The Literature of the Ancient Egyptians Part 7

THE LEGEND OF THE WANDERINGS OF ISIS

The G.o.d Osiris, as we have seen in the chapter on the Egyptian Religion in the accompanying volume, lived and reigned at one time upon earth in the form of a man. His twin-brother Set was jealous of his popularity, and hated him to such a degree that he contrived a plan whereby he succeeded in putting Osiris to death. Set then tried to usurp his brother's kingdom and to make himself sole lord of Egypt, and, although no text states it distinctly, it is clear that he seized his brother's wife, Isis, and shut her up in his house. Isis was, however, under the protection of the G.o.d Thoth, and she escaped with her unborn child, and the following Legend describes the incidents that befell her, and the death and revivification of Horus. It is cut in hieroglyphs upon a large stone stele which was made for Ankh-Psemthek, a prophet of Nebun in the reign of Nectanebus I, who reigned from 373 B.C. to 360 B.C. The stele was dug up in 1828 at Alexandria, and was given to Prince Metternich by Muhammad Ali Pasha; it is now commonly known as the "Metternich Stele."

The Legend is narrated by the G.o.ddess herself, who says:

I am Isis. I escaped from the dwelling wherein my brother Set placed me.

Thoth, the great G.o.d, the Prince of Truth in heaven and on earth, said unto me: "Come, O G.o.ddess Isis [hearken thou], it is a good thing to hearken, for he who is guided by another liveth. Hide thyself with thy child, and these things shall happen unto him. His body shall grow and flourish, and strength of every kind shall be in him. He shall sit upon his father's throne, he shall avenge him, and he shall hold the exalted position of 'Governor of the Two Lands.'" I left the house of Set in the evening, and there accompanied me Seven Scorpions, that were to travel with me, and sting with their stings on my behalf. Two of them, Tefen and Befen, followed behind me, two of them, Mestet and Mestetef, went one on each side of me, and three, Petet, Thetet, and Maatet, prepared the way for me. I charged them very carefully and adjured them to make no acquaintance with any one, to speak to none of the Red Fiends, to pay no heed to a servant (?), and to keep their gaze towards the ground so that they might show me the way. And their leader brought me to Pa-Sui, the town of the Sacred Sandals,[1] at the head of the district of the Papyrus Swamps. When I arrived at Teb I came to a quarter of the town where women dwelt. And a certain woman of quality spied me as I was journeying along the road, and she shut her door in my face, for she was afraid because of the Seven Scorpions that were with me. Then they took counsel concerning her, and they shot out their poison on the tail of Tefen. As for me, a peasant woman called Taha opened her door, and I went into the house of this humble woman. Then the scorpion Tefen crawled in under the door of the woman Usert [who had shut it in my face], and stung her son, and a fire broke out in it; there was no water to put it out, but the sky sent down rain, though it was not the time of rain. And the heart of Usert was sore within her, and she was very sad, for she knew not whether her son would live or die; and she went through the town shrieking for help, but none came out at the sound of her voice. And I was sad for the child's sake, and I wished the innocent one to live again. So I cried out to her, saying, Come to me! Come to me!

There is life in my mouth. I am a woman well known in her town. I can destroy the devil of death by a spell which my father taught me. I am his daughter, his beloved one.

[Footnote 1: These places were in the seventh nome of Lower Egypt (Metelites).]

Then Isis laid her hands on the child and recited this spell:

"O poison of Tefent, come forth, fall on the ground; go no further. O poison of Befent, come forth, fall on the ground. I am Isis, the G.o.ddess, the mistress of words of power. I am a weaver of spells, I know how to utter words so that they take effect. Hearken to me, O every reptile that biteth (or stingeth), and fall on the ground. O poison of Mestet, go no further. O poison of Mestetef, rise not up in his body. O poison of Petet and Thetet, enter not his body. O poison of Maatet, fall on the ground. Ascend not into heaven, I command you by the beloved of Ra, the egg of the goose which appeareth from the sycamore. My words indeed rule to the uttermost limit of the night. I speak to you, O scorpions. I am alone and in sorrow, and our names will stink throughout the nomes.... The child shall live! The poison shall die! For Ra liveth and the poison dieth. Horus shall be saved through his mother Isis, and he who is stricken shall likewise be saved." Meanwhile the fire in the house of Usert was extinguished, and heaven was content with the utterance of Isis. Then the lady Usert was filled with sorrow because she had shut her door in the face of Isis, and she brought to the house of the peasant woman gifts for the G.o.ddess, whom she had apparently not recognised. The spells of the G.o.ddess produced, of course, the desired effect on the poison, and we may a.s.sume that the life of the child was restored to him. The second lot of gifts made to Isis represented his mother's grat.i.tude.

