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The Egyptian Book of the Dead (Papyrus of Ani) · 200 of 357 · tr. E.A. Wallis Budge

Chapter 30 (part 1)

PLATE XXII. "Osiris Ani, triumphant, hath not revealed what he hath seen,(17) he hath not, he hath not told again what he hath heard in the house which is hidden. Hail, there are shouts of joy to Osiris Ani, triumphant, (18) for he is a god and the flesh of Ra, he is in the boat of Nu, and his ka is well pleased according to the will of the god. (19) Osiris Ani, triumphant, is in peace, he is triumphant like unto Horus, and he is mighty because he hath divers forms." Vignette: Ra seated in a boat, sailing across the sky towards the starstudded heaven. Rubric: These words shall be recited over a boat (20) seven cubits in length, and painted green for the godlike rulers. Then shalt thou make a heaven of stars (21) washed and purified with natron and incense. Behold, thou shalt make an image (22) of Ra upon a table of stone painted yellow (?), and it shall be placed in the fore-part of the boat. (23) Behold, thou shalt make an image of the dead man whom thou wilt make perfect in strength (24) in the boat; and thou shalt make it to travel in the divine boat of Ra, (25) and Ra himself will look upon it therein. Thou shalt show it to no man but thyself, (26) or to thy father or to thy son; let them watch with their faces, and he shall be seen in the underworld as a messenger of Ra. Vignette: Ra, hawk-headed, with a disk upon his head, seated in a boat; before him is a large disk. Text [CHAPTER CXXXIV.]: (I) A HYMN OF PRAISE TO RA ON THE DAY OF THE MONTH WHEREON HE SAILETH IN THE BOAT. [Osiris, the scribe Ani, saith]: "Homage to thee, O thou who art in thy boat! Thou risest, thou risest, (2) thou shinest with thy rays, and thou hast made mankind to rejoice for millions of years according to thy will. Thou showest thy face unto the beings whom thou hast created, O Khepera, (3) in thy boat. Thou hast overthrown Apepi. O ye children of Seb, overthrow ye the foes of Osiris (4) Ani, triumphant, destroy ye the adversaries of righteousness from the boat of Ra. Horus shall cut off your (5) heads in heaven in the likeness of ducks; ye shall fall down upon the earth and become beasts, and into the water in the likeness of fishes. [Osiris, the scribe Ani,] destroyeth every hostile fiend, male (6) and female, whether he passeth through heaven, [or] appeareth (7) upon earth, or cometh forth upon the water, or passeth along before the starry deities; and Thoth strengtheneth them . . . . . . (8) coming forth from Anreti. Osiris, the scribe Ani, is silent, and becometh the second of Ra. Behold thou the god, the great slaughterer, (9) greatly to be feared, he washeth in your blood, he batheth in your gore; Osiris, (10) the scribe Ani, destroyeth them from the boat of his father Ra-Horus. The mother Isis giveth birth unto Osiris, the scribe (11) Ani, triumphant, whose heart liveth, and Nephthys nurseth him (12); even as they did for Horus, who drove back the fiends of Sut.
Themes
Divine Hiddennesstheology

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

Ra is described as appearing from his 'secret place,' indicating a divine concealment prior to manifestation.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

Ra appears 'at the word of the goddess Nut,' suggesting a creative or ordering power inherent in divine speech.

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Maat Cosmic Ordercosmology

The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.

The text repeatedly emphasizes 'right and truth' as the condition for renewal and the standard by which the deceased is judged or strengthened.

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Mystical Unionsoteriology

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

Osiris Ani speaks in the voice of Ra, indicating a ritual identification or merging of the deceased's identity with the divine.

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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.

The text mentions coming 'renewed' and gathering members, suggesting a restoration or return to a complete state.

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Sacred Namestheology

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

The invocation relies on the power of names such as Osiris Ani, Ra, and Nut to effect the ritual outcome.

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Theosis Deificationsoteriology

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 deceased Ani petitions to become 'like unto Ra', to be known by the crown, and to wax strong in his body, seeking a state of divine power.

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Anthropomorphismtheology

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

[auto] The deity Ra is described with human physical attributes such as joints, jaw-bones, face, and the ability to breathe and speak.

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

[auto] The text references 'right and truth' (Ma'at) as a fundamental principle that Ra scents and upholds in his dwelling.

