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The Egyptian Book of the Dead (Papyrus of Ani) · 43 of 357 · tr. E.A. Wallis Budge

Chapter 5 (part 7)

, §19: {Greek T`hn d' I?'sin th`n teleuth`n e`ks O?si'ridos suggenome'nou tekei~n h?li'to'mhnon kai` a?sðenh~ toi~s ka'twðen gui'ois to`n A?rpokra'thn }. ++. The remainder of the hymn refers to Horus.]] {p. liii} Osiris invested with the attributes of Ra. Later in the XVIIIth, or early in the XIXth dynasty, we find Osiris called "the king of eternity, the lord of everlastingness, who traverseth millions of years in the duration of his life, the firstborn son of the womb of Nut, begotten of Seb, the prince of gods and men, the god of gods, the king of kings, the lord of lords, the prince of princes, the governor of the world, from the womb of Nut, whose existence is for everlasting,[1] Unnefer of many forms and of many attributes, Tmu in Annu, the lord of Akert,[2] the only one, the lord of the land on each side of the celestial Nile."[3] In the XXVIth dynasty and later there grew up a class of literature [1. For the text see the papyrus of Ani, pl. ii., and pl. xxxvi., 1. 2. 2. I.e. , the underworld. 3. neb atebui ; see Ani, pl. xix., 1. 9.] {p. liv} Osiris the god of the resurrection. represented by such works as "The Book of Respirations,"[1] "The Lamentations of Isis and Nephthys,"[2] "The Festival Songs of Isis and Nephthys,"[3] "The Litanies of Seker,"[4] and the like, the hymns and prayers of which are addressed to Osiris rather as the god of the dead and type of the resurrection[5] than as the successor of the great cosmic god Tmu-Ra. He is called "the soul that liveth again,"[6] "the being who becometh a child again," "the firstborn son of unformed matter, the lord of multitudes of aspects and forms, the lord of time and bestower of years, the lord of life for all eternity."[7] He is the "giver of life from the beginning;"[8] "life springs up to us from his destruction,"[9] and the germ which proceeds from him engenders life in both the dead and the living.[10] [1. ###. The text of this work, transcribed into hieroglyphics, was published, with a Latin translation, by Brugsch, under the title, Sai an Sinsin sive Aber Metempsychosis veterum Aegyptiorum , Berlin, 1851; and an English translation of the same work, but made from a Paris MS., was given by p. J. de Horrack in Records of the Past , 1st series, vol., iv., p. 121 ff. See also Birch, Facsimiles of Two Papyri , London, 1863, p. 3; Devéria, Catalogue des MSS. Égyptiens , Paris, 1874, pp. 130 ff., where several copies of this work are described. 2. The hieratic text of this work is published with a French translation by p. J. de Horrack, Les Lamentations d'Isis et de Nephthys, Paris, 1886. 3.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] The text describes deities with human genealogies (womb of Nut, begotten of Seb) and social hierarchies (king, lord, prince).

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage explicitly discusses the Book of the Dead, Papyrus of Ani, and Osiris's role in resurrection and the underworld, which are central to guiding the soul through death.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] Osiris is characterized as an active deity who traverses time and governs the world rather than a static abstract principle.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

[auto] A significant portion of the text enumerates divine titles and names for Osiris (e.g., Unnefer, Tmu, king of eternity) that function as ontological identifiers in Egyptian theology.

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Related passages · 3 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages discuss the concept of resurrection and the eternal nature of the soul. Passage A from the Egyptian Book of the Dead describes Osiris as the god of resurrection and eternal life, while Passage B from Christian mysticism describes the blessed souls experiencing eternal joy and glory through their good deeds and suffering.
mesopotamian|Enuma Elish: The Epic of Creation|1j
Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught! Let him therefor…”
Both passages describe a deity (Osiris in Passage A and Marduk in Passage B) as a creator and giver of life, with attributes related to resurrection and the afterlife. They share themes of divine power, creation, and the cycle of life and death.
mesopotamian|Enuma Elish: The Epic of Creation|1k
May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'! For the stars of heaven he upheld the pa…”
Both passages describe a divine figure (Osiris and Marduk) who is associated with creation, resurrection, and eternal life. They highlight the divine attributes and the role of these figures in maintaining cosmic order and life.