Exactly when and how Isis made her way to a hiding place cannot be said, but she reached it in safety, and her son Horus was born there. The story of the death of Horus she tells in the following words: "I am Isis. I conceived a child, Horus, and I brought him forth in a cl.u.s.ter of papyrus plants (or, bulrushes). I rejoiced exceedingly, for in him I saw one who would make answer for his father. I hid him, and I covered him up carefully, being afraid of that foul one [Set], and then I went to the town of Am, where the people gave thanks for me because they knew I could cause them trouble. I pa.s.sed the day in collecting food for the child, and when I returned and took Horus into my arms, I found him, Horus, the beautiful one of gold, the boy, the child, lifeless! He had bedewed the ground with the water of his eye and with the foam of his lips. His body was motionless, his heart did not beat, and his muscles were relaxed." Then Isis sent forth a bitter cry, and lamented loudly her misfortune, for now that Horus was dead she had none to protect her, or to take vengeance on Set. When the people heard her voice they went out to her, and they bewailed with her the greatness of her affliction.

But though all lamented on her behalf there was none who could bring back Horus to life. Then a "woman who was well known in her town, a lady who was the mistress of property in her own right," went out to Isis, and consoled her, and a.s.sured her that the child should live through his mother. And she said, "A scorpion hath stung him, the reptile Aunab hath wounded him." Then Isis bent her face over the child to find out if he breathed, and she examined the wound, and found that there was poison in it, and then taking him in her arms, "she leaped about with him like a fish that is put upon hot coals," uttering loud cries of lamentation.

During this outburst of grief the G.o.ddess Nephthys, her sister, arrived, and she too lamented and cried bitterly over her sister's loss; with her came the Scorpion-G.o.ddess Serqet. Nephthys at once advised Isis to cry out for help to Ra, for, said she, it is wholly impossible for the Boat of Ra to travel across the sky whilst Horus is lying dead. Then Isis cried out, and made supplication to the Boat of Millions of Years, and the Sun-G.o.d stopped the Boat. Out of it came down Thoth, who was provided with powerful spells, and, going to Isis, he inquired concerning her trouble. "What is it, what is it, O Isis, thou G.o.ddess of spells, whose mouth hath skill to utter them with supreme effect? Surely no evil thing hath befallen Horus, for the Boat of Ra hath him under its protection. I have come from the Boat of the Disk to heal Horus." Then Thoth told Isis not to fear, but to put away all anxiety from her heart, for he had come to heal her child, and he told her that Horus was fully protected because he was the Dweller in his disk, and the firstborn son of heaven, and the Great Dwarf, and the Mighty Ram, and the Great Hawk, and the Holy Beetle, and the Hidden Body, and the Governor of the Other World, and the Holy Benu Bird, and by the spells of Isis and the names of Osiris and the weeping of his mother and brethren, and by his own name and heart. Turning towards the child Thoth began to recite his spells and said, "Wake up, Horus! Thy protection is established. Make thou happy the heart of thy mother Isis. The words of Horus bind up hearts and he comforteth him that is in affliction. Let your hearts rejoice, O ye dwellers in the heavens. Horus who avenged his father shall make the poison to retreat. That which is in the mouth of Ra shall circulate, and the tongue of the Great G.o.d shall overcome [opposition].

The Boat of Ra standeth still and moveth not, and the Disk (_i.e._ the Sun-G.o.d) is in the place where it was yesterday to heal Horus for his mother Isis. Come to earth, draw nigh, O Boat of Ra, O ye mariners of Ra; make the boat to move and convey food of the town of Sekhem (_i.e._ Letopolis) hither, to heal Horus for his mother Isis.... Come to earth, O poison! I am Thoth, the firstborn son, the son of Ra. Tem and the company of the G.o.ds have commanded me to heal Horus for his mother Isis.

O Horus, O Horus, thy Ka protecteth thee, and thy Image worketh protection for thee. The poison is as the daughter of its own flame; it is destroyed because it smote the strong son. Your temples are safe, for Horus liveth for his mother." Then the child Horus returned to life, to the great joy of his mother, and Thoth went back to the Boat of Millions of Years, which at once proceeded on its majestic course, and all the G.o.ds from one end of heaven to the other rejoiced. Isis entreated either Ra or Thoth that Horus might be nursed and brought up by the G.o.ddesses of the town of Pe-Tep, or Buto, in the Delta, and at once Thoth committed the child to their care, and instructed them about his future.

