The Hittites Their Inscriptions, Vol. I

McGhcc
350
vol. 1
THE HITTITES:
THEIR
INSCRIPTIONS AND THEIR HISTORY.
VOLUME I.
BY
JOHN CAMPBELL, M.A., LL.D.
Professor in the Presbyterian College, Montreal.
TORONTO :
WILLIAMSON & CO.
1890.
Entered according to the Act of Parliament of Canada, in the year one thousand
eight hundred and ninety, by Williamson & Company, at the Department
of Agriculture.
PRINTED AND BOUND BY
JAMES MURRAY & CO.

TORONTO.
CONTENTS OF VOLUME I.
Preface ......
v.
PART I.
Chapter I.
Discovery of the Monuments ...
1
Chapter II.
The Work of Decipherment. The Determination of the Hittite
Language ...
8
Cliapter III.
The Work of Decipherment The Hittite Characters 32
Chapter IV.
The Bilingual Inscription ... -
48
Cliapter 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
Cliapter 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.
King Kapini of Rosh (Part II) 154
The Lion Inscription of
IV. CONTENTS OF VOLUME L
PART II.
Chapter I.
Sources of Hittite History 169
-
Chapter II.
The Primitive Hittites -
jg2
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.
Gramma itcax 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 demandsno
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,
bo 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. W. Harry Rylands, of the Society of
Biblical Archaeology, who has 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 Babylonian Phul, and of the conspiracy that led to the destruction of
the
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 history of the Hittites
of the book contains a
from a period of time some three patriarch Abraham.

generations before the
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 palmy days of the
in the
Egyptian Hycsos, that
underlay empires on the Tigris and
the culture of the
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. vii.
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, I 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 Hamah, the Hamath 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 Pompeii of the living.1 Yet in

a 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 dignity which they endeavour
a
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 has 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
1
Porter, Giant Cities of Bashan, p. 304.
-
Abulfeda Historiae Anteislamica
(D
2 THE HITTITES.
but did nothing Fifty-eight years came and went before

more.3
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 then-
treasures known. Then the United States Consul General
Johnson, in company with the Rev. S. Jessup Syria of the
Mission, paid a visit to the old town. Like all strangers they
the Bazaar and the with which the
sought inspected wares
his
Syrian tempt the eye of the occidental and deplete
merchants
shop to shop they went, until in the corner of
one
pur$. From
their gaze rested, for there, engraved upon a large stone, were
mysterious characters akin to those which had attracted the
squeeze of this stone
To obtain was
attention of Burckhardt. a
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 by so naturally assumed
the sons Prophet, compelled them to relinquish their
of the
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
city gate, in which the
stone over 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. 146.
* 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 native artist, who made
a
faithful copies of the inscriptions, and sent them on their way

rejoicing. Returning to Beyrout with their treasures, Messrs
Johnson and Jessup communicated the of their
intelligence
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
Burton 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

Rylands, prepared from the three sources indicated the textus
receptus of the Hamath inscriptions, which he published in
1 882, 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
5 PalestineExploration Fund Statement, 1872, p. 11.

6 PalestineExploration Fund Statement, 1873, pp. 61, 74.
i
Wright, The Empire of the Hittites, London ; Conder, Altaic Hieroglyphs and
Hittite Inscriptions, London 1887.
4 THE HITTITES.
were
provided for the removal and transportation of the precious
relics ; and amid the wailing of the proud and superstitious
Mohammedans, bereaved of their talismanic glories, the stones
were positions in which barbarous ignorance had
taken from the
placed laboriously conveyed away, to find a resting

them and
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.
Rylands originals in the British Museum.8
from the
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.
s
Transactions, Society Biblical Archaeology, vol. vii. p. 429.
W. Boscawen. These various copies have been published by Mr.

Rylands in the proceedings of the Society of Biblical Archaeology,
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 Sennachefib's palace, at
a number of
Kouyunjik, 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
uotation.10
Turning from the Syrian and Euphratean region to
now
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.12 He also made a personal inspection of
9 See also M. Terra Cotta Seals ; Trans. Soc. Bib. Archaeol. , vol
Schlumberger's
viii. p. 422.
10
Proceedings Soc. Bib. Archseol., May, 1885.
n Vol. iv. p. 336.
12 Trans. Soc. Bib. Archseol., vol. vii. p. 249.
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 1874, the Rev. William Wright

had indentified the Hamah Inscriptions with the Hittites, and in
1871, Consul General Johnson of Bey rout 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 inscrvptionum

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 being covered with hieroglyphics in a
side of the animals
good preservation. They were conveyed to the Museum
state of
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 ihe
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
Archaeology.15 This inscription is on a silver boss, which may
have been originally the knob of a sceptre or dagger. It has been
traced Ijack to Smyrna where the Russian numismatist, Mr.
Alexander Jovanoff, 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 American Palestine
British and Foreign Evangelical Review, January 1874 ;
Exploration Socy., First quarterly statement.
14
Proceedings Soc. Bib. Archaeol., vol. ix. p. 374.
!5 Vol. vii. p. 294.
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 indentification of thfe
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.16
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 ofmore fragmentary records, and of the cuneiform tablets
from Cappadocia.
10
Proceedings Soc. Bib. Archseol., Nov. 6, 1883.
8
CHAPTER II.
The Work of Decipherment. The Determination of
the Hittite 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 particular signs ; others, like the Rev.
values for
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 modern or, at least, literary language which
no 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 Achaemenian 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. Archaeol., 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.
2 Trans. Soc. Bib.
Archseol., vol. vii. p. 288.
THE WORK OF DECIPHERMENT. 9
3
of the Hittites and their kindred." To this conclusion Professor
Sayce was led by observingsimilarity between Hittite names

the
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, irhat 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 restricted to the senior
branch of the descendants of Heth. It is allowed that the ab
original Cilicians were Hittite ; and Cetis; a district of that
country in which the Cetii dwelt, confirms the fact. The Paschal
3 Trans. Soc. Bib. Archaeol., vol. vii. p. 283.

4 The Khitan Languages, Trans. Canadian Institute, vol. i., fascic 4, p. 282 ; and
vol. ii., fascic 2, p. 158 ; Etruria Capta, Proceedings Canadian Inst., vol iii. The
Mound Builders Identified ; Proceedings A.A.A.S., 1883, p. 419.
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.7 The ancient Persian historians place Cheen and
Khatajr 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 eastern migration of the Hittites.9
an But in
north-western India they appear once more as a historical people,
the Cathaei of the Punjab, whose capital Sangala was stormed
10
by Alexander the Great. Sangala in the Persian annals of
Mirkhond and Firdusi becomes the name of a king, Shaukal or
Sinkol of Hindostan.11 In Indian writings Sangala is called Sagal
and Sakala, and is thoroughly identified with a Turanian
people.12 A fragmentary inscription from Buddha Gaya mentions,

Sangarn atogo goyoshi, the mighty successor or descendant of
Sangara. And in another from Mathura, occurs the same name as
Ararnaka ga Sagara, or Sagara of Aramaka.ia In the Assyrian
5
Chronicon Paschale, Migne, p. 126 ; Trans. Soc. Bib. Archseol., vol. vii. pp.
271, 285.
D
Homeric Synchronism, p. 174.
7
Archaeol., vol. iii. p. 465 ; Records of the past, vol. vii. p. 79.
Trans. Soc. Bib.
s
Mirkhond, History of the Early Kings of Persia. Oriental Translation Fund,
p. 317.
9
Vincent, Voyage of Nearchus, ch. 37, 38.
10
Arrian, Anabasis, lib. v. c. 22.
11
Firdusi, Shah Nameh, Oriental Translation Fund, p. 274.
12
Hardy, Manual of Budhi.sm, 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.
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 Shalmanezerand other Assyrian monarchs; and, in a
note of his translation 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
16
upon the Khaboras." The word Khita occurs in many Indian
inscriptions, one of which from Mathoura reads as follows :
Tsutemame ri ma Para Humara Sibir ga Kita
yofu Hoshrori,
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
geographers and the namers of the
Astaceni of the classical
Acesines.They people of Hittite origin, the Zuzim
also were a
or Zamzummin of the Bible, the

Gagarna 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 Oxydracae 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
length the Brahmans overcame the war-loving Kshattriyas.

At
The great struggle seems to have begun shortly before the Chris
tian era, and to have terminated in the expulsion of the Indo
Scytns or Hittites between the fourth and tenth centuries. The
14 Records of the Past, vol. i. p. 19.

15 Records of the Past, vol. iii. p. 73.
1,1
Records of the Past, vol. iii. p. 88.
17 Archfeol. Survey of India, vol. iii. plate xiii. 4 ; my translation.
is Trans. Soc. Bib. Archseol., vol. vii. p. 283.
1!)
Arrian, Anabasis, lib. v. c. 22 ; 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 the Tartars, whose
borrowed by
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 Mithridates
Klaproth, Asia. Polyglotta, p. 166 ; Adelung, vol. i. p. 560 ;
Latham's Varieties of Man, p. 268.
21
Pallas, Reise durch verschiedene Provinzen des Russichen Reichs ; Spassky,
Inscriptiones Sibericae ; Castren, Reiseberichte und Briefe aus den Jahren 1845-49 ;
Popoff and Youferoff in the Journal of the Imperial Society of Geography, St. Peters
burg.
22
Copies inscriptions I owe to the zeal and courtesy of my colleague M..
of these
VI. Youferoff, Del^gue general de 1 'Alliance Scientifique Universelle, at St. Petersburg.
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. Now 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
AD. Who were the Raba-Kita ? Their name recalls that of the
Derben Oeroet four allies, the name of the Kalmuks who
or
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 the father of Anak, who
man, 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 Arabies of Nearchus, dwelling in his time in Gedrosia, and
whom he terms the most western of the Indians ; 25 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 Si berian* 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
Vincent's Voyage of Nearchus, ch. 22.

25
26
Raja Tarangini, Troyer, tome ii. p. 306, etc. See the chapter on the Eastern
Migration in Asia where the Raba are shown to be Rephaim not Arabathites.
Muir, Sanscrit Texts, vol. i. pp. 482, 488.
18 Malte Brun. Geography, vol. ii. p. 539.
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 l'J3
B.C. to 196 AD. be accepted for the contest between its
sovereigns Hiong-nou, unless an earlier migration of the
and 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 people of Van, and another in the
as 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 AD. and includes emperors bearing the Yavana like
names, Hoping, Heping, Hingping, and Yungping.31 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 AD.32 Six centuries passed before the
owners of the Cathsean 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 the way to Corea, in the year 907 ; that
on
they conquered China towards the middle of the tenth century,
29
Latham, Varieties of Man, p. 88.
30 Records of the Past, vol. v. p. 16 ; vii. 25 ; v. 96.
3i
Gutzlaff, Sketch of Chinese History, vol. i. pp. 248-269.
82
Titsingh Annales des Empereurs du Japon, pp. 21, 38, note.
and finally expelled in 1125.33 It is

were
'
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 vocabulary 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." 36
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 1216,
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.38 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 506 A.D.40 It is worthy of note
33
Encyclopedia Britannica, Art. China.
34
; Ferguson, Essay on Indian Chronology.
Gutzlaff, vol. i. p. 338 ; Titsingh, p. 97
35 Asia Polyglotta, p. 294.
36
Geographical Works of Sadik Isfahani, Oriental Translation Fund, p. 92.
37 San Kokf Tsou Ran To Sets, Oriental Translation Fund, pp. 31, 80, 83.
8 Gutzlaff, p. 169 ; San Kokf, p. 25.
89
Raja Tarangini, Lib. v. si. 438, seq.
*o
Titsingh, Annales, p. 31
16 THE HITTITES.
that the Japanese successor of Bourets is Kei-tai, a name inviting

of
comparison with the Chinese and Corean Khitsu. Stories
not want
revolting cruelty on the part of absolute monarchs are
these three
ing all the world over, but the similarity of detail in
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, from Bitha, and two from Sravasti, which mention
one
Partha.41 The first reads : Futa 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, iftbta Sena tami ki ga den, the regent Varma-Bika; Sena
has the word of the mind of the people. Sena then was
spoken
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 tsuyoshi ; meta Varma-
Bika, Parta koka yofu rimaye Kumvri, Matori, Rataha the
powerful : Kuiniri 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 wabi Bagori Futa to
ruri, uru haru wa 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^, suffering death in consequence.42 In the
and
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* ; Archasol. 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.
*2
Titsingh, Annales, p. 31.
*3
Raja Tarangini, lib. iii. si. 130, seq.
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. Possessing
documents setting forth the
traditions, the Indian historian
same
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,
isimported 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 recognize in the names of its original tribes
Kaokiuli, Weime, 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 latter
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 famou's 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.45 In
Asia Minor, Gazelonitis of Pontus marks another abode of this
tribe, and connects it with the Hunnic or Vannic name.46
The next stage in Hittite migration was
Japan. The Japan
ese
pretend to be descendants of the have Chinese, and to
possessed an organized monarchy from 660 B.C.47 The first
pretence is invalidated by language; the second, by the fact that
44 Records of the Past, vol. iii. p. 97.''

45 Records of the Past, vol. v. p. 16.
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 occupants of their islands, being preceded by
not the first
the Yebis They make no mention in their history of
or Ainos.
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 sought refuge in Japan about 300

eastern Hans
AD. 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 Yama-to
means
"
the mountain door," and was doubtless the term out of
which the Hebrew and Assyrian Writers made Hamath. Kat-
soura was a place in the district of Yamato, and Ifori or
famous
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 original and true form of
out that Gadar is the
Gandhara. Besides the
disguised form
Kambodja, the Indians
name Hamath or Yamato as Hi ma vat,
preserved the denoting the
Himalayas, but never used that word to designate people. It
a
was of course borrowed from the Cathsei 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
48
This îdentification of Katsoura with Gedor is doubtful. Elsewhere it is sup
posed represent the Zocharite Hazor or Chazor, Zochar itself
to being represented by
Tsougar in Nipon.
4!l
Asiatic Researches, v. 251 ; 2 Samuel, viii. 8.
59 Thisname is the Sanscrit Yudisthira and the American Iroquois Atotarho.
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 limit, for historical documents

vouch for their migration. It is not worth while to
give
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 Yucatan 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 thepresent 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
54
contain, to the plain of Anahuac. The Toltecs were the first to
arrive, the year 721 AD. 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
Mexicans came into
Aztecs or power, and continued to exercise
authority until the arrival of the Spaniards. All these tribes
spoke one language and were ofone race. Near the middle of
the eleventh century, a famous tribe, that of the Acolhua-
si
Titsingh, p. 121.
52 3.
Titsingh, pp. xxxiv.,
63
Leland, Fusang.
54 de
Brasseur Bourbourg, Histoire des nations civilisees du Mexique et de
PAmeYique centrale ; Becker, Migration of the Nahuas. Congres des AmeYcanistes
Luxembourg, 1877, tome i. p. 325 ; Short, North Americans of Antiquity, pp. 256 seq.
20 THE HITTITES.
Tepanecs, came into Mexico through Sonora from the cavern land
of the north. The Chichimec king of Tenayocan received them
and, a recommendation to his favour, they made
hospitably, as
known that they were descendants of the Citin, alike illustrious

by nobility of their race and their heroic deeds. The Citin
the
apparently the name of a northern tribe," says
"
were the hares,
the Abbe7 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.56 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 ditin. 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 Qaâs or hares, along
with the horse tribe Asvas, and the serpent tribe Nagas. The
connection of Qac,a with Yadu, the head of the lunar race, in
Sanscrit mythology, may account for the presence of the hare in
the moon in colloquial language instead of the man of our
Indian
nursery is likely that the word Khita or Kata,

rhymes.58 It
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 kiten, clever, ingenious, seems to

indicate. The two words Citin and Mecitin recall the Scythian
Getse and Massagetae, and these, the Cheth and Maachath of the
Bible. The Japanese family name Masakado, accompanied by
55 Brasseur de Bourbourg, tome ii. p. 232 ; compare p. 208.

56 Brasseur deBourbourg, tome ii. pp. 293, 294.
57
Maregny's Voyages in the Black Sea, p. 210.
ss
Troyer, Raja Tarangini, tome ii. p. 311 ; Hardy, Manual of Buddhism, p. 422.
Tairano, is undoubtedly of the origin as Massagetse.59 In

same
the Punjab, Massaga by Arrian as the capital of

is mentioned
the Assaceni, while he appears to place the Massagetse farther
to the north.60 The Indian writers know the Massagetse 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 family, 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 Assyrian inscriptions, Madaktu,
Durundasi, and Durundasima being among its memorials.63 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 t^he 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 are supposed
to stand, the medial z representing an original breathing, similar
to that in Turuchan as compared with Touran or Tirhan. In the
59
Titsingh, p. 136, Tairano Masakado in the year 939 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.
1:0
Arrian, Anabasis, lib. iv. c. 26, and 16, 17.
61 Vishnu Purana
ap. Muir, Sanscrit Texts, vol. i. p. 501. Pococke, India in Greece,
pp. 29, 296.
62 Asia
Klaproth, Polyglotta, p. 109 ; Malte Brun, geography in loc.
03 Records of 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
independent as an ancient
kingdom.64 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.65 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
given to an older abode of the Daradas in Armenia by Sargon,
but Zirta, Surda, Surdira, are more common. These were Hittite
Dardanians and towns named after them. The Pactyans of
Herodotus came f vom 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 Peucetise
were an Illyrian tribe.68 With their name are linked in geo
graphical connection the AssjTian 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
04
Hyde Clarke, Memoir on the comparative grammar of Egyptian, Coptic and
Ude, pp. 12-15.
65 Records of the Past, vol. vii. p. 26.
1,0 Records of the Past, vol. i. p. 19.
157
Herodotus, iii. c. 93, 102.
08
Records of the Past, vol. v. p. 102 ; Callimachus ap. Plinii H. X. iii. 25.
,;9
It will yet appear that this name is not Hittite but that of a Japhetic people
that followed the fortunes of the Khitan.
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.70 The place where the Nahuatl first landed and
formed settlement in Mexico was Tabasco.71 The greatest of the
a
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.76 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, samuk, a library.77 The
Amoxoaques were the scribes of the Aztecs. Now the literary
class among the Hittites were the Kenite scribes of Hamath. In
70
Squier, Nicaragua, pp. 746-778.
71 B. de Bourbourg, tome i. p. 110.
72 Records of the Past, vol. vii. p. 36; vol. ii. p. 24.
73
Muir, Sanscrit Texts, vol. i. pp. 140, 124,
74 The Eugubine Tables translated in the Transactions of the Celtic Society of
Montreal, 1887, p. 186.
75
Herodotus, lib. iv. c. 105.
7li B. de
Bourbourg, tome i. p. 108
77
Sayce's Assyrian grammar, p. 16.
24 THE HITTITES.
the travels of Egyptian, Takar-Aar in Hamath is described as

an
the all-assembling place of the Mohars or scribes.78 The diffeient

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.so 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 TIapallan. 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.8'2 Thus
the names of Hamath and Rechob appear. Among
once more
royal names, Amauta, Yupanqui

Tupanqui, Apusqui, Huascar,
or
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 vicinitysof Kosala,
78 Records of the Past, vol. ii. p. 111.

79
80 Asiatic Researches, vol. v. p. 251,
81 B. de Bourbourg, tome i. p. 410 ; Peruvian Antiquities of River and Toshudi by
Hawks, p. 49.
82 Peruvian
Antiquities, pp. 125, 106.
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.
and who were

apparently of Indo-Scythic or Hittite descent.8'
Although the Toltecs seem to have been the ruling race of Peru,
the Inca name belonging apparently to them,
and Yunca dialect
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 Cusqueno. 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 Japanese dialect. The royal" family bears
speak a
the name Anzi, the being applied to the monarch and to all
name
that are of his race.87 A point of contact between the Toltecs

and the Peruvians is presented in the name Huaman 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.89 Now
the people of Anaukas
answering Anahuac, to Inca, Anzi, and
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.92 Hence the identification of Junuma
with Janoah by the late Dr. Birch was correct. The uncommon
name Talmai was borne by a

king of Geshur and by a much
85
Hardy, Manual of Budhism, p. 133.
86 Peruvian Antiquities, p. 117.
87 San Kakf Tsou Ran To Sets, p. 171.
88 Peruvian Antiq., pp. 54, 60.
89 B. deBourbourg, tome i. p. 217.
90 Records of the Past, vol. ii. p. 48.
91 Records of the Past, vol. iii. pp. 49, seq.
2 Joshua xiii. 11, 13.
26 THE HITTITES.
earlier man of renown, Talmai son of Anak and grandson of Arba,

whose brothers were Sheshai and Ahiman.93 Ahiman is the
name which the Mexican historians make Hueinan, 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 Hachiman, denotes the god of war.94 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 Sa}' 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, Cozque, as in Sinchi
Sinchi Apuzqui, Sinchi Ayar 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 LooChod.
Among the kings of Saurashtra, Dama and Daman appear as in
Java Dama, Jiva Daina, Rudra Daman, Daman Sah, Yasa Daman,
Vira Daman, Asa Daman, Atri Daman. In Peru the name Tomo
or Dama changed to Topa, the four founders of its monarchy
was
being Ayar Manco

Topa, Ayar Cachi Topa, Ayar Auca Topa, and
Ayar Uchu Topa. Other Topas are Topa Capac, Topa Yupanqui,
Ilia Topa, Huancar Sacri Topa, Topa Curi, Iliac 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
93 2 Samuel iii. 3 ; Joshua xv. 14.

94
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.
95
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.
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 814
A.D.98 The name Minamoto is found however in an ancient Lat
inscription from Mathura in India, but the
inscription is
as
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, TIapallan, 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.
w
Titsingh, Annales, pp. 189, 194.
98
99 Archseol. Survey of India, vol. iii. pi. 15, No. 8.
100 Peruvian Antiquities, pp. 62, seq.
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 Khitan 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.
Sayce has been quoted as an authority for recogniz
Professor
ing Georgians of the Caucasus, the Hittite type. Besides
in the
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 eponymous hero of

an
the Maachathites. So does the Circassian demigod Mesitcha, and

the Circassian district of Machothi. The classical geographers
knew these Circassian Maachathites as the Mseotse. Assur-nazir-
pal calls them the Mattiyati, and places them in the vicinity of
Commagene 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.

Maachah, LTde, Buritis and Thargamos. 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 Rosh always united with Mcshech 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 of the
principal
one
inscriptions Hittite is found-
It lies in the formed
by Cappadocia, Cilicia and the Syrian
angle
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.106 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
records preserve the former name as
Assyrian
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 Aryan peoples of
non- 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
"
103 Ezekiel xxxviii. 2, improperly rendered chief prince."
i* Records of the Past, vol i. p. 44 ; vol. v. p. 101 ; p. 14; vol vii. p. 40, p. 26.
105 Joshua xv. 44 ; 2 Chronicles xiv, 9 ; 1 Chron. ii. 42 ; iv. 21.
19 This map is in the Trans. Soc. Bib. Archseol., vol vii. opposite p. 249.
107 Records of the Past, vol. iii. p. 77 ; vol. vii. p. 12.
30 THE HITTITES.
different families. To attempt to set these forth with any

degree
of completeness, would be toanticipate Hittite history and un
necessarily to plunge the unprepared reader into an abyss of
geographical names, tribal wanderings, and family connections,
such as would stifle any interest he might feel in pursuing the
subject. Let it sufiice 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, andrelationship to the tribes of Hittites
mentioned by theAssyrians, 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
certain extent in gram
a
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 Tusha 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 theBasque 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
Chapsoukes ; and into the have sent the Guipus-

Pyrenees they
coans. Almost all the Hittite Basque. The Albanians,
names are
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
Aturginar
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,
Equisoain and Orisoain 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 Izturitz to Istarat,,
Surgadia,
Bassussary to Patusarra, B'arcoche Perukhuz, Bidarray to
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
Pyrenees 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.
10S All of the above mentioned tribes and

places are to be found in the Assyrian
inscriptions translated in the Records of the Past.
lu9
See, however, a rendering of the runic inscriptions of the Isle of Man by the
Etruscan Syllabary in the Translations of the Celtic Society of Montreal, 1887, 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 original hieroglyphics On
renderings of
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 not many centuries older than the
are
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, still found, but
are
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 of the cnaracters of the

hieroglyphic or picture origin Assyrian Sylla
bary, by the Rev. W. Houghton, Trans. Socy. Bib. Archaeol.. vol. vi. pp. 454-483.
Morrison, Chinese Miscellany, plates 1-5.
AZTEE HIEROGLYPHICS
oo
0 o
ca, ca. mi , ne, qua. ish, ma, Ha
^ ^=7 Ck
pa, sho, ne. Ha, chi, h\ to.
e, a, aua, shu, shi. me, sha, pi

COREAN CHARACTERS.
? .
B2 d A V 7 C
m, le, l p, s, n, k, I
CYPRIOTE EQUIVALENTS.
mo. le, bu, bi. sa. re. ro, ne.
t- T s s :h en n ^Tq5 >"
ni mi, si, su, xe, xa. ko,go, re, to, h", se,
old semeh'c characters

agreeing in form bur differing phoneNcally
T B OO Lu vu
aleph,anox, cheft, an enclosure, ayin, an
eye, shen,a toofh,
To illustrate hhe "K" of TarakeHme.
.%
chiuhnauri, larh'ce,
^
he, larh'ce,
7
ke.ge.
azfee. semiHc
cypriofe.
THE HITTITE CHARACTERS. 33
the Pater Noster and other prayers.2 Thus house

a
being calli,
the hieroglyphic of house has the
a
phonetic value ca, a leg,
metzli, that of me, a shoe cactli, that of ca, a fish michin that of
mi, a tongue, nenepilli, that of ne, a tree, quahuitl, that of qua,,
an ixtli, that of ix
eye, or isft. Seeing that the Aztecs are of
Hittite ancestry, there is the
why no
phonetic values' of
reason
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 have been
or
interpreted in an illogical ,
unscientific, and alltogether 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 thepresent 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 days, 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.5 As
the Coreans retain to the present day the tip-tilted Hittite boot,
2 See Brasseur de
Bourbourg, tome i. pp. xlii., seq; Leon de Rosny, Sources de
l'Histoire ante-Colombienne 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.
4
Aston, Grammar of the Japanese written Language, p. 1.
5 In the Atlas accompanying the San Kokf Tsou Ran To Sets.
(3)
34 THE HITTITES.
so they keep their old mode of speech notation.6 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 Basque lurra and

to the
Lesghian rati. Other Khitan forms drop one liquids for

of the
euphony's sake, as the Georgian lete, leta, Mizjejian latte, Lesghian

luchti, Circassian tula, tzula, tshullah, Corean chulu, 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. 16, 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 at the present day. Boots of the same form characterize some
of the female figures on the tomb of the Harpies found at Xanthds in Lycia, as well as
the Armenian inhabitants of Muzri on the Black Obelisk, and the Etruscans of Italy.
Mr. Spiegelthal has seen an archaic marble base of a statue at Ephesus on which there
"
?vere figures with the same kind of shoes. Trans. Soc. Bib. Archaeol., vol. vii. p. 252.
7 The Khitan
Languages ; the Aztec and its connections, p. 20.
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
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. 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 Hellenic9 That Cyprus was occupied originally
by Hittites there is abundant evidence, apart altogether from its

city Citiuin. 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 tla, 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 p and pa,
8
On the Hamathite Inscriptions. Trans. Soc. Bib. Archaeol., vol. v. p. 22.
'>
De Cesnola, Salaminia.
36 THE HITTITES.
the enclosure, box, is represented inCypriote by a semi

or pot,
circular or angular enclosure like a U or V standing upon a
horizontal base line, with the value bu, or

by two V's set one
above the other, like the beginning of a nest of boxes, with the
value bi. 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

comparison on 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. yoke is really a bow, and is the Aztec tlaoitolli, a bow,
This
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 spreading a
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
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
appears somewhere in them.
of that city
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 bean is etl,
a
and its phonetic value is that of a vowel. Immediately below

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,
atl, 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 auh. The carrot-like
10
Bonomi, Nineveh and its palaces, pp. 465, seq.
38 THE HITTITES.
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 If so, and if the student really has Hamath

begin.
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, ti.n The Cypriote perpendicular line is thus
a linear
expedient for the body of the basket, like the linear men
made and savages. Now the investigator is at liberty
by boys
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 ka 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. Archajol., vol, vii. p. 303.

well as a circle represented the letter ayin, which means an eye.

