  to  win  Nira  or  Nilaya  back  from 
that  conqueror.  The  only  Algariga  mentioned  by  the  Assyrians 
was  in  the  Pas  country  of  Elain,  but  Lagalaga,  a  similar  word,  i? 
given  by  Assurnazirpal  as  the  name  of  a  city  in  Dagara,  which 
was  neighbour  apparently  to  Nilaya  and  the  land  of  Hanirabi.3'2 
It  may  have  been  the  same  as  Lahlate,  a  city  of  Akhuni  the  son 
of  Adini ;  and  is  it  not  the  same  as  that  Puguliti  which  constituted 
with  Barsip,  Alligu,  and  Nappigi,  the  tetrapolis  of  Adini  ? 33,  The 
name  is  a  common  Iberian  one,  finding  representation  among  the 
Basques  of  the  Pyrenees  as  Alzorriz,  Licarraga,  Lakharra, 
Lekhurin.  The  Basque  word  elkargo,  a  company,  assembly,  may 
have  been  the  original  signification  of  the  name.  Sargon  mentions 
the  land  of  Aranzi,  but  places  it  in  eastern  Armenia,  whither  of 
course  the  Aranzites  might  have  retired  between  his  time  and 
that  of  Assurnazirpal.  The  same  region  seems  to  have  contained 
Illinzas,  another  form  of  the  name.     The  branch  of  the  Euphrates 

31  Trans.  Celtic  Soc'y.  of  Montreal,  1887,  p.  181,  note. 

32  Records  of  the  Past,  iii.  53. 

33  Records  of  the  Past,  iii.  86,  92. 


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THE    LION    INSCRIPTION   OF    KING    KAPINI    OF    ROSH.  151 

on  which  Citharizum  was  situated  was  called  Arsanius,  indicating- 
the  existence  at  some  time  of  a  city  or  people  upon  its  banks 
known  by  the  name  Arsan  or  Aranes.  A  word  like  Aranes  would 
easily  take  the  more  euphonic  form  Arsanes.  There  was  an 
Aranzese  among-  the  Elamitic  Ras.  The  Basques  also  preserve 
this  geographical  name  as  Arronce,  Errangua,  Arrangoitz.  The 
derivation  of  the  word  is  probably  from  the  Basque  arrontatze, 
meaning  to  harvest,  but  primarily,  to  work  in  concert,  as  a  band 
of  reapers  or  other  labourers  might  do. 

Aranzi  and  Assan  Katara  failed  to  get  back  Nilaya.  Akuni 
being  without  an  army,  thanks  to  the  paternal  care  of 
Assurnazirpal,  who  informs  us  that  he  added  to  his  magazines  the 
chariots  and  warlike  engines  of  the  officer  of  Ahuni,  the  vigorous 
Bekama  carried  all  before  him.  But,  after  Assurnazirpal  as 
umpire  adjudicated  the  disputed  territories,  and  decided  that 
Nira  belonged  to  Cominagene,  we  find  Kapini,  doubtless  by  the 
arms  of  Akuni,  taking  that  land  back  again  and  thus  commencing 
the  career  of  conquest  that  made  the  son  of  Adini  so  formidable 
a  rival  of  Shalmanezer.  Many  other  places  were  adjudged  to  the 
king  of  Marasia,  or  to  belong  to  the  confederation  of  which  he 
was  the  head.  The  names  of  many  of  these,  owing  to  the  breaks 
in  the  lines  and  to  some  defacements,  are  at  present  illegible.  Of 
those  that  remain  the  first  is  Nenebasa,  the  Assyrian  Nappigi 
immediately  followed  by  Tsusane.  This  place  belonged  to 
Katara-Assane  or  Citharizum,  as  the  sequel  shows,  and  must  be 
the  Armenian  Zanziuna  of  Shalmanezer,  and  the  Danziun  of 
Tiglath  Pileser  II.,  who  mentions  it  along  with  Elugia,  the  Alligu 
of  the  older  Assyrian  monarchs.34  This  identification  is  confirmed 
by  the  following  name,  Elisansu,  which  Tiglath  Pileser  names  in 
the  same  category.  Then  follows  Katni,  which  is  only  named  by 
Assurnazirpal,  and  lias  been  supposed  to  be  a  town  on  the 
Chaboras  which  Hows  into  the  Euphrates  in  the  centre  of  the 
Mesopotamian  border.  But  Assurnazirpal's  account  is  that  he 
crossed  the  Tigris,  skirted  the  Kharinis  and  the  Chaboras,  and 
so  came  t<>  the  Euphrates,  thus  indicating  that  his  Chaboras  was 
the    river    of    that    name;    which   flows    into    the    Tigris/'5      The 


"-1    Record*  of  the  Past,  iii.  95,  v.  HI. 
Records  of  the  Fust,  iii.  46,  note. 


152  THE   HITTITES. 

following  Tane  should  probably  be  read  Adini  or  Atini,  denoting 
the  city  named  after  Akuni's  father  which  gave  name  to  the  sur- 
rounding country.  Sadikanni  is  twice  mentioned  by  Assurnazirpal. 
It  was  near  Commagene,  and  at  the  same  time  on  or  near  the 
banks  of  the  Chaboras.  Its  king,  or  more  probably,  its  Assyrian 
viceroy,  was  Salman-haman-ilin.  It  was  also  near  Katni.  In 
migration  the  name  was  carried  to  the  north  of  lake  Van  as 
Astacana.  Sakatsu  is  not  easy  to  identify.  Esarhaddon  connects 
Ashguza  under  its  king  Ispakaya  with  the  Manna  or  Armenians. 
It  may  be  represented  by  Dascusa  of  the  classical  geographers, 
on  the  borders  of  Armenia  and  Cappadocia,  and  north  of  Elegia. 
Both  Asho-uza  and  Dascusa  indicate  that  Asgutsa  and  not  Sakatsu 
was  the  pronunciation  of  the  name.3"  Massahuni  represents  the 
name  if  not  the  locality  of  Amassihuni,  one  of  the  districts  of 
the  Nairi  in  the  time  of  Tiglath  Pileser  I.  In  Assurbanipal's 
annals  it  is  called  Musazina,  and  is  connected  with  the  land  of 
Dao-ara  in  which  Lagalaga  was  situated:  but  Munzigraiii,  also 
mentioned  by  him  as  lying  between  Carchemish  and  Lebanon, 
bore  a  similar  name.37  The  classical  Moxoene  to  the  north-west 
of  lake  Yan  is  probably  the  memorial  of  Massahuni.  Samabane 
or  Samaibane  cannot  be  the  Samibnaya  of  Sargon,  for  that  town 
belonged  to  the  Ras  of  Elam,  but  it  may  be  the  Zamba  of 
Assurnazirpal,  which  he  places  near  the  Tigris  in  the  vicinity  of 
Amida  or  Diarbekr,  and  the  classical  Sophene  may  be  its 
reminiscence.  The  only  other  legible  name  is  Sastale.  This  is 
either  Sedala  in  north-western  Armenia,  on  a  branch  of  the 
Apsarus,  or  Satala  at  the  sources  of  the  Euphrates  in  Armenia 
Minor  or  north-eastern  Cappadocia,  or  some  place  nearer  the 
Niphates  mountains  whose  record  is  lost.  It  may  be  the  Khastare 
of  Tiglath  Pileser  I.,  but  beyond  the  fact  that  it  adjoined  the 
country  of  the  Nairi,  we  are  ignorant  of  its  position. 

All  of  these  places  lay  in  eastern  Armenia,  with  the  exception 
of  one  or  two,  like  Kanirabi  or  Analiba,  which  were  in  northern 
Cappadocia,  or,  as  it  is  generally  called,  Armenia  Minor.  They 
were  all  governed  by  kings  whose  allegiance  appears  to  have  been 

36  Records  of  the  Past,  iii.  114. 

37  Records  of  the  Past,  v.  16,  called  Amalziu  ;  comp.    Trans.  Soc.   Bib.  Arch.   vii. 
293,  for  Air.assihuni  ;  Records  of  the  Past,  iii.  54,  72. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  153 

divided  between  Kapini  of  Marasia  and  Hapisata  of  Samosata, 
This  division  is  not  surprising,  inasmuch  as  Commagene  with 
Cyrrhestica  to  the  south  of  it,  was  of  Rasite  origin.  It  is  certain. 
however,  that  Kanirabi  did  not  originally  pertain  to  the  family 
of  Ras,  although  both  families  belonged  to  the  Ashterathite 
division  of  the  Hittite  race.  The  Chelubite  branch  of  the 
Ashterathites,  of  which  the  Kanirabi  were  the  senior  members, 
and  the  Shuhite,  of  which  Ras  was  the  chief  representative, 
appear  to  have  kept  company  in  their  northern  migrations, 
for  in  Asia  Minor  both  east  and  west  they  occupied  adjoining 
countries  :  in  European  Scythia  they  were  found  together  by 
Herodotus  and  the  classical  geographers  ;  they  dwelt  side  by  side 
in  Dacia,  Moesia,  and  Thrace  ;  in  Etruria  they  were  mingled,  and 
in  Iberian  Spain  they  maintained  their  ancient  friendship.  The 
Ras  also  are  found  throughout  in  alliance  with  the  Moschi  or 
Cappadocians,  who  belonged  to  the  Zuzimite  or  senior  division  of 
the  Hittites.  This  alliance  took  its  rise  in  Egypt  during  the 
time  of  the  Hittite  or  Hycsos'  occupation  of  that  country,  and  a 
tradition  of  it  seems  to  have  remained  with  the  two  peoples  ever 
after.  It  is  somewhat  remarkable,  therefore,  to  find  Kapini  of 
Marasia  making  no  mention  of  the  Moschi  in  his  inscription.  The 
Rasites  must  have  superseded  the  Moschi  in  the  possession  of  the 
country  north  of  Commagene,  for,  in  the  eleventh  century  B.C., 
during  the  reion  of  Tifjlath  Pileser  I,  the  Commawenians  and 
Moschi  are  named  by  that  monarch  as  conterminous  peoples.  As 
for  Tubal,  the  Tabalu  of  the  Assyrian  monuments,  whom  the 
Bible  associates  with  Rosh  and  Meshech,  it  does  not  denote  the 
Tubal  of  the  Toldoth  Beni  Noah,  as  he  lived  long  before  the 
nation  forming  period,  but  a  Hittite  family,  thenamersof  Tibilisi 
or  Tiflis  in  Georgia,  and  who  may  be  in  part  identified  with  the 
Tibareni  of  the  Black  Sea. 


154 


CHAPTER   XII. 

The  Lion  Inscription  of  King  Kapini  of  Rosh. 

Part  II. 

The  inscription  on  the  front  of  the  lion  is  brief  compared 
with  that  on  the  side,  and  contains  little  new  material  of  an 
historical  character.  It  seems  to  have  been  intended  as  a 
summary  of  the  latter  for  the  purpose  of  drawing  attention  to  its 
detailed  account  and  of  pointing  a  salutary  moral.  The  inscription 
begins  on  the  left  of  the  top  line,  and  proceeds  in  boustrophedon 
order  to  the  end.     Its  transliteration  is  : 

Line  1,  Ni  tatsu  Tsusane  ta  Assane  zuzene  ni  tosatsu 
Neritsuka  ni  take  Hapisata  kakane  sakake  ni  tatsu 

Line  2,  Katara  kola  matane  Neritsuka  mata  Hapisata 
Komuka  bisitane  kata  Tsusane  alsa 

Line  3,  Tsusane  sa  tosatsu  atesa  Rasa  Hapisata  ne  bakera 
Sarakata  mata 

Line  4,  Kuka  saka  kiku  sari. 

The  literal  translation : 

Line  1,  I  set  out  Tsusane  from  Assane  spoiler  I  take-back 
Neritsuka  I  appoint  Hapisata  concerning  writing  I  set-up 

Line  2,  Katara  city  king  to  Neritsuka  king  Hapisata  Com- 
magene  inhabiting  country  Tsusane  forces-away 

Line  3,  Tsusane  of  takes-back  friend  Ras  Hapisata  I  deprive 
Sarakata  king- 
Line  4,  Concerns  grateful  learn  recompense 

Free  translation: 

I  arise  from  Tsusane.  Assane  from  the  spoiler  I  seize 
back.  i  establish  neritsuka.  concerning  hapisata  i  set 
up  this  writing.  from  neritsuka,  king  of  the  city  of 
Katara,  king  Hapisata,  living  in  Commagkne,  took  forcibly 
the  land  of  tsusane.  the  ras  friend  seizes  back  tsusane  ; 
i,  the  king  of  sarakata,  deprive  hapisata  of  it.  it 
concerns  the  grateful  to  know  the  reward. 


THE   LION   INSCRIPTION   OF    KING   KAPINI   OF   ROSH.  155 

This  part  of  the  inscription  says  nothing  of  the  Assyrians  or 
of  the  rival  generals  Bekama  and  Akuni.  It  records  an  exploit 
or  feat  of  arms  of  Kapini  himself.  One  single  region  is  mentioned 
by  him,  that  of  Tsusane,  the  Assyrian  Danziun  or  Zanziuna.  Its 
name  may  have  been  Etchezaina,  the  house-guard,  in  Basque.  It 
seems  to  have  been  situated  to  the  south-west  of  Citharizum  and 
towards  Commagene,  but  this  is  largely  a  matter  of  conjecture,  for 
the  Assyrian  conquerors  made  no  attempt  to  set  forth  their  move- 
ments in  geographical  order,  writing  for  their  contemporaries  only 
who  were  acquainted  with  the  places  whose  names  they  com- 
memorated, or,  if  for  posterity,  with  the  hope  that  these  names 
would  not  pass  away.  It  is  only  incidentally,  therefore,  that 
they  afford  any  help  in  determining  with  accuracy  the  positions 
of  the  towns  and  regions  conquered  by  them.  In  the  same  way 
king  Kapini  probably  held  the  opinion  that  everybody  ought  to 
know  where  Tsusane  was.  It  was  one  of  the  conquests  of 
Hapisata  by  his  general  Bekama,  no  doubt.  So  long  as  that 
redoubtable  Hittite  warrior  lived,  even  Akuni,  the  illustrious 
opponent  of  Shalmanezer,  could  gain  no  advantage  over  the 
Commagenians.  But  Bekama  had  met  his  fate  at  the  command 
of  Assurnazirpal,  and  Commagene  was  deprived  of  her  right  hand. 
This  was  Kapini's  opportunity.  He  went  to  Tsusane,  took  it  from 
the  enemy,  and  then  relieved  the  city  of  Citharizum  or  Assan- 
Katara,  confirming  Neritsuka  in  possession  of  both  regions.  This 
he  sets  forth  as  a  reward  for  Neritsuka's  gratitude  or  loyalty. 
Having  accomplished  this  feat,  he,  like  the  Assyrian  monarch 
whose  warlike  achievements  he  so  feebly  emulated,  ordered  the 
lion  statues,  emblems  doubtless  of  his  prowess,  to  be  erected,  and 
dictated,  to  the  Hittite  engraver,  the  account  of  his  contest  with 
Commagene,  at  the  same  time  exalting  himself  and  doing  honour 
to  his  Assyrian  lord.  The  admission  of  weakness  in  the  side 
inscription  gives  confidence  to  the  historian  of  the  truthfulness  of 
the  narrative.  Indeed,  whatever  else  the  Hittites  were,  they 
were  not  liars.  Some  of  their  records  may  be  puerile  in  their 
simplicity  of  statement,  but  they  are  all  manly  and  honest.  The 
corrupting  influences  of  oriental  Aryan  and  Chinese  servility  and 
exaggeration,  which  were  felt  by  Hittite  immigrants  into  India 
from  the  fourth  or  iifth  century  before  the  Christian  era,  and  into 


156  THE    HITTITES. 

China  from  the  sixth  century  A.D.,  are  to  blame  for  kindred 
vices  among  oriental  Hittite  stocks  in  Asia  and  America.  The 
more  savage  branches,  that  had  little  contact  with  Indo- Aryan 
and  Chinese  civilization,  are  almost  altogether  free  from  the  taint 
of  falsehood.  In  the  west,  the  Etruscan  documents  are  singularly 
candid,  contrasting  favourably  in  this  respect  with  contemporary 
Roman  and  Celtic  records. 

Kapini  is  very  fond  of  the  Ras  name.  Four  times  in  the 
previous  inscription  it  is  contained,  and  here  again  it  appears. 
He  is  himself  the  Ras  friend  who,  as  such,  interferes  on  behalf  of 
Neritsuka,  a  man  of  Ras.  It  is  a  case  of  blood  being  thicker 
than  water,  and  displays  a  clannishness  more  characteristic  of  the 
Celt  than  of  the  Iberian.  The  Etruscans,  Basques  and  Picts  had 
no  clans.  Even  among  wild  Khitan  tribes,  the  tribe  proper  is 
regarded  more  as  a  political  expedient  than  as  a  bond  of  kindred, 
the  tendency  being  to  subdivide  into  gentes,  and  narrow  the  limits 
of  kinship.  Wise  men,  therefore,  like  the  Iroquois  Hiawatha, 
who  sought  to  unite  the  divisions  of  even  one  tribe  into  a 
confederacy,  were  regarded  as  phenomenal,  almost  as  innovators. 
And  this  was  just  the  source  of  Hittite  weakness.  Herodotus 
believed  that  if  the  Thracians,  who  were  chiefly  of  Hittite  origin, 
had  been  united,  they  would  have  surpassed  all  other  nations; 
but  such  a  union  he  thought  impossible.1  The  Assyrians  knew 
this  trait  and  took  advantage  of  it,  disuniting  their  Hittite 
enemies  and  defeating  them  in  detail.  The  Romans  saw  <the 
same  fault  in  the  Etruscans,  and  by  tactics  like  those  of  the 
Assyrians,  overthrew  their  empire.  And  in  Britain  the  total  ex- 
tinction of  the  once  powerful  Pictish  nationality  was  the  outcome 
of  a  want  of  cohesion  among  its  members.  Even  to  Kapini,  Ras 
was  more  than  Khita.  The  only  Hittite  since  Egyptian  days 
who  appears  to  have  sought  a  union  of  all  the  tribes  or  confeder- 
acies of  tribes  that  constituted  the  nation,  if  a  people  of  one  blood 
but  without  common  government  can  be  called  a  nation,  was 
Akuni  the  son  of  Adini,  and  he  met  with  but  partial  success.'2 
Traitors  were  easy  to  find  among  them,  not  that  they  were  faithless 

1    Herodotus,  v.  3. 

-   This   statement  is  perhaps  too  sweeping,  as  the  Jabins  of  Canaan  and  Chushan 
Rishathaim  probably  acted  a  similar  part. 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  157 

people — far  from  it — but  because  they  did  not  recognize  the 
claim  of  their  brethren  upon  their  fealty,  and  allowed  any  family 
blood  feud  or  even  petty  grievance  to  sever  the  bond,  which  if 
maintained,  would  have  rendered  them  irresistible.  Strange  to 
say.  the  sovereign  state  system  of  the  Hittite  confederacies  is 
reproduced  at  the  present  day  in  the  United  States,  and  in  the 
Canadian  and  Australian  colonies  of  the  British  Empire,  and 
threatens  to  dismember  that  empire's  home  kingdoms.  If 
Hittite  history  all  the  world  over  has  a  voice  to  teach  the 
politician  of  the  present,  it  is  a  unanimous  one  that  cries,  Sovereign 
states  have  been  our  ruin. 

The  most  important  statement  in  the  inscription  is  that  which 
makes  Kapini  king  of  Sarakata.  This  is  the  name  of  which  the 
Assyrians  made  Surgadia  and  Sarragitu,  and  it  may  be  repre- 
sented by  the  Basque  place  named  Charricota,  of  uncertain 
etymology.  It  is  also,  as  has  been  seen,  an  original  of  the  Lydian 
name  Sardes.  The  earlier  Assyrian  monarchs  knew  Sarakata  as 
Tal  Abnai,  which  was  a  significant  Assyrian  corruption  of  Zeru- 
wune,  a  synonym  of  Zeru-kata,  To  the  Semite  the  sound  of  a 
combined  b  and  a  indicated  chiefly  three  things,  a  son,  a  stone, 
a  building;  and  this  the  Assyrian  thought  he  found  in  ivitna  or 
rij/aa.  The  prefixed  zer  he  easily  changed  to  Tel  or  Tul,  and  thus 
made  of  the  whole  word  Tul  Abnai,  the  stony  hill.  That  the 
form  Zeruwune  was  early  in  use  is  attested  by  an  inscription  of 
Tiglath  Pileser  II.,  who  places  Sarrapanu  or  Sarrabanu  in 
Babylonia,  where,  as  in  Elam,  the  southern  Ras  dwelt.3  In  Syria 
and  Cappadocia  also  it  seems  to  have  been  more  in  use  than 
Sarakata,  inasmuch  as  the  latter  form  lias  left  no  distinct  trace, 
while  the  classical  geographers  preserved  the  former  in  their 
Saravene  and  Aravene.  The  statement  of  Joannes  Lydus, 
already  alluded  to,  that  sardes  was  a  Lydian  word  for  the  year, 
opens  the  way  for  much  curious  speculation.  Literally  the  word 
menus  the  house  of  the  heavens,  and  the  circuit  of  that  house 
by  tin;  sun  would  constitute  the  year.  The  idea  of  time  is 
bound  up  with  this  circuit,  and  the  Persian  zarran,  time, 
although  belonging  to  an  Aryan  people,  is  not  necessarily 
unconnected  with  it,  for  all  the  primitive  history  of  the  Persians 

■"■    Records  of  the  Fast.  v.  102,  103. 


158  THE   HITTITES. 

is  Turanian.  This  zarvan  as  Zarvan  Akarana,  time  unlimited, 
became  the  supreme  deity  of  the  Zarvanite  Zoroastrians,  who 
brought  the  Ormuzd  and  Ahriman  of  their  prophet  under  this 
principle  of  unity.4  But  Zarvan  orZervan  was  an  ancestral  god 
of  the  Babylonians,  from  whom  the  Zarvanites  borrowed  much 
of  their  creed.  Moses  of  Chorene,  the  Armenian  historian,  reports 
Berosus,  the  historian  of  Babylon,  representing  Zervan  as  lord  of 
the  earth  in  the  time  of  Xisuthrus,  his  competitors  and  brethren 
whom  he  subdued  being  Titan  and  Japhetos.5  Now  Xisuthrus, 
or  Hasisadra,  as  his  name  has  been  read  in  the  Chaldean  Deluge 
Tablets,  is  the  Hittite  Achashtari,  the  head  of  the  Ashterathite 
division  of  the  Hittite  race,  whose  record  is  Ashteroth  Karnaim 
in  Bashan.6  To  his  line  belonged  the  Ras,  of  whom  came  Beth 
Zur  or  Zeru-vune ;  and  the  Moschi  or  Cappadocians,  whom 
Japhetos  represents,  were  their  intimate  allies,  and  probably  for 
a  long  period  their  subjects,  inasmuch  as,  in  the  enumeration  of 
peoples,  Rosh  always  has  the  pre-eminence.  In  the  account  of 
Berosus,  therefore,  we  'have  no  mythology  but  a  fragment  of 
ancient  historical  tradition  relating  to  a  time  when  the  Moschi 
and  Rosh  ruled  in  Chaldea.  In  a  paper  on  the  astronomy  and 
astrology  of  the  Babylonians,  Professor  Sayce  translates  a  docu- 
ment belonging  to  the  time  of  Sargon  of  Agane,  whom  he  places 
in  the  nineteenth  century  B.C.,  in  which  the  following  passage 
occurs:  "On  the  twentieth  day  an  eclipse  happens.  The  king 
of  the  Hittites  or  the  king  of  the  Khati  lives  and  on  the  throne 
seizes."  7  Sargon  was  himself  a  Hittite  on  the  father's  side,  but,  as 
a  dispossessed  prince  who  had  to  make  his  way  to  empire  with- 
out paternal  aid,  he  disowned  the  name  and  the  language  of  his 
ancestors.  George  Smith  assigns  the  year  1600  B.C.  to  Sargon 
but  his  true  date  is  between  1700  and  1750.  As  early,  therefore, 
as  the  time  of  the  patriarch  Jacob,  the  Hittites  were  in 
occupation  of  kingdoms  in  Chaldea  and  the  neighbouring  Elam. 

In  the  peculiarly  Hittite  Dacia,  answering    in  a  measure    to 
the    modern    Roumania,    for    the    Roumanians    are   Romanized 


4  Lenonnant,  Ancient  History  of  the  East,  ii.  30,  45;  Hyde,  Religio  Vet.  Pers. 

s  lb.  i.  504. 

6  Smith,  Chaldean  Account  of  Genesis  :  1  Chron.  iv.  G. 

?  Trans.  Soc.  Bib.  Archseol.  vol.  iii.  p.  245. 


THE   LION    INSCRIPTION    OF    KING    KAPINI   OF   ROSH.  159 

Hittites,  the  Sarakata  of  Kapini,  Saravene  of  the  Greeks,  and 
Sardes  of  the  Lydians,  became  Ziri-dava,  a  town  appropriately 
situated  on  the  Marisus.  In  its  case  and  in  that  of  the  Spanish 
Corduba  or  Cordova,  kata,  vune  and  etche  were  superseded  by 
dava  or  duba,  a  Georgian  word  for  town.  Nearly  all  Khitan  words 
for  town  are  derived  from  house  names.  This  dava,  duba  is  the 
Corean  zibu,  tsipka,  a  house,  the  Japanese  siimai,  a  dwelling,  the 
Choctaw  temaha,  a  town,  and  the  Dacotah  tibi,  tipi,  a  house,  as 
well  as  the  Georgian  daba.  Saratov  in  Russia,  lying  north  of 
Astrachan,  is  a  word  probably  of  the  same  origin,  for  the  Ras 
were  the  most  ancient  inhabitants  and  the  namers  of  Russia. & 
In  America  the  Iroquois  had  their  heaven-town  in  Karonhiatsi- 
kowa  or  Longueuil,  the  karonhia  of  which  answers  to  the  Basque 
zeru  and  old  Hittite  sara.0  In  their  mythology  also  they 
preserved  the  tradition  of  Berosus  as  quoted  by  Moses  of  Chorene, 
for  Tharonhia-wakon,  the  holder  of  the  heavens,  is  Beth  Zur,  Sara- 
kata, Zer-vune,  and  his  enemy  whom  he  overcame,  his  brother 
Tehotennhiaron,  is  the  Titan  whom  Berosus  unites  with  Japetos 
as  the  opponent  of  Zervan.  The  Iroquois  form  of  Titan,  namely, 
Tehotenn,  is  invaluable  as  defining  the  Hittite  stock  which  united 
with  the  Moschi  for  a  time  in  opposing  the  Ras  in  the  line  of 
Beth-Zur.10  The  Hebrew  form  of  the  name  is  Zoheth,  the 
Egyptian  Zaiath,  which  as  Zaiath-khirii  may  correspond  to  the 
Iroquois  word  in  full.  In  the  Izdubar  legends  the  eponymof  the 
tribe  is  called  Zaidu,  but  the  Assyrians  replaced  the  medial  breath- 
ing by  n,  making  the  word  Sandu  ;  their  Sandu-arri  and  Sandu- 
sarvi  of  Cilicia  reproducing  the  Egyptian  Zaiath-khirii.11  To 
the  Persians  the  eponym  was  the  wicked  Zohak  or  Ashdahak, 
whence  came  the  twin  names  Deioces  and  Astyages  ;  and  this 
form  was  adopted  by  Esarhaddon  to  denote  a  Cilician  tribe. 
"  Trampler  on  the  heads  of  the  men  of  Khilakki  and  Duhttka, 
who  dwell  in  the  mountains  which  front  the  land  of  Tabal."  12 
The  Titan  of    Berosus  thus   represents    a    Xanthian  or   Sindian 

8   The  original    Russes   (Segur.  Histoire   de  Russie)  were  called  by  the   classical 
writers  Rhoxani  and  Rhoxolani. 

'   Cuoq,  Lexique  de  la  Langue  Iroquoise. 
i"   lb.  p.  ISO. 

ii    Sayce,  Trans.  Hoc.  Bib.  Archaeol.  vii.  290-1. 
i=   Records  of  the  Past,  iii.  113. 


100  THE    HITTITES. 

tribe  of  the  Cilicians,  which,  in  migration,  is  or  was  known  as 
the  Circassian  Adighen,  the  Dahae  of  Media  and  Bactria,  the 
Tchuktchis  of  the  Koriak  stock  in  Siberia,  the  Dacotahs  proper, 
and  the  Tshekto  or  Choctaws  of  America.13  At  the  same  time  that 
the  Iroquois  tradition  furnishes  this  information,  it  indicates  the 
Hittite  family,  to  which  at  least  part  of  the  Iroquois  confederacy 
belonged,  as  that  of  Ras.  This  is  confirmed  by  the  name  of  their 
god  of  war,  Agreskoue  among  the  Iroquois  and  Areskoui  among 
the  Hurons,  who  is  Reshah  or  Mareshah,  the  eponym  of  the  Ras, 
and  the  Ares  of  the  Greeks,  who  borrowed  him,  with  many  other 
mythological  personages,  from  the  Hittites,  as  the  Romans 
borrowed  the  fuller  name  Mars  from  the  Etruscans.14  The  very 
forms  Ares  and  Mars  indicate  a  Hittite  origin. 

It  will  be  observed  that  the  caparisoned  horse's  head  in  the 
centre  of  the  third  line  has  been  rendered  by  ra,  to  make  with 
the  following  symbol  the  word  Rasa,  It  is  vain  to  look  for  this 
symbol  in  Aztec,  as  the  horse  only  came  to  America  with  the 
Spaniards ;  nor  do  the  Japanese  or  Basque  languages  furnish 
names  for  that  animal  whose  first  syllables  conform.  But  the 
Lesghian  artsh,  urtshi,  and  Mizjejian  ulok,  agree,  and  the  Corean 
mol  may  represent  the  mari  of  the  Basque  zamari.  From  such 
a  Hittite  source  would  come  the  Cymric  march  and  Gaelic  marc. 
The  English  horse,  old  German  and  Scandinavian  hors,  modern 
German  ross,  have  no  affinities  with  other  Indo-European  names 
for  the  king  of  domestic  animals.  They  must,  therefore,  be  loan- 
words from  an  underlying  Turanian  stratum  of  language,  and 
that  laiiomao-e  the  Hittite.  In  some  of  the  non-Aryan  lano-uaoes 
of  India,  the  horse  is  called  roh,  rid,  broJi,  and  these  must  be  the 
same  as  the  Japanese  ro,  meaning  a  mule.  The  Japanese  uma, 
horse,  seems  to  have  been  borrowed  from  the  Chinese  ma.  The 
U°rians  a^ain  in  the  Mordwin  branch  have  alasha,  in  the  Vofful, 
lo,  lit  and  liuv,  in  the  Magyar  lo,  and  in  the  Ostiak,  low,  loch  and 
log.  If  the  Ugrians  be  not  a  division  of  the  Hittites,  they  are  at 
least  the  race  with  which  philologically  and  otherwise  the  Khitan 

13  A  competitor  for  the  Titanic  name  and  its  Iroquois  equivalent  is  Ethnan,  the 
eponym  of  a  very  large  Hittite  family.  These  notes  on  the  inscriptions  should  be  re- 
read in  the  light  of  the  History. 

u   Charlevoix,  Historie  de  la  Xouvelle  France,  1744,  tome  vi.  04. 


THE   LION    INSCRIPTION    OF    KING    KAPINI    OF    ROSH.  161 

have  most  in  common.15  Coins  of  Larissa  in  Syria  and  Thessaly, 
of  Argos,  Orisia,  Rhaucus,  and  of  the  Spanish  Arsi,  bear  the 
device  of  a  horse,  and  it  is  exceedingly  probable  that  these 
devices  descended  to  the  Aryan  conquerors  of  these  places  from 
the  hieroglyphic  system  of  their  Turanian  predecessors.16  Much 
of  Welsh  mythology  circles  about  the  horse  in  the  persons  of 
March  and  Meirchiawn,  who,  taken  back  to  their  originals,  may 
exhibit  an  alliance  of  Iberians  and  Cymri  in  the  ancient  days 
of  Mareshah.  The  early  inhabitants  of  that  Chaldea  in  which 
Has  and  Moschi  once  held  sway,  are  known  from  ancient 
monuments  to  have  been  chiefly  Sumerians  and  Accadians,  the 
latter  being  the  Turanian  element  whose  affinities  are  with  the 
Usrians.  Yet  their  language  is  full  of  Celtic  roots.  So  far  we 
have  no  monuments  of  the  Sumerians,  whom  there  are  good 
reasons  for  regarding  as  the  ancestors  of  the  later  Zimri,  Gimiri, 
Cimmerians,  and  Cymry,  and  thus  as  Celts,  in  contact  with 
Turanian  peoples  to  whom  they  lent  and  from  whom  they  borrowed 
much  in  speech  and  oral  ti'adition.  yElian  has  a  story  that  there 
lived  anciently  in  Italy  a  being  named  Mares  who  was  so  called 
because  he  was  half  horse1  and  half  man.17  It  is  easy  here  to 
detect  the  Celtic  marc,  but  when  this  Mares  is  connected  with 
the  Marsi  said  to  have  descended  from  Marsus  and  Circe,  he 
leads  the  ethnologist  into  an  Iberian  rather  than  into  a  Celtic 
connection,  for  the  Sabine  cantons  were  of  Hittite  origin  and 
claimed  kindred  with  the  Etruscans.  Yet,  as  in  Italy,  so  in  all 
parts  of  Europe  where  Celts  are  found,  there  will  be  found  well 
defined  traces  of  conterminous  or  intermingled  Iberians,  so  that 
the  Spanish  name  Celt-Iberian  might  be  applied  everywhere  to 
a  mixed  population  migrating,  from  ancient  Chaldean  days,  along 
the  Hittite  lines.  It  may  be  hard  to  tell  from  which  race,  the 
Celtic  or  the  Iberic,  the  horses  of  St.  Mark  of  Venice  took  their 
rise  ;  but  it  is  certain  that  the  Maruts  and  their  progenitor, 
Rudra,  the  wild  horsemen  of  Sanscrit  mythology,  were  borrowed 
by  the  Aryan  Indians  from  the  Indo-Scythic  aborigines  whose 
blood  runs  in  the  veins  of   the  horse-loving  Mahrattas.ls 

n'   They  arc  a  branch  (if  the  Hittitcs,  as  the  History  will  show. 
"•    Hyde  Clarke,    The    Early  History   of  the    Mediterranean    Populations,   illus- 
trated  from  autonomous  coins,  etc. 
>'    .Klian,  Var.  Hist.  ix.  It!. 

I*   These,  however,  do  not  belong  to  the  race  of  Ras  or  Ma  Reshah. 
(11) 


102  THE    HITTITES. 

Among  the  words  occurring  in  the  inscription  on  the  side  of 
the  lion,  the  first  requiring-  attention  is  tata,  which  has  been 
translated,  possessing.  Its  relations  are  with  the  Basque  echbtsi 
editk'i,  the  originals  of  the  modern  eufsi  and  euki,  to  have,  hold, 
possess.  Their  Japanese  equivalent  is  tamot.su,  which  is  really 
composed  of  two  verbs,  the  lost  tata  of  the  Hittite,  and  niotsiL, 
having  the  same  signification.  The  verb  basdka  is  thoroughly 
Basque,  being  ebatsi,  ebcu/i,  rob,  deprive  ;  as  ebaska  it  means  a  la 
derobee,  by  stealth.  It  survives  in  Japanese  as  ubai,ubatta,  to  roh, 
take  by  force.  Another  verb,  saishish  or  saishsa,  appears  thrice 
in  the  inscription  with  the  meaning,  press ;  it  is  the  Japanese 
sekl,  saisoku,  and  the  Basque  estutzen.  Several  verbs  begin  with 
td  or  to,  such  as  tamaka,  tabaigo,  tamalane.  In  these  the  first 
syllable  represents  the  Japanese  ato  and  Basque  atze,  back.  The 
maka  of  ta-maka  is  the  Basque  eman,  ematen,  to  give,  which 
becomes  emak  in  the  imperative  and  in  compounds.  In  Japanese 
this  verb  is  disguised  as  watashi,  watasu,  which,  however,  agrees 
with  the  commoner  Hittite  form  matsu  in  Hamath  iii.  The 
root  is  ma,  to  give,  in  Etruscan  ma,  in  Basque  ema.  It  is  the 
Choctaw  imah,  the  Aztec  maca,  and  the  Sonora  mak,  maka, 
emaka.  The  baigo  of  tabaigo  contains  bai  or  bea,  answering  t« 
the  Basque  bear,  in  bearta,  oblige,  constrain,  which  in  its  primitive 
sense  of  duty,  corresponds  to  the  Japanese  beki,  ought.  The 
final  go  is  the  Basque  particle  with  future  or  infinitive  power, 
meaning  to,  in  order  to.  In  tamalane,  the  verb,  to  efive,  is  in  its 
simplest  form  ma,  and  lane  is  a  verb  formed  from  al,  power^ 
force,  which  the  Basque  has  lost,  but  which  the  Etruscan 
possessed  as  alin,  Thus  tamaka  means  give  back,  tabaigo,  to  force 
oack,  and  tamalane,  compel  to  give  back.  In  the  second  line 
appear  kutakasa  and  kutakasata.  Of  these  the  first  part  is  the 
Etruscan  kutu  and  Basque  chit,  to  undertake,  begin,  attack, 
being,  as  M.  Van  Eys  indicates,  the  equivalent  of  the  Spanish 
acometer.  This  verb  has  been  sufficiently  explained  under 
Jerabis  iii.  The  second  part  is  the  Basque  Ikasi,  ikasten,  to 
learn,  so  that  kuta  has  the  power  of  a  causative,  and  the  whole 
verb  is  a  synonym  of  the  Basque  erakasi,  cause  to  learn,  teach. 
From  the  verb  kiku,  to  hear,  the  Japanese  has  derived  keika, 
learning,  and  kiyoju,  teaching.      The  final   ta  of  kutakasata   is 


THE    LION    INSCRIPTION'    OF    KING    KAPINI    OF    ROSH.  163 

hard  to  explain.  The  only  parallel  to  it  is  in  temakatc  of 
Hamath  ii.,  where  it  looks  like  the  Japanese  sign  of  the  preterite 
tense.  The  language  of  this  inscription,  however,  is  distinctively 
Iberian  or  Basque,  and  in  that  language  there  is  no  such  sign. 
Final  ta  should  be  equivalent  to  the  Basque  da,  he  is,  du,  he  has 
or  does,  which  replaces  the  commoner  auxiliary  hi  or  hi.  The 
word  rendered  haneta  is  blurred  in  the  inscription,  so  that  the 
reading  is  doubtful.  It  may  answer  to  the  Basque  ontasun, 
goods,  possessions,  or  better,  to  ondo,  extremity,  denoting,  like 
the  following  kuta,  the  Basque  gede,  Japanese  kata,  side,  bound- 
ary, limit.  This  word  is  followed  by  rata,  an  impossible  word 
in  Japanese,  which  has  no  I.  It  is  the  Basque  truli,  irauli,  to 
turn,  turn  over,  turn  back.  The  following  sabaimasa,  or  rather 
esbaimasa,  consists  of  the  hen  or  bea  which  has  already  appeared 
in  tabaigo,  and  the  negative  particle  ez,  the  whole  word  esbai 
being  the  original  of  the  Basque  ezbear,  misfortune,  evil,  that 
which  ought  not  to  be.  The  Japanese  inverts  the  parts  and 
lengthens  the  word  into  bekaradzu.  In  masa  we  have  ma,  give, 
and  sa,  the  Hittite  and  Etruscan  sign  of  agency;  hence  masa 
is  the  giver.     In  Basque  emaitza  is  a  present. 

In  the  third  line  the  first  syllable  of  rakatsu  is  doubtful,  the 
figure  which  has  been  read  ra  being  indistinct.  If  read  correctly 
it  is  the  Basque  erchatu,  force,  constrain.  The  carelessness  of  the 
Hittite  scribe  or  the  general  indifference  of  his  people  to  vowel 
values  presents  what  is  undoubtedly  the  same  word  as  nekasa  and 
nekuxu.  This  is  the  Basque  nagusi,  a  variant  of  the  commoner 
Hittite  and  Basque  nabusi.  It  has  been  widely  spread  abroad, 
for  we  find  it  in  the  Agow,  Galla,  and  Tigre  languages  of  Africa 
as  negus,  negusish,  and  in  the  Zulu  Caff're  as  enkhose,  always 
denoting  a  lord  and  master.  The  verb  alsa,  ahalsa,  is  a  com- 
pound of  <d,  power,  force,  the  meaning  of  which  is  evidently  to 
force  away.  The  Basque  men,  as  a  synonym  of  at,  ahal,  power, 
has  superseded  the  latter  in  compound  words.  Its  compound, 
menderatu,  to  subjugate,  consists  of  men  and  artuu,  to  take,  hold, 
treat ;  its  literal  translation  is  to  apply  force.  In  the  same  way 
alsa  may  be  said  to  consist  of  al  and  atzi,  atzitu,  hold,  touch,  and 
also  to  mean  to  apply  force.  The  Japanese  equivalent  of  <d  is 
riki,  but  that  language  has  lost  nearly  all   its  compounds  of    the 


164  THE    HITTITES. 

word.  The  post-position  bago,  without,  answering  to  the  Basque 
baga,  gabe,  is  the  Japanese  hoka,  the  ho  of  which  means  the 
same  as  ba,  a  place.  There  is  no  doubt  that  ho  is  a  phonetically 
converted  ba,  showing  a  movement  on  the  part  of  the  Japanese 
towards  that  open-mouthed  speech  which  has  culminated  among 
the  Iroquois  in  the  rejection  of  all  labials.  The  fourth  and  fifth 
lines  contain  three  compounds  of  sin,  namely  sintara,  sinetetsu, 
sine*/..  This  sin  is  doubtless  the  Basque  word  of  identical  form  ; 
but  that  has  changed  its  signification,  denoting  at  present  an 
oath,  and  in  its  compounds  setting  forth,  belief,  witness,  pledge, 
seriousness.  Its  original  meaning  seems  to  have  been  thought, 
opinion,  judgment,  answering  to  the  Japanese  shin  and  zoni.  In 
Etruscan  sin  meant  to  think,  but  in  Basque,  etsi,  etsten.  to 
judge,  consider,  appreciate,  has  taken  the  place  of  sin.  In  sintara 
or  sintar  the  word  is  followed  by  what  is  now  called  the  ethnic 
suffix  in  Basque,  but  that  is  not  really  such,  for  it  appears  in 
anaitar,  fraternal,  from  anal,  brother,  and  in  itsastar,  a  sailor 
from  itsaso,  the  sea.  The  sintar,  therefore,  is  the  judge  or 
umpire :  sin-tetsu,  literally,  to  set  up  an  opinion,  means  to 
sentence  ;  and  sin-etsi,  now  signifying  to  believe,  in  Hittite  days 
bore  the  sense  of  adjudicating.  Probably  sin  was  the  root  of 
zuzen,  right,  equi table,  in  Hittite  and  Basque.  The  din,  just,  of 
the  latter  language,  looks  like  a  Semitic  loan.  Hittite  words  for 
punish  and  punishment  are  ketsntate  and  hetsutaha.  The  first 
part  of  these  is  gaitz,  bad,  which  appears  in  gaztekatze,  to  punish, 
literally,  to  inflict  bad.  The  tate  of  the  verb  is  the  element  that 
appears  in  the  Basque  saris-tatu,  haris-tatu,  lan-dritzu,  to 
reward,  sew,  cultivate,  from  sari,  recompense,  Jtari,  thread,  Ian, 
work,  and  in  gaich-totu.  to  become  wicked,  from  gaich,  gaitz, 
bad.  It  is  probably  the  Japanese  tachi,  tatsu,  to  stand  up,  set 
out,  begin.  The  noun  is  formed  by  converting  the  final  te  of  the 
verb  into  ha  or  ho.  Ungrateful  is  the  meaning  given  to  sago 
bahera,  The  Japanese  sha  means  thanks,  acknowledgment, 
confession,  and  shows  the  root  of  the  Basque  esher,  thanks,  which 
makes  cshergabe,  ungrateful.  The  Hittite  word  was  sago  or 
es-go,  and  the  following  bahera  is  the  variant  of  gibe,  namely,  bage, 
in  the  equivalent  of  the  Basque  bagarih,  as  in  diula  bagarih, 
without  doubt.     For  bagaric,  bahera,  the  Etruscan  has  mikara, 


THE    LION    INSCRIPTION    OF    KING    KAPINI    OF    IIOSH.  165 

and  the  Japanese  nakereba.  The  Basque  character  of  the 
inscription  is  evinced  by  the  presence  in  it  of  azpiko,  a  subject, 
and  arte  to  receive,  two  forms  still  in  use  in  the  Pyrenees. 

In  the  inscription  on  the  front  of  the  lion  tat  sit  appears  twice, 
once  in  the  sense  of  setting  out,  and  again  in  that  of  setting  up. 
Twice  also  appears  tosatsu,  a  compound,  like  tamaka  and 
tabaigo,  of  the  Japanese  ato,  Basque  atze,  back,  and  the  Basque 
itsatsi,  seize.  The  Japanese  root  in  tsu  assumes  now  the  form 
tsukami,  to  give  the  sense  of  seizing.  Near  the  end  of  the  first 
line  is  kakane,  which  denotes  the  same  verb  as  kuka  of  the  fourth 
line.  The  invariable  Etruscan  form  of  this  verb  is  kuka,  and  it 
answers  to  the  Basque  egoki.  to  concern,  relate,  pertain  to,  and  to 
the  Japanese  kaka-ri.  It  is  in  the  infinitive  when  ending  in  ne, 
the  post-position,  to.  The  following  sakake  is  a  noun  formed 
from  the  Basque  atzegin,  to  scratch,  the  pronunciation  of  which 
may  have  been  atz-eg-ik.  In  Etruscan  this  verb  was  used  to 
denote  engraving,  writing  on  a  monument.  In  the  second  line 
there  is  a  most  unlooked-for  word,  bisitane,  answering  to  the 
Basque  bizitzen,  to  live,  and  biztandu,  to  dwell.  In  Japanese 
the  Basque  bi  is  rnei,  life,  and  with  the  prefix  su  this  becomes 
su-mai,  to  dwell.  The  following  kata,  Japanese,  side,  region, 
place,  only  survives  in  Basque  in  kotor,  sloping  ground,  kanti,  a 
place  near  at  hand,  whence  kantitu,  to  leave  a  place,  and  kantoi, 
a  quarter,  region.  In  the  third  line  the  word  atesa  occurs, 
consisting  of  the  Basque  adi,  good  understanding  or  concord,  and 
the  sign  of  agency.  The  modern  Basque  word  for  friend  is 
adiskide,  but  as  the  final  kide  means  like,  similar,  it  is  evident 
that  the  idea  of  friendship  must  have  previously  existed  in  adis. 
The  form  bakera  is  found  in  the  same  line  as  a  verb  meaning 
deprive.  The  ancient  Hittite,  therefore,  possessed  all  the  flexi- 
bility of  the  Basque  in  its  power  to  verbalize  any  part  of  speech. 
In  the  last  line  saka  is  the  same  word  as  the  sago  of  the  side 
inscription,  being  the  equivalent  of  the  Basque  esker,  but  its 
following  k.iku  is  the  purely  Japanese  verb,  to  hear,  which  has  no 
immediately  corresponding  verb  in  Basque.  This  kiku  is  a 
comparatively  rare  form  of  the  verb  to  hear.  It  is  not  to  be 
found  among  all  the  non-Aryan  languages  of  India,  whose 
verb    to    hear   generally  resembles    the    Basque    entzu,    entzun. 


]()6  THE    H1TTITES. 

In  this  place  kilai  means  to  learn,  thus  answering  to  the  Basque 
ikasi.  The  Hittite,  however,  has  both  verbs,  for  ikasi  has 
already  appeared  in  the  side  inscription.  The  last  word,  sari,  is 
Basque,  and  means  a  reward  ;  it  answers  to  the  Japanese 
shan't,  an  acknowledgment,  the  root  of  which  is  sha,  thanks. 
Thus,  the  two  apparently  distinct  Basque  words  esher  and  sari 
have  the  same  root,  a  root  which  is  found  in  the  form  ish  or  ich 
on  the  Etruscan  inscription  known  as  the  Leaden  Tablet  of 
Magliano.19  It  is  not  surprising  when  words  from  a  common 
source  differ  so  widely  in  their  radical  as  do  sari  and  esher,  that 
it  should  be  a  matter  of  some  difficulty  to  determine  the  exact 
phonetic  values  of  the  ancient  hieroglyphics  by  which  such 
radicals  are  set  forth. 

"    See  Etruria  Oapta. 


PART    II. 

THE   HISTORY  OF  THE   HITTITES. 


(;y 


CHAPTER  1. 

Sources  of  Hittite  History. 

There  are  actual  Hittite  records  in  existence  which  have  been 
preserved  by  branches  of  the  great  dispersion  that  survived  the 
continuous  assaults  to  which  the  race  has  been  subjected  from  early 
days.  Chief  among  these  is  the  history  of  Japan  ;  but  it  does  not 
profess  to  carry  us  back  farther  than  the  middle  of  the  seventh 
century  B.C.,  and  even  for  that  period  has  been  so  disguised  by 
national  vanity  and  by  attempts  to  synchronize  it  with  the  history 
of  China,  that  in  itself,  without  other  materials  for  comparison, 
it  is  almost  valueless.1  There  is  no  real  history  of  Corea  and 
the  Loo-Choo  Islands,  but  many  historical  facts  are  to  be  gleaned 
from  their  literature.  2  Mexican  history,  Toltec  and  Aztec, 
compiled  about  the  time  of  the  Spanish  Conquest  from  older 
documents,  is  very  full  and  complete,  back  to  the  beginning  of 
the  eighth  century  A.D.  The  histories  of  Yucatan  and  Guatemala 
are  of  greater  antiquity,  but,  as  belonging  to  an  entirely 
different  race,  cannot  be  expected  to  shed  much  light  upon  Hittite 
origines.3  Shortly  after  the  conquest  of  Peru,  natives  of  that 
country,  Spaniards  indeed,  but  who  prided  themselves  most  upon 
their  Peruvian  descent,  compiled  from  oral  tradition  the  annals  of 
the  fallen  empire.  One  of  these  records  begins  in  the  commence- 
ment of  the  eleventh  century  A.D  ;  the  other  professes  to  relate 
tin;  history  of  Peru  from  the  five  hundredth  year  after  the 
K)eluge.4  Fragments  of  history  are  also  to  be  found  in  the 
traditions  of  less  civilized  tribes  of  the  American  Khitan,  such  as 
the  Iroquois  and  the  Maskoki.5  None  of  these  documents  can 
stand   alone   as   a   trustworthy  record.      They  furnish   abundant 

'    Titsingh,  Annates  des  Fjiripereurs  du  Japon,  Oriental  Translation  Fund. 
-   San  Kokf  Tsou  Han  To  Sets,  [b. 

■;  Brasseur  <!<•  Bourbourg,  Histoire  des  Nations  civilisees  du  Mexiquc  et  de 
l'Ainerique  Centrale. 

4    Abstracts  in  Ilivero  and  Tschudi's  Peruvian  Antiquities,  by  Hawkes. 
■    Brinton,  Library  of  Aboriginal  American  Literature. 


170  THE    HITTITES. 

material  for  negative  criticism,  by  means  of  which  their  credibility 
can  be  denied,  and  a  position  of  historical  agnosticism  be  main- 
tained. But  for  him,  who,  following  the  highest  of  all  examples, 
would  build  rather  than  destroy,  they  provide  many  scattered 
elements  of  truth,  which,  by  careful  collation  and  comparison 
among  the  various  sources,  may  find  the  confirmation  that  is 
established  out  of  the  mouth  of  two  or  three  witnesses,  and  thus 
lay  the  foundation  of  a  harmonious  and  continuous  Hittite 
record.  Among  the  western  Khitan  the  oral  and  written  traditions 
of  the  Caucasian  peoples,  Georgians,  Lesghians,  and  Circassians, 
should  be  collected,  as  likely  to  furnish  much  information,  seeing 
that  these  peoples  are  in  close  proximity  to  the  seat  of  ancient 
Hittite  empire.  The  histories  of  Armenia,  the  aborigines  of  which 
were  Hittite,  contain  much  that  belongs  to  the  aboriginal  period, 
although  it  is  not  always  easy  to  separate  it  from  Indo-European 
tradition.6  There  are  no  aboriginal  histories  of  Parthia,  or  of  the 
nations  of  Asia  Minor,  and  Thrace  and  Illyria,  nor  do  we  possess 
any  trustworthy  Etruscan  record  of  antiquity,  although  many  of 
the  Fragments  of  Ino-hirami  bear  internal  evidence  of  genuineness.7 
The  monuments  of  Egypt  and  Chaldea  are  the  oldest  and  best 
sources  of  information  concerning  the  Hittite  people,  did  we  but 
possess  the  key  by  which  to  read  them  in  chronological  order. 
The  unlearned  reader  of  early  Egyptian  and  Babylonian  history 
is  under  the  fond  delusion  that  he  is  studying  the  actual  state- 
ments of  contemporary  monuments,  arranged  by  themselves  in 
successive  order,  until  he  changes  his  work  of  compilation  for 
another,  when  the  lack  of  agreement  between  the  two  narratives 
makes  him  aware  of  a  great  measure  of  uncertainty  pervading 
the  whole  scheme  of  ancient  history.  Until  the  great  names  of 
Lenormant  and  Rawlinson  gave  confidence  to  teachers,  the  early 
history  of  the  great  monarchies  of  the  East  had  virtually  no  place 
in  our  University  courses,  for  its  ground  was  felt  to  be  too 
unsubstantial  beneath  the  feet  of  professor  and  student  alike. 
Nor,  in  spite  of  these  and  other  great  names  that  might  be 
mentioned,  has  the  historic  ground  yet  become  solid.  The  reason 
is  evident.     The  monuments  contain  fact,  and  are  the  work  of 


8   Moses  Chorenensis. 

7    Inghirami,  Fragmenta  prope  Scurnellum  reperta. 


SOURCES    OF    HITTITE    HISTORY.  171 

those  contemporary  with  the  facts  they  relate,  hut  these  facts 
are  in  ancient  languages  full  of  equivoques  and  by  no  means  easy 
to  rend.  But,  supposing  that  we  have  in  every  case  the  true 
reading,  they  are  still  not  a  continuous  history, but  scattered  tablets 
in  indescribable  confusion.  How  can  they  be  pieced  together 
or  strung  in  orderly  succession  ?  When  a  monument  of  Shishak 
was  found,  the  Bible  settled  its  place  in  time.  When  the  names 
of  Shalmanezer,  Tirdath  Pilcser,  and  Sargon,  came  to  lio-ht,  the 
same  historical  document  decided  their  epochs  and  succession.  But 
of  the  earlier  Pharaohs  and  Chaldean  monarchs,  with  the  exception 
of  Chedorlaomer,  the  Bible  is  supposed  to  be  silent.  It  rem  tins, 
therefore,  to  have  recourse  to  other  records  in  the  form  of 
continuous  history  as  skeletons  on  which  to  hang  the  disjecta 
membra  of  monumental  lore.  These  records  are  the  fragments 
of  Manetho's  Egyptian  History  preserved  by  Eusebius  and  other 
writers,  and  those  of  Berosus'  History  of  the  Chaldeans,  which 
have  come  down  to  us  through  the  same  authors.  Manetho 
belonged  to  the  third,  and  Berosus  to  the  fourth  century  B.C. 
Of  late  years  the  authority  of  Berosus  has  been  largely  discarded, 
but  Egyptian  history  to-day  is  Manetho  illustrated  by  the 
monuments.  It  will  yet  appear  that  there  is  a  skeleton  of  ancient 
history  older  than  those  cited  by  fully  a  thousand  years. 

The  oldest  Hittite  monument  is  that  of  Kapini,  belonging  to 
the  ninth  century  B.C.,  but  the  Assyrian  inscriptions  furnish 
information  concerning  the  Hittite  people  about  two  centuries 
before.8  The  inscriptions  of  Asia  Minor,  with  the  exception  of 
that  of  Kapini,  are  subsequent  to  the  Hittite  dispersion  in  the  end 
of  the  eighth  century  B.C.,  and  those  of  Etruria,  Spain,  and 
Pictish  Britain,  appear  not  to  be  older  than  the  third  century 
B.C.  In  northern  India  inscriptions  of  the  fourth  century  before 
Christ  have  been  read,  and  it  is  probable  that  some  are  in 
existence  belonging  to  the  time  of  Gautama  Buddha  in  the  sixth 
century.'1  Those  of  Siberia  are  all  later  than  the  Christian  em. 
But  there  is  an  Indian  work  written  in  Sanscrit  verse  by  the 
poet    Kalhana,   who    was  alive   in    1  1 4<S   A. P.,  entitled    the    Raja 

*    Inscription  of  Tiglath  Pilcser  I.      Records  of  the  Past.  v.  7. 
9   The  Lut  Inscriptions  contained  in  the  Reports  of  tin;  Ari-!i:eo!o^ic:il  Survey    "f 
India,  and  in  the  Journal  of  the  Royal  Asiatic  Society. 


172  THE   HITTITES. 

Tarangini,  or  History  of  the  Kings  of  Cashmere,  which  is  drawn 
almost  entirely  from  non-Aryan  or  Hittite  sources.  In  spite  of 
the  venerable  antiquity  of  2500  B.C.,  which  he  claims  for  the 
beginning  of  his  narrative,  it  does  not  appear  to  contain  any 
trustworthy  information  prior  to  the  Indian  settlement  of  the 
Khitan,  for  like  Manetho,  he  has  made  up  his  period  by  arranging 
contemporary  dynasties  in  successive  order.10  Coming  westward, 
the  Persian  poem  of  Firdusi,  the  Shah  Nameh,  composed  about  the 
year  1000,  and  the  Chronicle  of  Mirkhond,  about  four  and  a  half 
centuries  later,  contain  a  record  of  so-called  Persian  history 
beginning  with  Kaiomars,  a  grandson  of  Noah.  There  are  some 
elements  of  Aryan  tradition  in  these  histories,  but  the  greater 
part  of  them  deals  with  a  time  of  Hittite  supremacy,  when 
Jerusalem  was  regarded  as  a  great  centre.  The  so-called 
mythology  and  early  history  of  the  Greeks  is  largely  of  the  same 
nature.  The  Latin  traditions  contain  much  that  is  Turanian. 
The  German  and  Scandinavian  mythology  is  non-Aryan,  if  indeed 
there  be  any  Aryan  mythology ;  and  the  Celtic  histories  and 
traditions,  Welsh,  Irish,  and  Scottish,  contain  little  that  is  purely 
Celtic.  How  can  this  be  explained?  Very  simply;  the  Hittites 
were  the  pioneers  of  colonization  and  civilization  in  many  lands. 
They  were,  and  are  to-day  all  over  the  world,  inveterate  story- 
tellers, and  these  stories  of  theirs  were  picked  up  by  the  Aryan 
peoples  who  settled  among  them,  conquered,  and  finally  either 
expatriated  or  assimilated  them.  Many  writers  have  set  forth  by 
numerous  examples  the  fact  that  identical  stories  are  found  in 
lands  thousands  of  miles  apart  and  among  peoples  of  different 
races,  and  have  sought  in  vain  the  source  from  which  they 
emanated.  That  source  is  the  hitherto  unhistorical  but  once  illus- 
trious race  of  the  Khitan.  It  is  allowable, therefore,  to  lay  under 
contribution  the  most  ancient  records  of  all  civilized  nations  with 
whom  the  Hittites  came  into  contact,  in  order  to  build  up  the 
history  of  that  long-forgotten  people.  Still,  however,  with  all  the 
various  sources  of  information  at  our  disposal,  we  possess  but  an 
anarchical  agglomeration  of  Hittite  facts,  which,  lacking  geogra- 

10  On  comparing  the  Raja  Tarangini  with  the  Indian  Epics  and  Puranas,  much 
information  appears  belonging  to  what  has  hitherto  been  regarded  as  the  Mythological 
Period. 


SOURCES   OF    HITTITE    HISTORY.  173 

phical  and  chronological  definiteness,  cannot  be  called  history. 
Where  is  the  Bible,  the  Berosus,  the  Manetho,  that  will  help  us 
to  bring  order  out  of  chaos  ? 

There  is  an  ancient  record,  not  of  Hittite  history  alone,  but  of 
the  whole  ruling  population  of  the  East,  made  by  Hittite  scribes 
in  the  fifteenth  century  B.C.,  and  by  them  laid  up  in  the  Hebrew 
archives.  This  was  found  by  Ezra,  or  whoever  edited  the  books 
of  Chronicles,  and  by  him  inserted  in  the  early  part  of  the  first 
book.  Either  by  him  or  by  a  subsequent  hand, this  historico-genea- 
logical  record  was  brought  into  relation  with  the  tribes  of  Israel. 
The  contents  of  the  record,  however,  make  it  evident  that  there 
was  no  intention  to  deceive  in  so  doing,  for  had  there  been  any 
such  intention,  many  passages,  whose  inconsistency  with  an 
Israelite  connection  is  apparent  on  the  face  of  them,  would  not 
have  been  permitted  to  stand.  The  confusion  of  the  Hebrew  and 
Hittite  lists  will  doubtless  long  remain  a  mystery.  The  last  verse 
of  the  second  chapter  of  first  Chronicles  sets  forth  incidentally 
the  authors  of  the  Hittite  record  :  "  And  the  families  of  the 
scribes  which  dwelt  at  Jabez,  the  Tirathites,  the  Shimeathites, 
and  Sucathites.  These  are  the  Kenites  that  came  of  Hemath,  the 
father  of  the  house  of  Rechab."  Michaelis  had  his  attention 
drawn  to  this  verse  by  Venema's  commentary  on  Jeremiah,  but 
hardly  ventured  to  connect  the  Hemath  or  Hamath  of  the  passage 
with  the  famous  city  on  the  Orontes.11  Nevertheless  the  names 
are  the  same,  the  former  denoting  the  progenitor  of  the 
Hamathites  and  the  eponym  of  their  city.  He  is  probably  the 
Thamus  to  whom  the  Egyptian  Thoth  is  said  to  have  communicated 
his  discovery  of  the  art  of  writing,  for  the  Arabian  name  of  the 
early  Hamathites  is  Thamud,  and  the  Dumuzi  of  the  Izdubar 
legends  seems  to  represent  their  ancestor.1'-  Part  of  the  Kenite 
genealogy  is  found  in  the  17th  and  18th  verses  of  I  Chron.  iv\, 
which  authenticate  the  residence  of  the  family  in  Egypt  In- 
stating that  Mered,  from  whom  Marathus  on  the  Syrian  coast 
opposite  Hamath  <;ot  its  name,  as  well  as  the  Mardian  or 
Amardian  tribe,  married  Bithiah.  a  daughter  of  Pharaoh.    Lepsius 

11    Michaelis,  Spicilegium,  Pars  secunda,  ">!). 

'-'    Plate,    Philebus,   ii.  IS,  Phaedrus,   iii.    274;    Tabari,   Chronicle,   121;    Smith, 
Chaldean  Acoomt  of  (ienesis,  New  York,  p  219. 


174  THK    HITT1TES. 

found  this  prince  Merhet's  tomb  among  the  pyramids  of  Gizeh 
and  carried  away  the  skull  of  the  ancient  Kenite.  He  was  a  priest 
of  Chufu,  the  Cheops  of  the  great  pyramid,  whose  daughter 
Bithiah  was,  and  at  the  same  time  belonged  to  a  college  of  sacred 
scribes.13  The  names  Jether  and  Heber  associated  with  his  in  the 
genealogy  appear  among  the  later  Kenites — Jethro,  the  father-in- 
law  of  Moses,  and  Heber  the  husband  of  Jael.14  It  is  apparent 
that  the  Kenites  must  have  been  in  Egypt  some  time  before 
Israel  entered  that  country,  forming  part  of  the  great  Shepherd 
or  Hittite  race. 

The  city  with  which  the  Book  of  Chronicles  associates  the 
scribes  is  called  Jabez.  There  was  no  such  city  in  Palestine,  for 
its  Hebrew  form  is  Yaabets,  or,  as  the  Septuagint  renders  the 
name  in  one  place,  Igabes,  the  g  standing  for  the  Hebrew  letter 
(tyin.15  Now  the  Egyptian  name  for  Thebes,  the  Biblical  No- 
Ammon,  was  Apet,  and  it  became  Thebes  by  prefixing  the 
feminine  article  t  or  fa.  This  Apet  is  the  Yaabets  or  Jabez  of 
Chronicles,  for  the  Egyptian  not  possessing  the  letter  z,  replaced 
it  by  t.  It  is  an  abbreviation  of  the  longer  form  Aahpeti,  by 
which  the  great  Shepherd  king  Apophis  was  sometimes  known, 
and  which  as  perfectly  corresponds  to  the  Hebrew  Yaabets  as  it 
is  possible  for  an  Egyptian  word  to  do.  Thebes  was  a  great 
university  city  famous  for  its  scribes  and  learned  men.  Originally 
an  Ammonite  foundation,  whence  its  name  of  No-Ammon,  it 
received  its  later  and  almost  universally  recognized  name  from 
the  illustrious  Pharaoh  who  was  of  Aminonian  descent  on  the 
maternal  side.  It  was  this  Aahpeti,  no  doubt,  who  removed  the 
scribes  from  Memphis,  in  whose  cemetery  of  Gizeh  Merhet's 
mummy  was  laid,  to  his  new  capital  in  the  south,  where  the 
Tirathites,  Shimeathites,  and  Sucathites  continued  to  be  masters 
of  inscriptions,  writers  of  papyrian  despatches,  and  historio- 
graphers royal.  Of  all  men  likely  to  be  acopiainted  with  early 
history,  these  Kenite  scribes  were  the  chief,  for  in  their 
possession  would  be  all  the  archives  of  the  greatest  empire  in  the 


13  Lepsius,  Egypt,  Ethiopia,   and   Sinai,    61-3  ;  Osburn,   Monumental  History  of 
Egypt. 

14  Exod.  iii.  1,  Judges  iv.  17. 
>r>  1  Chron.  iv.  9. 


SOURCES    OF    H1T1ITE    HISTORY. 


world,  which  stood  in  intimate  relation  with  all  adjoining  popula 
tions,  Japhetic  Philistines,  Semitic  Arabs  and  Assyrians,  and 
Hamitic  Canaanites.  They  necessarily  possessed  a  perfect  know- 
ledge of  at  least  two  languages,  the  Egyptian  and  the  Hittite,  and 
probably  added  to  these  the  Semitic  lingua  franca  and  the 
Philistine.  As  their  work  began  in  or  before  the  reign  of 
Cheops,  and  continued  down  to  within  a  hundred  years  or  less  of 
the  Exodus,  the  scribes  must  have  performed  the  duties  of 
chroniclers,  recording  for  the  most  part  contemporary  events,  so 
that  their  records  are  thus  of  the  highest  historical  value.  There 
arc  facts  briefly  stated  in  these  records  which  tend  to  show 
either  that  they  carried  on  their  historical  work  after  leaving 
Egypt,  or  that  they  did  not  all  leave  that  country  until  some  time 
after  the  general  Hittite  expulsion. 

In  Egypt,  the  Kenites  adopted  the  Hebrew  faith  which  the 
great  Aahpeti  received  the  knowledge  of  from  his  minister,  Joseph- 
It  is  to  them,  therefore,  and  not  to  any  Israelitish  writer,  that  we 
owe  the  remarkable  statement  that  Jabez  called  upon  the  God  of 
Israel,  and  the  prayer  that  accompanies  it.16  This  faith  they  still 
possessed  when  dwelling  in  Arabia  Petraea,  after  their  expulsion 
by  the  kings  who  knew  not  Joseph,  for  Jethro,  the  priest  of 
Midian,  was  recognized  by  Moses  as  a  worshipper  of  the  true  God- 
When  Israel  traversed  the  Sinaitic  peninsula,  a  body  of  Kenites. 
under  the  leadership  of  Hobab,  the  son  of  Jethro  or  Raguel,  and 
the  brothei'-in-law  of  Moses,  accompanied  them  as  guides.17 
They  entered  the  land  of  promise  and  received  an  inheritance  in 
the  south  of  Judah,  facing  the  Arabian  land  of  their  adoption. 
In  that  region  they  were  protected  by  Saul  and  David  in  later 
years,  on  account  of  ancient  friendship,  although  they  never 
appear  to  have  amalgamated  with  the  Israelites.18  But  a  north- 
ern branch  of  the  same  family  dwelt,  in  the  time  of  Barak  and 
Deborah,  in  the  plain  of  Zaanain  in  northern  Palestine,  its  head 
being  Ueber,  a  descendant  of  Hobab.1'-'  There  were  other  branches 
of  the  Kenite  family  in  the  vicinity  of  Palestine,  for  in  an  Egyp- 


";  1  Chron.  iv.  !»,  10. 

17  Numb.  x.  2!». 

,K  Judges  i.  If};  1  Sam.  xv.  *i,  xxx.  2!t. 

1!'  JuflgCM   iv.   11. 


170  THE    HITTITES. 

tian  papyrus  of  the  time  of  Rameses  II.,  a  mohar  or  scribe 
writes:  "Let  me  go  to  Hamath,  to  Takar,  to  Takar-aar,  the  all 
assembling  place  of  the  Mohars."  Here,  prior  to  the  Exodus, 
therefore,  were  Kenite  scribes  pursuing  their  vocation.  They,  in 
all  probability,  were  the  authors  of  the  inscriptions  which 
Rameses  II.  ordered  to  be  engraved  on  the  rocks  at  Adloun, 
near  Tyre,  and  at  the  passage  of  the  Nahr  el  Kelb,  near  Beyrout.20 
But  a  fourth  off-shoot  of  the  Kenite  family,  at  the  time  of 
Balaam's  prophecy  when  Israel  was  preparing  to  cross  the  Jordan, 
was  in  sight  of  the  covetous  prophet  as  he  stood  upon  Mount 
Peor  :  "  And  he  looked  on  the  Kenites,  and  took  up  his  parable 
and  said,  Strong  is  thy  dwelling  place  and  thou  puttest  thy 
nest  in  a  rock.  Nevertheless  the  Kenite  shall  be  wasted, 
until  Asshur  shall  carry  thee  away  captive."  21  These  were  the 
Thamud  of  the  Arabian  historians,  who  so  frequently  refer  to 
their  rock  dwellings  that  modern  writers  have  identified  them 
with  the  Horites  of  Mount  Seir.22  It  is  not  likely  that  either  of 
the  last  mentioned  branches  of  the  Kenite  family  contributed 
anything  to  the  Hebrew  Scriptures.  There  is,  of  course,  a  bare 
possibility  that  Jonadab,  the  son  of  Rechab,  in  the  time  of  Jehu, 
or  his  descendants  in  that  of  Jehoiakin,  the  son  of  Josiah  of 
Judah,  furnished  the  historical  data,  which,  if  proved,  would 
tend  to  diminish  their  value.23  But  this  is  rendered  improbable 
by  the  fact  that  the  genealogies  of  the  Hittite  record  proper  do 
not  extend  beyond  the  time  of  the  Exodus.  We  are  justified, 
therefore,  in  regarding  the  original  copy  of  the  summary  of 
universal  histon7  contained  in  First  Chronicles  as  the  gift  of 
Hobab,  or  his  father  Jethro,  to  Moses,  who,  being  learned  in  all  the 
wisdom  of  the  Egyptians,  would  be  able  to  appreciate  it.  From 
it,  probably,  the  Hebrew  lawgiver  extracted  that  part  of  the  86th 
chapter  of  Genesis  which  contains  the  genealogies  of  the  Horites. 
and  the  list  of  kings  who  ruled  in  Edom. 

The  reasons   for   refusing   to  regard   the  genealogies  of    the 
earlier  chapters  of   First  Chronicles,  other  than  those  of  David, 

20  Records  of  the  Past,  ii.  111. 

21  Numbers  xxiv.  21. 

22  Tabari,  Chronicle,  p.  121.     Lenormant's  An.  Hist,  of  East,  ii.  286. 

23  2  Kings  x.  15  ;  Jeremiah  xxxv.  2. 


SOURCES    OF    HITTITE    HISTORY.  177 

the  Levites,  and  those  which  mention  mere]}"  the  sons  of  the 
patriarchs,  as  Hebrew  compilations,  are  too  numerous  and  require 
too  elaborate  illustration  to  be  given  in  this  place;  yet  a  few  of 
the  more  obvious  may  be  specified.  There  is  no  evidence  that 
the  Israelites  ever  made  use  of  them  for  genealogical  purposes,  nor 
has  any  commentator,  Jewish  or  Christian,  succeeded  in  harmon- 
izing them  with  the  genealogies  of  the  tribes  of  Israel  given  else- 
where. They  contain  the  names  of  many  non-Israelite  and  even  of 
hostile  peoples,  such  as  Kenites,  Jerahmeelites,  Horites,  Garmites, 
Maachathites,  Manahethites,  Zorites,  Eshtaulites.24  The  Moabite 
country  beyond  Jordan  not  only  claims  many  of  the  persons 
mentioned  through  the  correspondence  of  such  geographical 
names  as  Ataroth,  Madmannah,  Charashiin,  but  in  chap,  iv.,  verse 
22,  dominion  in  Moab  is  expressly  assigned  to  some  of  them.  Com- 
paratively few  of  the  names  are  Israelite  in  character,  and 
several,  such  as  Shobal,  Ahashtari  and  Zoheth,  are  unsemitic. 
Manahath,  Etam,Coz,  Anub,  Aharhel,  are  purely  Egyptian,  answer- 
ing to  Month,  Atum,Choos,  Anubis,  Archies.  Kenaz,  Othniel, Caleb, 
and  Jephunneh,  are  Kenezzite  names.  The  name  Caleb,  which 
occurs  so  frecpiently,  is  an  Israelitish  impossibility,  for  no  amount 
of  reverence  for  the  Kenezzite  son  of  Jephunneh,  would  induce  an 
Israelite  to  call  his  son  a  dog.  The  express  statement  that  Jabez 
was  more  honorable  than  his  brethren,  because  he  called  on 
the  God  of  Israel,  testifies  to  the  idolatry  of  these  brethren,  even 
if  the  expression  "God  of  Israel."  were  not  antithetic  to  Jabez, 
indicating  that  he  was  not  of  Israel.  In  chap,  vii.,  verse  22, 
Ephraiin  is  represented  as  mourning  for  his  descendants  of  the 
seventh  generation,  which  no  amount  of  longevity  will  justify, 
and  which  is  plainly  inconsistent  with  the  fact  that  Israel  came 
out  of  Egypt  in  the  fifth  generation.  The  families  of  Kirjath 
Jearim  are  counted  among  the  descendants  of  Judah,  although  it 
is  stated  in  the  book  of  Joshua  that  they  were  Gibeonites  of  the 
Amorite  family.'-'"'  Such  are  a  few  of  the  objections  to  regarding 
the  document  as  a  Hebrew  one.  On  the  other  hand,  when  its 
contents  are  compared  with  what  is    known    From    other    sources 

'->    1    Clin. ii.     i.    40;    ii.    55;    ii.    25;    com  p.     1  Sam.    xxvii.  10 ;    1  C'lmm.  iv.  1!)  ; 
ii.  52-54. 

V'    1  ('liron.  ii.  52-.S  ;  Joshua  i\.  17. 

i  1  •_'  i 


178  THE   HITTITES. 

of  the  history  of  those  ancient  times  thsit  preceded  the  Exodus 
they  become  full  of  light  and  significance,  presenting:,  even  in  the 
baldest  form,  a  panorama  of  the  early  ages.  The  names  belong 
to  the  nation-forming  period  of  history,  and  on  this  account,  as 
well  as  from  the  celebrity  of  many  of  those  who  bore  them,  have 
attained  a  permanence  in  tribal  and  geographical  nomenclature 
such  as  later  names  do  not  possess.  The  presentation  of  the 
names  in  genealogical  order,  which  compels  the  investigator  to 
relinquish  hypothetical  identifications  presented  in  the  similarity 
of  individual  names,  and  to  remain  unsatisfied  until  he  has  found 
them  in  concatenation,  takes  the  work  of  successful  comparison 
out  of  the  category  of  mere  coincidence,  and  by  its  results 
establishes  the  gentile  character  of  the  genealogies. 

The  principal  races  whose  genealogical  history  is  set  forth  in 
these  chapters  of  Chronicles,  from  the  second  to  the  eighth 
inclusive,  omitting  however  the  third  and  the  sixth,  are  three,  the 
Horites,  the  Jerahmeelites,  and  the  Hittites.  The  Horites  were  a 
sub-Semitic  people  of  Canaan,  allied  to,  and  probably  including,  the 
Phoenicians.26  The  Jerahmeelites  were  an  Aiyan  or  Japhetic 
race  that  contributed  largely  to  the  population  of  Philistia. 
And  the  Hittites  were  in  point  of  numbers,  at  least,  the  greatest 
nation  of  antiquity,  and  the  pioneers  of  culture  in  many  lands. 
In  some  cases  the  genealogies  are  continuous  ;  in  others  they  have 
been  broken  up,  perhaps  by  the  original  compiler,  or  it  may  be  by 
the  editor  of  the  Books  of  Chronicles.  The  work  of  re-uniting  the 
fragments  is  sometimes  simple  enough,  as  when  the  mention  of 
Mareshah  in  chap,  iv.,  verse  21,  refers  the  student  back  to  chap, 
ii.,  verse  42,  where  his  descendants  are  given.  The  family  of 
Shobal  the  Horite  also  is  easily  traced  in  chap,  i.,  verse  40,  chap,  ii., 
verse  50,  and  chap,  iv.,  verse  2.  But  the  Hittite  line  which 
begins  in  chap,  iv.,  verse  5,  has  its  continuity  broken  by  the 
mention  at  verse  8  of  the  Ammonite  line  of  Coz,  for  the  purpose 
of  introducing  Jabez,  whose  mother  Zobebah  was  of  Ammonite 
descent,  while  his  here' unnamed  father  was  a  Hittite.  As  Jabez 
was  the  ornament  and  glory  of  the  Hittite  tribes,  this  pre-emi- 
nence in   the   genealogy  was   doubtless   the  work  of   the  Kenite 

'-'"   The  Origin  of  the  Phoenician*,  British  and  Foreign  Evangelical  Review,  1875. 
p.  425. 


SOURCES    OF    HITTITE    HISTORY  179 

scribe.  But  in  seeking  the  genealogical  continuation  of  the  Jerah- 
meelites,  whose  line  of  Onam  is  given  in  full  in  chap,  ii.,  verses 
25-41,  we  must  turn  to  chap,  vii.,  verse  6,  to  find  the  descendants  of 
the  Jamin  of  ii.  27,  who,  in  the  seventh  chapter,  is  falsely  called 
Benjamin  in  the  English  version.  More  obscure  in  some  respects 
is  the  Kenite  genealogy,  the  only  obvious  connection  between 
chap,  ii.,  verse  55,  and  chap,  iv.,  verses  17-19,  being  that  presented 
in  the  Socho  of  the  latter  to  the  Sucathites  of  the  former.  It 
thus  appears  that  light  is  not  always  to  be  attained  by  means  of 
this  fragmentary  Kenite  document,  interlarded  as  it  is  occasionally 
with  Hebrew  interpolations  and  additions,  but  that  it  must 
sometimes  find  its  explanations  and  connections  in  other  historica, 
narratives.  Nor  can  it  be  said  that  in  every  case  it  gives  a 
correct  transcript  of  Hittite  names,  for  Beth  Zur,  Beth  Raphal 
Ben  Hanan,  and  Ben  Zoheth,  are,  at  least  in  their  first  elements, 
Hebrew  translations.  Nevertheless  it  contains  the  most  ancient, 
the  fullest,  and  the  most  trustworthy,  if  at  the  same  time  the  bald- 
est history  of  the  Hittite  people  which  the  world  is  ever  likely  to 
possess.  Without  this  document  the  Hittite  inscriptions  would 
not  now  have  been  deciphered,  and  the  history  of  the  Hittites 
would  be  an  impossibility. 

It  is  not  proposed  in  the  following  pages  to  identify  all  the 
Hittite  personages,  more  than  two  hundred  in  number,  who  are 
mentioned  in  the  book  of  Chronicles  and  in  other  parts  of  the 
Bible.  That  task,  involving  a  comparison  of  the  Kenite  record 
with  the  details  of  Egyptian  and  cuneiform  inscriptions,  with 
the  fragments  of  universal  history  preserved  by  Greek  and  Latin 
and  Arabian  historians,  with  the  primitive  history  and  so-called 
mythology  of  the  Greeks,  Arabians,  Persians,  Indians,  Teutons 
and  Celts,  is  too  vast  a  one  and  too  uninviting  to  the  general 
reader  in  its  setting  forth  to  call  for  performance  here.  Neverthe- 
less there  are  some  Hittite  names  around  which  cluster  facts  so 
interesting  and  historically  important  as  to  make  it  desirable  to 
establish  them  by  wide  induction.  The  statement  of  such  induc- 
tion in  these  eases  will  serve  to  indicate  the  process  by  which  the 
Kenite  record  has  been  first  of  all  discovered,  and  afterwards  ap. 
lied  for  the  reconstruction  of  Hittite  history.  Ii'  the  Kenite  docu- 
ment be  as  old  as  the'  author  of    this   book    maintains  it  to  be,  its 


180  THE   HITTITES. 

paramount  importance  is  evident  in  the  task  of  sifting  the  truth 
of  history.  It  cannot  indeed  sit  in  judgment  upon  contemporary 
monuments,  hut  it  may  question  all  inferences  drawn  from  these, 
and  without  arrogance  may  call  Manetho,  Berosus,  and  all 
ancient  historiographers,  before  its  bar.  Let  one  example  suffice. 
Manetho  in  his  sixth  dynasty  gives  a  Methosuphis  as  a  predecessor 
of  the  Phiops  who  reigned  a  hundred  years,  and  was  succeeded  by 
a  Menthesuphis  with  a  reign  of  one  year,  after  whom  came  queen 
Nitocris.  Eratosthenes  calls  the  king  who  reigned  a  hundred 
years  Apappus,  makes  his  successor  a  nameless  monarch  reigning 
one  year  like  Menthesuphis.  and  places  after  him  queen  Nito- 
cris.27  With  the  exception  of  Apappus  or  Pepi,  the  Aahpeti  of 
the  Egyptian  inscriptions,  the  monuments  do  not  know  Manetho's 
Pharaohs.  But  in  the  end  of  the  eighteenth  dynasty  Egyptologists 
have  placed  the  Haremhebi  of  the  monuments  whose  daughter 
Mutretem  or  Mytera  married  a  Thothmes  and  united  Egypt 
under  one  sceptre.28  Her  father,  Haremhebi,  has  left  no  record 
later  than  his  second  year.  He  is  supposed  to  be  the  golden 
Horus.  The  Kenite  record,  which  gives  the  names  of  all  the 
Egyptian  monarchs  down  to  the  time  of  the  Exodus,  recognizes 
only  one  Methosuphis  in  Mezahab,  whose  name  contains  the 
Semitic  zahab,  gold.  He  was  the  father  of  Matred,  the  Mutretem 
of  the  monuments  and  the  Nitocris  of  the  lists,  and  her  daughter 
was  Mehetabel,  the  Egyptian  Mauthemva,29  By  a  comparison  of 
other  documents  with  the  Hittite,  Mezahab  is  found  to  have 
been  the  son  of  Ziph,  in  Egyptian  Neb.  the  grandson  of  Mesha, 
the  Egyptian  Amosis,  wrongly  called  Aahmes,  and  the  great 
grandson  of  Jabez  or  Aahpeti.  He  is  thus  the  last  of  the 
Shepherd  or  Hycsos  line,  and  from  the  day  of  his  death  began 
the  sway  of  the  Pharaohs  who  knew  not  Joseph.  The  Greek 
tradition  preserves  the  name  of  Mezahab  in  the  two  forms  Acrisius 
and  Megapenthes,  the  former  being  a  translation  of  the  golden 
name.  Acrisius  was  the  son  of  Abas,  grandson  of  Lynceus,  and 
great  grandson  of  ^Egyptus,  who  represents  Aahpeti  as  Jabez  in 

'n  Manetho,  Fragments  in  Ensebius,  Chron  ;  Eratosthenes  in  George  Syncellus, 
Hist.  Script.  Byzant. 

28  Sharpe,  History  of  Egypt,  vol.  i.  p.  46  ;  Birch,  Inscription  of  Haremhebi, 
Trans.  Soc.  Bib.  Archaeol.  vol  iii.  p.  486. 

2'J   Genesis  xxxvi.  39. 


SOURCES   OF   HITTITE   HISTORY.  181 

the  Greek  form  Igabes.  In  the  Sicyonian  genealogies  he  is 
Messapus,  the  fifth  from  Apis,  who  came  from  Egypt.so  In 
Persian  legendary  history  his  name  is  disguised,  somewhat  in  the 
Greek  form,  as  Kai  Khosrou,  the  grandson  of  Kai  Kobad,  who  is 
still  JEgyptus  and  Aahpeti.31  Geographical  and  tribal  nomen- 
clature also  unite  the  names  of  Mezahab  and  Jabez  in  the 
Messapian  Japyges  of  Southern  Italy.  The  Kenite  record  thus 
places  the  history  of  Egypt  in  harmony  with  that  of  the  Bible  by 
bringing  the  favorable  Shepherd  line  down  to  within  two 
generations  of  the  Exodus  of  Israel. 

"•"   Du  Pin,  Bibliotheque  des  Historiens,  315,  309. 
31    Mirkhond,  Kings  of  Persia. 


182 


CHAPTER  II. 
The   Primitive   Hittites. 

In  the  generations  of  the  sons  of  Noah  given  in  the  tenth 
chapter  of  Genesis,  we  read  :  "  And  Canaan  begat  Sidon  his  first- 
born, and  Heth."  These  are  the  only  personal  names,  those  that 
follow  being  names  of  tribes.  Of  these  tribes  the  Hivites  and 
Amorites  are  to  be  counted  to  Sidon,  and  the  Hamathites  to 
Heth.  The  two  Canaanitic  families,  therefore,  which  rose  to 
empire,  are  the  Sidonians  or  Phoenicians,  more  generally  known 
in  the  wider  extension  of  the  race  as  Horites,  Hivites,  or  Amorites  ; 
and  the  Hittites.  The  former,  in  some  at  least  of  their  divisions, 
became  thoroughly  Semitized  in  speech ;  the  latter  remained 
typical  Turanians.  The  initial  letter  of  Heth  is  not  a  mere 
aspirate,  but  a  guttural ;  hence  the  Septuagint  makes  the  word 
Chettai,  which  corresponds  better  to  the  form  of  the  name  com- 
mon among  the  Hittites  themselves  and  the  peoples  with  whom 
the}'  came  into  contact. 

