The Book of Enoch (1 Enoch, Charles translation) · 103 of 141 · tr. R.H. Charles
Chapter LXXXI
LXXXI. The Heavenly Tablets and the Mission of Enoch . CHAPTER LXXXI. 1. And he said unto me: 'Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' p. 108 2 And I observed the heavenly tablets, and read everything which was written (thereon) and understood everything, and read the book of all the deeds of mankind, and of all the children of flesh that shall be upon the earth to the remotest generations. 3. And forthwith I blessed the great Lord the King of glory for ever, in that He has made all the works of the world, And I extolled the Lord because of His patience, And blessed Him because of the children of men. 4. And after that I said: 'Blessed is the man who dies in righteousness and goodness, Concerning whom there is no book of unrighteousness written, And against whom no day of judgement shall be found.' 5. And those seven holy ones brought me and placed me on the earth before the door of my house, and said to me: 'Declare everything to thy son Methuselah, and show to all thy children that no flesh is righteous in the sight of the Lord, for He is their Creator. 6. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayest teach thy children and record (it) for them, and testify to all thy children; and in the second year they shall take thee from their midst. 7. Let thy heart be strong, For the good shall announce righteousness to the good; The righteous with the righteous shall rejoice, And shall offer congratulation to one another. 8. But the sinners shall die with the sinners, And the apostate go down with the apostate. 9. And those who practice righteousness shall die on account of the deeds of men, And be taken away on account of the doings of the godless.' p. 109 10. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world.
Themes
◆Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
A clear moral and existential distinction is drawn between the righteous/good and the sinners/apostate/godless.
All passages →◆Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
God is described as the Creator who made all works of the world and actively records the deeds of mankind in heavenly tablets.
All passages →◆Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
The text provides specific criteria for a blessed death ('dies in righteousness') and describes the fate of the righteous versus sinners at death.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
Enoch is granted direct access to read and understand the heavenly tablets containing divine records of human deeds.
All passages →◆Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
Enoch is instructed to declare the revealed heavenly knowledge to his son and children, implying esoteric transmission.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The Lord is portrayed as an active 'King of glory' with patience who interacts with Enoch and orders the cosmos.
All passages →◆Numerical Mysticismtheology
Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.
Specific numbers like 'seven holy ones' and the timeline of 'one year... second year' structure the narrative.
All passages →◆Pneumatic Electsoteriology
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The passage distinguishes a group of 'good' and 'righteous' individuals who rejoice together, separate from the sinners.
All passages →◆Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
Enoch explicitly blesses and extols the Lord for His patience and creation, engaging in direct address to the divine.
All passages →◇Eschatological Judgmentsoteriology
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
[auto] The passage centrally focuses on the 'day of judgement,' the separation of the righteous from sinners, and the final fate of mankind recorded in heavenly tablets.
All passages →Related passages · 82 parallels
◆buddhism|Vajrakkhedika (Diamond Cutter)|Section 1l
“All these beings, O Subhûti, will equally remember the Bodhi (the highest Buddha-knowledge), will recite it, and understand it.
And why?
Because it is not possible, O Subhûti, that this treatise of the Law should be heard by beings of lit…”
Both passages emphasize the importance of divine knowledge and righteousness, and the profound merit associated with understanding and disseminating sacred teachings. They also share a focus on the ultimate reward for those who follow the path of righteousness and the consequences for those who do not.
◆christian_mysticism|Meister Eckhart's Sermons (Field translation)|IVa
“TRUE HEARING Ecclesiasticus xxiv.
30 .—“Whoso heareth Me shall not be confounded.” The everlasting and paternal wisdom saith, “Whoso heareth Me is not ashamed.” If he is ashamed of anything he is ashamed of being ashamed.
Whoso worketh in…”
Both passages emphasize the importance of divine wisdom and righteousness, and the ultimate union with the divine. They also discuss the concept of renunciation and the state of the soul in relation to God.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 8)
“9.) "In those heathen that were highly intellectual in the light of nature the interior holy realm was mirrored, and although the true divine intelligence was closed to them, and although they beheld merely an external reflection, neverthel…”
Both passages discuss the concept of divine grace and redemption extending beyond a specific chosen people, emphasizing that all humanity has access to divine mercy and salvation. They also highlight the role of faith and righteousness in the process of atonement and judgment.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 10)
“i-nek sexem-k am xu Cometh to thee thy sekhem among the khu's.[6] [1.
I.e.
, Horus.
2 Recueil de Travaux , t.
v., p.
19 (l.
174).
3.
Recueil de Travaux , t.
v., p.
41 (l.
289).
4.
See below, p.
117.
5.
See below, p.
115.
6…”
Both passages discuss the concept of the afterlife and the spiritual components of a person. The Egyptian Book of the Dead describes the various parts of a person that exist beyond death and their interconnection, while the passage from Enoch details the recording of human deeds and the fate of the righteous and the sinners in the afterlife. Both texts emphasize the importance of spiritual purity and the consequences of one's actions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 12)
“Every khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .
.
.
