He was also said to have shut up his disk within a lotus-bud, whose folded petals had safely protected it. The flower had opened on the morning of the first day, and from it the god had sprung suddenly as a child wearing the solar disk upon his head. But all theories led the theologians to distinguish two periods, and as it were two beings in the existence of supreme deity: a pre-mundane sun lying inert within the bosom of the dark waters, and our living and life-giving sun.
[Illustration: 196.jpg HAKMAKHÛÎTI-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 Sokhît, here described as a magician--_Oîrît hilcaû_.
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 Râ, with the abstract sense of creator, deriving the name from the verb _râ_, which means to give. For the second it kept the form of the sparrow-hawk and the name of Harma-khûîti--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 Râ-Harmakhûîti, and in a single image in which the hawk-head of Horus was grafted upon the human body of Râ. The other divisions of the school invented new names for new conceptions. The sun existing before the world they called Creator--_Tûmû, Atûmû_ [**]--and our earthly sun they called _Khopri_--He who is.
* Harmakhûîti 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 Râ, 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, _Études sur le Rituel funéraire_, 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). Atûm is, in fact, described as 'existing alone in the abyss,' before the appearance of light. It was in this time of darkness that Atûm performed the first act of creation, and this allows of our also connecting his name with the Coptic tamio, _creare_. Atûm was also the prototype of man (in Coptic tme, _homo_), and becomes a perfect 'tûm' after his resurrection." Rugsch would rather explain _Tûmû_ as meaning _the Perfect One, the Complete_. E. de Rougé'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 challenged.