sun-god of the city of Ernen (also called 'lord of every land'), Sutekh lord of heaven, Sutekh of Kheta, Sutekh of the city of Ernen, and the Sutekh of various specified cities, Antheret (probably Astarte) of the land of Kheta, nine gods and goddesses of certain named cities. Next come 'the queen of heaven; gods, lords of swearing; the mistress of the soil, the mistress of swearing, Teshker, the mistress of the {74} mountains, and the rivers of the land of Kheta,' and, finally, the gods of a North Syrian ally of Kheta. On the Egyptian side are Amon, the sun-god, Sutekh (here an Egyptian deity, see p. 83), the male and female gods of the mountains and the rivers of Egypt, of the heavens, the soil, the great sea, the wind and the storms. The treaty also bore a representation of the king of the Kheta and his queen embraced respectively by Sutekh the ruler of the heavens, and a goddess whose name is lost. To the gods of Palestine there is no reference; Palestine did not enjoy political independence. +The Influence of Egypt.+--Our latest source is the Egyptian account of the visit of Wenamon to Byblos to procure cedar-wood from Lebanon for the sacred-barge of Amon-Re, King of Gods (about 1100). The human messenger took with him the divine messenger in the shape of a statue of 'Amon-of-the-Way,' reputed to confer life and health; a sacred image upon which no common eye might gaze. When at length Zakarbaal granted an interview (see p. 54), he was inclined to ignore the political supremacy of Egypt, although he appears to allow that Amon had civilised Egypt and thence all lands, and that {75} artisanship and teaching had come from Egypt to his place of abode. Wenamon, for his part, showed that former kings not only sold cedars to Egypt, but spent their lives sacrificing to Amon. Even the evidence of 'the journal of his fathers' did not remove the king's reluctance. But the envoy urged the claim of Amon to be lord and possessor of the sea and of Lebanon, and solemnly warned Zakarbaal: 'wish not for thyself a thing belonging to Amon-Re, yea the lion loves his own.' Ultimately the king sent the wood, and he commemorated his obedience to Amon-Re by an inscription which was likely to be profoundly beneficial. For, as the envoy observed, should Byblos be visited by Egyptians who were able to read the stele with his name (the all-essential adjunct), he would 'receive water in the West (the world of the dead where the sun-god descended nightly) like the gods who are here' (presumably at Byblos).