.
that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth int…”
Both passages describe a mystical ascent to heaven and the transformation of the individual into a divine or exalted state. They share themes of deification, divine recognition, and the recording of divine knowledge.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 13)
“222) 8.
Ibid.
, t.
viii., p.
88 (l.
565 ff.).
9.
Ibid.
, t.
iii., p.
214 (l.
268).] {p.
lxxiii} Further, this identification of the deceased with the God of Heaven places him in the position of supreme ruler.
For example, we ha…”
Both passages describe the deceased or righteous individual attaining a divine or highly exalted status in the afterlife, with parallels in the themes of identification with divine beings and the reverence shown by other divine entities.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 17)
“Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra.…”
Both passages describe the ascent to heaven and the state of the blessed or righteous. They share themes of divine judgment, the afterlife, and the role of divine beings in guiding the deceased or righteous to their ultimate destination.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 18)
“It reapeth the wheat, it cutteth the barley, and it giveth it unto thee.
Now, therefore, O Pepi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is Ra.
Thou hast endued thyself with the fo…”
Both passages describe a transformation of the individual into a divine or highly exalted state, where they gain knowledge, power, and eternal life. They also share themes of judgment and the fate of the righteous and unrighteous, though the specific cultural and religious contexts differ.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 8)
“, who are these gods?] Mestha, Hapi[1] Tuamautef, and Qebhsennuf.
(83) "Homage to you, O ye lords of right and truth, and ye holy ones who [stand] behind Osiris, who utterly do away with (84) sins and crime, and [ye] who are in the followi…”
Both passages describe a mystical encounter with divine beings who judge the righteousness of individuals. They share themes of divine judgment, the recording of deeds, and the fate of the righteous and the wicked, though they are rooted in different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 9)
“Grant ye that he may be with you for all time." (1) The adoration of Osiris, lord of Re-stau, and of the great company of the gods who are in the netherworld beside Osiris, the scribe Ani, who saith: (2) "Homage to thee, O ruler of Amenta,…”
Both passages express a desire for righteousness and a connection with the divine in the afterlife. They share themes of adoration, righteous living, and the hope for a blessed existence in the presence of the divine, though they come from different mystical traditions.
72 more
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 21 (part 2)
“Vignette: The gods Horus, Isis, Mestha and Hapi.
Text: (1) The great divine rulers who are in Pe and Tep are Horus, Isis, Mestha, and Hapi.
Now setting up the columns (2) of Horus [signifieth] the command given by Set unto his followers:…”
Both passages involve divine beings (gods or angels) interacting with a human figure (Ani or Enoch) to ensure victory or righteousness. They share themes of divine judgment, protection, and the recording of deeds, but are rooted in different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 22 (part 1)
“PLATE XIV.
§F.
Vignette: The gods Osiris, Isis, and Ap-uat, and the TET.
Text [CHAPTER XVIII.]: (1) The great godlike rulers who are in Abtu are Osiris, Isis, and Ap-uat.
"Hail, Thoth, who madest Osiris victorious (2) over his enemies,…”
Both passages deal with divine judgment and the fate of the righteous and the wicked. They describe a scene where divine beings oversee the judgment process, and the righteous are vindicated while the wicked are condemned. The passages share a common theme of divine justice and the ultimate triumph of righteousness.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 1)
“PLATE XV.
Vignette: A seated statue of Ani, the scribe, upon which the ceremony of opening the mouth"[4] un re , is being performed by the sem [5] priest, clad in a panther's skin and holding in his right hand the instrument Ur heka [6] i.…”
Both passages deal with the theme of divine intervention and the opening of spiritual understanding. Passage A describes the ritual of opening the mouth of the deceased to allow them to speak in the afterlife, while Passage B discusses Enoch's revelation of heavenly tablets and the recording of human deeds, both involving divine communication and the transmission of knowledge.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 5)
“Boundless eternity hath been granted unto me, and, behold, (10) I am the heir of eternity; to me hath been given everlastingness." Closely connected with the above chapter are the two following short chapters:--[1] Vignette: The deceased dr…”
Both passages explore themes of eternal life and divine connection. Passage A from the Egyptian Book of the Dead emphasizes the deceased's attainment of eternity and divine heritage, while Passage B from the Book of Enoch discusses the recording of human deeds and the fate of the righteous and unrighteous, both touching on the concept of divine judgment and eternal consequences.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 6)
“Text [CHAPTER LVI.]: CHAPTER OF SNIFFING THE AIR UPON EARTH.
[He saith]: "(2) Hail, Tmu, grant thou unto me the sweet breath which is in thy two nostrils.
I embrace the mighty throne which is in Unnu,[4] and I watch and guard the Egg of t…”
Both passages deal with the theme of divine knowledge and the fate of the soul. Passage A from the Egyptian Book of the Dead focuses on the individual's journey and protection in the afterlife, while Passage B from the Book of Enoch discusses divine judgment and the recording of human deeds. Both texts emphasize the importance of righteousness and the divine oversight of human actions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 24 (part 1)
“PLATE XVI.
Vignette: Ani standing, with both hands raised in prayer, before four gods who are seated on a pedestal in the form of Maat; before him is his heart set upon a pedestal.
