The Egyptian Book of the Dead (Papyrus of Ani) · 173 of 357 · tr. E.A. Wallis Budge

Chapter 20 (part 8)

I have made Osiris, the overlord of the netherworld, to be victorious over his enemies; and I have carried away all his foes to the place of slaughter in the East; they shall never come forth from the durance of the god Seb therein.

(79) I have made those who stand up against Ra to be still, and [I have] made him to be victorious.

I have come even as a scribe, and I have made all things plain.

I have caused the god to have the power of his legs.

I have come into the house of him that is upon his hill,[8] and I have seen him that is ruler in the sacred hall.

(80) I have gone into Re-stau; I have hidden myself, and I have found out the way; I have travelled unto An-rutf.

I have clothed those who are naked.

(81) I have sailed up to Abtu; I have praised the gods Hu and Sau.

(82) 1 have entered into the house of Astes, I have made supplication to the gods Khati and Sekhet in the house of Neith," or, as others say, "the rulers.

I have entered into Re-stau; I have hidden myself, [1.

See Lepsius, Todtenbuch , pl.

LXIV.

2.

I.e.

, "Devourer." 3.

I.e.

, "Born of peace." 4.

I.e.

, "Who giveth birth to fire." 5 I.e.

, "Strong of mouth." 6 I.e.

, "Opener of ways." 7 I.e.

, "Olive tree." 8 I.e.

, Anubis, the god of the dead.] and I have found out the way; I have travelled unto An-rutf.

(83) I have clothed him who was naked.

I have sailed up to Abtu; I have glorified Hu and Sau.

(84) I have received my crown at my rising, and I have power to sit upon my throne, upon the throne of my father and of the great company of the gods.

I have adored the meskhen of Ta-sert.

(85) My mouth uttereth words with right and with truth.

I have drowned the serpent Akhekh.

I have come into the great hall which giveth strength unto the limbs; and it hath been granted to me to sail along in the boat of Hai.

The fragrance of anti unguent ariseth from the hair of him who hath knowledge.

(86) I have entered into the house of Astes, and I have made supplication to the gods Khati and Sekhet within the House of the Prince.

(87) I have arrived as a favoured one in Tattu." Vignette [1] [CHAPTER XVIII.--INTRODUCTION] (Upper register): The priest[2] An-maut-f, who has on the right side of his head the lock of Heru-pa-khrat, or Horus the Child, and who wears a leopard's skin, introducing Ani and his wife to the gods whose names are given in Plates XIII.

and XIV.

Text: An-maut-f saith: "I have come unto you, O mighty and godlike rulers who are in heaven and in earth and under the earth; (2) and I have brought unto you Osiris Ani.

He hath not sinned against any of the gods.

Themes

◆Cosmic Dualismtheology

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

The text contrasts the victory of Osiris and Ra against their enemies and foes in the netherworld.

All passages →

◆Hidden Sayingssoteriology

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

References to hiding oneself and finding out the way suggest esoteric knowledge of the afterlife path.

All passages →

◇Anthropomorphismtheology

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

[auto] Deities are attributed human characteristics such as legs, standing up, and ruling in halls.

All passages →

◇Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and explicitly details the deceased's navigation through specific netherworld locations and divine houses.

All passages →

◇Living Godtheology

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

[auto] Gods are depicted as active agents who receive supplication and possess power over their domains.

All passages →

◇Love Of Neighbourethics

Active compassionate care for others as a central spiritual obligation or expression of divine love.

[auto] The declaration 'I have clothed those who are naked' signifies active compassionate care for others.

All passages →

◇Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text describes the soul's travel through afterlife realms such as Re-stau, An-rutf, and Abtu.

All passages →

◇Sacred Namestheology

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

[auto] Specific divine names like Osiris, Ra, Seb, Hu, Sau, and Neith are invoked to establish authority and connection.

All passages →

◇Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] The speaker describes sailing up to Abtu and travelling to higher or specific divine locations.

All passages →

Related passages · 5 parallels

◆mesopotamian|Enuma Elish: The Epic of Creation|1c

“Whoever beholdeth them is overcome by terror, Their bodies rear up and none can withstand their attack. She hath set up vipers, and dragons, and the monster Lahamu, And hurricanes and raging hounds, and scorpion-men, And mighty tempests, a…”

Both passages describe a protagonist overcoming divine enemies and establishing order. They share themes of victory over chaos, divine authority, and the protagonist's journey through the divine realm.

◆mesopotamian|Enuma Elish: The Epic of Creation|1d

“rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. ... rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. 0 my son, who knoweth all wisdom, Pacify Tiamat with thy pure incantation.…”

Both passages describe a divine or mystical figure overcoming chaotic forces and establishing order. They share themes of victory over enemies, divine authority, and the restoration of cosmic balance, reflecting a common mystical motif across different traditions.

◆mesopotamian|Enuma Elish: The Epic of Creation|1g

“When the gods, his fathers, beheld the fulfillment of his word, They rejoiced, and they did homage unto him, saying, " Marduk is king!" They bestowed upon him the scepter, and the throne, and the ring, They give him an invincible weapony wh…”

Both passages describe a divine figure overcoming enemies and establishing order, with the protagonist gaining power and recognition from other deities. The themes of victory, divine authority, and cosmic order are central to both texts.

◆mesopotamian|Enuma Elish: The Epic of Creation|1i

“He opened great gates on both sides, He made strong the bolt on the left and on the right. In the midst thereof he fixed the zenith; The Moon-god he caused to shine forth, the night he entrusted to him. He appointed him, a being of the ni…”

Both passages describe a divine or mystical journey and the establishment of order and power. They share themes of victory over enemies, divine authority, and the performance of rituals or acts that affirm the protagonist's status and connection to the divine.

◆mesopotamian|Enuma Elish: The Epic of Creation|1j

“Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught! Let him therefor…”

Both passages describe a divine figure who has overcome enemies, established order, and is revered by other gods. They share themes of victory, divine authority, and the establishment of cosmic order, though they come from different cultural and religious contexts.