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 leastpower of r. The
a 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 has a some
what similar form to the first with the phonetic value shi,
evidently out of
place here ; for having already found rakamaish,
the first syllable should be some power of k, 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, though preceded by
even
the shield and basket mati or mato. But Ishkara thus preceded
in line 2 suggests, as appearing in an inscription from Carchemish,
Sagara, who was the king of that city in the time of Shalmanezer
of Assyria ; what then is more natural by way of inference than
that the preceding mati, mato should mean king or lord ? It
stands in front of royal groups in H. iii., line 1, H. v., line 3, and
12
Records of the Past, vol. ii. p. 67.
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 miko 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 Hamath 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 akind 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
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 give 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 may be 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 thepoint 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 ke.
The ne, of line 3, is longer the line and dots, but a phallic figure
no
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-
13 7 ; lib. vii. 98.

Herodotus, lib. i. c. c.
42 THE HITTITES.
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 ks 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 the mouth, it seems to indicate the face, which in
or
Aztec is xayacatl : hence phonetically it is sha or sa. The whole

word Ketanesa is compound one, and, were the Hittite an inflec
a
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 cit 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 diagonal cross-piece from which a short
a
limb descends. According to the analogy of the Aztec this should

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 ta, also change the former which yields ka, ke
a
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 bi, agreeing with the Corean and Aztec hieroglyphics of
content, p and pa. The connection of the cleaver is found in
Cypriote whose serepresents 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 be 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 buru-
zari, agin-trsari, 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 ka, 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 fire-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 ffive 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 mta, 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 ChevaHer, Ancient of the East, vol. i, pp.

History 389, 390.
is Trans. Soc. Bib. ArchaeoL, vol. vii. pp. 299, 300.
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 Pisi, from right to left ; to complete the circuit of
of the group, and thus reconcile divergent orders of a
reading by
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 give 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, nobesu, 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 dominus, 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 HITTITES.
and 5. These define its value as ka, 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 bj" 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 calli. The king, therefore is called Taraka, a very common
element in Hittite names, which appears in Tharga-nnas, Tharga-
thazas, Tarkhu-lara, 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 repeatedsomething that looks like a tadpole
;
the anvil, the bow and thegallows. 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-tudipole-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 Ice 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 bow, 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.
Such then is an illustration of the tedious process by which

results have been arrived at, the main materials being 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 k 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 importancebilingual inscriptions in the interpretation

of
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 land which the Hebrews called Mizraim was the Chemi of
its inhabitants and the Êgyptus 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.Bibl. Arcl. Vol. VII.
SILVER BOSS
Former!/ in the Possession of

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
tha^ 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
2 Records of the Past, vol. vii. pp. 21, seq. lb. vol. iii. \i.
Sargon, Shalmanezer,
81, 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 royal personage of medium or
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. Archaeol., vol. vii. p. 294.
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 antiquity of the inscription,
settles the
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 country of Erme.
of the
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
representation of the teeth in the jaw ;
conventional
a mountain double obelisk ; and a
or
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 thelatter, that of ti/mme. 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,

tirrikus denotes a
long-eared animal, in Ossetic, a
hare, as the
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 ta 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 chiuhnauh.
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, che, being three horizontal

lines united by a long perpendicular.4 The Cypriote value being
most likely the correct one, Ice 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 dsah, dse, 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
originally denoted the teeth. The double obelisk of Professor
Sayce is rather a mountainous region or sierra. The Georgian
mta and Basque meta, mendi, furnish its value, for it is not
.
found in the Aztec system. This is confirmed by 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.
* this in Cesnola's Salaminia with ancient forms of

Compare Cypriote character
the Semitic he in Lenormant and Chevalier's Ancient History of the East, vol. ii. pp.
212-13.
The result attained so far is a

syllabic reproduction of
Tarriktimme'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 topfrom 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
of the kind was necessary in order to convince a world
thing
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 mafa, king. Thus the whole
inscription can be read Taraketvme-mata, Taraketime, the king,
or
king Taraketime. The term mata is not confined to the
Hittite inscriptions of Syria and Asia Minor, but appears
frequently in the Lats of India in the form meta or mita 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 later
Mikado. This, however, does not explain the use of the obelisk
to denote royalty.
Dr. Mordtmann and Professor Sayce compared the name
Taraketime 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.5 Professor Sayce has found a Tarcondimatus in
Strabo. lib. xiv. c. v. 18.

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 Kshattriya and at the
Dirghatamas who was a
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 have a fabulous to be
some
supposed people. They are
first mentioned by Homer who places the bed of Typhon in their
midst.7 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 ja' 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 Calycadnus and gave
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 Erme or Arimi. The Arimai were a
people of 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, 260, 279.
7
Homer, Iliad, ii. 783.
1
Plutarch, Isis et Osiris.
9
Strabo. lib. xvi. c. ii. 7.
10
Pindar, Pythiacs i. 31 ; Strabo, 1. xiii. c. iv. 6.
12 Muir's Sanscrit Texts, vol. i. pp. 226, 232.
Tarriktimme to the Hittite names

Tharga-nunas and Tharga-
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
theScythic is Tama-tarcha, designating a town on the island
area
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 teme, thami, tama, 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 tama or tba, the
sea ; but that Tarrik means source, fountain head, and thus
supreme authority, like the Japanese toriyo, 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 very doubtful. Among his
Etruscan glosses Hesychius furnishes druna, meaning the same
as the Greek arche and Latin
principium.17 This is the Basque
iturri in the form iturren, and in this latter form explains the
name Tyrrhenia as the home of the
original or primitive people,
18
Herodotus, 1. iv. cc. 10, 126. In the sequel it appears, however, that Idanthyrsus
is rather a corruption of Hadadezer.
14
II. Maccabees, xii. 26.
15 Constantine Porphyrogenitus, ap. Klaproth, Asia Polyglotta, p. 84.
16
Pliny, 1. vi. c. 7. Herodot, iv. 59.
17
Hesychius, Lexicon.
56 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 tama by tba, its words
for head, tchum and tavi, may 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 Minor, is not to be connected in all cases with
in Asia
Demeter Ceres, but to be regarded as a hellenized rendering of
or
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 Nabataean 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. 65.
19
Renan, Essay on the Age and Antiquity of the Book of Nabathsean Agriculture,
p. 40.
20 I allow thiscomparison to stand, but in the sequel give reasons for connecting
Tentyris and Tyndarus with Idanthyrsus and Hadadezer.
1885.
Proceedings. SocBi'bl. Arch. May.
TZzyBPi) o/
INSCRIBED STONEBOWEFOUND 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 : Asher tsu alka
mata Sennakseriba sankatzu ka Assaragotane ne Sennaskeriba
arte kaku kara mopi bebane sara sesena mane tsuka hasbane
salara mata Maishga Tarako Sarara kula 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
PURE SILVER, TO HOLD SENNACHERIB IN MEMORY (or it may be

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 680 B. C. The western dialect which was
afterwards spoken inIllyria, Etruria, Spain and Pictish Britain,

was then being developed in Asia Minor ; while in Media and
Parthia, dialect, afterwards spoken in northern
the oriental
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 ofKing 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.8
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, baskel ; sesena, B. zuzena right, equitable ; hasbane
1
See Lecluse, Manuel de la langue basque.
2
Ap. Rawlinson, Herodotus, vol. i. p. 542.
s
Cuoq. Etudes Philologiques sur Quelques Langues Sauvagea, 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* The word sesena occurs
in the Cappadocian cuneiform tablets transliterated by Professor
Sayce, sometimes, as in this inscription, with maneh as xussana

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
sesena, 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 bi.6 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.6 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, ban, bebane, 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 of the Basques are full of the Red Sea, and
legends
why the Tenno-Sama or ark shrine of Japan should have many
features in common with Israel's Ark of the Covenant.7 The use
of the word sara, in Basque zare, sare, 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
* See my Etruria Capta.

6 See my Etruria Capta.
6 Monumental Evidence of an Iberian Population of the British Islands, Trans.
Celtic Soc. of Montreal, pp. 52, 57, 63, 64.
Webster, Basque Legends ; Simpson. The Tenno-Sama or Mikoshi ; Ark-
Shrines of Japan, Trans. Soc. Bib. Archseol., vol. v. p. 550.
60 THE HITTITES.
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 isJapanesea
dialect, is tiru, 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 silver. The word
evidently consists of two parts, as the Georgian renders it ver-
tschli, ver-tschle, kvar-tschili, an inversion of the German and
English form. The final ar of the Basque is no doubt arri, a
stone, and the Georgian ver, kvar must represent an ancient form
of the modern kva, a stone. The Japanese shiro kane, 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 tchalasa, 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 kula, 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 kula 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 calli, cari, caliki. An examination
of the Khitan languages shows a very definite relation between
the names for house and
city. That the ancient Hittite word
for house was kula cannot
yet be proved, but it is certain that
the first syllable of the word was ku or ko, as that is the phonetic
value of the hieroglyphic representing a house in several of the
h
Some laws of Phonetic change in the Khitan Languages, Trans. Canad. Inst.
THK STONE BOWL FROM BABYLON. 61
inscriptions. syllable in
In three instances it stands for the first
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 kuul. In the tablet numbered R. I., and on the obverse, the
transliteration is : V mana VI sussana dhu anna ina Abeim-
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 zuzena, 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, nok. In Hittite it
is represented by two n characters, which may be read nana,
anan, 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 indak,
indan, indazu, 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
"
; five bar dhu, which the city of the Amaas gives ; fourteen
gives
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 These cities and peoples were evidently in
(gives)."9
what afterwards became Galatia, but was
Phrygian at the time
when the tablet was written. Abeim represents Peium, Nakhuur,

but Amaas and Niriim without
Ancyra, Lusiim, Luceium, are
Proceedings, Soc. Bib. Archseol. Nov. 6, 1883, p. 18.

62 THE HITTITES.
other record.10 important aid to transliteration

It would be an
could the cuneiform equivalents be relied upon, and the two n

ni and is,
signs be read anna, the plural and genitive particles,
and the word for city, kuul. A comparative survey of the Khitan
kula rather than
languages favours non rather than anna, and
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 znzena.
The finding of the stone bowl in Babylon is explained by the
fact that Esarh addon was the first among Assyrian monarch s 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 king the Moschian
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 and Tarkhu-nazi, the Milidian, than like the
Gamgumian,
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.
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 lar, 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, ansi,
care, industry, antz, appearance, resemblance.
antze, 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 So it is allowable to suppose
object.
the khu of Tarkhu and the ko of Tarako to be the
genitive
particle ko, go, 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 there at 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
kings, was found in the north, somewhere between Iberia in the
12 Records of the Past, vol. ii. pp. 67, 69, vol. iv. p. 42.
13
Rawlinson, Herodotus, app. Bk. 1. Essay xi. 7.
14 Records of the Past, vol. i. pp. 44. 82, vol. vii. pp. 27, 45.
64 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
in
Iberia. Their most famous seat of empire was Cappadocia,
which the nation underwent change a of name, but retained the
primitive appellation designate the capital Mazaca. Josephus
to
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 the
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 G. Wilkinson
have stated.16 The almost inevitable conclusion to be drawn from
these two identifications is that theCappadocians or Moschi were
not only a tribe of the
Hycsos, long ruled in the land of the
who
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 Avim, 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, wherethey 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 vi. i.
Josephus, Antiquities, 1. i. c
16
See note 5 in Rawlinson, Herodotus Bk. ii. ch. 15.
17
Deuteronomy ii. 23.
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 Arta-Sirari, but neither
by
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
also 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 680, the Moschi had already established themselves in

as
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
where Alexander the Great entered Cilicia on his
Cappadocia,
Records of the Past, vol. i. p. 26. vol. iii. p. 94.
23 Records of the Past, vol. iii. pp. 44, 63, 78, 96, vii. 12.
(5)
t>6 THE HITTITES.
way to meet Darius. Carura in Phrygia does not seem to have

denoteda
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
24
Strabo, 1. xii. c. viii. 20 ; Records of the Past, vol. iii. 113.
I. HAMATH INSCRIPTIONS
H.I. (Burton Inscr. N I, Plates I &2)
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 pointing to the face is that it denotes
of the hand
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 tema kara mata matanesa sata kara sutoba matsuhil : Line
3, mata Katanesa Pisa, II Maka ne non gagu 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 gagu 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
gagu bake temata
: Line 2, non
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 bring, an
altar to sacrifice : Line 3, king of the Hittites Pisa, Il-Makah to
who mind places. H. ii. line 1, king of kings, of lords the leader
Pisa, am I government door bar, whole 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, who 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 srria. i bring an offering to gain pro
tection for the king of kings, an altar to sacrifice
Pisa, the king of the Hittites, 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 ALLSYRIA, 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 Hamath 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
ingvowels. While, therefore, the first character in the name
must be found among the four equivalents, be, bi, 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 and
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 incre-
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 piku a goat conforms, like the Mizjejian
bohe, botsch, goat, and the Basque bitika, a kid, while the Loo
Chooan^ya, 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 sira or siri rather than sari ? The
Japanese kashira, a captain, is the equivalent of the
word
Etruscan and Basque zari, and seems to favour sira as the
primitive form. On the other hand the Basque words zari and
zagi, 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. Archaeol., 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 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 zagi
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
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.3 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 aud his followers
northward into the fastnesses of the Caucasus, westward to
Hittite friends settled throughout the length and breadth of Asia
Minor, into the far east, where, on the banks of the Indus, the
or
sons of Heth were once more to rule as lords of the earth.4 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.
3
Records of the Past, vol. v. p. 48, vol. vii. p. 30.
*
Evidence will yet be found for the transference of Hittite monarchy to Hyrcania
and Chorasmia on the Caspian.
72 THE HITTITES.
The early histories of Armenia and Persia were largely derived

from Turanian documents and traditions. The greater part of the
Raja Tarangini, history of the kings of Cashmere, was drawn
or
from similar Purely Hittite are the histories of Corea

sources.
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

explains the
term which in itself
constitution of the Hittite empire. confederacy of It was a
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 Rimmon counted
twenty-eight kings of the same family.6 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,
nausi, Japanese nushi, means a master. In Etruscan, the
5
Records of the Past, vol. v. p. 1G, vol. i. p. 18.
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 riyo, 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-gi. In
Basque, haga, aga means a
horizontal pole bar,
or 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 atsuka Kera saki, the emperor or chief
of the whole of Syria. The Japanese word tsugo means the
whole ; in Basque it is oso, osoki. 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
Hale, The Iroquois Book of Rites, p. 79.
74 THE HITTITES.
Assyria or with Tyre, Tsor. that the Cappa-

Strabo informs us
donians were called

Leucosyri Syrians,
or and they
White
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 kori, 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 ki, 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 ki. 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 sutoba and matsuhil worthy of atten are
tion The first of these consists

apparently Basque verb of the
xutu 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-
ba is literally place of burning. The Japanese
a 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 ; Caphtorim mingled with Philistim.
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
simplematter 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.,
matsu occurs twice with an increment
as matsune, where a verb, to give, is demanded by the context.
This verb is the Basque anciently ematzen, to give.
ematen, eman,
The Japanese has lost this
separate verb, but retains its root
as a
ma as mu, 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 il there is no doubt ; it is the Basque word meaning dead,
death, die. This simple radical is concealed in the Georgian
mokluli, sikvdili, the Circassian tlagha, Hash, and the Mizjejian
legi, but is preserved in all its simplicity in the Choctaw Mi. A
commoner word for death is the
Basque heriotze, Lesghian haratz,
Japanese korosu, 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 matnu-hil
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-hildu, 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 Etruria 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 language, 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, at, la symbol of the horizontal
line denoting a prefixed vowel or breathing, such as appears in
the last character of the group matsuhil. 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 ke. In its Hittite state
of isolation it is best represented by the of the Aztec and ca
Sonora dialects of America. But it is easily recognized in ki and

ke forms of the Japanese shi, suru, which
although professedly
meaning to do, like the Basque dut, has more
frequently the sense
n
The original Baal was Bela the son of Beor, the first king that reigned in Edom,
whose name as that of a deity was changed to Baal Peor before the Israelites entered
Canaan.
10 B. de Bourbourg, H. des Nations de 1'AmeVique, tome iii. liv. 9. ch. 2.
11 Lenormant and Chevalier, Ancient History of the East, vol. ii. p. 323.
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 speak est; d'araus-ki,
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, kian. 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
quality the
of the participle. Thus eraus-ki means is speaking,
literally, he
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,
present and connected a
narrative, or at least two narratives withstriking 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
Moschi an stone bowl, although the Basque connection of almost
all the words can readily 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
Trans Soc Brbl. Arch- Vol. VII.
HAMATH INSCRIPTIONS.
Kill. (Burtoip, lifer. N? 4. Plates 7 W)
H. fV. [Burtor\. Iqscr. N? 3 Plate 5)

-
-,
;. j-
/ \ \&kl /^-^ C**^ LLJ v. 5 x

iff 1 PB~r \ fi\ 9
*>1 '
-Wea \J//X^ c^\/^ *nI '-" > LU LU \l\,j/
HISTORICAL INSCRIPTION OF KING KENETALA OF HAMATH. 79
their period, they place in 660 B.C. The foreign Chinese

which
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, Kaleba makaka keba Kaba ata
Hamata ka Kenetala : Line 2, Mata Kapesaka Antsu atsuta
i Muir's Sanscrit Text, vol. 1. pp. 482, 484.

2 China's Place in Philology, ch. 1.
80 THE HITTITES.
makaka sa haka Kaba Kalaka ne ba: Line 3, Sagane mat sum

Kaba aginba ne matsune altoka : Line 4, Kaba keba Katanesa
katsu saki Damasakasanesa.
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
shortly that Hamath
seen
V. 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.
* Records of the Past, iii. 67.
already been indicated, is the Lydian royal name Candaul.es.

There is a natural tendency to regard oriental names terminating
in el Semitic, and the words Eniel and Khintiel have been so
as
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
finalsyllable of the monarch's name denoted a son. So, in the
ancient history of Cashmere, the son arid successor of Hiranyakcha
is Hiranyakula.5 In other Tndian dynasties appear Kautilya,
Sumalya and Kuntalas-wati. Among the royal names of the

Iberian Picts, Aniel, Canaul, 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 11 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 (lerman che in
machen, 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
with 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
r>
()
82 THE HITTITES.
by usurper named Ilubid.

a 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 Syrian Chalcis, of which there was
a
one 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 they 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 of
killing
Kaleba by Kaba was a matter of great importance. Indeed, it
to have been the of their revolt that
seems cause
against Assyria
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-

6 See Sargon's Inscription, Records of the Past, vii. 21.
throw of Kaba by Kenetala and his allies, and the occupation hi

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
put him to death, and Pekah
Rezin and
was assassinated Hoshea.
Then, after the death of Tiglath
by
Pileser and the brief reign of Shalmanezer the sixth, Sargon 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 Khitan.
In the Eugubine inscriptions it is one of the most frequently
recurring words in the form kuhe? It also appears in Celt

Iberian and in Pictish inscriptions, in Lat Indian and in Siberian.
In Japanese its form is kubi, kobe, head, in Basque, jabe, jaube,
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 Khupuscia
informed Kenetala of the fact. Khupuscia was the Hittite and
Assyrian name of the famous city on the Euphrates called
7 The English Translation of theseInscriptions is to be found in the Trans. Celtic
Socy. of Montreal from p. 15!) ; the Etruscan and Umbrian Texts with grammatical
analysis are ready for publication.
84 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 hand, Hebrews and Greeks on the other, evidences that
one
the root of the word is Pasach, the initial Khu and Tha being
significant prefixes. In migration the Abasgi

the Pasach were
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 peace,
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
Hittitecompound of the
Assyrian saku, either to denote their
or the mountainous nature of their
preeminence country. The
termination ne, however, does not favour the latter view. Were
itpermissible 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 Sagane.
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, he the first to suffer the vengeance

was
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.1' 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 English Bibles, but which with medial yod and final ayin,
our
should be read Meyeshag. The Book of Chronicles connects the

with the Ma Reshah or Ma Reeshah, who are the Rosh
Meyeshag
that named Marasia or Merash in Asia Minor.10 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.12
The Hebrewr 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
6
Genesis xv. 2.
9 Bk. i. vi. 4.
Josephus, Antiquities, c.
10
I. Chronicles ii. 42.
IT. Samuel viii. 3.
12 Russell's connection of Sacred and Profane History, by Wheeler, vol. i. p. 432.
'3 Porter, liant Cities of Bashan, p. 338.
80 THE HITTITES.
as Semitic, for the reason that every

etymologist explains terms
by the language with which he is best acquainted. Macrobius
in his Saturnalia
explains Hadad as meaning one, in the Syrian
language, Sayce, referring to the passage, under
and Professor
stands by Syrian, Hittite.14 The ancient Japanese hitotsu,
Corean hotchun, hoten, Yeniseian hauta, hutcha, chuta, may be
survivals of the early numeral. The evidence of the Etruscan
monuments, however, favours original Hittite
pimo, pima, as the
number one.15 Hadad widely spread Khitan
was one of the most
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 solutibn of
the mystery. That word is eguzki, iruzki, iduzki. The first
form eguzki, connects with egun*& day, and when that is said
Itsetymology is stated. But the other forms indicate two verbs,
erautsi, to spread, and edatsen, hedatzen, 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,
fada, 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,
14
Macrobius, Saturnalia, 1. i. c. 23.
15 Etruria Capta.
18 Vishnu Purana, Mahabharata, etc.
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 inobscurity, 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
lentsDiodotus, 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 beneficent, 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 hitz, 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 veiledmore 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 wrords in this short inscription are
atsuta and katsu. The former is in Japanese tsutai, transmit,
with which is connected tsudasu, communication, information.
Itsprobable Basque equivalent is edausi, which combines eusi,
ausi, an old verb, to speak, with edatu, hedatu, extend. At
present edausi 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 katsu, which still means in
17 Annales.
Titsingh,
18 It is doubtful that Arsaces represents Rezin ; it is rather, like Arish and Araxes
a form of Ma Reshah, belonging to a different Hittite tribe.
19
Humphrey's Coin Collector's Manual, vol. 1, plate 7, opp. p. 136.
88 THE HITTITKS.
Japanese, to conquer, defeat, excel. In Basque the present word

of the signification
same garaitu, is garai,a verbal form of
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 gotv, 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 we in which
"
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
kill, in many means to
Khitan languages, and is intimately connected with the verb, to
die. Thus the Georgian mokluli, die, is the Aztec miclia, kill,
while 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
repeated in the Hittite docu
word several times
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 English officer, speaking of his command,
as an means
thereby
the force or troops under his authority. The Hittite usage
strengthened the idea by calling an army agin ba or a
place of
command.
40 Van Eys, Dictionnaire Basque-Francais, p. 152.

21
A copy of this inscription was sent to me by the Rev. Wentworth Webster of
Bechienea, Basses Pyrenees.
III. HAMATI
H.V
Trans. Soc. BIN. Arc^. Vol. VII.
NSCRIPTION
(Burtq,tysar N?5 P/stes 6,9 8>I0)
Hi)
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 the 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/ 1 king of of lords, I leader Pisa II Maka to am I go ?

kings,
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 ra following Maka is a synonym of ne,
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 tire King of Hamath.
Beginning at the right hand corner of the second line, the

transliteration is as follows :
Line 2, Sa ka Hamata Kenetala Retesine taneba non kula

Retesine nagoba kula Damasakanesa, kanene Peka Remalike ko
saki Batuel.
Line 3, Gara ! mata Pitane Dahaka kanene Kalaba, haka
kula babe Kenetala ? Nikutera mata Mansakaba Kalaba haka
Kalaka babe Kenetala ka Hamatanesa.
90 THE HITTITES.
Line 4, Kapesa ne
Kapesa mata neâlne aginba tama negai
ke ne Kalabasa il atatsuko alne zuzitu Antsu atakaka Anka-
tatsukasa Makaba.
Line 5, Kamala zuzitu alne Batsu Tahasakasa bane ilsa
maka takesa sari ?
Literal translation : Line 2, Him in Hamath Kenetala Rezin
trust places who city Rezin together places city-of-the-Damas-
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 array head
desiring am I of-Kalaba death striker comes to-destroy Yanzu
neighbour of-the-Ankatatsuites Makaba.

