The Egyptian Heaven and Hell · 89 of 96 · tr. E.A. Wallis Budge
Chapter 27 (part 1)
TENTH DIVISION OF THE TUAT.
II.
KINGDOM OF TEMU-KHEPERA-RA ACCORDING TO THE BOOK OF GATES.
In the TENTH DIVISION, or HOUR, which AFU-RA enters so soon as he has passed through its Gate, which is called TCHESERIT, and is guarded by the monster p.
187 serpent SETHU, it seems that the reconstitution of the Sun-god took place.
The god AFU-RA is towed by gods of the Tuat as before, and in this DIVISION all danger appears to have been removed from his path.
First stands UNTI, with two stars, and he lights up the upper heaven; next come four deities of flame and fire, who travel with AFU-RA and give him light.
These are followed by three star-gods, who draw towards them a small boat containing a face which is intended for ATEN, or the Sun's Disk.
The winged serpent SEMI acts as a guide for the god; BESI, the Flame-god, collects fire to put in the new sun; ANKHI, the god of Time, in the form of a serpent, with two faces which look in opposite directions, decrees the length of the new Sun's life; the four goddesses cry "Enter in, O Ra!
Hail, come, O Ra!" and the MEHEN serpent surmounted by the god HORUS-SET, with one bow in the dark, and the other in the light, leads the god into the East of heaven (vol.
ii., pp.
266, 267).
On the right of the path of AFU-RA are the twelve AKHEMU-SEKU gods, each with his paddle; they are born each day, and after the new Sun-god has entered his boat they join him, and act as his mariners.
Beyond these are twelve goddesses who help to tow the Boat of AFU-RA just before dawn, and then come a god of the Gates of the Tuat, the captain of the gods in the Boat, two gods who order the courses of the stars, a star-god in the form of an ape, the Eye of RA, which unites itself to the face of RA, and the guardian of the p.
188 [paragraph continues] Gate of this DIVISION, who does not leave his place.
All the other gods travel onwards to the day with AFU-RA.
(vol.
ii., pp.
273-278).
On the left of the path of AFU-RA we again see the serpent APEP.
To his neck is attached a chain, which is grasped by the hands of the Four SETEFIU gods and the Twelve TCHATIU gods, and by the colossal hand AMEN-KHAT, and passing over five serpents, to each of which it is attached by a small chain, it disappears into the ground at the feet of the god KHENTI-AMENTI.
Attached to the five small chains are figures of Seb and of the four children of Horus or Osiris, viz., MEST, HAPI, TUAMUTEF, and QEBHSENNUF.
Close to the body of APEP, and lying by the chain which is tied to him, is the goddess SERQ.
In front APEP is attacked by the ANTIU and HENATIU gods, who are armed with knives and sticks having curled ends.
We have seen that in the NINTH DIVISION Apep was stupefied by the SAIU and other workers of magic, but here it is clear the defeat of this monster is nearly complete.
Now that he has been removed from the path of AFU-RA, and lies fettered, the great god can continue his journey in peace.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Divine beings are depicted with human heads, bodies, and clothing such as crowns, attributing human characteristics to the divine.
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 raising of crowns and the struggle against serpents reflect the Egyptian principle of maintaining truth and balance against chaos.
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 describes magical rites and reciting words of power to engage divine assistance, fitting the definition of ritual practice engaging gods through action.