The fact is difficult to reconcile with the view of Professor Maspero, that Horus was originally the sky, and is in favour of the general belief of Egyptologists, that he was from the outset the sun-god. Such, at all events, was the opinion of the Egyptians themselves in the later period of their history. In the Pyramid texts Horus already appears as a solar deity, and it is only as the sun-god that his identification with the Pharaohs can be explained. It was not the sky but the sun who watched over the names of their doubles. It is true that the two eyes of Horus were said to be the sun and the moon, and that a punning etymology, which connected his name with the word _her_ or “face,” caused him to be depicted as the face of the sky, the four locks of hair of which were the four cardinal points. But the etymology is late, and there is no more difficulty in understanding how the solar and lunar discs can be called the eyes of the sun-god, than there is in understanding how the winged disc was distinguished from him, or how even in modern phrase the “eye” may be used as a synonym of the whole man. When we speak of “the eye of God,” we mean God Himself.(49) There is, however, one newly-discovered monument which may be claimed in support of Professor Maspero’s theory. Above the Horus-hawk which surmounts the name of the Third Dynasty king found at Nekhen, is the hieroglyph of the sky. But the explanation of this is not difficult to find. On the one hand, the hieroglyph embraces the hawk as the sky does the sun; on the other hand, it gives the pronunciation of the name of Horus, the sky in Egyptian being _her_ or _hor_, “the high” and uplifted. And the name of Hor-em-Khuti or Harmakhis, “the Horus who issues from the two horizons,” must be quite as old as the monument of Nekhen. What the two horizons were is shown us by the hieroglyph which depicts them. They were the twin mountains between which the sun came forth at dawn, and between which he again passes at sunset.