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The Egyptian Heaven and Hell · 30 of 96 · tr. E.A. Wallis Budge

Chapter 6 (part 3)

69 children, and his beloved ones, and his foster-parents, and his kinsfolk, and his [grown-up] sons and daughters, and his concubines, whom it is his heart's desire [to meet], and his friends, and those who have worked for him upon earth; and if he shall rejoin all his ancestors in heaven, and on earth, and in Neter-kher, and in the sky, and in Aakeb (i.e., a region of the sky), and in Hap (the Nile), and in Akeb (i.e. the watery abyss of the sky), and in Het-ur-kau, and in Tetu, and in Tetet (?), and in Pa-ur, and in Abakher, and in Abtu: then verily the bread-cakes shall be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily ropes shall be coiled, and verily boats shall be manned, and verily the Boat of Ra shall journey on its way, being rowed by the mariners of the AKHEMU-SEKU and the AKHEMU-URTCHU; now his name is unknown, his name is unknown. "The goddess Hathor surroundeth Sepa with the magical protection of life, but it is Seb who equippeth him. 1 The sister of Sepa [and] wife [is] the guardian of the wood of the Great Field. 2 And, moreover, p. 70 the sister of Sepa, the guardian of the wood of the Great Field, saith, 'Verily thou shalt come with rejoicing, and thy heart shall be glad, and there shall be food to Sepa, and winds shall be given unto thee, yea, thy ancestors have commanded this [to be done]'; therefore shall Sepa come with gladness, and his heart shall be glad, and his ancestors shall be given unto him. And the great ones of the ancestors of Sepa shall come [to meet him] with joy, and their hearts shall be glad when they meet him; and they shall bear in their hands their staves, and their mattocks, and their tools for ploughing, and their metal weapons of the earth, and shall deliver him from the things which the goddess . . . . . . doeth, and from the actions (?) of Nut, and from the mighty things which the Two-Lion 1 God doeth to every soul, and to every god. The ancestors of Sepa shall make him to be delivered . . . . . [RUBRIC]. May be rejoined ancestors, and father, and mother, and foster-parents, and kinsfolk, and young children, and wives, and concubines, and beloved ones (i.e., friends) male and female, and servants (i.e., slaves), and the property of every kind which belongeth to a man, to him in Neter-kher (the Underworld)." The Rubric ends with the words, "rope of Maat, millions of times," which indicate that the whole Chapter, probably including the Rubric, was to be said by the person who wished to rejoin his friends in the p. 71 [paragraph continues] Underworld regularly and unceasingly for millions of times. The phrases shes maat heh en sep occur very often in the Theban Recension of the Book of the Dead, and a full list of the passages will be found in the Vocabulary to my edition of that work, page 328.
Themes
Anthropomorphismtheology

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

The gods are addressed personally ('Hail') and asked to perform actions, reflecting the attribution of human-like agency to divine beings.

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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.

Ancestors and gods actively ensure the deceased receives food, winds, and deliverance from harm.

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Fasting And Prayerpraxis

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The passage references a specific 'prayer of the deceased' as a mechanism for achieving afterlife goals.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The text functions as a liturgical formula to be recited by the individual seeking afterlife benefits.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

It describes the deceased traveling on the Boat of Ra and being met by ancestors and gods who guide and protect him.

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Spiritual Ascentpraxis

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

The prayer requests the deceased to 'traverse the heavens,' implying a journey upward through celestial realms.

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Theurgypraxis

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

Ritual offerings and spells are used to engage divine powers for material and spiritual protection.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage explicitly discusses Egyptian texts (PER-EM-HRU, Chapters) and prayers designed to guide the deceased through the afterlife realms like Sekhet-hetep.

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Living Godtheology

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

[auto] The deities are addressed as active agents capable of granting requests ('Grant ye unto Sepa'), indicating a dynamic and responsive divine presence.

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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.

[auto] The text explicitly invokes the 'rope of Maat' as the mechanism for regular reunion with ancestors in the Underworld.

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Sacred Namestheology

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

[auto] The text includes direct invocations of divine names (Ra, Tem, Seb, Nut) used in prayer to effect a desired outcome for the deceased.

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