Horus grew up in Buto under their protection, and in due course fought a duel with Set, and vanquished him, and so avenged the wrong done to his father by Set.

THE LEGEND OF KHENSU-NEFER-HETEP AND THE PRINCESS OF BEKHTEN

Here for convenience' sake may be inserted the story of the Possessed Princess of Bekhten and the driving out of the evil spirit that was in her by Khensu-Nefer-hetep. The text of the Legend is cut in hieroglyphs on a large sandstone tablet which was discovered by J.F. Champollion in the temple of Khensu at Thebes, and was removed by Prisse d'Avennes in 1846 to Paris, where it is now preserved in the Bibliotheque Nationale.

The form of the Legend which we have is probably the work of the priests of Khensu, about 1000 B.C., who wished to magnify their G.o.d, but the incidents recorded are supposed to have taken place at the end of the fourteenth century B.C., and there may indeed be historical facts underlying the Legend. The text states that the king of Egypt, Usermaatra-setepenra Rameses-meri-Amen, _i.e._ Rameses II, a king of the nineteenth dynasty about 1300 B.C., was in the country of Nehern, or Mesopotamia, according to his yearly custom, and that the chiefs of the country, even those of the remotest districts from Egypt, came to do homage to him, and to bring him gifts, _i.e._ to pay tribute. Their gifts consisted of gold, lapis-lazuli, turquoise, and costly woods from the land of the G.o.d,[1] and each chief tried to outdo his neighbour in the magnificence of his gifts. Among these tributary chiefs was the Prince of Bekhten, who, in addition to his usual gift, presented to the king his eldest daughter, and he spake words of praise to the king, and prayed for his life. His daughter was beautiful, and the king thought her the most beautiful maiden in the world, and he gave her the name of Neferu-Ra and the rank of "chief royal wife," _i.e._ the chief wife of Pharaoh. When His Majesty brought her to Egypt she was treated as the Queen of Egypt.

[Footnote: 1: _i.e._ Southern Arabia and a portion of the east coast of Africa near Somaliland.]

One day in the late summer, in the fifteenth year of his reign, his Majesty was in Thebes celebrating a festival in honour of Father Amen, the King of the G.o.ds, in the temple now known as the Temple of Luxor, when an official came and informed the king that "an amba.s.sador of the Prince of Bekhten had arrived bearing many gifts for the Royal Wife."

The amba.s.sador was brought into the presence with his gifts, and having addressed the king in suitable words of honour, and smelt the ground before His Majesty, he told him that he had come to present a pet.i.tion to him on behalf of the Queen's sister, who was called Bentresht (_i.e._ daughter of joy). The princess had been attacked by a disease, and the Prince of Bekhten asked His Majesty to send a skilled physician to see her. Straightway the king ordered his magicians (or medicine men) to appear before him, and also his n.o.bles, and when they came he told them that he had sent for them to come and hear the amba.s.sador's request.

And, he added, choose one of your number who is both wise and skilful; their choice fell upon the royal scribe Tehuti-em-heb, and the king ordered him to depart to Bekhten to heal the princess. When the magician arrived in Bekhten he found that Princess Bentresht was under the influence of a malignant spirit, and that this spirit refused to be influenced in any way by him; in fact all his wisdom and skill availed nothing, for the spirit was hostile to him.

[Ill.u.s.tration: Stele relating the Story of the Healing of Bentresht, Princess of Bekhten.]

