the Book of the Dead ( PDF )

The Doctrine Of Eternal Life.
d'Archéologie, t. i., pp. 93-114; Devéria, L'Expression Màà-xerou (in Recueil de Travaux, t. i., p. 10 ff.). A somewhat
different view of the signification of maakheru is given by Virey (Tombeau de Rekhmara, Paris, 1889, p. 101. Published in
Mémoires publiés par les Membres de la Miss. Arch. Française au Caire, t. v., fasc. i.). The offerings which were painted
on the walls of the tomb were actually enjoyed by the deceased in his new state of being. 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. lxxvi}
apparel which they wear,[1] the white linen and sandals;[2] he is clothed in white,[3] 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."[4] The bread which he eats never decays and his beer never grows stale.[5] He eats of the "bread of
eternity" and drinks of the "beer of everlastingness" which the gods eat and drink;[6] and he nourishes
himself upon that bread which the Eye of Horus has shed upon the branches of the olive tree.[7] 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
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