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 deportation of the people took place), and, above all, in the final long siege and destruction of 590-588, when "the city was broken up," and all the men of war fled, every one who sought to avoid the miseries of war, or who was politically obnoxious, would naturally flee down into Egypt. Such refugees would necessarily reach the frontier fort on the caravan road, and would there find a mixed and mainly foreign population, Greek, Phœnician, and Egyptian, among whom their presence would not be resented, as it would be by the still strictly protectionist Egyptians further in the country. That they should largely, or perhaps mainly settle there would be the most natural course; they would be tolerated, they would find a constant communication with their own countrymen, and they would be as near to Judea as they could in safety remain, while they awaited a chance of returning.

"The last and greatest migration to Tahpanhes is that fully recorded by Jeremiah, which gives us the pattern of what doubtless had been going on long before. After Nebuchadnezzar had retired with his spoils, Gedaliah, the governor whom he set up, was quickly slain, the country fell into anarchy, and all the responsible inhabitants who were left fled into Egypt to avoid the vengeance of Nebuchadnezzar. 'Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned (from all nations, whither they had been driven), to sojourn in the land of Judah; the men, and the women, and the children, and the king's daughters [Zedekiah's], and every person that Nebuzaradan, the captain of the guard, had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah; and they came into the land of Egypt; for they obeyed not the voice of the Lord: and they came even to Tahpanhes' (Jer. xliii. 5-7)." This migration was undertaken in spite of the warnings of Jeremiah.