ified it.*

* Marath, now Amrit, possesses some ancient ruins which have
been described by Renan. Antarados, which prior to the
Graeco-Roman era was a place of no importance, occupies the
site of Tortosa. Enhydra is not known, and Karne has been
replaced by Karnun to the north of Tortosa. None of the
"neighbours of Arados" are mentioned by name in the Assyrian
texts; but W. Max Mueller has demonstrated that the Egyptian
form _Aratut_ or _Aratiut_ corresponds with a Semitic plural
_Arvadot_, and consequently refers not only to Arad itself,
but also to the fortified cities and towns which formed its
continental suburbs.

The cities of the dead lay close together in the background, on the
slope of the nearest chain of hills; still further back lay a plain
celebrated for its fertility and the luxuriance of its verdure: Lebanon,
with its wooded peaks, was shut in on the north and south, but on the
east the mountain sloped downwards almost to the sea-level, furnishing a
pass through which ran the road which joined the great military highway
not far from Qodshu. The influence of Arvad penetrated by means of this
pass into the valley of the Orontes, and is believed to have gradually
extended as far as Hamath itself--in other words, over the whole of
Zahi. For the most part, however, its rule was confined to the coast
between G-abala and the Nahr el-Kebir; Simyra at one time acknowledged
its suzerainty, at another became a self-supporting and independent
state, strong enough to compel the respect of its neighbours.* Beyond
the Orontes, the coast curves abruptly inward towards the west, and a
group of wind-swept hills ending in a promontory called Phaniel,** the
reputed scene of a divine manifestation, marked the extreme limit of
Arabian influence to the north, if, indeed, it ever reached so far.

* Simyra is the modern Surnrah, near the Nahr el-Kebir.

** The name has only come down to us under its Greek form,
but its original form, Phaniel or Penuel, is easily arrived
at from the analogous name used in Canaan to indicate
localities where there had been a theophany. Renan questions
whether Phaniel ought not to be taken in the same sense as
the Pne-Baal of the Carthaginian inscriptions, and applied
to a goddess to whom the promontory had been dedicated; he
also suggests that the modern name _Cap Madonne_ may be a
kind of