The Egyptian Book of the Dead (Papyrus of Ani) · 227 of 357 · tr. E.A. Wallis Budge
Chapter 38 (part 7)
My reins (8) are the reins of the lords of Kher-aba.
My breast is the breast of the awful and terrible One.
My belly and my backbone are the belly and backbone of Sekhet.
My buttocks (9) are the buttocks of [1.
For the text, see Naville, Todtenbuch , Bd.
I., Bl.
56.
2.
Varr.
Khentet-khas, Khentet-khaset, and Khenti-sekhem.] the eye of Horus.
My hips and thighs are the hips and thighs of Nut.
My feet are the feet of Ptah.
My fingers and leg-bones arc the fingers and leg-bones of the living (10) uræi.
There is no member of my body which is not the member of some god.
Thoth shieldeth my body altogether, and I am [like] unto Ra every day.
(11) None shall seize me by mine arms; none shall drag me away by my hand.
And there shall do me hurt neither men, nor gods, nor sainted dead, nor they who have perished, nor any one of those of olden times, (12) nor any mortal, nor human being.
I come forth and advance, and my name is unknown.
I am yesterday, and my (13) name is 'Seer of millions of years.' I travel, I travel along the path of Horus the judge.
I am the lord of eternity; I feel and I have power to perceive.
I am the lord of the red crown.
I am the Sun's eye, yea, (14) I am in my egg, in my egg.
It is granted unto me to live therewith.
I am in the Sun's eye, when it closeth, and I live by the strength thereof I come forth and I shine; (15) I enter in and I come to life.
I am in the Sun's eye, my seat is on my throne, and I sit thereon within the eye.
I am Horus who pass through millions of years.
(16) I have governed my throne and I rule it by the words of my mouth; and whether [I] speak or whether [I] keep silence, I keep the balance even.
Verily my forms are changed.
I am the (17) god Unen, from season unto season; what is mine is within me.
I am the only One born of an only One, who goeth round about in his course; (18) 1 am within the eye of the Sun.
Things are not evil nor hostile unto me, nor are they against me.
I open the door of heaven.
I govern my throne, and I give [new] birth to myself on this day.
[I am] not the Child who trod (19) the path of yesterday, but I am 'To-day' for untold nations.
It is I who make you strong for millions of years, whether ye be in the heaven, or (20) in the earth, or in the south, or in the north, or in the west or in the east; fear of me is in your hearts.
I am the pure one who dwell within the sacred eye.
I shall not die (21) again.
My hour resteth with you, but my forms are within my dwelling-place.
I am he who is unknown, and the gods with rose-bright countenances are (22) with me.
I am the unveiled one.
The season wherein [the god] created heaven for me and enlarged the bounds of the earth and made great the progeny thereof cannot be found Out.
(23) My name setteth itself apart and removeth from all evil things through the words which I speak unto you.
Themes
◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The deities are depicted as active, present realities with physical forms and actions within the vignettes and declarations.
All passages →◆Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
Divine names such as Osiris, Ram, and Neith are invoked to confer their specific attributes and power upon the deceased.
All passages →◇Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
[auto] Deities are described with specific human body parts such as hands, shoulders, and throats, alongside animal heads like the Ram or lion.
All passages →◇Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] This passage is an excerpt from the Book of the Dead, a text specifically designed to guide the soul through the perils of death and the afterlife.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The text repeatedly asserts that the body parts of the deceased Ani are identical to those of various deities, effecting a ritual merging of human and divine identity.
All passages →◇Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
[auto] The passage functions as part of a guided passage for the soul through afterlife realms, supported by vignettes of protective deities.
All passages →Related passages · 5 parallels
◆greek_mystery|Orphic Hymns|Hymn X (part 1)
“X.
TO PAN * The FUMIGATION from VARIOUS ODORS I Call strong Pan, the substance of the whole, Etherial, marine, earthly, general soul, Immortal fire; for all the world is thine, And all are parts of thee, O pow'r divine.
p.
131 Come, bles…”
Both passages emphasize the unity of the divine with the cosmos and the human body, describing the self as composed of divine elements and possessing divine attributes. They share a mystical vision of the interconnectedness of all things, though they arise from different cultural and religious contexts.
◆greek_mystery|Orphic Hymns|Hymn X (part 2)
“For the World is one, and only-begotten.
Opusc.
Mythol.
p.
203.
131:17 Ver.
17] The sportive nymphs .
This is because Pan rejoices in the exhalations produced from humid substances; without which the world cannot subsist.
Phurnutus…”
Both passages describe a divine being as being composed of or connected to various parts of the world or cosmos. The Egyptian Book of the Dead identifies the body parts of Osiris with different deities and cosmic elements, while the Hymn to Pan describes Pan as the substance of the whole, encompassing all parts of the world.
◆greek_mystery|Orphic Hymns|Hymn XIII. RHEA (part 2)
“Rhea, in the Orphic theology, is among the mundane divinities, the earth.
Hence, according to Varro, she is represented with a drum; because that instrument is a symbol of the earth.
August.
dc Civitat.
lib.
vii.
139:12 XIII Ver.
12.…”
Both passages describe the transformation and identification of the individual with divine entities. In Passage A, the body parts of Osiris Ani are identified with various deities, while in Passage B, Rhea is described as a divine figure with multiple attributes and roles, including her connection to other gods and her role in the creation and sustenance of the universe.
◆mesopotamian|Enuma Elish: The Epic of Creation|1d
“rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot.
...
rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot.
0 my son, who knoweth all wisdom, Pacify Tiamat with thy pure incantation.…”
Both passages describe the identification of a central figure (Osiris Ani in Passage A and Marduk in Passage B) with various divine attributes and elements, emphasizing their divine nature and connection to the gods. They share a theme of divine transformation and empowerment through association with different deities.
◆mesopotamian|Enuma Elish: The Epic of Creation|1j
“Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught!
Let him therefor…”
Both passages describe the divine attributes and roles of a central deity (Osiris in Passage A and Marduk in Passage B), emphasizing their creation, purification, and supreme power. They share a theme of divine identification and the establishment of order, though within different mythological contexts.