Kitabı oku: «Patriarchal Palestine», sayfa 10
At Beth-lehem Jacob was but a few miles distant from Hebron, where Isaac still lived, and where at his death he was buried by his sons Jacob and Esau in the family tomb of Machpelah. It was the last time, seemingly, that the two brothers found themselves together. Esau, partly by marriage, partly by conquest, dispossessed the Horites of Mount Seir, and founded the kingdom of Edom, while the sons and flocks of Jacob scattered themselves from Hebron in the south of Canaan to Shechem in its centre. The two hallowed sanctuaries of the future kingdoms of Judah and Israel, where the first throne was set up in Israel and the monarchy of David was first established, thus became the boundaries of the herdsmen's domain. In both the Hebrew patriarch held ground that was rightfully his own. It was a sign that the house of Israel should hereafter occupy the land which the family of Israel thus roamed over with their flocks. The nomad was already passing into the settler, with fields and burial-places of his own.
But before the transformation could be fully accomplished, a long season of growth and preparation was needful. Egypt, and not Canaan, was to be the land in which the Chosen People should be trained for their future work. Canaan itself was to pass under Egyptian domination, and to replace the influence of Babylonian culture by that of Egypt. It was a new world and a new civilization into which the descendants of Jacob were destined to emerge when finally they escaped from the fiery furnace of Egyptian bondage. The Egypt known to Jacob was an Egypt over which Asiatic princes ruled, and whose vizier was himself a Hebrew. It was the Egypt of the Hyksos conquerors, whose capital was Zoan, on the frontiers of Asia, and whose people were the slaves of an Asiatic stranger. The Egypt quitted by his descendants was one which had subjected Asia to itself, and had carried the spoils of Syria to its splendid capital in the far south. The Asiatic wave had been rolled back from the banks of the Nile, and Egyptian conquest and culture had overflooded Asia as far as the Euphrates.
But it was not Egypt alone which had undergone a change. The Canaan of Abraham and Jacob looked to Babylonia for its civilization, its literature, and its laws. Its princes recognized at times the supremacy of the Babylonian sovereigns, and the deities of Babylonia were worshipped in its midst. The Canaan of Moses had long been a province of the Egyptian Empire; Egyptian rule had been substituted for that of Babylon, and the manners and customs of Egypt had penetrated deeply into the minds of its inhabitants. The Hittite invasion from the north had blocked the high-road to Babylonia, and diverted the trade of Palestine towards the west and the south. While Abraham, the native of Ur, and the emigrant from Harran, had found himself in Canaan, and even at Zoan, still within the sphere of the influences among which he had grown up, the fugitives from Egypt entered on the invasion of a country which had but just been delivered from the yoke of the Pharaohs. It was an Egyptian Canaan that the Israelites were called upon to subdue, and it was fitting therefore that they should have been made ready for the task by their long sojourn in the land of Goshen.
How that sojourn came about, it is not for us to recount. The story of Joseph is too familiar to be repeated, though we are but just beginning to learn how true it is, in all its details, to the facts which Egyptian research is bringing more and more fully to light. We see the Midianite and Ishmaelite caravan passing Dothan—still known by its ancient name—with their bales of spicery from Gilead for the dwellers in the Delta, and carrying away with them the young Hebrew slave. We watch his rise in the house of his Egyptian master, his wrongful imprisonment and sudden exaltation when he sits by the side of Pharaoh and governs Egypt in the name of the king. We read the pathetic story of the old father sending his sons to buy corn from the royal granaries or larits of Egypt, and withholding to the last his youngest and dearest one; of the Beduin shepherds bowing all unconsciously before the brother whom they had sold into slavery, and who now holds in his hands the power of life and death; of Joseph's disclosure of himself to the conscious-stricken suppliants; of Jacob's cry when convinced at last that "the governor over all the land of Egypt" was his long-mourned son. "It is enough; Joseph my son is yet alive: I will go and see him before I die."
