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The Egyptian Book of the Dead (Papyrus of Ani) · 169 of 357 · tr. E.A. Wallis Budge

Chapter 20 (part 4)

, "He liveth upon worms." 2. Var. ###. 3. For what follows of this speech Naville gives no equivalent. 4. Var. Seket-tau-keha-kheru. 5. Ates-sen. 6 Var. Aa-kheru.] unto thee, O Osiris, who art cleansed of [thine] impurities. Thou goest round about heaven, thou seest Ra, thou seest the beings who have knowledge. Hail (7) Only One! behold, thou art in the sektet boat, He goeth round the horizon of heaven. I speak what I will unto his body; (8) it waxeth strong and it cometh to life, as he spake. Thou turnest back his face. Prosper thou for -me all the ways [which lead] unto thee!" Vignette I.: Ani and his wife Thuthu, with hands raised in adoration, approaching the first Sebkhet or Pylon, which is guarded by a bird-headed deity wearing a disk on his head, and sitting in a shrine the cornice of which is decorated with khakeru ornaments. Text: [CHAPTER CXLVI.] THE FIRST PYLON. WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FIRST PYLON. Saith Osiris Ani, triumphant: "Lo, the lady of terrors, with lofty walls, the sovereign lady, the mistress of destruction, who uttereth the words which drive back the destroyers, who delivereth from destruction him that travelleth along the way. The name of the doorkeeper is Neruit." Vignette II.: The second Pylon, which is guarded by a lion-headed deity seated in a shrine, upon the top of which is a serpent. Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE SECOND PYLON. Saith Osiris, the scribe Ani, triumphant: "Lo, the lady of heaven, the mistress of the world, who devoureth with fire, the lady of mortals; how much greater is she than all men! The name of the doorkeeper is Mes-Ptah." Vignette III.: The third Pylon, which is guarded by a man-headed deity seated in a shrine, the upper part of which is ornamented with the two utchats and the emblems of the orbit of the sun and of water. Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE THIRD PYLON OF THE HOUSE OF OSIRIS. Saith the scribe Ani, triumphant: "Lo, the lady of the [1. Var. "Thou invokest Ra in the sektet boat of heaven." 2 Reading with Naville ###.] altar, the mighty one to whom offerings are made, the beloved (?) of every god, who saileth up to Abtu. The name of the doorkeeper is Sebaq." Vignette IV.: The fourth Pylon, which is guarded by a cow-headed deity seated in a shrine, the cornice of which is ornamented with uræi wearing disks. Text: WORDS TO BE SPOKEN WHEN [ANI] COMETH UNTO THE FOURTH PYLON. Saith Osiris, the scribe Ani, [triumphant]: "Lo, she who prevaileth with knives, mistress of the world, destroyer of the foes of the Still-Heart, she who decreeth the escape of the needy from evil hap.
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Themes
Anthropomorphismtheology

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

[auto] Deities are described with physical forms, including a bird-headed guardian and references to faces and bodies.

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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 and provides specific words and vignettes for navigating the afterlife pylons.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The text presents specific 'Words to be spoken' that function as secret formulas for passage.

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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 Osiris is depicted as active, moving around heaven and responding to the supplicant.

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Prayerpraxis

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

[auto] The text is composed of 'Words to be spoken' which are direct addresses and petitions to deities.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The passage details the soul's guided passage through guarded gates and pylons in the afterlife.

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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.

The deceased seeks to join Osiris and Ra, returning to the divine presence.

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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 speaker addresses Osiris as one who is 'cleansed of [thine] impurities', emphasizing a state of purity.

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Sacred Namestheology

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

[auto] The efficacy of speech and addressing deities by name (Osiris, Ra) is central to the ritual power described.

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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] Ani seeks ways leading unto the divine and describes movement through heavenly realms.

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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 speaks as 'Osiris Ani,' indicating a transformation into or identification with the divine nature.

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Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

The text employs ritual words and knowledge to engage and compel divine powers for safe passage.

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Related passages · 8 parallels
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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: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
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Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)