Horus according to the Pyramid Texts has two eyes, a Light one and a Dark one. But the “Eye of Horus” is most frequently spoken of in the singular number. It is certainly meant for the Sun, and the name of it is given to cakes and ale, wine, corn, oil, honey, and all the good things which come to maturity through the beneficent god: who has in himself all the attributes of ‘Ceres and Bacchus.’ I must bring this long note to an end with one or two observations. Many goddesses will be found bearing the title of Eye of Rā. There is not one of these who is not identified with Isis or Nephthys, who are in fact one, and personify the Light of the Sun. Shu and Tefnut, who are brother and sister, play the same parts as the two goddesses. There is a picture, which appears in the vignette of Chapter 17 in most of the papyri of the second and later periods, of two _male_ deities bearing the Eyes over their heads (see Pl. XXXV). If the beards upon their chins are not a mistake,[117] copied from one papyrus upon another, they must represent not Isis and Nephthys but the two Rehu ⁂⁂⁂⁂⁂ Rā and Thoth, Sun and Moon, instead of the ⁂⁂⁂⁂⁂. It is important to note that if Sun and Moon are Eyes of Osiris or Rā or Ptah, the deity is not to be confounded with them: they are but manifestations of himself. 3. _Kindred_, ⁂⁂⁂⁂⁂⁂. The sign of plurality does not here, any more than in Chapter 1, necessarily imply more than one person. The crime in question is one to which men are easily tempted in certain stages of society. Abimelech, in the book of Judges (ix, 5), “slew his brethren, the sons of Jerubbaal.” Jephthah had to “flee from the face of his brethren.” Absalom had his brother Amnon assassinated, and all the king’s sons fled in fear of sharing the same fate. Solomon put to death his elder brother Adonijah. Athaliah, the queen mother, “destroyed all the seed royal” of Judah. The annals of eastern[118] and even western[119] nations are full of such occurrences. But, in positions less exalted than that of claimants to royalty, ambition or covetousness are motives to crimes like that of the wicked uncle of ‘the Babes in the Wood.’[120] The reading ⁂⁂⁂⁂, which has for determinative the sign ⁂ of _smallness_, seems to indicate that the victims of the crime are _minors_, perhaps _wards_. Some of the papyri (even that of Nebseni) have a _calf_, ⁂, as determinative of the word, and as the ‘slaying of calves’ is not necessarily a crime, other scribes have added ⁂⁂, ‘sacred,’ and thus made the sin one of sacrilege. The same word, like the Greek μόσχος and the Latin _pullus_, might be applied to the young of all kinds of animals; but the Egyptian scribes have in such cases a propensity to use a determinative which forces a wrong sense upon the word.