Jacob and his family travelled in wagons along the high-road which connected the south of Palestine with the Delta. It led past Beer-sheba and El-Arîsh to the Shur, or line of fortifications which protected the eastern frontier of Egypt. The modern caravan road follows its course most of the way. It was thus distinct from "the way of the Philistines," which led along the coast of the Mediterranean, on the northern edge of the Sirbonian Lake. In Egypt the Israelitish emigrants settled not far from the Hyksos capital in the land of Goshen, which the excavations of Dr. Naville have shown to be the Wâdi Tumilât of to-day. Here they multiplied and grew wealthy, until the evil days came when the Egyptians rose up against Semitic influence and control, and Ramses II. transformed the free-born Beduin into public serfs.
But the age of Ramses II. was still far distant when Jacob died full of years, and his mummy was carried to the burial-place of his fathers "in the land of Canaan." Local tradition connected the name of Abel-mizraim, "the meadow of Egypt," on the eastern side of the Jordan, with the long funeral procession which wended its way from Zoan to Hebron. We cannot believe, however, that the mourners would have so far gone out of their road, even if the etymology assigned by tradition to the name could be supported. The tradition bears witness to the fact of the procession, but to nothing more.
With the funeral of Jacob a veil falls upon the Biblical history of Canaan, until the days when the spies were sent out to search the land. Joseph was buried in Egypt, not at Hebron, though he had made the Israelites swear before his death that his mummy should be eventually taken to Palestine. The road to Hebron, it is clear, was no longer open, and the power of the Hyksos princes must have been fast waning. The war of independence had broken out, and the native kings of Upper Egypt were driving the foreigner back into Asia. The rulers of Zoan had no longer troops to spare for a funeral procession through the eastern desert.
The Chronicler, however, has preserved a notice which seems to show that a connection was still kept up between Southern Canaan and the Hebrew settlers in Goshen, even after Jacob's death, perhaps while he was yet living. We are told that certain of the sons of Ephraim were slain by the men of Gath, whose cattle they had attempted to steal, and that their father, after mourning many days, comforted himself with the birth of other sons (1 Chron. vii. 21-26). The notice, moreover, does not stand alone. Thothmes III., the great conqueror of the eighteenth Egyptian dynasty, states that two of the places captured by him in Palestine were Jacob-el and Joseph-el. It is tempting to see in the two names reminiscences of the Hebrew patriarch and his son. If so, the name of Joseph would have been impressed upon a locality in Canaan more than two centuries before the Exodus. The geographical lists of Thothmes III. and the fragments of early history preserved by the Chronicler would thus support and complete one another. The Egyptian cavalry who accompanied the mummy of Jacob to its resting-place at Machpelah, would not be the only evidence of the authority claimed by Joseph and his master in the land of Canaan; Joseph himself would have left his name there, and his grand-children would have fought against "the men of Gath."
But these are speculations which may, or may not, be confirmed by archaeological discovery. For the Book of Genesis Canaan disappears from sight with the death of Jacob. Henceforward it is upon Egypt and the nomad settlers in Goshen that the attention of the Pentateuch is fixed, until the time comes when the age of the patriarchs is superseded by that of the legislator, and Moses, the adopted son of the Egyptian princess, leads his people back to Canaan. Joseph had been carried by Midianitish hands out of Palestine into Egypt, there to become the representative of the Pharaoh, and son-in-law of the high-priest of Heliopolis; for Moses, the adopted grandson of the Pharaoh, "learned in all the wisdom of the Egyptians," it was reserved, after years of trial and preparation in Midian, to bring the descendants of Jacob out of their Egyptian prison-house to the borders of the Promised Land.
