The Egyptian Book of the Dead (Papyrus of Ani) · 222 of 357 · tr. E.A. Wallis Budge
Chapter 38 (part 2)
(16) Hail, Strider, who comest forth from Bast, I have not been an eavesdropper.
(17) Hail, Aaati, who comest forth from Annu, I have not set my lips in motion against any man.
(18) Hail, thou god of two-fold evil, who comest forth from Ati, I have not been angry without a cause.
(19) Hail, thou god who art in the likeness of a serpent, who comest forth from the torture-chamber, I have not committed adultery with the wife of any man.
(20) Hail, thou who regardest that which is brought before thee, who comest forth from Pa-Amsu, I have not polluted myself (21) Hail, thou mighty Chief, who comest forth from the city of acacia trees, I have not caused terror.
(22) Hail, Khemi, who comest forth from Kesui, I have not done that which is abominable.
(23) Hail, thou who orderest speech, who comest forth from Urib, I have never uttered fiery words.
(24) Hail, thou Babe, who comest forth from the Heq-at nome, I have not stopped my ears against the words of Right and Truth.
(25) Hail, thou who orderest speech, who comest forth from Unes, I have not stirred up strife.
(26) Hail, Bast, who comest forth from the secret city, I have not caused [any] to weep.
(27) Hail, thou whose face is turned behind thee, I have not lusted, nor have I committed fornication, nor have I done any other abominable thing.
(28) Hail, Blazing feet, who comest forth from the darkness, I have not avenged myself (29) Hail, Kenemti, who comest forth from Kenemti, I have never worked grief.
(30) Hail, thou who bringest thy offering, who comest forth from Sau, I have not acted insolently.
(31) Hail, lord of faces, who comest forth from Tchefet, I have never judged hastily.
(32) Hail, Sekheriu, who comest forth from Unth, I have not transgressed, nor have I vexed or angered God.
(33) Hail, lord of the two horns, who comest forth from Saui, I have not multiplied my speech overmuch.
(34) Hail, Nefer-Tmu, who comest forth from Het-Ptah-ka, I have done no harm nor have I done [1.
Var.
"I have or worked deceit in the place of Right and Truth." See Naville, Todtenbuch , Bd.
II., p.
292.
2.
One variant has, "who comest forth from Seshet" and another, "who comest forth from Annu"; see Naville, Todtenbuch , Bd.
II., Bl.
292; Lepsius, Todtenbuch, Bl.
47, 1.
21.] evil.
(35) Hail, Tmu in thine hour, who comest forth from Tattu, I have not worked treason.
(36) Hail, thou who workest in thy heart, who comest forth from Tebtu, I have never befouled the water.
(37) Hail, thou bearer of the sistrum, who comest forth from Nu, I have not spoken scornfully.
(38) Hail, thou who dost make mankind to flourish, who comest forth from thy hall, I have not cursed God.
(39) Hail, Neheb-nefert, who comest forth from .
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.
[auto] The Negative Confession is the liturgical declaration of innocence made before the divine tribunal to secure a favorable verdict in the afterlife.
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 passage explicitly references the 'city of Maati' and centers on the deceased's adherence to truth and right order required for the afterlife.
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 invocation of gods by name and location to effect a specific outcome (passing judgment) parallels theurgical practice.