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The Egyptian Book of the Dead (Papyrus of Ani) · 321 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 82)

He is depicted in the form of a seated deity having upon his head disk and plumes.[1] Nut the female principle of Nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] Ptah was associated with the god Khnemu in carrying out at the Creation the mandates of Thoth the divine intelligence; his name means the "opener," and he was identified by the Greeks with {Greek H!'faistos }, and by the Latins with Vulcan. He was worshipped at a very early date in Memphis, which is called in Egyptian texts "The House of the Ka of Ptah,", and according to Herodotus his temple there was founded by Mena or Menes.[3] He is called the "exceedingly great god, the beginning of being," "the father of fathers and power of powers," and "he created his form, [1. Lanzone, Dizionario , tav. 166, No. 2. For fuller descriptions of the gods and their titles and attributes see Brugsch, Religion und Mythologie , Leipzig, 1884-88; Pierret, Le Panthéon Égyptien , Paris, 1881; Wiedemann, Die Religion der alten Aegypter , Münster, 1890; Strauss and Corney, Der altaegyptische Götterglaube , Heidelberg, 1889. For illustrations of the various forms in which the gods are depicted, see the Dizionario di Mitologia Egizia , Turin, 1881 (not yet complete). 2. Lanzone, op. cit., tavv. 168-71. 3. {Greek Tou^to de` tou^ H!fai'stou to` i!drusasðai e`n au?th^ } (ii., 99).] {p. cviii} and gave birth to his body, and established unending and unvarying right and truth upon the earth." As a solar god he is called "Ptah, the Disk of heaven, who illumineth the world by the fire of his eyes,"; and in the Book of the Dead he is said to have "opened" the mouth of the deceased with the tool with which he opened the mouths of the gods.[1] He is depicted in the form of a mummy standing upon maat and in his hands he holds a sceptre on the top of which are the emblems of power, life, and stability; from the back of his neck hangs the menat (see p. 1, note 2).[2] Ptah formed at Memphis the chief member of the triad Ptah-Sekhet and Nefer-Tmu . In many texts the god Ptah is often joined to the god Seker whose individual attributes it is not easy to describe; Seker is the Egyptian name of the incarnation of the Apis bull at Memphis. That Seker was a solar god is quite clear, but whether he "closed" the day or the night is not certain. Originally his festival was celebrated in the evening, wherefrom it appears that he represented some form of the night sun; but in later times the ceremony of drawing the image of the god Seker in the hennu boat round the sanctuary was performed in the morning at dawn, and thus, united with Ptah, he became the closer of the night and the opener of the day. He is depicted as a mummied body with the head of a hawk, and he sometimes holds in his hands emblems of power, sovereignty, and rule.[3] Another form of Ptah was Ptah-Seker-Ausar wherein the creator of the world, the sun, and Osiris as the god of the dead, were represented.
Themes
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 mentions judges and discusses the doctrine of punishment for the wicked as a later development.

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Anthropomorphismtheology

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

[auto] The text describes gods with human characteristics such as having sons, sides, and the ability to write commands or grant favors.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage explicitly discusses burial, offerings, and decrees required for safety in Amenta, which is the core function of the Book of the Dead.

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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 gods are depicted as active agents who command, grant passage, protect, and write decrees.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] Unas is described as rising like the second of Horus and becoming a god among the aged gods, indicating a union with the divine.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

[auto] The text references the four orders of gods and the four holy ends of the universe as structural cosmological elements.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The passage describes souls being commended to the care of gods and sailing over celestial waters with divine protection.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] The deceased is granted to come forth to heaven and rise like a god, signifying a return to the divine realm.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

[auto] Purity of mouth and tongue is explicitly required for the deceased to eat and drink with the gods.

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Sacred Namestheology

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

[auto] The passage invokes specific divine names like Osiris and Horus and emphasizes the power of a written decree sealed by 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.

[auto] The text details the deceased rising like a great god and coming forth to heaven from the celestial deep.

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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 passage explicitly states the deceased Unas becomes a god ('god of the aged gods') and rises like Horus and Ra.

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Related passages · 6 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 7)
That which Sol (the sun) is spiritually becomes corporeal in Luna (the moon)." ( Signature , ix. 24.) After the world of stars had begun to exist, the sidereal life appeared by the power of the former—that is to say, that living organisms…”
Both passages discuss the creation and the roles of divine beings in the formation of the world and life. They share themes of divine intelligence, the creation of life, and the interplay between different principles or elements, though they come from different mystical traditions.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages describe the journey of the soul after death and the rewards for the righteous. They share the theme of divine judgment, the blessed afterlife, and the role of divine beings in guiding the souls of the deceased.
jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1f
And here the idea or universal form of all the shells is understood, which encompasseth the seven inferior emanations of the queen after the manner of a serpent, as well from the right as from the left and from every side.) [The excavation…”
Both passages discuss the concept of a serpent or dragon-like deity or entity that plays a significant role in creation and judgment. The Egyptian passage describes Ptah and Seker, while the Kabbalistic passage describes the Qlipoth and the dragon, but both share themes of divine creation, judgment, and the cyclical nature of existence.
mesopotamian|Enuma Elish: The Epic of Creation|1a
THE FIRST TABLET When in the height heaven was not named, And the earth beneath did not yet bear a name, And the primeval Apsu, who begat them, And chaos, Tiamut, the mother of them both Their waters were mingled together, And no field was…”
Both passages describe primordial deities and the creation of the world from a chaotic, watery state. They also mention the establishment of order and the creation of other gods, showing a conceptual parallel in their cosmological themes.
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 describe the role of divine beings in the afterlife and the elevation of the deceased to a divine status. They share themes of divine judgment, the provision of sustenance, and the interplay between the deceased and the gods.
neoplatonism|Select Works of Plotinus|Select Works, Section 410
Section 1 1. That the Soul of every individual is one thing we deduce from the fact that it is present entire at every point of the body- the sign of veritable unity- not some part of it here and another part there. In all sensitive beings…”
Both passages discuss the journey of the soul after death, emphasizing its connection to the divine and the higher realms. The Egyptian Book of the Dead describes the soul's commendation to the gods and its journey through the celestial waters, while Plotinus discusses the soul's urge to return to its divine source and its administration in both the intellectual and heavenly spheres.