The Egyptian Book of the Dead (Papyrus of Ani) · 295 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 56)
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).]
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 text describes the deceased judging hearts and subjugating enemies, reflecting a role in the final judgment process.
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 centers on the concept of 'maa-xeru' (true of voice/justified), which is the Egyptian embodiment of Maat, truth, and right order required for the afterlife.
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 text explicitly states the deceased 'becomes God and an angel of God' and becomes Thoth, indicating a transformation into divine nature.
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 deceased uses divine power given by Horus to subjugate the kas of gods and enemies, acting through ritual authority.