of 500 years, when the Egyptian power began to sink under the later Ramessids, and the high priests of Ammon at Thebes rose against them, – before the year 1100 B.C. the supremacy of Egypt over the South became extinguished. The high priest Herhor is the last who bears the title of "King's son of Cush;" under the Tanites, Smendes and his successors, the monuments no longer mention any viceroy of Cush.151 We may, therefore, assume that Nubia was an independent state from the year 1100 B.C. onwards. Yet the long continuance of the Egyptian rule had caused the style and civilisation of Egypt to strike firm roots here. The city, which was adorned by Amenophis III. and Ramses II. with splendid buildings; the Neb (Napata) of the hieroglyphics, the Merua or Berua of the native language, was the seat of the princes of the new state, in which, before as after, the style, worship, and writing of Egypt was predominant; the language also, which the new monarchy used in its documents, was the language of Egypt. The name of the first independent ruler of Napata, the king of Ethiopia, as the Greeks call him, whom we know, is mentioned in the memorial stone already spoken of. The name and attribute are Egyptian: Pianchi Miamun.152 In the twenty-first year of his reign, in the month Thot, so the memorial tells us, it was announced to king Pianchi that Tnephachtus of Sais and Memphis had possessed himself of the whole of the land of the West. "The princes and lords of the cities are like dogs before his feet. All princes who recognise his power, these he allows to remain, each in his own canton, as lords and princes of the cities." The princes in Upper Egypt who were not yet subject to Tafnecht, sent to Pianchi "messages continually, whether he also would wish to know nothing of the land of the South," i. e. whether he also was inclined to abandon Upper Egypt to Tafnecht.
The condition of Egypt was thus inviting enough to induce a power, strongly established in the South, to extend its dominion to the North, at least over Upper Egypt. Upper Egypt was naturally from an ancient period in closer relation to Nubia and Napata than Lower Egypt. The removal of the residence and centre of the kingdom to Lower Egypt at the time of the Tanites and Bubastites must have contributed to awaken anew the old opposition between the upper and lower land: and in its turn, when Tafnecht had got the upper hand in Lower Egypt, and forced his way to Upper Egypt, this opposition strengthened the wish to seek support and protection on the upper Nile, before submitting to a Saite, a prince of Lower Egypt.
King Pianchi sent his army to aid the princes of Upper Egypt. According to the memorial stone Tafnecht, who with his vassals awaited the Ethiopians at Chnensu (Heracleopolis major), was defeated. The Ethiopians then turned upon Ashmunein, which was defended against them by its prince, Nemrut. Here, however, as the stone admits, they suffered a severe defeat. At the beginning of the next year, Pianchi himself set forth, celebrated the festival of Ammon at Thebes, commenced the regular siege of Ashmunein by throwing up a wall of circumvallation, and then for three days bombarded the city. Then Nemrut besought Pianchi to receive him among his servants and accept his tribute. Pianchi marched into the city, sacrificed to the god and lord of the city, "to his father Thot," bulls, calves, and birds; and the people of Ashmunein sang: "Beautiful is the Horus, who dwells in his city, the son of Ra, Pianchi; and Pianchi repaired to the house of king Nemrut, to his treasury and the house of his possessions." When Nemrut had surrendered to Pianchi, Pefabast of Chnensu also appeared with gifts, with gold, silver, precious stones, and horses, threw himself on the ground before Pianchi, and said: "Hail to thee, Horus, mighty Bull! I am sunken in darkness; give clearness to my countenance; I will be a servant together with my subjects, who will bring presents." When four other cities had opened their gates, Pianchi appeared with his ships before Memphis, and promised to spare the inhabitants of the city: "the children should not weep" if they opened the gates to him; he would merely sacrifice to Ptah and the gods of Memphis. Tafnecht threw 8000 of his warriors into the city. Yet Pianchi succeeded in taking the city from the harbour in open battle; "many were slain, many captured alive;" Pianchi caused the temples to be protected; purified himself, and offered a great sacrifice "to his father Ptah." Then Aupoth and all the princes of Lower Egypt submitted, and Pianchi marched to On (Heliopolis); and on the height near On, in the sight of Ra at his rising, he offered a great sacrifice, and went into the temple to behold the god in the Benben chamber. "He was alone; he undid the bars, and opened the doors, and beheld his father Ra, and the morning barque of Ra, and the evening barque of Tum. Then he closed the doors and sealed them." After this, Osorkon (of Bubastis) and Petise (of Athribis) submitted. Tafnecht himself sent a messenger to Pianchi; he could not stand before his fire; Pianchi may receive his possessions for his treasury. Pianchi on his part sent the "leader of the prayers" and his chief captain, and Tafnecht took the oath: "he would not transgress Pianchi's commands, nor disregard his words; he would do no harm to any prince against his will; he would do according to the words of Pianchi." Then the ships were laden with silver, gold, copper, and other good things of Lower Egypt, and Pianchi went up the stream, and the dwellers on the bank sang: "O royal conqueror, thou hast come, and hast smitten Lower Egypt; thou makest the men to be women. Thy work will continue, thou king and friend of Thebes."153
