Fragment of a Græco-Egyptian Work upon Magic

FROM A PAPYRUS IN THE BRITISH MUSEUM.

EDITED FOR THE CAMBRIDGE ANTIQUARIAN SOCIETY, WITH

A TRANSLATION AND NOTES,

CHARLES WYCLIFFE GOODWIN, M.A.,

LATE FELLOW OF ST. CATHARINE S HALL, CAMBRIDGE.

PRINTED BY TAYLOR AND FRANCIS,

INTRODUCTION.

THE following fragment is taken from a Papyrus preserved in \%M Ythe-: British Museum (No. XLVI. Greek), purchased, among others, from M. Anastasi, formerly Swedish consul at Alexandria. The manuscript consists of six leaves of about eleven inches in height by five inches in width, written on both sides like the pages of a modern book. The handwriting is a kind of uncial, but affords no satisfactory clue to the age of the MS. On comparing it with the facsimiles of Greco-Egyptian Papyri given in the ‘ Paléographie’ of Champollion and Silvestre, the forms of the letters appear to approach most nearly to those in a ‘Supplication to King Ptolemy’ of the second century 8.c., but the contents of the piece make it probable that it is not earlier than the second century after Christ. The page, of which a facsimile is given, is not quite so well and neatly written as most of the others, but was chosen on account of its containing the curious drawing, for which instructions are given in the text.

This singular relic, which the sepulchral caves of Egypt have preserved to us, throws considerable light upon the Art of Magic, as practised in the 2nd, 3rd and 4th centuries of our era. It introduces us into the very arcana of those superstitious practices, of which we find datk hints im the early fathers Irenseus,

Origen, Epiphanius and others, and which they laid to the charge of the heretics of their time.

The Museum of Antiquities at Leyden contains several Papyri of a similar kind, all of which were obtained from M. Anastasi. - Though purchased by him from Arabs at different times, there is some reason to think that they were all found together. Our Papyrus may possibly have belonged to the same collection.

Professor Reuvens gave a description of these MSS. in 1830! ; and of one of them, principally in the demotic character, a facsimile has been published by Professor Leemans*. It is that described as No. 65 by Reuvens, but numbered 383 in the ‘ Description Raisonnée des Monumens Egyptiens & Leide,’ published in 1840. It contains numerous glosses and interlineations in Greek, and a few entire passages im the same language, which will be quoted in the Notes, and which leave no doubt that the work is of the same age and school as that here published.

Another Papyrus, No. 75 of Reuvens, (384 of the ‘ Description Raisonnée’) bears in its contents a still closer similarity to ours. It is a long roll, having on one side a demotic text of twentytwo columns, of from thirty-two to thirty-four lines each. On the other side in the middle is a Greek text of fourteen columns of from thirty-two to thirty-six lines each, with two columns of demotic writing at one end, and four at the other, containing interlineations in Greek. There are also two drawings, one representing a sceptred deity with an ass’s head, the other Anubis standing by a mummy stretched upon a bier. Leemans gives the following summary of the contents of the Greek text :—Sect. 1. Magical ceremonies by means of love, considered asa great thaumaturgic power. Sect. 2. Recipe for a remedy by one Hemerius. Sect. 3. Recipe for happiness or good fortune. Sect. 4. Recipe by Agathocles to produce a dream. Sect. 5. Another recipe to produce a dream. Sect. 6. Recipe to procure a dream. Sect. 7.

1 Lettres a M. Letronne sur les Papyrus bilingues et Grecs, etc. du Musée d’Antiquités de l’Université de Leide. Leide, 1830.

Monumens Egyptiens du Musée a Leide. Leide, 1839.

For consulting a divinity. Sect. 8. A means of checking a man’s anger. Sect. 9. Invocation of a divinity. Sect. 10. Recipe to procure dreams. Sects. 11, 12. Recipe to produce rust upon gold. Sect. 13. Recipe for making a ring, having the property of making every enterprise succeed, and of bringing good fortune. Sect. 14. Description of a similar ring. Sect. 15. The sphere of Democritus, for prognosticating by calculation the recovery or death of a sick person. Sect. 16. A means of separation; a formula to cause separation between husband and wife, or other persons. Sect. 17. Formula for causing sleepless nights to a person, until he dies. This section is embellished with a drawing of an Egyptian deity. Sect. 18. A charm to make oneself beloved, and always to have friends. Sect. 19. Explanation of certain mystical names of plants and other objects.

No. 76 of Reuvens (895 of the ‘ Description Raisonnée’) 1s entirely in Greek, and is remarkable as being, like our Papyrus, not in the form of a roll, but in that of a modern book. It consists of six leaves and a half, containing twenty-five pages of writing, in an uncial hand, very closely written, some pages having as many as fifty-two lines. The work is divided into two parts, the second part being a repetition and amplification of the first. The piece is entitled, “The sacred book called the eighth Monad. of Moses concerning the sacred name.’

These works, which appear to have been found at Thebes, are attributed by Reuvens to some Gnostic of the Marcosian school, of the third or fourth century of our era. The reason for assigning them to the school of Marcus is the occurrence in them of mysterious combinations of the seven vowels, which are known to have entered into the system of that teacher. But a much closer affinity may be traced between them and the work recently published entitled ‘ Pistis Sophia!,’ the production of a Gnostic of uncertam denomination, possibly a species of Ophite,

1 Pistis Sophia, opus Gnosticum Valentino adjudicatum, e codice Mato. Coptico Londinensi descripsit et Latine vertit M. J. Schwartze. Edidit J. H. Petermann, Berolini, 1851.

but certainly not a Marcosian, in which not only vowel combinations occur, but several of the mystical names which are found in the Leyden Papyn and in our own.

A comparison however of the doctrines held by the author of our fragment, as far as they can be deduced from his work, with those developed at large in the ‘ Pistis Sophia,’ leads to the conclusion that they were by no means identical. Our magician, notwithstanding the introduction of Moses in the fourth section, and the invocation to the God of Abraham in the 10th, appears to recognise the gods of Egypt, Persia and Greece more completely than the Gnostic would probably have done. In fact, he jumbles up and identifies gods and demons of all then known mythologies and systems. The fundamental ideas seem to be derived from the old Egyptian religion. The author may have been a priest of Isis or Sarapis, addicted to that and of theurgy, which Porphyry, writing to Anebo (circa a.p. 270), severely criticises.

‘“* How absurd a thing is it,” says Porphyry, “ that one subject to all the infirmities of humanity, should affect by threats to terrify not merely demons or the spirits of the dead, but the Sungod himself, the Moon, and other celestial beings! The magician hes in order to compel the heavenly powers to tell the truth : for when he threatens to shake the heavens, or to reveal the mysteries of Isis, or the secret thing that lies hid at Abydos, or to stop the sacred boat, or to scatter the limbs of Osiris to Typhon, what a height of madness does it not imply in the man who thus threatens what he neither understands nor is able to perform; and what baseness does it not attribute to the beings who are supposed to be frightened by these vain bugbears and figments like silly children! And yet Cheremon!, the sacerdotal scribe, mentions these things as being in vogue among the Egyptians, and affirms that these practices and the like are of potent efficacy. And what sense is there in those invocations which refer to him who springs from the mud (i. e. the Sun-god), sits upon the lotus, sails in a boat, changes his form every hour, and varies

1 Cheremon flourished in the beginning of the first century after Christ.

with the Zodiac? For thus they say that he appears to the initiated (avrorreio Gas), ignorantly attributing to him the mere affections of their own fancy. And if these things be said symbolically, the phases of the Sun being thereby expressed, let them give us the interpretation of these symbols: for it is clear, that if these things were accidents of the Sun himself, as for instance eclipses are, they would be visible to every one who chose to look at him. Again, to what purpose are those meaningless and outlandish words which they use instead of the appropriate names of things ? For if the being who hears looks to the sense of what is uttered, the meaning remaining the same, what matters it what language is used? For the being who is invoked is not, I suppose, of Egyptian origin, or if he were, does not use the Egyptian language, nor indeed any human language at all. These things therefore must be the foolish inventions of conjurers (yorrwy), and must arise from attributing our own passions to the divine nature, of which we certainly must entertain notions very opposite to the truth.”

Iamblichus, whose work on Egyptian Mysteries is written in reply to the letter of Porphyry, by no means disclaims these practices on the part of the Egyptian priests, but attempts to explain and defend them. He supposes the world to be under the care of a host of Saijoves, who superintend the operations of nature, and that the priest or magician duly initiated becomes incorporated with the divine and overruling powers of the universe, so as to acquire a certain authority over these subordinate ministers. He mentions that the Chaldzan magicians, whose invocations are addressed to the gods alone, use no threats, while the Egyptians occasionally do so, but only towards the Saipoves. With regard to the outlandish formule, he says that the Egyptians and Assyrians being sacred nations, their languages have a peculiar sanctity which makes them an appropriate medium of communication with the deity. He also says that the divine names in use among these peoples have been handed down from remote antiquity and preserved inviolate and immutable,

and that this character of immutability is peculiarly acceptable to the gods, as being themselves not the subjects of change. Iambl. de Myst. Sect. 7.

Our fragment affords several illustrations of these passages. Sect. 6 contains a specimen of threatening language used to Osiris, the magician assuming the character of the god Thoyth to give weight to his threats. Of donua xai BépBSapa ovépara there are numerous instances: many of these are identical with those found upon the so-called Gnostic gems, and several, as before remarked, are the names of personages mentioned in the ‘Pistis Sophia.’ Of some of these words the explanation is to be looked for in Syriac; others are plain Hebrew; but it is likely that many of them are of Coptic or rather Old Egyptian origin. If the above-quoted statement of Iamblichus can be depended upon, some of them may be of great antiquity, and it is possible that they may be traceable to the ancient rituals of Egypt. The assumption of the name and character of a god, spirit, or prophet, of which instances occur in our fragment, and which appears to be alluded to by Iamblichus (sect. 7, cap. 6), where he speaks of the authority which the theurgist derives from union or identification with the deity, reminds us of the contents of the first chapter of the ‘ Book of the Dead,’ consisting, according to Lepsius (Introd. p. 8), of invocations by the departed spirit i the form of divers gods, to Osiris the Lord of the nether world.

Much ingenuity has been expended by learned men in explaining the mystical words found upon the Gnostic gems, and generally without very decisive success'. In some cases their explanations have proceeded upon erroneous readings, the en-

1 See Bellermann, Ueber die Gemmen der Alten mit dem Abraxas-bilde, Berlin, 1818. Matter, Histoire du Gnosticisme, Paris 1828 (1st Edition, vol. ii.). Matter’s promised work, ‘Monumens du Gnosticisme,’ intended as an appendix to the 2nd Edition of his ‘ Histoire du Gnosticisme,’ has, so far as I know, not yet appeared. There is among the Proceedings of the York Philosophical Society, 1849, an interesting paper by the Rev. J. Kenrick, in which an inscription on a Gnostic amulet found at York is explained from the Coptic.

gravings of these gems being often very imperfect. Our Papyrus may be of considerable service in fixing the real reading of some of these doubtful legends, and together with those of Leyden and the ‘ Pistis Sophia,’ it affords materials for a much more complete analysis and comparison of these formule than has been yet made.

A good many Greek words are here found unknown to the Lexicons, but of which the meaning is generally apparent. For ¢ the diphthong ez is frequently found, and sometimes even for %, a8 in aiwvoBSeos. The letter v suffers no change in conposition before y, A, 7 and y. There is no sign of the aspirate breathing, except in one or two doubtful cases, and there is no tota adscriptum.

Such illustrations as I have been able to collect are thrown together in the Notes; but several matters I am wholly unable to explain, and find myself reduced, as not unseldom happens to commentators, to pass over in silence the points which most need elucidation. :

The British Museum possesses another portion of a magical work (Papyrus, XLVII. Greek), also obtained from M. Anastasi. This Papyrus is so mutilated that a complete line can hardly anywhere be made out. It is a single page containing about forty limes. Of these the greater part are hexameter verses, being an invocation to Apollo, to be pronounced towards the rising sun. Lines 24-28 of the first book of the Iliad are introduced, and vowel combinations and barbarous words occur, resembling those in our fragment, and indicating a kindred origin.

Errata.

p. 8, 1. 18 for rrepifoopévn read reprelwopevn.

p- 20, 1. 10 for Savoy read iSaiov.

FRAGMENT

OF A

GRACO-EGYPTIAN WORK

UPON MAGIC.

Mayr. Sapatruaxov.

