The Old Testament in the Light of the Historical Records and Legends of Assyria and BabyloniaPinches, Theophilus G. (Theophilus Goldridge)
Religion
The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia
Pinches, Theophilus G. (Theophilus Goldridge)
Bible. Old Testament -- Criticism, interpretation, etc.
Apparently there had been spread abroad some statement reflecting on the
faithfulness of the writer, who seeks to justify himself by appealing to
his former services to the Egyptian king. His letter has a ring of
sincerity in it which is wanting in many of the communications of this
nature.
Reference has already been made to the caravans which passed through the
territory of the various rulers, and the protection which those rulers
were supposed to extend to them. Burra-buriaš, in his letter translated
above, complains that Babylonian caravans had been attacked in the land of
Canaan, and asks for the punishment of the persons involved. To all
appearance the protection of the caravans was entrusted to certain chiefs,
owing allegiance to the Egyptian king, who always held themselves ready to
perform this duty. The following translation shows how one of the chiefs
or governors of a Canaanitish district looked after the caravans, as his
father did before him—
Letter From Mut-Zu’u To The King Of Egypt.
“To the king, my lord and my sun, say thus: ‘It is Mut-zu’u(63) thy
servant, the dust of thy feet, the earth for thee to tread upon. Seven
times, twice seven times, I fall down at the feet of the king my lord.’
“The king my lord has sent by Ḫâya to speak of the Ḫana-galbat(64)
caravan. This I have dispatched and have directed it. Who am I, that I
should not dispatch the caravans of the king my lord? Behold, (Lab)’aya,
my father, (who was faithful) to the king his lord, used to send (a
caravan, and give directions concerning it. The cara)vans (which) the king
(di)rected to the land of Ḫana-galbat (and) to the land of Kara-duniaš let
the king my lord send. (As to) the caravan, I will bring it so that it is
safe.”
As will be seen from this, Mut-zu’u was one of the humble vassals of “the
king his lord,” who at that time—evidently the peaceful days of Amenophis
III.—was the happy possessor of many such. As examples of the relations
between the smaller rulers and their suzerain, may be quoted two of the
numerous letters of Yidia of Askelon, who provided the necessaries for the
Egyptian army in Palestine.
Yidia, The Askelonite, Concerning The King’s Representative.
“To the king, my lord, my Sun, the Sun who (cometh) from the heavens, (say
also) thus: ‘(It is) Yidia, the Askelonite, thy servant, the dust of thy
feet, thy charioteer.(65) I fall down before the feet of the king my lord
seven times and twice seven times, back and breast.’
“Now (for) my (lord), (for) the gods of the king my lord, my god, my Sun,
I guard this city, and again ... let me protect all his land.
“I have heard the words of the king my lord to his representative, when he
is not able to protect the country of the king my lord. So now the king my
lord has appointed Rianappa, the representative of the king my lord, to
whom(66) I will bring (?) good fortune for the king.
“Whatever cometh out of the mouth of the king my lord, lo, that will I
keep day and night.”
Public-domain text, read in full here on John Shaqi.
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