The Eschatology of Divine Regeneration: A Comprehensive Analysis of Chapter 175 of the Egyptian Book of the Dead
The ancient Egyptian collection of funerary literature, known to its creators as the Spells of Going Forth by Day (rꜢ.w n.w prꞽ.t m hrw), represents one of the most sophisticated theological frameworks for navigating the transition from mortal existence to eternal life.1 Within this expansive corpus, Chapter 175 stands as a uniquely profound document, often titled the "Chapter of Not Dying a Second Time" or the "Spell for Not Dying Again in the Netherworld".3 While much of the Book of the Dead focuses on the immediate survival of the deceased—navigating treacherous landscapes, repelling demonic entities, and passing the judicial rigors of the Hall of Truth—Chapter 175 expands its focus to include a rare and startling discourse on universal eschatology and the ultimate fate of the cosmos.7 It records a dialogue between the deceased, frequently identified with the god Osiris, and the primordial creator god Atum regarding the nature of the afterlife and the eventual return of the universe to its original state of chaotic non-existence.8
The Historical and Textual Context of Chapter 175
The Book of the Dead emerged during the Second Intermediate Period (c. 1700 BCE) and reached its most elaborate forms during the New Kingdom (c. 1550–1070 BCE).5 It was the successor to the Old Kingdom Pyramid Texts and the Middle Kingdom Coffin Texts, reflecting a gradual "democratization" of the afterlife in which funerary spells once reserved for the Pharaoh were made available to the broader elite and middle classes.1 Chapter 175 is an integral part of this tradition, though it is less commonly found than more standard spells like Chapter 125.7 Its presence in the Papyrus of Ani—a 19th Dynasty masterpiece measuring over 26 meters in length—provides the most complete and influential version of the text, complete with detailed vignettes and rubrics.4
The Evolution of Egyptian Funerary Corpora
The trajectory of Egyptian mortuary literature reflects a shifting theological focus from the stellar ascension of the King to the solar and Osirian rejuvenation of the common soul.1 Chapter 175 embodies this evolution by bridging the gap between the creator-sun god Atum (or Tem) and the chthonic ruler Osiris.10 This synthesis is crucial for the deceased, as it allows them to participate in the solar cycle of creation and the Osirian cycle of regeneration simultaneously.1
Feature
Pyramid Texts
Coffin Texts
Book of the Dead
Chronology
c. 2400–2100 BCE 7
c. 2000–1600 BCE 12
c. 1550 BCE – 1st Century CE 2
Recipients
Pharaoh only 7
Royals and Elite 2
Democratized Elite/Middle Class 2
Medium
Burial chamber walls 7
Sarcophagi/Coffins 7
Papyrus, Shrouds, Amulets 1
Primary Goal
Celestial ascension 2
Protection in the Duat 2
"Going Forth by Day" as an Akh 1
Chapter 175 Status
Absent
Proto-concepts in CT 1130 9
Codified as a "Second Death" spell 3
The Papyrus of Ani serves as the primary witness for Chapter 175, demonstrating the text's integration into the "Theban Recension" of the Book of the Dead.4 Unlike other papyri that might provide only fragments, the Ani version offers a sustained dialogue that highlights the psychological and spiritual confusion of the deceased upon arriving in the netherworld.4
The Narrative Structure: The Complaint to Thoth
Chapter 175 often begins with a dramatic lamentation directed at Thoth, the god of wisdom, writing, and justice.3 The deceased, taking on the persona of Osiris Ani, expresses profound existential distress regarding the moral corruption of the mortal world.4 This section serves as a judicial prelude, establishing the deceased's moral standing before they petition the creator god for eternal life.4
The Sins of the Children of Nut
The deceased addresses Thoth, asking what has happened to the "children of Nut" (humanity and minor deities).4 The world of the living is described in bleak terms: its inhabitants have "waged war," "upheld strife," "done evil," and "worked iniquity in secret".4 This portrayal of the earthly realm as a place where the "strong work against the weak" provides the necessary contrast to the "Seat of Truth" which the deceased hopes to inhabit.4 By identifying as Thoth’s writing-palette and bringing him an ink-jar, the deceased signals their alignment with Maat (divine order and truth), thereby distancing themselves from those who "work iniquity".3
This rhetorical strategy is a standard feature of Egyptian funerary literature, where the deceased must present themselves as a victim of chaos rather than a participant in it.3 The appeal to Thoth is significant because he is the "perfect scribe" whose pure hands record the judgment of the soul.3 If Thoth accepts the deceased's ink-jar, the deceased's words become truth, facilitating a "psychic quantum leap" from the realm of mortal sin to the realm of divine potential.3
