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The Egyptian Book of the Dead (Papyrus of Ani) · 151 of 357 · tr. E.A. Wallis Budge

Chapter 18 (part 10)

O god of light, come thou down unto me and swallow up the worms which are in Amenta, The great god who dwelleth within Tattu, whom he seeth not, heareth his prayers. They who are in affliction fear him [the god] who cometh forth with the sentence at the sacred block. Osiris, the royal scribe Nekht-Amen, cometh with the decree of the Lord of All, and Horus hath taken possession of his throne for him. He cometh with tidings; [may he enter in] according to his word and may he see Annu. The nobles have stood up on the ground before him, and the scribes magnify him. The princes bind his swathings, and make festivals for him in Annu. For him hath heaven been led captive; he hath seized the inheritance of the earth in his grasp. Neither heaven nor earth can be taken away from him, for, behold, he is Ra, the first-born of the gods. His mother suckleth him, she giveth her breast from the sky." [ Rubric .] The words of this chapter are to be said after [the deceased] is laid to rest in Amenta, etc. Text: [Chapter XXII.][2] (1) CHAPTER OF GIVING A MOUTH (2) TO OSIRIS ANI, THE SCRIBE AND TELLER OF THE HOLY OFFERINGS OF ALL THE GODS. MAY HE BE VICTORIOUS IN NETER-KHERT! (3) "I rise out of the egg in the hidden land. May my mouth be given (4) unto me that I may speak with it before the great god, the lord of the underworld. (5) May my hand and my arm not be forced back by the holy (6) ministers of any god. I am Osiris, the lord of the mouth of the tomb; and Osiris, the victorious scribe Ani, hath a portion 3 with him (7) who is upon the [1. The god addressed is Anubis, who in the vignette is shown standing by the bier. 2 The Nebseni papyrus here has a vignette in which the "Guardian of the Balance" is shown touching the mouth of the deceased. In other instances the deceased touches his own mouth. 3 The Nebseni papyrus has: "Osiris, lord of Re-stau, is the being who is on the top of the steps," The Ani papyrus incorrectly reads "his top."] top of the steps. According to the desire of my heart, I have come from the Pool of Fire,[1] and I have quenched it. (8) Homage to thee,[2] O thou lord of brightness, thou who art at the head[3] of the Great House, and who dwellest in night (9) and in thick darkness; I have come unto thee. I am glorious, I am pure; my arms (10) support thee. Thy portion shall be with those who have gone before. O grant unto me my mouth that I may speak (11) therewith; and that I may follow my heart when it passeth through the fire and darkness."[4] [ Rubric of Chapter LXXII.] (I). If this writing be (2) known [by the deceased] upon earth, and this chapter be done into writing upon [his] coffin, he shall come forth by (3) day in all the forms of existence which he desireth, and he shall enter into [his] place and shall not be rejected. (4) Bread and ale and meat shall be given unto Osiris, the scribe Ani, upon the altar of Osiris.
Themes
Anthropomorphismtheology

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

[auto] The divine is described with human characteristics such as suckling, having a breast, binding swathings, and nobles standing before him.

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Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

[auto] The passage mentions a great god who dwells within Tattu 'whom he seeth not', indicating concealment.

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Divine Lighttheology

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

[auto] The invocation begins with 'O god of light' and associates the deity with luminosity.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text explicitly states it is to be said after the deceased is laid to rest in Amenta and includes chapters for giving a mouth to Osiris Ani.

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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 responsive, coming down, swallowing worms, and hearing prayers.

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Mystical Unionsoteriology

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

[auto] The text declares 'he is Ra', indicating a merging of the individual identity with the divine.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The passage describes the deceased navigating realms like Amenta and Annu with divine assistance.

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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 deceased is identified with Ra and Osiris, signifying a return to the divine state or origin.

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Sacred Namestheology

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

[auto] The text relies on the invocation of specific divine names like Osiris, Ra, and Nekht-Amen for efficacy.

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Related passages · 6 parallels
gnosticism|Pistis Sophia|Document SECONDg
And I, the First Mystery, I stood upon it, and I took away all the powers which (are) in it, and I destroyed all its matter, that seed from it should not rise up from this hour. But these while the First Mystery is saying unto the disciple…”
Both passages deal with themes of divine protection, salvation, and the journey of the soul or individual in the afterlife or spiritual realm. They share a common focus on the interaction between the divine and the individual, seeking guidance and protection from higher powers.
greek_mystery|Orphic Hymns|Hymn XVIII. THUNDRING JOVE
XVIII. TO THUNDRING JOVE. The FUMIGATION from STORAX. O Father Jove, who shak'st with fiery light The world deep-sounding from thy lofty height: From thee, proceeds th' ætherial lightning's blaze, Flashing around intolerable rays. Thy sacre…”
Both passages deal with the journey to the underworld and the interaction with deities who govern that realm. They share themes of resurrection, divine intervention, and the afterlife, reflecting a conceptual parallel in their 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) who acts as an intermediary between the divine and the human realms. They both address themes of judgment, intercession, and the afterlife, though within different cultural and religious contexts.
mesopotamian|Enuma Elish: The Epic of Creation|1f
She hath given him the Tablets of Destiny on his breast she laid them, saving: Thy command shall not be without avail, and the word of thy mouth shall be established.' Now Kingu, thus exalted, having received the power of Anu, Decreed the f…”
Both passages involve a divine figure (Osiris in Passage A and Marduk in Passage B) who is granted authority and power by other gods. They also share themes of divine command, the establishment of fate, and the granting of a mouth or voice to speak with divine authority.
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 divine figure who has triumphed over chaos and is revered by other gods and humans. They also share themes of divine decrees, the afterlife, and the establishment of order.
platonism|Plato: Phaedrus|Section 1o
Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the…”
Both passages describe a journey to a divine realm and the interaction with divine beings. They share themes of transformation, divine judgment, and the soul's ascent or descent based on its purity and actions.