The legend is a curious combination of the traditions relative to the conquest of the neolithic population by the Pharaonic Egyptians, of the myth of Osiris, of etymological speculations about the meaning of certain proper names, and of an attempt to explain the origin of the winged solar disc. We may gather from it that the disc was first used as an ornament at Edfu, and that it was believed, like the winged bulls of Assyria, to have the power of preventing the demons of evil from passing the door over which it was placed. Whether, however, this was one of the superstitions of the older people, or whether it was brought by the conquerors from their Babylonian home, is doubtful; perhaps the fact that the disc was a symbolic and architectural ornament, and was confined, so far as we know, to the temples of the official gods, points in the latter direction. It is otherwise with the temple relics mentioned in a legend which has been preserved on a granite shrine of the Ptolemaic epoch, that long served as a water-trough by the side of the well at El-Arîsh. The temple from which it originally came was that of At-Nebes, the sacred name of the city of Qesem or Goshen, now Saft el-Henna. The legend begins by describing the reign of Shu, who fortified At-Nebes against “the children of Apophis,” the Semites of “the red desert,” who came from the East “at nightfall upon the road of At-Nebes” to invade Egypt. Here he dwelt in his palace, and from hence he “ascended into heaven,” when he had grown old and the time had come for him to die. He was succeeded by his son Seb, who “discussed the history of the city with the gods who attended him, (and they told him) all that happened when the Majesty of Ra was in At-Nebes, the conflicts of the king Tum in this locality, the valour of the Majesty of Shu in this city ... (and the wonders that) the serpent-goddess Ankhet had done for Ra when he was with her; the victories of the Majesty of Shu, smiting the evil ones, when he placed her upon his brow. Then said the Majesty of Seb: ‘I also (will place) her upon my head, even as my father Shu did.’ Seb entered the temple of Aart (Lock of Hair) together with the gods that were with him; then he stretched forth his hand to take the casket in which (Ankhet) was; the serpent came forth and breathed its vapour on the Majesty of Seb, confounding him greatly; those who followed him fell dead, and his Majesty himself was burned in that day. When his Majesty had fled to the north of At-Nebes, with the fire of the cobra upon him, behold, when he came to the fields of henna, the pain of his burn was not yet assuaged, and the gods who followed him said unto him: ‘Come, let them take the lock (_aart_) of Ra which is there, when thy Majesty shall go to see it and its mystery, and his Majesty shall be healed (as soon as it is placed) upon thee.’ So the Majesty of Seb caused the magic lock of hair to be brought to Pa-Aart (the House of the Lock), for which was made