It may be that Hittite diplomacy is here making use of the Babylonian respect for law, to find a way out of a difficult situation; but the mere proposal of such a trial as that suggested proves that the usual method of settling international disputes of a minor character was modelled on Babylon's internal legislative system. It is clear that the Hittite was anxious to prevent strained relations with Babylon, for he goes on to urge Kadashman-Enlil to attack a common enemy, whom he does not name. This must have been Assyria, whose growing power had become a menace to both states, and had caused them to draw together for mutual support. [Illustration: FIG. 57. RAMESES II. OFFERING INCENSE TO ONE OF THE BOATS OF KHONSU BEFORE HE STARTED ON HIS JOURNEY. The sacred boat of Khonsu is here being borne by a larger retinue of priests into the presence of the king, who did not accompany the god on his journey. (After Rosellini.)] The account that has been given of this lengthy document will have indicated the character of the royal correspondence discovered at Boghaz Keui. In some respects it closely resembles that from Tell el-Amarna, but it exhibits a pleasing contrast by the complete absence of those whining petitions for gold and presents, which bulk so largely in the earlier documents. The Egyptian policy of doles and bribery had brought out the worst side of the Oriental character. The Hittite did not believe in doles, and in any case he had not them to give; as a consequence, his correspondence confines itself in great measure to matters of state and high policy, and exhibits far greater dignity and self-respect. And this applies equally, so far as we can see, to the communications with Egypt, who had recovered from her temporary decadence. There can be little doubt that the royal Hittite letters, when published, will enable us to follow the political movements of the period in even greater detail.