The influence of Hermopolis belongs to the pre-Menic age of Egypt; we can hardly any longer call it prehistoric. So, too, does the influence of Nekhen, once the capital of the kingdom of Upper Egypt. In a former lecture I have already spoken of its vulture-headed goddess Nekheb, the consort of the hawk Horus, whose temple at El-Kab guarded the outlet of the road from the Red Sea, and who was known as Mut, “the mother,” at Thebes. She was, in fact, the goddess of all Upper Egypt, whose worship had spread over it in the days when Nekhen was its ruling city. The gods of the Pharaoh followed the extension of his power. In the early inscriptions of the First Cataract the vulture-headed goddess sitting on her basket is identified with the local divinity Sati (more correctly Suti), “the Asiatic.” From her the island of Sehêl received its name, and there her sanctuary stood before Isis of Philæ ousted her from her supremacy. She was symbolised by the arrow, the name of which was the same as that of the goddess, and which was, moreover, a fitting emblem of the hostile tribes of the desert. It already appears on the prehistoric pottery as a sacred fetish on the “flagstaff” or standard at the prow of the boat. The name of Sati, or rather Suti, is remarkable. It was not only the name of the goddess of the First Cataract, it was also the name given by the Egyptians to the nomadic tribes of Asia. But it was not the Egyptians only who used it in this sense. From time immemorial the name Sutê had precisely the same meaning among the Babylonians. The fact cannot be accidental; and as Sutê is of Babylonian origin, we have in it a fresh proof of the relations of the Pharaonic Egyptians with primeval Babylonia. But the goddess Sati does not stand alone. There was also a god Set (or Sut), the twin-brother and enemy of Osiris, and, like Esau in Hebrew history, a representative of the desert; while at the Cataract another goddess, Ânuqet by name, is her companion. Now Ânuqet is the feminine of Ânuq, the Ânaq of the Old Testament. The foreign nature of Ânuqet has long been recognised, for she wears on her head the non-Egyptian head-dress of a cap fringed with feathers. It is the same head-dress as that worn by the god Bes, whom the Egyptians derived from the land of Punt on the shores of the Red Sea. A similar cap is worn by the Zakkal on the coast of Palestine, in the near neighbourhood of “the sons of Ânaq,” as well as by the Babylonian king Merodach-nadin-akhi, on a monument now in the British Museum.(100) Everything, therefore, points to its having been an Asiatic characteristic; perhaps it was made of the ostrich feathers which are still collected in Arabia and even on the eastern side of the Jordan.