Text [CHAPTER XXVII.]: (I) THE CHAPTER OF NOT LETTING THE…”
Both passages deal with the concept of the heart as a central element in the afterlife or divine judgment. In Passage A, the heart is central to the judgment of the deceased in the underworld, while in Passage B, the righteousness of the heart determines one's fate in the afterlife. Both emphasize the importance of a pure or righteous heart.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 1)
“PLATE XXII.
"Osiris Ani, triumphant, hath not revealed what he hath seen,(17) he hath not, he hath not told again what he hath heard in the house which is hidden.
Hail, there are shouts of joy to Osiris Ani, triumphant, (18) for he is a g…”
Both passages describe a mystical journey and revelation. In Passage A, Osiris Ani experiences divine revelation and is protected by Ra, while in Passage B, Enoch is shown heavenly tablets and given divine knowledge. Both texts emphasize the importance of divine favor and the recording of divine knowledge.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 1)
“PLATE XXVII.
life.
O, I have made them to know the plans of the gods which Horus hath devised (55) at the bidding of his father Osiris.
Hail, lord, thou most terrible and mighty soul!
Let me come, even me, (56) let me lift myself up!
I…”
Both passages describe a mystical journey to the divine realm and the acquisition of divine knowledge. They also emphasize the importance of righteousness and the ultimate judgment of the gods or God.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 3)
“The four regions of Ra are the limits of the earth.
I come forth; my tongue (10) is like unto the tongue of Ptah, my throat is even as that of Hathor, and I tell forth the words of my father Tmu with my lips.
He it is who constrained (11)…”
Both passages deal with themes of divine revelation, the nature of the soul, and the ultimate fate of the righteous and the unrighteous. They share a mystical focus on the divine and the afterlife, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 4)
“I am the lord of millions of years.
I make my nest in the limits of heaven.
I descend unto the earth of Seb (14).
I do away with my faults.
I behold my father, the lord of Mash; and his body breatheth in Annu.
I am provided with what I…”
Both passages describe a mystical figure (Osiris, the scribe Ani in Passage A and Enoch in Passage B) who gains divine knowledge and insight. They both emphasize transformation, divine connection, and the ultimate fate of the righteous and the unrighteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 35 (part 2)
“Saith Osiris Ani: "I am the (2) pure lotus which cometh forth from the god of light, the guardian of the nostrils of Ra, the guardian (3) of the nose of Hathor.
I advance and I hasten (4) after him who is Horus.
I am, the pure one who com…”
Both passages deal with themes of divine light, righteousness, and the role of the individual in the cosmic order. Passage A emphasizes transformation and illumination, while Passage B focuses on the recording and judgment of deeds, but both share a mystical and esoteric perspective on the divine and human relationship.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 1)
“PLATES XXIX.
AND XXX.
Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh , "life," upon his knees, and is seated on a pylon-shaped throne.
Text [CHAPTER CLXXV.]: (1) THE CH…”
Both passages deal with divine judgment, the fate of the righteous and the wicked, and the intervention of divine figures (Thoth in Passage A and the seven holy ones in Passage B). They share a common theme of seeking divine favor and understanding one's place in the cosmic order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|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 bea…”
Both passages describe a mystical journey to a divine realm where the protagonist encounters divine beings and gains profound knowledge. They share themes of divine adoration, revelation, and the transformation of the individual through these experiences.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 4)
“Verily, Sut spake unto me (17) the things which concern himself, and I said, I Let the thought of the trial of the balance by thee be even within our hearts.'" The majesty of the god Anubis saith: (18) "Dost thou know the name of this door…”
Both passages describe a divine judgment scene where the individual's righteousness is assessed. Passage A details the negative confessions in the Egyptian Book of the Dead, while Passage B discusses the recording of human deeds and the final judgment in the Book of Enoch. Both emphasize moral accountability and the importance of righteous living.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 5)
“(16) I have not added unto nor have I minished the offerings which are due.
I have not stolen from the orchards; nor have I trampled down the fields.
I have not added to the weight of the balance; (17) nor have I made light the weight in…”
Both passages emphasize moral purity and righteousness, with the individual declaring their innocence and goodness. They also share a concern with divine judgment and the consequences of one's actions, though they come from different cultural and religious contexts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 1)
“PLATE XXXII.
(34) "Hail, Tmu in thine hour, who comest forth from Tattu, I have never cursed the king." (35) "Hail, thou who workest with thy will, who comest forth from Tebu, I have never fouled the water." (36) "Hail, thou bearer of the…”
Both passages deal with themes of righteousness and judgment. The Egyptian Book of the Dead lists negative confessions to ensure safe passage in the afterlife, while the Book of Enoch discusses the recording of deeds and the ultimate judgment of mankind. Both emphasize moral conduct and accountability.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 3)
“.
.
.
.
.
.
I have not behaved myself with arrogance (?).
(40) Hail, Neheb-kau, who comest forth from thy city, I have not been overweeningly proud.
(40) Hail, Tcheser-tep, who comest forth from thy hiding place, I have never magnif…”
Both passages emphasize moral conduct, righteousness, and the importance of living a virtuous life. They also share a concern with divine judgment and the consequences of one's actions, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 21)
“7.
