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The Egyptian Book of the Dead (Papyrus of Ani) · 150 of 357 · tr. E.A. Wallis Budge

Chapter 18 (part 9)

"(37) O ye who open the way and lay open the paths to perfected souls in the Hall of (38) Osiris, open ye the way and lay open the paths (39) to the soul of Osiris, the scribe and steward of all the divine offerings, Ani (40) [who is triumphant] with you. May he enter in with a bold heart and may he come forth in peace from the house of Osiris. May he not (41) be rejected, may he not be turned back, may he enter in [as he] pleaseth, may he come forth [as he] (42) desireth, and may he be victorious. May his bidding be done in the house of Osiris; may he (43) walk, and may he speak with you, and may he be a glorified soul along with you.[5] He hath not been found wanting (44) there,[6] and the Balance is rid of [his] trial."[6] Appendix : After the First Chapter M. Naville has printed in his Todtenbuch the text of a composition which also refers to the funeral, and which he has designated Chapter 1 B . It is entitled "Chapter of making the [1. The day of the festival of Seker was celebrated in the various sanctuaries of Egypt at dawn, "at the moment when the sun casts its golden rays upon the earth." The hennu boat was drawn round the sanctuary (see Lanzone, Dizionario , pp. 1117-1119.). The Serapeum was called Pa-hennu . 2. M. Pierret renders, "Je reçois l'office de laboureur," but the variants given by M. Naville show that some digging instrument is intended. 3 I.e. , Het-suten-henen , the Heracleopolis Magna of the Greeks, the ### of the Copts, and ### of the Arabs. See Brugsch, Dict. Géog. , p. 601. 4. British Museum papyrus No. 9901 adds, "in the Temple of Osiris." 5. I.e. , in the Hall of Double Truth. 6. For a translation of the remainder of the chapter according to the Saïtic recension, see Pierret, Le Livre des Morts , pp. 7, 8.] mummy to go into the underworld on the day of the funeral." The text is, however, mutilated in places; and the following version has been made by the help of the two copies of the text published by Pleyte, Chapitres Supplémentaires au Livre des Morts , p. 182 ff.; and by Birch, Proc. Soc. Bibl. Arch. , 1885, p. 84 f. [Chapter I B .] " Homage to thee,[1] O thou who livest in Set-Sert of Amenta. Osiris the scribe Nekht-Amen, triumphant, knoweth thy name. Deliver thou him from the worms which are in Re-stau, and which feed upon the bodies of men and drink their blood. Osiris, the favoured one of his divine city, the royal scribe Nekht-Amen, triumphant, is known unto you [ye worms] and he knoweth your names. This is the first bidding of Osiris, the Lord of All, who hath completed all his hidden works: 'Give thou breath [unto them] who fear those who are in the Bight of the Stream of Amenta.' He hath ordered the plans of . . . . . . . . . . . His throne is placed within the darkness, and there is given unto him glory in Re-stau.
Themes
◆Prayerpraxis

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

The text consists largely of petitions and homages ('Homage to thee', 'May he enter in') addressed to divine beings.

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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.

Entering the house of Osiris represents a return to the divine order and origin for the deceased.

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◇Anthropomorphismtheology

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

[auto] Divine beings are described with human actions such as walking, speaking, and possessing a house.

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◇Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is a spell from the Book of the Dead explicitly designed to guide the deceased soul through the Hall of Osiris and past judgment.

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◇Living Godtheology

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

[auto] Osiris is addressed as an active, responsive deity with whom the soul may speak and walk.

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◇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] References to the 'Balance' trial and the 'Hall of Double Truth' directly invoke the Egyptian principle of Maat (truth and balance).

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◇Mystical Unionsoteriology

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

[auto] The prayer requests that the soul be 'a glorified soul along with you,' indicating a desire for communion with the divine.

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◇Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text addresses beings who 'open the way' and 'lay open the paths,' requesting guided passage for the soul through the afterlife.

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◇Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

[auto] The reference to the 'Balance' being rid of trial implies the necessity of moral and spiritual purity for acceptance in the divine realm.

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◇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 Osiris and the identity of Ani functions as a magical formula for efficacy.

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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 soul seeks to enter the Hall of Osiris and become a glorified soul, representing an upward movement toward the divine.

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Related passages · 6 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 5)
“He now sat in the chair of David, and was the true priest in the order of Melchisedec." ( Three Principles , xxii. 3.) But the victory which the Redeemer had gained over Satan at the time of the temptation could not be sufficient for the p…”
Both passages describe a journey or transformation of a central figure (Osiris in Passage A and Christ in Passage B) through a trial or death, leading to a state of glorification or redemption. They share themes of overcoming adversity, divine intervention, and the triumph of the soul.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 4)
“will enter the kingdom of heaven, but those who do the will of My Father in heaven." It would seem self-evident that no being inferior to the Father in heaven can possibly do the will of the Father, because no one can do the will of God unl…”
Both passages describe a transformative journey of the soul or spirit, seeking entry into a divine realm or state. They emphasize the need for purity, divine favor, and the overcoming of obstacles to achieve a glorified or perfected state.
◆gnosticism|Pistis Sophia|Document THIRD
“Answered the Saviour, said he to Maria, If a sinner, he is being worthy of the Darkness which is outer, or otherwise indeed he did sin according to the punishment, the rest also of the punishments; and this (one) did not repent, or otherwis…”
Both passages describe a journey of the soul after death, seeking liberation and a righteous state. They share themes of judgment, purification, and the soul's ultimate goal of reaching a higher, enlightened state, though they are rooted in different mystical traditions.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XII
“XII-XVI. Dream Vision of Enoch: his intercession for Azâzêl and the fallen Angels: and his announcement to them of their first and final doom . CHAPTER XII. 1. Before these things Enoch was hidden, and no one of the children of men knew whe…”
Both passages involve a mystical figure (Ani in Passage A and Enoch in Passage B) interceding for the souls of the deceased or fallen beings. They share themes of judgment, deliverance, and the afterlife, reflecting a conceptual parallel in their mystical traditions.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter CIV
“CIV. Assurances given to the Righteous: Admonitions to Sinners and the Falsifiers of the Words of Uprightness . CHAPTER CIV. 1. I swear unto you, that in heaven the angels remember you for good before the glory of the Great One: and your na…”
Both passages deal with the journey of the soul after death and the assurance of a favorable outcome for the righteous. They share themes of divine judgment, protection, and the ultimate triumph of the soul, though they are rooted in different cultural and religious contexts.
◆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 deal with the journey of the soul after death and the judgment that follows. They share themes of divine intervention, the soul's triumph, and the importance of divine texts or knowledge in the afterlife.