In  the  fifth  generation  after  Noah,  in  the  days  of  Peleg,  the 
earth  was  divided.  The  empire  of  Shinar  was  overthrown,  and 
mankind,  to  whom  had  been  given  a  command  to  replenish  the 
earth  and  subdue  it,  were  foiled  in  their  effort  of  concentration. 
Five  generations  after  the  dispersion,  Abram  made  his  way 
towards  the  land  of  Canaan,  and  found  the  Canaanite  and  the 
Perizzite  already  in  the  land.1  At  some  point,  therefore,  between 
the  periods  of  Peleg  and  Abram,  the  Canaanites,  in  the  line  of 
Sidon,  migrated  westward  from  Shinar  towards  the  Mediterran- 
ean, while  their  brethren  of  the  line  of  Cush  passed  southward 
into  Arabia.  The  Canaanites  established  themselves  in  five 
distinct  colonies,  the  chief  of  which  was  Sidon,  named  after 
their  progenitor.  The  next  was  Shechem,  in  central  Palestine ; 
the  third,  Salem   or  Jerusalem,  over  which  Melchizedek  ruled  ; 

1    Genesis  xiii.  7. 


THE    PRIMITIVE    HITTITES.  183 

the  fourth,  Mamre,  where  dwelt  the  Amorites,  Aner,  Eshcol,  and 
Mamre  :  and  the  fifth,  Mount  Seir,  the  home  of  the   Horites.     It 
is    almost  necessary   to    suppose   that   a   large   Semitic    element 
accompanied  the  Canaanites   in  order  to  account  for  the  radical 
diversity  of  their  speech  from  that  of  the  Hittites,  their  unrest 
relatives,  and  for  the  retention  by  some  of  them,  down  at  least  to 
the  time  of  Isaac,  of  the  worship  of  the  true  God.     The  Semitic 
element,  in  which   the  Arabian   historians   seem   to   recognize  a 
branch  of  Lud,  became  thoroughly  incorporated  with  the  Canaan- 
ites.'2     A  large   Japhetic  migration  took  place    at    or    near    the 
same  time.     As  the  Canaanites  called    Sidon   after   their  father, 
so  the  Japhetic  descendants  of  Aleshech   honoured   his   name   in 
Damascus,  one  of  the  oldest  of  cities,  whence  came  Abram's  stew- 
ard Eliezer.     Then  south  of  Sidon  dwelt  the  Goim,  who  gave  to 
Galilee  its  name,  Galilee  of  the  Goim,  or  Gentiles,  as  the  word  is 
often  translated.     They   were   known   in    Assyrian   days   as  the 
Kue,  their  home  then  being  Aegae  in  Cilicia,  but  in  the  far  more 
ancient  days  when  Thari>'al  or  Tidal  was  their  kino-    thev  occu- 
pied  Accho,  Achzib  and  Achshaph  on  the  Galilean  coast.13      These 
were  the  ancestors  of  the  Achaeans  ;   and   to   the   south    of  them 
in  Dor   and    Endor   dwelt   their   brethren,   the  Dorians.     Other 
Japhetic  tribes,  including  the  families  of  Jerachmeel  in  the  lines 
of  Ram  and  Onam,  probably  occupied  the  coast  of  what  after- 
wards became   Philistia,  in  Abram's  time.     At  Gaza  or  lone  the 
line  of   Onam   made   a    beginning   of    Ionian    sovereignty,  while 
farther  to  the  north,  Eker,  the  son  of  Ram,  was  commemorated  in 
Ekron.4       Still   another  Japhetic   nation    was  that  of  the  Philis- 
tines who  dwelt  in  Gerar  to  the  south-east  of  Gaza,  and  between 
that  ancient  city  and   Beersheba.      And  it  is  more  than  probable 
that  the  five  cities  of  the  plain,  notorious  for  their  wickedness  and 
their  punishment,  were  Japhetic  settlements.      The  names  of  the 
cities  ami  their  kings  are  not  Semitic,   nor  do   they  connect  with 
the  Hittites.     The  Persian  story  of  a  great  destruction  of  man- 
kind in  the  time  of  their   first   king.  Kaiomars,  corresponds  with 
the  story  of  Genesis ;  and   the  name   Symobras,  sometimes  given 

-    Tin'  Koran  liy  Sale,  |)ri'li)iiiiiary  dissertation. 

:;    Records  of  the  I'ast,  i.  2U,   11.  v.   is.  \ii.  :\\,  50. 

4    Steph.  I'y/.ant,  (Ja/.a,  lone,  Minoa  :   1  Chron.  ii.  2fi,  L'7. 


1N4  THE    HITTITES. 

to  the  grandson  of  that  monarch,  agrees  more  nearly  than  any 
other  ancient  name  with  Shemeber,  the  king  of  Zeboim.  Kaio- 
niars  itself  is  suspiciously  like  Gomorrah,  and  Balkh,  the  first 
Persian  city,  answers  exactly  to  Bela  or  Belag,  the  name  of 
which  was  afterwards  changed  to  Zoar,  and  which  alone  escaped 
overthrow  owing  to  the  intercession  of  Lot.5 

There  is  no  record  of  the  Hittites  crossing  the  Jordan  and 
making  settlements  in  Palestine  until  the  time  of  Sarah's  death, 
when  Abraham  had  been  more  than  sixty  years  in  the  land. 
From  whence  did  they  come  ?  Ephron,  whom  the  aged  patriarch 
addressed,  as  he  stood  up  from  before  his  dead,  is  spoken  of  as  if 
he  were  in  the  third  generation  of  Hittite  sovereignty,  being  the 
son  of  Zohar,  and  the  grandson  of  Ashchur  and  his  wife  Helah. 
The  genealogy  is  given  in  I  Chron.  iv.,  verses  5-7  :  "  And  Ashur, 
the  father  of  Tekoa,  had  two  wives,  Helah  and  Naarah.  And 
Naarah  bare  him  Ahuzam,  and  Hepher,  and  Temeni,  and  Haahash- 
tari.  These  were  the  sons  of  Naarah.  And  the  sons  of  Helah 
were  Zereth,  and  Zohar,  and  Ethnan."  In  chap,  ii.,  verse  24, 
Abiah  is  made  the  mother  of  Ashur  of  Tekoa,  but  her  connection 
with  the  Jewish  Hezron  is  an  interpolation.  Giving  full  value 
to  the  Hebrew  letters,  the  names  of  the  Hittite  progenitors  are 
Abiah,  Ashchur,  Chelah,  Nagara,  Achuzam,  Chepher,  Temeni, 
the  Achashtari,  Tsereth,  Tsochar,  and  Ethnan ;  the  name  of  their 
city  was  Tekoag.  Where  was  Tekoa  ?  There  was  a  place  of  that 
name  in  Judah,  which  accounts  for  the  genealogy  of  Ashchur  being 
connected  with  that  of  the  tribe  of  Judah.  But  Ashchur  certainly 
did  not  live  there  any  more  than  in  Tegeaof  the  Grecian  Arcadia, 
and  many  other  places  in  the  world  named  after  the  ancestral 
city.  There  is  a  fragment  of  Damascius  which  presents  an 
indistinct  reflection  of  primitive  Hittite  tradition  :  "  The  Baby- 
lonians constitute  two  principles  of  the  universe,  Tauthe  and 
Apason,  her  husband.  From  them  are  derived  Dache  and  Dachus, 
and  again  Kissare  and  Assorus."  6  An  old  geographical  Baby- 
lonian list  gives  to  Cutha,  north  of  Babylon,  the  Assyrian  Kute, 
the    Turanian    name    Tig-o-aba-ki."        Had  the    Turanians    who 


"  Mirkhond,  Firdusi,  the  Dahistan. 
;;  Cory's  Ancient  Fragments,  ]>.  318. 
:    Records  of  the  Past,  v.  107. 


THE    PRIMITIVE    HITTITES.  185 

preserved  the  name  been  pure  Hittites  they  would  doubtless  have 
written  the  word  Tiggaauki.  Ptolemy  calls  the  city  Digoua. 
This  early  city,  bearing  the  double  name  of  Cheth  and  Tekoa, 
was  the  point  at  which  Hittite  empire  began.  An  ancient  tablet 
from  Cutha  presents  under  disguise  the  story  of  the  rise  of  this 
empire  : 

"  Men  with  the  bodies  of  birds  of  the  desert,  human  beings 
with  the  faces  of  ravens, 

these  the  great  gods  created 

and  in  the  earth  the  u'ods  created  for  them  a  dwelling. 

Tamat  gave  unto  them  strength, 

their  life  the  mistress  of  the  gods  raised, 

in  the  midst  of  the  earth  they  grew  up  and  became  great, 

and  increased  in  number, 

seven  kings,  brothers  of  the  same  family, 

six  thousand  in  number  were  their  people. 

Banini  their  father  was  king,  their  mother, 

the  queen,  was  Milili, 

their  eldest  brother  who  went  before  them,  Mitnangab  was 
his  name." 

The  second  brother  was  called  Midudu,  but  the  names  of  the 
others  are  defaced.8  These  seem  to  be  the  same  as  the  seven  evil 
spirits  who  are  represented  in  another  tablet  as  rebelling  against 
heaven  : 

"  They  are  seven,  those  evil  spirits,  and  death  they  fear  not  ! 

They  are  seven,  those  evil  spirits,  who  rush  like  a  hurricane, 
and  fall  like  fire-brands  on  the  earth  I 

In  front  of  the  bright  moon  with  fiery  weapons  they  draw 
nigh, 

But  the  noble  Sun  and  Im  the  warrior  are  withstanding 
them."0 

The  tribes  of  the  Arcadian  Tegeatae  were  seven  in  number, 
according  to  Pausanias,  and  the  Mexican  historical  documents  refer 
continually  to  the  seven  tribes.10  All  that  can  be  gathered  from 
the  vague  Babylonian  traditions  is,  that  from  Cutha,  or  Tiggaba, 

-    Smith.  Clwildf'.-ui  Act-, unt  of  (ienesis,  10:?. 
"    Kr-co  ,-<\~  of  tlif  Past,  v.  I  (Mi. 
;"    I'aitsanias,  viii.    15;    I'.  <!<■  Pxiiirhnuru',  i.  1 0 1. 


186  THE   HITTITES. 

as  a  centre,  the  seven  sons  of  Ashchur  went  abroad  extending1 
their  empire,  until  a  Semitic  people  allied  to  the  Assyrians  arose 
and  expelled  them  for  a  time. 

While  still  in  their  home  upon  the  banks  of  the  Euphrates 
the  family  of  Ashchur  became  connected  in  history  with  a  Hood, 
into  the  story  of  which  many  elements  belonging  to  the  Biblical 
account  of  the  Noachian  deluge  were  introduced.  The  hero  of 
this  deluge  among  the  Babylonians  was  the  Hittite  Achashtari, 
the  Sisithrus  or  Xisuthrus,  of  Berosus,  and  the  Hasisadra  of  the 
deluge  tablets.  In  the  account  of  Berosus  he  is  associated  with 
the  city  Sippara,  to  the  north  of  Babylon,  named  after  his  elder 
brother  Chepher,  and,  in  the  deluge  tablets,  he  is  called  a  Surip- 
pakite  and  son  of  Ubara-tutu,  Surippak  deriving  its  name  from 
the  son  of  Chepher,  namely,  Chareph,  the  father  of  the  house  of 
Gader,  and  Ubara  being  a  Babylonian  form  of  Chepher.11  The 
Gordyean  mountains  between  Assyria  and  Armenia  where  the 
ark  of  Xisuthrus  rested,  received  their  name  from  Tsereth,  the 
eldest  son  of  Helah,  whose  name,  owing  to  the  neutral  character 
of  its  initial  letter,  was  variously  rendered  as  Sard,  Dard,  Gord 
and  Cret.  Among  the  Welsh  Britons  the  deluge  was  associated 
with  the  name  of  Yssadawr,  but  more  frequently  with  that  of 
Dylan,  the  Irish  Declan,  whom  Davies  compares  legitimately 
enough  with  the  Greek  Deucalion.12  The  flood  of  Deucalion  is 
placed  in  Thessaly,  the  aborigines  of  which  were  not  Greeks,  but 
Hittites  adjoining  Molossi  or  Amalekites,  Epirotes  of  Hepher,  and 
Athamanes  of  Temeni.  Thessaly  and  Deucalion  are  both  forms 
answering  to  Tsochar  as  Hiddekel  does  to  Tigris.  The  deluge 
again  happened  in  the  reign  of  Phoroneus,  the  son  of  Inachus, 
who  is  Ephron,  the  son  of  Zohar,  his  Hittite  relationship  being 
evidenced  by  the  Anak  name.  Another  Greek  diluvian  hero  was 
Ogyges,  whom  St.  Jerome  places  not  in  Greece  but  in  Egypt, 
while  Fourmont  identifies  him  with  the  Amalekite  Agag.13  The 
universal  tradition  of  the  Greeks,  as  reported  by  Julius  Africanus, 
is  that  this  flood  took  place  in  1796  B.C.  The  Indian  legend 
makes  Satyavrata  the  hero,  the  Saphari  fish,  his  informant  that 

11  Chaldean  Account  of  Genesis  :  1  Chron.  ii.  51. 

12  Davies,  Mythology  of  the  British  Druids,  121,  99,  seq. 

13  See  these  and  other  authorities  in  Banier,  Mythology  and  Fables  explained  by 
History,  iii.  368. 


THE    PRIMITIVE    HITTITES.  187 

a  deluo-e  was  coming,  and  Himavat,  a  Sanscrit  Hamath,  the  mOUn- 
tain  to  which  he  anchored  his  great  ship.14  One  of  the  Aztec 
accounts  makes  the  flood  to  have  been  accompanied'with  volcanic 
eruptions,  and  states  that  those  who  survived  it  were  changed 
into  Chichimecs.15  The  latter  are  the  Achuzamites  or  Zuzim  of 
the  Bible.  The  Peruvian  deluge  was  a  rain  of  tire  that  fell  upon 
the  Sodomites  in  the  reign  of  Ayatarco  Cupo,  who  once  more 
represents  Achashtari.16  Some  of  these  accounts,  like  Ovid's  story 
of  the  Phrygian  city  turned  into  a  lake  by  Jupiter  and  Mercury, 
for  refusing  them  hospitality,  while  Philemon  and  Baucis,  whom 
the  two  gods  led  to  a  hill  to  witness  its  destruction,  were  rewarded, 
refer  evidently  to  the  overthrow  of  the  cities  of  the  plain.17  But 
others  seem  to  point  to  some  overflow  of  the  waters  of  the 
Euphrates,  that  took  place  at  an  earlier  period,  and  which, 
together  with  the  enmity  of  surrounding  Semitic  peoples,  led  to 
the  dispersion  of  the  Hittites  from  Cutha.  With  the  story  of 
this  local  deluge  some  of  the  traditions  of  the  universal  one  of 
Xoah  were  incorporated. 

The  superiority  of  Chepher,  which  the  prominence  given  to 
his  name  in  the  forms  Sippara,  Saphari  and  Ubara  seems  to 
attest,  was  continued  by  his  son  Chareph  or  Hareph,  the  father 
of  the  house  of  Gader,  or,  as  it  is  more  frequently  called,  Gedor. 
He  established  himself,  after  leaving  Surippak,  in  Elam  or 
Susiana  to  the  east  of  the  Tigris,  where  he  brought  the  Semitic 
Elamites  into  subjection  and  established  the  Hittite  dynasty  of 
the  Kudurs,  which  continued  in  existence  till  the  Persian  conquest. 
The  son  of  Chareph  was  Chedorlaomer,  the  first  element  in  whose 
name  is  Gedor  or  Kudur,  while  the  second  consists  of  Omer 
or  Gomer,  the  name  proper,  and  the  Hittite  prefix  id.  the 
powerful.  The  same  element,  id,  is  found  in  the  word 
Leophrah,  as  compared  with  its  original,  Ophrah.1"  The  name 
nf  Omer  does  not  appeal"  among  the  genealogies,  but  Lagomer 
appears    among  the   Elamite  gods,   with    Sumudu,    Uagiba    ami 

14    Muir's  Sanscrit  T<wts,  vol.  i.  l'07,  seq. 
'"'    I'..  ili'  l'i nullum^,  i.  pp.  ").")-(;. 
''■    Peruvian  Antiquities,  ;"j(i. 

17   Ovid,    Metamorphoses,    viii.  'il'.O.      Lafontaine  lias  an   .id m i r;i ol. •  translation  "f 
tlii-  story.     'I'll''  name  I'liili'iiioti  is  ;i  corruption  of  lien  Ainini,  or  Amnion. 
'«    1  Ciir.. ii.  iv.  1  I  ;  .M^ili  i.  10  (Hi lirewK 


lo!8  THE    HITTITES. 

other  Chepherite  names.19  The  invader  of  the  west  was  not 
Kudur  Mabuk,  as  has  been  supposed,  for  he  was  the  father  of 
Ardu-sin  or  Jered,  another  father  of  Gedor.  He  was  the  older 
Kudur  Nankliundi  of  whom  Assurbanipal  speaks,  saying  that  he 
oppressed  Akkad  1,635  years  before  his  time.'20  As  Assurbanipal 
lived  in  the  seventh  century,  B.C.,  his  reckoning  is  about  four 
hundred  years  in  excess  of  the  antiquity  which  the  Bible  gives 
to  Chedorlaomer.  The  second  element  in  Kudur  Nankhundi's 
name  is  an  Elamite  corruption  of  the  Horite  name  Manahath,  or 
Manachath,  with  whom  Chareph,  the  father  of  Laomer,  was  con- 
nected by  marriage,  so  that  his  posterity  were  counted  to  Mana- 
hath.-1 The  assumption  by  Laomer  of  his  grandfather's  name  is 
an  instance  of  that  matriarchy  or  counting  descent  on  the 
mother's  side,  which  peculiarly  characterized,  and  still  in  many 
places  characterizes,  the  Hittites.  A  similar  instance  is  Kudur 
Mabug,  whose  own  name  was  Jether,  but  who  assumed  his  wife's 
name,  which  was  afterwards  applied  to  Mabog  in  Syria,  where 
their  daughter  Jerigoth  was  worshipped  as  Atargatis,  being  the 
head  of  the  Tirathites,  or  Tirgathi  Kenite  clan.  No  original  monu- 
ment of  Kudur  Nankhundi  has  been  found,  but  it  seems  very  prob- 
able that  he  as  Laomer  was  the  Lubara  of  the  Chaldean  tablets> 
which  connect  him  with  Cutha  and  Elam,  represent  him  as  march- 
ing to  the  conquest  of  Syria,  followed  by  the  seven  warrior  gods, 
as  being  angry  with  revolting  nations,  and  as  foretelling  a  time  of 
universal  strife  arising  apparently  from  a  rejection  of  central 
authority.-2  The  Arabian  historians  have  preserved  the  name  of 
the  Elamite  conqueror  in  two  different  forms.  The  most  easily 
recognized  is  Kodar  el  Ahmar,  a  man  of  the  tribe  of  Thamud,  who 
dug  dwellings  in  the  side  of  the  rock.  He  killed  a  miraculous 
camel,  created  at  the  instance  of  the  prophet  Saleh,  and  brought 
vengeance  on  his  tribe  from  heaven.  Thamud  is  the  old  Arabian 
name  of  Hamath,  as  Sumud  and  Yamut  are  the  Elamite  forms. 
Thamud  himself  was  the  son  of  Gether,  the  Gader  or  Gedor  of 


1:1   Records  of  the  Past,  i.  85. 

-"   Records  of  the  Past,  iii.  8. 

-1  Manahath,  or  Manachath,  second  son  of  Shobal  the  Horite,  was  Menes,  the  first 
Pharaoh  and  king  of  Mendes  and  Zoan.  Hareph  married  his  daughter,  thus  becoming 
in  the  language  of  Egyptian  mythology,  Harphre,  son  of  Month  and  Ritho. 

'-"-'   The  Chaldean  Account  of  Genesis. 


THE    PRIMITIVE    HITT1TES.  189 

the  genealogies,  the  Kudur  of  the  monuments  ;  and  Diar  Thamud, 
or  the  land  of  Thamud,  was  called  Hezer  after  Ezra,  the  son  of 
Hamath,  the  ancestor  of  the  Gezrites.23  Lactantius  preserves 
this  old  Gedor  connection,  making  Balti,  queen  of  Cyprus,  marry 
Tamuz,  son  of  Cuthar.24  Hadher,  or  Jether,  was  a  Thamudite 
name,  and  Tabari  says  that  Morthed,  the  son  of  Schedad,  had  the 
empire  after  the  death  of  Themoud,  whom,  however,  he  connects 
with  Egypt,  thus  adding  Mered,  the  Egyptian  Merhet,  to  the  list 
of  Chepherite  names.-5  The  Arab  name  Kodar  el  Ahmar,  both  in 
itself  and  in  its  national  connection,  answers  perfectly  to  that  of 
Chedorlaonier,  but  it  is  strange  that  the  killing  of  a  camel  should 
be  his  chief  exploit.  Abulfeda  calls  him  Djundu  ibn  Omar.  The 
second  name  which,  from  its  place  in  history,  can  hardly  denote 
any  other  than  Chedorlaonier,  is  Schamar  Iarash  abou  Karib,  who 
conquered  the  world  and  left  his  name  to  Samarcand.20  The 
name  Karib  appended  to  that  of  Schamar  relates  to  Chareph,  his 
father.  In  the  distorted  Greek  traditions  Chareph  was  Cerberus 
and  Omer  or  Gomer,  the  Chimaera,  while  his  son  Salma  became 
the  eponym  of  the  man-eating  Solymi,  and  Beth  Lechem,  founded 
by  him,  the  Lycian  people.  In  Lycia  the  name  of  Laomer  was 
preserved  as  Limyra  as  well  as  in  the  form  Chimaera. 

Hamath,  or  Hemath,  was  probably  another  son  of  Chareph, 
for  it  does  not  appear  that  he  descended  from  Laomer.  From 
him  came  the  Arabian  name  of  Thamud.  As  son  of  Gether, 
according  to  the  Arab  tradition,  his  father  may  have  been  a 
Gedor  or  Gader,  and  his  grandfather  Aram  may  be  an  Arabic 
corruption  of  Hareph.-7  This  would  place  him  a  generation  later 
than  Chedorlaonier.  He  gave  the  name  of  Yamut-bal  to  Elam 
and  became  the  Elamite  god  Sumudu.  But,  as  Professor  Sayce 
has  indicated,  the  Elamites  were  also  called  Apharsites,  Aipir-irra, 
men  of  Khubur  or  Subarti,  in  the  language  of  the  genealogy, 
Chepherites.28     The  first  Hittite  tribe,  therefore,  to  which  history 

-:;  Lenonnant,  An.  Hist,  of  East,  ii.  14(i,  I'm;.  L>!>7  :  Sale's  Koran,  dissertation  and 
notes:  Tabari,  Chronicle:  Baring-Gould's  Legends  of  Old  Testament  characters: 
1  Chron.  iv.  17. 

w    Lactantius,  Inst.   Div. 

-'•"'   Sale's  Koran,  l/nnlnii,  18(55,  p.  12:!.  note;  Tabari.  lA. 

-'■    Baldwin,  Prehistoric  Nations.  110. 

'-'"    Sale's  Koran,  Preliminary  discourse. 

--    Records  of  Hie  Past,  iii.   I'l  ;  Trans.  See.   Bib.  Arclaeol.  iii.   U\\  se<|. 


190  THE    HITTITES. 

ascribes  empire  is  that  of  Hepher  ;  but  the  Bible  calls  Amalek  the 
first    of    the    nations,    so   that  an   Amalekite  empire   in   Arabia 
Petraea  must  have  preceded  that  of  Chedorlaomer  in  Elam.'2i)     As 
far  as    Arabian   tradition   sheds   any   light   upon  this   primitive 
Hittite  empire,  it  consisted  in  the  subjection  by  the  Amalika  of 
the   Japhetic  Arkam,  or  Jerachmeelites.     Then  the  ancestors  of 
proud  Indian  Brahmans,  Greek  Erechthidae,  and  Latin  Romulidae, 
were  under  the  sway  of  a  tribe  whose  fortunes  have  dwindled 
away    through   the  ages,   until  now,  amid  the   Arctic  snows  of 
America,  the  degraded  Esquimaux  of  the  Amalig-mut  arrogate  to 
themselves  the  once  glorious  name  of  Amalek.30    Sic  transit  gloria 
mwndi  !     These  Amalekites,  whose  father  was  Temeni,  the  third 
son  of  Ashchur  and  Naarah,  dwelt  in  the  time  of  Abram  at  En- 
mishpat,  or  Kadesh,  to  the  south  of  Beersheba  in  Arabia  Petraea, 
and  ruled  over  all  the  eastern  part  of  that  peninsula  down  to 
Elatli  on  the  eastern  gulf  of  the  Red  Sea,  and  eastward  beyond 
Bozrah,  which  afterwards  became  the  Edomite  capital.31     To  their 
race  belonged  Elon,  the  grandfather  of    Esau's  wife,    Adah    or 
Judith,  the  mother  of  Eliphaz,  whose  Amalekite  name  was  borne 
by  one  of  Job's  friends,  Eliphaz  the  Temanite.3'2     Two  also  of  the 
kings  that  ruled  in  Edom,  Jobab  the  son  of  Zerah  of  Bozrah,  and 
Husham  of  the  land  of  Temani,  were  Amalekites,  who  revived 
the  honour  of  their  tribe,  which  for  a  time  Chedorlaomer  had 
humbled  in  the  dust.     The  Japhetic  Arkam,  whom  they  subdued, 
carried  away  to  their  later  seats  of  empire  many  traditions  of 
the  sea  god  Melicerta,  son  of  Athamas,  of  Ogyges  and  of  Telephus. 
But  the  most  wonderful  one  in  its  minuteness  of  detail  is  the 
story  of  Proteus,  the  old  man  of  the  sea,  whom  Menelaus  found 
at  Pharos,  before  Egypt,  counting  his  sea-calves.     His  original  is 
Beeri,  the  Hittite  father-in-law   of  Esau    and    ancestor    of    the 
Beerothites  of  Hamath  Zobah.      His  daughter  Eidothea  is  the 
Judith  of  Genesis,  and  his  wife  Psamathe,  daughter  of  Nereus,  is 
Judith's  mother,  Bashemath,  daughter  of  Elon.33     The  Bible  state- 
ment of  the  descent  of  Judith  is  a  clear  case  of  matriarchy.     She 

2;i  Numbers  xxiv.  20. 

■""  Lenormant,  An.  Hist,  of  East.  ii.  289. 

3i  Genesis  xiv.  7;  compare  Lenormant,  vol.  ii.,  Arabian  History. 

"'-  Genesis  xxvi.  34,  xxxvi.  2. 

"'■'■  Com}).  Genesis  xxvi.  34,  and  Homer,  Odyssey,  iv.  3G5,  Eurip.  Hel.  7. 


THE    PRIMITIVE    HITTITES.  191 

is  called  the  daughter  of  Beeri  and  Bashemath,  the  daughter  of 
Elon,  the  ancestry  of  Beeri  the  Hepherite  being  unnoticed.  Her 
s©n  again  is  named  not  after  his  maternal  grandfather's,  but  after 
his  grandmother's  family,  for  Eliphaz  was  always  a  Temanite  or 
Amalekite  name.  Two  of  the  sons  of  Eliphaz  also  bore  the 
Amalekite  names  Teman  and  Amalek,  while  the  Hepherite  line 
of  Beeri  was  unrepresented  by  them,  for  Omar,  the  name  of  one 
of  these  sons,  is  not  the  same  word  as  that  borne  by  Chedorlaomer. 
Yet  Beeri  was  a  man  of  note,  being,  through  his  son  Bedad,  the 
grandfather  of  Hadad  who  smote  the  Midianites  in  the  field  of 
Moab,  and  superseded  the  Amalekites  in  the  government  of 
south-eastern  Palestine  and  Arabia  Petraea.34 

Two  only  of  the  seven  tribes  of  the  Hittites  have  thus  been 
accounted  for  ;  the  Hepherites  in  Elam  and  the  Temenites,  or 
Amalekites,  in  the  Sinaitic  peninsula.  Two  other  tribes  had 
found  their  way  to  the  east  of  Jordan  in  the  time  of  Abram. 
The  descendants  of  Achashtari  had  established  themselves  in 
Bashan  in  the  north,  Ashteroth  Karnaim  being  their  centre.35 
This  city  is  presented  in  the  Bible  in  a  Semitic  form,  so  that  it 
has  been  generally  regarded  as  Astarte  of  the  two  horns,  or 
Europa,  who  was  changed  into  a  cow.  The  first  part,  however, 
is  a  Semitic  rendering  of  the  name  Achashtari,  while  the  second 
translates  the  Georgian  akra,  Basque  adarra,  horn,  by  the  Hebrew 
keren  in  the  plural.  The  name  belongs  to  Achashtari  himself, 
who  is  the  Dhu  el  Karnein  of  the  Arabian  historians,  a  conqueror 
contemporary  with  Abram,  who  built  a  great  wall  near  Armenia 
to  keep  out  Gog  and  Magog.313  The  two  horns  were  his  sons, 
Chelub  and  Shuah,  who,  iike  Ephraim  and  Manasseh  from  Joseph, 
doubled  the  representation  of  Achashtari  among  the  Hittite 
tribes.  There  is  an  allusion  to  this  addition  to  the  number  of  the 
Hittite  tribes  in  Sanchoniatho.  "  From  Sydyk  came  the  Dioscuri, 
or  Cabiri,  or  Corybantes,  or  Samothraces.  To  Sydyk,  or  the  just, 
one  of  the  Titanides  bare  Asclepius.  These  things  the  Cabiri, 
the  seven  sons  of  Sydyk,  and  their  eighth  la-other  Asclepius, first 
of  all   set  down  in    memoirs    as    the    god    Taautus    commanded 

,;t    ( ienesis  xxx  vi.  35. 

'"•"'   Genesis  xiv.  5. 

:;,;   The  Koran,  eh.  xviii.     The  two  horns  are  ihe  two  divisions  of  the  tribe. 


\\V2  THE    HITTITES. 

them."37  By  Sydyk,  Sanchoniatho  means  Achashtari,  who  was 
called  Sheth  and  Sisit  by  Egyptians  and  Chaldeans.  He  is  in 
error,  therefore,  in  making  him  the  father  of  the  seven  tribes,  but 
right  in  calling  him  the  father  of  Asclepius,  or  Chelub,  who  is 
thus  proved  younger  than  Shuah.38  The  name  Dioscuri  given  to 
the  >even  tribes  has  no  connection  with  the  Greek  dios  kourol, 
sons  of  -love,  for  they  were  no  Greeks,  one  of  the  twin  brethren 
among  Greeks  and  Romans  being  Castor,  or  Achashtari.  But  it 
fitly  denotes  all  the  seven  as  being  the  name  of  their  father 
Ashchur,  with  a  prefix  that  seems  to  be  Semitic  rather  than 
Hittite.  To  the  name  Pasach,  belonging  to  the  line  of  Chelub, 
the  Hebrews  prefixed  this  particle,  making  it  Tiphsach,  the  Greek 
Thapsacus,  while  the  Hittites  called  it  Khupuscia,  in  which  they 
were  followed  by  the  Assyrians.  In  Pictish  Hittite  occurs 
Kuoskar  as  a  form  of  Ashchur,  and  in  Peruvian  it  is  Huascar. 
The  Basque  Euskara,  denoting  the  race  to  which  the  Basques 
belonged,  is  sometimes  pronounced  Heuskara.  In  the  Caucasus 
the  town  Dioscurias  has  rejected  the  initial  di  of  the  Greeks  and 
is  now  Iskurieh.  The  only  tribes  that  seem  to  have  retained  the 
Dioscurian  prefix  are  the  Iroquois,  one  of  whose  sections  is  that 
of  the  Tuscaroras.  Sanchoniatho  also  calls  the  Ashchurites 
Cabiri  after  the  illustrious  race  of  Chepher ;  Corybantes,  after  his 
son  Chareph  ;  and  Samothracians  after  some  later  Hittite, 
from  whom  Samosata  in  Commagene  received  its  name.  The  early 
history  of  this  island  of  Samothracia,  as  told  by  Diodorus  Siculus, 
is  full  of  the  names  of  Jasion  or  Achuzam,  Dardanus  or  Zereth, 
Corybas  or  Chareph,  Cybebe  or  Zobebah,  and  Plutus  or  Peleth 
all  Hittites  by  birth  or  by  marriage.39 

Moses  must  have  anticipated  when  he  called  the  people  of 
Ashteroth  Karnaim,  Rephaim,  for  Rapha  their  eponym  was  four 
generations  after  Achashtari,  Chelub  being  followed  by  Mechir, 
he  by  Eshton,  and  Eshton  being  the  father  of  Beth  Rapha,  Pas- 
each,  and  Techinnah  the  father  of  Ir  Nachash.  The  name  of 
Chelub  fades  from  view  in  the  history  of  this  tribe,  being  super- 
seded bv  that  of  his  son  Mehir,  whom  it  is  likely  that  Chedor- 


Sanchoniatho's  Phoenician  History,  Cumberland,  pp.  32,  39. 
1  Chron.  iv.  11. 
Diod.  Sic.  v.  30. 


THE    PRIMITIVE    HITTITES.  193 

laomer  encountered.  It  is  not  easy  to  understand  why  the  initial 
m  of  Mehir's  name  was  changed  to  n,  but  it  was  so  changed 
almost  invariably.  The  Egyptians  knew  the  Chelubite  Achash- 
tarites  in  Mesopotamia  as  the  Naharaina,  which  has  been  impro- 
perly regarded  as  a  form  of  the  Hebrew  Aram  Naharaim,  or 
Mesopotamia.  The  fact  that  they  dwelt  in  Mesopotamia  is  a 
mere  coincidence.  The  Assyrians  called  them  the  Nairi.  Hero- 
dotus knew  their  migrating  descendants  as  the  Neuri  of  Scythia. 
When  they  reached  Italy  they  became  the  Naharcer  of  the 
Eugubine  Tables,  a  division  of  the  Etruscan  people.  In  Spain  the 
medial  breathing  was  converted  into  a  labial,  and  the  Navarrese 
claimed  the  ancient  name.  So  also  in  the  far  east,  but  west  of 
Navarre,  the  Aztecs,  destitute  of  the  letter  /',  called  themselves 
Nahuatl,  or  Nawatl,  and  their  brethren  of  Nicaragua,  having 
retained  the  harsh  liquid,  re-established  the  full  power  of  the 
word  in  their  name  Niquirian.  From  Eshton,  his  son,  probably 
came  the  abbreviated  forms  attributed  to  Ash  tar,  or  Achashtari, 
such  as  Sheth  and  Seth,  Sisit  and  Aston.  The  Egyptians  knew 
his  people  as  the  Shetin,  while  those  of  Rapha  were  the  Rubu,  of 
Paseach,  the  Patasu,  and  of  Tehinnah,  the  Tohen.40  One  of  the 
most  famous  names  in  this  tribe  was  that  of  Ir  Nahash.  Not 
only  is  Nahusha  celebrated  in  Indian  story,  but  everywhere  the 
word  appears  as  Arnossus,  Dirnacus,  Parnassus,  Lyrnessus,  and 
in  many  other  forms.41  The  elder  brother  of  Chelub  representing 
the  chief  horn  of  the  Achashtarians  was  Shuah,  the  ancestor  of 
the  Shuhites.  to  which  family  belonged  Bildad,  the  friend  of  Job. 
His  son  was  Shelah,  the  father  of  Er,  Laadah,  and  other  families, 
that  dwelt  at  some  time  in  Moab.42  Er  was  the  father  of  Lecah, 
from  whom  came  the  Lakai  of  southern  Mesopotamia,  always 
united  there  with  the  Shuhites.  More  illustrious  was  Laadah, 
or  Lagadah,  an  ancient  Lyctius,  the  god  Laguda  of  the  later 
Elarnites,  but  the  ancestor  of  the  Lydians,  and  the  original  Lydus. 
As  the  Salatis  of  the  Egyptian  lists,  his  glory  was  eclipsed  by 
that  of  his  son  Mareshah,  the  Egyptian  Moeris  and  Phrygian 
Marsyas,  the  head  as  Ma-Reshah  of  the  Biblical  Rosh.     His  son 


Kenrick's  Egypt,  231,  218,  27'J  :  Records  of  the  Past,  ii.  69. 
Muir,  Sanscrit  Texts. 
1  Chron.  iv.  21. 
(13) 


1})4  THE    HITTITES. 

was  Chebron,  a  Pharaoli  like  his  father,  and  from  him  came  the 
four  families  of  the  Rosh,  namely  the  Korach,  Tappuach,  Maon, 
and  Shemag.43  The  Maonites,  or  Magonites,  descended  from 
Chebron  through  Shammai  and  Rekem,  and  Bethzur,  were  their 
posterity.  Shemag  was  the  father  of  Ra chain,  and  he  of  Jorkoam, 
or  Yorkogam.  In  Maon,  the  ancestor  of  the  Lydian  Maeonians 
appears,  and  the  house  of  Zur  gives  the  original  of  their  capital, 
Sardis. 

To  the  south-east  of  Ashteroth  Karnaim  in  Ham,  which  after- 
wards became  Rabbath,  the  Ammonite  capital,  the  Zuzim  dwelt. 
This  was  not  a  Hebrew  plural,  but  a  corruption  of  Achuzam,  the 
name  of  the  eldest  son  of  Ashchur  and  Naarah.  The  Egyptians 
called  his  descendants  Gagama,  and  the  Assyrians  termed  them 
Gamgumi, corresponding  to  the  larger  Hebrew  form  Zamzummim.44 
Achuzam  was  the  father  of  Haran,  a  famous  name  among  the 
Arabs,  although  they  generally  count  him  to  Amalek,  as  they  do 
most  heroes  of  great  antiquity.45  But  he  was  also  the  Ouranos 
of  the  Greeks,  whom  they  admitted  to  be  the  son  of  Acmon,  a 
Phrygian,  or  Scythian.  The  son  of  Haran  was  Gazez,  and  his, 
Jahdai,  or  Yachdai,  whom  we  shall  meet  with  as  the  leader  of  the 
Hittites  in  their  invasion  of  Egypt.  His  sons  were  all  famous, 
being  at  first  six  in  number,  Regeni,  Jotham,  Gesham,  Pelet, 
Ephah,  and  Shaaph.  These  seem  to  have  been  born  in  Palestine, 
but  Jabez,  his  youngest  son,  who  eclipsed  them  all,  was  a  native 
of  Egypt.  To  the  history  of  that  country  their  record  chiefly 
belongs.  It  is  possible  that  there  was  an  earlier  Ephah  between 
Achuzam  and  Haran,  but  this  is  by  no  means  well  authenticated 
by  tradition.  As  the  Hittite  Haran  was  the  ancestor  of  the 
Yahdaites,  or  Adites,  as  the  Arabs  called  them,  so  the  Indian 
Varuna,  who  represents  the  Greek  Ouranos,  was  the  chief  of  the 
Adityas,  who  are  sometimes  seven,  sometimes  eight  in  number.46 
He  was  also  an  Asura  and  a  Kshattra,  Hitzig,  in  his  remarkable 
work  on  the  Philistines,  identifies  Varuna  with  Mamas,  a  god  of 
Gaza,  somewhat  unsatisfactorily.47     However,  Gazez,  the  name  of 

*3   1  Chron.  ii.  43. 

44  Sayce,  Monuments  of  the  Hittites. 

45  1  Chron.  ii.  4G  ;  Tabari,  20<J-10. 

4r'    Lenormant,  ii.,  Arabian  History;  Muir,  Sanscrit  Texts. 
47   Hitzig,  Urgeschichte  und  Mythologie  der  Philistaer,  203. 


THE    PRIMITIVE   HITTITES.  195 

a  brother  and  of  the  son  of  Haran,  has  no  connection  with  the 
Philistine  Gaza,  or  Azza.'  It  is  rather  the  original  of  the  Hebrew 
Kadesh,  and  especially  of  the  city  of  that  name,  in  which  the 
Hittites  contended  with  the  Egyptians.  The  word  Haran  begins 
with  the  guttural  Hebrew  cheth,  so  that  it  may  be  read  Charan. 
In  Greek  and  Sanscrit  ouranos  and  varuna  denote  the  heavens, 
but  in  Hittite  the  commoner  form  for  sky  is  ser,  zer,  sor.  How- 
ever, in  the  thoroughly  Hittite  Iroquois  the  word  for  heaven  is 
karonhia.  Among  the  non-Aryan  languages  of  India  the  usual 
word  for  heaven,  sky,  is  scrag,  but  in  some  we  find  sarang, 
answering  to  the  Iroquois  and  the  Zuzimite  form,  of  which  ser, 
etc.,  are  probably  abbreviations.  No  Hittite  family  is  more 
famous  than  that  of  Achuzam,  yet  it  is  hard  to  say  which  of  his 
successors  was  in  authority  when  Chedorlaomer  smote  the 
dwellers  in  Ham. 

We  have  so  far  anticipated  in  considering  the  genealogy  of 
Shuah,  the  first  son  of  Achashtari,  in  connection  with  the  Rephaim 
of  Ashteroth  Karnaim.  The  two  horns  had  separated  thus  early, 
and  the  land  of  the  Zuzim  lay  between  them,  for  the  Shuhites 
were  the  Emim  of  Shaveh  Kiriathaim,  to  the  north  of  what 
afterwards  became  the  land  of  Moab.  The  word  Shaveh  in 
Hebrew  differs  little  in  form  from  Shuah,  so  that  the  reading  of 
vav  as  a  labial  instead  of  as  a  long  vowel  may  be  a  Hebrew  cor- 
ruption of  the  word,  or  it  may  denote  such  phonetic  decay  as  has 
taken  place  among  the  Hittites  themselves,  who  have  converted 
Nahar  into  Navarre,  and  Niquir  into  Nawal.  In  any  case 
Shaveh  Kiriathaim  was  the  possession  of  the  Shuhite  Achash- 
tarites.  They  are  called  Emim,  or  Eimii,  a  name  which  the 
Egyptians  changed  to  Amu,  and  by  which  they  designated  part 
of  Egypt  occupied  by  the  Hycsos,  and  an  inimical  Asiatic  people.18 
The  name  continued  in  use  among  the  Assyrians  in  the  forms 
Ama  and  Ama'tu,  to  denote  a  southern  people  connected  with 
Saal  or  Shelah,  Lehitau  or  Laadah,  and  Marusu  or  Mareshah.49 
It  is  evident,  therefore,  that  the  son  of  Shuah  was  Eimii,  and 
that  his  name,  in  certain  periods  and  among  certain  peoples, 
superseded  that  of  his  father,  only  to  be  eclipsed  in  the  main  lino 

*«   Genesis  xiv.  ',  ;    Deut.  ii.  10,  11  ;  Records  of  the  Past,  ii.  4,  (il. 
*'■>  Records  of  the  Past,  v.  101,  \  ii.  44. 


190  THE    HITTITES. 

of  the  family  by  the  greater  Lydian,  Rosh,  and  Maeonian 
patronymics.  The  proximity  of  this  family  to  the  abode  of 
Jacob  in  southern  Palestine  is  evidenced  by  the  fact  that  Judah 
married  into  it,  his  wife  being  the  daughter  of  one  who  bore 
the  ancestral  name  of  Shuah  and  commemorated  the  great  men 
of  her  race  in  the  names  of  her  sons  Er  and  Shelah.  The  latter 
was  born  at  Chezib.50  Now,  many  years  before  Judah's  time, 
Laadah,  the  father  of  Mareshah,  and  probably  Er,  the  father  of 
Lecah,  had  descended  as  waves  in  the  great  tide  of  invasion  that 
swept  over  the  fertile  banks  of  the  Nile.  But  others  of  their 
race  remained  behind,  well  satisfied  with  the  good  things  of  the 
lat  land  of  Moab.  These  were  "  the  families  of  the  house  of  them 
that  wrought  fine  linen  (byssus)  of  the  house  of  Ashbea,  and 
Jokim,  and  the  men  of  Chozeba,  and  Joash  and  Saraph,  who  had 
the  dominion  in  Moab  and  Jashubi  Lehem.  And  these  are 
ancient  things.  These  were  the  potters,  and  those  that  dwelt 
among  plants  and  hedges ;  there  they  dwelt  with  the  king  for 
his  work."51  As  the  Kenite  Hepherites  were  the  authors  of  literary 
culture  among  the  Hittites,  so  the  Shuhite  Achashtarites  were 
the  leaders  in  the  useful  arts.  The  word  rendered  fine  linen  is 
butz,  the  original  of  the  Greek  by.ssos,  and  was  probably  a  family 
name  at  first  connected  with  that  of  Ashbea ;  but  Chozebah,  the 
Chezib  of  the  story  of  Judah,  must  have  been  intimately  con- 
nected with  the  cultivation  of  the  cotton  that  supplied  the  weavers 
of  Ashbea  with  their  material,  for  that  Hittite  name  is  the  source 
of  the  Latin  gossipium,  denoting  cotton  and  the  cotton  plant,  as 
it  does  in  the  botanical  language  of  to-day.  Commentators  on 
Pliny  are  agreed  that  gossipium  is  no  Latin  word,  but  the  bar- 
barous name  of  the  plant.  De  Goguet  in  his  Origin  of  Ancient 
Nations,  and  Bryant,  in  his  ponderous  Analysis  of  Ancient 
Mythology,  cite  many  authorities  as  to  the  invention  of  spinning 
and  weaving.  Most  of  the  names  of  persons  and  places  mentioned 
by  them  and  by  Pliny  in  this  connection  relate  to  the  Shuhite 
family,  Arachne  for  instance  denoting  Rekem,  a  son  of  Hebron. 
Even  that  ancient  language,  the  Hebrew,  seems  to  have  borrowed 
its  verb  rakam,  to  embroider,  from  this  artistic  family ;  and  the 

50   Genesis  xxxviii.  2. 
i>    1  Chron.  iv.  21-3. 


THE    PRIMITIVE    HITTITES.  197 

Gaelic  breacaim  with  the  same  signification,  doubtless  had  a 
similar  origin.  Although  it  is  more  than  doubtful  that  so  useful 
an  art  as  weaving  was  a  Lydian  invention,  as  the  Lydians  claimed 
it  to  be,  it  is  nevertheless  true  that  the  art  was  most  extensively 
practised  in  ancient  times  by  the  posterity  of  that  Shuah  from 
whom  the  Lydians  descended  in  the  line  of  Laadah.  But  a 
volume  would  not  suffice  for  the  history  of  the  Shuhite  craftsmen 
These  were  all  the  Ashchurites  whom  Chedorlaomer  encount- 
ered beyond  Jordan  and  in  Arabia  Petraea.  The  three  sons  of 
Helah  had  not  yet  made  their  way  to  the  west.  But  with  the 
King  of  Elam  three  other  kings  were  confederate,  Amraphel, 
King  of  Shinar  or  Shingar ;  Arioch,  King  of  Ellasar,  and  Tidal, 
Tidgal,  or  Thargal,  King  of  Goim.  The  latter  was  of  Japhetic 
descent,  his  people,  as  has  already  been  indicated,  being  the 
ancestors  of  the  Cilician  Kue  of  Aegae,  and  the  Achaeans  of 
Greece.  Thargal,  the  Septuagint  form  of  this  monarch's  name, 
is  probably  the  correct  one,  answering  to  the  Greek  name 
Thargelia,  and  to  Thargelion,  that  of  one  of  the  Attic  months. 
It  may  have  had  the  signification  of  the  kindred  Greek  word 
tharsaleos,  the  bold.  The  ethnic  relations  of  Amraphel  of  Shinar 
are  not  easy  to  determine.  His  name  has  been  read  as  eraer 
aphel,  the  commandment  which  went  forth,  in  Hebrew,  but  such 
an  explanation  carries  its  refutation  on  its  face.  The  name  of 
his  city  has  all  its  connections  with  the  Hittites,  who  in  Mesopo- 
tamia had  a  King  Sangara,  and  a  river  Sangura,  answering  to 
the  Sangarius  of  Asia  Minor.  In  India  also  they  had  many 
kings  called  Sankara.52  Nothing  could  be  more  natural  than  the 
alliance  of  Chedorlaomer  with  his  half  brothers,  the  sons  of 
Helah.  If  Amraphel  was  of  them  he  can  only  have  belonged  to 
the  family  of  Zohar  or  Tsochar.  Ephron,  called  his  son,  cannot 
have  been  such  save  in  the  sense  of  a  descendant,  for  Chedorlao- 
mer was  in  the  second  generation  from  Hepher,  and  Ephron  did 
not  appear  until  about  sixty  years  after  his  invasion.  This 
Ephron  also  possessed  the  cave  of  Machpelah,  in  which   the  pel 


■'-  It  has  already  been  indicated  that  the  name  Sagara,  or  Sangara,  is  not  Hittite, 
but  Indo  European,  and  there  is  no  evidence  that  at  this  early  date  the  Hittites,  or  any 
portion  of  them,  were  under  Japhetic  rule.  Tsochar,  however,  might  easily  become  a 
Singar. 


198  THE   HITTITES. 

or  j>hel  of  Amraphel  reappears.  There  were  similar  names 
among  the  Hittites,  for  Homer  speaks  of  Eurypylus,  the  son  of 
Telephus,  who  led  the  Ceteans,  and  elsewhere  the  name  is  con- 
nected with  Thessaly,  which,  like  the  Indian  Taxila,  represents 
the  Tsocharites  as  a  people  who  interchanged  the  letters  I  and  r- 
Tsochar  himself  was  the  Teucer  of  the  Greeks,  and  in  his  line, 
conformably  with  Greek  tradition,  appear  Ephron  or  Apollon, 
Jephunneh  or  Paeon,  Pan,  Evander,  and  Caleb  or  vEsculapius. 
The  sons  of  Caleb  were  Iru  or  Giru,  Elah  the  father  of  Uknaz, 
and  Naam  or  Nagam,  the  father  of  Keilah  or  Kegilah,  the 
Garmite,  and  Eshtemoa  or  Eshtemoag,  the  Maachathite.  The 
most  illustrious  of  these  is  Naam,  the  namer  of  Capurnaum,  of 
whom  the  Greeks  made  the  physician  Machaon,  and  from  whom 
descended  the  Nasamones  and  Garamantes.  Eshtemoa  is  the 
Astamu  or  Astamaku  of  the  Assyrian  monuments,  always  con- 
nected with  Hittite  peoples.  Renan  identifies  the  Tenkelusha  of 
the  Book  of  Nabataean  agriculture  with  Teucros.53  It  may  be  that 
Shingar  was  a  corruption  of  Tsochar  by  the  same  process,  but  it 
remains  to  be  proved.  It  certainly  reduces  one's  opinion  of  the 
heathen  gods  to  find  Abraham  purchasing  a  sepulchre  from 
Apollo.  Yet  there  is  nothing  in  Hittite  history  more  clear  than 
that  Ephron  was  the  Apollon  of  the  Greeks  and  the  eponym  of 
Apolloniatis  at  the  foot  of  the  Zagros  mountains  which  separated 
Assyria  from  Media,  and  near  which  the  Garamaei  or  Garmites 
dwelt.  To  this  Hittite  family  it  is  possible  that  Amraphel  belonged, 
but  the  complete  proof  is  wanting.  A  branch  of  the  family 
established  itself  in  Africa  round  about  Cyrene,  for  there  in 
classical  days  were  Teuchira,  Apollonia,  Hippon,  the  Nasamones, 
Augila,  the  Garamantes  and  the  Macatutae.  Adjoining  this 
country  was  Marmarica.  Apollo  Marmarinus  was  worshipped 
in  the  island  of  Euboea,  his  name  being  derived  from  the  Greek 
marmaros,  stone,  marble.  The  Aryan  connections  of  marmaros, 
Latin  marmor,  English  marble,  are  non-existent.  The  word  is 
Turanian  and  Hittite,  and  occurs  continually  in  Etruscan  inscrip- 
tions, in  which  maranokoya  means  a  chamber  of  stone,  and 
luranokoya,  an  earthen  chamber  or  tumulus.  In  modern  Basque 
mallear  is  a  stony  place,  and  murru  and  Jcarmora  denote  a  stone 

'>'■''  Renan,  Essay,  94. 


THE    PRIMITIVE    HITTITES.  199 

wall.  From  stone  it  was  transferred  to  iron  in  many  Khitan 
languages,  as  in  the  Basque  burni,  so  that  its  root  may  be  the 
same  as  that  of  the  Semitic  barzil,  iron.  Taking  this  word  as 
the  amra  of  Amraphel's  name,  the  last  syllable  is  probably  an 
old  Hittite  word  for  coat,  dress,  the  root  of  which  appears  in  the 
Lesghian  paltar,  the  Mizjejian  bartshag  and  the  Natchez  paeele, 
and  with  disguise  in  the  Basque  chamar,  zamarra,  all  denoting 
a  vestment.  The  Utes  of  Colorado,  remote  descendants  of  the 
Hittite  Yahdai,  whose  congeners,  the  Shoshonese,  retain  the 
Zuzim  name,  have  a  story  of  Sikor,  the  crane,  an  ancient  hero, 
who  was  killed  by  Tumpwinairogwinump,  which  being  trans- 
lated, means  "  he  who  had  a  stone  shirt."  The  man  of  the  stone 
shirt  carried  off  the  wife  of  Sikor,  but  left  her  son  behind.  This 
son,  being  cut  in  two  by  his  grandmother,  became  Sokus  Waiu- 
nats,  the  two-one  boy,  and  these  two,  learning  their  father's  fate 
and  their  mother's  imprisonment,  travelled  among  the  nations, 
carrying  with  them  a  magic  cup,  and  inciting  them  to  attack  the 
tyrant.  Under  the  leadership  of  Sokus  Waiunats,  aided  by 
Shinauav,  the  wolf,  and  Togoav,  the  rattlesnake,  the  '  nations 
marched  against  the  slayer  of  Sikor.  When  they  arrived  at  his 
castle  the  two-one  boys  transformed  themselves  into  mice,  and, 
entering  Stone  Shirt's  abode,  gnawed  the  bowstrings  and  other 
weapons  of  a  magical  nature  belonging  to  his  invincible  daughters, 
the  consequence  being  the  overthrow  of  the  tyrant  and  the  deliver- 
ance of  his  prisoner.54  Students  of  mythology  and  folk  lore  will 
doubtless  find  many  stories  of  the  man  in  armour  resembling 
this,  but  it  is  more  interesting  to  know  that  the  Assyrian  god 
Ninib  was  called  nin  kattin  barzil,  the  lord  of  the  iron  coat.55 
Xinib's  Turanian  name  was  Bar,  and  his  wife  was  the  Queen  of 
Nipur  and  Parzilla.  In  the  Migration  Legend  of  the  Creek 
Indians  the  following  passage  occurs :  "  At  that  time  there  was 
a  bird  of  large  size,  blue  in  colour,  with  a  long  tail,  and  swifter 
than  an  eagle,  which  came  every  day  and  killed  and  ate  their 
people.  They  made  an  image  in  the  shape  of  a  woman  and 
placed  it  in  the  way  of  this  bird.      The    bird    carried   it   off  and 


'••'    Exploration  of  the  Colorado  River  of  the  West,  1869-72,  Smithsonian  Institution 
Publication,  p.  116. 

•"■   Talbot,  Four  New  Syllabaries,  Trans.  Soc.  Bib.  Archieol.  iii.  523. 


200  THE   HITTITES. 

kept  it  a  long  time,  and  then  brought  it  back.  They  left  it  alone, 
hoping-  it  would  bring  something  forth.  After  a  long  time  a  red 
rat  came  forth  from  it,  and  they  believe  the  bird  was  the  father 
of  the  rat.  They  took  counsel  with  the  rat  how  to  destroy  its 
father.  Now  the  bird  had  a  bow  and  arrows,  and  the  rat 
gnawed  the  bowstring,  so  that  the  bird  could  not  defend  itself, 
and  the  people  killed  it.  They  called  this  bird  the  King  of  Birds. 
They  think  the  eagle  is  also  a  great  king."  56  There  is  a  mixing 
of  the  elements  in  the  two  stories,  for  the  great  blue  bird  is 
plainly  Sikor,  the  crane,  who  is  put  in  the  place  of  the  man  with 
the  stone  shirt.  Strabo  tells  the  story  differently.  "  The  Teucri 
who  came  from  Crete  were  told  by  the  oracle  to  establish  them- 
selves in  the  place  where  the  Autochthones  attacked  them,  which 
happened  near  Hamaxitus,  for  at  night  great  swarms  of  mice 
came  and  consumed  all  that  was  made  of  leather  in  their 
weapons  and  equipment ;  therefore  the  colony  established  itself 
in  that  place."  b~  At  Hamaxitus,  Chrysa,  and  Larissa,  in  Rhodes, 
and  in  Tenedos,  Apollo  Smintheus,  or  Apollo  of  the  rat,  was 
worshipped  in  commemoration  of  this  event.  Near  at  hand,  the 
Teucrian  cities  of  Cebrene  and  Neandria  preserved  the  Zoharite 
names  Ephron  and  Naam.  More  discordant  is  the  account  of 
Herodotus,  who  represents  Sethos,  a  priest  king  of  Egypt,  going 
forth  with  a  hastily  collected  army  to  meet  Sennacherib  the 
Assyrian.  At  Pelusium  the  armies  faced  each  other,  and  through 
the  night  the  field  mice  came  in  multitudes,  devouring  the  bow- 
strings,  the  quivers,  and  the  thongs  that  fastened  the  shields  of 
the  Assyrians,  so  that  the  Egyptians  gained  a  great  victory. 
Herodotus  says  that  in  his  time  there  was  in  the  temple  of 
Vulcan  at  Memphis,  a  stone  statue  of  Sethos  with  a  mouse  in  his 
hand,  and  an  inscription  telling  the  beholder  to  learn  by  looking 
at  him  to  reverence  the  gods.5S  The  father  of  history  has  con- 
founded an  old  tradition  carried  into  Egypt  by  the  invading 
Hittites  with  the  Jewish  story  of  the  miraculous  overthrow  of 
the  hosts  of  Sennacherib.  Another  version  of  the  Creek  legend 
agrees  in  part   with  the  Egyptian.     The  four  tribes,   Kasichta, 

"*   Gatsehet,  Migration  Legend  of  the  Creek  Indians.  247. 
57   Strabo,  xiii.  1,  48. 
5s    Herodotus,  ii.  141. 


THE    PRIMITIVE    HITTITES.  201 

Kawita,  Chicasa,  and  Abika,  in  their  wanderings,  crossed  the  falls 
of  Tallapossa  above  Tukabachtchi,  and  visited  the  Chatahuchti 
river.  "  They  found  a  race  of  people  with  flat  heads  in  possession 
of  the  mounds  in  the  Kasichta  fields.  These  people  used  bows  and 
arrows,  with  strings  made  of  sinews.  The  aliktchalgi,  or  great 
physic  makers,  sent  some  rats  in  the  night  time,  which  gnawed  the 
strings,  and  in  the  morning  they  attacked  and  defeated  the  flat- 
heads."  59 

All  of  these  passages  relate  to  primitive  Hittite  history,  and 
to  a  time  when  the  Hittites  were  at  war  among  themselves.  The 
presence  of  the  Teucri  and  their  Sminthian  god  at  Hamaxitus,  as 
recorded  by  Strabo,  is  evidence  of  an  ancient  alliance  of  the 
Tsocharites  and  the  Chepherites  of  whom  Hamath  came.  Sikor, 
Shingar,  and  even  the  Sanacharib  of  Herodotus  seem  to  be  cor- 
ruptions of  Tsochar,  and  the  flatheads  of  the  Creek  tradition  may 
connect  in  the  Basque  word  zahal-buru,  a  flathead.  The  general 
consensus  of  the  traditions  is  that  the  Teucri,  or  Tsocharites,  were 
the  sufferers  by  the  action  of  the  Sminthoi,  mice  or  rats,  the 
Aztec  qaimichin,  and  Japanese  nedzumi,  which  latter  seems  to 
be  an  inversion  of  an  original  dzwni-ne.  Thus  Amraphel,  Nin- 
kattin-barzil,  and  the  Stone  Shirt  of  the  Utes,  are  identified  with 
the  line  of  Tsochar  in  opposition  to  other  Hittite  tribes.  The 
Sokus  Waiunats,  or  two-one  boy,  probably  represents  the  double 
empire  of  the  family  of  Achashtari,  which  Sethos  the  Egyptian, 
as  Sheth,  also  sets  forth.  It  seems  likely  that  the  rats  or  mice 
were  the  Shuhites,  or  Shuchites,  for  the  Basque  *<igii,  Circassian 
d,sugoh,  Georgian  tagwi,  Mizjejian  dachka,  Yeniseian  djuta,  and 
Corean  dsui,  present  the  common  Khitan  word  for  mouse.  The 
Assyrians  called  the  Shuchites  the  Tsukhi  and  Tsuhi.  Returning, 
however,  to  Amraphel,  while  we  cannot  identify  him  with  Nur- 
vul,  an  ancient  Chaldean  king  of  Larsa,  we  at  least  find  in  the 
name  of  that  monarch  one  similar  to  that  of  the  king  of  Shinar. 
In  later  days  the  longer  and  less  common  word  for  stone  and  metals, 
niara,  was  replaced  by  the  more  general  arri.  The  Greeks  repre- 
sented the  Hittite  name  by  Eurypylus.  One  of  this  name  led  the 
Trojan  Ceteans  ;  another,  from  Ormenium  in  Thessaly,  was  an 
opponent  of  the  Trojans  ;  and  a  third,  also  from  Thessaly,  sailed  to 

■"'•'   Gatschet,  224. 


202  THE   HITTITES. 

Libya  and  became  king  of  Cyrene,  where  Teucra  and  a  host  of 
other  geographical  names  commemorated  the  line  of  Tsochar. 
Herophile,  the  Trojan  Sibyl,  was  the  guardian  of  the  temple  of 
Apollo,  and  was  buried  in  the  grove  of  Smintheus.  Herophilus, 
the  physician,  was  of  the  family  of  the  Asclepiades.  The  Paeones, 
who,  in  legendary  Greek  history,  in  the  person  of  Paeon,  their 
progenitor,  unite  .Esculapius  and  Apollo,  dwelt  about  Mount 
Orbelus,  in  the  north  of  Macedonia.  They  were  a  relict  of  the 
Teucri.  In  the  prophecy  of  Hosea,  Aven  and  Beth  Arbel  seem  to 
be  connected,  the  latter  being  referred  to  as  a  city  spoiled  by 
Shalmanezer.60  The  only  city  whose  name  corresponds  to  Arbel 
and  whose  fate  justifies  the  language  of  the  prophet,  that  the 
inscriptions  of  Shalmanezer  record,  is  Aramale  in  Vannic  Armenia. 
'  To  the  city  of  Aramale  I  approached.  Its  cities  I  threw  down, 
dug  up,  and  burned  with  fire."  61  The  prophet  seems  to  say  to 
Israel,  you  worship  the  gods  of  Aven  ;  see  how  Shalman  has 
spoiled  their  city  of  Arbel ;  how  much  more,  therefore,  may  he 
prevail  against  you  ?  Among  the  Huns  who  left  China  and 
returned  to  their  ancient  home  in  the  west,  in  the  second  Christian 
century  were  the  Orpelians,  who  settled- in  Georgia.62  In  the  line 
of  Tsochar,  the  name  of  Jephunneh,  the  son  of  Ephron,  superseded 
all  others,  so  that  Aven,  Van,  Paeon,  and  Hun,  furnish  the  most 
natural  connection  for  forms  of  Amraphel's  name  in  history  and 
geography.  The  site  of  Shinar,  where  he  ruled,  is  not  determined, 
as  that  name  is  applied  by  sacred  and  profane  writers  to  three 
regions  ;  to  the  part  of  Babylonia  proper  that  lay  between  the 
narrowing  course  of  the  Tigris  and  Euphrates,  to  the  southern 
region  of  Mesopotamia,  immediately  to  the  north  of  it,  and  to  the 
district  of  Singara  and  Zagora,  in  central  Mesopotamia. 

The  third  confederate  king  was  Arioch,  king  of  Ellasar.  His 
kingdom  has  been  supposed  by  almost  all  commentators  from 
early  days  to  be  that  called,  in  later  books  of  the  Bible,  Telassar. 
But  this  is  not  of  much  assistance,  for  the  children  of  Eden  are 
said  to  have  dwelt  there,  and  their  home  apparently  was  in  north- 
western Syria.63     In  an  inscription   of  Esarhaddon  the  city  or 

60  Hosea,  x.  5,  8,  14. 

,;l  Records  of  the  Past,  iii.  95. 

,;-  Stephen  in  Latham's  Varieties  of  Man,  114. 

63  2  Kings  xix.  12  ;  Isaiah  xxxvii.  12. 


THE    PRIMITIVE    H1TTITES.  203 

region  is  mentioned  :  "  Crusher  of  the  people  of  Barnaki,  enemies 
and  heretics,  who  dwell  in  Telassar,  which  in  the  language  of 
the  people,  Mikhran  Pitan,  its  name  is  called." Gi  But  this  is  still 
more  perplexing,  as  it  seems  to  carry  us  to  north-western  Cappa- 
docia,  where  Parnassus  represents  Barnaki,  and  Saralium  Telassar. 
A  famous  Hittite  of  the  line  of  Zereth  was  Asareel.  His  ancestor, 
Zereth  named  Zarthan,  and  Zereth  Shachar,  and  Cherith,  with 
many  other  places  in  Israel  and  Moab.  From  Zereth  descended 
Shachar,  and  he  was  the  father  of  Jehaleleel.  The  prophet  Isaiah 
has  preserved  a  poetic  fragment  relating  to  Jehaleleel,  which  he 
applies  to  Bab}*lon.  In  the  English  version  it  reads  :  "  How  art 
thou  fallen  from  heaven,  O  Lucifer,  son  of  the  morning !  How 
art  thou  cut  down  to  the  ground, which  didst  weaken  the  nations!"65 
The  true  reading  of  "  Lucifer,  son  of  the  morning,"  is  "  Helel,  son 
of  Shachar,"  thus  presenting  in  an  abbreviated  form  the  name  of 
the  grandson  of  Zereth.  Zereth  in  the  forms  Zarthan  and  Kartan, 
appears  as  the  eponym  of  the  Dardanians  and  Sardinians,  and  in 
the  form  Cherith,  of  the  Cherethites,  Cretans,  and  Kurds.  The 
Paschal  Chronicle  asserts  the  descent  of  the  Dardanians  from 
Heth.  His  descendant,  Jehaleleel,  is  the  Dardanian  Ilus  and 
eponym  of  Ilium,  and  the  sons  of  that  famous  hero,  Ziph,  Tiria, 
and  Asareel,  are  the  Dardanian  Capys,  Tros,  and  Assaracus.  His 
daughter  Ziphah  married  into  the  family  of  Amnion,  and,  if  the 
Egyptian  tradition  be  correct,  was  the  wife  of  Coz,  the  son  of 
Amnion,  and  as  Nephthys,  the  mother  of  Anub,  or  Anubis.  As 
Anub  begins  with  the  Hebrew  letter  ay  in,  it  may  be  rendered 
Ganub.  This  the  mythologists  changed  to  Ganymede,  another 
Dardanian.  who  was  carried  away  to  replace  Hebe,  his  sister 
Zobebah,  as  cup-bearer  of  the  gods.60  The  Egyptians  very  fre- 
quently changed  a  Semitic,  or  Turanian  z  into  n ;  thus  the  Hebrew 
zahab,  gold,  in  Egyptian  became  nub,  and  zepheth,  pitch,  became 
naphtha.  Nephthys,  therefore,  is  the  true  Coptic  equivalent  for 
Ziphah.  In  Greek,  as  well  as  in  other  mythologies,  the  gods 
represent  the  ruling  powers,  and  generally  the  Pharaonic  families 
of  Egypt.     The  taking  away  of  Ganub,  or   Ganymede,    simply 


«    Records  <.f  thu  rust.  iii.  114. 

<:>:>   Isaiah  xiv.  12. 
•''•   1  Chron.  iv.  16,  S. 


"20-i  THE    HITTITES. 

means  that  his  family  was  not  counted  to  the  Dardanians,  but  to 
that  of  his  grandfather  Amnion.  Nevertheless,  he  followed  the 
fortunes  of  the  Hittites. 

The  name  of  Ziph,  after  whom  the  Assyrian  rivers,  the  Zabs, 
were  called,  appears  in  an  ancient  cuneiform  list  of  Babylonian 
kings,  and  he  is  referred  to  by  the  Babylonian  Nabonidus  as  a 
very  ancient  monarch.67  The  father  and  predecessor  of  this  Zabu 
is,  in  the  list,  called  Sumulailu.  The  Lailu  is  right,  but  the  pre- 
ceding sum  n  must  surely  be  a  misreading.  In  Moab,  where 
Zereth-Shachar  was  the  memorial  of  his  forefathers,  the  name  of 
Jehaleleel  was  preserved  in  Elealeh,  but  also  in  the  river  Nahaliel. 
In  Asia  Minor  the  river  Halys  commemorated  him,  but,  when  his 
descendants  dwelt  in  Egypt,  they  gave  to  the  great  river  of  that 
country  the  Nahaliel  form  of  his  name  and  called  it  the  Nile.  He 
is  the  Ilus  of  Sanchoniatho's  Phoenician  history,  which,  however, 
is  silent  concerning  his  downfall.  But  the  Basques  have  a  record 
of  it  in  the  beginning  of  their  oldest  extant  literary  production, 
the  Song  of  Lelo  : 

''  Lelo  !  il  Lelo  Lelo,  dead  Lelo, 

Lelo  !  il  Lelo  Lelo,  dead  Lelo, 

Leloa  !  Zarac  O  Lelo,  Zarac 

II  Leloa."  Kills  Lelo. 

M.  Francisque  Michel,  in  his  Pays  Basque,  says :  "  There  was, 
according  to  Basque  tradition,  a  very  brave  and  much  beloved 
chief  called  Lelo.  This  chief  being  obliged  to  make  a  warlike 
expedition  into  a  strange  country,  a  certain  Zara  profited  by  his 
absence  in  seducing  his  wife,  Tota.  Lelo,  having  ended  his  expe- 
dition and  returned  to  his  home,  the  two  lovers  plotted  together 
to  kill  him,  and  did  kill  him.  The  crime  was  discovered  and 
created  an  uproar.  It  was  decided  in  the  assembly  of  the  people 
that  the  two  guilty  ones  should  be  forever  banished  from  the 
country.  As  for  Lelo,  it  was  commanded  that,  in  order  to  honour 
his  memory  and  perpetuate  regret  for  his  death,  all  national  songs 
should  begin  with  a  couplet  of  lamentation  for  him." 68  Hence  the 
everlasting  Lelo  has  passed  into  a  proverb.  M.  Michel  fitly  com- 
pares the  song  of  Lelo  with  the  Linus,  or  Ailinus,  of  the  Greeks, 

1,7   Proceedings  Soc.  Bib.  Archseol.,  Jan'y  11,  1881,  43  ;    Records  of  the  Past,  iii.  8. 
,;s   Praneisque  Michel,  Le  Pays  Basque,  229. 


THE    PRIMITIVE    HITTITES.  205 

which  Herodotus  was  much  astonished  to  hear  sung  in  Egypt. 

"  Where,"    he    asks,  "  could  the   Egyptians  have  got  the  Linus 

from  ?" G9    It  is  everywhere  to  be  found  among  the  Khitan.     Even 

among  the  Senel  of  California  the  mourners  sing  over  and  over 

again  : 

"  Hel  lei  li  ly 
Hel  lei  lo 
Hel  lei  lu," 

their  version  of  the  everlasting  Lelo.70  Apollonius  Rhodius  tells 
the  story  of  Hylas,  who,  in  the  course  of  the  Argonautic  voyage, 
went  to  look  for  a  spring  of  water  and  was  carried  off  by  the 
nymph  Hydatie,  although  others  thought  he  had  been  killed  by 
a  ther,  or  wild  beast.71  Hydatie  resembles  the  Tota  of  the  Basque 
legend.  Hesiod  makes  Tethys  the  mother  of  the  Nile  and  many 
rivers,  thus  confirming  the  connection  of  the  two  names.72  Yet 
the  historical  material  for  clearing  up  the  mystery  of  the  fall  of 
Helel,  the  son  of  Shachar,  is  wanting.  It  may  refer  to  the  fall  of 
the  Ilian  dynasty,  wherever  that  was,  rather  than  to  the  death  of 
its  founder.  The  Greeks  have  preserved  Jehaleleel's  name  in  many 
different  forms,  as  Ilus,  iEolus,  Aloeus,  and  Eleusis  ;  that  of  his 
ancestor  in  Cretheus,  Sardus,  and  Dardanus ;  and  that  of  his 
eldest  son  in  Sisyphus.  The  only  Greek  legend,  that  sheds  light 
upon  the  fate  of  the  son  of  Shachar  is  the  obscure  one  of  Zagreus, 
who  was  killed  out  of  jealousy  by  the  Titans,  and  from  whose  heart 
came  Bacchus.73  Here  Zagreus  is  Shachar,  and  the  heart  is  his 
daughter  Ziphah.  Cicero  makes  Nilus  the  father  of  this  Bacchus.74 
The  fall  of  Jehaleleel  may  be  set  forth  in  the  still  more  obscure 
Chaldean  tablets  relating  the  sin  of  the  Zu  bird,  for  in  them  the 
god  Elu  is  mentioned,  as  is  Sarturda,  in  the  land  of  Sabu,  while 
Zu,  on  account  of  his  sin,  is  banished  from  the  society  of  the  gods.75 
The  most  important  tradition  of  this  memorable  event  is  that 
which  Diodorus  received  from  a  tribe  of  North  African  Hittites, 


'■'■'  Herodot.  ii.  7(.). 

""  Yarrow,  Introduction  to  the  Study  of  Mortuary  Customs   among  the  North 
American  Indians,  56. 

"'  Apol.  Rhod.,  i.  1350. 

"•-'  Hesiod,  Theogony,  337. 

7"'  Creuzer,  Symbolik. 

7)  Cicero,  de  natura  deorum,  iii.  23. 

"'  Chaldean  Account  of  Genesis. 


206  THE   HITTITES. 

whom  he  calls  Atlantes.  They  stated  that  their  first  king  was 
Uranus,  the  Hittite  Haran.  In  his  line  came  Helius,  who  was 
drowned  in  the  Eridanus  by  his  uncles,  the  Titans,  and  whose 
name  was  given  to  the  sun.7ti  The  name  Eridanus  is  quite  con- 
sistent with  the  tradition,  for  Ardon,  the  namer  of  the  Jordan  and 
the  two  rivers  Jardanus  in  Crete  and  Elis,  was  of  the  posterity  of 
Zereth.  This  Helius  is  Helel,  or  Lucifer,  and  his  name  actually 
denotes  the  sun  among  many  Khitan  families.  Thus  the  Basques 
have  a  form  iluzki ;  the  Yukahirian  word  is  yelonsha,  the  Koriak 
kidleatsh,  shahalch,  the  Kamtchatdale  kuleatsh,  the  Iroquois, 
kelmiquau,  the  Pueblos  hoolenwah.  As  a  rule,  however,  the 
Khitan  use  the  same  word  to  denote  both  sun  and  moon,  so  that 
the  Basque  illargi,  Yuma  hullya,  hidlyar,  and  Peruvian  quilla, 
the  moon,  belong  to  the  same  category.  Thus  Jehaleleel,  or  Helel, 
is  simply  Lucifer,  the  light  bringer,  whether  by  day  or  by  night. 
The  Greek  helios  and  Latin  sol  are  loan  words  from  the  Hittite 
The  youngest  son  of  Jehaleleel  was  Asareel,  the  Assaracus  of 
the  Greeks.  Now,  immediately  after  Zabu,  George  Smith,  in  his 
Early  History  of  Babylonia,  places  Urukh,  who  at  Zirgulla  built  a 
temple  to  Sar-ili,  the  king  of  the  gods.  This  Sarili  is  the  Hittite 
Asare-el,  and  while  Zirgulla  and  Zarilab,  in  Chaldea,  were  his 
memorials,  Bit  Hiliani,  an  ancient  Ilion,  was  that  of  his  father 
Jehaleleel.  The  Hebrew  record  inverts  the  parts  of  the  name 
Assare-el  and  calls  it  El-assar,  for  el,  the  Basque  al,  power,  was,  in 
ancient  Hittite  days,  the  adjective,  powerful,  mighty,  so  that  the 
name  might  be  read  indifferently  Assar-el,  Assar,  the  mighty,  or 
El-assar,  the  powerful  Assar.  When  the  name  was  removed  into 
the  north,  and  especially  after  it  was  appropriated  by  non-Zere- 
thite  tribes,  such  as  the  Eden  and  the  Barnaki,  Semitic  writers, 
able  to  make  nothing  of  the  initial  el,  changed  it  into  tel,  as  Tel- 
Assar,  the  mound  of  Assar.  The  son  of  Asareel  was  the  Baby- 
lonian Urukh,  the  Dardanian  Erichthonius  of  the  Greeks.  But 
an  older  Erichthonius,  or  Urukh,  whom  the  Greeks  make  the 
brother  of  II us,  must  be  the  Arioch  king  of  Ellasar,  who  was  con- 
federate with  Chedorlaomer.  It  is  exceedingly  probable  that 
branches  of  the  families  of  Zereth  and  Zohar  settled  among  the 
Semitic   descendants  of  Asshur  and    Arphaxad,    acquired    their 

~r-   Uiod.  Sic.  iii.  29. 


THE    PRIMITIVE    HITTITES.  207 

language  and  became  the  rulers  of  the  Assyrian  nation,  which  is 
now  represented  by  the  Kurds,  undoubted  descendants  of  Zereth. 
The  Assyrian  eponym  was,  therefore,  the  mighty  Assar,  father  of 
Arioch,  rather  than  the  more  ancient  Asshur,  son  of  Shem.77  The 
whole  Ass}rrian  area  is  thickly  planted  with  Hittite  names  per- 
taining to  the  two  families  of  Zereth  and  Zohar,  including  Arbela 
in  the  centre  of  the  country,  which  has  been  found  to  commem- 
orate Amraphel.  In  the  persons  of  Asareel  and  his  son  Arioch, 
we  may  see  the  beginnings  of  Assyrian  monarchy.  The  posterity 
of  this  second  Arioch  is  given  in  the  genealogy,  but  so  vaguely  in 
the  Hebrew  version  that  it  is  difficult  to  connect  him  with  it. 
They  are  credited  to  the  ubiquitous  and  impossible  son  of  Hezron, 
who  it  is  said  "  begat  Azubah  (or  Gazubah),  a  woman,  and  Jerioth 
(or  Yerigoth);  and  these  are  her  sons,  Jesher  and  Shobab  and 
Ardon."78  The  evidence  of  tradition  is  that  Yerigoth  was  a 
daughter  of  the  Hamathite  Jether,  known  in  the  Elamite  records 
as  Kudur  Mabug,  being  the  Atargatis  who  was  worshipped  at 
Mabog  and  Ashteroth  Karnaim,  and,  at  the  same  time,  the  head 
of  a  line  of  Tirathite,  or  Tirgathite,  scribes.79  As  Derceto,  she  is 
made  the  mother  of  Semiramis.  She  is  also  as  Orithyia  made 
the  daughter  of  Erechtheus,  and,  as  Eurynome,  the  wife  of  the 
oriental  Orchamus.  The  only  queen  that  appears  in  early  Chal- 
dean history  is  Azagbau,  called  in  Assyrian  Bauellit,  who  in  the 
lists  follows  Sargon  of  Agade.so  Now  this  Azagbau  must  be 
Azubah,  who  is  accordingly  later  than  Urukh,  or  Arioch.  She 
was  undoubtedly  the  wife  of  Sargon,  who  is  the  Orchamus  of 
Ovid,  and  her  importance  is  indicated  by  the  retention  of  her  name 
to  designate  Sazabe,  the  stronghold  of  the  men  of  Carchemish. 
She  must,  therefore,  have  been  the  daughter  of  Arioch  and  pro- 
bably of  Yerigoth,  who  would  thus  be  his  wife.  This  genealogy 
explodes  the  Aryan  myth  borrowed  from  the  Persian  Scriptures. 
The  true  Iraj,  head  of  the  Arians  of  Ariana,  was  Arioch,  whose 
son  Ardon  is  the  Persian  Feridun,  wrongly  made  the  father  of 
Iraj.     In  Ariana  the    large  region   of   Arachotia  commemorated 

77   Another  competitor  for  this  honour  is  Asher,  the  won  of  Ziph,  or  Zabu,  whose 
line  is  given  in  1  Chron,  vii,  30. 
7*    1  Chron.  ii.  18. 

■''  There  is  no  other  claimant  for  the  name  Tirgathi,  or  Tirathite.  in  1  Chron.  ii.  55. 
m   T'roc.  Soc.  Bib,  Archreol.,  January  11,  1881,  37. 


208  THE    HITT1TES. 

Yerigoth,  or  a  son  called  after  her,  in  which  case  Jesher,  Shobab 
and  Ardon  would  be  Arioch's  grandsons  ;  and  the  Casirotae  were 
the  descendants  of  Jesher,  the  Biblical  Geshur,  from  whom  also 
Gujerat  in  India,  and  the  Jaxartes,  received  their  names.  The 
supposition  that  this  family  contributed  largely  to  the  population 
of  Assyria  and  obtained  empire  there,  is  in  accordance  with  the 
views  of  Lenormant,  who  identified  the  Assyrians  with  the 
Rotennu  of  Egyptian  days.81  These  Rotennu  were  the  people  of 
Ardon.  Assurnazirpal  speaks  of  the  river  Radanu,  near  his  birth- 
place, and  not  far  from  the  lower  Zab.s2  Zereth's  family  was  one 
of  river  namers,  and  among  the  most  prominent  in  it  in  this  respect 
was  Ardon,  whom  the  Palestinian  Jordan  and  Assyrian  Radanu, 
the  Jardani  of  Crete  and  Elis,  the  Italian  Eridanus,  and  Gallic 
Rhodanus,  alike  held  in  honour.  His  elder  brother  Jesher,  or 
Geshur,  seems  to  have  been  the  ancestor  of  Arba,  or  Arbao-  the 
namer  of  Arrapachitis,  who  had  a  son  Anak,  and  three  famous 
grandsons.  Sheshai,  Ahiman,  and  Talmai.83 

Twelve  years  the  Hittite  tribes  beyond  Jordan  had  owned  the 
sovereignty  of  Chedorlaomer,  the  Hepherite  of  Elam,  and  had 
doubtless  aided  him  in  subjecting  the  Japhetic  pentapolis  of  the 
Jordan  and  the  neighbouring  Horites  to  his  sway.  But  in  the 
thirteenth  year  thev  rebelled,  as  Hittites  with  a  strono-  love  of 
personal  freedom  have  ever  been  prone  to  do.  History  may 
yet  enlighten  us  as  to  the  provocation  of  this  rebellion.  For  a 
year  the  Elamite  king  was  engaged  collecting  his  forces,  and 
then,  with  the  mailed  Amraphel,  the  Tsocharite  lord  of  Shingar, 
with  Arioch  I,  the  Dardanian  or  Zerethite  king  of  El-Assar,  and 
with  the  Japhetic  Thargal,  who  either  from  Galilee  of  the  Goim  or 
some  more  eastern  seat  of  that  Achaean  stock,  joined  the  con- 
federates, he  proceeded  to  punish  his  rebellious  brethren  of  the 
house  of  Naarah.  Following  the  well-known  route  from  Dam- 
ascus, he  fell  first  upon  the  younger  branch  of  the  Achashtarites 
in  Ashteroth  Karnaim.  Then,  moving  to  the  south-east,  the 
Zuzims  felt  his  power,  and  the  elder  brother,  already  sufficiently 
humbled    as    the    tributary    of  the    younger,  was  still  further 


81  Lenormant,  An.  Hist,  of  East,  i.  371. 

82  Records  of  the  Past,  iii.  55. 

83  Joshua  xv.  13,  14. 


THE    PRIMITIVE    HITTITES.  209 

disgraced.  Next,  in  the  north  of  Moab,  the  elder  branch  of  the 
Achashtarites,  known  as  the  Emim  or  Shuchites,  met  with  over- 
throw at  Shaveh  Kiriathaim.  Farther  south,  a  foreign  race,  the 
remnant  of  the  Horites,  whose  brethren  were  in  Zoan  and 
Mendes,  sovereigns  in  the  land  of  Egypt,  were  smitten  by  the 
ever  victorious  Chaldeans.  One  Hittite  tribe  remained,  Amalek, 
the  first  of  the  nations,  vainly  endeavouring  to  regain  supremacy. 
Its  Agag  of  the  time,  some  Elon  or  Eliphaz,  they  overcame  and 
ravaged  all  his  land.  Then  sweeping  northward,  fearful  of  the 
Philistine  standing  army  under  its  general,  Phichol,  that  was 
waiting  a  favourable  opportunity  to  carve  out  a  Japhetic  home  in 
the  Nile  valley,  and  would  doubtless  have  enjoyed  a  brush  with 
the  Hittites,84  the  men  of  the  east  moved  rapidly  between  them 
and  the  scene  of  their  Horite  conquest,  and  dispersed  the  Horite 
or  Amorite  settlement  at  Hazezon  Tamar  which  faced  the  wealthy 
cities  of  the  plain.  Pride  and  fulness  of  bread  were  of  no  avail, 
fur  thus  early  in  the  world's  history  luxury  had  enervated  those 
who  might  have  ruled  it  as  kings  of  men.  The  five  kings  fell  in 
the  slime  pits,  and,  with  the  booty  of  many  peoples,  Chedor- 
laomer  and  his  host  hastened  home.  The  sequel  is  a  well-known 
story,  though  unrecorded  save  in  the  Hebrew  record.  That 
valiant  Semite,  Abram,  whose  three  hundred  and  eighteen  fight- 
ing  men  show  him  to  have  been  a  king,  as  kings  went  in  these 
days,  over  about  two  thousand  people,  with  perhaps  an  equal 
band  under  Aner,  Eshcol,  and  Mamre,  the  Horites  of  Hebron, 
pursued  the  spoilers  and  overtook  them.  By  night  the  rescuers 
and  avengers  fell  upon  the  Hittite  host,  little  dreaming  that  an 
enemy  was  near,  and  smote  them.  They  left  their  ill-gotten 
spoil  in  haste  and  tied,  but  not  until  they  reached  Hobah  on  the 
left  of  Damascus  did  the  Hebrews  and  Amorites  cease  pursuing. 
This  was  the  thunderbolt  that  on  the  morning  of  the  fourth  day, 
according  to  Arabian  tradition,  fell  on  Codar  el  Ahmer  and  his 
Thamudites,  and,  if  the  Ute  tradition,  preserved  for  nigh  four 
thousand  years,  is  to  be  trusted,  its  stone  shirt  man,  the  iron- 
coated  Amraphel,  must  have  succumbed  to  the  same  stroke. 
Such  is  the  primitive  history  of  the   Hittite  race,  embracing  the 

84    Genesis  xxi.  22. 

(14) 


210  THE    HITTITES. 

rise  of  their  empire  at  Cutha  or  Tiggaba  near  Babylon,  the  fall 
of  Jehaleleel,  the  dispersion  of  the  youthful  tribes  westward  to 
the  borders  of  Palestine  and  southward  to  Chaldea  and  Elam, 
the  revival  of  sovereignty  under  Chedorlaomer,  the  rebellion  and 
overthrow  of  the  western  Hittites,  and  the  dispersion  of  the 
conquering  confederates  by  the  army  of  Abram. 


211 


CHAPTER   III. 

