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The Egyptian Heaven and Hell · 73 of 96 · tr. E.A. Wallis Budge

Chapter 20

NINTH DIVISION OF THE TUAT. I. KINGDOM OF OSIRIS ACCORDING TO THE BOOK AM-TUAT. The name of this DIVISION, or HOUR, Or CITY, is BEST-ARU-ANKHET-KHEPERU, the Gate is called SAA-EM-KEB, and its Hour-goddess is TUATET-MAKETET-EN-NEB-S. The Boat of AFU-RA now enters the last of the four DIVISIONS of the Kingdom of Osiris, and moves without the aid of towing. Immediately in front of it are twelve sailor-gods, each grasping a short paddle with both hands; they appear to have been depicted in front of the Boat because there was no room for them in it. The god is still under the form of MEHEN, and is still passing over the secret path of AMENTET, and his Sailors sing to him, and as they do so they scatter water from the stream with their paddles on the Spirits who dwell in this City (vol. i., pp. 189-191). In front of these are three deities, seated on baskets, and the god HETEP-NETERU-TUAT; they accompany the Boat of AFU-RA, and it is their duty to provide food, or offerings, for the gods who are in the DIVISION. On the right of the path of the god are twelve uraei, who lighten the darkness by means of the fire which they pour out from their p. 157 mouths: they rest upon objects which suggest that they have received their places in this DIVISION because all the appointed funeral rites and ceremonies were duly performed for them (vol. i., p. 201). In front of these are the nine gods who represent the field-labourers in the Tuat (vol. i., pp. 204, 205), and each holds a heavy stick, similar to that which the peasants in Egypt have always carried to protect themselves. Their "ganger" is HERU-HER-SHE-TUAT, i.e., "He who is over the lakes (or sand) in the Tuat." On the left of the path of the god are twelve gods, each of whom is seated on a weaving instrument (vol. i., p. 195), and twelve goddesses (vol. i., p. 199); the gods are the TCHATCHA, or "Great Chiefs" of Osiris, and their duty is to avenge Osiris each day, and to overthrow the enemies of Osiris, and the goddesses spring into existence when they hear the god's voice, and sing praises to Osiris each day. Next: Chapter XI. Sixth Division of the Tuat. II. Kingdom of Osiris According to the Book of Gates
Themes
Ritual Puritypraxis

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

The passage emphasizes the necessity of 'properly bandaged mummy' status and 'prescribed rites and ceremonies' for the gods dwelling in the circles.

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Anthropomorphismtheology

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

[auto] The passage explicitly describes deities with human forms and actions, such as Osiris putting forth his head, gods seated on thrones, and a goddess holding fetters in her hands.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The text details the specific divisions of the underworld and the boat journey required to guide the deceased or god through these realms to Amentet.

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Living Godtheology

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

[auto] The deities are depicted as active and dynamic entities who speak, punish enemies, and interact with the boat of AFU-RA.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Twelve goddesses of the hours are entreated to guide the god on the horizon through the underworld divisions, representing a guided passage through afterlife realms.

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Sacred Namestheology

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

[auto] Specific divine and entity names such as ABSHE-AM-TUAT, MEHEN, and ANKU are invoked to identify powerful beings within the cosmology.

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Related passages · 3 parallels
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXVI
LXXVI. The Twelve Windows and their Portals . CHAPTER LXXVI. 1 And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from which the winds go forth and blow over the earth. 2. Three of them are open on t…”
Both passages describe a structured cosmology with specific divisions or portals that regulate and influence the world. They share a theme of divine order and the role of deities or forces in maintaining that order, though they come from different mystical traditions.
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 figure (Osiris in Passage A and Marduk in Passage B) who is central to the afterlife and the ordering of the cosmos. They both emphasize the roles of these deities in providing for and protecting the spirits or gods in their respective realms.
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 mystical journey through a supernatural realm involving divine beings and rituals. Passage A details the journey through the Egyptian underworld, while Passage B describes the Norse concept of Valkyries and the fate of Baldr, both involving divine intervention and the afterlife.