The Egyptian Book of the Dead (Papyrus of Ani) · 177 of 357 · tr. E.A. Wallis Budge
Chapter 22 (part 1)
PLATE XIV.
§F.
Vignette: The gods Osiris, Isis, and Ap-uat, and the TET.
Text [CHAPTER XVIII.]: (1) The great godlike rulers who are in Abtu are Osiris, Isis, and Ap-uat.
"Hail, Thoth, who madest Osiris victorious (2) over his enemies, make thou the Osiris Ani, the scribe and teller of the sacred offerings of all the gods, to be victorious (3) over his enemies in the presence of the godlike rulers who judge the dead, on the night of (4) the condemnation of those who are to be blotted out." §G.
Vignette: The gods Thoth, Osiris, Anubis, and Astennu.[2] Text: (1) The great godlike rulers in the judgment of the dead are Thoth, Osiris, Anubis, and Astennu.
Now (2) the "condemnation of those who are to be blotted out" is the withholding of that which is so needful to the souls of the children of impotent revolt.
"(3) Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris, the scribe Ani (triumphant!), to be victorious over his enemies in the [1.
Omitted on Plate XXIV.
2.
###, the capital of the eighth nome of Upper Egypt, situated near Abydos, and probably represented by the modem village of Kûm es-Sultân.
It is the ### of the Coptic writers.
See Brugsch, Dict.
Géog.
, p.
951; and Amélineau, La Géographie de l'Égypte , p.
500.] presence of the great godlike rulers, (4) on the festival of the breaking and turning up of the earth in Tattu, on the night of the breaking and turning up of the earth in their blood and of making Osiris to be victorious over his enemies." §H.
Vignette: The three gods of the festival of breaking up the earth in Tattu.
Text: (1) When the fiends of Set come and change themselves into beasts, the great godlike rulers, on the festival of the breaking and turning up of the earth in Tattu, (2) slay them in the presence of the gods therein, and their blood floweth among them as they are smitten down.
(3) These things are allowed to be done by them by the judgment of those who are in Tattu.
"Hail, Thoth, who madest Osiris victorious over his enemies, make thou the Osiris Ani to be victorious over his enemies in the presence of the godlike rulers (4) who are in Naarutef, on the night of him who concealeth himself in divers forms, even Osiris."[1] §1.
Vignette: The gods Ra, Osiris, Shu, and Bebi,[2] dog-headed.
Text: (1) The great godlike rulers who are in Naarutef are Ra, Osiris, Shu, and Bebi.[3] Now the night of him who concealeth himself in divers forms, even Osiris," is when the thigh [and the head], and the heel, and the leg, are brought nigh unto the coffin of Osiris Un-nefer.
Themes
◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The deities are portrayed as active agents who judge, grant victory, and respond to invocations.
All passages →◇Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
[auto] The gods are depicted with human roles such as judging, ruling, and having enemies, and are shown in vignettes.
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 rituals and judgments guiding the soul through death.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The invocation seeks to make the deceased Ani become Osiris, implying a merging of identity with the divine.
All passages →◇Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
[auto] The text consists of direct invocations and petitions to deities such as Thoth and Osiris to secure victory for the deceased.
All passages →◇Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
[auto] The text mentions Anubis and the judgment of the dead, indicating a guided passage through afterlife realms.
All passages →◇Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
[auto] The text invokes specific divine names like Thoth and Osiris to effect victory and protection for the deceased.
All passages →Related passages · 11 parallels
◆greek_mystery|Orphic Hymns|Hymn XI. HERCULES (part 2)
“127 hence the reason is obvious why Hercules is called "earth's best blossom." And we shall find that Saturn in the following hymn is called "blossom of the earth;" and Themis, in Hymn 78, "young blossom of the earth;" and the Titans, in Hy…”
Both passages invoke divine figures (Osiris and Hercules) for protection and victory over enemies. They share a theme of divine intervention and the need for the divine to triumph over chaotic forces, reflecting a common mystical desire for divine aid and justice.
