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The Egyptian Heaven and Hell · 70 of 96 · tr. E.A. Wallis Budge

Chapter 18 (part 1)

SEVENTH DIVISION OF THE TUAT. I. KINGDOM OF OSIRIS ACCORDING TO THE BOOK AM-TUAT. The name of this DIVISION, or HOUR, is THEPHET-SHETAT, the name of the Gate is RUTI-ASAR, and the goddess of the Hour is KHEFTES-HAU-HESQ-NEHA-HRA. On looking at the "secret path of AMENTET" wherein AFU-RA is still travelling, we note that the face of the god is turned in another direction, that the crew is increased by Isis and by SER, whose name has also been read SEMSU, and that the canopy under which AFU-RA stands is formed of the body of the serpent p. 152 [paragraph continues] MEHEN (Vol. i., p. 140). There is a good reason for these changes, for the god has now to traverse a region where there is not sufficient water to float his boat or to permit of its being towed; moreover, his way is blocked by a monster serpent called NEHA-HRA, which lies on a sand bank 450 cubits long. 1 In other words, the Boat of AFU-RA has arrived at a region of sandbanks and shallows, where serpents and crocodiles live; but the words of power of Isis, the great sorceress, and of SER, and of the god himself protect him from mishap, and eventually he passes through this division by taking upon himself the form of the serpent MEHEN in which he glides onwards. The region of the Tuat where the serpent APEP or NEHA-HRA lives is called TCHAU, and it is 440 cubits long, and 440 cubits wide; his head and his tail are caught in fetters by SERQET and HER-TESU-F respectively, and these gods have transfixed him to the ground with six huge knives (vol. i., p. 142). When the body of the serpent has been removed, AFU-RA advances, and, passing four goddesses each armed with a knife, arrives at four rectangular buildings. Inside each building (vol. i., p. 144) is a mound of sand, and at each end of each building is the head of a man. These buildings are the tombs wherein the four chief forms of the Sun-god have been buried, the first containing the "Form of TEM," the second the "Form of KHEPERA," the third p. 153 the "Form of RA," and the fourth the "Form of OSIRIS." The heads which appear at the ends of the tombs are those of the enemies who were slain at the tombs, and were buried in the foundations in order to drive away evil spirits. The texts which refer to these scenes state that the four goddesses join in slaying APEP, that the human heads appear as soon as any one comes to the tombs; and that as soon as they have heard the voice of AFU-RA, and he has gone by, they "eat their own forms," i.e., they disappear until Ra again comes (vol. i., p. 145). On the right of the Boat of AFU-RA, and facing it, are HORUS, and the twelve gods of the hours, who protect the tombs of Osiris, and assist RA in his journey (vol. i., pp.
Themes
Living Godtheology

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

The deities are depicted as active agents who provide food and water, move, and speak to animate other beings.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The Osiris forms are described with contradictory attributes: 'stand though they are seated, and move though they are motionless.'

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The gods come to life by virtue of the 'words of power' of AFU-RA, indicating divine names carry ontological power.

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Anthropomorphismtheology

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

[auto] Deities are described with composite physical forms such as human heads, hawk wings, lion hind-quarters, and faces of fire.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is an excerpt from the Book of Am-Tuat, explicitly describing the divisions, gates, and journey through the underworld (Tuat) for the deceased or solar deity.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text details the guided passage of the god Afu-Ra through specific afterlife realms and chambers containing the dead.

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Related passages · 5 parallels
greek_mystery|Orphic Hymns|Hymn XXXIII. APOLLO (part 2)
Gesner well observes, in his notes to this Hymn, that the comparison and conjunction of the musical and astronomical elements are most ancient; being derived from Orpheus and Pythagoras, to Plato. Now, according to the Orphic and Pythagori…”
Both passages describe a divine being associated with the sun and regeneration. In Passage A, Afu-Ra transforms into the living Sun-god and is revivified, while in Passage B, Apollo is described as the 'light-producing eye' and the source of fertility and music, which are also forms of renewal and life.
jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1g
The four wheels are their correlatives under the second Sephira, on their four sides--namely, the four elements of the air, fire, water, and earth, which are the abodes of the spirits of the elements, the sylphs, salamanders, undines, and g…”
Both passages describe mystical transformations and the interaction between divine and elemental beings. Passage A discusses the Kabbalistic concept of Metatron and the elements, while Passage B describes the transformation of the Sun-god AFU-RA in Egyptian mythology. Both involve complex symbolic imagery and the interplay between different realms of existence.
mesopotamian|Enuma Elish: The Epic of Creation|1j
Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught! Let him therefor…”
Both passages describe a divine being undergoing a transformative journey and interacting with other divine entities. They also emphasize the renewal or resurrection of the divine being, which is a central theme in both mystical traditions.
norse|The Poetic Edda: Voluspo|Section 1i
On all sides saw I | Valkyries assemble, Ready to ride | to the ranks of the gods; Skuld bore the shield, | and Skogul rode next, Guth, Hild, Gondul, | and Geirskogul. Of Herjan's maidens | the list have ye heard, Valkyries ready | to ride…”
Both passages describe a journey through a mystical realm involving divine figures and mythical creatures. They share themes of protection, transformation, and the overcoming of obstacles in the afterlife or divine journey.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|Introductione
Here is the common translation of the sacred text: “Now, the serpent was more subtle than any beast of the field which the Lord God had made.” But this is what Moses says: This signifies, according to the version of Fabre d'Olivet: “Now, or…”
Both passages discuss the symbolic significance of serpents in their respective mystical traditions. Passage A describes the serpent as a magical Universal Agent and a symbol of natural forces, while Passage B describes the serpent Neha-Hra as a monster that blocks the path of the god Afu-Ra. Both passages use the serpent as a symbol of power and transformation, indicating a genuine conceptual parallel.