Tale of a “warrior hero.” Following his strategic defeat at Kadesh, Ramesses set about putting his version of the story into wide circulation. Today, art and texts of this conflict survive at the temples of Abu Simbel, Karnak, Luxor, Abydos, and the Ramesseum. Among those texts, we have the “Literary Record” or “Kadesh Poem.” A lengthy, dramatised version of the events, painting Ramesses as the great hero. In this episode, I introduce the Literary Record and then read it in full, with musical accompaniment by Jeffrey Goodman.
The Propaganda War
In 1287 BCE, Ramesses returned from his “Kadesh campaign.” Things had not turned out well. Despite some narrow success, on the battlefield itself, the larger strategic goal was a failure. The Kadeshians, those wretched, aggravating, vile rebels, had thrown of Egyptian authority – and kept it off. Now, the city remained a vassal of Hatti. The conflicts in Syria would grind on.
However… while Ramesses had lost a campaign, he intended to win the “history.” And shortly after his return, the King (and his advisors) began shaping their version of events. What followed was an elaborate artistic program, adorning temples with art and hieroglyphs proclaiming the King’s victory.[1] You can find these images and texts at several famous sites:
Abu Simbel, the Great Temple, in the main columned hall, on the north wall (to your right as you enter).
Luxor Temple, on the two pylon towers that form the entrance of the monument. Additional scenes appear on the western wall, to your right when you face the temple properly (you have to go around the pylon to reach them).
The Ramesseum, on the first pylons (to your left when you enter the site), and the second pylon (just next to the fallen colossus).
At Abydos, on the outer walls of Ramesses’ temple, specifically the northern wall (on your right), and the western wall (at the back of the monument).
There were also texts and scenes at Karnak, but these are mostly lost today, only a few edges survive.
These are the surviving monuments. Presumably, Ramesses also commissioned art and inscriptions at other temples, like the sanctuary of Ptah in Men-Nefer (Memphis); Ra at Iunu (Heliopolis); and the many temples of Pi-Ramesses. Sadly, those temples are almost entirely gone; and if any pieces of “Kadesh art” survive, they remain undiscovered. Hopefully, that will change in the near future.
Ramesses’ account comes in a few different flavours. Firstly, the art itself. Secondly, short hieroglyph captions adorning that art (identifying sections and naming individual Hittites who supposedly fell in the battle). Thirdly, a short narrative often called the “Bulletin,” that presents a brief overview of the battle, for easy consumption. Finally, there is the Literary Record, often called the Poem. This is an elaborate text, about 300 lines long, presenting a dramatic account of the King’s campaign and his personal exploits.
This Literary Record is the most significant of the texts. It appears on temple walls, mainly Karnak and Luxor,[2] and in papyrus documents (made by scribes copying it as an exercise).[3] Today, the Poem is the version you’ll most likely encounter in popular histories of Ramesses or the battle. I’m going to read the entire thing for you, in just a moment. But first, I want to (briefly) set some context.
Context
Although we use it to reconstruct history, as best we can, the Kadesh inscriptions are not historical. They are not sober, dispassionate accounts of events. Instead, they are literary and artistic works, communicating a message. That message is simple: victory. Victory by the King, with the aid of the gods, against all foreign lands. That’s not even a “between the lines reading.” The Poem actually opens with the phrase hAty-a m pA nxtw nswt bity… or “The Beginning of the Victory of the King of Southern and Northern Egypt.”[4] Ramesses’ names come after that, and then the narrative proper begins. That phrase, “Beginning of the Victory” is a common one in royal inscriptions.[5] It’s basically a genre unto itself.
This is important to keep in mind. Today, we often look sideways at Ramesses’ account of Kadesh. In the tale to come, you’re going to hear passages that seem way overblown. The King goes forth and overthrows his enemy single-handedly, with no army or followers to aid him. Now, in practical terms, we don’t believe that. But it’s important to remember that the Poem, or Literary Record is, well, literature, first and foremost. And it’s not even unique. You’ll find language like this in many royal inscriptions and artistic scenes. Heck, going all the way back to Narmer or the Old Kingdom “smiting scenes,” the Egyptian monarch always appears as a lone warrior, subjugating his foe.
