The marvellous parentage of a fated or gifted hero is familiar in Eastern tales, and he is often described as a divine reward to a long-childless king. This element of fate or destiny is, however, not seen before this age in Egyptian ideas; nor, indeed, would it seem at all in place with the simple, easygoing, joyous life of the early days. It belongs to an age when ideals possess the mind, when man struggles against his circumstances, when he wills to be different from what he is. Dedi or the shipwrecked sailor think nothing about fate, but live day by day as life comes to them. There is here, then, a new element, that of striving and of unrest, quite foreign to the old Egyptian mind. The age of this tale is shown plainly in the incidents. The prince goes to the chief of Naharaina, a land probably unknown to the Egyptians until the Asiatic conquests of the XVIIIth Dynasty had led them to the upper waters of the Euphrates. In earlier days Sanehat fled to the frontier at the Wady Tumilat, and was quite lost to Egypt when he settled in the south of Palestine. But when the Doomed Prince goes out of Egypt he goes to the chief of Naharaina, as the frontier State. This stamps the tale as subsequent to the wars of the Tahutimes family, and reflects rather the peaceful intercourse of the great monarch Amenhotep the Third. If it belonged to the Ramessides we should not hear of Naharaina, which was quite lost to them, but rather of Dapur (Tabor) and Kadesh, and of the Hittites as the familiar frontier power. The Hathors here appear as the Fates, instead of the goddesses Isis, Nebhat, Mes-khent, and Hakt, of the old tale in the IVth Dynasty (see first series, p. 33); and we find in the next tale of Anpu and Bata, in the XIXth Dynasty, that the seven Hathors decree the fate of the wife of Bata. That Hathor should be a name given to seven deities is not strange when we see that Hathor was a generic name for a goddess. There was the Hathor of foreign lands, such as Punt or Sinai; there was the Hathor of home towns, as Dendera or Atfih; and Hathor was as widely known, and yet as local, as the Madonna. In short, to one of the races which composed the Egyptian people Hathor was the term for any goddess, or for a universal goddess to whom all others were assimilated. Why and how this title "house of Horus" should be so general is not obvious.