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Sculptures at Boghaz Keui 88 Sculptures at Boghaz Keui 91 An Inscription found at Carchemish (now destroyed) 122 The Bilingual Boss of Tarkondemos 127 The Lion of Merash 131

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THE HITTITES

THE STORY OF A FORGOTTEN EMPIRE.

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CHAPTER I.

THE HITTITES OF THE BIBLE.

We are told in the Second Book of Kings (vii. 6) that when the Syrians were encamped about Samaria and the Lord had sent a panic upon them, 'they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.' Nearly forty years ago a distinguished scholar selected this passage for his criticism. Its 'unhistorical tone,' he declared, 'is too manifest to allow of our easy belief in it.' 'No Hittite kings can have compared in power with the king of Judah, the real and near ally, who is not named at all ... nor is there a single mark of acquaintance with the contemporaneous history.'

Recent discoveries have retorted the critic's objections upon himself. It is not the Biblical writer but the modern author who is now proved to have been unacquainted with the contemporaneous history of the time. The Hittites were a very real power. Not very many centuries before the age of Elisha they had contested the empire of Western Asia with the Egyptians, and though their power had waned in the days of Jehoram they were still formidable enemies and useful allies. They were still worthy of comparison with the divided kingdom of Egypt, and infinitely more powerful than that of Judah.

But we hear no more about them in the subsequent records of the Old Testament. The age of Hittite supremacy belongs to an earlier date than the rise of the monarchy in Israel; earlier, we may even say, than the Israelitish conquest of Canaan. The references to them in the later historical books of the Old Testament Canon are rare and scanty. The traitor who handed over Beth-el to the house of Joseph fled 'into the land of the Hittites' (Judg. i. 26), and there built a city which he called Luz. Mr. Tomkins thinks he has found it in the town of Latsa, captured by the Egyptian king Ramses II., which he identifies with Qalb Luzeh, in Northern Syria. However this may be, an emended reading of the text, based upon the Septuagint, transforms the unintelligible Tahtim-hodshi of 2 Sam. xxiv. 6 into 'the Hittites of Kadesh,' a city which long continued to be their chief stronghold in the valley of the Orontes. It was as far as this city, which lay at 'the entering in of Hamath,' on the northern frontier of the Israelitish kingdom, that the officers of David made their way when they were sent to number Israel. Lastly, in the reign of Solomon the Hittites are again mentioned (1 Kings x. 28, 29) in a passage where the authorised translation has obscured the sense. It runs in the Revised Version: 'And the horses which Solomon had were brought out of Egypt; and the king's merchants received them in droves, each drove at a price. And a chariot came up and went out of Egypt for six hundred shekels of silver, and an horse for an hundred and fifty: and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.' The Hebrew merchants, in fact, were the mediatories between Egypt and the north, and exported the horses of Egypt not only for the king of Israel but for the kings of the Hittites as well.

The Hittites whose cities and princes are thus referred to in the later historical books of the Old Testament belonged to the north, Hamath and Kadesh on the Orontes being their most southernly points. But the Book of Genesis introduces us to other Hittites—'the children of Heth,' as they are termed—whose seats were in the extreme south of Palestine. It was from 'Ephron the Hittite' that Abraham bought the cave of Machpelah at Hebron (Gen. xxiii.), and Esau 'took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite' (Gen. xxvi. 34), or, as it is given elsewhere, 'Adah the daughter of Elon the Hittite' (Gen. xxxvi. 2). It must be to these Hittites of the south that the ethnographical table in the tenth chapter of Genesis refers when it is said that 'Canaan begat Sidon his first-born, and Heth' (ver. 15), and in no other way can we explain the statement of Ezekiel (xvi. 3, 45) that 'the father' of Jerusalem 'was an Amorite and' its 'mother a Hittite.' 'Uriah the Hittite,' too, the trusty officer of David, must have come from the neighbourhood of Hebron, where David had reigned for seven years, rather than from among the distant Hittites of the north. Besides the latter there was thus a Hittite population which clustered round Hebron, and to whom the origin of Jerusalem was partly due.

Now it will be noticed that the prophet ascribes the foundation of Jerusalem to the Amorite as well as the Hittite. The Jebusites, accordingly, from whose hands the city was wrested by David, must have belonged to one or other of these two great races; perhaps, indeed, to both. At all events, we find elsewhere that the Hittites and Amorites are closely interlocked together. It was so at Hebron, where in the time of Abraham not only Ephron the Hittite dwelt, but also the three sons of the Amorite Mamre (Gen. xiv. 13). The Egyptian monuments show that the two nations were similarly confederated together at Kadesh on the Orontes. Kadesh was a Hittite stronghold; nevertheless it is described as being 'in the land of the Amaur' or Amorites, and its king is depicted with the physical characteristics of the Amorite, and not of the Hittite. Further north, in the country which the Hittites had made peculiarly their own, cities existed which bore names, it would seem, compounded with that of the Amorite, and the common Assyrian title of the district in which Damascus stood, Gar-emeris, is best explained as 'the Gar of the Amorites.' Shechem was taken by Jacob 'out of the hand of the