The Geography of the Beyond: A Land of Paradox and Void
Following the complaint to Thoth, the deceased enters a dialogue with Atum (or Temu), the self-created source of the universe.10 This section of Chapter 175 is famous for its description of the netherworld as a place of absolute sensory deprivation.3 When the deceased asks Atum, "What manner of country is this to which I have come?", the answer highlights a realm that defies human physical logic.3
Sensory Deprivation as Spiritual Preparation
The land is described as having "no water" and "no air".3 It is characterized as a "depth unfathomable" and as "black as the blackest night".4 Furthermore, the deceased laments that "one does not make sex therein," and the "longings of love cannot be satisfied".4 In the Egyptian worldview, water and air were the fundamental requirements for life, and their absence in the netherworld signifies that the deceased is entering a state of existence that is no longer biological.4
Atum provides a theological resolution to this deprivation. While the land lacks "cakes and ale," it offers "quietness of heart" (hetep-ib) as a superior substitute.3 Atum promises that "glorious power" is given instead of water, air, and sexual pleasure.4 This transition represents the "transfiguration" (sꜢḫ) of the dead into a blessed spirit (Ꜣḫ), a state where physical lack is rendered irrelevant by divine presence.1 The deceased is told that they shall "see the face of Atum" and that Atum will not tolerate their "lacking anything," effectively spiritualizing all material desires.3
Physical Need on Earth
Spiritual Equivalent in the Beyond
Water and Air 4
Glorious Power and Divine Vision 4
Cakes and Ale 4
Quietness of Heart (hetep-ib) 4
Sexual Pleasures 4
Satisfaction of Spirit-Souls 4
Solar Light 7
Beholding the Face of Atum 3
The "quietness of heart" is not merely emotional peace but a technical term for the stability achieved by the justified soul.3 It is the state of being at rest within the divine order, immune to the "second death" and the decay that plagues the physical body.2 This theme of internal stability is central to Chapter 175, as it provides the deceased with the " आध्यात्मिक poise" required to face the eventual destruction of the universe itself.15
The Eschatological Prophecy: Millions of Years and the Final Dissolution
The most historically significant portion of Chapter 175 is the dialogue regarding the "duration of life" (ꜥḥꜥw m ꜥnḫ).10 Osiris Ani asks Atum how long life will endure, prompting a rare Egyptian foray into universal eschatology—the study of the end of the world.8 Atum’s response outlines a vast but finite timeline for the created universe.10
The Millions of Years
Atum declares that life and existence shall last for "millions of millions of years," a "lifetime of millions".10 While "millions" was often used in Egyptian rhetoric to denote a very large, nearly infinite number, Chapter 175 makes it clear that even this vast span of time has a terminus.10 Atum explicitly states: "I will destroy all that I have made".10
This prophecy describes a total reversal of the creation process. The "land shall return into the Deep, into the flood, as it was aforetime".10 The "flood" and the "Deep" refer to Nun, the primordial waters of chaos and non-existence that preceded the first moment of creation (Zep Tepi).8 In this vision, the ordered world (Maat) is a temporary bubble of existence within the infinite abyss of Nun.15
The Survival of the Divine Dyad
Crucially, the dissolution of the world does not result in total nothingness. Atum reveals: "(Only) I shall survive together with Osiris".10 This pairing is of immense theological importance, representing the union of the creator (Atum) and the principle of regeneration (Osiris).1 While all other gods, humans, and "made things" are reabsorbed into the undifferentiated unity of Nun, these two figures remain as the essential seeds of potentiality.10
This survival is described through a specific symbolic transformation: Atum and Osiris will assume the "forms of other snakes" or "serpents" which "men know not and gods see not".10 This "latent Osiride form" within the abyssal deep represents a state of pure spirit, unbound by the physical laws of the created world.19 The choice of the serpent as the survivor form is deliberate, as the snake was a symbol of both primordial chaos (like Apophis) and eternal renewal (the "Serpent of Millions of Years").15 By becoming serpents, Atum and Osiris bridge the gap between existence and non-existence, ensuring that the spark of divinity is never truly extinguished.15
