The blue crown worn by the king was the war cap of leather covered with scales of copper: it is often found made in dark blue glaze for statuettes, and it seems probable that the copper was superficially sulphurised to tint it. Such head-dress was usually worn by kings when riding in their chariots. The pale gold or electrum here mentioned was the general material for decorating the royal chariot. The miraculous birth of Bata in his third transformation is, as we have noticed, closely paralleled by the birth of Atys from the almond. The idea at the root of this is that of self-creation or self-existence, as in the usual Egyptian phrase, "bull of his mother." The king flying up to heaven is a regular expression for his death: "the hawk has soared," "the follower of the god has met his maker," so Sanehat describes it (see ist series, pp. 97, 98). This hawk-form of the king may be connected with the hawk bearing the double crown which is perched on the top of the _ka_ name of each king. That hawk is not Horus, nor even the king deified as Horus, because the emblem of life is given to it by other gods (as by Set on a lintel of XVIIIth Dynasty from Nubt), and therefore the hawk is the human king who could perish, and not an immortal divinity. Further, this hawk-king is always perched on the top of the drawing of the doorway to the sepulchre which bears the _ka_ name of the king; and when we see the drawings of the _ba_ bird or soul flying down the well to the sepulchre, it appears as if the hawk were the royal _ba_ bird (ordinary men having a _ba_ bird with a human head); and that the well-known first title of each king represents the royal soul or _ba_ bird perched on the door of the sepulchre, resting on his way to and from the visit to the corpse below. The soul or _ba_ of the king at his death thus flew away as a hawk to meet the sun. The veil drawn over the fate of the inhuman princess is well conceived. That she should die a sharp death has been foretold; but how Bata should slay the divine creation--his wife--his mother--is a matter that the scribe reserves in silence; we only read that "he judged with her before him, and the great nobles agreed with him." That judgment is best left among the things unwritten.