The Egyptian was evidently looked on as being of a superior race by the Tenu, and his civilisation won for him the confidence which many wandering Englishmen now find in Africa or Polynesia, like John Dunn. The set combat of two champions seems--by the large gathering--to have been a well-recognised custom among the Tenu, while it exactly accords with Goliath's offer in later times. And raising the shout of victory on the back of the fallen champion reminds us of David's standing on Goliath. The transition from the recital of the Syrian adventures to the petition to Pharaoh is not marked in the manuscript; but from the construction the beginning of the petition is evidently at the place here marked. The manner in which Sanehat appeals to the queen shows how well he must have been known to her in his former days. The decree in reply to Sanehat is in the regular style of royal decrees of the period. Apparently by a clerical error the scribe has substituted the name Amenemhat for Userte-sen, but the Horus name and the throne name leave no doubt that Usertesen I. is intended here. The tone of the reply is as gracious as possible, according with the king's character as stated by Sanehat, "He is a friend of great sweetness, and knows how to gain love." He quite recognises the inquiries after the queen, and replies concerning her. And then he assures Sanehat of welcome on his return, and promises him all that he asks, including a tomb "in the company of the royal children," a full recognition of his real rank. Incidentally we learn that the Amu buried their dead wrapped in a sheep's skin; as we also learn, further on, that they anointed themselves with oil (olive?), wore the hair long, and slept on the ground. The funeral that is promised accords with the burials of the XIIth Dynasty: the gilded case, the head painted blue, and the canopy of cypress wood, are all known of this period, but would be out of place in describing a Ramesside burial. Sanehat's reply is a full course of the usual religious adulation, and differs in this remarkably from his petition. In fact it is hard to be certain where his petition begins; possibly the opening of it has been lost out of the text in copying from a mutilated papyrus; or possibly it was sent merely as a memorandum of Sanehat's position and desires, without venturing to address it personally to the king; or even it may have not been allowable then to make such petitions formally, so as to leave the initiative to the king's free will, just as it is not allowable nowadays to question royalty, but only to answer when spoken to.