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The Egyptian Book of the Dead (Papyrus of Ani) · 166 of 357 · tr. E.A. Wallis Budge

Chapter 20 (part 1)

PLATES XI. AND XII. Vignette I. : Ani and his wife Thuthu approaching the first Arit, the cornice of which is ornamented with ### i.e. , emblems of power, life, and stability. At the entrance sit three gods, the first having the head of a hare, the second the head of a serpent, and the third the head of a crocodile. The first holds an ear of corn (?), and each of the others a knife. Text [CHAPTER CXLVII.]: (I) THE FIRST ARIT. The name of the doorkeeper is Sekhet-hra-asht-aru; the name of the (2) watcher is Meti-heh (?); the name of the herald is Ha-kheru. [WORDS TO BE SPOKEN WHEN OSIRIS COMETH TO THE FIRST ARIT IN AMENTA.] Saith (3) Ani, triumphant, when he cometh to the first Arit: "I am the mighty one who createth his own light. (4) I have come unto thee, O Osiris, and, purified from that which defileth thee, I adore thee. Lead on; (5) name not the name [1. Lepsius ( Todtenbuch , Bl. XI.) adds, after this: "Now those who rise up against me and among whom is evil [see above, l. 141] are the powers of darkness of the god Sut, when there is strife among them, for strife is flame." 2. "May it be granted to [the dead] by the decree of [the gods] who are in Tattu to destroy the souls of his foes!" 2 House or mansion. in the upper line of Plates XI. and XII. there is a series of seven Arits , or mansions, through which the deceased is supposed to pass. In the lower line are the ten Sebkhets , or pylon-shaped gateways. 3 "Reversed of face: of many forms." Var. ###. 4 Var. ###. 5 "The voice that travelleth." Var. ###. "The high-voiced." 6 Supplied from Naville, Todtenbuch , 1. 165.] of Re-stau unto me. Homage to thee, O Osiris, in thy might and in thy strength (6) in Re-stau. Rise up and conquer, O Osiris, in Abtu. Thou goest round about heaven, thou sailest in the presence of Ra, (7) thou seest all the beings who have knowledge. Hail Ra, who circlest in [the sky]. Verily I say [unto thee], O Osiris, I am a (8) godlike ruler. (9) Let me not be driven hence (10) nor from the wall of burning coals. [I have] opened the way in Re-stau; (11) I have eased the pain of Osiris; [I have] embraced that which the balance I hath weighed; [I have] made a path for him in the great valley, it and [he] maketh a path. Osiris shineth(?)." Vignette II. : The second Arit, guarded by three gods; the first of whom has the head of a lion, the second the head of a man, and the third the head of a dog. Each one holds a knife. Text: (1) THE SECOND ARIT.
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Themes
Divine Lighttheology

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

[auto] Ani declares, 'I am the mighty one who createth his own light,' indicating a luminous divine quality associated with the self.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text is explicitly from the Book of the Dead, providing specific instructions and spells for guiding the soul through the gates of the underworld.

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Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

[auto] The statement 'createth his own light' suggests a luminous quality residing within the individual that enables passage.

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Mystical Unionsoteriology

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

[auto] Ani addresses Osiris directly and identifies with divine power ('I am the mighty one'), suggesting a merging or identification with the deity.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Ani is depicted approaching the first Arit (gate) in Amenta, describing a guided passage through afterlife realms with specific deities present.

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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] Ani's journey to Osiris in Amenta represents the soul's return to its divine origin and state of perfection.

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Ritual Puritypraxis

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

[auto] Ani states he is 'purified from that which defileth thee,' indicating a state of cleanliness required for encounter with the divine.

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Sacred Namestheology

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

[auto] The passage lists the specific names of the doorkeeper, watcher, and herald, emphasizing that knowing these names is required for passage.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] The declaration 'I am the mighty one' represents a recognition of one's own true divine nature as a path to liberation.

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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 movement through the gates of Amenta represents a staged journey through realms toward the divine presence.

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Related passages · 13 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 5, Section 1i
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Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
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Shared concept: Self Knowledge — The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology. (derived)
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Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
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Shared concept: Divine Light — The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation. (derived)
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“Let them, therefore, again go out with their will from their wilful ignorance or malignity and enter again into the will of God." ( Menschwerdung , 3, 5.) All this goes to show that it is useless and vain to seek for divine wisdom, meaning…”
Shared concept: Self Knowledge — The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology. (derived)
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“Thus everything has an impetus towards its beginning retrogressively, and progressively towards its end and perfection, as Empedocles well said, and from which sentence I think may be inferred that which the Nolan said in this octave: The s…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
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Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
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“At the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
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“Is, therefore, what you add in the third place more true; viz. “ that there is a certain mixed form of hypostasis, consisting of our soul and divine inspiration externally derived ?” Consider this then more accurately, lest we should be dec…”
Shared concept: Inner Light — The divine spark or luminous quality residing within the human person, potentially recognisable through introspection. (derived)
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“It was she in whom the voice of God promised again to introduce the living, holy substance from heaven, and to generate anew and in divine power the faded image of God that was contained therein." 1 ( Grace , vii. 18.) This, however, did n…”
Shared concept: Inner Light — The divine spark or luminous quality residing within the human person, potentially recognisable through introspection. (derived)
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