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The Egyptian Book of the Dead (Papyrus of Ani) · 345 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 106)

Come, O Thoth, and take them unto Osiris, bring all the evil words which have been spoken and place them in the hollow of thy hand;[2] thou shalt not escape therefrom, thou shalt not escape therefrom. Whosoever marcheth, marcheth with his ka . Horus marcheth with his ka , Set marcheth with his ka , Thoth marcheth with[3] his ka , Sep marcheth with his ka , Osiris marcheth with his ka , Khent-maati marcheth with his ka ; and thy tet shall march with thy ka . Hail, Unas, the hand of thy ka is before thee. Hail, Unas, the hand of thy ka is behind thee. Hail, Unas, the leg of thy ka is before thee. Hail, Unas, the leg of thy ka is behind thee. Osiris Unas, I have given unto thee the Eye of Horus, and thy face is filled therewith, and the perfume thereof spreadeth over thee. The libations which are poured[4] out by thy son, which are poured out by Horus, are for thee, O Osiris, and they are for thee O Unas. I have come, and I have brought unto thee the Eye of Horus that thou mayest refresh thy heart therewith, I have placed it beneath thy feet, and I give unto thee whatsoever hath come forth from thy body that thy heart may not cease to beat through [the want] thereof.[5] Thy voice shall never depart from thee, thy voice shall never depart from thee. [*. This subject has been lucidly discussed by Maspero, Recueil de Travaux, t. xii., pp. 78, 79. +. See Archæologia , vol. lii., p. 453, at the foot. ++. For the text and French translation, see Maspero, Recueil de Travaux , t. iii., p. 179 ff. 1. Here water shall be sprinkled. 2. Repeat four times. 3. Repeat four times and burn incense. 4. Here [pour out] fresh water, and [burn] two portions of incense. 5. Repeat four times.] {p. cxi} "[Here is] unguent, [here is] unguent. Open thy mouth, O Unas,[1] and taste the taste of the scent which is in the holy habitations. This scent is that which distilleth from Horus, this scent is that which distilleth from Set, and it is that which stablisheth the hearts of the two Horus gods.[2] Thou purifiest thyself with the Heru-shesu;[*] thou art purified with natron, and Horus is purified with natron; thou art purified with natron, and Set is purified with natron;[3] thou art purified with natron, and Thoth is purified with natron; thou art purified with natron, and Sep is purified with natron; thou art purified with natron, and art established among them, and thy mouth is [as pure] as the mouth of a sucking calf on the day of its birth. Thou art purified with natron, and Horus is purified with natron; thou art purified with natron, and Set is purified with natron;[4] [thou art purified with natron] and Thoth is purified with natron; thou art purified with natron, and Sep is purified with natron; thy ka is purified with natron, and thou art pure, thou art pure, thou art pure, thou art pure.
Themes
Anthropomorphismtheology

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

[auto] Deities such as Osiris and Horus are depicted with human-like attributes (Ka, Tet, Eye) and personal agency within the ritual context.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and explicitly describes rituals like the Opening of the Mouth ceremony designed to guide the deceased through death.

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Mystical Unionsoteriology

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

[auto] The passage describes the goal of the ceremony as cementing and sealing a mystic unity between the living, the dead, and the god.

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Ritual Puritypraxis

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

[auto] The text explicitly states that purification by water and incense must be effected before the deceased can partake in offerings.

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Related passages · 6 parallels
gnosticism|Pistis Sophia|Document SECOND“
This is the answer of the words after which ye seek. Now therefore also, Andreas, yet art thou being in unbelief and with ignorance? But whenever ye should come out of the body and go unto the Height, and arrive at the Place of the Rulers…”
Both passages describe a journey to a divine realm and emphasize purification and transformation. They share themes of divine intervention, ritual cleansing, and the attainment of a higher state of being, though they come from different 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 judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine justice, the role of a divine figure in judgment, and the ultimate reward or purification of the righteous.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXI
LXXXI. The Heavenly Tablets and the Mission of Enoch . CHAPTER LXXXI. 1. And he said unto me: 'Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' p. 108 2 And I observed the heavenly t…”
Both passages deal with themes of purification, divine judgment, and the role of divine beings in guiding and judging humanity. They share a mystical focus on the afterlife and the importance of righteousness, though they come from different cultural and religious contexts.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIV
CHAPTER LXXXIV. 1. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the p. 113 tongue of flesh, which God has made for the children of the flesh of men, that they…”
Both passages involve a plea to a divine figure for protection and purification. They share themes of divine intervention, the presence of a higher power, and the use of ritualistic language to invoke this power.
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 describe a mystical ceremony involving deities and the deceased, emphasizing the role of divine figures (Osiris in the Egyptian text and Marduk in the Babylonian text) in ensuring the well-being and power of the deceased. They also share themes of cosmic order and the importance of ritual actions to maintain that order.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|13. Necromancye
The chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. The operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two perso…”
Both passages describe ritualistic invocations involving purification, the use of sacred objects and substances, and the invocation of divine or spiritual entities. They share a structural parallel in the detailed preparation and specific rituals aimed at invoking and communicating with higher powers or spirits.