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The Egyptian Book of the Dead (Papyrus of Ani) · 195 of 357 · tr. E.A. Wallis Budge

Chapter 27 (part 2)

, Ra); Ani, triumphant in peace." Vignette: Ani, standing with both hands raised in adoration. Behind him is his wife: Ausar nebt per qematet en Amen Thuthu. Osiris, the lady of the house, priestess of Amen, Thuthu. Text [CHAPTER XV.]: (1) A HYMN OF PRAISE. "O OSIRIS, lord of eternity, Un-nefer, Horus of the two horizons, whose forms are manifold, whose creations are without number, (2) Ptah-Seker-Tem in Annu, the lord of the tomb, and the creator of Memphis and of the gods, the guide of the underworld, whom [the gods] (3) glorify when thou settest in Nut. Isis embraceth thee in peace, and she driveth away the fiends from the mouth of (4) thy paths. Thou turnest thy face upon Amenta, thou makest the world to shine as with smu metal. The dead rise up to behold thee, they breathe the (5) air and they look upon thy face when the disk shineth on its horizon; their hearts are at peace for that they behold thee, O thou who art eternity and everlastingness." [Litany]: (1) "Homage to thee, [O lord of] starry deities in An, and of heavenly beings in Kher-aba; thou god Unti, who art more glorious than the gods who are hidden in Annu. "(2) Homage to thee, O An in Antes (?), Horus, thou dweller in both horizons, with long strides thou stridest over heaven, O thou who dwellest in both horizons. "(3) Homage to thee, O soul of everlastingness, thou Soul who dwellest in Tattu, Un-nefer, son of Nut; thou art lord of Akert. "(4) Homage to thee in thy dominion over Tattu; the urerit crown is established upon thy head; thou art the One whose strength is in himself, and thou dwellest in peace in Tattu. "(5) Homage to thee, O lord of the acacia tree, the Seker boat is set upon its sledge; thou turnest back the Fiend, the worker of evil, and thou causest the utchat to rest upon its seat. "(6) Homage to thee, O thou who art mighty in thine hour, thou great and mighty god, dweller in An-rut-f, lord of eternity and creator of everlastingness; thou art the lord of Suten-henen. "(7) Homage to thee, O thou who restest upon Right and Truth, thou art the lord of Abtu, and thy limbs are joined unto Ta-sertet; thou art he to whom fraud and guile are hateful. "(8) Homage to thee, O thou who art within thy boat, thou bringest Hapi ( i.e. , the Nile) forth from his source; the light shineth upon thy body, and thou art the dweller in Nekhen. "(9) Homage to thee, O creator of the gods, thou King of the North and of the South; O Osiris, victorious, ruler of the world in thy gracious seasons; thou art the lord of the world. "O grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit."
Themes
Cosmic Dualismtheology

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

There is a peripheral opposition between the god's light and the 'fiends' that are driven away from the paths.

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Anthropomorphismtheology

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

[auto] Divine beings are described with human forms, faces, and actions such as embracing and turning their face.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Light imagery is central, with repeated references to rays shining upon the body and the god making the world shine.

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Divine Marriagesoteriology

The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.

[auto] The hymn explicitly states that 'Isis embraceth thee in peace', symbolizing the reunification of divine principles.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text is explicitly from the Book of the Dead and describes guiding the soul through the underworld (Amenta) and paths.

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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 deity is portrayed as active, creating, guiding, and responding to the worshipper rather than an abstract principle.

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Mystical Unionsoteriology

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

[auto] The deceased Ani identifies himself as Osiris and seeks to behold the divine face, implying a merging of identities.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text mentions the god as the 'guide of the underworld' and references paths through which the dead travel.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] The dead rise to behold the god and find peace, indicating a return to the divine presence after death.

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Sacred Namestheology

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

[auto] The passage invokes multiple divine epithets and names (Osiris, Un-nefer, Ptah-Seker-Tem) which hold ontological power in Egyptian magic.

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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 text describes the dead rising up to behold the god when the disk shines on the horizon.

