All places that the _eye of heaven_ visits Are to a wise man ports and happy havens. _King Richard II._ I. 3. When the _searching eye of heaven_ is hid Behind the globe and lights the lower world, Then thieves and robbers range abroad unseen. _King Richard II._ III. 2. Hence also the Dawn is spoken of as _looking about_:— Who is this that looketh forth as the morning? _Song of Songs_, VI. 10. At the theological stage the mythical view was subjected to several alterations. The holy book of the Parsees[302] calls the sun the _Eye of Ahuramazda_. Many regard the name ʿAnamelekh, who from 2 Kings XVII. 3 was a deity of the inhabitants of Sepharvaim (the Babylonian Sipar of the cuneiform Inscriptions), expressly designated in the national documents a solar town,[303] as contracted for ʿÊn ham-melekh, i.e. _Eye of the Sun-god Melelkh_, and so probably the sun itself.[304] Even in the speech of a late Hebrew prophet (Zech. IV. 10) we find the same view, somewhat modified: ‘_These seven are the eyes of Jahveh_, that run over the whole earth.’ Here Jahveh’s eyes are undoubtedly to be referred to the sun, and the number seven allows us to think of the seven days of the week.[305] Similarly, it is said in the Atharvaveda IV. 16. 4 of the messengers of Varuṇa; ‘descending from heaven they traverse the whole world, and _inspect the whole earth with a thousand eyes_.’[306] To the same tendency we must attribute names of places such as _ʿÊn Shemesh_, ‘Sun’s Eye,’ (e.g. Josh. XV. 7), and the Egyptian Heliopolis, Arabic ʿayn shams;[307] which suggests the obvious conjecture that the Hebrew ʿIr ha-cheres ‘city of the sun’ was originally and more correctly ʿÊn ha-cheres. The emendation affects only the final consonant ר.[308]