← Home
The Egyptian Heaven and Hell · 41 of 96 · tr. E.A. Wallis Budge

Chapter 7 (part 9)

The copy of the work in the tomb of Amen-hetep III., written in hieratic, was well preserved in Champollion's time, but is now illegible; see Champollion, Lettres , 13 e Lettre; and Champollion, Monuments , iii. 232-234. The text of the Third Hour was published by Lepsius, Denkmäler , iii. 78 and 79. See also Description de l'Égypte , Antiq. tom. iii. 193, tom. x., 218, and plates, tom. ii., 80, 81; and Lefébure in Mémoires Mission Arch. Française , tom. iii., p. 172. 82:1 See Mémoires publiés par les membres de la Miss. Arch. Française , tom. ii., Paris, 1886. 82:2 See Études de Mythologie et d'Archéologie Egyptiennes , in Bibliothèque Égyptologique , tom. ii., p. 1 ff., Paris, 1893. 82:3 See Lefébure, op. cit. , tom. iii., fasc. 1, p. 48 ff. 82:4 See E. de Rougé, Notice Sommaire des Monuments Égyptiens exposés dans les Galeries du Musée du Louvre , Paris, 1876, p. 51. 83:1 See E. de Rougé, Notice Sommaire , p. 52. It contains the figures of the eleven divisions, with very few inscriptions; see Jéquier, Le Livre de ce qu'il y a dans l'Hades , p. 25. 83:2 See E. de Rougé, Notice Sommaire , p. 52. This sarcophagus is made of basalt, is beautifully cut, and was brought to France by Champollion. See also Sharpe, Egyptian Inscriptions , vol. ii., plates 1-24. 83:3 See Schäfer in Jéquier, op. cit. , p. 26, notes 3 and 4. 83:4 See Catalogue des Manuscrits Égyptiens , Paris, 1881, p. 15. 83:5 See Pierret, Études Égyptologiques , tom. ii., p. 103-148. 83:6 See Lanzone, Le Domicile des Esprits , Paris, 1879, folio. 83:7 See Catalogue du Musée Égyptien de Leyde , pp. 253-255. 83:8 See Jéquier, op. cit. , p. 27. 84:1 Papyrus Funéraire Hiéroglyphique, Sha-am-Tua (T. 71). Publié dans la 32ième Livraison des Monuments Égyptiens du Musée , Leyden, 1894. 84:2 See Devéria, Catalogue, Sect. ii., Le Livre de L'Hémisphère Inférieur . 85:1 See The Alabaster Sarcophagus of Oimenepthah I., King of Egypt, now in Sir John Soane's Museum, Lincoln's Inn Fields, drawn p. 86 by Joseph Bonomi, and described by Samuel Sharpe , London, 1864. A description of the pictures and texts was given by M. Pierret in the Revue Archéologique for 1870; small portions of the text were discussed by Goodwin and Renouf in Aeg. Zeit. , 1873, p. 138, and 1874, p. 101; and an English rendering of the whole text was given by E. Lefébure, in the Records of the Past , vol.
Themes
Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The underworld is structured into twelve numbered divisions, indicating a numerical organization of the afterlife realm.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

It describes the divisions, gates, and guardians of the Tuat that constitute the soul's path through the afterlife realms.

All passages →
Sacred Namestheology

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

The text extensively lists the names of hour-goddesses, gates, and serpents which are crucial identifiers in this cosmology.

All passages →
Anthropomorphismtheology

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

[auto] The text explicitly justifies the god's mode of transport by comparing it to human kings and nobles traveling by water.

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage details the cosmological mechanics (river, boat) required for travel through the Tuat, the Egyptian underworld.

All passages →
Living Godtheology

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

[auto] Ra is depicted as an active deity who sails, emerges from the Tuat, and possesses consuming fire.

All passages →
Related passages · 1 parallel
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 need for a means of transport. They share themes of divine order, cosmic structure, and the interaction between gods and the afterlife.