mistress of Gebal." In saying, however, that the name of the city meant
"Hidden," the writer has been misled by the Egyptian mispronunciation of
it. It became Kapuna in the mouths of his countrymen, and since _kapu_
in Egyptian signified "hidden mystery," he jumped to the conclusion that
such was also the etymology of the Phoenician word. In the "fords of the
land of Nazana" we must recognize the river Litâny, which flows into the
sea between Sarepta and Tyre. At all events, Authu or Usu, the next city
mentioned, is associated with Tyre both in the tablets of Tel el-Amarna
and in the inscriptions of the Assyrian kings. It seems to have been the
Palætyros or "Older Tyre" of classical tradition, which stood on the
mainland opposite the more famous insular Tyre. Phoenician tradition
ascribes its foundation to Usôos, the offspring of the mountains of
Kasios and Lebanon, and brother of Memrumus, "the exalted," and
Hypsouranios, "the lord of heaven," who was the first to invent a
clothing of skins, and to sail upon the water in boats, and who had
taught mankind to adore the fire and the winds, and to set up two
pillars of stone in honour of the deity. From Usu the Mohar is naturally
taken to the island rock of Tyre.

Next comes a name which it is difficult to identify. All that is clear
is that between Zar or Tyre and Zair'aun there is some connection both
of name and of locality. Perhaps Dr. Brugsch is right in thinking that
in the next sentence there is a play upon the Hebrew word _zir'âh_,
"hornet," which seems to have the same root as Zair'aun. It may be that
Zair'aun is the ancient city south of Tyre whose ruins are now called
Umm el-'Amûd, and whose older name is said to have been Turân.
Unfortunately the name of the next place referred to in the Mohar's
travels is doubtful; if it is Pa-'A(y)ina, "the Spring," we could
identify it with the modern Râs el-'Ain, "the Head of the Spring." This
is on the road to Zib, the ancient Achshaph or Ekdippa.