Phase of the Universe
State of Existence
Divine Action/Role
Primordial Past
Nun: Undifferentiated Unity 10
Atum is potential 19
Active Creation
The World of Millions of Years 10
Atum creates; Osiris rules 1
Final Terminus
Return to the Deep/Flood 10
Atum destroys all made things 8
Cosmic Survival
Survival as Serpents in Nun 10
Atum and Osiris remain alone 10
Inheritance and Succession: The Reign of Horus
Even as it contemplates the end of the world, Chapter 175 remains grounded in the practical Egyptian concern for political and divine stability.4 The dialogue addresses the inheritance of the "Throne of the Dweller in the fiery Lake" (or Isle of Flame).4 Atum decrees that Horus, the son of Osiris, is the established heir who shall rule from the throne of his father.4
The Isle of Flame and the Solar Boat
Horus is established on the "facade" (his earthly palace) to prepare his monuments and rule the "Elders".17 This transfer of power occurs within the "Barge of Millions of Years," the celestial vessel that carries the sun god and the justified souls through the sky and the netherworld.13 The deceased petitions Atum to allow their own heir to remain "strong and healthy" on earth, reflecting the desire for the familial legacy to continue even as the soul proceeds into eternity.4
The "Isle of Flame" represents a site of both judgment and creation, a fiery threshold where the unworthy are consumed and the justified are purified.4 By securing Horus's throne on this island, Atum ensures that the Osirian line remains the governing principle of the universe for as long as the "millions of years" endure.4 This provides the deceased with a profound sense of "social" security: their identification with Osiris guarantees that their own lineage participates in this divine permanence.4
The Symbolism of "Not Dying a Second Time"
The primary function of Chapter 175 is the avoidance of the "second death" (mt m wḥm).2 In Egyptian theology, the first death was the separation of the Ka (life force) from the physical body, but the second death was the ultimate annihilation of the soul in the netherworld.2 Those who succumbed to the second death—often through the devouring of the heart by the monster Ammut—ceased to exist entirely, a fate considered far worse than any physical suffering.2
Identification with the Imperishable
Chapter 175 prevents this annihilation by identifying the deceased with the gods who survive the end of the world.3 The deceased proclaims: "I am Osiris... I have done away with all evil committed since the earth sprang from the watery abyss".4 By aligning themselves with the "Lord of All," the deceased moves beyond the reach of "corruptible things" in the body.2 The "cutting off of the corruptible" allows the deceased to attain a state of "purification on the day of birth," effectively resetting their existence to a divine, immortal status.2
This immortality is not a static state but an active participation in the "Solar-Osirian cycle".1 Each night, the sun god Re joins with Osiris to be rejuvenated, and the deceased seeks to join this cycle so that their Ba (spirit) can rejoin their mummy every night, ensuring a daily resurrection.1 Chapter 175 provides the eschatological "anchor" for this cycle, assuring the deceased that even when the daily cycle of the sun eventually ends after millions of years, their Osirian essence will remain.10
Ritual Execution and Materiality: The Rubrics of Chapter 175
The Book of the Dead was a manual for ritual action, and Chapter 175 contains specific instructions for the physical protection of the deceased.7 These "rubrics"—written in red ink—prescribe the use of amulets and specific recitation conditions to ensure the spell's efficacy.21
The Lapis-Lazuli Horus and the Vulture of Gold
One of the most specific rubrics for Chapter 175 directs that the spell should be recited over a figure of Horus made of real lapis lazuli.4 This amulet was to be placed on the neck of the deceased.4 Lapis lazuli (ḫsbḏ) was highly valued in Egypt as the "hair of the gods" and was associated with the deep blue of the night sky and the eternal nature of the divine.22 The placement at the neck was intended to protect the deceased's "mastery over all the roads" and specifically to prevent the head from being severed—a common motif for the second death.21
Another tradition mentioned in some versions of the chapter (such as the Papyrus of Nu) specifies that the text should be written on a "vulture of gold" and placed on the neck.23 The vulture was the symbol of the goddess Mut and Isis, representing maternal protection and the "knitting together" of the body.23 These physical objects acted as "power cells" for the spell, anchoring the verbal magic into the material reality of the tomb.1
