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.
§ Ask Guru about this passage →Themes
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 →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 →Related passages · 8 parallels
western_esoteric|Psychic Self-Defence (Dion Fortune)|8. The Risks Incidental To Ceremonial Magic-e
“Enough must be hinted, however, to reveal what, under certain circumstances, may be experienced.
I do not think it in the least likely, however, that the Qlippotic demons will be encountered save through the use of ceremonial magic.
They…”
Shared concept: Sacred Names — Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIX
“But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
greek_mystery|Orphic Hymns|Hymn LVI. THE TERRESTRIAL HERMES
“LVI. TO THE TERRESTRIAL HERMES. The FUMIGATION from STORAX. HERMES I call, whom Fate decrees to dwell In the dire path which leads to deepest hell O Bacchic Hermes, progeny divine Of Dionysius, parent of the vine, p. 189 And of celestial Ve…”
Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
theosophy|The Secret Doctrine|Page 18 (part 6)
“Starting from this, it becomes easy to understand how nature herself could have taught primeval mankind, even without the help of its divine instructors, the first principles of a numerical and geometrical symbol language.* Hence one finds…”
Shared concept: Numerical Mysticism — Numbers, proportions, and mathematical relationships as the underlying structure of divine reality. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Tree of the Sephiroth-g
“Thomas Maurice reproduces the above engraving, which is modification of the elaborate tree on the preceding page.
The Sephiroth are here superimposed, decreasing in size as they decrease in power and dignity.
Thus, the Crown is the greate…”
Shared concept: Numerical Mysticism — Numbers, proportions, and mathematical relationships as the underlying structure of divine reality. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1c
“For just as, supposing we were in thought to represent the soul itself in bodily shape, and represent this indivisible substance as surrounded by bodily parts, we should, in such a case, give the surrounding parts a different meaning suited…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter VIII-au
“The Pythagoreans, likewise, adorned numbers and figures with the appellations of the Gods.
For they called the equilateral triangle, Minerva Coryphagenes, or begotten from the summit, and Tritogeneia because it is divided by three perpendi…”
Shared concept: Numerical Mysticism — Numbers, proportions, and mathematical relationships as the underlying structure of divine reality. (derived)
western_esoteric|The Tarot of the Bohemians (Papus)|Chapter XIV (part 6)
“The second, symbolized by Eye, is the origin of feminine Grace, of Authority.
We have seen that Power and Authority find their equilibrium in Love.
Each man, a reflected molecule of humanity made in its image, contains in himself an Adam,…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)