The   Hittites   in   Palestine. 

Great  changes  took  place  in  the  fifty  years  following  Abram's 
victory.  Himself  was  no  more  Abram,  but  Abraham,  the  father 
of  a  multitude.  His  sons  Ishmael  and  Isaac  were  men.  The 
cities  of  the  plain  lay  beneath  the  waters  of  the  Dead  Sea,  and 
Lot,  having  escaped  from  the  great  destruction,  had  sent  his 
two  sons  to  push  their  fortunes  among  the  Horite  Pharaohs  of 
Egypt,  from  whose  race,  it  may  be,  had  come  their  unhappy  grand- 
mother, who  perished  by  the  way.  Abraham  had  taken  up  his 
abode  in  the  south  near  the  friendly  Philistines  of  Gerar,  whose 
king  may  have  been  the  Gilshah  of  the  oriental  historians,  who 
was  also  called  Ubul  Muluk ;  but  Sarah  remained  in  Hebron. 
During  these  fifty  years  the  Hittites  had  pushed  their  way  west- 
ward, reconciliation  having  taken  place  between  the  Euphratean 
and  Jordanic  divisions ;  and  part  of  the  tribe  that  had  followed 
Amraphel  in  the  western  foray  of  Chedorlaomer  now  occupied 
the  Amorite  city  of  Mamre.  Their  chief  or  king  was  Ephron  or 
Gephron,  a  descendant  of  Zohar.  He  is  well  identified  with  the 
Greek  Apollon,  not  as  the  son  of  Zeus  and  Latona,  for  that  gene- 
alogy gives  Horus,  the  Apollo  of  the  Egyptians,  but  by  his  race 
and  his  descendants.  Apollon  was  the  tutelary  god  of  the  Teucri 
or  Tsocharites.  Among  the  Tochari  of  Strabo,  Aparni  was  the 
name  of  a  tribe  called  after  him,  but  generally  the  r  is  changed 
to  /  as  in  the  confines  of  Mysia  and  Bithynia,  where  the  connected 
Dascylium,  Apollonia,  and  Aphneia,  represent  Tsochar,  Ephron 
and  Jephunneh.  So  Apollon,  in  what  is  called  mythology,  is  the 
father  of  Paeon,  and  he,  of  iEsculapius.  From  yEseulapins  comes 
Machaon  or  Nicomachus,  who  is  associated  with  Isthmius, 
Acacallis,  and  Garamas,  and  whose  name  is  reproduced  in  the  son 
of  the  latter,  Nasamon  Capliareus  ;  thus  connecting  Caleb  son  of  a 
Jephunneh,  with  Naham  and  Capharnaham,  Eshtemoa,  Keilah  or 


212  THE   HITTITES. 

Kagilah,  and  the  Garmites,  of  whom  he  was  the  father.  Compar- 
ative geography  tells  the  same  story.  In  Asia  Minor,  Dascylium, 
Apollonia,  and  Aphneia  have  appeared  ;  alongside  of  them  were 
Zeleia  and  Germe.  In  southern  Assyria  in  classical  times  were  the 
Zagros  mountains,  Apollonia  and  the  Garamaei.  In  the  time  of 
Sennacherib  the  Tocharri  dwelt  in  the  Nipur  mountains  in  six 
tribes,  Kalbuda  or  Caleb,  Sharum  or  Garmi,  Ezama  or  Eshtemoa, 
Kana  or  Uknaz,  and  Kipsu  and  Kua  undetermined.1  Already 
the  Cyrenian  connection  has  been  shown  in  Teucra,  Apollonia, 
Hippon,  Nasamon,  Augila,  Garamas,  and  the  Macatutas.  To 
repeat  such  identifications  would  be  tiresome  alike  for  the  writer 
and  his  readers,  but  this  example  may  indicate  how,  by 
actual  tribal  and  city  names,  the  historical  character  of  mytho- 
logies may  be  attested,  and  the  information. they  afford  be 
scientifically  applied  to  the  connection  of  the  Kenite  record. 

Abraham  stood  up  from  before  his  dead  and  spoke  to  the  sons 
of  Heth,  asking  their  good  offices  with  Ephron  the  lord  of  the 
land,  that  he  might  sell  him  the  cave  of  Machpelah.  This  Ephron 
or  Apollon  had,  according  to  Greek  tradition,  taken  service  as  a 
herdsman  with  the  Thessalian  Admetus.  In  common  speech  he 
had  accepted  the  thrall  of  Thamud,  the  tribe  to  which  Chedor- 
laomer  belonged,  but  now  apparently  he  was  free.  He  was  a 
courteous  Hittite  and  spoke  royally  to  the  bereaved  patriarch. 
Some  writer  has  thrown  discredit  upon  Ephron's  generosity, 
comparing  his  language  with  that  of  the  Arabs  at  the  present  day. 
But  Ephron  was  no  Arab.  He  belonged  to  a  race  possessed  of 
manv  faults,  but  lving  and  be£ro;inof  are  not  amoncr  them.  How 
little  that  strangely  assorted  couple  thought  of  what  the  world 
yet  would  witness ;  the  name  of  the  greater  suppliant  confined 
for  almost  two  thousand  years  to  the  little  land  in  which  he  dwelt, 
and  that  of  the  other  spread  abroad  throughout  the  world  as  the 
name  of  a  god.  To  think  of  nations,  mighty  in  numbers,  in 
prowess  and  in  intellect,  the  Greek  and  Roman  masters  of  the  world, 
taking  up  a  distorted  tradition  of  Hittite  ancestor  worshippers, 
and  weaving  into  a  divine  creation  the  story  of  a  name  they  did 
not  understand  and  of  which  their  language  furnished  no  ety- 
mology ;  of  Hittite  Hyperboreans  in  the  far  north  sending  their 

1   Records  of  the  Past.  i.  41. 


THE    HITTITES    IN    PALESTINE.  213 

tribute  now  and  again  to  the  distant  Delphic  shrine ;  and  of 
Iberian  tribes  in  remote  Aquileia  and  the  Gallic  country  of 
the  Arverni  erecting  statues  to  him  as  the  god  Belenus ;  nay 
more,  of  Semitized  Hittites,  who,  passing  over  the  broad  Pacific 
from  the  Malay  archipelago  to  the  New  World,  still  kept  their 
ancient  faith,  and,  adoring  the  ancestral  Zohar  as  Tohil,  gave  him 
to  Guatimala  as  the  god  Balam  :  this  surely  is  one  of  the  strangest 
thoughts  that  the  mind  could  conceive,  yet  it  is  but  the  first  of 
many. 

There  is  an  Indian  story  given  in  many  forms  and  under 
manifold  name  disguises,  from  which  looms  out  the  fact  that 
Hebrew  traditions  had  found  their  way  into  India  through  the 
Tukharas  and  Yavanas,  who  contributed  so  largely  to  its  non- 
Aryan  population.  It  is  the  story  of  the  intended  immolation 
of  a  son  by  his  father  and  of  the  miraculous  deliverance  of  that 
son  from  death  by  the  intervention  of  the  gods.  Professor  Max 
Midler  regards  the  story  as  too  revolting  to  belong  to  Aryan 
tradition  and  refers  it  to  a  Turanian  people.  The  victim  is  always 
called  Sunahsepa,  but  his  father  is  called  Ajigartta  and  Richika. 
The  father  in  one  case  consents  to  sell  his  son  and  sacrifice  him 
for  the  benefit  of  Ambarisha,  the  father  of  Yuvanasva,  and  in 
the  other  for  Rohita,  the  son  of  Harischandra.  In  both  cases  the 
priest  king  Visvamitra,  a  man  of  great  piety,  descended  from  the 
Bharatas  and  the  ancestor  of  the  Kusikas,  is  the  deliverer  of  the 
victim,  and  adopts  Sunahsepa,  calling  him  Devarata  or  the  god- 
given.  Elsewhere  he  is  called  the  priest  of  Sudas,  the  son  of 
Pijavana.  The  two  names,  Yuvanasva  and  Pijavana,  connected 
with  this  legend,  are  indicative  of  its  source,  for  both  relate  to  the 
Yavanas,  who  came  of  Jephunneh,  the  son  of  Ephron.  The 
migration  of  Visvamitra,  who  took  his  property  and  crossed  the 
rivers,  is  frequently  referred  to  in  the  Indian  scriptures.  Some 
remarkable  names,  such  as  Kachapa  and  Rupin,  appear  among 
the  Kusika  descendants  of  Visvamitra,  who  seems  to  set  forth, 
under  a  disguise  that  it  may  be  hard  to  penetrate,  the  patriarch 
Abraham.  In  the  Aitareya  Brahmana,  Sunahsepa  is  represented 
as  saying  to  his  father,  "  They  have  seen  thee  with  the  sacrificial 
knife  in  thy  hand — a  thing  which  men  have  not  found  even 
among  the    Sudras."     And    Visvamitra  says,  "  Terrible  was   the 


214  THK    HITTITES. 

son  of  Suyavasa  as  he  stood,  about  to  immolate  thee  with  the 
knife  :  continue  not  to  be  his  son ;  become  mine."  It  is  natural 
to  think  that  Sunahsepa  is  a  form  of  the  name  of  Joseph,  whose 
greater  fame  would  eclipse  the  memory  of  his  grandfather  Isaac. 
The  names  of  Ishmaelites,  Midianites,  and  Edomites  are  bound  up 
with  the  Indian  tradition,  but  as  some  of  these  have  been  trans- 
lated into  Hittite,  and  then  from  Hittite  into  Sanscrit,  it  is  not 
easy  to  trace  them  back  to  their  originals.2 

Long  before  the  trial  of  Abraham's  faith,  the  patriarch  had 
received  a  divine  intimation  that  his  descendants  in  the  line  of 
promise  should  possess  all  the  land  from  the  Arish,  or  river  of 
Egypt,  to  the  Euphrates,  including  in  addition  to  that  of  the 
Canaanitic  tribes  proper  and  Hittite  tribes  already  mentioned,  the 
territory  of  the  Kenites,  the  Kenezzites,  and  the  Kadmonites.  The 
Kenites  were  the  Hamathite  Chepherites  of  the  line  of  Ezra,  now 
making  their  way  westward.  Their  name  Kenite  probably  comes 
from  the  Japanese  ken,  intelligent,  wise,  answering  to  the  Aztec 
arnoxoaqites  and  the  Peruvian  amautas,  who  were  wise  men  or 
scholars,  but  whose  title  has  no  such  radical  signification,  being 
derived  from  Hamath,  the  father  of  the  scribes.  The  Basque 
verb  j akin,  to  know,  may  relate  to  the  Japanese  ken.  Hamath's 
story  is  hinted  at  in  the  Izdubar  legends  of  Chaldea,  which  call 
him  Dumuzi  and  make  Ishtar  of  Erech  his  widow.3  According 
to  Professor  Sayce,  his  father  was  Ubara-Tutu,  a  name  belong- 
ing to  his  ancestor  Hepher.4  In  the  book  of  Nabathsean  Agri- 
culture he  is  the  martyr  Tammuzi,  the  first  to  found  the  religion 
of  the  planets,  who  was  put  to  death  and  afterwards  lamented  by 
his  followers.5  Tabari  says  that  Morthed  had  the  empire  after 
his  death,  a  statement  disproved  by  the  Egyptian  monuments, 
although  the  connection  is  valuable.6  Plato  calls  him  Thamus 
and  represents  him  as  receiving  instruction  in  letters  and 
astronomy  from  the  Egyptian  Thoth.  The  prophet  Ezekiel 
speaks  of  women  weeping  for  Tammuz  at  one  of  the  gates  of  the 


2  Muir's  Sanscrit  Texts,  vol.  i.  350,  seq. 

3  Chaldean  Account  of  Genesis. 

4  Trans.  Soc.  Bib.  Archaeol.  iii.  165. 

5  Kenan's  Essay,  25. 

6  Tabari,  54. 


THE    HITTITES    IN    PALESTINE.  215 

Temple.7  The  Japanese  historians,  however,  call  him  Yamato 
no  orotsi,  and  state  that  he  was  a  destroying  dragon  killed  by 
Sosanno,  the  first  of  the  terrestrial  spirits,  in  whose  name  the 
Hittite  Zuzim  appears.8  From  these  and  numerous  other  refer- 
ences to  Hamath  in  many  traditions,  it  appears  that  he  lived 
somewhere  in  Elam  or  the  neighbouring  Chaldea,  where  he  culti- 
vated letters  and  ruled  despotically,  that  he  was  assassinated  like 
Jehaleleel,  and  that  his  death  was  avenged,  and  commemorated  by 
fixed  periods  of  mourning.  The  Peruvian  annals  know  bim  as 
Manco  Capac  Amauta,  an  Inca  much  given  to  astronomy,  who 
convoked  a  great  assembly  for  the  purpose  of  making  celestial 
observations.9  In  Mexican  primitive  history  he  is  Mixcohua 
Camaxtli,  or.  according  to  some  writers,  Mixcohuac  Amaxtli,  who 
married  the  Amazonian  queen  Chimalman,  founded  a  secret 
scientific  society  with  peculiar  rites,  extended  his  empire  widely, 
and  was  assassinated  by  his  nobles,  the  ringleaders  of  whom 
were  Apanecatl,  Zolton  and  Cuilton.  He  was  avenged  by  his  son 
Ceacatl,  and  Brasseur  de  Bourbourg  says  regarding  the  act  of 
vengeance  :  "  This  bloody  holocaust  was  only  the  prelude  to  what 
succeeding  ages  offered  to  Camaxtli's  manes  in  the  barharous 
feasts  which  were  instituted  in  his  honour."  10  From  a  Turanian 
source  his  name  found  its  way  into  the  Norse  mythology  as 
Heimdall,  the  doorkeeper  of  the  gods,  which  gloss  is  explained 
by  Yama-to,  the  mountain  door.  His  acute  powers  of  sight  and 
hearing  are  often  alluded  to,  but  his  scientific  attainments  and 
unhappy  end  find  no  mention.11  The  Indian  Jamadagni,  assas- 
sinated by  the  sons  of  Arjuna,  whose  powers  he  had  curtailed,  has 
many  points  of  contact  with  Hamath,  but  his  son  Parasurama, 
who  avencfed  him,  belongs  to  a  much  later  period  in  history. 
The  true  representative  of  Hamath  in  Indian  mythology  is  Him- 
avat,  connected  with  Rishababa  and  Bharata,  or  Rechab  and 
Beeroth,  and  the  Ernodi  montes  or  Himalayas.  The  German 
himmel  and  English  heaven  are  derived  from  the  Hittite  name. 
In  the  Norse  story  Heimdall  is  the  son  of  nine  mothers,  and  Oegir, 

7  Ezekiel  viii.  14. 

s  Titsingh,  Annales,  xix.  14,  note. 

,J  Peruvian  Antiquities,  57. 

111  B.  de  Bourbourg,  i.  240. 

11  Grimm,  Deutsche  Mythologie  :  Mallet's  Northern  Antiquities. 


'2\(j  THE   HITTITES. 

who  is  Hamath's  son  or  grandson  Ezra,  the  Arabian  Hezer  of 
Thamud,  is  by  his  wife  Ran  the  father  of  nine  children.  In 
Indian  mythology  Agnidhra  is  the  father  of  nine  sons,  including 
Bharata  and  Himavat.  Herodotus  speaks  of  the  nine  springs  of 
Hymettus,  with  which  may  be  compared  the  nine  wells  of 
Amatha,  Hammet  or  Gadara  in  Palestine,  and  the  nine  muses  of 
Pieria  in  /Emathia,  who  deprived  the  bard  Thamyris  of  sight 
and  his  musical  powers,  and  overcame  the  nine  daughters  of  the 
iEmathian  king.12 

It  is  difficult  to  fix  with  certainty  the  genealogies  of  Hamath, 
yet  in  all  probability  Rechab  and  Ezra  were  his  sons,  the  former 
being  the  father  of  Beeri,  and  the  latter  of  Jether,  Mered,  Epher, 
and  Jalon.13  Of  the  latter,  Mered  sought  and  obtained  his 
fortune  in  the  land  of  Egypt  as  the  son-in-law  of  Cheops,  the 
builder  of  the  great  pyramid.  But  Jether  remained  in  the  old 
seat  of  Chepherite  empire  in  the  east.  He  called  himself  in  his 
inscriptions  Kudur  Mabuk,  father  of  Martu,  which  may  mean 
lord  of  Syria,  and  lord  of  Yamut-bal  or  Elam.14  The  name  of 
his  father,  read  Simti  Silhak,  may  contain  disguises  of  those  of 
Ezra,  the  father  of  Jether,  and  Hamath,  his  grandfather. 
Mabuk,  as  replacing  Jether,  denotes  the  matriarchy  characteristic 
of  the  Hittites,  and  refers  to  some  connection  with  the  family 
that  named  Mabog  in  Syria,  where  Atargatis  or  his  relative, 
Jerigoth,  was  worshipped.  Sanscrit  mythology  explains  Mabog 
by  the  name  Vach,  who  is  Sachi,  Indrani,  the  wife  of  Indra  and 
the  source  of  his  knowledge,  so  that  the  prefixed  ma  is  the 
honorific  Hittite  particle,  meaning  great,  illustrious.  This  Indra 
is  Jether  and  the  Adar  of  the  Assyrians  and  Chaldeans,  to  whom 
as  a  god  the  month  Tammuz  was  dedicated,  while  as  himself 
naming  a  month  he  was  dedicated  to  the  seven  great  gods.  The 
Aztec  story  calls  him  Mapach,  and  says  he  was  the  grandson  of 
Camaxtli  or  Hemath.  He  presided  over  the  temples  of  Camaxtli, 
to  which  was  reserved  the  right  of  initiation  into  mysteries,  and 
of  conferring  the   highest  degrees  of   chivalry.     His  attendant 

12  The  Nine  Bow  Barbarians  of  the  Egyptian  monuments,  and  the  various  places 
called  Enneahodoi,  or  the  Nine  Ways  in  Greece,  may  relate  to  the  same  family. 

13  1  Chron.  ii.  55,  iv.  17.     Compare  Genesis  xxvi.  34. 

14  Records  of  the  Past,  iii.  19. 


THE    HITTITES    IN    PALESTINE.  217 

guards  were  the  Cintin.15  The  Ithrites,  descendants  of  Jether, 
are  in  the  Kenite  genealogy  counted  along  with  the  Puthi  or 
Puhites  to  Kirjath  Jearim,  an  Amorite  family  descended  from 
Gibeon  or  Zibeon,  a  Horite.  Jether,  therefore,  must  have  married 
into  the  ruling  Horite  family  of  Egypt,  and  have  thence  obtained 
that  knowledge  of  sacred  things  which  is  represented  by  the 
Soma  Draught  that  made  Indra  strong.16  The  name  Mabosr 
reappears  in  Ambika,  a  sister  of  Rudra,  for  the  Rudras  and 
Maruts  were  Indra's  constant  attendants.  But  Bog,  Buk,  Puth, 
is  undoubtedly  the  Sanscrit  frog  princess,  Bheki,  who  married  a 
king  with  the  condition  that  he  would  never  show  her  a  drop 
of  water,  and  who  vanished  from  him  when  the  condition  was 
broken.  Sir  George  Cox  has  compared  this  with  many  parallel 
tales  in  folk  lore,  including  the  story  of  Psyche.17  In  the 
Japanese  story  the  heroine  is  the  daughter  of  Toyo  Tama ;  the 
hero  or  king  who  marries  the  sea  maiden  is  Fiko  Fofo ;  their 
son  is  Fiko  Naki ;  and  the  father  who  did  not  long  survive  his 
wife's  departure  was  buried  at  Faka  ya  no  Yama,in  the  Province 
of  Fiouga18  In  Aztec,  pachtli  is  the  name  of  a  month,  and 
means  moss  or  a  tree  parasite,  according  to  the  commentators  on 
the  calendar.  The  interpretation  of  these  ancient  si^ns  is,  how- 
ever, very  doubtful,  but  as  the  month  Quecholli  of  the  Mexicans 
represents  the  Semitic  Chisleu,  and  their  Atemoztli,  the  Semitic 
Tammuz,  so  may  Pachtli,  as  containing  the  bog  of  Mabog,  repre- 
sent the  month  Adar  called  after  Jether  or  Mabuk. 

The  relations  of  this  family  with  the  legendary  history  of  the 
world  are  so  vast,  owing  to  the  fact  that  the  family  was  one  of 
scribes  identified  with  the  most  ancient  seats  of  learning,  that 
mere  suggestion  for  the  present  must  take  the  place  of  an 
attempt  to  give  its  record.  Kudur  Mabuk's  own  inscription 
leads  George  Smith  to  say  that  he  did  not  reign  personally  in 
Babylonia.  The  inference,  therefore,  is  that  he  dwelt  in  Elam, 
there  continuing  the  line  of  the  Kudurs.  Yet  the  Arabian 
historians  know   him   as   Hadher,  son  of  Thaniud,  son  of   Gether, 


'6   B.  de  Bourbourg,  i.  30G. 

16  1  Chron.  ii.  53. 

17  Cox,  Aryan  Mythology. 
1K   Titsingh,  Annales,  xxiv. 


218  THE    HITTITES. 

and  place  his  dwelling:  in  the  region  of  mountains  between  the 
land  of  Moab  and  the  yElanitic  gulf  of  the  Red  Sea,  originally 
occupied  by  Horites  and  Amalekites.19  In  the  history  of  David, 
King  of  Israel,  it  is  stated  that  the  Gezrites,  descendants  of  Ezra 
or  Gezra,  father  of  Jether,  were,  with  the  Geshurltes  and  Amale- 
kites. the  inhabitants  from  of  old  of  the  wilderness  of  Shur  or 
northern  Arabia  Petraea.20  Not  of  this  region  only,  but  of  the 
whole  of  Syria,  Kudur  Mabuk  called  himself  the  lord.  The 
three  sons  of  Jether  were  Jered,  the  father  of  Gedor  ;  Heber,  the 
father  of  Socho  ;  and  Jekuthiel,  the  father  of  Zanoah.  The  eldest 
of  these,  Jered,  is  Ardu-sin  of  the  monuments,  the  son  of  Kudur 
Mabug,  and  the  founder  of  Eridu.     His  brief  inscription  reads : 

"  To  Ur  his  king  :  Kudur  Mabuk  lord  of  Syria, 
son  of  Simti  Silhak,  worshipper  of  Ur, 
his  protector  marching  before  him,  Bit  Rubmah, 
for  his  preservation  and  the  preservation  of 
Ardu-Sin,  his  son,  king  of  Larsa,  they  built."  21 

This  Jered,  or  Ardu,  was  a  man  of  great  note  in  his  day.  From 
him  the  Red  Sea  gained  its  name,  Erythraean,  he,  and  not  Esau, 
being  the  Erythras  after  whom  it  was  called.  He  was  also  Orthos, 
or  Orthros,  the  Typhonian  dog  that  guarded  the  oxen  of  Geryon,  as 
his  ancestor  Chareph  was  Cerberus.  In  the  Sanscrit  mythology 
be  was  Rudra,  always  associated  with  Indra  and  the  Maruts.  Aditi, 
daughter  of  Vasus,  also  is  made  the  mother  of  the  Rudras. 
Brihaspati,  the  tutor  of  the  gods,  the  priest  of  Indra,  friend  of  the 
Maruts  and  Rudras,  and  the  restorer  of  the  cows  stolen  from  Indra 
by  the  Panis,  is  but  a  form  of  the  name  of  Rechab,  the  brother  of 
Ezra.  He  is  the  same  as  Vrishakapi  the  ape,  the  Greek  Cercops, 
the  Persian  Gerchasp,  or  Keresaspa.  Professor  Max  Midler  com- 
pares with  Vrishakapi  the  obscure  Greek  name  Ericapaeus.22  The 
relationship  is  made  still  closer  when  Vrishakapayi  is  made  the 
mother  of  Indra,  and  mother-in-law  of  Vach.  The  monkey  Cer- 
copes  are  represented  in  the  Greek  mythology  as  infesters  of 
Lydia,  whom  Hercules  led  captive.  The  traditions  which  best 
set  forth  Jered  are  the  Welsh,  which  were  borrowed  from  the 

1!l  Sale's  Koran,  Preliminary  Discourse. 

*>  1  Sam.  xxvii.  8. 

21  Records  of  the  Past.  iii.  20. 

-'-'  Max  Miiller,  Science  of  Language,  vol.  ii.  Lecture  11. 


THE    HITTITES    IN    PALESTINE.  219 

Turanian  Ottadini  and  Silures.  He  is  in  them  the  original  Art 
or  Arthur,  who,  as  Davies  says,  "  is  a  traditional  character  totally 
distinct  from  the  prince  who  assumed  that  name  in  the  beginning 
of  the  sixth  century.  He  is  placed,  as  Mr.  Owen  remarks,  high 
in  the  mythological  ages,  and  far  beyond  the  reach  of  authentic 
profane  history." 23  This  Arthur  was  the  son  of  Uthyr  Pendragon, 
and  the  name  of  his  mother,  Eigyr,  or  Ogyrven,  is  really  that  of 
his  Grandfather  Ezra,  the  Indian  Guzra  and  Agra,  and  the  Scan- 
dinavian  Oegir.  As  the  Welsh  tradition  makes  Ezra  a  woman,  so 
the  Scandinavian  does  Jered,  who  becomes  Jord,  or  Hertha.24 

The  book  of  Genesis  is  silent  regarding  the  empire  of  Jether 
and  Jered  in  Palestine,  but  mentions  the  Kenites  in  the  passage 
alluded  to,  as  inhabitants  of  a  region  that  was  to  become  the  pos- 
session of  the  Israelites.  That  region  was  somewhere  between  the 
Arish  and  the  Euphrates,  and  may  very  well  have  been  part  of 
Mount  Hor,  in  which  the  Kenites  dwelt  when  Israel  was  essaying 
to  enter  the  land  of  promise.  There  are  some  names  belonging 
to  primitive  Egyptian  history  that  seem  to  indicate  Kenite 
sovereignty  over  part  of  that  country,  and  certainly  Mered,  the 
brother  of  Jether,  lived  and  died  there.  Jether  and  Jered  must 
have  been  later  than  Abraham,  who  was  doubtless  contemporary 
with  Hamath  as  he  had  been  with  Chedorlaomer. 

Another  tribe,  whose  lands  were  promised  to  Abraham's 
descendants,  was  that  of  the  Kenizzites.  They  were  the  posterity 
of  a  Hittite  ancestor,  who  has  so  far  been  merely  named,  Ethnan, 
the  youngest  son  of  Ashchur  and  Helah.  Yet,  according  to  Greek 
mythology,  he  must  have  been  one  of  the  most  warlike  and  tur- 
bulent of  the  seven  Hittite  kings,  for  from  his  name  came  that  of 
the  Titans,  who  warred  against  Jove.  His  people  were  the  Uten 
or  Aten  of  the  Egyptian  monuments, identified  by  interpreters  with 
the  Danai.  There  is  little  doubt  that  the  identification  is  correct, 
and  that,  still  further,  the  famous  name  of  Athene,  or  Minerva, 
arose  with  this  line  ;  but  of  course  neither  the  Danai  nor  Athene 
were  originally  Greek.  The  Ethnanites  appear  to  have  been 
dwelling  in  close  proximity  to  the  Kenites  in  the  northern  part 
of  the  range  of  Hor,  for  the  earliest  Greek  traditions  connect 


23   Davies,  Druids,  187. 

-'    Geoffrey's  British  History. 


2-20  THE   HITTITES. 

/Emathia,  an  ancient  abode  of  the  Hamathites,  with  the  Titanic 
region  of  Pieria.  Tiie  first  king  who  ruled  in  Edom,  that  is,  in  the 
country  south  of  Moab,  if  indeed  it  do  not  include  Moab  and  all 
the  habitable  district  eastward  towards  Chaldea,  was  Bela,  or 
Belag,  the  son  of  Beor,  or  Begor,  and  he  was  an  Ethnanite.  The 
materials  are  at  present  wanting  in  history  to  fill  up  the  gap 
which  exists  between  Beor  and  Ethnan.  No  mention  is  made  of 
this  tribe  in  the  story  of  Chedorlaomer.  The  Arabian  historians 
count  Adnan  in  their  genealogies  and  unite  him  with  Bera,  but 
generally  refer  them  to  the  posterity  of  Ishmael.2,r'  Ethnan  him- 
self ma}-  be  Tanaus  the  Scyth,  whom  Justin  makes  contemporary 
with  the  Egyptian  Sesostris.26  He  is  the  Titan  from  whom  came 
Pallas,  the  father  of  Athene,  and  his  name  is  represented  by  JEtn&, 
the  mother  of  the  Piilici.  In  every  case  Bela,  or  Belag,  is  the 
earliest  historic  name  in  the  line,  and  he  is  the  Belus  of  the  Chal- 
dean and  Greek  records,  an  Assyrian,  a  Lydian,  a  Phoenician,  an 
Egyptian,  a  Titan,  as  fancy  dictated.  The  author  of  Phallic  wor- 
ship, the  most  revolting  kind  of  religion  man  has  conceived,  he 
gained  a  wide  notoriety.  The  place  in  which  he  set  up  his  empire 
is  called  Dinhabah,  a  word  that  seems  decomposable  into  Di 
Xehabah,  the  latter  part  of  which  was  afterwards  contracted  to 
Nebo.  At  Mount  Nebo,  therefore,  so  famous  in  the  story  of 
Israel's  wanderings,  the  tribe  of  Ethnan  began  its  empire,  while 
Baal  Poor,  near  at  hand,  was  the  sanctuary  in  which  was  insti- 
tuted the  licentious  cult  of  the  emblem  to  which  the  Greeks  gave 
the  name  of  Priapus,  but  which  the  Hittite  traditions  show  only 
too  clearly  to  have  been  the  same  as  the  Palladium,  on  which  the 
safety  of  Troy  depended.  Although  history  furnishes  no  connec- 
tion of  Ethnan  with  Bela,  the  son  of  Beor,  other  mythologies 
besides  the  Greek  help  to  do  so.  In  the  Chaldean,  Bel,  called 
Merodach,  is  the  son  of  Hea,  and  the  father  of  Nebo,  his  wife 
being  Zirpanit,  supposed  to  be  the  same  as  Succoth  Benoth  of  the 
Bible.  The  Welsh  deity  corresponding  to  Hea  is  Hu,  who  is  also 
called  Teithan  and  Beli,  into  whose  ritual  the  wTord  Beer  of 
unknown  signification  enters,  and  whose  connections  were  largely 
of  a  phallic  character.27     In  this  Hea,  or  Hu,  doubtless  the  Ahi  of 

25   Sale's  Koran,  Genealogical  Tables. 
'-''-'   Justin,  i.  1,  C>. 
27   Uavies,  Druids. 


THE    HITTITES    IN    PALESTINE.  221 

the  Sanscrit,  who  is  connected  with  Bala  as  an  enemy  of  Indra, 
we  may  see  a  son  or  near  descendant  of  Ethnan,  and  at  the  same 
time  the  namer  of  the  mysterious  Avim,  Avites,  Auites  or  Gauites, 
who  dwelt  from  Hazerim  to  Gaza,  or  along  the  whole  of  the  south 
of  Judah,  before  the  Caphtorim  came  from  Egypt  and  drove  them 
out.28  This  identification  is  strengthened  by  the  fact  that  the 
Avites,  who  were  settled  in  Samaria,  made  Nibhaz  and  Tartak 
their  gods,  in  the  former  of  whom  Nehabah,  or  Nebo,  may  be 
recognized.29  The  Arabian  tradition  makes  Ace  a  son  of  Adnan. 
The  chief  difficulty  in  this  genealogy  is  to  explain  the  name 
Merodach.  If  it  be  the  same  as  Amarud  there  is  no  reconciling 
it  with  the  Kenite  genealogy,  for  Mered,  whom  all  such  forms 
represent,  has  no  relation  with  Bel.  It  is  confessedly  an  obscure 
term,  and  may  consist  of  two  words,  Beor  as  Meor,  and  dach,  the 
Georgian  tzes,  a  son,  Lesghian  darga,  Japanese  doji,  a  boy.  Thus 
Bel  as  Bela  might  fitly  be  called  Meor-dach,  the  boy  or  son  of  Beor. 
The  Etruscan  Tages,  who,  as  a  child,  issued  from  a  clod  and  taught 
the  Tarquins,  probably  presents  this  dach,  and  it  may  be  contained 
in  the  name  of  Moritagus,  or  Moritasgus,  a  god  of  the  Senones. 
It  will  thus  answer  to  the  Irish  name  Murtough  and  the  Welsh 
Meriadawc. 

Diodorus  Siculus,  who  makes  Busiris  one  of  the  generals  of 
Osiris  and  a  protector  of  the  Egyptian  coast,  derives  from  Egypt 
the  Belus  who  established  the  Babylonian  empire.  The  resem- 
blance of  the  Osirian  rites  to  those  of  Baal  Peor  certainly  suggests 
contact  between  Egypt  and  the  kingdom  of  Gebalene.  The  com- 
mon Greek  tradition  regarding  Belus  is  that  he  was  the  son  of 
Neptune  and  Libya,  that  he  ruled  either  in  Egypt  or  in  Phoenicia, 
and  that  his  children  were  Danaus  and  iEgyptus.  According  to 
Diodorus,  an  Egyptian  king  was  Bocchoris,  the  son  of  Gnephactus, 
who  cursed  Menes  for  introducing  luxury  into  the  land.  Poseidon 
was  the  Greek  name  of  Neptune,  but  Plutarch  informs  us  that 
the  Egyptians  called  a  sea-beat  shore  Nepthun ;  and  it  is  known 
that  Napata  was  the  name  of  Ethiopia.  In  the  Arabian  genealo- 
gies Adnan,  Ace,  Beor  and  Bern,  are  always  connected  with  Nabet 
who  is   Nebaioth,  the  eldest  son  of  Ishmael.     In  the   Sanscrit 


28   Deut.  ii.  23. 

»   2  Kings  xvii.  31. 


222  THE    HITTITES. 

traditions  he  is  Nabhaga,  wrongly  associated  with  Ambarisha. 
Nebaioth  is  the  Gnephactus  of  Diodorus,  and  stands  in  some  defi- 
nite mnrriage  relation  towards  Beor,  Begor,  Busiris  or  Bocchoris, 
and  Bela  or  Belus.  If  Nebaioth  were  the  father-in-law  of  Beor 
and  the  maternal  grandfather  of  Bela,  the  latter  is  in  the  fourth 
generation  after  Abraham,  which  makes  a  late  beginning  for 
Palestinian  monarchy,  and  is  chronologically  irreconcilable  with 
other  da'ta  given  in  history.  We  must,  therefore,  rest  contented 
with  the  fact  that  the  Nabateans  and  Ethnanites  were  connected 
by  marriage.  Ishmael,  the  father  of  Nebaioth,  had  an  Egyptian 
mother  and  an  Egyptian  wife.  It  is  natural  that  his  eldest  son 
should  have  sought  his  fortune  in  his  maternal  country,  and  have 
left  in  it  the  impress  of  his  name,  the  signs  of  which  have  gener- 
ally been  attributed  to  the  unhistorical  Naphtuhim  of  Mizraim. 
The  account  which  the  Greek  writers  give  of  Busiris  most  fre- 
quently is,  that  he  and  his  brother  Antaeus  were  tyrants  in  Egypt, 
and  that  he  was  in  the  habit  of  sacrificing  red-haired  foreigners, 
for  which  he  was  put  to  death  by  Hercules.  The  story  is  pro- 
bably true,  in  spite  of  the  numerous  disclaimers  and  attempts  that 
have  been  made  to  explain  it  away.  The  sacrifice  of  human 
victims  was  characteristic  of  some  of  the  Hittite  tribes,  and  con- 
tinued to  exist  in  Mexico  down  to  the  time  of  the  Spanish  inva- 
sion. The  Greek  story  represents  the  human  sacrifice  as  a  recom- 
mendation of  the  Cyprian  prophet  Thrasius  to  deliver  Egypt 
from  a  dearth  that  had  lasted  nine  years.  The  Mexican  legend 
says  that,  being  long  deprived  of  the  light  of  the  sun,  the  gods 
assembled  at  Teotihuacan  to  devise  means  for  bringing  back  the 
luminary.  An  altar  fire  was  kindled,  and  one  of  the  gods  named 
Nanahuatl,  who  was  suffering  from  a  loathsome  and  incurable 
disease,  threw  himself  into  the  flames,  being  followed  in  this  act 
of  self-sacrifice  by  another  called  Metztli.  Then  the  sun  reap- 
peared, and  the  captives,  whom  these  two  gods  had  previously 
taken  for  the  purpose,  were  immolated  to  their  manes.30  Nana- 
huatl represents  Tonatiuh,  or  the  sun,  and  Metztli  is  the  moon. 
It  is  significant  that  one  of  the  deities  who  presided  over  the 
primitive  sacrifice  was  Nappateuctli.  This  practice  was  continued 
till  the  time  of  the  reformer  Quetzalcohuatl,  who,  however,  was 

30   B.  de  Bourbourg,  i.  182. 


THE    HITTITES    IN    PALESTINE.  223 

overthrown  by  the  votaries  of  Tetzcatlipoca,  representing  the 
ancient  sanguinary  creed,  when  human  sacrifice  resumed  its  reign. 
In  the  time  of  Herodotus,  the  Tauri,  who  dwelt  among  the  Euro- 
pean  Scyths,  sacrificed  strangers.  The  Indian  story  of  the  origin 
of  human  sacrifice  and  phallic  worship  is  very  like  the  Mexican, 
the  name  of  Siva  replacing  that  of  Nanahuatl  in  all  the  disgusting- 
particulars  of  the  legend.31 

The  connection  of  Siva,  whose  licentious  worship  has  often 
been  compared  with  that  of  Baal  Peor  and  Priapus,  with  Bela,  the 
son  of  Beor,  is  historical.  The  brother  of  Belus,  according  to  the 
Greeks,  was  Agenor,  representing  the  Hittite  Kenaz,  who  was  the 
head  of  the  Kenezzites.  This  Kenaz  was  the  father  of  Othniel, 
or  Gothniel,  from  whom  descended  a  daughter  Hathath,  or 
Chathath,  the  wife  of  Abiezer,  who  was  the  son  of  a  famous 
Gileadite  queen,  Hammoleketh ;  their  son  was  Meonothai,  or 
Megonothai,  and  his  son  was  Ophrah,  Gophrah,  Leophrah,  or 
Legophrah.  But  the  second  son  of  Kenaz  was  Seraiah,  an  ancient 
Syrus,  Sirius,  or  Surya.  He  is  the  Soris  who  heads  Manetho's 
fourth,  Memphite  dynasty,  and  his  son  Joab  is  the  following 
Suphis.  Of  Joab  it  is  said  that  he  was  the  father  of  the  valley 
of  the  Charashim.  This  Joab,  or  Suphis,  is  the  Siva  whom  the 
Hittites  introduced  into  India  to  form  a  triad  with  Vishnu  and 
Brahma.  The  sons  of  Siva  were  Kartikeya,  Skanda  or  Guha,  and 
Ganesa  or  Nagamukhi.  In  Ganesa  and  Skanda  the  Kenezzite 
name  is  concealed,  and  Kartikeya  denotes  the  Charash,  from  whom 
the  Charashim,  or  Cilicians,  received  their  name.  The  various 
names  of  Siva's  consort  are  Uma,  Parvati,  Gauri,  Bhavani,  and 
she  was  either  identified  or  intimately  associated  with  Durga, 
Nareda  or  Kali,  who  delights  in  the  blood  of  human  victims.  The 
same  licentious  orgies  which  characterized  the  line  of  Seraiah 
were  found  in  that  of  Othniel,  for  his  daughter  Chathath  was  the 
original  goddess  Cotytto  of  the  Thracian  Edoni,  whose  name  was 
probably  derived  from  that  of  Othniel,  rather  than  from  that  of 
the    more     remote    ancestor    Ethnan.3'2       His    line    was    equally 

31  Maurice's  Indian  Antiquities,  vol.  ii.  p.  268.  Mr.  Maurice,  knowing  nothing  of 
the  corresponding  Mexican  tradition,  in  that  of  Siva  tells  one  that  tallies  with  it,  and 
presents  the  accordance  therewith  of  the  story  of  Aristophanes  and  his  Scholiast  regard- 
ing the  institution  of  the  Greek  Phallica. 

32  Strabo,  x.  iii.  1G. 


22-i  THE   HITTITES. 

prominent  in  Egypt  with  that  of  Seraiah,  for  Meonothai  furnished 
the  name  Menephthah,  his  mother  Hathath,  or  Chathath,  Hatasu, 
and  his  son  Leophrah,  the  Labaris  or  Laobra  of  the  labyrinth. 
It  appears,  therefore,  that  Beor,  or  Begor,  the  head  of  this  corrupt 
family,  really  reigned  in  the  land  of  Egypt,  and  that  his  descendant 
Kenaz,  who  was  most  likely  the  Apachnas  of  the  Hycsos  lists, 
ruled  in  that  country  long  after  Bela  fled  to  Gebalene  and  estab- 
lished, at  Dinhabah,  the  dynasty  of  the  kings  who  reigned  in 
Edom. 

Bela  and  his  son,  after  whom  he  named  his  city  Dinhabah,  as 
Cain  was  the  first  to  do,  are  represented  by  the  Greek  Belus  and 
his  son  Danaus,  by  Belus  and  Ninus  of  Babylonian  and  Lydian 
tradition,  the  Bel  and  Nebo  of  Chaldean  mythology,  and  by  many 
similar  names  pertaining  to  primitive  history.  To  the  period  of 
their  rule  must  belong  a  great  contest,  the  account  of  which  is 
preserved  in  the  Indian  Scriptures,  and  which  resembles  the 
Mexican  story  of  the  long  darkness  that  fell  upon  the  gods.  The 
Mahabharata  says :  "  the  gods  and  Danavas  fought  together  in 
dreadful  darkness  ;  when  Svarbhanu  pierced  with  his  arrows  the 
sun  and  moon.  Enveloped  in  gloom  the  gods  were  slaughtered 
by  the  Danavas  together  with  the  Balis.  Being  thus  slain  and 
exhausted,  the  Celestials  beheld  the  Brahman  Atri  employed  in 
austerities."  Atri  shed  light  upon  the  world,  and  Indra  drove 
Balis  and  Danavas  far  to  the  south.33  The  Brahman  Atri  is  not 
to  be  confounded  with  Indra.  As  a  Brahman,  if  he  be  an  histor- 
ical personage,  he  may  be  represented  by  Jether,  son  of  Jada,  or 
Yadasf,  son  of  Onam,  whose  mother  was  Atarah,  the  wife  of 
Jerahmeel.34  It  is  recorded  that  this  Jether  died  without  children. 
Xow  to  the  north  of  the  land  of  Moab  and  in  the  south  of  Ammon 
was  Ataroth,  a  famous  city,  and  still  farther  north  in  Gilead  was 
Ataroth  Shophan,  while,  exhibiting  the  connections  of  the  name, 
there  was  a  third  city  called  Ataroth  Adar,  on  the  boundaries  of 
the  tribes  of  Ephraim  and  Benjamin,  south-east  of  Joppa,  to  the 
north  of  which  lay  Ono,  and,  to  the  west,  Rama,  Arimathea,  or 
Ranila.  The  Ataroths  were  memorials  of  their  great  mother 
Atarah,  made  by  the  Onites,  or  Ionians,  of  the  race  of  Jerahmeel 

33   Muir's  Sanscrit  Texts,  vol.  i.  469. 
"   1  Chron.  ii.  28. 


THE    HITT1TES    IN    PALESTINE.  225 

and  Ram.  This  family,  therefore,  dwelt  beyond  Jordan,  and 
united  with  the  Hamathites,  or  Kenites,  in  the  south,  in  over- 
throwing the  power  of  Bela  and  Nehabah.  Strange  to  say,  com- 
mentators upon  Indian  and  Arabian  history  have  made  the  same 
mistake  of  identifying  Atarah  with  Keturah,  the  last  wife  of  the 
patriarch  Abraham.  As  the  word  Atarah  begins  with  ayin,  it 
may  be  pronounced  Gatarah.  She  is  thus  Gayatri,  wife  of  Brahma 
and  at  the  same  time  the  female  head  of  the  Arabian  Katoora 
who  are  always  connected  with  the  Arkam,  or  Yerachmeelites. 
The  Arabian  traditions  tell  of  war  between  the  Nabateans  and 
the  Katoora,  which  resulted  in  the  latter  beino-  driven  north- 
wards.35  With  the  Nabateans  we  have  already  seen  that  the 
Ethnanites,  whom  Bela  and  Nehabah  represent,  were  closely  allied. 
It  would  appear,  therefore,  that  the  united  forces  of  Ethnan  and 
Nebaioth  had  established  Bela  upon  his  throne  in  Dinhabah, 
where  he  eclipsed  the  sun  and  moon,  perhaps  the  solar  and  lunar 
Hittite  lines,  for  there  were  such  in  Palestine  and  Syria  long 
before  they  fixed  themselves  in  the  solar  Ayodya  and  the  lunar 
Pruyag  of  India.  For  a  time  the  Hittite  tribes  endured  this  rule 
with  its  concomitant  slavery,  but  at  length  they  rebelled,  and 
with  the  aid  of  the  Japhetic  Ionians  of  Cythera.  overcame  the 
tyrants  and  their  bestial  followers,  who  probably  took  refuge  in 
the  east,  making  Chaldea  acquainted  with  the  names  of  Bel  and 
Nebo.  In  Greek  story  Bela  continued  to  be  known  as  Phlegyas, 
the  strong  and  impious,  who  warred  against  the  gods  and  took 
Delphi,  although  some  writers  attribute  the  latter  exploit  to 
Danaus.36  From  him  the  Phlegraean  fields  of  Thrace  and  Italy 
received  their  name,  being  the  supposed  scenes  of  the  war  between 
the  Titans  and  the  gods. 

There  is  a  story  connected  with  Phlegyas  that  tends  to  illustrate 
the  relation  of  Bela's  family  with  other  peoples.  In  the  Greek 
mythology  his  brother,  or  son,  is  called  Ixion,  who  married  Dia, 
the  daughter  of  Deioneus,  and  promised  his  father-in-law  large 
nuptial  gifts.  When  Deioneus  came  to  receive  them,  the  treacher- 
ous Ixion  had  a  fire  pit  prepared,  which  he  covered  over  with  a 
semblance  of  solid  ground.     The  unhappy  father-in-law  fell  into 


Lenormp.nt,  Ad.  Hist,  of  East,  ii. 

I)i  Xhabah,  son  of  Bela,  is  Danaus  as  well  as  Nebo  and  Xinus. 
(1.-.) 


22G  THE    HITTITES. 

the  pit  and  was  consumed.37  This  story  is  the  counterpart  of  the 
Persian  one  concerning  Zohak,  or  Biurasp,  who  by  his  second 
name  exhibits  his  descent  from  Beor,  the  father  of  Bela.  He  also 
destroyed  his  father-in-law,  Mirtas  the  Tasi,  by  suffering  him  to 
fall  into  a  pit  of  fire.  Thereafter  he  was  troubled  with  a  disease 
which  could  only  be  cured  by  the  application  to  the  part  afflicted 
of  human  brains,  to  supply  which  large  numbers  of  persons  were 
put  to  death,  until  Gavah,  the  blacksmith,  arose  in  arms,  overcame 
Zohak  and  placed  Feridun  upon  the  Persian  throne.3S  This  Zohak 
represents  a  late  descendant  of  Beor,  the  Zoheth  of  the  Kenite 
genealogy,  whom  we  shall  yet  meet  with  in  Egyptian  history.39 
The  tire  pit  and  slaughter  of  men  for  the  purpose  of  curing  the 
tyrant's  disease,  alike  refer  to  the  bloody  rites  inaugurated  by 
Beor,  or  Busiris.  So  famous  did  the  name  of  Zoheth,  the  son  of 
Ishi,  the  son  of  Leophrah,  become  that  it  eclipsed  those  of  his 
predecessors  in  tribal  nomenclature.  From  him,  among  others, 
the  gallicized  Tectosages  of  Galatia  and  Gaul  received  their 
designation,  and  in  the  latter  country  they  called  themselves 
Volcae,  thus  adding  the  name  of  their  remote  ancestor  Bela,  or 
Belag.  This  and  similar  connections  make  it  clear  that  Kenaz 
was  the  descendant  of  Bela  and  the  ancestor  of  the  Ixion  who  is 
made  the  son  of  Phlegyas.  Kenaz  also  is  well  identified  with  the 
enemy  of  the  Indian  Krishna,  namely  Kansa,  king  of  Mathura, 
whose  successor  Sura  is  Seraiah,  the  second  son  of  Kenaz.  None 
of  this  race  belong  to  the  Yedic  period,  but  its  members  occupy  a 
large  place  in  the  later  literature  of  the  Hindoos.  A  common 
hatred  to  the  peaceful  precepts  of  Buddhism  united  the  proud 
Brahman  and  the  Turanian  worshipper  of  Bali  and  Siva,  and  thus 
brought  the  Ethnanite  abominations  into  the  Indian  pantheon.  To 
the  present  day  the  Khonds,  fit  descendants  of  the  ancient  Kenaz, 
retain  their  sanguinary  rites,  and  steal  children  to  immolate  them 
to  their  vile  gods. 

Ephron  in  Hebron,  and  Bela  in  Dinhabah,  were  but  the  first 
waves  of  a  tide  that  overswept  Palestine  eastand  west  of  Jordan, 
carrying  away   in  its   course   the  traces  of  Horite,  or  Amorite, 


•"   Diod.  Sic.  iv.  26. 

38  Mirkhond,  123.     Compare  the  Shah  Nameh. 

3»   1  Chron.  iv.  20. 


THE    HITTITES    IN    PALESTINE.  227 

sovereignty,  and  leaving  an  alluvium  of  Hittite  nomenclature  on 
the  land  that  the  wear  and  tear  of  ages  has  not  been  able  to 
remove.  South-east  of  Bethlehem  the  ancestral  name  of  Tekoa 
was  revived,  and  to  the  west  of  it  lay  the  land  of  Hepher,  with 
Marath  and  Gedor.  Farther  south  in  Caleb's  land  was  Eshtemoa, 
and  to  the  east  of  it  Keilah  was  commemorated  in  the  hill  of 
Hachilah,  an  ancient  Thessalian  Achilles.  Southward  again, 
Ithnan  and  Nebo  joined  Ethnan  and  his  descendant  Nehabah. 
Halhul,  Ziph,  and  Arba  celebrated  the  Zerethite  line  of  Jehaleleel ; 
Mareshah,  Hebron,  Tappuah,  and  Maon,  the  Shuhite  division  of 
the  Achashtarites  ;  and  Goshen,  Beth-Palet,  and  Madmannah,  the 
families  of  Achuzam.  In  the  west  of  Judah,  the  Japhetic  Philis- 
tines and  Jerachrneelites  held  their  own,  and  the  latter  people, 
passing  eastward  along  the  north  of  that  thickly  peopled  region, 
erected  a  line  of  fortified  cities,  of  which  Jericho,  facing  the  Jordan, 
was  the  most  famous,  that  they  might  keep  up  communication 
with  the  Ionians  of  the  trans- Jordanic  Ataroths.  But  in  that 
eastern  country,  as  well  as  in  all  northern  Palestine,  the  Hittites 
were  the  great  namers  of  cities,  rivers  and  mountains.  Not  Esau 
only,  but  the  sons  of  Jacob  also  married  into  the  Hittite  families, 
as  the  story  of  Judah  shows,  and  as  the  names  of  the  sons  of  many 
of  the  patriarchs  plainly  declare.  Such  are  the  names  of  Zohar, 
son  of  Simeon,  Tola  of  Issachar,  Elon  and  Jahleel  of  Zebulon, 
Beriah  of  Asher,  Naaman  and  Bosh  of  Benjamin,  and  Hushim  of 
Dan.  It  is  no  wonder,  therefore,  that  an  editor,  uninspired  for 
this  work,  regarded  the  Israelites  as  the  eponyms  of  the  places  in 
which  they  dwelt  so  long,  and  counted  the  great  heroes  of  Hittite 
empire  among  their  progenitors.  All  civilized  nations  that  fol- 
lowed in  the  track  of  the  Hittites  have  done  the  same  thing, 
so  that  what  is  true  of  the  land  of  Israel  is  equally  applicable 
to  Persia  and  India,  to  Greece  and  Italy,  to  Spain  and  Gaul  and 
Britain.  Everywhere,  that  ancient  people  became  the  pioneers 
of  civilization,  and  to  their  successors  in  all  these  lands  the  words 
are  appropriate,  "  other  men  laboured  and  ye  are  entered  into 
their  labours."  The  Cadmonites  wrere  not  Hittites,  but  of  the 
Horite  family  of  Etam,  or  Getam.40 

">    lb.  iv.  3. 


228 

CHAPTER  IV. 

The  Kings  that  Reigned  in  Edom. 

The  king  whom  the  revolting  Hittites  placed  upon  the  throne 
of  Gebalene,  after  the  expulsion  of  Bela  and  his  son  Nehabah,  was 
Jobab,  the  son  of  Zerah  of  Bozrah.  In  his  person,  Amalek,  the 
first  of  the  nations,  regained  the  empire  of  which  Chedorlaomer 
had  deprived  that  son  of  Temeni.  The  son  of  Amalek  was  pro- 
bably an  ancient  Eliphaz,  and  the  son  of  Eliphaz  was  the  Elon  of 
whom  Esau's  wife  Judith  was  the  grand-daughter.  These  Amale- 
kites,  or  Amalika,  as  the  Arabian  historians  call  them,  dwelt  in 
old  times  from  Mecca  in  Arabia  to  Mount  Seir,  including  the  lands 
of  Tayma  and  Ayla,  the  Teman  and  Elath  of  the  Bible,  the  former 
beinir  named  after  Temeni  and  the  latter  after  Elon.  Among 
their  tribes  were  LafF  or  Eliphaz,  Bodayl  or  Bozrah,  Azrak  or 
Zerach,  and  Djasim  or  Husham.1  The  son  of  Elon  was  Bozrah, 
from  whom  came  the  name  of  the  city,  which  was  the  centre  of 
the  new  Amalekite  dominion,  between  the  foot  of  the  Dead  Sea 
and  Petra.  This  Bozrah  was  the  father  of  Zerach,  and  his  son 
was  Jobab,  the  successor  of  Bela  on  the  throne  of  Gebalene.  The 
ancient  Greek  writers  preserved  traditions  of  this  ancient  family, 
and  either  transported  its  local  and  tribal  names  to  the  soil  of 
Hellas,  or  received  them  from  Amalekite  predecessors  in  that  land. 
In  Achaia  especially  do  these  appear  as  the  group  of  cities  called 
Dyme,  Olenus.  Patrae,  and  iEgium,  commemorating  Temeni,  Elon, 
Bozrah  and  Husham.  Olenus  is  famous  in  classic  poetry  as  the 
man  turned  into  a  rock  from  devotion  to  his  wife,  a  fable  which 
finds  its  explanation  in  Bozrah,  the  name  of  his  son  who  replaced 
him,  out  of  which  the  Greeks  made  Petra.  a  rock.  The  many 
names  given  to  certain  gods,  such  as  Abadir,  Baetylus,  Lapis,  all 
denoting  stones,  appear  to  have  had  the  same  origin.  The  Amale- 
kite connection  of  Bozrah  is  well  set  forth  by  the  tradition  that 
Eumelus,  a  hellenized  Amalek,  first  dwelt  at  Patrae.2     The  name 

1  Lenormant's  Manual,  vol.  ii. 

2  Pausanias,  vii.  18. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  229 

of  Elon,  also,  in  the  Homeric  Olenus,  in  iEtolia,  is  associated  with 
Amalthaea,  who  was  called  Olenia.  She  and  her  sister  Melissa 
were  the  daughters  of  Melisseus,  king  of  Crete,  who  fed  the  infant 
Jupiter.  Eumelus,  Amalthaea,  Melisseus,  with  the  Molossi  of 
Epirus  and  Amphilochia,  are  all  Greek  versions  of  the  Hittite 
Amalek.  So  great  was  the  fame  of  Elon  that  poems  were  attri- 
buted to  him,  and,  as  the  Lycian  Olen,  he  was  regarded  as  an 
older  hard  than  even  Orpheus.3  But  nearer  to  the  ancient  seat 
of  Hittite  empire  a  remnant  of  Amalek  survives  to  the  present 
day  in  the  Ossetes  of  the  Caucasus,  the  descendants  of  the  ancient 
Albanians.  In  lag,  their  word  for  a  man,  they  preserve  that 
portion  of  the  name  Ama-lek  which  seems  to  have  been  most 
important,  for  Olen  was  called  a  Lycian,  and  Um-lak  now  denotes 
the  ancient  Lachish.  They  call  themselves  Iron,  and  are  called 
Osi  by  the  Georgians,  but  are  well  identified  with  the  Alans  of 
the  early  Christian  centuries.  Iron  and  Alan  are  forms  of  Elon, 
and  Osi,  As,  Huzi,  are  derived  from  Husham.4  The  river  Terek 
on  which  they  dwell  commemorates  Zerach.and  their  tribal  names 
Badill  and  Fitghor  set  forth  Bozrah,  the  former  resembling  the 
Arabic  Bodayl.5  Other  tribal  names,  Dugor  and  Globi,  suggest 
an  admixture  of  Amalek  with  the  Calebite  Tsocharites.  But 
Georgian  legendary  history  recognizes  Jobab  as  the  author  of 
Ossetic  sovereignty  in  the  story  that  the  king  of  the  Chasars, 
from  the  countries  north  of  the  Caucasus,  having  carried  away 
captives  from  Georgia  and  Armenia,  settled  them  to  the  west  of 
the  Terek  under  his  son  Uobos,  and  these  constituted  the  Ossetic 
people.0 

The  story  of  Jobab  and  his  ancestors,  as  reported  by  the  Greeks 
from  imperfectly  understood  Hittite  tradition,  is  one  of  cruelty 
and  marvellous  transformations.7     His  father  Zerach  save  name 


'■■   H».  ix.  27. 

1    Husham,  the  following  king  in  Edoni,  was  of  the  same  Temenite  family. 

"■   Malte  Brun,  Geography  :  Klaproth's  Asia  Polyglotta. 

'  Klaproth,  Asia  Polyglotta.  82.  The  name  Chasar  is  discordant,  as  it  pertains 
to  the  Zocharite  lords  of  Hazor,  or  Chazor. 

7  These,  and  many  other  classical  stories  referred  to,  have  been  drawn  from  a 
great  variety  of  sources,  and  are  here  mentioned  so  briefly  that  to  cite  authorities  would 
overburden  the  pages  with  notes.  Many  of  them  are  found  in  Ovid,  Hyginus,  Apol- 
lodorus,  Pausanias,  in  Banier's  Mythology  explained,  Cox's  Aryan  Mythology,  or  in 
a  good  Classical  Dictionary. 


230  THE  HITTITES. 

to  Thrace,  which  was  a  transplanted  Zerka  from  the  land  of  Moab, 
and  figures  as  Tereus,  the  earliest  king-  of  that  country.  Herodotus 
makes  a  later  Teres,  or  Tereus,  the  founder  of  the  monarchy  of  the 
historical  CMrysae.  The  first  or  legendary  Tereus  is  said  to  have 
married  Procne,  daughter  of  Pandion,  king  of  Athens,  and  to  have 
offered  violence  to  her  sister  Philomela,  after  which  he  cut  out  her 
tongue.  Thereupon  Procne  served  up  to  Tereus  the  flesh  of  his 
own  son  Itys,  and  tied  with  Philomela  towards  her  father's 
dominions.  When  about  to  be  overtaken  by  her  husband,  she 
prayed  that  she  and  her  sister  might  be  turned  into  birds.  The 
prayer  was  granted;  Procne  became  aedon,  the  nightingale,  and 
Philomela,  chelidon,  the  swallow,  while  Tereus  was  metamor- 
phosed into  epops,  the  hoopoe.  It  is  hard  to  penetrate  the  dis- 
guise of  the  narrative,  but  it  is  evident  that  epops  denotes  Jobab, 
the  successor  of  Zerach,  just  as  the  petra  into  which  Olenus  was 
turned  denotes  his  son  Bozrah.  In  a  companion  story,  Tereus  is 
replaced  by  his  father  Bozrah,  who  is  called  Pandareus,  the  son 
of  Merops  of  Miletus.  He  had  a  daughter  ^Edo,  who  married 
Zethus,  the  brother  of  Amphion.  Envying  the  numerous  posterity 
of  her  sister-in-law  Niobe,  she  resolved  to  kill  her  eldest  son,  but 
by  mistake  put  her  own  son  Itys,  or  Itylus,  to  death.  Still 
another  legend  makes  Pandareus  of  Ephesus  the  father  of  iEdon 
and  Chelidonia.  /Edon  married  Polytechnus  of  Colophon,  who 
some  time  after  their  marriage  went  to  Ephesus,  at  the  request 
of  his  wife,  to  bring  to  Colophon  her  sister  Chelidonia.  He 
behaved  towards  her  as  Tereus  had  done  in  the  case  of  Philomela, 
whereupon  the  two  women  resolved  to  make  him  eat  the  flesh  of 
his  son  Itys.  Finally  the  whole  family  were  transformed  into 
birds.  Similar  in  its  horrors  is  the  Lydian  story  of  Tantalus,  who 
served  up  the  fiesh  of  his  son  Pelops  to  the  gods.  It  connects 
with  the  foregoing,  in  that  Pandareus,  having  stolen  the  golden 
i log  that  guarded  the  Olenian  Amalthaea,  gave  it  to  Tantalus. 
As  Tantalus  refused  to  restore  the  dog  to  Jupiter,  a  rock  was 
suspended  over  him.  The  reduplicate  word  Tantalus  suggests 
Daulis,  the  constant  scene  of  the  exploits  of  Tereus,  and  the  very 
name  of  Tereus  with  the  change  of  r  to  I.  The  rock  again  is 
Petra,  or  Bozrah.     Another  name  for  Pelops  is  Apis. 

The  names  of  Zethus  and  Amphion  have  occurred  in  these 


THE    KINGS    THAT    REIGNED    IN    EDOM.  231 

legends.  A  more  historical  tradition  represents  Antiope,  the 
daughter  of  Nycteus,  as  fleeing  to  the  court  of  Epopeus,  king  of 
Sicyon.  Epopeus  married  her,  whereupon  Lycus,  at  the  last 
request  of  his  brother  Nycteus,  invaded  Sicyon,  killed  Epopeus 
and  brought  away  Antiope,  who  became  the  mother  of  Zethus  and 
Amphion.  The  Zerach  name  is  in  this  story  attributed  to  a  woman, 
Dirce,  the  wife  of  Lycus,  who  cruelly  treated  Antiope  until  her 
sons  avenged  her.  Yet  another  horrible  legend  is  that  of  Nycti- 
mene,  the  daughter  of  Epopeus,  king  of  Lesbos,  who,  being  vilely 
treated  by  her  father,  fled  to  the  woods  and  was  metamorphosed 
into  an  owl.  According  to  Pausanias,  the  predecessor  of  Epopeus 
on  the  throne  of  Sicyon  was  Corax.  In  the  Chaldean  Izdubar 
tablets,  part  of  the  story  preserved  by  the  Greeks  is  recorded. 
Hubaba,  or  Humbaba,  is  there  represented  as  a  tyrannical  eastern 
king,  holding  his  court  among  the  erini  and  survan  trees.  Izdubar 
plotted  his  death,  and  sent  his  attendant  Zaidu  to  bring  the  her- 
mit Heabani  to  aid  him  in  the  enterprise.  Some  woman  is  alluded 
to  in  the  narrative,  but  the  tablets  are  so  fragmentary  that  noth- 
ing can  be  gathered  of  her  part  in  the  history.  Izdubar  and 
Heabani,  however,  attacked  Hubaba  in  his  palace  and  cut  oft' his 
head,  but  not  long  afterwards  Heabani  himself  was  slain.8  In 
Chaldean  sculptures  Heabani  is  represented  with  half  a  goat's 
body,  precisely  as  Pan  and  the  Fauns  and  Satyrs  were  afterwards 
delineated.  He  is  undoubtedly  the  original  Pan,  Paeon,  Faunus, 
Favonius,  Hipponous  and  Evander.  Taken  along  with  Zaidu,  the 
Greek  Zethus,  he  is  Amphion  and  a  Hittite  Jephunneh.  The 
Arabian  story  calls  the  tribe  of  Jobab  by  anticipation  the  Tasm, 
for  it  was  Husham,  his  successor,  from  whom  that  name  was 
derived.  It  states  that  a  Tasmite  tyrant,  ruling  also  over  the 
Jadis.  descended  from  Jether,  made  a  law  subjecting  the  daughters 
of  the  Jadis  to  his  lust,  whereupon  the  men  of  that  tribe  conspired, 
invited  the  king  and  chief  nobles  of  the  Tasm  to  a  banquet,  and 
there  despatched  them.  A  few  escaped,  however,  and,  being  aided 
by  Dim  Habshan  ebn  Akran  of  Yaman,  they  destroyed  the  Jadis.9 
From  all  the  above  mentioned  sources  of  information,  it 
appeal's  that  Jobab  ruled  as  despotically  as  Bela,  that  the  sacrifice 

K   Chaldean  Account  of  Genesis. 

Sale's  Koran,  Preliminary  Discourse. 


232  THE   HITTITES. 

of  children,  attributed  generally  to  Lycaon,  marked  the  worship 
of  his  tribe,  and  that  his  expulsion  of  the  votaries  of  Baal  Peor 
was  counterbalanced  by  his  personal  immorality.  The  Ethnanites 
and  Tsocharites,  represented  by  Izdubar  and  Zaidu  on  the  one 
hand,  and  by  Heabani  on  the  other,  and  confusedly  set  forth  in 
the  Greek  legends  as  Zethus  and  Amphion  against  Lycus,  resent- 
ing injury  inflicted  upon  the  women  of  their  tribes,  attacked  Jobab 
and  put  him  to  death.  It  is  a  question  whether  the  kingdom 
established  by  Zerach,  the  father  of  Jobab,  which  the  Greeks 
called  Thrace,  while  at  the  same  time  they  made  Corax  the  pre- 
decessor of  Epopeus,  be  not  the  same  as  the  Karrak  kingdom  so 
often  referred  to  in  early  Chaldean  inscriptions.  No  such  city  is 
known  in  Chaldea.  The  name  of  the  first  king  of  Karrak  is 
doubtful,  but  it  has  been  provisionally  read  as  Gamil  Ninip  ;  then 
come  Isbi  Barra,  Libit  Anunit,  and  Ismi  Dagan.  Of  these  the 
last  is  the  only  one  that  remotely  resembles  the  Kenite  list  of  the 
descendants  of  Zerach.10 

The  Amalekites  did  not  lose  their  supremacy  with  the  fall  of 
Jobab.  His  successor  on  the  throne  of  Bozrah  was  another  man 
of  the  family  of  Temeni,  named  Husham  or  Chusham,  and  he  is 
the  Hasem  of  the  Arabian  historian  Tabari.11  From  him  came 
the  Ossetic,  and  many  similar  names  of  the  dispersed  Amalekites. 
He  is  the  Sicyon  of  the  Greeks  and  the  eponym  of  the  kingdom 
of  that  name,  which  they  regarded  as  the  most  ancient  in  the 
world.  It  is  said  to  have  embraced  the  whole  of  Achaia,  but  it 
ceased  to  exist  as  a  kingdom  even  as  early  as  the  time  of  Homer. 
Its  tribes  were  Hylleans  and  Dy manes,  Pamphyllians  and  iEgia- 
leans,of  whom  the  Hylleans  and  Dymanes  represented  the  posterity 
of  Elon  and  Temeni.  In  Achaia  we  have  already  found  Dyme, 
Patrae,  Olenus  and  iEgium,  setting  forth  the  same  family.  Sicyon 
himself,  who  named  the  ancient  kingdom,  was  far  down  in  the 
list  of  kings,  for  he  is  variously  called  the  son  of  Marathon  and 
grandson  of  Epopeus,  the  son  of  Pelops,  of  Erechtheus,  of  Methion.12 
Lamedon  of  Sicyon,  who  appears  to  be  the  same  as  the  Trojan 


10  Records  of  the  Past,  iii.  12.     Ismidagan  was  not  a  Temenite,  but  it  will  yet 
appear  that  Isbi  Barra  was. 

11  Tabari,  Chron.  54. 

12  Pausanias,  ii.  G. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  233 

Laomeclon,  married  his  daughter  Zeuxippe,  and  thus  inherited  the 
kingdom.  It  is  abundantly  evident  that  Chusham  as  Sicyori  was 
a  relative  of  Jobab.  His  daughter  Zeuxippe  is  apparently  the 
same  person  as  Hecuba,  who  married  not  Laomeclon,  but  his  son 
Priam.  By  some  accounts  Hecuba  was  the  daughter  of  the 
Phrygian  Dymas  and  the  sister  of  Asius  ;  by  others,  the  daughter 
of  Cisseus  of  Thrace.  Asius,  son  of  Dymas,  answers  to  Casus,  or 
Cisus,  son  of  Temenus,  and  many  neutral  characters  in  Greek 
legendary  history  are  similar  echoes  of  Husham.  But  he  was  no 
neutral  character,  although  his  record  is  hard  to  glean.  It  must 
be  found  in  connection  with  the  story  of  Jobab,  his  predecessor, 
and  with  that  of  his  successor,  Hadad,  the  son  of  Bedad.  This 
Bedad  was  probably  the  son  of  Beeri  and  grandson  of  Rechab, 
the  Hainathite.  Thus  Hadad  represents  the  Beerothite  or  junior 
division  of  the  Hepherites. 

Diodorus  found  an  echo  of  the  primitive  Thracian  history  in 
which  Husham,  as  a  descendant  of  Zerach,  should  flourish,  in  the 
island  of  Naxos.  It  was  first  inhabited  by  Thracians,  whose  king- 
Boreas  had  banished  them,  together  with  his  rebellious  son  Butes, 
from  the  mainland,  when  they  took  refuge  in  this  island.  Thence 
Butes  made  an  expedition  in  search  of  wives  for  the  colonists, 
and,  landing  in  Thessaly,  carried  off  the  Bacchante  Coronis,  on 
account  of  which  evil  deed  the  offended  god  struck  him  with 
madness,  so  that  he  threw  himself  into  a  well  and  was  drowned. 
But  his  followers  succeeded  in  escaping  to  Naxos,  taking  with 
them  Iphimedea,  the  wife  of  Aloeus,  and  her  daughter  Pancratis. 
Then  they  appointed  Agassamenus  king  instead  of  Butes,  and 
made  him  marry  Pancratis,  after  two  of  their  lords,  Sicelus  and 
Ecetor,  had  slain  each  other  contending  for  her  hand.  The 
bereaved  Aloeus  sent  his  two  sons,  Otus  and  Ephialtes,  to  seek 
their  mother  and  sister.  They  came  to  Naxos,  vanquished  the 
Thracians,  and  reigned  in  the  island  where  their  sister  soon  after 
died.13  The  historic  elements  are  present  in  the  narrative,  but 
much  confused  ;  for  Boreas,  though  rightly  the  father  of  Butes, 
as  Beeri  was  of  Bedad,  was  no  Thracian.  In  Agassamenus,  the  suc- 
cessor of  Butes,  however,  Chusham,  the  Thracian,  appears.  Homer 
knew  him  as  a  king  of  Thrace,  Acessamenus,  the  father  of  Periboea, 

is    Diod.  Sic.  v.  31. 


234  THE    H1TTITES. 

who  married  Axius  and  became  the  mother  of  Pelegon.  And  he 
seems  to  be  the  same  person  as  Dexamenus  of  Olenus,  the  father 
of  Deianira,  but  also  of  Theronice  and  Therophone,  who  married 
Cteatus  and  Eurytus,  the  sons  of  Actor.  With  Amphimachus  and 
Thai  puis,  their  sons,  was  associated  in  government  Polyxenus,  son 
of  Agasthenes  and  grandson  of  Augeas.  This  Pelegon,  or  Poly- 
xenus, will  yet  appear.  Hellanicus,  according  to  Pausanias,  made 
Polyxenus  a  son  of  Jason  and  Medea,  the  Colchian  princess. 
Pausanias  continues,  quoting  Eumelus,  some  hellenized  Amalekite, 
to  the  effect  that  the  Sun  had  given  Ephyraea  to  iEetes,  who 
departed  to  the  region  of  the  Colchi,  whereupon  Epopeus,  son  of 
Aloeus,  usurped  its  sovereignty.  After  his  death  and  that  of 
Corinthus,  the  son  of  Marathon,  the  Corinthians  called  Medea  to 
be  their  queen,  and,  through  her,  Jason  reigned  in  Corinth.  Now 
Corinth  and  Sicyon  were  not  far  apart.  Epopeus  and  Marathon 
occur  in  the  traditions  of  both,  but  the  Sicyon  of  the  one  is 
replaced  by  Jason  in  the  other.  Homer  knew  nothing  of  the  story 
of  the  Argonauts  which  has  been  told  by  so  many  poets  and  prose 
writers.  Different  traditions  of  the  same  man  coming  through 
various  channels  have  multiplied  traditional  personages,  so  that 
Husham,  or  Chusham,  is  represented  in  Greek  story  alone  by 
Sicyon,  Agassamenus,  Acessamenus,  Dexamenus,  Jason,  Axius, 
Augeas,Cisseus,  Asius,  and  even  Aegeus,  who  is  said  to  have  married 
Medea  and  to  have  been  the  father  of  Medus.  The  Mede  connection 
is  constant,  Jason  and  Aegeus  marrying  Medea,  Agassamenus 
marrying  the  daughter  of  Iphimedea,  Sicyon  being  called  the  son  of 
Methion  and  marrying  his  daughter  to  Lamedon.  In  the  story  of 
Jason,  Husham's  enemy,  whom  he  plunders,  is  ^Eetes  ;  in  that  of 
Agassamenus,  who  occupies  the  throne  of  Butes,  the  enemy  and 
avenger  is  Otus.  Then  comes  in  Pelegon,  the  descendant  of 
Acessamenus, or  Polyxenus,  attributed  equally  to  Jason  and  Augeas. 
Strabo  regards  the  expedition  of  Jason  as  well  attested  by  the 
Jasonia  of  many  lands  that  marked  his  track  and  preserved  his 
memory,  such  as  the  Jasonian  promontory  in  Pontus,  and  towns 
called  Jasonia  in  Media,  Armenia,  and  among  the  Ceraunii  moun- 
tains in  Albania.  Wherever  the  Elon  or  Iron  name  is  found  in 
ancient  geography,  there  will  that  of  Jason,  or  Husham,  appear, 
and  the  same  is  true  if  Eliphaz,  or  Alp,  replaces  Elon,  or  if  both 
give  way  to  Temeni,  Amalek,  Bozrah,  or  Zerach. 


THE    KINGS   THAT   REIGNED    IN    EDOM.  235 

The  story  of  Husham  is  one  of  a  period  of  warfare  between 
the  Temenite  or  Ainalekite  line  to  which  he  belonged,  and  the 
Hepherite  or  Hamathite  one  of  Beeri,  Bedad,  and  Hadad.  The 
historians  of  Athens  represent  Bedad  by  Pandion,  as  the  Sanscrit 
writers  do  by  Pandu,  a  change  analogous  to  that  which  appears 
in  the  word  Hindu  as  compared  with  its  Hebrew  equivalent  Hod. 
Pandion  was  at  war  first  with  the  Theban  Labdacus,  an  Egyptian 
king,  for  there  was  no  other  Thebes  then  in  existence  than  the 
Egyptian,  and  called  in  the  aid  of  the  Thracian  Tereus,  whose 
story  has  already  been  considered.  Similar  names  connected 
with  Athenian  history  are  those  of  Butes,  the  son  of  Pandion, 
Pandion  II.,  and  Peteus,  the  father  of  Menestheus,  who  fought  in 
the  Trojan  war.  Pandion  II.  belongs  to  the  history  of  the  next 
reign  in  Gebalene.  Already  it  has  been  seen  that  the  Jadis  of 
Jether,  some  Hadadite  relatives  of  the  greater  Hamathites  in  the 
line  of  Jether,  the  son  of  Ezra,  rose  in  rebellion  against  Jobab, 
the  son  of  Zerach,  or  Tereus,  and  put  him  to  death.  According 
to  the  Naxian  story  of  Diodorus,  this  event  was  followed  by  the 
death  of  Bedad,  his  Butes  son  of  Boreas.  Pandion  is  said  to  have 
died  of  grief  for  the  misfortunes  of  his  family.  Then  Husham, 
after  a  struggle,  was  accepted  as  king  of  Gebalene,  and  allied 
himself  by  marriage  with  the  Beerothite  line,  represented  by  a 
second  Bedad,  or  a  first  Hadad.  By  this  marriage  he  came,  rightly 
or  wrongly,  into  possession  of  a  treasure  represented  in  the  story 
of  the  Argonauts  by  the  golden  fleece,  and  in  the  mythology 
which  the  Teutons  borrowed  from  their  subject  Turanians  by  the 
wealth  of  the  Volsungs  and  the  Niflungs,  or  Nibelungen. 

The  Teuton-Hittite  versions  of  the  story  of  Husham  came  from 
two  different  sources.  The  Niflung,  or  Nibelungen,  name  is  the 
Nipur  of  the  Chaldeans  and  Assyrians,  a  nunnated  form  of 
Hepher,  answering  to  it  as  Nergal  does  to  Hercules  and  Nizroch 
to  Zerach.14  The  Niflung  names,  Gunther,  Guttorm,and  Gudrun, 
represent  the  Hepherite  Gedors,  the  Elamite  Kudurs,  the  first  and 
chief  of  them,  in  the  historical  Gandarian  and  mythological  Cen- 
taur form.  Sigurd,  or  Siegfried,  a  name  yet  to  be  identified, 
married  Gudrun,  or  Kriemhild,  the  sister  of  the  Niflungs,  and  was 
killed  by  Hagen,  who  is  called  her  uncle.  This  Hagen  is  Husham, 
11    Der  Nibelungen  Lied. 


230  THE   HITTITES. 

set  forth  as  the  ally  of  the  Nirlung  brothers,  who  got  possession 
through  his  means  of  the  great  treasures  of  Kriemhild.  Kriem- 
hild  seeking  revenge,  married  Atli,  whose  name  recalls  the  Itylus 
of  the  Tereus  legends,  and  put  Hagen  and  her  brothers  to  death. 
This  legend  indicates  an  alliance  of  the  elder  branch  of  the 
Hepherite  family,  represented  by  the  Gezrites  of  southern  Pales- 
tine, or  it  may  be  by  the  Elamite  Kudurs,  with  the  Amalekites 
under  Husham,  ami  the  overthrow  of  both  bv  the  Beerothite 
Hadad.  The  Volsung  story  bears  the  name  of  Polyxenus  or 
Pelegon,  who  descended  from  Husham  as  Acessainenus,  Augeas, 
or  Jason.1''  In  this,  Sigmund  is  the  first  hero,  far  surpassing 
Siggeir,  the  husband  of  his  sister  Signy.  Sigmund  and  Siggeir 
contend  for  the  magic  sword  Gram,  and  Sigmund  is  made  a 
prisoner,  but  is  freed  by  his  sister.  He  fights  his  old  battle  over 
again  with  the  sons  of  king  Hunding, "  in  whom,"  says  Sir  George 
Cox,  "  are  reflected  the  followers  of  Siggeir,"  and  falls  before  the 
might  of  Odin.10  In  this  case  Sigmund  is  Chusham,  in  a  Sicyonic 
form,  and  king  Hunding  is  Hadad,  the  Had  becoming  Hund,  as 
Hod  becomes  Hind.  In  another  part  of  the  Saga  he  is  Hogni, 
whose  heart  Atli  cuts  out  of  his  body,  and  Regin  is  the  possessor 
of  the  treasure.  But  who  are  the  Volsung  ?  They  are  Amalekite 
Pelagones,  Paphlagonians,  Peligni,and  their  ancestor,  who  restored 
empire  to  the  line  of  Temeni,  was  one  of  the  kings  that  reigned 
in  Edom. 

India,  as  the  land  of  Hud,  where  ruled  the  Bharatan  race, 
should  know  something  of  the  Hushamite  war.  It  does,  but 
altogether  from  the  Beerothite  point  of  view.  The  Mahabharata 
sets  forth  the  contest  between  the  Pandus  and  the  Kurus,  or 
Kauravas.17  They  descended  from  a  remote  ancestor  Budha,  who 
came  to  India  from  some  Scythic  region.  In  his  line  was  Bharat, 
king  of  Hustinapore,  from  whom  came  Yuyati,  the  father  of  Uru, 
Puru  and  Yadu,  and  from  Puru  came  Pandu  and  Dhritarashtra. 
The  latter  was  the  father  of  the  Kurus  or  Kauravas,  but  Pandu's 
sons  were  Yudisthira,  Bhima  and  Arjuna.  In  this  genealogy 
Beeri  is  twice  represented  as  Puru  and  Bharat,  as  is  Bedad,  whom 


15   Die  Sagen  von  den  Wul.sungen,  etc. 

H;    Aryan  Mythology. 

17   Veda  Vyasa,  le  Maha  Barata. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  237 

Budha  and  Pandu  set  forth,  while  Hadad  has  triple  mention  in 
Yuyati,  Yadu  and  Yudisthira.  The  last  form  of  Hadad's  name 
corresponds  to  the  Biblical  Hadad-ezer,  which  in  David's  time 
was  the  name  of  the  son  of  Rehob,  king  of  Hamath  Zobah,  who 
possessed  Betah  and  Berothai.  There  were  two  Yudisthiras 
among  the  kings  of  Cashmere.  The  Parthians,  or  later  Bharatas, 
whose  empire  began  in  the  third  century  B.C.,  inverted  the 
elements  of  this  name,  giving  it  to  their  kings  as  Teri-dates.  It 
became  Zada-akira  among  the  Japanese,  Ato-tarho  among  the 
Iroquois,  Huascar-titu  among  the  Peruvians.  Even  among  the 
Pictish  Britons  it  survived  in  the  corrupt  form  Hudi-bras,  the 
son  of  Brutus,  and  father  of  Badud.  In  the  Assyrian  stories  of 
Hittite  conquest  it  has  been  read  as  Giri-dadi  and  Cigiri-dadi. 
There  can  be  no  doubt  that  the  Yudisthira  of  the  Mahabharata  is 
the  Hadad  son  of  Bedad  who  followed  Husham  on  the  throne  of 
Gebalene.  Yet  Husham  was  not  his  chief  enemy.  The  Indian 
epic  gives  this  place  to  Duryodhana,  an  Indian  Dardanus,  whose 
mother  was  Gandhari.  He  belonged,  therefore,  to  the  family  of 
Zereth,  which,  in  the  person  of  Arioch  or  Urukh,  the  son  of 
Asareel,  bad  married  into  the  Gedor  line  of  Hittite  Elamites,  his 
wife  being  Jerigoth.  He  can  be  no  other  than  her  son  or  orand- 
son  Ardon,  the  Feridun  of  the  Persians.  For  it  is  worthy  of 
note  that  many  Indian  gods  were  Persian  demons,  including  Ander 
and  Saurva,  or  Indra  and  Siva.  This  interchange  of  name  with 
difference  of  function  between  two  Aryan  nations  is  not  indicative 
of  religious  opposition  or  of  racial  antipathies,  but  of  the  fact  that 
the  two  peoples  received  what  became  to  them  mythology  from  two 
distinct  and  hostile  divisions  of  the  Hittite  stock.  The  father  of 
Duryodhana  is  wrongly  made  a  descendant  of  Puru,  Yuyati  and 
Budha,  and  his  name  Dhritarashtra  is  probably  derived  from 
that  of  Zereth,  the  ancestor  of  the  tribe  to  which  Ardon  belonged. 
Yudisthira  established  himself  at  Indraprustha,  where  Dury- 
odhana visited  him  and  won  away  his  kingdom  in  gambling. 
The  accomplices  of  Duryodhana  in  his  act  of  trickery,  for  he 
appears  to  have;  loaded  his  dice,  were  the  king  of  Gandhara  and 
a  certain  deceiver  named  Cakuni.  This  Cakuni,  or  Sakuni,  the 
Greek  Sicyon,  is  Chusham  in  his  Indian  dress.  His  character  of 
treachery  identifies  him  with   Kliasm,  or  /Eshma-daeva.  in  the 


238  THE    HITTITES. 

Zend  Avesta,  who  is  the  same  as  the  Asinodeus  of  the  apocryphal 
book  of  Tobit.ls  He  is  probably  the  Sisunaga  who  is  fabled  to 
have  reigned  in  Magadha  in  1962  B.C.19  In  Buddhist  history  he 
figures  favourably  as  Kakusanda  and  Kshema,  whom  it  is  hard  to 
separate  from  Kasyapa.20  To  him  seems  to  relate  the  story  of 
Caca  the  hare,  who  gave  his  flesh  for  Indra  to  eat,  and  whom  that 
deity  placed  in  the  moon,  cacin,  to  become  what  in  western 
nursery  language  is  the  man  in  the  moon.21  The  Buddhist 
Calmuks  tell  the  same  story  of  Sakyamuni,  an  ancient  Buddha, 
who,  meeting  a  starving  man,  metamorphosed  himself  into  a  hare 
and  allowed  himself  to  be  taken  to  satisfy  the  man's  hunger. 
Thereupon  the  figure  of  a  hare  was  placed  in  the  moon  to  com- 
memorate this  act  of  devotion.22  All  that  can  be  gleaned  from  a 
brief  survey  of  Indian  mythology  and  legendary  history  is  that 
Husham  was  the  ally  and  intimate  friend  of  the  Chepherite 
Kudurs  represented  by  Gandhara,  the  Niflung  Gunther,  whose 
strength  is  Hagen,  and  by  Indra,  who  represents  Jether,  the  head 
of  the  family  of  Gedor. 