Then the Prince of Bekhten sent a second messenger to His Majesty, beseeching him to send a G.o.d to Bekhten to overcome the evil spirit, and he arrived in Egypt nine years after the arrival of the first amba.s.sador. Again the king was celebrating a festival of Amen, and when he heard of the request of the Prince of Bekhten he went and stood before the statue of Khensu, called "Nefer-hetep," and he said, "O my fair lord, I present myself a second time before thee on behalf of the daughter of the Prince of Bekhten." He then went on to ask the G.o.d to transmit his power to Khensu, "Pa-ari-sekher-em-Uast," the G.o.d who drives out the evil spirits which attack men, and to permit him to go to Bekhten and release the Princess from the power of the evil spirit. And the statue of Khensu Nefer-hetep bowed its head twice at each part of the pet.i.tion, and this G.o.d bestowed a fourfold portion of his spirit and power on Khensu Pa-ari-sekher-em-Uast. Then the king ordered that the G.o.d should set out on his journey to Bekhten carried in a boat, which was accompanied by five smaller boats and by chariots and horses. The journey occupied seventeen months, and the G.o.d was welcomed on his arrival by the Prince of Bekhten and his n.o.bles with suitable homage and many cries of joy. The G.o.d was taken to the place where Princess Bentresht was, and he used his magical power upon her with such good effect that she was made whole at once. The evil spirit who had possessed her came out of her and said to Khensu: "Welcome, welcome, O great G.o.d, who dost drive away the spirits who attack men. Bekhten is thine; its people, both men and women, are thy servants, and I myself am thy servant. I am going to depart to the place whence I came, so that thy heart may be content concerning the matter about which thou hast come. I beseech Thy Majesty to give the order that thou and I and the Prince of Bekhten may celebrate a festival together." The G.o.d Khensu bowed his head as a sign that he approved of the proposal, and told his priest to make arrangements with the Prince of Bekhten for offering up a great offering. Whilst this conversation was pa.s.sing between the evil spirit and the G.o.d the soldiers stood by in a state of great fear. The Prince of Bekhten made the great offering before Khensu and the evil spirit, and the Prince and the G.o.d and the spirit rejoiced greatly. When the festival was ended the evil spirit, by the command of Khensu, "departed to the place which he loved." The Prince and all his people were immeasurably glad at the happy result, and he decided that he would consider the G.o.d to be a gift to him, and that he would not let him return to Egypt. So the G.o.d Khensu stayed for three years and nine months in Bekhten, but one day, whilst the Prince was sleeping on his bed, he had a vision in which he saw Khensu in the form of a hawk leave his shrine and mount up into the air, and then depart to Egypt. When he awoke he said to the priest of Khensu, "The G.o.d who was staying with us hath departed to Egypt; let his chariot also depart." And the Prince sent off the statue of the G.o.d to Egypt, with rich gifts of all kinds and a large escort of soldiers and horses. In due course the party arrived in Egypt, and ascended to Thebes, and the G.o.d Khensu Pa-ari-sekher-em-Uast went into the temple of Khensu Nefer-hetep, and laid all the gifts which he had received from the Prince of Bekhten before him, and kept nothing for his own temple. This he did as a proper act of grat.i.tude to Khensu Nefer-hetep, whose gift of a fourfold portion of his spirit had enabled him to overcome the power of the evil spirit that possessed the Princess of Bekhten. Thus Khensu returned from Bekhten in safety, and he re-entered his temple in the winter, in the thirty-third year of the reign of Rameses II. The situation of Bekhten is unknown, but the name is probably not imaginary, and the country was perhaps a part of Western Asia. The time occupied by the G.o.d Khensu in getting there does not necessarily indicate that Bekhten was a very long way off, for a mission of the kind moved slowly in those leisurely days, and the priest of the G.o.d would probably be much delayed by the people in the towns and villages on the way, who would entreat him to ask the G.o.d to work cures on the diseased and afflicted that were brought to him. We must remember that when the Nubians made a treaty with Diocletian they stipulated that the G.o.ddess Isis should be allowed to leave her temple once a year, and to make a progress through the country so that men and women might ask her for boons, and receive them.

CHAPTER VIII

HISTORICAL LITERATURE

The historical period of Egyptian history, that is to say, the period during which Egypt was ruled by kings, each one calling himself NESU-BATI, or "King of the South, King of the North," covers about 4400 years according to some Egyptologists, and 3300 years according to others. Of the kings of All Egypt who reigned during the period we know the names of about two hundred, but only about one hundred and fifty have left behind them monuments that enable us to judge of their power and greatness. There is no evidence to show that the Egyptians ever wrote history in our sense of the word, and there is not in existence any native work that can be regarded as a history of Egypt. The only known attempt in ancient times to write a history of Egypt was that made by Manetho, a skilled scribe and learned man, who, in the reign of Ptolemy II Philadelphus (289-246 B.C.), undertook to write a history of the country, which was to be placed in the Great Library at Alexandria.

