ANCIENT

CFIRTSTIAN
M;rGte

COPTIC TEXTS OF RITUAL POWER

Marvin Meyer, General Editor

Richard Smith, Associate Edinr
Neal Kelsey, Managing Editor

0/
a
HarperSanFrancisco
A D fu ision o/ HarperCollinsPublishers
 Ttanslators

STEPHEN EMMEL MARVIN MEYER

DAVID FRANKFURTER PAUL ALLAN MIRECKI
ROBERT K. RITNER
JAMES E. GOEHRING
HOWARD M, JACKSON STEPHEN H. SKILES
NEAL KELSEY RICHARD SMITH
EDMUND MELTZER

from ttre Schott-Reinhardt Papl'rus (Heidelberg

The image on rhe cover is based on a drawing
pralnl position' On his robe' he is identified with the
Kopt. 500/501), of lesus Christ in the 'l
Anselicus M. Kropp,
;;;;,,1;:", ir,ri.c ,,Bes,,,
an ancient Egyptian 8od. Adapted from
"ra 3' Tafel III' Abb 6 Brussels: Fondation €gyptologique .:t,l

Ausgewiihtte hoptische Zaubertexu'Vol'

reine Elizabeth, 1930. Used with permission' ,i
Illustration Credib begin on page 393'
I
AGrc.. coptic Texts of Ritual Pouer.
copyright @ 1994 by the coptic Magi. ,ilt
,t::,
ANcrENr cHRrsTrAN
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Library of Congress Cataloging-in-Publication Data:

power /
Ancient Christian magic : coptic texts of ritual
editor;
Maruin Meyer, ge+eral editor; Richard Smith' associate
Neal KelseY, managing editor'
p. cln.
Includes bibliogmphical references'
ISBN 0-06-06s578-X (alk' paper) ISBN 0-06-065584-a (pbk )
- l
Meyer' Marvin W'
1. Magic, Coptic. 2. Magic, Egyptian
11. Smith, Richard
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OLD COPTIC TTXTS OF'
RITI.'AL PoWER

INTRODUCTION BY EDMUND MELTZER

TRANSLATIONS BY EDMUND MELTZER
AND MARVIN MEYER

Throughout the history of the modem academic study of reli-

gion and culture, as we have noted, the definition of "magic" in re-
lation to science and religion has been a major problem. At the root
of the problem is the loaded, evaluative connotation of "magic" as
false, deceptive, discredited, or morally tainted, contrasted with
both science (a correct, enlightened understanding of natural law
and causation) and religion (a correct, enlightened understanding
of the divine and spirituality). Thus, "magic" is relegated to the
"th"y" side of a "wefrhey" dichotomy. This is simultaneously unfair
to the materials and practices studied under the heading of "magic,"
and self-serving for the materials (mainly those we identify as "our
own") that are exempted from that label. It perpetuates a compla-
cent double standard. A statement by the Egyptologist and historian
of religions Herman Te Velde, in "Funerary Mythology," aptly epito-
mizes one aspect of the situation:

The distinction between the magical and the religious is

one of definition. The word magic is o{ten used simply
to label actions, sayings, and ideas that do not seem rea-
sonable from a Western positivist or Christian point of
view (29).

13
 Another aspect of this problem is inadequate attention to form of t
the given culture's own understanding and social context of the early as t
pru.ii.", in question. What has been labeled "magic" is often re- where it t
garded or defined by the culture using it as something that has alists" (th
ieen given, revealed, sanctioned, approved, established by the acterized
god(s) or the divine realm, and a rightful and necessary part of can also t
ih" prop". divine, natural, social order' Thus, in the Eglptian In- by Robert
struction for Merykare we read that the creator-god "gave hekau Diedhor r
(normally translated "magic") to humankind as a weapon'" The sonified i
antisocial, destructive, malicious use of ritual power, however,
is of ritual I
normally forbidden, and is the target of punishment' reprisal' A str
and ostracism in traditional societies' It is perceived as an offense
the part
Theology
against the divine social order, wrongfully disrupting or interfer-
iig with it. The legitimate use of ritual power includes permitted The;
or ordained recourses against its illegitimate use and against the ative
practitioners of this ritual power. One of the sets of questions that effici
p."."r,, itself, then, as we work with such a body of material is porti
ihis: to which of these spheres did a given text, artifact' or prac- ring
tice belong? By what, or whose, criteria? According to which of mag
the competing systems or subsystems that were current? In what Levi.
circumstances and at what point in time? liker
Thesphereoflifetowhichthevastmajorityofthematerials ing,
presented in this book pertains is what we call "religion"' and the of sr
practices involved belong to the domain of ritual. The texts are not in tl
,br,."., or disembodied entities. The rituals in which they figure seeII
are by no means limited to mere recitation but involve a wide con(
range of practices often mentioned or described explicitly by the cont
ter1s. Sometimes even the writing or copying of the texts and vi-
Ritu
gnettes functions as a ritual act. These texts and practices answered
category
ihe needs of the people who employed them in times of crisis' after all,
hurt, or loss, or in the.continual difficulties of everyday life. Thus, other "r€
the bottom line in these texts is empowerment, and the texts themselv
themselves are appropriately described as texts of ritual power' tice. For
als, and
THE ANCIENI' EGYPTIAs word for ritual power (usually
r

