The Egyptian Heaven and Hell · 51 of 96 · tr. E.A. Wallis Budge
Chapter 10 (part 2)
The MAATIU beings have this name given to them because, as the text says, "they spoke Maat ," i.e., what is true, "upon earth"; moreover, "they did not approach the neterit ." Now the word neterit usually means "goddesses," but here it has an unusual determinative, which, however, suggests that it is used to express some idea of "evil" in connexion with the gods or goddesses, such as blasphemy, or contempt, or apostacy.
On the whole it seems most likely that neterit means "false gods," that is to say, gods whom Ra would not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings.
As a reward for their veracity and orthodoxy (?) upon earth, the food on which they live is Maat , i.e., truth, and they themselves become Maat , or TRUTH itself, and they are permitted to invoke the god in the Gate.
Ra, moreover, gives them the mastery over the waters of the region, which, though cool and refreshing to the MAATIU beings p.
119 themselves, become "waters of fire" (vol.
ii., p.
95) to those who are sinners and are involved in wickedness.
We have already seen that the wicked were not allowed to enter this Division, therefore it appears that it was held to be possible for the dead round about it to attempt to drink of the cool waters, which straightway turned into fire and consumed them.
Turning now to those beings who stand to the left of the Boat (vol.
ii., pp.
96-99), we see that they are twenty-four in number; of these four lie dead, or helpless, and are called ENENIU, i.e., the "Inert," and twenty stand with their backs bowed, and their arms tied at their elbows behind them, in an agonizing position.
Here, it is clear, are beings who are fettered and stand awaiting their doom.
The charges made against them are to the effect that: 1.
They blasphemed Ra upon earth.
2.
They invoked evil upon him that was in the Egg.
3.
They thrust aside the right.
4.
They spoke against KHUTI.
The god referred to as being "in the Egg" is, of course, a form of the Sun-god, and we know from the LIVth Chapter of the Book of the Dead, that the EGG was laid by KENKENUR, or the "Great Cackler." The good KHUTI is the form of the Sun-god at sunrise and sunset, and thus we see that all the sins which were committed by the ENENIU and their fettered companions were against Ra, and against forms of him.
The name given to these is "STAU," i.e., "Apostates of the Hall of Ra," and sentence of doom is passed upon them by TEMU on behalf of Ra; it is p.
120 decreed that their arms shall never be untied again, that their bodies shall be cut to pieces, and that their souls shall cease to exist (vol.
ii., p.
97).
Such are the things which take place in the Second Division of the Tuat according to the BOOK OF GATES, and, view them in whatever way we may, it is impossible not to conclude that the Egyptians thought that those who praised and worshipped Ra upon earth were rewarded with good things, whilst those who treated him lightly were punished.
It is evident also that the offering up of propitiatory sacrifices and making of peace offerings were encouraged by the religion of Osiris, as being good both for gods and men.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
Four gods of the Tuat represent the four quarters of the earth and cardinal points, linking divine structure to earthly geography.
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.
The gods actively order the cosmos by judging the dead and meting out reward or punishment according to deserts.
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The passage describes a judgment scene where words and deeds are weighed to assign thrones or punishment.
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 passage explicitly references 'MAATIU' and describes the weighing of words and deeds to maintain balance and order in the afterlife.
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 acts like offerings and magical words are performed on earth to influence the divine realm and secure afterlife status.