← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 198 of 357 · tr. E.A. Wallis Budge

Chapter 29 (part 1)

PLATE XXI. "Thou dost place thy disk in the west, and my two hands are [raised] in adoration [of thee] when thou settest (30) as a living being. Behold, thou art the maker of eternity, and thou art adored [when] thou settest in the heavens. I have given my heart unto thee without wavering, (31) O thou who art mightier than the gods." Osiris Ani, triumphant, saith: "A hymn of praise to thee, O thou who risest (32) like unto gold, and who dost flood the world with light on the day of thy birth. Thy mother giveth thee birth upon [her] hand, and thou dost give light unto the course of the Disk. (33) O thou mighty Light, who shinest in the heavens, thou dost strengthen the generations of men with the Nile-flood, and dost cause gladness in all lands, and in all (34) cities, and in all the temples. Thou art glorious by reason of thy splendours, and thou makest strong thy ka with hu and tchefau foods. O thou who art the mighty one of victories, (35) thou who art the Power of [all] Powers, who dost make strong thy throne against the powers of wickedness, who art glorious in majesty in the sektet boat, and who art exceeding (1-6) mighty in the atet boat, make thou glorious Osiris Ani with victory in the netherworld; grant thou that in the underworld he may be void of (37) sin. I pray thee to put away [his] faults behind thee; grant that he may be one of thy venerable (38) servants who are with the shining ones; may he be joined unto the souls which are in Ta-sertet; and may he journey into the Sekhet-Aaru (39) by a prosperous and happy path, he the Osiris, the scribe Ani, triumphant. "(40) Thou shalt come forth into heaven, thou shalt pass over the sky, thou shalt be joined unto the starry deities. (41) Praises shall be offered unto thee in thy boat, thou shalt be hymned in the diet boat, (42) thou shalt behold Ra within his shrine, thou shalt set together with his disk day by day, thou shalt see (43) the ant fish when it springeth into being in the waters of turquoise, and thou shalt see (44) the abtu fish in his hour. May it come to pass that the Evil One shall fall when he layeth a snare to destroy me, (45) and may the joints of his neck and of his back be cut in sunder." "Ra [saileth] with a fair wind, and the sektet boat draweth on (46) and cometh into port. The mariners of Ra rejoice, and the heart of Nebt-ankh (47) is glad, for the enemy of her lord hath fallen to the ground. Thou shalt behold Horus on the watch [in the Boat], and Thoth and Maat upon either side of him. (48) All the gods rejoice when they behold Ra coming in peace (49) to make the hearts of the shining ones to live. May Osiris Ani, triumphant, the scribe of the divine offerings of the lords of Thebes, be with them." Vignette: Ra, hawk-headed, with the disk upon his head and the emblem of life upon his knees, seated in the solar bark;[1] before him stands Ani with both hands raised in adoration.
Themes
Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The passage is structured as a liturgical prayer declaring praise and making petitions.

All passages →
Anthropomorphismtheology

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

[auto] The deity is described with human-like attributes such as limbs, birth-pangs, and handiwork.

All passages →
Divine Lighttheology

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

[auto] The passage centers on the sun god Ra bringing light, ending night, and shining at dawn.

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text is from the Book of the Dead and explicitly petitions for passage to the everlasting heaven after death.

All passages →
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 dynamically active, advancing, numbering hours, and molding limbs.

All passages →
Mystical Unionsoteriology

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

[auto] Ani petitions to advance in the same manner as the deity, implying identification with divine movement.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The prayer seeks guidance to advance through the afterlife realms to join the favored ones.

All passages →
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 speaker requests to come unto the everlasting heaven, implying a return to the divine realm.

All passages →
Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] The text describes climbing into the upper air and coming unto the heaven which is everlasting.

