CHAPTER CXV.

_Chapter whereby one cometh forth into Heaven, and openeth the Ammehit:

and whereby the Powers of Heliopolis are known._

I have grown from yesterday, a Great one among the Great. I have raised

myself above all things that come into being.

The Face is revealed to the Eye of the Only One, and the round of

darkness is broken through. I am one of you.

I know the Powers of Heliopolis. Doth not the All-powerful One(1.) issue

from it like one who extendeth a hand to us?

It is with reference to me that the gods say: Lo, the afflicted one is

heir of Heliopolis!

I know on what occasion the Lock of the Male child(2.) was made.

Rā was speaking with Amhauf,(3.) and a blindness came upon him.

Rā said to Amhauf: Take the spear, oh offspring of Men.(4.) And Amhauf

said: The spear is taken.

Two brethren came into being: they were Heb-rā and Sotemanes, whose arm

resteth not; and he assumed the form of a female with a lock, which

became the Lock in Heliopolis.

Active and powerful is the heir of the temple; the Active one of

Heliopolis. The flesh of his flesh(5.) is the All-seer, for he hath the

might divine as the Son whom the Father hath begotten. And his will is

that of the Mighty one of Heliopolis.

I know the Powers of Heliopolis; they are Rā, Shu and Tefnut.

NOTES.

The ancient text of this chapter has most unfortunately been lost. A few

words only remain in the fragments of Papyrus _Pm_. M. Naville has also

published what is found on an ostracon of the time of the XVIIIth

dynasty. There is no doubt that the form of the text which has been

handed down in the later papyri has suffered great alterations. And a

comparison between the Turin and Cadet papyri shows in how untrustworthy

a way this later form of the text has been transmitted.

Special attention has been given to this chapter by Mr. Goodwin

(_Zeitschr._, 1873, p. 104), and by M. Lefébure (_Mélanges D’Arch._,

1874, p. 155), whose work is very much more valuable than that of his

English colleague. But the most important study bearing on the relations

between the older and the more recent recension is that of M. Naville,

‘Un ostrakon égyptien,’ in the first volume of the _Annales du Musée

Guimet_.

1. _All powerful One_, ⁂⁂. M. Naville observes that this is

substituted for ⁂⁂, which is found on the ostrakon. Both terms are

divine names; the latter corresponding to the Greek πολυδερκής or

πανδερκής, was the title of the high priest of Heliopolis, who, like his

priestly colleagues all over Egypt, bore the titles of the god whom they

represented.

2. _The Lock of the Male child_, ⁂⁂⁂⁂⁂⁂, is not a

‘curly wigged woman,’ as generally interpreted, but the side lock borne

by Horus, and princes and princesses, as well as by other priests and

priestesses, in honour of Horus.

3. _Amhauf._ See emendation proposed _infra_ at chapter 125, note 33.

4. _O offspring._ I follow the Papyrus Luyne in omitting the preposition

⁂.

5. _The flesh of his flesh_, or the _heir of his heir_. This may perhaps

be an assertion as to the hereditary succession of the high priest of

Heliopolis.

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