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."] and his ka is triumphant. He sits on a great throne by the side of God. The throne is of iron ornamented with lions' faces and having the hoofs of bulls. He is clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth. He receives the urerit crown from the gods, and from the great company of the gods of Annu. He thirsts not, nor hungers, nor is sad; he eats the bread of Ra and drinks what he drinks daily, and his bread also is that which is spoken by Seb, and that which comes forth from the mouth of the gods. He eats what the gods eat, he drinks what they drink, he lives as they live, and he dwells where they dwell; all the gods give him their food that he may not die. 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).]
[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).
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.
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.