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Related passages · 11 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 6 (part 5)
But when this took place the love in the light of God broke through that heaven of division and ignited the heat." ( Aurora , xxv. 68.) "God, the eternal light and the eternal will, shines within the darkness, and the darkness has captured…”
Both passages emphasize the divine light and its transformative power, with the Egyptian text focusing on the sun god Ra and the Christian mystic text on divine Wisdom and the sun as manifestations of God's light. Both describe a cosmic order where divine light brings life and order.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages describe the afterlife and the state of the blessed souls, emphasizing their connection to divine light and their joyous, peaceful existence. They share a theme of transcendence and the continuation of the soul's journey beyond death.
gnosticism|Gospel of Philip|Section 1g
THINGS BELOW LIKE THINGS ABOVE The lord said, “I came to make things below like things above, and the outside like the inside. I came to join them in one place.” He revealed who he is through types and images. Those who say, “There is a h…”
Both passages explore themes of unity, divine union, and the restoration of a primordial state. The Gospel of Philip discusses the reunification of the spiritual and material, while the Egyptian text praises Osiris for bringing order and life, reflecting a similar concept of restoration and divine harmony.
greek_mystery|Orphic Hymns|Front Matter, p. 4 (part 6)
34 all things, and yet as separate and apart from all; as the source of all multitude, yet himself perfect unity; and as immensly prolific, yet divinely solitary and ineffably good. Thus, according to Porphyry m , explaining the properties…”
Both passages express the idea of a supreme deity that encompasses all things and is the source of creation. The Egyptian Book of the Dead describes Osiris as the lord of eternity and the creator of all, while the Orphic hymn describes Jove (Zeus) as the first and last king from whom all beings spring. Both texts use vivid imagery to convey the omnipresence and omnipotence of their respective deities.
greek_mystery|Orphic Hymns|Hymn X (part 2)
For the World is one, and only-begotten. Opusc. Mythol. p. 203. 131:17 Ver. 17] The sportive nymphs . This is because Pan rejoices in the exhalations produced from humid substances; without which the world cannot subsist. Phurnutus…”
Both passages invoke divine beings (Osiris in Passage A and Pan in Passage B) as creators and sustainers of the world, highlighting their omnipresent and omnipotent nature. They share a theme of divine light and protection, with hymns of praise and adoration.
mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 6
Thereon Enishbai opened her mouth and spake to Yahyā in Jerusalem: "Who is thy equal in Judća, who is thy equal in Jerusalem, that I should look on him and forget thee?"—"Who is my equal, who is my equal, that thou shouldst look on him and…”
Both passages emphasize the transformative power of a spiritual figure (Yahyā in Passage A and Osiris in Passage B) whose presence and proclamations bring about significant changes in the world. They both highlight the figure's ability to inspire awe, change behavior, and bring about a sense of peace and order.
mesopotamian|Enuma Elish: The Epic of Creation|1d
rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. ... rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot. 0 my son, who knoweth all wisdom, Pacify Tiamat with thy pure incantation.…”
Both passages share a theme of divine triumph and the establishment of order. They describe deities overcoming chaos and evil, with hymns of praise and the restoration of peace and justice.
mesopotamian|Enuma Elish: The Epic of Creation|1e
Be thou exalted, thou my chosen spouse, May they magnify thy name over all of them ... the Anunnaki." She hath given him the Tablets of Destiny, on his breast she laid them, saying: Thy command shall not be without avail, and the word of t…”
Both passages involve divine beings engaging in cosmic battles and the establishment of order. They also feature the exaltation of a chosen figure and the invocation of divine power to overcome chaos.
mesopotamian|Enuma Elish: The Epic of Creation|1f
She hath given him the Tablets of Destiny on his breast she laid them, saving: Thy command shall not be without avail, and the word of thy mouth shall be established.' Now Kingu, thus exalted, having received the power of Anu, Decreed the f…”
Both passages involve the conferring of divine authority and power upon a central figure (Marduk in Passage A and Osiris in Passage B). They also share themes of creation, divine decrees, and the establishment of order, reflecting a conceptual parallel in their mystical traditions.
mesopotamian|Enuma Elish: The Epic of Creation|1j
Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught! Let him therefor…”
Both passages describe a divine figure who is the creator and sustainer of the world, and who is worshipped and praised for their divine attributes and actions. They share themes of divine creation, protection, and the reverence of the divine by the faithful.
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mesopotamian|Enuma Elish: The Epic of Creation|1k
May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'! For the stars of heaven he upheld the pa…”
Both passages are hymns of praise to a deity, emphasizing the divine power and the role of the deity in creation and the cosmos. They share themes of divine glory, creation, and the reverence of the deity by other gods and humans.