* * cradds él Adyvou Kal giddns Kal BdOpov.— Emcanodual oe Zed, "Hryve, MiOpa, Zdpamt, avlenre, pedoby»ye, Medixepra, peduyevérwp, aBpaarBaBayapPSnyt, BarBerfw0, nBatBeBw8, cepraBcBwl, apedyuprOvovOiTr, Boo, avovteviv, Onprnpov, tvevnow@, alnia, enola, Neat, EVNLE, WHDWO, evnotaw, at, Baxattyvy, Boowfpernd, poBn, BiB), 6 péyas péyas Ldpatis, ZapachpnO, odapyalas, odappayas, odadap, vaxiaBwb, edra, CercapOap, peOounw, Aapappepa, omrrnft, arnt, paptavov, avapdavnds xa Sos évtporny te pavevts wpd mupos Kal yiovos, Baivyawwy, od ydp et 6 xatadelEas pas xat xuova, ppiEwroBpovrakactpamrraxvToowKTe, TWiVTOVYE, ETO{L- Goovr, omowanax, apovpovyoa, trapba, evwoade, van, tawdt, aovaw, on V, B-yp.

To a, dvepypévp TO oTdpate KumaToup.

Td 0, év cvatpody impos mrvevparix. atreid..

Td vam, v9, dépt, ovpave.

To e, cuvoxeharoti.

To 0, éuolws as rpoxetras.

Td 7, pe HSovns Sactvev.

To vu, rrocpéve KaOws paxpoy ov.

Eire! ére ypnuativw. Aéye "EvcepyécOm 6 Opdvos rod Geod, Opovou, Sarepaxupa, Kua, Avaryev, arprradpus, ynwoday- Spor, BovBAt, Nov, mrevypy. "Excevey Orta 6 Opdvos. “Eav otv iro § dvSpav Baordbyrat, od épwra tt éorepavwpévos eict

A Sarapian divination. To be wrought by help of a boy, with a lamp, a bowl, and a

pit.—I invoke thee, oh! Zeus, Helios, Mithra, Sarapis, unconquerable, possessor of honey, Melicertes, father of honey, . .

appear and give heed to him who was manifested before fire and _ snow, for thou art he who didst make manifest light and snow, terrible-eyed-thundering-and-lightning-swift-footed one. . . .

Tell what I inquire of thee.—Say as follows :—Let the throne of the godenter ....-.+. eee - Bs sik Pat Gat ant teas ae ae ee ee let the throne be brought in. Then if it be borne by four men, inquire what they are crowned with and

kal Ti mpodyet Tod Opovov. “Kav réyn, 'EnXalas dorehavapévos cial nat Oupiaripiov mpodyer, adnOé[ver d|mrals. *Arrodvors. Xeper xv[pie] eis tov ov xdcpov Kab eis tovs idious Opovous eis tas iias arpeidas, nat Statyipnodv pe wal tov maioa TOUTOY amnpavrous ey ovopatt TOD iniorou Oeot Zapacpn. Toles ( ovons ev orepe@ Cwdip peta ayaborodv, 7 év opiow ayabois trapxyovons, wn TANBovens, éoTl yap apetvoy, cat orws 7 pavtela ebraxtos amepydberar. ‘Ev 8é dddois avtuypadors éyéypamro, rt wANDovens.

Avtorr. Oyos.

Eeuu, To, ex, adrarnt, BapBapta, peveBpew, apBabaw8, tounr, tandr,.ounvnie, pecoppias. “EpyécOw 0 Geos bv! ypnpatito por cal pn dtepyécOw aypis dv dmodvow atrov. Oupvaoup, gourd, GagovrA, over, vooupSvaov, OaB8par, Pepiaov, ayOipt, papal, edpewv, TaBawl, Kipaciva, Naprpoupn, vaBoe, aBNavabavadBa, axpappayapape. év Trornpip yary@ ent é\aiov, evyp. 5é rov SeEvov ofOarpdv pel’ Baros mroiov vevavarynxoTos Kal Tov ev@vUpoV OTElLL KOTTTLTLKOV: ETA TOU HSaros. “Kay 5é pt) eipys ddwp do vevavaynxoros ardoiov, amo traxtavos PeBamricpévou.

AaBov Bordyvny yéiyBet cal BovyNwocov, Dducov Kal Ta éxmiacpata Kadcov Kal peitov TO yuAw yp. Kal yp. Eis TOryoV xow, é€v avrois: xal AaBev travoupytKoy EtXNov yAtpov odipay, nat éy TavTy Kpove eis TO ods, Neyo [T]ov rdvyow *EEopKitw ge Kata TdY dylov dvoyaTwy Ta. T. KX. Tov dpavTd TL, yaX, NAK, KXAN, KOU, Xap, Xap, xpoup, CBap, Anpt, CBapKxop, ypn, xapwwB, papiBov, xal Kata TaV PpiKTdy ovoudtwv, acennnut O0000UVUUUUUW@WWWOW.

what precedes the throne. If he say, They are crowned with olive and a censer precedes, the boy speaks true.—The Dismissal :—Depart, lord, to thine own world, and to thine own thrones, to thy own orbits, and guard me and this boy unhurt, in the name of the most high god ZayacdpnO. Perform this divination when the moon is in a firm sign of the Zodiac in conjunction with beneficent planets, or when she is in favourable limits; not when she is at the full, for thus it is better, and thus is the divination most orderly performed. But in some copies it 1s said that it ought to be done when the moon is at the full.

A spell for immediate vision.

ee ee ee ee Let the god whom I inquire of come to me, and let him not depart until I dismiss him

oe ee ee - - . ina brazen cup with oil, and anoint your right eye with water taken from a boat that has been wrecked, and the left [mixing some] Coptic stibium with the water. And if youcannot find water from a boat that has been wrecked, take some from a wicker-wherry that has been submerged.

Take the herb yeAySer, and bugloss, press out the juice and burn the crushed leaves and mix the ashes with the juice. Anoint and wnte upon awall...... with these materials. And take a common piece of wood, and cut a hammer out of it, and strike with it upon the ear, pronouncing this spell :—I adjure thee by the holy names, render up the thief, who has

beee ann on bee EE EEEE | nnn aaaaaaa € €€ EEE aaaaaaa

LAW, WL, LWA, ANW, NWA, wan. Ilapados tov Kréerrnvy tov KrepavTd Tt, Scov Kpotw Td ovariov opvpy talty 6 To Kdérrov OpOarpes KpovécOw Kai preypavecOw aypt ov avrov pnvion. Aéyov Taira xpove TH opupn.

UTHAN ToD Beov rod Cwyp. eis THY érucroAHy.

Le Kado, Tov axéharoy, Tov KricavTa yhv Kai oupayoy, Tov KTicavta vueTa Kal npépay, oe Tov KTicavta das Kal oKOTOS. Xv ef "Ocopovvadpis, dv ovdels elde mrarrote, ov el “laBas, ov el "Idarws, od Stéxpewas 70 Sixavoy Kat To adixov, od éroinaas Onrv Kal dppev, od BerEas orropay Kal Kaptrovs, ov érrolncas tos avOpwrous GhAnrodireiv nal GdAnromselv. "Eyed eipus Movons 6 mpodyrns cov, 6 twapédwxas Ta pvoTnpid cou Ta cuvtedovpeva ‘lotpanr, od &derEas trypov nal Enpov nal Tacay tpopyy. '"Emdxovaov' pou: éyw eps dyyedos ToD Pampw 'Ocopovvwdpts, TOUTS éotiv cov TO dSvoxa TO AANOwwoy, TO Trapad:- Sdpuevoy roils wpodyras ‘lotpdnr. ‘Endxovoov pov, ap... Oram, peBer, abereBeponO, a..Braba, aBev, eBev, gu, yitacon, 18..Ovaw, eicdKxovody pov Kal aroatpeyrov 16 Saipoveov toro. ‘Esricadobpal ce tov ev TH Kev@ Tvevpart Sewovy xal doparov Oedv, apoyoryopoBpaw, soyou, podopia, harapyaw, 000, atre, axépanre, arrddrdafov tov Seiva amd rob cuvéyovros abrov Salnovos. PovBpraw, papwwdap, BarBva- Baw), accarwvat, apviaw, t, dwrnO, aBpaca€, anowy, ioyupe, axépare, addXakov tov Selva aro Tov ovvéyortos avrov daipovos. Ma, Bappaww, wr, xofa, abopnBarw, a8paw, amd\nafoy tov Seiva. Awl, aBawl, Bacup, icax, caBaw$,

1 MS. enraxovoy.

Render up the thief who has stolen such a thing: as long as I strike the ear with this hammer, let the eye of the thief be smitten and inflamed, until it betrays him. Saying these words strike with the hammer.

An address to the god drawn upon the letter.

I call thee, the headless one, that didst create earth and heaven, that didst create night and day, thee the creator of light and darkness. Thou art Osoronnophris, whom no man hath seen at any time; thou art Iabas, thou art Iapds, thou hast distinguished the just and the unjust, thou didst make female and male, thou didst produce seeds and fruits, thou didst make men to love one another and to hate one another. I am Moses thy prophet, to whom thou didst commit thy mysteries, the ceremonies of Israel ; thou didst produce the moist and the dry and all manner of food. Listen to me: I am an angel of Phapro Osoronnophris; this is thy true name, handed down to the prophets of Israel. Listen tome, .........2.. rere ee Tree hear me and drive away this spirit.

I call thee the terrible and invisible god residing in the

empty WING, 6.68 aa aS were a ee thou headless one, deliver such an one from the spirit that

ee ee re ae ee a eae strong one, headless one, deliver such an one from the spirit that possesses him. .... .

law, OTOS EoTWW 6 KUpios TOY Dewy, obTOS eoTLY 6 KUpPLOS TIS oixoupévns, ovTds eorw by of aveuor hoBobvrat, otros éoTi 6 momoas pwvnv mpootaypate éavTov, Tavtwv' Kupie, Bacired, dwvacta, Bonbe, cacov Wuyi, Lev, Tup, Lov, TUP, LAWT, Lana, toov, aBpacaft, caB8piap, 00, vu, €v, 00, vu, adwvase, nde, edu, adryryehos tov Beov, avNada, Aa, yata, ara, Siayavva, yopuy, éya cit 6 axédaros Salywv év toils troclv éywv THv Epacwy, iayupos, TO Tip To aBavatoy, éyw eps 7 adnOeta, oO percav adicnpata yeiverOas ev TO KOTHH, YO Elyt 6 doTpaTTT@Y Kal Bpovrav, eyo eis ov dot 6 idpws SuBpos érumeirrwy éml Tv yn iva oyevy, ym eipt od TO oTopa Kalerat Bu’ Grov, eye cit O YyevvaY Kal atroyevvav, eyo ett 7 YdpiG TOD aidvos, Svopd por xapdla mepborwévn Sdiv. "E&eNOe nal axondov- Oncov. Terer? ris mpoxeyévns toujcews. Tpdapas ta ovepara eis Katwvov yaptdpwv Kal Siateivas amd Kpotadov eis xpotapov ceavtou, évrixyyave mrpés Bopéay Tois = ovopace, Né- yov “Trrorafov pot wavra ta Satpovia, va pow 9? bry mas Saiuev otpavios Kal aiéptos kal erbyevos Kad brdyetos Kar xepoaios Kal évvdpos Kat waoa éruropty Kai paoriE® Beov. Kal gota cor ta Saypona mavta trjcoa. “Eotly 8 1d

ayabov Gwbduov.

KXérrrny milacat.

“Epptv ce xara, Sedov adavaroy, ’s nar "OdAvproy atdaxa réwves, Baply 8 iepav, dwoddp’ "Idw, 6 péyas aiwvoBevos, dpicros pev ety dpieros Sé dxpodcbas, tapddos pap’ bv tnd. ABepapevOwovrepbeFevaFeOpedvowOveuapeBa. Odbros 6 rovyos él tov xaBappod Aéyera. Adyos Tod aprorupod. "Epxov pol, Mocwvpatepva, “AV, EPTN, TPETTTEKTLOUV, bVTLKL, ous, ONOKOTOUS, TeptKAUcAaL, TO aTrONOpEVoY aydyns pot Kal Tov KAéIrTHV eubdvn toinoas ev TH onpepov Huépg. ‘Enm-

1 MS. sayra. 2 MS. ny. 3 MS. paoregs.

This is the lord of the gods, this is the lord of the world, this is he whom the winds fear, this is he who made voice by his commandment, lord of all things, king, ruler, helper, save this soul

sie shinaen eh Jon ease Big, Westy toe oh es EN ae angel of Gud. . ee ee ee ee ee a ee ee I am the headless spirit, having sight in my feet, strong, the immortal fire; I am the truth; I am he that hateth that ill-deeds should be done in the world; I am he that lighteneth and thundereth ; I am he whose sweat is the shower that falleth upon the earth that it may teem ; I am he whose mouth ever burneth ; I am the begetter and the bringer forth (?); I am the Grace of the World; my name is the heart girt with a serpent. Come forth and follow. —The celebration of the preceding ceremony.— Write the names upon a piece of new paper, and having extended it over your forehead from one temple to the other, address yourself turning towards the north to the six names, saying :—Make all the spirits subject to me, so that every spirit of heaven and of the air, upon the earth and under the earth, on dry land and in the water, and every spell and scourge of God, may be obedient to me.— And all the spirits shall be obedient to you: ..........

