"IX.--I am come, to grant thee that thou mayest crush the peoples who
are in their "duars," so that thou mayest bring the Hirû-shâîtû into
captivity,--I grant that they may see Thy Majesty like the jackal of the
south, lord of swiftness, the runner who prowls through the two lands.

"X.--I am come, to grant thee that thou mayest crush the nomads, so that
the Nubians as far as the land of Pidît are in thy grasp,--I grant that
they may see Thy Majesty like unto thy two brothers Horus and Sit, whose
arms I have joined in order 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 Ûtena, and Brugsch, Ûthent, more
correctly Utanâtiû, utanâti, 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 Thûtmosis 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