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The Egyptian Book of the Dead (Papyrus of Ani) · 209 of 357 · tr. E.A. Wallis Budge

Chapter 34 (part 2)

I have come, having done away all the evil which dwelleth in your hearts against me, I have made an end of all the sin which I committed (10) against you; I have brought unto you that which is good, I have made to come unto you that which is right and true. I, even I, know (11) you, I know your names, I know your forms which are not known, which come into being (12) with you. I have come unto you. I have risen among men like unto the god, living among the (13) gods. I am strong before you like unto the god who is exalted upon his resting-place; when he cometh the gods rejoice, and goddesses and mortal women (14) are glad when they behold him. I have come unto you. I have risen (15) upon the throne of Ra, I sit upon my seat in the horizon. I receive offerings upon my altar, (16) 1 drink drink-offerings at eventide as one made noble by the lord of mortals. I am exalted (17) even as the holy god, the lord of the great House. The gods rejoice when they see him in his (18) beautiful manifestation on the body of Nut, who giveth birth unto him daily." Vignette: The serpent Seta, with human legs. Text [CHAPTER LXXXVI L]: (1) THE CHAPTER OF CHANGING INTO SETA. Osiris Ani, triumphant, saith: "I am the serpent Seta, whose years are many. I lie down and I am born day by day. I am (3) the serpent Seta, which dwelleth in the limits of the earth. I lie down, I am born, (4) I renew myself, I grow young day by day." Vignette: A crocodile upon a pylon or doorway. Text [CHAPTER LXXXVIII.]: (1) THE CHAPTER OF CHANGING INTO A CROCODILE. Saith Osiris Ani, triumphant: (2) "I am the crocodile which dwelleth in terror, I am the sacred crocodile and I cause destruction. (3) I am the great fish in Kamui. I am the lord to whom homage (4) is paid in Sekhem; and Osiris Ani is the lord to whom homage is paid in Sekhem." Vignette: The god Ptah in a shrine, before which is a table of offerings. Text [CHAPTER LXXXII.]: (1) THE CHAPTER OF CHANGING INTO PTAH. Saith Osiris Ani, triumphant: "I eat bread, (2) I drink ale, I put on apparel, (3) I fly like a hawk, I cackle like a goose, and I alight upon the path (4) hard by the hill of the dead on the festival of the great Being. That which is abominable, that which is abominable, have I not eaten; and that which (5) is foul have I not swallowed. That which my ka doth abominate hath not entered into my body. I have lived according to the (6) knowledge of the glorious gods. I live and I get strength from their bread, I get strength when I eat it beneath the (7) shade of the tree of Hathor, my lady. I make an offering, and I make bread in Tattu, and oblations in (8) Annu. I array myself in the robe of the goddess Matait, and I rise up and I sit me down wheresoever my heart desireth (9). My head is like unto the head of Ra; when my limbs are gathered together, I am like unto Tmu.
Themes
Hidden Sayingssoteriology

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

Reference is made to the 'plans of the gods' as secret knowledge that grants access to the divine realm.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The passage describes a journey through the underworld realms and past warders, though the guide is implicit rather than explicit.

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Sacred Namestheology

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

The text relies on the invocation of divine names like Osiris and Horus to establish presence and authority.

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Anthropomorphismtheology

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

[auto] Osiris is explicitly described with human physical attributes such as a head, brow, heart, and body bound together.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text is from the Book of the Dead and explicitly details the deceased's passage through the underworld and opening of paths to eternity.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The speaker claims successful passage is achieved by knowing the secret plans of the gods rather than through force or simple petition.

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Living Godtheology

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

[auto] Osiris is portrayed as an active, responsive deity who hears, feels joy, and possesses vigorous strength.

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Prayerpraxis

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

[auto] The passage consists largely of direct address and petitions to deities such as Osiris, Horus, and Tmu.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

[auto] The deceased explicitly declares 'I am pure, I am holy' and offers natron, a substance used for purification.

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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 the soul's movement upward ('lift myself up') from the underworld to join the divine realm.

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Related passages · 8 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 5)
He now sat in the chair of David, and was the true priest in the order of Melchisedec." ( Three Principles , xxii. 3.) But the victory which the Redeemer had gained over Satan at the time of the temptation could not be sufficient for the p…”
Both passages describe a divine figure (Osiris/Horus in Passage A and Jesus in Passage B) who undergoes a transformative journey, overcoming adversity and achieving a state of divine union or redemption. They share themes of divine intervention, transformation, and the ultimate triumph of the divine principle.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 9)
8.) "When the earth received the blood of Christ she trembled and shook, for the wrath of God was now conquered in her, and there entered into her the living blood which had come from heaven out of the substantiality of God." ( Menschwerdun…”
Both passages describe a divine figure (Christ in Passage A and Osiris/Horus in Passage B) who overcomes death and establishes a new order. They both emphasize the transformative power of this figure and the subsequent renewal or resurrection of life.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 4)
will enter the kingdom of heaven, but those who do the will of My Father in heaven." It would seem self-evident that no being inferior to the Father in heaven can possibly do the will of the Father, because no one can do the will of God unl…”
Both passages discuss the transformation of the individual through divine connection and rebirth, emphasizing the union with the divine and the attainment of a higher, spiritual state. The themes of regeneration, divine union, and the attainment of a celestial or divine body are present in both texts.
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 judged by others, with themes of righteousness, transformation, and divine recognition. The passages share a conceptual parallel in their depiction of a transcendent being who is honored and revered, though they come from different mystical traditions.
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 hierarchies and the exaltation of a chosen figure (Marduk in Passage A and Horus in Passage B) who is tasked with overcoming a great enemy (Tiamat and the forces of chaos in Passage A, and implied cosmic disorder in Passage B). Both texts also emphasize the establishment of order and the conferring of power and dominion.
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 describe a divine figure (Marduk in Passage A and Horus in Passage B) being granted supreme authority and power by other gods. They also involve themes of creation, destiny, and the establishment of order, reflecting a conceptual parallel in their mystical traditions.
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 a divine figure (Osiris in Passage A and Marduk in Passage B) who is revered and honored by other gods and humans. They also share themes of creation, divine plans, and the establishment of order and service to the gods.
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 who has created and sustains the world, and who is revered by other gods and humans. They also emphasize the power and majesty of this figure, who is central to the cosmic order.