woven cloths by thousands, are of the best from my house. I know now that thou art content with them. Go into the prince's stable, choose according to thy pleasure of all the horses whichever thou desirest." And his Majesty did so. 6 And the kings and the princes said to his Majesty: "Let us go (each) to our city; we will open (114) our treasuries; we will select whatever thy heart loveth; we will bring to thee the best of our stable, the most excellent of our horses." Then his Majesty did so. This is the list of them: namely: King Usarkon of Bubastus and Uu-n-r'a nofer; King Aupoth of the city of Thent-ram and Ta-'ain-ta; (115) Prince Zi-amun-auf-ankh of Mendes and Ta-'ap-r'a ; His eldest son, a lord, captain of Hermopolis Parva, 'Ankh Prince (Satrap) A-ka-nesh of Sebennytus, of Hebi (Iseum) Prince and Satrap Pi-thenef, of Pi-saptu and in 'Ap-en-Anbuhat; (116) Prince and Satrap Pi-ma of Busiris ; Prince and Satrap Nes-na-Keti of Xoïs; Prince and Satrap Nacht-hor-na-shennu of Pi-garer (Phagroriopolis); Prince and Satrap (unnamed) of Ta-ur (Tanis); Prince and Satrap (unnamed) of Bekhen (Ostracine); (117) Prophet of Horus, the lord of Letopolis, Pet-hor-sam-taui; Prince He-ro-bisa of the city of the goddess Sekhet, the lady of Sa, and of the city of Sekhet, the lady of Hesani; Prince Zi-chi-au of Khont-nofer (Onuphis?); 6 Prince Pi-bi-sa of Babylon and Nilopolis (in the Heliopolitan nome.) They brought to him their presents of all good things; (118) of gold, silver, [blue and green stones], of [stuffs, beds] covered This title of his is taken from the additional inscription on the sculpture over the inscription of Pi-ankhi. He is there represented as lying on the ground, with the Assyrian satrap's-fillet on his head (just as Darius I. is distinguished in the temple of the Oasis of Hibe), and in the annext inscription he is designated as 'Satrap A-ka-nesh.' with linen, of frankincense, of (119) anointing vials, of ..... trappings (?) well adapted for the horses, (120) of . . . . . ..... 'After this (messengers) came to his Majesty saying: (121) ["The king and satrap Tafnakhth of] the city of [Saïs] has assembled his [warriors]. He has razed the walls (122) [of his city,] he has set fire to [his] treasury, [he has fled to the islands] in the midst of the river, he has strengthened the city of Mas-di (123) with his warriors. Whatever [he needs] is brought to him." Then his Majesty ordered his soldiers to go forth (124) and see what had happened, and the legion of Manifi was entrusted to the hereditary lord Pet-ise. Then they came to report to (125) his Majesty as follows: "We have killed all the people that we found there." Then his Majesty gave rewards to (126) the hereditary lord Pet-ise. When the king and satrap Tafnakhth heard this, he sent (127) an ambassador to the place where his Majesty was staying, to supplicate his grace thus: "Be of friendly mind! I have not beheld thy face in (128) the days of disgrace. I cannot stand before thy fire. My manhood is in thy power, for thou art the god Nub in the land of the South, (thou art) Monthu, (129) the powerful bull. If thou settest thy face towards any thing, thou findest no servant (able) to resist thee, so that I betook myself to the islands of the great river (130). I am full of anguish before thy presence on account of the sentence that the flaming fire is preparing enmity for me. (131) Is not your Majesty's heart softened by all that you have done to me? If I have been a despiser of the truth, punish me not after the measure of my guilt. (132) Measured with the balance is the produce in ounces.1 Thou hast dealt it to me threefold. The seed is sown for thee, which was (sown) for me. Is it then proper to cut down (133) the fruit-trees, instead of gathering them (i.e. the fruit)? By thy name! The fear of thee is in my body and distress before thee in my bones. I sit not in (134) the festive hall (lit. the chamber of mead), nor do I take down the harp. I 1 There seems to be here a twofold meaning; first, an appeal to the general principle, that punishment ought not to exceed the measure of the crime, and, secondly, a particular application of that principle to the sparing of the trees and fruits (which the Egyptians were wont to destroy in war), especially as they now belonged to the victorious king.