The Egyptian Heaven and Hell · 65 of 96 · tr. E.A. Wallis Budge
Chapter 16 (part 1)
FIFTH DIVISION OF THE TUAT.
II.
THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK OF GATES.
The FIFTH, like the FOURTH DIVISION of the BOOK OF GATES, in no way resembles that in the BOOK AM-TUAT, and it has nothing whatsoever to do with the kingdom of SEKER.
The god AFU-RA, having passed through the Gate of the DIVISION or HOUR, which is called ARIT, and which has been opened by the monster serpent TEKA-HRA that guarded it, is towed along by four of the gods of this section of the p.
144 [paragraph continues] Tuat.
The ministers of the god consist of nine gods whose hands and arms are covered, and twelve gods who are under the direction of HERI-QENBET-F; the nine gods are called KHERU-ENNUTCHI, i.e., "those who hold the serpent ENNUTCHI," and the twelve gods BAIU RETH AMMIU TUAT, i.e., the "souls of men who dwell in the Tuat" (vol.
ii., pp.
144, 145).
The exact functions of Ennutchi are not known, but his presence is baleful, and AFU-RA straightway calls upon the group of gods to destroy him; the god would press on to the next Gate, NEBT-AHAU, but ENNUTCHI can travel to that point, and he must therefore be removed.
The next group of gods is of peculiar interest, for they represent the souls of those who have spoken "what is right and true upon earth, and who have magnified the forms of the god RA." In return for such moral rectitude and piety, AFU-RA orders HERI-QENBET-F to invite them to "sit at peace in their habitations in the corner of those who are with myself," where praises shall be sung to their souls, and where they shall have air in abundance to breathe; they shall, moreover, have joints of meat to eat in SEKHET-AARU.
Besides this, offerings shall be made to them upon earth, even as they are to the god HETEPI, the lord of SEKHET-HETEPET (vol.
ii., pp.
145, 146).
Now from these statements some very interesting deductions may be made.
In the first place, it is now certain that there was a place specially set apart for the souls of men in the Tuat, and that those who were allowed to enter it p.
145 had lived a life of moral rectitude, and had followed after righteousness and integrity when they were upon earth.
Secondly, they were allowed to live in the corner of the SEKHET-HETEPET with the great god himself, in the place where, as we know from the Papyrus of Ani (see above, p.
44 ), most wonderful grain grew.
Thirdly, an everlasting supply of offerings made upon earth was assured them, and in this respect they were coequal with HETEPI, the chief god of the Field of Peace (or, Field of Offerings).
Thus the religion of Osiris undoubtedly taught that those who were good on this earth were rewarded in the next world.
On the right of AFU-RA are the twelve gods called HENIU-AMMIU-TUAT, i.e., "those who sing praises in the Tuat," and the twelve gods called KHERU-ENNUHU-EM-UAT, i.e., "those who hold the cord in the Tuat," and the four HENBIU gods (vol.
ii., pp.
148-150).
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 distinguishes between the blessed and the damned, describing fiery pits where enemies of the god are consumed.
[auto] The passage explicitly describes the Book of Gates and the journey through the Tuat, which are foundational texts for guiding the soul through death.
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.
The text emphasizes magical ceremonies, spells, incantations, and words of power used to effect divine status and governance.