healing s
translated "magic") is hekau, also found as heka' Its etymology is the pervr
uncertain. Some have regarded it as a compound that means as well a
"smiting thekas (or, "vital essences")"; the Egyptians themselves tions, so
seem to have treated it that way as a pun. It can be (perhaps more ofl. F. B<
plausibly?) arralyzed as an intensiffing (?) prefix (h) attached to a

RITUAL POWER IN EGYPT

ltion to form of the root of ha ("vital essence"). This word is attested as
t of the early as the Old Kingdom pyramid Texts and as lare as Coptic,
rften re- where it takes the form hfle. users of ritual power are called ,,ritu-
that has alists" (the form is related to hehau), and often they may be char-
I by the acterized as priests, especially lector-priests. A user of ritual power
'part of can also be described as a "reciter." It has recently been suggested
rtian In- by Robert K. Ritner that this is the epithet of the ."ro*r"Ji"ur",
re hehau Djedhor of the Persian period in Egypt. Heha or hehau canbe per_
ln." The sonified as a deity; this may cast doubt on the Egyptian .orr."p,
arever, is of ritual power as an impersonal force.
reprisal, A study of the deity Heha has prompted this reflection on
offense the part of Te Velde in his article ,,The God Heka in Egyptian
interfer- Theology":
:rmitted
The god Heka, who represents
dnst the -rgi.,'po*"1, divine cre-
ative energy, human creativity, vital potential, mysterious
ons that
efficaq, seems to be a very exceptional god. It is of im_
rterial is
portance to make a closer enamination of the data refer_
or prac-
ring to this god, in order to see what o<actly is the specific
rhich of
magical component of what is called Egyptian magic.
In what
L€vi-Strauss has remarked that the term of totemism and
likewise the concept of myth are categories of our think_
naterials
ing, artificial units, which only exist as such in the minds
and the
of scholars engaged in research, while nothing specific
s are not
in the outside world to them anymore. It
corresponds
:y figure
seems not impossibleto me that he might also call the
: a wide
concept of magic such an ,,unitd artificielle,,, which is
y by the
continually given a different content (1g6).
i and vi-
nswered Ritual power figures prominently not only in texts of that
cf crisis, category narrowly defined, but also in mortuary texts (which are,
[e. Thus, after all, texts dealing with ritual power in a specifit context),
he texts other "religious" texts, ,,medical,, texts, and stories. The media
)wer. themselves on which texts are recorded can illustrate ritual
prac-
tice. For example, figures and pots are broken in execration
ritu_
(usually als, and cippi of Horus are used to sanctiSz holy water for
use in
rology is healing scorpion sting and snakebite. Other objects testifying
to
I means the pervasiveness of ritual power include the ubiquitor,
:mselves as well as "magical" ivories. As is the case "rrru-I"t,
in many literate tradi_
.ps more tions, some texts were themselves used as amulets. In
the words
:hed to a of I. F. Borghours, Ancient Egyptian Magical Tex*,