More recently, many of Ramesses’ predecessors created art and hieroglyph texts that described their campaigns in similar terms. The image is consistent: a ruler goes forth, on foot or in chariot, and overthrows their enemy single-handed. Whether it’s Ahmose I, expelling the Hyksos; the Thutmosid rulers, subjugating Nubians and Syrians; Tutankhamun in his chariot, riding down humans and wild animals alike; or Ramesses’ own father, Sety I, who adorned Karnak with images of himself, alone in a chariot, destroying many lands. The motif is consistent. The pharaoh is the lone warrior, overthrowing multitudes with their maces, swords, bows, and chariots. In fact, the image is so common, such an important part of the “visual identity” of the pharaohs, that it’s kind of strange we look at Ramesses’ text specifically and say “oh, that’s a bit much.” I’m not here to defend the monarchs, just to give some essential context. Ramesses’ Literary Record, his Poem, is elaborate and bombastic; but really, it’s no more so than any of his predecessors.
If you are interested to learn more about these motifs and genres, I’ll put some references in the episode description. For now, let us move on to the text itself.
The Kadesh Poem / Literary Record
The Literary Record can be found on temple walls at Karnak and Luxor Temple. It also survives on a Papyrus, known as Papyrus Sallier III, now in the British Museum.[6] It presents the full, highly dramatised account of Ramesses’ deeds in the Kadesh campaign. From his departure from Egypt to the arrival near the city, to the two days of fighting, and the return home, we hear about the King’s achievements in grandiose terms. I used sections of the Literary Record throughout my “Battle of Kadesh” episode, but I mixed those with the Bulletin and the Epigraphs that accompany the art. So, what you heard was kind of an abridged version, combining all three sources.
Now, I’d like to give you the full rendition of this dramatic tale. About a year ago, I recorded the entire Poem or Literary Record. And I sent a copy to some musicians whom I’ve worked with on the podcast before. The first was Jeffrey Goodman, who has made wonderful albums evoking ancient Egypt and its ideas. You’ve heard his music on the show before, usually in small snippets at the start or end of episodes. I reached out to Jeffrey and asked if he would take the Kadesh Poem and craft some music around it. To evoke an idea of how ancient courtiers, Rameses’ followers and contemporaries, may have experienced themselves. I suspect the Kadesh Poem was designed for recitation or performance, as a celebration of the King. I can’t prove that, but it’s a hunch. To give an idea of how that might feel, Jeffrey produced a musical accompaniment to the story as I read it. So, without further ado, please enjoy The Battle of Kadesh, as told by Ramesses II in his grand Literary Record. Music by Jeffrey Goodman.
Translation of the Kadesh Poem
Adapted from Lichtheim, M. (1976). Ancient Egyptian Literature Volume II: The New Kingdom. https://www.academia.edu/11753060/Miriam_Lichtheim_Ancient_Egyptian_Literature_Vol_II
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“The beginning of the victory (HAty-a m nxtw) of the King of Upper and Lower Egypt: User-Ma’at-Ra Setep-en-Ra, The Son of Ra, Ramesses-Beloved-of-Amun, given life forever, which he won over the land of Hatti, of Nahrin, the land of Arzawa, of Pidasa, that of Dardany, the land of Masa, the land of Karkisha and Luka, Carchemish, Kedy, the land of Kadesh, the land of Ugarit, and Mushanet.
His Majesty was a youthful lord, active and without his like; His arms mighty, his heart stout; His strength like Mont in his hour. Of perfect form like Atum, hailed when his beauty is seen, victorious over all lands, Wily in launching a fight. Strong wall around his soldiers, their shield on the day of battle. A bowman without his equal, who prevails over vast numbers. Head on he charges a multitude, his heart trusting his strength. Stout-hearted in the hour of combat, like the flame when it consumes. Firm-hearted like a bull ready for battle, He heeds not all the lands combined. A thousand men cannot withstand him, a hundred thousand fail at his sight.
Lord of fear, great of fame, in the hearts of all the lands. Great of awe, rich in glory, like Sutech upon his foreign lands. [Casting fear] in foreigners’ hearts, like a wild lion in a valley of goats. One who goes forth in valour, returns in triumph, looking straight and free of boasting. Firm in conduct, good in planning, whose first response is always right. Who saves his troops on battle day, greatly aids his charioteers. He who brings home his followers, rescues his soldiers, with a heart that is like a mountain of copper. The King of Upper and Lower Egypt, User-Ma’at-Ra Setep-en-Ra, The Son of Ra, Ramesses-Beloved-of-Amun. Given life forever like Ra.
