On the other hand, a Syrian prince who had recaptured his Sun-god from the Hittites besought Amenhotep III. (whom he addresses as 'Son of Shamash') to put his name upon it as his fathers had done in the past. The text is somewhat obscure, but the recognition of the Asiatic Shamash is clear, and intelligible on the identification of Shamash and Amon-Re. So, also, when the king of Byblos asserts that 'the gods, Shamash, and the Baalath' of the city had brought about the king's accession, we have to remember that the goddess had long before been identified with the Egyptian Hathor. At a later date, a stele found north of Tell 'Ashtarah depicts Ramses II. {82} paying homage to a deity whose crown, horn, and Semitic title prove him (or her) to be a native deity whom the king evidently respected.[5] Respect for alien gods ceases when they are found to be powerless; but Egypt was constantly troubled by her warlike Asiatics, and so far from their gods being ignored or rejected, they entered Egypt and found an extremely hospitable reception (see Chapter vii). Asiatic conquerors in Egypt appear to have been less tolerant. The Hyksos ruled 'in ignorance of Re,' and their god (Sutekh) was planted in the land; and, later, during the brief period of anarchy when a Palestinian or Syrian chief held Egypt until his overthrow by Setnakht, the upstarts 'made the gods like men and no offerings were presented in the temples.' We may assume then that the religion of our land remained practically unchanged during Egyptian supremacy except in so far as this involved the official recognition of the Egyptian national god and his representative upon the throne. [5] _Zeitschrift des Deutschen Palästina-Vereins_, xiv. p. 142, xv. p. 205. The stele, known as the 'stone of Job,' has entered into the worship of a Moslem place of prayer, and is appropriately connected with a story of the patriarch, many traditions of whom are current in this part of Hauran. {83} CHAPTER VII THE PANTHEON Until the necessary evidence comes to light it is scarcely possible to do more than collect a few notes upon some of the gods and goddesses of our period. The most important sources are from Babylonia, Assyria, and Egypt; but some additional information can be gleaned from Palestinian names, allowance being made for the fact that a personal name compounded with that of a deity is not enough to prove that the bearer was its worshipper.