Line 5, Troubler to-destroy comes Batsu of-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
Kalaba, 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 Ob" 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
peculiarly
a
region, had no doubt the same
Hittite
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
question 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 Rus 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. Close to
Baal bee or Heliopolis, however, is a heap of ruins called Ras el
Ain, supposed to denote the fountain that supplied the great city
of the sun with water.3 It is very probable that this city, lying
1
II. Kings xv. xvi.
1 Sadik Isfahani, Geographical Works, p. 100.
3
Ritter, Comparative Geography of Palestine ; De Saulcy, Narrative of a Journey
round the Dead Sea and in the Bible Lands, Philadelphia, 1854, vol. ii. p. 462.
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 Rhose of Peutinger's Itinerary, which replaces the
Neve of that of Antoninus. Assuming these to denote the same
place, we find them representing the present Nowa 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 by the tablet.4 Unfortunately
set forth
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 wrord. 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 younger son in some Aryan royal family, who
a
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
*
II. Kings xv. 37, xvi. 5 ; Lenormant, Ancient History of the East, vol. i. p. 389.
'
(iesenius, Lex. Heb. in loc.
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 Pekah is called the Lord of Bethel,
although he reigned in Samaria, because Bethel was the sanctuary
of Israel, as Hamath the sanctuary of the Hittites.
was
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 the border of the Cilicians, to whom they seem
near
to have been allied in race 7 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 II. ,
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.9 Yet the
Patinian character of the by the
name Dahaka seems established
"
connection of the men of Khilakki and Duhuka" in
inscrip an
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 those of Arbaces, Artynes, Astyages, and Cyaxares.
as
by
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, mirabile dlctu, Sagara of Carchemish.11
Still another ally is Mansakaba, King of Nekutera. Shal
manezer II., the greatest of his name, is the first Assyrian to
11
II. Kings xiv. L>8, xv. 16.
7
The Patinian kings were occasionally of the Cilician family royal, but the people
were Celts.
s
Trans. Soc. Bib. Archseol. vol. vii. pp. 290-1.
!l
Records of the Past, vol. vii. p. 33.
10
It will yet appear that the body of the Medes and Persians, like that of the
11
Patinians, was Sumerian or Celtic. The Median rulers were at times Hittite, at
others Aryan or Japhetic. To the latter class belonged Sagara.
!>4 THE HITTITES.
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 Migdiara, who had 300 cities and
eleven fortresses in the land of Sunbai, which is placed between
Khupuscai and Manaj, 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.1* 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 Assyriansthe former, as Oxybii, came from

;
the Yatsubi or Yasibi, who, in the time of Sennacherib, dwelt
near Albania.15 The name of the Nekuterian king is Mansakaba,
a
peculiarly Hittite name of great histoiical
religious signifi and
cance. Its Hebrew form Egyptian, Methosu-
was Mezahab, its
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.16 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
12
Records of the Past, v. 31, iii. 98.
13 Records of the Past, i. 15.
14 Incitaria in Etruria, Nicotera in also
was Bruttium, where were the Aquae
Angitulae ; Anhostatir occurs in the Umbrian Eugubine Tables.
s Records of the Past, i. 27, vii. 60.
16 Me-zahab corresponds to the Egyptian Em-nub ; the prefixed Har or Hor ia
honorific.
this ancestor the Megabyzi ; and himself appears in Greek

name
tradition Methapus or Messapus, a teacher of mysteries.17 The

as
Indian scriptures furnish the name under the partial disguise of
Vitahavya.18 He is Amatsoufiko, the ancestor of the ancient

kings of Japan.19 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.20 The Yebis
or Ainos of Nossabou or Amossibe, are degraded Messapian
Japyges.21 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 every 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 fires 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
he was Manco Capac, the progenitor of their race.23 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 be
neighbours.24 However, Shalmanezer was long before Makaba,

17
Xenophon, Anab., 1. v. c. iii. 6 ; Strabo, 1. xiv. c. i. 23 ; Strabo, 1. vi. c. i. 15, 1.
ix. c. 2, 13 ; Pausanias 1. iv. c. 1.
is Muir's Sanscrit Texts, vol. 1, p. 229.
19
Titsingh Annales, p. xvii.
20
Herodotus 1. iv. cc. 13-15.
San Kokf Tsou Ran To Sets, pp. 182-3. See also p. 202, where the word means a
21
seal (phoca) in the language of the Ainos.

22
Bancroft, Native Races of the Pacific States, vol. iii. p. 175 ; Becker, Congres des
American istes, 1877, vol. i. p. 335 ; De Lucy-Fossarieu, Les Langues Indiennes de la
Californie.
23 Humboldt's Views of Nature,
p. 426 ; Peruvian Antiquities, p. 44.
** Records of the Past, v. 39.
96 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

Hittite also transitive power.
possessing Its Basque equivalent
is the verbal termination tatu, tatsen, as in begis-tatu, saris-tatu,
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 ;
Aingedi, if Semitic, means the fountain of the kid." Is
"
and
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."26 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 gamma, 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
28
Ritter, Comp. Geo. of Pal. iii. 113.
Pliny, H. N. v. 15.
27 Joshua xv. 62, I. Sam. xxiv. 1, Canticles i. 14.
28
Records of the Past, iii. 108.
of Samas Rimmon 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 N^kindati, dwelt in Elam, their
capital being Tagab Lishir. Assurbanipal found them in the
same
region, but calls them Nakidati.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 ? Botanists tell us that most palms need moisture ;
did any skilled hands irrigate their roots and add to nature's
33
care ? 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 Rezin, 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
2a
Records of the Past, i. 19.
3 Records of the Past, vii. 30 ; lb. v. 46.
31 Records of the Past, i. 44, i. 91.
32 II. Chron. viii. 4.
33
Lindley, Vegetable Kingdom, pp. 135, seq.
34 Ezra ii. 48, 49 ; Nehemiah vii. 50, 51.
(7)
98 THE HITTITES.
to get back to the palm trees of their Syrian home, they came as
the stowaways These passages of the Hebrew

of Israel's crew.
scribe and courtier reveal the existence of a city of Rezin more

clearly than does Ras el Ain, and warrant us 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 flourish, so that their vocabularies can afford but doubtful
information as to what their word for the Among
palm tree was.
the Aztecs one kind of

palm nequa-metl, the
bore the name
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, untz, ivy, unki, a tree stuinp)
and inzaur, a nut, are suggestive. Most of the Iroquois words
denoting trees and vegetation begin with on or ohn, such as
ohneta, pine, onenta, fir, onatsia, corn, onenste, maize, ohonte>
grass, onerate, foliage, onenha, almond, onenhare, 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 enahai
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. Amono*
the Turanian tribes of Northern India, who may in part be
regarded as a remnant of ancient Hittite the
occupation, name
for the their most familiar tree, is

plantain, ungsye, gnaksl,
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 varyingforms 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.36 The district in
which Palmyra lies is now called Antoura. There, linger tradi
tions of An tar, 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
proof. Among of
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 good 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 ArimphaeJ8 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
36 It is remarkable that Attila, the Hun, and a noted Hittite, should, according to
Olaus, be "in Engadi nutritus," or, according to Ritius, "nutritus in Engaddi";
Mascou's History of the Ancient Germans, englished by Lediard, 1738, vol. i. p. 496.
37
Lamartine, a Pilgrimage to the Holy Land, New York, 1848, vol. ii. p. 41.
38 Rawlinson's Herodotus, bk. iv. ch. 23.
8
Wheeler, Geography of Herodotus, 186.
100 THE HITTITES.
the Hittite connection and partly opposes. The Calmucs occupy

what was an
original Hittite region, but their language is
which the Hittite language not. But, on the
Mongolian, was
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 tlmt their great
ancestor, being left as a child under tree,
a 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 ^ne 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
areLatinized 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.48 The latter
represent the Choshots of the Derben Oeroet, and the former are
The derivation
the Arba Kita.
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
40
Gutzlaff, Sketch of Chinese History, vol. i. p. 7 ; Klaproth, Asia Polyglotta, 271.
41
Herodot., lib. iv. c. 5.
42
Bancroft, History of the United States, London, 1866, vol. i. p. 40.
43
Gatschet, a Migration Legend of the Creek Indians, pp. 57, seq.
the Choctaw legends place giant agricultural and peace-loving

the
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 Arba to 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 h originally began
with a labial, so that hare, harashi may be regarded as a modifi
cation of primitive bare. To get back the bag of Arbag, replace
a
hare or bare
by baki, now haki, which means to sweep away ;
and in ara-baki, the sweeping away of wildness, the old Hittite
Arbag is restored. The Maskoki etymologists evidently knew

the meaning of the Alibamu name, but not its constituents. Nor
are these Even in Basque the root ara is only
easy to find.
found in such words as irha-zain, literally, forest guard, ira-
sagar, wild or rough apple, a quince. That language, however,
has a synonym in latz, 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 bushpolih, from bushah, cut, mown,
derived
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, hla, la, le, meaning wet, whence lussah, a
swamp, wild
land.
44 Peruvian 198.
Antiquities,
102 THE HITTITES.
Before dismissing the Ankatatsu or Anakim of Kirjath Arba,

whom we far into the western world, it is worth
have followed so
while to note two indications of their presence in ancient times

in the region of Palmyra. place called Oruba
One of these is the
or Oriza, now Sokhne, geographers set down
which the classical
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
puzzjed 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 Êthiopians, Sidonians, and
Erembians."45 Before these he mentions Cyprus and Phoenicia ;
and by Êthiopia 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 Syriaj
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
4B
Homer, Odyssey, iv. 84 ; Strabo, 1. i., c. i. 3 ; c. ii. 23, 31, etc.
46 Records of the Past, iii. 51, 61.
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
family
a name, since Tsuba may be the original of
its first two syllables, and Batsu of its two last. The Tuscan
in comparative geography is almost confined to
name
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 the Euphrates above and
on
Thapsacus
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 Dehaye, in our English Bible, Dehavites, as con
name
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, zuqueyen, zezan, as compared wTith nuon, nuela,
nuqueyen, nezan of the first. In Japanese the demonstratives,

which do duty for the third personal pronoun, are a, ka, ko 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 sas. A common Khitan
47
Strabo, xi.'ii. 11, xi. vii. 1, viii. 2.
18 Ezra iv. 9.
49
Muir, Sanscrit Texts, vol. i. 174, seq.
104 THE HITTITES.
form is that presented by the Circassian arr, Mizjejian jcr,

Georgian alle, Basque hura, 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, ask, and, trust, dependence,

to
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 gan 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 go.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 yuku, iku, to go, depart. Twice also one of the commonest
words in Etruscan inscriptions is used, babe or pabe, to help, aid,
its modern Basque forms being paba, babese, support, protection.

In Japanese it is abai, to protect, defend. Japanese verbs ending
in ai and au 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 The verb elne, twice repeated, is the
is still meant.
Basque el, eldu, eltzen, to come, the Choctaw elah, and Aztec
vallauh. 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 illen or
original. It is hard to say whether
ellen the Hittite
the two characters rendered negai should be read thus or as
nahiga. As negai we have the Japanese verb, to desire ; as
nahiga, compound
a 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 strike, 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 t 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 cheine, 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 is 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 ezko, wax,
that which adheres, so that atezko would mean adhering to the
door. The verb zuzitu occurs inscription; it is good
twice in the
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-tu 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
komorase 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,meaning a closed hand. In the Semitic languages the
as
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]
Now in ihe4
1 f OWfSf HO
Ids
()? a ;n\(y
Trans. Soc. Bibl. Arch. Vol. \
K OF A BASALT FIGURE
RABIS Plate
sh Musearr^.
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 it 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
tekane mata Matake Komukasa Salamanesera nebasine sanketsu

Salaka.
Line 3, Sasagane Samessinesa kikulaku Komana Kame-
sinesa non kula Sagara ka alku ba korosu ri tori mata Sagara
mekuka Komuka baka.
Line 4, mara kutaikane Sagara Saganekasa memese saka
kutainekane Matake Komuka mata baka takakane Teraka
marane tsuki marane.
Line 5, Salamanesera Sagane ishsa kekisa Kerakamaish
Sagara zuzena saki takata kesikaka Gota Katanesa sari sutate

taneta non kakutsu.
108 the hittites.
The literal translation is :
Line 2, tsula ? of the Hittites opposer who city Nineveh

gives-heed to appoint King Matake Commagene-of Shalmanezer
commands successor Salaka
Line 3,Sasgane of-the Samessi broke-obedience Comana 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 overthrowing-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-fight 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 nlneveh. 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, victory; the
gain 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. Assyrian The monuments
necessarily are
silentconcerning 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 The philosophical setting
change.
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, causae, 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 Carchemish,
who, according to Professor Sayce, ruled the Hittite confederacy
from 876 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
Sitratachmes, who claimed to be of the same race, and set up his
kingdom in
Sagartia Caspian Sea,
on the
Hyrcania.1 north of
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
1
Records of the Past, vol. i. pp. 116, 119.
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 called Median names, are
so
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, andnotably 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 Saracus with the conquest of Nabo
connecting
polassar.5 The presence of Hittites in Parthia, Hyrcania, and
Sagartia, in the time of the Achaemenian 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.
Herodot., L. 1. 106.
8 Diodorus Siculus, ii. 19, seq. Compare Rawlinson's Herodotus, Appendix, Book
i., Essay 3, The Great Median Empire.
*
Sagara was, however, an Aryan ruler of the Hittites of Carchemish.
6
Ap. Rawlinson, Herodotus, App. bk. L, 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. good reason for
There is
placing the
period of Shalmanezer III. at least
fifty years later
than the date assigned to him by M. Lenormant.6 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 7
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 universalupheaval 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 745
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 Shalmanezer'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.9 eclipse of 763 fell within the period of war
If the
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
6 Ancient History of the East, i. 385. He calls him Shalmanezer V. and gives his
date 828-818.
7
Boscawen, Babylonian Dated Tablets, Trans. Soc. Bib. Archaeol. vol. vi. p. 34 ;
Bosanquet, Synchronous History of Assyria and Judea, Trans. Soc. Bib. Archaeol. vol.
iii. 56 ; Amos viii. 9.
8
Herodot., i. 74.
9
Ap. 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

King Commagene,
as of 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 Shalmanezer at Nineveh, had succeeded
in gaining 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 Carchemish 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.
significant fact, It is a
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.
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,
Assurnazirpp i simply called Nazir, and in the western Hittite
is
(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
sangetsu 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.
Herodot., i. 103 ; Strabo, i. 3, 21.

3 Records of the Past, v. 41.
(8)
114 THE HITTITES.
Assurnazirpal region, which he terms the terri

first mentions this
far
tory of Zimizi, and seems to place in the land of Kirruri, not
from Gauzanitis and Thapsacus.14 Shalmanezer in three different
it
places speaks of the lowlands of Simesi.15 He indicates that
was in the land of the Nairi in northern Mesopotamia, and,
like
he associates it with Ulmanya, which is Alama
Assurnazirpal,
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.16 Sargon defines the position
of the country of Khammanua by making Miliddie the capitaf 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
15 Records of the Past, iii. 85, v. 30, 41.
i Records of the Past, v. 19.
17
Records of the Past, vii. 38, i. 31 ; Strabo, xii. 2, 1.
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, as its
name is not generally associated with theirs.probably It was
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 appears 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 Syennesis of Cilicia as
a Cyaxares, and mediator between him and Alyattes of
friend 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 memese, Japanese memeshii,
womanish, here rendered effeminate. The 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 king 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 meme.se 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 Teruka may have belonged to
or
the native royal line.20 Tharsa and Dolichc 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 fight
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 for the first time confirmed ?
now
"
The king, seeing that he was about to fall from the throne, sent
19 Diod. Sic. ii. 19 ; Justin, i. 3 ; Athenaeus, xii. 38.

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.
away his three sons and two daughters with much treasure to
21
Cotta,
governor of Paphlagonia, the most faithful of his satraps."
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 cails 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. 19.
22 Trans. Soc. Bib. Archseol. vol. vii. p. 291.
Sayce, Monuments of the Hittite,
*
Xenophon, Hell. iv. 1, 13.
^
Strabo, xii. 3, 25.
^ i. 28 ; Strabo, 48 and
Dionysius, Antiq. Frag. x. 3, 16.
28 Records of the Past. iii. 87.
118 THE HITTITES.
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.27 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
Ammon 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
27
Am-Marcell, xviii. 7.
28
Lenormant, Ancient History of the East, vol. i. 385.
29
Smith, The Chaldean Account of Genesis, New York, 1876, p. 257; Records of
the Past, v. 1.
30 Aelian de Animalibus, xii. 21.
of the Hittite family.31 Among the Arabs he was Lokman the

Adite.82 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 chersonesus,
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, being 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
S1 His will appear in the of the Hittites.

Genealogy History
32
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, sect. 1 ;
Lenormant, Ancient History of the East, ii. 298.
33 The Ramayana.
34
Titsingh, Annales, 28, 104; Aston 's Grammar of the Japanese written Language,
Appendix, ii. p. x.
35
Strabo, xi. 8, 8 ; Herodot., vii. 66 ; Arrian, Anabasis, iv. 15 ; Periplus ap.
Klaproth, Asia Polygotta, 131.
120 THE HITTITES.
story Sargon's infancy is found, brought there no doubt by

of
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 duplicate representations of the same
are but
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 Clazoinenae 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, meaning. The verb teka is used
with the same
more than oncesignification of setting up, appointing.

in the
Its root nmy be the Basque tegi, toki, a place, which appears also
in the Japanese tochi, tokoro ; 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,
39 Hanes Taliesin.
Parry's Cambrian Plutarch, 41, from
37 Cox's Aryan Mythology, i. 393, 425.
furnishes jabetsen, to master, command. In line three, kiku laku

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 artu.
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

latterpart of the word represents the root on, hon, in the
une
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 ondu comes ondatu,
to destroy, or the French abimer. A somewhat similar word is
the Basque onaztu, to trample under foot. Literally kuta-une
is to do down, and that was probably the original signification
122 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 kakutsu 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
telcitai 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, cocolquitia. 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 ki, the connection is evident. The only words remaining
to note are sutate and taneta. The first connects with the
Japanese sute, suteru, suteta, to reject, abandon, and the Basque
ichtitu, ixtitu, to stop, cause to cease, and
utsi, to abandon.
The
word tanetu, 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,
inBasque itan, in Japanese tano-mi. The Japanese denso,
a tax, does not appear to be a native word.
INSCRIPTION
%
M JERABIS.
Trans. Soc. Bib. Arch. Vol. VII.
B
D
123
CHAPTER X.
Second Inscription of King Sagara of Carchemish.
Jerabis i., so
history is concerned, is the gem of the
far as
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 succeeding 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 decipherment, it

of Hittite
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, C, B and A, and continuing in regular boustrophedon order
to the end of the inscription, we get the following transliteration :
Line 2, Mata Sagara Komuka bake mata Sagara Dunesinesa
Askara neke kusago.
Line 3, Salcesaku Askara satasa Katanesa aginba Sasaba
katasa Katanesa aginsa satala kara.
Line 4, Palaka Nenebase gosa Palaka Nenebasa sasane
Salaku ne Sagane Askara.

tasasa mata
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 prefers king Assyria Assur.
Salaka to
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 Hittites causes the army of the Hittites

descend from Sazabe. Phalok, the conqueror of Nineveh,
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 CARCHEMISH. 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
Carchemish, I approached. The city I* besieged, I took." * 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
the Hittite 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 souf,h 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 Past, iii. 91.
126 THE HITTITES.
of the Assyrian king, was won over to the side of the revolters
bv 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 Assyria 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-
3
Lenormant, Ancient History of the East, i. 486 ; Ezra iv. 9.
daninpal and Samas Eimmon, sons of Shalmanezer IL, 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
calls him a Chaldean Phul who
Polyhistor, 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.6 The verbal
environment of Belochus in the lists of Eusebius and Syncellus is
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 with historical personages is that
of Ctesias, which mentions Belesis as the overthrower of Nineveh.
We possess na 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 upon Assur the crown of Assyria, a circum
conferring
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
*
Lenormant, Ancient History of the East, 381, 404.
5 II.Kings xv. 19; I. Chron. v. 26.
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 completely in accord with
inscription is so
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
in extent, on which he placed a
up a funeral pile four plethra
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 was a Neneba among the Niphates
mountains of Armenia), giving them three thousand talents of
gold. And he made the roof of this apartment of large stout
f Diod. Sic. ii. 19.
Ap. Euseb. Chron.
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 fire 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,
owing 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 bake is compound of ba, place, and ke, the equivalent
a
of the Basque egi and Japanese ki, makes. The Basque epatu,
to fix, set a term, contains the same element ba, pa, but has a
different verb-former, tu. The word neke 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 naka, between, among, and the Basque nas, nahas,
among, together, are the modern representatives of the word.
In knsago may be found the Japanese kudzushi, to break or
throw down, kvujiki, kujiku, to break, katsu, a mallet, and the
Basque kaska, to break, supposed by etymologists to be derived
from the Spanish cos-car. The Choctaw has kushah, broken
8
Athenaeus, translated by Yonge, p. 847.
(9)
130 THE HITTITES.
and kittush, pestle, agreeing with the Japanese katsu. A good

a
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 has appeared in the
Hamath Votive inscriptions in the compounds karasata and
sattikara. It is the Basque zaitsu, to guard, and the Japanese
tsutsushi-me. In katasa appears the Japanese kudashi, cause to
"
descend, the Basque egotzi, selon M. Salaberry, faire

descendre."10 Then satala 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-me
may be compared, the original meaning of both words being,
covering.
The word Neneba has appeared in Jerabis iii. 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 nabe, extend,
surviving in the Basque nabe, 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
radical ni, ne, which may appear in the Basque in-guru, environ,
that which is around, and be the original of une, a place, in the
same language, and of the Circassian unna, unneh, 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,
with 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.
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 tasasa, 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
mean to set much, and like the
Japanese examples, 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.
Japanese kiku is used as a noun, hearings
In the fifth line the
and is followed by the primitive verb ba, to place. Yet there is
a
Japanese verb kiki-wakeru, to hear and understand. In Basque
the equivalent of kiku is jaki in jakin, jakiten, to know, the
ideas of hearing and knowing being intimately associated. The
long word tasanema is well rendered by the Japanese tashinami,
circumspection, care. In Basque it would be behatzen eman, to
132 THE HITTITES.
give attention, or behatzen imi, placing attention. The 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 original in

disguises the
tecuitlavia, 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 n 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 mai, 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, hasappeared.
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 i/razeki, 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 oj base.
INSCRIPTION ON UON FROM MERASH NO\

Fron) a cast presented to'
Plate II.
Proceedlnas, Soc.Bibl. Arch. June 1887
Chipped away slant backwards.
"THE IMPERIAL MUSEUM AT CONSTANTINOPLE.

tociet/ by F D Mocatta Esq.
133
CHAPTER XL
The Lion Inscription of King Kapini of Rosh.
Part I.
It appears from the description of Mr. Rylands that there

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
on one side of the animal,
chiefly 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, gane, 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 HITTITES.
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 tata Hapisata ka basaka kane Nira Katara
As*ane Assaga Kanirabi mata matanesa Kapini saishish
Nazira Sagane saki tamaka Nira Hapisata nekine
Line 2, Nazira Sagane saki kutakasata Hapisata sari
Bekama Xenebasanesa haneta ka rata sabaimasa kutakasa kane
Rasa aspikosa kuta rala
Line 3, Algariga Rasanesa kula rakatsu Hapisata Bekama
nekasa Rasanesa ahalsa Katara Nira tobaigo Aranzekasa
kanene aginba bago Akuni Rasanesa Xene-
Line 4, basa ta Bekama nekusa basaka ka kikune Assan
Kita ra ka mata Neritsuke saishsa Kataraka sintara saishish
kctsutate sago bakera Bekama, arte ketasu-
Line 5, talca sinetetsa Sagane saki Komuka ra Nira sinesa
Komuka tamalane Nazira Sagane saki Nenebasa, Tsusane
***** *****
J.'lisantsu
Line 6,*Koteni, Tane, Satakane, Sakatsu, Massahuni, Sami-
***** *****
bane Sastala
The literal translation is :
Line 1, Commngene possessing Hapisata from taking I-am

Nira, Katara-Assane, Assaga, Kanirabi king of-kings, Kapini
press Nazir Assyriato-give-back Nira Hapisata desire-I.
lord
Line 2, Assyria lord instructed Hapisata captain
Nazir
Bekama of-the-Nenebasites boundary from to-turn giver-of-evil
instructing am-I Ras of-the-subjects limit to-turn-from

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, ment sentences Assyria lord Commagene to Nira
1
The Inscribed Lion from Merash, Proceedings Socy. Bib. Archseol., 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 6, Katni, Tane, Sadikanni, Sakatsu, Massahuni, Sama-
***** *****
bane Sastala
Freely translated, this inscription reads :
From Hapisata the possessor of Commagene I take Nira,

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 fokce Nira 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 Nenebasa, Tsusane
back
*****
Elisansu Katni, Tane, Sadikanni, Sakatsu,
Massahuni, Samabane,
*****
Sastale *****
Thisinscription 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 Rylands detected between the lion
which Mr.
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 Nazir as a contemporary monarch. Assurnazirpal
was a
great king and the father of the still greater Shalmanezer II.
His date 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
It has
already been shown that the the Rosh are
sovereign.
of Mareshah, the prefix being doubtless the initial
people ma
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 complimentary
or prefix is indispensable to the student of Hittite proper
honorific
names. Assyrians do not seem to have known the northern
The
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 IL, Marusu.2 They are there connected with
the Lehitau or Lihutahu, who were Lydians, their eponym being
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 Maisyas river, while more than one
Larissa honoured the name of Rosh with a different
prefix, not
the Semitic article, but the Khitan al, or powerful. It has
strong
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 mentioned in many parts of the Bible as dwelling

are
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 Mosynoeci, by which they were known
name
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.* 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 asLaadah, 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 n centre of the earlier
Lydia 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
3Records of the Past, i. 26, v. 101, vii. 25, 49.
4
genealogy illustrated is in I. Chron. ii. 42-45 ; Trans. Soc. Bib.
The Hittite
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 maneh of silver and 400 sheep. Ten
maneh of silver for his first year as tribute I imposed upon
"
him." Shalmanezer II. also says : 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.5
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 Commagene and contained Lacotena ;

a
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 M.aon, 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.0 It will yet appear that

