der to establish thy power."

* The name of the people associated with the Tihonu was read
at first Tanau, and identified with the Danai of the Greeks.
Chabas was inclined to read Utena, and Brugsch, Uthent, more
correctly Utanatiu, utanati, the people of Uatanit. The
juxtaposition of this name with that of the Libyans compels
us to look towards the west for the site of this people: may
we assign to them the Ionian Islands, or even those in the
western Mediterranean.

The poem became celebrated. When Seti I., two centuries later, commanded
the Poet Laureates of his court to celebrate his victories in verse,
the latter, despairing of producing anything better, borrowed the finest
strophes from this hymn to Thutmosis IIL, merely changing the name of
the hero. The composition, unlike so many other triumphal inscriptions,
is not a mere piece of official rhetoric, in which the poverty of the
subject is concealed by a multitude of common-places whether historical
or mythological. Egypt indeed ruled the world, either directly or
through her vassals, and from the mountains of Abyssinia to those
of Cilicia her armies held the nations in awe with the threat of the
Pharaoh.

The conqueror, as a rule, did not retain any part of their territory. He
confined himself to the appropriation of the revenue of certain domains
for the benefit of his gods.* Amon of Karnak thus became possessor of
seven Syrian towns which he owed to the generosity of the victorious
Pharaohs.**

* The seven towns which Amon possessed in Syria are
mentioned, in the time of Ramses III., in the list of the
domains and revenues of the god.

** In the year XXIII., on his return from his first
campaign, Thutmosis III. provided offerings, guaranteed from
the three towns Anaugasa, Inuamu, and Hurnikaru, for his
father Amonra.

Certain cities, like Tunipa, even begged for statues of Thutmosis
for which they built a temple and instituted a cultus. Amon and his
fellow-gods too were adored there, side by side with the sovereign the
inhabitants had chosen to represent them here below.* These rites were
at once a sign of servitude, and a proof of gratitude for services
rendered, or privileges which had been confirmed. The princes of
neighbouring regions repaired annually to these temples to renew their
oaths of allegiance, and to bring their tributes "before the face of the
king." Taking eve