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The Egyptian Book of the Dead (Papyrus of Ani) · 127 of 357 · tr. E.A. Wallis Budge

Chapter 14 (part 5)

(1) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold Osiris, Qenna the merchant, (2) who saith: "Homage to thee, in thy rising thou Tmu in thy crowns of beauty. Thou risest, thou risest, thou Ra shinest, (3) thou shinest, at dawn of day. Thou art crowned like unto the king of the gods, and the goddess Shuti doeth homage unto thee. (4) The company of the gods praise thee from the double-dwelling. Thou goest forth over the upper air and thy heart is filled with gladness. (5) The sektet boat draweth onward as [Ra] cometh to the haven in the atet boat with fair winds. Ra rejoiceth, Ra rejoiceth. (6) Thy father is Nu, thy mother is Nut, and thou art crowned as Ra-Harmachis. Thy sacred boat advanceth in peace. Thy foe hath been cast down and his (7) head hath been cut off; the heart of the Lady of life rejoiceth in that the enemy of her lord hath been overthrown. The mariners of Ra have content of heart and Annu rejoiceth." (8) The merchant Qenna saith: "I have come to thee, O Lord of the gods, Tmu-Harmachis, who passest over the earth . . . . . . . (9) I know that by which thou dost live. Grant that I may be like unto one of those who are thy favoured (10) ones [among the followers] of the great god. May my name be proclaimed, may it be found, may it be lastingly renewed with . . . . . . . (11) The oars are lifted into the sektet boat, and the sacred boat cometh in peace. (12) May I see Ra when he appeareth in the sky at dawn, and when his enemies have fallen at the block. (13) May I behold [Horus] guiding the rudder and steering with [his] two hands. (14) May I see the abtu fish at the moment of his creation; and may I see the ant fish when he maketh himself manifest at creation, and the ant boat upon its lake. O thou Only One, O thou Mighty One, thou Growing One, (15) who dost never wax faint, and [1. A name of the boat of the rising sun.] from whom power cannot be taken. . . . . . . . . . . . . . the devoted (17) servant of "the lord of Abtu." "The merchant Qenna saith: (18) "Homage to thee Heru-Khuti-Tmu, Heru-Khepera, mighty hawk, who dost cause the body [of man] to make merry, beautiful of face by reason of thy two great plumes. Thou (19) wakest up in beauty at the dawn, when the company of the gods and mortals sing songs of joy unto thee; hymns of praise are offered unto thee at eventide. The (20) starry deities also adore thee. O thou firstborn, who dost lie without movement, (21) arise; thy mother showeth loving kindness unto thee every day. Ra liveth and the fiend Nak is dead; thou dost endure for ever, and the (22) fiend hath fallen. "Thou sailest over the sky with life and strength. The goddess Nehebka is in (23) the atet boat; the sacred boat rejoiceth. Thy heart is glad and thy brow is wreathed with the twin serpents." II.
Themes
◇Anthropomorphismtheology

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

[auto] Ra is depicted with human attributes such as a heart, parents, crowns, and emotions like gladness and rejoicing.

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◇Cosmic Dualismtheology

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

[auto] There is a clear opposition between the Lord of the gods and his foe, who is cast down and overthrown.

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◇Divine Lighttheology

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

[auto] The text centers on a hymn praising Ra's rising and shining at dawn, emphasizing luminosity as the primary divine quality.

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◇Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] This passage is from the Book of the Dead and explicitly guides the deceased Osiris Qenna through the afterlife to join Ra.

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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 deity is portrayed as active and emotional, with a heart filled with gladness and rejoicing over victory.

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◇Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text describes the solar boat journey through the heavens which the deceased soul seeks to join or accompany.

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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 speaker declares I have come to thee, indicating the soul's journey back to the divine lord.

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◇Sacred Namestheology

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

[auto] The hymn invokes specific divine names like Ra, Tmu, Harmachis, Nu, and Nut to establish connection and power.

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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 narrative focuses on rising in the east and going forth over the upper air, indicating an upward movement toward the divine.

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Related passages · 5 parallels
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter V
“CHAPTER V. 1. Observe ⌈⌈ ye ⌉⌉ how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed ⌈ and know ⌉ with regard to all ⌈ His works ⌉ , and recognize how He that liveth for ever hath made them so. 2. And ⌈ all…”
Both passages express a reverence for the divine and a recognition of the divine's power and creation. They also share a theme of praise and the importance of aligning oneself with the divine will, though they come from different cultural and religious contexts.
◆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 figure who is exalted and praised, with a focus on judgment and the fate of the righteous. They share themes of divine glory, the downfall of enemies, and the blessedness of the faithful, though they come from different religious traditions.
◆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 are hymns of praise to a divine being, emphasizing the divine's power, creation, and the speaker's desire for favor or protection. They share themes of divine majesty, creation, and the speaker's plea for divine intervention, though they come from different religious traditions.
◆jewish_mysticism|The Greater Holy Assembly (Idra Rabba Qadisha)|Idra Rabba, Chapter 1 (part 2)
“1 12. "For it is written, Deut. xxxiii. 29: 'Blessed art thou, O Israel: who is like unto thee?' Also it is written, Exod. xv. 11: 'Who is like unto thee among the gods, O Tetragrammaton?'" 2 13. He called Rabbi Eleazer, his son, and…”
Both passages express a deep reverence and praise for a divine figure (Ra in Passage A and Tetragrammaton in Passage B) and emphasize the importance of divine order and cosmic harmony. They also share a mystical tone and a focus on the divine's role in creation and daily life.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 5
“The Sun opened his mouth and spake unto Yahyā: 2 "Thou hast three [head-] bands [and] a crown which equals in worth the whole world. Thou hast a ship of mashklil , 3 which sails about here on the Jordan. Thou hast a great vessel which sails…”
Both passages feature a hymn or proclamation to a divine figure associated with the sun (Ra in Passage A and the Sun in Passage B). They also share themes of divine journey, praise, and the interaction between the divine and human realms.