To compel a thief [to confess}.

I call thee, Hermes, immortal god, who cuttest a furrow down Olympus, and who [presidest over] the sacred boat, O! hghtbringing Iao, the great ever-living, terrible to behold and terrible

to hear, give up the thief whom I seek... .........--- ar eee ee ee This spell is to be said at the purification.—The spell of bread and cheese. Come tome...... ee ee ee ee bring to me that which is lost, ia

make the thief manifest on this very day. And I invoke Hermes, the discoverer of thieves, and the sun and the eye-pupils of the B

rarodpas Se ‘Epi crerrav eiperny, cat #uov cal jAlov xopas, abeplorwv mpaynatwv Svo dwraywyous, rai Ogu nat ‘Epecvov xal “Appova cai Tlapdppova, eb te npatioas Tv TOU gwpos xararoow nal éudavn Ocivar év TH onpepov Hepa, ev ry apttdpa. Ilofgow. ‘O abrds Noxyos éml rod rafappod. AaBov dyyos xadAdivov Bare tdwp xat bp. nal xuvoxepanr. Bor. xa éuBpéyov kradov Sadvns va exactov drroxabalpov r. tpltroba émlOes, ériBes Bapmov yelvov—vov éribve Cp. rat ALBavov xal yrwTTay Batpayov cal AaBov cerbyniov dvadov xal rupov alyvov, SiSov éxdot@ ceduyviov <n, Tupod <n, émi- Aéyav Tov EFAs Aoyov. *Earlypade Sé Todro T6 dvopa Kai vro- KOAANTOY TO Tpltrodt. Aéorrora 'ldw dwoddpe trapados papov dv Sntd. “Kav 6é tus abtav py) xatarin To Sobev avt@ avros

éoriv 6 KNéWas.

“Eppod Saxtinos. Kav@apou troinots.

AaBov xavOapov yeyAuppevov ws trroyéypamrat, emt tratrvplyns -tparétns. és, xat dirdOes ind rhv tpdtefav ovvSéva Ka- Gapav nai édaiva Urootpwcas kai cis TO péoov TIS Tpatrélns pxpov Oupsarnpiov Kal ériOvaas bp. rotdr, Err 5é cot rrapeoKevacpévoy oxevdpiov KadAdivov pixpov eis 6 évéTa pdpov xplvvov 7 Suipvwov f xivvapedpwvov, Kal NaBov tov SaxtudLov Ges eis TO ppor, Tpoayvevoas amd tavtwy cal émriluvaas TH Ouptarnpl rd Koids wal Sp. gacov jpépas y, eal r. amrdbov év ror@ Kabap@. TlapaxelsOwoay eri ris tererhs dpros xa- Odpevor al boa axpater Tv OTropay, Troimaas Se GAAnV Ovalay emt EvAwv autrertvev rept tHv Ovciav émapov Tov daxTudov amd Tov pvpov, Kad mepirlBeco rdde ypeiwa tO am’ avToU. Xpelov xara mpwt, cal ords mpos avatoNds nAlov Néye TA U7r0- yeypappeva. TrAvppa xavOapov.—EKis Xov cudparysoy mro- AUTEAN YAtov xavOapov, Kal TpHaas Sietpov ypvo®@ eis 5é Ta wroxatw tod KavOapouv yAixpoy “low tepav Kai Tehéeoas ws Tpoyeyparrrat ypw.

sun, the two bringers to light of unlawful deeds, and Justice, and Erinnys, and Ammon and Parammon, to seize the throat of the thief and to manifest him this very day, at this present hour. ~The ceremony.—The same spell [as that] pronounced at the purification. Take a chrysolite vessel and put water in it and myrrh and the herb cynocephalium, and dipping in it a branch of laurel, sprinkling each person with the water, take the tripod and place it upon an altar of earth . . . offer myrrh and frankincense and frog’s tongue, and taking some unsalted wheat-meal and goat’s cheese, give to each one eight drachms of meal and eight of cheese, pronouncing the spell at length. And write this name, and stick it beneath the tripod :—“ Lord Iao, light-bearer, give up the thief whom I seek.—And if any of them swallow not what is given him, he is the thief.

The ring of Hermes.—The ceremony of the beetle.

Take a beetle, sculptured as described beneath, place it on a paper table, and under the table a pure linen-cloth, and lay under it some olive [sticks], and place on the middle of the table a small censer, and offer myrrh and kyphi, and have in readiness a small chrysolite vessel, into which put ointment of lilies, or myrrh, or cinnamon, and take the ring and put it into the ointment, first purifying it from every defilement, and offer in the censer the kyphi and myrrh. Leave it three days, and take it and put it im a pure place.—At the celebration let there lie near at hand some pure loaves, and such fruits as are in season, and having made another sacrifice upon vine sticks, during the sacrifice take the ring out of the ointment, and anoint yourself with the unction from it.—Anoint yourself early in the morning, and turning towards the east pronounce the words underwnitten.—The carving of the beetle.—Carve a beetle upon a precious emerald, bore it and pass a gold wire through, and beneath the beetle, carve the holy Isis, and having consecrated it as above-written, use it.

“Hyépas év als Se? troveiv. "Amd dvatonis ©, 0, t, 8, 0, is, Ka,

xd, xe. Tais Se ddXats Sreye. Adyos Neydpuevos mpds HALov.

"Eyo eit @ov0, pappaxov xal ypauparov ebperis Kat Kqt- Orns, ENE pot 6 Ud yHv, &yeupé pow 6 peyas Saipwv 6 ra ‘voybovios 4% Oi vouvoyOdvioL. "Eye eis owv evdoos, way iBews, wov lépaxos, Gaov hotvixos aepoporTytov, éywv Uird THY yraooav To TéApa Tod en, THY Sopay ToD Keb TeptBEBAnpaL. “Eay pt) yo ta év rais vpuyais arravrav Aiyvrrloy, “EXX7- veov, Lpav, Aidumrwv, mavtos te yévous Kal tavros éOvous, éav pa)! ye 1a yeyovota Kal Ta pédAAOVTA EcecOaL, Eay fH yve tas Téyvas avrav Kal Ta érurndevpara Kat Tas épyacias xal rovs Blous nal ta dvopata a’rav Kal mratépwy avTav Kal pntépwv Kat dedpov xal pirwv cal rdv TeTeNevTNKOTOY, KaTA- oTreicw 76 alua Tov pédavos Kuv@rTou eis Kany KVOpav aolvn, Kai eriOnow émt xasvov cvOporrobda, xal troxavaw dota ectnous, kal xexpafopas év T@ Bovoerpse dpu@ rovde ev wordyp peivavra huepas y, viKTas y, TOV Eoin, Tov éveyOévTa ev TH pevpate TOU motapou eis THY Oadaccay, TOV TrEpteyopevov UTrO TaV THS Ba- Aaoons Kupatav, Kal td Thy TOD dépos vedérnv. “Tard rev iyOdwv cov % Kotkia KarécOerar nal TO cha, od Mn Travow Tovs tyOvas Trois oTOpact pacwpévous, ovde nV KrElcovEL ot tyOues TO oTopa. ‘Adedoduas Tov arrdropa amo TIS pNTpOS, kateveyOnoeras 6 TéA0S Kal Ta duo 6pn & Eta. *Exradynow dvorEw ef tas xal 8 Oéret tromjoes. Ov py édow obre Oedv obre Oedv® ypnparivev Ews Sre éyw 6 Selva Stayva ta év tals Wuyais aravrev avOporrov, Atyurrriwv, Zvpev, ‘EXAjvev, Ad- GuoTrwv, mavrTos yévous Kat EOvous THY érrepwTravTav pe Kar cat pw pot épyopévov cal Nadovvtwv Kai orwmravtov, S7rws atrrots éEarryeikw Ta mpoyeyovora avtois xal everra@ta Kal Ta pédXdovra avrois EcecOat, eal ye Tas Téyvas a’rdv Kal Tovs Biovs nai Ta érirndedvpata xal ra Epya Kal Ta Gvopata avrav Kal Tov TeéOvedToOV Kal TavTMY, Kab avayva émioToAny éadpaytopevny, cal atrayyeikw avrots mavra é& adnGelas.

1 MS. pev. 2 MS. Geor.

Days on which it is proper to celebrate. The 7th, 9th, 10th, 12th, 14th, 16th, 21st, 24th, and 25th, from the beginning of the month. And on others abstain.—Spell pronounced turning towards the sun.—I am Thoyth, the inventor and founder of medicines and letters; come to me thou that art under the

arth, rise up to me thou great spirit. . . . 2... 2 ee ee I am a famous hero, the ibis’s egg, the hawk’s egg, the young of the air-traversing phoenix, having under my tongue the . . . . of the. . . . ; I am clothed with the skin of the ..... Unless I know what is in the souls of all Egyptians, Greeks, Syrians, Ethiopians, every race and every nation, unless I know things which have happened and are to happen, unless I know their arts, their pursuits, their works, their lives, and their names and those of their fathers, mothers, sisters and friends, and of those who are dead, I will pour out the blood of the blatk dogeared one into a new unpolluted vessel, and I will place it over a’ new chafing-dish, and I will burn under it the bones of ..... ; and I will proclaim in the haven of Busiris him who abode in the river three days and three nights, the . . . , him who was carried by the stream of the river into the sea, who was overwhelmed by the waves of the sea and by the clouds of the air. Thy belly shall be eaten by the fish, and also thy body, and I will not stop the fishes from gnawing it with their mouths, yea the fishes shall not shut their mouths. I will take from his mother him that is without father, the sky shall be brought down and the two mountains shall be one. I will let loose against you......... and it shall do what it will. I will not permit either god or goddess to give an oracle, until I, such an one, know what is in the souls of all men, Egyptians, Syrians, Greeks, Ethiopians, of every race and nation, of those who question me and who come into my sight, speaking or silent, that I may declare to them what has formerly happened to them and their present circumstances, and what is about to happen to them, and that I may know their arts, their lives, their pursuits, their works, and their names and the names of the dead, and of all men, and that I may read a sealed letter, and tell them all things truly.

AaBaov yaprny iepatixov 7 poruBobyv métadov Kat oidnpodv xpixov, Oés eri tov yaprnv tov xplxov, al Ecwbey xal éEwbev alpe TUTrov Tov Kpixov T@ Karam. Elra &. rv repipeplay, elra ypdrpov cis THv Tepiupepelay Tob Kpixov, eis TOV yapTHV érvypddav Td Svopa Tovs 58 yapaxrijpas eEwOev, elra § Bere &Ewbev! wh yéverOar, xal Ste xatadeOntw avrov ppovnots emi T@ pn) TWounoas TO Seva Trpayua. Elta Gels tov xpleov éri THv avrod qmepupepelay iv érolncas Kai avedopmevos Ta Ew THs Twepipepelas elpas*® Katdpamrre Tov Kpixov &ws KxaTaxa- AVPOYS, KevT@v KaTA TOV YapaKTnpoV TP Karam, Kal deopevov eye Karadeopevtw rov Seiva mpos rov4 Setva pn Na- AnTdTw, [L1) AYTIOTTATO, f1) avTELTTaTO, uy Lot SUvatTO avTt- Br&pat, f avrivadijoat, iroreraypévos 5é por Aro éd’ Scov ovTos 6 xpixos xéywora. Karadecpedo 5é ad robroy voiv, Kar tas ppévas, thy évOdpmow, tas mpakews, ras voxyedis j m@pos wavras avOparrovs, gay é Twa Kab Srrws pt) yapuson tov® Setva 7) Setva. Korva.

