The Egyptian Book of the Dead (Papyrus of Ani) · 277 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 38)
{Greek Mo'non de` tw^n merw^u tou^ O?si'ridos th`n I?^sin ou`x e`urei^n to` ai?doi^n e`uðu`s ga`r ei's to`n potamo`n r!ifh^nai kai` geu'sasðai to'n te lepidwto`n au`tou^ kai` to`n fa'gron kai` to`n o?ksu'rugxon.
k.t.l.
}.
By the festival celebrated by the Egyptians in honour of the model of the lost member of Osiris, we are probably to understand the public performance of the ceremony of "setting up the Tet in Tattu", which we know took place on the last day of the month Choiak; see Loret, Les Fêtes d'Osiris au mois de Khoiak ( Recueil de Travaux , t.
iv., p.
32, § 87); Plutarch, De Iside , § xviii.
3.
An account of the battle is also given in the IVth Sallier papyrus, wherein we are told that it took place on the 26th day of the month Thoth.
Horus and Set fought in the form of two men, but they afterwards changed themselves into two bears, and they passed three days and three nights in this form.
Victory inclined now to one side, and now to the other, and the heart of Isis suffered bitterly.
When Horus saw that she loosed the fetters which he had laid upon Set, he became like a "raging panther of the south with fury," and she fled before him; but he pursued her, and cut off her head, which Thoth transformed by his words of magical power and set upon her body again in the form of that of a cow.
In the calendars the 26th day of Thoth was marked triply deadly.
See Chabas, Le Calendrier , p.
28 ff.] the deceased; in a word, the deceased is identified with Osiris.
If Osiris liveth for ever, the deceased will live for ever; if Osiris dieth, then will the deceased perish. [1.
The origin of Plutarch's story of the death of Osiris, and the Egyptian conception of his nature and attributes, may be gathered from the following very remarkable hymn.
(The text is given by Ledrain, Les Monuments Égyptiens de la Bibliothèque Nationale , Paris, 1879, pll.
xxi-xxvii.
A French translation of it was published, with notes, by Chabas, in Revue Archéologique , Paris, 1857, t.
xiv., p.
65 ff.; and an English version was given in Records of the Past , 1st series, vol.
iv., p.
99 ff.
The stele upon which it is found belongs to the early part of the XVIIIth dynasty, by which is meant the period before the reign of Amenophis IV.; this is proved by the fact that the name of the god Amen has been cut out of it, an act of vandalism which can only have been perpetrated in the fanatical reign of Amenophis IV.): Hymn to Osiris.
§ Ask Guru about this passage →Themes
Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
[auto] The passage describes the goddess Isis weeping bitterly and embracing her husband's body, attributing human emotions and physical actions to the divine.
All passages →Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] Identified as part of the Book of the Dead, the text discusses mourning rituals, the retrieval of a dead body, and temple worship associated with death.
All passages →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.
The narrative depicts the conflict between Osiris (order) and Typhon (chaos), foundational to Egyptian cosmic order.
All passages →Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text states the deceased hopes to rise in a transformed shape, mirroring the state of Osiris.
All passages →Related passages · 9 parallels
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“200 Redemption is a work performed by the whole Trinity through the Second Person.
(So, too, is Creation.
Cf.
p.
65, n.
2).
201 i.
e.
We strive to distinguish the two planes of Being in God.
Cf.
Athan.
Creed: “Neither confounding…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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Shared concept: Maat Cosmic Order — The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 7)
“48.) "The soul and the Word are not one or one being.
The soul is born from the centre of nature, from the essences, and belongs to the body, for she issues from the essences of the body, and attracts to herself the body; but the Word is f…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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“It is necessary, therefore, for all the creatures which issued forth from God to co-operate earnestly with all their powers to form a Man who may again attain that union with God which Adam enjoyed before he fell, and who may again restore…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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“The human will refuses to submit itself entirely to the exquisite grace which offers itself out of divine love, and seeks for its own self and for the love of that self which belongs to that which is impermanent.
It loves itself and the st…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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“But if It is greater than all Reason and all knowledge, and hath Its firm abode altogether beyond Mind and Being, and circumscribes, compacts, embraces and anticipates all things 87 87 παντῶν .
.
.
προληπτική—i.e.
contains them eternall…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
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“The second, symbolized by Eye, is the origin of feminine Grace, of Authority.
We have seen that Power and Authority find their equilibrium in Love.
Each man, a reflected molecule of humanity made in its image, contains in himself an Adam,…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIV
“Concerning another kind of divination, also, you say as follows: “ Others who are conscious what they are doing in other respects, are divinely inspired according to the phantastic part, some indeed receiving darkness for a cooperator, othe…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Third Dialogue-b
“It is not a fury of black bile which sends him drifting outside of judgment, reason, and acts of prudence, and tossed by the discordant tempest, like those who, having violated certain laws of the divine Adrastia, are condemned to be scourg…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)