Kapini terms himself king of Surakata. The replacement of
wune
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
" 7
year." It really means the house of the heavens, and might
thus denote a zodiac, for sar is the Basque zeru, Lesghian ser, sur,
5 For these statements see The Annals of Assur-nasir-pal, Records of the Past,
iii. 37 ; Monolith Inscription of Shalmanezer, lb. 81 ; Black Obelisk of Shalmanezer,
lb. v. 27.
6
Records of the Past, vii. 32, v. 47, 101.
1
Ap. Anthon, Classical Dictionary, Sardis.
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 j'ear is urte, but in Etruscan days
present Basque word for
it was arsa.
representative of Sar-etche in Etruria was
The
Soracte. 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 Sagara elevated to
royalty. Professor Sayce identifies 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.9 Among
Hittite names resembling that of Hapisata are those of two
kings of the Nairi mentioned by Samas Rimmon, 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 zaitu, and Japanese
8
Virgil, Êneid, xi. 785 ;Pliny, H. N. vii. 2 ; Strabo, v. 2, 9.
9 The Medes were not Hittites, but Celts under Hittite rule, if Arbaces and
Deioces were their kings.
10 Records of the Past, i. 19.
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 of that
people is frequently mentioned, his name
god
being in the
Egyptian rendering, Sutech.11 This is the precise
equivalent of the Greek sot&r, the Hittite sign of agency, ko, 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 fu, 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 maybe 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, is
thy dwelling place and thou puttest thy nest
Strong
12
in a rock." The
Hapisata is then the Hittite equivalent
name
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 satalco, 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.
18
Strabo, xiv. 1, 41 ; Pausanias, vi. 20.
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 may 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.
15
The above statement is allowed to stand for what it may be worth. My convic
tion is that the rulers of Commagene at this time were Aryans. Sandochus, however,
is a purely Hittite word.
142 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 powerful
one time a 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, they belong to the Ashterathite branch of the
so that
Hittite stock.Rapha himself is the Hammu-Rabi of the Assyrio-
iogists, who is said to have headed a stranger dynasty of
Babylonian 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 might 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 Rapha ? In
or Aztec a physician is tlama, which should,
according to the laws of phonetic change, be rama 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, for the sick, alikchi, a doctor.
care 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.19 The Greeks knew the Kani-Rabi as the Me-

Ropes or
Me-Ropidae, and in old Trojan days joined with them

18 I. Chron. iv. 12 ; Genesis, xiv. 5.
19
Francisque Michel, Le Pays Basque, 153.
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 ofEgypt on the western side of the Nile as far as Memphis,
which body of Libyan colonists that history knows of would be
no
likely do, and certainly they were not Libyan aborigines. Their
to
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 strong city of Katrabi, a city exceedingly strong,"

the
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 Ahiramu, the son of Yahiru, the lord. Then,
after the passage relating to Katrabi, he refers to the same region
under the two names and Anili, which seem to indicate a
Nilaya
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
20
Strabo, xiii. 1, 7 ; for the Meropidae in general see Bryant's Analysis of Ancient
Mythology, 8vo, 1807, vol. v., pp. 75-92.
21
Kenrick, Egypt under the Pharaohs, New York, 1852. vol. ii., 279 ; Lenormant,
Ancient History of the East, vol. i., 244, 259 ; Records of the Past, iv. 37.
22 II. Sam. v.
18, xxiii. 13 ; Josh. xvii. 15. Compare Ritter, Comp. Geog. of
Palestine, vol. ii. 131. The term Rephaim is often used without ethnic signification
to denote men of large stature, as among the Philistines, II. Sam. xxi.
23 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
than coincidence. This is
appearance at the time more a mere
Assurnazirpal's
"
Bahiani of the land of the Hittites," whom he
introduces between Nilaya and Hanirabi. Again, just before
"
Anili and Nilaya referred to, he says
are : To Bit Bakhiani I
(or tribe) of Bakhiani
approached ; the tribute due from the son
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

hisallegiance 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
2 Records of the Past, vii. 42, note ; i. 86.
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 to
places Commagene. Thereupon the people of Citharizum
pressed their regulus Neritsuke, who is nowhere else mentioned)
to lay the matter before the Assyrian king, who, 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
nagusi 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 cities 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
be accounted for. Akuni seems to have been the chief opponent
of the great Shalmanezer. In his monolith inscription he says :
(10)
146 THE HITTITES.
"
The countries of Khasamu and Dikhnunu I passed through. To
the city of Lahlahte which belonged to Akhuni the son of Adini
I approached. fear of Assur my Lord overwhelmed
Exceeding
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 I
Euphrates 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 Assaya.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
w Trans. Soc. Bib. Archaeol., vol. vii. p. 286, note 2.
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 fire."
"
The gallant Akhuni was still unsubdued. The river Tigris I
crossed. The countries of Khasamu and Dikhnunu I traversed.
To the of
Tul-Barsip, his stronghold, belonging to Akhuni
city
the Adini, I betook myself. Akhuni the son of Adini from
son of
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 treaty 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 I cut down; a falling rain of clubs upon it I poured ; from
before the sight of my weapons and the terror of my Lordship he
retreated, and his city he left ; to save his life the Euphrates he
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
148 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
together. Fierce battle in the midst of his city 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 goods 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 great 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
Amukkan, 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

Amphissene designated. Alligi was represented in the

was so
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
the 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.29 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 De 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 taphros, a trench,
although Strabo says the inhabitants were called Taphrii. The
Umbrian Frejovie answers to the modern Perekop, or better still,
to Barsip. Italy the people of this tribe built the city called
In
by the RomansBergomum, 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
29
Strabo, xvi. 1, 6.
3 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 regions
or mentioned in the Hittite
inscription as
belonging confederacy of Kapini
to the Algariga and Aranzi, are
the former being taken by Bekama, 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 Ras country of Elam, but
Lagalaga, a similar word, is
given by Assurnazirpal as the name of a
city in Dagara, which
was
neighbour apparently to Nilaya and the land of Hanirabi.32
It may have been the same as Lahlate, a city of Akhuni the son
of Adini ; and is it not the same as that Ruguliti which constituted
with Barsip, Alligu, and Nappigi, the tetrapolis of Adini ? 83 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 Aranzi tes
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.
ss Records of the Past, iii. 86, 92.
2
10
o
Worked to fit wall

flat so as
acjainst stone or
- 10 inches. ---
No Characters
o
2
o 2!
3
3
o o
C/i >*
(/)2
5. X
-< n
2&
D>.
mjZ!
O
O
z
c/)
2
Inside
S
P-a~ *.'55.f beast" on the side- No Characters.
z
o
r-
n
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 harvest, but primarily, to work in concert, as a band
to
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 Commagene, 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 the confederation of which he

belong to
was The names of many of these, owing to the breaks
the head.
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 category.
same Then follows Katni, which is
only by named
Assurnazirpal, and has been supposed to be a town on the
Chaboras which flows into the Euphrates in the centre of the
Mesopotamian border. But Assurnazirpal's account is that he

crossed the Tigris, skirted the Kharmis and the Chaboras, and
so came to the Euphrates, thus indicating that his Chaboras was
the river of that name which flows into the Tigris.35 The
m Records of the Past, iii. 95, v. 49.

*6 Records of the Past, iii. 46, note.
152 THE HITTITES.
following Tane should probably be read Adini

Atini, denotingor
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
its with the Manna or Armenians.
Ashguza under king Ispakaya
It may be represented by Dascusa of the classical geographers,
on the borders of Armenia and Cappadocia, and north of Elegia.
Both Ashguza and Dascusa indicate that Asgutsa and not Sakatsu
was the
pronunciation of the name.36 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
Dagara in which Lagalaga was situated; but Munzigani, also
mentioned by him as
lying between Carchemish and Lebanon,
bore a similar name.37 The classical Moxoene to the north-west
of lake Van 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 Analiba, which were in northern
or
Cappadocia, or, as it is generally called, Armenia Minor. They

wereall governed by kings whose allegiance appears to have been
36Records of the Past, iii. 114.

37Records of the Past, v. 16, called Amalziu ; comp. Trans. Soc. Bib. Arch. vii.
293, for Amassihuni ; Records of the Past, iii. 54, 72.
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
; by side
dwelt 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 reign of Tiglath Pileser I, the Commagenians 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, the namers of 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 the side, and contains little new material of an
on
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 Tsusa.ne ta Assane zuzene ni tosatsu

Neritsuka ni take Hapisata kakane sakake ni tatsu
Line 2, Katara kala 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 inhabitirig 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. FromNeritsuka, king of the city of
Katara, king Hapisata, living in Commagene, 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.
This part of the inscription says nothing of the Assyrians or

of the rivalgenerals Bekama and Akuni. It records an exploit
or feat of of Kapini himself. One single region is mentioned
arms
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
ofAssurnazirpal, 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 fifth century before the Christiau 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, again it appears.
and here
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.52
Traitors were easy to find among them, not that they were faithless
1
Herodotus, v. 3.
2
This statement is perhaps too sweeping, as the Jabins of Canaan and Chushan
Rishathaim probably acted a similar part.
far from it but because they did not recognize the

people
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 mostimportant 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
Tul 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 n indicated chiefly three things, a son, a stone,
a
building ; and this the Assyrian thought he found in wuna or
vwna. 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.8 In Syria

and Cappadocia also it seems to have been more in use than
Sarakata, inasmuch as the latter form has 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
means the house of the heavens, and the circuit of that house
by the would constitute the year.

sun The idea of time is
bound up with
this circuit, and the Persian zarvan, time,
although belonging to an Aryan people, is not necessarily

unconnected with it, for all the primitive history of the Persians
3 Records of the Past, 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 or Zervan 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.6 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 Zeru-vune ; and the Moschi or Cappadocians, whom
or
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
*
Lenormant, Ancient History of the East, ii. 30, 45 ; Hyde, Religio Vet. Pers.
5 lb. i. 504.
6
Smith, Chaldean Account of Genesis : 1 Chron. iv. 6.
i Trans. Soc. Bib. Archaeol. vol. iii. p. 245.
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 sumai, 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.8
In America the Iroquois had their heaven-town in Karonhiatsi-
kowa Longueuil, the karonhia of which answers to the Basque
or
zeru and old Hittite sara.9 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 eponym of 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 Duhuka,

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.
w lb. p. 180.
Sayce, Trans. Soc. Bib. Archseol. vii. 290-1.
" Records of the Past, iii. 113.
160 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 language the Hittite. In some of the non- Aryan languages
of India, the horse is called roh, rhi, broh, 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
Ugrians again in the Mordwin branch have
alasha, Vogul, in the
lo, lu and liuv, in the Magyar lo, and in the Ostiak, lou, 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.
i* tome vi. 64.
Charlevoix, Historie de la Nouvelle France, 1744,
THE LrON 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 about the horse in the persons of
mythology circles
March and Meirchiawn, who, taken back to their originals, may
exhibit an alliance of Iberians and Cyrnri in the ancient days
of Mareshah. The early inhabitants of that Chaldea in which
Ras and Moschi once held sway, are known from ancient
monuments to have been chiefly Sumerians and Accadians, the
latterbeing the Turanian element whose affinities are with the
Ugrians. 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 tradition. iElian 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 found, there will be found well
are
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 the Iberic, the horses of St. Mark of Venice took their
or
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.1^
16
They are a branch of the Hittites, as the History will show.
16
Hyde Clarke, The Early History of the Mediterranean Populations, illus
trated from autonomous coins, etc.
"
iElian, Var. Hist. ix. 16.
,8
These, however, do not belong to the race of Ras or Ma Reshah.
(H)
162 THE HITTITES.
Among the wordsoccurring 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 edutsi
eduki, the originals of the modern eutsi and euki, to have, hold,
possess. Their Japanese equivalent is tamotsu, which is really
composed of two verbs, the lost tata of the Hittite, and motsu,
having the same signification. The verb basaka is thoroughly
Basque, being ebatsi, ebaai, rob, deprive ; as ebaska it means a la
derobee, by stealth. It survives in Japanese as ubai,ubatta, to rob,
take by force. Another verb, saishish or saishsa, appears thrice
in the inscription with the meaning, press ; it is the Japanese
seki, saisoku, and the Basque estutzen. Several verbs begin with
ta 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 to
the Basque bear, in beartu, 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 give, 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 ekit, 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, that kuta has the power of a causative, and the whole
so
verb is a synonym of the Basque erakasi, cause to learn, teach.

From the verb kiku, to hear, the Japanese has derived keiko,
learning, and kiyoju, teaching. The final ta of kutakasata is
hard to explain. The only parallel to it is in temakata 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 ki or ka. 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 iruli, irauli, to
turn, turn over, turn back. The following sabaimasa, or rather
esbai/masa, consists of the bai 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
nekusa. This is the Basque nagusi, variant of the commoner
a
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 Caffre as enkhose, always
denoting a lord and master. The verb alsa, ahalsa, is a com

pound of al, power, force, the meaning of which is evidently to
force away. The Basque men, as a synonym of al, ahal, power,
has superseded the latter in compound words. Its compound,
menderatu, to subjugate, consists of men and artu, 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 al 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, Japanese hoka, the ho of which means the
is 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 siniara, sinetetsu,
sinesa. 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 anai, 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, equitable, in Hittite and Basque. The din, just, of
the latter language, looks like a Semitic loan. Hittite words for
and are ketsutate and ketsutaka. The first
punish punishment
part of these is gaitz, bad, which appears in gaztekatze, to punish,
literally, to inflict bad. The tote of the verb is the element that
appears in the Basque saris-tatu, haris-tatu, lan-dutzu, to

reward, sew, cultivate, from sari, recompense, hari, thread, taw.
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 ka or ko. Ungrateful is the meaning given to sago
bakera. The Japanese sha means thanks, acknowledgment,
confession, and shows the root of the Basque esker, thanks, which
makes eskergabe, ungrateful. The Hittite word was sago or
following bakera is the variant of g'ibe, namely, bage,
es-go, and the
in the equivalent of the Basque bagarik] as in duda bagarik,
without doubt. For bagaric, bakera, the Etruscan has mikara,
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 tatsu 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 mei, life, and with the prefix su this becomes
sa-mai, to dwell. The following kata, Japanese, side, region,
place, only survives in Basque in kotor, sloping ground, kanti, a
near at hand, whence kantitu, to leave a
place 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 the sago of the side
as
inscription, being the

equivalent of the Basque esker, but its
following purely Japanese verb, to hear, which has no

kiku is the
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.
166 THE HITTITES.
In this place kiku 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 reward ; it answers to the Japanese
a
sharei, an acknowledgment, the root of which is sha, thanks.

Thus, the two apparently distinct Basque words esker 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 surprising when words from a common

It is not
source differ so widely in their radical as do sari and esker, 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.
15 See Etruria Capta.

PART II.
THE HISTORY OF THE HITTITES.

16U
CHAPTER I.
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
the history of Peru from the five hundredth year after the
Deluge.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
1
Titsingh, Annales des Empereurs du Japon, Oriental Translation Fund.
2
San Kokf Tsou Ran To Sets, lb.
3 Brasseur de Bourbourg, Histoire des Nations civilisês du Mexique et de
1'Amerique Centrale.
* Abstracts in Rivero and Tschudi's Peruvian Antiquities, by Hawkes.
"'
Brinton, Library of Aboriginal American Literature.
170 THE HITTITES.
material fornegative criticism, by means of which their credibility

can denied, and a position of historical agnosticism be main
be
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 Inghirami 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
of the great monarchies of the East had virtually no
history 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 Scornellum reperta.
SOURCES OF HITTITE HISTORY. 171
those contemporary with the facts they relate, but these facts
are in ancient languages full of equivoques and by no easy means
to read. But, supposing that have in every case the true

we
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, Tiglath Pileser, and Sargon, came to light, the

samp 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
existencebelonging to the time of Gautama Buddha in the sixth
century.9 Those of Siberia are all later than the Christian era-
But there is an Indian work written in Sanscrit verse

by the
poet Kalhana, who was alive in 1148 A.D., entitled the Raja
8
Inscription of Tiglath Pileser I. Records of the Past, v. 7.
9
Inscriptions contained in the Reports of the Archaeological Survey
The Lat of
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
ttiere 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. Man}" 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 It is allowable, therefore, to lay under
of the Khitan.
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-

i On comparing the Raja Tarangini with the Indian Epics and Puranas, much
information appears belonging to what has hitherto been regarded asthe Mythological
Period.
SOURCES OF HITTITE HISTORY. 17:3
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 by
or 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 orHamath 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.12 Part of the Kenite
genealogy is found in the 17th ami 18th versesof I Chron. iv.,
which authenticate the residence of the family in Egypt by
stating that Mered, from whom Marathus on the Syrian coast
opposite Hamath got its name, as well as theMardian or

Amardian tribe, married Bithiah, a
daughter of Pharaoh. Lepsius
11
Michaelis, Spicilegium, Pars secunda, 59.
Plato, Philebus, ii. 18, Phaedrus, iii. 274
12
; Tabari, Chronicle, 121 ; Smith,
Chaldean Account of Genesis, New York, p 219.
174 THK HITTITES.
found this Merhet's tomb among the pyramids of Gizeh

prince
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 Jether and Heber associated with his in the
The names
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 with which the Book of Chronicles associates the

city
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 place, Igabes, the g standing for the Hebrew letter
one
ayin.15 Now the Egyptian name for Thebes, the Biblical No-
Ammon, was Apet, and it became Thebes by prefixing the
feminine article t or ta. 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 Ammonian 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 laid,
was 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 acquainted 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.
i* Exod. iii. 1, Judges iv. 17.
is l Chron. iv. 9.
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
are briefly stated in these records which tend to show
facts
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 of
Hobab, the son of Jethro or Raguel, and
leadership
the brother-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 brapch of the same family dwelt, in the time of Barak and
Deborah, in the plain of Zaanain in northern Palestine, its head

being Heber, a descendant of Hobab.19 There were other branches
of the Kenite family in the vicinity of Palestine, for in an Egyp-
i 1 Chron. iv. 9, 10.

" Numb. x. 29.
8 i. 16 ; 1 Sam. 29.
Judges xv. 6, xxx.
19 iv. 11.
Judges
176 THE HITTITES.
tian papyrus of the time of Rameses IL, 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 dwelling's 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, furnjshed 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 history 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.
the Levites, and those which mention merely 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 obvious may be specified.
more 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, Charashim, 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, whiqh
occurs so frequently, is an Israelitish impossibility, for no amount
of reverence for the Kenezzite son of Jephunneh, would induce an
Israelite to call hisson a
dog. The express statement that Jabez
was honorable than his brethren, because he called on
more
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,
Ephraim 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.25 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
2< 1 Chron. i. 40 ; ii. 55 ; ii. 25 ; comp. 1 Sam. xxvii. 10 ; 1 Chron. iv. 19 ;
ii. 52-54.
25 1 Chron. ii. 52-3 ; Joshua ix. 17.
(12)
178 THE HITTITES.
of the history of those ancient times that

preceded the Exodus
they become full of and
significance, presenting, even in the
light
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 which
genealogical order, 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.
Theprincipal 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 Aryan 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
26 The of the British and

Origin Phoenicians, Foreign Evangelical Review, 1875.
p. 425.
scribe. But in seeking genealogical continuation of the Jerah

the
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 historical
narratives. Nor it be said that in every case it
can gives a
correct transcript of Hittite names, for Beth Zur, Beth Rapha,
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 cases 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. If the Kenite docu
ment be as old as the author of this book maintains it to be, its
180 THE HITTITES.
the truth
paramount importance is evident in the task of sifting
of history. It cannot indeed sit in judgment upon contemporary
monuments, but it may all inferences drawn from these,
question
and withoutarrogance 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 name3 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 Mutretejn
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 Egyptian Neb. the grandson of Mesha,
Ziph, in
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 iEgyptus, who represents Aahpeti as Jabez in
27 Manf tho, Fragments in Eusebius, Chron ; Eratosthenes in George Syncellus,

Hist. Script. Byzant.
28
Sharpe, History of Egypt, vol. i. p. 46 ; Birch, Inscription of Haremhebi,
Trans. Soc. Bib. Archseol. vol iii. p. 486.
w Genesis xxxvi. 39.
the Greek form Igabes. In the

Sicyonian genealogies he is
Messapus, the fifth from
Apis, who came from Egypt.30 In
Persian legendary history his name is disguised, somewhat in the
Greek form, as Kai Khosrou, the grandson of Kai Kobad, who is
still Êgyptus 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.
30 Du Pin, Bibliotheque des Historiens, 315, 309.
S1
Mirkhond, Kings of Persia.
182
CHAPTER II.
The Primitive Hittites.
In the generations of the sons of Noahgiven 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
Sidon, and the Hamathites to
to
Heth. The two Canaan itic 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, guttural ; hence the Septuagint makes the word

but a
Chettai, which corresponds better to the form of the name com

mon among the Hittites themselves and the peoples with whom
they 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 ;
i 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 nearest
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 Meshech 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 Thargal or Tidal was their king, they occu
pied Accho, Achzib and Achshaph on the Galilean coast.3 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
than probable more
plain, notorious for their wickedness and

that the five cities of the
their punishment, were Japhetic settlements. The names of the
cities and 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
2 The Koran by Sale, preliminary dissertation.
s Records of the Past, i. 29, 41, v. 48, vii. 34, 50.
*
Steph. Byzant, Gaza, lone, Minoa ; 1 Chron. ii. 20, 27.
184 THE HITTITES.
to the of that monarch, agrees more nearly than any

grandson
other ancient name with Shemeber, the king of Zeboim. Kaio-
mars itself is like Gomorrah, and Balkh, the first
suspiciously
Persian exactly to Bela or Belag, the name of
city, answers
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
makingsettlements 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 Judah, which accounts for the genealogy of Ashchur being
in
connected with that of the tribe of Judah. But Ashchur certainly
did not live there any more than in Tegea of 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-gaba-ki.7 Had the Turanians who
5
Mirkhond, Firdusi, the Dabistan.
6
Cory's Ancient Fragments, p. 318.
7 Records of the Past, v. 107.
preserved thebeen pure Hittites they would doubtless have

name
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 gods 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, Mimangab 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 !
In front of the bright moon with fiery weapons they draw
nigh,
But the noble Sun and Im the warrior are
withstanding
9
them."
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,
s
Smith, Chaldean Account of Genesis, 103.
10
Pausanias, viii. 45 ; B. de Bourbourg, i. 104.
186 THE HITTITES.
as a centre, the seven sons of Ashchur went abroad extending

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 flood,
into the story of which many elements belonging to the Biblical
account of the Noachian deluge were introduced. The hero of
this among the Babylonians was the Hittite Achashtari,
deluge
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
n
Chaldean Account of Genesis : 1 Chron. ii. 51.
i2
Davies, Mythology of the British Druids, 121, 99, seq.
X3 See these and other authorities in Banier, Mythology and Fables explained by
History, iii. 368.
a
deluge 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 with volcanic
accompanied
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 fire 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
Noah 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 r
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 al, the
powerful. The same element, al, is found in the word
Leophrah, as
compared with its original, Ophrah.18 The name
of Omer does not appear among the genealogies, but Lagomer
appears among the Elamite gods, with Sumudu, Ragiba and

14 Muir's Sanscrit Texts, vol. i. 207, seq.
15 B. de Bourbourg, i. pp. 55-6.
16 Peruvian Antiquities, 56.
17
OVid, Metamorphoses, viii. 630. Lafontaine has an admirable translation of
this story. The name Philemon is a corruption of Ben Ammi, or Ammon.
18 1 Chron. iv. 14 ; Micah i. 10
(Hebrew).
188 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 Nankhundi of whom Assuibanipal 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
corruption of the Horite name Manahath, or
Elamite
Manachath, Chareph, the father of Laomer, was con
with whom
nected by marriage, so that his posterity were counted to Mana
hath.21 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 foretelling a time of
as
universal strife arising apparently from rejection of central

a
authority.22 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
w
21
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.
22 The Chaldean Account of Genesis.
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.25 The Arab name Kodar el Ahmar, both in
itself and in its national connection, answers perfectly to that of
Chedorlaomer, 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 Chedorlaomer, is Schamar Iarash abou Karib, who
conquered the world and left his name to Samarcand.26 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 Lechern, 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.27 This would place him a
generation later
than Chedorlaomer. 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
23
Lenormant, An. Hist, of East, ii. 146, 280, 297 ; Sale's Koran, dissertation and
notes : Tabari, Chronicle : Baring-Gould's Legends of Old Testament characters :
1 Chron. iv. 17.

24
Lactantius, Inst. Div.
25 Sale's Koran, London, 1865, p. 123, note ; Tabari, 54.
m
Baldwin, Prehistoric Nations, 110.
2? Sale's Koran, Preliminary Discourse.
2 Records of the Past, iii. 19 ; Trans. Soc. Bib. Archaeol. iii. 465, seq.
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.29 As
far Arabian tradition sheds any light upon this primitive
as
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,
wereunder 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
mundi ! 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
Elath 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.82 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
of the sea, whom Menelaus found
man
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

29 Numbers xxiv. 20.
30
Lenormant, An. Hist, of East, il 289.
3i Genesis xiv. 7 ; compare Lenormant, vol. ii., Arabian History.
32 Genesis xxvi. 34, xxxvi. 2.
33 Genesis xxvi. 34, and Homer, iv. 365,
Comp. Odyssey, Eurip. Hel. 7.
is called the daughter of Beeri and Bashemath, the daughter of

Elon, the ancestry of Beeri the Hepherite being unnoticed. Her
son
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 Temeni tes, 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.36 The two horns were his sons,
Chelub and Shuah, who, like 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.
Sydyk, the just, To or
one of the Titanides bare

Asclepius. things the Cabiri,These
the seven sons of Sydyk, and their eighth brother Asclepius, first
of all set down in memoirs as the god Taautus commanded
34 Genesis xxxvi. 35.

