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The Egyptian Heaven and Hell · 53 of 96 · tr. E.A. Wallis Budge

Chapter 11 (part 1)

p. 121 CHAPTER VII. THIRD DIVISION OF THE TUAT. I. THE KINGDOM OF KHENTI-AMENTI-OSIRIS, ACCORDING TO THE BOOK AM-TUAT. THE Boat of AFU-RA, leaving the abode of the SOULS OF THE TUAT, now enters that of the BAIU-SHETAIU, or the "SECRET SOULS," and we find that a change has taken place as regards the crew. The goddess of the hour called TENT-BAIU has taken charge of the Boat, a hawk-headed god acts as steersman, and the number of the other gods is reduced to four. The region now entered by Afu-Ra is called NET-NEB-UA-KHEPER-AUT, and it is 309 (or 480) atru or leagues in length, and 120 in width; it is, in fact, a continuation of the domains of Osiris, and in it is the House of Tet wherein the great god of the dead himself dwells. The Boat of AFU-RA is preceded by three boats (vol. i., pp. 45-47) of a mystical character, containing hawk-gods, and mummied forms of gods who are akin to Osiris. Facing the boats are four forms of Osiris, with their arms and hands covered. Having arrived in this Division, AFU-RA cries out to its god, Osiris, who straightway creates these secret boats and sends them p. 122 to bring AFU-RA to the place where he is. The abode of Osiris is situated on the NET-ASAR i.e., the "Stream of Osiris," a name given to the river of the Tuat in the THIRD DIVISION, and it is at the head of this river that the throne of Osiris rests according to some copies of the Theban Recension of the Book of the Dead. The inhabitants who are seen on both banks of the stream are called PERTIU, and they live on lands which have been allotted to them by Afu-Ra; in return for these they serve Osiris and defend him from the attacks of all his enemies. As the boat in which AFU-RA stands and the three other boats move on, the gods on the banks move with them and guard them, and when they have escorted the great god to the end of their territory, they return to their old places and await his coming on the following night. On the right of AFU-RA are twenty-six gods, and of these eight are forms of Osiris, four of Osiris of the North, and four of Osiris of the South; all are under the rule of KHETRA, who is the "Warder of this Field" (vol. i., p. 60), but it is only when they hear the words of AFU-RA that they come to life. The work which they do in this region is to hew and hack souls in pieces, to imprison the shadows of the dead, and to carry out the sentence of death on those who are doomed to destruction in a place of fire; they cause fires to come into being, and flames to burst forth on the wicked. p. 123 [paragraph continues] Now in this case also the beings who are doomed to be burned in a place specially set apart for this purpose cannot be of the number of the gods who protect Osiris, for they were created by Ra to serve this god in this Division of the Tuat, and to attend upon himself as he made his journey through it each day! They must, then, be the dead of olden time who have reached this Division, but who through want of friends and relatives upon earth to make proper and sufficient offerings daily, or through some other cause, have failed to find nourishment and have perished in consequence.
Themes
Eschatological Judgmentsoteriology

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.

Entry into this Kingdom presupposes the judgment process that determines the soul's fate in Egyptian theology.

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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.

The Kingdom of Osiris represents the Egyptian principle of truth and right order underlying both the cosmos and human conduct.

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

[auto] The passage centers on Maat (truth) as the fundamental reality that defines the beings, their sustenance, and their ultimate identity.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] It contrasts truth-seekers with false gods and describes waters that are cool for the righteous but fire for sinners.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The excerpt is from a text on Egyptian Heaven and Hell, describing entry through a Gate and the afterlife state.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] The text states that the righteous beings themselves become Maat, or Truth itself, indicating a union with the divine principle.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The referenced text describes the guided passage of the deity or soul through specific afterlife realms.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

[auto] Admission to this reward requires veracity and orthodoxy upon earth, functioning as a moral purity requirement.

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Related passages · 2 parallels
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XLVIII
p. 66 XLVIII. The Fount of Righteousness; the Son of Man--the Stay of the Righteous: Judgement of the Kings and the Mighty . CHAPTER XLVIII. 1. And in that place I saw the fountain of righteousness Which was inexhaustible: And around it wer…”
Both passages describe a divine judgment scene where the righteous are protected and the wicked are punished. They share the theme of divine justice and the fate of souls, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LX (part 1)
LX. Book of Noah--a Fragment . p. 76 Quaking of Heaven: Behemoth and Leviathan: the Elements . CHAPTER LX. 1. In the year five hundred, in the seventh month, on the fourteenth day of the month in the life of †Enoch†. In that Parable…”
Both passages describe a mystical journey through a divine realm, featuring divine beings and judgment themes. Passage A details the journey of Afu-Ra through the Tuat, encountering various gods and souls, while Passage B describes Enoch's vision of divine judgment and the partitioning of monstrous beings. Both involve divine order and the fate of souls or beings.