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The Egyptian Book of the Dead (Papyrus of Ani) · 59 of 357 · tr. E.A. Wallis Budge

Chapter 6 (part 15)

The Egyptians called them " per kheru ," that is to say, " the things which the word or the demand made to appear ," or " per hru kheru ," that is to say, " the things which presented themselves at the word " or " at the demand " of the deceased. The deceased was then called " maa kheru ," that is to say, " he who realizes his word ," or " he who realizes while he speaks ," or " whose voice or demand realizes ," or " whose voice or demand makes true, or makes to be really and actually " that which only appears in painting on the walls of the tomb. M. Amélineau combats this interpretation, and agrees with M. Maspero's rendering of "juste de voix"; see Un Tombeau Égyptien (in Revue de l'Histoire des Religions ), t. xxiii, pp. 153, 154. It is possible that maa-kheru may mean simply "blessed."] {p. 1xxv} and his ka is triumphant.[1] He sits on a great throne by the side of God.[2] The throne is of iron ornamented with lions' faces and having the hoofs of bulls.[3] He is clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth.[4] He receives the urerit crown from the gods,[5] and from the great company of the gods of Annu.[6] He thirsts not, nor hungers, nor is sad;[7] he eats the bread of Ra and drinks what he drinks daily,[8] and his bread also is that which is spoken by Seb, and that which comes forth from the mouth of the gods.[9] He eats what the gods eat, he drinks what they drink, he lives as they live, and he dwells where they dwell;[10] all the gods give him their food that he may not die.[11] Not only does he eat and drink of their food, but he wears the [1. Recueil de Travaux , t. v., p. 189 (l. 179). 2. ###. Ibid. , t. i,., p. 58 (l. 494). 3 ###. Ibid. , t. vii., p. 154 (ll. 309, 310). 4. Ibid. , t. v., p. 148 (1. 239). 5. Ibid. , t. iv., p. 56 (l. 480). 6. Ibid. , t. v., p. 176 (1. 117). 7. Ibid. , t. iii., p. 195 (l. 172). 8 Ibid. , t. v., p. 52 (l. 335) 9 ###. Ibid. , t. iii., p. 208 (1. 234). 10. Ibid. , t. iii., p. 198 (1. 191 f.). 11. Ibid., t. v., p. 164 (1. 56).] {p.
Themes
◆Living Godtheology

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

God is described in active terms associated with a 'throne of living right and truth.'

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◆Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The deceased dwells where the gods dwell and lives as they live, signifying a return to the divine community.

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◆Sacred Namestheology

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

The passage discusses the ontological power of terms like 'maa kheru' to realize or make true what is spoken.

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◇Anthropomorphismtheology

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

[auto] The divine and the deceased are described with human attributes such as sitting on thrones, wearing raiment, and receiving crowns.

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◇Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

[auto] The deceased sits on the throne of 'living right and truth,' aligning with the concept of truth as the fundamental structure of reality (Ma'at).

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◇Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is excerpted from the Book of the Dead and explicitly describes the deceased's triumphant status and seating in the afterlife.

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◇Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The text emphasizes the creative power of the 'word or demand' to make things appear and realize reality.

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◇Maat Cosmic Ordercosmology

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 'living right and truth' and the status of being 'maa kheru' (true of voice), which are central to the Egyptian principle of Maat.

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◇Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

[auto] The deceased is described as eating, drinking, living, and dwelling exactly as the gods do, indicating a transformation into divine likeness.

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