35 Genesis xiv. 5.
3fi The Koran, ch. xviii. The two horns are the two divisions of the tribe.
192 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.88 The name Dioscuri given to
the seven tribes has no connection with the Greek dios kouroi,
sonsof Jove, 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 thisparticle, making Tiphsach, it 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 pronounced Heuskara. In the Caucasus
sometimes
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 Chareph, Cybebe or Zobebah, and Plutus or Peleth
or
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 N.achash. The name of
Chelub fades from view in the history of this tribe, being super
seded by that of his son Mehir, whom it is likely that Chedor-
37 Sanchoniatho's Phoenician History, Cumberland, pp. 32, 39.

s 1 Chron. iv. 11.
3 Diod. Sic. v. 30.
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 r, 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
hispeople 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
Lyctius, the god Laguda of the later
ancient
Elamites, 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
*o Kenrick'sEgypt, 234, 218, 279 ; Records of the Past, ii. 69.
41
Muir, Sanscrit Texts.
42 1 Chron. iv. 21.
(13)
194 THE HITTITES.
was Pharaoh like his father, and from him came the
Chebron, a
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 Racham, and he of Jorkoam,
orYorkogam. 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
Gagama, and the Assyrians termed them

called his descendants
Gamgumi, corresponding to the larger Hebrew form Zamzummim.44
Achuzam was the father of Haran, a famous name
among the
Arabs, although they generally Amalek, count him to as
they do
most heroes ofgreat 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. all famous, His sons were
being at first six in

number, Regem, 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.48
a Kshattra.
He was also an Asura and Hitzig, in his remarkable
work on the Philistines, identifies Varuna with Marnas, a
god of
Gaza, somewhat unsatisfactorily.47 However, Gazez, the name of
43 1 Chron. ii. 43.
44 Monuments of the Hittites.
Sayce,
1 Chron. ii. 46 ; Tabari, 209-10.
4,5
Lenormant, ii., Arabian History ; Muir, Sanscrit Texts.
47 und der 203.
Hitzig, Urgeschichte Mythologie Philistaer,
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 theguttural Hebrew cheth, so that it may be read Charan.
In Greek and Sanscrit ouranos and varuna denote the heavens,
but in Hittite the commoner sky is ser, zer, sor. How
form for
ever, in thethoroughly Hittite Iroquois the word for heaven is
karonhia. Among the non -Aryan languages of India the usual
word for heaven, sky, is sarag, 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 thegenealogy 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
labial instead of as a long vowel may be a Hebrew cor
vav as a
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.48
The name continued in use among the Assyrians in the forms
Ama and Amatu, 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 line

Genesis xiv. 5 ; Deut. il. 10, 11 ; Records of the Past, ii. 4, 61.
> Records of the Past, v. 101, vii. 44.
196 THE HITTITES.
of family by the greater Lydian, Rosh, and Maeonian

the
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 Now, many years before Judah's time,
born at Chezib.50
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
"
fat 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 byssos, 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
are agreed that gossipium is no Latin word, but the bar

Pliny
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.
si 1 Chron. iv. 21-3.
Gaelic breacaim with the same

signification, doubtless had a
similar origin. Although it is more than doubtful that so useful

an art weaving was a Lydian invention, as the Lydians claimed
as
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 made their way to the west.
yet 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 emer
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
also possessed the cave of Machpelah, in which the
Ephron pel
52
already been indicated that the name Sagara, or Sangara, is not Hittite,
It has
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 of Amraphel reappears.
phel 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 Êsculapius.
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, fpr 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
malkar is a stony place, and murru and harmora denote a stone
63 94.
Renan, Essay,
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
Ninib'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 oflarge 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
54
Exploration of the Colorado River of the West, 1869-72, Smithsonian Institution
Publication, p. 116.
55
Talbot, Four New Syllabaries, Trans. Soc. Bib. Archseol. iii. 523.
200 THE HITTITES.
kept it long time, and then brought it back. They left it alone,
a
hoping bring something forth. After a long time a red

it would
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.
56
They think the eagle is also a great king." 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." 57 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.58 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,
56
Gatschet, Migration Legend of the Creek Indians, 247.
67
Strabo, xiii. 1, 48.
63
Herodotus, ii. 141.
Kawita, Chicasa, and Abika, in their wanderings, crossed the falls

ofTallapossa 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.
people used bows and
These
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-
69
heads."
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 quimichin, and Japanese nedzumi, which latter seems to
be an inversion of an original dzumi-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 sagu, Circassian
dsugoh, 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,
mara, was replaced by the general
more 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
69 224.
Gatschet,
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 Êsculapius 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,
61
dug up, and burned with fire." 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.
61
62
Stephen in Latham's Varieties of Man, 114.
63 2 Kings xix. 12 ; Isaiah xxxvii. 12.
"
region is mentioned : Crusher of the people of Barnaki, enemies

and heretics, who dwell in Telassar, which in the language of
w
the people, Mikhran Pitan, its name is called." But this is still
as it seems to to north-western
more
perplexing, carry us
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 Babylon. In the English version it reads : How art

thou fallen from heaven, 0 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 Ammon, and, if the

Egyptian tradition be correct, was the wife of Coz, the son of
Ammon, and as Nephthys, the mother of Anub, or Anubis. As
Anub begins with the Hebrew letter ayin, 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.66 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

05 Isaiah xiv. 12.
1 Chron. iv. 16, 8.
204 THE HITTITES.
means that his family was not counted to the Dardanians, but to
that of his grandfather Ammon. 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 sumu must surely be a
misreading. In Moab, where
Zereth- Shachar the memorial of his forefathers, the name of
was
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,
67 Records of the
Proceedings Soc. Bib. Archseol., Jan'y 11, 1881, 43 ; Past, iii. 8.
68
Francisque Michel, Le Pays Basque, 229.
which Herodotus was much astonished to hear

sung in Egypt.
" "
Where," he asks, could the Egyptians have got the Linus
from ?" 69 It is everywhere to be found among the Khitan. Even
among the Senel of California the mourners sing over and over
again :
"Hel lei lily
Hel lei lo
Hel lei lu,"
their version of the Lelo.70

Apollonius Rhodius tells
everlasting
the story of
Hylas, who, in the of the
Argonautic voyage,
course
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,
69
Herodot. ii. 79.
70
Yarrow, Introduction to the Study of Mortuary Customs among the North
American Indians, 56.
"
Apol. Rhod., i. 1350.
72
Hesiod, Theogony, 337.
73
Creuzer, Symbolik.
74
Cicero, de natura deorum, iii. 23.
76 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 cameHelius, who was

drowned in the Eridanus by his uncles, the Titans, and whose
name was given to the sun.76 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 sunamong many Khitan families. Thus the Basques
have a form iluzki ; the Yukahirian word is yelonsha, the Koriak
kulleatsh, shahalch, the Kamtchatdale kuleatsh, the Iroquois,
kelanquau, 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, hullyar, 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 Asareel, the Assaracus of
of Jehaleleel was
the Greeks. Now, immediately George Smith, in his

after Zabu,
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 the
adjective, powerful, mighty, so that the
days,
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 Ilus, 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
7 Diod. Sic. iii. 29.
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 Assyrian is
thickly planted
area
per with Hittite names
taining to the two families of Zereth and Zohar, including Arbel a

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 line of Tirathite, or Tirgathite, scribes.79 As Derceto, she is
a
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
Azagbau, is called in Assyrian Bauellit, who in the
lists follows Sargon of Agade.80 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 son of Ziph, or Zabu, whose
line is given in 1 Chron, vii, 30.
1 Chron. ii. 18.
70 There is other claimant for the
no name Tirgathi, or Tirathite, in 1 Chron. ii. 55.
so Proc. Soc. Bib. Archteol., January 11, 1881, 37.
208 THE HITTITES.
Yerigoth, called after her, in which case Jesher, Shobab

or a son
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 family contributed largely to the population
that this
of Assyria empire there, is in accordance with the
and obtained
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.82 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 Arbag, 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 they rebelled, as Hittites with a strong 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
fell first upon the younger branch of the Achashtarites
ascus, he
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
gi
Lenormant, An. Hist, of East, i. 371.
83 Joshua xv. 13, 14.
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,
for 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 fled, 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 tradition, fell on Codar el Ahmer and his
to Arabian
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 theirempire 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
conqueringconfederates 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 fifty years the Hittites had pushed their way west
these
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 I as in the confines of Mysia and Bithynia, where the connected
Dascylium, Apollon ia, and Aphneia, represent Tsochar, Ephron

and Jephunneh. So Apollon, in what is called mythology, is the
father of Paeon, and he, of Êsculapius. From Êsculapius comes
Machaon or Nicomachus, who is associated with Isthmius,
Acacallis, and Garamas, and whose name is reproduced in the son
of the latter, Nasamon Caphareus ; 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 Macatutse. 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 apparently he was free. He was a
now
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
many faults, but lying and begging are not among 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 otherspread 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 divine creation the story of did
a a name
they
not understand and of which their language furnished no
ety
mology ; of Hittite Hyperboreans in the far north sending their
1 Records of the i. 41.
Past,
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 givenin 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 gods. Professor Max
the intervention of the
Miiller regards the
story too
revolting to belong to Aryan
as
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: Aitareya Brahmana, Sunahsepa is represented
In the
"
as
saying to his They have seen thee with the sacrificial
father,
knife in thy hand a thing which men have not found even
"
among the Sudras." And Visvamitra says, Terrible was the

214 THE HITTITES.
son of he stood, about to immolate thee with the

Suyavasa as
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
fame would eclipse the memory of his grandfather Isaac.
greater
The of Ishmaelites, Midianites, and Edomites are bound up
names
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
amoxoaques 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 jakin, 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 Nabathaean 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.
4 Trans. Soc. Bib. Archseol. iii. 165.
5 Renan's 25.
Essay,
Tabari, 64.
Temple.7 The Japanese historians, however, call him Yamato

no orotsi, and state that he was a destroying dragon killed by
Sosanno, the1 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 him 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 barbarous

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 avenged 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 Emodi 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.
8
Titsingh, Annales, xix. 14, note.
9 Peruvian Antiquities, 57.
io B. de Bourbourg, i. 246.
u
Grimm, Deutsche Mythologie : Mallet's Northern Antiquities.
216 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 ^mathia, who deprived the bard Thamyris of sight
and his musical powers, and overcame the nine daughters of the
.ZEmathian 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 thegreat 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 nrysteries, and
of conferring the highest degrees of chivalry. His attendant
i2 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.
guards were the Cintin.16 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 theruling 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 Mabog
reappears in Ambika, a sister of Rudra, for the Rudras and
Maruts were Indra's constant attendants. But Bog, Buk, Puth,
isundoubtedly 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 Toyo Tama ; the

of
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 Fiouga.18 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 signs 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 legendary history of the
family with the
world vast, owing
are so 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 Thamud, son of Gether,
16 B. de Bourbourg, i. 306.
i 1 Chron. ii. 53.
"
Cox, Aryan Mythology.
18
Titsingh, Annales, xxiv.
218 THE HITTITES.
and place his dwelling in the region of mountains between the

land of Moab and the ^lanitic 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 Geshurites 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 Jered, the father of Gedor ; Heber, the
were
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 SimtiSilhak, 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
he Rudra, always associated with Indra and the Maruts. Aditi,
was
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 Vrishakapi the ape, the Greek Cercops,
same as
the Persian Gerchasp, or Keresaspa. Professor Max M tiller 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
19
Sale's Koran, Preliminary Discourse.
2 1 Sam. xxvii. 8.
11 Records of the Past. iii. 20.
22 Max M tiller, Science of vol. ii. Lecture 11.
Language,
Turanian Ottadini and Silures. original Art

He is in them the
"
or Arthur, who, as Davies says, is traditional character
totally
a
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
23
profane history." 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 promised to Abraham's
were
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 identified by interpreters with
Egyptian monuments,
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.
24 British
Geoffrey's History.
220 THE HITTITES.
iEmathia, an ancient abode of the Hamathites, with the Titanic
region of Pieria. The 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 trine 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.25 Ethnan him

self may 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 Mtna,,

the mother of the Plici. In every case Bela, or Belag, is the
earliest historic name in the line, and he is the Behi3 of the Chal
dean and Greek records, an
Assyrian, a
Lydian, a Phoenician, an
Egyptian, a Titan,
fancy as 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
Nehabah, 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 Peor, 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 of Hea, and the father of Nebo, his wife
son
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 word 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.
2G
Justin, i. 1, 6.
27
Davies, Druids.
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
might fitly be called Meor-dach, the boy or son of Beor.
Bela
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 anda
protector of the Egyptian coast, derives froin 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 Êgyptus. 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 Bera, are always connected with Nabet
who is Nebaioth, the eldest son of Ishmael. In the Sanscrit
28 Deut. ii. 23.

m 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 marriage 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 data 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 Egyptian
an 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 dearth that had lasted nine years.
a 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, the sun, and Metztli is the moon.
or
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 i. 182.
Bourbourg,
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
replacing that of Nanahuatl in all the disgusting
of Siva
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 wa3 Meonothai, or
Megonothai, and his son was Ophrah, Gophrah, Leophrah, or
Legophrah. But the second of Kenaz

Seraiah,
son was 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.32 His line was equally
'i 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.
3
Strabo, x. iii. 16.
224 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 Danaus, by Belus and Ninus of Babylonian and Lydian
son
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
Yadag, son of Onam, whose mother was Atarah, the wife of
Jerahmeel.34 It is recorded that this Jether died without children.

Now 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
Ramla. 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.
34 1 Chron. ii. 28.
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 Gay atri, 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 being 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 and moon, perhaps the solar and lunar
sun
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
his brother, or son, is called Ixion, who married Dia,
mythology
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
35
Lenormant, An. Hist, of East, ii.
36 Di Nhabah, son of Bela, is Danaus as well as Nebo and Ninus.
(15)
226 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 pit of fire. Thereafter he was troubled with a disease
a
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.38 This Zohak
a late descendant of Beor, the Zoheth of the Kenite
represents
genealogy, whom we shall yet meet with in Egyptian history.39
The fire 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 Vedic 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 east and west of Jordan,
carrying away in its course the traces of Horite, or Amorite,
37 Diod. Sic. iv. 26.

38
Mirkhond, 123. Compare the Shah Nameh.
3 1 Chron. iv. 20.
sovereignty, and leaving an alluvium of Hittite nomenclature on
the land that the and tear of ages has not been able to
wear
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 Jerachmeelites 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 Rosh 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 were not Hittites, but of the
Horite family of- Etam, or Getara.40
4 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 and the son of Eliphaz was the Elon of

Eliphaz,
whom Esau's wife Judith the grand-daughter. These Amale
was
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
being 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 Amalekite dominion, between the foot of the Dead Sea
new
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
i Lenormant's Manual, vol. ii.

2
Pausanias, vii. 18.
THE KINGS THAT REIGNED IN EDOM. 229
of Elon, also, in the Homeric Olenus, in Êtolia, 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 bard 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.6
The story of Jobab and his ancestors, as
reported by the Greeks
from understood Hittite tradition, is one of cruelty
imperfectly
and marvellous transformations.7 His father Zerach gave name
3 lb. ix. 27.

4
Husham, the following king in Edom, was of the same Temenite family.
5 Malte
Brun, Geography : Klaproth's Asia Polyglotta.
r'
Klaproth, Asia Polyglotta, 82. The name Chasar is discordant, as it pertains
to the Zocharite lords of Hazor, or Chazor.
7 and many other classical stories referred to, have been drawn from a
These,
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.
toThrace, 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 Odrysae. 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 fled 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 Êdo, 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 Êdon
and Chelidonia. Êdon 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 flesh of his son Pelops to the gods. It connects
with the foregoing, in that Pandareus, having stolen the golden
dog 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
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 off 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 theking and chief nobles of the Tasm to a banquet, and
theredespatched them. A few escaped, however, and, being aided
by Dhu Habshan ebn Akran of Yaman, they destroyed the Jadis.9
From all the above mentioned sources of information, it
appears that Jobab ruled as
despotically as Bela, that the sacrifice
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 counterbalancedby 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 kingdom even as early as the time of Homer.
as a
Its tribes Hylleans and Dymanes, Pamphyllians and Mgia-

were
leans,of whom the Hylleans and Dymanes represented the posterity

of Elon and Temeni. In Achaia we have already found Dyme,
Patrae, Olenus and Êgium, 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.
Tabari, Chron. 54.

12
Pausanias, ii. 6.
Laomedon, married his daughter Zeuxippe, and thus inherited the
kingdom. It is abundantly evident that Chusham as Sicyon was

a relative of Jobab. His daughter Zeuxippe is apparently the
same person as Hecuba, who married not Laomedon, 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 Hamathite. 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
of Butes, however, Chusham, the Thracian, appears. Homer
cessor
knew him as a king of Thrace, Acessamenus, the father of Periboea,

13 Diod. Sic. v. 31.
234 THE HITTITES.
who married Axius and became the mother of Pelegon. And he

seems to be the same
person Dexamenus of Olenus, the father
as
of Deianira, but also of Theronice and Therophone, who married

Cteatus and Eurytus, the sons of Actor. With Amphimachus and
Thalpius, their sons, was associated in government Poly xenus, 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 of Marathon, the Corinthians called Medea to
son
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 ofIphimedea, 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 Metes ; in that of
Agassamenus, who occupies the throne of Butes, the enemy and
avenger is Otus. Then comes in Pelegon, the descendant of
Acessamenus, Polyxenus, attributed equally to Jason and Augeas.
or
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 Husham, appear,
Jason, or
and the same is true if Eliphaz, or Alp, replaces Elon, or if both

give way to Temeni, Amalek, Bozrah, or Zerach.
The story of Husham is one of a

period of warfare between
the Temenite or Amalekite line to which he belonged, and the
Hepherite or Hamathite Beeri, Bedad, and Hadad. The

one of
historians of Athens represent Bedad by Pandion, as the Sanscrit
writers do by Pandu,change analogous to that which appears
a
in the word Hindu compared with its Hebrew equivalent Hod.

as
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 JL, 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,
w Der Nibelungen Lied.
236 THE HITTITES.
set forth as the ally of the Niflung 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

or it
tine, may be by the Elamite Kudurs, with the Amalekites
under Husham, and the overthrow of both bv the Beerothite
Hadad. The Volsung story bears the name of Polyxenus or
Pelegon, who descended from Husham Acessamenus, Augeas,

as
or Jason.15 In this, Sigmund is the first hero, far surpassing

Siggeir, the husband of his sister Sigmund and Siggeir
Signy.
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.16 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 Budha, who
remote ancestor
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 DieSagen von den Wolsungen, etc.

,6
Aryan Mythology.
17 Veda Vyasa, le Maha Barata.
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 of Rehob, king of Hamath Zobah, who
son
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, had married into the Gedor line of Hittite Elamites, his
wife being Jerigoth. He can be no other than her son or
grand
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 antipathies, but of the fact that
of racial
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 of Duryodhana in his act of trickery, for he
accomplices
his the of Gandhara and
appear.? to have loaded dice, king
were
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 Khasm, or ^shma-daeva, in the

238 THE HITTITES.
Zend Avesta, who is the same as the Asmodeus of the apocryphal

book of Tobit.18 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, cacm, 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 story 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
i8
Zend Avesta,
Spiegel and Bleek, Vendidad, Fargard, x. 23 ; Tobit, iii. 8, 17.
i*
Raja Tarangini, Troyer, ii. 409.
20
Hardy, Manual of Budhism, 96.
2i
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.
22
Raja Tarangini, i. 450. Sugamuna was the Chaldean name of Chusham.
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." 26
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 Metion, 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 compared
story Abraham's, and
has been with
he is alsoMatanga, who found
by speaking ass whose colt
a was
he had struck with a goad, to be no Brahman, as was supposed,

but a half-breed. The 'unhappy Matanga made innumerable
23 Genesis For Zimri and the Medes Jeremiah 25.
xxv. 1-4. see xxv.
24 Exodus ii. 15, 16.

25 Numbers xxxi. 8.
26 Chaldean Account of Genesis, 203.
27
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 Metion, a supposed father of Sicyon,
appears as
as Lamedon, his son-in-law, and as Medea, the wife of Jason, with

a son Medus. Iphimedea, again, whose daughter Agassamenus
married, was Aloeus, or Aleus, the son of Aphidas, or
the wife of
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
bents, 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
31
because of the Midianites." No wonder that Mahdu is spoken
of giant, or that Mada is represented as gathering Indra and
as a
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
28
29 Lenormant 's Manual, i. 351.
30 Festus: Augustine, De Civitate Dei, iv. 11.
31
Judges vi. 4-6.
Zimri of the Assyrian inscriptions, the Gimiri of the Persian, the

Cimmerians of the Greeks, and the Cymri of Wales.32 The
allied Midianites were the Medes, among whom in Media many
Hittite tribes, especially those of Hepher and Temeni, 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 of amazing energy and courage,
a man
for his foes were

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 Zuzims, were on his side. The Mahabharata sets forth
the Hadad side of the conflict ; the Teutonic legend of the Three
Helgis, that of his enemies. But in the legends of Dietrich of
Berne, who is imprisoned by Sigenot in one of theni, 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
Êp-eus and his son Theseus, but re-establish the descent of the
latter from Bedad by making his maternal grandfather Pittheus
of Troezene. His character great conqueror and wise legis
as a
lator, his overcoming the Amazons and escaping the enmity of

Medea, both of whichVpoint to Midianite opposition, and his
unhappy fate at the hands of Lycomedes, King of Scyros, to
32 For the Zimri of the Assyrians see Records of the Past, i. 22. v. 34, 41 . For th e
others, Rawlinson's Herodotus, App. Bk. iv., Essay i., on the Cimmerians.
(16)
242 THE HITTITES.
whom he had fled 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, of (Eneus, whose father was Parthaon.

the son 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
thiscity 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 Hadad's wife, for he himself, in the
Yudisthira orHadadezer 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 way 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
gods. He is thus the same as the Welsh Aedd, from whom the
Mdui are
supposed to have received their name.36
"
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 in any way shadows Hadad.
Tydeus
34
Herodotus, iv. 59.
35 Davies' Druids ; Cox, Aryan Mythology.
86
Macrobius, Saturnalia, i. 23 ; Cumberland's Sanchoniatho, 35 ; Davies' Celtic
Researches.
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 on the road, till he and his
perished 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 peaceful sage, a

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.38In 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 himself to its fortunes, making Bel Merodach,
joined
Nebo, and his consort Urmitu, 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.39 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. Assyrian In it is Kimta-
the family of the or of the
rapastum, physicians mighty,
equivalent to the Hebrew Beth Rapha, the head of the Rephaim
37
Raja Tarangini, L. i. si. 352, seq.
38
Hale, The Iroquois' Book of Rites.
3U Records of the Past, v.
6.
244 THE HITTITES.
who dwelt in Ashteroth Karnaim. In one Babylonian list his

successor is made Ammisadugga, but the cuneiform character
read dugas may also denote cir, 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 Rapha, the editor of the Book of Chronicles adds, and
these are anshe Rechah," 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 Kaleb, and the Esthonian name

or
from an ancient Eystein, reproduces Eshton. But the sons of

Rawa are Wainamoinen or
Orpheus, and Ilmarinen or Vulcan.
These latter bear little resemblance to any that other
names
stories connect with that of Rapha. In Ramus's Historiae
Norvegicae, 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 Hoddu. 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.42 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
40
4i
Castren, Kalevala ; Schott, Kalewi-Poeg.
42
Ramus, Historiae Norvegicae, c. 1.
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
peopie 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 wellas in
Dorpat of Livonia, which in Riga gives a
home to the men of Recah. These names are valuable as explain
ing such forms Triopas and Trapezus among the Greeks. The
as
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 large Hittite element in the Berber
was a
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 Jornala 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 Jornala or Yomala is the Zamolxis of the

Thracian Getae noticed Herodotus and Strabo, and the state
by
ment of the former that he was no god but a slave of Pythagoras,
the son of Mnesarchus, arose doubtless from a misunderstood
that he was the of Masrekah.44 It is true, as Diogenes
report son
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
43
Ramus, Historiae Norvegicae, c. 1.
44
Herodotus, iv. 94-5 ; Strabo, vii. 3, 5 ; xvi. 11, 39.
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 Jornala was Carmelus of Mount Carmel,
whom Tacitus and Suetonius mention, and whom Hitzig in his
book on the Philistines, compares with the Indian Kumara.40
There was a Carmalas river in Cappadocia, and a town Carmy-
lessus in Lycia. Among the Greek quasi-divinities, Camillus, an
epithet ofMercury, 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 Masreka in Gebalene, but its site is undetermined.
a city
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 Lapithae, who fought with and finally
overcame the Centaurs or Elamite Kudurs. A curious and
45
Diog. Laert, Lib. viii., Pythag. i.
46
Tacitus, Hist. ii. 78 ; Suetonius, Vespasian, 5 ; Hitzig, Die Philistaer, 257, seq .
47 Jeremiah xlviii. 23.

43 Records of the Past, iii. 88 ; v. 48.
49 Records of the Past, i. 26, 47, 72 ; iii. 117 ; vii. 27, 41-3.
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.50 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 Toggenberg 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 iEsculapius 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 Nahash. Northern
Africa, where the Rubu orLebu 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 mythical Lycaon,
as sons of a
and Macareus and Merops are associated with the earliest history
of the island of Lesbos, famous in the story of Orpheus, who will
yet be 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 Megareus is
the Sanscrit Nahusha.
called the son Neptune, but it is evident that
of Poseidon or
Po-Seidon is Eshton, his grandfather, 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. 26.

51
Pausanias, i. 40.
248 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 Rapha was the original of Orpheus,
that
and that he was a
great physician as well as the chief among
ancient musicians. It was a
guess, and the Abbe" Banier
mere
only to pass it by as
cites it improbable.52 Perhaps Turner was
led to make the suggestion by the statement of Pliny that medi
cine was discovered by Arabus, the son ofApollo 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 OEagrus, king of Thrace. He was a Thracian, and Tertullian
says was by the Thracians as a god. Strabo calls him
honoured
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 offered 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 entered 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.
58
Pliny, H. N. vii. 57.
54
Conon, x.
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 lyre, and with it delighted gods and
a At the men.
sound of his harp and voice the forests blossomed and bore fruit.
Seeking greater things, he descended to Pojola, the realm of

gloom, like OrpheuSj disarming the warders by his song, and fled
to the light with the mystic Sampo. In the mediaeval 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, king with the condition that
who marries the
she must never see Being alarmed, he suddenly
him unclothed.
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 Ay us, and of him came
Nahusha or Nahash, Rambha, a repetition of Rapha, and Eaji or
Recah, while a fourth son, Kshattravriddha, whose name sets
forth the great ancestorAchashtari, 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 carpenters, and these are the Chelubite trio
or
that came of Eshton, the first of whom was Rapha.56
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
55 Muir's Sanscrit Texts.