◆greek_mystery|Orphic Hymns|Hymn XXVIII. PROSERPINE (part 1)
“XXVIII.
TO PROSERPINE.
A HYMN DAUGHTER of Jove, almighty and divine, Come, blessed queen, and to these rites incline: Only-begotten, Pluto's honor'd wife, 3 O venerable Goddess, source of life: 'Tis thine in earth's profundities to dwell,…”
Both passages describe a divine figure associated with the underworld and the cycle of life and death. Proserpine in the Orphic Hymns and Osiris in the Egyptian text are both central to their respective traditions' understandings of the afterlife and the renewal of life.
◆greek_mystery|Orphic Hymns|Hymn XXXIX. CERES
“XXXIX. TO CERES. The FUMIGATION from STORAX. O Universal mother, Ceres fam'd August, the source of wealth, and various nam'd: 2 Great nurse, all-bounteous, blessed and divine, Who joy'st in peace, to nourish corn is thine: Goddess of seed,…”
Both passages emphasize the role of divine figures in agricultural fertility and the cycle of life and death. Passage A focuses on Ceres, the goddess of the harvest, while Passage B discusses Osiris, a god associated with resurrection and fertility. Both highlight the divine nurturing of life and the cyclical nature of existence.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLV
“XLV-LVII. The Second Parable . The Lot of the Apostates: the New Heaven and the New Earth . CHAPTER XLV. 1. And this is the Second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits. 2. And i…”
Both passages describe a final judgment where the righteous are rewarded and the wicked are punished. They share a common theme of divine justice and the separation of the righteous from the unrighteous, though they come from different mystical traditions.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXII
“LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous . CHAPTER LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said: 'Open your eyes and lift up your…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are condemned. They share themes of divine victory, the role of divine figures in judgment, and the ultimate fate of the righteous and unrighteous.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXIII
“LXIII. The unavailing Repentance of the Kings and the Mighty . CHAPTER LXIII. 1. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were…”
Both passages describe a judgment scene where the deceased or the mighty and kings are held accountable for their actions. They share the theme of divine judgment and the need for righteousness, though they come from different mystical traditions.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXI
“LXXXI. The Heavenly Tablets and the Mission of Enoch . CHAPTER LXXXI. 1. And he said unto me: 'Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' p. 108 2 And I observed the heavenly t…”
Both passages deal with divine judgment and the fate of the righteous and the wicked. They describe a scene where divine beings oversee the judgment process, and the righteous are vindicated while the wicked are condemned. The passages share a common theme of divine justice and the ultimate triumph of righteousness.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter CIII
“CIII. Different Destinies of the Righteous and the Sinners: fresh Objections of the Sinners . CHAPTER CIII. 1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 2 Mighty One in dominion, and by His gr…”
Both passages describe a divine judgment where the righteous are rewarded and the wicked are punished. They share a common theme of moral accountability and the fate of souls after death, reflecting a conceptual parallel in their mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 456
“Section 3 3. Thus we have here one identical Principle, the Intellect, which is the universe of authentic beings, the Truth: as such it is a great god or, better, not a god among gods but the Godhead entire. It is a god, a secondary god man…”
Both passages describe a hierarchy of divine beings and a supreme deity. Plotinus discusses the Intellect and the Supreme Monarch, while the Egyptian text describes various gods and their roles in the judgment of the dead. Both highlight the concept of a supreme being and a structured divine order.
◆norse|The Poetic Edda: Voluspo|Section 1i
“On all sides saw I | Valkyries assemble, Ready to ride | to the ranks of the gods; Skuld bore the shield, | and Skogul rode next, Guth, Hild, Gondul, | and Geirskogul.
Of Herjan's maidens | the list have ye heard, Valkyries ready | to ride…”
Both passages describe divine beings involved in the fate of deceased individuals. In Passage A, Valkyries choose the slain for Valhalla, and Baldr's death is avenged. In Passage B, gods like Osiris and Thoth judge the dead and ensure victory over enemies. Both highlight the role of divine figures in the afterlife and the resolution of conflicts.