The Egyptian Book of the Dead (Papyrus of Ani) · 194 of 357 · tr. E.A. Wallis Budge
Chapter 27 (part 1)
PLATE XIX.
Vignette: Ani standing, with both hands raised in adoration, before Ra, hawk-headed and seated in a boat floating upon the sky.
On the bows sits Heru-pa-khrat (Harpocrates) or, "Horus the child"; and the side is ornamented with feathers of Maat, and the utchat .
The handles of the oars and the tops of the rowlocks are shaped as hawks' heads, and on the blades of the oars are ###.
Text [CHAPTER XV.]: (I) A HYMN OF PRAISE TO RA WHEN HE RISETH UPON THE HORIZON, AND WHEN HE SETTETH IN THE [LAND OF] LIFE.
Saith Osiris, the scribe Ani: "Homage to thee, O Ra, (2) when thou risest [as] Tmu-Heru-khuti (Harmachis), Thou art adored [by me] when thy beauties are before mine eyes, and when thy shining rays (3) [fall] upon my body.
Thou goest forth in peace in the Sektet boat with [fair] winds, and thy heart is glad; [thou goest forth] in the Atet boat, (4) and its heart is glad.
Thou stridest over the heavens in peace, and thy foes are cast down; the never-resting stars (5) sing hymns of praise unto thee, and the stars which never set glorify thee as thou (6) sinkest in the horizon of Manu, O thou who art beautiful in the two parts of heaven, thou lord who livest and art established, O my lord!
Homage to thee, O thou who art Ra when thou risest, and Tmu (7) when thou settest in beauty.
Thou risest and shinest upon the back of thy mother [the sky], O thou who art crowned king (8) of the gods.
Nut doth homage unto thee, and everlasting and never-changing order embraceth thee at morn and at eve.
Thou stridest over the heaven, being glad of heart, and the Lake (9) Testes is at peace.
The Fiend hath fallen to the ground; his arms and his hands have been hewn off, and the knife hath severed the joints of his body.
Ra hath a fair wind (10); the Sektet boat goeth forth and sailing along it cometh into port.
The gods of the south and of the north, of the west and of the east praise thee, (11) from whom all forms of life came into being.
Thou sendest forth the word, and the earth is flooded with silence, O thou only One, who livedst in heaven before ever the earth and the mountains were made.
(12) O Runner, Lord, only One, thou maker of things which are, thou hast moulded the tongue of the company of the gods, thou hast drawn forth whatsoever cometh from the waters, and thou springest up from them over the flooded land of the Lake of Horus (13).
Make me to sniff the air which cometh forth from thy nostrils, and the north wind which cometh forth from thy mother [the Sky].
Make thou glorious my shining form, O Osiris, make thou (14) strong my soul.
Thou art worshipped in peace, O lord of the gods, thou art exalted by reason of thy wondrous works.
Shine with thy rays of light upon my body day by day, upon me, (15) Osiris, the scribe, the teller of the divine offerings it of all the gods, the overseer of the granary of the lords of Abydos, the royal it scribe in truth, who loveth him ( i.e.
Related passages · 5 parallels
◆finnic|The Kalevala|Rune XVIIIc
“These the words of Wainamoinen: "Come, O maiden, to my vessel, In my magic ship be seated, Then I'll give thee truthful answer." Thus Annikki, silver-tinselled, Answers ancient Wainamoinen: "With the winds I'll fill thy vessel, To thy bark…”
Both passages involve a journey to a distant, mystical land for a significant purpose—Wainamoinen seeking the Maid of Beauty and Ani praising Ra as he travels across the sky. Both also feature elements of divine interaction and the use of symbolic imagery to convey deeper spiritual truths.
◆finnic|The Kalevala|Rune XXXIXd
“At the helm himself be seated, Near the last beam of the vessel, Steered his goodly boat in joyance, Thus addressed the willing war-ship: "Glide upon the trackless waters, Sail away, my ship of magic, Sail across the waves before thee, Spee…”
Both passages describe a divine or magical journey across water, with a focus on the vessel and its movement. They share themes of reverence, divine intervention, and the use of symbolic imagery related to travel and transformation.
◆finnic|The Kalevala|Rune XLa
“OF THE HARP.
Wainamoinen, ancient minstrel, Onward steered his goodly vessel, From the isle of Lemminkainen, From the borders of the village; Steered his war-ship through the waters, Sang it o'er the ocean-billows, Joyful steered it to Poh…”
Both passages depict a journey involving divine intervention and praise. In Passage A, Ani praises Ra for his journey across the sky, while in Passage B, Wainamoinen and his companions seek divine aid to navigate treacherous waters. Both texts emphasize the interaction between humans and deities in the context of a journey.
◆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 are hymns praising a divine figure associated with the sun and creation. They share themes of adoration, divine power, and the cyclical nature of celestial bodies, reflecting a common mystical reverence for the sun deity within their respective traditions.
◆greek_mystery|Orphic Hymns|Hymn XXXVIII. CORYBAS * The FUMIGATION from FRANKINCENSE
“XXXVIII. TO CORYBAS * The FUMIGATION from FRANKINCENSE. THE mighty ruler of this earthly ball, For ever flowing, to these rites I call; p. 170 Martial and blest, unseen by mortal sight, Preventing fears, and pleas'd with gloomy night: Hence…”
Both passages are hymns praising divine beings associated with creation and the natural world. They share themes of divine power, cosmic order, and the sustenance of life, though they come from different cultural and religious contexts.