The Egyptian Book of the Dead (Papyrus of Ani) · 319 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 80)
Having gone to the north of the Aaru Field he makes his way to the eastern portion of the tuat , where according to one legend he becomes like the morning star, near his sister Sothis. Here he lived in the form of the star Sothis, and "the great and little companies of the gods purify him in the Great Bear." The Egyptian theologians, who conceived that a ladder was necessary to enable the soul to ascend to the next world, provided it also with an address which it was to utter when it reached the top.
As given in the pyramid of Unas it reads as follows':--"Hail to thee, O daughter of Amenta, mistress of Peteru(?) of heaven, thou gift of Thoth, thou mistress of the two sides of the ladder, open a way to Unas, let Unas pass.
Hail to thee, O Nau, who art [seated] upon the brink of the Lake of Kha, open thou a way to Unas, let Unas pass.
Hail to thee, O thou bull of four horns, thou who hast one horn to the west, and one to the east, and one to the north, and one to the south, .
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let Unas pass, for he is a being from the purified Amenta, who goeth forth from the country of Baqta.
Hail to thee, O Sekhet-Hetep, hail to thee, and to the fields which are in thee, the fields of Unas are in thee, for pure offerings are in thee." [1.
I.e.
, the Field of Peace.
2.
Recueil de Travaux , t.
v., p.
191 (l.
182).
3.
Ibid.
, p.
50 (l.
262).
4.
Ibid.
, t.
vii., p.
163 (1.
402).
5.
Ibid.
, t.
iv., p.
49.
(l.
432).
6.
Ibid.
, t.
v., p.
186 (ll.
80, 170, 177).
7.
Ibid.
, t.
iv., p.
55 (l.
475).
8.
Ibid.
, t.
iv., p.
68 (l.
567).
9 Ibid.
, t.
iv., p.
69 (l.
576 ff.).] Power of the gods of Annu.
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
[auto] The text vividly describes deities with human-like physical forms and actions, such as a god bending with toes touching his head and Nut standing with outstretched hands.
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.
Osiris is identified as the judge of the kingdom of the departed who proclaims eternal life for the deceased.
[auto] The passage is excerpted from the Book of the Dead and explicitly describes the Tuat, the place of departed souls, serving as a guide for the afterlife journey.
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 passage reflects the Egyptian principle of cosmic order and judgment underlying the journey to the afterlife.
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 deceased is declared to be 'one' like the supreme God, indicating a transformation into divine status.