← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 163 of 357 · tr. E.A. Wallis Budge

Chapter 19 (part 10)

As concerning [the words] "that night of the reckoning of destruction," it is the night of the burning of the damned, and of the overthrow of the wicked at [the sacred] block, and of the slaughter of souls. Who then is this? It is Nemu, the headsman of Osiris; or (as others say), It is Apep when he riseth up with one head bearing maat ( i.e. , right and truth) [upon it]; or (as others say), It is Horus when he riseth up with two heads, whereof the one beareth maat and the other wickedness. He bestoweth wickedness on him that worketh wickedness, and maat on him that followeth after righteousness and truth; or (as others say), It is the great Horus who dwelleth in [Se] khem; or (as others say), It is Thoth; or (as others say), It is Nefer-Tmu, [or] Sept,[1] who doth thwart the course of the foes of Neb-er-tcher. "Deliver me from the Watchers who bear slaughtering knives, and who have cruel fingers,[2] and who slay those who are in the following of Osiris. May they never overcome me, may I never fall under their knives." "What then is this? It is Anubis, and it is Horus in the form of Khent-en-maa; or (as others say), It is the Divine Rulers who thwart the works of their [weapons]; it is the chiefs of the sheniu chamber. "May their knives never get the mastery over me, may I never fall under their instruments of cruelty, for I know their names, and I know the being Matchet[3] Who is among them in the house of Osiris, shooting rays of light from [his] eye, but he himself is unseen. He goeth round about heaven robed in the flame of his mouth, commanding Hapi, but remaining himself unseen. May I be strong upon earth before Ra, may I come happily into haven in the presence of Osiris. Let not your offerings be hurtful to me, O ye who preside over your altars, for I am among those who follow after Neb-er-tcher according to the writings of Khepera. I fly as a hawk, I cackle as a goose; I ever slay, even as the serpent goddess Nehebka." What then is this? They who preside at the altars are the similitude of the eye of Ra and the similitude of the eye of Horus. "O Ra-Tmu, lord of the Great House, prince, life, strength and health of all the gods, deliver thou [me] from the god whose face is like unto that of a dog, whose brows are as those of a man, and who feedeth upon the dead, who watcheth [1. Many papyri read, "Nefer-Tmu, son of Bast, and the tchatcha ." 2. Or instruments of death. 3. I.e. , the "Oppressor."] at the Bight of the Fiery Lake, and who devoureth the bodies of the dead and swalloweth hearts, and who shooteth forth filth, but he himself remaineth unseen." Who then is this? "Devourer for millions of years" is his name, and he dwelleth in the Lake of Unt.[1] As concerning the Fiery Lake, it is that which is in Anrutf, hard by the Shenit chamber.
Themes
Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The passage includes a direct prayer for deliverance ('Deliver me...'), though fasting is not mentioned.

All passages →
Living Godtheology

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

The deities are depicted as active agents who bestow rewards, punishments, and thwart foes.

All passages →
Anthropomorphismtheology

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

[auto] Deities are described with human or animal physical attributes such as heads, fingers, and knives.

All passages →
Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

[auto] The text emphasizes Maat (right and truth) as the fundamental principle contrasted with wickedness, functioning as cosmic order.

All passages →
Cosmic Dualismtheology

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

[auto] The passage presents a clear ontological opposition between Maat (truth/righteousness) and wickedness/lie.

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and explicitly contains prayers for deliverance and guidance through the dangers of the afterlife.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Anubis and Horus are identified as figures who protect or guide the soul during its passage through the afterlife.

All passages →
Sacred Namestheology

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

[auto] Specific divine names (Nemu, Apep, Horus, Thoth) are invoked and identified to secure protection and understanding.

All passages →
Related passages · 5 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 5)
The wrath must kill and consume the external image that has grown in the wrath, but from its death springs forth the eternal life." ( Mysterium , xxviii. 14.) "Abel, representing an antitype of Christ, who was to suffer death for humanity,…”
Both passages deal with themes of judgment, divine justice, and the fate of the wicked. They describe a process where divine figures (Nemu, Apep, Horus, Anubis in Passage A; God, Cain, Abel, Seth in Passage B) enact justice and determine the fate of individuals based on their actions, leading to either destruction or redemption.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 8)
2 "It is erroneous to suppose that the soul of Christ had left the body and had travelled down to hell, and that it had there, in divine power, attacked the devils and bound them with chains, and thus destroyed hell. It is rather to be und…”
Both passages describe a divine figure (Osiris/Horus in Passage A and Christ in Passage B) who confronts and overcomes forces of darkness and death. They share the theme of divine intervention leading to the liberation of souls from the underworld.
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 judgment, protection, and the struggle between good and evil. They describe divine figures who mete out justice and protect the righteous, though they come from different mystical traditions.
gnosticism|Pistis Sophia|Document FOURTHd
Added also in the word Jesus, said he, It happened therefore after these (things), came the Father of my Father, namely, Ieou, he took away other three hundred with sixty Rulers among the Rulers also of the Adamas, these who did not believe…”
Both passages describe a divine judgment scenario where souls are judged and punished or rewarded based on their actions. They share themes of divine figures overseeing the judgment, the presence of demons or evil entities, and the fate of souls.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter C
C. The Sinners destroy each other: Judgement of the fallen Angels: the Safety of the Righteous: further Woes for the Sinners . CHAPTER C. 1. And in those days in one place the fathers together with their sons shall be smitten And brothers o…”
Both passages describe a divine judgment where the wicked are punished and the righteous are protected. They share themes of divine retribution, the role of divine beings in judgment, and the ultimate safety of the righteous.