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The Egyptian Book of the Dead (Papyrus of Ani) · 338 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 99)

The charms against serpents in the pyramid texts of the Vth and VIth dynasties have their equivalents in the XXXIst and XXXIIIrd Chapters of the Book of the Dead, which are found on coffins of the XIth and XIIth dynasties;[2] and in the XVIIIth dynasty we find vignettes in which the deceased is depicted in the act of spearing a crocodile[3] and of slaughtering serpents.[4] In the Theban and Saïte versions are several small chapters[5] the recital of which drove away reptiles; and of these the most important is the XXXIXth Chapter, which preserved the deceased from the attack of the great serpent Apef or Apep, who is depicted with knives stuck in his folds.[7] In the period of the later dynasties a service was performed daily in th temple of Amen-Ra at Thebes to deliver the Sun-god from the assault of this fiend and on each occasion it was accompanied by a ceremony in which a waxen figure of Apep was burnt in the fire; as the wax melted, so the power of Apep was destroyed. Another name of Apep was Nak, who was pierced by the lance of th eye of Horus and made to vomit what he had swallowed.[9] The Devourer of the Dead The judgment scene in the Theban edition of the Book of the Dead reveal the belief in the existence of a tri-formed monster, part crocodile, part lion, and [1. Maspero, Recueil de Travaux , t. iii., p. 220. 2. Goodwin, Aeg. Zeitschrift , 1866, p. 54; see also Lepsius, Aelteste Texte , Bl. 35, l. 1 ff. 3. Naville, Todtenbuch , Bd. I., Bl. 44. 4. Ibid. , Bd. I., Bl. 46. 5. I.e. , chapp. 32, 34, 35, 36, 37, 38, etc. 6. For the text see Naville, Todtenbuch , Bd. I., Bl. 53; and Lepsius, Todtenbuch , Bl. 18. 7. See Lanzone, Dizionario , p. 121. 8. The service for the Overthrowing of Apepi is printed in Archæologia , vol. lii., pp. 393-608. 9. ###. Grébaut, Hymne, p. 10.] {p. cxxx} part hippopotamus, whom the Egyptians called Am-mit, i.e. , "the eater of the Dead," and who lived in Amenta; her place is by the side of the scales wherein the heart is weighed, and it is clear that such hearts as failed to balance the feather of Maat were devoured by her. In one papyrus she is depicted crouching by the side of a lake.[1] Other types of evil were the insect Apshai, [2]confounded in later times with the tortoise[3], which dies as Ra lives;[4] the crocodile Sebak, who afterwards became identified with Ra; the hippopotamus, the ass, etc . The devils of the underworld.
Themes
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.

The text discusses moral ideas of good and right attributed to beneficent powers versus evil and wickedness, reflecting order versus chaos.

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Microcosm Macrocosmcosmology

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

The deceased is identified with Horus or Ra, implying a reflection of the divine in the human.

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Mystical Unionsoteriology

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

The deceased is identified with Horus or Ra, suggesting a union or equivalence between the human and the divine.

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Anthropomorphismtheology

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

[auto] The passage explicitly states that Egyptians gave human forms to beneficent gods and animal forms to opposing powers.

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Cosmic Dualismtheology

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

[auto] The passage explicitly contrasts beneficient powers like light and day against opposing forces of darkness and night.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text describes the function of gods as guides and protectors for the deceased navigating the new life.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] It details the role of divine powers in guiding the soul through the afterlife realms.

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Related passages · 4 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 4)
Therefore the Word and the bruiser of the head of the serpent did not enter into form within their souls; but it stood within the mind to oppose the devils and the kingdom of hell with those that were willing to surrender themselves to it."…”
Both passages discuss the concept of a serpent or monster representing evil or temptation. In Passage A, the serpent Apep and other monsters are depicted as forces of evil that need to be overcome, while in Passage B, the serpent symbolizes false desire and the struggle between the internal and external man. Both traditions share the theme of battling evil or temptation, though they use different symbolic representations.
jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1f
And here the idea or universal form of all the shells is understood, which encompasseth the seven inferior emanations of the queen after the manner of a serpent, as well from the right as from the left and from every side.) [The excavation…”
Both passages discuss the concept of evil entities in the form of serpents or dragons that oppose divine order. The Egyptian Book of the Dead describes Apep and other evil creatures, while the Kabbalistic text discusses the Qlipoth and the dragon as forces of judgment and opposition to holiness. Both traditions use serpentine imagery to represent these forces.
neoplatonism|Iamblichus: On the Mysteries|Chapter VIIIŽ
But the Egyptians honoured the asp, the weasel, and the beetle, in consequence of observing in them certain dark resemblances of the power of the Gods, like that of the sun in drops of water. For at present, many believe and assert that th…”
Both passages discuss the symbolic significance of animals in ancient Egyptian religion, particularly focusing on serpents, crocodiles, and other creatures. They explore the mystical and divine associations attributed to these animals, highlighting their roles in religious rituals and beliefs.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|Introductione
Here is the common translation of the sacred text: “Now, the serpent was more subtle than any beast of the field which the Lord God had made.” But this is what Moses says: This signifies, according to the version of Fabre d'Olivet: “Now, or…”
Both passages discuss the role of serpents or serpent-like creatures as symbols of evil or chaos in their respective traditions. Passage A describes the serpent Apep and other evil creatures in the Egyptian underworld, while Passage B discusses the serpent as a symbol of original attraction and the universal agent of natural forces in Kabbalistic interpretation. Both passages highlight the significance of these serpentine figures in their religious and mystical contexts.