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The Egyptian Book of the Dead (Papyrus of Ani) · 187 of 357 · tr. E.A. Wallis Budge

Chapter 24 (part 3)

Separate thou from him, each from each, when thou enterest the Mesqen. He letteth me sail to the temple of the divine beings who have found their faces(?). (4) The name of the boat is 'Assembler of Souls'; the name of the oars is 'Making the hair to stand on end'; the name it of the hold is 'Good'; (5) and the name of the rudder is 'Making straight for the middle' . . . . . . [3] . . . . . . (6) Grant ye to me vessels of milk together with cakes, loaves of bread, cups of drink, and flesh in the temple of (7) Anubis." Rubric: If this chapter be known [by Ani] he shall go in after having come forth from the underworld. Vignette: Ani kneeling beside a pool of water, where grows a sycamore tree; in the tree appears the goddess Nut pouring water into Ani's hands from a vessel [1. Var. Re xemennu , "Mouth of Hermopolis." 2. This meaning is indicated by the determinative in the variant given by Naville, Todtenbuch , Bd. II., Bl. 95. The whole sentence may be a rubrical direction. 3 The text here appears to be corrupt, or at least some words have been omitted, for the equivalent passage in Lepsius reads ###. The variant reading indicated by ki t' et shows that this passage offered difficulties to the ancient Egyptian readers.] Text [CHAPTER LIX.]: (I) THE CHAPTER OF SNIFFING THE AIR, AND OF GETTING POWER OVER THE WATERS IN THE UNDERWORLD. Saith Osiris Ani: "Hail, sycamore tree of the goddess Nut! Grant thou to me of the water and the air which are in (2) thee. I embrace thy throne which is in Unnu,[l] and I watch and guard (3) the egg of the Great Cackler. It groweth, I grow; it liveth, I live; (4) it sniffeth the air, I sniff the air, I the Osiris Ani, in triumph." Vignette: Ani seated upon a chair before a table of offerings; [2] in his right hand he holds the kherp sceptre[3] and in his left a staff. Text [CHAPTER XLIV]: (I) THE CHAPTER OF NOT DYING A SECOND TIME IN THE UNDERWORLD.[4] Saith Osiris Ani: "My place of hiding is opened, my place of hiding is revealed! Light hath shone (2) in the darkness. The eye of Horus hath ordered my coming into being, and the god Apuat hath nursed me. I have hidden (3) myself with you, O ye stars that never set. My brow is like unto that of Ra; my face is open; (4) my heart is upon its throne; I utter words, and I know; in very truth, I am Ra himself. I am not treated with scorn, (5) and violence is not done unto me. Thy father, the son of Nut, liveth for thee. I am thy first-born, (6) and I see thy mysteries. I am crowned like unto the king of the gods, and I shall not die a second time in the underworld." Vignette: The mummy of Ani embraced by Anubis, the god of the dead. Text [CHAPTER XLV.]: (I) THE CHAPTER OF NOT CORRUPTING IN THE UNDERWORLD. Saith Osiris Ani: "O thou who art without motion like unto Osiris! O thou who art without motion like unto Osiris! (2) O thou whose [1.
Themes
Hidden Sayingssoteriology

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

The text functions as a spell that must be 'known' to work, implying esoteric knowledge is required for success.

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Living Godtheology

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

Gods such as Nut and Anubis are depicted as active participants who pour water and receive offerings.

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Anthropomorphismtheology

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

[auto] Deities are described performing human actions like pouring water and possessing faces.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] This passage is a chapter from the Book of the Dead explicitly designed to guide the deceased through the underworld and into the divine realm.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The rubric states that knowing this chapter enables passage through the underworld, prioritizing knowledge for salvation.

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Mystical Unionsoteriology

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

[auto] The speaker declares 'I am one of you,' asserting a direct identity with the divine beings.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text describes a guided voyage by boat to a temple and entry into the Mesqen under divine supervision.

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Sacred Namestheology

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

[auto] Specific names are given to the boat and its parts, indicating their magical or ontological power in the journey.

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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] The narrative involves traveling from the underworld to the temple of divine beings, indicating an upward journey.

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Related passages · 6 parallels
finnic|The Kalevala|Rune XVId
Send the boat now quickly over, Send me, quick, Tuoni's row-boat, Help me cross this fatal river, Cross the channel of Manala." Spake the daughter of Tuoni, Mana's maiden thus replying: "Thou art sure a stupid fellow, Foresight wanting, jud…”
Both passages describe a journey to the underworld (Manala in the Kalevala and the underworld in the Egyptian Book of the Dead) and involve interactions with its inhabitants. They also share themes of wisdom, caution, and the protagonist's determination to achieve their goals despite warnings and obstacles.
greek_mystery|Orphic Hymns|Hymn LVIII. THE FATES
LVIII. TO THE FATES. The FUMIGATION from AROMATICS. DAUGHTERS of darkling night, much-nam'd, draw near Infinite Fates, and listen to my pray'r; Who in the heav'nly lake (where waters white 3 Burst from a fountain hid in depths of night, And…”
Both passages deal with the concept of fate and the afterlife, describing entities that control the destiny of souls. The Orphic Hymns invoke the Fates who oversee human lives and destinies, while the Egyptian text describes rituals and invocations to navigate the underworld and ensure a favorable afterlife.
jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1b
If the reader turn to the introduction, to the Table showing the Sephiroth arranged in three pillars, he will see that Malkuth is, as it were, the antithesis of Kether; and hence it is said that "Malkuth is Kether after another manner." And…”
Both passages explore themes of transformation and transcendence in the afterlife, with Passage A focusing on the journey through the underworld and Passage B discussing the mystical union of divine realms. Both texts use symbolic language to describe spiritual ascent and connection with the divine.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLVIII
p. 66 XLVIII. The Fount of Righteousness; the Son of Man--the Stay of the Righteous: Judgement of the Kings and the Mighty . CHAPTER XLVIII. 1. And in that place I saw the fountain of righteousness Which was inexhaustible: And around it wer…”
Both passages describe a journey or transformation in the afterlife, involving divine beings and the attainment of a higher state. They share themes of divine judgment, protection, and the ultimate triumph of the righteous, though they are rooted in different cultural and religious contexts.
mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 24
1 The 'merchants' and 'fishers' in all probability mean the Seven, as in the 'Fisher of Souls' piece. 2 The MM. wear white robes. 3 Sc . of the temple; cp. the miraculous spiritual outpouring of the Last Days expected by John, based on O.…”
Both passages describe mystical journeys and transformations in the afterlife, involving divine beings and sacred rituals. They share themes of rebirth, protection, and union with the divine, though they are rooted in different cultural and religious contexts.
mesopotamian|Epic of Gilgamesh: Tablet X — How Gilgamish Reached Uta-Napishtim|Tablet X, Section 1c
Gilgamish, if perchance thou succeed in traversing the Ocean, What wilt thou do, when unto the Waters of Death thou arrivest? Gilgamish, there is Ur-Shanabi, boatman to Uta-Napishtim, He with whom sails (?) are, the urnu of which in the fo…”
[auto] Psychopomp ferry: Ur-Shanabi poling across the Waters of Death parallels the BoD soul-boat 'Assembler of Souls'.