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The Egyptian Book of the Dead (Papyrus of Ani) · 279 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 40)

Thou art the heir of Seb and the sovereign of all the earth; [* This festival took place on the 17th and 18th days of the month Thoth; see Brugsch, Kalendarische Inschriften, p. 235.] {footnote page liii} Seb hath seen thy glorious power, and hath commanded thee to direct the (11) universe for ever and ever by thy hand. "Thou hast made this earth by thy hand, and the waters thereof, and the wind thereof, the herb thereof, all the cattle thereof, all the winged fowl thereof, all the fish thereof, all the creeping things thereof, and all the four-footed beasts thereof. (12) O thou son of Nut, the whole world is gratified when thou ascendest thy father's throne like Ra. Thou shinest in the horizon, thou sendest forth thy light into the darkness, thou makest the darkness light with thy double plume, and thou floodest the world with light like the (13) Disk at break of day. Thy diadem pierceth heaven and becometh a brother unto the stars, O thou form of every god. Thou art gracious in command and in speech, thou art the favoured one of the great company of the gods, and thou art the greatly beloved one of the lesser company of the gods. "Thy sister put forth her protecting power for thee, she scattered abroad those who were her enemies, (14) she drove back evil hap, she pronounced mighty words of power, she made cunning her tongue, and her words failed not. The glorious Isis was perfect in command and in speech, and she avenged her brother. She sought him without ceasing, (15) she wandered round and round the earth uttering cries of pain, and she rested[*] not until she had found him. She overshadowed him with her feathers, she made wind with her wings, and she uttered cries at the burial of her brother. (16) She raised up the prostrate form of him whose heart was still, she took from. him of his essence, she conceived and brought forth a child,[+] she suckled it in secret (?) and none knew the place thereof; and the arm of the child hath waxed strong in the great house of Seb. (17) The company of the gods rejoiceth and is glad at the coming of Osiris's son Horus, and firm of heart and triumphant is the son of Isis, the heir of Osiris."[++] [*. Literally, "she alighted not,"; the whole passage here justifies Plutarch's statement ( De Iside Osiride , 16) concerning Isis: {Greek Au?th`n de` genome'nhn xelido'na tu~j ki'oni peripi'tesðai kai` ðrhnei~n }. +. Compare Plutarch, op. cit. , §19: {Greek T`hn d' I?'sin th`n teleuth`n e`ks O?si'ridos suggenome'nou tekei~n h?li'to'mhnon kai` a?sðenh~ toi~s ka'twðen gui'ois to`n A?rpokra'thn }. ++. The remainder of the hymn refers to Horus.]] {p. liii} Osiris invested with the attributes of Ra.
Themes
Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

Descriptions like 'unformed matter' and 'hidden soul' suggest the divine transcends formed categories.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The identification of the deity as Ra and Tum associates the divine with solar luminosity.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The context implies a guided passage of the soul through afterlife realms to rise among the gods.

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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 text invokes the power that 'makest the soul to rise' toward the company of the gods.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The passage syncretizes Osiris, Ra, and Tum into a single addressed entity with multiple names.

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Anthropomorphismtheology

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

[auto] The text attributes human physical features such as nostrils, heart, and a throne to the divine being.

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

[auto] The reference to 'two-fold right and truth' aligns with the concept of truth as a fundamental cosmic structure (Ma'at).

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

[auto] The deity is repeatedly described as having 'hidden forms' and being a 'hidden soul' beyond ordinary perception.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] This text is from the Book of the Dead, specifically designed to guide and empower the soul through the afterlife.

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Hidden Sayingssoteriology

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

[auto] The invocation relies on esoteric knowledge of hidden forms and names reserved for the initiated.

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Living Godtheology

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

[auto] The deity is portrayed as actively providing food, water, and wind rather than being an abstract principle.

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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 a litany emphasizing the deity's many names and the power of those names established in men's mouths.

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Tripartite Soulanthropology

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

[auto] The text distinguishes between the KA, the soul, and the body as distinct aspects of the divine or transformed self.

