Sabako, therefore, fixed his court at Zoan and Hanes, simply because they had already become the leading cities, if not the capitals, of the north and the south. And to Zoan and Hanes, accordingly, the Jewish envoys had to make their way. The princes of Judah assembled at Zoan; the ambassadors went farther, even to Hanes. It is noteworthy that a century later the Assyrian king Assur-bani-pal still couples together the princes of Ahnas and Zoan in his list of the satraps of Egypt. Anysis or Hanes was the extreme limit of Herodotos’s voyage. As afterwards in the days of Strabo, it was the entrance to the Fayyûm, and the traveller who wished to visit the Fayyûm had first to pass through the city which the Greeks called Herakleopolis. The patron-god of the city was Hershef, whose name was the subject of various unsuccessful attempts at an etymology on the part of the Egyptians. But, like the names of several other deities, its true origin was lost in the night of antiquity. In Plutarch it appears in a Greek dress as Arsaphes. The god was invested with warlike attributes, and hence it was that he was identified by the Greeks with their own Hêraklês. His temple stood in the middle of the mounds of the old city, which the _fellahin_ call Umm el-Kimân, “the mother of mounds.” In 1891 they were partially excavated by Dr. Naville for the Egypt Exploration Fund, but little was found to repay the expense and labour of the work. The site of the temple was discovered somewhat to the north-east of the four columns which are alone left of an early Coptic church. But hardly more than the site can be said still to exist. A few blocks of stone inscribed with the names of Ramses II. and Meneptah, and a fragment of a temple built by Usertesen II., are almost all that survive of its past. Even the necropolis failed to produce monuments of antiquity. Its tombs had been ransacked by treasure-hunters and used again as places of burial in the Roman era, and Dr. Naville found in it only a few traces of the eighteenth dynasty.