The Secret Knowledge for the Living
The rubrics also state that Chapter 175 is a "great secret".24 It was not intended for the eyes of the uninitiated: "thou shalt not let any one see it... except thyself and thy father or thy son".13 Interestingly, several chapters of the Book of the Dead, including 175, are explicitly said to be "beneficial to a spirit" when used by the living.13 Reciting the spell regularly on earth was believed to ensure that the individual would "flourish" and be "a confidant of the king".13 This suggests that Chapter 175 functioned as an initiatory text, where the living would rehearse their "Negative Confessions" and their identification with Atum to prepare for the inevitable journey.13
Ritual Object
Material
Placement
Intended Effect
Figure of Horus 4
Lapis Lazuli 4
Neck of the Deceased 4
Mastery of all roads; god-like safety 24
Vulture Figure 23
Gold 23
Neck of the Deceased 23
Protection from scorpions/snakes 23
Writing of the Spell 23
Papyrus (or Gold) 7
With the Body 7
Prevention of the second death 4
Lapis-Lazuli Utchat 28
Lapis/Jasper 1
Any Limb 1
Vision of Ra-Tem 28
Comparative Analysis: BD 175 and CT 1130
The eschatological themes of Chapter 175 find their most direct ancestor in Coffin Text 1130 from the Middle Kingdom.9 However, a comparison between the two reveals a significant shift in Egyptian religious thought regarding the "end of the world".9
From National Crisis to Personal Divinity
Coffin Text 1130 is often interpreted as a response to the social upheavals of the First Intermediate Period, utilizing the end of the world as a metaphor for divine justice and the failure of human institutions.9 It emphasizes the "Solar religion" and the creator's moral expectations for humanity.9 Chapter 175 of the Book of the Dead, while retaining the apocalyptic imagery, reframes the event as a necessary stage in the individual's "becoming god".1
In Chapter 175, the destruction of the world is less about judgment and more about the return to source—the reabsorption of all "made things" into the unity of the creator.10 The deceased is not a passive victim of this destruction but an active survivor who, through the "quietness of heart," achieves a state of being that is independent of the created world.4 This reflects the New Kingdom's more "optimistic" and "magical" approach to death, where the focus is on the soul's ability to control its destiny even in the face of cosmic collapse.1
The Transformation into Snakes: Philosophical Implications
The survival of Atum and Osiris as serpents is one of the most enigmatic images in Egyptian literature.10 To understand its significance, one must consider the diverse roles of the snake in Egyptian mythology.3
The Serpent as the Original and Final Form
In Heliopolitan cosmogony, Atum originally existed as a serpent in the waters of Nun before assuming his human form to create the world.19 Therefore, the return to a snake form at the end of the world is a return to his "true nature" (qmꜢ.f mꜢꜥ).19 The snake represents a creature of the "Deep," capable of moving between the land (existence) and the water (non-existence).15
For the deceased, transformation into a snake is a powerful protective mechanism.4 The Book of the Dead contains several spells for "assuming the form" of various creatures, each granting the deceased the unique powers of that being.24 By becoming the "Serpent of Millions of Years," the deceased adopts a form that is immune to the passage of time and the decay of matter.15 This transformation allows the deceased to remain "hidden" in the abyss, safe from any "evil god" who would attack them in the underworld.10
Serket and the Punishment of Enemies
While the deceased finds peace as a serpent, their enemies face a different fate.4 Chapter 175 contains a petition that the deceased's enemies be "given over to the pain of Serket" (the scorpion goddess).4 Their heads are to be "cut off" and they are to be bound in "shackles".4 This highlights the dual nature of Egyptian eschatology: it is a return to peace for the justified, but a final, painful destruction for the "children of Nut" who worked iniquity.4
"Quietness of Heart" vs. "Longings of Love"
The contrast between physical pleasures and spiritual peace in Chapter 175 has been interpreted by some scholars as a move toward a more ascetic or "Hermetic" view of the afterlife.11 The explicit mention that "one does not make sex therein" is rare in a funerary tradition that usually emphasized the continuation of all earthly joys in the Field of Reeds.2
The Psychic Quantum Leap
