Next comes the question, "But who is this?" And the answer is: "It is R[=a] when at the beginning he rose in the city of Suten-henen (Heracleopolis Magna) crowned like a king in rising. The pillars of the god Shu were not as yet created when he was upon the staircase of him that dwelleth in Khemennu (Hermopolis Magna)." From these statements we learn that Temu and R[=a] were one and the same god, and that he was the first offspring of the god Nu, the primeval watery mass out of which all the gods came into being. The text continues: "I am the great god Nu who gave birth to himself, and who made his names to come into being and to form the company of the gods. But who is this? It is R[=a], the creator of the names of his members which came into being in the form of the gods who are in the train of R[=a]." And again: "I am he who is not driven back among the gods. But who is this? It is Tem, the dweller in his disk, or as others say, it is R[=a] in his rising in the eastern horizon of heaven." Thus we learn further that Nu was self-produced, and that the gods are simply the names of his limbs; but then R[=a] is Nu, and the gods who are in his train or following are merely personifications of the names of his own members. He who cannot be driven back among the gods is either Temu or R[=a], and so we find that Nu, Temu, and R[=a] are one and the same god. The priests of Heliopolis in setting Temu at the head of their company of the gods thus gave R[=a], and Nu also, a place of high honour; they cleverly succeeded in making their own local god chief of the company, but at the same time they provided the older gods with positions of importance. In this way worshippers of R[=a], who had regarded their god as the oldest of the gods, would have little cause to complain of the introduction of Temu into the company of the gods, and the local vanity of Heliopolis would be gratified.