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Divine Lighttheology

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

[auto] Ra is depicted rising in the horizon and showing strength, representing the sun god as a source of luminous divine power.

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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 functions as a spell to guide the deceased (Osiris Ani) through the afterlife realms towards Amenta.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] Ra is portrayed as an active, dynamic entity who breathes, moves, speaks, and commands the gods.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

[auto] The passage is structured as a liturgical formula 'TO BE SAID' by Osiris Ani, directly addressing the divine and petitioning for strength and renewal.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The passage describes the journey of Ra and the gods following him to Amenta, guiding the soul's passage through the afterlife.

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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 details the rising of Ra from the horizon and the movement towards the beautiful Amenta, implying an upward or progressive journey.

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Related passages · 12 parallels
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 invoke divine figures (Ra and Hercules) as powerful, renewing entities that bring light and order. They share themes of divine journey, strength, and renewal, reflecting a common mystical reverence for solar deities.
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 figure who is exalted and triumphant, and who judges or destroys the unrighteous. They also emphasize the blessedness and protection of the righteous or elect, highlighting themes of divine justice and the ultimate victory of the righteous.
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 power of a hidden name or oath that maintains cosmic balance. They also share themes of divine revelation, the establishment of natural laws, and the triumph of divine figures over chaos.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXI
LXXXI. The Heavenly Tablets and the Mission of Enoch . CHAPTER LXXXI. 1. And he said unto me: 'Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' p. 108 2 And I observed the heavenly t…”
Both passages describe a mystical journey and revelation. In Passage A, Osiris Ani experiences divine revelation and is protected by Ra, while in Passage B, Enoch is shown heavenly tablets and given divine knowledge. Both texts emphasize the importance of divine favor and the recording of divine knowledge.
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 feature a central figure (Yahyā in Passage A and Osiris Ani in Passage B) who has a special relationship with divine entities and undertakes a spiritual journey. Both texts also emphasize the importance of secrecy and the revelation of hidden knowledge.
mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 7
YAHYĀ proclaims and speaks: "Ye nobles, who lie there, ye ladies, who will not awaken,—ye who lie there, what will you do on the Day of the Judgment? When the soul strips off the body, on Judgment-Day what will you do? O thou distracted, ju…”
Both passages deal with themes of divine judgment, the journey of the soul, and the role of divine figures in guiding or judging humanity. They share a mystical focus on the afterlife and the transformative power of divine revelation.
mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 10
"A blind man who writes a letter: a villain who has become virtuous. He abandoned wantonness and abandoned theft and reached unto faith in almighty Life. "A desolate house who ascends again to the height: one of position who has become hum…”
Both passages describe transformative journeys and rituals involving divine intervention and purification. They share themes of spiritual rebirth, divine guidance, and the use of symbolic actions to achieve a higher spiritual state.
mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 4
But I made answer unto them: "O ye fishers, who lap up your filth, no fisher am I who fishes for fish, and I was not formed for an eater of filth. A Fisher am I of souls who bear witness to Life. A Poor Fisher am I who calls to the souls, c…”
Both passages describe a spiritual journey or ascent, guided by a divine figure (the Fisher in Passage A and Ra in Passage B), leading souls or the deceased to a higher, enlightened state. They share themes of salvation, divine guidance, and the triumph of light over darkness.
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 figures (Ra and Marduk) who are central to their respective mythologies and exhibit creative and sustaining powers. They also emphasize the renewal and strength of these deities, as well as their interactions with other divine beings.
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 (Ra in Passage A and Marduk in Passage B) who is central to the creation and renewal of life. They emphasize the divine power over life, death, and the natural order, highlighting themes of rebirth, purification, and the establishment of cosmic order.
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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 describe a divine figure (Ra in Passage A and Marduk in Passage B) who is celebrated for their power and role in the cosmic order. They both emphasize the divine figure's triumph and the reverence they receive from other deities and humans.
mesopotamian|Epic of Gilgamesh: Tablet X — How Gilgamish Reached Uta-Napishtim|Tablet X, Section 1c
Gilgamish, if perchance thou succeed in traversing the Ocean, What wilt thou do, when unto the Waters of Death thou arrivest? Gilgamish, there is Ur-Shanabi, boatman to Uta-Napishtim, He with whom sails (?) are, the urnu of which in the fo…”
[auto] Ferry to the otherworld: the Waters-of-Death boat-crossing to Utnapishtim parallels Ra's solar barque bearing the soul across.