CHAPTER V
EGYPTIAN TRAVELLERS IN CANAAN
Palestine has been a land of pilgrims and tourists from the very beginning of its history. It was the goal of the migration of Abraham and his family, and it was equally the object of the oldest book of travels with which we are acquainted. Allusion has already been made more than once to the Egyptian papyrus, usually known as The Travels of a Mohar, and in which a satirical account is given of a tour in Palestine and Syria. The writer was a professor, apparently of literature, in the court of Ramses II., and he published a series of letters to his friend, Nekht-sotep, which were long admired as models of style. Nekht-sotep was one of the secretaries attached to the military staff, and among the letters is a sort of parody of an account given by Nekht-sotep of his adventures in Canaan, which was intended partly to show how an account of the kind ought to have been written by an accomplished penman, partly to prove the superiority of the scribe's life to that of the soldier, partly also, it may be, for the sake of teasing the writer's correspondent. Nekht-sotep had evidently assumed airs of superiority on the strength of his foreign travels, and his stay-at-home friend undertook to demonstrate that he had himself enjoyed the more comfortable life of the two. Nekht-sotep is playfully dubbed with the foreign title of Mohar—or more correctly Muhir—a word borrowed from Assyrian, where it primarily signified a military commander and then the governor of a province.
Long before the days of the nineteenth dynasty, however, there had been Egyptian travellers in Palestine, or at least in the adjoining countries. One of the Egyptian books which have come down to us contains the story of a certain Sinuhit who had to fly from Egypt in consequence of some political troubles in which he was involved after the death of Amon-m-hat I. of the twelfth dynasty. Crossing the Nile near Kher-ahu, the Old Cairo of to-day, he gained the eastern bank of the river and made his way to the line of forts which protected Egypt from its Asiatic enemies. Here he crouched among the desert bushes till night-fall, lest "the watchmen of the tower" should see him, and then pursued his journey under the cover of darkness. At daybreak he reached the land of Peten and the wadi of Qem-uer on the line of the modern Suez Canal. There thirst seized upon him; his throat rattled, and he said to himself—"This is the taste of death." A Bedawi, however, perceived him and had compassion on the fugitive: he gave him water and boiled milk, and Sinuhit for a while joined the nomad tribe. Then he passed on to the country of Qedem, the Kadmonites of the Old Testament (Gen. xv. 19; Judges vi. 3), whence came the wise men of the East (1 Kings iv. 30). After spending a year and a half there, 'Ammu-anshi, the prince of the Upper land of Tenu, asked the Egyptian stranger to come to him, telling him that he would hear the language of Egypt. He added that he had already heard about Sinuhit from "the Egyptians who were in the country." It is clear from this that there had been intercourse for some time between Egypt and "the Upper Tenu."
It is probable that Dr. W. Max Müller is right in seeing in Tenu an abbreviated form of Lutennu (or Rutenu), the name by which Syria was known to the Egyptians. There was an Upper Lutennu and a Lower Lutennu, the Upper Lutennu corresponding with Palestine and the adjoining country, and thus including the Edomite district of which 'Ammu-anshi or Ammi-anshi was king. In the name of 'Ammu-anshi, it may be observed, we have the name of the deity who appears as Ammi or Ammon in the kingdom of the Ammonites, and perhaps forms the second element in the name of Balaam. The same divine name enters into the composition of those of early kings of Ma'in in Southern Arabia, as well as of Babylonia in the far East. (See above, p. 64.)
'Ammu-anshi married Sinuhit to his eldest daughter, and bestowed upon him the government of a district called Aia which lay on the frontier of a neighbouring country. Aia is described as rich in vines, figs, and olives, in wheat and barley, in milk and cattle. "Its wine was more plentiful than water," and Sinuhit had "daily rations of bread and wine, cooked meat and roast fowl," as well as abundance of game. He lived there for many years. The children born to him by his Asiatic wife grew up and became heads of tribes. "I gave water to the thirsty," he says; "I set on his journey the traveller who had been hindered from passing by; I chastised the brigand. I commanded the Beduin who departed afar to strike and repel the princes of foreign lands, and they marched (under me), for the prince of Tenu allowed that I should be during long years the general of his soldiers."