This campaign of Pianchi from Napata, the first attempt of a ruler of Ethiopia to possess himself of Egypt, must be placed about the year 760 B.C.154 We can hardly contest the successes which the memorial stone ascribes to Pianchi. Pianchi as a fact took Chnensu and Memphis; he reached Heliopolis; most of the vassals of Tnephachtus paid homage to him. But Pianchi's own narrative does not maintain that he took Sais, and that Tnephachtus appeared before him. He makes a treaty with Tnephachtus; he is contented that Tnephachtus recognises his supremacy, and at once turns back to Ethiopia with the presents or tribute of the vassals of Tnephachtus. From this it follows that Tnephachtus maintained the Lower Delta; that Pianchi either made no vigorous attempt to conquer this district, or was unable to conquer it; that he did not believe that he could maintain his position permanently in Egypt, and therefore was content with a recognition of his supremacy. In any case, after Pianchi's retirement, Tnephachtus re-established his power over the princes of these districts; he must even have extended it further to the south, than was the case before Pianchi's campaign, if, as Diodorus states, he set up inscriptions in the temple of Zeus, i. e. of Ammon, at Thebes, and could bequeath the sovereignty over Egypt to his son. The position which Manetho's list and the accounts of Western nations give to his son Bocchoris, is in favour of the assertion, that Tnephachtus succeeded in subjugating all Egypt to his power. It is easily conceivable that to such a vigorous and indomitable warrior the ceremonial and the splendour of the Pharaohs' table and kitchen, the royal bed-chambers and couches, were highly distasteful.
Of Bocchoris, the son of Tnephachtus, "the wise, the celebrated in song," who succeeded his father in the year 753 B.C., Athenæus tells us that he lived as simply as his father.155 Diodorus narrates that he was of a very weak body, but surpassed all his forefathers in acuteness of mind: his decisions were so excellent that many were quoted even in his day. The Egyptians reckoned the wise Bocchoris as their fourth law-giver; he founded the laws of the monarchy, and from him proceeded the rules about debt and contract.156 Any one who borrowed money without a written contract was to be free of the debt if he swore that he owed nothing; any one who advanced money on a written document could not receive back more than the capital and an equal value in interest. Only the property, not the person, of the debtor could be claimed by the creditor.157 A decision of Bocchoris is preserved in Plutarch. An Egyptian youth was seized with love for the courtezan Thonis, who demanded a great sum of money. Then he dreamt that he had enjoyed her love, and his desire ceased; but she claimed the hire agreed upon before a court of law. When Bocchoris heard the plaint he ordered the defendant to put the sum of money demanded into a jar, to take this in his hand, and carry it backwards and forwards. The courtezan was to cling to the shadow: fancy was the shadow of reality.158 In another passage Plutarch narrates that when Bocchoris was in an angry mood, Isis sent him an adder, that he might wind it round his head, and when overshadowed by it, give just judgment; an anecdote which obviously contains the explanation given by the Greeks of the Uræus-diadem of the Pharaohs; though the connection of the
Mariette, "Revue Archéolog." 1865, 12, 178.
Pianchi is also called the son of the high priest Herhor (p. 51). But this coincidence does not compel us to explain the kings of Napata as descendants of that Herhor who lived 400 years before Pianchi of Napata.
De Rougé, "Mémoire sur une inscript. de Piankhi;" Brugsch, "Hist. of Egypt," I. 129; II. 243, 247.
I have shown above that Petubastis came to the throne about the year 775 B.C., and Bocchoris, the son of Tnephachtus, about 753 B.C.; Tnephachtus, therefore, must be placed in the time between 770-753 B.C. Thus the time of the campaign of Pianchi is fixed. To throw back the campaign nearly 100 years is not possible, owing to the mention of Osorkon, the names of Nemrut, Ssheshonk, Petise, which belong to the house of the Bubastites, and the date of Tnephachtus. If the lists of Assurbanipal mention a Ssheshonk of Busiris, a Tafnecht – not of Sais, but of Buni or Bunubu; a Pefabast, not of Chnensu but of Zoan – the reappearance of these names can be explained by the fact that these dynastic families have also been preserved among the Ethiopians (p. 72).
Athenæus, p. 418; Diod. 1, 74.
Diod. 1, 94.
Diod. 1, 79.
Plut. "Demetr." c. 27.
