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 this through the medium of one of his generals. Ewald (Gesch. iii. p. 720) also observes, that “Necho himself may have been in Jerusalem at the time for the purpose of installing his vassal:” this, he says, “is indicated by the brief words in 2Ki 23:33-34, and nothing can be found to say against it in other historical sources;” though he assumes that Jehoahaz had allowed himself to be enticed by Necho to go to Riblah into the Egyptian camp, where he was craftily put into chains, and soon carried off as a prisoner to Egypt. - We should have a confirmation of the taking of Jerusalem by Necho in the account given by Herodotus (ii. 159): μετὰ δὲ τήν μάχην (i.e., after the battle at Megiddo) Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἶλε, if any evidence could be brought to establish the opinion that by Κάδυτις we are to understand Jerusalem. But although what Herodotus says (iii. 5) concerning Κάδυτις does not apply to any other city of Palestine so well as to Jerusalem, the use of the name Κάδυτις for Jerusalem has not yet been sufficiently explained, since it cannot come from קדושה, the holy city, because the ש of this word does not pass into t in any Semitic dialect, and the explanation recently attempted by Böttcher (N. ex. Krit. Aehrenlese, ii. pp. 119ff.) from the Aramaean חדיתא, the renewed city (new-town), is based upon many very questionable conjectures. At the same time so much is certain, that the view which Hitzig has revived (de Cadyti urbe Herod. Gott. 1829, p. 11, and Urgeschichte der Philister, pp. 96ff.), and which is now the prevalent one, viz., that Κάδυτις is Gaza, is exposed to some well-founded objections, even after what Stark (Gaza, pp. 218ff.) has adduced in its favour. The description which Herodotus gives (iii. 5) of the land-road to Egypt: ἀπὸ Φοινίκης μέχρι οὔρων τῶν Καδύτιος πόλιος ἥ ἐστι Σύρων τῶν Παλαιστινῶν καλεομένων· ἀπὸ δὲ Καδύτιος, ἐούσης πόλιος (ὡς ἐμοὶ δοκέει) Σαρδίων ου ̓ πολλῷ ἐλάσσονος, ἀπὸ ταύτης τὰ ἐμπόρια τὰ ἐπὶ θαλάσσης μέχρι Ἰηνύσου πόλιός ἐστι τοῦ Ἀραβίου· does not apply to Gaza, because there were no commercial towns on the sea-coast between the district of Gaza and the town of Yenysus (the present Khan Yûnas); but between the district of Jerusalem and the town of Yenysus there were the Philistian cities Ashkelon and Gaza, which Herodotus might call τὰ ἐμπόρια τοὺ Ἀραβίου, whereas the comparison made between the size of Kadytis and that of Sardes points rather to Jerusalem than to Gaza. Still less can the datum in Jer 47:1, “before Pharaoh smote Gaza,” be adduced in support of Gaza. If we bear in mind that Jeremiah’s prophecy (2 Kings 47) was not uttered before the fourth year of Jehoiakim’s reign, and therefore that Pharaoh had not smitten Gaza at that time, supposing that this Pharaoh was really Necho, it cannot have been till after his defeat at Carchemish that Necho took Gaza on his return home. Ewald, Hitzig, and Graf assume that this was the case; but, as M. v. Niebuhr has correctly observed, it has “every military probability” against it, and even the incredibility that “a routed Oriental army in its retreat, which it evidently accomplished in one continuous march, notwithstanding the fact that on its line of march there were the strongest positions, on the Orontes, Lebanon, etc., at which it might have halted, should have taken the city upon its flight.” And, lastly, the name Κάδυτις does not answer to the name Gaza, even through the latter was spelt Gazatu in early Egyptian (Brugsch, Geograph. Inschr. ii. p. 32) since the u (y) of the second syllable still remains unexplained.