The  stoiy  of  the  Mahabharata  leads  naturally  to  the  history 
of  Husham's  successor,  Hadad,  the  son  of  Bedad.  He  removed 
the  seat  of  empire  from  Bozrah  to  Avith,  a  place  whose  name  so 
closely  resembles  that  of  the  Avites  as  to  lead  one  to  look  for  it 
in  the  Avite  country  in  the  north  of  Arabia  Petraea.  There  was 
probably  a  place  of  this  name  in  Gebalene,  but  the  more  famous 
Avith,  in  which  the  line  of  Hadad  held  royal  state,  was  Abydos 
in  Egypt.  The  name  Avith  connects  with  the  Ethnanite  line 
of  Beor  and  Bela,  and  the  presence  of  Bedad  and  Hadad  in  that 
city  may  explain  the  appearance  of  Pandion  among  the  kings  of 
Athens,  for  Ethnan's  name  furnished  the  original  Athene.  It  is 
stated  that  Hadad  smote  Midian  in  the  field  of  Moab,  a  fact  of 
great  historical  importance.  Of  the  sons  of  Abraham  and  Keturah, 
the  most  famous  were  Zimran,  the  progenitor  of  the  Zimri,  who 
are  connected  with  the  Medes ;  Jokshan,  the  father  of  the  later 

18  Zend  Avesta,  Spiegel  and  Bleek,  Vendidad,  Fargard,  x.  23  ;  Tobit,  iii.  8,  17. 

19  Raja  Tarangini,  Troyer,  ii.  409. 
- '   Hardy.  Manual  of  Budhism,  96. 

21    Raja  Tarangini,  i.  450.     In  India  the  representation  of  a  hare,  or  rabbit,  con- 
stantly accompanied  that  of  a  lunar  divinity,  Maurice,  Indian  Antiquities,  ii.  291. 
'-'-'    Raja  Tarangini,  i.  450.     Sugamuna  was  the  Chaldean  name  of  Chusham. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  239 

Sheba  and  Dedan  of  Arabia;  and  Midian,  from  whom  came  Ephah, 
Epher,  Hanoch,  Abidah  and  Eldaah.23  In  Greek  legendary 
history  the  two  last  are,  as  Aphidas  and  Elatus,  made  the  sons  of 
Areas,  indicating  thus  some  connection  with  the  Jerachmeelites 
through  their  grandmother  Keturah.  The  Midianites  are  first 
set  forth  in  the  Bible  as  merchantmen  trafficking  between  Gilead 
and  Egypt.  Prior  to  the  Exodus  they  must  have  exerted  much 
influence  in  Arabia  Petraea,  for  it  was  called  after  them  the  land 
of  Midian,  and  the  Kenite  Jethro  who  dwelt  there  was  a  priest  of 
Midian.24  When  Israel,  on  the  way  to  the  land  of  promise, 
halted  in  Moab,  the  Midianites  were  there  confederate  with  King 
Balak  and  partakers  in  the  abominations  of  Baal  Peor.  Their 
five  princes,  Evi,  Rekem,  Hur,  Reba  and  Zur,  the  father  of  Cozbi, 
were  slain  by  Joshua  in  the  same  field  of  Moab  in  which  Hadad 
encountered  them.25 

In  the  Izdubar  legends,  Heabani  says : 

"  I  will  bring  to  the  midst  of  Erech  a  Midannu. 
And  if  he  is  able  he  will  destroy  it. 
In  the  desert  it  is  begotten,  it  has  great  strength."  20 

Is  not  this  the  encroaching  Midianite  rather  than  the  tiger,  as 
the  word  has  been  provisionally  rendered  ?  One  of  the  Attic 
Pandions  was  driven  from  his  dominions  by  the  mysterious 
Metionidae  and  died  in  exile  at  Megara.27  Motion,  their 
ancestor,  is  made  a  son  or  grandson  of  Erechtheus,  thus  indicating 
his  Jerachmeelite  descent.  In  the  Mahabharata,  Indra  and 
all  the  gods  are  said  to  have  been  enclosed  within  the  mouth  of 
Mada,  a  great  monster.  They  sought  deliverance  from  the  Brah- 
man Chyavana,  from  whom  the  monster  proceeded.  He  weak- 
ened its  power,  and  Indra  then  clove  Mada  to  pieces.  This  Mada 
is  no  other  than  Madhuchhandas,  or  Madhusyanda,  a  son  of  that 
Visvamitra  whose  story  has  been  compared  with  Abraham's,  and 
he  is  also  Matanga,  who  was  found  by  a  speaking  ass  whose  colt 
he  had  struck  with  a  goad,  to  be  no  Brahman,  as  was  supposed, 
but  a  half-breed.       The  unhappy   Matanga    made    innumerable 

-■"  Genesis  xxv.  1-4.     For  Zimri  and  the  Medes  see  Jeremiah  xxv.  25. 

-'  Exodus  ii.  1"),  16. 

'-'■''  Numbers  xxxi.  8. 

'-'•;  Chaldean  Account  of  Genesis,  203. 

'-'"  Pausanias,  i.  5. 


240  THE   HITTITES. 

efforts  to  attain  Brahmanhood,  but  without  success.  Again,  he 
is  the  giant  Madhu,  overthrown  by  Krishna,  or,  along  with  his 
companion,  Kaitabha,  slaughtered  by  Vishnu.28  As  a  people,  the 
Midianites  may  be  identified  with  the  Mutibas,  descended  from 
Visvamitra  and  the  Madavas  of  Cashmere.  Berosus  places  a 
Median  dynasty  on  the  Babylonian  throne  at  an  early  and  in- 
definite period,  and  states  that  it  continued  in  power  for  two  and 
a  half  centuries.'29  In  the  story  of  the  preceding  reign  the 
Midianite  name  appears  as  Metion,  a  supposed  father  of  Sicyon, 
as  Lamedon,  his  son-in-law,  and  as  Medea,  the  wife  of  Jason,  with 
a  son  Medus.  Iphimedea,  again,  whose  daughter  Agassanienus 
married,  was  the  wife  of  Aloeus,  or  Aleus,  the  son  of  Aphidas,  or 
Abidah.  It  is  evident,  therefore,  that  Husham  was  allied  with 
the  Midianites,  and  that  they  aided  him  in  oppressing  the 
Beerothite  Bedad,  in  other  words,  were  the  Metionidae  who 
expelled  Pandion.  So  well  versed  did  they  become  in  the  wor- 
ship of  Baal  Peor  during  their  reign  in  Gebalene  and  in  Chaldea 
that  the  Romans  called  that  god  by  their  name.  Mutinus  Titinus.30 
An  idea  of  what  the  Midianite  invasion  must  have  been  may  be 
gathered  from  the  record  of  a  later  one  :  "  And  they  encamped 
against  them  and  destroyed  the  increase  of  the  earth,  till  thou 
come  unto  Gaza,  and  left  no  sustenance  for  Israel,  neither  sheep, 
nor  ox,  nor  ass.  For  they  came  up  with  their  cattle  and  their 
tents,  and  they  came  as  grasshoppers  for  multitude  ;  for  both 
they  and  their  camels  were  without  number  ;  and  they  entered 
into  the  land  to  destroy  it.  And  Israel  was  greatly  impoverished 
because  of  the  Midianites."  31  No  wonder  that  Mahdu  is  spoken 
of  as  a  giant,  or  that  Mada  is  represented  as  gathering  Indra  and 
all  the  gods  into  his  mouth  and  depriving  them  of  earth  and 
heaven.  One  branch  of  the  Keturites  remained  long  in  Chaldea, 
the  descendants  of  Zimran,  called  the  Sumerians,  whom  the 
prophet  Jeremiah  calls  Zimri,  and  unites  with  Elam  and  the 
Medes.  So  great  was  their  fame  that  the  Chaldean  monarchs 
called  themselves  kings  of  Sumer  and  Accad.       These  were  the 

'-'*  Muir,  Sanscrit  Texts. 

"^  Lenormant's  Manual,  i.  351. 

""  Festus  :  Augustine,  De  Civitate  Dei,  iv.  11. 

:;1  Judges  vi.  4-6. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  241 

Zimri  of  the  Assyrian  inscriptions,  the  Gimiri  of  the  Persian,  the 
Cimmerians  of  the  Greeks,  and  the  Cymri  of  Wales.3-  The 
allied  Midianites  were  the  Medes,  among  whom  in  Media  many 
Hittite  tribes,  especially  those  of  Hepher  and  Temenf,  were 
mingled.  The  Indian  story  of  the  disowned  Matanga,  who  at 
first  passed  for  a  Brahman,  seems  to  indicate  a  separation  of  the 
sons  of  Keturah  from  their  mother's  Aryan  race,  and  their  alli- 
ance with  the  Hittite  stock,  an  alliance  that  continued  down  to 
the  palmy  days  of  the  Roman  Empire,  when,  in  Europe  at  least, 
the  Hittites,  or  Iberians,  almost  disappeared  as  a  distinct  people. 
Hadad  must  have  been  a  man  of  amazing  energy  and  courao-e, 
for  his  foes  wrere  many.  The  Temenite  line,  represented  by 
Husham,  was  in  undoubted  alliance  with  his  Midianite  adver- 
saries. The  Zerethites,  or  Dardanians,  under  Ardon,  were  his 
enemies,  for  the  Mahabharata  represents  Duryodhana  as  the  chief 
of  his  opponents.  The  Kudurs  of  Elam,  related  to  Beeroth  by 
ties  of  blood  most  closely,  were  also  in  league  with  those  who 
oppressed  his  country.  Yet,  if  the  Indian  story  of  the  great 
war  be  true,  he  must  have  gained  over  part,  at  least,  of  these 
kinsmen,  otherwise  Indraprustha,  named  after  their  great  hero 
Jether.  would  not  have  been  his  capital.  Moreover,  Krishna  and 
Baludeva  his  brother,  who  represent  two  families  of  the  Achuzam- 
ites,  or  Zuzirns,  were  on  his  side.  The  Mahabharata  sets  forth 
the  Hadad  side  of  the  conflict ;  the  Teutonic  legend  of  the  Three 
Helo-is,  that  of  his  enemies.  But  in  the  legends  of  Dietrich  of 
Berne,  who  is  imprisoned  by  Sigenot  in  one  of  them,  and  kills 
Ecke  in  another,  the  Beerothite  story  is  told,  for  Dietrich  is  but 
a  form  of  Hadadezer,  as  Ecke  and  Sigenot  are  forms  of  Husham  • 
In  the  Greek  mythology  Hadad  has  also  a  prominent  place.  The 
Thraco-Athenian  annalists  with  the  second  Pandion  connect 
.Egeus  and  his  son  Theseus,  but  re-establish  the  descent  of  the 
latter  from  Bedad  by  making  his  maternal  grandfather  Pittheus 
of  Troezene.  His  character  as  a  great  conqueror  and  wise  legis- 
lator, his  overcoming  the  Amazons  and  escaping  the  enmity  of 
Medea,  both  of  which  point  to  Midianite  opposition,  and  his 
unhappy  fate   at   the   hands   of  Lycomedes,    King   of  Scyros,  to 

'-    Ecu-  the  Zimri  of  the  Assyrians  see  Records  of  the  East,  i.  22.  v.  34,  4E      For  the 
others,  Rawlinson's  Herodotus,  A  pp.  E.k.  iv.,  Essay  i.,  on  tin-  Cimmerians. 
(Hi) 


242  THE    HITT1TES. 

whom  he  had  tied  when  the  Dioscuri  invaded  his  country,  and 
the  Pallantidae  rebelled  against  him,  all  reflect  vaguely  the  inci- 
dents of  Bharatan  story.  His  capital  of  Aphidna  may  also  be  an 
echo  of  the  Avith  of  Hadad.  A  much  inferior  personage  is 
Tydeus,  the  son  of  (Eneus,  whose  father  was  Parthaon.  He 
murdered  his  uncle  Lycopeus,  a  Hittite  Rechab,  and  fled  to 
Adrastus,  whom  he  joined  in  the  war  against  Thebes.  His  son 
was  Diomede.33  This  latter  name  has  a  curious  connection  with 
Hadad,  whose  city  was  Avith.  In  Hamath  Zobah  the  name  of 
this  city  was  revived  as  Betah  and  as  Tibhath,  which  is  the 
Dyved  that  the  Welsh  mythological  writers  place  in  the  land  of 
Hud  ;  and  this  Dyved  by  a  common  change  became  Demetia. 
In  the  tribal  nomenclature  of  South  Wales  it  was  represented  by 
the  country  of  the  Demetae  about  the  Towy  and  the  Teify.  in 
Latin  the  Tobius  and  Tuerobis  rivers,  in  which  St.  David  received 
honours,  being  but  a  form  of  the  Hercules  Diodas  who,  according  to 
Eusebius,  anciently  ruled  in  Phoenicia,  There  is  reason  to  believe 
that  Avith  was  the  name  of  Had  ad's  wife,  for  he  himself,  in  the 
Yudisthira  or  Hadadezer  form  of  his  name,  is  well  identified 
with  the  Scythian  Apollo  called  (Etosyrus,  while  Tahiti,  the 
Scythian  Vesta,  is  Avith  with  the  prefix  as  Tibhath.34  The 
Welsh  Tuerobis  paves  the  wray  for  the  comparison  of  Tahiti  with 
Draupadi,  daughter  of  the  King  of  the  Upper  Doab,  the  consort 
of  Yudisthira,  won  for  him  by  his  brother  Arjuna.  Davies  asso- 
ciates Demetia  with  the  worship  of  Demeter  or  Ceres,  and  Sir 
George  Cox  similarly  connects  Draupadi,  the  daughter  of  Guzra 
Bai.  with  her  daughter  Persephone.35  Macrobius  states  that 
Adad,  denoting  both  the  sun  and  unity,  was  the  chief  divinity 
of  the  Syrians,  and  Sanchoniatho  calls  Adodus  the  king  of  the 
cjods.  He  is  thus  the  same  as  the  Welsh  Aedd,  from  whom  the 
iEdui  are  supposed  to  have  received  their  name.3*3 

:<  And  Hadad  died  and  Samlah  of  Masrekah  reigned  in  his 
stead."  The  Indian  account  of  Yudisthira's  death  is  that  it  over- 
took him  in  exile.     Weary  of  the  strife,  and  sad  at  heart  for  the 

33  It  is  doubtful  that  Tydeus  in  any  way  shadows  Hadad. 

34  Herodotus,  iv.  50. 

■;"   Davies'  Druids  ;  Cox,  Aryan  Mythology. 

3''   Macrobius,  Saturnalia,    i.   23  ;  Cumberland's  Sanchoniatho,  35  ;  Davies'  Celtic 
Researches. 


THE    KINGS   THAT   REIGNED    IN   EDOM.  243 

bloodshed  by  which  he  regained  his  throne,  he  abdicated  and 
took  his  way  to  Mount  Meru,  the  cradle  of  his  race.  One  by 
one  his  friends  perished  on  the  road,  till  he  and  his  dog  alone 
were  left,  and  these  Indra  received  into  the  heavens.  According 
to  the  Raja  Tarangini,  a  blind  and  dissolute  king  of  the  name 
went  into  exile  and  became  a  peaceful  sage,  although  the  author 
admits  that  others  thought  he  had  made  an  attempt  to  regain 
the  kingdom  and  was  imprisoned  by  his  officers.37  The  Iroquois 
legend  of  Atotarho,  King  of  the  Onondagas  or  mountain  men, 
represents  him  as  a  great  tyrant,  as  well  as  a  most  successful 
warrior  and  a  man  of  powerful  intellect.  It  tells  how  he  became 
partially  insane  after  killing  a  fabulous  bird,  but  is  silent  regard- 
ing his  death.38  In  the  Greek  story  of  Theseus,  exile  is  the  fate 
of  the  hero,  whom  the  rebellious  Pallantidae,  descendants  of 
Bela,  and  the  invading  Dioscuri,  representing  the  family  of 
Achashtari  as  Castor,  drove  from  his  kingdom.  ■  To  the  Achash- 
tarite  line  belonged  Samlah  of  Masrekah.  His  father,  or  more 
probably  his  grandfather,  occupies  one  of  the  most  prominent 
positions  in  legendary  history,  but  has  happily  left  inscriptions 
which  justify  his  withdrawal  from  the  cloudland  of  mythology. 
This  personage  is  the  Hammurabi  that  set  up  a  kingdom  in 
Babel,  thenceforth  to  remain  the  capital  of  Babylonia.  The 
exiled  line  of  the  Ethnanites  had  taken  refuge  there,  and  Ham- 
murabi joined  himself  to  its  fortunes,  making  Bel  Merodach, 
Nebo,  and  his  consort  Urinitu,  his  divinities.  In  Babel  he  reigned 
as  King  of  Sumer  and  Accad,  or  of  Cymri  and  Heth  ;  from  that 
capital  he  went  forth  on  many  a  warlike  expedition,  bringing  all 
Chaldea  under  his  sway.  He  built  cities,  excavated  canals,  gave 
dykes  to  the  Euphrates,  and  strove,  as  he  says,  to  give  pleasure 
to  his  people.30  His  supposed  successor,  whose  name  is  found  on 
some  tablets  but  on  no  public  monument,  was  Samsu-iluna,  a 
lengthened  form  of  the  Hebraeo-Hittite  Samlah.  Already  the  name 
of  Hammurabi  has  been  considered.  In  Assyrian  it  is  Ivimta- 
rapastum,  the  family  of  the  physicians  or  of  the  mighty, 
equivalent  to  the  Hebrew  Beth  Rapha,  the  head  of  the   Rephaim 


Raja  Tarangini,  L.  i.  si.  352,  seq. 
Hal.',  The  [roquois'  Rook  of  Rite.-. 
Records  of  the  Past,  v.  (IS. 


244  THE   H1TTITES. 

who  dwelt  iii  Ashteroth  Karnaini.  In  one  Babylonian  list  his 
successor  is  made  Ammisadugga,  but  the  cuneiform  character 
read  as  dug  may  also  denote  civ,  thus  changing  the  name  to 
Ammisacirga,  which  is  like  the  Masrekah  of  the  Kenite  list.  Of 
this  Masrekah  Samlah  was  the  son.  In  giving  the  genealogy  of 
Beth  Kapha,  the  editor  of  the  Book  of  Chronicles  adds,  "  and 
these  are  an  she  Medio  h,"  the  men  of  Rechah.  The  Rekah  of 
Masrekah  and  the  Rechah  of  Chronicles  contain  different  medial 
letters,  nevertheless  many  facts  indicate  that  they  refer  to  the 
same  person  and  race.  The  Indian  scriptures  constantly  unite 
the  Rakshasas,  Pisachas,  and  Nagas,  or  the  three  families  of 
Rapha,  Paseach  and  Nahash,  and  sometimes  call  the  former 
Mahoragas.40 

The  story  of  Rapha' s  family  is  told  in  the  Finnish  Kalewala, 
a  poem  that  furnished  Longfellow  with  the  metre  of  his  Hiawatha, 
and  in  the  Kalewipoeg  of  the  Esthonians.41  Rawa  is  set  forth  as 
the  descendant  of  Kalew  or  Kaleb,  and  the  Esthonian  name 
from  an  ancient  Eystein,  reproduces  Eshton.  But  the  sons  of 
Rawa  are  Wainamoinen  or  Orpheus,  and  Ilmarinen  or  Vulcan. 
These  latter  names  bear  little  resemblance  to  any  that  other 
stories  connect  with  that  of  Rapha.  In  Ramus's  Historiae 
Xorvegicae,  Rolvo,  who  is  Rawa,  is  made  the  husband  of  Goe, 
the  sister  of  Nor,  in  whom  we  find  the  eponym  of  Norway.  Nor 
married  his  sister  Hodclu.  The  mother  of  Rolvo  and  Hoddu  was 
Askilda,  the  daughter  of  Eistenus.  Chelub.  instead  of  heading 
the  list,  is  represented  by  Gylvus,  King  of  Sweden,  who  was  the 
son  of  Geiter,  a  nephew  of  Queen  Goe.  Leaving  out  Kare,  Froste 
and  Snaer,  or  Wind,  Frost  and  Snow,  whom  the  most  ardent 
Euhemerist  would  hardly  care  to  personify,  the  earlier  Norse 
genealogies  are  those  of  Rapha  and  of  the  Hepherite  line  of 
Ezra.4'2  In  Ezra  must  be  found  the  original  of  the  Ugrian  name, 
applied  to  the  Finnic  family  of  peoples  and  languages  which, 
though  varying  somewhat  from  the  Khitan  type  proper,  have  at 
the  same  time  their  closest  affinities  with  it.  As  Greeks,  Romans, 
Persians,   Indians,  and    Celts  adopted   the  legendary    lore    and 


4,1   Muir,  Sanscrit  Texts. 

41   Castren,  Kalevala  ;  Schott,  Kalewi-Poeg. 

•*'-   Ramus,  Historiae  Xorvegicae,  c.  1. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  245 

worship  of  the  Turanians  they  conquered,  so  did  the  Norsemen  of 

Scandinavia,  their  brethren  of  Germany,  and  the  Sclaves  of 
eastern  Europe.  Even  when  the  Japhetic  name  Rom  is  reached 
in  the  genealogies,  and  an  Aryan  connection  is  fairly  established, 
many  Hittite  names  still  remain  to  attest  the  admixture  of  races 
in  the  north.43  Chelub  in  the  form  Kalew  shines  forth  in  the 
Ugrian  epics  as  the  ancestor  of  the  race.  The  primitive 
people  of  Finland  and  Esthonia  are  made  the  descendants  of 
his  son  Rawa,  or  Rahwa,  whose  name  is  also  presented  in  that  of 
the  Esthonian  god  Tarapyha,  and  in  Revel  the  modern  name  of 
Esthonia,  as  well  as  in  Dorpat  of  Livonia,  which  in  Riga  gives  a 
home  to  the  men  of  Recall.  These  names  are  valuable  as  explain- 
ing such  forms  as  Triopas  and  Trapezus  among  the  Greeks.  The 
Lapp  name,  whence  comes  Lappi-gunda,  an  inversion  of  Khani- 
Rabi,  is  of  the  same  origin,  and  may  be  compared  with  the  Lebu 
or  Libyans  of  the  Egyptian  monuments,  whose  name  is  frequently 
read  Robu  and  identified  with  the  Berber  nomenclature  of 
northern  Africa.  The  vocabulary  and  grammatical  structure  of 
most  Berber  dialects  are  not  Khitan,  but  akin  to  the  Celtic  ; 
nevertheless  there  was  a  large  Hittite  element  in  the  Berber 
area.  What  light  does  the  Ugrian  mythology  shed  upon  the 
relation  of  Samlah  of  Masrekah  to  Rapha  ?  The  very  clearest, 
for  he  is  the  supreme  god  of  the  Rahwas  and  Lappis,  being  the 
Finnish  Jomala  and  Jomal,  the  Esthonian  Jommal,  the  Lapp 
Jabmel  and  Ibmel,  and  the  Permian  Jenlen.  Their  brethren, 
the  Mordwins  and  Mokshas,  seem  to  trace  their  descent  from 
Paseach  the  brother  of  Rapha,  for  their  great  god  is  Paas  or 
Shkipaas.  This  Jomala  or  Yomala  is  the  Zamolxis  of  the 
Thracian  Getae  noticed  by  Herodotus  and  Strabo,  and  the  state- 
ment of  the  former  that  he  was  no  god  but  a  slave  of  Pythagoras, 
the  son  of  Mnesarchus,  arose  doubtless  from  a  misunderstood 
report  that  he  was  the  son  of  Masrekah.14  It  is  true,  as  Diogenes 
Laertius  shows,  that  Pythagoras  was  the  son  of  Mnesarchus,  but 
Herodotus  is  the  only  authority  for  connecting  Zamolxis  with 
him,  and  he  doubted  the  report,  believing  him    to    be   much  older 


,:;    Ramus,  Historiae  Norvegicae,  c.  1. 

"    Herodotus,  iv.  94-5 ;  Strabo,  vii.  3,  5  ;  xvi.  11,  :?'.». 


246  THE    HITTITES. 

than  the  philosopher.45  In  the  dialect  of  some  Thracians 
Zamolxis  was  Gebeleizis,  the  m  of  the  former  being  naturally 
converted  into  the  labial  b.  From  this  latter  form  came  the 
Greek  kobalos  and  German  kobold,  as  well  as  the  English  goblin, 
which  translates  them.  In  Syria  the  name  received  an  increment, 
for  the  god  representing  Jomala  was  Carmelusof  Mount  Carmel, 
whom  Tacitus  and  Suetonius  mention,  and  whom  Hitzig  in  his 
book  on  the  Philistines,  compares  with  the  Indian  Kumara.46 
There  was  a  Carmalas  river  in  Cappadocia,  and  a  town  Carmy- 
lessus  in  Lycia.  Among  the  Greek  quasi-divinities,  Camillus,  an 
epithet  of  Mercury,  and  Camillus  or  Casmillus  one  of  the  Cabiri, 
denote  Samlah  :  and  Camirus,  a  city  of  Rhodes  named  after 
one  of  the  Heliades,  answers  to  the  Sanscrit  form  Kumara.  He 
was  also  worshipped  by  the  Gauls  as  Camulus  ;  and  Cameliomagus 
in  Cis-alpine  Gaul,  Samulocenis  in  Vindelicia,  Camalodunum  in 
Britain,  with  the  Pictish  Camelon,  and  Arthurian  Camelot, 
received  his  name.  The  prophet  Jeremiah  mentions  a  sanctuary 
of  his  in  Moab  to  the  east  of  Nebo,  called  Beth  Gamul.47  Eusebius 
cites  a  city  Masreka  in  Gebalene,  but  its  site  is  undetermined. 
The  descendants  of  Samlah  retained  his  name,  and  were  known 
to  the  great  Shalmanezer  as  the  Samahlians,  and  to  Tiglath 
Pileser  II.  as  the  Samhalians.48  These,  according  to  Professor 
Sayce,  dwelt  in  Cappadocia  on  the  western  border  of  Commagene. 
But  another,  and  apparently  a  larger,  body  of  them  constituted 
the  Gambulians,  who  are  mentioned  by  many  Assyrian  monarchs. 
They  dwelt  in  the  marshes  south  of  Babylonia,  where  they  con- 
structed lake  dwellings  like  those  which  Herodotus  attributes  to 
the  inhabitants  of  lake  Prasias  in  Thrace.49  Similar  dwellings 
once  existed  in  some  of  the  lakes  of  Switzerland,  and  are  found 
at  the  present  day  in  parts  of  the  Malay  Archipelago,  and  on  the 
Orinoco  in  South  America. 

As  a  race,  the  Greeks  called  the  Rephaim  by  many  names. 
One  of  these  was  that  of  the  Lapithse,  who  fought  with  and  finally 
overcame    the    Centaurs    or    Elamite    Kudurs.      A    curious  and 


'■''    I  Hog.  Laert,  Lib.  viii. ,  Pythag.  i. 

4,;    Tacitus,  Hist.  ii.  78  ;  Suetonius,  Vespasian,  5  ;  Hitzig,  Die  Philistaer,  257,  seq . 

47  Jeremiah  xlviii.  23. 

48  Records  of  the  Past,  iii.  88  ;  v.  48. 

49  Records  of  the  Past,  i.  26,  47,  72  ;  iii.  117  ;  vii.  27,  41-3. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  247 

valuable  piece  of  history  relating  to  Beth  Rapha  or  Hammurabi, 
under  the  name  Lapithus,  is  that  he  married  Eurynome,  the 
widow  of  Arsinous,  who  represents  the  Indian  Crishna.60  His 
sons,  Phorbas  and  Periphas,  but  repeat  the  Rapha  name.  Again, 
they  were  the  Dryopes  of  Thessaly,  who  dwelt  on  the  river 
Campylus,  and  whose  original  home  in  Parnassus  connects  them 
with  Ir  Nahash,  the  son  of  Techinnah,  Rapha's  youngest  brother, 
whose  name  descended  to  the  Tugeni  of  the  lake-dweller  area  in 
Switzerland,  that  have  left  the  Too-o-enbero-  as  their  memorial. 
In  Switzerland,  also,  Beth  Rapha  survived  as  Urbigenus  pagus. 
But  a  more  famous  name  was  that  of  the  Meropes.  These  were 
connected  with  the  island  of  Cos  as  a  race  of  giants  and  physi- 
cians, rivalling  the  line  of  ^Esculapius  and  Paeon,  and  their 
ancestor  was  Eumelus,  the  son  of  Merops,  in  whom  the  Yomala 
of  the  Rahwas  is  at  once  visible.  Homer  gives  to  Troy  the 
Meropian  name,  which  is  justified  by  the  vicinity  of  Pedasus  and 
Lyrnessus,  named  after  Paseach  and  Ir  N  ah  ash.  Northern 
Africa,  where  the  Rubu  or  Lebu  dwelt,  is  also  made  the  home  of 
the  Meropes.  who  are  identified  with  the  Atlantians.  The 
Meropes  were  also  called  Macares,  a  name  that  seems  to  set  forth 
Masraka  rather  than  Mehir  or  Mechir,  for  Pausanias  connects 
Macareus,  Trapezus  and  Thocnus  as  sons  of  a  mythical  Lycaon, 
and  Macareus  and  Merops  are  associated  with  the  earliest  history 
of  the  island  of  Lesbos,  famous  in  the  story  of  Orpheus,  who  will 
yet  lie  found  to  represent  Rapha.  Lesbos  again  was  a  son  of 
Lapithus,  and  he  married  Methymna,  the  daughter  of  Macareus. 
Diodorus  makes  Macareus  the  son  of  Crinacus,  who  is  Ir  or  Gir 
Nahash,  and  says  that  he  composed  a  book  of  laws.  The  same 
connection  appears  in  Pausanias,  according  to  whom  Megareus 
was  the  son-in-law  of  Nisus,  king  of  Megara.  Now  Nisus  is 
Nahash  once  more,  and  the  Sanscrit  Nahusha.  Megareus  is 
called  the  son  of  Poseidon  or  Neptune,  but  it  is  evident,  that 
Po-Seidon  is  Eshton,  his  errand  father,  for  another  account  gives 
Megarus  as  the  son  of  Jupiter  and  one  of  the  Sithnidian  nymphs.51 
Samlah  reappears  in  Timalcus,  the  son  of  Megareus,  who  was 
slain  by  Theseus,  according  to  some  Greek  writers,  a  statement 

""    Diod.  Sic.  iv.  20. 
Pausanias,  i.  40. 


24S  THE    HITTITES. 

which  Pausanias  denies.  In  Pontus  of  Asia  Minor  the  Macrones 
represent  Megareus  and  Macareus,  Colopene  of  the  Chalybes,  the 
ancestral  Chelub,  Sidene,  Eshton,  Trapezus,  Beth  Rapha,  and 
Pharnacia  of  the  Chalybes,  Ir  Nahash.  In  Thrace  the  Sithones 
were  ancient  Esthonians. 

Turner  suggested  that  Rapha  was  the  original  of  Orpheus, 
and  that  he  was  a  great  physician  as  well  as  the  chief  among 
ancient  musicians.  It  was  a  mere  guess,  and  the  Abbe  Banier 
cites  it  only  to  pass  it  by  as  improbable.52  Perhaps  Turner  was 
led  to  make  the  suggestion  by  the  statement  of  Pliny  that  medi- 
cine was  discovered  by  Arabus,  the  son  of  Apollo  and  Babylonis.53 
Orpheus  also  was  reputed  a  son  of  Apollo  and  Calliope,  whose 
name  reflects  that  of  his  ancestor,  Chelub,  but  was  also  made  a 
son  of  (Eagrus,  king  of  Thrace.  He  was  a  Thracian,  and  Tertullian 
says  was  honoured  by  the  Thracians  as  a  god.  Strabo  calls  him 
a  Ciconian,  but  Pliny  a  Sithonian,  and  the  latter  is  right,  for  the 
Sithonians  were  of  Eshton,  the  father  of  Beth  Rapha.  The 
Cicones  dwelt  about  Mount  Rhodope,  the  Sithonians  on  the  shore 
of  the  Black  Sea,  where  places  named  Tarpodizus  represented 
the  Dorpats  and  Tarapyhas  of  the  north.  Conon  has  a  strangely 
mixed  up  story  about  Sithon,  the  ancestor  of  the  Sithones.  He 
was  the  son  of  Poseidon  and  Ossa,  who  ottered  his  daughter  in 
marriage  to  the  man  who  could  conquer  him  in  single  combat, 
whereupon  Merops  of  Anthemusia,  and  Periphetes  of  Mygdonia, 
entered  the  lists  against  him  and  were  killed.54  In  Poseidon  his 
own  name  is  repeated,  and  the  two  unfortunate  suitors  bear  the 
name  of  his  eldest  son.  Visiting  Egypt,  Orpheus  learned  mys- 
teries, and,  returning  to  Thrace,  moved  all  nature  by  the  charm 
of  his  lyre  and  song.  When  his  wife  Eurydice  was  taken  away, 
he  entei-ed  the  land  of  the  immortals,  lulling  the  watchers  to  sleep 
by  his  music,  and  gained  permission  to  bring  Eurydice  back  ;  but, 
looking  upon  her  before  they  were  outside  of  the  spirit  world,  he 
lost  her  forever.  Afterwards  the  Thracian  women  tore  him  to 
pieces  and  his  head  floated  to  the  island  of  Lesbos.  The  com- 
parative mythologists  have  identified  the  story  of  Orpheus  with 

52   Banier,  Mythology  Explained,  iv.  157. 
"■'   Pliny,  H.  N.  vii.  57. 
54   Conon,  x. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  249 

two  others  that  are  well  known.  One  is  that  of  Wainamoinen, 
the  son  of  Rawa,  as  told  in  the  Kalewala  of  the  Finns.  He  made 
himself  a  lyre,  and  with  it  delighted  gods  and  men.  At  the 
sound  of  his  harp  and  voice  the  forests  blossomed  and  bore  fruit. 
Seeking  greater  things,  he  descended  to  Pojola,  the  realm  of 
gloom,  like  Orpheus,  disarming  the  warders  by  his  song,  and  tied 
to  the  light  with  the  mystic  Sampo.  In  the  mediajval  tale  of  the 
Pied  Piper  of  Hameln,  which  Mr.  Browning  has  immortalized  in 
his  verse,  the  wonderful  musician,  whose  strains  draw  all  the  rats 
of  the  infested  city  into  the  Weser,  and  who  similarly  leads  away 
all  the  children  when  the  town  council  refuses  to  satisfy  his 
demands,  we  have  not  only  a  repetition  of  Orpheus  and  Waina- 
moinen, but  a  connection  of  Samlah,  for  Hameln  is  the  Finnic 
Yomala.  But  the  most  famous  counterpart  of  the  story  of 
Orpheus  is  the  Indian  one  of  Pururavas.  He  loves  Urvasi,  a 
heavenly  nymph,  who  marries  the  king  with  the  condition  that 
she  must  never  see  him  unclothed.  Being  alarmed,  he  suddenly 
rises  from  his  couch,  and  the  moonlight  falling  upon  his  figure 
reveals  him  to  his  spouse,  who.  like  Eurydice,  disappears  never  to 
return.  In  other  accounts  Pururavas  was  the  author  of  the  triple 
Veda,  and  was  the  son  of  Sudyumna  or  Ha,  who  was  at  times  a 
man,  at  others  a  woman  ;  but  Sudyumna  is  a  Sanscrit  Eshton  or 
Sithon.  The  son  of  Pururavas  was  Ayus,  and  of  him  came 
Xahusha  or  Nahash,  Rambha,  a  repetition  of  Rapha,  and  Paji  or 
Recall,  while  a  fourth  son,  Kshattravriddha,  whose  name  sets 
forth  the  great  ancestor  Achashtari,  had  in  Sunahotra  a  much 
disguised  Samlah.55  Professor  Max  Midler  has  identified  Purura- 
vas of  the  three  Vedas,  and  Orpheus,  with  the  three  wise  Ribhus, 
and  the  Bribus  or  carpenters,  and  these  are  the  Chelubite  trio 
that  came  of  Eshton,  the  first  of  whom  was  Rapha.5(; 

Mythology  is  not  yet  done  with  the  house  of  the  physicians. 
He  is  Eumolpus,  another  Thracian,  the  son  of  Poseidon  and 
Chione.  He  was  brought  up  in  Ethiopia,  from  whence  he 
returned  to  Thrace  and  took  refuge  with  King  Tegyrius,  some 
Tsocharite,  bringing  with  him  his  son  Ismarus,  who  represents 
Samlah.       When    war    took   place  between    the    Thracians    and 


Muir'.s  Sanscrit  Texts. 

Max  Miiller,  Chips,  vol.  ii.,  Comparative  Mythology. 


250  THE   HITTITES. 

Athenians  and  the  former  were  defeated,  the  family  of  Eumolpus 
was  retained  in  power  by  the  victors,  as  a  priestly  caste  presiding 
over  the  Eleusinian  mysteries.  Again  he  is  Melampus,  the  first 
physician,  who  is  mistakenly  called  the  son  of  Amythaon  and 
Idomene.  In  his  brother  Bias,  however,  Paseach  appears.  Mel- 
ampus saved  some  young  serpents,  the  parents  of  which  had 
been  killed  by  his  servants,  and  they  in  gratitude  licked  his  ears 
so  that  he  understood  the  songs  of  the  birds  and  all  earth's 
voices.  Apollo  taught  him  divination  and  he  grew  wise  in  the 
healing  art.  When  his  brother  Bias,  wishing  to  marry  Pero.  the 
daughter  of  Neleus,  was  told  that  she  could  only  be  his  on  the 
condition  that  he  brought  back  from  Iphiclus,  King  of  Phylace, 
in  Thessaly,  the  cows  of  Tyro,  the  mother  of  Neleus,  Melampus 
took  his  brother's  place,  and  by  his  arts  got  back  the  cows, 
famous  in  Sanscrit  as  in  Greek  story.  Then  he  healed  the 
daughters  of  Pra^tus,  King  of  Argos,  and,  marrying  one  of  them, 
shared  the  kino-dom  with  that  monarch's  successor,  Acrisius.  The 
name,  of  Samlah  is  obscurely  given  as  Amphilochus,  the  son  of 
Amphiaraus,  his  descendant.  To  Herodotus,  the  physician  was 
no  myth,  for  to  him  he  attributes  the  introduction  into  Greece 
of  the  Dionysiac  abominations  of  Phallus  worship.57  The  monu- 
ments of  Hammurabi  confirm  this  charge  of  Herodotus,  for 
they  indicate  that  his  deities  were  the  Ethnanite  ancestral  gods, 
and  in  particular  Bel  Merodach,  the  Hebrew  Baal  Peor.  In  Per- 
sian legendary  history  Rapha  is  a  somewhat  neutral  character, 
being  Mihrab,  King  of  Cabul,  whose  daughter  Rodabeh  married 
Zaul,  the  son  of  Saum.5S  This  Rodabeh  can  hardly  be  any  other 
than  the  Rhodope,  or  Rhodopis,  of  the  Greeks,  who  is  said  to 
have  been  a  Thracian.  The  name  certainly  was  Thracian,  for 
the  western  mountain  range  of  Thrace  was  called  Rhodope. 
With  this  Rhodope  originated  the  nursery  tale  of  Cinderella- 
An  eagle,  having  picked  up  one  of  her  sandals,  dropped  it  into 
the  lap  of  Psammetichus,  the  Pharaoh,  who  sought  out  its  owner 
and  married  her.  Herodotus  attributes  the  third  pyramid  to 
Rhodope,  while  Manetho  says  it  was  built  by  Queen  Nitocris, 
who  succeeded  Menthesuphis,  of    the  sixth    Egyptian  dynasty. 

"7   Herodotus,  ii.  49. 
5*   Mirkhond,  170. 


THE   KINGS   THAT   REIGNED    IN   EDOM.  251 

Historical  truth  is  lying  about  in  these  stories,  and  may  be  ascer- 
tained by  a  comparison  of  legends.  Virgil  did  not  invent  his 
heroes,  but  found  them  in  popular  story.  One  of  these  is  Meta- 
bus.  Kino-  of  the  Volsci,  to  whom  he  gives  a  wife  Casmilla  and  a 
daughter  Camilla,59  Now,  according  to  Macrobius  and  Servius, 
Camillus  was  the  Etruscan  equivalent  of  Mercury.  The  mar- 
riage of  a  daughter  of  Samlah  to  Mezahab,  who  is  Metabus  and 
Menthesuphis,  may  have  been  the  fact  that  tradition  has  dis- 
guised. As  a  descendant  of  Rapha  she  could  be  imputed  to 
Mihrab,  while  her  father  Samlah  would  furnish  the  Latin  writer 
with  the  name  Casmilla,  which  would  descend  to  her  daughter 
Matred  in  the  similar  form,  Camilla.  The  Egyptian  connection 
is  set  forth  in  the  marriage  of  Melampus  to  a  daughter  of 
Prcetus,  a  descendant  of  ^Egyptus.  In  another  account  he  mar- 
ried the  daughter  of  Megapenthes,  who  represents  Mezahab.  The 
same  fact  is  referred  to  in  the  Sanscrit  scriptures,  which  make 
Gritsamada  the  son  of  Sunahotra,  of  the  line  of  Pururavas,  and 
at  the  same  time  the  son  of   Vitahavya,  or  Mezahab. 60 

The  record  of  Samlah  is  but  a  shadowy  one.  Camillus,  as  the 
Cabir  and  the  Etruscan  Mercury,  the  Celtic  Camulus,  the  Finnish 
Jomala,  are  shadowy  personages,  like  the  Semalean  Jove  who 
was  worshipped  with  the  Parnethian  Jove  at  Parnes  in  Attica.01 
Zamolxis  and  Ismarus  have  no  story  to  speak  of.  Even  Samsu 
Iluna  simply  tells  of  making  a  canal  and  adorning  the  shrines  of 
the  gods.  It  is  hard  to  say  whether  the  supposed  Gamil  Ninip. 
who  ruled  in  Karrak,  but  was  also  lord  of  Nipur  and  Eridu,  is 
the  same  person,  and  whether  he  is  to  be  identified  with  Gamil 
Sin,  King  of  Nipur  and  Ur,  and  a  worshipper  of  Bel  and 
Xugan.62  In  the  ancient  history  of  Lydia  he  has  double  men- 
tion. In  the  line  of  the  Atyadae  after  Hermon,  a  genuine  his- 
torical character,  the  Harum  of  the  Kenite  genealogies,  conies 
Gambles,  a  king  so  gluttonous  that  Athenseus  says  lie  devoured 
his  wife  in  his  sleep,  and,  awaking  to  find  one  of  her  hands,  all 
that   remained   of  his  consort,   in   his    mouth,   he  slew  himself.0,3 


Virgil,  /Kncid,  xi.  540,  seq. 
Mnir,  Sanscrit  Trxts. 
[J;iusanias,  i.  .'!2. 
Records  of  the  Past,  iii.  15,  12. 
Athenaeus,  x.  S. 


-">-  THE    HITTITES. 

This  kino-  is  repeated  in  Tmolus,  the  last  of  the  Atyadae.  He 
must  have  been  a  monarch  of  note,  for  Mount  Tmolus  in  Lydia 
was  called  after  him.  He  is  variously  made  the  son  of  Mars  and 
Theogena,  and  of  Sipylus  and  Eptonia.  His  queen  was  Omphale, 
the  daughter  of  Jardanus,  Kino-  of  Crete,  who  is  Ardon  of  the 
line  of  Zereth.  Now,  as  one  of  the  sons  of  the  Persian  Feridun, 
who  is  this  Ardon,  was  Sehn,  the  comparison  which  Professor 
Rawlinson  institutes  between  the  latter  and  Zamolxis,  or  Zal- 
nioxis,  as  he  is  sometimes  called,  is  a  just  one.'"'4  Selm  is  repre- 
sented by  the  Persian  historians  as  possessing  the  western  part  of 
the  empire,  as  warring  against  Feridun,  and  meeting  death  at 
the  hands  of  his  successor,  Minucheher.05  The  rest  of  the  story 
of  Tmolus  is  that  he  wronged  Arriphe,  a  companion  of  Artemis, 
in  the  temple  of  Diana,  after  which  he  was  carried  off  by  a  bull 
and  thrown  upon  sharp  stakes,  which  pierced  him  and  caused  his 
death.  This  may  set  forth  his  fate  as  the  impaled  victim 
of  his  conqueror,  for  impalement,  a  common  mode  of  punishment 
among  the  Assyrians,  was  probably  borrowed  from  the  Hittites. 
Even  the  Esquimaux  legends  contain  references  to  this  barbarous 
custom.00  Herodotus,  in  describing  the  worship  of  Zamolxis, 
says  that  every  five  years  the  Getae  sent  a  man  to  lay  their  wants 
before  him.  Three  lances  were  held  with  their  points  upwards, 
and  the  victim  was  thrown  into  the  air  so  that  he  might  fall  upon 
them.  If  they  pierced  a  vital  part,  he  was  a  true  messenger  ;  if 
he  lived,  he  was  scouted  as  an  outcast  unworthy  of  the  favour  of 
their  god.07 

Julius  Africanus  begins  his  list  of  Chaldean  kings  with  the 
family  to  which  Samlah  belonged.  His  first  Chaldean  monarch 
is  Evechous,  a  name  that  meant  nothing  until  Assyrian  glosses 
were  found  for  Accadian  words.  It  is  now  known  that  Evechous 
is  the  Greek  rendering  of  the  Accadian  Hubiseo-a,  which  is  trans- 
lated  by  the  Assyrian  Bilu,  or  Bel.  The  connection  of  this  name 
with  the  line  of  Chelub  is  justified  by  another  gloss,  for  Khilip 
is  Ilu,  a  god.68     It  is  natural,  therefore,  to  find  the  languages  of 

M  Rawlinson's  Herodotus,  note  5  to  Bk.  iv.  c.  94. 

05  Mirkhond  :   Firdusi,  Shah  Nameh. 

1,6  Rink,  Tales  and  Traditions  of  the  Esquimaux,  by  Brown,  p.  233. 

6"  Herodot.,  iv.  94. 

r'8  Sayce,  Assyrian  Grammar. 


THE    KINGS   THAT   HEIGNED    IN    EDOM.  253 

those  Ugrian  peoples  who  trace  their  descent  from  Kalew,  the 
medium  for  interpreting-  Accadian.  Evechous,  or  Hubisega,  lives 
in  Hittite  geographical  nomenclature  as  Hupuskia,  or  Khupuscia. 
The  Circassian  Schapsuches  and  Basque  Guipuzcoans  must  once 
have  worshipped  him,  as  did  the  Mordwin  Ugrians,  under  the 
name  Shkipaas.  In  America  the  Iroquois,  whose  language  pos- 
sesses no  labials,  called  him  Iouskeha  ;  the  Maskokis  knew  him 
as  Ehkisa,  and  the  Muyscans,  of  New  Granada,  adored  him  as 
Pes-ca.  He  is  Paseach,  the  brother  of  Kapha,  whose  name  in  the 
Semitic  languages  means  the  lame  or  limping,  as  it  does  in  some 
Khitan  tongues,  for  bikl'O  is  the  Japanese  word  for  lame.  In 
Sanscrit  it  is  pangu.  Paseach  is  thus  the  Egyptian  god  Ptah, 
and  the  Greek  Hephaestus.  Pachacuti,the  fourth  Peruvian  Inca, 
was  probably  the  same  lame  man,  for  he  whs  the  inventor  of 
carriages  called  Llamadores.69  In  the  Bible  account  of  David's 
conquest  of  the  Jebusites,  it  is  said  that  they  told  him  :  "  Except 
thou  take  away  the  blind  and  the  lame,  thou  shalfc  not  come  in 
hither."  So  David  smote  the  blind  and  the  lame  "  that  are  hated 
of  David's  soul."  70  Why  should  David  hate  the  lame  and  the 
blind  '.  Do  not  Hapischim  and  Hagivrim,  the  lame  and  the 
blind,  rather  denote  the  worshippers  of  two  heathen  deities,  one 
of  whom  was  Hubisega?  The  successor  of  Evechous  was 
Chomasbelus,  and  he  is  the  Samlah  of  the  Kenite  record.  M. 
Lenormant  reads  it  as  an  Assyrian  word,  Shamash  Bel,  but  it  is 
the  Greek  rendering  of  the  Assyrian  version  of  a  Hittite  name, 
resembling  the  Welsh  form  of  the  same,  Cymbeline.  Apollonius 
Rhodius  places  the  Symplegades,  or  clashing  rocks,  in  that 
region  of  the  Black  Sea  wherein  the  Chalybes,  Sidene,  the 
Macrones,  Trapezus,  and  many  other  memorials  of  the  Chelubite 
line  are  found.  There  also  were  the' Harpies  and  the  Stympha- 
lides,  allied  birds  of  evil  omen  ;  and  in  the  same  country  Strabo 
places  Svmbolon  Limen,orthe  signal  harbour.  All  of  these  words, 
Symplegades,  Stymphalides,  and  Symbolon,  for  which  Greek 
etymologies  have  been  furnished,  were  originally  variations  of 
Samlah  in  the  Gambuli,  Cambalidus,  and  Campylus  form  which 
the  name  assumed.     There  was  a  Stymphalis  in   Macedonia,  and 

''■''   Peruvian  Antiquities. 
:"    2  Sam.  v.  0-8. 


254  THE   HITT1TES. 

a  town  Stymphalus  in  Arcadia,  near  the  Stymphalis  Palus,  where 
the  birds  Stymphalides  are  said  to  have  dwelt.  They  are  often 
confounded  with  the  Harpies,  as,  like  them,  feeding  on  human 
flesh.  The  destruction  of  these  birds  was  the  sixth  labour  of 
that  Hercules  who  married  Omphale,  the  widow  of  Tniolus,  from 
which  union  sprang  Alcaeus,  or  Agesilaus,  the  head  of  the  Hera- 
clid  dynasty  of  Lydia.  Hercules  also  took  in  marriage 
Parthenope,  the  daughter  of  Stymphalus,  who  was  the  mother  of 
Eueres.  Strabo  makes  Stymbara  a  city  of  the  Dryopes  of 
Thessaly.  There  was  a  bird  called  stymphalis  by  Pliny,  and 
supposed  to  be  a  kind  of  crane.  Now  the  Megareans,  who  repre- 
sented the  family  of  Masrekah,  pretended  descent  from  cranes ; 
and  Garanhir,  the  crane,  was  a  divine  personage  in  Welsh  mytho- 
logy. Mirkhond,  in  his  history  of  the  kings  of  Persia,  says 
that  Saum,  the  chief  officer  of  Minucheher,  gave  his  son  Zaul 
into  the  keeping  of  a  hermit  named  Simurgh,  who  dwelt  in  a 
cell  among  the  mountains.  But  in  another  part  of  the  history 
he  makes  Esfendiar,  the  son  of  Gushtasp,  taunt  Rustam,  Zaul's 
son,  in  the  following  manner  :  "  I  have  heard  from  those  of  former 
times  that  Zaul  was  the  offspring  of  evil  spirits,  by  whom  he  was 
exposed  in  his  infancy  on  the  bank  of  a  river  ;  there  the  Simurgh 
seized  him  and  took  him  to  her  nest  as  food  for  her  young  ;  but 
even  they  were  so  alarmed  at  his  hideous  countenance  that  they 
would  not  devour  him.  The  Simurgh,  too,  regarding  him  atten- 
tively and  perceiving  his  repulsive  features,  suffered  him  to 
remain  in  a  corner  of  her  nest  and  eat  up  the  fragments  of  their 
food.  When  he  grew  up  she  cast  him  out  on  the  bank  of  the 
Helmund,  the  inhabitants  of  which  place,  on  beholding  his  for- 
bidding figure,  took  him  for  some  demon  sent  to  destroy  the 
human  race."71  The  Simurgh  is  famous  in  oriental  fiction  as  an 
enormous  bird  with  a  human  voice,  answering  to  the  Roc  of  the 
Arabian  Nights.  It  is  also  called  Anka,  and  it  is  related  that 
some  Thamudites  dwelling  at  Al  Rass,  who  despised  and  at  last 
killed  their  prophet,  Handha,  or  Khantala,  were  annoyed  by  the 
Anka,  which  lodged  in  the  mountain  above  them  and  used  to 
snatch  away  their  children  when  other  prey  was  wanting.72     The 

■i    Mirkhond,  1(')7,  300. 

"-   Sale's  Koran,  ch.  xxv.  and  note  «. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  255 

winged  Sphinx,  whom  earlier  tradition  calls  Phix,  and  who  sat 
on  the  Phicean  hill  propounding-  riddles  and  devouring  the  people 
of  Thebes,  until  CEdipus  made  a  happy  guess  and  caused  her 
downfall,  represents  the  same  family  as  the  Harpies,  and  Stym- 
phalides,  the  Simurgh,  Anka,  and  Roc  ;  but  while  Rapha  and  his 
descendant,  Samlah,  appear  in  the  former,  the  Phix  denotes  the 
kindred  line  of  Paseach. 

The  traditions  regarding  this  family  point  to  their  occupation 
at  one  time  of  part  of  Egypt,  to  their  expulsion  from  it  in  the  two 
lines  of  Chelub  and  Shuach,  the  former  being  represented  by 
Hammurabi,  who  established  himself  on  the  throne  of  Babylon, 
and  the  latter  by  the  Ras,  or  people  of  Ma  Reshah.73  Samlah, 
the  son  of  Masrekah  and  grandson  of  Rapha,  or  Hammurabi, 
being  allied  with  the  Ethnanite  worshippers  of  Baal  Peor,  whom 
the  Greeks  called  the  Pallantidae,  and  being  himself  the  descendant 
of  Achashtari,  or  Castor,  the  head  of  the  Dioscuri,  overthrew  the 
Beerothite  dynasty  of  Hadad,  Yudisthira,  or  Theseus,  and  estab- 
lished himself  on  the  throne  of  Gebalene.  There  he  dwelt  among 
the  mountains,  and  strengthened  himself  by  an  alliance  with  the 
Zerethite  tribe,  taking  to  wife  a  daughter  of  Ardon,  the  eponym 
of  the  Assyrian  Rutennu.  Continuing  the  sanguinary  rites  of  Beor, 
or  Bush  is,  and  sending  forth  warlike  bands  to  procure  captives 
for  his  holocausts,  he  was  compared  to  a  ravenous  bird  devouring 
human  tiesh.  By  some  avenger,  called  in  the  Greek  story  Her- 
cules, he  was  at  length  killed  by  impalement,  a  fitting  recompense 
for  his  horrid  cruelties.  His  subjects  calling  themselves  by  his 
name  as  Samahliaus,  or  Gambulians,  tied  for  refuge  to  the  marshes 
south  of  Babylonia,  and  fixed  their  abode  in  the  water  beyond 
the  reach  of  their  enemies.  From  their  lake  dwellings  they  still, 
however,  sallied  forth  to  get  victims  for  their  gods,  so  that  the)' 
were  no  longer  I'epresented  by  the  Simurgh  in  his  lofty  nest 
among  the  hills,  but  by  the  water  haunting  Stymphalides,  well 
trained  by  Mars,  with  beaks  and  talons  of  iron,  and  furnished 
with  darts  of  the  same  metal  for  the  slaughter  of  the  human 
victims  devoured  by  them.  The  Symbolon  Linien  of  the  Tauri, 
when;  dwelt  the  Symbolian  tribe  of  that  family,  was  a  harbour 

'>'■'•    Al  Has,  their  region,  was  the  Arisli  or  river  of  Kgypt,  or  even  Larsain  Chaldea. 
All  the  Larissas  were  originally  Al  Reshahs,  abodes  of  the  mighty  Mas. 


250  THE   HITTITES. 

with  a  lighthouse,  where  an  ever  burning  lire  invited  passing 
ships  to  enter  to  the  destruction  of  their  crews,  for  the  Tauri 
sacrificed  all  shipwrecked  persons  to  their  gods.  And  such  fires, 
burning  on  the  marshy  borders  of  lakes  and  rivers  in  Chaldea,  in 
Asia  Minor,  in  Thrace  and  Switzerland,  and  in  the  New  World 
as  well,  oft  tempted  travellers  seeking  hospitality  to  venture  on 
the  treacherous  ground  that  lay  between  the  light  and  them,  until 
the  gliding  canoe  of  the  lake  dweller  was  by  their  side  and  the 
Stymphalian  dart  laid  them  low,  victims  for  the  slaughter.  Out 
of  this  story  of  revolting  treachery,  often  repeated  in  the  world's 
history,  has  grown  the  ignis  fatuus,  Will  o'  the  Wisp,  or  Jack  a 
Lantern,  the  Japanese  kitsunc-bi,  or  fire  of  the  fox,  which  flickers 
before  the  eye  of  the  belated  wayfarer  in  the  fens,  leading  him 
on  to  his  evil  fate. 


257 


CHAPTER  V. 

The  Kings  that  Reigned  in  Edom  (Continued). 

The  Chelubite  Achashtarites  had  but  a  short  reign  in  Geba- 
lene,  for  Saul  of  Rehoboth  by  the  river  restored  the  Beerothite 
empire.  That  Saul  was  a  Beerothite  Hittite  is  attested  by  many 
facts.  The  name  Saulius  belonged  to  the  European  Scyths, 
denoting  a  brother  of  Anacharsis  and  descendant  of  Spargapithes, 
while  the  similar  name  Scylas  pertained  to  a  son  of  Ariapithes 
and  grandson  of  Idanthyrsus,  his  brother  being  Octamasadas.  l 
Ariapithes  and  Spargapithes  are  Rehobothite  names;  Idanthyrsus 
is  a  corruption  of  Hadadezer ;  and  Octamasadas  is  Eshtemoag. 
The  Hadadezer  whom  David  conquered  was  a  son  of  Rehob,  and 
his  country  of  Hamath  Zobah  was  the  land  of  Rehob.2  The 
slayers  of  Ishbosheth,  the  son  of  Saul,  were  Rechab  and  Baanah, 
the  sons  of  Rimmon,  a  Beerothite.3  But  Pliny,  in  a  remarkable 
and  much  disputed  passage,  establishes  the  descent  of  Saul  from 
Hadad.  "  Saulaces,  the  descendant  of  zEetes,  who  reigned  in 
Colchis,  found  in  the  land  of  the  Suanes  virgin  soil,  from  which 
he  extracted  much  gold  and  silver.  We  read  of  the  golden 
arches  of  his  palace,  its  silver  columns  and  pillars  which  he 
gained  when  he  conquered  Sesostris,  king  of  Egypt,  so  proud  a 
monarch  that  every  year  he  chose  one  of  his  subject  kings  by 
lot  and  yoked  him  to  his  car  to  celebrate  anew  his  triumph." 4  In 
addition  to  this  passage,  we  have  already  found  Saul  appearing 
in  profane  history  as  the  Persian  Zaul.  The  ancestry  given  him 
by  Firdusi  and  Mirkhond  is  all  astray,  for  Saum  was  not  his 
father,  nor  Nariman  his  grandfather.  Gurchasp  is  the  Persian 
equivalent  of  Rechab  or  Rehoboth.  Nevertheless,  the  connection 
of  Zaul  with  the  Simurgh  points  him  out  as  the  Saul  who  suc- 
ceeded Samlah,  whom  the  Simurjrh  sets  forth.     This  Zaul  was  an 


1  Herodot.,  iv.  7*1,  seq. 

'-'  "2  Sam.  viii.  3. 

:;  2  Sam.  iv.  2. 

1  Pliny,  H.  N.  xxxiii.  15. 

(17) 


258  THE   HITTTTES. 

Albino,  his  hair,  eyebrows  and  lashes  being  entirely  white.5  The 
Sinrargh  brought  him  up  in  the  mountains  until  his  seventh 
year,  when  his  father  brought  him  home  and  exhibited  his  heir 
to  the  people.  When  he  came  to  manhood  king  Minucheher  made 
him  governor  of  Nimruz,  and,  while  occupying  this  position,  he 
married  Rodabeh,  daughter  of  Mihrab,  king  of  Cabul.  The 
famous  dialogue  between  Esfendiar  and  Rustam,  the  son  of  Zaul, 
contains  accounts  of  the  miraculous  interposition  of  the  Simurgh 
on  behalf  of  his  family.  Zaul  refused  to  accept  the  faith  of 
Zoroaster,  and  in  his  old  age,  after  the  death  of  Rustam,  was 
taken  prisoner  by  Behmen,  Esfendiar's  son.  All  the  men  of  his 
race  were  great  heroes,  and  the  bulwarks  of  Iran  against  her 
enemies. 

In  the  Mahabharata  the  maternal  uncle  of  Yudisthira  is 
Salva,  king  of  the  Madras,  an  indication  that  the  name  Saul  was 
in  the  family.  In  the  Raja  Tarangini  there  appears  Jaloka,  a 
famous  king,  who  at  an  early  age  revived  the  institutions  of 
Yudisthira  in  Cashmere.  He  smote  the  Mlechhas  or  Amalekites, 
and  paid  homage  to  Rudra,  but  was  also  a  zealous  votary  of  Siva, 
the  unclean  God.  Nevertheless,  he  had  a  horror  of  human 
sacrifice,  and  when  the  goddess  Kritya,  in  the  disguise  of  a 
starving  woman,  asked  him  for  human  flesh,  he,  rather  than  shed 
blood,  ottered  her  his  body  to  eat.6  Homer  preserved  the  name 
of  Saul  as  Axylus,  the  son  of  Teuthras  of  Thrace,  who  dwelt  in 
Arisba.  A  similar  verbal  series  is  presented  in  Calchas,  the  son 
of  Thestor,  and  his  sister  Leucippe.  Again  Saul  is  Calais,  the 
brother  of  Zetes  and  son  of  Boreas,  who  conquered  the  Harpies. 
But  firmer  ground  is  reached  when  it  is  remembered  that  the 
advent  of  the  Achashtarites  to  Gebalene,  in  the  person  of  Samlah, 
introduced  that  country  into  Lydian  history,  for  the  Lydians 
wrere  the  Shuchite  Achashtarites  in  the  line  of  Laadah.  Asrelaus 
or  Agesilaus  is  called  the  son  of  Hercules  and  Omphale,  and  the 
successor  of  Tmolus  on  the  throne  of  Lydia,  and  he  is  Saul.7  He 
was  the  head  of  the  dynasty  of  the  Mermnadae,  a  name  which 
finds  no  explanation  among  ancient  writers,  although  the  Myr- 

5   Mirkhond,  167. 

e   Raja  Tarangini,  lib.  i.  si.  108,  seq. 

7   Apollodoru8. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  259 

midons,  or  transformed  ants  of  iEgina,  the  Mariandyni  of  Bithynia, 
and  other  peoples  and  places  of  like  name,  invite  comparison. 
The  name  that  answers  to  Mermna  is  the  Miriam  of  the  Kenite 
genealogy.  She  was  the  daughter  of  Jether  or  Mered,  by  Bithiah, 
the  daughter  of  Pharaoh,  who  seems  to  have  been  originally  the 
wife  of  Jether,  but  to  have  been  taken  from  him  by  Mered.8  Homer 
knew  both  mother  and  daughter,  for  he  tells  of  the  mound  in 
front  of  Troy,  "  which  mortals  call  Batiea,  but  the  immortals,  the 
tomb  of  quick  dancing  Myrina,"  and  Apollodorus  mistakenly 
makes  Batiea  a  daughter  of  Teucer.0  The  Arthurian  Wends 
here  come  to  our  assistance,  giving  Coll  or  Huail,  the  great  law- 
giver and  priest  of  mysteries,  who  is  the  same  person  as  Hoel, 
king  of  Armorica,  and  Coel,  duke  of  Caer  Colvin,  as  the  British 
version  of  Saul.11'  Alas  !  he  has  fallen  on  evil  days,  for  the  great 
Saul  of  Rehoboth  by  the  river,  who  measured  his  strength  suc- 
cessfully with  the  might  of  Egypt,  is  "  Old  King  Cole,  that  merry 
old  soul,"  of  the  nursery  rhymes.  Hoel  was  the  son  of  a  sister  of 
Arthur,  by  Dubricius,  king  of  Armorica.  He  had  a  daughter 
Helena,  who  was  carried  off  to  Michael's  Mount  by  a  savage  and 
deformed  giant  from  Spain,  and  died  in  his  hands.  Coel  also  was 
the  father  of  another  Helena,  who  is  fabulously  represented  as 
the  wife  of  Constantins  Chlorus  and  mother  of  Constantine  the 
Great,  although  Helena  is  well  known  to  have  been  a  native  of 
Bithynia.  Again,  the  name  of  Helen  is  preserved  in  that  of  the 
Gwyllion,  or  nine  prophetic  virgins  of  Seon,  pertaining  to  the 
rites  of  Coll  or  Huail.  Davies  says  concerning  the  Gwyllion  : 
11  There  was  some  signal  disaster  attendant  upon  the  fall  of  one  of 
these  ladies,  hence  the  bards  use  the  simile  in  illustrating  a  hope- 
less calamity."  u  Arthur  is  the  Kenite  Jered,  the  father  of  Gedor, 
whose  half-sister  or  cousin  was  Miriam,  and  she  it  is  whom  the 
father  of  Saul  married. 

The  story  of  Miriam  is  a  remarkable  one.  Diodoms  Siculus 
calls  her  Myrina,  as  does  Homer,  and  makes  her  the  Queen  of  the 
African  Amazons,  who  dwelt  about  Lake  Tritonis  in  the  Roman 


«  1  Chron.  iv.  17. 

9  Iliad,  ii.  813  ;  Apollodorus,  iii.  12,  1. 

;"  Davies'  Druids  ;  Geoffrey's  British  History, 

ii  Druids,  1C7. 


260  THE    H1TTITES. 

province  of  Africa.  With  thirty  thousand  foot  and  two  thousand 
horsewomen  she  captured  Cercina,  the  city  of  the  Atlantides,  and 
put  all  adult  males  to  death.  Then  she  exterminated  the  Gorgons, 
a  nation  of  women  like  her  own,  and,  entering  Egypt,  made  alli- 
ance with  Horus,  the  son  of  Isis.  Afterwards  she  invaded  Arabia, 
and  brought  all  Syria  under  her  sway.  The  Cilicians  submitted 
to  her  yoke,  but  the  other  countries  of  Asia  Minor  she  conquered, 
finally  establishing  her  empire  on  the  Caicus,  which  separates 
Mysia  from  Lydia.  There  Myrina,  Cyme,  Pitane,  Priene,  and 
other  cities,  commemorated  her  and  her  companions.  Making  an 
expedition  to  the  island  of  Lesbos,  she  founded  Mytilene.  She 
also  colonized  Samothrace,  and  inaugurated  mysteries  in  that 
island.  But  the  Thracian  Mopsus,  banished  by  Lycurgus  from 
his  native  land,  and  Sipylus,  a  Scythian,  uniting  their  troops,  fell 
upon  the  country  of  the  Amazons,  defeated  the  female  warriors, 
and  killed  their  queen.12  This  story  is  virtually  that  of  Semi- 
ramis ;  for  Xanthus,  the  Lydian,  says  that  her  mother,  Atargatis 
was  taken  prisoner  by  Mopsus  and  drowned  in  a  lake  near 
Ascalon,  where  Semiramis  was  born.13  Miriam  was  not  a  daughter 
of  Jerigoth  or  Atargatis,  but,  belonging  to  the  same  family, 
tradition  naturally  connected  their  names.  It  is  probable  that 
Shimron  Meron,  which,  in  the  time  of  Joshua,  was  situated  not 
far  from  Cana  in  Galilee,  was  an  epithet  of  Miriam  as  well  as  the 
name  of  a  city,  and  that  out  of  this  epithet  the  name  Semiramis 
arose.14  The  connection  which  Macrobius  sets  forth  of  Adad  and 
Atargatis  is  explained  by  the  union  of  Miriam,  who  was  a  niece 
or  second  cousin  of  Jerigoth,  with  a  son  of  Hadad.  The  double 
mention  of  Mopsus  in  the  Greek  tradition  is  important,  as  is  that 
of  his  alliance  with  Sipylus.  Sir  Gardner  Wilkinson  says  :  "  The 
names  of  the  children  of  Amnion,  as  well  as  of  Chemosh,  their  god, 
are  too  near  to  the  Khem  and  Amun  of  Egypt  to  be  accidental."15 
The  same  may  be  said  of  Moph  or  Memphis  and  Moab.  Mopsus 
is  the  personification  of  the  Moabites,  who,  under  some  prede- 
cessor of  Zippor,  the  father  of  Balak,  were  expelled  from  Egypt, 
and,  uniting  with  the  similarly  banished  Amorites,  whom  their 

i2  Diod.  Sic.  iii.  27. 

13  Athenaeus,  viii.  39. 

«  Joshua  xii.  20. 

15  Rawliuson's  Herodotus,  App.  bk.  iii.,  Essay  i.  21. 


THE    KINGS   THAT   REIGNED   IN    EDOM.  261 

great  ancestor,  Shobal,  the  Egyptian  Seb-ra,  denoted  in  the  form 
Sipylus,  began  that  warfare  with  the  Hittite  tribes  which  dis- 
persed them  to  the  north  and  east,  before  Israel  entered  the  land 
of  promise.  That  the  dynasty  of  Saul  fell  when  the  Moabites 
returned  to  Palestine  is  set  forth  figuratively  by  many  Greek 
writers,  who  represent  the  two  great  sages,  Mopsus  and  Calchas, 
meeting,  according  to  some  in  Colophon,  according  to  others  in 
Cilicia,  and  exhibiting  their  skill  in  divination.  Mopsus  proved 
himself  the  truer  prophet,  and  Calchas,  mortified,  put  an  end  to 
his  own  life.16 

The  Greek  accounts  of  Saul  and  his  father  are  numerous  and 
very  confused.  Theseus,  who  has  been  found  to  illustrate  in  his 
history  the  reign  of  Hadad,  retired  to  the  court  of  Lycomedes, 
king  of  Scyros,  by  whom  he  is  reported  to  have  been  put  to 
death.  Prior  to  his  exile,  his  son,  Hippolytus,  whose  mother  was 
Hippolyte  or  Antiope,  queen  of  the  Amazons,  was  falsely  accused 
by  his  step-mother,  Phaedra,  after  the  manner  of  the  Hebrew 
Joseph.  Theseus  cursed  his  son,  whose  chariot  was  overthrown 
so  that  he  died,  although  Virgil  and  Ovid  make  him  live  ao-ain 
under  the  name  Virbius,  near  Marruvium,  in  the  country  of  the 
Marsi,  where  his  name  is  associated  with  that  of  Archippus.  The 
people  of  Troezene,  in  Argolis,  worshipped  Hippolytus,  and 
informed  Pausanias  that  he  was  translated  to  the  skies,  where  he 
forms  the  constellation  called  the  Charioteer.  This  must  be  the 
Cacab  Rucubi  of  the  Assyrians  and  Chaldeans,  a  Hebrew  celestial 
Beth  Marcaboth.  The  name  Hippolytus  is  thus  a  Greek  rendering 
of  the  original  name,  the  hippos  or  horse  replacing  rakab,  the 
horseman  or  driver  of  a  war  chariot.  Pausanias  mentions  Mela- 
nippus  as  a  son  of  Theseus,  victorious  in  the  Nemean  races,  who 
can  be  no  other  than  the  father  of  Saul  as  Marcaboth.  The  same 
writer  has  the  story  of  a  Melanippus  of  unknown  parentage  who 
carried  oh1'  a  beautiful  maiden,  Coinaetho,  contrary  to  the  will  of 
her  parents  and  his.  As  she  officiated  in  the  temple  of  Diana, 
the  enraged  goddess  sent  a  plague  upon  the  people  who  had 
allowed  her  to  be  robbed  of  her  priestess,  from  which  they  were 
not  delivered  until   they  obeyed  the  Delphic  oracle  by  annually 

>''■    Phcri'cydis  Fragmenta,  Sturz,   i>.  171.       Other  authorities  in   Banier ;  Strabo, 
xiv.  1,  27,  etc. 


262  THE   HITTITES. 

sacrificing  to  the  goddess  a  youth  and  maiden  of  great  beauty. 
A  tale  of  manly  virtue,  corresponding  to  that  of  Hippolytus,  is 
told  of  Peleus,  whom  Acastus  of  Iolchos,  believing  him  to  be 
guilty,  exposed  bound  upon  Mount  Pelion  to  be  devoured  by  wild 
beasts.  He  broke  his  chains  and  fled,  like  Theseus,  to  Scyros, 
where  he  married  Thetis,  the  sister  of  Lycomedes,  its  king. 
Other  writers  say  that  he  took  refuge  in  the  Achaean  kingdom  in 
Thessaly,  and  was  there  united  to  Philomela,  daughter  of  Actor, 
the  son  of  Myrmidon.  Peleus  was  the  son  of  iEacus  and  Endeis, 
daughter  of  Chiron,  in  whose  time  a  pestilence  wasted  the  island 
of  Egina  and  carried  off  large  numbers  of  its  inhabitants,  where- 
upon iEacus  prayed  to  Jupiter  for  relief.  In  a  dream  he  beheld 
swarms  of  ants  issuing  from  the  root  of  a  tree,  which  forthwith 
became  men,  and  in  the  morning  he  learned  that  his  kingdom 
was  more  populous  than  ever.  This  is  doubtless  a  classical 
invention  to  explain  by  myrmex,  an  ant,  the  name  Myrmidones, 
applied  to  the  earliest  inhabitants  of  iEgina.  vEacus  like  iEgeus, 
is  probably  a  form  of  Husham,  as  the  Jason  who  also  sets  forth 
his  name  is  made  by  Medea  the  father  of  Mermerus.  Peleus 
settled  in  Thessaly  as  king  of  the  Myrmidons  there,  and  his  son 
was  Achilles,  who  led  these  Myrmidons  to  the  siege  of  Troy. 
Thus  Achilles  is  another  Greek  name  for  Saul  of  Rehoboth  ;  and 
the  presence  of  a  Course  of  Achilles  in  European  Scythia,  over 
which,  near  the  time  of  Herodotus,  a  Saulius  ruled,  and  the 
statement  that  Achilles  himself  had  been  king  over  all  the  Scyths, 
are  justified.17  The  fact  that  Homer,  out  of  one  historical 
personage,  made  two  such  opposite  characters  as  Achilles  and 
Calchas,  is  sufficient  to  show  that  he  must  have  composed  his 
immortal  epic  long  after  the  events  it  records.  In  other  records 
the  character  of  Saul,  as  uniting  warlike  prowess  with  zeal  for 
religious  and  political  reformation,  furnishes  the  materials  out  of 
which,  by  the  aid  of  different  one-sided  traditions,  the  Homeric 
sage  and  warrior  were  evolved. 

The  three  religious  reformers  among  the  Britons  were  Menu, 
Math  and  Coll.ls  The  first  of  these  is  doubtless  the  same  as  the 
Indian  Manu,  author  of  the,  Institutes,  the  Egyptian  Menes,  the 

17   Herodotus,  iv.  55  ;  consult  Rawlinson's  Herodotus,  notes  in  loc. 
lx    Davies'  Druids. 


THE    KINGS   THAT    REIGNED    IN    EDOM.  263 

first  Pharaoh,  and  Minos,  the  law-giver  of  Crete.  In  Math  or 
Amathaon  appears  Hamath,  from  whom  came  the  Amautas  and 
Amoxoaques  of  the  New  World.  And  Coll,  who  appears  to  be 
the  same  as  the  bearded  stranger,  Morien,  that  guarded  the  sacred 
fire,  built  Stonehenge,  and  introduced  new  rites,  while  he  was 
also  regarded  as  a  public  benefactor  for  superseding  the  abori- 
ginal oats  and  rye  with  wheat  and  barley,  is  Saul  of  Rehoboth. 
He  is  represented  among  Greek  Hierophants  by  Dysaules,  which 
is  but  another  name  for  Celeus,  in  whose  time  barley  was  first 
sown  in  Eleusis,  and  who  founded  the  Eleusinian  mysteries,  with 
which  the  ancient  British  mysteries  seem  to  have  been  identical. 
Celeus  was  by  Metanira  the  father  of  Triptolemus,  whose  name 
is  akin  to  that  of  Neoptolemus,  the  son  of  Achilles  by  Deidaniia, 
daughter  of  the  ever  recurring  Lycomedes  of  Scyros.  Saul  is 
the  ancient  Arabian  god  Sohaii,  the  Lesghian  Saal  and  Zalla,  the 
Mizjejian  Dalle,  the  Yukahirian  Chail  or  Koil,  and  the  Mexican 
Quetzalcoatl.  To  establish  his  identity  with  the  great  culture 
hero  of  the  New  World  it  is  necessary  to  consider  the  meaning 
of  the  word  Saul.  It  is  virtually  the  same  word  as  Hazael,  which 
denotes  a  usurping  king  in  the  same  Syrian  line,  and  is  the 
Basque  hesaula,  hezaul,  a  stake,  post,  pillar,  which  the  Japanese, 
having  no  I,  represents  by  hashira.  The  German  saule  is  doubt- 
less a  loan  word  from  the  Hittite  in  the  Basque  form,  as  is  the 
Hebrew  asJierah  in  that  of  the  Japanese,  for  asherah  is  generally 
understood  to  mean  a  wooden  pillar.  The  Asherahs  are  frequently 
mentioned  in  the  Bible,  and  have  been  wrongly  translated  as 
groves  and  the  goddess  Astarte.19  They  were  columns  such  as 
the  Romans  found  in  Etruria  and  called  by  the  name  cvppus,  and 
such  as  the  Brahmans  in  India  named  sthupas  or  topes,  of  which 
the  Buddhist  lats  were  the  simplest.  Pausanias  connects  the 
name'  of  Rehob,  Rechob,  or  Rechoboth,  the  father  of  Saul,  with 
similar  monuments,  making  mention  of  that  which  is  called 
Colona  or  the  mound  and  the  temple  of  Dionysius  Colonata  in 
Sparta,  who  was  worshipped  by  the  Leucippides.-0  In  the 
Thupawansa  and  other  Singhalese  books  which  relate  the 
manner  in   which    tin;   Buddhist   relics    were    distributed   to   be 

1:1   Gesenius,  Lex.  Heb. 
2"    Pausanias,  iii.  13. 


264  THE   H1TTITES. 

inclosed  in  topes  as  objects  of  adoration,  the  Lichawi  princes  of 
Wisala  and  the  princes  of  Allakappa  are  made  the  recipients  of 
some  of  these  treasures.*21  The  eponym  of  the  Leucippides, 
Lichawis,  and  Allakappas,  is  Leucippus,  whom  Diodorus  wrongly 
represents  as  the  son  of  Naxius  or  Nahash,.and  the  father  of 
Smardius  or  Samlah,  who,  he  says,  received  Theseus  when  he 
fled  to  Naxos  with  Ariadne,  and  in  whose  time  Dionysius  was 
born."  This  passage  sets  forth  the  kinship  of  Nahash  and 
Samlah,  the  Rapha,  and  confirms  the  Persian  story  of  the 
upbringing  of  Zaul  by  the  Simurgh,  in  the  connection  of  Leucip- 
pus, his  father  Rechoboth,  with  Smardius.  A  similar  error  is 
found  in  the  Indian  genealogies,  which  give  Sumarti  as  the  son 
of  Bharata,  whose  father  is  Rishababa.23  Regal  succession  has  in 
either  case  been  taken  for  hereditary  descent,  and  in  the  Indian 
list  the  older  Rechab,  father  of  Beeri,  the  head  of  the  Beerothite 
or  Bharatan  race,  is  confounded  with  the  later  Rechoboth. 

Returning,  however,  to  Quetzalcohuatl,  the  fair  god  of  the 
Mexicans,  we  find  that  his  name  is  translated  by  quetzalli,  which 
Molina  renders  pluma  rica,  larga,  y  verde,  a  rare  large  green 
feather,  and  coatl,  a  snake.  He  is  thus  the  plumed  serpent,  but 
there  the  explanation  ceases,  for  the  serpent  had  no  special  part 
in  the  rites  instituted  by  him.  The  head  of  the  Hittite  serpent 
line  was  Techinnah  of  the  Chelubite  line  of  Achashtarites,  the 
father  of  Ir  Nachash,  the  Sanscrit  Nahusha,  from  whom  came 
the  snake  worshipping  Nagas  of  Cashmere,  and  the  American 
Natchez.  The  original  signification  of  quetzalli  was  a  pillar  or 
column  of  squared  timber,  which  answers  to  the  Basque  hezaula 
and  the  Japanese  Kashira.  But  modern  Aztec  disguises  the  word 
by  prefixing  the  syllable  tla,  so  that  even  in  Molina's  time  the 
wooden  column  was  tla-quetzalli,  which,  strange  to  say,  also 
meant  a  story  or  myth.  This  adventitious  tla,  which  frequently 
has  substantive  power,  disguises  many  Aztec  words,  as  for  instance 
tl-ateconi,  an  axe,  which  is  the  Iroquois  atoken  and  the  Koriak 
adaganu.  Etymologically,  therefore,  the  name  of  Quetzal  cor- 
responds to  that  of  Saul.     His  genealogy  is  not  given,  for  like 

21  Hardy,  Manual  of  Budhism,  353. 

22  Diod.  Sic.  v.  31. 

23  Asiatic  Researches,  v.  251. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  265 

the  British  Coll  he  was  regarded  as  a  distinguished  stranger 
coming  with  a  priestly  company  from  Tlapallan,  and  returning 
thither  when  his  work  was  done,  Orizaba  being  the  point  of  his 
departure.  But,  when  the  name  of  Quetzalcoatl  is  introduced 
into  dynastic  lists,  it  is  always  associated  with  that  of  Camaxtli, 
the  grandfather  of  Mapach,  in  whom  we  have  already  found  the 
martyr  Hamath,  whose  grandson  Jether  was  called  Kudur  Mabug, 
the  father  of  Jered  or  Ardu-Sin.'-4  Like  the  British  Coll  or 
Huail,  and  the  Greek  Celeus  and  Dysaules,  who  discovered  wheat 
and  barley,  he  went  forth  on  a  journey  and  found  Indian  corn, 
with  which  priceless  boon  he  enriched  the  Mexican  and  surround- 
ing peoples.'25  Like  the  Indian  Jaloka,  he  abolished  human 
sacrifices,  and,  resisting  all  temptations  to  renew  them,  lost  his 
throne  rather  than  sanction  such  barbarities.  Coming  suddenly 
upon  the  scene,  like  Zaul  from  the  abode  of  the  Simurgh,  he  was, 
like  him,  white  haired,  a  tall,  well-jnade  man  of  venerable  aspect, 
though  young,  full  bearded,  and  clad  in  a  flowing  robe  of  white 
sewn  with  black  flowers.  In  his  train  came  artists,  artificers, 
men  of  science,  all  that  could  enrich  a  country  and  add  to  its 
happiness.  While  he  was  making  progress  through  the  land  of 
the  Toltecs,  everywhere  teaching  his  new  ritual  which  he  pro- 
fessed to  have  received  from  the  heavens  to  whom  his  loud 
prayers  were  offered,  the  old  King  Ihuitmal  died  at  Tollan,  and 
the  people  of  Anahuac  called  him  to  the  throne.26  History  is 
silent  about  Ihuitmal,  the  Aztec  version  of  Samlah  or  Yumala, 
save  to  tell  that  he  had  reigned  for  thirty  years,  and  that 
Quetzalcoatl  was  his  successor.  At  Tollan  the  royal  pontiff  fixed 
his  seat,  making  it  "  the  abode  of  felicity,  of  luxury  and  abun- 
dance." Extending  his  peaceful  sway  far  and  wide,  peace  reigned 
in  all  the  land,  and  the  blessings  of  agriculture  turned  the  desert 
into  a  garden.  The  Mexican  historians  love  to  tell  of  his  markets 
containing  the  produce  of  the  whole  earth,  of  the  wondrous  tissues 
woven  in  his  factories,  the  gold  and  silver  ware  fashioned  by  his 
smiths,  the  gems  and  mosaics,  the  inlaid  tables,  the  marvellous 
fans,  and  a  thousand  other  objects  that  were  so  common  as  to  be 


'-'■'  B.  de  Bourbourg,  i.  255. 
25   B.  de  Bourbourg,  i.  58. 
'*''  B,  de  Bourbourg,  265. 


26G  THE    HITTITES. 

thought  little  of  in  his  day.  He  built  four  palaces  of  materials 
so  precious  that  the  description  of  them  rivals  the  dreams  of 
fairyland,  and  beside  them  four  temples,  the  first  of  which  was 
called  the  Temple  of  Gold,  the  second  of  Turquoise  and  Emerald, 
the  third  of  Shells,  and  the  fourth  of  Alabaster.  He  founded  a 
priesthood  and  established  monastic  colleges  for  their  education. 
Of  their  ritual  he  was  the  author,  and  at  the  same  time,  as  chief 
pontiff,  the  faithful  observer.  Everywhere  the  long-haired  priests 
in  their  black  robes  and  capuchined  heads,  like  those  represented 
in  the  Scythian  portraits  from  Kertch,  went  about  proclaiming 
the  new  laws,  and  bringing  the  people  into  the  paths  of  peace 
and  virtue,  until  the  Golden  Age  and  Saturnian  Reign  seemed 
once  more  to  be  realized.  These  priests  celebrated  the  opening 
of  the  day  with  instruments  of  music,  and  chanted  divine  songs 
as  they  relieved  each  other  in  the  temple  watches.  And  the  wise 
king,  having  established  his  religion  and  promulgated  his  laws, 
gave  his  mind  to  literature  and  science  in  his  palace,  or  "  hanging 
gardens  like  those  of  Semiramis,"  writing  the  history  of  the 
early  world  and  the  Tonalamatl  or  Book  of  the  Sun,  one  of  the 
most  ancient  of  astrological  treatises.  Nor  does  Mexican  history 
fail  to  note  the  mines  that  Pliny  mentions  in  his  brief  record  of 
the  Colchian  Saulaces,  or  the  pillars  that,  bearing  his  name,  became 
objects  of  adoration.27 

For  twenty  years  this  happy  state  of  things  lasted,  but  vice 
and  cruel  superstition  were  not  dead.  The  great  city  of  Teoti- 
huacan,  under  its  petty  king,  had  refused  to  give  up  its  human 
sacrifices,  and  Quetzalcoat!  was  not  able  to  reduce  it  to  obedience. 
In  other  regions  the  severity  of  his  laws,  which  seem  to  connect 
him  with  the  Locrian  Zaleucus,  hindered  the  devil-worshippers 
from  openly  practising  their  horrid  rites  and  abominable  revels, 
but  secretly,  under  the  veil  of  night,  they  continued  to  celebrate 
the  bloody  mysteries  of  Tetzcatlipoca.  The  king  of  Culhuacan 
bore  the  name  of  this  sanguinary  deity,  and,  with  the  king  of 
Otompan,  he  insisted  that  the  sage  of  Tollan  should  restore  the 
ancient  rites.  Entering  Tollan  itself  and  inciting  the  people  with 
superstitious  fears,  he  led  them  to  sacrifice  human  victims  within 
ear-shot  of  the  wise  king.     Then  Quetzalcoatl.  unwilling  to  shed 

-'   B.  de  Bourbourg,  var.  loc. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  267 

blood,  retired  secretly,  carrying  away  some  of  his  literary  treasures, 
and  attended  by  such  a  concourse  of  people  that  Tollan  seemed 
deserted.  Reaching  the  mountains,  he  wept  over  the  rebellious 
city  that  he  had  beautified.  But  new  troubles  arose,  for  the 
enemy  pursued  him,  robbed  him  of  his  books,  and  compelled  all 
artificers  and  useful  persons  in  his  train  to  return  to  Tollan.  Then, 
with  a  few  attendants,  he  gained  the  plain  of  Huitzilapan  and 
founded  Cholullan,  the  City  of  Exile.  Ten  years  he  reigned  there, 
building  a  temple  to  Camaxtli  and  repeating  on  a  humbler  scale 
the  glories  of  Tollan.  when  Tetzcatlipoca,  or  one  of  his  successors 
under  the  name  of  Huemac,  came  with  a  large  army  against  him. 
The  pontiff-king  would  not  allow  blood  to  be  shed  on  his  behalf. 
With  four  of  his  disciples  he  bade  farewell  to  the  people  of 
Cholullan,  and  in  a  barge  descended  the  rivers  to  the  mouth  of 
the  Coatzacualco,  after  which  no  trace  of  him  could  be  found. 
Then  Huemac  wreaked  his  vengeance  on  Cholullan,  and  brought 
all  the  neighbouring  country  under  his  sway. 

