And the tenth chamber there are many Rulers in it seven heads of dragon to each of them in their original face, and he who is over them all they are wont to call his name in their Place, Xarmarokh.
And eleventh chamber, there are many Rulers of that Place (coptic word, MS ) with seven heads of cat to each of them in their original face, and the great (one) who is over them, they are wont to call him in his Place, Rokhar.
And the twelfth chamber there are many Rulers in it, they being many exceedingly, with seven heads of face of a dog to each of them in their original face.
And the great (one) who is over them they are wont to call him in [289 ] their Place, Khremaor.
These Rulers therefore of these twelve chambers being within the dragon of the Darkness which is outer, and each of them having a name according to hour.
And is wont each of them to change his face according to hour.
And these twelve chambers have each of them a door open unto the Height, so that the dragon of the Darkness which is outer hath twelve chambers of Darkness, there being a door to every chamber (the chamber the chamber, MS ) open unto the Height.
And there is an Angel of the Height being vigilant unto each of the doors of the chambers.
These who Ieou the first man, the overseer of the Light, the Legate of the First precept, he is he who put them being vigilant unto the dragon that he should not be disorderly with all the Rulers of his chambers which are in him.
[289 ] These therefore having said them the Saviour, answered Maria the Magdalene, said she, My Lord, then the souls indeed which they take unto that Place are they not indeed wont to take them through these twelve doors of the chambers, each according to the judgment of which it is worthy?
Answered the Saviour, said he to Maria, They are not wont to take any soul in unto the dragon through these doors, but the soul of the blasphemers, and those who become with teaching of error, with every one who giveth teaching in the error, and with the sleepers with male, and with the (soul) of the men who are polluted, and with the impious, with every man atheist, and the murderers, with the adulterers, and with the sorcerers.
All the souls therefore of this kind whenever they should not repent, yet being alive, but remaining in their sin steadfast, with all the souls also, these [290 ] who were left outside of this, namely, who received their number of cycles 162 which is reckoned unto them in the Sphere, they having not repented, but in their last cycle they will take those souls, those with all the souls which I finished saying them, they will take them through the mouth of the tail of the dragon in unto the chambers of the Darkness which is outer.
And whenever they should finish taking the souls in unto the Darkness which is outer in the mouth of his tail, he is wont to bring round again his tail in unto his own mouth and shut them (in).
This is the manner (in) which they will take the souls in unto the Darkness which is outer.
And the dragon of the Darkness, which is outer, hath twelve original names, these which (are) in his mouths, a name according to each of the doors of the chambers.
And these (this, MS ) [290 ] twelve names are various with one another, but being with (in, MS ) one another twelve, so that he who will say one of the names is saying all the names.
This therefore I shall say unto you in the Distribution of (the) Universe.
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
The passage establishes a fundamental opposition between Light and Darkness, with souls entering or remaining in the Dragon based on their moral state.
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 details a final judgment process where souls are judged and sent into the Dragon based on their cycles and repentance.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
Souls are depicted as being outside the Light and in the Dragon of Darkness until judgment.
Form-mutability as a constitutional property of divine and preternatural beings — gods, heroes, spirits, and their human practitioners possessing inherent capacity to alter form across human, animal, plant, or elemental states. Loki and Odin's transformations in Norse, Math's pigs and Blodeuwedd's owl-shape and Pwyll's exchange with Arawn in the Mabinogion, the Greek Proteus, the Indian dasavatara, Vainamoinen's bird-flight in the Kalevala, Ovid's metamorphoses, the shamanic and witch's capacity for ritual form-change. Distinct from anthropomorphism (divine taking specific human form, single embodiment) in that anthropomorphism establishes a stable form whereas this concept establishes form's plurality and instability.
The Rulers change their faces according to the hour, indicating a mutable form.
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.
Salvation is linked to becoming worthy of entry into the Light rather than remaining in Darkness.