In reading Egyptian religious texts, the existence of the heavenly Annu, which was to the Egyptians what Jerusalem was to the Jews, and what Mecca still is to the Mubammadans, must be remembered.
The heavenly Annu was the capital of th…”
Both passages describe a heavenly realm where the righteous are united with the divine. The Egyptian Book of the Dead speaks of the heavenly Annu, while the Book of Enoch describes the heavenly tablets and the mission of Enoch. Both texts emphasize the eternal nature of the divine abode and the righteousness required to dwell there.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 53)
“Every khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .
.
.
.
that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth int…”
Both passages describe a mystical ascent to heaven and the transformation of the individual into a divine or exalted state. They share themes of divine recognition, the gathering of one's spiritual components, and the attainment of wisdom or righteousness.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 54)
“222) 8.
Ibid.
, t.
viii., p.
88 (l.
565 ff.).
9.
Ibid.
, t.
iii., p.
214 (l.
268).] {p.
lxxiii} Further, this identification of the deceased with the God of Heaven places him in the position of supreme ruler.
For example, we ha…”
Both passages describe the deceased or righteous individual attaining a divine or highly exalted status in the afterlife, with parallels in the themes of identification with divine beings and the recognition of the individual's elevated status by other divine entities.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 58)
“Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra.…”
Both passages describe a mystical ascent to heaven and the blessed state of the righteous or deceased. They share themes of divine judgment, the afterlife, and the interaction between the divine and the individual, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 106)
“Come, O Thoth, and take them unto Osiris, bring all the evil words which have been spoken and place them in the hollow of thy hand;[2] thou shalt not escape therefrom, thou shalt not escape therefrom.
Whosoever marcheth, marcheth with his…”
Both passages deal with themes of purification, divine judgment, and the role of divine beings in guiding and judging humanity. They share a mystical focus on the afterlife and the importance of righteousness, though they come from different cultural and religious contexts.
◆egyptian|The Egyptian Heaven and Hell|Chapter 2 (part 3)
“The texts in these Books state that the beatified live for ever in the kingdom of Osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of Osiris, which is eternal; he is righteousness itself, and they a…”
Both passages describe the fate of the righteous and the wicked in the afterlife, emphasizing the eternal reward for the righteous and the punishment for the unrighteous. They share a common theme of divine justice and the consequences of one's actions in the afterlife.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 3)
“NAST-TAUI-SI-SEKSEKET-NEMMATU-EM-NEHEPU-QAHIT-NEBT-KHU-SETEMTH-KHERU-NEB-S.
XIII.
Gate .
STA-EN-ASAR-AAUI-F-HER-S-SEHETCHET-HAP-EM-AMENT-F.
XIV.
Gate .
NEBT-TENTEN-KHEBT-HER-TESHERU-ARU-NES-HAKER-HRU-EN-SETEMET-AU.
XV.
Gate .
BATI-…”
Both passages describe a mystical journey through gates or tablets that contain divine knowledge or power. They share the theme of the afterlife and the importance of divine knowledge or righteousness for passage, but they come from different traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 8)
“This result Thoth announces to the gods in the following words, "In very truth the heart of Osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e., it hath been found true by trial) in the Great Bala…”
Both passages describe a righteous individual being judged and rewarded in the afterlife based on their deeds. They emphasize the importance of righteousness and the consequences of one's actions, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 1)
“p.
80 CHAPTER IV.
THE BOOK AM-TUAT AND THE BOOK OF GATES.
"AM-TUAT," or SHAT AM-TUAT, i.e., the "Book of what is in the Tuat," is the name given by the Egyptians to the large funeral book in which the priests of Amen describe the Other W…”
Both passages describe sacred texts that guide the deceased through the afterlife and emphasize the importance of righteousness and divine judgment. They share the theme of an otherworldly journey and the role of sacred knowledge in navigating it.
◆egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 3)
“The texts giving these facts are most important, for they prove that in early times the abode of the blessed was believed to be in URNES, and that the making of offerings to the dead was inculcated as a meritorious act, and that it was beli…”
Both passages discuss the concept of a heavenly abode and the criteria for admission, emphasizing righteousness and the consequences of one's actions. They also highlight the importance of divine judgment and the fate of the righteous and the wicked.
◆egyptian|The Egyptian Heaven and Hell|Chapter 16 (part 2)
“The first company of gods are, as we learn from the text, engaged in praising AFU-RA, and they have been rewarded with the exalted office which they hold in Ament because they praised RA at sunrise and sunset when they lived upon earth, and…”
Both passages describe a heavenly realm where the righteous are rewarded and the unrighteous are judged. They share themes of divine justice, the recording of deeds, and the fate of souls, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document FIRSTb
“Because of this therefore they were thinking of that Mystery that it is the completion of all completions; and that it is the head of the Universe; and that [4 ] it is the whole Pleroma: since Jesus is wont to say unto his disciples that th…”
Both passages describe a mystical revelation involving divine light and the transmission of sacred knowledge. They share themes of enlightenment, the revelation of cosmic mysteries, and the transformation of the recipients of this knowledge.
