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The Egyptian Heaven and Hell · 79 of 96 · tr. E.A. Wallis Budge

Chapter 23 (part 1)

EIGHTH DIVISION OF THE TUAT. II. KINGDOM OF OSIRIS ACCORDING TO THE BOOK OF GATES. The Boat of AFU-RA next passes through the Gate of Bekhkhi, which is guarded by the monster serpent p. 169 [paragraph continues] SET-HRA, and is towed over this DIVISION, or HOUR, by the gods of the Tuat. The region is a remarkable one, and it certainly forms part of the Kingdom of the Sun-god of ANNU, or Heliopolis. At one end of the long Lake, or Pool, which represents the celestial waters of Nu (vol. ii., pp. 225, 226) stands the god "who dwelleth in Nu," and in the Lake itself we see four groups of beings in human forms who are called "Bathers" (Herpiu), "Floaters" (Akiu), "Swimmers" (Nubiu), and "Divers" (Khepau). The gods who tow the Boat call on the dwellers in this DIVISION to praise the soul of RA, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. Then, addressing the god in the Boat, they declare that they will make his paths straight in AKERT, and that they will make his Boat to pass over the beings who are immersed in the waters of the Lake. The god "who dwelleth in Nu" then calls upon the beings in the water to pay homage to Ra, and he promises that they shall enjoy breath for their nostrils, and peace in their cisterns of water. Their souls, which are upon earth, shall enjoy offerings in abundance and shall never die, and shall be as fully provided with food as is Ra, whose body is on earth, but whose soul is in heaven. On the left of the path of AFU-RA are twelve TCHATCHA, or "Great Chiefs," and nine SOULS, who are adoring a god (vol. ii., pp. 227, 231); before each Soul are a loaf of bread and some sekemu herbs. The TCHATCHA p. 170 perform a very important duty in this DIVISION, for they distribute to the SOULS who have been ordered by RA, to live by the fiery Lake SERSER the food which has been allotted to them; in other words, they give the SOULS the portion of food which it has been decreed they should receive daily, and no more and no less, and the SOULS receive their destined allowance, and have to be content therewith. Judging from the texts here and elsewhere in the BOOK OF GATES it seems that there was some power in the Tuat, probably KHENTI-AMENTI, or OSIRIS KHENTI-AMENTI, who decreed that the beings therein should receive a regular, fixed, and unalterable allowance of food-each day, and who appointed ministers, who are here called TCHATCHA, to see that each being received his "ration," without addition, and without diminution. The Sun-god in passing through the Tuat confirms the "ration," and orders its continuance to each being therein. On the right of the path of AFU-RA is HORUS THE AGED, leaning on a staff, and addressing a company of twelve of the enemies of Osiris (vol. ii., pp. 232-234), who stand with their arms tied together behind their backs in very painful attitudes. Before these is a huge serpent called KHETI, belching fire into the faces of the enemies of Osiris; in each of the seven undulations of the serpent stands a god, who is adjured by Horus to aid in the work of destruction.
Themes
Ritual Firepraxis

Fire as medium of divine presence.

A 'lake of fire' is mentioned as a setting where the gods sit, implying fire's presence in the divine realm.

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Anthropomorphismtheology

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

[auto] Deities are described with human-like hands, arms, and weapons, while serpents possess heads and backs.

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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] The text depicts gods armed to repulse the chaos serpent APEP, highlighting the conflict between order and disorder.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage explicitly details the gates, hours, and guardians of the Tuat underworld found on a sarcophagus to guide the dead.

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Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

[auto] Specific counts of gods (twenty-four, twelve, four) structure the cosmological divisions and hours of the Tuat.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Gods are described towing the Boat of Ra and guiding a procession through the divisions of the afterlife.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] The journey progresses through divisions toward Het-Benben, described as a heavenly counterpart temple.

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Related passages · 5 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 order where the righteous are rewarded and the wicked are punished. They also emphasize the role of divine figures in maintaining this order, with Ra in the Egyptian tradition and the Son of Man in the mystical Christian tradition.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LIV
CHAPTER LIV. 1 And I looked and turned to another part of the earth, and saw there a deep valley with burning fire. 2. And they brought the kings and the mighty, and began to cast them into this deep valley. 3. And there mine eyes saw how t…”
Both passages describe a form of divine judgment and punishment in the afterlife, involving fiery elements and divine beings overseeing the process. They share the theme of cosmic order and retribution, 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 mystical realms with divine beings and monsters, emphasizing the order and judgment within these realms. They share themes of divine governance and the fate of souls or beings within these sacred spaces.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXVII
p. 87 LXVII. God's Promise to Noah: Places of Punishment of the Angels and of the Kings . CHAPTER LXVII. 1. And in those days the word of God came unto me, and He said unto me: 'Noah, thy lot has come up before Me, a lot without blame, a lo…”
Both passages describe a mystical realm with divine judgment and punishment. They share themes of divine order, the fate of souls, and the role of divine beings in maintaining cosmic balance, though they are rooted in different cultural and religious contexts.
jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1f
And here the idea or universal form of all the shells is understood, which encompasseth the seven inferior emanations of the queen after the manner of a serpent, as well from the right as from the left and from every side.) [The excavation…”
Both passages describe a serpentine entity associated with judgment and the afterlife. In Passage A, the serpent APEP is repelled by gods, while in Passage B, the dragon (Theli) is described as an executor of judgment and a symbol of Satan. Both texts use serpent imagery to represent forces of chaos or evil in their respective mystical traditions.