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The Egyptian Book of the Dead (Papyrus of Ani) · 97 of 357 · tr. E.A. Wallis Budge

Chapter 10 (part 12)

See Lanzone, op. cit. , tav. 147. 2 Recueil de Travaux , iv., t. p. 45 (l. 394). 3. Ibid., op. cit. , tav. 353. 4 Also read Min and Khem.] {p. cxxii} him with the god Pan, and called the chief city where his worship was celebrated Khenimis,[l] after one of his names. He is depicted usually in the form of a man standing upon; and he has upon his head the plumes and holds the flail in his right hand, which is raised above his shoulder.[2] Neb-er-tcher , a name which originally implied the "god of the universe," but which was subsequently given to Osiris, and indicated the god after the completed reconstruction of his body, which had been hacked to pieces by Set. Un-nefer a name of Osiris in his capacity of god and judge of the dead in the underworld. Some make these words to mean the "good being," and others the "beautiful hare." Astennu a name given to the god Thoth. Mert or Mer-sekert the lover of silence," is a name of Isis or Hathor as goddess of the underworld. She is depicted in the form of a woman, having a disk and horns upon her head.[3] Serq or Selk is a form of the goddess Isis. She is usually depicted in the form of a woman, with a scorpion upon her head; occasionally she appears as a scorpion with a woman's head surmounted by disk and horns.[4] Ta-urt , the Thoueris of the Greeks, was identified as the wife of Set or Typhon; she is also known under the names Apt and Sheput. Her common titles are "mistress of the gods and "bearer of the gods". She is depicted in the form of a hippopotamus standing on her hind legs, with distended paunch and hanging breasts, and one of her forefeet rests upon ###; sometimes she has the head of a woman, but she always wears the disk, horns, and plumes[4]. Uatchit was a form of Hathor, and was identified with the appearance of the sky in the north when the sun rose. She is either depicted in the form of a woman, having upon her head the crown of the north and a sceptre, around which a serpent is twined, or as a winged uræus wearing the crown of the north. [1. In Egyptian the town is called Apu. 2. See Lanzone, op. cit. , tav. 332. 3. Ibid. , tav 124. 4. Ibid. , op. cit. , tav. 362.] {p. cxxiii} Beb , Bebti , Baba , or Babu , mentioned three times in the Book of the Dead, is the "firstborn son of Osiris," and seems to be one of the gods of generation. Hapi is the name of the great god of the Nile who was worshipped in Egypt under two forms, i.e. , "Hapi of the South," and "Hapi of the North,"; the papyrus was the emblem of the one, and the lotus of the other. From the earliest times the Nile was regarded by the Egyptians as the source of all the prosperity of Egypt, and it was honoured as being the type of the life-giving waters out of the midst of which sprang the gods and all created things.
Themes
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The mention of Set hacking Osiris's body implies a mythological conflict between opposing divine forces representing order and chaos.

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Anthropomorphismtheology

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

[auto] The text explicitly describes deities being depicted in human forms, such as a man with plumes or a woman with a disk and horns.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] Excerpted from the Book of the Dead, the text references the underworld, the judge of the dead, and the reconstruction of the deceased body.

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Sacred Namestheology

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

[auto] The passage is primarily a glossary of divine names (Neb-er-tcher, Un-nefer, Astennu, etc.) and their specific theological meanings or etymologies.

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Related passages · 1 parallel
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII•
of my translation of Plato, where many of these names are beautifully unfolded from the MS. Scholia of Proclus on the Cratylus. 127 . See the additional notes at the end of vol. v. of my translation of Plato, and also the notes to my t…”
Both passages discuss ancient religious traditions and the significance of deities and their attributes. Passage A focuses on Egyptian gods and their roles, while Passage B references the ancient Egyptians' knowledge of sacred names and their path to the gods, showing a conceptual parallel in the exploration of divine beings and sacred practices.