The proposal to bring forward his fellow-sheikhs as witnesses of his unabated loyalty is very curious, and seems superfluous after Usertesen's assurances. Beyond Abisha of the Amu at Beni Hasan, these are the only early personal names of Syrians that we know. The Fenkhu in this connection can hardly be other than the Phoenicians; and, if so, this points to their being already established in southern Syria at this date. But these chiefs were not allowed to come forward; and it seems to have been the policy of Egypt to keep the Syrians off as much as possible, not a single man who came with Sanehat being allowed to cross the frontier. The allusion to the Tenu belonging to Pharaoh, like his dogs, is peculiarly fitting to this period, as the dog seems to have been more familiarly domesticated in the XIth and XIIth Dynasties than at any other age, and dogs are often then represented on the funereal steles, even with their names. The expression for strangeness--"as a man of the Delta sees himself at the cataract, as a man of the plain who sees himself in the deserts"--is true to this day. Nothing upsets an Egyptian's self-reliance like going back a few miles into the desert; and almost any man of the cultivated plain will flee with terror if he finds himself left alone far in the desert, or even taken to the top of the desert hills.. We learn incidentally that the Egyptian frontier, even in the later years of Usertesen I., had not been pushed beyond the Wady Tumilat; for Sanehat travels south to the Roads of Horus, where he finds the frontier garrison, and leaves his Syrian friends; and there laden boats meet him, showing that it must have been somewhere along a waterway from the Nile. The abasement of Sanehat might well be due to natural causes, beside the reverence for the divine person of the king. The Egyptian court must have seemed oppressively splendid, with the brilliant and costly workmanship of Usertesen, to one who had lived a half-wild life for so many years; and, more than that, the recalling of all his early days and habits and friendships would overwhelm his mind and make it difficult to collect his thoughts. Sanehat's appearance was so much changed by his long hair, his age, and his strange dress, that his former mistress and companions could not recognise him. The use of collars and sceptres in the song and dance is not clear to us. The sistra were, of course, to beat or rattle in time with the song; the sceptres or wands were perhaps the same as the engraved wands of ivory common in the XIIth Dynasty, or of blue glazed ware in XVIIIth, and would be used to wave or beat time with; but the use of the collar and counterpoise, or _menat,_ is unexplained, though figures of dancers are shown holding a collar and _menat,_ and such objects were found buried in the ceremonial foundation deposit of Tahutmes III. at Koptos.