OLD COPTIC TEXTS OF POWER

 Whatever their provenance or their actual Sia im Leben' dividuals-andar
no spell can be detached from an accompanying magi- operating in the o
cal action to which certain preliminary conditions
per- iv. on the po
tain, too. Some of this information may be gained from tion do much to r
the spell itself-usually towards the end' in the direc- demarcations;
tions for use. Thus some spells give explicit hints on the v. the populi
l
use of the paraphernalia, necessary to the carrying
out can be proscribed
l
i
of the act such as staffs, substitute objects' masks'
One case usr
amulets, etc. . . . In general, however, much of the docu- power in very hig
mentation about magical procedures comes from other conspiracy agains
sources, textual or archaeological' The spells are theuer' Magic Used in tht
(r"ru-x)'
balized core matter of the rite rejected this undt
to wax" refers not to
Ritual directions are frequently found in utterances belonging
by
the mortuary literature, which increasingly are suspected of making people
We may also Despite the preva.
scholars of having some "this-worldly" applications'
the written text or words or household levt
note that, while the act of writing and
are important aspects of ritual power in virtually
all literate tradi- to knowledge an(
tions, such is the case in particular in Egyptian writing' ments in the natt
lence or efficacy o
rT rs NECESSARY to elaborate somewhat on the spheres
of One frequen
at dif-
operation of ritual power and on some of its implications by Borghouts, Ant
is present in and fun- the w
f"r"rrt periods. Ritual power as defined here 'lexpresses
or
damental to all rituai, not merely ritual in certain restricted them, hence, elser
preconceived contexts. Borghouts mentions everyday applica- am god X"' (x). Tl
appli-
tions, applications that pertain to the king or the state' and text, as it is funda
cations found primarily in the temple ritual' To a large extent not to be regarder
of kind' as
these distinctions are arbitrary or of degree rather than in which anyone
hehimselfacknowledgesandhisexamplesillustrate.Theopera. example of the rit
tionofritualpowerindifferentsociopoliticalandreligiouscon- that duration and
texts can, however, have paradoxical or ironic consequences: or power. This is r
ancient Egypt is
i. private use of ritual pqryer can most easily enter the realm more attention t
use of
of or at i"".t ,uir" the question'of the criminal or antisocial masks by at least s
cannot
ritual power, whereas the temple and state uses normally bis-masked emba
(a qualification will be noted below);
other priests, has
ii. a change in *re offrcial religion will result in a change in the "Egyptian Masks,'
structure or articulation of the use of ritual Power by the
religious es-
power; tification or self-tr
tablishment, but not in the existence or fact of its use of ritual divine being or p,
such a change will create a disjunction between the offi-
iii. power, and is quit
cial worldview and schema of ritual power and that of
private in-

16 RITUAL POWER IN EGYPT

ben, dividuals-and temples or religious institutions-who are still
agi- operating in the old tradition;
per- iv. on the popular level, eclecticism and persistence of tradi-
rom tion do much to moderate the cut-and-dried appearance of these
irec- demarcations;
L the v. the popular uses by people who profess the official system
out can be proscribed by the latter, bringing us back to the first point.
lsks, One case usually regarded as involving illicit use of ritual
ocu- power in very high echelons of the court is the so-called harem
rther
conspiracy against Ramesses III. Though Hans Goedicke, "Was
I uer-
Magic Used in the Harim Conspiracy Agginst Ramesses III?", has
rejected this understanding and argued ihat "making people of
rnging to wax" refers not to ritual practice but to other accustomed means
rected bY of making people "malleable," the consensus remains plausible.
may also Despite the prevalence of the use of ritual power on an everyday
or words or household level, there is an insistence on secrecy with regard
rate tradi- to knowledge and dissemination of rituals. There are also state-
ments in the nature of recommendations testifring to the excel-
lence or effrcacy of the ritual.
;pheres of One frequent aspect of the use of ritual power is described
)ns at dif- by Borghouts, Ancient Egyptian Magical Texu. T!r,e ritual specialist
r and fun- "expresses the will of supernatural powers by impersonating
itricted or them, hence, elsewhere, the frequent initial presentative clause 'I
r applica- am god X"' (x). This needs to be clarified and understood in con-
and appli- text, as it is fundamental to the employment of ritual power. It is
rge extent not to be regarded as hybris or as an amoral, anarchic free-for-all
ofkind, as in which anyone can coerce or bully the gods. This is, rather, an
lhe opera- example of the ritual specialist playing the role of, and being for
gious con- that duration and purpose an embodiment of, the divine being
tnces: or power. This is a feature of many traditions, and its presence in
: the realm ancient Egypt is now better understood by research that pays
rcial use of more attention to anthropology. The wearing of ceremonial
illy cannot masks by at least some ancient Egyptian ritualists, including Anu-
bis-masked embalmers and mortuary priests as well as some
ange in the other priests, has recently been discussed by Arelene Wolinski,
eligious es- "Egyptian Masks," as an example of this phenomenon. The iden-
tual power; tification or self-predication of identity of the ritualist with the
:n the offi- divine being or power remains a feature of Coptic texts of ritual
'private in- power, and is quite likely one of the reasons why the popular or

