the advance of the Nabateans, an Arab people who came from the south. Dislodged from their homes, the Edomites took advantage of the weakness of the Jews and seized southern Judah, including the ancient capital Hebron. The doom which Ezekiel pronounces upon the Edomites in 2512 is because of the revenge that they wreaked upon the Jews at this time. It is significant that Ezekiel's sermons in the period immediately following the fall of Jerusalem contain dire predictions of divine vengeance upon all these foes. After the overthrow of Gedaliah's kingdom, the Jews who remained in Palestine appear to have been left wholly without defences or defenders. Ezekiel, in 3323-29, speaks of those who inhabit the waste places in the land of Israel, who live in the strongholds and the caves. Some of them appear to have turned robbers. Foreign settlers came in from every side and in time intermarried with the natives and led them into idolatry. Ezekiel sternly condemns their immorality and apostasy.

From the references in Jeremiah 415 and Ezra 33 it is clear that even during this reign of terror many of the people continued to offer sacrifices to Jehovah at the great altar cut in native rock which stood before the ruins of their temple in Jerusalem. Priests were also doubtless found in the land to conduct these services. The ancient feasts, however, with their joyous merrymaking and the resulting sense of divine favor, were no longer observed. Instead, the people celebrated in sackcloth and ashes the fasts commemorating the successive stages in the destruction of their city (Zech. 73-7). While their lot was pitiable and their character seemingly unpromising, these people of the land were important factors in the re-establishment of the Judean community.

VI. Fortunes of the Jews in Egypt. The narrative in Jeremiah states definitely that the large proportion of those who had rallied about Gedaliah after his death found a temporary asylum on the eastern borders of Egypt. Here they were beyond the reach of Chaldean armies and within the territory of the one nation which offered a friendly asylum to the Jewish refugees. Most of this later group of exiles settled at the towns of Tahpanhes and Migdol. The latter means tower and is probably to be identified with an eastern outpost, the chief station on the great highway which ran along the southeastern shore of the Mediterranean directly to Palestine and Syria.

The excavations of the Egypt Exploration Fund at Tahpanhes, which was the Daphne of Herodotus, has thrown much light upon the home of this Jewish community. The town was situated in a sandy desert to the south of a marshy lake. It lay midway between the cul

tivated delta on the west and what is now the Suez Canal on the east. Past it ran the main highway to Palestine. Its founder, Psamtik I, the great-grandfather of Hophra, had built here a fort to guard the highway. Herodotus states that he also stationed guards here, and that until late in the Persian period it was defended by garrisons whose duty was to repel Asiatic invasions (II, 30). Here the Ionian and Carian mercenaries, who were at this time the chief defence of the Egyptian king, were given permanent homes. By virtue of its mixed population and its geographical position, Tahpanhes was a great meeting place of Eastern and Western civilization. Here native Egyptians, Greek mercenaries, Phoenician and Babylonian traders, and Jewish refugees met on common ground and lived side by side. It corresponded in these respects to the modern Port Said.

Probably in remembrance of the Jewish colony that once lived here, the ruins of the fort still bear an Arab name which means The Palace of the Jew's Daughter. The term palace is not altogether inappropriate, for apparently the fort was occasionally used as a royal residence. Many wine-jars, bearing the seals of Psamtik, Hophra, and Amasis, have been found in the ruins. In the northwestern part of these ruins has been uncovered a great open-air platform of brickwork, referred to in Jeremiah 438-10. It was the place of common meeting found in connection with every Egyptian palace or private home. When Amasis, in 564 B.C., came to the throne of Egypt he withdrew the privileges granted by his predecessors to foreigners. The Greek colonists were transferred to Naukratis, and Tahpanhes lost most of its former glory. About this time, if not before, the great majority of the Jewish refugees, who had settled in these frontier towns, probably returned to Palestine to find homes in its partially depopulated towns.

Ezekiel from distant Babylon appears to have regarded the Jews in Egypt with considerable hope (Ezek. 2921). But Jeremiah, who knew them better, was keenly alive to their faults. In their despair and rage many of them evidently rejected the teachings of the prophets and became devotees of the Aramean goddess, the Queen of Heaven, mentioned in the recently discovered Aramean inscription of Zakar, king of Hazrak (cf. § LXVvii). Jeremiah's closing words to them, therefore, are denunciations and predictions that they should suffer even in the land of Egypt, at the hand of Nebuchadrezzar, the same fate that had overtaken their fellow-countrymen at Jerusalem. Both Jeremiah and Ezekiel (Ezek. 30) predicted that Nebuchadrezzar would invade and conquer Egypt. In 568 B.C. his army actually did appear

on the borders of Egypt; but how far he succeeded in conquering the land is unknown. The complete conquest of Egypt certainly did not come until the Persian period under the leadership of the cruel Cambyses.

