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The Egyptian Book of the Dead (Papyrus of Ani) · 86 of 357 · tr. E.A. Wallis Budge

Chapter 10 (part 1)

THE GODS OF THE BOOK OF THE DEAD. The following are the principal gods and goddesses mentioned in the pyramid texts and in the later versions of the Book of the Dead:-- Nu represents the primeval watery mass from which all the gods were evolved, and upon which floats the bark of "millions of years" containing the sun. This god's chief titles are " Father of the gods," and begetter of the great company of the gods,". He is depicted in the form of a seated deity having upon his head disk and plumes.[1] Nut the female principle of Nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] Ptah was associated with the god Khnemu in carrying out at the Creation the mandates of Thoth the divine intelligence; his name means the "opener," and he was identified by the Greeks with {Greek H!'faistos }, and by the Latins with Vulcan. He was worshipped at a very early date in Memphis, which is called in Egyptian texts "The House of the Ka of Ptah,", and according to Herodotus his temple there was founded by Mena or Menes.[3] He is called the "exceedingly great god, the beginning of being," "the father of fathers and power of powers," and "he created his form, [1. Lanzone, Dizionario , tav. 166, No. 2. For fuller descriptions of the gods and their titles and attributes see Brugsch, Religion und Mythologie , Leipzig, 1884-88; Pierret, Le Panthéon Égyptien , Paris, 1881; Wiedemann, Die Religion der alten Aegypter , Münster, 1890; Strauss and Corney, Der altaegyptische Götterglaube , Heidelberg, 1889. For illustrations of the various forms in which the gods are depicted, see the Dizionario di Mitologia Egizia , Turin, 1881 (not yet complete). 2. Lanzone, op. cit., tavv. 168-71. 3. {Greek Tou^to de` tou^ H!fai'stou to` i!drusasðai e`n au?th^ } (ii., 99).] {p. cviii} and gave birth to his body, and established unending and unvarying right and truth upon the earth." As a solar god he is called "Ptah, the Disk of heaven, who illumineth the world by the fire of his eyes,"; and in the Book of the Dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] He is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2).[2] Ptah formed at Memphis the chief member of the triad Ptah-Sekhet and Nefer-Tmu . In many texts the god Ptah is often joined to the god Seker whose individual attributes it is not easy to describe; Seker is the Egyptian name of the incarnation of the Apis bull at Memphis. That Seker was a solar god is quite clear, but whether he "closed" the day or the night is not certain.
Themes
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

Ptah is described as a solar god who 'illumineth the world by the fire of his eyes.'

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Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

Nut is identified as the female principle of Nu, indicating a complementary male-female divine pairing.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

Thoth is identified as 'divine intelligence' responsible for carrying out mandates at the Creation.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

As part of the Book of the Dead, the text implies guidance for the deceased through the afterlife realms via ritual and divine aid.

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Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

The text mentions the ritual act of opening the mouth of the deceased with a tool used for gods, engaging divine power through material action.

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Anthropomorphismtheology

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

[auto] Deities are explicitly described with physical forms such as seated figures, snake heads, and cat heads.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] Nu represents the primeval mass from which all gods were evolved, establishing a generative hierarchy.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text is from the Book of the Dead and describes rituals like opening the mouth of the deceased to aid them in the afterlife.

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Maat Cosmic Ordercosmology

The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.

[auto] The passage explicitly describes Ptah standing upon maat and establishing 'unending and unvarying right and truth upon the earth.'

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Sacred Namestheology

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

[auto] The text emphasizes the ontological meaning of divine names and titles, such as Ptah meaning 'opener'.

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Related passages · 1 parallel
neoplatonism|Select Works of Plotinus|Select Works, Section 456
Section 3 3. Thus we have here one identical Principle, the Intellect, which is the universe of authentic beings, the Truth: as such it is a great god or, better, not a god among gods but the Godhead entire. It is a god, a secondary god man…”
Both passages discuss the nature of divine principles and their roles in creation and governance. Passage A describes various Egyptian gods and their attributes, while Passage B discusses the hierarchy of divine beings in a Neoplatonic context, highlighting the Supreme Monarch and the divine Intellect. Both texts explore the concept of a supreme deity and its relationship to other divine entities.