OLD COPTIC TEXTS OF POWER 77

everyday use of ritual power was proscribed by the church author- xiii. bl
ities (though the use of ritual power Per se was just as characteris- xiv. se
tic of the legitimate church ritual). XV. W
xvi. pl
THIS BRINCS us to a consideration of the dimensions of con- xvii. a<
tinuity, change, and commonality in the texts and practice of rit- xviii. pr
ual power in ancient and Coptic Egypt. The material covers a very xix. pr
long history and it is hardly surprising that change and develop- )o(. pr
ment took place during the Pharaonic and Greco-Roman periods' oi. p,
Some of these changes have been discussed by Iohn Ray, "Ancient :o<ii. pr
Egypt." Ray focuses upon the increasing emergence of divination,
An exc
beginning in the New Kingdom (especially the Ramesside pe-
ual power I
riod), marked in later periods by the adaptation and assimilation
Papyms of l
of practices and materials from Mesopotamia, Persia, and the
fith and He
Greco-Roman world. Borghouts, Ancient Egqtian Magical Texts,
Janet H. Io
has stated that in "Demotic and Coptic sources, . ' ' procedures,
Coptic glosr
purposes and mythological themes often differ" (vu)' In the case
able in Han
of the lattet the drawing of themes from christianity is an obvi-
lncluding th,
ous element of change, though this is not the case with the Old
papyrus as
Coptic materials. With regard to content, the 146 examples of hi-
tions for di
eroglyphic and hieratic texts ranging from the Old Kingdom
together wit
through the Greco-Roman period (thus overlapPing with De- ever, magic
moric as well as old coptic materials) that Borghouts presents in
The spr
Ancient Egyptian Magical Tex* give us a reasonable overview of the
ual power ir
different concems of Egyptian texts of ritual power: cussed in th
i. love charm (1); be studied a
ii. dangerous or dead people, the evil eye (5); rated from t
iii. nightvisions (3); Egypt, from
iv. evil influences, death (3); raries, or frc
v. dangers during epagomenal days (a liminal period of as an aspect
theyear) (9); \
vi. specific disease, demons (6); IN THIS
vii. everyday ailments (2); power: the ,

viii. hemorrhage (a); Coptic secti,

ix. bums (3); 2-3). The S<
x. headaches (9); Osiris on be
xi. abdominal diseases (4); for love or tl
xii. vague malign influences affecting several parts of the Magical Pap;
body (8); the purpose

18 RITUAL POWER IN EGYPT

:hurch author- xiii. blindness (1);
as characteris- xiv. semen of a demon (1);
xv. women,s ailments, childbearing ailments
(5);
xvi. protection of children (6);
nsions of con- xvii. administration of medicines (11);
practice of rit- xviii. protection against dangerous animals (2);
rl covers aYery xix. protection against scorpions (40);
: and develoP- )oL protection against crocodiles (12);
oman periods. :xi. protection against snakes (g);
r Ray, 'Ancient xrii. protection against the serpent Apophis (3).
r of divination,
Ramesside pe- An excellent sample of the texts and attested practices
of rit_
assimilation ual power lcnown from Demotic sources is
Ld the Demotic Magicar
Papyms of London and Leiden, originary pubrished
'ersia, and the uy r. ,. 6rir-
Magical Texts,
fith and Herbert Thompson and the ,,rb|".a of receni
studies by
.. procedures, fanet H' Iohnson. This Demotic materiar, which incrudes
coptic glosses and occasional words within the
old
t). In the case text, is now ava,-
rity is an obvi- able in Hans Dieter Betz, The Greeh Magicar payyri
in Translation,
e with the Old
Including the Demotic speils. The original
editors characterize the
xamples of hi- papyrus as "a compilation . . . seen to
consist mainly of direc_
Old Kingdom tions for divination proc€sses, invorving numerous invocations,
ping with De- together with erotica and medical presciiptions,
in which, how_
ruts presents in ever, magic plays as large a part as medicine,,
(5).
>verview of the - The specificalry coptic component of the continuum of rit_
ual power in ancient and rate antique Egypt
t' is ,lustrated and dis-
cussed in the present volume. while
the coptic material needs to
be studied and appreciated in itself it
cannot arbitrarily be sepa_
; rated from the already millennia_old
Egypt, from the Coptic practitioners,
tradition of rituaf po*", i,
non_Christir., .orrt"*po_
raries, or from the universal and pervasive
realm of ritual power
al period of as an aspect of human culture.

