← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 305 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 66)

141. 2. Ibid. , p. 149. 3 Ibid. , p. 172.] {p. lxxxix} God and the gods. The passages from the pyramid of Pepi show at once the difference between neter as God, and the "gods" neteru ; the other passages, which might be multiplied almost indefinitely, prove that the Being spoken of is God. The neteru or "gods" whom Unas hunted, and snared, and killed, and roasted, and ate, are beings who could die; to them were attributed bodies, souls, ka's , spiritual bodies, etc . In a remarkable passage from the CLIVth Chapter of the Book of the Dead (Naville, Todtenbuch , Bd. I., Bl. 179, l. 3) the deceased king Thothmes III. prays:-- seset-kua emxet-k Tem huau ma ennu ari-k Preserve me behind thee, O Tmu, from decay such as that which thou workest er meter neb netert nebt er aut neb er t'etfet neb for god every, and goddess every, for animals all, for reptiles all sebuit-f per ba-f emxet mit-f ha-f for each passeth away when hath gone forth his soul after his death, he perisheth emxet sebi-f after he hath passed away. The gods mortal. Of these mortal gods some curious legends have come down to us; from which the following may be selected as illustrating their inferior position. THE LEGEND OF RA AND ISIS. Now Isis was a woman who possessed words of power; her heart was wearied with the millions of men, and she chose the millions of the gods, but she esteemed more highly the millions of the khu's . And she meditated in her heart, saying, "Cannot I by means of the sacred name of God make myself mistress of the earth and become a goddess like unto {p. xc} Legend of Ra and Isis. "Ra in heaven and upon earth?" Now, behold, each day Ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. The holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. And Isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his heart's desire, into his double kingdom. Now the holy god arose, and the gods who followed him as though he were Pharaoh went with him; and he came forth according to his daily wont; and the sacred serpent bit him. The flame of life departed from him, and he who dwelt among the cedars (?) was overcome. The holy god opened his mouth, and the cry of his majesty reached unto heaven. His company of gods said, "What hath happened?" and his gods exclaimed, "What is it?" But Ra could not answer, for his jaws trembled and all his members quaked; the poison spread swiftly through his flesh just as the Nile invadeth all his land. When the great god had stablished his heart, he cried unto those who were in his train, saying, "Come unto me, O ye who have come into being from my body, ye gods who have come forth from me, make ye known unto Khepera that a dire calamity hath fallen upon me. My heart perceiveth it, but my eyes see it not; my hand hath not caused it, nor do I know who hath done this unto me. Never have I felt such pain, neither can sickness cause more woe than this.
Themes
Divine Lighttheology

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

The passage identifies the God of this earth as 'the sun who is the ruler of the horizon'.

All passages →
Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The text asserts that God actively orders human affairs: 'He will do thy business' and 'gives souls to millions of forms'.

All passages →
Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The passage explicitly mentions divine judgment: 'The God will judge the right' within the context of the Book of the Dead.

All passages →
Inner Silencepraxis

The practice of stilling the mind and speech to open receptivity to divine knowledge or presence.

The text notes that the house of God 'hates is much speaking', implying a preference for silence.

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 text discusses Egyptian morality ('La Morale Égyptienne') and states 'The God will judge the right', reflecting the principle of Maat.

All passages →
Rejection Of Hypocrisyethics

Critique of outward religious observance that lacks inner transformation; form without substance.

There is a contrast drawn between 'much speaking' and praying with a 'loving heart' in secret.

All passages →
Anthropomorphismtheology

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

[auto] Divine attributes such as a 'loving heart', a 'house', and the ability to 'hear' are attributed to God.

All passages →
Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

[auto] The passage contains a direct imperative instruction to 'Pray thou' with a loving heart.

All passages →
Living Godtheology

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

[auto] God is described as actively hearing petitions and doing business for the supplicant.

All passages →
Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

[auto] The passage explicitly instructs the reader to 'Pray thou... with a loving heart' and states that God 'will hear... her prayers'.

All passages →
Sacred Namestheology

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

[auto] The text explicitly discusses the magnifying of God's name as a primary function of the divine.

All passages →
Related passages · 1 parallel
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 explore the relationship between a supreme deity and lesser gods, highlighting the mortality and limitations of the lesser gods. They also touch on the theme of divine power and the creation of humanity.