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Now his Majesty had made ready his infantry and his chariotry, and the Sherden in his Majesty’s captivity whom he had brought back in the victories of his strong arm. They had been supplied with all their weapons, and battle orders had been given to them. His Majesty journeyed northward. his infantry and his chariotry with him, having made a good start with the march in year 5, second month of summer, day 9. His Majesty passed the fortress of Tjaru, being mighty like Montu in his going forth, all foreign lands trembling before him, their chiefs bringing their gifts, and all rebels coming bowed down through fear of his Majesty’s might. His Majesty’s army travelled on the narrow paths as if on the roads of Egypt.
Now when days had passed over this, his Majesty was in Ramesses-Beloved-of-Amun, the town which is in the Valley of the Pine, and his Majesty proceeded northward. And when his Majesty reached the hill country of Kadesh, his Majesty went ahead like Mont, the lord of Thebes. He crossed the ford of the Orontes with the first army, “Amun-gives-victory-to-User-Ma’at-Ra-Setep-en-Ra,” and his Majesty arrived at the town of Kadesh.
Now the wretched foe from Hatti had come and brought together all the foreign lands as far as the end of the sea. The entire land of Hatti had come, that of Nahrin also, that of Arzawa and Dardany, that of Keshkesh, those of Masa, those of Pidasa, that of Irun, that of Karkisha, that of Luka, Kizzuwadna, Carchemish, Ugarit, Kedy, the entire land of Nuges, Mushanet, and Kadesh. He had not spared a country from being brought, of all those distant lands, and their chiefs were there with him, each one with his infantry and chariotry, a great number without equal. They covered the mountains and valleys and were like locusts in their multitude. He had left no silver in his land. He had stripped it of all its possessions and had given them to all the foreign countries in order to bring them with him to fight.
Now the wretched Foe from Hatti and the many foreign countries with him stood concealed and ready to the northeast of the town of Kadesh, while his Majesty was alone by himself with his attendants the army of Amun marching behind him, the army of Pre crossing the ford in the neighbourhood south of the town of Shabtuna at a distance of 1 iter from where his Majesty was, the army of Ptah being to the south of the town of Ironama, and the army of Sutech marching on the road. And his Majesty had made a first battle force from the best of his army, and it was on the shore of the land of Amor. Now the wretched Chief of Hatti stood in the midst of the army that was with him and did not come out to fight for fear of his Majesty, though he had caused men and horses to come in very great numbers like the sand- they were three men to a chariot and equipped with all weapons of warfare – and they had been made to stand concealed behind the town of Kadesh.
Then they came forth from the south side of Kadesh and attacked the army of Pre in its middle, as they were marching unaware and not prepared to fight. Then the infantry and chariotry of his Majesty weakened before them, while his Majesty was stationed to the north of the town of Kadesh, on the west bank of the Orontes. They came to tell it to his Majesty, and his Majesty rose like his father Mont. He seized his weapons of war; he girded his coat of mail; he was like Baal in his hour. The great horse that bore his Majesty was “Victory-in-Thebes” of the great stable of User-Ma’at-Ra-Setep-en-Ra, beloved of Amun.
Then his Majesty drove at a gallop and charged the forces of the Foe from Hatti, being alone by himself, none other with him. His Majesty proceeded to look about him and found 2,500 chariots ringing him on his way out, of all the fast troops of the Foe from Hatti and the many countries with him-Arzawa, Masa, Pidasa, Keshkesh Irun, Kizzawadna, Khaleb, Ugarit, Kadesh and Luka, three men to a team acting together.
No officer was with me, no charioteer, no soldier of the army, no shield-bearer. My infantry, my chariotry yielded before them, not one of them stood firm to fight with them.
His Majesty spoke:
‘What is this, father Amun? Is it right for a father to ignore his son? Are my deeds a matter for you to ignore? Do I not walk and stand at your word? I have not neglected an order you gave. Too great is he, the great lord of Egypt, to allow aliens to step on his path! What are these Asiatics to you, O Amun, the wretches ignorant of god?
‘Have I not made for you many great monuments, filled your temple with my plunder, built for you my mansion of Millions-of-Years, given you all my wealth as endowment? I brought you all lands to supply your altars, I sacrificed to you ten thousands of cattle, and all kinds of sweet-scented herbs. I did not abstain from any good deed, so as not to perform it in your court. I built great pylons for you; I erected their flag-staves myself! I brought you obelisks from Yebu, it was I who fetched their stones. I conveyed to you ships from the sea, to haul the lands’ produce to you.
