These identifications are all untenable, the first two on account of their dates, the rest because they make Sethon an Ethiopian. The warrior class that refused to support Sethon was Ethiopian in sympathy and not likely to desert an Ethiopian[501]. The Sethon story glorifies the god Ptah (Hephaestus) of Memphis whereas the Ethiopian dynasty was devoted to Amon of Thebes[502]. Griffith indeed suggests that Taharqa, who became king of Ethiopia and Egypt after 700 B.C., may at the time of Sennacherib’s defeat have represented the reigning king Shabataka in Lower Egypt, possibly with the title of priest of Ptah at Memphis[503]. But there is no evidence for this having been so, and the picture of Taharqa as a king with no real soldiers at his back is not easily explained. On the contrary, as pointed out long ago by Lepsius[504], the Biblical account[505] appears to differentiate Pharaoh king of Egypt, whom it calls a broken reed, and Tirhaka king of Ethiopia. Similarly the Assyrian cylinders distinguish the kings of Egypt from the king of Miluhhi = Meroe = Ethiopia[506]. The kings of Egypt who are thus referred to in the plural[507] are plainly the rulers who at the period divided among themselves the lands of the Delta. The evidence all points to the conclusion that Sethon was one of these Delta chiefs, and presumably one of the most important of them, who acknowledged when forced to the suzerainty of Ethiopia or Assyria as the case might be, but did his best to keep clear of both great powers.