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The Egyptian Heaven and Hell · 68 of 96 · tr. E.A. Wallis Budge

Chapter 17 (part 1)

p. 148 CHAPTER X. SIXTH DIVISION OF THE TUAT. I. KINGDOM OF OSIRIS ACCORDING TO THE BOOK AM-TUAT. THIS DIVISION, or HOUR, is the first of four which are devoted to the Kingdom of Osiris; its name is METCHET-MU-NEBT-TUAT, its Gate is called SEPT-METU, and the Hour-goddess is MESPERIT-AR-AT-MAATU. Here we see at once that the god AFU-RA has re-entered his boat, and that he has discarded the serpent-boat in which he travelled through the Land of Seker; the boat advances by means of paddling and not by towing. The greater part of the road of AFU-RA in this DIVISION is occupied by a very long building--or series of houses, or chambers, set close together--which contains the forms of Osiris. Here are four representatives of each of four classes of beings, viz., the SUTENIU, or kings of Upper Egypt, the BATIU, or kings of Lower Egypt, the HETEPTIU, or those who have been abundantly supplied with offerings, and the KHU, or spirits of the beatified dead. Thus it seems that the first mansion of the House of Osiris contains royal folk, the rich, and the superlatively good (vol. i., p. 117-120); as AFU-RA passes these by he p. 149 salutes them, and wishes them an abundant supply of offerings, and entreats them to hack APEP in pieces for him. Immediately beyond these we see represented the transformation of AFU-RA into the living Sun-god. Here is the five-headed serpent ASHT-HRAU, and on his back lies the dead Sun-god; with his right hand, which is raised above his head, he is drawing to himself the Beetle of KHEPERA, which is the type of regeneration, Click to view The Serpent Asht-hrau . or new birth, or resurrection. This is the equivalent of the scene in the BOOK AIM-TUAT where the Beetle descends from the vault of night, and joining itself to the Boat of AFU-RA revivifies the dead Sun-god (see vol. i., p. 103). That this revivification of AM-RA should take place at the end of the SIXTH DIVISION is quite correct, for at this point the god arrives at the most northerly limit of his course. He has travelled due north from Thebes and Abydos, and has occupied p. 150 six hours in performing the journey; he must now alter his course and travel towards the East so that he may appear at BAKHAU, the Mountain of Sunrise. The path over which he now journeys is called the "secret path of Amentet," and he who knoweth it, and the names of those who are on it, and their forms, shall partake of the offerings made to the gods of Osiris, and receive the gifts which his relatives ( abt 1 ) shall make upon earth. On the right of AFU-RA are a company of gods and goddesses, and a group of sceptres surmounted by crowns and uraei, and provided with knives; these are the beings who hold and cultivate the territory in this DIVISION, or HOUR, and minister to the wants of the followers of Osiris. Beyond these we have a lion, the two Eyes of Horus, three deities, and three small sepulchres,, into each of which, through an opening under the roof, a serpent is belching fire (vol. i., pp. 124-130).
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.

Osiris is the primary judge of the dead in Egyptian mythology, central to entering his kingdom.

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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 is fundamentally associated with the Egyptian principle of Ma'at (truth and order).

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Anthropomorphismtheology

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

[auto] Divine beings are described performing human administrative tasks such as measuring fields and holding offices.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage details the specific procedures, judgments, and land allotments awaiting spirits in the Egyptian afterlife.

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Living Godtheology

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

[auto] Ra is depicted as responsive and active, being 'satisfied' with worship and rewarding the faithful.

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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 journey and transformation, with a focus on the afterlife and the role of divine beings in guiding and judging the souls of the deceased. They share themes of resurrection, righteousness, and the ultimate fate of the righteous and the unrighteous.
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, involving transformation and the encounter with powerful beings. Passage A details the journey of AFU-RA through the Kingdom of Osiris, while Passage B describes Enoch's vision of the heavens and the partitioning of monstrous beings, both reflecting themes of divine order and cosmic structure.