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The Egyptian Book of the Dead (Papyrus of Ani) · 67 of 357 · tr. E.A. Wallis Budge

Chapter 7 (part 2)

But side by side with neter , whatever it may mean, we have mentioned in texts of all ages a number of beings called neteru which Egyptologists universally translate by the word "gods." Among these must be included the great cosmic powers and the beings who, although held to be supernatural, were yet finite and mortal, and were endowed by the Egyptians with love, hatred, and passions of every sort and kind. The difference between the conceptions of neter the one supreme God and the neteru is best shown by an appeal to Egyptian texts. In the pyramid of Unas it is said to the deceased, un-k ar kes neter Thou existest at the side of God. In the pyramid of Teta it is said of the deceased, ut'a-f met neter as set'em-nef metu He weigheth words, and, behold, God hearkeneth unto the words. nas en Teta neter God hath called Teta (in his name, etc.). [1. Die thätige Kraft, welche in periodischer Wiederkehr die Dinge erzeugt und erschafft, ihnen neues Leben verleiht und die Jugendfrische zurückgiebt." Religion und Mythologie , p. 93. 2. Maspero, Recueil de Travaux , t. iii., p. 202 (l. 209). 3. Ibid. , t. v., 27 (ll. 231, 232). 4. Ibid. , p. 26 (l. 223).] Views held in the first six dynasties. In the pyramid of Pepi I. an address to the deceased king says, sesep-nek aru neter aaa-k am xer neteru Thou hast received the form of God, thou hast become great therewith before the gods. ta en mut-k Nut un-nek em neter en xeft-k em ren-k en nefer Hath placed thy mother Nut thee to be as God to thine enemy in thy name of God. tua Pepi pen neter Adoreth this Pepi God. Pepi pu ar neter sa neter Pepi this is then God, the son of God. All these extracts are from texts of the Vth and VIth dynasties. It may be urged that we might as well translate neter by "a god" or "the god," but other evidence of the conception of neter at that early date is afforded by the following passages from the Prisse papyrus, which, although belonging at the earliest to he XIth dynasty, contains copies of the Precepts of Kaqemna, written in the reign of Seneferu, a king of the IVth dynasty, and the Precepts of Ptah-hetep, written during the reign of Assa, a king of the Vth dynasty. [1. Recueil de Travaux , t. v., p. 160 (l. 19). 2. Ibid. , p. 162 (l. 33). 3. Ibid. , p. 191 (l. 185). 4. Ibid. , t. viii., p. 89 (l. 574). 5. See Fac-simile d'un papyrus Égyptien en caractères hiératiques , trouvé à Thèbes, donné à la Bibliothèque royale de Paris et publié par E. Prisse d'Avennes, Paris, 1847, fol. The last translation of the complete work is by Virey, Études sur le Papyrus Prisse , Paris, 1887. 6. M. Amélineau thinks ( La Morale Égyptienne , p.
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Themes
Anthropomorphismtheology

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

[auto] The passage explicitly states that neteru were endowed with human characteristics such as 'love, hatred, and passions of every sort and kind.'

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text analyzes Pyramid Texts and the Book of the Dead regarding the status of the deceased ('Thou existest at the side of God'), which serves to guide the soul's understanding of the afterlife.

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Living Godtheology

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

[auto] The text describes God as active and responsive, noting that 'God hearkeneth unto the words' and 'God hath called Teta.'

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The transformation of the deceased into God ('become great therewith') suggests a return to the divine origin or state.

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Sacred Namestheology

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

[auto] The passage references the invocation of the deceased by God 'in his name,' indicating the ontological power or significance of names in this context.

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Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

[auto] Multiple quotes assert the deceased king 'received the form of God' and 'this is then God,' indicating transformation into divine nature.

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Related passages · 11 parallels
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Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
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Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
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Shared concept: Sacred Names — Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice. (derived)
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Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
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Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
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Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
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Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)