◆gnosticism|Pistis Sophia|Document FIRSTd
“It happened while I am sitting being distant from you [9 ] a little upon the mountain of the Olives, thinking of the arrangement of the service concerning which they sent me, that it was finished: and the Last mystery dispatched not to me m…”
Both passages describe a mystical figure receiving divine knowledge and instructions to impart that knowledge to others. They share themes of revelation, the transmission of sacred wisdom, and the role of the chosen individual in saving or guiding humanity.
◆gnosticism|Pistis Sophia|Document FIRSTp
“But I shortened the periods with the times because of the perfect number of the souls, which will receive mysteries, namely the chosen (ones): and if I did not shorten their times, there is not any material soul (which) will be saved.
But…”
Both passages describe a mystical figure (Jesus in Passage A and Enoch in Passage B) who receives divine revelations and interacts with celestial beings. They share themes of divine mysteries, the fate of souls, and the revelation of cosmic truths.
◆gnosticism|Pistis Sophia|Document FIRSTx
“Answered the Saviour, said he to Petros, Well (said), Petros, this is the explanation of her repentance.
Ye are happy (ones) beyond every man who is upon the earth, because [56 ] I revealed unto you these mysteries.
Verily verily I say to…”
Both passages deal with themes of divine revelation, repentance, and the role of the righteous. They share a focus on the interaction between divine beings and humans, emphasizing the importance of spiritual insight and the consequences of actions.
◆gnosticism|Pistis Sophia|Document FIRSTz
“But it happened while Jesus is saying these words unto his disciples saying to them, This is the fourth repentance which said the Pistis Sophia.
Now therefore he who understandeth, let him understand.
It happened therefore, Jesus having s…”
Both passages involve a divine figure (Jesus in Passage A and Enoch in Passage B) receiving and interpreting sacred knowledge or prophecies. They also share themes of repentance, divine compassion, and the fate of the righteous and the wicked.
◆gnosticism|Pistis Sophia|Document FIRST|
“And Jesus having finished saying these words, sprang up Philippos, he stood up, he put down the book which (is) in his hand; for he it is who writeth every word which Jesus was saying, and with all the (things) which he is doing: came there…”
Both passages involve a divine figure (Jesus in Passage A and Enoch in Passage B) imparting knowledge and instructions to chosen individuals. They emphasize the recording and transmission of sacred knowledge, highlighting the roles of specific individuals in this process.
◆gnosticism|Pistis Sophia|Document FIRST~
“And also let them trust unto him, if they should come unto the Place of the Height: because it (is) he who will see and redeem us, 38 and there is a great mystery [69 ] of deliverance in him: and he is he who will deliver all the powers out…”
Both passages discuss themes of divine revelation, redemption, and the ultimate judgment of humanity. They share a mystical tone and emphasize the role of a divine figure in the process of salvation and the revelation of hidden knowledge.
◆gnosticism|Pistis Sophia|Document FIRST
“The truth also is the power which came out of thee, thou being in the Place below of the Chaos.
Because of this, thy power said by David, The truth burst forth out of the earth, because that thou art in the Place below of the Chaos.
The r…”
Both passages deal with divine revelation and the interaction between heavenly and earthly realms. They share themes of righteousness, divine power, and the transmission of sacred knowledge, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document FIRST
“The peace also is the power which sojourned in thy material body according to the World, this which baptised the race of the mankind, until it made them stranger unto the sin, and made them at peace with thy spirit, and become being at peac…”
Both passages discuss themes of righteousness, divine mercy, and the interaction between divine and human realms. They emphasize the importance of righteousness and the ultimate fate of the righteous and the unrighteous, showing a conceptual parallel in their mystical teachings.
◆gnosticism|Pistis Sophia|Document FIRST
“The truth also is the power which (is) in Elisabet, namely Iohannes, this who came, he preached of the way of the truth, namely thee: who preached before thee.
And again the mercy with the truth which met one another, are thou my Lord who…”
Both passages deal with divine revelation and the transmission of sacred knowledge. Passage A discusses the truth and righteousness emanating from divine figures, while Passage B describes Enoch's receipt of heavenly tablets containing the deeds of mankind, emphasizing righteousness and divine judgment.
◆gnosticism|Pistis Sophia|Document SECONDa
“THE SECOND TOME OF THE PISTIS SOPHIA [115 ] Came also forward Iohannes, said he, O Lord, command to me also for to say the explanation of the words which thy power of light prophesied once by David.
But answered Jesus, said he to Iohannes,…”
Both passages involve a divine or mystical figure (Jesus in Passage A and Enoch in Passage B) revealing profound truths and blessings to their followers. They share themes of righteousness, divine mysteries, and the interaction between heavenly and earthly realms, indicating a genuine conceptual parallel.
