The Egyptian Book of the Dead (Papyrus of Ani) · 110 of 357 · tr. E.A. Wallis Budge
Chapter 12 (part 2)
Originally four animals or four geese were sacrificed, one to each god, but subsequently East and North, and West and South were paired, and two bulls (or birds) only were sacrificed, one of which was called the Bull of the North,[*] and the other the Bull of the South.
The custom of four-fold repetition continued to the Ptolemaïc times[+] and even later.
The priest whose official title was kher heb , recited the prayers, and the sem or setem priest presented the prescribed offerings.
The rubrical directions are given on the margin for the sake of clearness.
"O Osiris,[++] all that is hateful in Unas hath been brought unto thee,[1] and all the evil words which have been spoken in his name.
Come, O Thoth, and take them unto Osiris, bring all the evil words which have been spoken and place them in the hollow of thy hand;[2] thou shalt not escape therefrom, thou shalt not escape therefrom.
Whosoever marcheth, marcheth with his ka .
Horus marcheth with his ka , Set marcheth with his ka , Thoth marcheth with[3] his ka , Sep marcheth with his ka , Osiris marcheth with his ka , Khent-maati marcheth with his ka ; and thy tet shall march with thy ka .
Hail, Unas, the hand of thy ka is before thee.
Hail, Unas, the hand of thy ka is behind thee.
Hail, Unas, the leg of thy ka is before thee.
Hail, Unas, the leg of thy ka is behind thee.
Osiris Unas, I have given unto thee the Eye of Horus, and thy face is filled therewith, and the perfume thereof spreadeth over thee.
The libations which are poured[4] out by thy son, which are poured out by Horus, are for thee, O Osiris, and they are for thee O Unas.
I have come, and I have brought unto thee the Eye of Horus that thou mayest refresh thy heart therewith, I have placed it beneath thy feet, and I give unto thee whatsoever hath come forth from thy body that thy heart may not cease to beat through [the want] thereof.[5] Thy voice shall never depart from thee, thy voice shall never depart from thee.
[*.
This subject has been lucidly discussed by Maspero, Recueil de Travaux, t.
xii., pp.
78, 79.
+.
See Archæologia , vol.
lii., p.
453, at the foot.
++.
For the text and French translation, see Maspero, Recueil de Travaux , t.
iii., p.
179 ff.
1.
Here water shall be sprinkled.
2.
Repeat four times.
3.
Repeat four times and burn incense.
4.
Here [pour out] fresh water, and [burn] two portions of incense.
5.
Repeat four times.] {p.
cxi} "[Here is] unguent, [here is] unguent.
Open thy mouth, O Unas,[1] and taste the taste of the scent which is in the holy habitations.
Themes
◇Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The passage is from the Book of the Dead and explicitly details rituals and spells to guide the deceased Unas through death and into the afterlife.
All passages →◇Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
[auto] The text consists primarily of liturgical recitations and direct addresses to deities such as Osiris and Thoth.
All passages →Related passages · 2 parallels
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIX (part 1)
“LXXXIX.
1-9.
The Deluge and the Deliverance of Noah .
CHAPTER LXXXIX.
1.
And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for hims…”
Both passages involve ritualistic and symbolic actions centered around deities and animals, highlighting themes of sacrifice, transformation, and divine intervention. The Egyptian text focuses on the ka and offerings to Osiris, while the Enochian text describes the transformation of bulls and the deluge, but both share a mystical and ritualistic framework.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|13. Necromancye
“The chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by.
The operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two perso…”
Both passages describe ritualistic invocations involving specific prayers, offerings, and the presence of divine or spiritual entities. They share a structural parallel in the detailed instructions for invoking spirits or deities, emphasizing the importance of proper preparation, specific rituals, and the use of sacred texts or names.