* Thus Harua, in the time of Amenertas, was prince and chief over the servants of the “Divine Worshipper.”  Mantumihait, in the time of Taharqa and of Tanuatamanu, was ruler of Thebes, and fourth prophet of Amon, and it is he who is described in the Assyrian monuments as King of Thebes.

The Pharaohs had, therefore, a stronger incentive than ever to secure exclusive possession of these women, and if they could not get all of them safely housed in their harems, they endeavoured, at any rate, to reserve for themselves the chief among them, who by purity of descent or seniority in age had attained the grade of Divine Worshipper.  Kashta married a certain Shapenuapit, daughter of Osorkon III. and a Theban pallacide;* it is uncertain whether he eventually became king over Ethiopia and the Sudan or not.  So far, we have no proof that he did, but it seems quite possible when we remember that one of his children, Shabaku (Sabaco), subsequently occupied the throne of Napata in addition to that of Thebes.  Kashta does not appear to have possessed sufficient energy to prevent the Delta and its nomes from repudiating the Ethiopian supremacy.  The Saites, under Tafnakhti or Bocchoris, soon got the upper hand, and it was to them that the Syrian vassals of Nineveh looked for aid, when death removed the conqueror who had trampled them so ruthlessly underfoot.  Ever since the fall of Arpad, Hadrach, and Damascus, Shabarain, a town situated somewhere in the valley of the Orontes or of the Upper Litany,** and hitherto but little known, had served as a rallying-point for the disaffected Aramaean tribes:  on the accession of Shalmaneser V. it ventured to rebel, probably in 727 B.C., but was overthrown and destroyed, its inhabitants being led away captive.

* It may be that, in accordance with a custom which obtained during the generations that followed, and which possibly originated about this period, this daughter of Osorkon III. was only the adoptive mother of Amenertas.

** Shabarain was originally confounded with Samaria by the early commentators on the Babylonian Chronicle.  Halevy, very happily, referred it to the biblical Sepharvaim, a place always mentioned in connection with Hamath and Arpad (2 Kings xvii. 24, 31; xviii. 34; xix. 13:  cf.  Isa. xxxvi. 19; xxxvii. 13), and to the Sibraim of Ezekiel (xlvii. 16), called in the Septuagint Samareim.  Its identification with Samaria has, since then, been generally rejected, and its connection with Sibraim admitted.  Sibraim (or Sepharvaim, or Samareim) has been located at Shomeriyeh, to the east of the Bahr-Kades, and south of Hamath.

This achievement proved, beyond the possibility of doubt, that in spite of their change of rulers the vengeance of the Assyrians was as keen and sharp as ever.  Not one of the Syrian towns dared to stir, and the Phonician seaports, though their loyalty had seemed, for a moment, doubtful, took care to avoid any action which might expose them to the terrors of a like severity.* The Israelites and Philistines, alone of the western peoples, could not resign themselves to a prudent policy; after a short period of hesitation they drew the sword from its scabbard, and in 725 war broke out.**