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The Egyptian Book of the Dead (Papyrus of Ani) · 206 of 357 · tr. E.A. Wallis Budge

Chapter 33 (part 1)

PLATE XXVI. underworld fear me, and they (17) fight for me [in their habitations]. I, in very truth I am a shining one and a dweller in light, who hath been created and who hath come into being (18) from the body of the god. I am one of the shining ones who dwell in light, whom (19) Tmu himself hath created, and who have.(come into being from the eyelashes of his eye. He doth create and glorify and make noble the faces of those who live with him. (20) Behold, the only One in Nu! They do homage unto him as he cometh forth from the horizon, and they strike fear of him into the gods (21) and into the shining ones who have come into being with him. "I am the One among the worms which the eye of the Lord, the only One, hath created. And lo! (22) before Isis was, and when Horus was not yet, I had waxed strong, and flourished. I had grown old, and I had become greater (23) than they who were among the shining ones who had come into being with him, and I, even I, arose in the form of a sacred hawk (24), and Horus made me worthy in the form of his own soul, to take possession of all that belongeth unto Osiris in the underworld. The double Lion-god, (25) the warder of the things that belong to the house of the nemmes crown which is in his hiding place, saith unto me: 'Get thee back to the heights of heaven, seeing that through Horus (26) thou hast become glorified in thy form; the nemmes crown is not for thee; thou hast speech even unto the ends (27) of heaven.' I, the guardian, take possession of the things which belong to Horus and Osiris in the underworld. Horus telleth aloud unto me that which (28) his father had said concerning me in years [gone by], on the day of the burial [of Osiris]. I have given unto thee the nemmes of the double Lion-god which I possess, (29) that thou mayest pass onward and mayest travel over the path of heaven, and that they who dwell on the confines of the horizon may see thee, and that the gods of the underworld may fear thee (30) and may fight for thee in their habitations. The god Auhet is of them. The gods, the lords of the boundaries of heaven, they who are the warders (31) of the shrine of the lord, the only One, have fallen before my words, have fallen down before [my] words. Hail! He that is exalted upon his tomb is on my side, and he hath bound upon my head the nemmes crown. (32) The double Lion-god hath decreed it, the god Auhet hath made a way for me. I, even I, am exalted, and the double Lion-god hath bound the nemmes crown on me, and (33) my head covering hath been given unto me. He hath stablished my heart through his strength and through his great might, and I shall not (34) fall through Shu. I am Hetep, the lord of the two uræi, the being who is adored. I know the shining god, (35) and his breath is in my body. I shall not be driven back by the Bull which causeth men to tremble, but I shall come daily into the house of the double Lion-god, and I shall come forth therefrom into the house of Isis.
Themes
Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

The spell involves visualizing and transforming into a sacred hawk through the use of imagery and vignettes.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The text consists of secret chapters intended for the deceased to recite, implying esoteric knowledge reserved for the dead.

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Anthropomorphismtheology

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

[auto] The gods are described with human characteristics such as sitting, eating, fighting, and feeling fear.

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Divine Lighttheology

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

[auto] The deceased petitions to become a shining one and enter the presence of Ra, the sun god associated with light.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is a chapter from the Book of the Dead explicitly designed to guide the soul through death and the underworld.

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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 deities are portrayed as active, responsive entities who accept offerings and can be petitioned for aid.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text requests guidance to make paths and walk through the house of darkness, indicating a guided passage through afterlife realms.

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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 deceased seeks to rejoin the divine community of Ra and Nut, returning to a state of divine presence.

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Sacred Namestheology

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

[auto] The invocation of specific divine names such as Ra, Nut, and Osiris Ani carries ontological power within the spells.

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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 moving upward or inward to the presence of Ra and the gods of Nut from the house of darkness.

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Related passages · 10 parallels
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXII (part 1)
XXII. Sheol, or the Underworld . CHAPTER XXII. 1. And thence I went to another place, and he showed me in the west ⌈ another ⌉ great and high mountain [ and ] of hard rock. E 2 And there was in it †four† hollow places, deep and wide an…”
Both passages describe the afterlife and the separation of souls in the underworld. They share themes of divine judgment, the presence of different realms for the righteous and the wicked, and the role of divine beings in overseeing these realms.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLV
XLV-LVII. The Second Parable . The Lot of the Apostates: the New Heaven and the New Earth . CHAPTER XLV. 1. And this is the Second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits. 2. And i…”
Both passages discuss the fate of the righteous and the unrighteous in the afterlife, emphasizing the divine favor and protection granted to the righteous and the exclusion of the unrighteous from divine realms. They share themes of divine judgment and the transformation of the cosmos for the righteous.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLVI
XLVI. The Head of Days and the Son of Man . CHAPTER XLVI. 1. And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countenance had the appearance of a man, And his face was full o…”
Both passages describe a divine or exalted figure who possesses great authority and is associated with light and righteousness. They also share themes of divine creation and the subjugation of lesser beings or forces.
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 glorified, and who is recognized and feared by other divine beings. They also emphasize the righteousness and the special status of the protagonist in the afterlife or divine realm.
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 themes of transformation, divine power, and the desire for protection and dominion. They both involve the protagonist seeking to gain power and respect from the gods, and to overcome adversaries.
mesopotamian|Enuma Elish: The Epic of Creation|1g
When the gods, his fathers, beheld the fulfillment of his word, They rejoiced, and they did homage unto him, saying, " Marduk is king!" They bestowed upon him the scepter, and the throne, and the ring, They give him an invincible weapony wh…”
Both passages describe a divine figure (Osiris Ani and Marduk) seeking power, protection, and dominion over their respective realms. They share themes of divine authority, transformation, and the subjugation of chaotic forces.
mesopotamian|Enuma Elish: The Epic of Creation|1h
She recited an incantation, she pronounced her spell, And the gods of the battle cried out for their weapons. Then advanced Tiamat and Marduk, the counselor of the gods; To the fight they came on, to the battle they drew nigh. The lord sp…”
Both passages describe a deity or a deceased individual gaining power and dominion over other gods or forces. They share themes of transformation, divine authority, and the establishment of order, reflecting the mystical traditions' focus on the afterlife and divine intervention.
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 share themes of divine transformation, protection, and the seeker's desire to align with the divine order. Passage A focuses on the individual's journey to become like the gods and gain their protection, while Passage B describes the divine actions of creation and establishment of order, but both emphasize the interaction between the divine and the mortal realm.
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 deity who is revered and sought for protection and provision. They also share themes of transformation, divine favor, and the power to overcome adversity.
platonism|Plato: Phaedrus|Section 1o
Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the…”
Both passages describe a journey through the heavens or underworld, involving divine beings and the soul's ascent or descent. They share themes of transformation, divine recognition, and the soul's connection to higher realms.