The Egyptian Book of the Dead (Papyrus of Ani) · 214 of 357 · tr. E.A. Wallis Budge
Chapter 36 (part 1)
PLATES XXIX.
AND XXX.
Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh , "life," upon his knees, and is seated on a pylon-shaped throne.
Text [CHAPTER CLXXV.]: (1) THE CHAPTER OF NOT DYING A SECOND TIME.
Saith Osiris Ani, triumphant: "(2) Hail, Thoth!
What is it that hath happened unto the holy children of Nut?
(3) They have done battle, they have upheld strife, they have done evil, (4) they have created the fiends, they have made slaughter, they have caused (5) trouble; in truth, in all their doings the mighty have worked against the weak.
(6) Grant, O might of Thoth, that that which the god Tmu hath decreed [may be done]!
And thou regardest not evil, nor art thou (7) provoked to anger when they bring their years to confusion and throng in and push to disturb their months; for in all that they have done (8) unto thee they have worked iniquity in secret.
I am thy writing palette, O Thoth, and I have brought unto thee thine ink jar.
I am not (9) of those who work iniquity in their secret places; let not evil happen unto me." Saith Osiris, the scribe Ani: (10) "Hail, Tmu!
What manner [of land] is this into which I have come?
It hath not water, it hath not air; it is deep unfathomable, (11) it is black as the blackest night, and men wander helplessly therein.
In it a man may not live in quietness of heart; nor may the longings of love be satisfied therein.
(12) But let the state of the shining ones be given unto me for water and for air and for the satisfying of the longings of love, and let quietness of heart be given unto me for bread (13) and for ale.
The god Tmu hath decreed that I shall see his face, and that I shall not suffer from the things which pain him.
May the gods hand on (14) their thrones for millions of years.
Thy throne hath descended unto thy son Horus.
The god Tmu hath decreed that his course shall be among the holy princes.
(15) In truth, he shall rule over thy throne, and he shall be heir of the throne of the dweller in the Lake of Fire.
It hath been decreed that in me he shall see his likeness, and that (16) my face shall look upon the lord Tmu.
How long then have I to live?
It is decreed that thou shalt live for millions of millions of years, a life of millions of years.
(17) May it be granted that I pass on unto the holy princes, for I am doing away with all that I did when this earth came into being from Nu (18), and when it sprang from the watery abyss even as it was in the days of old.
I am Fate (?) and Osiris, and I have changed my form into the likeness of divers serpents (19).
Man knoweth not, and the gods cannot see, the two-fold beauty which I have made for Osiris, who is greater than all the gods.
I have granted that he [shall rule] in the mount of the dead (20).
Verily his son Horus is seated upon the throne of the dweller in the double Lake of Fire, as his heir.
I have set his throne in (21) the boat of millions of years.
Horus is established upon his throne, amid the friends [of Osiris] and all that belonged unto him.
Themes
◇Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
[auto] Light is a central motif, with references to the god of light, shedding light into darkness, and upholding the Eye of the Sun.
All passages →◇Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] As part of the Book of the Dead, the text explicitly provides spells and declarations to guide the soul through death and transformation.
All passages →◇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.
[auto] The speaker declares that 'right and truth are in my body,' reflecting the Egyptian principle of Maat.
All passages →◇Mystical Unionsoteriology
The merging of the individual soul or self with the divine, transcending personal identity.
[auto] The passage consists of repeated 'I am' declarations where the deceased identifies directly with various deities and divine attributes.
All passages →◇Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
[auto] The speaker describes advancing and hastening after Horus, indicating a guided passage through the afterlife realms.
All passages →◇Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
[auto] The text invokes specific divine names like Ra, Hathor, and Hu, attributing power to the 'words of my mouth'.
All passages →◇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.
[auto] The chapter title explicitly states 'Changing into the God Who Giveth Light,' indicating transformation into divinity.
All passages →Related passages · 17 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
“2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible.
He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages describe a state of divine connection and power, where the individual is elevated to a godlike status, able to transcend darkness and have dominion over creation. The Egyptian Book of the Dead emphasizes transformation and light, while the Christian mystical text focuses on Adam's original state of divine harmony and power.
◆greek_mystery|Orphic Hymns|Hymn VIII. THE MOON (part 1)
“VIII.
TO THE MOON * .
The FUMIGATION from AROMATICS.
HEAR, Goddess queen, diffusing silver light, Bull-horn'd and wand'ring thro' the gloom of Night.
2 p.
125 With stars surrounded, and with circuit wide Night's torch extending, thro'…”
Both passages emphasize the divine attributes of light and the sun, portraying it as a source of illumination, guidance, and power. They share a mystical reverence for the sun as a bringer of light and order, though they come from different cultural and religious contexts.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LV
“CHAPTER LV. 1. And after that the Head of Days repented and said: 'In vain have I destroyed all who dwell on the earth.' 2. And He sware by His great name: 'Henceforth I will not do so to all who dwell on the earth, and I will set a sign in…”
Both passages describe a divine judgment and the establishment of a new order. In Passage A, the Head of Days repents and sets a sign in the heaven, while in Passage B, the god Tmu decrees the fate of the scribe Ani and the establishment of Horus on the throne. Both involve divine intervention and the setting of a new order.
