The Egyptian Book of the Dead (Papyrus of Ani) · 179 of 357 · tr. E.A. Wallis Budge

Chapter 23 (part 1)

PLATE XV.

Vignette: A seated statue of Ani, the scribe, upon which the ceremony of opening the mouth" un re , is being performed by the sem priest, clad in a panther's skin and holding in his right hand the instrument Ur heka i.e.

, "mighty one of enchantments." In front of the statue are: the [1.

Var.

arit xeperuf .

2.

The Papyrus of Nebseni has the better reading ufa pu tep ta , "he shall be in a good state upon earth." 3.

Brugsch renders em shes maat by "sicut oequum et justum est"; Wörterbuch (Supp.), p.

1203.

4.

For a description of this ceremony, see above, pp.

264-270.

5.

Compare ### Naville, Todtenbuch , Bd.

I., Bl.

34.

In British Museum papyrus No.

10,470, sheet 8, the god Horus performs this ceremony upon the deceased, who is upon a stool.

6.

See above, p.

264.] sepulchral chest, the instruments Seb-ur, Tun-tet, and Temanu, and the object Pesh-en-kef. Text [CHAPTER XXIII.]: (I) THE CHAPTER OF OPENING THE MOUTH OF OSIRIS, THE SCRIBE ANI.

To be said: "May Ptah open my mouth, and may the god of my town loose the swathings, even the swathings which are over my mouth (2).

Moreover, may Thoth, being filled and furnished with charms, come and loose the bandages, the bandages of Set which fetter my mouth (3); and may the god Tmu hurl them' at those who would fetter [me] with them, and drive them back.

May my mouth be opened, may my mouth be unclosed by Shu (4) with his iron knife, wherewith he opened the mouth of the gods.

I am Sekhet, and I sit upon the great western side of heaven.

(5) 1 am the great goddess Sah among the souls of Annu.

Now as concerning every charm and all the words which may be spoken against me (6), may the gods resist them, and may each and every one of the company of the gods withstand it them." Text [CHAPTER XXIV.]: (I) THE CHAPTER OF BRINGING CHARMS UNTO OSIRIS ANI [IN NETER-KHERT].

[He saith]: "I am Tmu-Khepera, who gave birth unto himself upon the thigh of his divine mother. Those who are in Nuare made wolves, and those who are among the godlike rulers (3) are become [1.

See above, p.

264.

2.

Var.

"he saith." 3.

Var., "By Amen, the god of my town"; Lepsius, Todtenbuch , Pl.

xiv.

4.

Var., netiu .

5.

Var., May Tmu give me my hand to shoot them at those who fetter [me].

May my mouth be given to me, may my mouth be opened." 6.

Var., O Ptah.

7.

Literally " iron of heaven " ( baat en pet = Copt.

###); for discussions on the word, see Dümichen, Aeg.

Zeit.

, 1874, p.

49, and the authorities quoted by Brugsch, Wörterbuch (Suppl.), p.

416.

8.

The papyrus of Nebseni adds Uatchit.

§ Ask Guru about this passage →

Themes

Anthropomorphismtheology

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

[auto] The gods are described performing physical actions like holding instruments and performing ceremonies upon a statue.

All passages →

Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and describes a specific ritual (Opening of the Mouth) designed to guide and restore the deceased for the afterlife.

All passages →

Living Godtheology

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

[auto] Deities such as Ptah and Horus are depicted as active agents who perform ceremonies and respond to invocations.

All passages →

Mystical Unionsoteriology

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

[auto] The text identifies the deceased Ani with the god Osiris ('Osiris, the Scribe Ani'), indicating a merging of identity with the divine.

All passages →

Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The priest performs a ceremony that facilitates the deceased's transition and functionality in the afterlife realms.

All passages →

Ritual Puritypraxis

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

The priest wears specific vestments (panther's skin) and uses consecrated instruments, implying a required state of ritual correctness.

All passages →

Sacred Namestheology

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

[auto] The passage invokes the god Ptah and references magical instruments with powerful names like 'Ur heka' to effect change.

All passages →

Related passages · 3 parallels

greek_mystery|Orphic Hymns|Hymn LVI. THE TERRESTRIAL HERMES

“LVI. TO THE TERRESTRIAL HERMES. The FUMIGATION from STORAX. HERMES I call, whom Fate decrees to dwell In the dire path which leads to deepest hell O Bacchic Hermes, progeny divine Of Dionysius, parent of the vine, p. 189 And of celestial Ve…”

Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)

neoplatonism|Select Works of Plotinus|Select Works, Section 67

“Section 6 6. For, as the ancient teaching was, moral-discipline and courage and every virtue, not even excepting Wisdom itself, all is purification. Hence the Mysteries with good reason adumbrate the immersion of the unpurified in filth, ev…”

Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)

western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 38 (part 1)

“Click to view DEVIL FROM HEARNE'S PRINT OF THE "DESCENT INTO HELL." Engraved by Michael Burghers , c. 1676. CHAPTER I The Preparation of the Operator § 1. Concerning the Love of God THE rites of so-called Transcendental Magic are, ex hyp…”

Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)