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The Egyptian Book of the Dead (Papyrus of Ani) · 220 of 357 · tr. E.A. Wallis Budge

Chapter 37 (part 2)

In the Nebseni Papyrus a dog-headed ape and a balance are represented on each side of the seated deity, and at each end of the roof; and each uræus wears a disk and horns.] (11) "Hall, Qerer, who comest forth from Amentet, I have not committed fornication." (12) "Hail, thou whose face is turned back, who comest forth from thy hiding place, I have not caused shedding of tears." (13) "Hail, Bast, who comest forth from the secret place, I have not dealt deceitfully." (14) "Hail, thou whose legs are of fire, who comest forth out of the darkness, I have not transgressed." (15) "Hail, Devourer of Blood, who comest forth from the block of slaughter, I have not acted guilefully." (16) "Hail, Devourer of the inward parts, who comest forth from Mabet, I have not laid waste the ploughed land." (17) "Hail, Lord of Right and Truth, who comest forth from the city of Right and Truth, I have not been an eavesdropper." (18) "Hail, thou who dost stride backwards, who comest forth from the city of Bast, I have not set my lips in motion [against any man]." (19) "Hail, Sertiu, who comest forth from Annu, I have not been angry and wrathful except for a just cause." (20) "Hail, thou. being of two-fold wickedness, who comest forth from Ati (?) I have not defiled the wife of any man." (21) "Hail, thou two-headed serpent, who comest forth from the torture-chamber, I have not defiled the wife of any man." (22) "Hail, thou who dost regard what is brought unto thee, who comest forth from Pa-Amsu, I have not polluted myself." (23) "Hail, thou Chief of the mighty, who comest forth from Amentet, I have not caused terror." (24) "Hail, thou Destroyer, who comest forth from Kesiu, I have not transgressed." (25) "Hail, thou who orderest speech, who comest forth from Urit, I have not burned with rage." (26) "Hail, thou Babe, who comest forth from Uab, I have not stopped my ears against the words of Right and Truth." (27) "Hail, Kenemti, who comest forth from Kenemet, I have not worked grief" (28) "Hail, thou who bringest thy offering, I have not acted with insolence." (29) "Hail, thou who orderest speech, who comest forth from Unaset, I have not stirred up strife." (30) "Hail, Lord of faces, who comest forth from Netchfet, I have not judged hastily." (31) "Hail, Sekheriu, who comest forth from Utten, I have not been an eavesdropper." (32) "Hail, Lord of the two horns, who comest forth from Saïs, I have not multiplied words exceedingly." (33) "Hail, Nefer-Tmu, who comest forth from Het-Ptah-ka, I have done neither harm nor ill."
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Themes
Anthropomorphismtheology

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

[auto] Deities like Osiris and Maat are depicted with human forms, clothing, and actions such as sitting, holding objects, and extending hands.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The balance scene contrasts the heart (conscience) with Right and Truth, reflecting an opposition between truth and falsehood.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage describes vignettes and rituals from the Book of the Dead guiding Ani through the Hall of Judgment in the afterlife.

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Living Godtheology

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

Osiris and Maat are portrayed as active, present deities who judge and interact with the deceased rather than abstract principles.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Ani is shown navigating the Hall of Double Right and Truth, addressing gods as part of his guided passage through the afterlife realms.

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Ritual Puritypraxis

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

[auto] The weighing of the heart against Maat implies a requirement for moral and spiritual purity to successfully encounter the divine judges.

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Sacred Namestheology

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

Specific magical names are provided for the doors at each end of the hall, indicating their ontological or protective power.

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Related passages · 9 parallels
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