All passages →
Related passages · 42 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1d
And we press upwards to those beams which in the Holy Scripture shine upon us; wherefrom we gain the light which leads us unto 55 the Divine praises 64 64 πρὸς τοὺς θεαρχικοὺς ὕμνους. Either (1) “leads us to declare the Divine praises”; or…”
Both passages emphasize the divine as a source of light, illumination, and praise. They also share a mystical focus on the soul's journey towards unity and perfection with the divine, though expressed within different theological frameworks.
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 journey of the soul after death and the attainment of a higher, divine state. They share themes of transformation, divine light, and the soul's union with the divine, albeit within different religious frameworks.
finnic|The Kalevala|Rune XXIe
Spake again wise Wainamoinen, When his wonder-tales had ended: "l have little worth or power, Am a bard of little value, Little consequence my singing, Mine abilities as nothing, If but Ukko, my Creator, Should intone his wisdom-sayings, Si…”
Both passages express a deep reverence for a divine creator and seek blessings and protection. They share themes of divine power, the creation of abundance, and the importance of divine favor in daily life and afterlife.
finnic|The Kalevala|Rune XXXf
These the words my father uttered, These the thoughts his son advances: 'Guard us, thou O great Creator, Shield us, thou O God of mercy, With thine arms of grace protect us, Help us with thy strength and wisdom, Guide the minds of all thy h…”
Both passages express a deep reverence and plea for protection from a divine being. They share themes of seeking guidance, protection, and blessings from a higher power, reflecting a common mystical tradition of invoking divine aid.
gnosticism|Pistis Sophia|Document FIRSTw
My mouth was full of glory, that I should say the mystery of thy [54 ] greatness at every time. Now therefore, O Light, leave me not in the Chaos for the completion of all my time. Leave me not behind thee O Light, because they took away…”
Both passages express a plea for divine intervention and deliverance from adversity, with a focus on light and divine power. They share themes of repentance, salvation, and the supplicant's reliance on a higher power for protection and guidance.
gnosticism|Pistis Sophia|Document FIRST
[71 ] Because of this word therefore thy power of light prophesied once by David, saying in the four-twentieth with one psalm, God will sit in the assembly of the gods and (will) give judgment unto the gods. Said he to her Jesus, Well (don…”
Both passages express a plea for deliverance and forgiveness from a divine light or deity. They share themes of repentance, the desire for redemption, and the acknowledgment of divine power and mercy.
gnosticism|Pistis Sophia|Document FIRST‚
But I, I trusted unto the Light, I shall rejoice and hymn, because thou hadst compassion upon me, and thou gavest heed unto the straits in which I become, and thou deliveredst me: and also thou wilt save my power out of Chaos, and thou dids…”
Both passages express a plea for divine intervention and salvation from a state of suffering or oppression. They share themes of trust in a higher power, the diminishment of personal light or power, and the hope for deliverance and restoration.
gnosticism|Pistis Sophia|Document FIRSTŽ
But answered Maria the mother of Jesus, said she, My Lord, thy power of light prophesied about these [106 ] words once by Solomon in his nine(teenth) ode and said it, The Lord upon my head as a crown, and I shall not become 58 outside of hi…”
Both passages describe a divine interaction involving light and salvation. In Passage A, Jesus and the First Mystery work together to save Pistis Sophia, while in Passage B, Ra, the sun god, is praised for bringing light and life to the world. Both texts emphasize the divine power's role in delivering or saving, though within different mythological frameworks.
gnosticism|Pistis Sophia|Document SECONDa
THE SECOND TOME OF THE PISTIS SOPHIA [115 ] Came also forward Iohannes, said he, O Lord, command to me also for to say the explanation of the words which thy power of light prophesied once by David. But answered Jesus, said he to Iohannes,…”
Both passages describe a divine being interacting with the world and emphasizing themes of light, truth, and righteousness. They share a mystical focus on the divine's role in creation and salvation, though they come from different religious traditions.
gnosticism|Pistis Sophia|Document SECONDh
And thou also art he who will deliver me from all their threats which are cruel. And also the word which said thy power by David, He will make shadow unto thee under his (thy, MS ) breast, and thou wilt trust under his wing, namely, that t…”
Both passages emphasize the protective and enlightening power of a divine light, with the Pistis Sophia in the Gnostic text and the sun god Ra in the Egyptian text. They share themes of divine protection, fearlessness, and the triumph of light over darkness.
32 more
gnosticism|Pistis Sophia|Document SECONDm
It happened therefore, the First Mystery having finished saying these words, came 78 forward Mathaios, said he, I understood the explanation of the hymn, this which said the Pistis Sophia, now therefore command to me that I may say it boldl…”