◆gnosticism|Pistis Sophia|Document SECONDj
“It happened therefore, the First [137 ] Mystery having heard these words said he: Well (done) Iakkobos, the beloved, But added also in the word the First Mystery, said he to the disciples, It happened, I having brought the Pistis Sophia up…”
Both passages describe a mystical figure (Pistis Sophia and Enoch) being delivered from a state of darkness or chaos by a higher power, emphasizing themes of redemption, enlightenment, and divine intervention. The passages share a conceptual parallel in their focus on spiritual liberation and the role of divine light.
◆gnosticism|Pistis Sophia|Document SECOND
“And added also Jesus, said he to his disciples, Yet therefore my Disciples and my friends and my brothers, let each be sober of the spirit which (is) in him that ye may listen and understand every word which I shall say to you, because from…”
Both passages describe a mystical revelation of divine knowledge. In Passage A, Jesus speaks of the 'Mystery of the Ineffable' that knows all things, while in Passage B, Enoch reads the 'heavenly tablets' that contain the record of all human deeds. Both texts emphasize the comprehensive nature of divine knowledge and its revelation to a chosen individual.
◆gnosticism|Pistis Sophia|Document SECOND
“It happened therefore, the disciples having heard these words which said Jesus, they drew back and they were silent altogether.
Came forward Maria the Magdalene, she prostrated at the feet of Jesus, she worshipped unto them, she cried out,…”
Both passages deal with the revelation of divine knowledge and the response of individuals to this knowledge. They emphasize the importance of understanding mystical truths and the role of renunciation or righteousness in attaining this understanding.
◆gnosticism|Pistis Sophia|Document SECOND
“And each will remain in his Place in the Light of my kingdom.
And each will be the authority unto the array which is below him; but [217 ] he will not be the authority to go unto the array which is above him, but he is going to remain in t…”
Both passages discuss the fate of the righteous after death and their ascent through heavenly realms. They share a common theme of spiritual elevation and the ultimate reward for those who have attained mystical knowledge or righteousness.
◆gnosticism|Pistis Sophia|Document SECOND
“Amen I say unto you, That man whenever he should come out of the body, they are not wont to judge him in any Place of the Rulers, nor will they be able to punish him in any Place, 120 nor the fire will touch him through the great mystery of…”
Both passages discuss the fate of the righteous after death and the role of divine mysteries or heavenly tablets in ensuring their salvation. They share a common theme of divine judgment and the protection of the righteous through mystical knowledge.
◆gnosticism|Pistis Sophia|Document SECOND
“He who also receiveth out of the three mysteries of the Ineffable, whenever also he should come out of body he will inherit unto the kingdom of that mystery, and those three mysteries are equal with one another, they are in the kingdom and…”
Both passages discuss mystical revelations and the inheritance of divine knowledge or mysteries. They share themes of divine realms, the fate of souls, and the transmission of esoteric wisdom, though they come from different religious traditions.
◆gnosticism|Pistis Sophia|Document SECOND
“And ye, my disciples, with every one who will receive the mysteries of the Ineffable will remain with me on my right (hand) and on my left reigning with me in my kingdom.
And those also who receive the three mysteries of the five mysteries…”
Both passages discuss the concept of divine reward and hierarchy based on spiritual attainment. They describe different levels of reward in the afterlife for those who have achieved various degrees of spiritual understanding and righteousness, reflecting a common mystical theme of spiritual progression and divine justice.
◆gnosticism|Pistis Sophia|Document SECOND
“Now therefore whenever I should finish distributing to you the Distribution of the Universe, I shall give to you and I shall say unto you the great mysteries of the three lots of my kingdom, namely, the heads of the mysteries which I shall…”
Both passages deal with the theme of divine mysteries and the fate of souls or individuals in the context of a spiritual journey. They share a focus on revelation and the understanding of cosmic order, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document SECOND
“This is the answer of the words after which ye seek.
Now therefore also, Andreas, yet art thou being in unbelief and with ignorance?
But whenever ye should come out of the body and go unto the Height, and arrive at the Place of the Rulers…”
Both passages describe a mystical journey and the ultimate fate of the righteous. They share themes of divine forgiveness, the purification of the soul, and the glorification of the righteous in the presence of divine beings.
◆gnosticism|Pistis Sophia|Document THIRDb
“Say unto them, Renounce the listening that ye may be worthy of the mysteries of the Light (Schm.
supplies this), and be delivered from the judgments of the face of a dog.
Say unto them, Renounce litigiousness, and be worthy of the mysteri…”
Both passages emphasize the importance of righteousness and moral conduct to achieve spiritual deliverance or favor. They share a common theme of renunciation of negative behaviors and the pursuit of divine mysteries or righteousness, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document THIRDd
“Say unto them, Do love of God and receive the mysteries of the Light, and go unto the Height unto the kingdom of the Light.
Say unto them, Be righteous and receive the mysteries, and go unto the Height unto the kingdom of the Light.
Say u…”
Both passages discuss the fate of the righteous and the role of divine mysteries or tablets in determining their destiny. They emphasize the importance of righteousness and the ultimate judgment or reward in the afterlife, reflecting a common mystical theme across different traditions.