Elra amevéyxas aid eis dwpou pviua, Spvkov emt § Saxri- Nous Kal évOes wal rNeye Néxu Saluewv Goris ef ce tovTo ee wapadiiapi ‘cot tov Setva Sirws put) Toney To Seiva mpaypa. Elra ywoas drépyov. |

Kpeiocov &é sroceis € prroupévys. "Eotiv 6 ta ypadopeva els TOV KUKANOV TaDTaXapoapabpa, Eeperyuyanry, edayTa, taSouvn, axn, aw, Sapuviw, wavinXy un mpayOnrw 76 Seva mpaypa éd’ Scov ypovoy Kéywortat O Kplxos obtos. Karadijcov Seopois qoujcas omdpta nal ottw xatdBov. ‘O Sé xplxos nad eis dpéap Badrerat aypnudriorov } mapa Gwpov. Mera &é rovs Xapaxrijpas ypadbe Kat Tatra vroxata Tod Kplxov as mdly- Gevov’‘apxoor, Nathap, TeperiNapdh, aupohopiwv, wan, pbovd, ewdpn, 6 peytotos Salpwv taw, caBawl, apBabiaw, Narap, ocopvodpt, eudpn, pon, P0a, ypwiw, caw, BaBoven, Owapev-

1 qu.? érwéer. 7 MS. ewvas. ? MS. xaraxadugdn.

Take a sheet of hieratic paper, or a leaden plate, and an iron ring, and place the ring upon the paper, and mark both inside and out with a pen the form of the ring. Then having described the circular outline of the ring, write upon the said outline, inscribing upon the paper the name, and the characters on the outside, and inside the thing which you wish not to happen, or that such a man’s mind may be bound so as not to do such and such a thing. Then placing the ring upon its outline which you have made, and taking up the parts outside the outline, sew up the ring with thread, so as to completely conceal it, piercmg through the characters with the pen, and when you wish to bind, say :—I bind such an one not to speak to such an one; let him not resist, let him not contradict, let him not be able to look mein the face, or to answer me, but let him be subject to me, as long as this ring is buried. And again I bind his

_ mind, and his senses, his desires, his actions, that he may be

sluggish towards all men, ..... and let not such a woman marry such a man.—Common words.

Then taking it to the grave of one untimely dead, dig four fingers deep and put it in and say :—O! departed spirit, whosoeverthouart ...... I deliver to thee such an one, that he may not do such a thing. Then having covered it up depart.— And you will do it best in the waning of the moon.—The words written within the circle are these,. . ........2.2.. let such a thing not be done, as long as this ring is buried. Bind it with knots, making strings for that purpose, and thus deposit it. The ring may also be cast into a disused well or into the grave of one untimely dead. And after the characters write also these words below the ring asa base, ...........

dp, pe, vovet, caBaw8, BapBabtaw, Gaypa, ovyecO, ecopvwps) ai Tov vOo NO av. dv Kal ow roveis.

{Here follows in the MS. the figure referred to in the above directions, of which an accurate representation is given in the facsimile. See Plate. ]

["H] S€ adr?) oixovopia ypaderas eri poruBod weradov Kad évOels Tov xpixov wepurrvEas yinricov, peta Sé TO troxdtw mrivOvov, eal To tacw, No. Kal Tavra’ Baxakvyvy, peveBa, vyvy, aBpacak, aw, catdoyes 70 Seiva mpayua. ‘Os bé ev Te avbev- TiK@ eupeOn Ta GvopaTa* apPood, NatNap, TepEdiNap, Lacw, do. Baxafiyvy, a8pacak, aw, apywpihan, peveriiap, taew, ove, Baxakiyvy, aBpaca€, wu, caradoryxes TO Setva Tpaypa.

AaBav didra Sddvns eveapd. xn nab yis wap0. Kab dprepclas omrepp. adeup. Kal Kuvoxed. TOD yoptov. “Axyjoa Sé mapa ‘Hpaxdeorronsrixod Tivos, Sts NawBaver ard éd. dpte Brac. tod Sév8pou xoptc6. tov evros ov en, vd tratdos abOopov Bacrdferar, cuvdodrat Tois mpoKeipévots, Kal iypdov dod tBews eis Srov 1d pipapa, wat mA. “Epp. ydapvdndopor, € obons advaron. év Kpe@ f AéovTe fH Trapévp 4 TokoTy. Kareyérm S¢ 6 ‘Epuis enpixiov, xat ypdapov rov do. els ydprnv ieparixoy Kal eis hicav ynvelay, xabws maXLv rapa Tob ‘Hpa- KNeoTroNLTiKOD, Kal evOes eis TO Gwd. Evrveupatwoews elvexer, kat drav Botdy xp. AaB8ev ydprny ypdapov 70 do. nal TO mp. Kat amroKeipdyevos éx Ths Kehadis cov tpiya ouvéditov re xaptn, Sioas Gypare dowixlyp, nat eEwbev atrod Kxrddov

édalas wal Oes apds Tovs modas Tot $ , ot bé Aéyoues aire ériBes. KelcOwm 5& rd fwdvov &y vam didrupive, Srav Sé

BovrAy xp.» pos xeharyns cov riPeu tov vacv civ TH Ded, nad Sloxe ériOvwv AiBavov éri Bopod Kai yiv did cevtopopov

rr 2

[The figure. See the Plate.]

And the same arrangement may be written upon a leaden’ plate, and having put the ring in it fold it over and cement it, and afterwards the base beneath, upon which write caew, etc., and also these words. . . 2... 2... ee ee eee ene

ee ee ee ee » . . prevent such athing. And

in the original the names are found written thus. ......

Se ee ee ae ee eee ee prevent such a thing.

Take of the inner leaves of laurel twenty-eight, and virgin earth, and wormwood seeds, flour, and the herb cynocephalium. And I have heard from a certain Heracleopolite, that he takes of the leaves of an olive-tree lately sprouted,...... twenty-eight : it is carried by a chaste boy, ground up with the before-mentioned materials, and the white of an ibis’s egg is mixed upwith thewhole. And take an image (?) of the cloaked Hermes, the moon’s rising being in the ram, the lion, the virgin, or the archer. And let Hermes hold the herald’s wand, and write the spell upon a sheet of hieratic paper, or on a goose’s bladder, as again I learnt from the Heracleopolite, and insert it into the figure (?) for the purpose of inflation ; and when you wish for an oracular response, take the paper and write the spell and the...... upon it, and having cut off a hair from your head, wrap it up in the paper, and tie it with a Phoenician knot, and place outside an olive branch, and put it at the feet of the ...., or as some say, place it upon it. And let the figure lie in a shrine of limewood ; and when you wish for an oracular response, place the shrine with the god at your head and invoke, offering frankincense upon an altar, and ~ some earth from a place where corn grows, and one lump of

xeplou nai Badov adhos dupwviaxot a. KelcOw mpos xeparjv cov Kab now pera td cizeiy (undéve Sods arroKptow)—

“Epun xoopoxpdatap, evedpdie xvKNe oedrvns

LrTpovyvre Kal rerpdywve, Noywv apyiyera yacons,

TlesBodixaucuve, yrapvdndope, mrnvoTrédire,

e \i

Aibépuov Spdpov eitlocav iro! rdptapa yalys, IIvevpar’ nvloye 17 6pOarpe péyuore,

Tlaudavou yAwrrns apynyera, Ndyrrace TéeptTrev

Tovs iad Tdprapa yains re Bpdrous Biov éxredéoavras,

Mopar rpoyvearns ov Néyn Kal Oetos Sverpos

“Hyeplvous [xat] vuretepivous ypnopovs érurréutrov,

Etaca: travra Bpotwy adynpata cais Oeparreiass,

Acipo paxap pynyns teXecipovos ule peyote

Xn pophy tapos te PavnOe irapos 7’ émlrecrov

"AvOparre éaiy popdny 7 ikapov ériretrov (enol r@ Setve)

“Odpa te pavtootvats tais sais dperaiot Ad Boup. Adopas xipte, Trews pros yévov Kat aypevdns pos pavels yp.

Aiwxe nal mpos avaroNas 7 kal €. Urndrn &v Tots

yaprece ypapopévn Tob fwd. Te, (sevveyadery, opm, Bav, Ba, von, odnpe, ToUpE, Totpe, cay, KavOapa, Eperyvyad, TavKLOTN, SwdexanxioTn, axpoupoBope, Kxodnpe, onpiea, KEVTEV, KOVTED, KEVTEV, » 2 ~~». €V, Kapvyx, AuKUvEUVTA .. . ATV, XPN; upivwTov, NoupavaTa, ... wv, Kopavdpoy, xpeBaya, vov- Ba ...@, vouptdrrov, epoudt, TeTpovdt, . . uBivou, vouptddoy, yavdapa, tov, dephepev, Spounp, papounp, yy, -€lra 6 xowos hoyos. » Eardvaryxos, ovxpa, vouxpa, tretpivode, Tuatola, po- Bepopare, Spvcadminy, Breuev, vilev, Bavdvodua, tpipasa,

ats OD aptBa, Ta, xpatapva. Elra ro pyp y :

1 MS. uo re raprapa.

sal ammoniac. Let it lie at your head, and lie down to sleep after first saying as follows (giving no answer to any one who may address you) :— Hermes, ruler of the world, central circle of the moon, Round and square, originator of the words of the tongue, Persuader of justice, mantle-bearing, with winged sandals, Rolling thy ethereal course under the lower regions of the earth, Wielder of spirits, greatest eye of the sun, Author of all manner of speech, cheering with lamps Those mortals who have ended their life and are in the lower regions of the earth, Thou art called foreteller of fates, and heavenly vision, - Sending oracles both by day and by night : Thou healest all the ills of mortals with thy medicimes : Come hither, blessed one, greatest son of perfect Memory, Appear propitiously in thine own shape, and propitiously send To a man of holiness (to me, such anone) ..... That by thy virtues I may receive an oracular response. I pray, lord, be favourable to me, and appear and answer me truly. Make the adjuration, turning towards the rising of the sun and of the moon. The inscription written upon the paper wrappers of the figure . 2... 1.2 - - eee ee eevee

idatov

"AAAniou Kpatwviou mpds tov Avyvov Neyopevov. ONypappaya, Tovvoupat, ypn, pLtdrov, Sepxvov, viataw, Toupwndicov, couprpnvis, cuacia, caw, 6 ceicas THY oiKoUpéevny, elaehOe xa xpnparticov trept rod Seivos mpdypatos, Soto, xoT00, dboupvouy, voveBovn, eractrayatou, d. y. Lapaw mpoxay-

pevov éyovra Bacthjiov | ji Abybrrriov Kad eri tod oKnTrpou

tBu, SaricGe tod AlOov 76 Svoma, Kal xataxdeloas eye eri pev THS ypeias. Kparer TH apiorépa cov rov Saxtudoyv, Ti é SeEla cov KAddov édalas xal Sadvns xatacciov TE MyVH dua Neyo Tov Noyov © Kad elpas adrov eis Tov Warov Ths apt orépas cou yetpos SdxtuNov éow Brérrovta Kal dyra, KOMAnTAS TOV Aiov TH apiorép@ cou wT), KOLULM AVATTOKPLTOS.

"Emxarotpal oe tov xtivavta yiv Kal dota nal wicav cdapka Kat tray mvevma, Kal Tov oTnoayTa THV Oadaccay Kal cane[vovra] rdv ovpavov, 6 ywploas 76 Gas ard Tov aKOTOUS, 6 péyas vous Ev[vo] nos, 6 TO Trav Svocav aiwvohO [ar] uos, Salpov Sapoveav, Feds Oedv, 6 xUpLOS THY TrYEUpLaTaV, O aTNAYNTOS aiwy, law ount, eiadxovady pou Tis pwvis. "Emixadodpai oe rov Suvaorny Tav Oca, inriBpéuera Zed, Zed rvpavve, adatvat, xvpte, law ovne. "Enyed eips 6 emixadrovpevos oe cuptoti Oedy péyav, Caaranp, ipdov, cal ov js) ge Tis pevijs é8patorl, aBravabavarf, aBpaciiwa. [Eya ydp eips otr- Oaywovy, Nathap, Bracarwb, aw, Lew, ~veBov8, caBiobap, Bw0, apBabtaw, aw), ca8awb, rarovpyn, fayoupyn, Bapovy, adwvat, edwat, waSpaap, BapBapave, vav, cid, trynrJ- ppove aiwvoBe, xoopov 76 Siabdjpa, wavros Karéyov, overn, caxtieTn, Biou ogy vovercrebo yOebwvipryx, wnannwat, @, WNnlaw, aciad, capatnordcw, eOpoupnoiwt, cep, NAV, dov, Noupuyy. ledas Aver, auaupoi, cverporopmet, yapiTynovoy, xowa éf' & bérets.

A spell of Alletus Creonius spoken towards the lamp.

