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The Egyptian Book of the Dead (Papyrus of Ani) · 303 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 64)

xi.) that the Prisse papyrus was copied about the period of the XVIIth dynasty and that the works in it only date from the XIIth dynasty; but many Egyptologists assign the composition of the work to the age of Assa. See Wiedemann, Aegyptische Geschichte , p. 201; Petrie, History of Egypt , p. 81.] Views held in the first six dynasties. 1. an rex-entu xepert arit neter Not known are the things which will do God. 2. am-k ari her em reth xesef neter Thou shalt not cause terror in men and women, [for] is opposed God [thereto]. 3. au am ta xer sexer neter The eating of bread is according to the plan of God. 4. ar seka-nek ter em sexet ta set neter If thou art a farmer, labour (?) in the field which hath given God [to thee]. 5. ar un-nek em sa aqer ari-k sa en smam neter If thou wouldst be like a wise man, make thou [thy] son to be pleasing unto God. 6. sehetep aqu-k em xepert nek xepert en Satisfy those who depend on thee, so far as it may be done by thee; it should be done by hesesu neter those favoured of God. [1. Plate ii., l. 2. 2. Plate iv., line 8. 3. Plate vii., l. 2. 4 Plate vii., l. 5. 5. Plate vii., l. 11. 6. Plate xi., l. 1.] Views held in the first six dynasties. 7. If, having been of no account, thou hast become great, and if, having been poor, thou hast become rich, when thou art governor of the city be not hard-hearted on account of thy advancement, because xeper-nek mer septu neter thou hast become the guardian of the provisions of God. 8. mertu neter pu setem an setem en mesetu neter What is loved of God is obedience; disobedience hateth God. 9. mak sa nefer en tata neter Verily a good son is of the gifts of God. Passing from the Prisse papyrus, our next source of information is the famous papyrus containing the "Maxims of Ani," which are well known through the labours of de Rougé, Maspero, Chabas and Amélineau. We should speak of them, however, more correctly as the Maxims of Khonsu-hetep. The papyrus [1. Plate xiii., l. 8. 2. Plate xvi., l. 7. 3. Plate xix., l. 6. 4. It was found in a box laid upon the floor of the tomb of a Christian monk at Dêr el-Medinet, The text was given by Mariette in Papyrus Égyptiens du Musée de Boulaq, publiés en fac-simile sous les auspices de S.A. Ismaïl-Pacha, Khédive d'Égypte . 5. In the Moniteur, 15 Août, 1861; and in Comptes Rendus des séances de l'Académie des Inscriptions et Belles Lettres , Paris, 1871, pp. 340-50. 6.
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Themes
Anthropomorphismtheology

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

[auto] The passage explicitly states that neteru were endowed by Egyptians with human passions like love and hatred.

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Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

[auto] Contrasts the singular supreme God with finite beings possessing passions, implying a unified divine nature.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] Distinguishes between the one supreme God and subordinate finite cosmic powers or gods.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text cites Pyramid Texts and Book of the Dead contexts regarding the state and existence of the deceased.

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Living Godtheology

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

[auto] God is described as active and responsive, hearkening to words and calling the deceased by name.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

[auto] Identifies 'neter' as the one supreme God distinct from the plural neteru.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

[auto] References God calling the deceased 'in his name,' implying the significance and power of divine naming.

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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.

[auto] The cited Pyramid Texts describe the deceased king receiving the form of God and becoming God himself, illustrating divine transformation.

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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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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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and all things are moved by a longing for the Beautiful and Good, to accomplish every outward work and form every act of will. And true reasoning will also dare to affirm that even the Creator of all things Himself yearneth after all thing…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)