◆gnosticism|Pistis Sophia|Document THIRDe
“[242 ] And they are not wont to take it out of the Aeons, that the Rulers of their Aeon should not take it away in the firmaments, but they are wont to take it through the road of the light of the sun and take it up (close) to the Virgin of…”
Both passages discuss the concept of righteousness and the fate of the soul or individual based on their deeds. They explore the idea of judgment and the importance of mysteries or heavenly knowledge in achieving a state of grace or righteousness.
◆gnosticism|Pistis Sophia|Document THIRDw
“Answered Maria, said she, My Lord, then every man who will receive the mystery of the Ineffable, and they transgress, they cease from their faith, and also after these yet living, they turned, they repented, will they forgive to them [277 ]…”
Both passages discuss the fate of individuals based on their actions and faith. They emphasize the importance of righteousness and the consequences of transgression, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document THIRDx
“Added also Maria, said she, 155 My Lord, then every man who received the mysteries of the First Mystery with the mysteries of the Ineffable, these having not transgressed, but their faith in the mysteries (is) in a directness without hypocr…”
Both passages discuss the themes of sin, repentance, and divine forgiveness, emphasizing the importance of righteous living and the consequences of unrepented sins. They share a conceptual parallel in their focus on the ultimate judgment and the fate of the righteous and the unrighteous.
◆gnosticism|Pistis Sophia|Document THIRDz
“Added also Maria, said she to the Saviour, My Lord, then a man who received mystery, and did not that which is worthy of the mysteries, but turned (away), he did sin: after these (things) also he repented and he became in a great repentance…”
Both passages discuss themes of repentance, sin, and the consequences of actions. They explore the idea of divine judgment and the importance of righteousness, though within different mystical traditions.
◆gnosticism|Pistis Sophia|Document THIRD
“Answered the Saviour, said he to Maria, If a sinner, he is being worthy of the Darkness which is outer, or otherwise indeed he did sin according to the punishment, the rest also of the punishments; and this (one) did not repent, or otherwis…”
Both passages discuss the fate of souls after death and the importance of righteousness. They describe a process of judgment and redemption, with the possibility of souls being freed from punishment and entering a state of light or righteousness. The passages share a common theme of divine justice and the potential for spiritual transformation.
◆gnosticism|Pistis Sophia|Document THIRD
“Now therefore are wont the Ministers, they are wont to complete the whole man, and all these seals in which they sealed the body; are wont the Ministers, they are wont to bring the whole speciality, and take them to all the Contentious Rule…”
Both passages discuss the concept of fate and destiny, with divine records determining the lives and deaths of individuals. They also emphasize the importance of righteousness and the consequences of actions, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document FOURTHj
“This is the baptism of the First Oblation which guideth in unto the Place of the truth, and in [335 ] unto the Place of the Light.
After these (things) also said they his disciples, Rabbei reveal to us the mystery of the Light of thy Fathe…”
Both passages deal with mystical knowledge and the afterlife, emphasizing the importance of divine names or tablets that confer protection and understanding. They share a theme of esoteric wisdom leading to salvation and the transcendence of earthly limitations.
◆gnosticism|Pistis Sophia|Document FIFTHf
“Otherwise we did sin, we also, our Lord and our Light....
( Seven lines vacant ) [355 ] the righteous (one).
They came out (by) three (and) three unto the four regions of the heaven, they preached the evangel of the Kingdom in all the wor…”
Both passages describe a mission to spread divine knowledge and righteousness. They share themes of preaching, righteousness, and the role of divine beings in guiding humanity, reflecting a conceptual parallel in their mystical traditions.
◆greek_mystery|Orphic Hymns|Hymn LXIII. LAW A HYMN
“LXIII. TO LAW A HYMN. THE holy king of Gods and men I call, Celestial Law, the righteous seal of all; The seal which stamps whate'er the earth contains, Nature's firm basis, and the liquid plains: Stable, and starry, of harmonious frame, 5…”
Both passages emphasize the importance of divine law and righteousness, highlighting the role of cosmic order and the consequences of adhering to or violating it. They share a theme of moral guidance and the ultimate judgment of actions.
◆greek_mystery|The Golden Verses of Pythagoras|Section 4 (part 1)
“p.
1 THE GOLDEN VERSES OF PYTHAGORAS 1.
First worship the Immortal Gods, as they are established and ordained by the Law.
2.
Reverence the Oath, and next the Heroes, full of goodness and light.
3.
Honour likewise the Terrestrial Dæmon…”
Both passages emphasize moral conduct, reverence for divine entities, and the importance of righteous living. They share themes of ethical behavior, self-reflection, and the consequences of actions, though they originate from different mystical traditions.
◆hermeticism|Corpus Hermeticum 1: Poimandres|Section 1b
“But when He raised His head, I see in Mind the Light, [but] now in Powers no man could number, and Cosmos grown beyond all bounds, and that the Fire was compassed round about by a most mighty Power, and [now] subdued had come unto a stand.…”
Both passages describe a mystical revelation where a divine being imparts knowledge to a human figure. They share themes of divine creation, the nature of the cosmos, and the special status of humanity, though they come from different religious traditions.
◆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 emphasize the importance of divine knowledge (Gnosis in Passage A, heavenly tablets in Passage B) and the distinction between the righteous and the unrighteous. They also highlight the journey towards the divine and the consequences of one's choices.
