The Egyptian Book of the Dead (Papyrus of Ani) · 193 of 357 · tr. E.A. Wallis Budge

Chapter 26 (part 2)

(1) THE CHAPTER OF COMING FORTH BY DAY, AND OF LIVING AFTER DEATH.

Saith Osiris Ani: "Hail, Only One, shining from the Moon!

(2) Hail, Only One, shining from the Moon!

Grant that this Osiris Ani may come forth among the multitudes which are round about thee; (3) let him be established as a dweller among the shining ones; and let the underworld be opened unto him.

And behold Osiris, (4) Osiris Ani shall come forth by day to do his will upon earth among the living." Vignette: Ani, standing with both hands raised in adoration before a ram crowned with plumes and disk; in front of the ram is a table, upon which are a libation vase and a lotus flower.

Text [CHAPTER IX.]: (1) THE CHAPTER OF COMING FORTH BY DAY, HAVING PASSED THROUGH THE TOMB.

Saith Osiris Ani: "Hail Soul, thou mighty one of strength!

(2) Verily I am here, I have come, I behold thee.

I have passed through the underworld, I have seen [my] father (3) Osiris, I have scattered the gloom of night.

I am his beloved one.

I have come; I behold my father (4) Osiris.

I have stabbed Set to the heart.

I have done the things [needed] by my father Osiris.

(5) I have opened every way in heaven and upon earth.

I am the son beloved of his father Osiris (6).

I have become a ruler, I have become glorious, I am furnished [with what I need].

Hail, all ye gods, and all ye shining ones, make ye a way for me, the Osiris, the scribe Ani, triumphant." Vignette: Ani, with a staff in his left hand, standing before a door.

Text [CHAPTER CXXXII.]: THE CHAPTER OF MAKING A MAN TO RETURN TO SEE AGAIN HIS HOME UPON EARTH.

Saith Osiris Ani: "I am the Lion-god (2) coming forth with strides.

I have shot forth arrows, I have wounded [the prey], I have wounded the prey.

I am the Eye of Horus; I have opened the (3) eye of Horus in his hour.

I am come unto the furrows.

Let Osiris Ani come in peace." Vignette: Ani piercing a serpent.

Text [CHAPTER X.

[XLVIII.]: ANOTHER CHAPTER OF ONE WHO COMETH FORTH BY DAY AGAINST HIS FOES IN THE UNDERWORLD.

Saith Osiris Ani: "I have divided the heavens, (2) I have passed through the horizon, I have traversed the earth, [following] upon his footsteps.

I am borne away by the mighty and shining ones because, behold, (3) I am furnished with millions of years which have magic virtues.

I eat with my mouth, I chew with my jaws; and, behold, (4) I am the god who is the lord of the underworld: May there be given unto me, Osiris Ani, that which abideth for ever without corruption."

Themes

◇Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text explicitly outlines spells and rituals for navigating the underworld and achieving life after death.

All passages →

Related passages · 9 parallels

◆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 power, where the individual (Osiris Ani in the Egyptian Book of the Dead and Adam in the Christian mystical tradition) achieves a transcendent state, gaining knowledge, power, and an indestructible body. They share themes of divine connection, transcendence, and the ability to overcome earthly limitations.

◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 8 (part 4)

“But the constellation has still another woman, wherein it breeds out its substance, namely, the moon, she being the wife of all the planets, but especially of the sun." 3 ( Mysterium , xi. 31.) p. 171 "As the stars, full of desire, draw u…”

Both passages discuss the influence of celestial bodies on earthly life and the interconnectedness of the cosmos. Boehme's passage focuses on the stars and their impact on nature and humanity, while the Egyptian text emphasizes the role of celestial beings and deities in the afterlife and daily life.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLI

“CHAPTER XLI. 1. And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the actions of men are weighed in the balance. 2. And there I saw the mansions of the elect and the mansions of the holy, and mine…”

Both passages describe mystical visions of the cosmos and the divine order. They share themes of celestial bodies, divine judgment, and the interplay between light and darkness, though they are rooted in different religious traditions.

◆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 righteous individual who is vindicated and exalted in the presence of divine beings, overcoming adversity and achieving a state of glory and eternal life. The themes of judgment, righteousness, and divine favor are central to both texts.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXV

“CHAPTER LXXV. 1. And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning o…”

Both passages deal with themes of cosmic order, divine beings, and the cyclical nature of existence. Passage A from the Egyptian Book of the Dead focuses on the journey of the soul through the underworld and its rebirth, while Passage B from the Book of Enoch describes the celestial order and the movements of heavenly bodies. Both texts share a mystical and esoteric perspective on the universe and the divine.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXX

“CHAPTER LXXX. 1. And in those days the angel Uriel answered and said to me: 'Behold, I have shown thee everything, Enoch, and I have revealed everything to thee that thou shouldst see this sun and this moon, and the leaders of the stars of…”

Both passages discuss the disruption of natural and celestial orders due to human actions or divine judgments. Passage A from The Book of Enoch describes the perversion of nature and the heavenly bodies as a consequence of sin, while Passage B from the Egyptian Book of the Dead focuses on the restoration and order in the afterlife, but both share a theme of cosmic and natural order being altered or restored.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIV

“CHAPTER LXXXIV. 1. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the p. 113 tongue of flesh, which God has made for the children of the flesh of men, that they…”

Both passages involve a plea to a divine being for protection, guidance, and the ability to return to or remain in the world of the living. They share themes of divine intervention, personal transformation, and the desire for eternal life or continuity.

◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter CVIII

“CVIII. AN APPENDIX TO THE BOOK OF ENOCH. CHAPTER CVIII. 1. Another book which Enoch wrote for his son Methuselah and for those who will come after him, and keep the law in the last days. 2. Ye who have done good shall wait for those days ti…”

Both passages deal with the themes of the afterlife, judgment, and the fate of the righteous and the wicked. They describe a journey through the underworld or a place of punishment, and the ultimate reward or punishment based on one's deeds in life.

◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 5

“The Sun opened his mouth and spake unto Yahyā: 2 "Thou hast three [head-] bands [and] a crown which equals in worth the whole world. Thou hast a ship of mashklil , 3 which sails about here on the Jordan. Thou hast a great vessel which sails…”

Both passages involve a central figure (Yahyā in Passage A and Osiris Ani in Passage B) who seeks to navigate or transcend the boundaries between life and death, the earthly and the divine. Both figures engage in dialogue with divine entities and express a desire to be remembered or to achieve a state of transcendence.