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Related passages · 10 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible. He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages describe a divine or semi-divine figure with immense power and authority over creation. They emphasize the figure's control over natural elements, their exalted status among other beings, and their connection to the divine.
greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 6)
34 all things, and yet as separate and apart from all; as the source of all multitude, yet himself perfect unity; and as immensly prolific, yet divinely solitary and ineffably good. Thus, according to Porphyry m , explaining the properties…”
Both passages describe a supreme deity that encompasses all aspects of creation and existence. The Egyptian passage from the Book of the Dead portrays Osiris as the lord of eternity and king of the gods, who contains and disposes all created things. Similarly, the Orphic hymn describes Jove (Zeus) as the first and last king, who contains within himself all things, including fire, night and day, earth, water, and the sky. Both texts emphasize the unity and omnipotence of the divine being.
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 describe a divine figure who is the creator and sustainer of the universe, embodying the essence of all things. They also highlight the divine's role in bringing light and order to the world, and the reverence of other divine beings or natural elements towards this central figure.
greek_mystery|Orphic Hymns|Hymn XI. HERCULES (part 1)
XI. TO HERCULES. The FUMIGATION from FRANKINCENSE. HEAR, pow'rful, Hercules untam'd and strong, To whom vast hands, and mighty works belong, Almighty Titan, prudent and benign, Of various forms, eternal and divine, Father of Time, the th…”
Both passages describe a divine figure with cosmic significance and creative power. They emphasize the divine figure's role in creation, protection, and the establishment of order, reflecting a common theme of divine sovereignty and benevolence in mystical traditions.
greek_mystery|Orphic Hymns|Hymn XI. HERCULES (part 2)
127 hence the reason is obvious why Hercules is called "earth's best blossom." And we shall find that Saturn in the following hymn is called "blossom of the earth;" and Themis, in Hymn 78, "young blossom of the earth;" and the Titans, in Hy…”
Both passages describe a divine figure associated with creation and the ordering of the universe. In Passage A, Hercules/Phanes is depicted as the creator of the sensible world, adorned with various animal heads, and associated with primogenial fires. In Passage B, Osiris is described as the creator of the earth and its inhabitants, shining with light and being revered by the gods. Both passages highlight the divine figure's role in creation and their luminous, powerful nature.
greek_mystery|Orphic Hymns|Hymn XXXVIII. CORYBAS * The FUMIGATION from FRANKINCENSE
XXXVIII. TO CORYBAS * The FUMIGATION from FRANKINCENSE. THE mighty ruler of this earthly ball, For ever flowing, to these rites I call; p. 170 Martial and blest, unseen by mortal sight, Preventing fears, and pleas'd with gloomy night: Hence…”
Both passages describe a divine figure with creative and ruling powers over the earth, emphasizing their transformative and protective roles. The Orphic Hymn to Corybas and the Egyptian text about Osiris both highlight the divine figure's ability to allay fears and bring light, showing a conceptual parallel in their mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXII
LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous . CHAPTER LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said: 'Open your eyes and lift up your…”
Both passages describe a divine figure who is exalted and judged by other divine beings, and who brings light and righteousness to the world. They also share themes of divine power, protection, and the ultimate triumph of the righteous.
jewish_mysticism|The Greater Holy Assembly (Idra Rabba Qadisha)|Idra Rabba, Chapter 1 (part 2)
1 12. "For it is written, Deut. xxxiii. 29: 'Blessed art thou, O Israel: who is like unto thee?' Also it is written, Exod. xv. 11: 'Who is like unto thee among the gods, O Tetragrammaton?'" 2 13. He called Rabbi Eleazer, his son, and…”
Both passages emphasize the divine attributes and the awe-inspiring nature of the deity. They highlight the deity's role in creation, the reverence of the divine by all beings, and the fear and love that the deity inspires.
jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1a
Wescott, tr. (1887) CHAPTER 1 1. In two and thirty most occult and wonderful paths of wisdom did JAH the Lord of Hosts engrave his name: God of the armies of Israel, ever-living God, merciful and gracious, sublime, dwelling on high, who i…”
Both passages describe a divine being with multiple names and attributes, emphasizing the creator's role in the universe and the reverence of the divine by other entities. They share themes of divine power, creation, and the reverence of the divine, though they come from different mystical traditions.
mesopotamian|Enuma Elish: The Epic of Creation|1k
May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'! For the stars of heaven he upheld the pa…”
Both passages exalt a supreme deity with multiple names and attributes, emphasizing their power, creation, and dominion over the cosmos and other gods. They share themes of divine majesty, cosmic order, and the deity's role in creation and governance.