rN THrs cHAprER we present three

Old Coptic texts of ritual
the Old Coptic Schmidt papyrus (text t)
lowe.r: and two OId
Coptic sections from the Creat tutagical papyrus
of paris (texts
2-3). The Schmidt papyrus offers an-appeal-to
tfr" Ugypti"r;oi
Osiris on behalf of a woman
who is complaining about a desire
for Iove or the issue of desertion.
parts of the
rrr" .p"'"i"g rines of the Great
Magical Papyrus of paris invoke
Egyptia; (and fewish) powers for
the purpose of revelation.
rhe lsiJove ,p.i rro* the same codex

OLD COPTIC TEXTS OF POWER

 employs Old Coptic and Greek materials relating
to Isis' Osiris' 1. A womar
to
N"it tirys, and other Egyptian powers in order present spells
foia womun to obtain a male lover or a man to obtain a female Text: Old Co1

Iover. These texts are written, totally or in large

part' in the form Description: I

or' more
of the ancient Eglptian language that we term Coptic Crum); thew

specifically, Old CoPtic. Bibliography:

Coptic, the latest phase of the ancient Egyptian language' Translator: Er

in its standard form about the third century c'E' and is

"rn"rg"d
still employed today as the liturgical language of the Coptic
Or- The Old Ct
written
thodox Church. The unique feature of Coptic among complaint of a w
in the Greek alphabet' sup- mut Sakinger,
forms of Egyptian is that it is written t

Demotic' the
plemented by several native letters derived from charm in the for
its script did
number of which varies from dialect to dialect' Since connection he no
its grammar did not have to be New Kingdom c
not have to be deciphered and
form of Egyptian to ("The Old Copt
completely recovered, Coptic was the second
be studiei by scholars, and it played a maior role
in the decipher- *tat the paryus
ment of the earlier Egyptian language and scripts (for example' about a situatior
form of Egyptian written in a This interpretatit
hieroglyphic Egyptianj. As the only
vocalted script, Coptic has been extensively employed in at- and would help e
Egyptian and parent barrennes
tempts to reconstruci the vocali zation of pre-Coptic
to illuminate various historical and comparative aspects of the TEXT
Egyptian language.
Though standard Coptic is known as the language of
Chris- It is Esrm
tian Egypi par excellence, Christianity was not the initial
moti- <aboub ' Hor
coptic script, nor was the Hasro, I appeal
vation for the introduction of the
script' which was Tanesneou 5 for
supposedly cumbersome nature of the Demotic
the vehicle for everyday literacy in Greco-Roman
Egypt' In fact' the that he has don
we should no'poweq, I ha,
consistent use of the Greek alphabet to write (perhaps
motivated by the ren woman. 'T
really say "spell") Egyptian seems to have been
pronunciations' <before> him, t
need to record and retrieve precise vocalized
glosses of this sort one (?), Osiris,
specifically in texts of ritual power! Texts and
done to me. Mz
arethematerialwedesignateasoldCopticandareattestedinthe
c.E.; the earliest datable attempts to write Egyptian
in Abydos, ' Osir[
first century
first cen- [oflAnubis son
the Greek alphabet occur in graffiti at least as early as the
later
tury B.c.E. Old Coptic employs more native letters than the
standard dialects and preserves some grammatical forms un-
known or known only vestigially in standard Coptic'

lr

RITUAL POWER IN ECYPT

Csiris, 1. Awoman's complaint about neglect
spells
emale Text: Old Coptic Schmidt papl.ms
: form Description: papyrus, estimated 13.2 x lO.2 cm, ca. 100 c.r. (so Walter E.
more Crum); the whereabouts of the papyrus is unknown.
Bibliography: Helmut Satzinger, ,,The Old Coptic Schmidt papynrs,,
8uage, Translator: Edmund Meltzer
and is
tic Or- The Old Coptic Schmidt papyrus is a text that communicates the
written complaint of a woman named Esrmpe against a man named Hor. Hel-
at, sup- mut Saninger, the original editor of the text, classifies it as a loue
[c, the charm in the form of "a complaint, of an aryeal to a court.,, ln this
:ipt did connection he notes "the close connection thatbxisted, at least
from the
etobe New Kingdom onward, between jurisdiction and oracular practices,,
)tian to ('The Old Coptic Schmidt Papytlts," aQ. We may prefer to suggest
:cipher- that the paryrus is not merely n loue charm but is rather a complaint
iample, about a situation of desertion or familial neglect on the part of Hor.
ten in a This interpretation would accord well with the ouerail tone of the text
I in at- and would help explain Esrmpe's lack of a "champion son,, and her ap-
ian and parent barrenness.
r of the
TEXT

