he will not take a single city [...] Trouble thyself not about him: he is (only) an Asiatic' (Wilson, 1977, p. 39). Unfortunately, Merikare could not have foreseen the Asian will to conquer Kmt completely in 640 CE However, associating the desert with the foreigner/beast is not set in stone; Wosir (Osiris), upon his death, as the personification of the peace of the desert may appear both contradictory and non-exclusive.  
The literary and artistic attestations to the apprehension of ethnicity and nationality are fully supported by the evidence reproduced here. The Kemites were familiar with a variety of human types and had the precision and training to reproduce them pictorially and in writing. In Akhenaten's Great Hymn to the Aten (Lichtheim, 1976, p. 98), the king poignantly, through the unification theology of a One God, describes humanity's variety of ethnic identities and of skin pigmentations:  
Their tongues differ in speech,
Their characters likewise
Their skins are distinct
For you [Aten] distinguished the peoples
(emphasis added).
In deconstructing the above lines, one must take note of precise definitions and use of vocabulary. Akhenaten uses the word 'tongue' to reflect the variety of languages which are spoken by different peoples. He recognizes the basis of national character; he recognizes that there are distinguishing features of a personality which stem from the specific social histories, climate and development which have shaped and moulded a particular national group. This does not presume that national character is static and unchanging, but it is an allusion to a nebulous, perhaps subtle differentiation between peoples of different nationalities based upon notionally observable idiosyncratic traits. Not satisfied with defining these attributes as perhaps subservient to the major distinguishing feature of skin pigmentation, Akhenaten acknowledges the phenotypical differences in humanity while also accepting their genotypical origin in an Almighty Source, here defined as the Aten.