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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