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The following are quotes:
- “To say: O Atum-Khepri, when thou didst mount as a hill; and didst shine as bnw [bennu] of the ben [benben] in the temple of the ‘phoenix’ in Heliopolis; and didst spew out as Shu, and did spit out as Tefnut; (then) thou didst put thine arms about them, as the arm(s) of a ka, that thy ka might be in them. Atum, so put thine arms about Unas; about this temple, about this pyramid, as the arm (s) of a ka; that the ka of Unas may be in it, enduring for ever and ever. Oh great Ennead who are in Heliopolis: Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Set, Nephthys.”
- — Unas Scribe (2315BC), Unas Pyramid Text (§:Utterance 600) 
- “Four different versions of the creation of the world from the benben were developed in Hermopolis: a great egg was laid on the benben by a cosmic goose (containing Re as sun and light who then created the world); an ibis (Thoth) laid the cosmic egg; a lotus stemming from the waters of the Sea of Two Knives in Hermopolis opened and gave birth to the solar child Re; a scarab, the rising sun and the eye of Re, was inside the lotus and was transformed into a crying boy whose tears became mankind.”
- — Simson Najovits (2003), Egypt, Trunk of the Tree, Volume One (pg. 107)
- “Atum’s myth is well developed already in the Pyramid Texts. In the midst of the watery abyss of indeterminacy, personified as Nun, Atum creates for himself a point of determinacy, a mound that rises from the waters at the site of Heliopolis, a moment which is also functionally identical to that in which Atum grasps his phallus in his hand. The determinacy of place which comes with the emergence of solid ground in the Nun is one with the determinacy achieved by a part of the body (the phallus) which expresses Atum’s self-awareness. The place of the primordial hillock, which embodies the beginning of everything and was represented at Heliopolis by the presence of a benben stone, or pyramidion, is also a place which is everywhere. This moment of the emergence of the primeval mound is also hardly to be distinguished from the first sunrise, which is in turn each day’s sunrise. From here begins the close identification of Atum and Re. The compound name Re-Atum is very common, either with separate determiners indicating that the two are kept distinct even in fusion (e.g. in Coffin Text spell 673) or with Re subordinated to Atum, as in Coffin Text spell 266, where the operator says “I am Atum in his name of Re.” Where one is to be subordinated to the other, it is Re who is subordinated to Atum, for the sun can be regarded as merely one element in the self-developing totality. Alternately, the sun itself, Re in the broadest sense, can be the focus, relativizing Re in the narrow sense and Atum alike, as in Book of Dead spell 15A: “Hail to thee, Re at his rising, Atum at thy setting.”
- — Edward Butler (2010), “Aten”
- (a) Alford, Alan. (2004). The Midnight Sun: the Death and Rebirth of God in Ancient Egypt (pg. 338). Publisher.
(b) Pyramid texts (#558-600) – Sacred-Texts.com.
- Najovits, Simson R. (2003). Egypt, Trunk of the Tree, Volume One: A Modern Survey of and Ancient Land (pg. 107). Algora.
- Butler, Edward. (2010). “Atum”, Henadology, WordPress.
- Benben – Hmolpedia 2020.