Both passages are hymns of praise and thanksgiving to a divine being, expressing themes of deliverance, protection, and divine intervention. They share a similar structure of invoking divine power and recounting the benefits received from the deity.
gnosticism|Pistis Sophia|Document SECONDo
But added also the First Mystery, said he, But added also the Pistis Sophia in this hymn, said she, I [149 ] shall say, Thou art the Light, that which is high, because thou deliveredst me; and thou broughtest me (close) to thee; and thou ca…”
Both passages express themes of divine light, deliverance, and hymns of praise. They share a mystical focus on the interaction between the divine and the individual, seeking salvation and protection from darkness.
gnosticism|Pistis Sophia|Document SECONDp
He who filled thee with light being purified; and thy beginning will become new as an Invisible of the Height. These words the Pistis having hymned (with) them, because she was delivered, and remembering all the things which I gave to her:…”
Both passages describe a mystical figure (Pistis Sophia and Osiris Ani) being elevated and transformed through divine intervention, emphasizing themes of light, redemption, and divine favor. The passages share a common structure of hymns and prayers that celebrate the divine acts and seek further blessings.
gnosticism|Pistis Sophia|Document SECONDq
He brought my soul up from the pit of the misery with the mire of the filth, he set my feet upon a rock, and he directed my footsteps. He cast unto my mouth a new song, a blessing for our God. There are many (who) will see and they (will)…”
Both passages depict a dialogue between a divine being and a seeker, focusing on themes of light, salvation, and the overcoming of darkness or adversity. They share a mystical tone and emphasize the intervention of a higher power to aid the seeker.
gnosticism|Pistis Sophia|Document SECONDu
But answered the First Mystery, said he to Martha, I command to thee Martha for to utter the 88 explanation of the words, these which said the Sophia in her hymn. But answered Martha said she, My Lord, these are the words which thy power o…”
Both passages describe a divine being who brings light and salvation, with themes of redemption and hymns of praise. The passages share a mystical tone and focus on the deliverance of a spiritual entity.
gnosticism|Pistis Sophia|Document SECONDv
I shall manifest to thee, O Light, because thou deliveredst me, and (for) thy wonders in the race of [166 ] the mankind, I having become deficient of my power, thou gavest power to me, and I having become deficient of my light, thou filleds…”
Both passages express themes of deliverance, gratitude, and divine intervention. They describe a being (Pistis Sophia in Passage A and Osiris Ani in Passage B) who is rescued from darkness and affliction by a higher power, and both include hymns of praise and thanksgiving.
gnosticism|Pistis Sophia|Document SECONDy
And ye will become in a great wonder greatly greatly. And whenever I should take you unto the Place of the (Rulers of the) Destiny 93 [173 ] ye will see the glory in which they become, and out of their great glory which is preferable, ye w…”
Both passages describe a journey through different realms or levels of existence, emphasizing the increasing glory and light encountered at each stage. They share a mystical theme of ascension and the revelation of divine splendor.
gnosticism|Pistis Sophia|Document SECONDŠ
He is a man being upon the World, but he excelleth all the Gods, and he will be exalted over them all. He is a man being upon the World, but he excelleth all the luminaries (phoster), and he will be exalted over them all. He is a man bein…”
Both passages emphasize the exaltation and divine status of a human figure, highlighting their superiority over various divine entities and their eventual reign in a divine kingdom. The themes of divine kingship and the union of the human with the divine are central to both texts.
greek_mystery|Orphic Hymns|Hymn IV. FIRE
IV. TO FIRE. The FUMIGATION from SAFFRON. O Ever untam'd Fire, who reign'st on high In Jove's dominions ruler of the sky; The glorious sun with dazzling lustre bright, And moon and stars from thee derive their light; All taming pow'r, æther…”
Both passages reverentially address a celestial deity associated with light and life-giving power, emphasizing the divine's role in sustaining the world and the individual's devotion to it. The Orphic Hymn to Fire and the Egyptian hymn to Ra both highlight the radiant, life-sustaining aspects of their respective deities.
greek_mystery|Orphic Hymns|Hymn VII. THE SUN
VII. TO THE SUN. The FUMIGATION from FRANKINCENSE and MANNA. HEAR golden Titan, whose eternal eye With broad survey, illumines all the sky. Self-born, unwearied in diffusing light, And to all eyes the mirrour of delight: Lord of the seasons…”
Both passages are hymns dedicated to the Sun, depicting it as a divine entity that brings light and life. They share themes of adoration, the Sun's role in the cosmos, and its journey across the sky, reflecting a common reverence for the Sun in different mystical traditions.
greek_mystery|Orphic Hymns|Hymn X (part 1)
