In this legend truth and fiction have been mingled together. The foreigner, and more especially the Asiatic foreigner, was stigmatised as ‘impure’ by the Egyptians, and in the leprous people who were confined in the quarries of the eastern desert we must, therefore, see simply a stranger race. Osarsiph derives his name from Joseph, the latter name being regarded (as in Psalm lxxxi. 6) as a compound of Yo or Yahveh, which is identified with the Egyptian Osiris. Amenôphis,[174] the son of Paapis, is Amenôphis (or rather, Amenôthes), the son of Hapi who erected the colossal statues of ‘Memnon’ and its companion at Thebes during the reign of Amenôphis III., and the Pharaoh Amenôphis, the son of Ramesses, and father of Sethos, is Meneptah, the son of Ramses II., and father of Seti II. The return of Amenôphis from Ethiopia was derived from a sort of Messianic prophecy found already in a papyrus of the age of Thothmes III. Here we read that ‘a king will come from the South, Ameni the truth-declaring by name. He will be the son of a woman of Nubia, and will be born in.... He will assume the crown of Upper Egypt, and will lift up the red crown of Lower Egypt. He will unite the double crown.... The people of the age of the son of man will rejoice and establish his name for all eternity. They will be far from evil, and the wicked will humble their mouths for fear of him. The Asiatics will fall before his blows, and the Libyans before his flame. The wicked will wait on his judgments, the rebels on his power. The royal serpent on his brow will pacify the revolted. A wall shall be built, even that of the prince, so that the Asiatics may no more enter into Egypt.’[175] With this prince of ancient prophecy who should save Egypt from its Asiatic and Libyan foes, it was easy for popular tradition to identify the Meneptah who had annihilated both Libyans and Asiatics, and to combine his name with that of Ameni into the compound Amenôphis. At any rate, the Egyptian legend bears witness to the fact that Meneptah was the Pharaoh of the Exodus, and that the flight of the Israelites was connected with the Libyan invasion of the valley of the Nile.[176] The Israelites themselves connected the flight with the institution of the feast of the Passover. But the feast of the Passover seems to have been a combination of two older festivals. One of these was commemorated by eating for seven days unleavened bread; the other by the sacrifice of a lamb, the blood of which was smeared on the doorposts and lintel of the house, the lamb itself being roasted and eaten at midnight with bitter herbs. The feast of unleavened bread followed immediately upon the feast of the Passover, which lasted from the tenth to the fourteenth day of the first month of the Hebrew sacred year.