The table shows that, although the Egyptians undoubtedly called the rising sun Horus, the planets and constellations when rising were in certain cases called Horus too. We do not get any individual star rising referred to as Horus; they were always considered as goddesses. Hence, Horus seems to include constellations--that is, groups of stars rising--but not single stars. Since the northern constellations were symbolised by the name of Set, the god of darkness, we should take Set-Horus to mean that the stars in the Dragon were rising at sunrise. This may explain the meaning of a remarkable figure which has set Egyptologists thinking a great deal. It is the combination of Horus and Set--a body of Horus with two heads, those of the hawk and jackal. [Illustration: SET-HORUS.] Now then for the myth. The reason why Naville went to the temple of Edfû for his facts is that in the later-time temples--and this is one of them--the inscriptions on the walls have chiefly to do with myth and ritual, whereas in the period covered by the earlier dynasties the temple inscriptions related chiefly to the doings of the kings. When we come to read the story which Naville brings before us, it looks as though the greatest antiquity must be conceded to it from the fact that the god Horus--the rising sun--is accompanied by the Hor-shesu, the followers or worshippers of Horus. These people are almost prehistoric, even in Egyptian history. De Rougé says of them, as I have previously pointed out, _C'est le type de l'antiquité la plus reculée_. They represent, possibly, the old sun-worshippers at a time when as yet there was no temple of the sun. Now, in this famous myth of Horus, Horus, accompanied and aided by the Hor-shesu, does battle with Typhon, the god of darkness, who had killed his father Osiris, and Horus avenges his father in the manner indicated in the various inscriptions and illustrative drawings given in the temple of Edfû. How does he do it? We find that in this conflict to revenge his father Osiris, he is represented in a boat killing a hippopotamus with ten darts, the beast being ultimately cut up into eight pieces. In some drawings it is a hippopotamus that he is slaying; in others, possibly for some totemic reason, a crocodile has been selected, but we can only see that it has been a crocodile by the fact that a little piece of the tail remains. Doubtless the reference had been found objectionable by some crocodile-worshipping people.