The story is a curious mixture of Egyptian and Semitic elements, while the inscription which the dragomen pretended to read upon the statue is a Greek invention. A priest of Ptah, so it ran, whose name was Sethos, became king of Egypt. His priestly instincts led him to neglect and ill-treat the army, even to the extent of robbing them of the twelve acres of land which each soldier possessed of right. Then Sennacherib, “king of the Arabians and Assyrians,” marched against him, and the army refused to fight. In his extremity the priest-king entered the shrine of his god and implored him with tears to save his worshipper. Sleep fell upon the suppliant, and he beheld the god standing over him and bidding him be of good courage, for no harm should happen to him. Thereupon Sethos proceeded to Pelusium with such volunteers as he could find—pedlars, artisans, and tradesmen—and there found the enemy encamped. In the night, however, field-mice entered the camp of the Assyrians and gnawed their bowstrings and the thongs of their shields, so that in the morning they found themselves defenceless, and the Egyptians gained an easy victory. In memory of the event the stone image of the king was erected in the temple of Ptah with a field-mouse in his hand. The statue must have been that of Horus, to whom alone, along with Uaz, the field-mouse was sacred. But it was apparently only in a few localities that such was the case. The figure of the animal is found on coins of Ekhmîm, and a bronze image of it discovered at Thebes, and now in the British Museum, is dedicated to “Horus, the lord of Sekhem,” or Esneh. At “Buto,” where the two deities were worshipped together, we may expect to find a cemetery of field-mice like that of the cats at Bubastis, and the Liverpool Museum possesses two bronze mice, both on the same stand, which were discovered in the mounds of Athribis near Benha. Horus was the god of Athribis, where he was adored under the name of Kheti-ti. The priest-king of the folk-tale has taken the place of the historical Tirhakah. The name of his enemy, Sennacherib, however, has been remembered, though he is called king of “the Arabians” as well as of the Assyrians. But the title must be of Egyptian origin. The “Arabians” of the Greek writer are the Shasu, the Bedouin “plunderers” of the Egyptian monuments, and none but an Egyptian would have described an Asiatic invader by such a name.