← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 346 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 107)

Thou art stablished among the gods thy brethren, thy head is purified for thee with natron, thy bones are washed clean with water, and thou thyself art made perfect with all that belongeth unto thee. O Osiris, I have given unto thee the Eye of Horus, thy face is filled therewith, and the perfume thereof spreadeth over thee. "Hail, Unas, thy two jaws are unlocked.[5] Hail, Unas, the two gods have opened thy mouth.[6] O Unas, the Eye of Horus hath been given unto thee, and Horus cometh thereunto; it is brought unto thee, and placed in thy mouth.[7] Hail, Unas, the nipples of the bosom of Horus have been given unto thee, and thou hast taken in thy mouth[8] the breast of thy sister Isis, and the milk which floweth from thy mother is poured into thy mouth.[9] "Thou hast gotten possession of the two eyes of Horus, the white and the black, thou hast taken them unto thyself and they illumine thy face.[10] The day hath made an offering unto thee in heaven, and the East and the West are at peace with thee; the night hath made an offering[11] unto thee, and the North and the South are at peace with thee. These are the offerings which are brought unto thee, the offerings which thou seest, the offerings which thou hearest, the offerings which are before thee, the offerings which are behind thee, the offerings which are with thee. O Osiris Unas, the white teeth of Horus are given unto thee that thou mayest fill thy mouth therewith.[12] A royal offering to the ka of Unas.[13]. O Osiris Unas, the Eye of Horus hath been given unto thee, and thou livest, and a thou art.[14] O Osiris Unas, the Eye of Horus which strove with Set hath been [*. ###, the followers of Horus" [Addressing the statue of the decease the setem priest says] 1. Here [offer] perfume of the south, three grains. 2. Repeat four times. 3. Here [offer] natron of the north. 4 Here [burn] one grain of incense. 5. Here [bring] the Pesesh-kef . 6. Here [offer] two pieces of iron of the north and south. 7. Here [offer] unguent of the north, and unguent of the south. 8. Here [offer] milk. 9. Here [offer] two vases of milk. 10. Here bring two black and white pitchers. 11. Here [offer] a cake. 12. Here [offer] two baskets of onions. 13. Repeat four times. 14. Here [offer] a cake.] {p. xcli} given unto thee, and thou hast lifted it[1] to thy lips, and thy mouth is opened thereby. O Osiris Unas, thy mouth is opened by that with which thou art filled.[2] O Osiris Unas, that which hath distilled from thee hath been given unto thee.[3] O Ra, may all the praise which thou receivest in heaven be in praise of Unas, and may all that belongeth unto thy body belong unto the ka of Unas, and may all that belongeth unto his body belong unto thee.[4] O Unas, the Eye of Horus hath been given unto thee, that thou mayest be able to taste,[5] and that thou mayest illumine the night.
Themes
Divine Lighttheology

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

The Eye of Horus is offered to fill the face and refresh the heart, symbolizing a form of divine illumination or wholeness.

All passages →
Anthropomorphismtheology

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

[auto] The passage attributes human physical characteristics such as hands, legs, faces, and eyes to deities and the spiritual ka.

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] This text is from the Book of the Dead, explicitly functioning as a ritual guide for the deceased soul through the afterlife.

All passages →
Living Godtheology

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

[auto] The deities are portrayed as active, dynamic agents who march, pour libations, and bestow gifts upon the deceased.

All passages →
Mystical Unionsoteriology

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

[auto] The deceased Unas is identified with the god Osiris ('Osiris Unas'), signifying a merging of the individual self with the divine.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Thoth is invoked to take the deceased unto Osiris, representing a guided passage through the afterlife realms.

All passages →
Sacred Namestheology

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

[auto] The invocation of specific divine names like Thoth, Horus, and Osiris serves to enact ritual power and protection for the deceased.

All passages →
Related passages · 5 parallels
greek_mystery|Orphic Hymns|Hymn XXVIII. PROSERPINE (part 1)
XXVIII. TO PROSERPINE. A HYMN DAUGHTER of Jove, almighty and divine, Come, blessed queen, and to these rites incline: Only-begotten, Pluto's honor'd wife, 3 O venerable Goddess, source of life: 'Tis thine in earth's profundities to dwell,…”
Both passages invoke divine figures (Thoth/Hermes) for assistance and purification, highlighting the role of these deities in guiding and protecting the individual. They share themes of divine intervention, purification, and the use of ritual elements (incense, unguent) to facilitate spiritual connection.
hermeticism|Corpus Hermeticum 4: The Epistles|Section 1b
And having raised themselves so far they sight the Good; and having sighted it, they look upon their sojourn here as a mischance; and in disdain of all, both things in body and the bodiless, they speed their way unto that One and Only One.…”
Both passages describe a transformative journey towards divine union or enlightenment. The Egyptian Book of the Dead details rituals and offerings to achieve spiritual perfection and union with the divine, while the Hermetic text describes the ascent of the soul through gnosis to unite with the divine. Both emphasize the purification and elevation of the individual to a higher spiritual state.
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 deceased or righteous are vindicated and elevated. They share themes of purification, divine favor, and the transformation of the individual, though they come from different religious traditions.
mesopotamian|Enuma Elish: The Epic of Creation|1d
rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. ... rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. 0 my son, who knoweth all wisdom, Pacify Tiamat with thy pure incantation.…”
Both passages involve divine figures (Osiris, Horus, Set, Thoth, etc. in Passage A; Marduk, Tiamat, etc. in Passage B) engaging in rituals and battles to establish order and purity. They share themes of divine intervention, purification, and the maintenance of cosmic balance.
neoplatonism|Select Works of Plotinus|Select Works, Section 301
Section 14 14. Thus it comes about that this kosmos, lit with many lights, gleaming in its souls, receives still further graces, gifts from here and from there, from the gods of the Supreme, and from those other Intellectual-Principles whos…”
Both passages describe the bestowal of gifts or blessings upon a recipient, with Passage A focusing on the cosmos receiving gifts from various deities and Passage B detailing the offerings and blessings bestowed upon Osiris Unas. The concept of divine gifts and their transformative power is central to both texts.