r living and life-giving sun.

[Illustration: 196.jpg HAKMAKHUITI-HAKMAKHIS, THE GREAT GOD. 1]

1 Drawn by Boudier, from a photograph by Insinger of an
outer wall of the Hypostyle Hall at Karnak. Harmakhis grants
years and festivals to the Pharaoh Seti I., who kneels
before him, and is presented by the lioness-headed goddess
Sokhit, here described as a magician--_Oirit hilcau_.

One division of the Heliopolitan school retained the use of traditional
terms and images in reference to these Sun-gods. To the first it left
the human form, and the title of Ra, with the abstract sense of creator,
deriving the name from the verb _ra_, which means to give. For
the second it kept the form of the sparrow-hawk and the name of
Harma-khuiti--Horus in the two horizons--which clearly denoted his
function;[*] and it summed up the idea of the sun as a whole in the
single name of Ra-Harmakhuiti, and in a single image in which the
hawk-head of Horus was grafted upon the human body of Ra. The other
divisions of the school invented new names for new conceptions. The sun
existing before the world they called Creator--_Tumu, Atumu_ [**]--and
our earthly sun they called _Khopri_--He who is.

* Harmakhuiti is Horus, the sky of the two horizons; _i.e._
the sky of the daytime, and the night sky. When the
celestial Horus was confounded with Ra, and became the sun
(cf. p. 133), he naturally also became the sun of the two
horizons, the sun by day, and the sun by night.

** E. de Rouge, _Etudes sur le Rituel funeraire_, p. 76:
"His name may be connected with two radicals. Tem is a
negation; it may be taken to mean _the Inapproachable One,
the Unknown_ (as in Thebes, where _Aman_ means mystery).
Atum is, in fact, described as 'existing alone in the
abyss,' before the appearance of light. It was in this time
of darkness that Atum performed the first act of creation,
and this allows of our also connecting his name with the
Coptic tamio, _creare_. Atum was also the prototype of man
(in Coptic tme, _homo_), and becomes a perfect 'tum' after
his resurrection." Rugsch would rather explain _Tumu_ as
meaning _the Perfect One, the Complete_. E. de Rouge's
philological derivations are no longer admissible; but his
explanation of the name corresponds so well with the part
played by the god that I fail to see how that can be
ch