X. TO PAN * The FUMIGATION from VARIOUS ODORS I Call strong Pan, the substance of the whole, Etherial, marine, earthly, general soul, Immortal fire; for all the world is thine, And all are parts of thee, O pow'r divine. p. 131 Come, bles…”
Both passages invoke a divine being as the creator and sustainer of the universe, emphasizing the divine's role in maintaining cosmic order and providing blessings. The Orphic Hymn to Pan and the Egyptian hymn to Ra both depict the deity as a universal force that governs nature and offers protection and prosperity.
greek_mystery|Orphic Hymns|Hymn XXVI. THE MOTHER OF THE GODS
XXVI. TO THE MOTHER OF THE GODS. The FUMIGATION from a Variety of ODORIFEROUS SUBSTANCES. Mother of Gods, great nurse of all, draw near, Divinely honor'd, and regard my pray'r: Thron'd on a car, by lions drawn along, By bull-destroying lion…”
Both passages invoke divine figures associated with creation and sustenance, emphasizing their role in the cosmic order and the well-being of humanity. The Orphic Hymn addresses the Mother of the Gods, while the Egyptian text praises Ra, but both highlight the divine's power and benevolence.
greek_mystery|Orphic Hymns|Hymn XXXIII. APOLLO (part 1)
XXXIII. TO APOLLO. The FUMIGATION from MANNA. BLEST Pæan, come, propitious to my pray'r, Illustrious pow'r, whom Memphian tribes revere, Slayer of Tityus, and the God of health, Lycorian Phœbus, fruitful source of wealth . Spermatic, go…”
Both passages are hymns addressed to divine figures associated with light and music, highlighting their roles in creation, fertility, and the cosmic order. They share themes of divine power, adoration, and the cyclical nature of existence.
greek_mystery|Orphic Hymns|Hymn LXXVII. AURORA
LXXVII. TO AURORA. The FUMIGATION from MANNA. HEAR me, O Goddess! whose emerging ray Leads on the broad refulgence of the day; Blushing Aurora, whose celestial light Beams on the world with red'ning splendours bright: Angel of Titan, whom w…”
Both passages are hymns dedicated to celestial deities associated with the dawn and the rising sun. They share themes of adoration, the bringing of light, and the joy and renewal associated with the new day.
hermeticism|Corpus Hermeticum 1: Poimandres|Section 1f
All this befell me from my Mind, that is Man-Shepherd, Word (Logos) of all masterhood, by whom being God-inspired I came unto the Plain of Truth. Wherefore with all my soul and strength thanksgiving give I unto Father-God. 31. Holy art T…”
Both passages express a deep reverence for a divine being and seek divine favor and enlightenment. They share themes of divine creation, the power of the divine word or logos, and the aspiration for spiritual knowledge and connection with the divine.
hermeticism|Corpus Hermeticum 13: The Discourse of Hermes to Tat|Section 1e
Sing praise, my Self-control; sing thou through me, my Righteousness, the praises of the Righteous; sing thou, my Sharing-all, the praises of the All; through me sing, Truth, Truth's praises! Sing thou, O Good, the Good! O Life and Light,…”
Both passages are hymns of praise and thanksgiving to a divine being, emphasizing the illumination and guidance provided by the deity. They share themes of divine worship, the interconnectedness of the divine and the self, and the expression of gratitude through hymns and offerings.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter V
CHAPTER V. 1. Observe ⌈⌈ ye ⌉⌉ how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed ⌈ and know ⌉ with regard to all ⌈ His works ⌉ , and recognize how He that liveth for ever hath made them so. 2. And ⌈ all…”
Both passages emphasize the divine order and the consequences of human actions. They highlight the steadfastness of nature and the divine, contrasting it with human unsteadfastness and the resulting judgment or salvation.
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 divine judgment scene where the righteous are vindicated and the unrighteous are punished. They also share themes of adoration, divine glory, and the ultimate triumph of the righteous, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXIX (part 2)
This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. 15. And this is the power…”
Both passages describe a divine order and the role of a higher power in maintaining cosmic balance. They emphasize the reverence and adoration of this power, and the structured nature of the universe, though they come from different mystical traditions.
mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 4
Yahyā proclaims in the nights, Yōhānā on the Night's evenings. 4 YAHYĀ proclaims in the nights and says: "Through my Father's discourses I give light and through the praise of the Man, my creator, I have freed my soul from the world and fr…”
Both passages emphasize the divine connection and the ascension or journey towards the divine light. They share themes of purity, divine favor, and the rejection of worldly desires, though they come from different mystical traditions.
mandaean|Gnostic John the Baptizer — The Story of the Breach with Judaism|Section 3
Thou hast won the victory, Gnosis of Life, and helped all thy friends to victory. And Life is victorious. p. 65 THE EXILED COMMUNITY SETTLE ON THE EUPHRATES (§ 35). In the Name of Great Life, may hallowed Light be glorified. MIRYAI am…”
