The earliest mention of the Hittites outside the Bible is in the Egyptian monuments, where, in the annals of Thothmes III., it is recorded for the year 1470 B.C., that the king proceeded to the banks of the Euphrates, and received tribute from “the greater” land of the Hittites. In the year 1463 B.C., the king of this district again paid tribute. During the reign of Thothmes IV., grandson of Thothmes III., the relations between the two countries must have changed, and the Egyptian king had to repel an attack made by the Hittites upon Tunib (now Tennib) in Northern Syria. This hostile policy was continued by them also at a later date, for the successors of Thothmes IV., Amenophis III. and his son, Amenophis IV., had often to oppose the Hittite king, who either attacked Northern Syria, or stirred up strife among the Egyptian vassals in Canaan. Here, again, the Tel-el-Amarna tablets come in, and supply a mass of details. At times the Ḫatti still send tribute, both to Amenophis III. and IV., but at the close of the reign of the former, hostilities again broke out, the Hittites being, to all appearance, the aggressors. Dušratta, king of Mitanni, writes that he sends to the king of Egypt tribute of the spoils which he had taken from the Ḫatti; and the king of Nuḫašše, who bears the Assyrian name of Addu-nirari, and whose grandfather had been appointed by Thothmes III., complains that the king of the Ḫatti is against him, and asks for help. From these and other statements it would seem, that whoever was on the side of the king of Egypt was the enemy of the Hittites, and therefore to be attacked by them. Akizzi, king of Qatna, complains in one of the letters that the Ḫatti had burned down a city, and reports in another that they had tried to win him over to their side. Aziru, another prince in the neighbourhood, complains that the king of Ḫatti has entered Nuḫašše, and for this reason he could not leave his own territory to go to the king of Egypt. At the end of one of his communications, Akizzi states that the Sun-god had taken away the king of the Ḫatti, but as no name is given, any historical importance which this fact might have is greatly minimized. In other letters they are spoken of as despoiling the princes of Gebal, capturing a personage named Lupakku and the cities of Amki “even from the cities of Aaddu” (or Bin-Addu = Ben-Hadad). As we have seen (pp. 288-289), at least a portion of them was led by Etakama of Kinza.