The Egyptian Book of the Dead (Papyrus of Ani) · 139 of 357 · tr. E.A. Wallis Budge
Chapter 17 (part 2)
Behind them, upon a cubit-shaped base, is a house with four windows in its upper half, and upon the roof two triangular projections similar to those which admit air into modern houses in the East.
Before the door are a sycamore (?) tree and a palm tree, with clusters of fruit; on the left is the god Osiris on his throne, and behind him stands "Maat, mistress of the two countries, daughter of Ra," above whom are two outstretched female arms proceeding from a mountain and holding a disk between the hands.
In the centre, between Osiris and the deceased, is a pool of water with three sycamore (?) trees on each side, and at each corner a palm tree bearing clusters of dates; and from it there springs a vine laden with bunches of grapes.
In British Museum papyrus No.
10,472 the god seated in the shrine wears the crown of the god Tanen, and is called "Ptah-Seker-Ausar, within the hidden place, great god, lord of Ta-sert, king of eternity, prince of the everlasting." Text: Saith Horus, the son of Isis: "I have come unto thee, O Unnefer, and I have brought the Osiris Ani unto thee.
His heart is [found] righteous coming forth from the balance, and it hath not sinned against god or goddess.
Thoth hath weighed it according to the decree uttered unto him by the company of the gods; and it is very true and righteous.
Grant him cakes and ale; and let him enter into the presence of Osiris; and may he be like unto the followers of Horus for ever." Behold, Osiris Ani saith: "O Lord of Amentet (the underworld), I am in thy presence.
There is no sin in me, I have not lied wittingly, nor have I done aught with a false heart.
Grant that I may be like unto those favoured ones who are round about thee, and that I may be an Osiris, greatly favoured of the beautiful god and beloved of the lord of the world, [I] the royal scribe indeed, who loveth him Ani, triumphant before the god Osiris." Appendix: The usual title of this chapter [XXX B .] is, "Chapter of not allowing the heart of [the deceased] to be driven away from him in the underworld." it is an address by the deceased to his own heart, which he calls his ka or "double" within his body.
It should be accompanied by a vignette of the trial of the heart in which the heart is weighed against the dead man himself, as in the ancient Nebseni papyrus.
In the Ani papyrus, however, it will be observed that the heart is being weighed against the feather of the Law, Maat, a scene which often accompanies Chapter CXXV.
Interesting variants of the vignettes of Chapter XXX B .
are given by Naville ( Todtenbuch , Bd.
I., Bl.
43), where we find the deceased addressing either his heart placed on a stand, or a beetle, or a heart to which are attached the antennæ of a beetle.
In certain papyri this chapter is followed by a rubric:--"[This chapter is] to be said over a scarab of green stone encircled with smu metal, and [having] a ring of silver, which is to be placed upon the neck of the dead.
This chapter was found in Khemennu. [1.
### 2.
Chapter XXX A .
is never found inscribed upon scarabs.
3.
I.e.
§ Ask Guru about this passage →Themes
Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
[auto] Deities are depicted with human forms, thrones, arms, and crowns, attributing human characteristics to the divine.
All passages →Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The passage is explicitly from the Book of the Dead, a text designed to guide the soul through death and judgment.
All passages →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.
[auto] The passage explicitly centers on Maat as the feather of Law against which the heart is weighed to determine righteousness.
All passages →Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
[auto] The passage contains direct petitions and addresses to gods such as Osiris, Horus, and Ptah-Seker-Ausar.
All passages →Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
[auto] Horus acts as a guide bringing the deceased Ani to the divine presence for judgment in the afterlife.
All passages →Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The deceased petitions to become an Osiris and be like the followers of Horus, indicating transformation into divine status.
All passages →Related passages · 10 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1n
“200 Redemption is a work performed by the whole Trinity through the Second Person.
(So, too, is Creation.
Cf.
p.
65, n.
2).
201 i.
e.
We strive to distinguish the two planes of Being in God.
Cf.
Athan.
Creed: “Neither confounding…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter III
“According to another order, however, he arranges the God Emeph prior to, and as the leader of, the celestial Gods. And he says that this God is an intellect, itself intellectually perceiving itself, and converting intellections to itself. B…”
Shared concept: Maat Cosmic Order — The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 7)
“48.) "The soul and the Word are not one or one being.
The soul is born from the centre of nature, from the essences, and belongs to the body, for she issues from the essences of the body, and attracts to herself the body; but the Word is f…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
christian_mysticism|Meister Eckhart's Sermons (Field translation)|V-b
“It is necessary, therefore, for all the creatures which issued forth from God to co-operate earnestly with all their powers to form a Man who may again attain that union with God which Adam enjoyed before he fell, and who may again restore…”
Shared concept: Theosis Deification — The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy. (derived)
greek_mystery|Orphic Hymns|Hymn LVI. THE TERRESTRIAL HERMES
“LVI. TO THE TERRESTRIAL HERMES. The FUMIGATION from STORAX. HERMES I call, whom Fate decrees to dwell In the dire path which leads to deepest hell O Bacchic Hermes, progeny divine Of Dionysius, parent of the vine, p. 189 And of celestial Ve…”
Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter I-a
“Wheat is the Divine Gloom.
T rinty, which exceedeth all Being, Deity, and Goodness!
514 514 Lit.
“Super-Essential, Supra-Divine, Super-Excellent.” Thou that instructeth Christians in Thy heavenly wisdom!
Guide us to that topmost height…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1c
“For just as, supposing we were in thought to represent the soul itself in bodily shape, and represent this indivisible substance as surrounded by bodily parts, we should, in such a case, give the surrounding parts a different meaning suited…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
western_esoteric|The Tarot of the Bohemians (Papus)|Chapter XIV (part 6)
“The second, symbolized by Eye, is the origin of feminine Grace, of Authority.
We have seen that Power and Authority find their equilibrium in Love.
Each man, a reflected molecule of humanity made in its image, contains in himself an Adam,…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
hermeticism|Corpus Hermeticum 13: The Discourse of Hermes to Tat|Section 1a
“The Secret Sermon on the Mountain <This dialogue is in many ways the culmination of the whole Corpus, summing up the theory of the Hermetic system at the same time as it provides an intriguing glimpse at the practice.
The focus of the dial…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII-bb
“65, when he says, “The cathartic prayer is that which is offered for the purpose of averting diseases originating from pestilence, and other contagious distempers, such as we have written in our temples .” Καθαρτικαι δε (ευχαἰ, επι αποτροπα…”
Shared concept: Prayer — Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward. (derived)