‘Shall it be said: ‘The gain is small for him who entrusts himself to your will’? Do good to him who counts on you, then one will serve you with loving heart. I call to you, my father Amun, I am among a host of strangers; all countries are arrayed against me, I am alone, there’s none with me! My numerous troops have deserted me, not one of my chariotry looks for me; I keep on shouting for them, but none of them heeds my call. I know Amun helps me more than a million troops, more than a hundred thousand charioteers, more than ten thousand brothers and sons who are united as one heart. The labours of many people are nothing, Amun is more helpful than they; I came here by the command of your mouth, Oh Amun, I have not transgressed your command!’
Now though I prayed in the distant land, my voice resounded in Southern Iunu (Karnak). I found Amun came when I called to him, and He gave me his hand and I rejoiced. He called from behind as if near by, saying, ‘Forward, I am with you, I, your father, my hand is with you, I prevail over a hundred thousand men, I am lord of victory, lover of valour!’
I found my heart stout, my breast in joy, all that I did succeeded, I was like Montu. I shot on my right. grasped with my left, I was before them like Sutech in his moment. I found the mass of chariots in whose midst I was scattering before my horses. Not one of them found his hand to fight, their hearts failed in their bodies through fear of me. Their arms all slackened, they could not shoot, they had no heart to grasp their spears.
I made them plunge into the water as crocodiles plunge; they fell on their faces one on the other. I slaughtered among them at my will, not one looked behind him, not one turned around, whoever fell down did not rise.
And the wretched Chief of Hatti stood among his troops and chariots, watching His Person [Ramesses] fight all alone, without his soldiers and charioteers. [The Hittite] stood turning, shrinking, afraid.
Then he caused many chiefs to come, each of them with his chariotry, equipped with their weapons of warfare [including]: The chief of Arzawa and he of Masa; The chief of Irun and he of Lukka; He of Dardanya (Troy?); The chief of Carchemish; The chief of Karkisha; he of Khaleb; the brothers of him of Hatti all together; their total of a thousand chariots came straight into the fire.
I charged toward them, being like Montu. In a moment I gave them a taste of my hand; I slaughtered among them, they were slain on the spot. One called out to the other saying: ‘No man is he who is among us, it is Sutech great-of-strength, Ba’al in person. Not deeds of man are these [the pharaoh’s] doings; they are of one who is unique, who fights a hundred thousand without soldiers and chariots! Come quick, flee before him, to seek life and breathe air. For he who attempts to get close to him, his hands, all his limbs grow limp. One cannot hold either bow or spears, when one sees him come racing along!’
My Majesty hunted them like a griffin; I slaughtered among them unceasingly.
I raised my voice to shout to my army:
‘Steady, steady your hearts, my soldiers! Behold me victorious, me alone, for Amun is my helper, his hand is with me. How faint are your hearts, O my charioteers, none among you is worthy of trust! Is there none among you whom I helped in my land? Did I not rise as lord when you were lowly, and made you into chiefs by my will every day? I have placed a son on his father’s portion; I have banished all evil from the land. I released your servants to you and gave you things that were taken from you. Whosoever made a petition, every day I said to him, ‘I will do it.’
No lord has done for his soldiers what my Majesty did for your sakes. I let you dwell in your villages without doing a soldier’s service; with my chariotry also, I released them to their towns, saying, ‘I shall find them just as today in the hour of joining battle.’
‘But behold, you have all been cowards, not one among you stood fast to lend me a hand while I fought! As the ka of my father Amun endures, I wish I were in Egypt, like my fathers who did not see Syrians and did not fight them abroad! For not one among you has come, that he might speak of his service in Egypt! What a good deed to him who raised monuments in Waset [Luxor], the city of Amun! This wrongdoing of my soldiers and charioteers, that is too great to tell!
‘Behold, Amun gave me his strength, when I had no soldiers, no chariotry. He caused every distant land to see My victory through my strong arm, I being alone, no captain behind me, no charioteer, foot soldier, officer. The lands that beheld me will tell my name, as far as distant lands unknown. Whoever among them escaped from my hand, they stood turned back to see my deeds. When I attacked their multitudes, their feet were weak, and they fled. All those who shot towards me, their arrows diverted as they attacked me!’
