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The Egyptian Book of the Dead (Papyrus of Ani) · 189 of 357 · tr. E.A. Wallis Budge

Chapter 25 (part 1)

PLATE XVII. Vignette: Ani standing in adoration before three gods, each of whom holds a sceptre in his left hand, and the symbol of life in his right. [1. Adding thest ftu , from the papyrus of Nebseni. 2. Var. ### axemu . this word see Brugsch, Wörterbuch (Suppl.), p. 279.] Text [CHAPTER XCIII.]: (I) THE CHAPTER OF NOT LETTING A MAN PASS OVER TO THE EAST IN THE UNDERWORLD. Saith Osiris Ani: "Hail, manhood of (2) Ra, which advanceth and beateth down opposition; things which have been without movement for millions of years come into being through the god Baba. Hereby am I made stronger than (3) the strong, and hereby have I more power than they who are mighty. And therefore neither shall I be borne away nor carried by force to the East, to take part in the festivals of the fiends; (4) nor shall there [be given unto me] cruel gashes with knives, nor shall I be shut in on every side, nor gored by the horns [of the god Khepera]". . . . . . . . . . . .[1] Vignette: Ani adoring a god in a boat whose head is turned face backwards. Text [CHAPTER XCIII A .]: ANOTHER CHAPTER.[2] [Saith Osiris Ani]: "So then shall no evil things be done unto me by the fiends, neither shall I (6) be gored by the horns [of Khepera]; and the manhood of Ra, which is the head of Osiris, shall not be swallowed up. Behold me, (7) I enter into my homestead, and I reap the harvest. The gods speak with me. (8) Gore thou not them, O Ra-khepera. In very truth sickness shall not arise in the eye of Tmu nor shall it (9) be destroyed. Let me be brought to an end, may I not be carried into the East to take part in the festivals of the fiends who are my enemies (10); may no cruel gashes be made in me. I, Osiris, the scribe Ani, the teller of the divine offerings of all the gods, triumphant with happy victory, the lord to be revered. am not carried away into the East." Text [CHAPTER XLIII.]: (1) THE CHAPTER OF NOT LETTING THE HEAD OF A MAN BE CUT OFF FROM HIM IN THE UNDERWORLD. Saith Osiris Ani: (2) "I am the great One, son of the great One; I am Fire, the son of Fire, to whom was (3) given his head after it had been cut off. The head of Osiris was not carried away from him; let not the head of Osiris Ani (4) be carried away from him. I have knit together my bones, I have made myself whole and sound; I have become young once more; I am Osiris, the Lord of eternity." Vignette: The mummy of Ani lying on a bier; above is his soul in the form of a human-headed bird, holding shen , the emblem of eternity, in its claws. At the head and foot stands an incense burner with fire in it. [1. The text of the rest of this chapter is corrupt. 2. In other early papyri these two chapters form one; the division probably arose from a blunder on the part of the scribe.] Text [CHAPTER LXXXIX.]: (1) THE CHAPTER OF CAUSING THE SOUL TO BE UNITED TO ITS BODY IN THE UNDERWORLD.
Themes
Anthropomorphismtheology

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

[auto] The vignette describes gods with human hands holding sceptres and a god in a boat with a head turned backwards.

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Cosmic Dualismtheology

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

[auto] The text establishes a conflict between the strengthened soul/gods and the opposing forces of fiends and cruel gashes.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is explicitly a chapter from the Book of the Dead designed to guide the deceased through the dangers of the underworld.

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Living Godtheology

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

[auto] The deities are depicted as active agents who hold symbols, beat down opposition, and interact with the deceased.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text details the soul's need to navigate specific paths in the afterlife to avoid capture by fiends and reach safety.

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Sacred Namestheology

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

[auto] The speaker invokes the names of Osiris, Ra, and Baba to claim power and protection against evil forces.

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Related passages · 2 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 strength. They share themes of divine intervention, protection from harm, and the restoration of wholeness, reflecting a common mystical quest for divine aid and transformation.
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 judgment scene where the righteous are vindicated and the unrighteous are punished. They share a common theme of divine justice and the triumph of the righteous, though they come from different mystical traditions.