◆hermeticism|Corpus Hermeticum 12: The Prayer|Section 1b
“But for the moment, [Tat,] let be the teaching as to vice and Fate, for we have spoken of these things in other [of our sermons]; but now our teaching (logos) is about the Mind: - what Mind can do, and how it is [so] different - in men bein…”
Both passages explore the relationship between divine will (Fate in Hermeticism, the Lord in Enochic tradition) and human actions, emphasizing the role of the divine mind or soul in guiding and judging human behavior. They also discuss the consequences of actions and the importance of righteousness.
◆hermeticism|Corpus Hermeticum 13: The Discourse of Hermes to Tat|Section 1c
“Gnosis of God hath come to us, and when this comes, my son, Not-knowing is cast out.
Gnosis of Joy hath come to us, and on its coming, son, Sorrow will flee away to them who give it room.
The Power that follows Joy do I invoke, thy Self-c…”
Both passages discuss the concept of spiritual transformation and the attainment of divine knowledge or righteousness. They emphasize the departure from worldly concerns and the attainment of a higher state, though they use different cultural and religious frameworks.
◆hermeticism|Corpus Hermeticum 13: The Discourse of Hermes to Tat|Section 1d
“<lacuna in text>, though this Sermon (Logos) on Rebirth, on which I did not comment - in order that we may not be calumniators of the All unto the multitude, to whom indeed God Himself doth will we should not.
14.
Tat: Tell me, O father:…”
Both passages discuss the divine nature of humanity and the importance of spiritual insight. They also emphasize the role of divine revelation and the need for righteousness, though they come from different mystical traditions.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 2
“When Lilyukh heard this, he cast dust on his head. Naked, Lilyukh rose
from his bed and fetched the dream-book. He opens it and reads in it and
looks for what stands there written. He opens it and reads therein and
interprets the dreams in…”
Both passages involve divine revelations and prophecies concerning significant births. They share themes of divine intervention, the interpretation of signs, and the communication of divine messages through written texts.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 7
“YAHYĀ proclaims and speaks: "Ye nobles, who lie there, ye ladies, who
will not awaken,—ye who lie there, what will you do on the Day of the
Judgment? When the soul strips off the body, on Judgment-Day what will you
do? O thou distracted, ju…”
Both passages discuss themes of judgment, righteousness, and the fate of individuals based on their deeds. They also mention the recording of actions and the inevitability of judgment, reflecting a shared concern with divine justice and the afterlife.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 8
“[What follows is presumably the beginning of the Letter.]
Gnosis of Life 8 who is far from the height [writes]:
"I have come unto thee, O Soul, whom Life has sent into this world. In
robes of the Eight 9 went I into the world. I went in t…”
Both passages emphasize the divine protection and invulnerability of their respective figures (John the Baptizer and Enoch), highlighting their special connection to the divine and their role in conveying divine wisdom or judgment. They share themes of divine victory, righteousness, and the contrast between the righteous and the wicked.
◆mesopotamian|Epic of Gilgamesh: Tablet I — The Tyranny of Gilgamish and the Creation of Enkidu|Tablet I, Section 1a
“THE EPIC OF GILGAMISH.
THE FIRST TABLET OF THE TYRANNY OF GILGAMISH, AND THE CREATION OF ENKIDU.
.
He who (the heart of) all matters hath proven let him [teach] the nation, [He who all] knowledge possesseth, therein shall he [school] all…”
Both passages involve a divine or semi-divine figure imparting wisdom and knowledge to humanity. They also share themes of recording knowledge for future generations and the moral evaluation of human actions.
◆platonism|Plato: Timaeus|Section 1e
“And whatever happened either in your country or in ours, or in any other region of which we are informed-if there were any actions noble or great or in any other way remarkable, they have all been written down by us of old, and are preserve…”
Both passages discuss ancient wisdom and the preservation of knowledge through sacred texts or tablets. They also highlight the importance of righteousness and the consequences of actions, though within different cultural and religious contexts.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|22. The Book Of Hermesj
“Thus the universal tradition of the one religion was broken for a moment, darkness or doubt spread over the whole earth, and it seemed in the eyes of ignorance, that true catholicism, the universal revelation, had disappeared for a space.…”
Both passages discuss divine revelation and prophecy, with a focus on the end times and the judgment of the righteous and the wicked. They share the theme of divine intervention and the recording of divine knowledge, though in different contexts and traditions.
◆zoroastrianism|Avesta (Gathas)|Ahunavaiti Gatha, Yasna XXIX, Section 1b
“Ahura.
8.
This man is found for me here who alone 4 has p.
11 hearkened to our enunciations, Zarathu s tra Spitama!
Our mighty and completed acts of grace he desires to enounce for us, for (Me), the Great Creator and for Righteousness;…”
Both passages express a longing for divine intervention and righteousness, with a focus on the role of a chosen individual (Zarathustra in Passage A and Enoch in Passage B) in bringing about divine will and justice. They share themes of divine grace, righteousness, and the struggle against unrighteousness.