Sinuhit, in fact, had given proof of his personal prowess at an early period in his career. The champion of Tenu had come to him in his tent and challenged him to single combat. The Egyptian was armed with bow, arrows, and dagger; his adversary with battle-axe, javelins, and buckler. The contest was short, and ended in the decisive victory of Sinuhit, who wounded his rival and despoiled him of his goods.
A time came, however, when Sinuhit grew old, and began to long to see once more the land of his fathers before he died. Accordingly he sent a petition to the Pharaoh praying him to forgive the offences of his youth and allow him to return again to Egypt. The petition was granted, and a letter was despatched to the refugee, permitting him to return. Sinuhit accordingly quitted the land where he had lived so long. First of all he held a festival, and handed over his property to his children, making his eldest son the chief of the tribe. Then he travelled southward to Egypt, and was graciously received at court. The coarse garments of the Beduin were exchanged for fine linen; his body was bathed with water and scented essences; he lay once more on a couch and enjoyed the luxurious cookery of the Egyptians. A house and pyramid were built for him; a garden was laid out for him with a lake and a kiosk, and a golden statue with a robe of electrum was set up in it. Sinuhit ceased to be an Asiatic "barbarian," and became once more a civilized Egyptian.
The travels of Sinuhit were involuntary, but a time came when a tour in Palestine was almost as much the fashion as it is to-day. The conquests of Thothmes III. had made Syria an Egyptian province, and had introduced Syrians into the Egyptian bureaucracy. Good roads were made throughout the newly-acquired territory, furnished with post-houses where food and lodging could be procured, and communication between Egypt and Canaan thus became easy and frequent. The fall of the eighteenth dynasty caused only a momentary break in the intercourse between the two countries; with the establishment of the nineteenth dynasty it was again resumed. Messengers passed backward and forward between Syria and the court of the Pharaoh; Asiatics once more thronged into the valley of the Nile, and the Egyptian civil servant and traveller followed in the wake of the victorious armies of Seti and Ramses. The Travels of a Mohar is the result of this renewed acquaintance with the cities and roads of Palestine.
The writer is anxious to display his knowledge of Syrian geography. Though he had not himself ventured to brave the discomforts of foreign travel, he wished to show that he knew as much about Canaan as those who had actually been there. A tour there was after all not much to boast of; it had become so common that the geography of Canaan was as well known as that of Egypt itself, and the stay-at-home scribe had consequently no difficulty in compiling a guide-book to it.
The following is the translation given by Dr. Brugsch of the papyrus, with such alterations as have been necessitated by further study and research. "I will portray for thee the likeness of a Mohar, I will let thee know what he does. Hast thou not gone to the land of the Hittites, and hast thou not seen the land of Aupa? Dost thou not know what Khaduma is like; the land of Igad'i also how it is formed? The Zar (or Plain) of king Sesetsu (Sesostris)—on which side of it lies the town of Aleppo, and how is its ford? Hast thou not taken thy road to Kadesh (on the Orontes) and Tubikhi? Hast thou not gone to the Shasu (Beduin) with numerous mercenaries, and hast thou not trodden the way to the Maghar[at] (the caves of the Magoras near Beyrout) where the heaven is dark in the daytime? The place is planted with maple-trees, oaks, and acacias, which reach up to heaven, full of beasts, bears (?), and lions, and surrounded by Shasu in all directions. Hast thou not ascended the mountain of Shaua, and hast thou not trodden it? There thy hands hold fast to the [rein] of thy chariot; a jerk has shaken thy horses in drawing it. I pray thee, let us go to the city of Beeroth (Beyrout). Hast thou not hastened to its ascent after passing over the ford in front of it?