In  endeavouring  to  glean  history  fiom  the  field  of  Mexican 
tradition,  names  present  the  greatest  difficulty,  for  it  seems  to 
have  been  a  point  of  honour  with  the  Aztec  historians  to  elongate 
royal  names  and  to  give  them  significance  in  a  dialect  which  had 
widely  departed  from  ancient  Hittite  simplicity.  The  annalists 
were  all  astray  in  making  the  historical  Quetzalcoatl  a  son  of 
Camaxtli,  or  Hamath,  for  five  generations,  represented  by  Rechab. 
Beeri,  Bedad,  Hadad  and  Rehoboth,  intervened;  but  they  were 
right  in  representing  him  as  the  son  of  a  warlike  Amazonian 
queen  whom  they  call  Chimalman,  an  echo  probably  of  Samlah. 
The  great  enemy  of  the  fair  god  they  call  Tetzcatlipoca,  Telpochtli, 
and  Yaotzin,  as  well  as  Huemac.  The  name  of  Yaotzin,  or  the 
prince  of  evil,  seems  to  be  a  travesty  of  Huetzin,  who  is  said  to 
have  occupied  the  throne  of  Tollan  in  the  time  of  Camaxtli,  and 
whom  Brasseur  connects  with  Texcaltepocatl,  a  form  of  Tetzcatli- 
poca. Other  names  belonging  to  the  same  race  are  Yohuallatonac 
and  Matlacxochitl.  The  line  they  set  forth  is  evidently  the 
Amalekite,  for  Huetzin  is  clearly  Husham,  and  the  Telpoch, 
Tezcaltepoc  and  Tetzcatlipoc  forms  are  disguises  of  Eliphaz,  like 
the  Greek  Telephus,  Teleboas  and  1  )elphi.  The  sacrifice  of  human 
victims  has  been  already  found   to  characterize  the  Amalekites, 


268  THE    HITTITES. 

who  were  the  chief  enemies  of  the  Beerothites,  and  their  murdered 
Jobab  became  the  Delphic  Phoebus,  an  entirely  different  being 
from  the  Teucrian  Apollon.  The  name  Eliphaz  was  so  celebrated 
among-  them  that  it  superseded  the  Temenite  and  Amalekite  names 
in  Assyrian  days  in  the  form  Ellip.  denoting  the  Albanians  of  the 
eastern  Caucasus,  ancestors  of  the  Ossetes.  Strabo  describes  the 
human  sacrifices  in  vogue  among  the  Albanians.28  Theleba  and 
TJielbis  in  ancient  Albania  are  Telpoch  and  Delphi-like  versions 
of  Eliphaz,  and  Dalphon,  the  son  of  Hainan,  the  Agagite  or  Ama- 
lekite, is  another.29  Such  a  name  also  is  that  of  Telephus,  the 
son  of  Auge,  whose  mother  married  Teuthras  of  Mysia,  and  whose 
son  Eurypylus  led  the  Ceteans,  or  Hittites,  at  Troy.  Daulis, 
near  Delphi,  was  famous  in  the  story  of  Tereus ;  Pteras,  another 
form  of  Patrae  and  Patara,  built  the  first  temple  to  Phoebus, 
which  was  situated  over  the  Corycian  cavern  ;  Olen  first  pro- 
phesied there  ;  and  Delphus  was  the  son  of  Phoebus  Apollo  and 
Celaeno,  the  grand-daughter  of  Lycorus,  who  was  the  son  of 
Corycia.  The  Greek  story  of  the  infancy  of  Telephus  is,  that  his 
mother  Auge  exposed  him  when  born,  on  Mount  Parthenius, 
where  a  hind  that  had  lost  her  young  came  and  suckled  the  child, 
so  that  the  shepherds  who  witnessed  the  act  called  him  Telephus, 
from  elaphos,  a  hind.  The  Welsh  legends  invert  the  incidents  by 
representing  Elphin  as  the  deliverer  of  the  infant  bard  Taliesin, 
whom  his  mother  had  sent  to  sea  in  a  little  ark  or  coracle,  which 
drifted  into  the  fish  weir  that  enriched  the  prince.  In  Pictish 
tradition  Eliphaz  is  Alban,  son  of  Isicus,  and  other  Pictish  royal 
names  are  Aleph,  Elpin  and  Oltinecta.30  When,  according  to 
Greek  story,  Hercules  was  in  Ligurian  Gaul  reforming  the  blood- 
thirsty inhabitants,  his  progress  was  checked  by  the  giants  Alebion 
and  Dercynus,  whom  he  could  not  overcome  until  Jupiter  showered 
stones  upon  them  from  heaven,  which  the  Stony  Plain  between 
Marseilles  and  the  mouths  of  the  Rhone  attests.31  This  seems  to 
be  a  confusion  of  a  Hittite  tradition  setting  forth  Arnalek's  oppo- 
sition to  the  introduction  of  a  humane  creed,  with  the  story  of 


2S  Strabo,  xi.  4,  7. 

M  Esther  ix.  7. 

30  Chron.  Pictorum. 

;1  Pomp.  Mela,  ii.  5  ;  Apollodorus,  ii.  5,  10  ;  Strabo,  iv.  1,  7. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  269 

divine  interposition  in  Joshua's  war  with  the  five  kings  of  the 
Amorites,  when  "  the  Lord  cast  down  great  stones  from  heaven 
upon  them  unto  Azekah." 32 

The  different  versions  of  Saul's  history  represent  him  as  a 
great  reformer,  opposing  the  sanguinary  creed  that  had  been 
adopted  by  at  least  three  branches  of  the  Hittite  family,  the 
Achashtarites,  as  evidenced  in  the  history  of  Samlah,  the  Teme- 
nites,  as  seen  in  that  of  Jobab,  and  the  Ethnanites,  as  illustrated 
by  that  of  Beor.  The  contest  between  the  votaries  of  Quetzalcoatl 
and  Tetzcatlipoca  continues  through  the  whole  of  Mexican  history ; 
in  India  a  similar  war  between  the  Buddhists,  who  must  have 
been  recruited  from  the  peace-loving  tribes  that  followed  the  laws 
of  Saul,  and  the  murderous  Sivaites,  presents  a  companion  picture  ; 
it  appears  in  the  earlier  part  of  Japanese  history,  and,  indeed, 
wherever  the  two  Hittite  creeds  came  into  contact,  the  same 
struggle  continued  through  the  ages.  The  Welsh  poets  regarded 
Coll  as  a  foreigner  and  his  sectaries  as  fit  objects  for  persecution 
by  the  native  hierarchy,  who  slaughtered  men  on  their  altars, 
and  they  set  him  forth  as  the  slayer  of  the  two  dusky  birds  of 
Gwenddolen.  "  which  were  in  the  daily  habit  of  consuming  two 
persons  for  their  dinner,  and  the  like  number  for  their  supper," 
under  the  name  of  Gall  Power.33  He  is  also  Ys  Colan,  whom 
Davies  would  identify  with  St.  Columba,  because  he  is  called  an 
Irish  scholar,  although  his  black  horse,  dress  and  cap,  are  the 
opposite  of  the  white  attire  of  the  Culdees,  and  better  suit  the 
priest  of  Quetzalcoatl.  The  Druid  Merddin  sees  him  coming  and 
says  to  his  flock  :  "  Attend,  little  pig  !  it  is  necessary  to  depart,  to 
avoid  the  hunters  of  the  water  dwellings,  if  they  should  attempt 
to  seize  us,  lest  the  persecution  should  come  upon  us  and  we  should 
be  seen."  In  this  case  the  tables  are  turned,  and  the  laws  of  Saul 
are  plainly  in  force  against  the  treacherous  lake-dwelling  Gam- 
bulians,  for  Ys  Colan  threatens  the  Druid  with  the  wrath  of  the 
king.  In  this  contest  Saul  took  an  active  part,  not  merely  as  a 
teacher,  but  as  a  warrior.  The  Homeric  Achilles  unworthily 
represents  him.  but  the  Indian  Jaloka,  who  by  his  valour  breaks 
the  power  of  the  Mlechhas,  or  Amalekites,  and  then  conquers  the 

-    Josh.   X.   11. 
:;:    Davies'  Druids. 


270  THE    HITTITES. 

whole  world,  while,  at  the  same  time,  he  makes  canals,  builds 
temples  and  palaces,  enriches  his  kingdom,  introduces  wise  laws 
and  imperial  state,  cultivates  piety,  and  offers  his  own  body  rather 
than  permit  human  sacrifice,  fairly  mirrors  the  grandest  of  the 
kino-s  that  reigned  in  Edom.  The  Persian  Zaul  is  an  Achilles  and 
a  Calchas  combined  to  form  a  character  like  Ulysses,  or  Nestor, 
ami  never  reaches  the  dignity  of  the  original.  Pliny's  brief 
record  of  Saulaces  tallies  best  with  Jaloka.  As  for  Quetzalcohuatl 
it  may  be  said  that  his  story,  under  Buddhist  influences  in  India 
and  Japan,  lost  some  of  the  virility  of  its  prototype,  but  gained 
in  mysticism  and  humanity,  necessarily  presenting  a  very  one- 
sided picture  of  the  great  culture  hero,  who  deserves  to  take  rank 
among  the  chief  benefactors  of  mankind.  Whence  did  he  derive 
his  humane  and  elevated  creed  ?  Did  Egypt's  civilization  help 
him  to  it  ?  did  it  descend  to  him  from  the  martyr  Hamath  ?  or 
had  the  purer  faith  of  the  great  Apophis,  taught  to  the  marvellous 
boy  by  his  prime  minister  Joseph,  found  its  way  into  his  mind  and 
heart,  setting  Saul  also  among  the  prophets  ?  We  cannot  tell. 
If  the  Japanese  had  left  any  particulars  about  their  white-headed 
dairi  Siragano,  we  might  be  wiser ;  and  if  we  could  be  sure  that 
the  Kanyakubdja,  which  Jaloka  subdued,  and  from  whence  he 
brought  his  institutions  and  laws,  was  the  land  of  Egypt,  then  his 
casting  down  the  heathen  temples  and  setting  up  pillars  like  that 
of  Bethel  for  the  worship  of  him  who  dwells  in  the  heavens,  would 
enable  us  to  rank  Saul  among  the  saints  of  ancient  days,  a  worthy 
namesake  of  him  who  fell  fighting  on  Gilboa  as  Israel's  first  kinfif, 
and  of  that  warrior  wTith  spiritual  weapons  in  a  holier  cause,  the 
great  apostle  of  the  Gentiles.34  In  any  case,  all  honour  is  due  to 
Saul  of  Rehoboth  by  the  river,  whose  fame  has  slumbered  through 
thousands  of  years. 

Jaloka  was  translated  to  the  skies,  and  the  Aztecs  in  Cortez's 
time  still  looked  for  the  return  of  Quetzalcoatl,  but  "  Saul  died, 
and  Baalhanan,  the  son  of  Achbor,  reigned  in  his  stead."  The 
name  of  Baalhanan  at  first  sight  is  purely  Semitic,  being  the  same 
as  Hannibal,  Baal's  favour.  There  is  reason  to  think  that  thus 
early  a  desire  to  extend  the  worship  of  Bel  had  led  the  families 
of  Achashtari  and  Ethnan,  his  chief  votaries,  to  confer  upon  him 

34   Titsingh,  Annates,  29  ;  Raja  Tarangini,  lib.  i.  si.  117. 


THE    KINGS   THAT   REIGNED   IN   EDOM.  271 

the  Semitic  name  Baal,  for  in  the  Hebrew  record  he  is  always 
spoken  of  as  Baal  and  Baal  Peor.  They  were  successful  in  this 
attempt  to  denationalize  their  deity,  for,  besides  the  Midianites, 
the  Semitic  speaking  Moabites  and  Amorites  adopted  his  worship, 
and  some  of  the  latter  installed  him  in  the  highest  place  in  the 
Phoenician  pantheon.  In  the  name  Baalchanan,  the  title  of  the 
god  is  Semitic,  but  the  following  chanan  is  an  ancient  form  of 
the  Basque  gan,  to,  at,  pertaining  to,  ganako,  towards,  ganatcea, 
to  attract,  and  of  the  Japanese  kanai,  to  agree,  be  in  harmony 
with  kan,  admiration,  kanji,  to  admire,  esteem.  Thus  Baalchanan 
really  means,  the  lover  or  follower  of  Baal,  and  indicates  that  the 
line  to  which  he  belonged  was  one  that  had  accepted  the  blood- 
thirsty and  licentious  rites  of  that  god,  and  that  stood  in  mortal 
opposition  to  the  purer  faith  of  Saul  and  his  ancestor  Hadad. 
There  is  no  difficulty  in  determining  what  that  line  was, for  a  glance 
at  the  classical  atlas  furnishes  the  data.  In  Albania  the  traces 
of  Baalhanan  are  not  very  distinct  in  Abliana  and  the  Alazonus, 
but  in  Asia  Minor  Paphlagonia  reproduces  his  name,  and  its  dis- 
tricts Blaene,  Domanitis  and  Timonitis,  exhibit  his  relation  to  the 
family  of  Temeni.  Even  in  Britain  the  Voluntii  dwelt  with  the 
Damnii  Albani.  Now,  in  the  history  of  Husham  of  the  land  of 
Temeni,  there  appeared  a  certain  Pelegon,  or  Polyxenus,  his 
grandson,  whom  the  Volsung  story  celebrates,  and  who  was  there 
declared  to  be  one  of  the  kings  who  reigned  in  Edom.  He  is 
Baalhanan,  the  son  of  Achbor,  or  Gachbor.  The  materials  which 
tradition  furnishes  for  constructing  in  outline  the  history  of  father 
and  son  are  so  numerous,  that  only  a  small  portion  of  them  can 
be  employed  in  this  sketch. 

First  of  all  there  is  monumental  evidence  for  the  existence  of 
Achbor,  or  Gachbor.  In  the  time  of  Sennacherib,  Akupardu  was 
a  town  of  Illipi,  or  Albania,  and  the  king  of  that  country  was 
Ispabara.35  It  seems  strange  that  the  Temenites  should  have 
retained  the  original  name  for  the  city,  and  have  much  modified 
it  to  denote  a  royal  personage,  for  Akupar  and  Ispabar  are  forms 
of  the  same  word.  Going  back  to  the  early  history  of  Babylonia, 
we  find  a  tantalizing  fragment,  yet  valuable,  which  contains  these 


KecordH  of  the  Past,  vii.  (JO. 


272  THE   HITT1TES. 

words  :  "  Isbibarra,  king  of  Karrak."  ;{°  An  old  Babylonian  list 
gives  a  king  Iskipal,  but  at  present  nothing  can  be  made  of  his 
connections.  Knowing  that  Ispabara  was  a  Temenite  or  Albanian 
name,  and  that  Karrak  denotes  the  Zerka  of  Moab,  named  after 
the  Amalekite  Zerach,  where  Husham  reigned,  it  is  impossible  to 
avoid  the  conclusion  that  Isbibarra,  king  of  Karrak,  is  the  same 
person  as  Achbor.  While  Saul  of  Rehoboth  reigned  over  Gebalene 
and  all  Syria,  he,  as  tributary  king  in  Karrak,  represents  the 
Tetzcatlipoca  of  Culhuacan  in  the  Mexican  annals,  so  that  Karrak 
and  Culhuacan  are  thus  identified,  although  Tetzcatlipoca  cannot 
designate  Achbor  save  as  the  Eliphazite.  During  this  time  of 
subjection,  Achbor,  or  some  other  subject  prince  who  was  a  votary 
of  Baal,  took  it  upon  him  to  unite  the  name  of  Saul  with  that  of 
his  deity.  At  Abu-Shahrein  many  inscriptions  have  been  found 
of  a  great  monarch,  whose  name  has  been  provisionally  read  Zur- 
Sin.  George  Smith  says  that  he  is  probably  closely  connected 
with  Gamil-Sin  from  the  great  similarity  of  their  legends,  and 
that  he  was  deified  after  his  death.  The  connection  with  Gamil- 
Sin,  or  Samlah,  the  nearness  of  the  names  Zur  and  Shahrein  to  Saul, 
and  the  statement  that  he  was  a  Nipurite,  or  descendant  of 
Hepher,  in  Teutonic  phraseology  a  Niflung,  all  tend  to  establish 
the  oneness  of  Zur  and  Saul.  One  of  the  inscriptions  in  which 
his  name  appears  reads  : 

"Zur-sin,  Bel  the  Nipurite  blessed, 

the  leader  of  the  house  of  Bel, 

the  powerful  king,  king  of  Ur, 

King  of  the  four  regions,  Hea  the  king, 

his  delight  the of  his  delight  he  built." 

Another  is  as  follows  : 

"Zur-sin  the  Nipurite  Bel  blessed, 

the  leader  of  the  house  of  Bel, 

the  powerful  man,  king  of  Ur, 

King  of  the  four  regions."  3T 
These  cannot  have  been  the  work  of  the  man  whose  whole  life 
was  spent  in  warring  against  the  infamous  worship  of  this  Bel, 
but  must  have  emanated  from  some  friendly  and  probably  subject 

36    Records  of  the  Past,  iii.  13. 
"'    Records  of  the  Past,  iii.  lti. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  273 

king,  who.  clinging  to  his  own  idolatry,  yet  had  sense  enough  to 
appreciate  the  virtues  of  the  reformer.  They  may  have  been 
written  by  Achbor,  but  more  likely  by  a  descendant  of  Samlah, 
who  continued  the  line  of  Hammurabi  in  Babylonia. 

The  Greek  traditions  represent  Pelegon,  or  Polyxenus,  as  a 
son  of  the  daughter  of  Husham,  and  with  this  the  Xorse  annals 
and  legends  agree.  In"  the  history  of  Ramus,  the  son  of  Sigmund 
and  Hilda  is  Sigar,  and  his  daughter  Signe  is  the  wife  of  Hagbart: 
but,  in  the  Volsung  and  Niebelungen  sagen,  Siegfried,  or  Sigurd. 
is  the  son  of  Sigmund,  and  marries  a  sister  of  the  Xiflung  Gunther. 
In  other  legends,  however,  the  heroine  whom  Siegfried,  or  his 
representative,  marries,  is  Sigrun,  the  daughter  of  Hogni,  or  Hilda. 
the  daughter  of  Hagen,  and  even  as  Kriemhild  she  is  made 
Hagen's  niece.  It  is  more  than  doubtful  that  Achbor  was  a 
Hittite.  Esarhaddon  conquered  Akbaru,  king  of  the  Arabian 
Dupiati,  and  Kitsu,  king  of  Kaldili,  ruling  over  allied  tribes.  The 
name  Kaldili  is  a  form  of  Gilead,  which  denoted  a  region  beyond 
Jordan  long  before  the  grandson  of  Manasseh  bore  it.  Gilead,  a 
purely  Celtic  word,  is  also  the  original  of  Galatia  in  Asia  Minor, 
of  Calydon  in  Grecian  zEtolia,  and  of  the  classical  appellations 
Galatae  and  Celtae.  The  Gileadites  were  a  branch  of  the  Midian- 
ites,  but  their  history  must  be  left  for  another  treatise.  The 
sons  or  near  descendants  of  the  Midianite  Gilead  were  Peresh  and 
Sheresh  ;  those  of  Peresh  were  Ulam  and  Rakem  ;  and  the  son  of 
Rakem  was  Bedan.3S  The  first  of  their  line  who  appears  in  the 
early  Babylonian  lists  is  Ulam,  who  adds  to  his  name  that  of  his 
father  Peresh,  calling  himself  Ulam  Buryas.39  When  the  name 
Ulam  occurs  again  in  the  list,  it  is  in  the  form  Ulam  Girbat,  who 
heads  a  dynasty  containing  as  the  third  in  succession  Meli  Sumu, 
or  in  Assyrian,  Ainil  Sukamuna.  He  is  followed  by  Meli  Sibarru. 
Lower  down  in  the  list  are  three  names  compounded  with  Buryas, 
showing  the  connection  of  the  dynasty  with  that  in  which  Ulam 
Buryas  appears,  occupying  the  fourth  place  after  Hammurabi."1 
Here  then  we  have  the  Median  dynasty  of  Berosus.  So  far  the 
name  of    Bedan    has    not    been    found,    but    in    an    inscription 

s*   1  Chron.  vii.  1G,  17. 

'■"'    Records  of  the  Past,  v.  7!>  ;  Proceed.  Sue.  Bil>.  Arch.,  Jan.  11.  1SK1,  |>.  3.S. 

'"    Proceedings,  p.  41. 

(IS) 


274  THE   HITTITES. 

discovered  by  George  Smith  at  Koyunjik,  a  king  Agukakrimi,  who 
traces  his  descent  from  Susjamuna,  calls  himself  king  of  Padan 
Alman,  of  the  Guti,  the  Saklaati,  and  of  the  four  regions.41 
Asshurnazirpal  connects  the  Ulmanyans,  who  represent  the 
Alman  in  later  history,  with  Zimira,  a  trace  of  the  Midianite 
Zimran,  and  Shalmanezer  unites  them  with  the  Sirisians,  descended 
from  Sheresh,  the  uncle  of  Ulam.4'-'  But  the  name  Padan  acquired 
celebrity  in  more  recent  times  as  that  of  the  Patinians,  often 
mentioned  by  the  Assyrian  conquerors.  One  of  their  kings  was 
Sapalulme,  a  name  which  Professor  Sayce  has  compared  with  that 
of  Seplul,  king  of  the  Hittites,  with  whom  the  Egyptian  Rameses  I. 
made  a  treaty  of  peace.43  From  the  similarity  of  the  two  names 
Professor  Sayce  was  led  to  class  the  Patinians  as  a  Hittite  people. 
It  is  to  be  remembered  that  Seplul  and  Sapalulme  are  an  Egyptian 
and  an  Assyrian  version  of  a  foreign  name.  Also  the  latter  word 
is  compound  like  Ulam  Buryas,  adding  the  ancestral  Ulam  to 
Sapal,  as  Sapal  Ulme.  In  Celtic  history  Ulam  is  well  known  as 
Ollamh,  denoting  a  family  descended  from  the  Nemedians,  Numi- 
dians,  or  Midianites,  so  famous  for  its  learning  that  the  name 
became  the  title  for  a  scholar.44  With  this  family  the  Temenite 
Husham  became  connected  by  marriage. 

The  Norse  genealogies  contain  the  elements  of  the  Kenite,  but 
somewhat  confusedly  arranged.  Their  Sigmund  is  the  Sugamuna, 
or  Amil  Sukamuna,  of  the  Babylonian  record,  and  he  is  the  Greek 
Sicyon  and  Kenite  Chusham.  In  one  place  he  is  made  the  hus- 
band of  Hilda,  daughter  of  Griotgard,  a  name  which  the  romancers 
amplified  into  Brynhild  and  Kriemhild.  But  elsewhere  his  wife 
is  Hjordis,  and  she  is  the  daughter  of  Eilimer,  son  of  Hialm  Tiere, 
king  of  Cimbria.  Skiold,  another  Cimbrian  king,  represents  the 
Saklaati  of  the  Koyunjik  inscription,  the  Scythic  Scoloti  of 
Herodotus,  whose  name  Dr.  Donaldson  supposes  to  be  Asa  Galatae.40 
Thus  the  Gileadite  line  of  Ulam  Buryas  appears  to  be  Cymric,  or 
Sumerian  ;  in  other  words,  to  descend  from  Zimran,  the  eldest  son 
of  Abraham  and  Keturah.     With  this  family  the  Hittite  line  of 

41  Trans.  Soc.  Bib.  Archseol.,  iv.  132  ;  Records  of  the  Past,  vii.  3. 

42  Records  of  the  Past,  iii.  44,  85. 

«   Trans.  Soc.  Bib.  Archseol. ,*vii.  288,  291. 

44  Keating's  Ancient  History  of  Ireland. 

45  Ramus,  Hist.  Norveg.  :  Donaldson,  Varro. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  275 

Temeni,  or  Amalek,  united  in  the  person  of  Husham,  who  married 
a  daughter  of  Ulara  and  sister  of  Bedan.40  This  Hjordis  is  the 
Medea  of  the  Greeks,  who  was  no  daughter  of  /Eetes  of  Colchis, 
fairly  identified  with  Hadad,  the  son  of  Bedad,  but  a  grand- 
daughter of  Peresh  the  Gileadite,  whom,  as  Perses,  the  Greeks 
made  a  brother  of  ^Eetes  and  the  usurper  of  his  kingdom.  From 
her  descended  that  Polyxenus,  who  is  Baalchanan,  the  son  of 
Achbor.  The  question  to  be  settled  is,  was  Achbor  the  son  of 
Husham  and  the  daughter  of  Ulam,  or  was  he  the  Midianite  hus- 
band of  their  daughter.  Now,  Sigurd  Fofnisbane  is  called  the 
son  of  Sigmund  and  Hjordis,  and  their  daughter  was  Aslauga. 
He  is  also  called  Sigvard,  a  word  plainly  identical  with  Gachbor. 
In  another  Norse  list  Sigar  is  the  son  of  Sigmund  and  Hilda,  and 
Sigar's  daughter,  Signe,  is  the  wife  of  Hagbart,  who  even  better 
sets  forth  the  Kenite  Gachbor.  The  intervening  Sigar  seems  to 
be  a  myth.  The  Greek  genealogists  make  Pelegon  the  son  of  a 
daughter  of  Acessamenus,  and  Polyxenus,  the  son  of  a  daughter 
of  Augeas.  Lamedoti  again  married  Xeuxippe,  the  daughter  of 
Sicyon,  and  Laomedon,  son  of  Ilus,  married  Strymo,  daughter  of 
Scamander,  which  is  just  the  Norse  name  Sigmund,  or  Sigmunder. 
The  latter  form  appears  in  Ramus.  The  explanation  of  Lamedon 
and  Laomedon  must  be  found  in  an  ancient  Ulam  Bedan,  although 
the  analogy  of  Ulam  Bury  as  would  lead  one  to  expect  Bedan 
Ulam,  or  Padan  Alman.  If  the  Greeks  received  the  name  from 
the  Cymri,  or  from  a  Semitic  people,  equally  preposing  the  nomi- 
native to  the  genitive,  Bedan  Ulam  would  be  the  form,  answering 
in  part  to  Bodonhely  in  Hungary,  an  ancient  Celtic  habitat;  but 
if,  as  seems  most  probable,  they  received  it  from  the  Hittites,  who 
postpone  the  nominative,  the  form  would  be  Ulam  Bedan,  and 
this  through  Lampedon  would  become  Lamedon  and  Laomedon. 
The  two  names  figure  largely  in  Greek  mythology  as  Lampus  and 
Phaethon,  the  steeds  of  Eosphoros  or  the  dawn,  Lampetia  and 
Phacthusa,  daughters  of  Helius  and  sisters  of  Phaethon ;  but 
these  arc  intangible  personages. 

Homer  knew  Phaethon,  or  Bedan,  as   Phidon,  whom   he  calls 
king   of   Thesprotia.47      The   Thesprotians   were   a    very  ancient 

•*■   There  seems  t<>  have  been  another  union  of  Husham  with  a  Beerothite  princess, 
>'    Odyssey,  xiv.  310. 


276  THE   HITTITES. 

people,  who  originally  possessed  the  oracle  of  Dodona  in  Epirus. 
They  were  also  called  Tomnri  from  Mount  Tomarus,  which  they 
inhabited.  Pindar,  appreciating  their  sacred  character  as  inter- 
preters of  the  gods,  nevertheless  speaks  disrespectfully  of  these 
Cymric  druids,  calling  them  men  with  unwashed  feet  who  made 
their  bed  on  the  ground.48  Under  the  Dodonean  oaks,  sacred  to 
Druidism,  these  Zimrites  prophesied,  until  the  Molotti,  or  Molossi, 
superseded  them.  Now,  whence  came  the  Thesprotian  name  to 
connect  so  intimately  with  the  Tomuri,  who  are  Sumerians  and 
Zimrites,  and  their  king  Bedan  ?  Eosper,  Hesper,  Thesper,  are 
forms  of  Gachbor,  or  Achbor,  and  the  Molossi,  who  superseded  bis 
family,  are  the  Amalekites.  This  seems  to  place  Achbor  in  the 
line  of  Zimran  and  Gilead.  Pausanias  says  that  he  searched  dili- 
gently in  order  to  find  some  record  of  a  Polycaon,  but  found  little 
more  than  that  a  person  of  this  name  was  the  son  of  Butes.  If 
this  Polycaon,  like  Pelegon  and  Polyxenus,  represent  Baalchanan, 
the  reference  would  place  him  in  the  line  of  Bedan.  Again,  all 
the  names  circle  about  Laoinedon  and  his  son  Priam,  for  Lampus 
and  Clytius  are  sons  of  the  former,  while  Priam  has  a  son  Eche- 
phron  and  a  daughter  Polyxena.  Another  Echephron  was  the 
son  of  a  nameless  Hercules,  and  Psophis,  the  daughter  of  Eryx, 
the  son  of  Butes.  Here  Eryx  represents  Rakem,  not  the  son,  but 
the  uncle  of  Bedan.  But  Oxiporus,  who  better  retains  the  name 
of  the  father  of  Baalhanan,  belongs  to  the  line  of  Phaethon,  who, 
through  Tithonus,  descends  from  Laoinedon.  As  Cephalus  he  is 
made  the  father  of  Phaethon,  to  whom  Helius  and  Clymenus  are 
also  given  for  fathers,  such  is  the  disorder  in  which  the  genealo- 
gies are  found.  In  the  ancient  British  annals,  where,  if  of  Cymric 
birth,  Achbor  should  be  found,  he  appears  as  Caswallon,  Cassibe- 
lanus,  Cadwallader,  and  his  son  Baalchanan,  dropping  the  first 
part  of  the  name,  is  Conan.49  They  are  everywhere  conjoined, 
but  Caswallon,  son  of  Heli,  is  the  Cymric  hero,  while  Conan  is 
the  offspring  of  a  foreign  marriage.  Thus  in  Merlin's  famous 
prophecy  these  words  occur  :  "  Cadwallader  shall  call  upon  Conan 
and  take  Albania  into  alliance.  Then  shall  there  be  a  slaughter  of 
foreigners  ;  then  shall  the  rivers  run  with   blood.      Then  shall 


4*   Strabo,  vii.  7,  11. 

w   But  Conan  as  Conan  Meriadawc,  restores  the  Baal. 


THE    KINGS   THAT    REIGNED    IN    EDOM.  277 

break  forth  the  fountains  of  Armorica,  and  they  shall  be  crowned 
with  the  diadem  of  Brutus.  Cambria  shall  be  filled  with  joy  ; 
and  the  oaks  of  Cornwall  shall  flourish." 50  In  this  passage  Conan, 
the  son  of  Caswallon,  or  Cadwallader,  is  made  to  unite  the  Albans 
and  the  Cymri,  or,  to  go  back  to  ancient  nomenclature,  the  Amale- 
kites  and  the  Sumerians.  Persian  history  has  little  to  say  of 
Achbor,  but  calls  him  by  a  name  so  similar  to  the  British  one  that 
it  suggests  a  relationship  of  the  two  peoples,  which  the  Sumerian 
names  Peresh  and  Ulam  strongly  favour.  That  name  is  Goshpul 
Dandan,  who  ruled  over  Chin,  but.  making  his  submission,  was 
highly  esteemed  by  Feridun.01 

In  some  genealogies  Feridun.  who  is  the  Kenite  Ardon,  des- 
cendant of  Urukh  and  Jerigoth,  is  called  the  son  of  Abtin  of 
Farshad.  This  impossibility,  for  Abtin,  son  of  Farshad,  is  Bedan, 
grandson  of  Peresh.  may  be  explained  by  the  presence  of  Bedan 
among  the  descendants  of  Ardon,  through  the  marriage  of  one  of 
his  ancestors  to  a  daughter  of  that  monarch.  The  alliance  is 
attested  by  the  presence  of  the  two  names  in  one  genealogy  in 
the  book  of  Judges.  There  Abdon,  the  son  of  Hillel,  whom 
Samuel  calls  Bedan,  is  said  to  have  been  a  Pirathonite,  and  to 
have  been  buried  in  Pirathon  in  the  mount  of  the  Amalekites.52 
The   Kaldai,  who  were  the  leading  tribe  among  the  Accadians, 

©  ©  ' 

moved  northward,  and  gave  their  ancestral  name  to  the  Armenians, 
whose  chief  god  was  Khaldi,  but  the  Kaldani  to  this  day  consti- 
tute part  of  the  population  of  Kurdistan,  and  side  by  side  with 
them  are  the  Kurdish  Bottani.  This  places  them  in  relation  with 
the  Zerethites,  Cherethites,  or  Dardanians,  among  whom  Ardon 
occupied  a  prominent  place,  both  as  the  Persian  Feridun  and  the 
Indian  Duryodhana.  Strabo  confirms  this  by  saying  that  the 
Bottiaei  of  Macedonia  came  from  Crete  under  the  leadership  of 
Button,  for  Crete  simply  means  the  abode  of  the  Cherethites,  with 
whom  the  line  of  Bedan  was  allied.  He  also  mentions  a  later 
Baton  who  was  in  command  of  the  Brenci,  Peirustae,  and  other 
Pannonian  or  Celtic  tribes,  who  dwelt  in  that  lllyria  in  which 
the    Dardanii    made   their   underground   dwellings.03     In    British 

•""  Geoffrey's  British  History,  vii.  3. 

"i  Mirkhond,  111. 

■v-  Judges  \ii.  13;  1  Sain.  xii.  11. 

■"■"  Strabo,  Fratc.  11.  vii.  5,  3. 


278  THE    HITTITES. 

story  Ceredig,  or  Caradoc,  preserved  the  name  of  the  Zerethite 
ancestor,  between  whose  descendants  and  the  Cyniri  there  had 
long  reigned  peace  and  intimate  friendship.  He  is  often  invoked 
in  the  Bardic  measures  as  the  strong  arm  of  the  Cymri.  Even  in 
Mexico  the  memory  of  this  union  was  retained,  if  indeed  it  did 
not  continue,  for  the  Toltecs,  whose  name  presents  the  Aztec  form 
of  Zereth,  found  the  Olmecs  in  the  land  and  united  with  them. 
These  Olmecs,  whose  kingdom  was  at  Potonchan,  were  the  pos- 
terity of  Ulam,  the  father  of  Bedan.54  In  the  Greek  story  of 
Phaethon,  who  disputed  the  empire  with  the  great  Epaphus,  the 
occurrence  of  the  Eridanus,  into  which  river  he  fell  and  was 
drowned,  is  but  a  reminiscence  of  his  Zerethite  alliance,  for  the 
Eridanus,  or  Jordan,  was  the  river  of  Ardon.  The  Greek  record 
fails  to  give  the  full  Dardanian  line  of  monarchs,  because  the 
genealogists  confounded  Ardon,  the  son  or  grandson  of  Urukh 
and  descendant  of  Asareel,  with  the  ancestral  Dardanus  or  Zereth 
who  named  Zarthan.  Laoinedon  was  no  Trojan,  save  by  marriage, 
and  his  father,  the  second  Ilus,  was  really  Ulam  who  begins  the 
Cymro-Dardanian  dynasty.  To  this  dynasty  Achbor  belonged, 
for  his  descendants,  the  Caspiri  of  India,  dwelt  on  the  Jelum,  and 
those  nearer  to  the  original  seat,  known  as  Saspires,  occupied 
part  of  Media,  the  land  of  the  Midianites. 

The  Raja  Tarangini  represented  Jaloka  or  Saul  as  the  enemy 
of  the  Mlechhas  and  the  conqueror  of  Kanyakubdja.  It  also  sets 
him  forth  as  the  oppressor  of  the  wandering  Bauddhas,  a  people 
not  to  be  confounded  with  the  later  Buddhists.  The  goddess 
Kritya,  a  personification  of  the  Zerethites,  interceded  with  him  on 
behalf  of  these  Bedanites,  being  the  woman  who  had  asked  him 
for  human  flesh.  Jaloka  was  followed  by  a  Damodara,  who, 
Melchizedek  like,  has  neither  ancestors  nor  posterity  assigned 
him,  and  then  the  stranger  kings  of  Turuchka  race,  Huchka, 
Djuchka,  and  Kanichka,  who  built  Djuchkapura,  came  on  the 
scene.  During  their  reign  Cashmere  was  in  the  hands  of  the 
Bauddhas,  "  whose  strength  increased  by  their  wandering  life."55 
The  succeeding  king  was  Nagardjuna,  who  was  himself  of  the 
Bauddha    race    and    protected    these  scourges   of  the   land  that 


"4    B.  de  Bourbourg,  i.  151,  seq. 
■>~>   Raja  Tarangini,  lib.  i.  si.  171. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  279 

corrupted  the  morals  of  the  people  and  brought  upon  them  the 
vengeance  of  heaven.  The  Tibetans  say  that  he  was  born  in  the 
country  of  Beta  and  was  the  first  Buddhist,  and  according  to  the 
Mongols  he  reduced  to  writing  the  doctrines  of  Sakyamuni.56 
This  is  important  information.  It  is  doubtful  that  Turuchka 
denotes  the  Zerethites  and  that  the  city  name  Djuchkapura  is 
Achbor.  But  we  have  the  fact  of  a  race  persecuted  by  Saul 
gaining  the  upper  hand  in  the  time  of  Nagardjuna,  who,  though 
of  this  Beta  or  Bauddha  land  and  race,  yet  reinstituted  the  creed 
of  Husham  or  Sugamuna.  In  the  Mahabharata  he  is  known  as 
Arjuna,  and  his  Zerethite  connection  is  set  forth  in  the  statement 
that  he  was  the  son  of  Kritavirya.  His  subjects,  the  Haihayas, 
are  the  Hushamites  much  disguised.  There  was  another  Arjuna, 
brother  of  Yudisthira,  who  seems  to  have  been  a  creation  of  the 
poet's  imagination,  and  to  whom  are  ascribed  many  attributes  of 
the  historical  character.  Thus  he  is  called  Delbhi  and  Phalguna, 
names  which  are  foreign  to  the  Beerothite  family,  while  the  first 
of  them  illustrates  his  Delphic,  Albanian,  or  Amalekite  descent; 
and  the  second  restores  his  Kenite  name  Baalchanan.  His  father 
Achbor,  as  in  the  Greek  story,  has  no  mention.  Arjuna  was  a 
giant  with  a  thousand  arms,  who  became  lord  of  the  seven  dvipas 
or  abodes  of  men.  In  his  aerial  car  of  gold  whose  course  was 
irresistible,  "he  trod  down  gods,  yakshas,  rishis,  and  oppressed  all 
creatures."  Going  to  Kanyakubdja,  he  entered  the  abode  of  King 
Jamadagni,  whose  wife  Satyavati  respectfully  received  him;  ''but 
he  requited  this  honour  by  carrying  away  forcibly  the  calf  of  the 
sage's  sacrificial  cow,  and  breaking  down  his  lofty  trees."  There- 
upon Parasu  Rama,  the  son  of  Jamadagni,  filled  with  indignation, 
attacked  Arjuna  and  cut  off"  his  hundred  arms.  "  Arjuna' s  sons 
in  return  slew  the  peaceful  sage  Jamadagni  in  the  absence  of 
Parasu  Rama."  Whereupon  the  champion  of  Kanyakubdja  killed 
Arjuna' s  sons  and  their  followers,  and  "twenty-one  times  swept 
away  all  the  Kshattriyas  from  the  earth,  and  formed  five  lakes  of 
blood  in  Samantapanchaka." 57  Pococke  has  shown  that  Parasu 
Rama  combines  the  names  of  the  Greek  Perseus  and  the  Egyptian 


",;   Trover,  Raja  Taraiifpni,  tome  ii.  4'2r>. 
•~'7    Muir,  Sanscrit  Texts. 


••■ 


280  THE   HITTITES. 

Rameses.58  He  is  undoubtedly  right  in  this  double  identification, 
but  the  history  of  Egyptian  and  Hittite  warfare  must  wait  until 
we  have  considered  the  story  of  these  warriors  in  the  land  of 
Egypt.  It  is  evident  from  this  Indian  legend  that  Baalchanan 
was  lord  of  a  great  empire  in  Syria,  and  that,  emulating  the  war- 
like achievements  of  Saul,  he  measured  his  strength  with  the 
Pharaohs.  His  people  also  are  thus  well  identified  with  the 
Kshattriyas  or  warrior  caste  of  India,  the  Dioscurian  Castoridae 
of  the  Greeks,  a  name  which  the  superior  dignity  of  the  Achash- 
tari  father  of  two  tribes  had  imposed  on  all  the  children  of 
Heth. 

In  other  versions  of  the  reign  of  Baalhanan  he  is  called 
Harischandra  and  Jarashandha,  which  are  lengthened  forms  of 
Arjuna.  Out  of  these  names  grew  the  Greek  Alexander,  as 
applied  to  Paris  son  of  Priam,  and  the  Persian  Iscander,  whose 
story  has  been  mixed  up  with  that  of  the  conquering  Macedonian. 
One  favourable  account  of  Harischandra  makes  him  the  son  of 
Satyavrata  or  Trisanku,  who  had  been  disinherited  by  his  father 
for  carrying  off'  the  wife  of  one  of  his  citizens.  The  name 
Satyavrata  is  a  feeble  echo  of  Gachbor.  When  Harischandra 
began  to  be  lifted  up  with  pride  because  of  his  wealth  and  the 
glory  of  his  reign,  and  dared  to  bandy  words  with  the  Brahman 
Visvamitra,  that  insulted  sage  required  him,  being  a  Kshattriya, 
to  bestow  gifts  upon  him  as  a  Brahman,  which,  in  plain  English, 
means  that  he  conquered  him  and  compelled  him  to  pay  tribute. 
Then  follows  what  Dr.  Muir  calls  one  of  the  most  touching 
stories  in  Indian  literature.  The  relentless  Visvamitra  takes  from 
his  opponent,  now  humbled  in  the  dust,  his  wealth  and  his  empire. 
He  strips  him  of  his  ornaments,  bids  him  clothe  himself  with  the 
bark  of  trees,  and  sends  him  forth  from  the  kingdom  with  his 
queen  and  son.  The  tale  relates  the  agonies  endured  by  Haris- 
chandra, as,  pursued  by  his  Brahman  enemy,  he  is  compelled  to 
sell  his  wife,  his  son,  and  lastly  himself,  into  slavery,  to  satisfy 
his  demands.  Sent  by  his  cruel  master,  a  low-born  Chandala,  to 
steal  grave-clothes  in  a  cemetery,  he  there  meets  his  wife,  who 
has  come  to  bury  her  dead  son.  A  funeral  pile  is  erected  to 
burn  the  boy's  body,  and  the  parents  are  preparing  to  cast  them- 

58   India  in  Greece. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  281 

selves  upon  it  and  so  end  their  miseries,  when  Dharrna,  who  had 
transformed  himself  into  the  Chandala,  arrives  accompanied  by 
the  other  gods  and  takes  the  little  company  to  heaven.  The  Budd- 
hists have  a  similar  story  of  Prince  Wessantara,  son  of  Sanda,  king 
of  Jayatura,  whose  soul  in  transmigration  became  that  of  Gautama 
Budha.59  A  synchronism  with  the  record  of  Arjuna  is  found  in 
another  legend  already  referred  to,  in  which  Sunahsepa  is  the 
vicarious  victim  for  Rohita,  the  son  of  Harischandra,  and  in  which 
Jamadagni,  whom  the  sons  of  Arjuna  slew,  is  represented  as 
assisting  at  the  intended  sacrifice. 

Very  different  is  the  account  of  Jarashandha.  He  is  regarded 
as  historical,  and  a  massive  stone  foundation  at  Kusagarapura, 
supposed  to  be  the  ancient  Rajagriha,  is  still  pointed  out  as 
Jarasandh-ki-baithak,  the  throne  of  Jarasandha.  Yet  he  is  the 
same  person  as  Harischandra,  his  son  Lahadeva  answering  to 
Rohita  or  Rohitasva,  the  son  of  that  unhappy  monarch,  king  of 
Rajagriha,  the  capital  of  Magadha;  the  Kurus  or  Kauravas  were 
his  protectors,  and  this  identification  with  the  family  to  which 
Duryodhana  belonged  has  caused  the  Indian  poets  to  import 
into  his  story  Yudisthira,  Krishna,  and  the  whole  Pandu  famil  y 
who  long  before  warred  with  that  Zerethite  and  his  Midianite 
allies.  Jarashandha  was  a  great  conqueror.  He  drove  the 
Bojas  to  the  west  and  the  Matsyas  to  the  south.  He  held  in 
subjection  Vacradanta,  king  of  Carusha,  the  prince  of  the  Yavanas, 
Bhagadatta,  king  of  the  south  and  west,  the  kings  of  Banga  and 
Pundra,  of  the  Surasenas,  Bhadracaras,  Bodhas,  Salwas,  Pannaras, 
Susthalas,  Mucutas,  Pulindas,  Salwayanas,  Cuntyas,  Panchalas, 
and  Cosalas.  But  that  which  fixes  his  era  is  his  supremacy  over 
a  first  named  and  principal  vassal,  Sisupula,  king  of  the  Chedi. 
A  battle  was  fought  between  Jarashandha  and  the  impossible 
Krishna,  for  he  was  long  dead,  on  the  Jumna,  in  which  Bala 
Rama,  who  is  really  Parasu  Rama,  drove  Hamsa,  an  ally  of  the 
king  of  Magadha,  into  the  river  in  which  he  was  drowned,  while 
another  prince,  Dimbica,  fell  in  the  contest.  At  last  the  defunct 
Pandus  came  upon  the  scene,  surprised  and  killed  Jarashandha  ; 
but  the  Kurus  established  Kama  as  his  successor  on  the  throne. 
In  all  of  these  names   Ar-juna,  Haris-chandra,  Jara-shandha,  the 

"9    Muir'.s  Sanscrit  Texts  ;   Hanly's  Manual  of  lludhism. 


282  THE  HITTITES. 

initial  Baal  of  Baal-chanan's  name  is  replaced  by  an  equivalent 
term  for  deity.  So  in  Albania,  that  land  which  pre-eminently 
should  exhibit  in  its  geographical  nomenclature  the  names  of  the 
Amalekite  family,  Baalchanan  is  represented  by  the  river  Ala- 
zonus  or  Abas.  After  the  Paphlagonians,  Homer  mentions 
"  Hodius  and  Epistrophus,  who  led  the  Halizones  from  Alybe  afar 
where  there  are  mines  of  silver."60  Herodotus  places  the  Alazo- 
nians  among  the  European  Scyths.01  But  to  return  to  Jara- 
shandha.  His  chief  vassal  was  Sisupula,  king  of  the  Chedi.  This 
is  unmistakably  Seplul,  king  of  the  Hittites,  with  whom  Rameses 
the  First  made  a  treaty  of  peace.62  The  Indian  scriptures  also 
mention  a  Sisupula,  who  was  the  greatest  enemy  of  the  god  Vishnu, 
and  who  was  intimately  connected  with  another  of  his  great 
enemies,  Virochana,  whose  name  is  a  version  of  Baalchanan. 
Before  Bali,  the  son  of  Virochana,  who  had  terrified  the  gods, 
Vishnu  appeared  as  the  dwarf  Hari,  asking  the  Asura  for  as  much 
ground  as  he  could  cover  with  three  steps.  This  modest  request 
being  granted,  Vishnu  assumed  his  original  form,  and  in  three 
giant  strides  took  possession  of  all  kingdoms.  The  four  names 
Sisupula,  Sisupala,  Seplul,  and  Sapal-ulme  of  the  Patinians, 
represent  Gachbor,  whom  Mirkhond  calls  Goshpul,  and  Firdusi, 
who  makes  him  a  son  of  Gavah  the  blacksmith  that  gained 
Feridun  the  kingdom,  calls  Shahpur.  As  a  foreigner,  his  lordship 
over  the  Hittite  tribes  can  only  have  been  through  his  son  Baal- 
chanan. 


M   Iliad,  ii.  85G. 

61    Herodot.,  iv.  17. 

'•-   Lenormant,  Manual,  i.  241 ;  Records  of  the  Past,  iv.  29. 


283 


CHAPTER  VI. 

The  Kings  that  Reigned  in  Edom  (Continued). 

It  must  already  be  evident  that  the  characters  of  Homer's 
great  poem  belong  to  the  period  of  these  kings.  The  actual 
genealogy  of  his  Trojan  monarchs  tallies  marvellously  with  that 
of  the  Zerethites  as  given  by  the  Kenite  scribes.  The  Indian 
Kurus  or  Kritas  are  these  same  Zerethites,  called  by  the  Greeks 
Dardanians  from  their  towns  Zarthan  and  Zaretaan.  These 
Zerethites  were  brave  warriors,  true  Curetes,  the  Cherethites  of 
David's  army  in  later  days.  They  are  spoken  of  on  Egyptian 
monuments  as  the  Shardana,  being  sometimes  represented  as 
mercenaries  in  the  pay  of  the  Pharaohs,  at  others  as  their  bitter 
enemies.1  But  they  had  a  kingdom  of  their  own  in  the  heart  of 
the  Hittite  settlement  east  of  the  Dead  Sea,  which  they  had 
carved  out  from  among  their  brethren  with  their  good  swords. 
Its  centre  apparently  was  Zareth-Shachar,  situated  near  the  Dead 
Sea,  on  the  river  Nahaliel,  which  honoured  Jehaleleel  or  Helel,  son 
of  Shachar.  But  their  dominion  must  have  extended  to  the  west 
of  the  Dead  Sea,  including  the  land  of  Ziph  and  that  famous  city 
Kirjath  Arba,  where  the  Tsocharite  Ephron  once  dwelt.  North- 
ward they  made  the  Jordan  their  river,  named  after  their  own 
Anion,  giving  to  its  tributary,  the  Cherith,  their  tribal  name,  and 
erecting  cities  called  Zartan,  Zartanah,  and  Zaretaan,  to  guard  its 
passages.  Pushing  southward  below  tin;  Anion,  they  gave  their 
name  to  Zered,  afterwards  a  station  in  the  homeward  journeyings 
of  Israel.  Round  about  them  were  their  friends  and  allies,  the 
Midianites.  Nor  are  we  to  suppose  that  all  the  Dardanian  families 
were  within  the  borders  of  Palestine,  for  the  Cherethites,  who 
served,  and  fought  against,  Egypt,  were  a  seafaring  people  south 
of  the'  Philistine  coast,  by  whom  perhaps  Crete  had  already  been 
discovered    and    named,   and  others  of  them   doubtless  kept  the 

i    Records  of  the  Punt,  viii.  50  :  iv.   to. 


284  THE   HITTITES. 

highways  of  the  Euphrates  and  Tigris,  where  their  ancestors  had 
made  their  first  conquests.  This  was  the  old  Trojan  line ;  Zereth, 
its  founder  Dardanus,  and  the  nameless  Shachar,  and  unhappy 
Jehaleleel  of  the  everlasting  Lelo,  the  Ilus  who  gave  name  to 
Ilium  ;  then  the  three  sons,  Ziph,  Tiria,  and  Asareel,  and  Ziphah 
the  sister's  son,  Ganub,  who  were  Capys,  Tros,  Assaracus,  and 
Ganymede,  in  classical  story.  Of  Assaracus  came  Hur,  the  second 
Arioch  of  Ellasar,  the  Urukh  of  the  monuments,  whom  as  Erich  - 
thonius  the  Greeks  misplaced,  and  from  him  in  the  first  or  second 
generation  descended  Jesher,  Shobab  and  Ardon,  the  Kurus  of 
the  Mahabharata,  with  whom  began  the  great  war.  Allied  with 
the  Midianites,  they  came  to  the  northern  borders  of  Moab  when 
Husham  was  king  in  Edorn,  and  established  themselves  in  Zareth- 
Shachar  and  Elealeh.  For  safety's  sake  the  Temenite  monarch 
of  Gebalene  was  forced  to  take  a  Midianite  wife  in  marriage,  but, 
as  it  brought  him  no  respite,  he  seems  to  have  tired  of  his  bargain. 
One  brave  man  stemmed  the  invading  tide  that  swelled  day  by 
day,  until  he  seemed  to  stand  alone  with  his  people  against  the 
Midianites  and  almost  all  the  other  Hittite  tribes.  This  was 
Hadad,  the  son  of  Bedad.  Advancing  into  the  heart  of  the 
enemy,  for  Kuru-kshetra,  where  the  great  battle  between  Kurus 
and  Pandus  was  fought,  is  no  other  place  than  the  country 
about  Zareth-Shachar,  their  stronghold,  he  smote  Midian  in  that 
field  of  Moab,  and  Ardon,  the  chief  though  last  mentioned  of  the 
Zerethite  brethren,  whom  the  Indian  epic  knows  as  Duryodhana, 
fell  by  the  hand  of  one  of  Hadad's  allies,  an  unknown  Bhima.2 
The  Greeks  lost  sight  of  Ardon,  and  after  Tros,  whom  they  made 
the  son  of  Erichthonius,  placed  Ilus  the  second.  He  it  was  that 
built  a  second  Ilium,  the  citadel  of  which  was  Pergamus.  This 
citadel's  name  reveals  a  secret  which  the  Babylonian  lists  have 
also  laid  bare  in  part.  The  second  Ilus  was  no  Dardanian,  but 
Ulani  Buryas,  or  Ulam  the  son  of  Peresh,  a  Gileadite  or  Cale- 
donian Midianite,  who  by  his  own  marriage  or  that  of  his  father, 
succeeded  the  vanquished  Kurus  in  the  sovereignty  of  northern 
Moab.  And  Pergamus,  the  citadel,  he  named  in  fraternal  affection 
after  his  brother  Rakem,  for  the  Hebrew  word  rakam,  to  varie- 
gate, embroider,  is  the  Gaelic  breacaim,  and  this  Rakem  is  no  less 

-   The  Mahabharata. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  285 

a  person  than  Breogan,  the  ancestor  of  the  British  Brigantes, 
who  dwelt  side  by  side  in  Yorkshire  with  their  relatives  of  the 
senior  line  that  preserved,  as  Parish,  the  name  of  Peresh.3  After 
Ilus  came  Laomedon,  or  Ulam's  son  Bedan,  who  married  a 
daughter  of  the  Temenite  Husham.  Although  Bedan  was  a 
Midianite,  his  unhappy  story  is  so  linked  with  that  of  the  Hittites 
as  to  claim  a  passing  notice. 

Bedan  as  Laomedon  or  Ulam-Bedan  married  a  daughter  of 
Scamander,  Sigmund,  Sugamuna,  the  Temenite  Chusham,  and  thus 
allied  himself  with  the  family  of  Amalek,  whose  capital  was 
Zerka,  or  Karrak,  in  the  south.  According  to  Pausanias  this  was 
Xeuxippe,  called  a  daughter  of  Sicyon;  according  to  other  writers, 
Strymo,  daughter  of  Scamander ;  but  her  parentage  is  well 
attested  by  the  name  of  her  daughter  Hesione,  which  agrees  with 
Husham.  Laomedon  fortified  the  walls  of  Troy  with  the  aid  of 
some  tribes,  figuratively  designated  by  the  names  of  Apollon  and 
Poseidon,  but  refused  to  pay  them  the  sum  stipulated  for  the 
work.  Thereupon  Apollon  sent  a  pestilence,  and  Poseidon  a  sea 
monster,  which  ravaged  the  Dardanian  coasts.  An  oracle  was 
consulted,  probably  the  Delphic,  for  near  Kerak  the  Jebel  el 
Tarfuyeh  would  be  a  very  suitable  place  for  the  Temenites  to 
erect  a  sanctuary,  and  its  response  commanded  that  Hesione 
should  be  given  to  the  monster.  But  while  Laomedon  was 
making  the  sacrifice,  or,  as  the  legend  has  it,  had  chained  Hesione 
to  the  rocks  on  the  sea  shore,  Hercules,  a  convenient  name  for 
any  hero,  passed  that  way  and  offered  to  deliver  her,  on  condition 
that  Laomedon  would  give  him  a  stud  of  horses.  The  condition 
was  accepted,  and  Hercules  killed  the  dragon,  but,  anxiety  being 
now  removed,  the  perfidious  king  of  Troy  declined  to  keep  his 
promise,  and  Hercules  sailed  away  vowing  vengeance.  After  he 
had  completed  his  time  of  servitude  with  Omphale,  widow  of 
Tmolus,  which  seems  to  identify  him  with  Saul  of  Rehoboth, 
Hercules  collected  an  army  and  made  war  on  Laomedon,  which 
resulted  in  the  death  of  the  Trojan  monarch  and  all  his  sons,  with 
the  exception  of  Podarces  or  Priam.     A  story  similar  to  that  of 

'■'•  There  seem  to  have  been  two  nations  of  Brigantes,  the  one  Critic,  descended  from 
this  Regem  as  Breogan  ;  the  other,  Iberian,  tracing  its  descent  from  the  Zerethite 
Berigah.     Those  in  Yorkshire  were  largely  Iberic. 


286  THK    HITTITES. 

Hesione  is  told  of  Andromeda,  the  daughter  of  Cepheus,  king  of 
Joppa,  and  Cassiope  or  Cassiepea,  the  hero  in  this  case  being 
Perseus,  the  Indian  Parasu  Rama.  Thus  was  the  unhappy 
Phrethon  hurled  from  his  seat  to  fall  into  the  Eridanus.  Of  his 
son  or  cousin  Achbor  the  Trojan  genealogists  made  no  record. 
The  Indian  writers  make  Bali  the  son  of  Virochana,  or  of  Sutapas, 
the  son  of  Phena,  and  Sutapas  may  be  a  corruption  of  Sutapal, 
the  British  Cadwal.  In  the  Harivansa  it  is  said  that  Sisupala  of 
Chedi  was  a  son  of  Damagosha,  and  that  he  and  Jarashandha 
both  descended  from  Vasu,  but,  although  this  statement  is 
valuable  as  uniting  the  Indian  representatives  of  Achbor  and 
Baalchanan  in  the  same  family,  it  otherwise  sheds  little  light 
upon  their  ancestry.4  Yet  Sisupala,  as  Isbibara,  king  of  Karrak, 
whither,  according  to  the  Indian  legend  of  Harischandra,  he  seems 
to  have  lied  in  disgrace,  must  have  married  into  his  mother's 
family  and  have  gained  a  new  lien  upon  Amalekite  sovereignty, 
although  holding  the  throne  of  Karrak  in  trust  for  his  son  Baal- 
chanan, who  was  also  to  be  recognized  as  the  lawful  kins:  of 
Zareth-Shachar.  This  Baalhanan,  contracted  though  the  Greek 
name  may  be,  can  be  no  other  than  the  Trojan  Priam,  the  father 
of  a  son  Echephron  and  a  daughter  Polyxena. 

Where  was  his  Ilium  or  Troja  ?  That  it  was  in  the  land  of 
Moab  is  certain,  as  is  its  identity  with  the  Indian  Raja  Griha.  It 
must  also  have  been  situated  not  far  from  Zareth-Shachar,  now 
called  Sara,  the  chief  abode  of  the  Zerethites  or  Dardanians,  and 
thus  between  the  Nahaliel  or  Zerka  Main  and  the  Anion.  Zareth- 
Shachar  may  represent  the  original  Dardania  of  the  Homeric 
story.  The  Indian  and  Greek  epics  associate  Raja  Griha  and 
Ilium  with  hot  springs.  Homer,  describing  the  flight  of  Hector 
from  Achilles,  tells  how  they  passed  the  pleasure  ground  and 
waving  ho-  trees  along  the  road  by  the  walls  of  Ilium,  reaching 
the  springs  Callirhoe,  where  rises  the  eddying  Scamander,  one  of 
which  flows  with  warm  water,  so  that  steam  as  of  tire  ascends 
from  it,  but  the  other  even  in  the  heat  of  summer  is  cold  as  snow 
or  ice.5  In  January,  1S07,  Seetzen  left  the  Anion  and  made  his 
way  northward    to   look  for  the   celebrated   baths  of  Callirhoe, 


4  Harivansa,  i.  494. 

5  Iliad,  xxii.  143,  seq. 


THE    KINGS   THAT   REIGNED    IN    EDOM.  287 

which  Herod  the  Great  visited  when  the  hand  of  death  was  upon 
him,  vainly  hoping  to  find  in  them  the  fount  of  life.  Along  a  rouo-h, 
rocky  path  beset  with  precipices  he  journeyed,  and  came  at  last 
to  the  traces  of  springy  land.  "  The  land  then  began  to  be  covered 
with  sedge  and  stringy  plants,  some  of  them  growing  to  the 
height  of  thirty  to  forty  feet,  and  testifying  to  the  extraordinary 
influence  of  the  tropical  heat  acting  on  a  moist  soil.  In  the  wild 
deep  gorges  he  also  espied  trunkless  palms,  willows,  and  tamarisks 
growing.  Thicker  and  thicker  these  became  as  he  advanced 
northward,  until  he  came  to  a  spring  of  clear,  cold  and  excellent 
water,  which  slaked  the  thirst  caused  by  his  simple  breakfast  of 
bread  and  salt.  Half  an  hour  farther  on  he  encountered  a  small 
brook,  and  still  a  quarter  of  an  hour  farther  on,  a  larger  one, 
which  murmured  delightfully  as  it  ran  onward,  shadowed  over 
by  mimosas,  to  the  sea.  His  course  led  him  on  past  brook  alter 
brook,  till  he  came  to  a  place  where  the  mountains,  which  had 
thus  far  followed  the  shore  closely,  receded,  and  left  an  amphi- 
theatrical  opening — a  small  fertile  plain  an  hour  long,  a  half  hour 
broad,  sown  by  the  Aduan  Beduins  with  wheat,  barley  and  durra. 
Here  lie  discovered  a  large  brook,  the  water  of  which  was  hot. 
This  spring  forms  the  outlet,  his  guides  told  him,  of  three  springs 
a  half  hour's  distance  from  the  sea,  two  of  which  are  so  hot  as  to 
be  unbearable  to  the  hand.  The  Arabs  said,  besides,  that  there 
were  ruins  also  there  bearing  the  name  Sara.  Seetzen  was 
inclined  to  think  that  these  indicate  the  site  of  the  "  Zareth- 
Shahar  in  the  mount  of  the  valley  "  mentioned  in  Joshua  xiii. 
19.  In  spite  of  the  distance  from  the  spring,  the  water  at  the 
mouth  of  the  brook  was  so  hot  that  it  was  disagreeable  to  wade 
through  it.  Some  thirty  date  palms  were  standing  there:  and  in 
the  wild  luxuriance  of  the  spot,  traces  could  apparently  be  seen  of 
the  site  of  the  former  Callirhoe  and  its  gardens.  Here  was 
abundant  room  for  the  city."0  In  the  map  of  Moab  drawn  by 
Captain  Warren  and  Professor  Palmer  in  accordance  with  the 
most  recent  surveys,  the  hot  springs  are  placed  between  the  well- 
preserved  ruins  of  Attarus  and  the  Zerka  Mayn,  and  to  the  south 
of  Attarus  rise  streams  that  How  southward   into  the   Anion.7 

••    Hitter,  Com]).  Geog.  <>f  Palestine,  iii.  08. 

"    Paleatine  Exploration  Fund,  Quarterly  Statement,  April,  1871. 


288  THE    HITTITES. 

Probably  at  Attarus,  farther  removed  from  the  sea  than  Zareth- 
Shachar,  and  in  the  vicinity  of  the  celebrated  hot  .springs,  the 
Ilium  of  Priam  reared  its  lofty  walls,  before  which  an  adverse 
host  assembled  for  a  long  siege.  It  would  be  tedious  to  enumer- 
ate all  the  statements  of  writers  which  give  to  the  Trojan  war  its 
true  antiquity  and  connect  it  with  Egypt,  Phoenicia,  and  Assyria. 
Mr.  Gladstone,  in  his  Juventus  Mundi,  holds  that  the  siege  must 
have  been  long  before  the  year  1209  B.  C,  when  Sidon  was 
demolished  by  the  Philistines,  and  Pliny  says  that  Troy  was 
taken  in  the  reign  of  an  Egyptian  Rameses. 8  M.  Lenormant 
places  the  Dardanians  of  Truy  among  the  allied  Hittites  who 
fought  against  Egypt.9  According  to  Guigniaut,  the  iEthiopis  of 
Actinus  the  Milesian  associated  the  war  of  Troy  with  Ethiopia, 
an  ancient  Greek  name  for  Joppa  in  Philistia.10  Herodotus 
received  a  version  of  the  Trojan  war  from  the  Egyptian  priests, 
and  so  did  Dion  Ghrysostom,  who  made  an  oration  upon  it  within 
the  walls  of  the  Mysian  city.  All  that  is  now  known  of  ancient 
history  is  utterly  opposed  to  the  existence  of  a  state  in  the 
western  extremity  of  Asia  Minor  having  relations  with  the  great 
empires  of  the  east  at  so  distant  a  period,  for,  so  far  down  as  the 
time  of  the  Assyrian  Assurbanipal,  that  part  of  the  world  was  an 
unknown  land.  That  monarch  speaks  of  "  Gyges,  king  of  Lydia, 
a  district  which  is  across  the  sea,  of  which  the  kings,  my  fathers, 
had  not  heard  speak  of  its  name."  n 

The  cause  of  the  Trojan  war  was  the  carrying  away,  from  the 
court  of  Menelaus,  his  wife  Helen  by  Paris  or  Alexander,  the  son 
of  Priam.  She  was  the  daughter  of  Tyndarus  and  sister  of 
Castor  and  Pollux.  In  British  story  Helena  is  the  daughter  of 
Hoel  and  of  Coel,  the  maid  Gwyllion  of  the  mysteries.  Then 
Tyndarus,  king  of  Lacedemon,  is  but  another  form  of  Hadadezer, 
like  the  Scythian  Idanthyrsus,  son  of  Saulius.  As  for  Castor  and 
Pollux,  they  have  no  more  to  do  with  the  story  than  this,  that 
the  families  of  Achashtari  and  of  Pelet  the  Achuzamite  were 
probably  allies  of  the  Beerothite  line  to  which  Saul  and  Hadad 
belonged.     The  Mahabharata,  therefore,  is  the  record  of  no  one 

8  Juventus  Mundi,  143  ;  Pliny,  xxxvi.  14. 

0  Lenormant,  Manual,  i.  249,  2<i(5 :  these  are  the  Hittites  of  Zarthan. 

lu  Guigniaut,  Religions  de  1'Antiquite,  iv.  358. 

ii  Records  of  the  Past,  i.  (18. 


THE    KINGS   THAT    REIGXED    IN    EDOM.  289 

war,  but  of  dynastic  strife  continuing  through  several  generations 
between    Beerothites  and  Zerethites,  or  the  Bharatas   and  the 
Kritas  or  Kurus.     Helen  again  is  the  calf  carried  away  from  the 
house  of  the  sage  Jamadagni  by  the  ravisher  Arjuna,  and  the  fair 
woman    named    Quetzalxochitl   taken  away   from   her  husband 
Papantzin   by  the  second  Huemac.     For  this   sin   of   Huemac's 
disasters  fell  upon  his  kingdom  ;   the  wild  Chichimecs  or  Zuzim 
invaded  the  land  and  laid  siege  to  his  great  city.     Spite  of  heroic 
efforts,  Tollan  fell,  Quetzalxochitl  perished  in  the  melee,  and  the 
empire  of  the  Toltecs  came  to  an  end.12     The  name  of  the  Toltec 
queen  is  worthy  of  note,  for  xochitl  means  a  flower,  and  she  is 
thus  the  flower  of  Quetzal.     In  the  Welsh  traditions  she  is  Flur, 
the  Blanchefleur  of  the  story  of  Sir  Tristrem,  and  the  daughter  of 
Mygnach  Gorr,  king  of  Brittany,  who  is  Huail,  Hoel,  Coel,  Coll  or 
Saul  in  another  form.     It  is  said  that  she  had  been  carried  off'  by 
the   Gaulish  Murchan   to  give  to  Ca3sar,  and  that    Caswallawn 
rescued  her  from  him  and  thus  brought  the  enmity  of  the  Romans 
upon  Britain.     But  Davies  shows  that  in  his  expedition  Caswal- 
lawn was  accompanied  by  the  British  gods,  who  were  hardly  in 
existence  in  C;esar's  day.13     Conan,  the  son  of  Caswallon,  also 
called  Kynan,  son  of  Clydno,  to  denote  his  Gileadite  descent,  was 
the  second  of  the  three  great  lovers  of  Britain,  and  cherished  a 
fruitless  passion  for  Morvyth,   the   daughter  of  Urien  Rheged, 
but    elsewhere    he    is   called   Kynan   Meriadawc,  and  made   the 
brother  of  Helen  Luyddawg,  who  married  Maxen  Wledig.14  It  is 
interesting  to  find  the  Hebrew  Baal  represented  in  the  Cymric 
legend  as  in  Assyrian  by  Merodach.    Their  father  was  Eudav,  like 
the  Indian  Sutapas,  father  of  Virochana.     The  third  great  lover 
of  Britain,  who  completes   the   series,   was   Trystan,  the   son  of 
Tallvvych,  names  hard  to  reconcile  with  the  others,  but  he  took 
from  March,  the  son  of  Merchiawn,  his  wife  Essylt  Vyngwen,  or 
Essylt  of  the  fair  tresses,  once   more   the  daughter  of  Saul   as 
Cul  vanawyd  Prydain,  whose  Beerothite  nationality  is  set  forth 
in  the  name  of  Prydain,  who  was  the  son  of  Aedd  the  Great. 
His  people  were  the  Gododin  or  Ottadini  who  fought  the  great 

'-    B.  de  Bourbourg,  i.  34.S,  seq. 

'"    Davies'   Druids;  Geoffrey's  British  History:    Lady  Guest's  Mabinogion    and 
notes. 
i«    lb. 

(19) 


290  THE   HITTITES. 

battle  of  Cattraeth.  Once  more  the  ravisher  is  the  Spanish  giant 
Dinabuc,  who  carried  off  Helena,  the  daughter  of  Hoel  of  Brittany. 
Helen,  therefore,  is  an  historical  personage,  well  determined  as  the 
daughter  of  Saul  of  Rehoboth  and  the  wife  of  Menelaus,  Murchan, 
Maxen  Wledig,  March  or  Papantzin,  being  also  in  Indian  story 
under  the  protection  of  Jamadagni. 

There  is  no  difficulty  in  deciding  what  person  in  the  Kenite 
list  answers  to  Menelaus,  for  Egypt  furnishes  the  indications 
necessary.  There,  on  the  Mediterranean  coast,  between  the 
western  branch  of  the  Nile  and  the  Mareotic  lake,  on  the  shore  of 
which  Alexandria  was  afterwards  built,  was  situated  the  Mene- 
laite  nome,  and  in  it  was  Canobus,  so  called,  we  are  told,  after 
the  pilot  of  Menelaus,  who  died  there.  But  Canobus  or  Canopus 
was  in  existence  long  before  Menelaus,  being  a  Hellenized  version 
of  Anubis,  who  in  Hebrew  is  Anub  or  Ganub,  the  son  of  Coz, 
and,  while  an  Egyptian  god,  at  the  same  time  a  Pharaoh,  Ouene- 
phes  of  Manetho's  first  dynasty.  He  seems  to  have  been  the 
founder  of  the  Xoite  kingdom,  which  is  generally  placed  in  the 
Delta,  for  the  Xoite  and  Onuphite  nomes  were  contiguous.  It 
was  a  region  of  marsh  and  water  broken  land,  affording  a  safe 
retreat  from  invasion,  and  to  it  the  blind  Anysis  and  the  later 
Amyrtaeus  fled  from  Ethiopian  and  Persian  enemies.15  As  an 
original  abode  of  lake  dwellers,  its  inhabitants  may  compete 
with  the  descendants  of  Samlah  of  Masrekah  for  the  honour  of 
naming  the  marsh-loving  Gambulians  of  Chaldea,  for  one  of  the 
heads  of  the  Xoite  or  Onuphite  family  was  Shemuel.  The  history 
of  this  family  belongs  to  Egypt,  but  is  intimately  connected  with 
early  Hittite  tradition  outside  of  that  country.  It  will  be 
remembered  that  the  great  Jehaleleel  of  the  family  of  Zereth  had 
a  daughter  Ziphah.  She  married  Coz,  the  son  of  Ammon,  in 
Egyptian,  Chons,  son  of  Amun  and  Maut,  and  her  son  was  Anub 
or  Ganub,  the  Egyptian  Anubis,  son  of  Nephthys.  Accordingly, 
Ganub,  as  Ganymede  in  the  Greek  story,  was  reported  to  have 
been  carried  away  by  Tantalus  to  become  the  cup-bearer  of  the 
gods.  Pindar,  however,  recognised  Ganymede  as  a  great 
Egyptian  deity  presiding  over  the  Nile.16     The  Tantalus  who  is 

ifi   Herodot.,  ii.  137,  140. 

i«   Schol.  in  Arat.  Phaenom..  282. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  291 

charged  with  taking  him  away  is  really  the  same  as  Talus,  the 
son  of  CEnopion,  and  he  is  the  Tola  or  Tolag  of  the  Kenite 
record.17  He  had  six  sons,  of  whom  Uzzi  was  the  chief,  the 
others  being  Rephaiah,  Jeriel,  Jahmai,  Jibsam,  and  Shemuel. 
Uzzi  or  Guzzi  is  the  Itys  or  Pelops  whom  Tantalus  is  said  to  have 
served  up  to  the  gods,  and  his  son  was  Izrachiah  or  Atreus,  son 
of  Pelops.  From  Itzrachiah  or  Atreus  came  Michael,  Obadiah, 
or  Gobadiah,  Joel,  Ishiah,  and  Chamisha,  and  Michael  is  Menelaus, 
generally  called  the  son  of  Atreus.  In  Michael,  then,  the  different 
names  of  the  injured  husband,  such  as  Murchan,  March,  Maxen, 
and  Menelaus,  are  reconciled,  and  the  story  that  the  giant  Dina- 
buc,  a  form  of  Anub,  carried  Helena,  daughter  of  Hoel,  to 
Michael's  Mount,  finds  confirmation.  The  name  of  Tristan's 
father,  namely,  Tallwych,  is  that  of  Tolag,  and  Tristan  is  a  dis- 
guised Izrachiah,  so  that  the  particulars  of  his  story  are  altogether 
untrustworthy.  The  carrying  away  of  Ganymede  by  Tantalus 
to  Olympus,  indicates  that  in  the  time  of  Tolag,  the  son  of  Anub, 
the  Cozites  separated  from  the  Hittite  family  of  Zereth,  and 
continued  that  independent  national  existence  which  had  been 
inaugurated  by  their  great  father,  Amnion.  It  is  also  stated  by 
the  Greeks  that  the  act  of  Paris  in  sailing  away  with  Helen  was 
but  a  reprisal  for  the  abduction  of  Ganymede.18 

The  descendants  of  Anub  have  a  history  of  their  own 
the  wildest,  most  fantastic  history  that  the  world  contains, 
for  they  are  the  Quiches  of  Guatemala,  and  their  history  is 
the  Popol  Vuh.19  The  Quiche  language  in  which  it  is 
written  may  be  called  Turanian  by  careless  philologists  ; 
but,  if  the  Khitan  languages  are  Turanian,  it  is  not. 
The  particles  and  parts  of  speech  which  the  Khitan 
languages  postpone,  it  proposes,  and  its  vocabulary  is  more 
Malay-Polynesian,  more  Semitic  even  than  anything  else,  as  well 
as  its  grammar.  The  Quiches  or  Kiches  bear  themselves  the 
name  of  Coz  ;  their  ancestral  deity  is  Tanub,  a  form  of  Anub, 
and  their  original  home,  Tula,  named  after  his  son  Tola,  [n  pagan 
times  they  preserved  the  rite  of  circumcision.     As  they  represent 

17  1  Chron.  vii.  1. 

18  Scf3  Banier,  iv.  213. 

19  I'opol  Vuh,  Brasseur  ri»'  Bourbourg. 


292  THE   HITTITES. 

part  of  the  Ammonite  dispersion,  so  their  neighbours  in  Yucatan 
the  Mayas,  whose  kingdom  was  Mayapan,  and  who  worshipped 
Baklum  Chaam,  a  western  Chem  or  Chemosh,  are  fugitive 
Moabites  speaking  a  dialect  of  the  same  language.  Both  of  these 
peoples  were  tyrannized  over  by  the  Olmecs,  who  dwelt  at 
Potonchan.  These  descendants  of  the  Gilcadite  Ulam  took  forcibly 
from  the  Mayas  and  Quiches  their  wives  and  daughters,  and  so 
oppressed  them  that  they  were  compelled  to  migrate  to  what 
seems  to  have  been  the  country  about  the  mouths  of  the  Nile.  In 
the  Maya  chronicles  the  Quiches  are  called  the  Tutul  Xius,  who 
dwelt  in  Chichen  Itza  and  also  made  their  home  in  Chacnabiton.20 
According  to  their  own  account,  the  chief  rulers  of  the  Quiches 
were  Hunahpu,  Cotuha,  and  Iztayul,  who  reflect  Anub,  Guzzi,and 
Izrachiah.  To  these  the  Maya  chronicles  add  Hunaceel,  a 
monarch  in  whose  time  great  troubles  took  place.  The  Maya 
story  of  Can  Ek,  which  unhappily  does  not  contain  the  name  of 
the  injured  monarch,  is  that  of  Helen  and  Essylt.  "  The  king  of 
Chichen,  about  to  be  married,  had,  as  was  customary,  sent  the 
chief  nobles  of  his  court  to  the  abode  of  his  father-in-lawr  to  bring 
home  his  bride.  The  cortege  returned  to  Chichen  to  the  sound 
of  musical  instruments,  amid  dancing  and  all  kinds  of  rejoicing, 
escorting  the  young  princess  with  great  pomp,  seated  in  a  litter 
and  surrounded  by  noble  matrons  charged  to  wait  upon  her.  But 
this  marriage  was  taking  place  against  her  liking,  for  she  loved 
Can  Ek,  distinguished  for  his  courage  and  fine  appearance  above 
all  the  nobles  of  Chichen,  and  who  on  his  part  had  vowed  inviol- 
able affection.  With  her  consent  he  formed  the  project  of  carry- 
ing her  off.  He  assembled  his  vassals  and  posted  them  in  a  road 
through  which  the  procession  had  to  pass.  It  was  night ;  the 
moment  the  convoy  arrived,  he  fell  unexpectedly  upon  it  with 
his  little  troop,  dispersing  without  difficulty  the  lords  and  dames 
and  seizing  the  princess,  with  whom  he  tied  to  the  sea  shore. 
There  a  little  fleet  w7as  waiting  for  him,  in  which  he  embarked 
with  the  princess  and  his  friends,  making  sail  for  the  coast  of 
Zinibacan,  whence,  by  the  neighbouring  rivers  of  Bacalar,  he 
trained  the  interior  of  Peten."-1     Now  this  Peten  is  the  same  as 


Brinton,  The  Maya  Chronicles. 

13.  de  Bourbourg,  Nations  Civilisees  du  Mexique,  ii.  592. 


THE    KINGS   THAT   REIGNED   IN    EDOM.  293 

Potonchan,  the  region  of  the  hated  Olmecs.  The  following  is  the 
confused  Maya  account  of  the  great  war  thatseemstohavefollowed 
thisaction:  "In  the  eighth  ahau,  the  governor  of  Chichen  Itza  (city) 
was  driven  out  on  account  of  his  plotting  against  Hunac  Eel ; 
and  this  happened  to  Chac  Xib  Chac  of  Chichen  Itza,  on  account 
of  his  plotting  against  Hunac  Eel,  the  governor  of  Mayapan,  the 
fortress.  Four  score  years  and  ten  years,  and  it  was  the  tenth 
year  of  the  eighth  ahau,  that  it  was  depopulated  by  Ah  Zinteyut 
Chan  with  Tzuntecum  and  Taxcal  and  Pantemit,  Xuchuuet  and 
Ytzcuat  and  Kakaltecat :  these  were  the  names  of  the  seven  men 
of  Mayapan.  In  this  eighth  ahuAi  they  went  to  the  fortress  of 
the  ruler  of  Ulmil  on  account  of.  his  banquet  to  Ulil,  ruler  of 
Itzmal ;  they  were  thirteen  divisions  of  warriors  when  they  were 
dispersed  by  Hunac  Eel,  in  order  that  they  might  know  what  was 
to  be  given  ;  in  the  sixth  ahau  it  ended,  one  score  years  and 
fourteen."  *22 

In  the  Popol  Yuh  and  other  Quiche  documents  the  greatest 
historical  event  is  the  taking  of  Xibalba,  a  city  that  has  been 
identified  with  Palenque.  Xibalba  was  the  hated  land,  the  very 
hell  of  the  Quiches,  for  they  had  suffered  from  its  oppression.  As 
it  was  a  foundation  of  Votan,  who  came  from  Yalum  Votan,  its 
rulers  are  well  identified  with  the  Olmecs  of  Potonchan,  under 
whose  tyranny  the  Quiches  are  also  said  to  have  groaned.  Its 
fall  is  the  theme  of  the  Quiche  epic.  The  Quiches  had  been 
victorious  over  Xibalba,  but  had  lost  their  power,  and  the  hated 
kingdom  became  strong  again  under  its  kings  Huncame  and 
Wucubcame,  when  the  Quiche  Exbalanque  died.  His  brother, 
Hunahpu,  remained  at  Tula,  and  by  his  wife  Xbakiyalo  had  two 
sons,  Hunbatz  and  Hunchowen,  whom  he  taught  to  be  skilful 
warriors  and  magicians.  After  the  death  of  Xbakiyalo,  Hunahpu 
and  his  bachelor  brother,  Wucub  Hunahpu,  are  represented  as 
journeying  towards  Xibalba  to  play  ball  with  its  two  kings  and 
their  tributaries,  who  were  Xiquiripat,  Cuchumaquic,  Ahalpuh, 
Ahalgana,  Chamiabac,  Chamiaholom,  Ahalmez,  Ahaltocob,  Xic, 
Patan,  and  Oloman.  Some  of  these  names  at  once  declare  the 
Zerethite  alliance ;  Cuchum-aquic  as  Chusham,  Ahalpuh  as 
Eliphaz,  Ahalgana  as  Ba-alchanan,  Oloman  as  Ulam,  and  Patan 

22   T\w  Maya  Chronicles,  102. 


294  THE   HITTITES. 

as  Bedan.  This  playing  ball  was  very  deadly  work,  for  it  cost 
the  two  their  lives.  But  in  a  supernatural  way  Xquic,  the 
daughter  of  Cuchumaquic  (or  Chusham),  one  of  the  thirteen 
princes  of  Xibalba,  became  by  the  dead  Hunahpu  the  mother  of 
Hunahpu  and  Exbalanque.  Prior  to  their  birth  she  left  Xibalba 
and  cast  herself  upon  the  protection  of  the  mother  and  sons  of 
the  dead  Hunahpu,  who,  however,  treated  her  and  her  children 
harshly.  But  these  children  grew  up,  endowed  with  marvellous 
power  and  wisdom,  every  juggling  feat  ever  performed  by  the 
most  accomplished  of  oriental  wizards  being  imputed  to  them.  They 
first  showed  their  skill  by  changing  their  half  brothers  into 
monkeys,  whose  appearance  was  so  grotesque  that  their  grand- 
mother Xmucane,  though  grieving  over  their  transformation, 
was  compelled  to  laugh  at  their  grimaces,  whereupon  they  left  in 
dudgeon  and  betook  themselves  to  the  woods.  Then  the  wonder- 
ful children  cultivated  the  ground,  while,  night  after  night,  wild 
beasts  came  and  destroyed  their  work.  They  set  watch  accord- 
ingly, and  one  night  caught  a  mouse,  which  they  were  about  to 
torture  in  revenge  for  the  injuries  committed,  when,  begging  for 
life,  it  told  them  that  agriculture  was  not  for  such  as  them  ;  let 
them  take  up  the  ball-play  in  which  their  father  and  uncle  had 
fallen.  The  mouse  probably  denotes  the  Tsocharites,  who  dwelt 
in  southern  Palestine,  on  the  coast  of  the  Mediterranean,  for 
already  mice  and  rats  have  been  found  to  relate  to  these  Teucri, 
and  the  presence  of  Tohil  or  Zockill  in  the  Quiche  and  Maya 
pantheons,  with  other  facts,  attest  an  alliance  of  the  Tsocharites 
with  these  families.  The  lads,  who  remind  one  of  the  Epigoni 
returning  to  Thebes  to  avenge  their  fathers  who  had  fallen  in  the 
first  siege,  hurled  the  ball  towards  Xibalba,  after  bidding  farewell 
to  their  mother  and  grandmother.  Dr.  Tylor  thinks  he  sees  a 
connection  between  New  and  Old  World  legends  in  the  incident 
recorded  as  accompanying  their  departure.23  They  planted  a 
cane  of  Indian  corn  in  the  middle  of  the  house,  which,  if  it 
withered,  would  denote  that  they  had  perished  in  their  enterprise, 
and,  if  it  flourished,  that  they  were  alive.  Then  once  on  their 
way,  the  creatures  did  their  bidding  ;  the  Xans,  small  stinging 
gnats,  were  their  spies,  and  the  birds  called  Molay  carried  them 

23   Tylor,  Researches  into  the  Early  History  of  Mankind. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  295 

over  the  rivers.  Shut  up  by  the  thirteen  of  Xibalba,  who  repre- 
sent the  thirteen  regiments  defeated  by  Hunaceel,  in  a  place  of 
darkness,  they  filled  it  with  light.  A  game  of  ball  took  place 
next  day  and  the  brothers  were  victorious.  Again  enclosed  in  a 
house  in  which  sharp  knives  of  flint  revolved,  they  by  magic 
made  them  cease  their  deadly  revolutions,  and,  when  commanded 
to  fill  four  vases  with  rare  flowers  in  that  place  of  horrors,  they 
called  in  the  aid  of  the  ants  Zanpopos,  which,  spite  of  the  pre- 
cautions of  the  royal  guards,  cut  down  the  choicest  blossoms  in 
the  garden  of  the  kings  and  brought  them  to  the  prisoners.  They 
then  passed  the  ordeals  of  the  house  of  ice,  the  house  of  tigers> 
and  that  of  fire,  but  in  the  house  of  the  bats  Hunahpu  lost  his 
head,  so  that  Exbalanque  had  to  give  him  a  new  one.  Then 
followed  the  most  astounding  prodigies.  A  funeral  pyre  was  lit, 
and  the  brothers  threw  themselves  _  upon  it  and  were  burnt  to 
ashes.  The  joyous  Xibalbans  threw  the  ashes  into  the  river,  and 
five  days  after  two  youths  of  great  beauty,  but  with  fishes'  tails, 
disported  themselves  in  the  stream  and  mocked  the  thirteen 
councillors.  Then  they  appeared  in  the  streets  of  the  city  as  old 
men  clothed  in  tatters,  dancing  wild  dances,  burning  houses  and 
restoring  them,  killing  each  other  and  coming  to  life  again. 
Summoned  before  the  princes,  they  came  and  repeated  their 
miraculous  juggleries,  putting  many  people  to  death  and  reviving 
them.  At  length,  wrought  to  a  frenzy  by  the  miracles,  the  kings 
Huncame  and  Wucubcame  demanded  to  be  thus  killed  and 
restored.  The  brothers,  after  some  hesitation,  tore  their  hearts 
from  their  breasts,  cut  off  their  heads,  and  then  refused  to  resur- 
rect the  slain.  Terror  seized  the  court  and  the  princes  attempted 
to  flee,  but  in  vain  ;  all  but  one  perished  in  the  slaughter  that 
ensued,  and  the  Votanide  empire  of  Xibalba  came  to  an  end. 
Such  is  the  weird  tale  which  the  descendants  of  him  whom  the 
Greeks  called  Menelaus  tell  of  his  siege  of  the  Cymro  Zerethite 
city  near  the  banks  of  the  Moabite  river  Nehaliel.24 

The  story  of  Troy's  overthrow  includes  the  history  of  the  last 
king  that  reigned  in  Edom,  who  was  Hadar  of  Pan.  His  wife 
was  Mehetabel,  the  daughter  of  Matred,  the  daughter  of  Mezahab. 
The  wife  of  Hadar   was  the  daughter  of   the    Egyptian  queen 

24    li.  de  Rourbourg,  Nations  Civilist'es,  i.  127,  Beq. 


