The Egyptian Book of the Dead (Papyrus of Ani) · 183 of 357 · tr. E.A. Wallis Budge
Chapter 23 (part 5)
Boundless eternity hath been granted unto me, and, behold, (10) I am the heir of eternity; to me hath been given everlastingness." Closely connected with the above chapter are the two following short chapters:--[1] Vignette: The deceased drinking water from a running stream.
Text [CHAPTER LXIII A .]: (I) THE CHAPTER OF DRINKING WATER AND OF NOT BEING BURNED IN THE FIRE.
[The deceased] saith: "Hail, Bull of Amenta.
I am brought unto thee, I am the oar of Ra (3) wherewith he ferried over the aged ones; let me not be buried nor consumed.
I am Beb,[2] (4) the first-born son of Osiris, who doth wash every god within his eye in Annu.
I am the Heir, (5) the exalted (?), the mighty one, the Still [of Heart].
I have made my name to flourish, and I have delivered [it], that I may make myself to live [in remembrance] on this day." Vignette: The deceased standing near flames of fire.
Text [CHAPTER LXIII B .]: (I) THE CHAPTER OF NOT BEING SCALDED WITH WATER.
[He saith]: "I am the oar (2) made ready for rowing, wherewith Ra ferried over the Aged godlike ones.
(3) I carry the moistures of Osiris to the lake away from the flame which cannot be passed (4); he is turned aside from the path thereof and he is not burned in the fire.
I lie down with the hamemu ; (5) I come unto the Lion's lair, killing and binding; and I follow the path by which he came forth." Vignette: Ani carrying a sail, emblematic of breath and air.
Text [CHAPTER LIV.]: (1) CHAPTER OF GIVING BREATH IN THE UNDERWORLD.
Saith Osiris Ani: "I am the Egg of the Great Cackler, and I watch and guard that [1.
For the texts see Naville, Todtenbuch , Bd.
I., Bll.
73, 74.
2.
The variants are ### and ###.] great place[1] (2) which the god Seb hath proclaimed upon earth.
I live; and it liveth; I grow strong, I live, I sniff the air.
I am (3) Utcha-aab,[2] and I go round behind [to protect] his egg.
I have thwarted the chance of Set, the mighty one of strength.
(4) Hail thou who makest pleasant the world with tchefa food, and who dwellest in the blue [sky]; watch over the babe in his cot when he cometh forth unto thee." Appendix: The two following chapters, which are closely connected with the preceding chapter, are respectively supplied from Naville, Todtenbuch , Bd.
I., 131.
67, and the Nebseni Papyrus.
Vignette: Anubis leading the deceased into the presence of Osiris.
Text: [CHAPTER LV.]: (I) ANOTHER CHAPTER OF GIVING BREATH.
[He saith]: "I am Sabsabu.
I am Shu.
(2) I draw in the air in the presence of the god of sunbeams as far as the uttermost ends of heaven, as far as the ends of the earth, as far as the bounds of Shu (3); and I give breath unto those who become young [again].
I open my mouth, and I see with mine eyes."[3] Vignette: A man holding a sail in his left hand.
Themes
◇Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The text comprises spells specifically designed to guide the deceased through hazards like fire and water in the afterlife.
All passages →◇Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
[auto] The deceased invokes protection by identifying with powerful divine names and titles such as Beb and Bull of Amenta.
All passages →Related passages · 6 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 3 (part 9)
“"The eternal will, the Father, conducts His heart, His eternal Son, by means of the fire into great triumph, into His kingdom of joy." ( Grace , ii.
21.) "When the Father speaks His Word—that is to say, when He generates His Son—which is d…”
Both passages explore themes of eternal life and divine birth, with Passage A focusing on the deceased's journey and rebirth in the afterlife, and Passage B describing the eternal generation of the Son and the Holy Spirit. Both texts use vivid imagery and metaphors to convey their mystical insights.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
“2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible.
He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages describe a state of divine connection and invulnerability. In Passage A, the deceased claims eternal life and protection from harm, while in Passage B, Adam in his pre-fall state is described as having power over all things and being subject to nothing but God.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 2)
“8.
1.) "The name Jesus was incorporated into the image of eternity as a future Christ, that it may become a redeemer of men, and out of the dying in the wrath regenerate them again into the pure being of divine and paradisiacal power." ( S…”
Both passages discuss the themes of eternal life and divine protection, with the deceased or humanity being granted everlastingness and being safeguarded by divine entities. The passages share a conceptual parallel in their focus on the continuity of life and divine intervention.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
“This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages discuss the concept of eternal life and the preservation of the soul after death, emphasizing the continuation of existence beyond the physical realm and the importance of deeds and blessings in the afterlife.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Page 3 (part 9)
“The Apocalyptist prophesies further of the repentance of the Gentiles (chapter l.), an universalistic note of significance, and speaks of the Resurrection of the dead in a notable passage: And In those days shall the earth also give back th…”
Both passages discuss themes of eternal life and resurrection, with the deceased or righteous being granted everlasting existence and protection. The passages share a mystical and eschatological focus, emphasizing the continuity of life beyond death and the intervention of divine forces.
◆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 explore themes of eternal life and divine connection. Passage A from the Egyptian Book of the Dead emphasizes the deceased's attainment of eternity and divine heritage, while Passage B from the Book of Enoch discusses the recording of human deeds and the fate of the righteous and unrighteous, both touching on the concept of divine judgment and eternal consequences.