It was the armies of Set that were driven by Horus and his metal-bearing followers from one end of Egypt to the other, and finally overcome.(136) Set therefore represents in the legend the older population of the valley of the Nile. The reason of this is not far to seek. Set or Sut, like Sati, denotes the Semitic or African nomad of the desert, the Babylonian Sutu. He is the equivalent of the Bedâwi of to-day, who still hovers on the Egyptian borders, and between whom and the fellah there is perpetual feud. The same cause which made Horus the brother and yet the enemy of Set must have been at work to place Osiris in the same relation to him. Osiris too must have typified the Pharaonic Egyptian, and like Horus have been the first of the Pharaohs. Hence his human body, and hence also the confusion between himself and Horus, which ended in making Horus his son and in generating a new Horus—Horus the younger—by the side of the older Horus of the Egyptian faith.(137) The position of Osiris in respect to Anher is now clear. He is the sun-god after his setting in the west, when he has passed to the region of the dead in the underworld. He stands, therefore, in exactly the same relation to Anher that the mummified hawk stands to the Horus-hawk. The one belongs to the city of the living, the other to the city of the dead. But they are both the same deity under different forms, one of which presides over the city, the other over its burying-ground. Like Horus, Osiris must have been a sun-god of the Pharaonic Egyptians, but a sun-god who was connected for some special reason with the dead.(138) Now Mr. Ball has drawn attention to the fact that there was a Sumerian god who had precisely the same name as Osiris, and that this name is expressed in both cases by precisely the same ideographs.(139) The etymology of the name has been sought in vain in Egyptian. But the cuneiform texts make it clear. Osiris (As-ar) is the Asari of ancient Babylonia, who was called Merodach by the Semites, and whose ordinary title is “the god who does good to man.” The name of Asari is written with two ideographs, one of which denotes “a place” and the other “an eye,” and the forms of the two ideographs, as well as their meanings, are identical with those of the hieroglyphic characters which represent Osiris. Such a threefold agreement cannot be accidental: both the name and the mode of writing it must have come from Babylonia. And what makes the agreement the stronger is the fact that the ideographs have nothing to do with the signification of the name itself; they express simply its pronunciation. In the Sumerian of early Babylonia the name signified “the mighty one.”(140)