56 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
who is called the son of Amythaon and
physician, mistakenly
Idomene. In his brother Bias, however, Paseach appears. Mel
the of which had
ampus saved some young serpents, parents
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 story.
as in Greek Then he healed the
daughters of Proetus, King of Argos, and, marrying one of them,

shared the kingdom 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.58 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.
57
Herodotus, ii. 49.
5
Mirkhond, 170.
Historical truth is lying about in thes^ stories,ûid may be ascer

tained by comparison of legends. Virgil did not invest his
a
heroes, but found them in popular story. One of these is Meta-

bus, King of the Volsci, to whom he gives wife Casmilla and a
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 iEgyptus. 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
Jornala, shadowy
are
personages, like the Semalean Jove who
was
worshipped with the Parnethian Jove at Parnes in Attica.61
Zamolxis and Ismarus have speak of. Even Samsu
no
story to
Uuna simply tells of
making canal and
adorning the shrines of
a
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 sameperson, and whether he is to be identified with Gamil
Sin, King of Nipur and Ur, and a worshipper of Bel and
Nugan.62 history of Lydia he has double men
In the ancient
tion. In the line of the
Atyadae after Hermon, a genuine his
torical character, the Harum of the Kenite genealogies, comes
Gambles, a king so gluttonous that Athenaeus says he 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.63
69
Virgil, Mneid, xi. 540, seq.
i;o
"i
Pausanias, i. 32.
i;-'
Records of the Past, iii. 15, 12.
':3
Athenaeus, x. 8.
252 THE HITTITES.
This king 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, King 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 Selm, the comparison which Professor
Rawlinson institutes between the latter and Zamolxis, or Zal-
moxis, ashe is sometimes called, is a just one.64 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.65 The rest of the story
of Tmolus is that he
wronged Arriphe, a companion of Artemis,
in the of after which he was carried off by a bull
temple Diana,
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.66 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 Hubisega, 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 Hu, a god.68 It is natural, therefore, to find the languages of
64
Rawlinson's Herodotus, note 5 to Bk. iv. c. 94.
65 Mirkhond : Firdusi, Shah Nameh.
66
Rink, Tales and Traditions of the Esquimaux, by Brown, p. 233.
67
Herodot.,iv. 94.
58
Sayce, Assyrian Grammar.
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 Efikisa, and the Muyscans, of New Granada, adored him as
Pes-ca. He is Paseach, the brother of Rapha, whose name in the
Semitic languages the lame it does in
means or
limping, as some
Khitan tongues, for bikko is the Japanese In word for lame.
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 was the inventor of
carriages called Llamadores. 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 shalt 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 Evechous was
successor of
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 Symbolon Limen, or the 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
09 Peruvian Antiquities.
~o 2 Sam. v. 6-8.
254 THE HITTITES.
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 Tmolus, 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 thekeeping 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

river ; there the Simurgh a
seized him and took him to her nest as food for her young ; but
even they were so alarmed at his hideous countenance thatthey
would not devour him. The
Simurgh, too, regarding him atten
tively and perceiving his repulsive features, suffered him to
remain in corner of her nest and eat
a
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 pre^ was
wanting.72 The
7i
Mirkhond, 167, 300.
72 Sale's Koran, ch. xxv. and note a.
winged Sphinx, whom earlier tradition calls Phix, and who sat
on the Phicean hill
propounding riddles and devouring the people
of Thebes, until GEdipus 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 ofpart 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 Babylom
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 Busiris, and sending forth warlike bands to procure captives
for his holocausts, he was compared to a ravenous bird
devouring
human flesh. By some avenger, called in the Greek story Her
cules, he length killed by impalement, a fitting recompense
was at
for his horrid cruelties. His subjects calling themselves by his
name as Samahliaus, or Gambulians, fled 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 they
were no
longer represented 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 Limen of the Tauri,
where dwelt the Symbolian tribe of that family, was a harbour
73 the Arish
Al Ras, their region, was or river of Egypt, or even Larsa in Chaldea.
All the Larissas were originally Al Reshahs, abodes of the
mighty Ras.
256 THE HITTITES.
with a
lighthouse, where an ever
burning fire 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 kitsune-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 Achashtari tes 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
European Scyths, the
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. :
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 Êetes, 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 Simurgh sets forth. This Zaul was an
i
Herodot., iv. 76, seq.
2 2 Sam. viii. 3.
3 2 Sam. iv. 2.
4
Pliny, H. N. xxxiii. 15.
(17)
258 THE hittites.
Albino, his hair, eyebrows and lashes being entirely white.6 The
Simurgh brought him up in the mountains until his seventh

him home and exhibited his heir
year, when his father brought
to the When
people. 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
Salya, 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, offered 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
were the Shuchite Achashtarites in the line of Laadah. Agelaus
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-
Mirkhond, 167.
6
Raja Tarangini, lib. i. si. 108, seq.
7
Apollodorus.
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.9 The Arthurian legends
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.10 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 Constantius 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 :
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. Diodorus Siculus
calls her Myrina, as does Homer, and makes her the Queen of the
African Amazons, who dwelt about Lake Tritonis in the Roman
s 1 Chron. iv. 17.

9
Iliad, ii. 813 ; Apollodorus, iii. 12, 1.
10 Davies' Druids ; Geoffrey's British History.
n
Druids, 167.
260 THE HITTITES.
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 like her own, and, entering Egypt, made alli
women
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 daughter

a
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 explained by the union of Miriam, who was a niece

is
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 Ammon, as well as of Chemosh, their
god,
15
are too near to the Khem and Amun of Egypt to be accidental.''
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

12 Diod. Sic. iii. 27.
13
Athenaeus, viii. 39.
14 Joshua xii. 20.
15 Rawlinson's Herodotus, App. bk. iii., Essay i. 21.
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 again
under the name Virbius, near Marruviiim, 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 Hebr.ew celestial
Chaldeans, a
Beth Marcaboth. The is thus a Greek

name
Hippolytus 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 of unknown
parentage who
Melanippus
carried off a beautiful maiden, Comaetho, contrary to the will of
her parents and his. As she officiated in the temple of Diana,
the enraged goddess plague upon the people who had
sent a
allowed her to be robbed of her priestess, from which they were

not delivered until they obeyed the Delphic oracle by annually
Ii;
Pherecydis Fragmenta, Sturz, p. 171. Other authorities in Banier; Strabo,
xiv. I, 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 lolchos, believing him to be
guilty, exposedbound 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 JEacus 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 Êgina. Êacus 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 evente 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.18 The first of these is doubtless the same as the
Indian Manu, author of the Institutes, the Egyptian Menes, the
X7 iv. 55 ; consult Rawlinson's Herodotus, notes in loc.
Herodotus,
18 Davies' Druids.
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 asthe 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 Deidamia,

daughter of the ever recurring Lycomedes of Scyros. Saul is
the ancient Arabian god Sohail, the Lesghian Saal and Zalla, the
Mizjejian Dalle, the Yukahirian Chail or Koil, and the Mexican

Quetzalcoatl. To establish his identity with the grqat 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 sdule is doubt
less a loan word from the Hittite in the Basque form, as is the
Hebrew asherah 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 cippus, and
such as the Brahmans in India named sthupas or topes, of which
the Buddhist lots 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.20 In the
Thupawansa and other Singhalese books which relate the
manner in which the Buddhist relics were distributed to be
19
Gesenius, Lex. Heb.
20
Pausanias, iii. 13.
264 THE HITTITES.
inclosed in topes as objects of adoration, the Lichawiprinces of

Wisala and the princes of Allakappa are made therecipients of
some of these treasures.21 The eponym of the Leucippides,
Lichawis, and Allakappas, is Leucippus, whom Diodorus wrongly
represents the son of Naxius or Nahash, and the father of
as
Smardius Samlah, who, he says, received Theseus when he

or
fled to Naxos with Ariadne, and in whose time Dionysius was

born.22 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 god of the

Quetzal cohuatl, the fair
Mexicans, we find that his name is translated
by quetzcdli, which
Molina renders pluma rica, larga, y reide,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 hashira. 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
Ji Manual of
Hardy, Budhism, 353.
22 Diod. Sic. v. 31.
23 Asiatic 251.
Researches, v.
the British Coll he was

regarded as a distinguished stranger
coming with a
company from TIapallan, and returning
priestly
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.24 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-made 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. royal pontiff fixed
At Tollan the
"
his seat, making it the abode of felicity,
luxury and abun
of
dance." Extending his peaceful sway far and wide, peace reigned
in all the land, and the blessings of agriculture turned the desert
into garden. The Mexican historians love to tell of his markets
a
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
2 B. de Bourbourg, 265.
266 THE HITTITES.
thought day. He built four palaces of materials

little of in his
so
precious description of them rivals the dreams of
that the
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 theScythian 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 Quetzalcoatl was not able to reduce it to obedience.
In otherregions severity of his laws, which seem to connect
the
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
27 B. de loc.
Bourbourg, var.
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 withva large army against him.
The pontiff-king would no4 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 from the field of Mexican
tradition, names
present the greatest difficulty, for it seems to
have been point
a 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 Delphi. The sacrifice of human
victims has been already found to characterize the Amalekites,
268 THE HITTITES.
who the chief enemies of the Beerothites, and their murdered

were
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
Thelbis in ancient Albania are Telpoch and Delphi-like versions
of Eliphaz, and Dalphon, the son Agagite or Ama
of Hainan, the
lekite, is another.29 Such a name Telephus, the
also is that of
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 situated over the Corycian cavern ; Olen first pro
was
phesied there ; and Delphus was the son of Phoebus Apollo and
Celaeno, the grand -daughter of Lycorus, who was the son of
Corycia. story of the infancy of Telephus is, that his
The Greek
mother Auge exposed him when born, on Mount Parthenius,
where a hind that had lost her young came and suckled the child,
so
shepherds who witnessed the act called him Telephus,
that the
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, Olfinecta.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 Amalek's oppo
sition to the introduction of a humane creed, with the story of
28
Strabo, xi. 4, 7.
29 Esther ix. 7.
30 Chron. Pictorum.
31
Pomp. Mela, ii. 5 ; Apollodorus, ii. 5, 10 ; Strabo, iv. 1, 7.
divine interposition in Joshua's war with the five kings of the

"
Amorites, when the Lord cast down great stcnes from heaven
32
upon them unto Azekah."
history represent him as a
The different versions of Saul's
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 Samlah, of the Tenie-
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.

poets regarded The Welsh
Coll as a
foreigner and his sectaries
objects for persecution
as fit
by the who slaughtered men on their altars,

native hierarchy,
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
32 Josh. x. 11.
33 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
kings that reigned in Edom. The Persian Zaul is an Achilles and
a Calchas combined to form a character like
Ulysses, or Nestor,
and 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 king,
and of that warrior with 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 throuo-h
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, Annales, 29 ; Raja Tarangini, lib. i. si. 117.
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 of Achbor, or Gachbor. The materials which
son
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, Gachbor. In the time of Sennacherib, Akupardu was
or
a town ofIllipi, 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
Records of the Past, vii. 60.

272 THE HITTITES.
36
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. Smith says that he is probably closely connected
George
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 appears reads :
name
"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,
37
King of the four regions."
These cannot have been the work of the man whose whole life
was
spent in warring against the infamousworship of this Bel,
but must have emanated from some friendly and probably subject

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 Norse 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 Niflung 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
Hapten's niece. It is more than doubtful that Achbor was a
Hittite. conquered Akbaru, king of the Arabian

Esarhaddon
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 Êtolia, 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.38 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 again in the list, it is in the form Ulam Girbat, who
occurs
heads a dynasty containing as the third in succession Meli Sumu,

or in Assyrian, Amil 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.40
Here then we have the Median dynasty of Berosus. So far the
name of Bedan has not been found, but in an
inscription
38 1 Chron. vii. 16, 17.
39 Records of the Past, v. 79 ; Proceed. Soc. Bib. Arch., Jan. 11, 1881, p. 38.
40
Proceedings, p. 41.
(18)
274 THE HITTITES.
discovered by GeorgeKoyunjik, a king Agukakrimi, who

Smith at
traces his descent from Sugamuna, 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.42 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.45
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
4i Trans. Soc. Bib. Archaeol., iv. 132 ; Records of the Past, vii. 3.
42 Records of the Past, iii. 44, 85.
43 Trans. Soc. Bib. Archaeol., vii. 288, 291.
44
Keating's Ancient History of Ireland.
45 Ramus, Hist. Norveg. : Donaldson, Varro.
Temeni, or Amalek, united in the person of Husham, who married

a
daughter of Ulam and sister of Bedan.46 This Hjordis is the
Medea of the Greeks, who was no daughter of Êetes of Colchis,
fairly identified with Hadad, the son of Bedad, but a grand

daughter of Peresh the Gileadite, whom, as Perses, the Greeks
made brother of Êetes and the usurper of his kingdom.
a 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. Lamedon 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 Buryas would lead one to expect Bedan
Ulam, or Padan Alman. If the Greeks received the name from
the Cymri, or from Semitic
people, equally preposing
a 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 figure largely in Greek mythology as Lampus and
names
Phaethon, the steeds of Eosphoros or the dawn, Lampetia and

Phaethusa, daughters of Helius and sisters of Phaethon; but
these are intangible personages.
Homer knew Phaethon, or Bedan, as Phidon, whom he calls
king of Thesprotia.47 The Thesprotians were a very ancient
46 There seems to have been another union of Husham with a Beerothite princess.
47
Odyssey, xiv. 316.
276 THE HITTITES.
people, who originally possessed the oracle of Dodona in Epirus.

They were also called Tomuri 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 his
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 Laomedon 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 Laomedon. 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
48
Strabo, vii. 7, 11.
49 But Conan as Conan Meriadawc, restores the Baal.
break forth the fountains of Armorica, and they shall be crowned

with the diadem of Brutus. Cambria shall be filled with joy ;
50
and the oaks of Cornwall shall flourish." 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.51
In genealogies Feridun, who is the Kenite Ardon, des
some
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
Botton, 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 Illyria in which
the Dardanii made their underground dwellings.53 In British
60
Geoffrey's British History, vii. 3.
si
Mirkhond, 144.
52 xii. 13 ; 1 Sam. xii. 11.
Judges
58
Strabo, Frag. 11, vii. 5, 3.
278 THE HITTITES.
Caradoc, preserved the name of the Zerethite

story Ceredig, or
ancestor, between whose descendants and the Cymri 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 togive 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. Laomedon 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 reign Cashmere was in the hands of the
their
Bauddhas, whose strength increased by their wandering life."56
"
The succeeding king was Nagardjuna, who was himself of the

Bauddha face and protected these scourges of the land that
54 B. de Bourbourg, i. 151, seq.

55
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.66
This is important information. It is doubtful that Turuchka
denotes the Zerethites and that the city Djuchkapura is
name
Achbor. But we have the fact of a

persecuted by Saul
race
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 df the
poet's imagination, and to whom ascribed many attributes of
are
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
56
Troyer, Raja Tarangini, tome ii. 425.
67
JMuir, 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 Trisanku,
or 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
hisopponent, humbled in the dust, his wealth and his empire.
now
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.
selves upon it and so end their miseries, when Dharma, 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 synchronism with the record of Arjuna is found in
A
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 great conqueror.
was a He drove the
Bojas to the west and the

Matsyas to the south. He held in
of
subjection Vacradanta, king 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,
Sustfhalas, Mucutas, Pulindas, Salwayanas, Cuntyas, Panchalas,
and Cosalas. But that which fixes his era is his supremacy over
a
principal vassal, Sisupula, king of the Chedi.
first named and
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
59 Muir's Sanscrit Texts ; Hardy's Manual of Budhjsm.
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 Baalchanan is represented by the river Ala-
family,
zonus or Abas. After the Paphlagonians, Homer mentions
who led the Halizones from Alybe afar
"
Hodius and Epistrophus,
where there are mines of silver."60 Herodotus places the Alazo-
nians among the European Scyths.61 But to return to Jara
shandha. His chief vassal was Sisupula, king of the Chedi. This
isunmistakably 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 kingdoms. The four names
of all
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.
Iliad, ii. 856.

61
Herodot, iv. 17.
62
Lenormant, Manual, i. 241 ; Records of the Past, iv. 29.
283
CHAPTER VI.
The Kings that Reigned in Edom (Continued).
already be evident that the characters of Homer's

It must
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 brave warriors, true Curetes, the Cherethites of
were
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
Ardon, giving to its tributary, the Cherith, their tribal name, and
erecting cities called Zartan, Zartanah, and Zaretaan, to guard its
passages. Pushing southward below the Arnon, 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
1 Records of the Past, viii. 50 ; iv. 40.
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 Edom, and established themselves in Zareth-
Shachar and Elealeh. For safety's sake the Temenite monarch
of Gebalene was forced to take Midianite wife in
marriage, but,
a
as it brought him no
respite, he bargain.
seems to have tired of his
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 ofMoab, 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
Ulam 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
2 The Mahabharata.
a
pers*on 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 Parisii, 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 beino-
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 army and made war on Laomedon, which
an
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
3
There seem to have been two nations of Brigantes, the one Celtic, descended from
thisRegem as Breogan ; the other, Iberian, tracing its descent from the Zerethite
Berigah. Those in Yorkshire were largely Iberic.
286 THE 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
Phaethon 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 of Virochana, or of Sutapas,
son
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 family, it otherwise sheds little light
same
upon their ancestry.4 Yet Sisupala, as Isbibara, king of Karrak,

whither, according to the Indian legend of Harischandra, he seems
to have fled 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 king 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 Arnon. 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 fig 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 fire ascends
from it, but the other even in the heat of summer is cold as snow
or ice.5 In January, 1807, Seetzen left the Arnon and made his
way northward to look for the celebrated baths of Callirhoe,
4
Harivansa, i. 494.
5
Iliad, xxii. 143, seq.
which Herod the Great visited when the hand of death was
ypon
him, vainly hoping to find in them the fount of life. Along a rough,
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
northwTard, 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 place where the mountains, which had
came to a
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 he 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 spring, the water at the
of the distance from the
mouth of the brook was so hot that it
disagreeable to wadewas
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."6 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 flow southward into the Arnon.7
8
Ritter, Comp. Geog. of Palestine, iii. 68.
7 Palestine 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 Trojan war its
to the
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 Troy among the allied Hittites who

foucht against Egypt.9 According to Guigniaut, the Êthiopis 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 Chrysostom, 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,
n
had not heard speak of its name."
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.

9
Lenormant, Manual, i. 249, 266 : these are the Hittites of Zarthan.
i
Guigniaut, Religions de l'Antiquit<$, iv. 358,
ii Records of the Past, i. 68.
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
of the Toltecs to end.12 The name of the Toltec
empire came an
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,
story of Sir Tristrem, and the daughter of

the Blanchefleur of the
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 Caesar, and that Caswallawn
rescued her from him and thus brought the enmity of the Romans
his expedition Caswal
upon Britain. But Davies shows that in
lawn was accompanied by the British gods, who were hardly in
existence in Caesar'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.1* 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
Tallwych, 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
12 B. de Bourbourg, i. 343, seq.
13 Davies' Druids ; Geoffrey's British History : Lady Guest's Mabinogion and
notes.
14 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 marsh-loving Gambulians of Chaldea, for one of the
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
Chons, son of Amun and Maut, and her son was Anub
Egyptian,
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
is
Herodot., ii. 137, 140.
i* Schol. in Arat. Phaenom.. 282.
charged with taking him away is really the same as Talus, the
son of (Enopion, and he is the Tola or Tolag of the Kenite
record.17 He had six sons, of whom Uzzi wasthe chief, the
others being Rephaiah, Jeriel, Jahmai, Jibsam, and Shemuel.
Uzzi Guzzi is the Itys
or 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, Ammon. 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 preposes, 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. In pagan
times they preserved the rite of circumcision. As they represent
17 1 Chron. vii. 1.
i SeeBanier, iv. 213.
19
Popol Vuh, Brasseur de Bourbourg.
292 THE HITTITES.
part of the Ammonite

dispersion, so their neighbours in Yucatan
the Mayas, kingdom was Mayapan, and who worshipped
whose
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 Gileadite 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-law 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 princess, with whom he fled to the sea shore.
the
There a little fleet was 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
gained the interior of Peten."21 Now this Peten is the same as
20
Brinton, The Maya Chronicles.
'21 B. de Bourbourg, Nations Civilisês du Mexique, ii. 592.
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 governorof 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 ahau 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
22
fourteen."
In the Popol Vuh 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 Valum Votan, its
rulers well identified with the Olmecs of Potonchan, under
are
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 Xiquiripat, Cuchumaquic, Ahalpuh,
were
Ahalgana, Chamiabac, Chamiaholom, Ahalmez, Ahaltocob, Xic,

Patan, and Oloman. Some of these names at once declare the
Zerethite alliance ; Cuchum-aquic Chusham, Ahalpuh as
as
Eliphaz, Ahalgana as Ba-alchanan, Oloman as Ulam, and Patan

The Maya Chronicles, 102.
294 THE HITTITES.
as Bedan. This playing ball

deadly work, for it cost
was very
the two their lives. But in
supernatural way Xquic, the
a
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 mouse, which they were about to
a
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 Researches into the
Tylor, Early History of Mankind.
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
story of Troy's overthrow includes the history of the last
The
king reigned in Edom, who was Hadar of Pau. His wife
that
was Mehetabel, the daughter of Matred, the daughter of Mezahab.
The wife of Hadar was the daughter of the Egyptian queen

24 B. de Bourbourg, Nations Civilise'es, i. 127, seq.
296 THE HITTITES.
called Mytera on the monuments, in the Greek lists Nitocris, and

in Greek legendary history Danae. The father of Matred was
or Har-em-hebi, the
Methosuphis, Menthesuphis, 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 either 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 IL,
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 struggle 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.

86
Williams, Aneurin, Y Gododin.
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, Cawlwyd, or the region
lord of Cwm
of the Ottadini, Gododini, orin 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 Rheged, and the Saxons under
an unnamed leader, supposed to be Hjengist, 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
languishing 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 does
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 warlikeexpeditions 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
27 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, eminently distinguished for wisdom : then the chief
a man ,
having designs against the Britons, made with them

malice in his
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. Sweet
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. bard, who is called
Eidiol's
the minister of Buddud, [links that hero with the ancestral
Bedad.28
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.
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 ofliquor, 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

"
thepoet 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 oil the message of
the mountain chief, sovereign of the natives, and the daughter of
thelofty Eudav, the same who selected the unarmed, and dressed
inpurple 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 mutually rushing, spears of those whom we
are
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 shut up, and dis
closely
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
be delivered from the oppression of the Gwyddyl, the Brython,

and the Rhomani. At first he was the friend of the Amalekite
Elphin, brought him up, and he procured his benefactor's
who had
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
grandson, but the connection is sufficient to prove the
his
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
1
"
with your enemies the Ambrons.' 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
29
Geoffrey's British History, viii. 6.
302 THE HITTITES.
got his history, and the name of Caer Conan sufficiently indicates
that it was invader, but the son of Caswallon, who,
not the Saxon
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 Cad wallas, Cadwalladers, Cassibe-
launs, and Conans and Kynans. Before leaving the British
traditions of this great contest, observing that they
it is worth
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 genuyf ," 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 guest, 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 were
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.
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 toAmenophis III., or
Memnon. The Hathor whom the queen personifies is called the
mistress of Mafkat, the land of copper, by which name the Sinaitic
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, Egyptian Ra Hathorsi, who
an 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 twelfthdynasty 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, of 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 Amenemhe, 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 Agamemnon of ancient tradition.34
Amnon is the Memnon and
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
forthas 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.85

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 chiefexploit 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.36 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 there1
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
34 1 Chron. iv. 20.
M De Lanoye, Rameses the Great, New York, 236.
36 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.
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 Mera. He purified the great
throne of Egypt. He designated me as crown prince on the seat
of Seb." 37
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 Kenite 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 son of
Talaus, who was saved by the swiftness of his horse. Ten years
later, Adrastus led the sons of the slain heroes against the obnoxi
This time were victorious, and, taking Thebes,
ous city. they
razed its walls to the ground. The Greek story relates that
Adrastus lost his son in this engagement, who, as his name was
Shimon, may have been the Schaemdjom claimed by Rameses.
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 indicates, but the deadly
at Thebes is thus transferred into the narrative. The

repulse
names of Plisthenes and Polynices again imported into
have been
of Atreus and Agamemnon, and into that of the
the genealogy
Theban line, from the Trojan story of Priam, or Baalchanan;
and Hadar, the grandfather of Amnon, who is the Egyptian
Memnon and Agamemnon, has been confounded with
Argive
37 Eisenlohr, Trans. Soc. Bib. Arch., i. 372.
(20)
306 THE HITTITES.
Izrachiah, Michael, who represents truly the Greek

the father of
Menelaus. But, while Atreus, who by his descent from Tantalus,
is proved to be Izrachiah, grandson of Tolag, is made to do duty
for Hadar as the father of Agamemnon, that hero's individuality
is restored in Adrastus, the son of Talaus, which latter name may
be 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-
zaraites, 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 ah Amorite host,
against the Zerethites, and
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
38
Lepsius, Egypt, Ethiopia and Sinai : Palestine Exploration Fund, April, 1871,
map.
s 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
Hor 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 iElanitic 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 verydoubtful, but his name was carried
into that country, there to denote as Seb-ra the ancestral god of
those who regarded themselves as the 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 son 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. 2
The son of Zibeon, either Ajah 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 and chief of all the divinities. His son Jahath exercised
sun
sovereignty, however, occupying the second place in the first

1
Kenrick, Egypt under the Pharaohs, ii. 97 ; Lenormant's Manual, i. 202.
2
Sanchoniatho, 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." *
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
3 1 Chron. iv. 2.
4
Josephus against Apion, i. 14.
B Hosea ii. 22.
THE HITTITES IN EGYPT. 309
histories oft 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
offspring.7 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 of monarchs driven into exile
family by
the Hycsos. The first king of Egypt was Menes, and he is the
Manahatl^ who appears 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, with Achumai, the grandson of Reaiah,
there are others which connect him with the family of Manahath.-
6 1 Chron. vii. 20.
7 Trans. Soc. Bib. Arch., iii. 345, Goodwin.
3 Exod. i. 8.
9 Monumental of
History Egypt.
Numb. xiii. 22.
11 Gen. xxxvi. 27. The Origin of the Phoenicians ; British and Foreign Evangeli
cal Review, July, 1875, 425.
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 From Zibeon, or Zibegon, however, descended
record.12
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 Chareph, father of the house of Gader, whom the
Kenite scribe counts to the Manahethites, and he was the father
of Chedorlaomer.14 Hareph Chepher and son-in-
was the son of
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.
13 Ad Autolycum, ii. 31.
14 1 Chron. ii. 51. For Harphre and other gods, see Kenrick, vol. i., c. xxi., s. i.
Asareel upon the Zerethite throne on the Euphrates, and, accom

panied by his other brother Tiria and his sister Ziphah, he entered
Egypt apparently at Memphis. There
and established himself
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 Egypt afterwards became famous. To his
ancestor Zereth he attributed, under the name Tosorthrus, or
Sesorthus, the invention of building with hewn stones. This
Tosorthrus appears in Manetho's third Memphite dynasty, and the
Tyreis and Souphis who follow him denote Tiria and Ziph him
self.15 In a
Egyptian kings, prepared by Eratosthenes
list of Lower
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 namesmay
be detected, begins with Usecheres, or Usercheres, who is Ashchur,
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 laylee, ya layl,
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 Typhon, the monster
from whose presence the gods fled, and his sister Ziphah was
Nephthys, the sister of Typhon, a name that has already been

explained. Nephthys was the mother of Anubis, who is the
1S Manetho's dynasties are given intact by Kenrick.
16
Rawlinson 's Herodotus, Sir G. W's. note 5 on ii. 79.
312 THE HITTITES.
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
Chonso, called the of Amun and Maut, and Amun is no other
son
than Ammon, or Ben Ammi, the son of Lot. Amun is

person
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
Ammon, 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
place the second in Manetho's second
Thinite dynasty, established the
worship of animals in Egypt, of
the goat at Mendes, where the sovereignty of his father Ammon
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
totbjis 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 Ammon 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
(Enopion, 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 15th and 17th
Shepherd
dynasties. The home of this Ammonite family was probably
17 i.
Kenrick, 106, Lenormant's Manual, i. 204.
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 legends of the Khitan, but also in their geographical

in the
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 Guatimala,
they founded a new Quiche kingdom and emulated in their monu
ments the structures which had been erected in Egypkby 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, asit proves that Jehaleleel, his father, who
was at the same time the father of Ziphah and Asareel, must
have been contemporary with Ammon, 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 the
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 day the
great pyramid of Cheops was erected ; for, although Ammon 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 the
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
SI 4 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 Êolus,
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 Assyria, Cara-Murdas, king of Gan-
of
Duniyas, son of Mupallidhat-Serua, the daughter of Assur- Yupall
adh, men of the Cassi revolted against and slew him."19 This
1 Chron. vii. 31.
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 suggestion
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
Jahdai, son of Gazez>
was
who was the son of Haran, of Ephah, of Achuzam, the eldest born
of 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
Emim of Shaveh, were forced to look out for new homes.
What could be inviting than the valley of the Nile,
more
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 HITTITES.
Record, save that of Achuzam, the Hittite.20 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
Egyptian word Hycsos,
Zuzims.23 The
supposed to shepherd kings,
mean
corruption of the Achu-
is a
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
20 Gen. xxvi. 26.
21 "
Records of the Past, viii. 3. Aadtous is improperly translated the impure."
22 Lenormant's Manual, ii ; Sale's Koran.
23
Tabari, Chronicle, 113.
24 The Ramayana, by Griffith.
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 Harum, 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.26 Of these, Ulkamukha, a 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 insisted
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, Sargon of Agade. He is represented in Indian story
or
by Krishna, as well as by Lakshman and Ulkamukha, and his

brother Pelet is Krishna's brother Baladeva.27 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.
*5 1 Chron. ii. 47.

