The Egyptian Book of the Dead (Papyrus of Ani) · 229 of 357 · tr. E.A. Wallis Budge
Chapter 39 (part 1)
PLATE XXXIII.
Vignette: A lake of fire, at each corner of which is seated a dog-headed ape. Rubric: (1) Osiris Ani, triumphant, is girt about with [fine] raiment, he is shod with (2)white sandals, and he is anointed with very precious anta ointment; and a bull, (3) and herbs, and incense, and ducks, and flowers, and ale, and cakes have been offered unto him.
And behold, thou shalt limn upon a clean tile (4) the image of a table of offerings in clean colours, and thou shalt bury it in a field whereon (5) swine have not trampled.
If this word then be written upon it, he himself shall rise again, (6) and his children's children shall flourish even as Ra flourisheth without ceasing.
He shall dwell in favour (7) in the presence of the king among the chiefs, and cakes and cups of drink and portions of meat shall be given unto him upon the table (8) of the great god.
He shall not be thrust from any door in Amentet; he shall travel on (9) together with the kings of the north and of the south, and he shall abide with the (10) followers of Osiris near unto Un-nefer, for ever, and for ever, and for ever.
Vignette: a Tet, [1.
A somewhat similar scene forms the vignette to Chapter CXXVI., but in addition to the apes there are two uræi at each corner.
The text reads: "Hail, ye four apes who sit in the bows of the boat of Ra, who make the right and truth of Neb-er-tcher to advance, who apportion unto me my weakness and my strength, who pacify the gods by the flame of your mouths, who give holy offerings unto the gods, and sepulchral meals of the tomb unto the shining ones, who feed upon right and truth, who are without falsehood, and who abominate wickedness.
Destroy ye the evil which is in me, do away with mine iniquity, put away the wounds which I had upon earth, and destroy all wickedness which cleaveth unto me." [The apes say]: "Enter thou in and let nothing whatever oppose thee." "Grant ye that I may pass through the tomb, and that I may enter into Re-stau, and that I may go in through the hidden doors of the underworld, and that offerings and other things may be made unto me as unto those shining ones who pass into and out from the paths of the tomb, and who go through [the doors thereof].
2 The ### represents four pillars, i.e.
, the four quarters of heaven, or the whole universe.
As a religious emblem it symbolizes the god Osiris.
A fine collection of tets is exhibited in the Fourth Egyptian Room (Table-Case K, and Wall-Case, No.
114), and among them may be noted: No.
2097,.a blue glazed faïence pendent tet, with the horns, disk, and plumes No.
739, blue glazed faïence pendent tet , with five cross-bars, and No.
8260, lapis-lazuli pendent tet , with horns, disk, and plumes; No.
8275, carnelian tet ; No.
8270, agate tet ; No.
20,623, opaque blue glass tet inscribed with the name of its owner; No.
The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.
The text emphasizes turning away from evil and aligning with divine truth, reflecting the Egyptian principle of Maat.
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 claims to become the gods themselves, asserting immortality and divine attributes ('I shall not die again', 'I am Ra').
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 passage emphasizes the power of spoken words and ritual recitation to effect cosmic change ('When [thou] hast said this chapter thou shalt open a way').