← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 126 of 357 · tr. E.A. Wallis Budge

Chapter 14 (part 4)

See Lanzone, Dizionario , p. 1259; Wiedemann, Religion , p. 74; Pierret, Panthéon , p. 6; and Naville, La Litanie du Soleil , pp. 118, 119, and plate xxiv., 1. 3. This god was, in one aspect, a destroyer of created things; compare ###, Naville, op. cit ., p. 89. 6. A name for the boat of the evening sun. 7. See infra , p. 257, note 2. 8 The enemy of Ra was darkness and night, or any cloud which obscured the light of the sun. The darkness personified was Apep, Nak, etc., and his attendant fiends were the mesu betesh , or 'children of unsuccessful revolt.'] The House of the Prince[1] keepeth festival, and the sound of those who rejoice is in the (12) mighty dwelling. The gods are glad [when] they see Ra in his rising; his beams flood the world with light. (13) The majesty of the god, who is to be feared, setteth forth and cometh unto the land of Manu; he maketh bright the earth at his birth each day; he cometh unto the place where he was yesterday. (14) O mayest thou be at peace with me; may I behold thy beauties; may I advance upon the earth; may I smite the Ass; may I crush (15) the evil one; may I destroy Apep[2] in his hour[3]; may I see the abtu [4] fish at the time of his creation, and the ant fish in his creation, and the (16) ant [4] boat in its lake. May I see Horus in charge of the rudder, with Thoth [1. ###, more fully ### "the great house of the old man," i.e. , the great temple of Ra at Heliopolis: see Brugsch, Dict. Géog ., p. 153. 2 Apep, the serpent, personifying darkness, which Horus. or the rising sun must conquer before he can re-appear in the East. 3 Compare the following scenes which represent Apep in the form of a serpent and crocodile and ass being pierced by the deceased. 4 The abtu and the ant fishes are sometimes depicted on coffins swimming at the bows of the boat of the sun.] and Maat beside him; may I grasp the bows of the (17) seket [1]boat, and the stern of the atet boat. May he grant unto the ka of Osiris Ani to behold the disk of the Sun and to see the Moon-god without ceasing, every day; and may my soul (18) come forth and walk hither and thither and whithersoever it pleaseth. May my name be proclaimed when it is found upon the board of the table of (22) offerings; may offerings be made unto me in my (24) presence, even as they are made unto the followers of Horus; may there be prepared for me a seat in the boat of the Sun on the day of the going forth of the (26) god; and may I be received into the presence of Osiris in the land (28) of triumph! Appendix : The following versions of this chapter are taken from: I. Naville, Todtenbuch , Bd. I., Pl. xiv. II. Naville, Todtenbuch , Bd. I., Pl. xv.; III. British Museum Papyrus No. 9901 and IV. British Museum Papyrus No. 10,471. I.
Themes
Anthropomorphismtheology

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

[auto] Divine beings are attributed human emotions such as gladness and fear, as well as physical actions like birth and rising.

All passages →
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] It establishes a clear opposition between Ra (light) and darkness/night/Apep (enemy of Ra).

All passages →
Divine Lighttheology

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

[auto] The passage explicitly describes Ra's beams flooding the world with light and making the earth bright at his daily birth.

All passages →
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 feel gladness, fear, and perform actions like rising and setting forth.

All passages →
Related passages · 3 parallels
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 a divine being who is a creator and bringer of light, overcoming darkness and evil. They share themes of divine triumph, creation, and the cyclical nature of cosmic events.
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 cosmic battle between a divine figure and a chaotic force (Apep in Passage A and Tiamat in Passage B), emphasizing the triumph of order and light over darkness and chaos. They share themes of creation, divine intervention, and the maintenance of cosmic order.
norse|The Poetic Edda: Voluspo|Section 1o
The sun turns black, | earth sinks in the sea, The hot stars down | from heaven are whirled; Fierce grows the steam | and the life-feeding flame, Till fire leaps high | about heaven itself. 58. Now Garm howls loud | before Gnipahellir, Th…”
Both passages describe a cyclical destruction and renewal of the world, with a focus on cosmic events and the return of divine figures. The Poetic Edda describes the end of the world (Ragnarök) and the subsequent rebirth, while the Egyptian text describes the daily battle of Ra against darkness and the renewal of the world each day.