← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 348 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 109)

It measures 78 feet by 1 foot 3 inches, and is the longest known papyrus of the Theban period.[1] It is made up of six distinct lengths of papyrus, which vary in length from 26 feet 9 inches to 5 feet 7 inches. The material is composed of three layers of papyrus supplied by plants which measured in the stalks about 41 inches in diameter. The several lengths have been joined together with great neatness, and the repairs and insertion of new pieces (see plates 25, 26) have been dexterously made. When first found, the papyrus was of a light colour, similar to that of the papyrus of Hunefer (B. M. No. 9901), but it became darker after it had been unrolled, and certain sections of it have shrunk somewhat. It contains a number of chapters of the Book of the Dead, nearly all of which are accompanied by vignettes; and at top and bottom is a border of two colours-red and yellow.[2] At the beginning and end of the papyrus spaces of six and eleven inches respectively have been left blank. The inscribed portion is complete, and the loss of the few characters which were damaged in unrolling[3] does not interrupt the text. It was written by three or more scribes; but the uniformity of the execution of the vignettes suggests that fewer artists were employed on the illustrations. The titles of the chapters, rubrics, catchwords, etc., are in red. In some instances the artist has occupied so much space that the [1 The papyrus of Nebseni, of the XVIIIth dynasty (B.M., No. 9900), measures 76 feet 81 inches by 13 inches; and the papyrus of Hunefer, of the XIXth dynasty (B.M., No. 9601), 18 feet 10 inches by 1 foot 3 5/8 inches; the Leyden papyrus of Qenna, of the XVIIIth dynasty, measures about 50 feet; and the Dublin papyrus ( Da of M. Naville's edition), XVIIIth dynasty, 24 feet 9 inches. 2 In some sections the border is painted yellow and orange. 3 See plates 1, 15, 24.] {p. cxliii} General description. scribe has been obliged to crowd the text ( e.g. , in plate 11) and at times he has written it on the border (see plates 14, 17). This proves that the vignettes were drawn before the text was written. All the different sections of the papyrus were not originally written for Ani, for his name has been added in several places' by a later hand. As however such additions do not occur in the first section, which measures 16 feet 4 inches in length, it must be concluded that that section was written expressly for him, and that the others were some of those ready-written copies in which blank spaces were left for the insertion of the names of the deceased persons for whom they were purchased. The scribe who filled in Ani's name in these spaces wrote hurriedly, for in Chapter XXX B ., line 2 (pl. 15), he left himself no space to write the word "Osiris" in the phrase, "Ani victorious before Osiris" (compare pl. 1, line 5); in Chapter XLIII., lines 1, 2 (pl. 17), he has written it twice; in Chapter IX., l. 1 (pl. 18), he has omitted the determinative in Chapter XV., line 2 (pl. 20) he meant to write "Ani, victorious in peace (pl. 19), but wrote "Ani in triumph" in Chapter CXXV., line 18 (pl.
Themes
Cosmic Dualismtheology

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

The passage references the struggle between Horus and Set, implying an underlying conflict between opposing divine forces.

All passages →
Divine Lighttheology

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

References to 'shining beings' and the Eye of Horus (often associated with light) suggest a luminous divine quality.

All passages →
Anthropomorphismtheology

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

[auto] Divine entities are described with human attributes and actions such as having an eye, face, mouth, using oil, shaving, and embracing.

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and explicitly details rituals (anointing, mouth opening) to guide the deceased Unas/Osiris through death to the gods.

All passages →
Living Godtheology

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

[auto] The deities are portrayed as active agents who give, sprinkle, anoint, and lead, rather than abstract principles.

All passages →
Mystical Unionsoteriology

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

[auto] The text describes the deceased being embraced by the divine and becoming Osiris, implying a merging of identity with the god.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The Eye of Horus is tasked to 'lead thee unto the gods,' indicating a guided passage for the soul into the afterlife realm.

All passages →
Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

[auto] Ritual acts such as anointing with oil and the opening of the mouth without iron are prescribed to prepare the deceased for divine encounter.

All passages →
Sacred Namestheology

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

[auto] The text relies on the invocation of specific divine names (Unas, Osiris, Horus, Set) to effect ontological changes and protection.

All passages →
Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] The goal of the rituals is to lead the deceased upward 'unto the gods,' suggesting a journey through levels of being.

All passages →
Related passages · 1 parallel
hermeticism|Corpus Hermeticum 4: The Epistles|Section 1b
And having raised themselves so far they sight the Good; and having sighted it, they look upon their sojourn here as a mischance; and in disdain of all, both things in body and the bodiless, they speed their way unto that One and Only One.…”
Both passages discuss the concept of spiritual transformation and the attainment of divine knowledge or vision. Passage A focuses on the Eye of Horus and its role in guiding the deceased through the afterlife, while Passage B discusses the Gnosis of the Mind and the path to divine knowledge. Both emphasize the importance of spiritual insight and the journey towards the divine.