Thou that shakest the world enter and give answer concerning suchathing .. 2... 6 ee et ee te te ee we ews ee ee ae eee Say it three times. [Carve] Sarapis sitting in front holding the royal sceptre (?) of Egypt, and upon the sceptre an ibis. Behind the stone cut the name, and shut it up and keep it for use. Take the ring in your left hand, and a branch of olive and laurel in your right, shaking it over the lamp, at the same time pronouncing the spell seven times, and having drawn it upon the... . . finger of your left hand facing and turning inwards, having fastened the stone to your left ear, lie down to sleep, returning answer to none who may speak.

I call upon thee that didst create the earth and bones and all flesh and all spirit, that didst establish the sea and that shakest the heavens, that didst divide the light from the darkness, the great regulative mind, that disposest everything, eye of the world, spirit of spirits, god of gods, the lord of spirits, the immoveable Kon, Iao ount, hear my voice. I call upon thee, the ruler of the gods, high-thundering Zeus, Zeus, king, adonai, lord, Iao ovne. I am he that invokes thee in the Syrian tongue, the preat Pods. 6.04, 9g sep lars a, ee ee Se ke ow A and do thou not disregard the Hebrew appellation ........ ee ee ee Or Tain ie ok es a Be SS, eae ee ee ee eee ee ae ee a ee lofty-minded, ever-living one, crown of the world, upholding all things, . . .

This spell loosens chains, blinds, brings dreams, creates favour ; it may be used in common for whatever purpose you will.

NOTES.

Sect. I.

Title. Mayr.| The neuter Zapamaxoy compels us to read Mayreiov or Mdvrevza. Both of these words, however, mean rather an oracular response than an invocation, which appears to be intended here. The proper word would be pavrefa. In the Leyden Papyrus, No. 75, the 7th Section is entitled @eopavriov. (Reuvens, Lettre 1*¢ & Letronne, p. 9.)

mavos.| A word is lost, probably wera. The following extract from Robimson’s Grecian Antiquities will explain the use of the boy the lamp and the bowl:—“Sometimes divination by water was performed with a looking-glass, and thence called xaromrpopavreia. Sometimes also glasses were used, and the images of what was to happen were represented in water. Sometimes it was performed with a vessel of water, the middle of which was called yéorpy, and then the divination was denominated yaorpopavreia. The manner of performing it was as follows :—They filled certain round glasses with clear water about which were placed lighted torches. They then invoked a demon, praying in a low murmuring voice, and proposed the question to be solved. A chaste boy or a pregnant woman was appointed to observe with care and exactness all the alterations in the glasses, at the same time desiring and commanding an answer, which the demon re-

turned by images in the glasses, that by reflection from the water represented what should come to pass.” (p. 271.) See further Mr. Lane’s description of the proceedings of the modern Egyptian conjuror extracted below in note to the word eicepyécOm. Origen (Philosophumena, IV. c. 28) explains some of the tricks by which the conjurors of his day deluded both the ears and eyes of the boys whom they employed.

BeOpov.] In the magical operation described by Lucian in the dialogue entitled ‘ Philopseudes’ (vol. ii. p. 336, Ed. Greevii, 1687), the sorcerer commences by digging a pit. In the ‘ Necyomantia’ (vol. i. p. 331) the proceedings of a Chaldean magician are thus described :—“ Passing over the Euphrates we came to a wild, wooded and sunless place, where we landed, Mithrobarzanes (the magician) going first. We then dug a pit, and slaughtered a sheep, and sprinkled the blood all about the pit. In the meantime the magician holding a lighted torch, no longer speaking in a low tone, but crying out at the very top of his voice, invoked all kinds of demons, the Avengers, the Furies, nocturnal Hecate, and the lofty Proserpine, mixing up with his invocation certain barbarous and unintelligible polysyllables.”

persovye.] If intended for a compound of péd and éya, this should, according to the analogy of such compounds, be perurovxe. But such accuracy is not to be looked for in our MS. MeAleepra, the name of a Greek sea-deity having nothing to do with honey, is perhaps introduced here merely from the circumstance of its containing the syllables were. MedAvyeverwp, though unknown to Greek writers, is a regular compound, and an appropriate epithet for a bee. Is the allusion here to that insect as the well-known hieroglyphical symbol of sovereignty? Qu.? whether the bee ever occurs on Gnostic gems. Montfaucon, Antiq. Expliquée, tom. 11. pl. cliv., gives an engraving of a gem, bearing an insect apparently intended for a bee.

tvevjom@.| The last three vowels of this compound have the aspirate sign usually found in MSS., viz. the left half of the letter H. See Blomfield’s Matthiz, vol.i. p. 28. For the rest no

marks of accentuation occur in our MS., except perhaps in one instance to be noticed hereafter. See note on the word dactvev, infra.

Baxakiyvy.| This word occurs in Sect.7. It seems to be a compound, as we find in the same section the syllables cyvy alone, and in the Leyden Papyrus No. 65, column xx. 1. 32, occur the words Bayvy, cvyvx, written over a scarabeeus and an eye in juxtaposition. ”

ZapacdpnO.] This word occurs on many of the Gnostic gems, and has been supposed to be a compound of Heb. YDw, the sun, and Egyptian ¢-p7, which has the same meaning. Its identification here with Zaparris,” Hos, and Mi@pas, certainly confirms this idea.

vaxtaBod.| Over this word and those which follow there is interlined in the MS., whether by way of correction or addition is not certain, the following formula, axpaBaewegralareapBapevoOinwoapacdpn8. Thesame is also interlined over the word paptayou, @ little further on.

Basvyowory.| This word occurs on magical gems (see Matter, Hist. du Gnost. vol. i. pl. 5. fig. 7, 1st Edit.), and seems to be the name of a deity or power of great importance in some of the Gnostic systems. Pistis Sophia, p. 242. “Dixit Jesus: hominis hujusmodi quum tempus absolutum sit o¢aspa, venientes ad ejus yuyny trapadnutrras Bacvywooy, qui unus est in tribus diis rpduvapocs, ducent ejus yuynv in letitid et gaudio, etc.” Again, p. 225. “ Factum igitur est quum ligaret eos ita Jeou, trahens magnam dvvayuy e magno aopar@, ligavit eam in hunc, quem appellant Kpovoy, atque etiam trahens aliam vim ex Iyay- TaxYouvyatvyouxewy, qui unus est e tribus tpiduvayors diis, ligavit eam in Ap», et trahens duvaywy e Barrywwoy [the MS. has Xawyowory, but .there cannot be a doubt of the true reading] qui unus est e tribus tpiduvayocs diis ligavit eam in Eppyny, ra- Mey iterum trahens duvauww e miore cogig, filii BapBndov, ligavit eam in Adpodcrnv.” This singular passage seems to identify Bawyywwoy with the genius residing in the planet

Mercury. The word is perhaps a mystical combination of letters, without meaning. Bellerman (Abraxas-bilder, Part I. p. 86) propounds a derivation which does not seem satisfactory enough to be worth transcribing. The words Rasy, ywory, also occur in a charm for the gout given by Alexander Trallianus (Ed. Goupyli, p- 199; Ed. Guinteri, p. 657), which may as well be introduced here. IIpoduAacrixov roddypas. AaBov méradov xpucov, seAnvNS AIpyovons, ypade ev adT@ Ta Urroxelpeva, Kat évovoas eis veDpa yepdvou elra Suovov TH Terddkw coAnVapLoV TroLnoAS Kataxdelcov nal pope: aept rovs dotpayddous. Mel, Oped, pop, pop, revk, Sa, Sov, 02, Nov, ypl, ye, Fe, ov, as orepeovrar 6 HALos év Trois Gvopace TOUTS Kal dvaxasvileras KaP éxaoTHV Huépay, ovTw oTEepemoaTte ToiTO TO TAdGLA KAOwS Hv TO TplY, Hon, 78n, Taxyd, tayv, ou yap Aéyo Td pwéya Svopa év @ avamavopeva otepeotvTar. “lat, atid, tiwv, Opevé, Baly, ywwy, orepe@oate TO TAdopa ToUTO KADMS Fv TO MpawTov, Hon, HON, TAYV, TAYV.

d¢pi€wroBpovtakacrparraxuTrdéwxre.| The components of this monstrous word seem to be — ¢dpicow, ayy, Sporn, GOTPATTH, TOUS, WKUS.

muvrovye.| Qu.? mavroty~e.

aotaw, on'v, byp.] From what follows it seems that a letter is omitted here, and that we ought to read aotaweonv. yp perhaps stands for Oeoypadixov, or Oeoypdparoy.

avewypévm.| These words and those which follow appear to contain directions for the pronunciation or application of the mysterious vowels. Kuyatouy. probably stands for cuparovpeevos. The verb «upareiy is not found in the lexicons, but «vparovy and xupatifery occur, in the sense, ‘ to stir, agitate as a wave.’ The direction may perhaps mean, “ Enunciate the a with open mouth, rolling forth the sound like a wave.”

avotpody.| Lvotpéperv Noyous means, ‘ to speak shortly, concisely ;’—€v cvotpody may therefore possibly mean, ‘in a short abrupt manner.’ IIpds wvevpatix. aed. The end of the last word is wanting through a flaw in the MS. The A seems to

D

have been followed by an «. Probably however we must read m7 pos TrvevpaTsKas a7reiAas, i. e. to be used for menacing spirits. Upon the subject of menaces used in divination see notes on Sect. 6, infra.

Yi, dépt, ovpav@.| It would seem from this that the three vowels in the mystical name Iaw, so often occurring on the Gnostic gems, and which has generally been identified with the Hebrew /Tii7’, have reference to the three great divisions of the universe, Earth, Air and Heaven, the first of which was considered the region of mortal souls (yrvyai), the second of demons and heroes (Saduoves, fpwes), and the third and highest of the gods. (Porphyrii Epist. ad Anebonem, prefixed to Gale’s Iamblichus de Mysteriis.) In the Pistis Sophia (p. 228, translation) we find :-— “Hee est ejus épunvela: swra: universum exiit; adda: revertentur intus ; wq@: erit finis finium.”

kuvoxepadiori.] Literally, “after the manner of a cynocephalus.” Horapollo, Bk. i. chap. 14, tells us that the cynocephalus symbolized, letters, habitable world, moon, priest, augur, swimming. It also denoted the rising of the new moon. The ingenious reader may from these significations perhaps find some clue to the meaning of xuvoredadorl here. I have not been able to form any conjecture worth offering.

Gpowuws ws rpoxeirat.| i.e. in the same way as directed with regard to the former letter o.

pel HSoviis Sactvev.] “ Aspirating it softly (?).”” Two small strokes are placed over the 7, apparentlyto indicate this aspiration.

Trowpeévt, xa0ws paxpoy éov.| “To the shepherd, to be pronounced long.” Perhaps zroujéve has reference to Hermes, as ~puyayoryos, the shepherd or leader of souls. See Origen (Philosophumena, V. c. 7, p. 108), where we find that some of the Gnostics applied to Hermes the words of Ps. 2, Tlouuavets avtovs év paBdq@ odnpa.

xpnpatlte.| This word is used in Hellenistic writers in the sense, to give an oracular response or supernatural warning, but is generally found in the passive voice. Thus Matt. ii. 22, ypn-

paricbeis wat’ dvap. Acts, x. 22, éypnatioOn im’ ayyédouv dyiov. And in Romans, xi. 4, we find ypnyatiopos, an oracle. It here means, to consult a god or oracle. In the older Greek writers ypnuarifw was used to signify, to deliberate about a matter, and also, to give an answer after deliberation, but. without reference in either case to supernatural agency.

eiaepyécOw.| The operator commands the throne or chair of the god invoked to be brought in. This is supposed to be visible to the eyes of the boy who is looking intently into the water in the basin. The whole of this operation bears a close analogy to that described by Mr. Lane in his ‘ Modern Egyptians’ (vol. 11. chap. 12), whose account may be properly introduced here :—“ In preparing for the experiment of the magic mirror of ink, which, like some other performances of a similar nature, is here termed ‘ darb el-mendel,’ the magician first asked me for a reed-pen and ink, a piece of paper, and a pair of scissors; and having cut off a narrow strip of paper, wrote upon it certain forms of invocation together with another charm, by which he professes to accomplish the object of the experiment. He did not attempt to conceal these, and on my asking him to give me copies of them he readily consented, and immediately wrote them for me, explaming to me at the same time that the object he had in view was accomplished through the influence of the two first words, ‘Tarshun’ and ‘ Taryooshun!,’ which he said were the names of two genii, his familiar spirits. I compared the copies with the originals and found that they exactly agreed. * * *

‘* Magic invocation and charm.”

“Tarshun ! Taryooshun ! come down ! Come down! be present! Whither are gone The prince and his troops? Where are El-Ahmar The prince and his troops? Be present, Ye servants of these names |” 1 Or “ Tarsh”’ and “ Taryoosh” ; the final un being the infiexion which

denotes the nominative case.

