* She is represented as Hathor on the stele of Iéhav-melek, King of Byblos, during the Persian period. ** This monument, which belonged to the Péretié collection, was found near Amrîth, at the place called Nahr-Abrek. The dress and bearing are so like those of the Rashuf represented on Egyptian monuments, that I have no hesitation in regarding this as a representation of that god. He brandishes in one hand the weapon of the victor, and is on the point of despatching with it a lion, which he has seized by the tail with the other, after the model of the Pharaonic hunters, Amenôthes I. and Thûtmosis III. The lunar disk floating above his head lends to him, it is true, a Phonician character, but the winged sun of Heliopolis hovering above the disk leaves no doubt as to his Egyptian antecedents.* * The Phonician symbol represents the crescent moon holding the darkened portion in its arms, like the symbol reserved in Egypt for the lunar gods. [Illustration: 110.jpg A PHOENICIAN GOD IN HIS EGYPTIAN SHRINE] Drawn by Faucher-Gudin, from Renan. The worship, too, offered to these metamorphosed gods was as much changed as the deities themselves; the altars assumed something of the Egyptian form, and the tabernacles were turned into shrines, which were decorated at the top with a concave groove, or with a frieze made up of repetitions of the uraeus. Egyptian fashions had influenced the better classes so far as to change even their mode of dealing with the dead, of which we find in not a few places clear evidence. Travellers arriving in Egypt at that period must have been as much astonished as the tourist of to-day by the monuments which the Egyptians erected for their dead. [Illustration: 111.jpg AMENÔTHES I. SEIZING A LION] Drawn by Faucher-Gudin. This monument was in the Louvre Museum. Analogous figures of gods or kings holding a lion by the tail are found on various monuments of the Theban dynasties.