296  THE   HITTITES. 

called  Mytera  on  the  monuments,  in  the  Greek  lists  Nitocris,  and 
in  Greek  legendary  history  Danae.  The  father  of  Matred  was 
Methosuphis,  Menthesuphis,  or  Har-em-hebi,  the  golden  Horus, 
the  last  of  the  Hycsos'  line,  but  not  the  last  of  Hittite  descent 
on  an  Egyptian  throne.  Matred  became  the  wife  of  Tahath  the 
Second,  generally  known  as  Thothmes,  and  by  this  union  the  two 
chief  kingdoms  of  Upper  and  Lower  Egypt  were  united.25  Meheta- 
bel,  the  daughter  of  Tahath  and  Matred,  may  be  represented  by  the 
Egyptian  Mautemva,  who  is  said  to  have  been  the  widow  of 
Thothmes  IV.,  and  the  mother  of  Amenophis  III.,  named  Memnon. 
The  confounding  of  Hadar,  the  husband  of  Mehetabel,  and  father 
or  stepfather  of  Memnon,  with  Itzrachiah,  the  father  of  Michael, 
inasmuch  as  cither  would  make  a  Greek  Atreus,  was  probably 
the  origin  of  the  name  Atridae  applied  to  Agamemnon  and 
Menelaus.  The  two  alliances  of  the  Beerothite  family  of  Saul 
with  Egypt,  namely,  the  marriage  of  his  daughter  to  Michael  of 
the  Xoite  kingdom,  where  Metelis  seems  to  be  his  memorial,  and 
that  of  his  son  Hadar  to  Mehetabel,  daughter  of  Thothmes  II., 
were  undertaken,  it  is  clear,  for  the  purpose  of  strengthening 
that  family  for  its  contest  with  the  might  of  the  Zerethites  and 
their  numerous  allies.  The  resemblance  of  the  name  Hadar  to 
Hadad,  and  the  fact  that  the  Kenite  list  in  Chronicles  calls  him 
by  the  latter  name,  together  with  the  evidence  already  collected, 
that  the  history  of  the  kings  reigning  in  Edom  is  that  of  a 
continual  struo-crle  between  the  humane  Beerothites  and  their 
Amalekite  and  Zerethite  enemies,  would  justify  the  placing  of 
this  last  monarch  in  the  line  of  Saul.  But  there  is  other  evidence 
for  so  doing,  and  that  is  contained  in  an  epic,  less  lofty  in  style 
and  briefer  than  some  that  have  shed  light  on  early  Hittite 
history,  but  well  worthy  the  attention  of  the  scholar.  This  epic  is 
the  Gododin  of  the  Welsh  bard,  Aneurin.26  That  there  have  been 
late  Aneurins  cannot  be  doubted,  but  the  bard  who  wrote  the 
Gododin,  as  a  contemporary  of  the  heroes  whose  deeds  he  relates, 
must  be  exceedingly  ancient,  and  worthy  of  the  mystery 
enshrouding  his  life.  His  poems  have  been  tinkered  by  many 
hands,  and,  as  they  are   explained   by   commentators,  are   often 

25   1  Chron.  vii.  20 ;  Sharpe's  History  of  Egypt,  i.  46. 
20    Williams,  Aneurin,  Y  Gododin. 


THE    KINGS   THAT   REIGNED    IN   EDOM.  297 

quite  unintelligible,  for  they  are  made  to  relate  to  contests 
between  the  Britons  and  the  Saxons,  a  people  that  have  no  real 
mention  in  the  work,  unless  the  Amalekite  Chusham  or  Suga- 
muna's  posterity  can  be  called  such.  Aneurin  is  said  to  have  been 
the  son  of  Caw  ab  Geraint,  lord  of  Cwm  Cawlwyd,  or  the  region 
of  the  Ottadini,  or  Gododini,  in  Northumberland.27  Though 
himself  a  man  of  Gododin,  or  a  Hadadite,  he  does  not  allow  tribal 
prejudice  to  sway  his  judgment,  but  gives  such  meed  of  praise  at 
times  to  enemies,  that  the  commentators  have  frequently  classed 
these  as  allies  of  the  Gododin. 

The  Gododin  then  has  been  read  as  the  story  of  a  contest 
between  the  Cymri  under  Urien  Rheo-ed,  and  the  Saxons  under 
an  unnamed  leader,  supposed  to  be  Hengist,  or  Ida.  At  the  great 
battle  of  Cattraeth  five  hundred  thousand  warriors  met  in  con- 
flict, and  only  three  chieftains  escaped  slaughter  on  the  side  of 
the  Cymri.  Aneurin  himself  was  taken  prisoner,  and,  after 
lano'uishino-  for  some  time  in  a  loathsome  dungeon,  was  released 
by  Cenau,  son  of  Llywarch.  Now,  if  Aneurin  was  of  the  Gododin, 
he  was  no  Cymro,  but  one  of  their  bitterest  foes.  Cattraeth  docs 
not  exist  in  Britain,  but  it  answers  to  Zareth-Shachar  and  the 
Kuru-kshetra  of  the  Bharatan  war.  The  whole  story  of  the  war 
between  Zereth  and  Beeroth,  as  told  in  all  the  narratives,  is  that 
of  two  warlike  expeditions  of  the  latter  into  the  country  of  the 
former,  the  first  of  which  was  singularly  disastrous  to  the 
Beerothite  host,  while  in  the  second  they  gained  a  complete 
victory.  This  is  very  evident  in  the  Quiche  version  which  has 
just  been  considered.  When  Aneurin  and  the  other  bards  who 
deal  with  this  contest  are  read  without  reference  to  the  history 
of  the  Saxon  invasion,  the  same  duality  appears,  a  defeat  to  weep 
over  and  a  conquest  to  make  the  heart  glad.  There  is  no  word 
of  Hengist  in  the  original  poems,  but  the  makers  of  early  British 
history  introduce  him  and  his  slaughter  of  the  British  chiefs  to 
explain  the  first  expedition  that  ended  in  massacre.  The  great 
hero  of  the  Gododin,  and  poems  dealing  with  the  same  events,  is 
Eidiol,  also  called  Eidol,  Edol,  and  Eldol,  who  in  the  mysteries  is 
always  associated  with  Coll,  Corr,  or  Saul,  as  Eiddilic  Corr,  or 
Gwyddeliu  Corr.       He  is  thus  well  identified  with   Hadar,  who 

-'    lb.  ;  Parry,  Cambrian  Plutarch. 


298  THE   HITTITES. 

must  have  been  a  son  or  grandson  of  Saul  of  Rehoboth.  The 
bard  Cuhelyn  tells  of  the  first  expedition  and  the  cause  of  its 
overthrow.  "  Darkening  was  the  sullen  wrath  of  the  wolf, 
naturally  addicted  to  the  law  of  steel,  his  accustomed  rule  of 
decision.  At  the  time  when  the  brave  Eidiol  was  presiding  in  the 
circle,  a  man  eminently  distinguished  for  wisdom:  then  the  chief, 
having  malice  in  his  designs  against  the  Britons,  made  with  them 
a  pretended  compact.  A  proclamation  was  issued,  inviting  equal 
numbers  to  a  conference  at  a  banquet  of  mead."  Now,  it  is  to  be 
observed  that  those  who  were  with  Eidiol  were  not  Cymri,  but 
"  Brython,"  or  Britons,  Bharatas,  Beerothites ;  the  Cymri  never 
called  themselves  Britons,  but  applied  that  name  to  the  Picts,  of 
whom  were  the  Ottadini,  or  Gododin.  This  inimical  blaidd,  or 
wolf,  who  is  either  Achbor  or  Baalchanan,  pretending  a  desire  for 
a  peaceful  conference,  invited  the  warriors  of  Beeroth  to  a 
banquet  of  wine,  as  the  kings  of  Xibalba  received  into  that  city 
the  elder  Hunahpu  and  his  brother,  only  to  slay  them.  SwTeet 
strains  arose  from  "  the  minister  of  Buddud,  possessing  the  talent 
to  rehearse  the  gentle  song  of  praise,  chanting  his  music  like  a 
golden  hymn  on  the  area  of  battle :  but  it  was  the  battle  of 
sudden  assault,  of  the  dreadful  bursting  shriek,  the  mysterious 
purpose  of  the  chief,  who  exclaimed,  with  a  curse,  'I  will  rush 
forth,'  with  an  execration,  '  I  will  command,  I  will  bind  the 
sovereign.' "  Then  followed  the  massacre,  when  Eidiol, 
according  to  tradition,  seizing  a  stake  near  at  hand,  swept 
it  around  him  with  terrific  effect,  breaking  heads,  legs,  and 
arms,  and  killing  seventy  men  before  he  made  good  his 
escape  from  the  scene  of  treachery.  This  was  the  disastrous  battle 
of  Cattraeth,  that  seems  to  have  been  fought  when  the  Britons 
were  intoxicated  with  the  enemy's  wine,  and  when  the  chiefs 
were  separated  from  their  retinues.  Eidiol's  bard,  who  is  called 
the  minister  of  Buddud,  [links  that  hero  with  the  ancestral 
Bedad.23 

Aneurin  says,  concerning  the  feast,  "Adorned  with  his  wreath, 
the  chief  announced  that  upon  his  arrival,  unattended  by  his 
host  and  in  the  presence  of  the  maid,  he  would  give  the  mead ; 
but  he  would  strike  the  front  of  his  shield  if  he  heard  the  din  of 

28   The  quotations  are  from  the  version  of  Davies  in  his  British  Druids. 


THE   KINGS   THAT   REIGNED   IN   EDOM.  299 

war,  and  to  those  whom  he  pursued  he  would  give  no  quarter. 

He  had  devised  a  better  stratagem.     Here  his 

party  did  not  shrink,  though  they  had  fled  before  the  army  of 
Gododin.  The  water-dweller  boldly  invites  us  to  a  mixed  assembly 

where  neither  spear  nor  shield  was  to  be  admitted 

The  haughty  chief  excludes  men  of  a  humble  station 

The  man  of  Gododin,  upon  his  return  before  the  tents  of  Madawc, 
has  reported  but  one  man  in  a  hundred  who  escaped  from  the 
hand  of  the  water-dweller."  Again  he  says,  "  The  heroes  who  went 
to  Cattraeth  were  renowned.  Three  and  three  score  and  three 
hundred  were  they,  wearing  gold  chains.  Of  those  who  hastened 
to  the  excess  of  liquor,  three  only  escaped  from  the  confident 
stabbing.  The  man  of  Gododin  reports  that  after  the  gashing 
assault,  there  was  none  found  more  ardent  than  Llywy."  This 
Llywy  is  the  maid  before  mentioned.  Michael  is  referred  to  as 
one  saved  from  the  slaughter  by  Eidiol :  "  True  it  was  as  the 
songs  report.  No  steeds  overtook  Marchlew.  The  governor 
(Eidiol)  extended  his  spear  before  the  swordsman  in  his  thick - 
strewed  path.  Then,  as  when  a  reaping  comes  in  doubtful  weather, 
did  the  splendid  knight  cause  the  blood  to  flow."  The  bard  gives 
praise  to  Baalchanan,  the  enemy  of  his  race  :  "  As  for  Cynon  of 
the  gentle  breast,  the  governor  of  the  feast,  he  sat  not  inactive 
upon  his  throne.  Those  whom  he  pierced  were  not  pierced  again. 
Keen  was  the  point  of  his  lance.  Heavy  was  the  stroke  which 
had  fallen  in  the  first  assault,  but  he  who  administered  the  liquor 
put  an  end  to  their  outrage.  Effectual  was  his  valour  in  behalf 
of  Elphin."  The  men  of  Cattraeth  were  scalpers,  for  Aneurin 
sings  a  lament  "  for  the  piercing  of  the  skilful  and  most  learned 
man,  for  the  fair  corpse  which  fell  upon  the  sod,  for  the  cutting 
of  his  hair  from  his  head."  Taliesin,  the  friend  of  Elphin,  repre- 
senting the  Albanian  Amalekites,  to  whose  race  Baalchanan 
belonged,  sang  the  praises  of  Aneurin's  foes,  but,  while  the  latter 
was  in  prison,  he  gained  information  from  the  Trojan  bard,  to 
which  he  thus  refers  :  "  I  am  not  violent  nor  querulous  :  I  will 
not  avenge  myself  on  the  petulant ;  nor  will  I  laugh  in  derision. 
This  scoff  shall  drop  under  foot,  where  my  limbs  are  inflamed  in 
the  subterranean  house  by  the  iron  chain  which  passes  over  my 
two  knees.    Yet  of  the  mead  and  of  the  horn  and  of  the  assembly 


300  THE    HITTITES. 

of  Cattraeth,  I,  Aneurin,  will  sing  what  is  known  to  Taliesin,  who 
imparts  to  me  his  thoughts."  Helen  is  again  referred  to,  when 
the  poet  tells  of  the  arrangement  of  the  guests  at  the  feast :  "  And 
with  speed  were  they  distinguished  into  tribes,  whilst  the  lady 
and   her  paramour  were  stowing  their  parties,  an  armed  man 

and  a  man  unarmed  by  turns It  is  an  imperative 

duty  to  sing  the  illustrious  patriots  who  came  on  the  message  of 
the  mountain  chief,  sovereign  of  the  natives,  and  the  daughter  of 
the  lofty  Eudav,  the  same  who  selected  the  unarmed,  and  dressed 

in  purple  those  who  were  destined  to  be  slaughtered 

The  placid  Eidiol  felt  the  heat  of  the  splendid  Sun  when  the  maid 
was  treated  with  outrage.  His  associates  join  in  the  fray,  deter- 
mined to  stand  or  fall."  Now,  the  daughter  of  Eudav  was  Helen 
Luyddawg,  wrongly  called  the  sister  of  Kynan  Meriadawc,  or 
Baal-Chanan,  and  Eidiol  was  her  brother  Hadar. 

This  is  the  dark  side  of  the  picture.  Aneurin  thus  depicts 
the  bright  one  :  "  We  are  called  !  The  sea  and  the  borders  are  in 
conflict.  Spears  are  mutually  rushing,  spears  of  those  whom  we 
cherished.  There  is  need  of  sharp  weapons.  Gashing  is  the 
sword.  Before  the  hostile  band  flaming  in  steel  there  is  a 
prosperous  leader,  even  he  who  supported  the  steeds  and  the 
bloody  harness  on  the  red  stained  Cattraeth.  We  are  called  to 
the  bright  glory  of  conflict,  led  on  by  the  hand  of  the  meritorious, 
the  iron  clad  chief,  the  sovereign,  who  is  the  theme  of  the  Godo- 
din,  the  sovereign  who  deplores  our  divisions.  Before  Eidiol,  the 
energetic,  there  is  a  flame  ;  it  will  not  be  blown  aside.  Men  of 
approved  worth  has  he  stationed  in  command.  The  firm  covering 
guard  has  he  placed  in  the  van.  He  it  was  who  vigorously 
descended  upon  the  scattered  foe.  When  the  cry  arose,  he 
supported  the  main  weight.  Of  the  retinue  of  the  mountain 
chief,  none  escaped  but  those  defenceless  ones  whom  his  arm 
protected.  I  beheld  a  spectacle  from  the  high  land  of  the  Done, 
when  they  were  descending  with  the  sacrifice  round  the  omen 
fire.  I  saw  what  was  usual  in  a  town  closely  shut  up,  and  dis- 
orderly men  were  pierced  with  agony.  I  saw  men  in  complete 
order  approaching  with  a  shout,  and  carrying  the  head  of  the 
freckled  intruder.  May  the  ravens  devour  it ! "  The  bard 
Taliesin  was  evidently  a  Cymro,  for  he  prays  that  the  Cymri  may 


THE    KINGS   THAT   REIGNED   IN    EDOM.  301 

be  delivered  from  the  oppression  of  the  Gwyddyl,  the  Brvthon, 
and  the  Rhoniani.  At  first  he  was  the  friend  of  the  Amalekite 
Elphin,  who  had  brought  him  up,  and  he  procured  his  benefactor's 
deliverance  from  the  prison  in  which  Maelgwn  had  confined  him. 
Afterwards  he  transferred  his  services  to  Maelgwn  and  to  Urien 
Rheged,  who  fought  at  Cattraeth  on  the  side  of  the  Gododin.  Of 
the  former  he  says  :  "  It  was  Maelgwn  whom  I  saw  with  piercing 
weapons  before  the  master  of  the  fair  herd.  The  host  of  Maelgwn, 
exulting,  advanced :  and  severely  did  the  embattled  warriors 
pierce  in  the  bloody  inclosure.  The  grey  stones  they  remove. 
Soon  is  Elgan  and  his  retinue  discovered — for  his  slaughter, 
alas  !  how  great  the  vengeance  that  ensued.  Through  and 
through,  wide  and  pointed,  they  came,  advancing  and  surround- 
ing the  only  wise  Bran,  son  of  Elgan."  The  identity  of  Elgan 
with  the  Cynon  of  Aneurin  is  attested  by  the  statement  that 
Bran  was  his  son,  for  Bran,  or  Brian,  is  made  the  nephew  of  Cad- 
walla,  the  father  of  Conan  Meriadawc.  This  is  a  mistake,  for  he 
was  his  grandson,  but  the  connection  is  sufficient  to  prove  the 
correctness  of  the  identification.  The  reader  of  ancient  British 
traditions  must,  therefore,  discriminate  between  the  Cymro- 
Albanian  line  of  Caswallon  and  Conan,  and  the  Gododin  of  Coll 
and  Eidiol,  with  the  latter  of  whom  Maelgwn  was  confederate. 

The  prose  version  of  the  conflict  is  given  by  Geoffrey  of 
Monmouth.  He  tells  how  Hengist  invited  the  British  chiefs,  who 
had  come  in  arms  against  him,  to  a  banquet,  at  which  he 
treacherously  slew  four  hundred  and  sixty  of  their  number.  But 
Eldol,  consul  of  Gloucester,  finding  a  stake,  laid  it  about  him  with 
great  effect,  and  succeeded  in  making  his  escape.  Some  time  after, 
Eldol,  in  company  with  Aurelius  Ambrosius, attacked  and  defeated 
Hengist,  who  fled  to  his  sanctuary,  Caer  Conan.  However,  he 
came  forth  once  more  and  engaged  in  combat  with  Eldol,  who, 
"  seizing  on  his  helmet,  by  main  force  dragged  him  in  among  the 
Britons,  and  then  in  transports  of  joy  cried  out  with  a  loud  voice, 
"  God  has  fulfilled  my  desire  .'  My  brave  soldiers,  down,  down 
with  your  enemies  the  Aird irons.'"  So  Hengist  was  taken 
and  beheaded,  and  a  mound  raised  over  his  body.29  The  name  of 
Hengist  is  in  none  of  the  ancient  documents  from  which  Geoffrey 

™   Geoffrey'*  British  History,  viii.  0. 


302  THE   HITTITES. 

got  his  history,  and  the  name  of  Caer  Conan  sufficiently  indicates 
that  it  was  not  the  Saxon  invader,  but  the  son  of  Caswallon,  who, 
as  Conan  Meriadawc,  answers  to  the  Kenite  Baalchanan,  that  fell 
by  Eldol's  hand.  The  Cymric  historians  have  multiplied  Cas- 
wallon and  Conan  into  many  Cadvvallas,  Cadwalladers,  Cassibe- 
launs,  and  Conans  and  Kynans.  Before  leaving  the  British 
traditions  of  this  great  contest,  it  is  worth  observing  that  they 
state  the  number  of  the  divisions  of  the  Trojans.  According  to 
Homer,  these  were  sixteen,  according  to  Dictys  Cretensis,  fifteen, 
according  to  Dares  of  Phrygia,  fourteen,  including  the  Ethiopians 
under  Perses  and  Memnon.30  But  the  Maya  and  Quiche  accounts, 
so  entirely  dissimilar  as  to  mark  their  independence,  agree  in 
making  them  thirteen  ;  and  the  British  Aneurin  further  reduces 
the  number  in  the  song  entitled  "  Truan  y w  gennyf,"  where  he 
says  :  "  But  fixed  was  the  decree  of  fate  when  they  arrived,  that 
vexatious  multitude — with  sorrow  I  recount  their  bands — eleven 
complete  battalions.  Now  there  is  precipitate  flight  and  lamenta- 
tion upon  the  road."31  Ossian's  song  of  Temora,  in  which  the 
usurping  Cairbar  invites  Oscar,  with  his  three  hundred  com- 
panions to  a  feast  at  which,  after  a  preconcerted  signal,  similar  to 
that  described  in  the  Gododin,  he  kills  his  omest,  but  himself  falls 
by  Oscar's  hand,  is  probably  a  Gaelic  echo  of  the  Cymric  story, 
the  name  Cairbar  being  that  by  which  the  Gael  would  naturally 
denote  Gachbor,  the  father  of  Baalchanan.32 

In  Persian  story  Hadar  is  represented  by  Gudarz,  who  is  called 
the  son  of  Kishwad.  He  was  sent  by  the  Persian  king  Kai 
Khusrau  against  the  Turkish  Afrasiab,  and  was  overthrown 
"  Seventy  persons  of  the  family  and  household  of  Gudarz  wTere 
plunged  into  destruction  ;  this  hero,  after  a  thousand  wiles,  was 
scarcely  able  to  extricate  himself  with  a  few  of  his  sons  from  the 
scene  of  slaughter."  But,  returning  with  a  larger  force,  Gudarz 
engaged  anew  in  conflict  with  the  Turks,  killing  their  leader, 
Piran  Wisah,  with  his  own  hand,  and  utterly  routing  the  forces 
of  the  enemy,  of  whom  two  hundred  thousand  men  fell  before  his 
victorious  troops.     He  also  cut  off  the  head  of  Afrasiab,  as  Eldol 


30  Iliad,  ii.  ;  Dictys  Cretensis,  ii.  35 ;  Dares  Phrygius,  18. 

31  B.  de  Bourbourg,  Nations  Civilisees  ;  The  Maya  Chronicles  ;  Davies'  Druids. 

32  Ossian,  Temora. 


THE    KINGS    THAT    REIGNED    IN    EDOM.  303 

decapitated  the  supposed  Hengist,  when  there  was  a  fear  of  his 
being  spared.  As  a  reward  for  his  valour  the  countries  of  Isfahan, 
Jirjan  and  Kuhistan  were  assigned  him  by  Kai  Khusrau,  who 
represents  an  Egyptian  Pharaoh  about  the  time  of  Methosuphis.33 
This  Persian  connection  is  valuable  as  illustrating  the  Egyptian 
alliance  of  Hadar,  who  must  have  been  the  viceroy  of  Thothmes  III. 
in  Palestine.  In  Egypt  his  family  were  the  namers  of  Abydos,  a 
transplanted  Avith,  and  Tentyris,  a  corruption,  like  Tyndarus  and 
Idanthyrsus,  of  Hadadezer,  which  were  situated  between  Coptos 
and  Thebes.  At  Tentyris  was  the  temple  of  Hathor,  and  at 
Abydos,  the  Memnonium.  Hadar,  therefore,  was  a  subordinate 
Pharaoh,  and,  through  his  wife,  Mehetabel,  the  Mautemva  of  the 
monuments,  was  reckoned  among  the  Thothmes.  In  one  of  the 
chambers  of  the  ancient  Theban  palaces  Mautemva  is  represented 
with  the  attributes  of  Hathor  giving  birth  to  Amenophis  III.,  or 
Memnon.  The  Hathor  whom  the  queen  personifies  is  called  the 
mistress  of  Mafkat,  the  land  of  copper,  by  which  name  the  Sinai  tic 
peninsula  was  known,  and  her  temple  was  at  Surabit  el  Khadim 
in  that  country.  She  is  also  represented  as  the  messenger  of  the 
Egyptian  gods,  who  goes  forth  smiting  their  enemies.  It  is  plain 
that  Mehetabel,  the  daughter  of  Thothmes  II.  and  Matred,  is  her- 
self  the  original  Hathor,  taking  that  name  from  her  husband, 
Hadar,  an  Egyptian  Ra  Hathorsi,  who  was  the  smiter  of  Egypt's 
Hittite  foes  in  the  land  of  Moab,  and  to  whom,  as  of  Kenite  race, 
Arabia  Petraea  and  its  mines  belonged.  These  are  also  the  mines 
discovered  by  Saul  of  Rehoboth.  The  monumental  history  of 
Egypt  connects  these  mines  with  the  twelfth  dynasty  of  Manetho, 
or  rather  with  the  Osortasens  of -the  tablet  of  Abydos,  who  have 
been  supposed  to  represent  part  of  that  dynasty.  From  the 
Osortasens  the  Amenophids  traced  their  descent,  thus  uniting 
Memnon  with  the  miners.  Again  Osiris,  from  whom  the  Osir- 
tasens,  or  Osortasens,  are  supposed  to  have  derived  their  name,  and 
who  was  a  comparatively  late  Egyptian  divinity,  was  lord  of 
Ebot,  or  Abydos.  According  to  Plutarch,  he  travelled  through  the 
world  teaching  men  agriculture  and  the  arts  of  civilization,  peace- 
fully bringing  the  nations  under  his  beneficent  sway.  All  these 
indications  point  to  the  occupation  of  an  upper  Egyptian  kingdom 
33   Mirkhond,  251,  seq. 


304  THE    HITTITES. 

by  Saul  and  his  successors,  and  show  that  Hadar,  by  his  marriage 
with  Mehetabel,  united  the  Anienemhe,  or  Ammonite,  dynasty  of 
Thebes,  and  the  Thothmes,  or  ancient  Egyptian  line,  with  the 
Osortasens  of  Abydos.  His  father,  Saul,  may  thus  be  identified 
with  Osortasen  III.,  the  founder  of  the  fortress  of  Semneh  named 
after  Hadar's  son  Shimon,  the  Osymandyas  of  Diodorus,  whose 
son  Amnon  is  the  Memnon  and  Agamemnon  of  ancient  tradition.34 
The  Persian  story  calls  Shimon  by  the  name  Esfendiar,  and  makes 
him  the  father  of  Behmen,  but  by  an  unpardonable  corruption  of 
the  original  record,  styles  him  the  son  of  Gushtasp  and  sets  him 
forth  as  the  enemy  of  Rustam,  the  son  of  Zaul.  Nevertheless, 
the  Persian  account  is  valuable,  as  showing  that  Shimon,  or 
Esfendiar,  died  before  his  father,  whose  successor  was  his  grand- 
son Amnon,  thus  identifying  him  with  prince  Schaemdjom,  called 
the  son  of  Rameses  II.35 

The  connection  of  Hadar  with  Egyptian  monarchy  makes  it 
evident  that,  great  as  was  the  conquest  of  the  Cymro-Zerethite 
capital  on  the  Nahaliel,  it  was  not  the  chief  exploit  of  the-Beero- 
thite  hero.  Although  his  father-in-law,  Thothmes  II. ,  had  married 
the  heiress  of  the  Theban-Hittite  line,  he  had  not  come  into  the 
possession  of  Thebes  itself,  which  was  held  by  a  king  claiming 
descent  from  Mezahab.  In  Greek  story  his  name  is  Creon  ;  in 
one  Indian  version  he  is  Kama,  and  is  regarded  as  a  successor  of 
Jarashandha ;  and  in  another  his  people  are  the  Srinjayas 
descended  from  Vitahavya,  or  Mezahab.30  In  the  Great  Harris 
Papyrus,  Rameses  III.  describes  the  anarchy  that  reigned  in 
Egypt  prior  to  his  time:  "The  land  of  Egypt  was  in  a  state  of 
ruin.  Every  man  did  as  he  liked.  There  was  no  head  to  them 
for  many  years,  who  might  preside  over  other  matters.  The  land 
of  Egypt  belonged  to  the  princes  in  the  districts.  One  killed  the 
other  through  envy  of  power.  Other  events  took  place  there- 
after in  years  of  distress.  One  Syrian  chief  had  made  himself  a 
prince  among  them.  He  brought  the  whole  land  into  subjection 
under  his  sole  rule.  He  assembled  his  companions,  plundered  the 
treasures  of  the  inhabitants.     They  made  the  gods  like  human 

«   1  Chron.  iv.  20. 

3»  De  Lanoye,  Rameses  the  Great,  New  York,  236. 

3fi  It  will  yet  appear  that  the  names  Creon  and  Kama  denote  the  Ekronite  aux- 
iliaries or  mercenaries  of  the  Ammono-Hittite  line.  The  study  of  the  Hittites  in  Egypt 
will  more  fully  explain  the  position  of  Hadar. 


THE    KINGS   THAT    REIGNED    IN    EDOM.  805 

beings.  Offerings  were  no  longer  presented  in  the  interior  of  the 
temples.  The  images  of  the  gods  were  thrown  down  and  remained 
on  the  ground.  The  gods  appointed  their  son,  the  issue  of  their 
limbs,  to  be  prince  of  the  whole  land  on  their  seat,  the  great  son  of 
Ra,  Ra  Seti  Nekht.  He  was  Khepera  Sutech  in  his  tempest. 
He  arranged  the  whole  land  which  had  revolted.  He  executed 
the  criminals  who  were  in  the  land  Mora.  He  purified  the  great 
throne  of  Egypt.  He  designated  me  as  crown  prince  on  the  seat 
of  Seb."  3T  It  was  during  this  period  of  general  upheaval  that 
Thothmes  sent  his  sons  together  with  Hadar,  and  Labaris,  the 
builder  of  the  labyrinth,  who  reigned  at  or  near  Heracleopolis, 
and  whose  Ivenite  name  was  Ophrah,  or  Leophrah.  against  the 
Zuzimite  holders  of  Thebes.  The  Thebans  had  a  body  of  Philis- 
tines in  their  pay,  and.  with  the  aid  of  these  Japhetic  warriors. 
defeated  the  allies  signally,  killing  four  of  the  sons  of  Thothmes 
and  the  chief  leaders  of  the  expedition,  with  the  exception  of 
Hadar.  This  is  the  historical  event  which,  under  manifold  dis- 
guises, has  been  set  forth  by  many  Greek  writers  as  the  Seven 
against  Thebes.  In  it  Hadar  appears  as  Adrastus.  the  -on  of 
Talaus,  who  was  saved  by  tin1  swiftness  of  his  horse.  Ten  years 
later,  Adrastus  led  the  sons  of  the  slain  heroes  against  the  obnoxi- 
ous city.  This  time  they  were  victorious,  and.  taking  Thebes. 
razed  its  walls  to  the  ground.  The  Greek  story  relates  that 
Adrastus  lost  his  son  in  this  engagement,  who.  as  Ins  name  was 
Shimon,  may  have  been  the  Schaemdjom  claimed  by  Kameses. 

It  appears  that  these  two  entirely  distinct  warlike  expeditions. 
the  siege  of  Thebes  and  the  capture  of  the  Zerethite  capital  in 
Moab,  have  been  confounded  with  each  other  in  the  traditions 
which  the  Hittites  delivered  to  many  peoples.  It  does  not  seem 
that  there  was  any  disastrous  assault  upon  the  Zerethite  city. 
such  as  the  Welsh  story  of  Cattraeth  indicate-,  but  the  deadly 
repulse  at  Thebes  is  thus  transferred  into  the  narrative.  Tin- 
names  of  Plisthenes  and  Polynices  again  have  been  imported  into 
the  genealogy  of  Atreus  and  Agamemnon,  and  into  that  of  1 1 1 •  - 
Theban  line,  from  the  Trojan  story  of  Priam,  or  Haalchanan: 
and  Hadar,  the  grandfather  of  Amnon,  who  is  the  Egyptian 
Memnon    and    Argive    Agamemnon,   has   been    confounded    with 

•     Kisenlolir,  Trail-.  Sue.  Kit).  Arch.,  i.  :<72. 
(20) 


oOt)  THE    HITTITES. 

Izrachiah.  the  father  of  Michael,  who  represents  truly  the  Greek 
Menelaus.  But,  while  Atreus,  who  by  his  descent  from  Tantalus, 
is  proved  to  he  Izrachiah,  grandson  of  Tolag,  is  made  to  do  duty 
for  Hadar  as  the  father  of  Agamemnon,  that  hero's  individuality 
is  restore*!  in  Adrastus,  the  son  of  Talaus,  which  latter  name  may 
he  derived  from  Talut,  the  Arabic  form  of  Saul.  According  to 
Homer.  Adrastus  was  dead  before  the  Trojan  war,  for  in  mention- 
ing the  possessions  of  Agamemnon,  he  specifies  Sicyon,  "  where 
Adrastus  formerly  reigned."  In  the  Odyssey  also  he  represents 
Memnon  as  a  Trojan  ally  and  enemy  of  the  Greeks,  while  in 
reality  he  was  either  the  same  person  as  Agamemnon,  or  his  son 
Amnon,  if  the  Greek  generalissimo  be  Shimon,  the  Egyptian 
Osymandias.  The  Indian  story  of  Troy's  overthrow  is  confounded 
with  the  battle  of  Megiddo,  in  which  Thothmes  III.  defeated  the 
Hittites,  for  Jarashandha  is  made  the  king  of  Magadha.  Megiddo 
was  possessed  by  the  Maachathites,  a  junior  branch  of  the  Achu- 
zamites.  or  Zuzims,  united  with  the  Horite  line  of  Jezreel. 
From  among  all  the  varying  accounts  of  Hadar's  life  this  can  be 
gleaned,  that  he  was  the  greatest  warrior  of  his  age,  leading  the 
Egyptian  forces  and  the  Hittites  of  his  own  Beerothite  family  to 
victory  against  his  brother  Hittites  of  Thebes  and  Zareth  Shachar ; 
that  he  was  a  Pharaoh,  dividing  the  empire  of  Egypt  with  the 
Thothmes,  among  whom  he  is  reckoned,  and  bringing  a  great  part 
of  Palestine  under  his  sway  ;  and  that  he  was  the  avenger  of  the 
honour  of  his  family  and  of  his  brother-in-law  Michael,  from 
whom  Baalchanan.  the  son  of  Achbor,  had  taken  his  sister  Helen. 
It  is  hard  to  say  where  Pau.  or  Pagu,  his  capital,  was.  It  may 
have  been  the  island  Bageh,  opposite  Philae  on  the  Nile,  where 
the  second  Amenophis  has  left  a  statue  and  a  temple,  or  we  may 
look  for  it  in  the  land  of  Gebalene,  where,  between  Sihon  and  the 
Dead  Sea,  Fugua  lies.38  His  Palestinian  conquests  did  not  pass  to 
his  successors.  Zippor,  the  Moabite,  with  those  Ammonite  allies 
whom  he  had  aided  against  the  Zerethites,  and  an  Amorite  host, 
soon  after  entered  the  land  which  he  and  his  ancestors,  Saul  and 
Hadad,  had  fought  so  hard  to  gain,  and  history  has  no  more  to 
tell  of  the  kings  that  reigned  in  Edom.39 


58  Lepsius,  Egypt,  Ethiopia  and  Sinai  :  Palestine  Exploration  Fund,  April.  1871, 
map. 

?>*  We  shall  yet.  however,  meet  with  the  descendants  of  Hadar  in  proximity  to 
Palestine. 


307 


CHAPTER  VII 

The  Hittites  in  Egypt. 

The  first  colonists  of  Egypt  were  the  Hamitic  Mizraites,  who 
gave  to  the  land  its  Bible  name,  Mizraim.  Traditions  of  this 
family  may  survive  among  the  African  tribes  descended  from  it, 
but  they  have  no  place  in  the  general  history  of  civilization.  The 
first  historical  race  in  that  country,  according  to  ancient  writers, 
was  that  of  the  Auritae,  whom  the  Egyptian  monuments  call 
Hot  shesu,  or  the  servants  of  Horus,  placing  them  in  the  earliest 
or  golden  age.1  These  were  the  Horites,  whose  genealogies  are 
very  fully  given  in  the  36th  chapter  of  Genesis  and  in  some  por- 
tions of  the  first  book  of  Chronicles.  The  ancestor  of  this  race 
was  Hor,  or  Hur,  who  gave  his  name  to  the  range  of  mountains 
extending  from  the  Dead  Sea  to  the  vElanitic  gulf  of  the  Red  Sea. 
His  son,  or  grandson,  was  Shobal,  the  father  of  Kirjath  Jearim, 
an  Amorite  region.  That  he  left  the  mountain  range  and  took 
up  his  abode  in  Egypt  is  very  doubtful,  but  his  name  was  carried 
into  that  country,  there  to  denote  as  Seb-ra  the  ancestral  god  of 
those  who  regarded  themselves  as  tlie  rightful  holders  of  Egyptian 
sovereignty.  Nor  does  the  name  of  his  eldest  son  appear  among 
the  Pharaohs,  for  that  son  was  Reaiah,the  Roeh,  also  called  Aliah, 
Alian,  and  Alvan.  He  is  the  Elioun  of  Sanchoniatho's  Phoenician 
history,  for  that  author  gained  his  information  from  a  sou  of 
Thabion.  who  was  the  first  hierophant  of  the  Phoenicians,  and 
Thabion  is  Zibeon  the  Horite,  after  whom,  by  another  change  of 
the  initial  letter,  the  Gibeonites  of  Kirjath  Jearim  were  called.  - 
The  son  of  Zibeon,  either  Aj*ih  or  Anah,  naturally  ascribed  the 
highest  place  to  him  whom  the  Horites  regarded  as  the  first  in 
importance  of  their  race;.  In  Egypt,  Roeh,  or  Reaiah,  became  Ra. 
the  sun  and  chief  of  all  the  divinities.  His  son  Jahath  exercised 
sovereignty,  however,  occupying  the  second   place   in    the    first 

'■    Kenrick,  Egypt  under  the  Pharaohs,  ii.  »7  :  Lenorniant's  Manual,  i.  202. 
-    Hanchoniatho,  by  Cumberland,  340. 


308  THE   HITTITES. 

dynasty  under  the  name  Athothis.  He  is  said  to  have  been  a 
physician  and  to  have  built  a  palace  at  Memphis,  where  he  was 
doubtless  succeeded  by  his  son  Achumai,  the  Khem  of  Egyptian 
worship,  after  whom  Chemmis  in  the  Thebaid  was  called,  and  the 
original  of  the  Moabite  Chemosh.3  Etam  was  apparently  the  son 
of  Achumai.  As  a  god  he  was  called  Atmu,  or  Re  Athom,  and  as 
a  monarch  Manetho  designates  him  Timaeus,  placing  the  invasion 
of  the  Shepherds  in  his  reign.  "  We  had  once  a  king  called 
Timaeus,  under  whom,  from  some  cause  unknown  to  me,  the  Deity 
was  unfavourable  to  us,  and  there  came  unexpectedly  from  the 
eastern  parts  a  race  of  men  of  obscure  extraction,  who  confidently 
invaded  the  country  and  easily  got  possession  of  it  by  force  with- 
out a  battle.  Having  subdued  those  who  commanded  in  it,  they 
proceeded  savagely  to  burn  the  cities,  and  razed  the  temples  of 
the  gods,  inhumanly  treating  all  the  natives,  murdering  some  of 
them  and  carrying  the  wives  and  children  of  others  into  slavery. 
In  the  end  they  also  established  one  of  themselves  as  a  king, 
whose  name  was  Salatis ;  and  he  took  up  his  abode  in  Memphis, 
exacting  tribute  from  both  the  Upper  and  the  Lower  Country,  and 
leaving  garrisons  in  the  most  suitable  places.  He  especially 
strengthened  the  parts  towards  the  east,  foreseeing  that  on  the 
part  of  the  Assyrians,  who  were  then  powerful,  there  would  be  a 
desire  to  invade  their  kingdom.  Finding,  therefore,  in  the 
Sethroite  nome  a  city  very  conveniently  placed,  lying  eastward 
of  the  Bubastic  river,  and  called  from  some  old  religious  doctrine, 
Avaris,  he  built  it  up  and  made  it  very  strong  with  walls,  settling 
there  also  a  great  number  of  heavy-armed  soldiers  to  the  amount 
of  240,000  men  for  a  guard.  Hither  he  used  to  come  in  the  sum- 
mer season,  partly  to  distribute  the  rations  of  corn  and  pay  the 
troops,  partly  to  exercise  them  carefully  by  musterings  and 
reviews,  in  order  to  inspire  fear  into  foreign  nations." 4 

The  son  of  Etam  was  Jezreel,  and  it  was  with  his  history  that 
the  Osirian  rites  were  connected  rather  than  with  that  of  Saul 
the  Beerothite.  His  name  is  used  in  the  Hebrew  scriptures  as  a 
synonym  for  corn,  and  he  appears  to  have  been  the  first  monarch 
to  devote  attention  to  agriculture.5     As  Saul  did  the  same,  the 

■■   1  Chron.  iv.  2. 

4    Josephus  against  Apion,  i.  14. 

s   Hosea  ii.  22. 


THE    HITTITES   IN    EGYPT.  309 

histories  of  these  two  great  culture  heroes  have  been  confounded. 
But  Jezreel  is  the  Osiris  whom  Typhon  killed  and  cut  to  pieces, 
the  discerption  of  his  body  into  fourteen  parts  denoting,  under  a 
figure,  the  dismemberment  of  his  kingdom  by  the  invading  Hittite 
chiefs.  From  him  descended  the  line  of  the  Thothmes,  whom  the 
Kenite  record  enumerates  in  succession  as  Shuthelah,  Bered. 
Tahath  I.,  Eladah,  and  Tahath  II.6  It  is  now  known  that  the 
true  reading  of  the  word  formerly  called  Thoth  is  Tahuti.  and 
this  is  the  Kenite  Tahath  ;  the  final  mes  of  Thothmes  means  child 
or  <  ifispring."  At  Chemmis  first  the  expatriated  Horites  found  a 
refuge,  and  afterwards,  when  the  Hittites  extended  their  dominion 
southward,  they  sought  shelter  on  the  Ethiopian  border.  The 
marriage  of  the  second  Tahath  with  Mezahab's  daughter  Matred 
brought  about  the  restoration  of  the  ancient  line  of  Pharaohs, 
called  in  the  Bible  the  kings  "which  knew  not  Joseph."8  This 
was  not  the  only  Horite  family  of  monarchs  driven  into  exile  by 
the  Hycsos.  The  first  king  of  Egypt  was  Menes,  and  he  is  the 
Manahath  who  appeal's  in  the  Kenite  lists  as  the  second  son  of 
Shobal.  As  a  deity  he  was  called  Month-ra,  a  name  which 
Osburn  has  compared  with  that  of  the  Horite.9  According  to 
Manetho,  he  founded  the  first  or  Thinite  dynasty  at  This  in  Upper 
Egypt,  near  Abydos.  This  is  an  error,  for  the  most  ancient  mon- 
archy in  Egypt  was  that  of  Zoan,  or  Tanis,  in  the  Delta,  not  far 
from  the  borders  of  Palestine,  and  near  that  Mendes  which  com- 
memorated Manahath  Zoan  was  built  seven  years  after  Hebron 
in  Palestine,  and  bore  the  name  of  a  grandson  of  Manahath,  called 
in  the  English  version  Zaavan,  but  the  Hebrew  form  of  which  is 
of  the  same  character  as  Zoan.10  The  father  of  Zaavan  was  Ezer, 
and  his  brothers  were  Bilhan  and  Akan,  the  latter  being  the 
Vedic  Agni  and  the  Agenor  of  Phoenicia.11  While  some  traditions 
associate  Etam.or  Getam.  witli  Achumai.  the  grandson  of  Reaiah, 
there  are  others  which  connect  him  with  the  fainilv  of  Manahath. 


'    1  Chron.  vii.  20. 

Trans,  Soc.  Bib.  Arch.,  iii.  345,  Goodwin, 
►    Kxod.  i.  S. 

'■'    Monumental  History  of  Egypt. 
:"    Numb.  xiii.  22. 

11    Gen.  xxxvi.  27.     Tin- Origin  of  the  l'lionicians  ;  British  and  Foreign  Kvangeli 
cal  Review,  July.  1875,  -iL'o. 


310  THE    HITTITES. 

Such  in  particular  is  the  Greek  story  of  Cadmus  the  Phoenician, 
who  is  represented  as  a  son  of  Agenor.  To  the  same  family  also 
belonged  Zibeon.  the  eponym  of  Gibeon.  His  sons  were  Ajah  and 
Anah  ;  the  son  of  Anah  was  Dishon  ;  and  from  him  came  Hemdan, 
Eshban,  Ithran,  and  Cheran,  tribes  so  extensively  connected  with 
ancient  history  that  it  is  inexpedient  for  the  present  to  set  forth 
their  record.1-  From  Zibeon,  or  Zibegon,  however,  descended 
the  Sebekatefs  of  Upper  Egypt.  The  only  Horite  line  that  has 
importance  in  the  Bible  story  of  Egypt  is  that  in  which  the 
Tahaths  appear  and  which  traced  its  descent,  either  from  Reaiah 
through  Achumai,  or  from  Manahath  through  Akan. 

Theophilus  calls  the  first  king  of  Egypt  Nechaoth,  and  seems 
to  place  him  near  the  time  of  the  invasion  of  Chedorlaomer.13 
This  Nechaoth  is  the  Horite  Manachath,  who  must,  however, 
have  been  earlier  than  the  Elamite  raid,  for  Harphre,  who  is 
made  the  son  of  Month  and  Ritho  in  the  Egyptian  pantheon,  is 
the  Hareph,  or  Ohareph,  father  of  the  house  of  Gader,  whom  the 
Kenite  scribe  counts  to  the  Manahethites,  and  he  was  the  father 
of  Chedorlaomer.14  Hareph  was  the  son  of  Chepher  and  son-in- 
law  of  Manahath,  but  his  son  Laomer  took  his  grandfather's  name, 
calling  himself  Kudur  Nankhundi.  The  contemporary  of  Hareph 
would  be  the  Horite  Ezer,  and  the  contemporary  of  Chedorlaomer, 
his  son  Zaavan,  from  whom  Zoan  received  its  name.  Zoan,  or 
Zaavan,  therefore,  was  no  doubt  the  Pharaoh  whom  Abram  found 
in  the  city  of  the  same  name.  It  is  very  likely  that  the  alliance 
between  Hareph  and  an  Egyptian  princess  was  the  means  of 
introducing  Hittite  deities  into  the  valley  of  the  Nile,  for  one  of 
the  most  venerated  of  Egyptian  divinities  was  Khepera  Sutekh, 
whose  name  is  no  other  than  that  of  Chepher,  combined  with  the 
Hittite  title  of  divinity.  This  alliance  also  brought  into  Egypt 
the  Kenite  Mered,  whom  the  Egyptian  inscriptions  know  as  Prince 
Merhet,  the  son-in-law  of  Cheops.  Cheops,  Suphis,  or  Chufu,  as 
he  is  variously  called,  did  not  belong  to  the  ancient  Horite  line 
of  Pharaohs.  He  was  an  intruder  of  the  Hittite  race,  being  Ziph, 
the  eldest  son  of  Jehaleleel  the  Zerethite.     Leaving  his  brother 

12   Gen.  xxxvi.  24. 

,s   Ad  Autolycum,  ii.  31. 

14   ]  Chron.  ii.  51.      For  Harphre  and  other  gods,  .see  Kenrick,  vol.  i.,  c.  xxi.,  s.  i. 


THE    HITT1TES    IN    EGYPT.  811 

Asareel  upon  the  Zerethite  throne  on  the  Euphrates,  and.  accom- 
panied by  his  other  brother  Tiria  and  his  sister  Ziphah.  he  entered 
Egypt  and  established  himself  apparently  at  Memphis.  There 
he  enslaved  the  native  Mizraites,  compelling  them  to  build  at 
Gizeh,  near  at  hand,  the  great  pyramid  and  the  stone  causeway 
to  it,  which  Herodotus  looked  upon  as  quite  as  wonderful  an 
achievement.  He  was  thus  the  inaugurator  of  those  megalithic 
structures  for  which  Eg}^pt  afterwards  became  famous.  To  Ins 
ancestor  Zereth  he  attributed,  under  the  name  Tosorthrus.  or 
Sfsorthus,  the  invention  of  building  with  hewn  stones.  This 
Tosorthrus  appears  in  Manetho's  third  Meniphite  dynasty,  and  the 
Tyreis  and  Souphis  who  follow  him  denote  Tiria  and  Ziph  him-« 
self.16  In  a  list  of  Lower  Egyptian  kings,  prepared  by  Eratosthenes 
and  preserved  by  Syncellus,  the  ancestral  name  of  Zereth  appears 
as  Curudes,  immediately  after  that  of  Menes.  This  custom  of 
inserting  the  names  of  ancestors  in  the  lists  of  the  Pharaohs 
enormously  increased  the  number  of  spurious  monarchs,  who  never 
saw  Egypt  save  in  the  persons  of  their  descendants.  So  far  did 
this  practice  extend  that  Manetho's  fifth  dynasty  of  Elephantine 
kings,  in  the  latter  part  of  which  one  or  two  Kenite  names  may 
be  detected,  begins  with  Usecheres.  or  Usercheres,  who  is  Ashehur. 
the  father  of  Tekoa,  whose  bones  had  long  since  been  laid  in 
Babylonian  Cutha,  and  he  is  followed  by  Sephres,  his  second  son 
Chepher.  On  the  eastern  bank  of  the  Nile  the  place  called  Troja. 
opposite  Memphis,  was,  with  the  more  easterly  Troicus  mons,  a 
memorial  of  Tiria,  and  in  the  great  river  Nile  his  father,  Jehale- 
leel,  was  commemorated  as,  at  a  later  period,  in  the  Nahaliel  of 
Moab.  From  the  people  of  Ziph  the  Egyptians  picked  up  the 
Linus  that  astonished  Herodotus,  the  refrain  of  ya  l<i  >//<'<■.  i/n  In :il , 
which  Sir  Gardner  Wilkinson  heard  sung  by  the  Copts  of  modern 
days,  who  little  dreamt  that  they  were  unconsciously  bewailing 
Helel,  the  fallen  son  of  Shachar.16 

In  Graeco-Egyptian  tradition  Ziph  was  Typhun,  the  monster 
from  whose  presence  the  gods  fled,  and  his  sister  Ziphah  was 
Nephthys,  the  sister  of  Typhon,  a  name  that  has  already  I  icon 
explained.      Nephthys   was   the   mother   of   Anubis,    who   is    the 

ir'    Manetho's  dynasties  arc  ffiven  intact  by  Kenrick. 
"     Kawlinsoifs   Herodotus,  Sir  (J.  Ws.  note  ~>  »n  ii.  7!*. 


31 2  THE    HI1TITES. 

Kenite  Anub,  or  Ganub,  son  of  Coz,  so  that  Ziphah  must  have 
been  the  wife  of  Coz.  This  Coz  is  well  identified  with  the  deity 
Ghonso,  called  the  son  of  Amun  and  Maut,  and  Araun  is  no  other 
person  than  Amnion,  or  Ben  Ammi,  the  son  of  Lot.  Amun  is 
called  Amun-ra,  a  name  which  indicates  relationship  with  the 
solar  or  Horite  family  of  Ra,  and  this  relationship  can  only  have 
been  through  his  wife  Maut.  It  would  seem,  therefore,  that 
Amnion,  whose  maternal  grandmother  was  probably  an  Egyptian 
princess,  had  preceded  the  Hittites  in  their  occupation  of  the 
Delta,  where  he  allied  himself  with  the  ruling  Horite  race.  His 
son  Coz.  a  thoroughly  historical  personage,  for  he  is  the  Choos  to 
,  whom  Eusebius  gives  the  second  place  in  Manetho's  second 
Thinite  dynasty,  established  the  worship  of  animals  in  Egypt,  of 
the  goat  at  Mendes,  where  the  sovereignty  of  his  father  Amnion 
had  its  commencement,  and  of  the  bulls  called  Apis  at  Memphis, 
and  Mnevis  at  On,  or  Heliopolis.  Lepsius  found  a  shield  bearing 
the  name  Kekeou  in  a  tomb  near  the  pyramids  of  Gizeh,  which 
he  supposed  might  belong  to  Choos.  or  Kaiechos,  as  another 
Manethonic  list  calls  him.17  The  absence  of  the  final  s  is  hurtful 
to  this  identification,  for  that  letter  appears  in  Kaiechos,  Choos, 
Coz.  and  Chonso,  as  well  as  in  the  articled  form  of  the  latter, 
Pachons.  It  was  from  the  latter  form  that  the  Greeks  and 
Romans  derived  their  Bacchus,  also  called  Iacchus,  who  was  the 
son  of  Amnion  and  Amalthea,  according  to  Diodorus.  The  son  of 
Bacchus  was  (Enopion,  king  of  Chios,  and  he  is  Anub  of  the 
Kenite  list,  and  the  Egyptian  god  Anubis,  son  of  Nephthys.  It 
is  probably  more  than  a  coincidence  that  the  Greek  CEnopion,  the 
maker  or  drinker  of  wine,  should  designate  the  same  person  as 
the  Semitic  Anub,  or  Ganub,  meaning  grapes,  and  that  he  as 
Ganymede  should  be  called  the  cup  bearer  of  the  gods.  As  a 
Pharaoh,  he  is  Ouenephes,  the  fourth  king  of  Manetho's  first 
dynasty,  who  is  said  to  have  built  pyramids  at  Cochome,  and  in 
whose  reign  there  was  a  great  famine  in  Egypt.  He  is  also  men- 
tioned in  the  fragments  of  the  Turin  papyrus,  in  which  Annoub 
replaces  the  Anon,  or  Bnon,  whom  Manetho  makes  the  immediate 
successor  of  Saites,  the  leader  of  the  loth  and  17th  Shepherd 
dynasties.     The   home  of  this  Ammonite   family  was  probably 

7    Kenrick,  i.  10'i,  Lenormant'.s  Manual,  i.  204. 


THE    HITTITES    IN    EGYPT.  313 

Onuphis,  in  the  Delta,  whence  they  spread  to  Metelis  and  Canopus, 
and  still  farther  to  the  west,  constituting  the  unhistorical  Xoite 
line,  which  Manetho  names  as  a  fourteenth  dynasty,  but  without 
specifying  any  of  its  members.  The  son  and  successor  of  Anub 
was  Tola, or  Tolag, who  is  the  Tlas  of  Manetho's  second  dynasty,  and 
the  Greek  Talus,  son  of  (Enopion.  His  descendants,  Uzzi,  or  Guzzi, 
Izrachiah  and  Michael,  have  already  been  considered  in  the  con- 
nection of  the  Greek  Menelaus  and  the  British  Michael's  mount 
with  Helen,  the  author  of  the  Trojan  war.  Some  branches  of  the 
Ammonite  stock  accompanied  the  Hittites  in  their  migrations,  and 
many  traces  of  Anub  and  his  descendants  are  to  be  found,  not 
only  in  the  legends  of  the  Khitan,  but  also  in  their  geographical 
and  tribal  nomenclature.  But  most  of  the  children  of  Ziphah 
adhered  to  their  sub-Semitic  speech  and  followed  that  southern 
Asiatic  route  in  migration  which  led  them  to  Malacca,  and  thence, 
by  the  Malay  archipelago,  to  the  New  World,  where,  in  Guathnala, 
they  founded  a  new  Quiche  kingdom  and  emulated  in  their  monu- 
ments the  structures  which  had  been  erected  in  Egypt  by  the 
forefathers  whose  memory  they  kept  and  have  communicated  to 
the  world  in  their  fantastic  traditions. 

The  Ammonite  connection  of  Ziph  by  marriage  is  of  great 
chronological  value,  as  it  proves  that  Jehaleleel,  his  father,  who 
was  at  the  same  time  the  father  of  Ziphah  and  Asareel,  must 
have  been  contemporary  with  Amnion,  and  thus  posterior  to  the 
raid  of  Chedorlaomer.  It  follows  of  necessity  that  Arioch  of 
Ellasar  was  not  the  son  of  Asareel,  but  some  earlier  member  of  tin.' 
Zerethite  family,  and  that  Jehaleleel  was  coeval  with  the  latter 
portion  of  the  life  of  Abraham.  His  son  Ziph  and  daughter 
Ziphah  would  thus  belong  to  the  time  of  Isaac,  in  whose  da}'  the 
great  pyramid  of  Cheops  was  erected  ;  for,  although  Amnion  and 
Isaac  were  contemporaries,  Jacob  and  Esau  were  not  born  until 
the  patriarch  had  attained  his  sixtieth  year.  The  story  of  Esau 
affords  material  for  the  chronology  of  the  two  great  nations  of 
Palestine  and  Egypt,  inasmuch  as  his  wife  Aholibamah  was  tin- 
granddaughter  of  Zibeon  the  Horite,  and  his  wife  .Judith,  or  Adah 
was  the  daughter  of  Beeri.the  head  of  the  Hittite  line  of  Beeroth, 
and  the  granddaughter  of  Elon  the  Temenite  or  Amalekite.  Mered, 
again,  as  the  son  of  Ezra,  was  in  the  same  generation  as  Beeri,  the 


•U4  THE   HITTITES. 

son  of  Ezra's  brother  Rechab,  so  that  his  marriage  with  Bithiah, 
the  daughter  of  Ziph,  fulfils  all  chronological  conditions.  The 
entrance  of  Ziph,  or  Typhon,  into  Egypt  marks  the  beginning  of 
Hittite  sovereignty  in  that  land.  It  does  not  appear  that  his 
family  retained  the  empire  which  he  had  gained  for  any  length 
of  time,  for  the  Greek  legend  of  Sisyphus,  the  son  of  ^Eolus, 
represents  him  as  incessantly  rolling  a  huge  stone  to  the  top  of  a 
hill,  only  to  see  it  slip  from  his  grasp  and  descend  to  the  bottom. 
His  kingdom  apparently  fell,  soon  after  his  death,  into  the  hands 
of  Anub,  his  sister's  son,  the  second  Souphis  of  Manetho,  and  the 
Kneph  Chufu  of  the  pyramid  inscriptions,  who  was  in  turn  dis- 
lodged by  his  sister  Zobebah.  The  Egyptians  regarded  the  sway 
of  Cheops  and  his  successors  as  one  of  unparalleled  oppression 
and  cruelty,  although  in  later  times  his  name  of  Typhon  was 
replaced  by  that  of  Apophis,  to  denote  the  great  enemy  of  the 
native  Egyptian  race.  In  the  Babylonian  list  Zabu  is  succeeded 
by  Apil  Sin  and  Sin  Muballit,  after  whom  comes  Hammurabi. 
Ziph  must,  therefore,  have  retained  his  possessions  in  the  east, 
leaving  his  son  as  viceroy.  The  Babylonian  Apil  Sin  may  be  the 
same  as  Cephren,  Chabryis,  or  Shafre,  of  the  Egyptian  lists  and 
monuments,  who  is  made  by  some  a  brother,  by  others  a  son  of 
Cheops.  The  Hebraeo-Kenite  name  capable  of  such  apparently 
diverse  renderings  would  be  Heber  or  Cheber,  which  as  Hebel 
would  answer  to  Apil,  and  as  Cheber  to  Chabryis  and  Cephren. 
There  is  in  the  Kenite  list  a  Heber  wrongly  attributed  to  the 
family  of  the  Israelite  Asher,  the  editor  of  the  genealogies  having 
confounded  that  patriarch's  descendants  with  the  royal  line  of 
Assyria.18  He  is  called  the  father  of  Japhlet,  or  Yaphlet,  a  name 
not  indeed  identical  with  Muballit,  the  son  of  Apil,  but  which 
appears  to  denote  the  same  person,  for  in  the  Synchronous  His- 
tory of  Assyria  and  Babylonia  we  meet  with  the  following 
explanatory  passage  which  justifies  us  in  regarding  the  prefixed 
m  as  mi  or  ma,  the  honorific  Hittite  suffix  :  "  In  the  time  of 
Assur-Yupalladh,  king  of  Assyria,  Cara-Murdas,  king  of  Gan- 
Duniyas,  son  of  Mupallidhat-Serua,  the  daughter  of  Assur-Yupall- 
adh,  men  of  the  Cassi  revolted  against  and  slew  him."19   This 

18   1  Chron.  vii.  31. 

i«   Records  of  the  Past,  iii.  29. 


THE    HTTTITES    IN    EGYPT.  315 

passage  indicates  that  Yupalladh,  or  Yaphlet,  was  the  true  name 
of  the  eastern  monarch,  and  by  calling  his  daughter  Mupallidhat 
an  evident  compound  of  Yupalladh,  asserts  the  identity  of 
Muballit,  son  of  Apil,  and  the  Kenite  Yaphlet,  son  of  Heber.  In 
addition  to  this,  Serah  appears  as  a  woman's  name  in  the  same 
Kenite  list,  answering,  not  indeed  to  the  daughter  of  Yupalladh. 
for  she  was  the  aunt  of  his  father  Apil,  or  Heber,  but  to  the  form 
Serua,  indicating  the  existence  of  such  a  name  in  the  family. 
Confirmation  is  thus  obtained  of  the  truth  of  the  suo-o-estion 
already  made  that  the  line  of  Zereth  acquired  regal  power  in 
Assyria,  a  power  which,  it  may  be,  never  left  their  hands  until 
the  great  empire  was  overthrown.  An  explanation  is  also  found 
for  the  statement  of  Manetho  that  the  Shepherd  Salatis  fortified 
Avaris  on  the  north-eastern  border  of  Egypt  as  a  protection 
against  the  arms  of  the  Assyrians,  "  who  were  then  powerful."' 

The  next  Hittite  invasion  of  the  land  of  the  Pharaohs  is  that 
most  memorable  in  Egyptian  history,  and  of  which  echoes  are  to 
be  heard  all  over  the  world.  Its  leader  was  Jahdai,  son  of  Gazez- 
who  was  the  son  of  Haran,  of  Ephah,  of  Achuzam,  the  eldest  born 
<>f  Ashchur  and  Naarah.  Great  as  the  fame  of  Haran,  or  Charan, 
at  once  an  Ouranos  and  a  Cronus,  became  in  later  days,  there  is 
no  record  of  Zuzimite  sovereignty  before  the  time  of  Jahdai. 
Smitten  by  Chedorlaomer  in  Ham  beyond  Jordan,  they  were 
again  invaded  by  the  conquering  sons  of  Zereth,  and,  with  their 
brethren,  the  Achashtarite  Rephaim  of  Ashteroth  Karnaim  and 
Einim  of  Shaveh,  were  forced  to  look  out  for  new  homes. 
What  could  be  more  inviting  than  the  valley  of  the  Nile, 
improved  and  beautified  by  the  labours  of  the  first  Horite 
Pharaohs,  the  Ammonites,  and  the  Hittite  lines  of  Ziph  and  Mered, 
with  the  aid  of  their  Mizraite  slaves  ?  It  was  a  divided  land 
Hittite  and  Horite,  Ammonite  and  Moabite  striving  for  suprem- 
acy, and  not  far  from  its  borders  lay  the  fortified  camp  of  the 
Philistines  of  Gerar,  a  hardy  Japhetic  race,  powerful  allies  for 
him  who  could  win  their  friendship.  The  Zuzims  acquired  that 
alliance.  In  the  time  of  Isaac  the  Philistine  Abimelech,  or 
Padishah,  came  to  Beersheba  to  see  the  patriarch,  not  unattended. 
Phichol,  the  chief  captain  of  his  army,  was  in  his  train,  and  with  him 
came  Achuzzath.  whose  name  corresponds  to  no  other  in  the  Sacred 


316  THE    H1TTITES. 

Record,  save  that  of  Achuzam,  the  Hittite.21'  Achuzzath,  the  com- 
panion of  the  Philistine,  was  thus  a  Zuzimite  whose  friendship 
prepared  the  way  for  that  alliance  which  placed  Jahdai  on  an 
Egyptian  throne  and  enabled  Philitis  to  pasture  his  flocks  on 
the  Nile  pastures,  richer  by  far  than  the  fields  of  Gerar  and 
Beersheba.  The  invaders  took  their  name  from  their  leader,  who 
gave  to  the  senior  Zuzim  tribe  that  title  of  Yahdaites  which  it 
has  ever  since  borne.  "  It  happened,"  says  the  First  Sallier 
Papyrus,  "  that  the  land  of  Egypt  fell  into  the  hands  of  the 
Aadtous,  and  then  there  were  no  native  Pharaohs  left  in  the  whole 
country.  The  Aadtous  held  the  strong  City  of  the  Sun,  and  their 
king  resided  at  Avaris."21  In  Arabian  story  these  strangers,  or 
Aadtous,  are  the  Adites, '  the  greatest  of  the  Arab  tribes,  who, 
under  the  leadership  of  Shedad,  the  son  of  Ad,  took  possession 
of  the  land  of  Egypt,  and  brought  the  rest  of  the  world  into 
subjection.22  Some  writers  trace  Ad's  descent  from  Aws,  the  son 
of  Aram,  the  son  of  Shem,  while  others  make  his  father  Amalek, 
but  Tabari  says  the  Adites  were  Akhahami,  by  which  we  must 
understand  Achuzamites,  or  Zuzims.23  The  Egyptian  word  Hycsos, 
supposed  to  mean  shepherd  kings,  is  a  corruption  of  the  Achu- 
zamite  name,  the  final  m  being  dropped  under  the  impression  that 
it  marked  a  Semitic  plural.  In  Indian  story,  as  the  Ramayana 
records  it,  the  Adites  are  the  Ayodyas  of  Oude,  a  race  of  con- 
querors.24 Manetho  says  the  invaders  took  possession  of  Egypt 
without  a  battle.  The  army  of  Jahdai  must  have  struck  terror 
to  the  hearts  of  the  petty  Pharaohs  and  caused  them  to  submit 
tamely  to  the  new  domination.  One  sovereign  alone  showed 
courage,  and  she  was  a  queen,  Zobebah,  the  daughter  of  the 
Ammonite  Coz,  and  sister  of  Anub.  According  to  tradition,  she 
was  no  longer  in  her  first  youth  when  Jahdai  sought  her  in 
marriage,  but  she  refused  to  accept  him  save  on  condition  that 
the  child  born  of  her  should  inherit  the  throne.  In  the  lists  of 
Manetho  she  is  called  Usaphais,  Biophis,  and  Binothris,  and  it  is 
recorded  that  in  her  reign  women   were  granted  the  prerogative 

-,J  Gen.  xxvi.  2(5. 

21  Records  of  the  Past,  viii.  3.     Aadtous  is  improperly  translated  "  the  impure." 

22  Lenormant's  Manual,  ii ;  Sale's  Koran. 
'-'"■  Tabari,  Chronicle,  113. 

24    The  Ramayana,  by  Griffith. 


THE    HITTITES    IN    EGYPT.  317 

of  royalty.  Jahdai  accepted  the  condition,  thus  disinheriting  the 
six  sons  borne  to  him  by  his  previous  wives.  These  sons  were 
Regem,  Jotham,Geshan,Pelet,  Ephah  and  Shaaph.'25  The  Ramayana 
tells  the  story  of  the  dispossessed  princes,  but  very  incorrectly, 
for  it  calls  their  father  Dasaratha,  although  rightly  making  him 
king  of  Oude,  and  styles  the  four  sons  Rama,  Bharat,  Lakshman, 
and  Satrugna.  Of  these,  Lakshman  answers  to  the  Arabian 
Lokman,  son  of  Ad,  and  he  is  the  Regem  of  the  Kenite  list  and 
actual  hero  of  the  story,  whose  place  the  Ramayana  gives  to 
Rama.  The  son,  again,  in  whose  favour  Rama,  Lakshman,  and 
Satrugna  are  disinherited,  is  in  the  Indian  epic  Bharat,  the  Pelet 
of  the  genealogy,  who  was  one  of  the  dispossessed  princes. 
Rama  represents  the  Hittite  Haruin,  son  of  Regem,  and  Satrugna 
is  an  Indian  version  of  Jezreel,  or  Yetsregel,  whose  daughter  Pelet 
married.  The  Buddhist  version  of  this  legend  calls  the  king  of 
the  Solar  race  Amba,  or  Okkaka  the  third,  and  says  that  by  his 
wife  Hasta  he  had  four  sons,  Ulkamukha,  Kalanduka,  Hastanika, 
and  Purasunica,  or  Sirinipura.20  Of  these,  Ulkamukha.  m  kind 
of  Lokman  or  Regem,  is  the  only  one  that  answers  to  the  record. 
In  his  old  age  the  king  married  again,  and  his  new  queen  insists! 
that  her  son  Janta  should  be  his  successor,  whereupon  Amba  was 
compelled  to  dismiss  his  four  older  sons,  who  went  away  and 
founded  the  race  of  the  Ambatta  Sakyas,  preserving  the  purity  of 
that  race  by  marrying  their  sisters.  The  names  Amba  and  Am- 
batta are  probably  corruptions  of  Anub,  since  the  daughter  of 
Anub  married  Harum,  the  son  of  Regem.  This  Regem  belongs 
to  the  Accadian  history  of  Chaldea,  in  which  he  is  called  Sar 
Rukin,  or  Sargon  of  Agade.  He  is  represented  in  Indian  story 
by  Krishna,  as  well  as  by  Lakshman  and  Ulkamukha,  and  his 
brother  Pelet  is  Krishna's  la-other  Baladeva."2'  While,  however 
Regem  established  himself  in  Chaldea,  and  Pelet  founded  a  king- 
dom at  Beth  Pelet  in  southern  Palestine,  the  other  brothers  would 
seem  to  have  dwelt  with  their  father  Jahdai  in  Egypt,  Geshan, 
or  Geshem,  certainly  did,  for  he  named  the  land  of  Goshen  so 
celebrated  in  the  history  of  Israel. 

'l'<   1  Chron.  ii.  47. 

-'•    Hardy,  Manual  of  Buddhism,  130. 

'*'"    Krishna  belongs  to  t.lie  Mahabharata  in  which  Vudisthira  i^  the  chief  hern. 


318  THE   HITTITES. 

Jahdai's  reign  was  a  short  one,  and,  according  to  some  tradi- 
tions, one  of  cruelty  terribly  avenged.  He  died  before  his  son 
was  born,  and  the  brief  Kenite  record  states  that  the  child's 
mother,  Zobebah.  "  called  his  name  Jabez,  saying,  Because  I  bare 
him  with  sorrow.  "28  It  is  rather  a  strange  coincidence  that  the 
Abbe  Banier  interprets  the  name  of  the  goddess  Cybele  by  the 
Hebrew  chebel — enfanter  avec  donleur — the  very  expression  that 
the  sacred  narrative  employs  in  regard  to  the  birth  of  Jabez,  for 
the  Phrygian  Cybele,  or  Cybebe,  as  she  is  often  called,  is  the 
same  as  the  Ammonite  Zobebah,  and  Jabez  is  the  heir  for  whose 
sake  Regem  and  his  brethren  were  disinherited.29  In  the  Phry- 
gian story,  Cybebe,  an  old  queen  reigning  in  her  own  right,  is  the 
lover  of  Atys,  a  beautiful  youth  who  is  put  to  death  before  her 
eyes.  Lamenting  his  death,  she  roams  throughout  the  earth,  like 
Io,  the  mother  of  Epaphus,  and  at  last  brings  forth  her  child 
Sabus,  or  Sabazius,  whose  name  is  intimately  connected  with  the 
worship  of  Bacchus.  Jahdai  has  a  very  full  record  in  Egyptian 
lists.  According  to  Lenormant,  his  name  appears  on  the  monu- 
ments as  Ati,  whose  throne  was  disputed  by  Teta  and  Userkara, 
and  whose  son  was  the  glorious  Pepi  Merira.  This  makes  him 
the  same  as  the  Othoes  of  Manetho's  sixth  Memphite  dynasty, 
who  was  killed  by  his  life  guards,  and  was  followed  by  Phios. 
Nor  can  he  be  any  other  than  Achthoes,  the  only  Pharaoh  whose 
name  is  given  in  the  ninth  Heracleopolitan  dynasty,  the  most 
atrocious  of  monarchs,  who  did  much  mischief  to  the  people  of 
Egypt,  and,  falling  into  madness,  was  devoured  by  a  crocodile. 
Once  more,  Diodorus  places  before  Moeris,  or  Merira,  one  Actis- 
anes,  an  Ethiopian,  who  cut  off  the  noses  and  ears  of  offenders 
and  banished  them  to  Rhinocolura  on  the  borders  of  Syria.  But 
Jahdai  continued  the  line  of  Ammon,  which  Coz  probably  had 
commenced,  as  the  first  Amenemes,  or  son  of  Amun.  These 
Amenemes  appear  in  Manetho's  twelfth  Diospolitan  or  Theban 
dynasty,  for  Thebes  was  No  Ammon,  a  foundation  of  the  Ammon- 
ites.30     The  second  Amenemes  was  killed  by  his  own  guards  of 


28  1  Chron.  iv.  9. 

'-'9   Banier's  Mythology,  ii.   562,   English  translation  ;  the  quotation  is  from  the 
original. 

»>  Nahum,  iii.  8. 


THE    HITTITES    IN    EGYPT.  319 

the  bed-chamber,  and  was  followed  by  the  great  Sesostris,  who 
ruled  over  all  the  nations.  The  guards  of  the  bed-chamber  were 
eunuchs,  and  Such  evirati  were  almost  unknown  in  Egypt,  hence 
the  statement  of  Manetho  that  they  were  such,  and  the  peculiar 
features  of  the  legend  of  Cybele  and  Atys,  which  will  not  bear 
transcription  here,  point  to  the  introduction  into  the  Nile  valley 
of  the  barbarous  Oriental  custom,  the  origin  of  which  is  ascribed 
to  Semiramis,  and  which  exists  in  the  harems  of  eastern  lands  to 
the  present  day.  The  creatures  whom  he  had  constituted  his 
guards  avenged  their  wrongs  upon  their  master's  person,  and  the 
story  of  this  deed  carried  down  through  the  ages  became  that  of  the 
Lydian  A.tys,  son  of  Croesus,  who  was  killed  by  those  whose  dutv 
it  was  to  defend  him,  and  that  of  Actaeon,  so  well  told  by  Ovid, 
the  hunter  transformed  by  Diana  into  a  stag,  and  killed  by  his 
own  hounds.  Ovid  got  his  information  from  an  historical  source, 
for  the  names  of  the  dogs  and  the  regions  whence  they  came  are 
full  of  meaning."51  Homer  knew  the  ghastly  tale,  for,  in  his 
Odyssev,  he  makes  Antinous  threaten  to  send  Irus,  the  beggar, 
who  wishes  to  drive  away  Ulysses,  in  a  ship  to  King  Echetus 
of  Epirus,  who  cuts  off  the  noses  and  ears  of  people,  and,  inflict- 
ing other  unmentionable  injuries  upon  them,  throws  them  to  his 
dogs  to  eat  raw.  Echetus  is  thus  Actisanes  and  Achthoes,  and 
his  Epirus  was  the  strong  city  of  the  Hycsos,  Avaris  in  the  Seth- 
roite  name.32 

Such  was  the  father  of  Jabez,  an  inhuman  monster,  according 
to  popular  tradition,  which  no  doubt  exaggerated  his  vices.  The 
Arabian  writers  tell  of  the  pride  and  wickedness  of  the  Adites. 
of  the  vain  efforts  made  by  the  prophet  Tdud  to  wean  them  from 
their  evil  ways,  and  of  a  black  cloud  of  judgment  that  burst  upon 
them,  carrying  universal  desolation.  It  involved  Walid,  who  is 
the  Kenite  Pelet,  in  ruin,  but  Lokman,  or  Regeni,  escaped.'1 
Jabez  was  born  in  a  time  of  strife,  typified  in  after  ages  by  the 
march  of  the  armed  Galli,  the  priests  of  Cybele,  in  Galatian  Pes 
sinus,  in  many  parts  of  Greece,  and  even  in  Home,  by  the  clash- 
ing of  cymbals,  the  shrill  notes  of  pipes,  and   the  beating  of  the 

•'    Metamorphoses,  iii.  13s. 
'-'   i  klyssey,  w  iii.  SO, 
Lenormaiit,  Sale,  etc. 


320  THE   HITTITES. 

timbrels  of  the  Corybantes,  by  the  mad  race  of  worshippers  amid 
wild  shrieks  and  frantic  yells,  and  the  melee  in  which  the  knife- 
bearing  sacriticers  lacerated  their  own  bodies.  Zobebah  was  not 
left  alone.  What  aid  the  dispossessed  princes  rendered  cannot  yet 
be  told.,  nor  how  her  brother  Anub  in  his  kingdom  in  the  Delta 
was  affected  by  his  sister's  woes;  but  a  brave  warrior  of  the  Amu, 
as  the  Egyptians  called  the  Bible  Emim,  fought  her  battles  and 
conquered  all  her  enemies.  This  true  friend  of  Cybele,  the  Phry- 
gian tradition  calls  Marsyas  the  Lydian.  A  Lydian  indeed  he 
was,  the  very  son  of  Laadah,  the  original  Lydus  and  the  Salatis 
of  Manetho.  As  Lydus,  however,  Laadah  was  no  son  of  Atys,  as 
the  Greeks  report.  His  father  was  Shelah,  the  Shuhite  of  -the 
family  of  the  great  Achashtari;  but  he  had  joined  his  fortunes 
with  those  of  the  Zuzimite  Jahdai  in  his  expedition  to  Egypt, 
and  thus  came  to  be  ranked  in  Lydian  history  among  the  kings 
of  its  first  dynasty,  the  Atyadae,  Lydian  Jahdaites,  Aadtous, 
Adites,  Ayodyas,  whom,  in  respect  for  the  elder  line  of  Achuzam, 
the  historians  of  Lydia  placed  at  the  head  of  the  monarchs  of 
their  race.  And  his  son  Reshah,  better  known  as  Mareshah,  or 
Reshah  the  illustrious,  became  the  friend  of  the  widowed  queen, 
and  a  true  father  to  her  illustrious  son,  warring  with  skill  and 
courage  against  the  turbulent  conspirators,  and  bringing  the  land 
into  order  and  subjection.34  What  accounts  we  have  of  Ma 
Reshah  represent  him  in  his  relations  with  Zobebah  as  the  model 
of  chivalry  and  lofty  honour,  at  a  time  when  qualities  of  an 
opposite  character  were  most  in  vogue.  As  Marsyas,  he  was  the 
faithful  friend  of  Cybele,  accompanying  her  in  all  her  wander- 
ings and  providing  for .  her  safety.  The  story  of  his  musical 
contest  with  Apollo,  his  victory  over  that  god,  the  subsequent 
triumph  of  the  lord  of  the  lyre,  and  the  flaying  alive  of  the  van- 
quished Marsyas,  are  allegorical  representations  of  the  overthrow 
of  the  Egyptian  line  of  Horus  by  Ma  Reshah,  of  its  restoration  in 
after  years,  when  his  posterity  were  driven  from  Egypt  and  his 
name  was  erased  from  the  monuments  erected  in  his  honour.  The 
Shah  Nameh  calls  him  Arish  and  erroneously  makes  him  a  son 
of  Kai  Kobad,  but  Mirkhond  simply  refers  to  him  as  an  officer 
of  that  monarch.      The  Persian  name  is  valuable,  as  it  connects 


■■*   1  Chron.  iv.  21  ;  ii.  42. 


THE    HITTITES    IN    EGYPT.  321 

the  Lydian  hero  with  the  river  of  Egypt  which  formed  the 
boundary  between  that  country  and  Palestine,  and  the  name  of 
which  was  Arish,  or  El  Arish.  Out  of  El  Arish,  which,  as  the 
mighty  Arish,  was  a  synonym  for  Ma  Reshah,  the  illustrious 
Reshah,  the  Greeks  made  Larissa,  and  the  Assyrians,  Larsa. 
But,  without,  the  adjectives  el  and  ma,  the  Persian  form  is  the 
original  of  the  Greek  Ares,  the  Koriak  Arioski,  and  the  Iroquois 
Areskoui,  all  of  which  words  denote  the  god  of  war,  and  the  Latin 
Mars  is  the  same  with  the  prefix  as  in  Mareshah.  Even  the 
Peruvians  had  a  tradition  of  this  great  warrior,  whom  they  called 
Marasco  Pachacuti,  who  "  reigned  forty  years  and  lived  double 
that  space  of  time.  This  prince  conquered  the  barbarians  recently 
come  to  Peru  in  a  bloody  combat,  and  strengthened  the  garrisons 
as  far  as  the  banks  of  the  Rimac  and  Huanuco.  Zealous  in  reli- 
gion, he  opposed  the  progress  of  idolatry,  and  published  several 
decrees  favourable  to  the  worship  of  his  predecessors."35  Irish 
history  recognizes  the  valour  of  Ma  Reshah  under  the  name 
Milesius,  whom  it  calls,  not  indeed  the  son  but  the  near  relative 
of  Lughaidh,  or  Laadah,  and  the  father  of  Heber,  who  is  Mare- 
shah's  son  Hebron.  His  posterity  were  the  Clana  Rughraidhe, 
the  most  ancient  occupants  of  Uladh,  or  Ulster.  And  Milesius 
himself,  who  fought,  unnumbered  battles  in  Scythia,  Egypt  and 
Spain,  "  was,  as  the  chronicles  of  Ireland  give  his  character,  a 
prince  of  the  greatest  honour  and  generosity,  and  for  courage, 
conduct  and  military  bravery,  the  world  never  saw  his  equal 
since  the  creation."36  He  is  also  the  Rothesay  of  the  Scottish 
chronicle  who  tirst  brought  the  Scots  to  Albion,  giving  his  name  to 
the  island  on  which  he  landed  and  calling  the  others  the  Hebrides  ; 
nor  can  his  father  Laadah  be  other  than  the  mythical  Captain 
Lutork  who  settled  in  Ross-shire.37  The  history  of  the  Welsh 
Britons  gives  honour  to  Laadah  as  Lud,  the  founder  of  Loudon, 
and  Lot,  the  brother-in-law  of  Arthur,  but  consigns  Ma  Reshah 
to  infamy  as  their  sons  Androgens  and  Modred,  while  recognizing 
their  valour  and  military  skill.  This  disparagement  of  the 
Achashtarite  hero  by  the  Welsh  is  to  be  accounted  for  by  the  fact 

""    Peruvian  Antiquities,  57. 

»«    Keating,  General  History  of  Ireland,   Dublin,  lSli.\  I2I5. 

»7    The  Scottish  Chronicle,  or  Black  Hook  of  Paisley. 

(21) 


322  THE    HITTITES. 

that  they  received  their  Hittite  history  from  Zerethite  Silures, 
Teinenite  Damnii  Albani,  and  Hepherite  Ottadeni  and  Demetae, 
tribes  that  were  anciently  at  war  with  those  of  Achuzam  and 
Achashtari. 

All  writers  on  Egyptian  history  mention  Ma  Reshah.  He  is 
the  Moeris  of  Herodotus,  who  places  him  before  Sesostris,  and 
ascribes  to  him  the  excavation  of  the  great  lake  above  Memphis, 
which  bore  his  name.  After  the  death  of  the  cruel  Actisanes, 
sufficiently  identified  with  Jahdai,  Marrus  became  king,  according 
to  Diodorus.  That  author,  however,  confounds  him  with  Mendes, 
the  author  of  the  Labyrinth,  and  credits  him  with  no  conquests. 
Eratosthenes  gives  his  name  four  times  in  his  list  of  Upper 
Egyptian  Pharaohs,  placing  him  as  Mares  before  Anoyphes,  or 
Anub,  as  Myrtaeus  after  Nitocris,  as  Meres  philosophus  before 
Choma  Ephta,  and  as  Maris  before  Siphoas  Hermes.  In  Mane- 
tho's  twelfth  dynasty  he  appears  out  of  place  as  Ameres  following 
the  Pharaoh  of  the  Labyrinth.  But  on  the  monuments  he  is  first 
Maire  Pepi,  or  Pepi  Merira,  the  successor  of  Ati  of  the  sixth 
dynasty,  and  secondly  a  contemporary  of  Amenemes  III.,  with 
whose  name  Lake  Moeris  is  associated.  In  an  imperfectly  trans- 
lated inscription  on  a  sarcophagus  from  the  pyramid  of  Pepi  at 
Sakkara.  which  contained  the  mummy  of  a  young  man,  the  name 
Merenra  occurs,  and  on  the  pyramid  itself  there  is  a  statement 
that  he  who  erected  it  had  come  to  avenge  his  father.  According 
to  Brugsch  Pasha,  this  Merenra,  whose  surname  was  Haremsaf 
was  the  son  of  Pepi  Merira  and  Merra-ankmas,  his  queen,  who 
descended  from  Khua  and  his  wife  Nebet.  The  brother  of 
Haremsaf  Merenra  was  Noferkara.38  This  genealogy,  if  correct 
in  all  its  particulars,  would  make  doubtful  the  identity  of  Pepi 
Merira  and  Mareshah.  Khua  and  Nebet  are  unmistakably  Khons 
and  Nephthys,  or  Coz  and  Ziphah,  but  Merra-ankmas  cannot  be 
Zobebah,  who  was  their  daughter.  Haremsaf  is  most  likely 
Harum,  whose  posterity  in  the  Kenite  genealogy  is  counted  to 
the  family  of  Coz,  but  tradition  indicates  that  this  was  owing  to 
the  marriage  of  Harum  to  a  daughter  of  Anub.  We  shall  yet  see 
that  Harum  did  conquer  part  of  Egypt,  and  that  he  was  a  des- 
cendant of  Jahdai.     The  use  of  the  name  Pepi  prior  to  the  reign 

38   Proc.  Soc.  Bib.  Arch.,  June  7,  1881,  pp.  Ill,  seq. 


THE    HITTITES    IN    EGYPT.  323 

of  Jabez,  or  Apophis,  is  itself  a  mystery,  although  the  story  of 
Cybele  displays  it  as  the  title  of  the  murdered  Atys,  who  was 
also  called  Papas.  Papaeus  was  the  name  of  the  Scythian  Jupiter.39 
It  may  be,  therefore,  that  the  title  descended  from  Ephah,  the  son 
of  Achuzam  and  father  of  Haran,  whose  grandson  was  Jahdai. 

