has been identified by Major Conder with the modern Tel em-Mindeh.  Tubikhi, of which we have already heard in the Tel el-Amarna letters, is also mentioned in the geographical lists inscribed by Thothmes III. on the walls of his temple at Karnak (No. 6); it there precedes the name of Kamta or Qamdu, the Kumidi of Tel el-Amarna.  It is the Tibhath of the Old Testament, out of which David took “very much brass” (1 Chron. xviii. 8).  The Maghar(at) or “Caves” gave their name to the Magoras, the river of Beyrout, as well as to the Mearah of the Book of Joshua (xiii. 4).  As for the mountain of Shaua, it is described by the Assyrian king Tiglath-pileser III. as in the neighbourhood of the northern Lebanon, while the city of the Beeroth or “Cisterns” is probably Beyrout.

The Mohar is now carried to Phoenicia.  Gebal, Beyrout, Sidon, and Sarepta, are named one after the other, as the traveller is supposed to be journeying from north to south.  The “goddess” of Gebal was Baaltis, so often referred to in the letters of Rib-Hadad, who calls her “the mistress of Gebal.”  In saying, however, that the name of the city meant “Hidden,” the writer has been misled by the Egyptian mispronunciation of it.  It became Kapuna in the mouths of his countrymen, and since kapu in Egyptian signified “hidden mystery,” he jumped to the conclusion that such was also the etymology of the Phoenician word.  In the “fords of the land of Nazana” we must recognize the river Litany, which flows into the sea between Sarepta and Tyre.  At all events, Authu or Usu, the next city mentioned, is associated with Tyre both in the tablets of Tel el-Amarna and in the inscriptions of the Assyrian kings.  It seems to have been the Palaetyros or “Older Tyre” of classical tradition, which stood on the mainland opposite the more famous insular Tyre.  Phoenician tradition ascribes its foundation to Usoos, the offspring of the mountains of Kasios and Lebanon, and brother of Memrumus, “the exalted,” and Hypsouranios, “the lord of heaven,” who was the first to invent a clothing of skins, and to sail upon the water in boats, and who had taught mankind to adore the fire and the winds, and to set up two pillars of stone in honour of the deity.  From Usu the Mohar is naturally taken to the island rock of Tyre.

Next comes a name which it is difficult to identify.  All that is clear is that between Zar or Tyre and Zair’aun there is some connection both of name and of locality.  Perhaps Dr. Brugsch is right in thinking that in the next sentence there is a play upon the Hebrew word zir’ah, “hornet,” which seems to have the same root as Zair’aun.  It may be that Zair’aun is the ancient city south of Tyre whose ruins are now called Umm el-’Amud, and whose older name is said to have been Turan.  Unfortunately the name of the next place referred to in the Mohar’s travels is doubtful; if it is Pa-’A(y)ina, “the Spring,” we could identify it with the modern Ras el-’Ain, “the Head of the Spring.”  This is on the road to Zib, the ancient Achshaph or Ekdippa.