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The Egyptian Book of the Dead (Papyrus of Ani) · 235 of 357 · tr. E.A. Wallis Budge

Chapter 40 (part 4)

I have sailed on its Lake that I may come unto its cities, and I have drawn nigh It unto the city Hetep. For behold, I repose at the seasons [of Horus]. I have passed through the region of the company of the gods who are aged and venerable. (7) 1 have pacified the two holy Fighters who keep ward upon life. I have done that which is right and fair, and I have brought an offering and have pacified the two holy Fighters. I have cut off the (9) hairy scalp of their adversaries, and I have made aft end of the (10) woes which befel [their] children; (11) I have done away all the evil which came against their souls; I have gotten dominion over it, (12) 1 have knowledge thereof. I have sailed forth on the waters [of the lake] (13) that I may come unto the cities thereof. I have power (14) over my mouth, being furnished [with] charms; let not. [the fiends] get the mastery over me, (16) let them not have dominion over me. May I be equipped in thy Fields of Peace. What thou wishest that shalt thou do, [saith the god]." Vignette: The Sekhet-hetepet or "Fields of Peace," surrounded and intersected with streams. They contain the following: ( a. ) Thoth, the scribe of the gods, holding pen and palette, introduces Ani, who is making an offering, and his ka to three gods who have the heads of a hare, serpent, and bull respectively, and are entitled pauti , " the company of the gods." Ani and a table of offerings in a boat. Ani addressing a hawk standing [1. Reading, with the Nebseni papyrus, ma Akeru . 2. Adding from the Nebseni papyrus: as kua xenen-a uaa pen aa em Se-Hetep . 3. Adding from the Nebseni papyrus: renp-th renp-th xen-na em se-s er sper-a er nut-s xent-a er Hetep-sen entet . 4. I.e. , Horus and Set.] on a pylon-shaped pedestal, before which are an altar and a god. Three ovals. The legend reads un em hetep sexet nifu er fent , "Being at peace in the Field [of Peace], and having air for the nostrils." ( b. ) Ani reaping wheat, with the words asex Ausar , "Osiris reaps"; guiding the oxen treading out the corn; standing with hands and holding the kherp sceptre, and kneeling before two vessels of red barley and wheat. The hieroglyphics seem to mean, "the food of the shining ones." Three ovals. ( c. ) Ani ploughing with oxen in a part of the Fields of Peace called "Sekhet-aanre"; with the word sekau , to plough. The two lines of hieroglyphics read:-- re en hete'et atru 1000 em au-f an t'et usex-f an un remu neb am-f an hefau nebt am-f. Chapter of the River-horse. The river is one thousand [cubits] in its length. Not can be told its width. Not exist fishes any in it, not [exist] serpents any in it. [1. In the Nebseni papyrus they are called Qetqetmu, Hetepmu, and Urmu. 2.
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Themes
Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

[auto] The deceased uses symbolic imagery and identification formulas ('I am the great cat') as a form of ritualized thought.

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Anthropomorphismtheology

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

[auto] Divine beings are described with human roles and relationships, such as Qebhsennuf being the 'son' of Osiris Ani.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage praises Ra at sunrise and sunset, associating the divine with the luminous solar cycle.

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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 rituals and spells for guiding the deceased through the underworld.

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Living Godtheology

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

[auto] Deities like Ra and Qebhsennuf are depicted as active agents who move, speak, and intervene in the deceased's journey.

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Mystical Unionsoteriology

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

[auto] The deceased Ani identifies himself with divine archetypes such as Osiris, the perfected soul, and the great cat to merge with the divine.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Qebhsennuf acts as a protector and guide who collects the deceased's members to ensure safe passage in the afterlife.

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Sacred Namestheology

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

[auto] The text invokes powerful divine names like Osiris, Ra, and Shu to establish identity and authority in the afterlife.

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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 references the movement of Ra through heaven and the deceased's triumphant status in the underworld as a journey through cosmic realms.

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