◆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 judgment scene where the righteous are vindicated and the unrighteous are punished. They also share themes of divine decree, the intervention of a divine figure (Thoth in Passage A and the Son of Man in Passage B), and the ultimate triumph of the righteous.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXIII
“LXIII. The unavailing Repentance of the Kings and the Mighty . CHAPTER LXIII. 1. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were…”
Both passages depict a scene where powerful figures (kings and mighty in Passage A, holy children of Nut in Passage B) are judged for their actions. They acknowledge their wrongdoings and seek redemption or respite, highlighting themes of repentance, divine justice, and the consequences of one's deeds.
◆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 deal with divine judgment, the fate of the righteous and the wicked, and the intervention of divine figures (Thoth in Passage A and the seven holy ones in Passage B). They share a common theme of seeking divine favor and understanding one's place in the cosmic order.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIV
“CHAPTER LXXXIV. 1. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the p. 113 tongue of flesh, which God has made for the children of the flesh of men, that they…”
Both passages involve a supplicant addressing a deity for protection and favor, with themes of divine judgment, the fate of humanity, and the establishment of righteousness. They share a common structure of invocation, plea, and affirmation of divine power.
◆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 judgment, the afterlife, and divine decrees. They share a concern with the fate of the soul and the intervention of divine figures (Thoth and Tmu in Passage A, and Life and Yōhānā in Passage B). The passages also emphasize the transformation and transcendence of the individual through divine intervention.
◆mandaean|Gnostic John the Baptizer — The Story of the Breach with Judaism|Section 5
“ALL the Jews gathered together and followed after Miryai. They went and
found that a throne was set up for Miryai on the bank of Euphrates. A white
stnndard was for her unfurled and a book stood upright on her lap. She reads
in the Books of…”
Both passages depict a central figure (Miryai and Osiris Ani) who has transcended traditional religious structures and is engaged in a spiritual conflict with established religious authorities. Both passages also emphasize the transformative power of the central figure's teachings and the rejection of traditional religious practices.
◆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 describe a divine battle against chaotic forces, with a hero figure (Marduk in Passage A and Horus in Passage B) appointed by a higher deity to restore order. They share themes of cosmic struggle, divine intervention, and the establishment of a new order.
7 more
◆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 describe divine battles and the establishment of order through divine decrees. They share themes of cosmic conflict, divine authority, and the role of specific deities in maintaining or disrupting order.
◆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 involve the conferring of divine authority and power upon a chosen figure (Marduk in Passage A and Horus in Passage B) through a decree or command. They also share themes of cosmic order, divine intervention, and the establishment of fate.
◆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 depict a divine battle where a god (Marduk in Passage A and Thoth/Horus in Passage B) confronts chaos or evil forces (Tiamat in Passage A and the chaos brought by the children of Nut in Passage B). The themes of divine order triumphing over chaos and the establishment of divine rule are central to both narratives.
◆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 (Thoth in Passage A and Marduk in Passage B) who has created and ordered the world, has power over life and death, and is revered by other gods and humans. They also share themes of divine decree, the establishment of order, and the role of the divine in human destiny.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialogueo
“Because those lights which made present the illuminating, acting intellect and sun of intelligence found easy ingress through his eyes; that of Truth (the intellect of Truth?) through the door of the intellectual faculty; that of Goodness (…”
Both passages describe a transformative encounter with the divine, emphasizing light, illumination, and the overcoming of darkness. They share themes of divine possession, victory, and the elevation of the individual towards a higher spiritual state.
◆renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Fourth Dialogueb
“The other follows, who says that he became blind through having been suddenly brought out of the darkness into a great light: accustomed to behold ordinary beauties, a celestial beauty was suddenly presented before his eyes—a sun-god—in thi…”
Both passages explore the theme of divine light and its impact on human perception. In Passage A, the blind men are affected by the overwhelming light of the divine, while in Passage B, the speaker claims to bring light into darkness and transform it. Both texts deal with the transformative power of divine light and its effects on the human condition.
◇mesopotamian|Epic of Gilgamesh: Tablet VII — The Death of Enkidu|Tablet VII, Section 1a
“THE SEVENTH TABLET.
THE DEATH OF ENKIDU.
.
"Why, O my friend, do the great gods (now) take counsel together?" .
.
.
30.
"Of want .
.
.
.
since me it is that .
.
.hath .
.
.
.
And me the fever [hath laid] on my back." ______…”
[auto] Second-death motif: Tablet VII's death of Enkidu against the BoD 'Chapter of Not Dying a Second Time'.