The cuneiform tablets of Tel el-Amarna, in the closing days of the eighteenth dynasty, represent the Hittites as advancing steadily southward and menacing the Syrian possessions of the Pharaoh. Disaffected Amorites and Canaanites looked to them for help, and eventually "the land of the Amorites" to the north of Palestine fell into their possession. When the first Pharaohs of the nineteenth dynasty attempted to recover the Egyptian empire in Asia, they found themselves confronted by the most formidable of antagonists. Against Kadesh and "the great king of the Hittites" the Egyptian forces were driven in vain, and after twenty years of warfare Ramses II., the Pharaoh of the Oppression, was fain to consent to peace. A treaty of alliance, offensive and defensive, was drawn up between the two rivals, and Egypt was henceforth compelled to treat with the Hittites on equal terms. The Khattâ or Khatâ of the Assyrian inscriptions are already a decaying power. They are broken into a number of separate states or kingdoms, of which Carchemish is the richest and most important. They are in fact in retreat towards those mountains of Asia Minor from which they had originally issued forth. But they still hold their ground in Syria for a long while. There were Hittites at Kadesh in the reign of David. Hittite kings could lend their services to Israel in the age of Elisha (2 Kings vii. 6), and it was not till B.C. 717 that Carchemish was captured by Sargon of Assyria, and the trade which passed through it diverted to Nineveh. But when the Assyrians first became acquainted with the coastland of the Mediterranean, the Hittites were to such an extent the ruling race there that they gave their name to the whole district. Like "Palestine," or "Canaan," the term "land of the Hittites" came to denote among the Assyrians, not only Northern Syria and the Lebanon, but Southern Syria as well. Even Ahab of Israel and Baasha the Ammonite are included by Shalmaneser II. among its kings.
This extended use of the name among the Assyrians is illustrated by the existence of a Hittite tribe at Hebron in the extreme south of Palestine. Various attempts have been made to get rid of the latter by unbelieving critics, but the statements of Genesis are corroborated by Ezekiel's account of the foundation of Jerusalem. They are, moreover, in full harmony with the monumental records. As we have seen, Thothmes III. implies that already in his day there was a second and smaller land of the Hittites, and the great Babylonian work on astronomy contains references to the Hittites which appear to go back to early days.
Assyrian and Babylonian texts are not the only cuneiform records which make mention of the "Khata" or Hittites. Their name is found also on the monuments of the kings of Ararat or Armenia who reigned in the ninth and eighth centuries before our era, and who had borrowed from Nineveh the cuneiform system of writing. But the Khata of these Vannic or Armenian texts lived considerably to the north of the Hittites of the Bible and of the Egyptian and Assyrian monuments. The country they inhabited lay in eastern Asia Minor in the neighbourhood of the modern Malatiyeh. Here, in fact, was their original home.
Thanks to the Egyptian artists, we are well acquainted with the Hittite physical type. It was not handsome. The nose was unduly protrusive, while the chin and the forehead retreated. The cheeks were square with prominent bones, and the face was beardless. In colour the Hittites were yellow-skinned with black hair and eyes. They seem to have worn their hair in three long plaits which fell over the back like the pigtail of a Chinaman, and they were distinguished by the use of boots with upturned toes.
We might perhaps imagine that the Egyptian artists have caricatured their adversaries. But this is not the case. Precisely the same profile of face, sometimes even exaggerated in its ugliness, is represented on the Hittite monuments by the native sculptors themselves. It is one of the surest proofs we possess that these monuments, with their still undeciphered inscriptions, are of Hittite origin. They belong to the people whom Israelites, Egyptians, Assyrians, and Armenians united in calling Hittites.
In marked contrast to the Hittites stood the Amorites. They too are depicted on the walls of the Egyptian temples and tombs. While the Hittite type of features is Mongoloid, that of the Amorite is European. His nose is straight and somewhat pointed, his lips and nostrils thin, his cheek-bones high, his mouth firm and regular, his forehead expressive of intelligence. He has a fair amount of whisker, ending in a pointed beard. At Abu-Simbel the skin is painted a pale yellow—the Egyptian equivalent for white—his eyes blue, and his beard and eyebrows red. At Medînet Habu, his skin, as Prof. Petrie expresses it, is "rather pinker than flesh-colour," while in a tomb of the eighteenth dynasty at Thebes it is painted white, the eyes and hair being a light red-brown.
The Amorite, it is clear, must be classed with the fair-skinned, blue-eyed Libyans of the Egyptian monuments, whose modern descendants are the Kabyles and other Berber tribes of Northern Africa. The latter are not only European in type, they claim special affinities to the blond, "golden-haired" Kelt. And their tall stature agrees well with what the Old Testament has to tell us about the Amorites. They too were classed among the Rephaim or "giants," by the side of whom the Israelite invaders were but as "grasshoppers."
While the Canaanites inhabited the lowlands, the highlands were the seat of the Amorites (Num. xiii. 29). This, again, is in accordance with their European affinities. They flourished best in the colder and more bracing climate of the mountains, as do the Berber tribes of Northern Africa to-day. The blond, blue-eyed race is better adapted to endure the cold than the heat.
Amorite tribes and kingdoms were to be found in all parts of Palestine. Southward, as we have seen, Kadesh-barnea was in "the mountain of the Amorites," while Chedor-laomer found them on the western shores of the Dead Sea. When Abraham pitched his tent in the plain above Hebron, it was in the possession of three Amorite chieftains, and at the time of the Israelitish conquest, Hebron and Jerusalem, Jarmuth, Lachish and Eglon were all Amorite (Josh. x. 5). Jacob assured Joseph the inheritance of his tribe should be in that district of Shechem which the patriarch had taken "out of the hand of the Amorite" (Gen. xlviii. 22), and on the eastern side of the Jordan were the Amorite kingdoms of Og and Sihon. But we learn from the Egyptian inscriptions, and more especially from the Tel el-Amarna tablets, that the chief seat of Amorite power lay immediately to the north of Palestine. Here was "the land of the Amorites," to which frequent reference is made by the monuments, among the ranges of Lebanon and Anti-Lebanon, from Hamath southward to Hermon. On the east it was bounded by the desert, on the west by the cities of Phoenicia.
In early days, long before the age of Abraham, the Amorites must already have been the predominant population in this part of Syria. When the Babylonian king, Sargon of Akkad, carried his victorious arms to the shores of the Mediterranean, it was against "the land of the Amorites" that his campaigns were directed. From that time forward this was the name under which Syria, and more particularly Canaan, was known to the Babylonians. The geographical extension of the term was parallel to that of "Hittites" among the Assyrians, of "Canaan" among the Israelites, and of "Palestine" among ourselves. But it bears witness to the important part which was played by the Amorites in what we must still call the prehistoric age of Syria, as well as to the extent of the area which they must have occupied.
Of course it does not follow that the whole of this area was occupied at one and the same time. Indeed we know that the conquest of the northern portion of Moab by the Amorite king Sihon took place only a short time before the Israelitish invasion, and part of the Amorite song of triumph on the occasion has been preserved in the Book of Numbers. "There is a fire gone out of Heshbon," it said, "a flame from the city of Sihon: it hath consumed Ar of Moab, and the lords of the high places of Arnon. Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites." (Num. xxi. 28, 29.) In the south, again, the Amorites do not seem to have made their way beyond Hazezon-Tamar, while the Tel el-Amarna tablets make it probable that neither Bashan