2
Hardy, Manual of Buddhism, 130.
w Krishna belongs to the Mahabharata in which Yudisthira is the chief hero.
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
"28
him with sorrow. It is rather strange coincidence that the
a
Abbe" Banier interprets the name goddess Cybele by the

of 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
lo, 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 Moer.is, or Merira, one Actis-
Ethiopian, who cut off the noses and ears of offenders
anes, an
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
23 1 Chron. iv. 9.
29 Banier's Mythology, ii. 562, English translation ; the quotation is from the
original.
36
Nahum, iii. 8.
the bed-chamber, and followed

by the great Sesostris, who
was
ruled over
guards of the bed-chamber were
all the nations. The
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
thepresent 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 duty
it was him, and that of Actaeon, so well told by Ovid,
to defend
the hunter transformed by Diana into a stag, and killed by his
own hounds. got his information from an historical source,
Ovid
for the names of the
dogs and the regions whence they came are
full of meaning.31 Homer knew the ghastly tale, for, in his
Odyssey, he makes Antinous threaten to send Irus, the beggar,
who wishes to drive away Ulysses, in a ship to King Echetus
ofEpirus, 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
topopular 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 Hud 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 Regem, escaped.33
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 Rome, by the clash
ing of cymbals, the shrill notes of pipes, and the beating of the
31
Metamorphoses, iii. 138.
82
Odyssey, xviii. 80.
ss Lenormant, 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 sacrificers lacerated their own bodies. Zobebah was not
left alone. What aid thedispossessed princes rendered cannot yet

be told, nor how her brother Anub in his kingdom in the Delta
was by his sister's woes; but a brave warrior of the Amu,
affected
as Egyptians called the Bible Emim, fought her battles and
the
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 a.ll 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
34 1 Chron. iv. 21 ; ii. 42.
the Lydian hero with the river of Egypt which formed the
boundary between that country and Palestine, and the name of
which Arish, or El Arish. Out of El Arish, which, as the
was
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 first 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 London,
and Lot, the brother-in-law of Arthur, but consigns Ma Reshah
to infamy as their sons Androgeus 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
35 Peruvian 57.
Antiquities,
of Ireland, Dublin, 1865, 123.
86
Keating, General History
3* The Scottish Chronicle, or Black Book of Paisley.
(21)
322 THE HITTITES.
that they received their Hittite history from Zerethite Silures,

Temenite Damnii Albani, and Hepherite Ottadeni and Demetae,
tribes that were anciently at war with those of Achuzam and
Achashtari.
All writers Egyptian history mention Ma Reshah. He is
on
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 fpur 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.
of Jabez, Apophis, is itself a mystery, although the story of

or
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 Aahnies his
name is correctly given as Aahpeti.40 The Egyptian language
could not express more accurately the word recorded by 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 that, beginning to reign in his sixth year, he continued
to the age of a hundred. Eratosthenes styles him Apappus, and
within an hour. He also
says that he reigned a hundred years
must be the Sesostris of Manetho's twelfth dynasty, who imme
diately follows that Amenemes whom his eunuchs slew, and who
is most fitly represented on the monuments by Amenemes III.,
the 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 fingers in height. But his true place is among the Hycsos
or Shepherd Kings, variously constituting the fifteenth and seven
teenth There his father Jahdai appears as the leader

dynasties.
Saites, the Arabian Sheddad, son of Ad, these Saites and Sheddad
but sibilated forms of that father's name. His uncle Anoob
being
list his relative Acharchel, the son of Harum,
follows, and in one
precedes, while in another he follows, Aphobis, Aphophis, as or
Archies. There is no evidence that Acharchel exercised independent

in Egypt, so that his 49 years may be added to the
sovereignty
61 of Aphobis, to represent the long reign of the latter, and the
whole 103 years which Eusebius accords to the Shepherd dynasty
instead of the 14 with which he
may be assigned to Aphophis,
credits him. The unanimous testimony of ancient writers is that
Israel entered in the seventeenth
Egypt year of Apophis, and, as
Joseph was exalted nine years before that time, the youthful mon-
Herodot., iv. 59.

* Records of the Past, iv. 8.
324 THE HITTITES.
arch, before whom the inspired interpreter stood to tell his dreams,
had been but years on the throne.41 The strong arm of Ma
eight
Reshah and the valour of his Lydian warriors had brought peace
to the land. likely that the petty kingdoms were
It is not
absorbed into oneempire, for such has rarely been the
stable
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 courtetiquette, 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-
Lepsius, Egypt, Ethiopia and Sinai, 487.

Genesis xii. 13.
ousness of whose years was yet 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 The Kenite chronicler says :
it. Jabez was more
honourable than his brethren. And Jabez called on the God of
Israel, saying, O 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
that the land of was held by the Aadtous ; there was
pass Egypt
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
44
of Ra Harmachis." 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
term for divinity. The legendary history of Persia con
generic
firms the story of the conversion of Jabez, whom it calls Kai
43 1 Chron. iv. 10.

** Records of the Past, viii. 3.
<r> Gen. 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 glorious law." The same
precepts of the
author mentions his long prosperity in the following
life and
"
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 twenty 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."48
In the mythology of the Greeks and Romans, Jabez is repre-
Mirkhond, 215.
sented by Japetus, Êgyptus, and Epaphus, the son of lo, 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 of 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 IL, married
the daughter of Mezahab, the great grandson of that monarch.
In Persian story Ferud and Kai Khusrau grandsons,
are made the
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 Sthenobcea. Bellerophon again was the
grandson of Sisyphus, Chufu, or
Ziph, 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 his 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 Vivas vat, the
son of Aditi and descendant of Ikshvaku, son of Manu, who is
Coz, son of Ammon; hence Vivasvat is Manu 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 his successors was Manu Savarna, or Hebron, son of

Ma Reshah.49 The Mexicans knew Jabez as the venerable chief
the Huitzil who

Opochtli, better known as
god Opochtli, was
held in special honour by the Aztecs, and for whom Montezuma I.
4?
Firdusi, Shah Nameh.
43
Raja Tarangini, L. iv. si. 402, seq.
* Vishnu Purana, Muir's Sanscrit Texts.
328 THE HITTITES.
built a
sanctuary ; but the information their historians have
transmitted regarding him is vague in the extreme.60
In looking 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 Ammon.
The Bible name of Thebes is No Ammon, 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 Thebes itself, being the T'Apet of the Egyptians,
word
corresponds to Jabez, the city in which dwelt the Kenite scribes

who provided Egyptian chronology. Yet
in their lists the clue to
the unanimous antiquity, received by the best
testimony of
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 Piiiops 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 Ra, 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 ii. 294.
Bourbourg,
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,
Heracleopolite, Theban, and Elephantine.52 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
Mceris. 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

far up the Nile at Semneh,
copper mines in Arabia Petraea ; and,
copied the inscriptions which in that monarch's time recorded the
heio-ht of the river.58 At Benihassan and El Bersheh in Central
51 Horae Aegyptiacae.
52 Manual of Ancient History.
53
Egypt, Ethiopia and Sinai.
330 THE HITTITES.
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 Egypt 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.64
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, Lenor

Sharpe, Lepsius,
mant, Birch, Smith.
65
age." 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
difficulties in the way of reconciling
are
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 IL, seems to
regard the three Osortasens as more ancient than Amenemes III.
This tablet, however, was intended to show the relation of
Rameses to four
royal families, those, namely, of
distinct
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 thegrandfather of Seti Menephthah,
regent for the second Rameses. This being the case, Osortasen
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

firstdynasty. 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 coiucide 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.56 It
is a mere hypothesis of the illustrious German scholar, and a
hypothesis without foundation of fact. The famine furnished
thesuggestion that such a reservoir as lake Moeris was necessary,
and its connection with the of Amenemes III. goes far
name
towards making that monarch the Pharaoh of Joseph.

65 Rawlinson's Herodotus, App. Bk. ii. ch. 8.
do
Egypt, 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 severalcopies.57 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 must, therefore,
we
recognize adopted
an son or son-in-law of Amenemes. Amenemes,
being a son of Ammon, 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 (Enopion 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
57 Records of the Past, ii. 9.
Forum. The name of Boethos on the monuments is Butau, and

his successor is Hatefa.58 But the simple form of Hadad's name
in Egyptian is Teta, and he it that
disputed the empire with
was
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 Cheper denotes the same
the word
divinity as Khepera Sutech, Chepher, the ancestor of the
who is
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 15,000 bf 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 thus
the slayer of the Minotaur and the destroyer As of Typhon.
Osortasen I. his forty-fourth year is found on the monuments.
Durino- many of these years he was co- regent with Amenemes I.
orCoz, and the second year of Amenemes II. or Jahdai corres
ponds with his last. But Amenemes II. is said to have reigned
after this, years, which is inconsistent with all
thirty-three
traditions. The second Osortasen has but three years assigned
68
Lieblein, Recherches sur la Chronologie Egyptienne, 13.
6 lb. 73.
110
Galloway, Egypt's Record of Time to the Exodus of Israel, 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.61 Osortasen II. must thus represent Rehob

or Rehoboth, the of Hadad and father of Saul, for he is the
son
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.68 As Pepi is called Merira, so
Amenemes III. bears the name Mara or Maura, and on one of his
steles contemporary Satisi is mentioned as a son of Osortasen I.
a
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 to the seat of to mark them
proximity Hadad, namely Avith, seems as
local monarchs.
Lieblein, 73.
es 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
Ziph, named Mezahab, who in Manetho's sixth dynasty is
of
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.2 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

i
History of the People of Israel, i. 373.
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 eponym of the Cappadocian
Moschi, who name of
their
gained 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
6
Egypt, Ra Menkheper, the ever living." 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 was born at Eilethyia, some distance to the south of Thebes,
and that his father was an officer of king 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).
e Records of the Past, iv. 8.
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 maripes. tells of the siege 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, in any document bearing the name of Aahmes.
or
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.8 Dr. Wiedemann, in a communication to the Society of
Biblical Archaeology, cites the names, as he thinks, of several
Hycsos kings, nearly all of which contain the word Nub.9 The
Egyptian nub means gold, and is the equivalent of the Semitic
zahab, which appears in the name of Mezahab, the son of Ziph, so
that neb is more 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-peh. These all
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 of Cappadocia, be no other than Jabez, the
Paiapis, prince can
7 Records of the Past, vi. 7.

s
Josephus against Apion, i.
Proc. Soc. Bib. Arch., Feb. 2, 1886, p. 92.
(22)
338 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 Ethiopia when the Hycsos settled in Egypt. Dr. Birch
in
was ofnthe opinion that Aahmes fled 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 Beor, 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 .labez
and Dinhabah by calling thein 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
Êgyptus to the fifty daughters of Danaus ; all of the
brides putting their husbands to death, with the exceptit n of
Hypermnestra, who spared Lynceus, and thus cemented the
alliance contrary to her father's will. It is in the person of Me<ha
or Aahmes that this union must be found. The son.s 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 Che res,
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 Pachnan 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 or the
Aztecs. When Mesha or Aahmes married her she must have been
a widow, for the father of her son Meonothai or
Megonothai 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 confused way to the union of the line of
a
Jabez with that of Othniel. The former he calls Kabous,and styles

the Pharaoh of Joseph, tracing his descent from Amalek 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 Hal was 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
thatof hisfather Abiezer. The voiceof tradition gives Al iezer to the
family of the Babylonian Hammurabi, whose descendant Samlah

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 Rapha or

> 1 Chron. iv. 13, 14 ; vii. 18.
"
Tabari, 201.
12 Tabari, 210.
340 THE HITTITES.
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,
afair queen named Aahotep, who, when represented on the
monument with Nofre-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-ghai\ king of Yemen.13 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 fire 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 ashonourable 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 fathers
anger, he gives the command of the army 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 -
13
Mirkhond, 22f>.
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 Getnm. His mother, however, is called Jocasta the daughter of
Menoeceus, and she is truly his father Mesha's second wife Chathath,
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 throne, and offered his widowed sister and
the kingdom to the slayer of the monster. CEdipus succeeded in
the enterprise and married his own
George Cox
mother. Sir
shows that the companion story to that of
CEdipus legend of is the
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 him, whereupon Teuthras himself took her to wife, and
Telephus married his daughter Argiope. In another tradition,
Ziph is the Ethiopian king Cepheus, called by Herodotus the son of
Belus, although there was a Cepheus the son of Aleus of Tegea.
His wife Cassiepea by pride of her beauty called down the
vengeance of the goddesses, who sent a sea monster to ravage the

land and devour the people. The oracle of Ammon being con
sulted, commanded Cepheus to expose his daughter Andromeda
to be destroyed by the dragon. This was done, when Perseus
14
Aryan Mythology.
342 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 off his bride,
but only after a severe contest with the warriors of Phineusi
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 of
mass 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.
15
Metamorphoses, iv., v.
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
16
he called his name Beriah because it went evil with his house."
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 of Shuthelah, the Cadmonite,

son
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
ofZiph, 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. pretendersThe apparently aided
were
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
hail renounced his courage and wisdom. The horrid story of
i 1 Chron. vii. 20-23.
344 THE HITTITES.
CEdipus 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
sonof 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 Agni, grandson of Reaiah's brother Mana

hath. This explains the worship of Atmoo or Re Athoni by the
Thothmes, and the Indian connection of Agni and the Divodasas.
It was in the time of Etam and his Jezreel that the
Shepherds
son
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 Etam'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 nam 3d 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
Paula3tya and Egyptian Balot of the mysteries. His wife Hazel-
elponi was to the Greeks Persephone the daughter of Ceres, for
Ceres itself is but a form of Jezreel like the modern Zeraheen.
By thismarriage 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.
" vol. i.
Kenrick,
A volume would not tell the

story of the Osirian line, as
many
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 flower, 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 braying 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 Etam's son, biding their time till the strong heir of Heth and
Ammon 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, and 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 Bered
and the daughter of Jabez, are found far up the Nile at Kerman,
opposite the island of Tombos. Thus the Elephantine kingdom of

18
Aryan Mythology.
The Dabistan, i. 193.
346 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 general of his father-in-law Jabez,
as the
stillfirmly 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 yet 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 Gr*eeks called Antea and *Sthenoboea, a
formidable aspirant tJb 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
of With his death came the deluge.
sceptre Egyptian empire.
ample authority for making the immediate successor
There is
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 M ezahab on a statue at Turin as Horemheb,
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 CEdipus. 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 My kera or Mytera. She is thus the Matred
of the Kenite list, and her name, if Semitic, is derived from
matar, rain. In the tablet of Abydos this queen is represented
as the wife 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 coffer and sent it forth to sea, thus intending to destroy
a
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 to
perilous task, and, rapidly returning
Seriphos,
to find seeking protection at the altar from the
his mother
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
20 Trans. Soc. Bib. Arch. iii. 48(5.
348 THE HITTITES.
home he 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 A misdirected
champion.
quoit struck the old
monarch, and Perseus caused the death of his
grandfather, and inherited the kingdom. In this story, Lace-
demon, 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 toldby 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
21
Dictys andPolydectes occur by anticipation, for the former, as Zocheth, married
a daughter of Rameses, or Beriah.
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 fire burning until
the tree should fall, when he would return with an army 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 ? The morning cometh," 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-failftig faith, with cruel deception, replies
The morning cometh." 22
"
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 that the latter and many discontented
Mexicans, so
ones among the former left his dominions under the

leadership of
his son Chalchiuh Tlatonac, whom Opochtli inspired, to find a
home elsewhere. The second Montezuma is said to have been
one
greatest Mexican kings, who, during his reign of
of the
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 1469 AD. But 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, tlie waterfall, and Tezozomoc, son of Itzco-

huatl. This certainly looks like the importation of the Egyptian
history of Mezahab, who in the same way preferred the child of
his daughter Matred and his son-in-law Thothmes, to his own
22
Short, North Americans of Antiquity, 33G.
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 Taphians, as well as of Aneurin's first battle of Cattraeth,
the
"
and the disaster of the Persian Gudarz. Hear, O 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 walfc 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."2.4
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 Kshattri}'as 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
-s B. de Bourbourg, Nations Civilisees, ii. 295, iii. 281. Mirkhond, 258, 259.
24 Muir's Sanscrit Texts, i. 229.
THE HITTITES IN EG\ Ki. 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
25
worthy as I myself, Ahura Mazda." The religion of Zoroaster
was introduced into Persia in the reign of Gushtasp, according
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 new 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 second Kai Khusrau, a Har em hebi or
a
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
Eg\Tptian 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, Ammon 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. His war is

"
obscurely mentioned in the following prayer : Grant me 0 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-ratha the
descendant of Nam." The murdering Frangra-syana is possibly
Baalhanan, the chief enemy of Hadar. The much disguised
Tahath of the Zend Avesta and of Persian tradition is Vistaspa
-" Zend Avesta, Spiegel and Bleek.
352 THE HITTITES.
and for the final asp and aspa is

Gushtasp, an euphonic suffix.
Another character who has an important place in the Persian
scripturesis 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 divinity, not simply of ancestors, but also of
the
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 AJx>udad, just as the Thothmes and Rameses 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 morethan 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
god 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
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 be his-
disguise and that of Shuthelach.

Leophrah or Ophrah appears-
in the Greek story as
Amphiaraus, a descendant of Melampus r
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 he 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 IV. ; 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 war. A passage in
history of the Theban
Pausanius favours this substitution. He says that Hippocoon,
by whom Jabez seems to be designated, and his sons, having
leao-ued 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 Hercules.26 This statement confirms the monumental
by
illustration of the contemporaneousness of Osortasen III. and
2
Pausanias, iii. 1.
(23)
354 THE HITTITES.
Laobra, for as
Ophrah he is Aphareus, whose 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 CEbalus, 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, Cecrops and the oriental
he is the Greek
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.28 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 designation.31 Bryant has shown that
semitized version of her
Baal-Zebub was a feminine divinity and the same as Achor of
Cyrene.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
27 The Brahman in
name arose 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.
28
Joshua, xv. 3.
29
Smith, Chaldean Account of Genesis, p. 249, and illustration 24.
>
Iliad, ii.
3i 2 Kings, i. 2, 16.
32
Bryant.
33 Diod. Sic. i. 2, 7.
3* Herodot. ii. 152.
Memphis was
assigned to them called Caro Memphis. But the
Carians Ekronites, also called Buzites, from Buz, a descend
or
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 cqast 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
in front of
a younger son. The mailed champions who were
the enemy's host in the Gododin were these Japhetic warriors.

And they were the faction of Icarius that made Hippocoon
had served Jabez, .so they
stronger than Tyndareus. As they
were the protectors of his descendant Mezahab. When the seven
came against Thebes, it was these men of Gath born in the land
met the armies of the
of Egypt, Philistines, Carians, Greeks, who
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, butreally the Sharonites
descended from Eker. And in the Taphian story, his father
Electryon stands for him, a man equally made desolate
Elgadah or
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
valiant In the engagement,
^Krutsanam, which means a man.
& l Chron. v. 13-15.

3
Job, xxxii. 2.
356 THE HITTITES.
Caphtorim and Philistim were victorious over those who came to

take away their cattle. But the word miknehem does not
mean cattle ; it means possessions, weajth, territory, just
simply
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 Ammono Hittite stock out of thejand of Egypt.
Although Mezahab was victorious over his three rivals by the
help of his Philistine warriors, he wasûnable 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
and 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 Mega vahana, 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
given in Ugaine More, the of his but

name
great-grandfather,
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'sThe son Oilioll.
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 he
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 the secret, whispered it into a hollow tree.
divulge
Of this tree Craftine innocently made a new harp, which, when
played before the
king, incessantly repeated t^hese words,
"
Labradh has horse's ears."The king, recognizing the voice of
heaven in the harp's tones, repented and uncovered his long
ears.37 The same story is told of Midas of Phrygia, but the Irish
ope is certainly not borrowed from the Phrygian. After reigning
eighteen years, Labradh was slain by Meilge the son o Cobh

thach, whom he had put to death.
37 190.
Keating,
358 THE HITTITES.
The name Laobra or

Leophrah isOphrah and
a
compound of
al, powerful, similar in structure to Laomer
mighty Omer. or the
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
wid 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 off an
affair abruptly is said to use the hatchet of Tennes.40 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 long beards. Pope Stephen knew their name, and in an
or
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
3 vi. 11, 24.
3!l
Judges,
Records of the Past, i. 47 ; Strabo, etc.
40
Conon, xxviii.
41
Kohlrausch, History of Germany, New York, 1855, pp. 36, 91.
Cretan labyrinth is said to have been at Cnossus 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 Aurelius 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 dwelttogether.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
Amphiaraus, the ground opened
as
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, sitting figure with long ears and
a
a head similar to that of atapir, 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
42 xix. 178.
Odyssey,
43 Laobra is on the Tablet of Karnak, Sharpe's History of Egypt, i. 12.
44
Geoffrey's British History.
360 THE HITTITES.
of the king was read Sethei, and the effaced figure was supposed
45
to be ass, which
an was an emblem of Typhon."
king into The
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.butin spite of their efforts the murder
would out, and the long ears of Seth declared 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 Sefci, 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 ^referred to Megonothai, the first
are
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 Pechengf, 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.46
Chronologically they altogether out of place, as is the pres

are
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
45
Kenrick, ii. 214.
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 of Auson, instead of his
son
father. This Auson was the eponym of the Ausones or Osci,

also called Aurunci, but Liparus is said to have died at Surren-
tum in Campania.
APPENDICES.
365
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 Ugric 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, the 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
present 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 structure as 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
of logical process. A sharply defined
grammar indicate diversity
line cannot be drawn between languages in this connection, but
366 THE HITTITES.
thejr 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 : give it to him." In
I will
this sentence personality is abstract, sois 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
be said make use of
general terms may never to prepositions or
forms. The concrete was the first idea to strike the
prepositional
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
sout hern 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 seetn to have been open, consisting either of a long vowel
or of a vowel
preceded by a consonant. The aspirate h and semi
vowel y are indistinguishable. The liquids I, m, n, r are all present,
although in many descendants of the Hittite some of them are

wanting, for Japanese has no I, Iroquois no m, Aztec no r. 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 d 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, chi, ji.
The last letter of the English alphabet was a compound one in
Hittite as
Japanese, being the equivalent of the Japanese ds,
in
ts: it is represented by t and s forms in combination. The phonetic
values of the many hieroglyphics representing guttural syllables
and ko or ku. Even
appear to be reducible to three, ke or ki, ka,
to a greater extent than in Basque and Japanese, k and g 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 difference between the oblique forms of the Hittite
probably no
nouns and those in Sanscrit, Greek, and Latin ; but in the case of
the latter there has been such syncope as renders it a difficult task
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 Cit,
Citli,a becomes in the plural Citin, answering to the form
hare,
368 THE HITTITES.
Khitan of the Chinese historians and to the Ketane of the Hittite

inscriptions. In Hittite in
Japanese, and in such dead Khitan
as
languages as the Etruscan, sign of plurality is often omitted.

the
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
in the on the stone bowl,
Japanese tsu appears inscription 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 Japanese ka-ra, by, from. In one inscription ta
ka and
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 But if for politeness' sake the mata
of the Hittites."
isprefixed, the particles must follow the regimen to denote its
government, as in Mata Ketanesa.

