The passage is, unfortunately, mutilated. What remains reads thus: ‘... the tents in front of the city of Pi-Bailos, on the canal of Shakana; ... [the adjoining land] was not cultivated, but had been left as pasture for cattle for the sake of the foreigners. It had been abandoned since the time of (our) ancestors. All the kings of Upper Egypt sat within their entrenchments ... and the kings of Lower Egypt found themselves in the midst of their cities, surrounded with earthworks, cut off from everything by the (hostile) warriors, for they had no mercenaries to oppose to them. Thus had it been [until Meneptah] ascended the throne of Horus. He was crowned to preserve the life of mankind.’ The word translated ‘tents’ is _ahilu_, the Hebrew _ôhêl_, which is used by Ramses III. of the ‘tents’ of the Shasu or Edomites of Mount Seir. For translations of the text, see E. de Rougé, _Extrait d’un Mémoire sur les Attaques dirigées contre l’Égypte_, pp. 6-13 (1867); Chabas, _Recherches pour servir à l’histoire de la ^{xix}e Dynastie_, pp. 84-92 (1873); Brugsch, _Egypt under the Pharaohs_, Eng. tr. (2nd edit.), ii. pp. 116-123; Maspero, _The Struggle of the Nations_, pp. 433-436. Footnote 173: _Cont. Apion._ i. 26. Footnote 174: This name, however, varied in different versions of the legend. Chærêmôn makes it Phritiphantes, which may represent Zaphnath-paaneah, the dental (_t_) taking the place of _z_, and _pa-Ra_, ‘the sun-god’ of _pa-Ankhu_, ‘the living one.’ Footnote 175: The papyrus is in the Hermitage at St. Petersburg (Golénischeff, _Recueil de Travaux relatifs à la Philologie et à l’Archéologie égyptiennes et assyriennes_, xv. pp. 88, 89). Footnote 176: Dr. Wilcken has pointed out (_Zur Aegyptisch-hellenistischen Literatur_ in the _Festschrift für Georg Ebers_, 1897, pp. 146-152) that two fragments of a Greek papyrus published by Wessely in the _Denkschriften der Wiener Akademie_, 42, 1893, pp. 3 _sqq._, contain a legend which closely resembles that of the Egyptian version of the Exodus. In this, however, a potter takes the place of the seer Amenôphis, the desire of the king to see the gods is explained by his wish to know the future, the ‘impure people’ are called the ‘girdle-wearers,’ and the beginning of a Sothic cycle is apparently combined with the story. Moreover, it would seem that the papyrus does not yet know of the identification of the ‘impure people’ with the Jews. Footnote 177: _The Threshold Covenant or the Beginning of Religious Rites_ (New York, 1896). Footnote 178: _The Threshold Covenant_, pp. 203, 204. Footnote 179: See above, p. 155. Footnote 180: _Egypt under the Pharaohs_ (Eng. tr.), second edit., ii. pp. 96-98. Footnote 181: _Anastasi_, v. 19. For the translation, see Brugsch, _Egypt under the Pharaohs_ (Eng. tr.), second edit., ii. p. 132. Footnote 182: First pointed out by Goodwin in the Sallier Papyrus, iv. 1, 6.