The only portion of this History that has come down to us is the List of Kings, which formed a section of it; this List, in a form more or less accurate, is extant in the works of Africa.n.u.s and Eusebius. According to the former 553 or 554 kings ruled over Egypt in 5380 years, and according to the latter 421 or 423 kings ruled over Egypt in 4547 or 4939 years. It is quite certain that the princ.i.p.al acts and wars of each king were recorded by the court scribes, or official "remembrancer" or "recorder" of the day, and there is no doubt that such records were preserved in the "House of Books," or Library, of the local temple for reference if necessary. If this were not so it would have been impossible for the scribes of the eighteenth and nineteenth dynasties to compile the lists of kings found on the Palermo Stone, and in the Turin Papyrus, and on the Tablets set up by Seti I and Rameses II at Abydos, and on the Tablet of Ancestors at Karnak. These Lists, however, seem to show that the learned scribes of the later period were not always sure of the true sequence of the names, and that when they were dealing with the names of the kings of the first two dynasties they were not always certain even about the correct spelling and reading of their names. The reason why the Egyptians did not write the history of their country from a general point of view is easily explained. Each king wished to be thought as great as possible, and each king's courtiers lost no opportunity of showing that they believed him to be the greatest king who had sat on the throne of Egypt. To magnify the deeds of his ancestors was neither politic nor safe, nor did it lead to favours or promotion. In no inscription of their descendants do we find the mighty deeds and great conquests of Amenemhat III, or of Usertsen III, or of Thothmes III, praised or described, and no court scribe ever dared to draft a text stating that these were truly three of the greatest kings of Egypt. When a local chief succeeded in making himself king of All Egypt he did not concern himself with preserving records of the great deeds of the king whose throne he had seized. When foreign foes invaded Egypt and conquered it their followers raided the towns, burnt and destroyed all that could be got rid of, and smashed the monuments recording the prowess of the king they had overthrown. The net result of all this is that the history of Egypt can only be partially constructed, and that the sources of our information are a series of texts that were written to glorify individual kings, and not to describe the history of a dynasty, or the general development of the country, or the working out of a policy. In attempting to draw up a connected account of a reign or period the funerary inscriptions of high officials are often more useful than the royal inscriptions. In the following pages are given extracts from annals, building inscriptions, narratives of conquests, and "triumph inscriptions" of an official character; specimens of the funerary inscriptions that describe military expeditions, and supply valuable information about the general history of events, will be given in the chapter on Biographical Inscriptions.

The earliest known annals are found on a stone which is preserved in the Museum at Palermo, and which for this reason is called "The Palermo Stone"; the Egyptian text was first published by Signor A. Pellegrini in 1896. How the princ.i.p.al events of certain years of the reigns of kings from the Predynastic Period to the middle of the fifth dynasty are noted is shown by the following:

[Reign of] SENEFERU. Year ...

The building of Tuataua s.h.i.+ps of _mer_ wood of a hundred capacity, and 60 royal boats of sixteen capacity.

Raid in the Land of the Blacks (_i.e._ the Sudan), and the bringing in of seven thousand prisoners, men and women, and twenty thousand cattle, sheep, and goats.

Building of the Wall of the South and North [called] House of Seneferu.

The bringing of forty s.h.i.+ps of cedar wood (or perhaps "laden with cedar wood").

[Height of the Nile.] Two cubits, two fingers.

[Reign of Seneferu.] Year ...

The making of thirty-five ... 122 cattle

The construction of one Tuataua s.h.i.+p of cedar wood of a hundred capacity, and two s.h.i.+ps of _mer_ wood of a hundred capacity.

The numbering for the seventh time.

[Height of the Nile.] Five cubits, one hand, one finger.

The royal historical inscriptions of the first eleven dynasties are very few, and their contents are meagre and unimportant. As specimens of historical doc.u.ments of the twelfth dynasty the following may be quoted:

EDICT AGAINST THE BLACKS

This short inscription is dated in the eighth year of the reign of Usertsen III. "The southern frontier in the eighth year under the Majesty of the King of the South and North, Khakaura (Usertsen III), endowed with life for ever. No Black whatsoever shall be permitted to pa.s.s [this stone] going down stream, whether travelling by land or sailing in a boat, with cattle, a.s.ses, goats, &c., belonging to the Blacks, with the exception of such as cometh to do business in the country of Aqen[1] or on an emba.s.sy. Such, however, shall be well entreated in every way. No boats belonging to the Blacks shall in future be permitted to pa.s.s down the river by the region of Heh."[2]

[Footnote 1: This district has not been identified.]

[Footnote 2: The district of Semnah and k.u.mmah, about 40 miles south of Wadi Halfah.]