f Chris- It is Esrmpe (daughter) of Kllaouj who is complaining

ilmoti- <aboub ' Hor (son) of Tanesneou. My lord r Osiris, (lord) of
was the Hasro, I appeal to you, ' render justice to me and Hor (son) of
rich was Tanesneou s for the things that I have done to him and the things
fact, the that he has done to me. He does not consider <me> (?), I having
: should no'power, I having no champion son. ,I cannot help; I am a bar_
d by the ren woman. 'There is no one who will appeal <on> my behalf
ciations, <before> him, because of 10 Hor. . ., I appeal,to
[you . . . ] great
this sort one (?), Osiris, hear my cries . . . ' Many are the things that he has
:d in the done to me. Make away' foryour [ . . .
]s, [ . . . O]siris, (lord) of
rytian in Abydos,' Osir[is . . . I 1s Isis . . . Wepwawe! Hathor,, the nurse
first cen- [of] Anubis son of Osiris, the cowherd , of . . . , , render me justice.
the later
rms un-

OLD COPTIC TEXTS OF POWER 21

 i
llrrr

TTXTUAI, NoTES

1. A woman,s complaint (Old Coptic

Schmidt papyus)
9 " <before> him,,: thatis, before you, the
eod.
"Hor.. . ":possibty,,Hor....yi*#..
Tin"!.9
"nor... heof (thatis, sonof)
1Z
'of .. . ,,: possibly "of the ,, ,,of
[gods] . . . or
Mouhrker" or ,,rhey of (thar ir, .r,,a"r"" our [Ti]rter, followed by ,my
lrj
leuers rhat may possibty b" trrnrtur"Jli,i"i.if Line l8 opens wirh Coptic
"Jur,.i"."
,ir"i,r, ;iil;;ifi;;..' ::J
of Esvptian and lewish deiiies (Great
'irr!;r":;;r" Magical papyrus of

12"who giue o"r*u,^,_gy)rrr_

eT2s ,o?ru, (nor €Ta.ro?ro,
Karl Preisendanz, papyri Graecae as printed in
Mapicae. 1.66\
73 " the noubs tree,,: or, ,,the sha"de of the rioubs
tree.,,
25 "The usual,,:The
rco).6s?).*..*."o,[ffi ";i:,n\,:;;;,:::*;:[:::fifi:Jff
clause as follows: ,,about which
r iil
J;#i,
Marvin Meyert
""qri.".f
*" uuu'."iutio,, ^"i"*rr." Here
p.o,,ia.,-ir,"',,'.",,r,"
:T::J:,:i::li:jl* opporrunity ro ;ussest

3. Isis love spell (Creat Magical papynts paris,

of 94_153)
99' He is not with me,, : or,,,It is not of mv doino,,
1o8 "those who tramole_(?).":
Coptic gota, ,,trample,,;
Walter E. Crum, A Coptic Dictionart,
6ZAb-(tz5al "";;;i.Lpare
17o "forge": Read .[o?r.. (ratirer
than ,n"'"r, as mistakenlyprinted in Karl
Preisendanz, papyri Graecae Migtcae, 1.72),f., ,,make,
(Crum,l74b-1ZSa). form,,
""""",
714 "this flame. . ,,:
. The.Coptic not translated here is
eTeAecr(a.Te,
"rhe old coptic t"ei.rii*" jwhich
H*,:,,ti":lrfith' "iparis,"
e0, transrates

i,*:r*is in sd (after)
111 "what
t52 T; :or."rrorr" every god (after N.).,,
her heart.,,: Read enere,r,\;u"a;; (rather than
;l

in p..i.*i"rr
e JA eTeA II ec fr T, as mistakenly printed
r. r6t.
4. Spells and healing legends (Oryrhynchus
1384)
12 "silphium (!J": GreekQoi).).ou,(forgil)J.ou),,,leaf
word often refers lo silphium, ;inmedical textsthe
that is, Iaserwon.

357 l,i
lilrl
llr
it
rrrii
I