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Now when Menena my shield-bearer saw that multitude of chariots surrounded me, he became weak and faint-hearted, great fear invading his body. He said to [the King]: ‘My good lord, strong ruler, great saviour of Egypt in fighting, we stand alone in the midst of battle, abandoned by soldiers and chariotry! Why do you stand to protect them? Let us get clear, save us, O User-Ma’at-Ra-Setep-en-Ra!’
His Majesty said to his shield-bearer: ‘Stand firm, steady your heart, my shield-bearer! I will charge them as a falcon pounces, I will slaughter, butcher, fling to the ground! Why do you fear these weaklings whose multitudes I disregard?’
His Majesty then rushed forward, at a gallop he charged the midst of the foe. For the sixth time he charged them. I [Ramesses] was after them like Ba’al in his moment of power. I slew them without pause.
Now when my soldiers and chariotry saw that I was like Montu, strong-armed, that my father Amun was with me, making the foreign lands into chaff before me, they started coming one by one, to enter the camp at time of night.
They found all the foreign lands I had charged lying fallen in their blood. All the good warriors of Hatti, the sons and brothers of their chiefs. For I had wrecked the plain of Kadesh; it could not be trodden because of their mass.
Thereupon my soldiers came to praise me, their faces [bright] at the sight of my deeds. My captains came to extol my strong arm, my charioteers likewise exalted my name, saying, ‘Hail, O good warrior, firm of heart! You have saved your soldiers, your chariotry; you are Amun’s son who acts with his arms! You have felled Hatti by your valiant strength. You are the perfect fighter, there’s none like you, a king who battles for his army on battle day! You are great-hearted, first in the ranks. You heed not all the lands combined. You are greatly victorious before your army, before the whole land, it is no boast! (You are the) protector of Egypt, who curbs foreign lands; you have broken the back of Hatti forever!’
Said his Majesty to his infantry, his captains and his chariotry, ‘What about you, my captains, soldiers, my charioteers, who shirked the fight? Does a man not act to be acclaimed in his town, when he returns as one brave before his lord? A name made through combat is truly good, a man is ever respected for valour. Have I not done good to any of you, that you should leave me alone in the midst of battle? You are lucky to be alive at all, you who took the air while I was alone! Did you not know it in your hearts, I am your rampart of iron! What will men say when they hear of it, that you left me alone without a comrade, that no chief, charioteer, or soldier came to lend me a hand while I was fighting?
‘I crushed a million countries by myself, on my great horses [named] Victory-in-Waset (and) Mut-is-Content! It was they whom I found supporting me, when I alone fought many lands. They shall henceforth be fed in my presence, whenever I reside in my palace.
‘It was they whom I found in the midst of battle, and the charioteer Menna, my shield-bearer, and my household butlers who were at my side. (They are) my witnesses in combat, behold, I found them!’ My Majesty paused in valour and victory, having felled hundreds of thousands by my strong arm.
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At dawn I marshalled the ranks for battle, I was ready to fight like an eager bull. I arose against them in the likeness of Montu, equipped with my weapons of victory. I charged their ranks fighting as a falcon pounces, the serpent on my brow felled my foes, and cast her fiery breath in my enemies’ faces. I was like Ra when he rises at dawn.
My rays, they burned the rebels’ bodies, they called out to one another, saying, ‘Beware, take care, don’t approach him, Sakhmet the Great is she who is with him, she’s with him on his horses, her hand is with him; anyone who goes to approach him, the fire’s breath comes to burn his body!’
Thereupon they stood at a distance, touching the ground with their hands before me. My Majesty overpowered them, I slew them without sparing them; they sprawled before my horses and lay slain in heaps in their blood.
Then the wretched Chief of Hatti wrote and worshiped my name like that of Re, saying: ‘You are Sutech, Baal in person; the dread of you is a fire in the land of Hatti.” He sent his envoy with a letter in his hand (addressed) to the great name of my Majesty, greeting ‘the Majesty of the Palace, Ra-Horakhty, the Strong-Bull-beloved-of-Maat, the Ruler who protects his army, mighty on account of his strong arm, rampart of his soldiers on the day of battle, King of Upper and Lower Egypt: User-Ma’at-Ra-Setep-en-Ra, the Son of Ra, the lion lord of strength. Ramesses, Beloved of Amun, given life forever!’
