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The Egyptian Book of the Dead (Papyrus of Ani) · 259 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 20)

Although these chapters were found at Hermopolis, the city of Thoth, it does not follow that they were drawn up there. 5. See Birch, in Bunsen, Egypt's Place in Universal History , vol. V., p. 125; Naville, Todtenbuch (Einleitung), p. 26. 6. Stromata , VI., 4, 35, ed. Dindorff, t. iii., p. 155. 7. On the sacred books of the Egyptians see also Iamblichus, De Mysteriis , ed. Parthey, Berlin 1857, pp. 260, 261; Lepsius, Chronologie , p. 45 ff.; and Brugsch, Aegyptologie , p. 149. 8. ###. 9. ###. 10. ###.] {p. xxvii} Influence of the priests of Annu on its compilation. pyramid texts are versions of ancient religious compositions which the priests of the college or school of Annu[1] succeeded in establishing as the authorized version of the Book of the Dead in the first six dynasties. Ra, the local form of the Sun-god, usurps the place occupied by the more ancient form Tmu; and it would seem that when a dogma had been promulgated by the college of Annu, it was accepted by the priesthood of all the great cities throughout Egypt. The great influence of the Annu school of priests even in the time of Unas is proved by the following passage from the text in his pyramid: "O God, thy Annu is Unas; O God, thy Annu is Unas. O Ra, Annu is Unas, thy Annu is Unas, O Ra. The mother of Unas is Annu, the father of Unas is Annu; Unas himself is Annu, and was born in Annu."[2] Elsewhere we are told that Unas "cometh to the great bull which cometh forth from Annu,[3] and that he uttereth words of magical import in Annu."[4] In Annu the god Tmu produced the gods Shu and Tefnut,[5] and in Annu dwelt the great and oldest company of the gods, Tmu, Shu, Tefnut, Seb, Nut, Osiris, Isis, Set and Nephthys.[6] The abode of the blessed in heaven was called[7] Annu, and it was asserted that the souls of [1 Annu , the metropolis of the thirteenth nome of Lower Egypt; see Brugsch, Dict. Géog. , p. 41; de Rougé, Géographie Ancienne de la Basse-Égypte , p. 81; and Amélineau, La Géographie de Égypte a l'Époque Copte , p. 287. Annu is ###, Genesis xli., 45; ###, Genesis xli., 50; ### Ezekiel xxx., 17; and Beth Shemesh, ### 4:11 Jeremiah xliii., 13; and the Heliopolis of the Greek writers ( H?liou'polis , Strabo, XVII., 1., §§ 27, 28; Herodotus, II., 3; Diodorus, I., 57, 4). 2. ###. Maspero, Unas, II. 591, 592; and compare Pepi I., II. 690, 691. 3. See line 596. 4. ###. 5. ###. Maspero, Pepi I. , 1. 465, 466. 6. The Pyramid of Pepi II. , 1. 665.
Themes
Anthropomorphismtheology

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

The divine realm is described using human characteristics such as a throne, palace, and beings who proclaim.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The passage mentions 'Hermetic' works and sacred books of the Egyptians, implying esoteric or reserved knowledge.

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Living Godtheology

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

The great god (Osiris) is depicted as active and personal, possessing a throne and receiving tribute.

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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 the 'lord of divine speech' and equated with Hermes, linking to the concept of the divine Word or Reason.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The text mentions beings over the throne proclaiming Pepi's health to enable his sailing in the boat, implying a guided passage through afterlife realms.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The description of sailing to the beautiful field of the great god represents a journey upward toward the divine realm.

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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 references 'Hermetic' literature and rituals that transport the dead to the divine presence.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage quotes a spell from the Pyramid Texts describing Pepi's journey by boat to the field of the great god, which is a core example of texts guiding the soul through death.

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