The Egyptian Heaven and Hell · 39 of 96 · tr. E.A. Wallis Budge
Chapter 7 (part 7)
It was impossible to remove him from his boat, which was, like himself, eternal, hence its name, "Boat of Millions of Years," and even if it had been possible the difficulty remained either of taking his boat back from the place of sunset to the place Of sunrise, so that it might be ready for him on the following morning when he emerged from the Tuat, or of providing him with a new boat each day.
The simplest way was to assume in the Tuat the existence of a river which was in direct communication with the watery mass of the sky on which Ra sailed by day, and to make the Sun-god to enter the Tuat on it.
This was the natural way out of the difficulty, for apart from the fact that no other means of transport for the god could be devised, it was consistent with experience that kings, and nobles, and high officials, always travelled through Egypt by water.
No animal and no chariot could convey the god through the Tuat, for, even had animals or chariots suitable for the purpose existed, they must have been consumed by the god's fire.
We shall see later that there was one division of the Tuat through which the Sun-god could not pass even in his boat, and that he was obliged to leave it and travel on the back of a serpent.
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96 From the titles of the BOOK AM TUAT, as it is found in the tomb of Seti I., we may gather that the pictures accompanying the texts were supposed to be exact copies of the divisions of the Tuat as they actually existed in AMENTI, i.e., the "hidden place," or the "Other World," and the texts were supposed to give the traveller in the Tuat all the information he could possibly require concerning the "souls, the gods, the shadows, the spirits, the gods of the Tuat, the gates of the Tuat, the hours and their gods, and the gods who praise Ra, and those who carry out his edicts of destruction." The divisions of the Tuat according to this work are:-- Division I.
Names --MAATI, and NET-RA.
Warder --ARNEBAUI.
Hour-goddess --USHEM-HATIU-KHEFTIU-NU-RA.
Division II.
Name --URNES.
Warder --AM-NEBAUI.
Hour-goddess --SESHET-MAKET-NEB-S.
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97 Division III.
Name --NET-NEB-UA-KHEPER-AUT.
Warder --KHETRA.
Hour-goddess --TENT-BAIU.
Division IV.
Name --ANKHET-KHEPERU.
Name of the gate of this Circle --AMENT-SETHAU Hour-goddess --URT-EM-SEKHEMU-S.
Division V.
Name --AMENT.
Name of the gate of this Circle --AHA-NETERU.
Hour-goddess --SEKMET-HER-ABT-UAA-S.
Division VI.
Name --METCHET-NEBT-TUAT.
Name of the gate of this City --SEPT-METU.
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98 Hour-goddess --MESPERIT-AR-AT-MAATU.
Division VII.
Name --TEPHET-SHETAT.
Name of the gate of this City --RUTI-EN-ASAR.
Hour-goddess --KHESFET-HAU-HESQETU-NEHA-HRA.
Division VIII.
Name --TEBAT-NETERU-S.
Name of the Gate --AHA-AN-URT-NEF.
Hour-goddess --NEBT-USHA.
Division IX.
Name --BEST-ARU-ANKHET-KHEPERU.
Name of the Gate --SA-EM-KEB.
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Themes
◆Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
The passage describes the guided passage of Osiris and the Sun-god through the afterlife realms (Tuat) with assistance from Horus and Isis.
All passages →◇Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The passage details the geography of the afterlife (Tuat, Sekhet-Aaru) and the magical means (words of power, amulets) required for the dead to exist there, which constitutes the subject matter of funerary navigation texts.
All passages →Related passages · 5 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 8)
“2 "It is erroneous to suppose that the soul of Christ had left the body and had travelled down to hell, and that it had there, in divine power, attacked the devils and bound them with chains, and thus destroyed hell.
It is rather to be und…”
Both passages describe a journey of souls to an afterlife realm and the role of a divine figure in facilitating this journey. The Egyptian passage discusses Osiris and Ra guiding souls through the Tuat, while the Christian passage describes Christ's soul entering death and wrath to reconcile and transform hell. Both involve the concept of a divine being aiding souls in the afterlife.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
“This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages describe the afterlife and the journey of souls, highlighting the role of divine beings (Osiris and Ra in Passage A, God and Christ in Passage B) and the concept of a celestial kingdom or paradise. They also emphasize the importance of good deeds and the ultimate fate of the soul.
◆mesopotamian|Enuma Elish: The Epic of Creation|1k
“May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'!
For the stars of heaven he upheld the pa…”
Both passages describe a divine journey through a mythical realm (Tuat in Passage A and the realm of Tiamat in Passage B), involving gods, specific divisions or gates, and the concept of eternal travel or control over the cosmos. The passages share themes of divine sovereignty and the structured nature of the afterlife or cosmic order.
◆mesopotamian|Epic of Gilgamesh: Tablet X — How Gilgamish Reached Uta-Napishtim|Tablet X, Section 1c
“Gilgamish, if perchance thou succeed in traversing the Ocean, What wilt thou do, when unto the Waters of Death thou arrivest?
Gilgamish, there is Ur-Shanabi, boatman to Uta-Napishtim, He with whom sails (?) are, the urnu of which in the fo…”
Both passages describe a journey through a mythical underworld or otherworldly realm, involving a boat and divine or mythical figures. They share themes of travel, divine navigation, and encounters with supernatural entities.
◆platonism|Plato: Phaedrus|Section 1o
“Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the…”
Both passages describe a divine journey through a celestial realm, with the divine being (Ra in Passage A and Zeus in Passage B) traveling through different divisions or regions. They also share the theme of the soul's journey and the challenges faced during this journey.