"Do thou explain this relish for [the life of] a Mohar! Thy chariot lies there [before] thee; thy [feet] have fallen lame; thou treadest the backward path at eventide. All thy limbs are ground small. Thy [bones] are broken to pieces, and thou dost fall asleep. Thou awakest: it is the time of gloomy night, and thou art alone. Has not a thief come to rob thee? Some grooms have entered the stable; the horse kicks out; the thief has made off in the night, thy clothes are stolen. Thy groom wakes up in the night; he sees what has happened to him; he takes what is left, he goes off to bad company, he joins the Beduin. He transforms himself into an Asiatic. The police (?) come, they [feel about] for the robber; he is discovered, and is immovable from terror. Thou wakest, thou findest no trace of them, for they have carried off thy property.
"Become [again] a Mohar who is fully accoutred. Let thy ear be filled with that which I relate to thee besides.
"The town 'Hidden'—such is the meaning of its name Gebal—what is its condition? Its goddess [we will speak of] at another time. Hast thou not visited it? Be good enough to look out for Beyrout, Sidon, and Sarepta. Where are the fords of the land of Nazana? The country of Authu (Usu), what is its condition? They are situated above another city in the sea, Tyre the port is its name. Drinking-water is brought to it in boats. It is richer in fishes than in sand. I will tell thee of something else. It is dangerous to enter Zair'aun. Thou wilt say it is burning with a very painful sting (?). Come, Mohar. Go forward on the way to the land of Pa-'Aina. Where is the road to Achshaph (Ekdippa)? Towards which town? Pray look at the mountain of User. How is its crest? Where is the mountain of Sakama (Shechem)? Who can surmount it? Mohar, whither must you take a journey to the land of Hazor? How is its ford? Show me how one goes to Hamath, Dagara, [and] Dagar-el, to the place where all Mohars meet? Be good enough to spy out its road; cast a look on Yâ.... When one goes to the land of Adamim, to what is one opposite? Do not draw back, but instruct us. Guide us, that we may know, O leader!
"I will name to thee other cities besides these. Hast thou not gone to the land of Takhis, to Kafir-Marona, Tamnah, Kadesh, Dapul, Azai, Harnammata, and hast thou not seen Kirjath-Anab, near Beth-Sopher? and dost thou not know Adullam [and] Zidiputa? Or dost thou not know any better the name of Khalza in the land of Aupa, [like] a bull upon its frontiers? Here is the place where all the mighty warriors are seen. Be good enough to look and see the chapel of the land of Qina, and tell me about Rehob. Describe Beth-sha-el (Beth-el) along with Tarqa-el. The ford of the land of Jordan, how is it crossed? Teach me to know the passage that leads to the land of Megiddo, which lies in front of it. Verily thou art a Mohar, well skilled in the work of the strong hand. Pray, is there found a Mohar like thee, to place at the head of the army, or a seigneur who can beat thee in shooting?
"Beware of the gorge of the precipice, 2000 cubits deep, which is full of rocks and boulders. Thou turnest back in a zigzag, thou bearest thy bow, thou takest the iron in thy left hand. Thou lettest the old men see, if their eyes are good, how, worn out with fatigue, thou supportest thyself with thy hand. Ebed gamal Mohar n'amu ('A camel's slave is the Mohar! they say'); so they say, and thou gainest a name among the Mohars and the knights of the land of Egypt. Thy name becomes like that of Qazairnai, the lord of Asel, when the lions found him in the thicket, in the defile which is rendered dangerous by the Shasu who lie in ambush among the trees. They measured four cubits from the nose to the heel, they had a grim look, without softness; they cared not for caresses.