The only pronouns yet found in Hittite are the first personal
ne, I, and the third set, he, and the relative, which may be read nene.
The Cappadocian tablet form is anna, the Etruscan none, and the
Basque non, now meaning where, seems to have been originally
this relative.
Hittite adjectives have no special quality. Some are formed
by the suffix ka, as alka, the powerful, literally of
"
from nouns
power "; but others are discordant, like memesa, effeminate, zuzena t
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 am, Ica-sa, he is. But the pronoun
THE ANCIENT HITTITE LANGUAGE. 369
could be separated from the verb and made to precede it, as in

ne
ri-atohago ka, I am
authority. This primitive
the door-bar of
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, suru. 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 i premature, while Hittite texts are so few

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 regimen. To this, as has been
word follows its
shown, the preceding adjective is no
exception, since it may be
as a noun in the genitive to the following substantive.
regarded
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,
was so little affected by the former.
(24)
VOTIVE INSCRIPTIONS FROM HAMATH
11. # Si (g^^Q^n-^f8-!!
ba sanesa sa ri ke ne n toha go itsu ka ke
ch ^ bd fteÂriCh AI+cvgfs
ka
ra sa ki ne te ma ka ra mata mata ne sa sa ta
o c ur I i - If s + c M^
ra su to ba matsu hil mata ka ta ne sa
pi sa il
4
maka
+Q0a?f t %
ne nono ga gu ka ke
HZ
mata mata ne sa na ba sanesa sa ri pi sa ke ne r\ toha
nÎP ZZ OQ OKSI DO Bt*sx~& TSî IB

go itsu ka ke ra sa ki te ma ka ta mata mata
I- c ir <? N- cvrtflc J (? I
ne sa ta la sa in su to ba matsu hil ba al ka mata
7c fin <$ +0 07Tf it

ri il maka nono ga gu ba ke
pi sa sa ne
w.h
ke ne
A I
mata mata
-i- c
ne sa
0
na
J <
ba sanesa
ca ? Sp4q
sa ri pi sa ne ri
<B Hddr'Si'Teoo^&iiiiiftecff
toha go ke itsu ka ke ra sa ki no no ga gu ba
SÎ^ llO-i-câ escort ta ka ta to ba

ke te ma ta mata ma ne sa ra sa su
A J3) tf
matsu hil ba al ka
HAMATH, III &. V.
ka, le, ba.maka. ka, ke, ba, ka,ba,ma, l"a; ha, ma, l"a. ka, ke
ne, la, la, ma, ta, kapesa, ka,an, f"su,ateu, l"a, maka, kasa, haka, ka,
$ba, ^^ + 1 1? <+,i + ft /* ^
la, ka,
ka. ba, ne,mafsu,ne, ka,
ne, sa, aa, ba,ag,in,ba. ne,
A + y ^l 4t^t iWh ^r7=b C I

mateu, ne, al, ta, ka, ka, ba. ke, ba, ka, ta.ne sa, ka, l"su,sa,ki
da, ma.sa, ka, sa ne, sa
wi2 J EW? m Ifl J 0 fljU&+ 1 0 Of a

sa,ka,ha, ma, l"a, ke,ne, ra, la. re.tsi, ne, ta, ne,ba,no,no,ku, la, re fsi
ne, na.go, ba,ku,Ia,da.ma, sa, ka,ne,sa,ka, ne.ne,

pe, ka, re, ma
âf
Ii, ka.ko,
$>nnn
ki, ba,
<f6
aa, ha, la.
3. i?^ vWb*^ \ ??i'M fen D

qa, pi, daha, ka, ka,
ra, ma, ra, ka, ba, ha, ka, ku.
fa, ne. ne.ne, la
$9& + &<D0u78nA 0 tkf (?<D

la, ba, be, ke,ne, ta, ia, ne,ku, l"e, ra, mata, mane saka, ba, ka, la,
ba, ha, ka ka la. ka, ba. be, ke.

, , ne, fa, la, ka. ha, ma ta.ne, sa,
kapesa, ne, kapesa, mara, ne, el, ne,ag.in,ba, la, ma.ne, gai, ke, ne,
tf^flDl?
ka, la, ba, il,al"a,
sa,ko,
^0^+iB tfrT><0tv>
el, afaka, ka,
Isu. ne, sasa, ru. an, tsu, ka. an,
f7/
HAMATH V
(Cont'd).
la tsu ka sa maka ba
5. ll & V4 + Dl LJ D ^ |= ?^>
ka ma la sasa tu el ne fa tsu ta ha sa kasa ba ne
JkSrB^c
ilsa maka take sa sa
p.
ri
tsu la ka ta ne sa saha ka nono ku la ne_fle ba me
ne ne te
J& ne mata ma ta ke ko mu ka sa sa la me
ne se ra
ffe^ ba si Wje sa oeke tsu sa la &a
2. jac^#!AgN?\5!ff
sa sa ne
2-i-fA
ki ku la ku koma ka
sa me si si ne sa ne me
ga
oi -i- m I tf .,, ^f f Hft^
si ne ku la sa ku al ko
nono saga ra ku ba ro su ri
Iki^ <~jfi ^>Af mm ife>W A

to ri ke
ma ô ia â saa ra me ku mu ka â
3. ^ti ku
55++^^$tacc
ika ka ta sa ne
ma ra ne sa ga ra ga sa
ÔttLÂ^
fa ke ko la
memese sa ka ku ta ine ka ne ma mu ma
ta a ka te ka ka ne te ra ka ma ra ne tsu
ki ma ra ne
JERABIS III, & I.
4
^0(i)+^n^#Ô^cwDIlSyf'
la, ma,ne,si,
sa,
qa, ish, ki.sa, ^
ra, sa, ne. sa, R ra
ka. ma, ish, sa.

qa, ra*. su, se. ne. sa, ki , ha, ka, ta. Re,
si ka, ka. go, fa. ka, ta, ne^, sa, r\, su, ra, fe, ra. ne, ra.nono,
Ckf
ka. ku,
%
tsu,
LINE I B/Q>il0
ke, ra, ka, ma, ish,
j.1.2. w
ma, fa,
JXtn
sa, ga, ra.
h
ko,
crî mUft^^x
ka, ba. ke.
mu, ma, ra, saga,
O c
ra. du, ne, sa, ne, sa, as, ka, ra, ne, ke.ku. sa.go.
sa. ke, sa.ku, as, ka. ra. sa. ha, sa, ka, ra. ne. sa, ag.
in. oa, sa.sa, ba, ka. fa, sa. ka, fa,ne,sa,ag. in. sa.sa, fa,
la, ka, ra,
4 n î^ b Vb n î"^? b ic *
pa, la, ka. ne, neba. sa, go. sa. pa. la, ka. ne. neba, sa.sa. sa,
+ <D Tr> i V l> ill!^ ic lh (^

ne sa. la, ku.ne. ta, sa.sa, ma. fa. sa, ga. ne. as. ka, ra,
5 0D#J 1
^
MÎCIC^C frfc|.+
ki, ku, ba, ma. fa. saga.ne, du. ne, si, si, ne. sa. fa. sa. ne. ma, ne,
cjâb^crilQc ic3ll^t
ka.sa, fa. ra.sa, maka, sa, fa. ke, su.su, go, fa. sa, ku, la, ne,
(sj
LION INSCRIPTION OF MERASH (Side).
ko mu ka ta ta hapi sa ta ka ba sa ka ka ne
tîtfll^^liLWcJ^l!
ni ra as sa ne ka ta ra as sa ga ka ni ra bi mata mata
fl
tC 0^>Y 31 4><t> +
ka ni ish ish
C
si
&o\ M DC UD=
ki
#
ta
ne sa
pi sa na ra sa gane sa
(L^W^S-l- rani 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
01
la sa
1bai CD
ma
oc
sa
W
ku
%/ <$ f&
ta ka sa ka
+
ne
f ra
f
sa
c
as
<P>
pi
*&
ko
en ss^cd
sa ku ta ra la
3. otLafloc^cf <^C \cmQ

al ga ri ga ra sa ne sa ku la ra ka tsu ba sa ta be
ka ma ne ka sa ra sa ne sa ahai sa kata ra ni ra
e $W IU icw ic-^+% \fw

be
1 ^ i
to bai go ar an se ka sa ka ne ne ag in ba go a
? + to ic^ ic^-i-
ku ni ra sa ne sa ne ne
LION INSCRIPTION OF MERASH (Side Cm^
4. 1 C k <T) | <3E> filf i 01 VeDs.iif loi 01 A

C
ba, be.ka.ma, ne.ku.sa,ba.
sa, fa. ka, ka. ki.ku.ne.as. sa, sa, ne.ka
%i \?k ff Ph m oi & J <% fl Q^+%0

fa.ra.
fa, ra. ka,mafa.ne. ri, fsu, ke, sa.ishsa. ka. fa. ra. ka. si. ne,
oi<>
sa,
w
ish. ish, ke, fsu,
w* %%> zMf
fa. fe. sa, go, ba.
ma^\b
ke. ra.be. Ka. ma.
PAmnMl
ar. fe. ke. fa. su.
s.fLîc-i-îcWJÔDkf
fa, ka, si.ne.
qa.
t?/ic
fa, fsu, sa, ne.sa, ki, ko, mu. ka. ra, ni. ra, si
l|^Cb|a IfiO^lcfo DD+^f

ka, fa,
ne. sa. la. na.si.
ko, mu. ma, ne. ra, sa. ke, ne.ne, ba.
gane,sa.
4% IC+ X X X X 0^ f & XX
sa, fsu, sa. ne, el. is, an, tsu,
6 w i> f W'\ oi IH oi reife *> & o 0

ko. fe. ni, fa, ne, sa. fa, kane.sa. ka, tsu. ma. sa. sa, hu.ne,
Dltf t XXX 31 1) |
sa, mi. ba. ne. sa.sa. fa. la.
UON INSCRIPTION OF MERASH (Front)
I. iMl'utl h^3lcD + 3lV + .^f3fet? ?

ni, ta. fsu, fsu, sa, ne, fa, as, sa ne.sa, sa.ne.ni. fa, sa, fsu,ne.ri, fju
5J 'M 9 oi 3 a? Q*f 31 1 M*%&
ka, ni. fa. ke, pi. sa, fa, ka. ka, ne.sa. ka, ke, ne, fa. fsu
01)
UON INSCRIPTION OF MERASH, (front Contoj
2. J?oC^$4 tp%
kata ra ka ia ma ta ne ne r'\ tsu
C^J&W
ka ma ta pi
sa ta ko mu ka bi si ta ne ka ta tsu sa ne al sa
3. 1 IC + 31 1 C ks \ gp 31 1 31 3I &
tsu sa ne sa to sa tsu ate sa ra sa ba sa ta
ne ba ke ra sa ra ka ka ma ta
4. f OOI W DID I 31 f
ku ka sa ka ki ku sa ri
THE STONE BOWL INSCRIPTION.
#n
ash er
fnf
tsu al
no >-p -i-
ka ma ta sen ne
bu^nJZt^
ka sa ri ba san ka
DLJ] ?o,o,n^fe5-r%3i-H-\r3tan
tsu ko sa sa ra go ta ne ne se ne ne sa ka r\ ba
n n cpf0C^nwe)^\!((in'3i3iOfc
te ka ra mo pi be ba ne sa ra se se ne ma
ar ga gu
\lf(tac)ri.fiDi$-i-ciPn^?OR
ne tsu ka ha sa ba ne si la ra ma ta ma ish ga
rj^ntfcci nnf (D^HII so

ta ra ko sa ra ra ku la ta ke ka la
385
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 Sennacherib.
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, thepostposition 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
gagu, the B. gogo, mind, memory.
kara, the B. ekarri, to bring, carry, is here in the 3rd sing.,
pres. ind., agreeing with Tarako, its subject.
mopi, Etruscan word for two.
bebane, a loan word from the Semitic, used as an
adjective,
stone.
sara, a bowl, B. sare, 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. uts, pure, bena, true :

adj. qualifying saldra
or silara.
salara, B. zillar, silver : the two words hasbane salara
are grammatical connection, but are used ellip-
not in
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 kula.
kula, a city, see Inscriptions, ch. v. : in the ace. to takekala.
takekala is probably the B. toki-zale, inclined o 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.
ke, simplest form of the substantive verb : is placed in 1st
sing. pres. ind. by
ne, 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., tsugo, all : adj. qualifying Kera.
Kera, Syria, noun in the genitive to the following.
saki, Jap. saki, B. zagi, princeps.
tema, Jap. tama, gift, governed by the following
kara, B. ekarri.
mata matanesa, king ofkings : the inflection is necessary
on account of the preposition of mata, the governing
word.
sata kara, zait ekarri, B. to bring a
guard : is in infinitive
to tema kara and governs mata.
sutoba, an altar, see ch. vi. : in apposition to tema.
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 Maka, 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 :
tema 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.
tala 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 :
temata seems to be a shorter verb of giving in the past

tense, answering to the Jap. tamai, tamota, now only
used to denote gifts to inferiors.
Hamath III :
Kaleba, Caleb, king of Chalcis, governed by makaka.

makaka, 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
in.
ka, the postposition, here used locatively,
of Hamath, called Eniel by the
Kenetala, Khintiel, king
the object of atsuta.
Assyrians :
Thapsacus : mata united with

Kapesaka, Khupuscia or
Kapesaka in the gen.,

Antsu should follow, governing
but courtesy it precedes.
by
388 the hittites.
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.
the name of Assyria : see ch. vii.
Hittite
Sagane, common
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

al, 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.
Hamath V (Continued) :
Remalika ko, Remaliah's son : ko governs Remalika in gen.
of position.
Batuel, Bethel
: this is not Hittite order
; a postposition
must be
understood after Bethel.
mata Pitane Dahaka: mata is
supposed to be with Dahaka,
the of the Patinian
name
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
kanene.
Kapesa ne, in Khupuscia, should be Kapesaka 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 ke ne, desiring am I, B. nahi, Jap. negai.

Kalabasa, Kalaba is followed by the gen., particle sa.
il atatsuka, the death striker, murderer, governs Kalaba in
the gen : see ch. viii.
elne, comes, here 3rd sing. pres. ind.
zuzitu, B. to destroy, governed in inf. by elne.
atakaka, neighbour, governs A.ntsu in gen : see ch. viii.
Ankatatsukasa, of the Ankatatsuites : here the modern B.
plural ac replaces the old ne, and is followed by the
genitive particle sa.
Makaba, the king or chief of Ankatatsu, governing the
preceding in the gen.
kamala, molester, governed by the following zuzitu : see
ch. viii.
Batsu Tahasakasa,comip&re Ankatatsukasa : as Tahasakasa
sign of the genitive, Batsu which governs it
bears the
may precede.
bane, to place, ba with the infinitive sign ne, governed by
elne.
ilsa maka, il death, sa
gen. particle,ma&a,stroke,governed
by bane.
takesa, hostile, adj. from Jap. teki, an
enemy, B. etsai : it
may be a
genitive, hence the zari 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. zahako, outsider, foreigner, or Jap. giyaku, 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 sequence

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 of
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 Kamesimesa, 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.
Jerabis III (Continued) :,

mekuke, assaults, 3rd sing. pres. ind., also in rhetorical order :
see ch. ix.
mara, victory : see ch. ix.
kutai ka ne, gaining am I : see ch. ix.
Saganekasa memese saka, should be saki, the effeminate
prince of the
Assyrians see ch. ix. :
kutaine ka overwhelming am I: see notes on text.

ne,
baka, in place, composed of J. ba, place, and ka, locative
particle.
teka ka ne, placing am I : see tekane above.
Teraka, 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.
Sagane ishsa, holding Assyria, participial form of B. itsas.
kekisa=gaitz egi, B. to do injury.
Kerakamaish Sagara, Sagara of Carchemish 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.
Gota Katanesa sari, Gota a captain of the Hittites, the
object of kesikaka.
sutate, to escape, inf. governed by kakutsu : see notes.
taneta, B. danda, tribute, obj. of sutate : see notes.
kakutsu, or
gagutsu, thinks, formed of gogo and the verb
former tsu.
Jerabis I, line 2 :
ba ke, is placing, in the sense of appointing.
Dunesinesa Askara, Assur of the Babylonians, a
perfect
Khitan construction.
neke, together, between, J. naka, B. nas: see notes on text,
ch. x.
kusago, to crush, inf. to bake : see notes.

392 the hittites.
Jerabis I, line 2 (Continued) :
sakesaku, promptly, J. sekaseka, 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.
mata Sagane Askara; here mata is regarded as if following
Sagane to govern it in the gen. of position,

kiku ba, 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 of wood ; the gen. sign is doubtful ; but the ex
sa,
pression is in harmony with the simplicity of Hittite

language : 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. edutsi, possessing : see ch. xii.
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. estutzen.
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 of possessions : see notes,
ch. xii.
rata, B. iruli, to turn away, inf. to kutakasa kane.
sabaimasa, B. ezbear ema sa, the giver of trouble, see notes.
Rasa aspikosa, B. azpiko, slave, in gen. to kuta, B. gede,
boundary.
rakatsu, a doubtful reading, supposed B. erchatu, con
strains.
nekasa, variant of nebasa, B. nabusi, which is also nagusi,
ahalsa, better ahal-tzu, to force.
tabaigo, comp. tamaka and saba.imasa :
composed of atze,
back, and beartu, to force : see notes on text.
hago, without, B. bage, gabe, postposition.
Nenebasa ta, B. di, dik, out of, postposition.
basaka ka, see above, basaka ka ne.
kikune, J. kiku, hear, employed with inf. sign as pres. part.
sintara, the judge Assurnazirpal : see notes.
Jcetsutate, 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. itsatsir
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.
395
APPENDIX IV.
The Kenite List of the Hittite Families in Genealogical.

Order.
Heth
I
Ashchur, Father of Tekoag

Achuzam Cheph er Temeni Achashtari Zereth I Sochar Ethnan
Achuzam
1
Ephah
Haran Moza Gazez
Gazez
Jachdai Zobebah
1
Regem Jotham Geshan 1 Ephah Shagaph Jabez
1 1
Harum = Side Pelet =
Zelelponi Meshag
Acharchel Maachah Ziph
j
Joel Sheber, etc. Mezahab
i
Shema Tahath II. = Matred

1
Azaz Hadar = Mel letabel Beriah
1
Belag Shimon Zocheth = Sherah
Amnon, etc. Beth Horon Uzzen-Sherab
Shemidag
Achian, etc.
(Ammonite Genealogy to Illustrate.)

Ammon
Coz
Anub Zcbebah = J achdai

1
Tolag Side = Ha irum Jabez
1
Guzzi, etc. Acharchel
1
Izrachiah
Michael Gobadiah Joel Ishiah

396 THE HITTITES.
Chepher Manachath
'
| # ,
Chareph = Ritho Ezer
Hamath Chedor Lagomer
Gezra Rechab Elon Salma
Epher Jether Mered Beeri = Bashemath Beth Lechem Netophath

*
Jalon | | t n
Jered, etc. Miriam, etc. Bedad Adah = Esau
Gedor Hadad Japhlet

Heber Rehob = Sherah
I ^
Socho Murdas
Jekuthiel Saul Izrachiah

| Tahath II I I
Zanoach | | Helena = Michael
Mehetabel = Hadar
I
Shimon
Rinnah Amnon Ben Hanan Tilon

!
Shemidag
Likchi Achian Shechem Anigam
Chushan-Rishathaim
Temeni
Amalek
I
Eliphaz ?
I
Rechab Elon
Beeri = Bashemath Bozrach
Zerach
Jobab Chusham
I.
Eliphaz, friend of Job
A Midianite union = Gachbor

Gachl
I ,
Baalchanan
THE KENITE LIST OF THE HITTITE FAMILIES, ETC. 397
Midianite Genealogy to illustrate.
Ishbak- -Shuah Zimran Jokshan Medan Midian
Sheba Dedan Ephah

I Epher
Gilead Asshurim Hanoch
v Letushim Abidag
Peresh Sheresh Leummim Eldagah
Ulam Rakem
Evi
Bedan, head of Patinians Rekem
Ophrah
Hur
Ishgi = Taia = Shimon Zur
I Reba
I
Zocheth Amnon
ACHA8HTARI Oreb
Zeeb
Shuach Chelub Zebah
Zalmunna
Eimi Mechir
i
Shelah Eshton
Er Beth Ashbea Techinnah Beth Rapha =Gazuba Paseach

Lagadah
! Jokim | /
J I
Ma Reshah Lecah Chozeba IrNachash Samlah Job
i Joash ,
Chebron Bildad, Saraph Chathath = Abiezer Machalah Ishhod Hanoch

friend of Job. I
Korach Tappuach Rekem Shema Meonothai Heman Chalcol Dardag Joel

connects II I .
with Shammai Raham Shemaian

Zerethite 1
Maon
I J
Iberians Jorkogam vog
of the line | I
of Asher Bethzur Shimei
Micah
Zereth I
I Reaiah
Shachar i
Baal
i
Arioch
Beerah
Jehaleleel
Ziph Tiria Asareel Jether ?

Coz =
Ziphah
I I I
Anub Asher Uithiah= Mered Hur =
Jerigoth
Berigah Regem =Gazuba Tirgathi?
Malchiel Cheber Jesher Shobab Ardon
Birzavith Shamer Japhlet Helem Segub ?
Achi Pasach Imna Zophah Jair?

Rohgah Bimhal Shelesh | I
Jechubbah Ashvath Amal Suah Arbag
Aram and Harnepher
daughter Shual, etc. Anak
Sherah
united to Sheshai Achiman Talmai
Rehob
son of
Hadad
398 THE HITTITES.
The Ekronites.
Jerachmeel
Ram
Magaz Geker Jamin

the
Magi
Buz Bela
I Becher
Jachdo Jediael
Jeshishai
Michael
Job
,,l
Gilead Barachel
I
Hanoch = Jaroach Gum
Joel Churi Abdiel

I
Abichail Achi
I I
Michael MeshuUam Sheba Jorai Jachan Ziga Heber
Zochar
Shingar
Amraphel
Ma Chepelah
Ephron
Jephunneh
Caleb
Iru tflah Nagam Hodiah = Jether

i
Uknaz Kegilah Eshtemoag
I
Garmi Maachathi
Zophar the Naamathite
Jabin of Hazor
THE KENITE LIST OF THE HITTITE FAMILIES, ETC. 399
Ethnan
I
Avi
Beor
Bela
Di Nhabah
Kenaz
Gothniel Seraiah
I
Meshag = Chathath =
Abiezer Joab
I
Megonothai Charash
Leophrah Sisera
I
Ishgi = Taia
Berigah = Sherah = Zocheth Ben Zocheth
HJzzen Sherah Horonaim
The kings that knew not Joseph.
Jezregel
Shuthelah Jabez
Bered = Sthenoboea
Tahath I
Elgadah Mezahab
Saul (Rameses I.) Tahath II. = Matred

| ,
Hadar = Mehetabel Berigah (Rameses II.)

| t 4
Shimon Zocheth = Sherah Rephah Resheph

Horonaim ITzzen Sherah (Rameses III.) Hek An

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McGhcc

INSCRIPTIONS AND THEIR HISTORY.

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

Professor in the Presbyterian College, Montreal.

WILLIAMSON & CO.

PRINTED AND BOUND BY

JAMES MURRAY & CO.

from a period of time some three patriarch Abraham.

importance of this ancient people, without a record of whose exploits ancient

history can hardly be said to exist.

the inscriptions of the hittites.

THEIR INSCRIPTIONS AND THEIR HISTORY.

Discovery of the Monuments.

In Central Syria, almost half way between the borders of

been compared to Pompeii of the living.1 Yet in

ed to restore by imparting to the city the name of the infamous

century. The traveller Burckhardt passed through Hamah in

but did nothing Fifty-eight years came and went before

superstition that Mohammedans evince regarding inscribed

injury on the Moslem.

another; and, crossing one of the bridges that, spanning the

faithful copies of the inscriptions, and sent them on their way

Secretary of the Society of Biblical Archaeology, Mr. W. Harry

5 PalestineExploration Fund Statement, 1872, p. 11.

placed laboriously conveyed away, to find a resting

place at last in the Museum of the Seraglio at Constantinople.

Of the two that present sufficient material for decipherment, one

high, also in basalt, representing the full face figure of a king

W. Boscawen. These various copies have been published by Mr.

Long before the hieroglyphics of Hamath and Carchemish

aeology. While the inscription contains many symbols identical

representation of a figure of a warrior holding a wine cup, before

aeology.11 It was found at Ibreez in Lycaonia, in the neighbour

many of the monuments, and in particular of the two sculptures

allied records of Syria. As early as 1874, the Rev. William Wright

1871, Consul General Johnson of Bey rout had suggested that

The most recent addition to the Hittite corpus inscrvptionum

The Work of Decipherment. The Determination of

the Hittite Language.

Sixteen years have elapsed since the first Hittite inscription

dered by the Coptic to the Egyptian monuments, and by the Zend

Sayce was led by observingsimilarity between Hittite names

Assyrian, Khatti, Khatte, Kheti. It does not follow that all

3 Trans. Soc. Bib. Archaeol., vol. vii. p. 283.

Chronicle, as was indicated many years ago, derives the Dardani

people.12 A fragmentary inscription from Buddha Gaya mentions,

records of Samas Rimmon, the Singuriai are mentioned in an

or Zamzummin of the Bible, the

length the Brahmans overcame the war-loving Kshattriyas.

14 Records of the Past, vol. i. p. 19.

fugitives occupied Turkestan, or great and little Bukharia, for a

calling the country in which they dwelt Soungaria, a name after

similiar conventional way. Others bear Buddhist emblems, such

monarchs, such as Sakata, Matome, Makuba, who ruled over the

Raba-Kita in the interests of Buddhism, and whose chief op

appropriated to themselves the Hittite term Soungaria. It

23 Joshua xiv. 15.

Vincent's Voyage of Nearchus, ch. 22.

Other Hittite tribes from India and Turkestan joined them or

established themselves on the outskirts of the great desert of