Jabez  is  the  most  glorious  character  in  Hittite  history.  His 
name  may  be  read  in  two  ways,  as  Yaabets,  or,  following  the 
Septuagint,  as  Igabes.  In  Egyptian  inscriptions  he  is  generally 
called  Aahpepi,  but  in  the  inscription  of  the  officer  Aahmes  his 
name  is  correctly  given  as  Aahpeti.40  The  Egyptian  language 
could  not  express  more  accurately  the  Word  recorded  bv  the 
Kenite  scribe,  for  it  is  destitute  of  the  letter  z.  In  Manetho's 
sixth  dynasty  he  is  called  Phiops,  the  third  after  Othoes  :  and  it 
is  recorded  tiiat,  beginning  to  reign  in  his  sixth  year,  he  continued 
t<>  the  age  of  a  hundred.  Eratosthenes  styles  him  Apappus,  and 
says  that  he  reigned  a  hundred  years  within  an  hour.  He  also 
must  be  the  Sesostris  of  Manetho's  twelfth  dynast}',  who  imme- 
diately follows  that  Amenemes  whom  his  eunuchs  slew,  and  who 
is  most  fitly  represented  on  the  monuments  by  Amenemes  III., 
thr  greatest  of  that  line.  He  is  said  to  have  subdued  all  Asia 
and  part  of  Europe,  and  to  have  been  four  cubits,  three  palms, 
two  ringers  in  height.  But  his  true  place  is  among  the  Hycsos 
or  Shepherd  Kings,  variously  constituting  the  fifteenth  and  seven- 
teenth dynasties.  There  his  father  Jahdai  appears  as  the  leader 
Saites,  the  Arabian  Sheddad,  son  of  A\l,  these  Saites  and  Sheddad 
being  but  sibilated  forms  of  that  father's  name.  His  uncle  Anoob 
follows,  and  in  one  list  his  relative  Acharchel,  the  son  of  Harum, 
precedes,  while  in  another  he  follows,  Aphobis,  or  Aphophis,  as 
Archies.  There  is  no  evidence  that  Acharchel  exercised  independent 
sovereignty  in  Egypt,  so  that  his  49  years  may  Vie  added  to  the 
Gl  of  Aphobis,  to  represent  the  long  reign  of  the  latter,  and  the 
whole  103  years  which  Eusebius  accords  to  the  Shepherd  dynasty 
may  be  assigned  to  Aphophis,  instead  of  the  14  with  which  he 
credits  him.  The  unanimous  testimony  of  ancient  writers  is  that 
Israel  entered  Egypt  in  the  seventeenth  year  of  Apophis,  and,  as 
Joseph  was  exalted  nine  years  before  that  time,  the  youthful  inon- 

■"••>    Herodot,  iv.  511. 

«   Records  of  the  Past,  iv.  8. 


324  THE  HITTITES. 

arch,  before  whom  the  inspired  interpreter  stood  to  tell  his  dreams, 
had  been  but  eight  years  on  the  throne.41  The  strong  arm  of  Ma 
Reshah  and  the  valour  of  his  Lydian  warriors  had  bi*ought  peace 
to  the  land.  It  is  not  likely  that  the  petty  kingdoms  were 
absorbed  into  one  stable  empire,  for  such  has  rarely  been  the 
Hittite  rule.  Far  south  in  Syene,  or  Assouan,  the  Horite  mon- 
archy of  Zoan  was  revived.  At  Abydos  the  Hepherites  of  the 
line  of  Beeroth  kept  their  court.  The  Xoite  kingdom  in  the 
Delta,  over  which  reigned  kings  of  the  family  of  Anub,  was 
undisturbed.  West  of  the  Nile,  about  lake  Moeris,  the  region  of 
the  Amu  or  Emim  constituted  the  patrimony  of  king  Ma  Reshah. 
Pelusium  was  in  the  hands  of  the  Philistines  ;  On,  in  that  of  the 
Japhetic  Jerachmeelites  descended  from  Onam  ;  and  at  Philae, 
near  Syene,  the  Kenezzite  posterity  of  Bela,  son  of  Beor,  continued 
to  practise  their  horrid  rites.  But  the  king  of  kings,  emperor, 
lord  paramount,  over  all  these  little  royalties  was  the  child  Jabez, 
and  his  right  hand  was  the  warrior  Ma  Reshah.  If  we  rely  upon 
ancient  testimony  and  find  that  Jabez  was  a  king  from  the  day 
of  his  birth,  we  see  Joseph  appearing  before  a  child  in  his  eighth 
year.  The  use  of  the  third  person  in  the  address  of  the  chief 
butler  to  Pharaoh,  when  he  said, "  me  he  restored  unto  mine  office, 
and  him  he  hanged,"  may  be  simply  court  etiquette,  but  again  it 
may  point  to  one  different  from  the  youthful  monarch,  and  exer- 
cising sovereignty  in  his  name,  in  other  words,  to  Ma  Reshah,  or 
Moeris.42  If  this  be  the  case,  we  may  presume  that  since  his  act 
of  judgment  upon  the  two  officials  he  had  died,  and  that  Joseph 
became  his  successor  as  the  royal  adviser  and  viceroy.  At  any 
rate,  we  know,  from  Joseph's  calling  himself  "a  father  to  Pharaoh," 
though  he  was  but  thirty  years  of  age  when  he  stood  before  him, 
that  Jabez  must  have  been  at  best  a  youth ;  and  the  fact  that 
Joseph  was  exalted  to  the  highest  position  under  the  king,  would 
seem  to  indicate  the  previous  death,  or  withdrawal  from  office,  of 
the  Lydian  regent. 

The  most  important  fact  in  the  life  of  Apophis,  and  indeed 
in  the  history  of  the  ancient  world,  was  his  adoption  of  the  pure 
faith  of  his  prime  minister,  Joseph.     The  royal  youth,  the  ingenu- 

41  Lepsius,  Egypt,  Ethiopia  and  Sinai,  487. 

42  Genesis  xli.  13. 


THE    HITTITES   IN   EGYPT.  325 

ousness  of  whose  years  was  vet  uncorrupted  by  the  degrading 
superstitions  of  his  race,  perceived  that  Joseph's  God  was  able 
to  bestow  upon  his  servant  wisdom  far  surpassing  that  of  the 
priests  of  Amun  and  Kheper  and  Ra.  He  believed  the  prophetic 
interpretation  given  of  his  dreams,  and  acted  promptly  in  accord- 
ance with  it.  The.  Kenite  chronicler  says:  "  Jabez  was  more 
honourable  than  his  brethren.  And  Jabez  called  on  the  God  of 
Israel,  saying,  0  that  thou  wouldest  bless  me  indeed  and  enlarge 
my  coast,  and  that  thine  hand  might  be  with  me,  and  that  thou 
wouldest  keep  me  from  evil  that  it  may  not  grieve  me  !  And  God 
granted  him  that  which  he  requested."43  The  First  Sallier 
Papyrus,  in  what  is  unhappily  a  much  mutilated  fragment,  tells 
the  same  story  from  a  foreign  inimical  standpoint.  "It  came  to 
pass  that  the  land  of  Egypt  was  held  by  the  Aadtous ;  there  was 
no  sovran  master  on  the  day  when  this  came  to  pass.  Then  king 
Sekenen-Ra  was  ruler  in  the  southern  region,  the  Aadtous  in  the 
district  of  Amu,  their  chief,  King  Apapi,  in  the  city  Avaris.  The 
whole  land  did  homage  to  him  with  their  handiwork,  paying  tri- 
bute alike  from  all  good  produce  of  Tameri.  King  Apapi  took  to 
himself  Sutech  for  lord,  refusing  to  serve  any  other  god  in  the 
whole  land.  He  built  for  him  a  temple  of  goodly  and  enduring 
workmanship.  King  Apapi  appointed  festivals,  days  for  making 
sacrifice  to  Sutech,  with  all  rites  that  are  performed  in  the  temple 
of  Ra  Harmachis."44  The  remainder  of  the  fragment  relates  the 
story  of  a  message  sent  by  Apapi  to  Sekenen  Ra  in  the  south,  and 
of  the  dismay  of  that  king  and  all  his  court  when  they  heard  it> 
but  the  import  of  the  message  is  doubtful.  It  is  evident,  how- 
ever, that  Jabez  overthrew  idolatry  and  established  throughout 
Egypt  the  worship  of  the  one  God.  This  God  he  called  Sutech, 
which  is  not  a  Hittite  word,  but  a  form  of  the  Semitic  Shaddai, 
the  almighty,  the  name  by  which  God  revealed  himself  to  Abra- 
ham and  to  Jacob,  and  in  whose  name  Jacob  was  blessed  by  his 
father  Isaac.45  It  afterwards  became,  as  a  loan  word,  the  Hittite 
generic  term  for  divinity.  The  legendary  history  of  Persia  con- 
firms the  story  of  the  conversion  of  Jabez,  whom   it  calls   Kai 


1     1  Clin.n.  iv.  10. 

"    Rf-corrls  of  the  I'a.st,  viii.  3. 

'■"'    <i(-n.  xvii.  1  ;   xxxv.  11  ;  xxviii.  3. 


326  THE   HITTITES. 

Kobad.  A  dialectic  form  of  Jabez  was  Igabes,  or  more  perfectly 
Igabetz,  which  became  the  Greek  Aiguptos  and  Coptos,  whence 
Caphtorim  and  Cappadocia.  Mirkhond  makes  the  absurd  state- 
ment that  Elias,  Joshua,  Samuel,  and  Ezekiel,  were  invested  with 
prophetic  dignity  in  the  reign  of  Kai  Kobad,  and  adds  :  "  He  is 
also  said  to  have  embraced  their  faith,  and  to  have  used  all  possi- 
ble exertion  to  exalt  the  precepts  of  the  glorious  law."  The  same 
author  mentions  his  long  life  and  prosperity  in  the  following 
words :  "  His  authority  was  then  still  more  cemented  by  the 
different  classes  of  the  military  again  solemnly  renewing  their 
allegiance ;  in  short,  during  his  reign  he  so  widely  expanded  the 
carpets  of  justice  and  grace,  and  the  fame  of  his  equity  was  so 
extensively  diffused,  that  most  of  the  empires  of  the  world  were 
governed  according  to  his  ordinances,  regulations,  concessions  and 
prohibitions.  Notwithstanding  such  a  height  of  power,  this 
prince  continually  paid  to  Heaven  his  grateful  adoration  for  the 
distinguished  favours  and  blessings  conferred  on  him  :  he  always 
maintained  his  subjects  in  the  region  of  security  and  the  sanctuary 
of  tranquility ;  and  passed  a  hundred,  or,  according  to  others,  one 
hundred  and  twent}^  years,  in  the  possession  of  transcendant 
majesty  and  sovereignty."  The  Tarikh  Maajem  says  :  "  When  the 
revolution  of  his  fortune  was  nearly  completed,  and  the  days  of 
his  life  drew  near  their  destined  period  ;  when  he  began  to  think 
of  departing  from  this  sojourn  to  the  abiding  place  of  futurity, 
and  the  idea  of  meeting  the  Supreme  Creator  became  uppermost 
in  his  mind  ;  that  he  then,  as  is  the  custom  of  the  righteous  and 
of  those  destined  for  happiness,  bitterly  lamented  the  actions  of 
his  past  life  and  the  abuse  of  the  days  now  gone  by ;  he  folded 
his  hands  in  the  mantle  of  eternal  grace,  and  fled  to  the  Lord  for 
refuge  ;  he  prayed  to  the  Almighty  for  the  aid  of  resignation  in 
the  trying  hour,  and  with  contrite  submission  implored  mercy 
and  forgiveness  : — 

"  I  have  derived  no  lasting  good  from  my  existence  ; 

"  My  actions  and  words  were  alike  all  vanity : 

"  When  I  had  the  power  of  acting,  I  knew  not  what  was  good  : 

"  Now  that  I  know  what  is  good,  I  no  longer  have  the  power."46 

In  the  mythology  of  the  Greeks  and  Romans,  Jabez  is  repre- 

«    Mirkhond,  215. 


THE   HITT1TES    IN    EGYPT.  :]27 

sented  by  Japetus,  zEgyptus,  and  Epaphus,  the  son  of  Io.  but 
nothing  that  may  serve  to  illustrate  his  reign  can  be  gathered 
from  the  accounts  of  these  shadowy  personages.  In  the  story  of 
Bellerophon,  which  has  one  important  point  of  contact  with  that 
of  Joseph,  he  appears  as  Jobates,  king  ol'Lycia,  and  father-in-law 
of  Proetus  of  Argos,  in  an  unenviable  light,  the  enemy  for  a  time 
of  his  guest.  It  is  very  probable  that  Proetus,  who  represents 
Bered,  the  son  of  the  Horite  Shuthelah,  was  the  son-in-law  of 
Jabez,  for  his  great  grandson  Tahath,  or  Thothmes  II.,  married 
the  daughter  of  Mezahab,  the  great  grandson  of  that  monarch. 
In  Persian  story  Ferud  and  Kai  Khusrau  are  made  the  grandsons, 
or  great  grandsons,  of  Kai  Kobad.47  The  officer  Aahmes  in  his 
inscription  tells  how  his  services  were  regularly  transferred  from 
Aahpeti  to  Thothmes  I.,  who,  as  the  first  Tahath,  was  the  son  of 
Bered  and  grandson  of  Jabez  through  his  daughter,  whom  the 
Greeks  call  Antea,  or  Sthenolxea.  Bellerophon  again  was  the 
grandson  of  Sisyphus,  Chufu,  or  Zipli,  whom,  as  Zaub,  the  Persian 
historians  place  immediately  before  Kai  Kobad,  and  to  whom  they 
attribute  virtues  which  there  is  otherwise  no  reason  to  think  that 
monarch  possessed.  The  Indian  Scriptures  have  no  trustworthy 
record  of  Jabez.  The  story  of  the  conquering  Jayapida  of 
Cashmere,  youngest  son  of  the  cruel  Vappiya,  who  subdued 
Kanyakubja  and  all  other  lands,  excavated  a  large  lake,  patronized 
and  cultivated  learning,  and  in  Ins  old  age  perished  miserably  for 
contemning  the  Brahmans,  if  intended  to  represent  him,  is  a  cruel 
travesty  of  the  original.48  He  is  also  the  ancient  Yivasv.it.  the 
son  of  Aditi  and  descendant  of  Ikshvaku,  son  ot'Manu,  who  is 
Goz,  son  of  Amnion;  hence  Vivasvat  is  Mann  Vivasvata.  But 
Kasyapa,  Marichi,  Nabhaga  and  Krishna,  with  Ikshvaku's  king- 
dom of  Ayodhya,  are  so  mixed  up  in  the  traditions  that  nothing 
can  be  gathered  from  them,  but  that  our  hero's  wife  was  Saranyu, 
and  one  of  Ins  successors  was  Manu  Savarna,  or  Hebron,  son  of 
Ma  Reshah.49  The  Mexicans  knew  Jabez  as  the  venerable  chief 
Opochtli,  better  known  as  the  god  lluitzil  Opochtli,  who  was 
held  in  special  honour  by  the  Aztecs,  and  for  whom  Montezuma  I. 

17    Firdusi,  Shah  Nameh. 

««    Raja  Tarangini,  L.  iv.  si.  402,  seq. 

49   Vishnu  Parana,  Muir'n  Sanscrit  Texts. 


328  THE   HITTITES. 

built  a   sanctuary ;  but   the   information   their    historians    have 
transmitted  regarding  him  is  vague  in  the  extreme.50 

In  looking1  to  the  Egyptian  monuments  for  the  desired  know- 
ledge concerning  Jabez,  much  caution  must  be  exercised  to  secure 
that  there  is  no  mistake  in  identifying  him  with  Amenemes  III., 
whose  monumental  record  furnishes  the  chief  materials  for 
illustrating  his  history.  There  is  no  doubt  that  the  mother  of 
the  great  Pharaoh  was  an  Ammonitess,  for  Egyptian  mythology 
and  Greek  tradition  concur  in  making  Coz  the  son  of  Amraon. 
The  Bible  name  of  Thebes  is  No  Amnion,  and  Amun  had  a  special 
sanctuary  there.  Chief  among  the  Theban  Pharaohs  were  the 
Amenemes  or  Amun-mesu,  children  of  Ammon  ;  and  the  second 
of  these  by  his  peculiar  fate  has  been  identified  with  Jahdai. 
The  word  Thebes  itself,  being  the  T'Apet  of  the  Egyptians, 
corresponds  to  Jabez,  the  city  in  which  dwelt  the  Kenite  scribes 
who  provided  in  their  lists  the  clue  to  Egyptian  chronology.  Yet 
the  unanimous  testimony  of  antiquity,  received  by  the  best 
Egyptian  scholars  of  the  present  day  and  confirmed  .  by  such 
documents  as  the  First  Sallier  Papyrus,  identifies  the  royal  convert 
of  Joseph  with  the  Hycsos  king  Apophis,  the  Apappus  Maximus 
of  Eratosthenes,  who,  reigning  a  hundred  years,  is  shown  to  be 
the  same  as  the  Pidops  of  Manetho's  sixth  dynasty,  and,  therefore, 
the  Pepi,  son  of  Ati,of  the  corresponding  monuments.  There  is 
no  inconsistency  in  a  Pharaoh  calling  himself,  or  being  called  by 
his  scribes,  by  two  different  names,  especially  if  he  traced  his 
descent  from  two  distinct  royal  families.  Jabez  was  on  the  side 
of  his  father  a  Hittite,  to  the  native  Egyptians  a  member  of  an 
intruding  and  hated  race.  But  on  his  mother's  side  he  was  an 
Ammonite,  thus  belonging  to  a  family  that  had  been  two  genera- 
tions longer  than  the  Achuzamite  Hittites  in  the  possession  of  regal 
authority  in  the  land  of  the  Pharaohs.  His  great  ancestor, 
allied  with  the  native  line  of  Horite  kings,  had  attained  the 
eminence  of  divinity  under  the  name  Amun  Ea,  and  the  person 
of  the  god's  progeny  was  sacred  in  the  sight  of  the  people. 
Nothing,  therefore,  could  be  more  natural  than  that  Jabez  should 
assume  in  his  purely  Egyptian  monuments,  intended  chiefly  for 
native  eyes,  the  great  name  of  Amun,  and  that  the  same   should 

50   B.  de  Bourbourg,  ii.  294. 


THE    HITTITES    IN    EGYPT.  329 

be  given  to  his  unhappy  father  as  entering  by  marriage  into  the 
divinely  royal  family,  thus  saving'him  from  the  contempt  which 
would  attach  to  his  Hittite  designation. 

Mr.  R.  S.  Poole  was  the  first  to  indicate  that  most  of  the  early 
dynasties  of  Manetho  were  not  successive,  but  contemporaneous, 
so  that  sometimes  no  fewer  than  five  of  these  dynasties  were  on 
petty  thrones  together.51  Professor  Rawlinson,  a  careful  student 
of  ancient  history,  finds  that  when  the  Shepherd  Kings  occupied 
Egypt  there  were  four  other  dynasties  in  that  land,  Xoite, 
Heracleupolite,  Theban,  and  Elephantine.5'2  In  the  Theban  list  he 
places  Amenemes  II..  who  has  been  identified  with  Jahdai,  over 
against  Anoob  or  Bnon,  the  brother  of  Zobebah,  his  wife,  and 
Amenemes  III.  over  against  Apophis.  This  is  almost  an  accidental 
coincidence,  but  it  is  a  startling  one.  No  record  tells  that  the 
famous  city  of  Thebes  was  in  the  hands  of  native  Pharaohs  in  the 
time  of  Apophis,  who  was  lord  of  the  whole  land  and  commanded 
the  obedience  of  the  only  Pharaoh  left,  namely,  Ra  Sekenen  of 
Syene.  Manetho  gives  Amenemes  III.  a  reign  of  only  eight  years, 
which  is  significant,  for  in  his  eighth  year  Jabez  renounced  the 
worship  of  heathen  gods  and  called  on  Shaddai,  the  God  of 
Israel.  But  Sir  Gardner  Wilkinson  has  shown  that  inscriptions 
have  been  found  as  late  as  the  44th  year  of  his  reign.  That  the 
Xoite  kingdom  existed  under  the  successors  of  Anub,  but  tribu- 
tary to  the  empire,  can  hardly  be  doubted,  and  the  Heracleopolite 
kingdom  was  that  of  Ma  Reshah  and  his  sons,  for  it  included  lake 
Moeris.  Professor  Rawlinson  extols  the  powerful  monarchs  of  this 
twelfth  Theban  dynasty, saying  that  they  extended  their  authority 
from  the  borders  of  Ethiopia  to  the  neighbourhood  of  Memphis  ; 
that  they  occupied  the  Sinaitic  peninsula,  and  carried  their  arms 
into  Arabia  and  Ethiopia.  Lepsius  read  the  name  of  Amenemes 
III  on  the  walls  of  the  Labyrinth  and  on  the  stones  of  the 
pyramid  of  Mceris  ;  he  found  it  in  the  rock  grotto  near  the 
copper  mines  in  Arabia  Petraea  ;  and,  far  up  the  Nile  at  Seinneh, 
copied  the  inscriptions  which  in  that  monarch's  time  recorded  the 
height  of  the  river.53     At  Benihassan  and  El    Bersheh   in  Central 

"i    Horac  AeKV|>ti;icae. 

•"'-    Manual  <>f  Ancient  History. 
Kjryjit,  Ethiopia  and  Sinai. 


330  THE    HITT1TES. 

Egypt,  the  tombs  whose  paintings  afford  such  an  insight  into 
Egyptian  life  pertain  chiefly  to  the  peaceful  days  of  the  twelfth 
dynasty,  a  golden  age  for  the  oft  harassed  dwellers  on  the  Nile. 
Nor  is  there  any  evidence  that  Amenemes  III.  was  not  lord  of  all 
the  Delta  as  well,  away  eastward  to  that  Arish  which  bore  the 
name  of  Ma  Reshah.  Comparing  the  achievements  of  Pepi,  the 
son  of  Ati,  with  those  of  Amenemes,  it  appears  that  his  monu- 
ments have  been  found  in  all  parts  of  l^gypt  from  Syene  in  the 
south  to  Tanis  or  Zoan  in  the  north.  He  made  expeditions 
towards  the  cataracts,  repelling  the  Wa  Wa  negroes,  and  subduing 
Bedouin  tribes.  Passing  into  Arabia  Petraea,  he  punished  the 
enemies  that  had  molested  the  miners  there.  He  opened  the 
route  across  the  desert  from  Gheneh  near  Tentyra  to  Kosseir  on 
the  Red  Sea,  making  caravan  stations  along  it  and  causing  wells 
to  be  dug  for  the  benefit  of  travellers.  Wherever  the  name 
of  Amenemes  III.  is  to  be  found  there  also  that  of  Pepi  Merira 
may  be  discovered,  or  that  of  Apepi,  who  is  the  same  illustrious 
Pharaoh.  If  it  be  objected  that  some  of  these  inscriptions  and 
the  structures  on  which  they  appear  are  ruder,  more  archaic  than 
others,  it  may  be  answered  that  this  is  just  what  might  be 
expected  in  a  reign  of  one  hundred  years  and  in  so  early  a  stage  in 
the  world's  history.  Popular  tradition  in  Egypt,  and  such 
tradition  is  valuable  when  it  regards  geographical  names,  associ- 
ates the  name  of  Joseph  with  Amenemes  III.,  by  calling  the  canal, 
which  connects  lake  Moeris  with  the  Nile,  Bahr  Jusuf.54 

What  Sir  Gardner  Wilkinson  wrote  many  years  ago  is  still 
true,  despite  the  large  additions  that  have  been  since  made  to  our 
knowledge  of  ancient  Egypt.  "  It  would  certainly  be  more 
agreeable  to  the  writer  as  well  as  to  the  reader  of  Egyptian 
history  if  the  dates  of  the  accession  of  each  king  and  the  events 
of  his  reign  could  be  described  as  established  facts,  without  the 
necessity  of  qualifying  them  by  a  doubt;  but  this  cannot  be  done  ; 
and  if  it  is  necessary  to  break  the  thread  of  the  history  by  conjec- 
tures, the  uncertain  nature  of  our  authorities  must  plead  an  excuse- 
Indeed,  we  may  be  well  contented  to  have  any  approach  towards 
the   determination   of  events    that    happened   in    so    remote    an 


54   Sir  G.  Wilkinson  in  Rawlinson's  Herodotus,  Kenrick,  Sharpe,  Lepsius,  Lenor- 
mant,  Birch,  Smith. 


THE    HITTITES    IN    EGYPT.  331 

age."00  With  the  information  we  at  present  possess,  information 
which  has  been  gathered  from  the  monuments  to  illustrate  and 
also  to  correct  the  lists  of  Manetho,  but  always  in  reference 
to  that  author,  there  are  difficulties  in  the  way  of  reconciling 
Pepi  Merira  of  the  sixth  dynasty  with  Amenemes  III.  of  the 
twelfth.  Chief  among  these  is  the  fact  that  the  Tablet  of 
Abydos,  which  sets  forth  the  ancestors  of  Rameses  II..  seems  to 
regard  the  three  Osortasens  as  more  ancient  than  Amenemes  III. 
Tins  tablet,  however,  was  intended  to  show  the  relation  of 
Rameses  to  four  distinct  royal  families,  those,  namely,  of 
Amenemes,  Osortasen,  Thothmes,  and  Amenhotep.  These  four 
families  are  clearly  distinguished  in  the  Kenite  genealogies.  In 
the  Hall  of  Ancestors  at  Karnak,  the  contemporary  of  Osortasen 
III.  is  Laobra,  and  he  is  the  Kenite  Leophrah  or  Ophrah,  son  of 
that  Meonothai  with  whom  the  Mentuhotep  or  Amenhotep  name 
originated.  He  was  also  the  grandfather  of  Seti  Menephthah, 
regent  for  the  second  Rameses.  This  being  the  case  <  Isortasen 
III.  cannot  possibly  have  been  earlier  than  Amenemes  III.,  if  the 
latter  represent  the  Pharaoh  of  Joseph.  Manetho  places  the 
great  famine  of  Egypt  in  the  reign  of  Ouenephes  or  Anub  of  the 
first  dynasty.  Now  as  Anub  was  no  doubt  on  the  throne  of 
Onuphis  in  the  Delta  when  his  nephew  Jabez  was  reigning  as  a 
youth  at  Memphis,  this  famine  will  perfectly  coincide  with  that 
which  brought  Israel  into  Egypt.  It  was  to  guard  against  such 
famines,  arising  from  irregularity  in  the  overflow  of  the  Nile,  at 
one  time  excessive,  so  as  to  drown  the  crop,  at  others  insufficient, 
so  as  not  to  irrigate  the  cultivated  land,  that  the  great  lake 
Moeris  was  built.  This  lake  drained  off  superfluous  waters,  or  by 
outflow  in  time  of  drought  provided  the  necessary  irrigation. 
Hence  Lepsius  has  concluded  that  Joseph  must  have  been  in 
Egypt  at  a  time  when  the  great  work  of  Amenemes  III.  had  been 
suffered  to  fall  into  decay,  thus  rendering  a  famine  possible.'1'  It 
is  a  mere  hypothesis  of  the  illustrious  German  scholar,  and  a 
hypothesis  without  foundation  of  fact.  The  famine  furnished 
the  suggestion  that  such  a  reservoir  as  lake  Moeris  was  necessary, 
and  its  connection  with  the  name  of  Amenemes  III.  goes  far 
towards  making  that  monarch  the  Pharaoh  of  Joseph. 

r,:'    Rawl  in  son's  Herodotus*,  A  pp.  15k.  ii.  eh.  H. 
M    Kgypt,  Ethiopia  and  Sinai,  481. 


332  THE   HITTITES. 

Who  were  the  Osortasens  ?  There  is  a  document  of  great  value 
called  the  Instructions  of  King-  Amenemhat  I.  to  his  son  Usertesen 
I.,  of  which  there  are  several  copies.67  In  it  the  old  king  speaks 
of  his  earlier  years  as  a  time  of  war  and  rebellions,  but  gives  him- 
self credit  for  being  the  benefactor  of  his  people.  In  addressing 
Usertasen,  he  says, "  From  a  subject  I  have  raised  thee,"  and 
"Behold  !  what  made  thee  king  is  what  I  made  be."  This  is  not 
the  language  of  a  Pharaoh  to  his  son,  for  by  their  birth  the 
children  of  Egyptian  monarchs  were  not  only  royal  personages, 
but  divine.  In  Usertasen  or  Osortasen  we  must,  therefore, 
recognize  an  adopted  son  or  son-indaw  of  Amenemes.  Amenemes, 
being  a  son  of  Ainmon,  can  be  no  other  than  Coz,  and  Greek 
legendary  history,  which  knows  him  as  Iacchus  and  Bacchus, 
furnishes  the  desired  connection  of  Osortasen.  Theseus,  who  has 
been  identified  with  Hadad,  the  son  of  Bedad,  visited  Crete  and 
there  became  enamoured  of  Ariadne,  the  daughter  of  Minos  and 
Pasiphae,  whom  he  carried  to  Naxos  and  there  deserted,  whereupon 
Bacchus  took  her  in  marriage  and  she  bore  to  him  a  son,  (Enopion. 
This  much  mixed  up  story  confuses  Minos  or  Ammon  with  his  son 
Coz,  who  married  the  Zerethite  or  Cretan  Ziphah,  called  Pasiphae 
in  the  tradition,  and  again,  making  Coz  as  Bacchus,  the  father  of 
Anub  or  CEnopion  by  Ariadne,  causes  him  to  marry  his  own 
daughter.  The  Kenite  genealogy  makes  no  mention  of  any  other 
daughter  of  Coz  than  Zobebah,  and  it  does  not  appear  that  she 
had  married  previous  to  her  union  with  Jahdai.  We  must,  there- 
fore, suppose  the  existence  of  a  second  daughter  named  Avith  or 
Aphidnae,the  wife  of  Hadad,  whom  the  Egyptians  called  Osortasen 
a  disguised  inversion  of  Hadadezer.  And,  first  of  all,  the  presence 
of  the  family  of  Beeroth  in  Egypt- and  in  the  time  of  Coz  is 
vouched  for  by  the  name  of  Boethos  in  Manetho's  second  dynasty, 
immediately  preceding  that  of  Kaiechos  or  Choos.  It  is  stated 
that  in  the  time  of  this  Boethos  a  great  opening  of  the  ground  took 
place  at  Bubastis,  in  which  many  persons  perished.  This  is  an 
echo  of  the  same  calamity  to  which  Diodorus  refers  in  his  Naxian 
history, which  represents  Butes  the  son  of  Boreas  throwing  himself 
into  a  well.  The  Romans  preserved  the  name  of  Bedad  as  Mettus 
Curtius,  who  sprang  full  armed  into  the  yawning  chasm  in  the 

"7    Records  of  the  Past,  ii.  9. 


THE    HITTITES    IN    EGYPT.  333 

Forum.  The  name  of  Boethos  on  the  monuments  is  Butau,  and 
his  successor  is  Hatefa.5S  But  the  simple  form  of  Hadad's  name 
in  Egyptian  is  Teta,  and  he  it  was  that  disputed  the  empire  with 
Ati,  Othoes,  or  Jahdai.  It  is  worthy  of  note  that  Teta  was 
accepted  as  the  legitimate  king  by  the  compilers  of  the  Tablet  of 
Sakkara,  and  of  the  Second  Tablet  of  Abydos,  for  Abydos  was  the 
principal  or  original  Avith  in  which  Hadad  the  son  of  Bedad  held 
his  court.  Still  more  convincing  is  the  fact  that  the  name  of  Teta 
is  found  on  the  steles  of  Amenemes  I.  and  Osortasen  I.59  A 
surname  of  the  Osortasens  which  descended  to  some  Thothmes  is 
Ra  Cheper  ka,  in  which  the  word  Cheper  denotes  the  same 
divinity  as  Khepera  Sutech.  who  is  Chepher,  the  ancestor  of  the 
Beerothite  and  Hamathite  families.  The  Beerothite  origin  of  the 
Osortasens,  among  whom  the  great  Sesostris  figures,  was  probably 
the  cause  of  the  statement  in  the  Paschal  Chronicle,  that  Sesostris. 
having  conquered  the  Scythians,  sent  a  colony  of  lo,000  of  them 
into  Persia,  where  they  were  known  as  Parthidians.60 

It  is  hard  to  understand  why  Coz  set  aside  his  son  Anub  and 
recognized  Hadad  as  his  colleague  and  successor ;  yet  opposition  to 
his  wife's  family  must  have  had  much  to  do  with  this  conduct. 
The  Greek  story  of  the  Minotaur  which  devoured  human  beings 
and  was  called  the  offspring  of  Pasiphae, seems  to  point  to  the  fact 
that  enmity  arose  between  Coz  and  his  brother-in-law  Ziph,  the 
Zerethite  builder  of  the  great  pyramid,  and  that  Anub,  and  per- 
haps his  mother  Ziphah,  sympathized  with  that  tyrant,  whereupon 
the  warrior  Hadad,  as  the  Greek  Theseus,  glad  to  oppose  the 
enemies  of  his  Beerothite  family,  took  service  under  Coz  and  over- 
threw the  Zerethites  in  Egypt  as  well  as  in  Palestine,  being  rims 
the  slayer  of  the  Minotaur  and  the  destroyer  of  Typhon.  As 
Osortasen  I.  his  forty-fourth  year  is  found  on  the  monuments. 
During  many  of  these  years  he  was  co-regent  with  Ameneme^  1. 
or  Coz,  and  the  second  year  of  Amenemes  II.  or  .Jahdai  corns- 
ponds  with  hi-  last.  But  Amenemes  II.  is  said  to  have'  reigned 
after  this,  thirty-three  years,  which  is  inconsistent  with  all 
traditions.     The  second  Osortasen   has   but  three  years  assigned 

•>    Liebli'in,  Rfcherches  sur  la  Chronologic.*  Hgyptionnr,   13. 

™    11).  73. 

'"    (Jalloway,  Egypt's  lioo.nl  of  Time  to  tin;  Kxodus  of  lsrsu-1,  322. 


334  THE    HITTITES. 

him,  which  are  said  to  be  contemporary  with  the  three  last  years 
of  Amenemes  II.  The  monuments  of  these  latter  monarchs  were 
found  in  the  desert  near  Kosseir,  on  the  Red  Sea,  opposite  to 
Tentyris  and  Abydos.01  Osortasen  II.  must  thus  represent  Rehob 
or  Rehoboth,  the  son  of  Hadad  and  father  of  Saul,  for  he  is  the 
third  Osortasen  whom  Thothmes  III.  at  Semneh,  and  Thothmes 
IV.  at  Amada,  worshipped  as  a  god.  Lieblein's  researches  into 
Egyptian  chronology  have  established  the  most  intimate  chrono- 
logical, but  otherwise  indefinite, relations  between  Pepi  Merira  and 
the  first  Osortasen  and  the  third  Amenemes.  Already  it  has  been 
indicated  that  Teta,  who  was  Pepi's  predecessor,  has  his  name  on 
steles  of  Amenemes  I.  and  Osortasen  I.  But  Chroti,  a  contem- 
porary of  Pepi,  is  also  on  a  stele  of  the  first  Osortasen.62  Chroti 
also  is  found  with  Mentuhotep,  with  whom  the  Antefs,  generally 
placed  in  the  time  of  the  Twelth  Dynasty,  are  connected,  and 
Antef-anx  is  the  wife  of  Pepi.63  As  Pepi  is  called  Merira,  so 
Amenemes  III.  bears  the  name  Mara  or  Maura,  and  on  one  of  his 
steles  a  contemporary  Satisi  is  mentioned  as  a  son  of  Osortasen  I. 
or  Ra  Cheper  ka.64  It  is  evident  that  the  monuments  of  Pepi  and 
of  Amenemes  III.  must  be  attributed  to  Jabez,  thus  illustrating  the 
reign  of  the  greatest  of  the  Pharaohs. 

61    This  proximity  to  the  seat  of  Hadad,  namely  Avith,  seems  to  mark  them  as 
local  monarchs. 
B2  Lieblein,  73. 
™  lb.  72,  71. 
m   lb.  82,  78. 


335 


CHAPTER  VIII. 

The  Hittites  in  Egypt. — (Continued). 

Ewald  recognizes  the  story  of  Jabez  as  one  of  great  antiquity 
although  he  does  not  solve  its  mystery  nor  rise  above  the  Jewish 
tradition  that  the  lad  who  called  upon  the  God  of  Israel  was  a  wise 
doctor  of  laws,1  His  long  reign  made  him  outlive  his  son  Mesha 
and  his  grandson  Ziph,  so  that  his  immediate  successor  was  the 
son  of  Ziph,  named  Mezahab,  who  in  Manetho's  sixth  dynasty  is 
called  Menthesuphis.  In  that  dynasty  he  immediately  follows 
Phiops  of  the  hundred  years,  and  is  succeeded  by  Nitocris,  a  queen. 
So  in  the  twelfth  dynasty, the  last Amenemes  precedes  Scemiophris, 
called  his  sister.  Herodotus  tells  a  romancing  story  of  this  queen 
Nitocris,  to  the  effect  that  some  of  his  subjects  having  killed  the 
king,  her  brother,  and  appointed  her  his  successor,  she  invited 
the  conspirators  to  a  banquet  in  an  underground  chamber,  into 
which,  by  a  secret  channel,  she  let  the  waters  of  the  Nile,  thus 
drowning  them  all  ;  after  which  she  smothered  herself  in  a  room 
full  of  ashes.-  That  Mezahab  was  put  to  death  seems  to  be  borne 
out  by  tradition,  but  that  his  daughter  Matred  avenged  him  in 
the  manner  indicated,  and  that  she  committed  suicide,  there  seems 
to  be  no  other  reason  for  believing.  To  return  to  the  son  of  Jabez, 
named  Mesha:  he  is  the  Amos  or  Amosis  of  Manetho's  eighteenth 
dynasty, and  his  name  has  been  read  on  the  monuments  as  Aahmes. 
It  is,  however,  capable  of  being  read  Mesaah,  which  is  the  true 
form,  as  even  the  Amosis  of  Manetho  indicates,  the  prosthetic  a 
being  placed  there  so  as  to  prevent  the  Jews  claiming  the  Pharaoh 
as  their  prophet  Moses.  In  a  remarkable  passage;  in  the  Catalogue 
of  the  kings  of  Armenia,  it  is  stated  that  Meesak  was  a  relative  of 
the  Armenian  Aram,  and  that  another  king  of  that  country  named 
Kegham,  banished  Paiapis,  prince  of  Cappadocia,  and  left  Meesak 


History  of  the  People  of  Israel,  i.  'AT.i. 
Herodot.  ii.  100. 


336  THE    HITTITES. 

as  his  deputy  on  the  throne.3  In  another  Armenian  history  the 
line  of  Haic  and  Aram  contains  the  name  of  Mezahab  disguised  as 
Manavaz.4  Mesha.  or  Meshag,  was  the  epony  m  of  the  Cappadocian 
Moschi,  who  gained  their  name  of  Cappadocians  or  Caphtorim 
from  Jabez  or  Igabets.  It  is  not  likely  that  Jabez  lost  his  throne, 
but  it  is  certain  that  his  son  Mesha  did  not  follow  in  his  father's 
footsteps,  for  we  read  that  he  left  an  inscription  in  the  twenty 
second  year  of  his  vice-regal  sway  at  Masarah,  near  Cairo, stating 
that  stones  had  been  taken  from  the  quarries  there  for  the  temples 
of  the  Memphite  Ptah  and  the  Theban  Amun.6  Mesha  had  the 
government  of  Nubia,  and  to  strengthen  himself  in  that  region 
married  an  Ethiopian  princess, black  but  comely,  called  Nofre-t-ari. 
But  an  insurrection  broke  out  in  the  north,  the  centre  of  which  was 
Tanis  or  Zoan,  which  most  writers  have  regarded  as  the  act  of  the 
Shepherd  Kings.  It  was  quelled,  we  are  told,  by  Aahmes,and  the 
Shepherds  were  expelled,  but  for  this  there  is  no  adequate 
authority.  For  in  the  first  place  the  two  documents  supposed  to 
relate  to  Aahmes  set  forth  Neb-pehti-ra,  who  is  Ziph  the  son  of 
Mesha,  the  initial  Neb  representing  Ziph  as  Nebet  and  Nephthys 
represent  Ziphah,  and  the  following  Pehti  being  an  abbreviation  of 
Aahpeti,  his  grandfather's  name.  The  officer  Aahmes  Pennishem 
states  that  he  followed  the  king  Neb-pehti-ra  and  his  successors 
Ra-tser-ka,  Ra-tser-kheper,  Ra-aa-kheper,  and  Ra-aa-en-kheper, 
but  he  also  states  that  he  was  contemporary  with  Aapehti  or  Jabez. 
"  I  never  left  the  king  out  of  sight  from  the  king  of  Upper  and  Lower 
Egypt,  Ra  Aapehti,  the  justified,  to  the  king  of  Upper  and  Lower 
Egypt,  Ra  Aakheperu,  the  justified.  I  was  living  in  the  days  of  the 
reign  of  the  king,  ending  under  the  king  of  Upper  and  Lower 
Egypt,  Ra  Menkheper,  the  ever  living."  6  The  last  of  these  kings 
is  said  to  be  Thothmes  III.  The  other  document  is  the  inscription 
of  Aahmes,  son  of  Abana,  a  captain  general  of  marines.  He  tells 
that  he  wasbornat  Eilethyia,  some  distance  to  the  south  of  Thebes, 
and  that  his  father  was  an  officer  of  kino-  Sekenen  Ra,  belonging  to 

3  General  Catalogue  of  the  Kings  of  Armenia,  Miscellaneous  Translations,  vol.  ii. 
Oriental  Trans.  Fund,  p.  18. 

4  Kings  of  Armenia,  O.T.F.,  p.  12. 

5  Lenormant,   i.   225  ;  Wilkinson  in   Rawlinson's  Herodotus,   app.   bk.   ii.  ch. 
(18th  dyn). 

,;   Records  of  the  Past,  iv.  8. 


THE    HITTITES    IN    EGYPT.  337 

the  line  of  ancient  Egyptian  monarchs  mentioned  in  the  first  Sallier 
papyrus.  Aahmes,  however,  was  the  officer  first  of  Ziph  or  Neb- 
Pehti-Ra,  and  accompanied  him,  not  his  namesake  Aahmes  or 
Mesha,  to  Tanis,  where  he  fought  against  an  unnamed  enemy. 
After  taking  Tanis,  the  officer  of  marines  tells  of  the  sieo-e  of 
Sharhana,  supposed  to  be  Sharuhen  in  Palestine,  and  of  the  return 
to  Nubia.  Aahmes  continued  to  serve  Sorkara,  Aa-Cheper-kara, 
and  some  later  Pharaoh,  under  whom  he  fought  the  Rutennu  and 
Naharina  of  Mesopotamia.7  Neb-Pehti-Ra  has  generally  been 
identified  with  Aahmes,  but  his  name  plainly  declares  his  relation 
to  Aahpeti  or  Jabez,  and  his  personality  as  his  grandson  Ziph. 
Again  there  is  no  mention  of  the  Shepherd  Kings  in  these  inscrip- 
tions, or  in  any  document  bearing  the  name  of  Aahmes.  Apion, 
the  Alexandrian  adversary  of  the  Jews,  made  the  assertion  that 
Ames  drove  the  Hycsos  from  Avaris,  but  Manetho,  as  quoted  by 
Josephus.  calls  their  conqueror  Thummosis,  son  of  Alisphrag- 
muthosis.6  Dr.  Wiedemann,  in  a  communication  to  the  Society  of 
Biblical  Archeology,  cites  the  names,  as  he  thinks,  of  several 
Hycsos  kings,  nearly  all  of  which  contain  the  word  Nub.11  The 
Egyptian  nu b  means  gold,  and  is  the  equivalent  of  the  Semitic 
zojmb.  which  appears  in  the  name  of  Mezahab,  the  son  of  Ziph,  so 
that  neb  is  moi-e  likely  to  represent  the  latter.  One  Hycsos  name, 
Ra-nub-neb,  unites  the  two  forms,  and  others  are  Ra-nub,  Ra-en- 
nub.  Ra-nub-maa.  Ra-nub-maa-nefer,  Ra-nub-peb.  These  al] 
relate  to  Ziph,  the  son  of  Mesha,  and  to  his  son  Mezahab.  The 
connection  of  the  two  names  Ziph  and  Mezahab,  which  are  not 
conjoined  in  the  Kenite  record,  is  found  in  the  Metapontine 
tradition,  which  makes  Metabus  the  son  of  Sisyphus.  The  sanction 
of  this  tradition  is  the  vicinity  to  Metapontum  of  the  Messapian 
Japygians,  who  dwelt  in  Apulia,  to  the  north  and  east  of  that  city, 
and  whose  name  combines  those  of  Jabez  and  Mezahab. 

Some  mystery  attaches  to  Mesha  or  Aahmes.  Already  he  has 
appeared  as  a  restorer  of  idolatry,  and  Armenian  tradition 
represents  him  as  superseding  his  father  under  the  name  of"  Meesak, 
for  Paiapis,  prince  of  Cappadocia,  can  be  no  other  than  .Jabez,  the 

7  Records  of  the  Past,  vi.  7. 
s  Josephus  against  Apion,  i. 
»    Proc.  Soc.  Bib.  Arch..  Fob.  'J,  188<>,  p.  '.VI.   , 


33S  THE   HITTITES. 

Pepi  of  the  monuments,  and  the  Phiops  and  Apophis  of  Manetho. 
His  descent  is  traced,  not  from  his  father,  but  from  Mentuhotep  of 
the  thirteenth  dynasty,  a  dynasty  that  is  supposed  to  have  taken 
refuge  in  Ethiopia  when  the  Hycsos  settled  in  Egypt.  Dr.  Birch 
was  of  the  opinion  that  Aahmes  tied  for  similar  reasons  to  the  court 
of  these  kings,  and  there  married  the  black  queen  Ames-nofre-t- 
ari,  the  mother  of  Amenhotep  I.  The  Nubian  or  Ethiopian  king- 
dom was  really  that  which  Manetho  calls  the  Elephantine.  It 
embraced  Syene,  Philae,  and  Kenes,  and  extended  northward  to 
Eileithyia.  Its  founder  was  Kenez,  who  is  identified  with  the 
Shepherds  by  his  appearance  in  Manetho's  lists  of  these  kings 
under  the  name  Pachnan,  or  Apachnas.  He  follows  Anoob  or 
Bnon,  and  is  succeeded  by  Staan.  He  is  also  the  Sekenen  Ra  who 
is  mentioned  in  the  first  Sallier  papyrus  as  receiving  a  message 
from  Jabez.  His  descent  must  be  traced  from  Nehabah  or 
Dinhabah,  the  son  of  Bela  of  B'eor,  whose  posterity  we  left  in 
Chaldea,  whence,  however,  they  seem  to  have  migrated  along  with 
other  Hittite  families  into  Egypt.  Kenez  or  Sekenen  had  thus 
no  right  to  call  himself  a  native  Pharaoh,  but  his  presence  at 
Syene,  a  southern  Zoan,is  indicative  of  his  union  with  the  ancient 
Horite  line  of  Manahath  or  Menes,  whose  grandson  was  Zaavan. 
The  Greek  traditions  recognized  the  Hittite  relationship  of  Jabez 
and  Dinhabah  by  calling  them  the  brothers,  iEgyptus  and  Danaus, 
and  rightly  set  forth  their  enmity.  But  these  traditions  also 
symbolized  the  union  of  the  families  by  the  marriage  of  the  fifty 
sons  of  iEgyptus  to  the  fifty  daughters  of  Danaus ;  all  of  the 
brides  putting  their  husbands  to  death,  with  the  exception  of 
Hypermnestra,  who  spared  Lynceus,  and  thus  cemented-  the 
alliance  contrary  to  her  father's  will.  It  is  in  the  person  of  Mesha 
or  Aahmes  that  this  union  must  be  found.  The  sons  of  Kenaz, 
the  descendant  of  Dinhabah,  were  Othniel  and  Seraiah.  The 
latter  is  the  Soris  of  Manetho's  fourth  dynasty,  who  immediately 
precedes  Souphis  or  Chufu  of  the  great  pyramid.  The  error  of 
Manetho  in  placing  him  thus  early  arose  from  the  fact  that  Joab, 
a  name  nearly  approaching  Souphis  or  Cheops,  was  the  son  of 
Seraiah.  He  is  mentioned  again  in  the  fifth  Elephantine  dynasty 
as  Sisires.  There  his  son  Joab  finds  no  mention,  for  Oheres, 
representing   Charash  the    son    of  Joab,  immediately  follows   his 


THE    HITTITES    IN    EGYPT.  339 

grandfather.  Ombos  and  Korusko  are  memorials  of  Joab  and 
his  son  in  the  Nubian  kingdom.  The  other  son  of  Kenaz  was 
Othniel  or  Gothniel,  a  name  that  no  doubt  furnished  the  original  of 
the  Greek  Sthenelus.  He  is  the  Staan  who  follows  Pacinian  or 
Apachnas  in  the  Shepherd  list.  He  had  no  sons,  but  a  daughter 
Hathath  or  Chathath,  famous  in  after  years  as  the  licentious 
goddess  Cotys  or  Cotytto,  who  was  originally  a  deity  of  the 
Edonian  Thracians,  but  whose  rites  were  celebrated  in  many  parts 
of  Greece.  She  was  also  as  Xochite-catl,  the  phallic  goddess  of  the 
Aztecs.  When  Mesha  or  Aahmes  married  her  she  must  have  been 
a  widow,  for  the  father  of  her  son  Meonothai  or  Meo-onothai  was 
Abiezer,  the  son  of  Hammoleketh,  who  was  a  sister  of  Gilead.10 
M.  Lenormant  makes  Hatasu,  who  is  this  Hathath,  the  daughter  of 
Thothmes  I.,  and  the  regent  for  her  brothers  Thothmes  II.  and  III. 
This  must  be  an  error,  for  Othniel,  not  Tahath,  was  her  father, 
and  her  son  Meonothai  is  the  Egyptian  Amenhotep.  Tabari 
bears  evidence  in  a  confused  way  to  the  union  of  the  line  of 
Jabez  with  that  of  Othniel.  The  former  he  calls  Kabous,and  styles 
the  Pharaoh  of  Joseph,  tracing  his  descent  fromAmalek  son  of  Lud 
through  Mosab,  Maouya,  Nemir,  Salwas,  and  Amru.11  Elsewhere 
he  makes  Joseph's  Pharaoh  Walid's  sonRayyan,  and  derives  Walid 
from  Masab  of  Moouna  of  Abou  Gayar  of  Aboul  Halwas  of  Leith 
of  Haran  of  Omar  of  Amalek.12  Moouna,  son  of  Abou  Gayar,  is 
Meonothai  son  of  Abiezer,  and  Mosab  or  Masab  is  Mezahab.  As 
for  Walid,  he  is  Pelet  the  son  of  Jahdai,  and  Haran  is  Jahdai's 
grandfather.  Amenhotep  traced  his  descent  not  from  Aahmes, 
but  from  the  Sekenen  Res  to  whose  line  his  mother  belonged, 
but  one  of  his  ovals  bears  the  name  Sebekara,  which  is  probably 
that  of  his  father  Abiezer.  The  voiceof  tradition  gives  Abiezer  to  the 
family  of  the  Babylonian  Hammurabi,  whose  descendant  Sainlah 
of  Masrekah  seems  to  have  married  Gilead's  sister  Hammoleketh. 
and  to  have  been  by  her  the  father  of  Ishchod,  Abiezer  and 
Mahalah.  In  Greek  mythology  he  is  Actor  son  of  Myrmidon,  and 
father  of  Menoetius,  who  is  also  called  the  son  of  Phorbas  and 
grandson  of  Lapithus.     This  descent  connects  him  with  Kapha  or 

i"    1  Chr<m.  iv.  13,  14  ;  vii.  IS. 
ii"  Tabari,  201. 
12    Tabari,  210. 


340  THE   H1TTITES. 

0 

Hammurabi,  while  the  name  of  his  wife  Molione  is  that  of  his 
brother  Mahalah,  and  the  name  of  his  son  Cteatus  reproduces 
that  of  his  historical  wife  Chathath.  The  name  of  the  son  and 
successor  of  Samsuiluna  or  Samlah  in  the  Babylonian  list  has 
been  read  as  Ebisum,  but  whether  it  is  capable  of  being  rendered 
by  anything  more  nearly  approaching  Abiezer  is  hard  to  say.  The 
descendants  of  Abiezer  and  Hathath  figure  in  Egyptian  history, 
their  son  being  Meonothai  or  Amenhotep,  and  his,  Ophrah,  Leo- 
phrah  or  Laobra;  the  son  of  Laobra  is  Ishi  or  Ishgi,  and  from  him 
descend  Zocheth  and  Ben  Zocheth. 

Although  Mesha  married  the  widow  of  Abiezer,  he  seems  to 
have  had  no  posterity  by  her,  so  that  the  claim  of  Amenhotep  to 
be  his  successor  was  founded  on  the  adoptive  relation  which 
Mesha  sustained  to  his  step  son.  He  had  another  wife,  however, 
a  fair  queen  named  Aahotep,  who,  when  represented  on  the 
monument  with  Noi're-t-ari, always  occupies  a  subordinate  position, 
and  this  queen  must  have  been  the  mother  of  Ziph  or  Neb-Ra. 
Persian  history  tells  his  story,  making  him  correctly  the  grand- 
son of  Kai  Kobad,  but  calling  his  father  Mesha  by  the  uncon- 
formable name  Kai  Kous,  better  suited  to  his  maternal  ancestor 
Coz.  As  Siyawesh  or  Siavesek  he  is  the  son  of  the  first  wife  of 
Kai  Kous,  who  afterwards  marries  Soodabeh  the  daughter  of  Zu- 
al-az-ghar,  king  of  Yemen.1"  Like  Joseph,  Peleus,  Bellerophon, 
and  Hippolytus,  he  resists  the  temptation  of  his  father's  second 
wife,  who  falsely  accuses  him  to  her  husband.  Even  after  passing 
the  ordeal  of  tire  and  being  justified,  Siyawesh,  smarting  under 
the  imputation,  leaves  the  court  and  conducts  an  army  against 
the  immortal  Afrasiab  of  Turkestan,  chief  enemy  in  all  generations 
of  the  throne  of  Iran.  The  Turkish  monarch  agrees  to  what  the 
Persian  prince  regards  as  honourable  conditions  of  peace,  but  his 
father  Kai  Kous  repudiates  the  treaty,  and  orders  his  son  to  break 
his  word.  This  Siyawesh  refuses  to  do,  and,  knowing  his  father's 
anger,  he  gives  the  command  of  the  armv  to  one  of  his  generals 
and  takes  up  his  abode  with  the  Turkish  king,  whose  daughter 
Ferangiz  he  marries.  Envious  of  his  prosperity,  the  Turkish 
nobles  calumniate  him  to  Afrasiab,  who,  relying  on  the  truth  of 
their  statements,  commands  him  to  be  put  to  death.     He  is  accord - 

is    Mirkhond,  22<->. 


THE    HITT1TES    IN    EGYPT.  341 

ingly  executed  and  his  wife  Ferangiz  flees  to  a  remote  part  of  her 
father's  dominions  with  her  infant  son  Kai  Khusrau.  The  Greek 
legends  relating  to  Ziph  are  totally  different.  In  one  of  them, 
which  is  the  introduction  to  the  story  of  the  Seven  against  Thebes, 
Ziph  is  (Edipus  of  the  swollen  feet,  but  his  descent  from  Laius  of 
Labdacus  of  Polydorus  of  Cadmus,  if  it  contain  any  truth  at  all, 
must  set  forth  his  maternal  ancestry  in  the  line  of  the  Horite  Etam 
or  Get.tm.  His  mother,  however,  is  called  Jocastathe  daughter  of 
Menoeceus,and  she  is  truly  his  father  Mesha's  second  wifeChathath, 
not  the  daughter,  but  the  mother  of  Meonothai.  As  an  oracle 
had  foretold  the  death  of  Laius  at  the  hand  of  his  offspring,  the 
child  was  exposed,  but  was  preserved  by  a  herdsman,  who  brought 
him  to  Polybus  king,  of  Corinth.  Arriving  at  manhood,  he'  went 
forth  to  find  his  parents,  and  slew  his  father  Laius  in  a  dispute 
over  the  right  of  way.  Immediately  the  Sphinx  appeared  before 
Thebes  and  devoured  the  people  of  that  city.  Creon,  the  rother 
of  Jocasta,  was  on  the  tin-one,  and  offered  his  widowed  sister  and 
the  kingdom  to  the  slayer  of  the  monster.  (Edipus  succeeded  in 
the  enterprise  and  married  his  own  mother.  Sir  George  Cox 
shows  that  the  companion  story  to  that  of  (Edipus  is  the  legend  of 
Telephus,  king  of  Mysia.14  His  mother  was  Auge  the  daughter 
of  Aleus  of  Tegea  and  his  father,  a  mythic  Hercules.  He  was 
exposed  on  Parthenion  and  brought  up  by  the  Arcadian  Cory- 
thus,  while  his  mother  was  carried  away  to  Mysia  and  sold  to 
king  Teuthras  of  Teuthrania.  Thither  as  a  man  he  went  to  find 
her,  and,  according  to  one  version,  was  offered  his  unknown 
mother  in  marriage  on  condition  that  he  killed  Idas,  the  enemy 
of  Teuthras.  He  performed  this  service,  but  Auge  refused  to 
marry  hiin,  whereupon  Teuthras  himself  took  her  to  wife,  and 
Telephus  married  his  daughter  Argiope.  In  another  tradition, 
Ziph  is  the  Ethiopian  king  <  'epheus,  called  by  Herodotus  the  son  of 
Bel  us,  although  there  was  a  Cepheus  the  son  of  Aleus  of  Teoea. 
His  wife  Cassiepea  by  pride  of  her  beauty  called  down  the 
vengeance  of  tin.'  goddesses,  who  sent  a  sea  monster  to  ravage  the 
land  and  devour  the  people.  The  oracle  of  Amnion  being  con- 
sulted, commanded  Cepheus  to  expose  his  daughter  Andromeda 
to  be  destroyed   by   the  dragon.     This  was   done,    when    Perseus 

n    Aryan  Mythology. 


842  THE    HITTITES. 

appeared,  slew  the  monster,  and  delivered  the  princess. 
Cepheus  betrothed  his  daughter  to  the  hero,  which  roused  the 
anger  of  his  nephew  Phineus,  to  whom  Andromeda  had  been 
previously  promised.  Perseus  overcame  and  carried  oft"  his  bride, 
but  only  after  a  severe  contest  with  the  warriors  of  Phineus) 
which  Ovid  spiritedly  describes.  He  names  the  warriors,  among 
whom  appear  Phorbas,  the  son  of  Methion  of  Syene,  Celadon  of 
Mendes,  Amphimedon  of  Libya,  Lycabas  of  Syria,  and  Ethemon 
the  Nabataean.15  These  are  not  imaginary  characters,  but  names 
that  were  sung  first  in  Italy  in  Etruscan  and  Sabine  verse.  The 
Messapian  Japygians  doubtless  knew  them  well,  all  confused  as 
they  were  in  coming  down  the  ages.  Still  one  more  Greek 
legend  must  account  for  the  name  Telephus,  which  does  not 
harmonize  with  Ziph.  It  is  that  of  the  Taphians,  who  were  also 
called  Teleboans.  Apollodorus  tells  the  story.  Mestor  and 
Electryon  were  two.  sons  of  Perseus.  To  Mestor,  Lysidice,  the 
daughter  of  the  long  defunct  Pelops,  bore  a  daughter  Hippothoe, 
who  was  carried  off  by  Poseidon,  and  became  the  mother  of 
Taphius  the  chief  of  the  Teleboans,  a  numerous  family,  so  called 
because  they  had  been  taken  far  from  their  native  land. 
Electryon  had  nine  sons  whose  names  need  not  be  specified. 
Mestor  and  Electryon  had  reigned  together  in  Mycene,  but,  by 
the  departure  of  Taphius  to  the  Teleboan  islands,  the  latter  had 
been  left  in  sole  possession  of  the  kingdom.  Taphius,  however, 
returned  and  claimed  the  throne  of  his  father  Mestor.  Electryon 
refused  to  surrender  it,  and  the  Taphians  carried  off  his  cattle. 
The  nine  sons  of  the  king  of  Mycene  pursued  the  robbers,  but 
were  all  killed  with  the  exception  of  Licymnius.  Amphitryon, 
a  nephew  of  Electryon,  being  the  son  of  his  brother  Alceus  and 
Hipponome  the  daughter  of  Menocceus,  brought  back  the  cattle 
from  the  Elian  Polyxenus,  with  whom  they  had  been  left  by  the 
Taphians,  and  afterwards  accidentally  killed  his  uncle.  Then  he 
made  war  on  the  Taphians  and  overcame  them. 

It  is  not  easy  to  see  the  way  clearly  through  this  apparently 
contradictory  mass  of  tradition,  although  there  would  be  no 
difficulty  in  finding  it  full  of  solar  mythology.  A  passage  of 
genuine   history   sheds   light   upon  the  path  of  the  pragmatizer. 

lr>   Metamorphoses,  iv.,  v. 


THE   HITTITES   IN    EGYPT.  343 

In  the  Kenite  record  we  find  these  valuable  words,  few,  but  full 
of  meaning,  when  divested  of  their  editorial  connections  :  "  And 
the  sons  of  Ephraim,  Shuthelah  and  Bered  his  son,  and  Tahath 
his  son.  and  Eladah  his  son,  and  Tahath  his  son.  And  Zabad  his 
son,  and  Shuthelah  his  son,  and  Ezer  and  Elead,  whom  the  men 
of  Gath  that  were  born  in  that  land  slew  because  they  came 
down  to  take  away  their  cattle.  And  Ephraim  their  father 
mourned  many  days  and  his  brethren  came  to  comfort  him.  And 
when  he  went  in  to  his  wife  she  conceived  and  bare  a  son,  and 
he  called  his  name  Beriah  because  it  went  evil  with  his  house."  Ui 
Beyond  the  fact  that  one  of  the  sons  of  Ephraim,  an  Egyptian 
prince  as  Joseph's  son,  was  called  Shuthelah  after  another 
Egyptian  prince,  the  patriarch  has  nothing  to  do  with  the  part 
of  the  genealogy  here  recorded.  Tahath,  the  father  of  the  slain, 
was  the  man  who  mourned,  and  not  the  supposititious  Ephraim  of 
seven  generations  back.  It  is  the  old  story  of  the  Seven  against 
Thebes,  which  was  mixed  up  in  many  traditions  with  that  of  the 
Beerothite  and  Zerethite  war,  popularly  known  as  the  siege  of 
Troy.  But  the  contestants  in  this  case  are  the  petty  kingdoms 
of  Egypt  formerly  kept  in  subjection  by  the  strong  arm  of  Jabez, 
on  the  one  hand,  and  the  descendants  of  that  great  Theban  mon- 
arch on  the  other.  The  marriage  of  a  daughter  of  Jabez  and  a 
sister  of  Mesha  to  Bered  the  son  of  Shuthelah,  the  Cadmonite, 
gave  her  son  Tahath,  the  first  Thothmes,  a  claim  to  universal 
sovereignty  ;  and  the  second  union  of  Mesha  with  the  widow  of 
Abiezer  made  Meonothai,  the  first  Amenhotep,  dispute  the  right 
of  Ziph,  the  lawful  heir  but  the  son  of  an  inferior  wife,  to  inherit 
empire.  Thus  the  Kenezzites  or  Sekenens,  represented  by 
Amenhotep,  and  the  Etamites,  represented  by  the  Thothmes, 
became  the  opponents  of  the  Jabezites  or  Amenemes  in  the 
struggle  for  sovereignty.  The  pretenders  were  apparently  aided 
by  the  Beerothites  under  Saul  of  Rehoboth.or,  to  use  Egyptian 
phraseology,  by  the  Osortasens.  Two  Hittite  dynasties  and  one 
of  Horite  origin  were  in  league  against  the  Amenemes  of  Thebes 
in  the  time  of  Ziph  and  his  son  Mezahab.  These  Thebans  had 
renounced  the  faith  of  their  great  ancestor,  and  with  that  faith 
had  renounced   his   courage   and    wisdom.     The    horrid   story   of 

''    1  Chron.  vii.  20-23. 


344  THE    HITTITES. 

lEdipus  is  but  one  index  to  the  corruption  of  morals  that  suc- 
ceeded the  apostacy  of  the  descendants  of  Jabez. 

The  short  record  of  the  death  of  Tahath's  sons  carries  us  into 
a  region  which  has  furnished  romantic  tales  to  many  lands  and 
ages.  Tahath  was  no  Hittite,  but  his  story  is  so  intimately  con- 
nected with  that  of  the  Hittites  in  Egypt  that  it  cannot  be 
passed  by.  His  ancestor  Shuthelah  was  the  son  of  Jezreel,  the 
son  of  Etam,  and  Etam  or  Getam,  the  Cadmus  of  the  Greeks 
and  Gautama  of  the  Indians,  stands  in  a  double  relation  to 
Achumai  or  Khem,  the  Indian  Yama  and  Persian  Djemschid,  who 
descended  from  Reaiah  son  of  Shobal,  and  to  Akan,  the  Greek 
Agenor  and  Indian  Ao*ni,  grandson  of  Reaiah's  brother  Mana- 
hath.  This  explains  the  worship  of  Atmoo  or  Re  Athom  by  the 
Thothmes,  and  the  Indian  connection  of  Agni  and  the  Divodasas. 
It  was  in  the  time  of  Etam  and  his  son  Jezreel  that  the  Shepherds 
or  Hittites  came  and  drove  the  Horite  family  into  the  south, 
partitioning  its  kingdom  among  them.  Etam  represents  Manetho's 
king  Timaeus,  in  whose  reign  the  invasion  took  place,  but  the 
Persian  Djemschid,  slain  by  Zohak,  is  Achumai  or  Khem.  his 
relative,  while  the  true  Osiris  is  Etarn's  son  Jezreel,  the  sown  of 
God,  although  the  later  Hadadezers  adopted  the  Osirian  name  and 
located  his  myth  at  their  Avith  or  Abydos,  for  the  ancestor  of 
Osiris  was  the  Horite  Seb,  and  Chemmis  was  associated  with  his 
tragic  fate.17  A  daughter  of  Etam  married  Pelet  son  of  Jahdai 
and  bore  him  a  son  named  Maachah,  the  ancestor  of  the  Maacha- 
thites,  afterwards  of  Megiddo  near  Jezreel,  and  this  Maachah  is 
the  Macedo  whom  Diodorus  makes  a  son  of  Osiris.  By  this 
marriage  Pelet  acquired  great  dignity,  so  that  in  Greek  story  he 
became  Polydeukes  or  Pollux,  twin  brother  of  Castor  or  Achash- 
tari,  in  the  family  of  the  Dioscuri;  but  as  lord  of  the  underworld  to 
which  Osiris  belonged,  he  was  Pluto  and  Polydegmon,  the  Indian 
Paula.stya  and  Egyptian  Balot  of  the  mysteries.  His  wife  Hazel- 
elponi  was  to  the  Greek*  Persephone  the  daughter  of  Ceres,  fur 
Ceres  itself  is  but  a  form  of  Jezreel  like  the  modern  Zeraheen. 
By  this  marriage  also  Pelet  became  Polydorus,  son  of  Cadmus, 
and  through  it  his  name  became  associated  with  the  mournful 
story  of  Osiris  as  Balder  son  of  Odin,  whom   his   brother  slew. 

17   Kenrick,  vol.  i. 


THE    HITTITES    IN    EGYPT.  :U."> 

A  volume  would  not  tell  the  story  of  the  Osirian  line,  as  manv 
widely  separated  peoples  set  it  forth  in  their  traditions.  Sir 
George  Cox  has  shown  that  the  cup  of  Ceres,  the  basket  of  the 
Welsh  Gwyddno  Garanhir,  the  jar  found  by  Epiteles  at  Ithome, 
the  goblet  of  Djemschid,  and  the  Arthurian  Sangreal,  mysterious 
and  never  failing,  all  relate  to  one  thing,  and  to  these  he  adds  the 
lotus  tlower,  which  in  Indian  mythology  is  Pedma  and  in  that  of 
the  Egyptians  is  sacred  to  Nofre  Atmoo.18  The  connection  is 
plain  when  sought  for  by  the  Kenite  key,  for  Etam  is  there  in 
Gwyddno,  Ithome,  Djemschid,  Pedma  and  Atmoo,  while  Jezreel 
is  Ceres,  Garanhir,  and  Greal.  And  this  lost  cup,  spiritualized  by 
union  with  Christian  tradition  and  immortalized  in  the  verse  of 
England's  greatest  living  poet,  a  cup  worth  traversing  the  world 
and  braving  all  its  dangers  to  find,  symbolized  Horite  empire  in  the 
land  of  the  Pharaohs,  rudely  snatched  away  by  Hittite  hands,  and, 
to  the  people  longing  for  the  return  of  their  ancient  rulers,  it  was 
the  little  kingdom  far  up  the  Nile  in  which  dwelt  the  descendants 
of  Etain's  son,  biding  their  time  till  the  strong  heir  of  Heth  and. 
Amnion  should  weaken,  and  the  children  of  the  lotus  come  to 
their  own  again. 

Shuthelah.  son  of  Jezreel,  and  his  immediate  successors,  do 
not  seem  to  have  resisted  the  rule  of  Jabez.  If  the  Persian 
Dabistan  is  to  be  believed  when  it  says  that  Kai  Kobad  was  aided 
by  the  Tartar  Hestial,  who  is  Shuthelah,  the  contrary  was  the 
case.19  Bered,  again,  who  was  Shuthelah 's  son,  is  the  Greek 
Proetus,  whose  double  relation  to  Jabez  as  the  son  of  Abas  and 
son-in-law  of  Jobates,  shows  his  alliance  with  the  ruling  Pharaoh, 
as  does  the  Persian  story,  which  makes  him  a  brother  of  Kai 
Khusrau.  It  is  difficult  to  determine  where  the  posterity  of 
Jezreel  dwelt.  The  god  Thoth,  who  originated  with  Jahath.  son 
of  Reaiah  and  father  of  Achumai,  ami  whose  name  their  Tahath 
better  rendered,  was  originally  worshipped  at  Eshmun  or  Hermo- 
polis,  but  this  worship  probably  belonged  to  a  later  period,  for 
the  memorials  of  the  first  Thothmes,  who  is  Tahath  son  of  He  red 
and  the  daughter  of  Jabez,  are  found  far  up  the  Nile  at  Kennati, 
opposite  the  island  of  Tombos.  Thus  the  Elephantine  kingdom  of 

™    Aryan  Mythology. 
i»   The  Dabistan,  i.  !'.«. 


34(5  THE   HITTITES. 

Syene  lay  between  his  province  and  the  Theban  capital.  Thoth- 
mes  is  said  to  have  warred  in  Palestine  and  Mesopotamia, 
inaugurating  the  Asiatic  conquests  of  the  Egyptians.  If  he  did 
so,  it  must  have  been  as  the  general  of  his  father-in-law  Jabez, 
still  firmly  seated  on  his  imperial  throne.  Mesha  and  he  must 
have  been  contemporaries  during  part  of  their  lives,  for  the  Greek 
tradition,  representing  the  former  as  Mestor,  makes  him  a  brother 
of  Tahath's  son  Eladah  orElgadah,whom  it  terms  Electryon.  From 
the  materials  that  legendary  history  afford,  it  would  seem  that 
Jabez  and  his  son  married  into  the  old  Egyptian  line,  but 
whether  it  was  that  part  of  it  which  reigned  in  Dongola,  or  that 
which  was  in  subjection  to  the  Kenezzites  of  Elephantine  and 
Syene,  is  not  }^et  determined.  One  wife  of  Pepi  was  Antefanx, 
and  analogy  would  place  her  in  the  latter  division  of  the  family, 
connecting  her  name  with  that  of  the  ancestral  Manahath 
through  Zaavan.  These  marriages,  instead  of  strengthening  the 
claims  of  Jabez'  descendants,  weakened  them,  for  the  Hittite 
rule  of  matriarchy  made  Tahath,  the  son  of  the  great  Pharaoh's 
daughter  whom  the  Greeks  called  Antea  and  Sthenoboea,  a 
formidable  aspirant  to  sovereignty.  By  these  unions  also  Mesha 
and  his  son  Ziph  were  drawn  into  idolatry,  and  the  former  was 
apparently  alienated  for  a  time  from  his  father  as  well  as  from 
his  religion.  Ziph  seems  to  have  been  disowned  by  his  father 
Mesha,  and  to  have  been  brought  up  by  his  grandfather  Jabez, 
who  survived  him.  The  latter  part  of  that  long  reign  of  a  hun- 
dred years  granted  to  the  son  of  Zobebah  must  have  been 
embittered  by  the  idolatry  and  strife  of  his  descendants,  but 
there  is  no  evidence  that  he  ever  relaxed  his  hold  upon  the 
sceptre  of  Egyptian  empire.     With  his  death  came  the  deluge. 

There  is  ample  authority  for  making  the  immediate  successor 
of  Jabez  his  great-grandson  Mezahab,  the  Menthesuphis  who 
follows  Phiops  of  a  hundred  years  in  Manetho's  sixth  dynasty. 
The  name  Mezahab  read  as  a  Semitic  word  means  the  golden, and 
has  been  thus  translated  in  that  of  the  Greek  Acrisius,  whose 
descent  is  traced  through  Abas  and  Lynceus  to  iEgyptus  ;  and  an 
analogous  form  is  that  of  the  Persian  Kai  Khusrau,  who  is  derived 
through  Siavesek  and  Kai  Kous  from  Kai  Kobad.  Dr.  Birch 
read  the  name  of  Mezahab  on  a  statue  at  Turin  as  Horemheb, 


THE    HITTITES    IN    EGYPT.  347 

the  father  of  Mutnetem,  and  the  last  of  his  race.20  Hor  Maanub, 
seeing  he  called  himself  the  golden  Horus,  is  a  preferable  form  of 
the  name,  most  of  the  elements  of  which  are  in  Ra-nub-maa,  who 
is  known  to  have  been  a  Hycsos  king.  He  is  probably  the 
Menephron  of  Ovid  and  the  Menophres  of  Hyginus,  who  charge 
him  with  the  crime  of  (Edipus.  The  addition  of  ra,  the  sun,  to 
Manub,  the  Egyptian  equivalent  of  the  Semitic  Mezahab,  would 
yield  Manubra.  He  was  the  father  of  Nitocris,  according  to  the 
lists,  but  on  the  monuments,  as  at  Abydos  and  elsewhere,  her 
name  may  be  read  as  Mykera  or  Mytera,  She  is  thus  the  Matred 
of  the  Kenite  list,  and  her  name,  if  Semitic,  is  derived  from 
miatar,  rain.  In  the  tablet  of  Abydos  this  queen  is  represented 
as  the  wrife  of  Thothmes  II., who  is  the  second  Tahath  and  the  son 
of  Eladah.  The  claim  of  his  family  to  the  Egyptian  throne  was 
strengthened  by  this  second  alliance  of  a  Tahath  with  the  line  of 
Jabez.  It  is  very  unlikely  that  Matred  was  the  mother  of  Zabad, 
since  he  had  three  sons,  Shuthelah,  Ezer,  and  Elead,  who  died 
with  their  father  before  the  walls  of  Thebes,  before  Beriah,  the 
youngest  son  of  Tahath,  was  born.  Beriah  was  the  child  of 
Matred,  and  he  is  the  Perseus  of  Greek  story.  The  story  of  his 
birth  is  that  Danae  his  mother,  the  daughter  of  Acrisius  and 
Eurydice  daughter  of  Lacedemon,  was  shut  up  in  a  brazen  tower, 
because  it  was  foretold  that  her  offspring  would  be  fatal  to 
Acrisius.  But  Jupiter  visited  her  in  a  shower  of  gold,  and  her 
son  Perseus  was  born.  Her  father  then  placed  Danae  and  the 
child  in  a  coffer  and  sent  it  forth  to  sea,  thus  intending  to  destroy 
them,  but  the  winds  and  waves  drifted  the  ark  to  the  island  of 
Seriphos.  where  Dictys  received  it  and  took  its  occupants  to  his 
home.  Polydectes,  brother  of  Dictys,  whom  he  had  dethroned, 
wished  to  marry  Danae.  However,  he  waited  till  Perseus  was 
grown  -up,  and  then,  to  get  him  out  of  the  way,  sent  him  on  a 
mad  errand  after  the  head  of  the  Gorgon  Medusa.  Perseus  suc- 
ceeded in  his  perilous  task,  and,  rapidly  returning  to  Seriphos, 
to  find  his  mother  seeking  protection  at  the  altar  from  tin- 
pursuit  of  Polydectes,  he  turned  the  Gorgon's  face  upon  that 
monster,  transforming  him  to  stone,  set  Dictys  on  the  throne 
thus  vacated,  and  took  his  mother  home  to  Argos.     On  the  way 

'-'"   Trans.  Hoc.  Bib.  Arch.  iii.  480. 


348  THK    HITTITES. 

home  lie  stopped  at  Larissa,  where  Teutamas  the  king  was 
celebrating  games,  in  which  the  young  hero  took  part  with  such 
success  that  Acrisius  came  to  see  the  champion.  A  misdirected 
quoit  struck  the  old  monarch,  and  Perseus  caused  the  death  of  his 
grandfather,  and  inherited  the  kingdom.  In  this  story,  Lace- 
denion,  the  father  of  the  wife  of  Acrisius,  is  probably  Elgadah, 
the  son  of  one  Tahath  and  the  father  of  another.  Acrisius,  a 
corruption  of  chryseos,  golden,  is  Mezahab,  and  Danae,  visited  by 
the  rain  of  gold,  is  Matred.  Jupiter  and  Teutamas  of  Larissa  are 
equally  the  second  Thothmes,  and  Perseus  is  Beriah  or  Berigah. 
Even  Dictys  and  Polydectes  are  Zocheth  and  Ben  Zocheth, 
grandsons  through  Ishi  or  Ishgi,  of  the  Elephantine  Laobra.21 
The  association  of  Perseus  with  the  stories  illustrating  the 
histories  of  Mesha  and  Ziph,  is  an  anachronism  of  the  worst 
description,  which  arose  out  of  the  great  fame  of  the  hero, 
causing  poets  and  other  story  tellers  to  ascribe  to  him  and  to 
his  posterity  all  the  great  events  and  chief  names  of  the  age  in 
which  he  lived. 

The  Egyptian  story  of  Mezahab,  as  told  by  Herodotus,  is  that 
he  was  assassinated  by  his  nobles  and  avenged  by  his  sister 
Nitocris,  who  drowned  the  murderers.  The  Persian  account  of 
Kai  Khusrau,  son  of  Siavesek,  is  a  mixture  of  two  opposite 
traditions.  To  avenge  his  father's  murder  he  engaged  in  hostili- 
ties  with  the  mythical  Afrasiab,  his  chief  general  being  Gudarz, 
son  of  Kishwad,  who  is  really  Hadar  the  Beerothite,  an  ally  of 
the  enemies  of  the  kings  of  Thebes.  It  has  already  been  shown 
how  the  two  expeditions  of  Gudarz,  the  first  unfortunate,  the 
second  victorious,  represent  the  two  sieges  of  Thebes  from  the 
side  of  its  foes.  The  other  chief  event  in  the  life  of  Kai  Khusrau 
is  his  abdication  and  disappearance  in  a  foreign  land.  This  is 
probably  historical,  for  many  Indian  tribes  have  a  similar  legend 
concerning  him.  The  Pueblo  tribes  of  New  Mexico  regard 
Montezuma  as  the  very  essence  of  goodness  and  the  'great  bene- 
factor of  their  race.  He  was  the  founder  of  Acoma  and  Pecos, 
two  of  their  cities,  and  for  a  time  reigned  over  the  tribes.  At 
last  he  departed  from  them,   prophesying   before  he  went  of  a 

-'    Dictys  and  Polydectes  occur  by  anticipation,  for  the  former,  as  Zocheth,  married 
a  daughter  of  Rameses,  or  Beriah. 


THE    HITTITES    IN    EGYPT.  349 

# 
time  of  great  drought  and  famine  that  was  to  come,  and  of  their 
enslavement  by  oppressive  invaders.  Planting  a  tree  upside 
down,  he  told  his  subjects  to  keep  the  sacred  tire  burning  until 
the  tree  should  fall,  when  he  would  return  with  an  armv  of 
white  people,  destroy  their  enemies,  and  restore  former  prosperity, 
Dr.  Short  says  :  "  For  generations  these  strange  architects  and 
faithful  priests  have  waited  for  the  return  of  their  god — looked 
for  him  to  come  with  the  sun  and  descend  by  the  column  of 
smoke  which  rose  from  the  sacred  fire.  As  of  old,  the  Israelitish 
watcher  upon  Mount  Seir  replied  to  the  inquiry  "  What  of  the 
night  1  "  "  The  morning  coineth,"  so  the  Pueblo  sentinel  mounts 
the  housetop  at  Pecos  and  gazes  wistfully  into  the  east  for  the 
golden  appearance,  for  the  rapturous  vision  of  his  redeemer,  for 
Montezuma's  return ;  and  though  no  ray  of  light  meets  his 
watching  eye,  his  never-failing  faith,  with  cruel  deception,  replies 
"  The  morning  cometh."  -  Mexican  history  knows  three  Monte- 
zumas,  the  well-known  historical  character,  and  two  of  earlier 
date.  The  first  of  these  is  the  Montezuma  who  reigned  over  the 
great  city  of  Chicomoztoc,  which  some  have  identified  with  the 
"  Casas  grandes  de  Montezuma  "  on  the  river  Gila.  He  was  a 
harsh  and  oppressive  king  who  laid  heavy  burdens  on  his  people 
and  the  Aztec  Mexicans,  so  that  the  latter  and  many  discontented 
ones  among  the  former  left  his  dominions  under  the  leadership  of 
his  son  Chalehiuh  Tlatonac.  whom  Opochtli  inspired,  to  find  a 
home  elsewhere.  The  second  Montezuma  is  said  to  have  been 
one  of  the  greatest  Mexican  kings,  who,  during  his  reign  of 
twenty-nine  years,  brought  his  kingdom  to  a  pitch  of  prosperity 
before  unknown.  His  surname  was  Ilhuicamina,  and  the  name 
of  his  father,  Chimalpopoca,  neither  of  which  show  connection 
with  the  story  of  Mezahab.  Moreover  he  is  reported  to  have 
died  as  recently  as  14G!)  A.l).  Hut  it  is  remarkable  that  he 
should  have  set  aside  his  son,  whose  name  even  is  not  mentioned 
in  the  codices,  in  favour  of  his  grand-children,  the  offspring  of  his 
daughter  Atotoztli,  the  waterfall,  and  Tezozomoc,  son  of  It/.eo- 
huatl.  This  certainly  looks  like  the  importation  of  the  Kgyptian 
history  of  Mezahab,  who  in  the  same  way  preferred  the- child  of 
his  daughter   Matred  and  his  son-in-law  Thothmes,  to  his  own 

-    Short,  North  Americans  of  Antiquity,  "A'.H\. 


350  THE    HITTITES. 

* 

son,  into  late  Mexican  history.     Kai  Khusrau  also  left  the  throne 
of  Iran  to  Lohorasp,  a  stranger.23 

That  Mezahab  had  other  children  than  Matred  is  asserted  in 
the  Sanscrit  tradition,  which  is  the  best  illustration  of  the  Kenite 
record  of  the  slaughter  of  Tahath's  sons,  of  the  story  of  the 
Seven  against  Thebes,  and  of  the  destruction  of  Electryon's  sons 
by  the  Taphians,  as  well  as  of  Aneurin's  first  battle  of  Cattraeth, 
and  the  disaster  of  the  Persian  Gudarz.  "  Hear,  0  king,  how  the 
renowned  Vitahavya,  the  royal  rishi,  attained  the  condition  of 
Brahmanhood  venerated  by  mankind,  and  so  difficult  to  be 
acquired.  It  happened  that  Divodasa  king  of  Kasi,  was  attacked 
by  the  sons  of  Vitahavya,  and  all  his  family  slain  by  them  in 
battle.  The  afflicted  monarch  thereupon  resorted  to  the  sage 
Bharadvaja,  who  performed  for  him  a  sacrifice  in  consequence  of 
which  a  son  named  Pratardana  was  born  to  him.  Pratardana 
becoming  an  accomplished  warrior,  was  sent  by  his  father  to 
take  vengeance  on  the  Vitahavyas.  They  rained  upon  him 
showers  of  arrows  and  other  missiles  as  clouds  pour  down  upon 
the  Himalaya ;  but  he  destroyed  them  all  and  they  lay  with  their 
bodies  besmeared  with  blood  like  kinsuka  trees  cut  down."24 
The  poet  then  goes  on  to  tell  that  when  Pratardana  wished 
Bhrigu  the  sage  to  surrender  Vitahavya,  who  had  fled  to  him  for 
refuge,  he  received  for  answer,  "  There  is  no  Kshattriya  here  ;  all 
these  are  Brahmans."  Thus  Vitahavya  became  a  Brahman,  and 
Gritsamada  was  his  son  and  from  him  came  the  Srinjayas.  But 
the  son  of  Divodasa  was  King  Mitrayu,  a  Brahman  rishi.  In 
other  stories  the  avenger  of  the  slaughtered  and  exterminator  of 
the  Kshattriyas  is  Parasara,  son  of  Saktri,  and  Parasu  Rama, 
son  of  Jamadagni.  The  latter  is  Beriah  as  the  descendant  on  his 
father's  side  of  Yama  and  Agni,  or  Achumai  and  Akan,  and  as 
the  first  Rameses.  The  name  Mitrayu  given  to  the  son  of 
Divodasa,  a  name  which  denotes  the  same  person  as  Pratardana, 
Parasara,  and  Parasu  Rama,  is  important,  for,  besides  connnecting 
Matred  with  this  hero,  it  identifies  him  with  the  Persian  Mithras. 
Unhappily  the  Zend  Avesta,  which  celebrates  Mithra,  is  one  of 
the  most  obscure  of  ancient  books.     In  the  Mihr  Yasht  of  the 


"'■''  B.  de  Bourbourg,  Nations  Civilisees,  ii.  295,  iii.  281.     Mirkhond,  258,  259. 
-*   Muir's  Sanscrit  Texts,  i.  229. 


