The Egyptian Book of the Dead (Papyrus of Ani) · 190 of 357 · tr. E.A. Wallis Budge
Chapter 25 (part 2)
Saith Osiris Ani: "Hail, thou god Annitu!
Hail, O Runner, (2) dwelling in thy hall!
O thou great god, grant thou " that my soul may come unto me from wheresoever it may be.
If it would tarry, then bring thou unto me (3) my soul from wheresoever it may be.
[ If] thou findest [me], O Eye of Horus, make thou me to stand up like those beings who are like unto Osiris and who never lie down in death.
Let not (4) Osiris Ani, triumphant, triumphant, lie down in death in Annu, the land wherein souls are joined unto their bodies, even in thousands.
My soul doth bear away with it my victorious spirit (5) whithersoever it goeth .
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(6) If it would tarry, grant thou that my soul may look upon my body.
[If] thou findest [me], O Eye of Horus, make thou me to stand up like unto those .
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(7) Hail, ye gods, who row in the boat of the lord of millions of years, who tow it (8) above the underworld, who make it to pass over the ways of Nu, who make souls to enter into their glorified bodies, (9) whose hands are filled with righteousness, and whose fingers grasp your sceptres, destroy ye (10) the foe.
The boat of the Sun rejoiceth, and the great god advanceth in peace.
Behold [ye gods], grant that this soul of Osiris Ani (11) may come forth triumphant before the gods, and triumphant before you, from the eastern horizon of heaven, to follow unto the place where it was yesterday, in peace, in peace, in Amenta.
(12) May he behold his body, may he rest in his glorified frame, may he never perish, and may his body never see corruption." Rubric: To be said over a golden [figure of a] soul inlaid with precious stones, which is to be placed on the neck of Osiris.
Vignette: Ani's soul, in the form of a human-headed bird, standing in front of a pylon. [1.
Some words are omitted here.
2.
The three following variants show: (1) the soul flying through the door of the tomb to the deceased; (2) the deceased, accompanied by his soul, standing at the open door of the tomb; and (3) the deceased, with his soul hovering over him, standing with his back to the door of the tomb, upon which is the disk of the rayed sun.
{Illustrations} ] Text [CHAPTER XCI.]: (I) THE CHAPTER OF NOT LETTING THE SOUL OF A MAN BE CAPTIVE IN THE UNDERWORLD.
Saith Osiris Ani: "Hail thou who art exalted, thou who art adored, (2) thou mighty one of souls, thou Ram (or Soul), possessor of terrible power, who dost put fear of thee into the hearts of the gods, thou who art crowned upon thy mighty throne!
It is he who maketh the path for the khu and for (3) the soul of Osiris Ani.
I am furnished [with that which I need], I am a khu furnished [with that which I need], I have made my way unto the place wherein are Ra and Hathor." Rubric: If this chapter be known, Ani shall become like unto a shining being fully equipped in the underworld.
He shall not be stopped at any door in the underworld from going in and coming out millions of times.
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
[auto] The text consists almost entirely of direct petitions and invocations addressed to various deities (e.g., 'Hail, thou god Annitu!', 'Grant thou').
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The goal is for the deceased to stand 'like unto Osiris' and rest in a 'glorified frame,' indicating transformation into a divine state.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
[auto] The rubric specifies a ritual action involving a material object ('golden figure of a soul... placed on the neck') to engage divine power directly.