REMARKS 83
this precaution "he shook his neck, and he threw two drops of blood over against the doors of his majesty." In these drops of blood was the soul of Bata, in spite of the princess having eaten his liver; and we know how among Jews, Arabs, and other peoples, the blood is regarded as the vehicle of the soul or life.
The evidence of tree worship is plainer here than perhaps in any other passage of Egyptian literature. The people rejoice for the two Persea trees, "and there were offerings made to them."
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.
84 ANPU AND BATA
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