‘“‘ And this is the removal. And we have removed from thee Thy veil; and thy sight to-day Is piercing! Correct: correct.”

“ Having written these, the magician cut off the paper containiug the forms of invocation from that upon which the other charm was written; and cut the former into six strips. He then explained to me that the object of the latter charm (which contains part of the 21st verse of the Soorat Kaf, or 50th chapter of the Kuran) was to open the boy’s eyes in a supernatural manner, to make his sight pierce into what is to us the invisible world.

‘‘ T had prepared by the magician’s direction some frankincense and coriander-seed and a chafing-dish with some live charcoal in it. These were now brought into the room, together with the boy who was to be employed: he had been called in by my desire from among some boys in the street, returning from a manufactory, and was about eight or nine years of age. In reply to my inquiry respecting the description of persons who could see in the magic murror of ink, the magician said that they were, a boy not arrived at puberty, a virgin, a black female slave, and a pregnant woman. The chafing-dish was placed before him and the boy, and the latter was placed on a seat. The magician now desired my servant to put some frankincense and coriander-seed into the chafing-dish ; then taking hold of the boy’s nght hand, he drew in the palm of it a magic square, a copy of which is given in p. 94. The figures which it contains are Arabic numerals!.

1 “ The figures in this magic square are arranged thus :—

It will be seen that the horizontal, vertical and diagonal rows give each the same sum, viz. 15.”

In the centre he poured a little nk, and desired the boy to look into it, and tell him if he could see his face reflected in it ; the boy replied that he saw his face clearly. The magician, holding the boy’s hand all the while, told him to continue looking intently into the ink, and not to raise his head.

“‘ He then took one of the httle strips of paper inscribed with the forms of invocation, and dropped it into the chafing-dish, upon the burning coals and perfumes, which had already filled the room with their smoke; and as he did this he commenced an indistinct muttering of words, which he continued during the whole process, excepting when he had to ask the boy a question, or to tell him what he wasto say. The piece of paper containing the words from the Kuran he placed imside the fore part of the boy’s takeeyeh or skull-cap. He then asked him if he saw anything in the ink and was answered, ‘No’; but about a minute after the boy trembling and seeming much frightened said, ‘I see a man sweeping the ground.’ ‘ When he has done sweeping,’ said the magician, ‘tell me.’ Presently the boy said, ‘He has done.’ The magician then again interrupted his muttering to ask the boy if he knew what a ‘ beyrak’ (or flag) was ; and being answered, ‘ Yes,’ desired him to say, ‘ Bring a flag.’ The boy did so and soon said, ‘ He has brought a flag.’ ‘ What colour is it?’ asked the magician ; the boy replied, ‘Red.’ He was told to call for another flag, which he did ; and soon after he said that he saw another brought and that it was black. In like manner he was told to call for a third, fourth, fifth, sixth and seventh, which he described as being successively brought before him, specifying their colours, as white, green, black, red, and blue. The magician then asked him (as he did also each time a new flag was described as being brought), ‘ How many flags have you now before you?’ ‘Seven,’ answered the boy. While this was going on, the magician put the second and third of the small strips of paper upon which the forms of invocation were written into the chafing-dish ; and fresh frankincense and corianderseed having been repeatedly added, the fumes became painful to

the eyes. When the boy had described the seven flags as appearing to him, he was desired to say, ‘ Bring the Sultan’s tent and pitch it.’ This he did, and in about a minute after he said, ‘Some men have brought the tent,—a large green tent ; they are pitching it.’ ‘ Now,’ said the magician, ‘order the soldiers to come, and to pitch their camp around the tent of the Sultan.’ The boy did as he was desired and immediately said, ‘I see a great many soldiers with their tents; they have pitched their tents.’ He was then told to order that the soldiers should be drawn up in ranks; and having done s0, he presently said that he saw them thus arranged. The magician had put the fourth of the little strips of paper into the chafing-dish, and soon after he did the same with the fifth. He now said, ‘ Tell some of the people to bring a bull.’ The boy gave the order required, and said, ‘I see a bull; it is red; four men are dragging it along, and three are beating it.’ He was told to desire them to lull it and cut it up, and to put the meat into saucepans and cook it. He did as he was directed, and deseribed these operations as apparently performed before his eyes. ‘Tell the soldiers,’ said the magician, ‘to eat it.’ The boy did so and said, ‘ They are eating it; they have done, and are washing their hands.’ The magician then told him to call for the Sultan, and the boy having done this said, ‘I see the Sultan riding to his tent, on a bay horse, and he has on his head a high red cap ; he has alighted at his tent, and sat down within it.’ ‘Desire them to bring coffee to the Sultan,’ said the magician, ‘ and to form the court.’ These orders were given by the boy, and he said that he saw them performed. The magician had put the last of the six little strips of paper into the chafing-dish. In his mutterings I distinguished nothing but the words of the written invocation, frequently repeated, excepting on two or three occasions,-when I heard him say, ‘If they demand information, inform them, and be ye veracious.’ But much that he repeated was inaudible, and as I did not ask him to teach me his art, I do not pretend to assert that I am fully acquainted with his invocations.”

Mr. Lane then proceeds to relate how sundry persons whom he named were called for by the boy, and described as appearing in the magic mirror, the descriptions given bemg in some cases astonishingly appropriate. How these apparent successes were obtained, has been in some measure explained in the latest edition of Mr. Lane’s work, 1846 (see Appendix to the third volume).

But the preliminary objects seen, a description of which the magician elicits from the boy by leading questions, are evidently ancient and traditional, and their general resemblance to the appearances mentioned in our MS. is obvious. The sultan and his suite have been substituted for the divinity borne on his throne by four men; the slaughtering of the red bull represents a sacrifice symbolised by the Ouusarypeov or censer; possibly the man sweeping the ground may be derived from a vewxdpos or temple-sweeper, a very likely personage to have appeared as a precursor to the procession of the god, although not actually mentioned in our MS.; while the flags recall the sacred banners used in Egyptian ceremonials.

Gxveidas.] Pliny informs us that the word dyis was used to signify the orbit of a star, but the lexicons do not furnish instances of its use in this sense by Greek writers. I cannot find the word in any of the Gnostic nomenclatures that have been handed down to us. It is here probably equivalent to odaipa as used in the Ophite theology.

év otepe@ Swdly.] This term is thus explained by Proclus, Paraphrasis, lib. i. cap. 15:—Téy $2 Aowrdv’ deta [Codlwv] Téaoapa pév core oTeped, tTeccapa Se Slompa. Kat oteped pev dori & Trois Tpominois axodovbel, Kal Tots ionpepivois Slors Stray 6 Hdtos ev rovrouws yévnrat, ioyuporepov Kabarrrerat huov kal » ~puyporns nal % Oepporns Kal % Uyporns Kal 6 Enpdorns Tav xaipay, oi EXaPov Thy apynyv HSn Tod HALovu ev Tots tpomiots Kal ionpeptwois yevouévov. Ka@arrera: S¢ jpov ioyuporepoy 1) TOY KaLpaw KaTdoTacis, ovy drt picet ToWdTOY dori 76 xaracrnpa ToTE, GAN Ere teis eyypovicaytes TO Ka- TacTnpatt, evarcOnrorepor éyevopeba Ths Suvdpews avTov.

From this it appears that the oreped Swd.a or confirmatory signs are Taurus, Leo, Scorpio and Aquarius, and that they are so called from their confirming the influences begun to be produced by planets, while in the signs immediately preceding. See also Ptolemy, Tetrabiblos, p. 82 (Ed. 1553, Basile), where the same account 1s given.

pera ayaboromy.| i.e. in conjunction with beneficent planets. Which these were is explained by Proclus, Paraphrasis, lib. i. cap. 5 :—Tov reocapwv yupatwv S00 pev dort yevvntixa wal tomriua, TO Oepyov xal iypov Sia TovTwY yap Tavra cuvéyetas xal avferar’ Svo Sé dori Ta POaprina Kal waboTouw, Td Enpoy Kai TO uypoy Sia rovTwY yap wavta Svadveras Kat POelperas. Tots ovv mradaois dio yey Tv TNaYYTOV Os aya- Gorrovol évowlaeOnoay, 6 Tob ¥ (Ads), xal o THs 2 CAdpodérys) Sia Thy edxpaciay aitay, kal drt wreovaler év avrois 7d Oeppuov Kat 7d trypov. “Ere 56) p (LeAnn) dia ra adrd. ‘O dé tod h (Kpovov) xat 6 trod 3 (Apeos) ris evavtlas évoulobnoayv gioews, kat xaxotrovol’ 6 pev Sua Thy TOAAHV YpuEw, 6 5a dia THY TodAnY Enpotnta’ 6 Se © (“HXsos) wal 6 tod Y (Eppod) xowns Suvdpews, os audotepa Suvdpyevot nad cuvrpetropevot arpos obs dy yévevrat.

Of the four humours two are generative and creative, namely heat and moisture, for by them all things are sustained and nourished : and two are destructive and unhealthy, dryness and cold, for by these all things are dissolved and destroyed. The ancients reckoned two of the planets as beneficent, namely Jupiter and Venus, on account of their temperate quality and because heat and moisture predominate in them ; and so also the Moon for the same qualities. But Saturn and Mars were held to be of an opposite nature, and baneful; the one on account of its great coldness, the other for its dryness. The Sun and Mercury hold a middle place, as possessing both qualities and exerting both actions upon those whom they influence.”

opiou.] The astrologers divided each sign of the zodiac into five portions of various lengths, termed dpca, Lat. fines, termini,

which were appropriated to the five planets. Each planet when in its owh proper Spa was supposed to exert its peculiar influence in a more powerful degree than at other times.—Origen, Philosophumena, V. c. 18, p. 127. “A yap Spta rev dorépwy ot dotporoyo Aéyovaty, év ols wadrov Sivacbat pacKover Tovs dpyxovras aorépas, oloy & tit Se ayabotrovobcw, Ov Kai Twas KaxoTrowus N&yovet, tivas 5é, aya0orrovovs. See Procli Paraphrasis, book i. chap. 24,25. Also Manilii Astronomicon, p. 52, 1. 11 (Ed. Scaligeri, 1600), and Scaliger’s note.

Sect. II.

- Title. Avromrr.| Read avrorrixos, i.e. a spell for producing avrowia or immediate vision of the god invoked by the operator, without the intervention of a boy.—This is perhaps the meaning here, but the word avroyla was also used by the theurgists of antiquity in another sense, namely, to express the appearance of the divine light to the magician without form or shape (a4cy7- peatiorov). See Joh. Clerici Op. Philosophica, tom. u. p. 290.

SapBapia@.| In the Leyden Papyrus, No. 65, column ix. I. 6, the word BapBapacOov occurs. In Sect. 10, infra, BapBapavw.

peveSpero.| Compare infra Sect. 7, weveSa, cyvy; and in Leyden Papyrus, No. 65, col. ix. 1. 7, meveBaperaxey, Also col. xx. lines 20 and 32, paveBaet.

apPBabtaw0.] Infra Sect. 7, apBaftaw and BapBafiam, and in Sect. 10, apBa8taw occur. Leyden Papyrus, No. 65, col. ix. 1. 12 we find apfn6; col. x. 1. 11 apBnOBawov0:.

tounr, tanr.| Infra Sect. 4, cond. These words seem to be compounds of different forms of the name fT’, Wt’, 77. with

aBravabavad§8a, axpappayapaper.| These two words occur together in the Leyden Papyrus, No. 75. (Reuvens, 1'* Lettre a Letronne.) They are inscribed under the outstretched wings of a small scarabzeus of a bluish stone, in the British Museum. Upon the thorax of the same insect is inscribed the fallowing legend :—x@evreBepveyuprovoTpotu¢yyoverBepive 6 péyas év

