DOI Page / Citation link:
https://doi.org/10.11588/diglit.30604#0083
THE DOCTRINE OF ETERNAL LIFE.
lxxv
and his ka is triumphant.1 He sits on a great throne by the side of'God.3 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 foocl, but he wears the
is right and true”; the expression has been rendered by “disant la vdrite,” “veridique,” “juste,”
“justifi^,” “vainqueur,” “waltend des Wortes,” “machtig der Rede,” “vrai de voix,” “juste de voix,”
“ victorious,” “ triumphant,” and the like. See on this subject Maspero, Etudes de Mythologie et
d'Archkologie, t. i., pp. 93-114; Dev^ria, EExpression Mha-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 Mhnoires publies par les Membres de la Miss. Arch.
Fran^aise au Caire, t. v., fasc. i.). The offerings which were painted 011 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 kheruthat is to say, “ he who realizes his wordj' 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. Amtilineau combats this interpretation, and agrees with M. Maspero’s rendering of “juste de voix”;
see Un Tombeau Agyptien (in Revue de VHistoire des Religions), t. xxiii., pp. 153, 154. It is possible
that maa-kheru may mean simply “blessed.”
1 Recueil de Travaux, t. v., p. 189 (1. 179).
2 ^
P
□ §»
Ibid., t. iv., p. 58 (1. 494).
I AAAAAA
ST
Z?/?Z? Im-'- vii., p. 154 (11- 3°9> 310)-
4 Ibid., t. v., p. 148 (1. 239).
6 Ibid., t. v., p. 176 (I. 117).
8 Ibid-> t- v., p. 52 (1. 335).
9
0- 234)-
10 Ibid., t. iii., p. 198 (1. 191 f.).
6 Ibid., t. iv., p. 56 (1. 480).
7 Ibid., t. iii., p. 195 (1. 172).
kT ■— Tninm >• »■
k 2
11 Ibid., t. v., p. 164 (1. 56).
lxxv
and his ka is triumphant.1 He sits on a great throne by the side of'God.3 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 foocl, but he wears the
is right and true”; the expression has been rendered by “disant la vdrite,” “veridique,” “juste,”
“justifi^,” “vainqueur,” “waltend des Wortes,” “machtig der Rede,” “vrai de voix,” “juste de voix,”
“ victorious,” “ triumphant,” and the like. See on this subject Maspero, Etudes de Mythologie et
d'Archkologie, t. i., pp. 93-114; Dev^ria, EExpression Mha-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 Mhnoires publies par les Membres de la Miss. Arch.
Fran^aise au Caire, t. v., fasc. i.). The offerings which were painted 011 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 kheruthat is to say, “ he who realizes his wordj' 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. Amtilineau combats this interpretation, and agrees with M. Maspero’s rendering of “juste de voix”;
see Un Tombeau Agyptien (in Revue de VHistoire des Religions), t. xxiii., pp. 153, 154. It is possible
that maa-kheru may mean simply “blessed.”
1 Recueil de Travaux, t. v., p. 189 (1. 179).
2 ^
P
□ §»
Ibid., t. iv., p. 58 (1. 494).
I AAAAAA
ST
Z?/?Z? Im-'- vii., p. 154 (11- 3°9> 310)-
4 Ibid., t. v., p. 148 (1. 239).
6 Ibid., t. v., p. 176 (I. 117).
8 Ibid-> t- v., p. 52 (1. 335).
9
0- 234)-
10 Ibid., t. iii., p. 198 (1. 191 f.).
6 Ibid., t. iv., p. 56 (1. 480).
7 Ibid., t. iii., p. 195 (1. 172).
kT ■— Tninm >• »■
k 2
11 Ibid., t. v., p. 164 (1. 56).