← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 71 of 357 · tr. E.A. Wallis Budge

Chapter 8 (part 1)

THE LEGEND OF RA AND ISIS. Now Isis was a woman who possessed words of power; her heart was wearied with the millions of men, and she chose the millions of the gods, but she esteemed more highly the millions of the khu's . And she meditated in her heart, saying, "Cannot I by means of the sacred name of God make myself mistress of the earth and become a goddess like unto {p. xc} Legend of Ra and Isis. "Ra in heaven and upon earth?" Now, behold, each day Ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. The holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. And Isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double kingdom. Now the holy god arose, and the gods who followed him as though he were Pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. The flame of life departed from him, and he who dwelt among the cedars (?) was overcome. The holy god opened his mouth, and the cry of his majesty reached unto heaven. His company of gods said, "What hath happened?" and his gods exclaimed, "What is it?" But Ra could not answer, for his jaws trembled and all his members quaked; the poison spread swiftly through his flesh just as the Nile invadeth all his land. When the great god had stablished his heart, he cried unto those who were in his train, saying, "Come unto me, O ye who have come into being from my body, ye gods who have come forth from me, make ye known unto Khepera that a dire calamity hath fallen upon me. My heart perceiveth it, but my eyes see it not; my hand hath not caused it, nor do I know who hath done this unto me. Never have I felt such pain, neither can sickness cause more woe than this. I am a prince, the son of a prince, a sacred essence which hath preceded from God. I am a great one, the son of a great one, and my father planned my name; I have multitudes of names and multitudes of forms, and my existence is in every god. I have been proclaimed by the heralds Tmu and Horus, and my father and my mother uttered my name; but it hath been hidden within me by him that begat me, who would not that the words of power of any seer should have dominion over me. I came forth to look upon that which I had made, I was passing through the world which I had created, when lo! something stung me, but what I know not. Is it fire? Is it water? My heart is on fire, my flesh quaketh, and trembling hath seized all my limbs. Let there be brought unto me the children of the gods with healing words and with lips that know, and with power which reacheth unto heaven." The children of every god came unto him in tears, Isis came with her healing words and with her mouth full of the breath of life, with her enchantments which destroy sickness, and with her words of power which make the dead to live. And she spake, saying, "What hath come to pass, O holy father? What hath happened? A serpent hath bitten thee, and a thing which thou hast created hath lifted up his head against thee.
Themes
Living Godtheology

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

Ra is portrayed as an active deity who performs daily rituals and occupies a throne in heaven and upon earth.

All passages →
Anthropomorphismtheology

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

[auto] Ra is depicted with human frailties such as aging, dribbling at the mouth, and slobbering upon the ground.

All passages →
Sacred Namestheology

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

[auto] The passage explicitly centers on Isis seeking the 'sacred name of God' to gain mastery over the earth and divine status.

