The Egyptian Book of the Dead (Papyrus of Ani) · 208 of 357 · tr. E.A. Wallis Budge

Chapter 34 (part 1)

PLATE XXVII.

life.

O, I have made them to know the plans of the gods which Horus hath devised (55) at the bidding of his father Osiris.

Hail, lord, thou most terrible and mighty soul!

Let me come, even me, (56) let me lift myself up!

I have opened and passed through the underworld.

I have opened the paths of the warders (57) of heaven and of the warders of the earth.

I have not been driven back by them; and I have lifted up thy face, O lord of eternity." Appendix: The following is the end of the LXXVIIIth chapter according to the Paris papyrus quoted by Naville ( Todtenbuch , Bd.

I., Bl.

89, ll.

43-48):-- "Thou art exalted upon thy throne, O Osiris.

Thou hearest joyful things, O Osiris.

Thy, strength is vigorous, O Osiris.

Thy head is bound to thy body, O Osiris.

Thy brow is made firm, O Osiris.

Thy heart is joyful.

O be thou pleased to establish gladness for thy servants.

Thou art stablished as a bull of Amenta.

Thy son Horus is crowned king upon thy throne; all life is with him.

Unto thy son are given millions of years, and the fear of him shall endure for untold ages.

The company of the gods shall fear him.

Unto thy son is given .

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of the company of the gods; he changeth not his word.

Horus is the food and the altar.

I go to unite myself unto [my] father; and deliverance cometh from [my] father, from [my] brother, and from the friend of Horus.

Horus is in the following of his father.

He dwelleth amid decay.

He ruleth Khem.

To thy son have the gods given the crown of millions of years, and for millions of years it maketh him to live in the eye [of Horus], the single eye of the god [which is called] Nebt-er-tcher, the queen of the gods." Vignette: The deceased kneeling, with both hands raised in adoration, before three gods.

Text [CHAPTER LXXIX.]: (I) THE CHAPTER OF BEING AMONG THE COMPANY OF THE GODS AND OF BEING CHANGED INTO THE (2) PRINCE OF THE GODLIKE RULERS.

[The deceased] saith: "Homage to thee, O Tmu, (3) lord of heaven, thou creator of things which are and which come forth from the earth; who makest to come into being that which is sown, the lord of things which shall be, the begetter of the gods, the great god (4) who made himself, the lord of life who maketh mankind to flourish.

Homage to you, O ye lords of creation, ye pure being whose abodes (5) are hidden.

Homage to you, O ye lords of eternity, whose forms are hidden, and whose dwelling-places are unknown.

(6) Homage to you, O ye gods who dwell in the abode (?) of the flooded lands.

Homage to you, O ye gods who live in the underworld.

Homage to you, O ye gods who dwell in heaven.

(7) Grant ye that I may come [unto you], for I know you.

I am pure, I am holy, I am mighty, I have a soul, (8) 1 have become powerful, I am glorious; I have brought unto you perfume and incense, and natron.

Blot out from your hearts (9) whatsoever ye have in them against me.

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Themes

Cosmic Dualismtheology

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

[auto] The text contrasts holy majesty and light with evil hap and resisting gods of the underworld.

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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 the soul's journey through the underworld and heaven to reach the divine lord.

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Hidden Sayingssoteriology

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

[auto] Reference to 'holy hidden rites' indicates esoteric knowledge reserved for the initiated to navigate the afterlife.

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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 behold, stretch forth arms, and open ways for the deceased.

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Mystical Unionsoteriology

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

[auto] The speaker identifies directly with the deity Horus ('I, even I, am Horus'), merging personal identity with the divine.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The passage describes the guided passage of the soul through afterlife realms, overcoming obstacles to reach 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.

[auto] The journey is directed 'unto your lord' and involves travelling the remotest parts of heaven to reunite with the divine.

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Sacred Namestheology

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

[auto] The text emphasizes the power of words and names ('my words shall make full the majesty of Shu', 'I am Horus') to effect change.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

[auto] The declaration 'I am Horus' represents the recognition of one's own true divine nature as a path to power and salvation.

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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 speaker describes travelling over heaven and passing along holy paths unto the lord, indicating an upward journey.

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