THE    HITTITES    IN    EGYPT.  351 

Khordah  Avesta  we  read :  "  Praise  to  Mithra  who  possesses  wide 
pastures,  who  has  a  thousand  ears,  ten  thousand  eyes,  the  Yazata 
with  named  name  and  Rama-kastra,  Ahura  Mazda  spake  to  the 
holy  Zarathrusta :  When  I  created  Mithra  who  possesses  wide 
pastures,  0  holy,  I  created  him  as  worthy  of  honour,  as  praise- 
worthy as  I  myself,  Ahura  Mazda."  25  The  religion  of  Zoroaster 
was  introduced  into  Persia  in  the  reign  of  Gushtasp,  accordino- 
to  the  historians,  and  the  Zend  Avesta  bears  all  the  marks  of  a 
manufactured  creed  intended  to  unite  the  rival  Horite  and  Hittite 
peoples.  Most  of  the  Hittites  were  sun  worshippers  and  many 
of  them  are  such  to-day.  While  this  sun  worship  was  retained  in 
the  newr  creed  it  was  associated  with  that  of  fire,  in  other 
words,  of  the  ancestral  Horite  Akan  who  is  Agni  and  Ignis.  The 
chief  god  Ahura  Mazda,  who  was  the  first  Ameshaspenta,  may 
be  fairly  identified  with  the  legendary  Lohurasp,  father  of 
Gushtasp,  and  who  resigned  the  crown  in  his  favour.  He  is 
thus  a  second  Kai  Khusrau,  a  Har  em  hebi  or  golden  Horus,  a 
Mezahab  and  a  fire  deity  Montezuma.  Mithra,  proceeding  from 
him  through  his  daughter  Ahura,  is  the  son  of  Matred,  namely, 
Beriah.  Spenta  Mainyu,  connnected  with  Spenta  Armaiti, 
denotes  Esfendiar,  falsely  called  the  son  of  Gushtasp,  being  the 
Egyptian  Simentu  and  Kenite  Shimon,  son  of  Hadar  and  Mehe- 
tabel,  whom  Spenta  Armaiti  represents,  for  she  is  another 
daughter  of  Ahura  Mazda.  Another  great  Ameshaspenta  is 
Vohumano  or  Behmen,  and  he  is  the  historical  Bahmen  son  of 
Esfendiar:  in  the  Kenite  genealogy,  Amnion  son  of  Shimon. 
Hadar  again  is  Drvaspa  in  the  Khordah  Avesta,  Darab.  absurdly 
made  the  son  of  Bahmen  instead  of  his  grandfather,  in  Mirkhond's 
history,  and  the  original  of  the  Persian  Darius.  II is  war  is 
obscurely  mentioned  in  the  following  prayer  :  "  Grant  me  ()  good 
most  profitable  Drvaspa  this  favour  that  I  may  smite  the  mur- 
dering Turanian  Frangrasyana  behind  the  sea  Chaechasta,  the 
deep  abounding  in  waters,  I,  the  son  of  the  daughter  of  Syavar- 
shana,  the  man  slain  by  violence,  and  of  Aghrae-rathn  the 
descendant  of  Naru."  The  murdering  Frangra-syann  is  possibly 
Baalhanan,  the  chief  enemy  of  Hadar.  The  much  disguised 
Tahath  of  the  Zend  Avesta  and   of   Persian   tradition    i§  Yistaspn 

-•'    Zend  Avesta,  Spiegel  and  Bleek. 


So  2  THE   HITTITES. 

and  Gushtasp,  for  the  final  asp  and  aspa  is  an  euphonic  suffix. 
Another  character  who  has  an  important  place  in  the  Persian 
scriptures  is  Yima,  the  historical  Jemschid,  the  Egyptian  Khem 
and  Kenite  Achumai.  Thus  the  Zoroastrian  system  was  one  that 
mediated  between  two  peoples  and  their  religions,  flattering  both 
by  recognizing  the  divinity,  not  simply  of  ancestors,  but  also  of 
the  living  princely  representatives  of  each.  Mithras,  whom 
many  writers  have  compared  with  the  Greek  Perseus,  is  recog- 
nized as  the  mediator.  He  is  depicted  in  the  act  of  killing  the 
bull  Aboudad,  just  as  the  Thothmes  and  Barneses  are  set  forth  as 
trampling  upon  the  snake  Apophis.  Aboudad  the  sacred  bull  is 
the  Egyptian  Apis,  the  worship  of  which  was  abolished  by  Jabez, 
but  reinstituted  by  his  successor.  The  destruction  of  these 
symbols  of  the  mighty  Pharaoh  denoted  indeed  hatred  of  him 
and  of  his  holy  creed,  but  it  also  had  a  good  side,  for  it  symbolized 
the  supersedence  of  the  prevailing  idolatry  in  the  form  of  image 
and  animal  worship  by  the  cult  of  fire  as  the  emblem  of  supreme 
divinity. 

We  are  now  in  a  position  to  understand  the  historical  connec- 
tion of  the  short  Kenite  account  of  the  slaughter  of  the  sons  of 
Tahath.  According  to  that  account  it  happened  before  the  birth 
of  Beriah,  so  that  if  the  Sanscrit  stories  which  make  him  the 
avenger  of  his  slain  brethren  be  true,  the  expedition  of  the 
Epigoni  must  have  been  more  than  ten  years  after  the  first 
assault  on  Thebes.  Also  as  Hadar  of  Edom  married  a  daughter 
of  Matred  and  sister  of  Beriah,  he  was  no  doubt  the  contemporary 
of  that  monarch,  and  his  father  or  grandfather  Saul  of  Rehoboth 
is  more  likely  to  have  been,  as  Osortasen  III.,  the  ally  of  Tahath 's 
sons.  Jabez  was  dead,  and  Mezahab,  his  great-grandson,  followed 
him  on  the  throne  of  Thebes  as  Amenemes  IV.  But  the  new 
king  had  been  brought  up  an  idolater,  and,  to  conciliate  the 
native  Egyptians,  added  to  his  golden  name  that  of  the  ancestral 
o-od  Horus,  calling  himself  Hormanub.  This  concession  did  not 
satisfy  the  ancient  line  represented  by  Tahath,  nor  the  mixed 
Horite  and  Kenezzite  royal  family,  of  which  Leophrah  was  the 
head,  being  the  son  of  Meonothai,  whose  mother  Hathath  had 
been  married  by  Mesha,  the  grandfather  of  Mezahab.  Still 
another  opponent  was  Saul,  who,  having  secured  the  empire  of 


THE    HITTITES    IN    EGYPT.  353 

Gebalene,   and   reconquered    from   the   Pharaohs    the    whole  of 
Arabia  Petraea,  wished  to  add  to  his  dominions  the  throne  of 
Abydos,  on  which  his  ancestor  Hadad  was  first  seated.     On  the 
tablet  of  Karnak,  Laobra  appears,  as  the  contemporary  of  Osor- 
tasen  III.     These  three   kings,  Tahath  of  Nubia,   Leophrah  of 
Syene,  and  Saul  of  Abydos,  resolved   to  take   Thebes   from   the 
heir  of  Jabez.     Tahath  sent  his  son  Zabad  and  his  three  Grand- 
sons Shuthelah,  Ezer,  and  Elead,  to  the  war,  but  did  not  go  him- 
self, although  the  Greek  traditions  make  him  as  Tydeus,  one  of 
the  seven.     These   traditions  do   not   mention    Ezer  and   Elead 
but  represent  Zabad  by  Capaneus,  the  father  of  Sthenelus.     Yet 
Sthenelus  was  not  one  of  the  Greek  seven,  unless  Eteoclus  lie  his 
disguise  and  that  of  Shuthelach.     Leophrah  or  Ophrah  appears 
in  the  Greek  story  as  Amphiaraus,  a  descendant  of  Melampus  ; 
for  Abiezer,  the   grandfather  of  Ophrah,   was   of  the  family   of 
Rapha.      In  the   Greek,  Welsh,  and  confused  Persian  accounts. 
Hadar  is  made  the  leader  of  the  expedition  as  Adrastus,  Eidiol, 
and  Gudarz,  and  the  Greek  story  sets  forth  Amphiaraus  as  the 
killer  of  Talaus,  the  father  of  Adrastus,   in  a  former  feud.     Yet 
his  father  Saul  cannot  have  conquered  Lower  Egypt  until  after 
the  death  of  Jabez,  and  that  lie  did  conquer  it  is  certain,  for  his 
sepulchral  pyramid  was   built  at  Dashur  near  Memphis.      He  is 
at  the  same  time   the   Egyptian   Sesotris  ;  as   Osortasen   III.   an 
object  of  worship  to  Thothmes  III.  and  IY. ;  and  the  Saulaces  of 
Pliny  who  is  reported  to  have  overcome  Sesostris.     The  exigen- 
cies of  chronology  seem  to  make  it  imperative  to  disregard  the 
general   voice   of  tradition  and    to  substitute   Saul    for   his   son 
Hadar   in   the   first  history   of   the   Theban    war.     A   passage  in 
Pausanius   favours   this  substitution.      He  says   that   Hippocoon, 
by    whom    Jabez   seems   to   be    designated,    and    his  sons,  having 
leagued  themselves  with  the  faction  of   Icarius,  the   Ekronites  of 
Philistia,  so  called  from  their  ancestor  Eker,  became  greatly  more 
powerful    than    Tyndareus,   and   compelled   him    to  take   refuge 
with  Aphareus  in   Messenia  :  and   that  he   had   children  in  Thai- 
amis,  a  town  of  Messenia  :  and  that  he  was  restored  to  his    king- 
dom  by    Hercules.-'''     This   statement  confirms    the   monumental 
illustration    of   the  contemporaneousness  of  Osortasen     III.    and 

-'•   Pausanias,  iii.  1- 
(23) 


354  THE    HITTITES. 

Laobra,  for  as  Ophrah  he  is  Aphareus,  whoso  kingdom  of  Mes- 
senia  was  named  after  his  father  Megonothai,  and  included  Talmis 
above  Syene,  the  Thalamis  of  Pausanias.  The  vanity  of  the 
Spartan  genealogists  led  them  to  derive  Eker  the  son  of  Ram 
and  grandson  of  Jerachmeel,  Jabez  the  Great,  and  Saul  the 
Hadadezrite,  from  one  father  (Ebalus,  whose  name  has  historical 
connection  only  with  the  first  of  them. 

Eker,  the  eponym  of  Ekron  in  Philistia,  is  famous  in  ancient 
history.  He  was  a  Japhetic  hero,  the  son  of  Ram,  from  whom 
the  names  of  Rome  and  Brahma  came.27  As  Geker.  for  the 
initial  letter  is  ayin,  he  is  the  Greek  Cecrops  and  the  oriental 
Susravas  and  Sugriva.  The  only  geographical  term  that  connects 
in  Palestine  with  the  names  Eker  or  Geker  and  Ekron  or  Gekron 
is  the  Maaleh  Akrabbim,  or  hill  of  the  scorpions,  at  the  foot  of  the 
Dead  Sea.2s  Gekrab  is  the  same  word  as  the  Greek  skorpios  and 
Latin  scorpio,  and  the  formidable  scorpion  men  depicted  by  the 
ancient  Chaldeans  were  the  descendants  of  Eker,  who  called 
themselves  Gekrabbi.29  But  the  commoner  name  of  this  people 
was  Ekronites,  although  Homer  calls  them  the  barbarous-voiced 
Carians.30  Their  connection  with  the  family  of  Jabez  appears 
in  the  adoption  by  them*  of  his  mother  Zobebah  as  tutelary 
goddess  of  Ekron  under  the  name  Baal-Zebub,  which  is  no  doubt 
a  semitized  version  of  her  designation.31  Bryant  has  shown  that 
Baal-Zebub  was  a  feminine  divinity  and  the  same  as  Achor  of 
Gyrene.32  Eker  was  apparently  a  dweller  in  Egypt,  for  Manetho 
places  him,  as  Necherophes,  at  the  head  of  his  third,  but  first 
Memphite,  dynasty.  He  is  thus  the  Uchoreus  of  Diodorus,  for 
to  him  that  author  attributes  the  building  of  Memphis.33  Hero- 
dotus makes  Psammetichus  the  first  Pharaoh  to  employ  Carian 
mercenaries,  and  speaks  of  the  fear  with  which  their  brazen 
armour  inspired  the  Egyptians.34     It  is  said  that  a  quarter  in 

-'  The  Brahman  name  arose  in  Egypt  where  Pi  was  the  masculine  article,  trans- 
forming romi,  a  man,  into  piromi.  See  Herod,  ii.  143,  and  Sir  G.  Wilkinson's  notes  in 
Rawlinson's  Translation. 

-s   Joshua,  xv.  3. 

'-"■'   Smith,  Chaldean  Account  of  Genesis,  p.  249,  and  illustration  24. 

30    Iliad,  ii. 

•'■I   2  Kings,  i.  2,  16. 

"-  Bryant. 

■■•"  Diod.  Sic.  i.  2,  7. 

■■'■*   Herodot.  ii.  152. 


THE    HITTITES    IN    EGYPT.  355 

Memphis  was  assigned  to  them  called  Caro  Memphis.  But  the 
Carians  or  Ekronites,  also  called  Buzites,  from  Buz,  a  descend- 
ant of  Eker,  were  Egyptian  mercenaries  from  the  beginning  of 
the  reign  of  Jahdai.35  Whether  he  led  them  out  of  Gerar  into 
Egypt,  or  found  them  in  that  country,  they  were  his  allies,  and 
the  strength  of  the  Theban  kingdom.  They  are  the  white  men 
in  armour  with  whom  Montezuma  promised  to  return  and  restore 
the  glories  of  the  Aztec  empire,  so  that  when  the  Spaniards 
appeared  on  the  Mexican  coast  the  natives  deemed  them  to  be 
the  retinue  of  their  ancient  divine  king.  Elihu,  the  son  of 
Barachel  the  Buzite  of  the  kindred  of  Ram,  and  the  friend  of 
Job,  was  one  of  these  Carians,  and  Bargylia  in  Caria  bore  his 
father's  name.36  In  the  time  of  Jabez  this  Elihu  must  have  lived, 
for  he  shared  his  faith,  being  a  devout  centurion  and  one  that 
feared  God.  Unhappily  the  Kenite  genealogy  of  the  Buzites 
does  not  contain  his  name,  so  that  he  must  have  been  the  son  of 
a  younger  son.  The  mailed  champions  who  were  in  front  of 
the  enemy's  host  in  the  Gododin  were  these  Japhetic  warriors. 
And  they  were  the  faction  of  Icarius  that  made  Hippocoon 
stronger  than  Tyndareus.  As  they  had  served  Jabez,  so  they 
were  the  protectors  of  his  descendant  Mezahab.  When  the  seven 
came  against  Thebes,  it  was  these  men  of  Gath  born  in  the  land 
of  Egypt,  Philistines,  Carians,  Greeks,  who  met  the  armies  of  the 
three  kings.  Zabad  son  of  Tahath  and  his  three  sons  were  brave 
warriors,  but  the  descendants  of  the  men  of  Gerar  whom  Phichol 
had  trained  to  arms  and  made  the  first  standing  army  in  the 
world's  history,  were  more  than  a  match  for  them  and  their  host. 
The  four  Thothmetic  princes  fell,  and  the  father  of  Zabad  was  a 
childless  man.  Thus  he  was  Divodasa  bereft  of  his  children  by 
the  Srinjayas,  called  sons  of  Vitahavya,  but  really  tin;  Sharonites 
descended  from  Eker.  And  in  the  Taphian  story,  his  father 
Elgadah  or  Electryon  stands  for  him,  a  man  equally  made  desolate 
by  the  descendants  of  Taphius.  It  is  a  coincidence  that  one 
of  these  descendants  is  Chersidamas,  and  that  Gritsamada  is 
the  son  of  Vitahavya,  and  that  the;  Hercules  of  Strasburg  was 
Krutsanam,  which  means  a  valiant  man.     hi    the   engagement, 


1  Chron.  v.  13-15. 
Job,  xxxii.  2. 


356  THE    HITTITES. 

Caphtorini  find  Philistini  were  victorious  over  those  who  came  to 
take  away  their  cattle.  But  the  word  miknehem  does  not 
simply  mean  cattle ;  it  means  possessions,  wealth,  territory,  just 
as  the  Basque  abere,  animal,  becomes  aberatz,  rich,  riches,  and 
the  Latin  pecus  gives  pecunia.  For  the  three  kings  came  to 
Thebes  to  deprive  the  line  of  Jabez  of  that  city,  their  last  posses- 
sion,and  drive  the  Amtnono  Hittite  stock  out  of  the  land  of  Egypt. 
Although  Mezahab  was  victorious  over  his  three  rivals  by  the 
help  of  his  Philistine  warriors,  he  was  unable  to  regain  the  empire 
of  Jabez.  Saul  as  Osortasen  III.  held  all  Lower  Egypt,  with  the 
exception  of  the  Xoite  kingdom  in  the  Delta,  in  which  the 
descendants  of  Anub  still  reigned,  and  from  Abydos  and  Tentyris 
in  the  south  he  menaced  the  Jahdaites  of  Coptos  and  Thebes. 
The  aged  Tahath  in  Nubia,  grieving  over  his  slain,  yet  jealous  of 
Saul's  power,  made  peace  with  Mezahab,  and  received  in  marriage 
his  daughter  Matred,  who  became  the  mother  of  his  son  Beriah 
aud  of  a  daughter  Mehetabel.  Saul  died,  according  to  Greek 
tradition,  by  the  hand  of  Amphiaraus  or  Ophrah,  and  his  empire 
fell  to  pieces.  His  son  Hadar  was  compelled  to  flee  from  Abydos, 
perhaps  for  a  time  to  Xois,  where  his  brother-in-law  Michael 
reigned,  but  afterwards,  emerging  from  obscurity,  he  began  the 
victorious  career  that  has  already  been  illustrated.  The  period 
between  the  death  of  Jabez  and  the  accession  of  Beriah  was  one  of 
anarchy.  Mezahab  bound  himself  to  leave  the  crown  of  Thebes 
to  his  daughter's  son,  but  his  own  son,  Gritsamada,  Chersidamas 
or  Crechtasena,son  of  Megavahana,  whose  name  does  not  appear  on 
the  Kenite  lists,  refused  to  ratify  the  bargain  when  Mezahab  died 
or  went  into  exile,  so  that  the  struggle  between  the  races  began 
afresh.  In  the  former  contest,  Laobra  son  of  Meonothai  of  the 
Kenezzite  or  Sekenen  family,  was  an  ally  of  Tahath.  As  his 
father  was  the  first  Amenhotep  or  Menephtah,  he  must  have  been 
the  second  of  that  name.  It  is  not  clear  what  his  personal 
relation  to  the  Jabezite  and  Tahathite  lines  was,  but  it  is  known 
that  he  claimed  a  quasi  descent  from  the  former  by  the  marriage 
of  Mesha  to  his  widowed  grandmother  Hathath,  and  that  his 
grandson  Zoheth  was  afterwards  united  to  a  daughter  of  Beriah 
named  Sherah.  The  name  of  Laobra  or  Leophrah  is  famous  in 
Irish  story  as   Labradh   Loingseach.      His   Kenezzite   descent  is 


THE    HITTITES    IN    EGYPT.  337 

given  in  Ugaine  More,  the  name  of  his  great-grandfather,  but 
his  grandfather  Laoghaire  Lorck  is  hard  to  account  for, 
although  the  true  father  Meonothai  is  restored  in  Maion.  which 
is  said  to  have  been  Labradh's  original  name.  His  reputed  father 
Oilioll  Aine  may  be  a  corruption  of  Othniel,  the  son  of  Kenaz 
and  father  of  Hathath.  Cobhthach  Caolmbreag  assassinated 
his  own  brother  Laoghaire  and  his  brother's  son  Oilioll.  The 
child  Maion  he  compelled  to  eat  part  of  the  hearts  of  his  father 
and  grandfather  and  to  swallow  a  living  mouse,  by  which  he 
thought  to  destroy  him.  The  boy,  through  these  barbarities, 
lost  the  use  of  speech,  whereupon  the  tyrant  dismissed  him, 
deeming  him  harmless.  He  was  carried  to  Fearmorck  in  Munster, 
where  King  Scoriat  entertained  him.  Afterwards  he  passed  into 
France  or  Armenia,  and  took  service  under  the  king,  so  distin- 
guishing himself  that  the  world  rang  with  his  praise.  Moriat, 
the  beautiful  daughter  of  Scoriat  of  Munster,  sent  the  harper 
Craftine  to  him  with  rich  gifts,  and  this  action  awoke  in  Maion 
or  Labradh  the  desire  to  reconquer  his  grandfather's  kingdom. 
Arming  his  Gaulish  or  Armenian  soldiers  with  broad  green  battle 
axes,  he  took  shipping  and  landed  at  Wexford,  whence  he 
advanced  to  meet  the  enemy  of  his  line.  He  came  upon  Cobh- 
thach unprepared,  defeated,  and  put  him  to  death.  Then  lie 
married  Moriat  and  had  a  prosperous  reign  of  eighteen  years. 
However,  it  is  told  that  he  had  enormous  ears  like  those  of  a 
horse,  to  conceal  which  he  allowed  his  hair  to  grow  long,  and  on 
account  of  which  he  put  to  death  every  barber  who  polled  him. 
At  length  a  young  man  who  performed  this  office,  being  spared 
on  account  of  his  mother's  entreaties  and  on  condition  that  he 
would  never  divulge  the  secret,  whispered  it  into  a  hollow  tree. 
Of  this  tree  Craftine  innocently  made  a  new  harp,  which,  when 
played  before  the  king,  incessantly  repeated  these  words. 
"Labradh  has  horse's  ears."  The  king,  recognizing  the  voice  of 
heaven  in  the  harp's  tones,  repented  and  uncovered  his  long- 
ears.-7  The  same  story  is  told  of  Midas  of  Phrygia,  but  the  Irish 
one  is  certainly  not  borrowed  from  the  Phrygian.  After  reigning 
eighteen  years,  Labradh  was  slain  by  Meilge  the  son  of  Cobh- 
thach, whom  he  had  put  to  death. 

■~    Keating,  1!K). 


358  THE    HITTITES. 

The  name  Laobra  or  Leophrah  is  a  compound  of  Ophrah  and 
al,  powerful,  similar  in  structure  to  Laomer  or  the  mighty  Omer. 
As  a  local  name  it  occurs  in  Palestine  as  Ophrah  and  Beth 
Leophrah,  being  counted  to  the  Abiezrites  through  the  union  of 
Hathath,  Ophrah's  grandmother,  with  Abiezer  the  Rapha.38  As 
the  initial  letter  of  Ophrah  is  ayin  the  name  may  be  read  Ophrah 
*nd  Gophrah,  Leophrah  and  Legophrah.  Thus  it  is  the  same  word 
as  Lakabri  in  an  inscription  of  Sennacherib,  and  as  Leucophrys, 
the  name  of  a  place  in  the  island  of  Tenedos.39  Conon  tells  the 
story  of  the  hatchet  of  Tennes,  which,  like  the  statues  of  Jupiter 
Labradeus  or  Labrandeus  carrying  a  double-headed  battle  axe, 
recalls  the  green  partisans  with  which  Labradh  armed  his  fol- 
lowers. The  second  wife  of  Cycnus  king  of  the  Troad  com- 
plained to  that  monarch  of  the  conduct  of  her  step-children 
Tennes  and  Hemithea,  and  Cycnus,  to  please  his  wife,  shut  them 
up  in  the  traditional  coffer  and  set  them  adrift  upon  the  sea. 
The  ark  was  carried  to*  an  island  bearing  the  name  of  Leucophrys, 
but  as  the  people  received  the  prince  and  princess  as  their 
sovereigns,  it  was  renamed  Tenedos  in  honor  of  Tennes.  Cycnus 
repented  his  treatment  of  his  children  and  came  in  a  ship  to 
Tenedos  to  recall  them.  The  vessel  arrived  in  port  and  was  made 
fast  to  the  pier,  but  before  his  father  could  disembark,  Tennes 
severed  the  cable  with  his  axe.  Hence,  he  who  breaks  oft*  an 
affair  abruptly  is  said  to  use  the  hatchet  of  Tennes.41'  Whatever 
historical  truth  there  may  be  here  of  a  quarrel  between  Kenaz 
and  his  son  Othniel,  these  are  the  names  that  Cycnus  and  Tennes 
stand  for,  and  Leucophrys  is  Leophrah,  the  man  with  the  axe. 
The  Lombards  were  Germanized  Leophraites  whose  own  tradition 
connects  their  name  with  the  word  halbert  and  not  with  Longo- 
bardi  or  long  beards.  Pope  Stephen  knew  their  name,  and  in  an 
epistle  to  Pepin  blamed  him  for  having  anything  to  do  with  a  race 
from  whom  the  lepers  originated.41  Leophrah  as  Labaris  was, 
according  to  Manetho,  the  author  of  the  Labyrinth,  which  can 
hardly  be  the  structure  on  Lake  Moeris  identified  with  it  by 
Lepsius,  as  it  bears  the  name   of  Amenemes  III.  or  Jabez.     The 

"«  Judges,  vi.  11,  24. 

311  Records  of  the  Past,  i.  47  ;  Strabo,  etc. 

4,1  Conon,   xxviii. 

41  Kohlrausch,  History  of  Germany,  New  York,  1855,  pp.  30,  91. 


THE    HITTITES    IN    EGYPT.  3.")9 

Cretan  labyrinth  is  said  to  have  been  at  Onossus  or  Gnossus, 
which  Ulysses  in  the  Odyssey  describes  as  the  vast  city  where 
Minos  reigned.42  This  is  Konosso  or  Kenez  in  Upper  Egypt,  where 
the  Kenezzite  Pharaohs  reigned,  of  whom  Leophrah  was  one.  and 
where  there  are  extensive  remains.43  In  British  story  the  ally 
of  Eidiol  or  Hadar  is  Aui-elius  Ambrosius,  just  as  Amphiaraus 
and  Adrastus,  and  Aphareus  and  Tyndareus,  are  allied  in  Greek 
story,  and  as  we  know  from  the  monuments,  that  Saul  or 
Osortasen  III.  and  Laobra  dwelt  together.44  The  great  work  of 
Ambrosius,  accomplished  by  the  supernatural  aid  of  Merlin,  was 
the  bringing  of  the  Giant's  Dance  from  Mount  Killaraus  in 
Ireland  to  Mount  Ambrius  in  Britain.  Stonehenge  is  popularly 
connected  with  this  ancient  story  from  the  banks  of  the  Nile. 
The  fate  of  Ophrah  is  doubtful.  As  Labradh  he  was  assassinated 
by  his  successor.  As  Ambrosius  the  same  fate  befell  him  at  the 
hands  of  the  Saxon  Eopa  ;  and  as  Amphiaraus,  the  ground  opened 
beneath  him  when  warring  against  Thebes  and  he  was  engulfed. 
The  names  Eopa  and  Cobhthach,  and  the  relationship  of  the 
latter  to  Labradh,  seem  to  indicate  that  his  enemies  were  the 
Charashim,  sons  of  Joab,  whose  father  Seraiah  was  the  brother  of 
Leophrah's  great-grandfather  Othniel,  and  whose  centre  was 
Korusko  south  of  Konosso. 

The  explanation  of  the  fable  of  the  horse's  or  ass's  ears  is  to 
be"  found  in  Egypt.  It  will  be  remembered  that  the  cognizance 
of  the  Hittites  was  the  hare,  the  long-eared  animal.  Kenrick 
refers  to  a  deity  that  seems  to  have  symbolized  the  race,  saying  : 
'•  The  divinity  represented,  a  sitting  figure  with  long  ears  and 
a  head  similar  to  that  of  a  tapir,  often  occurs  on  monuments, 
especially  in  Nubia.  The  phonetic  name  was  discovered  to  be 
Set  or  Seth.  It  was  observed  that  the  character  had  been 
chiselled  out  whenever  it  occurred  in  the  name  of  a  king.  This 
appearance  of  hostility,  which  Champollian  first  remarked  in  the 
Museum  at  Turin,  and  found  universal  in  Egypt,  led  him  to 
conclude  that  it  could  be  no  other  than  Typhon,  the  principle  of 
Evil,  one  of  whose  Egyptian  names  was  Seth,  and  thus  the  name 

4-   Odyssey,  xix.  ITS. 

«   Laobra  is  on  the  Tablet  of  Karnak,  Share's  History  of  Kgypt,  i.  12. 

"    Geoffrey's  British  History. 


360  THE    HITTITES. 

of  the  king  was  read  Sethei,  and  the  effaced  figure  was  supposed  • 
to  be  an  ass,  which  was  an  emblem  of  Typhon."  45  The  king  into 
whose  name  this  long-eared  element  entered  is  Seti  Meneph- 
thah,  and  the  first  of  that  name  was  the  grandson  of  Leophrah. 
It  would  appear  that  the  kings  of  Elephantine,  on  account  of 
some  alliance  with  the  Horite  family  at  Syene,  had  striven  to 
suppress  the  knowledge  of  their  Hittite  descent  from  Ethnan  and 
Bela,  and  to  have  themselves  recognized  as  descendants  of  the 
most  ancient  line  of  kings,  but  in  spite  of  their  efforts  the  murder 
would  out,  and  the  long  ears  of  Seth  declai-ed  their  parentage. 
At  the  death  of  Leophrah  his  family  fell  into  obscurity,  his  son 
Ishi  or  Ishgi  being  merely  known  as  a  stranger  king  whose 
tomb  at  Thebes  is  in  a  valley  apart  from  the  other  Pharaohs. 
His  name  has  been  read  Skhai,  Eesa,  Oaiee  and  Ai.  This  Ishi 
had  two  sons,  Zoheth  and  Benzoheth,  and  Zoheth  is  the  name 
which  the  Egyptians  represented  by  Seti,  just  as  they  repre- 
sented Tahath  by  Thoth.  A  truer  form  would  be  Saite  or  Sahid. 
In  Greek  story  Zocheth  is  Dictys,  and  Benzocheth,  Polydectes, 
whose  descent  is  summarily  given,  for  they  are  called  the  sons  of 
Magnes,  the  son  of  Pierius.  Thus  their  father  and  grandfather 
are  omitted,  and  they  are  referred  to  Megonothai,  the  first 
Amenhotep  or  Menephthah,  and  from  him  to  Beor,  who,  as 
Busiris,  was  among  the  earliest  Egyptian  monarchs.  In  Persian 
story  Zocheth  is  altogether  out  of  place  as  Zohak,  the  slayer  of 
Djemschid,  who,  along  with  Afrasiab,  divided  the  hate  of  the 
historians  of  Iran.  As  Afrasiab  is  called  the  son  of  Pecheng,  he 
no  doubt  represents  Ophrah  of  the  Kenezzites,  Sekenens,  or 
Apachnids,  among  whose  descendants  Bechen  Aten  or  Atin  re 
Bakhan  appears.  The  Chaldean  legend  of  Izdubar,  who  is  accom- 
panied by  Zaidu,  his  son,  sets  forth  Ophrah  and  Zoheth.4*' 
Chronologically  they  are  altogether  out  of  place,  as  is  the  pres- 
ence of  the  Greek  Zethus  in  the  companion  tradition  to  that  of 
Izdubar,  but  as  the  Chaldean  heroes  are  represented  as  killing 
Hubaba  or  Jobab,  who  dispossessed  the  Ethnanite  Dinhaba,  son 
of  Bela  of  Beor,  the  vengeance  of  the  Ethnanites  was  placed  by 
the  romancer  in  the  hands  of  the  most  illustrious  persons  of  that 

4"    Kenrick,  ii.  214. 

4,;   Chaldean  Account  of  Genesis. 


THE    HITTITES    IN    EGYPT.  3«)  I 

tribe,  in  spite  of  the  fact  that  they  lived  many  generations  later. 
In  Italy  Izdubar,  as  god  of  pestilence,  was  Februus,  who  was 
connected  with  or  the  same  being  as  Lupercus,  being  associated 
with  Pan.  as  Izdubar  in  the  Chaldean  legend  is  with  Heabani. 
But  he  was  also  Liparus,  called  the  son  of  Auson,  instead  of  his 
father.  This  Auson  was  the  eponym  of  the  Ausones  or  Osci, 
also  called  Aurunci,  but  Liparus  is  said  to  have  died  at  Surreri- 
tum  in  Campania. 


APPENDICES. 


36; 


APPENDIX  I. 
The  Ancient  Hittite  Language. 

This  language  is  now  known,  and  known  only  from  the 
inscriptions  transliterated  and  translated  in  this  work.  But  the 
history  of  the  Hittite  people  has  shown  that  the  Ugrie  or  Finnic 
family  of  languages  constitutes  one  branch  of  its  descendants- 
Another  branch  is  the  Basque  or  Baskic,  embracing,  besides  the 
language  of  the  Pyrenees  so-called,  th;  Pictish.  Celt-Iberian, 
Etruscan,  Phrygian,  and  Lycian,  all  dead  tongues  at  this  day.  A 
third  class  is  that  of  the  languages  of  the  Caucasus,  some  of  which 
pri'sent  the  peculiar  pronominal  characteristics  of  the  Basque. 
Leaving  out  of  sight  the  little  studied  non-Aryan  languages  of 
India  and  the  Parthian, only  known  through  inscriptions  on  coins. 
the  unclassified  languages  of  northern  Asia  constitute  the  next 
group  of  descendants  in  which  the  Japanese  alone  is  classical. 
The  last  and  by  far  the  largest  division  of  the  Khitan  languages 
is  the  American,  including  almost,  if  not  all,  the  postponing  forms 
of  speech  on  the  continent.  Some  of  these,  and  notably  the 
Iroquois,  present  the  so-called  polysynthesis  which  is  found  in  the 
Basque  and  in  some  of  the  dialects  of  the  Caucasus  and  of  Siberia. 
In  the  ancient  Hittite  inscriptions  from  Hamath,  Carchemish, 
Marasia  and  Cappadocia,  there  is  no  polysynthesis,  no  amalgama- 
tion of  the  verb  substantive  with  subjective  and  objective  pro- 
nouns, direct  and  indirect,  such  as  appears  in  Basque,  Caucasian, 
and  Iroquois.  The  language  they  set  forth  is  as  simple  in  point 
of  structureas  is  the  Japanese.  The  inference  is  that  polysynthesis 
is  no  radical  quality  of  language,  no  characteristic  demanding 
classification,  but  an  accident  of  a  peculiar  nature  to  account  for 
if  one  can. 

Language  is  the  expression  of  thought  as  well  as  a  help  to 
thought.  Grammar  is  logic  in  expression,  and  diversities  in 
grammar  indicate  diversity  of  logical  process.  A  sharply  defined 
line  cannot  be  drawn  between   languages   in   this  connection,  but 


366  THE   HITTITES. 

they  can  nevertheless  be  thoroughly  classified.  The  radical 
diversity  is  one  of  thought.  Ideas  are  concrete  or  abstract,  and 
while  the  concrete  idea  is  the  picture  in  the  mind  of  an  object  or 
an  action,  the  abstract  is  that  of  a  relation.  The  Semitic  and 
Sub-Semitic, the  Celtic,  and  generally  speaking, the  Indo-European 
mind,  was  analytical,  and  placed  the  abstract  idea  before  the 
concrete.  Thus  the  Englishman  says  :  "  I  will  give  it  to  him."  In 
this  sentence  personality  is  abstract,  so  is  futurity  with  volition, 
and  of  the  same  nature  is  the  dative  to.  Taking  the  preposition 
as  the  type  of  this  form  of  thought,it  may  be  said  that  English  is 
a  prepositional  language.  So  are  the  Semitic  and  Celtic  languages. 
Sanscrit  has  many  postpositions  and  postpositional  forms  arising 
out  of  the  lengthened  contact  of  the  Brahman  with  the  Kshattriya> 
but  it  has  also  many  prepositional  forms,  and  the  sister  tongues  of 
Asia  and  Europe  are  prepositional.  But  the  Khitan  languages  in 
general  terms  may  be  said  never  to  make  use  of  prepositions*  or 
prepositional  forms.  The  concrete  was  the  first  idea  to  strike  the 
intelligence  of  the  Hittites,  and  they  postponed  the  relative  term. 
To  call  the  Malay-Polynesians  by  the  name  Turanian,  to  class  the 
American  Mayas  and  Quiches  with  the  Aztecs, and  the  Algonquins 
with  the  Iroquois, is  an  offence  against  logic,  an  evidence  of  blind- 
ness to  the  commonest  principles  of  language  on  the  part  of  the 
perpetrators. 

The  Hittite  language  claims  kindred  with  the  Akkadian  or  old 
Turanian  speech  of  Chaldea  and  Babylonia  in  grammatical  forms 
and  in  vocabulary,  but  the  two  do  not  coincide.  The  Akkadian 
has  been  ranked  in  the  Ugric  or  Finnic  family,  while  the  Hittite 
of  Hamath  and  Carchemish  pertains  to  the  unclassified  group  of 
languages  which  the  author  has  called  the  Khitan.  In  point  of 
vocabulary  the  Akkadian  is  full  of  roots  common  to  it  and  the 
Celtic,  resulting  from  the  union  of  Sumer  and  Akkad.  These 
roots  rarely  appear  in  the  Hittite  and  its  direct  descendants,  but 
in  the  Toltec  dialects  of  Peru  they  are  found.  Now,  the  Zerethites 
were  the  intimate  allies  of  the  Sumerians  in  Babylonia  and 
southern  Palestine.  The  Sumerian  or  Celtic  influence  was  nowhere 
sufficiently  strong  to  change  the  radical  current  of  Turanian 
thought,  but  Semitic  influence  in  Assyria  and  elsewhere  com- 
pletely metamorphosed  the  speech  of  some  Hittite  tribes,  making 


THE    ANCIENT    HITTITE    LANGUAGE.  367 

it  akin  to  that  of  the  Malay-Polynesians,  and  in  point  of  structure 
totally  un-Turanian.  Some  Semitic  words  appear  in  the  Hittite 
of  the  monuments,  but  there  is  no  trace  of  this  Semitizing  of 
Hittite  thought. 

Little  can  be  said  at  this  stage  of  Hittite  phonetics.  The 
language  was  expressed  by  syllables,  not  by  letters,  and  these 
syllables  seem  to  have  been  open,  consisting  either  of  a  long  vowel 
or  of  a  vowel  preceded  by  a  consonant.  The  aspirate  It  and  semi- 
vowel y  are  indistinguishable.  The  liquids  I,  m,  n,  rare  all  present, 
although  in  many  descendants  of  the  Hittite  some  of  them  are 
wanting,  for  Japanese  has  no  I,  Iroquois  no  m,  Aztec  no  /'.  The 
labials  b  and  p  have  no  separate  signs,  and  the  sounds  of/,  v  and 
w,  which  appear  in  the  Lat-Indian  syllabary,  have  no  place  in 
Hittite  phonetics.  The  dentals  d  and  t  are  not  clearly  differenti- 
ated, although  new  texts  may  enable  us  to  assign  '/  values  to 
certain  dental  symbols,  for  in  Asia  Minor  and  in  Etruria  a  dis- 
tinction is  drawn  between  the  two  sounds.  The  sibilants  seem  to 
have  been  similar  to  those  of  the  Japanese,  including  the  Italian 
ci,  which  in  transliterated  Japanese  is  represented  by  shi,  vhi,ji. 
The  last  letter  of  the  English  alphabet  was  a  compound  one  in 
Hittite  as  in  Japanese,  being  the  equivalent  of  the  Japanese  ds, 
ts:  it  is  represented  by  t  and  s  forms  in  combination.  The  phonetic 
values  of  the  many  hieroglyphics  representing  guttural  syllables 
appear  to  be  reducible  to  three,  he  or  hi,  ka,  and  ko  or  hu.  Even 
to  a  greater  extent  than  in  Basque  and  Japanese,  k  and  <j  were 
interchangeable  sounds  in  Hittite. 

Looking  at  the  Hittite  noun,  anyone  who  has  been  accustomed 
to  declension  would  naturally  call  it  declinable.  In  origin  there 
is  probably  no  difference  between  the  oblique  forms  of  the  Hittite 
nouns  and  those  in  Sanscrit,  Greek,  and  Latin  ;  but  in  the  case  of 
the  latter  there  has  been  such  syncope  as  rendersitadithcultta.sk 
to  restore  the  original  suffixes  by  which  the  root  was  modified.  In 
Hittite  proper,  and  in  its  descendants,  there  is  no  such  difficulty; 
the  particles  remain  intact,  and  the  word  can  be  decomposed  into 
its  elements  of  root,  number  and  relation.  The  mark  of  plurality 
is  ne,  which  has  been  read  ni  in  the  Cappadocian  cuneiform 
tablets,  and  which  in  Aztec  has  become  in.  Thus  the  Aztec  ("it, 
Citli,  a  hare,  becomes  in  the  plural  Citin,  answering  to  the  form 


368  THE   HITTITES. 

Khitan  of  the  Chinese  historians  and  to  the  Ketane  of  the  Hittite 
inscriptions.  In  Hittite  as  in  Japanese,  and  in  such  dead  Khitan 
languages  as  the  Etruscan,  the  sign  of  plurality  is  often  omitted. 
All  other  inflections  of  the  noun  are  produced  by  suffixing  separable 
postpositions.  Such  an  one  is  sa,  the  genitive  suffix  answering  to 
the  old  Japanese  tsu,  now  entirely  superseded  by  no  and  ga,  which 
are  the  prevailing  forms  in  all  the  Khitan  languages.  The 
Japanese  tsu  appears  in  the  inscription  on  the  stone  bowl,  replac- 
ing the  commoner  sa.  The  common  dative  postposition  which 
also  forms  the  infinitive  of  verbs  is  ne.  With  dative  and  locative 
powers  it  is  found  in  all  the  Khitan  languages.  In  the  Hamath 
Votive  Inscriptions  its  place  is  taken  by  ke,  which  should  perhaps 
have  the  meaning  for.  But  elsewhere  ka  has  the  meaning  of  the 
Basque  ka  and  Japanese  ha-ra,  by,  from.  In  one  inscription  ta 
appears  as  a  postposition,  being  the  Basque  di,  dik,  from,  out  of. 
In  most  cases  the  genitive  particle  is  dispensed  with  in  Hittite, 
the  postposition  of  the  governing  word  to  its  regimen  sufficiently 
indicating  their  relation.  Thus  Keta  mata  is  sufficient  to  denote 
"  the  king  of  the  Hittites."  But  if  for  politeness'  sake  the  mata 
is  prefixed,  the  particles  must  follow  the  regimen  to  denote  its 
government,  as  in  Mata  Retail  esa. 

The  only  pronouns  yet  found  in  Hittite  are  the  first  personal 
ne,  I,  and  the  third  sa,  he,  and  the  relative,  which  may  be  read  nene. 
The  Cappadocian  tablet  form  is  anna,  the  Etruscan  none,  and  the 
Basque  non,  now  meaning  icltere,  seems  to  have  been  originally 
this  relative. 

Hittite  adjectives  have  no  special  quality.  Some  are  formed 
from  nouns  by  the  suffix  ka,  as  alka,  the  powerful,  literally  "  of 
power  ";  but  others  are  discordant,  like  memesa,  effeminate,  zazena, 
equitable,  lawful.  They  generally  precede  the  noun  they  qualify, 
so  that  some  of  them  are  really  substantives  governed  in  the 
genitive  of  position  by  the  word  that  follows.  Thus  zuzena  saki 
may  be  read  "  a  prince  of  rightfulness "  as  well  as  "  a  rightful 
prince."     Otherwise  Hittite  adjectives  are  not  declined. 

The  Hittite  verb  is  simple  in  the  extreme.  It  seems  to  have 
been  originally  a  verb  substantive,  expressed  by  the  single  particle 
ke  or  ka.  This  was  used  alone  as  ka,  is,  or  it  is,  or  with  a  personal 
pronoun  subjoined,  as  ka-ne,  I  &m,ka-sa,  he  is.     But  the  pronoun 


THE   ANCIENT   HITT1TE   LANGUAGE.  369 

could  be  separated  from  the  verb  and  made  to  precede  it,  as  in 
ne  ri-atohago  ka,  I  am  the  door-bar  of  authority.  This  primitive 
verb  had  the  power  of  converting  any  part  of  speech  into  a  verb. 
Thus  ba  means  a  place ;  but  ba-ke  is  a  verb,  places,  or  is  placing 
The  Japanese  has  a  large  number  of  verbs  similarly  formed,  with 
the  auxiliary  shi,  sura.  The  cumbrous  conjugations  of  the  Basque 
which  are  found  in  Etruscan,  Celt  Iberian,  and  Phrygian,  have 
grown  out  of  this  simple  Hittite  beginning.  Similar  complicated 
forms  are  found  in  some  of  the  Khitan  languages  of  Asia  and 
America,  but  the  Aztec-Sonora  family  maintains  the  simple 
Hittite  verb  substantive  ka  in  its  primitive  integrity.  Yet  as 
early  as  the  time  of  Kapini  of  Ras,  other  elements  were  made  use 
of  in  the  formation  of  verbs,  elements  that  are  found  in  Basque 
and  Japanese.  One  of  these,  ne,  seems  to  have  been  originally  a 
mark  of  the  infinitive,  but  in  kane-ne,  he  is  agreeing,  el-ne,  he 
comes,  ba-ne,  he  places,  this  final  ne  plays  the  part  of  ka.  Another 
is  tsu,  as  in  ka-tsu,  he  conquers,  or  is  above,  and  ma-tsu,  he  gives, 
which  also  arrogates  to  itself  the  quality  of  the  verb  substantive 
with  a  participle.  In  appearance  these  verb-formers  are  simply 
postpositions,  but  it  is  premature,  while  Hittite  texts  are  so  lew 
and  brief,  to  attempt  to  decide  their  origin.  The  only  sign  of  past 
time  in  the  inscriptions  is  a  final  ta  in  Hamath  ii.,  and  in  the 
Merash  Lion  Inscription;  such  an  indication  of  the  past  tense  is 
found  in  Japanese,  but  not  in  Basque,  hence  its  identification  is 
doubtful. 

Hittite  syntax  is  purely  Turanian,  its  characteristic  being  that 
the  governing  word  follows  its  regimen.  To  this,  as  has  been 
shown,  the  preceding  adjective  is  no  exception,  since  it  may  be 
regarded  as  a  noun  in  the  genitive  to  the  following  substantive. 
Sanscrit  suffered  largely  from  Hittite  influences  in  point  of 
syntax,  and  so  to  a  much  lesser  extent  did  Latin.  The  marvel  is 
that  Greek,  which  grew  up  among  Hittite  and  Semitic  dialects. 
wa<*  so  little  affected  by  the  former. 


(24) 


VOTIVE  INSCRIPTIONS    FROM   HAMATH. 

hi. &  si  ea^Q^n^f^ii 

ba  sanesa    sa     n       ke    ne     n'     toha    go     itsu      ka       ke 


fa       sa  ki     ne      te       ma      ka      ra    mata  mata  ne  sa    sa  ta      ka 

OC¥j  |    =®    1  f  8  -I-  C  Htf$)  ® 

ra    su    to     ba   matsu     bil     mata   ka     ta       ne    sa     pi     sa     il 

4  -i-Hfta?f  I  9 

maka    ne     nono    gu    gu      ba     ke 

hi.  i  1  -i-taiOt^  cQPc//flln 

mata  mata    ne     sa     na    ba  sanesa   sa     n     pi  sa    ke    ne    ri      toha 


go    itsu     ka     ke    ra    sa       ki      te      ma      ka      ta  mata  mata 


■I-  C  W  ®  (f  H  c  TTT  £  4    >®  £  @ 

ne   sa     ta       la     sa        in     su     to    ba  matsu    hil    ba  al     ka   mata 

?cRo©4  +-0fh:f  £t     ' 

pi   sa     sa      n      il     maka      ne       ncno    ga     gu      ba       ke 

M.h  A  I  -I-  c  0 1  #  CO  P  WQ 

ke  ne   mata  mata  ne    sa    na     ba    sanes      sa     ri     pi     sa      ne    ri 
toha     go      ke      itsu      ka       ke     ra     sa      ki    no  no    ga  gu  ba 

n^hm  lAO  +  cB^CIilCiff 

ke    te     ma     ta     mata   ma     ta     ne   sa     ka     ra    sb     ta   su   to    ba 

A  J3)  £  ©  tf 

matsu     hil     ba    al       ka 


HAMATH,    III    &.   V. 

ka,  le,  ba,maka.   ka,  ke,  ba,  ka,ba,ma,  ha,    ha,  ma,  ha,  ka,  ke 

+  ^(DA&^/c  -u^bh  W&  I  §  a 

ne,  ha,   la,  ma,  fa,  kapesa,   ka,an,  teu.aisii,  ha,  maka,kasa,  haka,  ka. 
ba,   ka.  la.   ka,  ne,  ba,  sa.   a  a,  ne,mahsu,ne,  ka,  ba,ag,in,ba    ne 

Jc  *©y^o!}Jm£te»i°^rf>hck 

mahsu,  ne,  al,    ha,     ka,     ka,  ba.   ke,  ba,  ka,  ha.ne  sa,   ka,  hsu,sa,ki 

A®c^jVHc 

da,  ma,  sa,  ka,   sa    ne,  sa 

H.v.2 J  Q*£ ©  m  If  +  £  0  flJUa©* tOOf  ®o£ 

sa,  ka,ha,  ma,  ha,    ke,ne,  ha,  la,  re.hsi.ne,  ha,  ne.  Da,  no, no,  ku,  la,  re  hsi 

u<e>H©fr©c©4cp^u()fJ 

ne,  na.go,     ba,  ku,  la,  da,ma,  sa,  ka,ne,sa,ka.  ne.ne,  pe,  ka,  re,  ma 

©  *sa  ^  ran  £  <fS  © 

li,   ka.ko,   aa,  ki:  ba,     ha,   la, 

qa,  ra,  ma,  ha,     pi,     ha,  ne,  daha,  ka,  ka,  ne.ne,  ka.  la  ba,  ha,  ka,  ku. 

la,  ba,  be,  ke.ne,  ha,  la,  ne,ku,  he,  ra,  mala,  mane   saka,  ba,  ka,  la, 

ba.  ha,  ka ,  j$a ,  la,  ka, ba.  be,  ke,  ne,  ha,    la,  ka,   ha,  ma  ha,ne,sa. 

4.  Dvivc  J>  K  AG  b  ®  +  D+ £  ^W  £%  ^ 

kapesa, ne, kapesa,    maha,     ne.  el,  ne,ag,in,ba,    ha,  ma, ne,  gai,     ke,    ne, 
ka,  la,  ba,  sa,   il,aha,  hsu,  ko,  el,  ne.  sasa,  hu,  an,  fsuahaka,  ka.  an,  ka, 


'7; 


HAMATH    V  (Cont'd). 


4.Cont'd 

5. 


CFtf$ 

ta     tsu  ka  sa    maka    ba 

1®®H«  ©•!•  i  1  fi  d  ^  %  %  \ 

ka  ma     la  sasa      tu     el  ne    ba    tsu    ta   ha    sa      kasa    ba    ne 

Bc  SW  ^  c  o 

ilsa   maka    take     sa     sa    ri 

tsu    la    ka     ta    ne  sa  sa  ha      ka      nono^   ku  la    ne^^ne      ba    me 
ne    ne      te      J5A  ne    mata  ma  ta     ke 


0& 


f  ©  M 

{0      mu     ka    sa  sa  la  me 


ne         ic         >^,    ne      uia i a  ma    la       k\c     i\u        imu       ftd 

ne    se    ra      ne      ba   si     ^ne    sa   n,e  ke    tsu  sa   la 

2.  J  a  M}  IP  A  8?$  fl  OH  f  ©f   _  .  „ 

sa  sa  ga     ne     sa  me  sisi    ne     sa     ki  ku  la  ku    koma  ne  ka  me 

3i  -I-  M  1 1  f  ®  ciLv  %  f  ©  ft  tin  lo 

si   ne     sa       nono     ku  la     saga      ra    ku  al    ku  ba    ko  ro    su    ri 

1^  « M  ^>AT  ran  Ibfli 

to    ri      ma       ta     saga      ra     me  ku     ke       ko_    mu     ka  ba    ka 
ma      ra      ku    ta     ska  ne  sa     ga      ra      sa    ga  ne  ka   sa 
memese  sa    ka     ku      ta    me    ka     ne   ma     ta    ke    Ko  mu  ka  ma 
ta    ba    ka       te     ka      ka     ne     te     ra     ka      ma       n      ne    tsu 
ki     ma     ra      ne 


JERABIS   III,   &  I. 


4  ^©(J)  +  C>^3*^^PBCl^[IDffi^ri 
sa,  la,  ma,  ne.si,  ra,  sa,  aa,  ne.  ish,  sa,     r£  ki.sa.  ft>,    ra 

ka.    ma,  ish,      sa,  ga,    ra,^su,  se,  ne,   sa,  ki  ,   ha     ka    ha    t^e 

si     ka.    ka,  go,  ha,  ka,  ha,  ne^i,  sa,  n,  su,  ha,  l"e,    ha.  ne,  ra.nono, 

CkT    ^c    LINE     I     B  O  ^(D  O 
ka,  ku,    hsu,  ke,     ra,      ka,    ma,    ish, 

ma.    ha.    sa,  ga.      ra,  ^ko,     mu,       ka,   ba.     ke,  ma,     ra,     saqa, 
ra,     du,      ne,     sa,      ne.        sa,  as,     ka,     ra.  ne,  ke,ku,  sa.go, 

3.  fr  0  cf  ic  fo  ^  W  \?%  W°\'  b  & 

sa.  ke.  sa.ku,  as,    ka.  ra.    sa,     ha,    sa,     ka      ha.  ne,  sa  ag. 

«^.cicf  #!£P3®+b/tfbic& 

in,  ba.sa.sa,  ba,  ka.  ha,  sa,     ka,     ha,ne,sa,ag,  in,  sa.sa,    ha. 
la,     ka,     ra, 
pa.  la,  ka,  ne,  neba.  sa,    go,   sa,  pa,  la,   ka,  ne,  neba,  sa.sa.  sa. 

+  <a  ©  f  =1=  I  V  I?  ®  ©  ©il^  ic  lh  ^ 

ne.    sa.    la,    ku.ne.   ha.     sa.sa,  ma,    ha    sa,  ga,  ne,   as,     ka,    ra, 


5  DD#J  I  ^  M^idC^C  ^-1.®+ 

ki,  ku.ba,  ma,  ha,    saga.ne,  du,  ne.  si. si.  ne.  sa.  ha. sa.  ne,  ma. ne, 
ka.sa,  ha,   ra.sa,  maka.  sa,    ha,  ke,  su.su, go,  ha,  sa.ku,  la,  ne, 


(if 


LION    INSCRIPTION  OF  MERASH  (Side), 
ko     mu     ka     ta     ta       hapi     sa     ta     ka  ba    sa      ka     ka    ne 


<q^il  WCila 


ni  ra    as    sa     ne   ka   ta    ra     as     sa    ga      ka   ni   ra     bi  mala  mata 

t  c  ^^-l-  di  4>  <]>  •!•  c  £/di  ft  dc  m>  | 

ne  sa      ka      pi  ni    sa     is h    ish   na   si     ra    sa    gane    sa     ki  ta 

©C^S^^V^e-l-  am  ft 

ma  ka   ni  ra    hapi  sa   ta  ne    ki    ne 

na   si   ra   sa     gane  sa     ki     ku   ta     ka    sa    Ta  ha  pi     sa  ta 

sa       ri      be    ka    ma  nene       ba       sa      ne     sa     ha    ne     ta     ka  ra 

la    sa  bai    ma    sa      ku     ta     ka    sa        ks     ne     ra   sa   as    pi  ko 


en  £€<a© 

sa    ku      ta     ra     la 

al    ga     ri  ga  ra    sa   ne    sa  ku  la      ra       ka    Isu  ba  sa      ta      be 

1  ® \CLC  fl  Df>oi  -<D  sj  <JJ^r*  S  R 

kama    ne     ka   sa  ra  sa    ne    sa  aha!     sa         kata       ra     ni    ra 
to     bai    go    ar  an  se    ka    sa     ka    ne  ne   ag  in    be      ba     go     a 

£?  +  to  ic^  ic^-l- 

ku  ni   ra     sa     ne      sa  ne   ne 


LION    INSCRIPTION    OF    M ERASES* Con) 

4.  tck^^%fcf  01  ^L^  II  f|  OIO|. 

ba,sa,  fa.  be.ka.ma,  ne.ku.sa,ba.  sa,    ka,    ka.   ki.  ku.ne.as.  sa.ne.ka 
ha,   ra,  ka,mafa.ne.    n,   rsu.  ke,  sa.ishsa.  ka,  la.  ra.  ka.  si.  ne,  ra.ra. 

oi©<§>  fflDw^|t>3ilt£inDo1>^& 

sa,  ish,   ish,   ke,    rsu.     ha.    re,    sa,   ao,  ba.    ke,   ra ,  be,     Ra  ma 

ar.  fe,    ke.     ha.    su. 

Pa,  ka,  si.ne.    Pa,  fsu,  5a.  qa,  ne, sa,  ki,    ko.  mu,  ka.    ra,  ni,  ra. si. 

ne.  sa,  ko.  mu.  ka,  fa,  ma,  la.  ne.na.si,  ra,  sa, qane,5a,  ke.  ne. ne.  ba. 
$°k  IC+XXXX©^  t°fe   XX 

sa.  rsu,  sa.  ne,  el.    is,    an,  feu, 

I  if  ©«|.  oi  I  E  oi  ^e°i&  ©  fe  <§>  o  G 


6       ^u,  ^  ,-  «■  ^  w 

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LION   INSCRIPTION    OF   MERASH  (Front) 


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LION    INSCRIPTION   OF  MERASH,  (Front  Cont'd) 

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ku    ka     sa      ka       ki     ku    sa      n 


THE   STONE  BOWL  INSCRIPTION. 

ash  er  tsu   al     ka   ma     ta    sen    ne      ka    sa      r\     ba  san    ka 


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3i  oi  n  j 


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ta      ra     ko     sa     ra  ra    ku    la      ta        ke     ka     la 


885 


APPENDIX  III. 
Grammatical  Analysis  of  Hittite  Texts. 

Stone  Bowl  Inscription  : 

Asher,  in  Hittite  generally  called  Sagane,  denotes  Assyria. 

tsu,  a  late  genitive  replacing  an  original  sa ;  is  an  old 
Japanese  genitive. 

alka,  an  adjective  formed  from  al,  power,  by  ka,  probably 
a  genitive  particle. 

mata,  the  equivalent  of  the  Japanese  mi-kado,  the  honour- 
able door. 

Sennakseriba,  the  Assyrian  Sennachei'ib. 

sankatzu,  succeeding,  is  probably  formed  of  an  old  verb, 
to  come,  represented  by  the  Basque  jin,  and  atze, 
behind,  after. 

ka,  in  Japanese  ko,  a  son. 

Assaragotane,  the  Assyrian  Esarhaddon. 

ne,  the  postposition  to,  governing  Assaragotane. 

Sennakseriba,  a  variant  of  Sennakseriba,  both  being 
perhaps  intended  to  represent  Sennaxerib. 

arte,  the  Basque  verb  artu,  artzen,  to  hold,  is  here  infinite 
without  sign. 

kaku  or  gaga,  the  B.  gogo,  mind,  memory. 

kara,  the  B.  ekarri,  to  bring,  carry,  is  here  in  the  3rd  sing., 
pres.  ind.,  agreeing  with  Tarako,  i|s  subject. 

mopi,  Etruscan  word  for  two. 

bebane,  a  loan  word  from  the  Semitic,  used  as  an  adjective, 
stone. 

sara,  a  bowl,  B.  save,  Jap.  zaru,  a  basket :  in  plural  with- 
out sign. 

sesena,  B.  zuzen,  right,  equitable,  standard  :  adj.  qualify- 
ing maneh. 

mane,  a  Semitic  measure  :  is  plural  without  sign. 

tsuka,  same  as  B.  itcheki,  holding :  verb  in  participial  use. 
(25) 


386  THE   HITTITES. 

Stone  Bowl  Inscription — (Continued) : 

hasbane,  B.  ids,  pure,  bcna,  true  :  adj.  qualifying  salara 

or  silara. 
salara,  B.  zillar,  silver :  the  two  words  hasbane  salara 

are  not  in  grammatical  connection,  but  are  used  ellip: 

tically  as  in  the  language  of  trade. 
mata :    its   use   before    Maishga   is    ungrammatical    but 

grammar    yields    to    etiquette,   which    requires   the 

mention  of  royalty  before  that  of  the  people. 
Maishga,  the  Moschi,  in  the  plural  without  sign. 
Tarako,  the  Moschian  king,  subject  of  the  sentence. 
Sarara,  his  city,  in  apposition  ,to  hula. 
Jcula,  a  city,  see  Inscriptions,  ch.  v.  :  in  the  ace.  to  takekala, 
takekala  is  probably  the  B.  toki-zale,  inclined  to  the  place, 

inhabiting. 
Hamath  I : 

basanesa,  imperfect,  should  be  nabasanesa,  genitive  plural 

of  the  B.  nabusi,  dominus. 
sari,  B.  zari,  governs  the  preceding  in  the  gen. 
he,  simplest  form  of  the  substantive  verb :  is  placed  in  1st 

sing.  pres.  hid.  by 
me,  personal  pronoun,  I. 
ri,  Jap.,  authority :  see  Inscrip.  ch.  vi. 
to-hago,  door-bar,  see  ch.  vi. :  governs  ri  in  gen.  by  position. 
itsuka,  Jap.,  tsug'o,  all :  adj.  qualifying  Kera. 
Kera,  Syria,  noun  in  the  genitive  to  the  following. 
saki,  Jap.  saki,  B.  zagi,  princeps. 
tenia,  Jap.  tama,  gift,  governed  by  the  following 
kara,  B.  ekqrri. 
mata  matanesa,  king  of  kings  :  the  inflection  is  necessary 

on  account  of  the  preposition  of  mata,  the  governing 

word. 
sata  kara,  zoAt  ekarri,  B.  to  bring  a  guard  :  is  in  infinitive 

to  tenia  kara  and  governs  mata. 
sidoba,  an  altar,  see  ch.  vi.  :  in  apposition  to  tenia, 
matsuhil,  to  sacrifice,  literally,  to  give  death,  see  ch.  vi. 
Katanesa,  of  the  Hittites,  governed  by  preceding  mata. 
Pisa,  the  Assyrian  Pisiris,  in  apposition  to  mata. 


GRAMMATICAL   ANALYSIS   OF   HITTITE   TEXTS.  387 

Hamath  I— (Continued) : 

II  Malm,  epithet  of  Baal,  governed  by 

ne,  the  postposition,  to,  in. 

non,  Etruscan  relative,  who,  which  :  Pisa  is  the  antecedent. 

bake,  composed  of  ba,  J  place,  and  ke  the  verb-substantive, 
is  placing  :  the  immediate  subject  is  the  relative  non, 
the  regimen  direct  is  gagu,  the  mind,  heart,  and  the 
indirect,  II  Maka. 
Hamath  II,  line  2  : 

tenia  kata :  Jap.  has  a  verb  tamukeru,  past  tamuketa  : 
this  looks  like  a  past  tense  of  an  old  verb  kara,  but 
the  texts  are  too  few  to  decide  that  it  is  such. 

tola  sain  .  sain  is  the  B.  zain,  guard,  protection,  answer- 
ing to  the  sata  or  zaitu,  to  protect,  of  H.  i.  The  verb 
tala  is  the  B.  bidali,  to  seek,  find,  obtain,  and  the  Jap. 
atari,  to  obtain.  Compare  the  B.  estali,  to  cover, 
protect.     This  clause  is  in  the  inf.  to  temakata. 

Baal  ke ;  here  ke  must  be  the  B.  ka,  by,  J.  kara,  by,  from.   It 
is  doubtful  whether  the  meaning  is  "  to  obtain  protec- 
tion from  Baal  "  or  "  an  altar  to  sacrifice  for  Baal." 
Hamath  IV : 

ternaAa,  seems  to  be  a  shorter  verb  of  giving  in  the  past 
tense,  answering  to  the  Jap.  tainai,  tamota,  now  only 
used  to  denote  gifts  to  inferiors. 
Hamath  III : 

Kaleba,  Caleb,  king  of  Chalcis,  governed  by  niakaka. 

niakaka,  kills,  see  ch.  vii.  At  first  sight  the  final  ka  might 
be  taken  for  the  auxiliary,  and  it  may  be  such,  but 
in  line  2  the  noun  is  of  the  same  form. 

keba,  the  chief,  qualifying  Kaba. 

Kaba,  a  Hittite  murderer  of  Caleb,  the  subject  of  makaka. 

Hamata,  Hamath,  the  Japanese  Yamato,  governed  by 

ka,  the  postposition,  here  used  locatively,  in. 

Kenetrda,  Khintiel,  king  of  Hamath,  called  Enid  by  tin- 
Assyrians  :  the  object  of  atsuta. 

Kapesaka,  Khupuscia  or  Thapsacus  :  mata  united  with 
Antsu  should  follow,  governing  Kapesaka  in  the  gen., 
but  by  courtesy  it  precedes. 


388  THE   HITT1TES. 

Hamath  III — (Continued) : 

Antsu,  Yanzu,  king  of  Khupuscia,  in  apposition  to  mata. 
atsuta,  verb,  to    inform,  in  3rd  sing.  pres.  ind.,  governing 

Kenetala  :  see.  ch.  vii. 
makaka  sa,  of  the  murder,  makaka  being  a  noun  in  the 

genitive  to  the  particle  sa,  the  indirect  regimen  of 

atsuta. 
haka,  B.  hango,  hago,  Jap.  ika,  iko,  from  that,  thereafter. 
Kalaka  ne,  to  Chalcis:  instead  of  saying  that  he   gives 

Chalcis  to  Assyria,  he  says  that  he  gives  the  Assyrian 

to  Chalcis. 
ba,  used  as  a  verb.  3rd  sing.  pres.  ind.,  literally,  he  places  :  in 

Etruscan  the  verb  imi,  imini,  to  place,  is  often  used 

as  here  in  the  sense  of  intending,  designing. 
Sagane,  the  common  Hittite  name  of  Assyria  :  see  ch.  vii. 
matsune,  the  B.  eman,  ematen,  anciently  ematzen,  to  give  ; 

governing  Sagane  directly,  and  indirectly  Kalaka. 
aginba,  an  army :  see  ch.  vii. 
ne,  the  postposition,  to. 
altoka,  reinforcement,  literally,  extension  of  power,  from 

at,  B.  power  and  B.  edegin,  Jap.  todoku,  to  extend. 
katsu,  Jap.  conquer,  see  ch.  vii :  3rd  sing.  pres.  ind.,  with 

subject  saki,  etc.,  and  regimen  Kaba. 
Damasakasanesa,  some  of  the  characters  are  doubtful,  and 

in  Hamath  v.  the  reading  is  Damasakanesa,  which  is 

preferable  :     it   means,    of   the   Damascenes,   and   is 

governed  in  the  genitive  by  saki. 
Hamath  V : 

sa,   third   personal   pronoun   in   apposition   to   Kenetala, 

governed  by  ka,  the  locative  postposition. 
Retesine,  the  Rezin  of  the  Bible  and  the  Assyrian  inscrip- 
tions, the  subject  of 
taneba,  places  trust :  see  ch.  viii.,  3rd  sing.  pres.  ind. 
nagoba,  places  together,  adds  to  ;  see   ch.    viii.,  3rd  sing., 

pres.  ind. 
kanene,  agrees,  is  in  accord,  see  ch.  viii.,  3rd  sing.,  pres.  ind. 
Peka,  the  Pekah  of  the  Bible  and  Pakaha  of  the  Assyrians, 

the  subject  of  kanene. 


GRAMMATICAL   ANALYSIS   OF   HITTITE   TEXTS.  389 

Hamath  V— (Continued) : 

Remalika  ho,  Remaliah's  son  :  ho  governs  Remalika  in  gen. 

of  position. 
Batuel,  Bethel :  this  is  not  Hittite  order ;  a  postposition 

must  be  understood  after  Bethel. 
mata  Pitane  Dahaha:  mata  is  supposed  to  be  with  Dahaka, 

the  name  of  the  Patinian  king,  governing  Pitane  in  the 

gen.  of  position. 
haka,  late,  defunct,  qualifying  Kalaba :  see  ch.  viii. 
babe,  the  B.  and  Etruscan  pabetu,  to  help,  in  the  inf.  to 

hanene. 
Kapesa  ne,  in  Khupuscia,  should  be  Kapesaha  ne. 
elne,  to  come,  in  inf.  to  negai:  see  ch.  viii. 
tama,  Jap.  atama,  head,  governs  aginba  in  gen.  and  is  obj. 

of  negai. 
negai  he  ne,  desiring  am  I,  B.  nahi,  Jap.  negai. 
Kalabasa,  Kalaba  is  followed  by  the  gen.  particle  sa. 
il  atatsuha,  the  death  striker,  murderer, governs  Kalaba  in 

the  gen  :  see  ch.  viii. 
elne,  comes,  here  3rd  sing.  pres.  ind. 
znzitw,  B.  to  destroy,  governed  in  inf.  by  elne. 
atakaha,  neighbour,  governs  _a ntsu  in  gen  :  see  ch.  viii. 
Anhatatsukasa,  of  the  Ankatatsuites  :  here  the  modern  B. 

plural  ac  replaces  the  old  ne,  and   is  followed  by  the 

genitive  particle  sa. 
Mahaba,  the  king  or  chief  of  Ankatatsu,    governing   the 

preceding  in  the  gen. 
hamala,  molester,  governed  by  the  following  zuzitu  :    see 

ch.  viii. 
Baisih  Tahasakasa, compare  Ankatatsukasa  :  as  Tahasakasa 

bears  the  sign  of  the  genitive,  Bat.su  which  governs  it 

may  precede. 
bane,  to  place,  ba  with  the  infinitive  sign  tie,  governed  by 

elne. 
ilsa  maka,  il  death,  sa  gen.  particle, ma/,-a,stroke, governed 

by  bane. 
tahesa,  hostile,  adj.  from  Jap.  tehi,  an  enemy,  B.  rt*tti  :  it 
may  be  a  genitive,  hence  the  zar't  is  a  lord  of  enmity. 


390  THE   HITTITES. 

Hamath  V — (Continued)  : 

zari  is  conjectural,  the  characters  being  obscure:  it  should 

be  followed  by  the  postposition  ne,  to. 
Jerabis  III  : 

tsula,  a  fragment  of  some  preceding  word,  untranslatable. 
sahaka  governs  Kata  in  the  gen.  as  Katanesa ;  it  may  be 

B.  0a/*.a^o,outsider,  foreigner,  or  Jap.  gii/aku, opponent, 

traitor. 
Neneba,  Nineveh,  in  apposition  to  kula  and  governed  by 

menene. 
menene,  verb,  3rd  sing.  pres.  ind.,  of  which  sahaka  is  the 

subject  and  Neneba,  the  object:  composed  of  J.  nen, 

heed,  attention,  and  me,  B.  imi,  imini,  to  place,  and 

Jap.  mi,  mu,  an  auxiliary  with  the  same  meaning. 
tekane,  to  appoint,  inf.  with  sign  ne  to  nebasine:  see  ch.  ix. 
Matake,  the  opponent   or   sahaka,  whose  name    Matake 

united  with  mata,  king,  governs  Komuka  in  the  gen. 

with  sa. 
Salamanesera,  Shalmanezer,  governs  the  whole  sentence 

through  nebasine. 
nebasine,  a  verb  formed  from  nabusi,  master  :  it  is  3rd  sing. 

pres.  ind.  in  spite  of  inf.  termination  ne,  which  takes 

the  place  of  tsu,  thus  avoiding  a  double  sibilant.     It 

governs  sanketsu  Salaka. 
sanketsu,  see  Stone  Bowl. 
Salaka,   the  Saruc,   or   Assaracus  of   the  Greeks,  son  o"f 

Shalmanezer. 
Sasgane  Samassinesa,  see  ch.   ix  :  the  city  governs  the 

people  in  gen.  plu. 
kikulaku,  J.  kiku  and  raku,  falls  from  obedience,  3rd  sing. 

pres.  ind. :  see  ch.  ix. 
Komana  Kamesinesa,  same  construction  as  Sasgane,  etc. 
Sagara  ka  alku  ba,  places  power  in  Sagara,   for  places  in 

the  power  of  Sagara. 
korosu,  J.  kills,  3rd  sing.  pres.  ind.:  see  ch.  ix. 
ri  tori,  holder  of  power,  J.  erretor  B.  :  see  ch.  ix.    Properly 

ri  tori  should  precede  korosu  :  this  form  therefore  is 

rhetorical. 


GRAMMATICAL    ANALYSIS    OF    HITTITE    TEXTS.  391 

Jerabis  III — (Continued) : 

mekuke,  assaults,  3rd  sing.  pres.  ind.,  also  in  rhetorical  order  : 

see  ch.  ix. 
mara,  victory  :  see  ch.  ix. 
kwtai  ka  ne,  gaining  am  I :  see  ch.  ix. 
Saganekasa  memese  saka,  should   he  saki,  the  effeminate 

prince  of  the  Assyrians  :  see  ch.  ix. 
kutaine  ka  ne,  overwhelming  am  I:  see  notes  on  text. 
baka,  in  place,  composed  of   J.  ha,  place,  and  ka,  locative 

particle. 
teka  ka  ne,  placing  am  I :  see  tekane  above. 
Terakxi,    object  of  preceding  verb,   in    rhetorical,  not   in 

Khitan  order. 
marane,  longer  form  of  mara,  victory,  or  it  may  be,  the 

plural  in  ne. 
tsugi,  J.  join  or  follow,  probably  plural  without  sign. 
Sa/jane  ishsa,  holding  Assyria,  participial  form  of  B.  itsa*. 
kekisa=gaitz  egi,  B.  to  do  injury. 
Kerakamaish  Sagara,  Sagara  of   Carchcmish    in  gen.   of 

position,  object  of  kekisa. 
zuzen  saki,  lawful  prince,  in  apposition  to  Sagara,  but  the 

object  of  takata. 
takata,  to  fight,  infinitive  to  kesikaka  :  see  notes  on  text. 
kesikaka,  instigates,  3rd  sing.  pres.   ind.,  the  subject  being 

Shalmanezer,  and  the  object  Gota:  see  notes. 
Goto,  Katanesa  sari,  (iota  a  captain  of  the    Hittites,  the 

object  of  kesikaka. 
sutate,  to  escape,  inf.  governed  by  kakutsu  :  see  notes. 
taneta,  B.  danda,  tribute,  obj.  of  nutate  :  see  notes. 
kakutsib,  or  gagutsu,  thinks,  formed  of  g<>g<>  find  tin-  verb 

former  tsu. 
Jerabis  I,  line  2  : 

ba  ke,  is  placing,  in  the  sense  of  appointing. 

Dune  sine  ho,  Askcra,  Assur  of  the  Babylonians,  n  perfect 

Khitan  construction. 
neke,  together,  between,  J.  no.ka,  B.  />"*:  see  notes  on  text. 

ch.  x. 
kusago,  to  crush,  inf.  to  hake  :  see  notes. 


392  THE  HITTITES. 

Jerabis  I,  line  2 — (Continued) : 

sakesakw,  promptly,  J.  selcaseka,  B.  takataka. 

satasa,  see  H.  i.  sata  kara :  it  looks  like  a  gerund,  being 

the  root  sata,  B.  zait,  with  the  gen.-suffix. 
katasa,  causes  to  descend,  J.  kudashi,  B.  egotzi,  3rd  sing. 

pres.  ind.,  governs  aginsa. 
aginsa,  commander :  see  notes  on  text  for  Etruscan  con- 
nection. 
satala  kara,  to  bring  protection,  B.  estali  ekarri,  inf.  to 

katasa. 
gosa,  conqueror,  a  word  that  shows  the  simplicity  of  the 

Hittite  idiom,  being  formed  of  go,  high,  and  sa,  the 

mark  of  agency  :  in  apposition  to  the  subject  Palaka. 
sasane,  see  Hamath  v.,  zuzitu  B.,  susami  J.:  for  euphony's 

sake  ne  replaces  the  sa  of  agency. 
Salaka  ne  tasasa,  prefers  to  Salaka  :  see  notes  on  text. 
mate  Sagane  Askara;  here  mata  is  regarded  as  if  following 

Sagane  to  govern  it  in  the  gen.  of  position, 
kiku  ha,  J.  kiku,  to  hear,  ba,  a  place;  but  ba  is  a  verb,  to 

place :  hence   the   expression   is   participial,   placing 

hearing. 
tasanema,  watchfulness,  object  of  kiku  ba,  is  J.  tashinami. 

B.  atzen  imi. 
nekasa,  to  escape,  inf.  governed  by  tarasa :  J.  nigashi,  B. 

inyesi. 
tarasa,  being  unable,  participial  form  of  J.  taradzu,  B. 

estura. 
maka  sa,  of  wood ;  the  gen.  sign  is  doubtful ;  but  the  ex- 
pression is  in  harmony  with  the  simplicity  of  Hittite 

lano-uaofe  :  see  text  and  notes. 
take,  kindles,  3rd  sing.  pres.  ind.  J.  taki,  B.  izeki. 
su,  fire,  obj.  of  take,  and  governs  maka  in  gen. 
sugo,  conflagration,  J.  shukkuwa  :  the  difference  between 

the  character  for  su,  c,  and  the  first  in  sugo,  which  is 

ic,  makes  this  doubtful. 
tasa,  he  sets,  comp.  tasasa  above,  sets  before. 
Lion  Inscription,  side: 

tata,  B.  edtdsi,  possessing :  see  ch.  xii. 


GRAMMATICAL   ANALYSIS   OF   HITTITE   TEXTS.  393 

Lion  Inscription,  side — (Continued)  : 

Hapisata  ka ;  here  ka  is  the  privative  postposition, 
answering  to  the  longer  J.  form  kara. 

basaka  ka  ne,  depriving  am  I,  B.  ebaxi,  J  ubai. 

saishish,  press,  1st  sing.  pres.  ind.,  agreeing  with  Kapini  the 
speaker:  if  the  final  ne  of  nekine  be  the  pronoun, 
saishish  will  be  inf. :  J.  saisoku,  B.  est  id ze  a. 

tamaka,  to  give  back,  B.  atze  and  eman,  emak  :  see  notes 
on  text. 

nekine,  to  desire,  inf.  of  B.  nahi,  J.  negai,  governed  by 
saishish,  and  governing  the  other  inf.  tamaka. 

kutakasata,  composed  of  Etruscan  kuta,  B.  ekit  and  ikasi, 
in  form  of  Japanese  past  tense,  he  caused  to  under- 
stand, or  instructed. 

Hapisata  sari  Bekama,  Bekama,  the  captain  or  general  of 
Hapisata,  in  gen.  of  position,  Bekama  being  governed 
by  preceding  kutakasata. 

haneta  ka,  from  the  boundary  or  possessions  :  see  notes. 
ch.  xii. 

rala,  B.  iruli,  to  turn  away,  inf.  to  kutakasa  kane. 

sahaimasa,  B.  ezbear  ema  sa,  the  giver  of  trouble,  see  notes. 

Rasa  asplkosa,  B.  azpiko,  slave,  in  gen.  to  kuta,  B.  gede, 
boundary. 

rakatsu,  a  doubtful  reading,  supposed  B.  ercladu,  con- 
strains. 

nekasa,  variant  of  nebam,  B.  nabusi,  which  is  also  nagusi, 

■ahalsa,  better  ahal-tzu,  to  force. 

tabaigo,  comp.  tamaka  and  sabairnasa  :  composed  of  atze, 
back,  and  beartu,  to  force  :  see  notes  on  text. 

bago,  without,  B.  bage,  gabe,  postposition. 

Nenebasa  ta,  B.  di,  dik,  out  of,  postposition. 

basaka,  ka,  see  above,  basaka  ka  ne. 

kikune,  J.  klku,  hear,  employed  with  inf.  sign  as  pres.  part. 

sintara,  the  judge  Assurnazirpal  :  see  notes. 

ketsidate,  B.  gaztekatze,  to  punish  :  see  notes. 

sago  bakera,  B.  esker  bagarik, destitute  of  gratitude:  see 
notes. 

ketsutaka  and  following  words:  see  notes. 


394  the  hittites. 

Lion  Inscription,  front: 

ni  tatsu,  J.  tachi,  tatsu,  stand  up,  start. 

zuzene,  the  spoiler,  requires  a  postposition  unexpressed. 

tosatsu,  comp.  tamaka,  etc.,  B.  atze,  J.  ato,  and  B.  itsatsi, 

seize. 
kakane,  to  concern  or  concerning,  B.  egoki,  J.  kaka-ri:  see 

notes. 
sakake,  B.  atzegik,  scratching  or  engraving  :  see  Etruria 

Capta. 
bisitane,  inhabiting,  a  doubtful  word  in  Hittite. 
kata,  J.  region  :  see  notes. 
alsa,  comp.  ahalsa,  above. 
Tsusane  sa,  the  use  of  the  genitive  is  not  clear. 
atesa,  B.  adis,  friend  :  see  notes. 
bakera,  the  postposition  bagarik,  destitute  of,  employed  as 

a  verb. 
kuka,  B.  egoki,  comp.  kakane,  above. 
saka,  comp.  sago  above,  the  grateful :  the  idiom  would  be 

better  if  kuka  preceded. 
kiku  sari,  to  hear  the  recompense  :  is  rhetorical  for  sari 

kiku. 
Fuller  grammatical  and  historical  notes  accompany  the  text 
and  translation  of  the  Inscriptions  in  Part  I. 


3& 


APPENDIX  IV. 


The  Kenite  List  of  the  Hittite  Families  in  Genealogical 

Order. 


Heth 


Ashchur,  Father  of  Teki  >ag 


Achuzam        Chepher        Temeni        Achashtari        Zereth        Zochar        Etlinan 

ACHUZAM 

I 

Ephah 


Haran  Moza  Gazez 

! 

Gazez 

! 

Jactidai — Zobebah 


Regem      Jotham      Geshan 

Harum     =     Side 

I 

Acharchel 

I 

Joel 

Shema 

Azaz 

Belag 


Ephah  Shagaph  Jabez 


Pelet     =     Zelelponi 

! 

Maachah 

I 
Sheber,  etc. 


Meshag 

I 

Ziph 

Mezahab 


Tahath  II.     =     Matn 


Hadar     =     Mehetabel 
Shimon 


Beriah 

! 
Zocheth     -     Sherali 


Amnon,  etc.      Beth  Horon 
I. 
Shemidag 

| 

Achian,  etc. 
(Ammonite  Genealogy  to  Illustrate.) 

A  MM  ON 

Coz 


Uzzen-Sherah 


Tolag 
( ttizzi,  etc. 
Izrachiah 


Anub  Z.b.'bah  Jachdai 

Side  =    If  arum      Jalwz 

I 
Acharch.-l 


Michael         Gobadiah         Joel  Isliiali 


396 


THE   HITTITES. 


Chkpheh 


Chareph     =     Ritho 


Manachath 

Ezer 


Hamath 


Chedor  Lagomer 


Gezra 


Epher     Jether     Mered 
Jalon 

Jered,  etc.  Miriam,  etc.    Bedad 


Gedor 
Heber 

Socho 

Jekuthiel 

I 
Zanoach 


Rechab  Elon 

I  .  i 

Been      :  Bashemath        Beth  Lechem 

Adah  =  Esau 

Hadad      Japhlet 

I  I 

Rehob  =  Sherah 


! 

Salma 


Netophath 


J 


Tahath  II 


Murdas 

I 
Saul 


Izrachiah 


Meh  etabel = Hadar 

.1 
Shimon 


Helena  =  Michael 


Rinnah 


Amnon 

I  . 
Shemidag 


Ben  Hanan 


Tilon 


Likchi  Achian  Shechem  Anigam 

Chushan-Rishathaim 


Temeni 

I 
Amalek 

I 
Eliphaz  ? 
I 
Rechab  Elon 

Beeri  =  Bashemath     Bozrach 

Zerach 

Jobab 


Chusham 

I 
Eliphaz,  friend  of  Job 


A  Midianite  union  =  Gachbor 


I 


Baalchanan 


THE   KENITE   LIST   OF   THE   HITTITE   FAMILIES,  ETC.  397 


Ishbak- 


Midianite  Genealogy  to  illustrate. 
-Shuah Zimran Jokshan Medan- 


-Midian 


Gilead 


Peresh 


Sheba        Dedan 
I 
Asshurim 

s  Letushim 

Sheresh    Leummim 


Ephah 

Epher 

Hanoch 

Abidag 

Eldagah 


Ophrah 


Ulam  Rakem 

I 
Bed  an.  head  of  Patinians 


Ishgi    =    Taia  =  Shimon 

I  I 

Zocheth    Amnon 


Evi 

Rekem 
Hur 
Zur 

Reba 


ACHASHTARI 


Shuach 

.1 
Eim: 

Shelah 


Chelub 

I 
Mechir 

i 
Eshton 


Oreb 
Zceh 
Zebah 
Zalmunna 


Lagadah 

Ma  Reshah 

i 
Chebron 


Er 

! 

Lecah 


Beth  Ashbea    Techinnah     Beth  Raplia  =  Gazuba    Paseach 
Jokim  J 


Chozeba 
Joash 


Ir  Nachash       Samlah 


Job 


Bildad,         Saraph     Chathath  =  Abiezer  Machalah      Ishhod      Hanoch 
friend  of  Job. 


Korach    Tappuach    Rekem    Shema    Meonothai     Heman    Chalcol    Dardag    Joel 
connects 


with 
Zerethite 
Iberians 
of  the  line 
of  Asher 


Shammai  Raham 

I  I 

Maon  Jorkogam 

Bethzur 

Zereth 

I 
Shachar 

J 
Arioch 

I 
Jehaleleel 


Coz  =  Ziphah 

I 
Anub 


Ziph 


Tiria 


Asher    Bithiah=Mered 


Asareel 
Hur 


Shemaiah 

I 
Gog 

I 
Shiuiei 

.  I 
Micah 

I. 
Reaiah 

Baal 

Beerah 

Jether! 
Jerigoth 


Berigah 


Re2rem=Gazul>a 


Tirgathi' 


Malchiel 


Cheber 


Birzavith    Shamer        Japhlet 


Helem 


Achi 

Rohgah 

Jechubbah 

Aram 


Pasacli     Imna     Zophah 

Bimhal  Shelesh  | 

Ashvath  Amal        Suah 

and  Harnepher 

daughter  Shual.etc. 

Sherah  ' —    ' 

united  to  Sheshai 

Rehob 

son  <>f 
Hadad 


Jesher    Shobab    Ardon 

Segub? 

Jair? 

I 
Arbag 

Anak 


Acliiman        Tahnai 


398 


THE   HITTITES. 


The  Ekronitks. 

Jerachmeel 

1 
Ram 

Magaz 
the  Magi 

Geker 

Jamin 

i 

Buz 

1 

Jachdo 

Bela 
Becher 
Jediael 

Jeshishai 

1 
Michael 

Job 

1 
Gilead 

Barachel 
1 

'                            T„».™„k 

Joel 

Churi 

1 
Abdiel 

,  1 
Abichail 

1 
Achi 

Michael    Meshullara        Sheba 


Jorai 


Jachan 


Ziga 


Heber 


Iru 


Zochar 

.1 
Shingar 

I 
Amraphel 

Ma  Chepelah 

I 
Ephron 

Jephunneh 

Caleb 


Elah 

i 
Uknaz 


Nagam 

Kegilah 

I 
Garmi 


Hodiah  =  Jether 


Eshtemoag 

I 
Maachathi 


Zophar  the  Naamathite 
Jabin  of  Hazor 


THE   KENITE   LIST   OF   THE    HITTITE    FAMILIES.   ETC.  399 

Ethnan 

I 
Avi 

I 
Beor 

1 
Bela 

! 
Di  Nhabah 

Kenaz 


Gothniel  Seraiah 

I  .  I 

Meshag  =  Chathath  =  Abiezer  Joab 

I  .  ! 

Megonothai  Charash 

Leophrah  Sisera 

Ishgi   =  Taia 


Berigah  =  Sherah  =  Zocheth  Ben  Zocheth 

i  I 

L'zzen  Sherah    Horonaim 

The  kings  that  knew  not  Joseph. 

Jezregel 

I 
Shuthelah        Jabez 

!  I 

Bered  =  Sthenoboea 

Tahath  I 

Elgadah        Mezahab 
I  ! 

Saul         (Kamesesl.)        Tahath  II.  =  Matred 

Hadar  =  Mehetabel  Berigah  (Rameses  II.) 

Shimon  Zocheth  =  Sherah         Rephah         Resheph 


Horonaim     Uzzen  Sherah  (Rameses  III.)  Hek  An 


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