The methods of Usertsen III and his opinions of the Sudani folk are ill.u.s.trated by the following inscription which he set up at Semnah, a fort built by him at the foot of the Second Cataract.

"In the third month[1] of the season Pert His Majesty fixed the boundary of Egypt on the south at Heh (Semnah). I made my boundary and went further up the river than my fathers. I added greatly to it. I give commands [therein]. I am the king, and what is said by me is done. What my heart conceiveth my hand bringeth to pa.s.s. I am [like] the crocodile which seizeth, carrieth off, and destroyeth without mercy. Words (or matters) do not remain dormant in my heart. To the coward soft talk suggesteth longsuffering; this I give not to my enemies. Him who attacketh me I attack. I am silent in the matter that is for silence; I answer as the matter demandeth. Silence after an attack maketh the heart of the enemy bold. The attack must be sudden like that of a crocodile.

The man who hesitateth is a coward, and a wretched creature is he who is defeated on his own territory and turned into a slave. The Black understandeth talk only. Speak to him and he falleth prostrate. He fleeth before a pursuer, and he pursueth only him that fleeth. The Blacks are not bold men; on the contrary, they are timid and weak, and their hearts are cowed. My Majesty hath seen them, and [what I say] is no lie.

[Footnote 1: = January-February.]

"I seized their women, I carried off their workers in the fields, I came to their wells, I slew their bulls, I cut their corn and I burnt it.

This I swear by the life of my father. I speak the truth; there is no doubt about the matter, and that which cometh forth from my mouth cannot be gainsaid. Furthermore, every son of mine who shall keep intact this boundary which My Majesty hath made, is indeed my son; he is the son who protecteth his father, if he keep intact the boundary of him that begot him. He who shall allow this boundary to be removed, and shall not fight for it, is not my son, and he hath not been begotten by me. Moreover, My Majesty hath caused to be made a statue of My Majesty on this my boundary, not only with the desire that ye should prosper thereby, but that ye should do battle for it."

CAMPAIGN OF THOTHMES II IN THE SUDAN

The following extract ill.u.s.trates the inscriptions in which the king describes an expedition into a hostile country which he has conducted with success. It is taken from an inscription of Thothmes II, which is cut in hieroglyphs on a rock by the side of the old road leading from Elephantine to Philae, and is dated in the first year of the king's reign. The opening lines enumerate the names and t.i.tles of the king, and proclaim his sovereignty over the Haunebu, or the dwellers in the northern Delta and on the sea coast, Upper and Lower Egypt, Nubia and the Eastern Desert, including Sinai, Syria, the lands of the Fenkhu, and the countries that lie to the south of the modern town of Khartum. The next section states: "A messenger came in and saluted His Majesty and said: The vile people of Kash (_i.e._ Cush, Northern Nubia) are in revolt. The subjects of the Lord of the Two Lands (_i.e._ the King of Egypt) have become hostile to him, and they have begun to fight. The Egyptians [in Nubia] are driving down their cattle from the shelter of the stronghold which thy father Thothmes [I] built to keep back the tribes of the South and the tribes of the Eastern Desert." The last part of the envoy's message seems to contain a statement that some of the Egyptians who had settled in Nubia had thrown in their lot with the Sudani folk who were in revolt. The text continues: "When His Majesty heard these words he became furious like a panther (or leopard), and he said: I swear by Ra, who loveth me, and by my father Amen, king of the G.o.ds, lord of the thrones of the Two Lands, that I will not leave any male alive among them. Then His Majesty sent a mult.i.tude of soldiers into Nubia, now this was his first war, to effect the overthrow of all those who had rebelled against the Lord of the Two Lands, and of all those who were disaffected towards His Majesty. And the soldiers of His Majesty arrived in the miserable land of Kash, and overthrew these savages, and according to the command of His Majesty they left no male alive, except one of the sons of the miserable Prince of Kash, who was carried away alive with some of their servants to the place where His Majesty was. His Majesty took his seat on his throne, and when the prisoners whom his soldiers had captured were brought to him they were placed under the feet of the good G.o.d. Their land was reduced to its former state of subjection, and the people rejoiced and their chiefs were glad. They ascribed praise to the Lord of the Two Lands, and they glorified the G.o.d for his divine beneficence. This took place because of the bravery of His Majesty, whom his father Amen loved more than any other king of Egypt from the very beginning, the King of the South and North, Aakheperenra, the son of Ra, Thothmes (II), whose crowns are glorious, endowed with life, stability, and serenity, like Ra for ever."