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The Egyptian Book of the Dead (Papyrus of Ani) · 202 of 357 · tr. E.A. Wallis Budge

Chapter 31 (part 1)

PLATE XXIII. AND PLATE XXIV. The whole of Plate XXIII. and part of Plate XXIV contain a repetition of the XVIIIth Chapter of the "Book of the Dead," which has also been given on Plates XIII. and XIV. The arrangement of the gods in the vignette is, however, slightly different. PLATE XXIV. (2). Vignette: Ani and his wife adoring three gods, who are seated on a pylon or door-shaped pedestal. Text [CHAPTER CXXIV.]: (I) THE CHAPTER OF GOING UNTO THE GODLIKE RULERS OF OSIRIS. Osiris, the scribe Ani, triumphant, saith: "My soul hath builded for me a (2) dwelling-place in Tattu. I have waxed strong in the town Pe. I have ploughed [my] fields in all my forms, and my palm tree standeth therein like unto the god Amsu. I eat not that which I abominate, (3) I eat not that which I loathe; that which I abominate I abominate, and I feed not upon filth. (4) There are food offerings and meat for those who shall not be destroyed thereby. I raise not up myself on my two arms unto any abomination, I walk not thereupon (5) with my shoes, because my bread is [made] from white grain, and my ale from the red (6) barley of the Nile. The sektet boat and the atet boat bring them unto me, and I feed upon them (7) under the trees, whose beautiful branches I myself do know. (8) How glorious do I make the white crown [when] I lift up the uræi! (9) Hail, guardian of the door, who givest peace unto the two lands, bring thou unto me those who make offerings! Grant that [1. In the Appendix to Plates V. and V1. (see above, p. 265), is a reproduction from the papyrus of Neb-set at Paris, of a scene in which the soul of the deceased is represented as descending the ladder with food for the body in the tomb below.] I may (10) lift up the earth; that the shining ones may open their arms unto me; that the company of the gods may (11) speak with the words of the shining ones unto Osiris Ani; that the hearts of the gods may direct [him] (12); and that they may make him powerful in heaven among the gods who have taken unto themselves visible forms. (13) Yea, let every god and every goddess whom he passeth make Osiris, the scribe Ani, triumphant at the new year. He feedeth upon hearts (14) and consumeth them when he cometh forth from the east. He hath been judged by the forefather of Light. He is (15) a shining one arrayed in heaven among the mighty ones. The food of Osiris, the scribe Ani, triumphant, is even (16) the cakes and ale which are made for their mouths. I go in through the Disk, I come out through the god Ahui. I speak with the followers (17) of the gods, I speak with the Disk, I speak with the shining ones, and the Disk granteth me to be victorious in the (18) blackness of night within Meh-urt near unto his forehead. Behold, I am with Osiris, and I (19) proclaim that which he telleth forth among the mighty ones. He speaketh unto me the words of men, and I listen and (20) 1 tell again unto him the words of the gods.
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Themes
Anthropomorphismtheology

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

[auto] Deities are described performing distinctly human actions such as nursing, falling on faces, and wearing crowns.

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Cosmic Dualismtheology

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

[auto] The text emphasizes victory over foes and the fiends of Sut, representing the conflict between order and chaos.

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Divine Lighttheology

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

References are made to shining ones and the solar journey with Ra, implying luminous divine presence.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and explicitly details rituals to guide the deceased through the afterlife journey with Ra.

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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 gods are depicted as active agents who give birth, nurse, sail, and rule rather than abstract principles.

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Mystical Unionsoteriology

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

[auto] The deceased Ani is identified directly with Osiris and Horus, achieving a state of divine triumph and adoration.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The ritual ensures the dead man travels with Ra into every place whithersoever he saileth.

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Ritual Firepraxis

Fire as medium of divine presence.

Incense is placed upon fire as part of the prescribed rite to facilitate the journey.

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Sacred Namestheology

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

[auto] The names of specific gods are written on a table to effect the ritual outcome and enable travel with Ra.

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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 deceased is enabled to travel through heavens above and earth beneath in the presence of godlike rulers.

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Related passages · 11 parallels
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Shared concept: Cosmic Dualism — Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality. (derived)
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Shared concept: Ritual Fire — Fire as medium of divine presence. (derived)
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Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
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At the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
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Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)