E

otpave apy dunv. ABdavabavad§a is of frequent occurrence on Gnostic gems. The word, it will be observed, reads the same both ways. Various explanations have been offered. Bellerman supposes it to be from the Hebrew MMN 199 38, Thou art our father. That the word is Hebrew seems to be implied by a passage in Section 10 of our fragment: 20 7) wapaxovons Ths gdovis E8paoti aBNavabavadBa aBpacidwa. Axpappayapyaper occurs in Pistis Sophia, p. 359 original, p- 224 translation, where the word is erroneously written aypappayapapey. See note p. 359 orig. The passage as translated by Schwartze runs thus :—® ITaAcy iterum exclamavit Jesus, quod aBepavevOwp [read aBepapevOw] est, dicens nomen patris 67- aavpov luminis et dixit: puornpia omnia apyovrwy et c£ovorac et ayyedoe et apyayyeAos et vires omnes et res omnes aopatev decorum axpappayayape: et BapBndw, BdedAn, adducunto eas seorsum, ut explicent eas ad dextram.” Not much light can be derived from this. See Matter’s speculations on this word, Hist. du Gnosticisme (1st Edition), vol. ii. pl. 3. no. 6. expl. p. 59. év wotnpiy yary@.| Some words are lost here, containing probably directions for mixing something with the oil. Peellus (quoted by Gale in Notes to Iamblichus, on Sect. III. cap. 13) says: “Ad divinas visiones percipiendas, parabant se Aigyptii, ut ferunt, vel farro, sic enim vocant, oculos oblinentes, vel thuris liquore, vel bdellio.” dvyp.| i.e. éyypie or éyypicov. Here as elsewhere in the MS. the letter v is retained in composition where in correctly. written Greek it would be changed into y. The letters yp are expressed by a contraction, figured by Montfaucon, Palsographia Greca, p. 344,—a P with along tail drawn through the letter X. atholoy vevavaynxétos.| A trace of the mysterious importance attached to things which had suffered shipwreck is found in the following receipt for epilepsy given by Alexander Trallianus (p. 30, 1. 24, ed. Goupylii) :-—’O@ovwov éx vavayjicavros motov Hon qemNevxoTos Kal tTetradawpevov Sijcov emi tov Sekwy Bpaylova émi erra éBdoudbas, x.7.2.

oreiut.| The black pigment used by the Orientals to darken the eyelids. This word is variously written orius, orlups, oripts, or (Bt, or(Bn, Lat. stibium. A word seems to have slipped out here; we should probably read wlEas orelus u.7.r.

xomriTinov.| This adjective is formed from Komrirns (i. e. vowos), and means therefore strictly, not “of or belonging to Koptoa,” but “to the Koptic Nome.” It seems here to be merely synonymous with xomrsxdy. Compare the words sravoupysxor, Sect. 3, and ‘Hpaxdeo7roderexod, Sect. 9. Coptos was at one time a great seat of commerce, and a depét for oriental merchandize (Wilkinson’s Egypt and Thebes, vol. ui. p. 180), and the stibium sold there may have borne a reputation for fineness or some peculiarity of quality. In a list of botanical and chemical words, taken from a MS. in the Royal Library at Paris, printed by Dufresne in the Second Appendix to his Glossarium Mediz et Infimee Greecitatis, orlups xomrrixoy occurs, but without explanation.

maxtaovos.| This was alight kind of boat in use on the Nile, made of wands, something after the manner of wicker-work. Strabo thus describes it (Book 17) :—Asé@ner 5é ets TAV vijcov éri maxta@vos: 6 5é wraxtov dia oxvradbov remnyos éott oxdgiov, wor éoxévas SiaTroxlyp éotares 5 ev date 4 Kal cavidlous tit mpooxabnpevor padiws émepawwOnuev ob SedvoTes’ dxlyduva yap éorw av un ts vrrépyopov Trounon TO TopOpEiov. This implies that submersions were not unfrequent.

Sect. ITI.

xérxyx8er.| In a list of plants contained in the Leyden Papyrus, No. 65, the name. yeAXyeBe occurs (col. v. 1. 16) ; obviously another form of our yéXyer. Professor Leeman seeks an explanation from the Coptic, but does not attempt to determine what particular herb is meant. The word bears some resemblance to helbeh, the Modern Egyptian name for Trigonella Fenumgrecum, a sort of clover (Wilkinson’s Ancient Egyptians, vol. iv. p. 72; and Egypt and Thebes, vol. i. p. 458), which, ac-

cording to Dioscorides, was used for making a certain kind of ointment. ,

xp. Kal yp.| These contractions seem to stand for ypicov and ypawrov. The passage is corrupt; yow, of which I can make nothing, seems to have arisen from the repetition of the last two letters of the preceding word, which in the MS. is written rocyo. It appears to be intended, that the figure of an eye, as delineated beneath, together with the letters pyramidally arranged on each side of it, should be drawn upon a wall with the ink made as above described.

mavoupytxov.| Literally knavish or pertaining to a knave. I have translated it, common, capable of being applied to any purpose. ElvAov, however, was used to signify a collar of wood put round a prisoner’s neck to prevent him moving. To such an implement the epithet sravoupyixov would be appropriate enough. There is also an appropriateness in making a piece of the wood of the pillory conduce to the discovery of a thief.

els TO ovs.| What ear is here intended? It perhaps means the curl-like appendage to the eye drawn below, which may be thought to represent an ear.

Ta. T. KN.| i.e. wapddos Tov « v.

Tav dpixtav ovodrev.| According to the doctrine of Marcus and the Marcosians (Gnostics of the 2nd century), the seven heavens were in some manner symbolized by the seven vowels, GQ, €, 1, ty 0, v, w—Origen, Philosophumena, VI. c. 48.—'O pév Tparos oupaves Pbéeyyerat TO AAa, 6 Se peta TovTOV TO El, 6 Se rpiros To Hra, 6 5é rétaptos Kal 6 péoos THY Eta, THY Tot iara Suvapuw, 6 Sé wéurrros TO 6, Extos Sé Td UV, EBSomos 5é xad réraptos amo.Tov eco To @. Al te Svvdwers Tacas es by cupTrAaxcioat Hover Kal SoEdfovaw éxeivoy, bp ob mpoeBA7- Onoav. ‘H 8é d0ka ris nynoews avetréwhOn mpos Tov IIpomaropa. Tavrns pévroe Tis SofoNoyias Tov yor, els THY hv Hepopevoyv, dyot, wrAaoTHy ylverOat, Kai yevviytopa Tay emi Tis yas’ tHv 8e drrodeckw ard tov dptt yevvapnévov Boehav, ov 4 puyn, dua Te ex pntpas mpoenOeiv, emiBog spoiws évos éxa-

aTouv TY oTovyeimy TovTov Tov Hyov. Kalas ody ai énrdy dnor, Suvapes Sofdfover tov Adyov, obra Kat Yuy? év Tos Bpégecs xralovaoa’ Sia rove 82, dnot, nai rev AaBis eipnxévac’ “Exe oropartos yytrlwv cat Onratovrov xarnpticw alvoy.”” Kal maduy “ Of odpavol Supyoivras Séfav Beod.” ’Enrdy 82 éy r0- yous yévntas 4) uy os ériBod obdéy Erepov 9 To @ ef @ dviarat, drlaw yvwploaca 4 dvw ~Wuynh Td ouyyeves aurijs, BonOov abra xatatrépryy.

This passage throws some light upon the doctrines of Marcus concerning the mysterious powers and significance of the vowel sounds ; but it appears to me to afford no grounds for concluding that our fragment is the work of a Marcosian, or that the combinations here given involve any of the doctrines of Marcus.

In the Leyden Papyrus, No. 76, described by Prof. Reuvens in the Appendix to the Letters to Letronne, a sort of diagram is contained having reference to the significance of the vowels. It is as represented beneath (Reuvens, App. p. 157).

oupavos a DWOWWOWW 77 aTrnNwrT eee voT anp vuuuvU

For 777 at the right hand corner, read ¢:¢:, and then we shall have aamrnMorns, the East. ee Boppas, the North. nm Map, the West. tt6tv0Tos, the South. o0000y7, the Earth. vuvuvy anp, the Atmosphere. wanwwww = ovpavos, the Sky.

This does not accord with the signification given to ¢, a, w, in the first section of our fragment (rd caw, 77, aéps, ovpave), and another and quite different explanation is given in Pistis Sophia, quoted in the note above. Perhaps these letters had no fixed signification, but were made to stand for different ideas according to circumstances, like our algebraical symbols. Marcus merely borrowed a mode of notation which he found already in existence, to symbolize the personages of his own peculiar syatem. A comparison of the Marcosian doctrines as described by Irenseus, with the views developed in our fragment, will show that they have little more in common than this mode of notation by letters. ;

ovatwy.| <A diminutive from ods, unknown to the Lexicons, which however give ovatios, adj. long-eared, with a handle, ansatus.

Secr. IV.

Title. otfdn.] The word commonly signifies a stone column or slab bearing an inscription, either dedicatory or commemorative of some event or of a public decree. It seems to be put here simply for an inscription or invocation, and it is again so used in Sect. 8. I have not been able to find any other instances of this usage.

@cov.] The first letter of this word looks in the MS. more like an I than a @, but I think this arises from a defect in the papyrus. It is however possible that the word intended may be Ieov, a name of importance in the Ophite theology, as appears in the Pistis Sophia, and which occurs in the present invocation,

taryp.| i. e. Gwypadoupévov, drawn or painted.

érurroAnv.| No allusion is made in this section to a letter. In Sect. 6, the spirit is adjured to enable the magician to read a sealed letter. This title appears to be misplaced, and probably refers to some passage in the MS. now lost, in which directions were given to inscribe upon a letter a figure of a god, previously

to invoking his aid to discover its contents. It will be seen that the object of the present invocation is to cast a demon out of a possessed person. In the margin of the MS. immediately opposite this word is the following figure or symbol :

The letters below are very obscure, but I imagine the

whole to stand for ypnuaricpos eo, rapadod- Oxy "yas KNerrny, or some similar words, and that refer- K ence is intended to the preceding section.

"Ocopovvwdpis.] i. e. Osiri-ouon-nofre, Osiris aperiens bona. This appellation of Osiris, Ouon-nofre, was commonly used as a surname in Egypt. See Brugsch, Lettre a M. Rougé sur un Manuscrit Bilingue sur Papyrus. Berlin, 1850. It was commonly written in Greek "Ovovdpios.

GAMpdogirely Kat ddAnroueceiv.| These compounds are unknown to the Lexicons.

"Iotpand.] I have not been able to find any other examples of this capricious mode of spelling ‘Iopdyd. The letter 7 may perhaps be imserted for the sake of give a mystical numerical value to the letters of the word, according to the system of Basilides and Marcus.

éya@ eiut Movons.] The magician assumes the name of the prophet Moses, with the view of compelling the attention and obedience of the god whom he is invoking. So in Section 1, the character of the demon Bawyowwwy is assumed,—(8és evtpompy 7 havévts Trpo Tupos Kal ywovos Barvywwary), and in Sect. 6 that of the god Thoyth. An allusion to this practice appears to be made by Lucian, vol. i. p. 380, Necyomantia, where the Chaldean magician Mithrobarzanes, counsels his disciple or dupe Menippus, in passing through the infernal regions, to clothe himself with a lion’s skin, and if asked his name to call himself Hercules, Ulysses or Orpheus, inasmuch as all of these personages had made successful descents into Hades and returned thence.

@arrpw.| This is perhaps meant for Papdw, or Copt. da ovpo, hic rex.

To Svopa To adnOivov.] The importance attached by the ancient thaumaturgists to a knowledge and use of the true names of beings they wished to evoke, is well known, and the idea descended to the magicians of the middle ages. Hebrew names. were supposed to have a great effect; but if translated into Latin or Greek, they lost their efficacy. See Porphyrii Epist. ad Anebonem in Gale’s Iamblichus, and the answer of Iamblichus to Porphyry’s objections in Sect. vil. capp. 4 and 5 de Myst., and Gale’s notes thereon.

év 7G xev@ trvevpatt.] In the Leyden Papyrus, No. 65, col. Xv., an invocation in Greek occurs, contaming similar words; and as it offers several other pom of resemblance to this, I transcribe it here :—

"Enrucadodpual oe tov ev T@ Keve~@ mrvevpart, Seivov, aoparoy, mavtroxpdatopa, Oedv Jeav, POopotroov Kai épnporroiy, 0 pucdv oixlay evorabodvaay, as éEeBpdcOns ex tis Aiyvrrou nal ew yopas. "ErrovoudoOns 6 wdvra pyoowy Kai pi) viKe@pevos. "Emucarodpal ce Tidwv 20, ras ods pavteias emeTend, Ste émixanodpal oe To cov avOevtixoy cov Svopua, ev ols ob Sivy mapaxovcas Iwep8nO, IwiraxepBy8, IwBorxwon8, lwrrara- Ovat, Incopw, IwveBovrocovadn™, Axriwdi, Epeoyvyad, Ne- Borromadn9, APepapevOwou, AcpOcFavaF, EOpedkuw6, NepuapeBa, Acueva, Srov Heé por nai Bddioov nai xardBare Tov Selva 4 riv Seiva pbyet nal rrupelp. Adros ndlienoéy pe kat td alua tod duavos [Tupavos?] ekéyucey rap’ éavtg@ 4 adri. Aca rodro Tatra tro. Korva.