VII. The Jewish Colony at Elephantine. Jeremiah and Ezekiel also refer to the Jewish colonists at Memphis and at Pathros, which is the biblical designation of upper Egypt. Many of the colonists who had settled there had doubtless fled before the conquests of Jerusalem. The presence of a great number of Jews in Egypt at a later period indicates that even at this early date more exiles were probably to be found in Egypt than in Babylon. Recent discoveries on the island of Elephantine in the upper Nile, opposite the modern Assuan, have thrown new light upon the life of these Jewish colonists. These records consist (1) of a series of beautifully preserved legal documents written in Aramaic on papyrus and definitely dated between the years 471 and 411 B.C. They include contracts between the Jews residing on the island of Elephantine regarding the transfer of property and other legal transactions. They contain many familiar Jewish names, such as Zadok, Isaiah, Hosea, Nathan, Ethan, Zechariah, Shallum, Uriah, and Shemaiah. They indicate that by the earlier part of the Persian period a large and wealthy colony of Jewish traders and bankers was established on this island. They appear to have lived in a community by themselves, but in the heart of the city, side by side with Egyptians, Persians, Babylonians, Phoenicians, and Greeks, whose property in some cases joined their own. The Jews had their own court which ranked equally with the Persian and Egyptian law courts. Even native Egyptians, who had cases against the Jews, appeared before it. The names of Arameans and Arabs also appear in its lists of witnesses. From these contemporary documents it is clear that the Jews of upper Egypt enjoyed great privileges and entered freely into the life of the land. Ordinarily they married members of their own race; but the marriage of a Jewess with a foreigner is also reported. He appears, however, to have been a proselyte to Judaism. Another Jewess married an Egyptian and took oath by the Egyptian goddess Sati, suggesting that she had nominally at least adopted the religion of her husband. One Hebrew also bears the suggestive name of Hosea, the son of Petikhnum (an Egyptian name meaning Gift of the god Khnum).

VIII. The Temple of Yahu at Elephantine. These Aramaic legal documents also contain many references to Yahu (the older form of

Yahweh or Jehovah), the god worshipped by the Jews, and to Yahu's temple situated on King's Street, one of the main thoroughfares of the city. These references have been signally confirmed by a most remarkable letter recently discovered by the Germans at this site. It was written in November of the year 408 B.C., by the members of the Jewish colony at Elephantine to Bagohi (the Bagoas of Josephus), the Persian governor of Judah. It states, among other things, that “Already in the days of the kings of Egypt our fathers had built this temple in the fortress of Elephantine. And when Cambyses (529-522 B.C.) entered Egypt he found this temple built, and, though the temple of the gods of Egypt were all at that time overthrown, no one injured anything in this temple." It further states that recently (in the year 411 B.C.), in the absence of the Persian governor in Egypt, the foreigners in Elephantine had stirred up a certain minor official to instruct his son, who was commander of a neighboring fortress, to destroy the Jewish temple.

The Aramaic letter was intended to be sent, together with rich gifts, to influence the powerful Persian governor of Judah, Bagohi, to issue an order permitting the Jews to rebuild their temple. From this letter we learn that the temple of the God Yahu was built of hewn stone with pillars of stone in front, probably similar to those in the Egyptian temples, and had seven great gates built of hewn stone and provided with doors and bronze hinges. Its roof was wholly of cedar wood, probably brought from the distant Lebanon, and its walls appear to have been ceiled or adorned with stucco, as were those of Solomon's temple. It was also equipped with bowls of gold and silver and the other paraphernalia of sacrifice. Here were regularly offered cerealofferings, burnt-offerings, and frankincense. The petitioners also promised that, if the Persian officials would grant their request, "we will also offer cereal-offerings and frankincense and burnt-offerings on the altar in your name, and we will pray to God in your name, we and our wives and all the Jews who are here, if you do thus until the temple is built. And you shall have a portion before the God Yahu, the God of Heaven, from every one who offers to him burnt-offerings and sacrifices."

Historical students have long been familiar with the fact that late in the Greek period the Jews of Egypt built a temple to Jehovah at Leontopolis, in the Delta (cf. § CXViii); but these recent discoveries open an entirely new chapter in Jewish history. They indicate that probably within a generation after the destruction of the Jerusalem temple,

in 586 B.C., the Jewish colonists in Egypt built for themselves far up the Nile, and possibly at other points in this land of their exile, a temple or temples to Jehovah; that they remained loyal to God and the institutions of their race; and that in the midst of cosmopolitan Egypt they preserved intact their racial unity. In the light of these discoveries it is also clear that because of their character and numbers and nearness to Palestine the Jews of Egypt, even at this early period, were a far more important factor in the life and development of Judaism than they have hitherto been considered. These discoveries also afford definite grounds for the hope that from this unexpected quarter much more valuable material will come to illumine this otherwise dark period of post-exilic Jewish history.

1. Vis

ion of

the dead

bones repre

the

tered

§ XCII. EZEKIEL'S MESSAGE TO HIS SCATTERED
COUNTRYMEN

The hand of Jehovah was upon me, and he brought me by the spirit and set me down in the midst of the valley; and it was full of bones. And he caused me to pass by them round about; and, behold, there were very many on the senting surface of the valley; and, lo, they were very dry. And he scat- said to me, Son of man, can these bones live? And I anpeople swered, O Lord Jehovah, thou knowest. Again he said to 371-6) me, Prophesy over these bones, and say to them, O ye dry bones, hear the word of Jehovah. "Thus saith Jehovah to these bones: "Behold I am about to put breath into you, that ye may live. And I will put sinews on you, and will clothe you with flesh, and cover you with skin, and put breath in you, that ye may live; and know that I am Jehovah."

(Ezek.

2. Revival

of the scattered bones

(7-10)

So I prophesied as he commanded me: and as I prophesied, there was an earthquake; and the bones came together, bone to its bone. And I beheld, and, lo, there were sinews upon them, and flesh had clothed them, and skin covered them; but there was no breath in them. Then he said to me, Prophesy to the breath, prophesy, son of man, and say to the breath, 'Thus saith Jehovah: "Come from the four winds, O breath, and breathe upon these slain, that they may live." So I prophesied as he commanded me, and

9

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