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The Egyptian Heaven and Hell · 5 of 96 · tr. E.A. Wallis Budge

Chapter 2 (part 4)

xiv [paragraph continues] Egyptians believed in the reconstitution of family life in the Other World, and thought that every man, and woman, and child would possess such a measure of individuality that they would know their relatives and friends in the Other World, and would be known by them (see within, Chapter III). The first translation of the BOOK AM-TUAT was published by Prof. G. Maspero in the Revue des Religions , 1888, tom. xvii., pp. 251-310; tom. xviii., pp. 1-67. This has been reprinted, with certain modifications and additions, in his Bibliothèque Égyptologique , tom. ii., pp. 1-181, Paris, 1893. The text chosen by him for elucidation was that published by M. G. Lefébure in his edition of the tomb of Seti I., and this he supplemented with extracts from other versions of the work given on sarcophagi, papyri, etc. The "Summary," or Short Form of AM-TUAT, was first published in a complete form, with variant readings, by M. G. Jéquier (see his Le Livre de ce qu'il y a dans l'Hades , Paris, 1894). In Prof. Maspero's work mentioned above he also discussed and analysed the earlier sections of the BOOK OF GATES, of which M. E. Lefébure published a translation of the texts, as found on the sarcophagus of Seti I., in the Records of the Past, vol. x., pp. 79-134, London, 1878, and vol. xii., pp. 1-35, London, 1881. In preparing the present edition of the two great Books of the Other World I have availed myself of these works, and also of the valuable editions of the texts from the royal tombs at Thebes, p. xv which M. E. Lefébure has published in the first and second fasciculi of the third volume of the Mémoires de la Mission Archéologique Française au Caire , Paris, 1889. E. A. WALLIS BUDGE. LONDON, October , 1905.
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Themes
Anthropomorphismtheology

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

[auto] Osiris is described as having a physical body that produces wheat and can be eaten, while monsters are depicted with animal heads.

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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 establishes a stark contrast between the eternal life of the righteous and the total annihilation of the wicked.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text references 'Books of the Other World' which contain descriptions of the afterlife realms and hazards for the deceased.

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Living Godtheology

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

[auto] Osiris is portrayed as an active, eternal deity who embodies righteousness and dispatches messengers of wrath.

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Mystical Unionsoteriology

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

[auto] The beatified sustain their eternal life by 'eating the body of their god daily,' implying a sacramental union with the divine.

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Tripartite Soulanthropology

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

[auto] The passage explicitly enumerates 'bodies, souls, and spirits' as the distinct components of the wicked that are consumed by fire.

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Related passages · 6 parallels
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Shared concept: Tripartite Soul — Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma). (derived)
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Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
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Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
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Shared concept: Tripartite Soul — Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma). (derived)
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188 So writes Schopenhauer in his Counsels and Maxims , and indeed it is very effectively expressed, but we have no foundation whatsoever for regarding man as the summit of that which nature has created. This is only THE HIGHEST THAT WE KN…”
Shared concept: Cosmic Dualism — Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality. (derived)
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But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees any one having a godlike face or form, which is the expression of divine beauty; and at first a shudder runs throug…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)