The Egyptian Book of the Dead (Papyrus of Ani) · 221 of 357 · tr. E.A. Wallis Budge
Chapter 38 (part 1)
PLATE XXXII.
(34) "Hail, Tmu in thine hour, who comest forth from Tattu, I have never cursed the king." (35) "Hail, thou who workest with thy will, who comest forth from Tebu, I have never fouled the water." (36) "Hail, thou bearer of the sistrum, who comest forth from Nu, I have not spoken scornfully." (37) "Hail, thou who makest mankind to flourish, who comest forth from Saïs, I have never cursed God." (38) "Flail, Neheb-ka, who comest forth from thy hiding place, I have not stolen." (39) "Hail, Neheb-nefert, who comest forth from thy hiding place, I have not defrauded the offerings of the gods." (40) "Hail, thou who dost set in order the head, who comest forth from thy shrine, I have not plundered the offerings to the blessed dead." (40 "Hail, thou who bringest thy arm, who comest forth from the city of Maati, I have not filched the food of the infant, neither have I sinned against the god of my native town." (42) "Hail, thou whose teeth are white, why comest forth from Ta-she, I have not slaughtered with evil intent the cattle of the god." Appendix: The following version of the Negative Confession is given in the Nebseni Papyrus (Naville, Todtenbuch , Bd.
I., Bll.
134, 135), showing important variations in the text and in the order in which the gods are addressed.
"(1) Hail, thou whose strides are long, who comest forth from Annu, I have not done iniquity.
(2) Hail, thou who art embraced by flame, who comest forth from Kher-aba, I have not robbed with violence.
(3) Hail Fenti who comest forth from Khemennu, I have not made any to suffer pain.
(4) Hail, Devourer of Shades, who comest forth from [thy] retreat, I have not robbed.
(5) Hail, thou whose limbs are terrible to look upon, who comest forth from Restau, I have done no murder.
(6) Hail, thou god who art in the form of two lions, who comest forth from heaven, I have not defrauded offerings.
(7) Hail, thou god whose two eyes are of fire, who comest forth from Sekhem, I have not done harm. (8) Hail, Fiery god, who comest and goest, I have not robbed God.
(9) Hail, Crusher of Bones, who comest forth from Suten-henen, I have told no lies.
(10) Hail, thou who shootest thyself forth from the flame, who comest forth from Het-Ptah-ka, I have not snatched away food.
(11) Hail, Qerti, who comest forth from Amentet, I have not worked affliction.
(12) Hail, thou whose teeth are white, who comest forth from Ta-she, I have not transgressed.
(13) Hail, Devourer of blood, who comest forth from the block, I have not slaughtered the cattle which are set apart for the gods.
(14) Hail, Devourer of the inward parts, who comest forth from Mabit, I have done no evil.
(15) Hail, lord of Right and Truth, who comest forth from Maati, I have not laid waste the ploughed lands.
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The passage constitutes a confession of innocence presented during the judgment of the dead to determine the soul's fate.
The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.
[auto] The central theme is adherence to 'Right and Truth' (Ma'at), which underlies both cosmic order and the moral conduct required for salvation.
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 recitation of specific formulas and names is intended to engage divine power directly to ensure safe passage.