The Egyptian Book of the Dead (Papyrus of Ani) · 296 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 57)
apparel which they wear, the white linen and sandals; he is clothed in white, and "he goeth to the great lake in the midst of the Field of Peace whereon the great gods sit; and these great and never failing gods give unto him [to eat] of the tree of life of which they themselves do eat that he likewise may live." The bread which he eats never decays and his beer never grows stale. He eats of the "bread of eternity" and drinks of the "beer of everlastingness" which the gods eat and drink; and he nourishes himself upon that bread which the Eye of Horus has shed upon the branches of the olive tree. He suffers neither hunger nor thirst like the gods Shu and Tefnut, for he is filled with the bread of wheat of which Horus himself has eaten; and the four children of Horus, Hapi, Tuamautef, Qebhsennuf and Amset, have appeased the hunger of his belly and the thirst of his lips. He abhors the hunger which he cannot satisfy, and he loathes the thirst which he cannot slake; but he is delivered from the power of those who would steal away his food. He is washed clean, and his ka is washed clean, and they eat bread together for ever. He is one of the four children of Horus who live on right and truth, and they give him his portion of the food with which they have been so abundantly supplied by the god Seb that they have never yet known what it is to hunger.
He goes round about heaven even as they do, and he partakes of their food of figs and wine. [1.
###.
Recueil de Travaux , t.
v., p.
190 (l.
180).
2.
###.
Ibid.
, t.
v., p.
163 (l.
408).
3.
Ibid.
, t.
iv., p.
45 (l.
394).
4.
Ibid.
, t.
vii., p.
j65 (l.
430).
5.
###.
Ibid.
, t.
v., p.
412 (l.
288), and t.
vii., p.
167 (l.
442).
6.
###.
Ibid.
, t.
vii., p.
160 (l.
390).
7.
Ibid.
, t.
iii., p.
199 (1.
200).
8.
Ibid.
, t.
v., p.
10 (l.
54 ff.).
9.
Ibid.
, t.
iii., p.
199 (1.
195 f.) 10.
Ibid.
, t.
iv., p.
48 (l.
429).
11.
Ibid.
, t.
v., p.
167 (l.
66).
12 Ibid.
, t.
viii., p.
106 (l.
673).
13 ###.
Ibid.
, t.
viii., p 110 (l.
692).] Those who would be hostile to the deceased become thereby foes of the god Tmu, and all injuries inflicted on him are inflicted on that god; he dwells without fear under the protection of the gods, from whose loins he has come forth. To him "the earth is an abomination, and he will not enter into Seb; for his soul hath burst for ever the bonds of his sleep in his house which is upon earth.
His calamities are brought to an end, for Unas hath been purified with the Eye of Horus; the calamities of Unas have been done away by Isis and Nephthys.
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 status 'maa kheru' implies the deceased has passed a judgment of truth to attain this state.
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 defines the deceased as 'maa kheru' (justified 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.
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 text describes 'things which the word... made to appear,' reflecting a magical practice where speech invokes divine reality.