"Thou art alone, no strong one is with thee, no armée is behind thee, no Ariel who prepares the way for thee, and gives thee information of the road before thee. Thou knowest not the road. The hair on thy head stands on end; it bristles up. Thy soul is given into thy hands. Thy path is full of rocks and boulders, there is no outlet near, it is overgrown with creepers and wolf's-bane. The precipice is on one side of thee, the mountain and the wall of rock on the other. Thou drivest in against it. The chariot jumps on which thou art. Thou art troubled to hold up thy horses. If it falls down the precipice, the pole drags thee down too. Thy ceintures are pulled away. They fall down. Thou shacklest the horse, because the pole is broken on the path of the defile. Not knowing how to tie it up, thou understandest not how it is to be repaired. The essieu is left on the spot, as the load is too heavy for the horses. Thy courage has evaporated. Thou beginnest to run. The heaven is cloudless. Thou art thirsty; the enemy is behind thee; a trembling seizes thee; a twig of thorny acacia worries thee; thou thrustest it aside; the horse is scratched till at length thou findest rest.
"Explain to me thy liking for [the life of] a Mohar!
"Thou comest into Joppa; thou findest the date-palm in full bloom in its time. Thou openest wide thy mouth in order to eat. Thou findest that the maid who keeps the garden is fair. She does whatever thou wantest of her.... Thou art recognized, thou art brought to trial, and owest thy preservation to being a Mohar. Thy girdle of the finest stuff thou payest as the price of a worthless rag. Thou sleepest every evening with a rug of fur over thee. Thou sleepest a deep sleep, for thou art weary. A thief steals thy bow and thy sword from thy side; thy quiver and thy armour are cut to pieces in the darkness; thy pair of horses run away. The groom takes his course over a slippery path which rises before him. He breaks thy chariot in pieces; he follows thy foot-steps. [He finds] thy equipments which had fallen on the ground and had sunk into the sand, leaving only an empty space.
"Prayer does not avail thee, even when thy mouth says, 'Give food in addition to water, that I may reach my goal in safety,' they are deaf and will not hear. They say not yes to thy words. The iron-workers enter into the smithy; they rummage in the workshops of the carpenters; the handicraftsmen and saddlers are at hand; they do whatever thou requirest. They put together thy chariot; they put aside the parts of it that are made useless; thy spokes are façonné quite new; thy wheels are put on; they put the courroies on the axles and on the hinder part; they splice thy yoke, they put on the box of thy chariot; the [workmen] in iron forge the …; they put the ring that is wanting on thy whip, they replace the lanières upon it.
"Thou goest quickly onward to fight on the battle-field, to do the deeds of a strong hand and of firm courage.
"Before I wrote I sought me out a Mohar who knows his power and leads the jeunesse, a chief in the armée, [who travels] even to the end of the world.
"Answer me not 'This is good; this is bad;' repeat not to me your opinion. Come, I will tell thee all that lies before thee at the end of thy journey.
"I begin for thee with the palace of Sesetsu (Sesostris). Hast thou not set foot in it by force? Hast thou not eaten the fish in the brook …? Hast thou not washed thyself in it? With thy permission I will remind thee of Huzana; where is its fortress? Come, I pray thee, to the palace of the land of Uazit, even of Osymandyas (Ramses II.) in his victories, [to] Saez-el, together with Absaqbu. I will inform thee of the land of 'Ainin (the two Springs), the customs of which thou knowest not. The land of the lake of Nakhai, and the land of Rehoburta thou hast not seen since thou wast born, O Mohar. Rapih is widely extended. What is its wall like? It extends for a mile in the direction of Gaza."
The French words introduced from time to time by Dr. Brugsch into the translation represent the Semitic words which the Egyptian writer has employed. They illustrate the fashionable tendency of his day to fill the Egyptian vocabulary with the words and phrases of Canaan. It was the revenge taken by Palestine for its invasion and conquest by the armies of Seti and Ramses. Thus armée corresponds to the Semitic tsaba, "army," jeunesse to na'aruna, "young men." The Egyptian scribe, however, sometimes made mistakes similar to those which modern novelists are apt to commit in their French quotations. Instead of writing, as he intended, 'ebed gamal Mohar na'amu ("a camel's slave is the Mohar! they say"), he has assigned the Canaanite vowel ayin to the wrong word, and mis-spelt the name of the "camel," so that the phrase is transformed into abad kamal Mohar n'amu ("the camel of the Mohar has perished, they are pleasant"). (It is curious that a similar mistake in regard to the spelling of 'ebed, "slave" or "servant" has been made in an Aramaic inscription which I have discovered on the rocks near Silsileh in Upper Egypt, where the name of Ebed-Nebo is written Abed-Nebo.)