All passages →
Related passages · 14 parallels
celtic|The Mabinogion|Tale TALIESINa
In times past there lived in Penllyn a man of gentle lineage, named Tegid Voel, and his dwelling was in the midst of the lake Tegid, and his wife was called Caridwen. And there was born to him of his wife a son named Morvran ab Tegid, and…”
Both passages involve a pursuit driven by magical transformation and the quest for knowledge or power. In each, the protagonist uses metamorphosis to evade or confront an adversary, highlighting themes of transformation and the pursuit of mystical insight.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 3)
It was she in whom the voice of God promised again to introduce the living, holy substance from heaven, and to generate anew and in divine power the faded image of God that was contained therein." 1 ( Grace , vii. 18.) This, however, did n…”
Both passages describe a divine intervention involving a female figure (Eve in Passage A and Isis in Passage B) who plays a crucial role in a cosmic event. Each passage also highlights the use of divine power or knowledge to overcome a significant challenge or corruption.
finnic|The Kalevala|Rune XVh
Then the mother spake as follows: "I have found the long-sought balsam, Found the remedy of Ukko, Where-with God anoints his people, Gives them life, and faith, and wisdom, Heals their wounds and stills their anguish, Makes them strong agai…”
Both passages involve a divine or semi-divine figure being healed by a knowledgeable figure (mother or Isis) using magical means and words of power. They also share themes of hidden knowledge and the use of natural elements in magical practices.
finnic|The Kalevala|Rune XLVa
OF THE NINE DISEASES. Louhi, hostess of the Northland, Heard the word in Sariola, Heard the Dews with ears of envy, That Wainola lives and prospers, That Osmoinen's wealth increases, Through the ruins of the Sampo, Ruins of the lid in colo…”
Both passages involve a divine or semi-divine figure being afflicted by a creature or force they themselves have created or are associated with, and the intervention of a powerful female figure to address the situation. They share themes of divine vulnerability and the power of words or magic to influence divine actions.
gnosticism|Pistis Sophia|Document FIRST‡
But I came out of all their midst, not any power knew (it), neither those of the inward part of the inward parts, nor those of the outward part of the outward, except the First Mystery only. It happened therefore, I having come unto the Ch…”
Both passages depict a divine figure (Jesus in Pistis Sophia and Isis in the Legend of Ra and Isis) intervening to help a suffering entity (Pistis Sophia and Ra, respectively). Both involve themes of divine mercy, the use of sacred knowledge or power, and the overcoming of adversity through divine intervention.
greek_mystery|Orphic Hymns|Hymn XXVI. THE MOTHER OF THE GODS
XXVI. TO THE MOTHER OF THE GODS. The FUMIGATION from a Variety of ODORIFEROUS SUBSTANCES. Mother of Gods, great nurse of all, draw near, Divinely honor'd, and regard my pray'r: Thron'd on a car, by lions drawn along, By bull-destroying lion…”
Both passages depict a divine figure with immense power and influence over the world and its inhabitants. They also highlight the interaction between divine beings and the use of sacred knowledge or rituals to achieve specific ends.
greek_mystery|Orphic Hymns|Hymn XXVIII. PROSERPINE (part 1)
XXVIII. TO PROSERPINE. A HYMN DAUGHTER of Jove, almighty and divine, Come, blessed queen, and to these rites incline: Only-begotten, Pluto's honor'd wife, 3 O venerable Goddess, source of life: 'Tis thine in earth's profundities to dwell,…”
Both passages involve a divine being (Isis in Passage A and Proserpine in Passage B) who possesses significant power and is associated with life and death. They both explore themes of divine intervention and the mystical aspects of their respective deities.
greek_mystery|Orphic Hymns|Hymn XXVIII. PROSERPINE (part 2)
371, informs us, that, according to the Eleusinian mysteries, Proserpine together with Pluto, governs terrestrial concerns, and the recesses of the earth: that she supplies life to the extreme p. 155 parts of the universe, and imparts soul…”
Both passages involve a divine figure (Isis and Proserpine) who possesses sacred knowledge or power and interacts with a higher deity (Ra and Pluto). They also share themes of life, death, and the use of magical or divine words to influence these states.
greek_mystery|Orphic Hymns|Hymn XL. THE CERALIAN MOTHER
XL. TO THE CERALIAN MOTHER. The FUMIGATION from AROMATICS. CERALIAN queen, of celebrated name, From whom both men, and Gods immortal came; Who widely wand'ring once, oppress'd with grief, In Eleusina's valley found'st relief, p. 173 Discove…”
Both passages depict a divine figure (Ceralian Mother/Isis) seeking to understand and overcome a significant loss or challenge (Proserpine's abduction/Ra's suffering), using mystical knowledge and rituals to achieve resolution and restoration.
greek_mystery|Orphic Hymns|Hymn LVI. THE TERRESTRIAL HERMES
LVI. TO THE TERRESTRIAL HERMES. The FUMIGATION from STORAX. HERMES I call, whom Fate decrees to dwell In the dire path which leads to deepest hell O Bacchic Hermes, progeny divine Of Dionysius, parent of the vine, p. 189 And of celestial Ve…”
Both passages involve a divine figure (Hermes and Isis) who possesses knowledge or power over life and death, and interacts with the underworld or the essence of life. They share themes of divine intervention, mystical knowledge, and the journey of souls.
4 more
mesopotamian|The Descent of the Goddess Ishtar into the Lower World|Section 1c
Sprinkle Ishtar with the waters of life and take her out of my presence. Namtar went, knocked at the strong palace, Tapped on the threshold of precious stones. He brought out the Anunnaki and placed them on golden thrones, He sprinkled Is…”
Both passages involve a divine figure (Ishtar in Passage A and Isis in Passage B) using their power and knowledge to affect the well-being of another deity. They both explore themes of divine intervention, the use of sacred knowledge, and the restoration of life or power.
mesopotamian|Enuma Elish: The Epic of Creation|1b
let us wage war!" ... the gods in the midst of... ... for the gods did she create. They banded themselves together and at the side of Tiamat they advanced; They were furious; they devised mischief without resting night and day. They pr…”
Both passages describe a conflict involving divine beings and the use of powerful, often chaotic forces. They share themes of divine rebellion, the creation of monstrous beings, and the use of magical or divine power to address threats.
mesopotamian|Enuma Elish: The Epic of Creation|1c
Whoever beholdeth them is overcome by terror, Their bodies rear up and none can withstand their attack. She hath set up vipers, and dragons, and the monster Lahamu, And hurricanes and raging hounds, and scorpion-men, And mighty tempests, a…”
Both passages depict a scenario where a powerful deity is challenged by a rebellious or cunning figure (Tiamat and Kingu in Passage A, Isis in Passage B). The passages also involve themes of divine authority, conflict, and the use of power and strategy to resolve the conflict.
mesopotamian|Enuma Elish: The Epic of Creation|1h
She recited an incantation, she pronounced her spell, And the gods of the battle cried out for their weapons. Then advanced Tiamat and Marduk, the counselor of the gods; To the fight they came on, to the battle they drew nigh. The lord sp…”
Both passages depict a divine figure (Isis and Marduk) using cunning and power to overcome a significant challenge posed by a serpentine or chaotic entity (the serpent and Tiamat). They share themes of divine authority, the use of sacred knowledge or power, and the establishment of order.