ABSTRACT
This inscription shows that Silko defeated the Blemmyes on several occasions, and that after five fights he occupied Talmis (Kalábshah) and Taphis (Tafa), which none of his predecessors had done. And that he took their country as far south as Primis (Ibrlm). These victories he acknowledges were given to him by G o d , it would seem the G o d of the Christians. The gods of the Blemmyes he calls t « eZScuXa, referring presumably to Isis, Osiris and Priapus, who were still being worshipped at Philae. The Blemmyes were in the habit of sacrificing men to the sun, and were addicted to the cult of Priapus. These kings were, apparently, abominations to Silko, and as he was de facto master of the country and conquerer of the Blemmyes, and offered no opposition to Justinian’s command to suppress the cult of Isis and Osiris at Philae, Narses was enabled to carry out the emperor’s wish and transport the statues of these deities to Constantinople. The feeling of the country in general must have been in favour of the high handed proceeding of Narses, or he could not have carried it out. Silkó’s victory over the Blemmyes and the removal of the statues took place about the same time, and it seems that it was Silkó’s successes that brought about the downfall of the wrorship of the gods of Philae. Some think that Silkó had come to an understanding with Justinian and others with the Empress Theodora.