(The Hittite continues) ‘Your servant speaks to let it be known that you are the Son of Ra who came from his body. He has given you all the lands together. As for the land of Egypt and the land of Hatti, they are your servants, under your feet. RA, your august father, has given them to you. Do not overwhelm us. Behold, your might is great, your strength is heavy upon the land of Hatti. Is it good that you slay your servants, your face savage toward them and without pity? Look, you spent yesterday killing a hundred thousand, and today you came back and left no heirs. Be not hard in your dealings, victorious king! Peace is better than fighting. Give us breath!’
Then my Majesty relented in life and dominion, being like Montu at his moment when the attack is done.
My Majesty ordered brought to me all the leaders of my infantry and my chariotry, all my officers assembled together, to let them hear the matter about which he had written.
My Majesty let them hear these words which the wretched Chief of Hatti had written to me. Then they said with one voice: “Very excellent is peace, O Sovereign our Lord! There is no blame in peace when you make it. Who could resist you on the day of your wrath?’
My Majesty commanded to hearken to his words, and I moved in peace southward.
His Majesty returned in peace to Egypt with his infantry and his chariotry, all life, stability, and dominion being with him, and the gods and goddesses protecting his body. He had crushed all lands through fear of him; his Majesty’s strength had protected his army; all foreign lands gave praise to his fair face.
The arrival in satisfaction, in Egypt, in Pi-Ramesses-Beloved-of-Amun-great-of-victories. Resting in his palace of life and dominion like Re in his horizon, the gods of this land hailing him and saying: ‘Welcome, our beloved son, King User-Ma’at-Ra-Setep-en-Ra, the Son of Re, Ramesses, Beloved of Amun, given life!’ They granted him millions of jubilees forever on the throne of Re, all lowlands and all highlands lying prostrate under his feet for ever and all time.
Coda on Papyrus Sallier III:
This writing [was written] in year 9, second month ‘of summer, of the King of Upper and Lower Egypt, User-Ma’at-Ra-Setep-en-Ra, the Son of Re, Ramesses, Beloved of Amun, given life for all eternity like his father Ra. [It has been brought to a successful conclusion] … made by the Scribe Pen-ta-wer.
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Genre
Despite its name, scholars have found it surprisingly difficult to define the Kadesh “Poem.”[7] Clearly, it’s not a straightforward “history;” the tale is too dramatic and elaborate in its version of events. Even if we take it as “the truth, but embellished,” those embellishments are huge (as I tried to make clear in the Battle itself).
On the other hand, the Kadesh narrative is not really “pure literature” either. Since it’s built upon (and constrained by) actual events, the narrative can’t stray too far from reality. Clearly, Ramesses’ account has elements of a literary drama:[8] the emotional and physical journey of a Hero (the King); the intrigue or “cat and mouse” of the Hittite deception and the crisis caused by Ramesses’ haste; dramatic speeches by the King and his driver, that emphasise themes of loyalty and bravery; the intervention of the gods and achievement of super-human feats in battle; and a style of writing or language that goes way beyond a simple “This happened, then this, then this.” All those elements combine, along with the basic facts, to create something that is “part history, part fiction.” One might call it historical fiction, though scholars take differing views on that term.[9]
That’s the modern, academic debate. For the ancient writers, it was a bit clearer. The “Poem” opens with a statement, that actually tells us its genre right from the start. It’s not a hymn (dwAw); it’s not a speech or recital (sDd); it’s not a diversion or pure “entertainment” tale (Tsy nDm, or sxmx-ib). In other words, it doesn’t start “Once upon a time…” or “Now, here is a story all about how my battle got flipped turned upside down.” Instead, the Kadesh Poem opens with “Beginning of the Victory” (HAty-a m pA nxt.w).[10] That victory belongs to the King, whose names follow the opening line. But that phrase puts this tale in a specific, ancient genre. It doesn’t really have a modern equivalent, but it includes tales of military victory like those of Thutmose III, Merneptah, Ramesses III, and others.[11] It also includes other texts like the ”praise of cities” that we’ll encounter in the future.[12] Basically, the “Beginning of Victory” genre is a quirky little style, hard to define in modern terms.
This is a tiny introduction to the literary elements of the tale. For those interested to go deeper, scholars Alan Gardiner, Kenneth Kitchen, Anthony Spalinger, and Colleen Manassa have all published meaningful works on this type of record. I’ll put some references in the episode description.