Both passages use rich metaphorical language to describe a spiritual journey and the presence of divine beings. They share themes of victory, divine light, and the protection of the faithful, though they come from different mystical traditions.
mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 11
"Come, be for me a loving shepherd and watch me a thousand p. 84 out of ten thousand. I will bring thee then sandals of glory, with them canst thou tread down the thorns and the thistles. Earth and heaven decay, but the sandals of glory dec…”
Both passages emphasize the theme of divine protection and the impermanence of worldly things. The Gnostic passage speaks of a loving shepherd and the decay of earthly elements, while the Egyptian passage praises the sun god Ra for his eternal light and protection, highlighting the transient nature of the physical world and the enduring power of the divine.
mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 12
Life is exalted and is victorious, and victorious is the Man who has come hither. The next piece I have selected, treats of the source of all glory and enlightenment, called the Treasury of Life, that in which all spiritual powers and bles…”
Both passages emphasize the divine light and its role in creation and enlightenment. They also highlight the journey of the soul or individual towards this divine light, seeking victory over darkness and sin.
mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 13
The Treasury am I, Life's Treasury. A crown I became for Life's Gnosis. He bestowed on me the rulership over the treasures and the shekīnahs which are there [yonder]. The Treasury am I, Life's Treasury. Of the light-worlds was I the enligh…”
Both passages emphasize the concept of enlightenment and the ascent to a higher spiritual realm through divine connection and purity. They also share themes of praise, divine light, and the journey towards spiritual victory.
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 being exalted and given power, as well as the themes of creation, battle against chaos, and the establishment of order. They share a common structure of invoking divine favor and recognizing the supremacy of a chosen deity.
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 depict a divine figure receiving authority and power from other gods, emphasizing the establishment of fate and the supremacy of the chosen deity. They share themes of divine investiture and the cosmic order.
mesopotamian|Enuma Elish: The Epic of Creation|1i
He opened great gates on both sides, He made strong the bolt on the left and on the right. In the midst thereof he fixed the zenith; The Moon-god he caused to shine forth, the night he entrusted to him. He appointed him, a being of the ni…”
Both passages describe divine beings associated with celestial bodies (Ra and the Moon-god) and their roles in the creation and ordering of the world. They also emphasize the cyclical nature of time and the divine's interaction with humanity.
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 feature a hymn of praise to a divine figure associated with creation and cosmic order. They share themes of divine majesty, the triumph over chaos, and the petitioner's desire for divine favor and a prosperous afterlife.
platonism|Plato: Phaedrus|Section 1v
For those who have once begun the heavenward pilgrimage may not go down again to darkness and the journey beneath the earth, but they live in light always; happy companions in their pilgrimage, and when the time comes at which they receive…”
Both passages express a deep reverence for a divine or transcendent force and emphasize the transformative power of divine love or adoration. They also share a theme of spiritual journey and the aspiration for a blessed afterlife.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|First Dialoguec
Hence he cries: "O mountain of Parnassus, where I abide! Muses, with whom I converse! Fountain of Helicon, where I am nourished. Mountain, that affordest me a quiet dwelling-place! Muses, that inspire me with pro found doctrines. Fount…”
Both passages describe a mystical ascent and devotion to a higher power. In Passage A, the speaker seeks immortality and poetic inspiration from the Muses and a divine mountain, while in Passage B, the speaker praises the sun god Ra and seeks divine favor and eternal life. Both texts emphasize the transformative power of divine connection and the elevation of the soul.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Fifth Dialoguee
"The sun is equal to thy chiefest nymph, By virtue of the everlasting laws, And pauses alternating, Amongst my stars she's equal to the sun." [AJ] Plato says that [Greek: Theos] is derived from the verb [Greek: Theein], to move, to run, as…”
Both passages express a deep reverence for divine entities associated with celestial bodies, particularly the sun. They both emphasize the divine nature and the role of these entities in the cosmic order and human life.
mesopotamian|Epic of Gilgamesh: Tablet VII — The Death of Enkidu|Tablet VII, Section 1a
THE SEVENTH TABLET. THE DEATH OF ENKIDU. . "Why, O my friend, do the great gods (now) take counsel together?" . . . 30. "Of want . . . . since me it is that . . .hath . . . . And me the fever [hath laid] on my back." ______…”
[auto] Death-to-afterlife transition of the soul shared between Tablet VII and the BoD.