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The Egyptian Book of the Dead (Papyrus of Ani) · 128 of 357 · tr. E.A. Wallis Budge

Chapter 14 (part 6)

(I) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold Osiris, Qenna the merchant, triumphant, who saith: (2) "Homage to thee, O thou who risest in Nu, and who at thy birth dost make the world bright with light; all the company of the gods (3) sing hymns of praise unto thee. The beings who minister unto Osiris cherish him as King of the North and of the South, the beautiful and beloved man-child. When (4) he riseth, mortals live. The nations rejoice in him, and the Spirits of Annu sing unto him songs of joy. The Spirits of the towns of Pe and Nekhen (5) exalt him, the apes of dawn adore him, and all beasts and cattle praise (6) him with one accord. The goddess Seba overthroweth thine enemies, therefore rejoice (7) within thy boat; and thy mariners are content thereat. Thou hast arrived in the atet boat, and thy heart swelleth with joy. O Lord of the gods, when thou (8) dost create them, they ascribe praises unto thee. The azure goddess Nut doth compass thee on every side, and the god Nu floodeth thee with his rays of light. (9) O cast thou thy light upon me and let me see thy beauties, me, the (10) Osiris Qenna the merchant, triumphant! When thou goest forth over the earth I will sing praises unto thy fair (11) face. Thou risest in the horizon of heaven, and [thy] disk is adored [when] it resteth upon the mountain to give life unto the world." Saith Qenna the merchant, triumphant: (12) "Thou risest, thou risest, coming forth from the god Nu. Thou dost become young again and art the same as thou wert yesterday, O mighty youth who hast created thyself. Not . . . . . . . my hand. (13) Thou hast come with thy splendours, and thou hast made heaven and earth bright with thy rays of pure emerald light. The land of Punt is (14) established for the perfumes which thou smellest with thy nostrils. (15) Thou risest, O thou marvellous Being, in heaven, the twin serpents are placed upon thy brow, and thou art lord of the world and the inhabitants (16) thereof; [the company] of the gods and Qenna the merchant, triumphant, adore thee." III. (1, 2) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. (3) Behold Osiris Hunefer, triumphant, who saith: "Homage to thee, O thou who art Ra when thou (4) risest and Tmu when thou settest. Thou risest, thou risest; thou shinest, (5) thou shinest, thou who art crowned king of the gods. Thou art the lord of heaven, [thou art] the lord of earth, [thou art] the creator of those who dwell in the heights (6) and of those who dwell in the depths. [Thou art] the One god who came into (7) being in the beginning of time. Thou didst create the earth, (8) thou didst fashion man, thou didst make the watery abyss of the sky, thou didst form Hapi [the Nile], and thou art the maker of streams and of the (9) great deep, and thou givest life to all that is therein.
Themes
Maat Cosmic Ordercosmology

The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.

The rising of Ra is described as establishing life and order for the world, reflecting the Egyptian principle of Maat.

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Anthropomorphismtheology

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

[auto] The deities are described with human characteristics such as a glad heart, a wreathed brow, and mariners.

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Divine Lighttheology

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

[auto] Ra is explicitly described as making the world bright with light upon his birth and rising.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] This passage is from the Book of the Dead, a text specifically designed to guide the soul through death and the afterlife.

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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 depicted as active and dynamic, creating beings, rising, and overthrowing enemies.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

[auto] The text consists of direct addresses, hymns of praise, and homage offered to the deity Ra.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The deceased travels in the atet boat guided by goddesses and mariners through the sky realms.

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Sacred Namestheology

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

[auto] Specific divine names such as Osiris, Ra, Nehebka, and Seba are invoked within the ritual context.

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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 describes the soul sailing over the sky and rising in the eastern part of heaven.

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Related passages · 5 parallels
greek_mystery|Orphic Hymns|Hymn XI. HERCULES (part 1)
XI. TO HERCULES. The FUMIGATION from FRANKINCENSE. HEAR, pow'rful, Hercules untam'd and strong, To whom vast hands, and mighty works belong, Almighty Titan, prudent and benign, Of various forms, eternal and divine, Father of Time, the th…”
Both passages are hymns of praise to a divine being associated with the sun and creation. They share themes of adoration, divine attributes, and the life-giving power of the deity, reflecting a common mystical reverence for the sun god in different cultural 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 are hymns of praise to a divine being, emphasizing the creator's role in the world and the worshipper's adoration. They share themes of divine creation, sustenance, and the worshipper's plea for favor, reflecting a genuine conceptual parallel across different mystical traditions.
mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 7
YAHYĀ proclaims and speaks: "Ye nobles, who lie there, ye ladies, who will not awaken,—ye who lie there, what will you do on the Day of the Judgment? When the soul strips off the body, on Judgment-Day what will you do? O thou distracted, ju…”
Both passages contain hymns of praise and reverence for a divine being, emphasizing the creation of the world and the life-giving properties of the deity. They also share a focus on the afterlife and the judgment of souls, though the specific theological contexts differ.
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 share themes of divine triumph, praise, and the creation of order. They describe deities who bring light, life, and joy, and are praised by other divine beings and humans. The passages also highlight the defeat of chaotic forces (Tiamat in Passage B and implied chaos in Passage A).
mesopotamian|Enuma Elish: The Epic of Creation|1h
She recited an incantation, she pronounced her spell, And the gods of the battle cried out for their weapons. Then advanced Tiamat and Marduk, the counselor of the gods; To the fight they came on, to the battle they drew nigh. The lord sp…”
Both passages describe a divine being who brings light and order to the world, overcoming chaos and being praised by other deities. They share themes of creation, divine triumph, and cosmic order, reflecting a common mystical insight across different traditions.