Conclusion
The battle looms large in Ramesses’ monumental record. Apparently, he considered it the major event of his first decade in power. It’s certainly the most dramatic of Ramesses’ campaigns (though more would follow). One might think of it as his Megiddo, or Nineveh; his Gaugamela, or Alesia; his Agincourt, or Breitenfeld; his Austerlitz or Midway. Then again, it hadn’t been quite the success he hoped for. Perhaps, Kadesh was more like Ramesses’ Antietam, or Verdun. A colossal clash, terribly noisy and violent, but which ultimately did little to shift the frontlines (at least in the short term).
More importantly, the Battle gains its own mystique thanks to the art and hieroglyphs. Almost as soon as Champollion conclusively deciphered the Egyptian language, scholars visiting Ramesses’ temples began to recognise the pattern; the repeated motif of this battle, before a city called “QdS.”[13] As early as 1835, researchers were documenting the Literary Record (or “Poem”) and publishing discussions of it. 190 years later, scholarship has advanced considerably (especially in the realm of grammar, finding the nuances in translation). Today, we have a much better understanding of what Ramesses communicated; the small differences between the versions; and how it all ties together as a piece of Literature.
[1] See Kuentz, C. (1928). La bataille de Qadech: Les textes (“Poème de Pentaour” et “Bulletin de Qadech”) et les bas-reliefs.
[2] Kuentz, C. (1928). La bataille de Qadech: Les textes (“Poème de Pentaour” et “Bulletin de Qadech”) et les bas-reliefs; Gardiner, A. H. (1960). The Ḳadesh Inscriptions of Ramesses II.
[3] P. Sallier III (BM EA10181) and P. Chester Beatty III, verso 1 and verso 2—3; KRI, II, 101; KRITA, II, 14.
[4] KRI, II, 3:1.
[5] See Manassa, Imagining the Past, 20, n.. 123, 124.
[6] BM EA10181. https://www.britishmuseum.org/collection/object/Y_EA10181-1
[7] Spalinger, Books Behind the Masks, 109—191.
[8] For the following features, see Spalinger, Books Behind the Masks, 137—139.
[9] Pro: Manassa, Imagining the Past, passim; Contra: Spalinger, Books Behind the Masks, 137.
[10] KRI, II, 3:1—5; KRITA, II, 2.
[11] Spalinger, Aspects of the Military Documents, 222—230.
[12] Manassa, Imagining the Past, 20.
[13] Breasted, Battle of Kadesh, 4—6; KRITANC, II, 21—42.
Bibliography
Note: For a bibliography of the battle itself, see Episode 214.
Gardiner, A. H. (1960). The Ḳadesh Inscriptions of Ramesses II.
Kitchen, K. A. (1975). Ramesside Inscriptions Historical and Biographical (Vol. 2). https://archive.org/details/KennethA.KitchenRamessideInscriptionsVol1
Kitchen, K. A. (1982). Pharaoh Triumphant: The Life and Times of Ramesses II, King of Egypt.
Kitchen, K. A. (1993). Ramesside Inscriptions Translated and Annotated: Translations (Vol. 2).
Kitchen, K. A. (1993). Ramesside Inscriptions Translated and Annotated: Notes and Comments (Vol. 2).
Kuentz, C. (1928). La bataille de Qadech: Les textes (“Poème de Pentaour” et “Bulletin de Qadech”) et les bas-reliefs.
Lichtheim, M. (1976). Ancient Egyptian Literature Volume II: The New Kingdom. https://www.academia.edu/11753060/Miriam_Lichtheim_Ancient_Egyptian_Literature_Vol_II
Liesegang, D. (2020). Ramses II and the Battle of Kadesh: Text and Image in the Rendition of the Royal Iconographic Programme. In М. А. [Chegodaev Чегодаев M. A. ]., О. П. [Dyuzheva Дюжева O. P. ]., Н. В. [Lavrent’yeva Лаврентьева N. V. ]., & К. К. [Iskol’dskaya Искольдская K. K. ]. (Eds.), У истоков русской египтологии (pp. 244–254).
Manassa, C. (2013). Imagining the Past: Historical Fiction in New Kingdom Egypt. https://doi.org/10.1093/acprof:oso/9780199982226.003.0003
Spalinger, A. J. (1982). Aspects of the Military Documents of the Ancient Egyptians.
Spalinger, A. J. (2002). The Transformation of an Ancient Egyptian Narrative: P. Sallier III and the Battle of Kadesh.
Spalinger, A. J. (2021). The Books Behind the Masks: Sources of Warfare Leadership in Ancient Egypt. https://doi.org/10.1163/9789004466111