Most of the geographical names mentioned in the papyrus can be identified. Aupa, the Ubi of the Tel el-Amarna tablets, was on the borders of the land of the Hittites, and not far from Aleppo. The Zar or "Plain" of Sesostris makes its appearance in the lists of conquered towns and countries which were drawn up by Thothmes III., Seti I., Ramses II., and Ramses III., in order to commemorate their victories in Syria. The word probably migrated from Babylonia, where the zeru denoted the alluvial plain which lay between the Tigris and the Euphrates. Kadesh, the southern capital of the Hittites, "in the land of the Amorites," lay on the Orontes, close to the lake of Horns, and has been identified by Major Conder with the modern Tel em-Mindeh. Tubikhi, of which we have already heard in the Tel el-Amarna letters, is also mentioned in the geographical lists inscribed by Thothmes III. on the walls of his temple at Karnak (No. 6); it there precedes the name of Kamta or Qamdu, the Kumidi of Tel el-Amarna. It is the Tibhath of the Old Testament, out of which David took "very much brass" (1 Chron. xviii. 8). The Maghar(at) or "Caves" gave their name to the Magoras, the river of Beyrout, as well as to the Mearah of the Book of Joshua (xiii. 4). As for the mountain of Shaua, it is described by the Assyrian king Tiglath-pileser III. as in the neighbourhood of the northern Lebanon, while the city of the Beeroth or "Cisterns" is probably Beyrout.
The Mohar is now carried to Phoenicia. Gebal, Beyrout, Sidon, and Sarepta, are named one after the other, as the traveller is supposed to be journeying from north to south. The "goddess" of Gebal was Baaltis, so often referred to in the letters of Rib-Hadad, who calls her "the mistress of Gebal." In saying, however, that the name of the city meant "Hidden," the writer has been misled by the Egyptian mispronunciation of it. It became Kapuna in the mouths of his countrymen, and since kapu in Egyptian signified "hidden mystery," he jumped to the conclusion that such was also the etymology of the Phoenician word. In the "fords of the land of Nazana" we must recognize the river Litâny, which flows into the sea between Sarepta and Tyre. At all events, Authu or Usu, the next city mentioned, is associated with Tyre both in the tablets of Tel el-Amarna and in the inscriptions of the Assyrian kings. It seems to have been the Palætyros or "Older Tyre" of classical tradition, which stood on the mainland opposite the more famous insular Tyre. Phoenician tradition ascribes its foundation to Usôos, the offspring of the mountains of Kasios and Lebanon, and brother of Memrumus, "the exalted," and Hypsouranios, "the lord of heaven," who was the first to invent a clothing of skins, and to sail upon the water in boats, and who had taught mankind to adore the fire and the winds, and to set up two pillars of stone in honour of the deity. From Usu the Mohar is naturally taken to the island rock of Tyre.
Next comes a name which it is difficult to identify. All that is clear is that between Zar or Tyre and Zair'aun there is some connection both of name and of locality. Perhaps Dr. Brugsch is right in thinking that in the next sentence there is a play upon the Hebrew word zir'âh, "hornet," which seems to have the same root as Zair'aun. It may be that Zair'aun is the ancient city south of Tyre whose ruins are now called Umm el-'Amûd, and whose older name is said to have been Turân. Unfortunately the name of the next place referred to in the Mohar's travels is doubtful; if it is Pa-'A(y)ina, "the Spring," we could identify it with the modern Râs el-'Ain, "the Head of the Spring." This is on the road to Zib, the ancient Achshaph or Ekdippa.