-ED. eat bread for hunger, and I drink water for (135) thirst every day, since thou hast heard of my name. A shivering is in my bones, my head is shorn, my garments (136) are old, in order that I may appease the goddess Neith. Long is the race which has brought thee to me. Turn thy (face from) above on me who am below. Is it well to (137) torment my existence? Purify thy servant from his haughtiness. Come! receive my property for thy treasury; (138) gold and jewels, also the most excellent of the horses. They may pay for all. (139) Let a messenger straightway come Let him chase away the anguish from my heart. My desire is to go out into a sanctuary before him; I will purify myself by an oath (140) before God." to me. Then his Majesty sent the leader of the prayers Pet-amon-nestaui, and the general Pi-ur-ma. He (i. e. Tafnakhth) presented (141) them with silver and gold. He went out into a sanctuary. He prayed to God, he (142) purified himself by an oath before God, speaking thus: "I will not transgress the king's command, nor will I neglect the words of his Majesty. I will not compass harm to any prince without thy knowledge. I will behave according to the words (143) of the king, and will not transgress what he has commanded." With this his Majesty was contented. Tidings were brought to (145) his Majesty: "The city of Crocodilopolis has opened its fortress and the city of Matennu has surrendered.” (146) 'Thus no district was shut against his Majesty, of the nomes of the South and of the North. The West and the East and the islands in the midst had submitted through fear before him, and (147) brought their presents to the place where his Majesty resided, as subjects of the palace. 'When the earth grew light, in the morning, (148) very early, there came the two kings of the South and two kings of the North, with their royal serpent-diadems, to worship before the presence (149) of his Majesty. With them also the kings of Upper Egypt and the princes of Lower Egypt, who came to behold the grace of his Majesty. (150) Their legs were the legs of women. They did not enter the king's house, because they were clean (151) and besides they ate fish, which is an abomination to the king. But as for King Nimrod, he went (152) into the king's house, because he was clean and ate no fish. They stood un there (153) upon their legs, every one at the entrance of the king's house. Then were the ships laden with silver, gold, bronze, (154) stuffs, and all the good things of Lower Egypt, and with all the products of Phoenicia and with all the woods of the Holy Land. When his Majesty sailed up (155) the river, his heart was glad. All its banks resounded with music. The inhabitants in the West and East took their drums (156) to make music at his Majesty's approach. To the notes of the music they sang, "O King, thou conqueror ! (157) Pi-ankhi! O thou conquering king! Thou hast come and thou hast smitten Lower Egypt. Thou madest the men (158) as women. The heart of thy mother rejoices, who bore (such) a son, for he who begat thee dwells in the valley (of the dead). Happiness to thee, the cow, (159) who hast borne the bull! Thou shalt live for ever in after ages! Thy victory shall endure, thou king and friend of Thebes!" Pi-ankhi does not seem to have enjoyed his success long. Whether it was that the power of the Assyrians again got the upper hand, or that Taf-nakhth or his sons rose up afresh, and, supported by the other petty kings of the lower country, threw off the Ethiopian sovereignty, at all events it is certain that the successor (and son?) of king Pi-ankhi, by name Miamun Nut, (whose third regnal year I have found on a Theban monument), was left in possession of Patoris only, with the capital Thebes, and had lost all hope of supremacy in Lower Egypt. His campaign against the low country of Egypt is justified by a dream. The war which, in consequence thereof, he undertook against the kings and satraps in the North, seems to have had some temporary success, rather from special circumstances than through the bravery of his army. But he too dedicated to the fame of this passing victory a memorial stone, which was found several years ago on the site of the ruins of Napata at Mount Barkal. The inscription engraved thereon, which we shall presently place before our readers in a faithful translation, is accompanied by a sculptured representation, which is not without importance in several ways. It consists of a double picture, on the right side of which the king testifies his devotion for the Theban Amon-ra. To the name of the king is appended an official royal shield, on which he is designated as Bi-ka-ra. Behind him is seen the king's sister and wife, the queen of Kemi (Egypt) Ge-ro-a-ro-pi.' She must have been married a second time to an Egyptian of high rank, named Uza-hor, and have borne a son, to whom the inscriptions assign the title of a royal grandson.' The monuments name him Pet-amon. I shall deal with his remarkable history in another place. In the picture on the left hand, king Nut himself offers a breastplate with chains, as a talisman, to the Theban Amon of the holy mountain' (that is, Noph or Napata), who is here represented with a ram's head. He is accompanied by the king's sister, the Queen of Ta-Khont (Nubia).' We have here before our eyes one of several examples in proof of the distinguished position which the women of the Ethiopian court must have occupied. While this sister of the king is designated as Queen of Nubia,' another, who was also a wife of Miamun Nut, is called 'Queen of Egypt.' The inscription begins with titles of honour, than which a Pharaoh himself could not have wished for any higher. The oriental pomp of rhetoric without a |