The Egyptian Book of the Dead (Papyrus of Ani) · 216 of 357 · tr. E.A. Wallis Budge

Chapter 36 (part 3)

Text [CHAPTER CXXV.]: (1) THE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE RIGHT AND TRUTH: A HYMN OF PRAISE TO OSIRIS, THE DWELLER IN AMENTET.

Osiris, the scribe Ani, triumphant, saith: (2) "I have come and I have drawn nigh to see thy beauties; my two hands are raised in adoration of thy name Right and Truth.

I have drawn nigh unto the place where the acacia tree groweth not, (3) where the tree thick with leaves existeth not, and where the ground yieldeth neither herb nor grass.

And I have entered in unto the place of secret and hidden things, (4) 1 have held converse with the god Sut .

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Osiris, the scribe Ani, hath entered into the House of Osiris, and he hath seen the hidden (5) and secret things which are therein.

The holy rulers of the pylons are in the form of shining ones.

(6) Anubis spake unto him with the speech of man when he came from Ta-mera, saying, 'He knoweth our paths and our cities, I have been pacified, (7) and the smell of him is to me even as the smell of one of you.'" Ani saith unto him: "I am Osiris, the scribe Ani, triumphant in peace, triumphant!

(8) I have drawn nigh to behold the great gods, and I feed upon the meals of sacrifice whereon their kas feed.

I have been to the boundaries [of the lands] (9) of the Ram, the lord of Tattu, and he hath granted that I may come forth as a bennu bird and that I may have the power of speech.

I have passed through the river-flood.

I have made (10) offerings with incense.

I have made my way by the side of the thick-leaved tree of the children (?).

I have been in Abtu in the House of Satet.

(11) I have flooded and I have sunk the boat of my enemies.

I have sailed forth upon the Lake in the neshem boat.

I have seen the noble (12) ones of Kam-ur.

I have been in Tattu, and I have constrained myself to silence.

I have set the divine Form upon his two feet.

(13) I have been with the god Pa-tep-tu-f, and I have seen the dweller in the Holy Temple.

I have entered into the House (14) Of Osiris, and I have arrayed myself in the apparel of him who is therein.

I have entered into Re-stau, and I have beheld the hidden things (15) which are therein.

I have been swathed, but I found for myself a thoroughfare.

I have entered into An-aarut-f, and I have clothed my body with the apparel (16) which is therein.

The antu unguent of women hath been given unto me .

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§ Ask Guru about this passage →

Themes

Anthropomorphismtheology

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

[auto] Divine beings are described with human family structures (fathers, sons) and physical attributes like thrones and enemies.

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Cosmic Dualismtheology

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

The passage contrasts the order of Osiris and Horus with the destruction of enemies and the binding of the soul of Sut.

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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 deceased's journey to Amenta and status among the revered dead.

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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 perform deeds for the deceased, such as granting life and strength.

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Mystical Unionsoteriology

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

[auto] The deceased identifies with Horus and Osiris, claiming divine lineage and living again in their form.

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Prayerpraxis

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

The text contains multiple petitions such as 'May it be granted' and 'Grant that the days of my life may come unto worship.'

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text describes the soul's departure to Amenta and travel in a divine boat to join the revered dead.

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Sacred Namestheology

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

[auto] Invocation of specific divine names like Osiris, Ra, and Horus is used to secure power and status for the deceased.

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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 deceased explicitly assumes the identity of Horus and inherits the throne of Osiris, ruling the earth as a god.

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Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

[auto] The appendix describes reciting the chapter over a lapis-lazuli figure of Horus to confer power upon the deceased, fitting the definition of ritual practice engaging divine power through material symbols.

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