This sensory deprivation suggests that Chapter 175 represents a different "level" of the afterlife journey.11 If most of the Book of the Dead deals with the "reproduction" of earthly life in the Field of Reeds, Chapter 175 deals with the "unification" of the soul with the primordial creator.1 The "quietness of heart" is the nourishment of the "illuminated spirit" (Ꜣḫ), which no longer requires the "cakes and ale" of the Ka.1
This transition is described as a "quantum leap" in consciousness.11 Ani’s confused questions—"What manner of country is this?"—reflect the shock of a mind realizing that it is no longer bound by biological or even solar laws.3 Atum’s reassurance that he will "not tolerate that you lack anything" is an invitation to experience "fullness" in a way that is incomprehensible to the living.11 It is the ultimate goal of the "transfiguration" process: the realization that the deceased is, in fact, an "indestructible fragment of God's own mighty Spirit".15
The Legacy of Chapter 175 in Egyptology
The study of Chapter 175 has evolved from a focus on its "primitive" apocalyptic imagery to a sophisticated understanding of its theological depth.1 Early translators like Wallis Budge focused on the "magic" of the spells, but contemporary scholars see the text as a complex meditation on the nature of being and time.1
The Optimistic View of Death
Despite the talk of destruction and the absence of air and water, Egyptologists now emphasize that the Book of the Dead is fundamentally about life—the eternal life of the soul.1 Chapter 175 provides the "luminous finale" to the deceased's journey, showing that even the end of the world cannot touch the justified soul.11 By identifying with the "Lord of All," the deceased ensures that their story does not end with a grave, but continues into the "millions of millions of years" and beyond.1
The Papyrus of Ani remains the most poignant witness to this belief.7 In its vibrant colors and meticulous hieroglyphs, Chapter 175 stands as a monument to the human desire to overcome the "second death" and to find a "quietness of heart" that transcends the chaos of the world.3 It remains one of the most important religious documents of human history, offering a unique and powerful vision of the soul's capacity for divine regeneration.1
Synthesis: The Cosmological Role of the Deceased
The final act of Chapter 175 involves the deceased's transition into a "luminous" state identified with the sun god Ra at his highest radiance.4 While the dialogue is with Atum (the sunset), the goal is to be "resurrected and glorious" in the "Morning Boat" of Ra.3 This duality reflects the complete Solar-Osirian cycle: the deceased descends into the darkness and depth of Atum's abyss to be "born again" as a spiritualized being who can "go forth by day".1
Chapter 175, therefore, is not just a spell for survival; it is a spell for participation.1 The deceased does not merely observe the destruction of the world; they become the very principle—Osiris—that makes new creation possible.10 By assuming the form of the serpent and remaining with Atum in the waters of Nun, the deceased becomes a "counterpart" to the creator, ensuring that the "divine soul which hath no languor of heart" continues to rise and set for all eternity.1
Final Summary of Chapter 175 Key Components
Judicial Purity: The deceased appeals to Thoth to record their innocence and their alignment with Maat, separating them from the "children of Nut" who waged war and worked iniquity.3
Spiritual Nutrition: Physical needs (air, water, sex, food) are replaced by the internal state of "quietness of heart" and the vision of Atum's face.4
Cosmic Terminus: Atum predicts the eventual destruction of the world and its return to the primordial waters of Nun after millions of years.10
Serpent Transformation: Atum and Osiris survive the end of the world by assuming latent, imperishable forms as serpents in the abyss.10
Dynastic Stability: Horus is established as the heir to the throne on the Isle of Flame, ensuring that the divine order remains firm even in the netherworld.4
Ritual Mastery: The use of lapis-lazuli Horus amulets and gold vulture figures provides the physical protection needed to ensure the deceased avoids the "second death".4
The profound theological depth of Chapter 175 ensures its place as a cornerstone of Egyptian funerary literature, reflecting a culture that faced the ultimate destruction of the universe not with fear, but with a complex and calculated magical strategy for eternal renewal.1 It is the "Chapter of Not Dying a Second Time" because it provides the soul with the identity of the very gods who cannot die.3
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