The Egyptian Book of the Dead (Papyrus of Ani) · 172 of 357 · tr. E.A. Wallis Budge
Chapter 20 (part 7)
"Lo, the Lover of fire, the purifier of sinners (?), the lover of slaughter, the chief of those who adore, the lady of the temple, the slaughterer of the fiends in the night.
She judgeth the feeble bandaged one." THE NINETEENTH PYLON.
"Lo, the Dispenser of light while she liveth, the mistress of flames, the lady of the strength and of the writings of Ptah himself.
She maketh trial of the swathings of Pa-an." THE TWENTIETH PYLON.
"Lo, she who is within the cavern of her lord, Clother is her name; she hideth what she hath made, she carrieth away hearts and greedily drinketh water.
She judgeth the feeble swathed one." THE TWENTY-FIRST PYLON.
"Lo, the knife which cutteth when [its name] is uttered, and slayeth those who advance towards its flames.
It hath secret plots and counsels." In the late recensions of the Book of the Dead, the text referring to the twenty-first Pylon reads:-- (71) "Hail," saith Horus, "O twenty-first pylon of the Still-Heart.
(72) I have made the way, I know thee, I know thy name, I know the name of the goddess who guardeth thee: 'Sword that smiteth at the utterance of its [own] name, the unknown (?) goddess with back-turned face, the overthrower of those who draw nigh unto her flame' is her name.
Thou keepest the secret things of the avenger of the god whom thou guardest, and his name is Amem. (73) He maketh it to come to pass that the persea trees grow not, that the acacia trees bring not forth, and that copper is not begotten in the mountain.
The godlike beings of this pylon are seven gods.
(74) Tchen or At is the name of the one at (?) the door; Hetep-mes is the name of the second one; Mes-Sep is the name of the third one Utch-re is the name of the fourth one; "Ap-uat is the name of the fifth one; Beq is the name of the sixth one; Anubis is the name of the seventh one." (75) "I have made the way.
I am Amsu-Horus, the avenger of his father, the heir of his father Un-nefer.
I have come and I have overthrown all foes of my father Osiris.
I have come day by day with victory, doing myself the worship of the god, (76) in the house of his father Tmu, lord of Annu, triumphant in the southern sky.
I have done what is right and true to him that hath made right and truth; I have made the Haker festival for the lord thereof; I have led the way in the festival; (77) I have made offerings of cakes to the lords of the altars; and I have brought offerings and oblations, and cakes and ale, and oxen and ducks, to my father Osiris Un-nefer.
I rise up in order that my soul may be made one wholly; I cause the bennu bird to come forth at [my] words.
I have come daily into the holy house to make offerings of incense.
(78) I have brought garments of byssus.
I have set forth on the lake in the boat.
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.
Mentions judgment of the 'feeble bandaged one' by the goddesses at the pylons.
The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.
The text references doing 'what is right and true' to the god who made right and truth, reflecting 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.
The deceased identifies as Amsu-Horus and heir of Osiris, claiming divine status through ritual.
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.
Ritual declarations, offerings, and knowledge of names are used to engage divine powers for safe passage.