The god here addressed is 270, the evil principle of the Egyptians. The name occurs apparently in the word afeNe- Bepon@ in 1. 12 of this section.

aBpacaf.| This is the word, commonly but erroneously spelt aSpatas, which has become celebrated in the history of Gnosticism. It occurs frequently on magical gems, and is invariably spelt as in our papyrus, as it is also in the bilingual Leyden Papyrus, No. 65, where it is found written in the demotic character, the final £ being expressed by the letters ks.

Various have been the explanations given of this mysterious word, and the reader is referred to Bellerman’s tracts upon the subject, and to Matter’s Histoire du Gnosticisme, vol. i. p. 415 (2nd ed.). The oldest and most generally received explanation is that given by Irensus, who points out that the sum of the numerical values of the letters in the word, according to the Greek notation, is 365, which was the number of heavenly intelligences forming the mAjpwpa of the system of Basilides. Afpaca§ would thus represent the totality of the divine essence.

caf8aw9.| This word occurs several times in our MS., and is doubtless the Hebrew MINIY¥, hosts. Origen (quoted by Gale, notes to Iambl. sect. vii. cap. 5) says “ Nomen hoe Sabaoth, si lingu&é Hebreed proferatur, in incantationibus valebit ; 81 vertas in dominum exercituum, nihil ages.”

Ieov.] The name Jeov occurs frequently in Pistis Sophia, and belongs to a personage of importance. “ Effatus est Jesus, quod aBepapevOm est, quod ézrevdn pater mei patris, qui hic est Jeov, iste est wpovontros dpyovrwv omnium et deorum et duvapewv, que facte sunt in dA” luminis @noaupou et Zopoxofopa Melchisedec : iste quoque est wpeoBeurns luminum omnium, que surgunt in apyovory, introducens eos in Oncaupov luminis,” etc. Pist. Soph. transl., p. 228. Mention is also made of a book of leou.— puornpia, que in libro Teov que curavi, ut Enoch scriberet in vrapadecom, quum loquerer cum eo ex arbore cognitionis et ex arbore vite; et qu curavi, ut poneret in zre7pa Ararad, et posui Kadazatavpw8 dpyovra, qui super Skemmut, in quo est pes Ieou, et iste circumdat ai@vas omnes et epappevas; apyorra illum posui custodientem libros Ieou de Kataxduspem,” ete. — Pist. Soph. transl., p. 221.

ardp.| The gods and demons were believed to make their appearance to those who invoked them, clothed with fire, which was brighter and purer im proportion to the rank of the personage. Iambl. De Myst., sect. ii.cap. 4. The highest revelation of all, was when the fire appeared alone without any form ; a no-

F

tion, taken perhaps from the apparition of the divine flame to Moses in the bush. This is alluded to in the oracles of Zoroaster, “Hvixa pev Brdpys wopdijs drep ebtepov rip Aaprropevov oxiprndov Sdov kara BévOca xoopov, KAS6s srupos povny. xapis.| The word yapus was frequently made use of in the Marcosian system. Irenzus, i. 18, and Matter, Hist. du Gnost., xapdia treprelwopévn Sdiv.]| The serpent occurs frequently enough on Gnostic gems, but I am not aware of any case where it is found encompassing a heart. évriyyave.| évruyyavecy revi to converse with, talk to. In this passage it appears to mean “ to turn or address oneself in speaking.” énuroumn.| °Eareméwrresy means to send a visitation, infliction or punishment. Hence évuropm7 may mean a divine infliction. The lexicons tell us that it means “ spell, enchantment.” aryabov Sodsov.} This last sentence seems to be imperfect. It may mean éoras td ayabov CHdiov tmjxoov cot. But what is Tro aya0ov Codtov? In Sect. 8, Swdvov seems to be used as synonymous with Geds, and here dya@ov Cwdvov may be equiva~ lent to dya0es Salpwv, the agathodemon or principle of good. In the upper margin of the page of the MS. which contains the last 12 lines of this Section, are some unintelligible words and figures in a scrawling hand. I cannot tell to what they are meant to refer. As nearly as I can make them out they are as

follows: ain, awt,....... an, aN, lw, WN, Aalnovevw, LwN, OV,

tov xavOdpou yp. 40, mourKove ....

Szcr. V.

Title. KyYérrryyv wrlacas.| The species of ordeal described in this Section is alluded to by Horace, Epist. 1. 10, 1. 10.— Utque sacerdotis fugitivus liba recuso:” whereon the scholiast Acron

remarks :—““ Cum in servis suspicio furti habetur, ducunt ad sacerdotem, qui crustum panis carmine infectum dat singulis, quod cum ederint, manifeste furti reum aperit.”

xat’ “O\vptrov.}| These words seem to be phrases taken from some hymn similar to that in Section 8. The verb governing Sapeyv has slipped out.

aiwvoBeos.| For aiwvoBws: aiwvofve occurs in Section 10. This is a word quite peculiar to Egypt. It is found in the Rosetta inscription, and seems to have been coined to express a royal epithet of frequent occurrence in hieroglyphical inscriptions. It is also used by Synesius, Hymn 3, 168. See Wilkinson’s Egypt and Thebes, vol. u. p. 584.

ABepapevOw.| In the papyrus this formula was first written thus—aSepapevOw, ovrepOe, Eeva£. The remaining syllables were added subsequently with different ink and in a scrawling hand. It will be perceived that they are the first two words reversed, so that the formula thus runs the same both ways, except that for Eevaf we must read Eava£. It is so written in the Leyden Papyrus, No. 65, in the fragment already quoted in a note to Sect. 4, where the whole formula stands thus divided :— aBepapevOwov, repOekEavak, eOpedvow9, veuapeBa. The first word afepapevOm occurs several times in Pistis Sophia, where it is used as an epithet of Jesus. “ Dixit Jesus, quod afepapevOw est, ad suos pa@ntas : dynyv, dix vobis: haud adduxi quidquam, in Koopov veniens, nisi hunc ignem, et hanc aquam, et hoc vinum et hunc sanguinem.” Pist. Soph., p. 288, transl. “ Effatus est Jesus, quod afSepavevOm (read aBepapevOw) est, quod dred pater mei patris, qui hic est Ieov, iste est’ mpovontos adpyovTav omnium et deorum et Suvapewv,” etc., p. 228, transl. “ Iladey iterum exclamavit Jesus, quod afepavevOwp (read aBSepapevOw) est, dicens nomen patris @ncavpov luminis,” etc., p. 224, transl. The word appears to contain the Egyptian word amentt, 1. e. Hades.

aptrotupod.| This compound of dpros and rupos does not occur in the lexicons. Augustine De Heres., n. 28, mentions a

sect called aptorvpira: from their using bread and cheese in the sacrifice of the altar.

Tlapappova.| I leave it to Egyptologists to consider whether this word may possibly be equivalent to p. ra. amen, i.e. the sun-god Ammon.

el tt xparnoat.] There is some corruption of the text here, which I do not attempt to correct.

wolnous.] This is apparently a technical word, meaning the performance of a ceremony, sacrifice or divination. Accordingly in the title to Sect. 6, I have translated xavOdpou moinots, the ceremony of the beetle, not, the making of the beetle.

kadndivov.| Kddais or xdXais was a precious stone of a greenish hue, Plin. 1. 87, c.10. The name is perhaps Egyptian. Ilap’ Aiyurriouw ypapa xadaivov, Hesychius. Stephens quotes the physician Actuarius, who speaks of “ vasa calaina seu Alexandrina.”

fp.] In the MS. these letters are indicated by a contraction, a P with a long stalk drawn across a Z. Dufresne, in the Second Appendix to his Glossarium medi et infime Gracitatis, gives several examples of this contraction from Greek astrological and chemical MSS. in the Parisian Library, and in these it is stated to stand for &&iBep, ginger, or &ifiwaks, probably gentian, i. q. &ivGava, which seems to be a mistake, as the word contains no p- In our MS. it is more likely to be put for Suvpva, and I have translated it accordingly.

kuvoxepanr. Bor.| Kuvoxehadtov Botaynv. Pliny mentions this herb, book 30, chap. 2. ‘ Querat aliquis, que sint mentiti veteres Magi, cum adolescentibus nobis visus Apion grammatice artis prodiderit cynocephaliam herbam, que in Aigypto vocaretur Osynites, divinam et contra omnia veneficia utilem, sed si erueretur, statim eum qui eruisset mori.” This is the same story as is told by ancient authors of the mandrake. The xuvoxedddov was also called 'Ocipeos radn}. Dufresne, Gloss. med. et inf. Gr.

X. tpizroda.] In the MS. the A has a straight line drawn

from the interior angle. This sign occurs several times, and seems to stand for \éye, AaBe or AaBev, as the case may be. It is also used for AiSavos in chemical MSS. Dufresne, Gloss. med. et inf. Gr. App. p. 19. Here it is evidently put for Xa- Bov.

ériBes.| The passage is corrupt, éwi@es being repeated by mistake.

yelvov.| Inthe MS. the sentence ends with this word, and the title of Sect. 6 immediately follows. At the end of that section follow the words, Nov ériOve fp. «.7.d. This is evidently from the sense a continuation of Sect. 5, the syllable voy being apparently the last syllable of ye/vov, placed here as a catchsyllable to connect the sentence with the passage, where by some mistake it had been broken off. I have in the text restored the words to the place they evidently ought to occupy.

yvarrav Barpayov.| The name of a herb probably.

aedsyviov.| More properly otAsynioy, Lat. siligo.

<y.] The mark < is used in Greek medical books for Spayun.

g@apov.| We should probably read ¢wpa dy Sra. Hesychius and Suidas, however, give the word ¢a@pos, but explain it to mean caTdoKoTros, a spy, not a thief.

Sect. VI.

Title. Kav@apou arolyots.| lotnow, as before observed, seems here to mean ceremontal preparation, rather than merely the making of the beetle.

tS. xoide.] Read Suvpvay nad xoig:. Koide was the sacred incense of the Egyptians. The word is usually written cide. Its ingredients are thus described by Plutarch De Isid. et Osir., ec. 81:—To 8 xids piyya pev éxxaidexa prev cvvribepévav €or, wérsTos Kal olvov nat aradidos nal xurrépov, pytivns re Kal opvpyns Kal aomadabov Kai cecedews, Ere 5é oxivou Te Kai acpartov Kal Opvov nal NatraGou, mpos Sé rovTows apKev-

OBov apyoiv (ov rnv pev peiLova tiv Sé éXarrova xadovct) xal capdapmpou Kal Kadapov. cuvribevras 8 ovy drrws Ervyev, GNA ypappadtov iepav Tois pupeois, Grav Taira peyviwoty, avayvyvwcxopévev. There were, however, many sorts of «ide, and Manetho is said to have written a treatise upon the subject of its preparation. Parthey, the recent editor of Plutarch De Isid. et Osir., mentions ten different recipes which are on record. Nicolaus Myrepsus, a Greek physician of the 13th eentury (quoted by Parthey, p. 280, notes), after giving the ingredients, concludes his recipe thus :—“ Arida contere una cum liquidis, et hee conficiendo dic, a. é. vt. od. @.” This is evidently 2 traditional remnant of the incantation used by the Egyptian omtmentmakers, as mentioned by Plutarch in the above quotation. Parthey had the curiosity to cause some «idx to be prepared according to the three different recipes of Plutarch, Dioscorides, and Galen: he pronounces that made according to Dioscorides to be the most agreeable. I refer the reader to his note on the subject.

évérw.| The sense requires éves.

amo avaronys.| I have translated these words, “from the beginning of the month,” as the sense appears to require. Perhaps “ from the day of the new moon,” would be more correct. LeAjvys avarody seems to be used in this sense by Horapollo, book i. chap. 15.

6 dvouvoyGbvios 4 of vouvoyOdvies.]| In Coptic the word vouv means &Svacos, BvOds. See Tattam’s Lexicon. Prefixing the masculine article singular we have ¢-vovy, 6 d&Svacos. @vovvoyPov.os may therefore be equivalent to iroyPoveos, or dwelling in the depths of the earth. The Coptic plural article is vy, which in the plural word vovvoy@ovcoe may be supposed to vanish in the initial y of the root. |

fjpwv.| The lexicons have no such form. It is probably a mere mistake of the scribe for jpws.

depopoitnrov.| The lexicons have depogoirys, but not aepo-

dhoirnros.

To Téhya Tou eu.] TéApua,a marsh or swamp, mud, slime, mortar. We learn from Iamblichus, de Myst., sect. vii. cap. 2, that mud or slime, ‘Ads, was among the Egyptians the emblem of matter,—1ro cwparoedés mav nal UKov } Td Operrte- Kov Kad yovimov, h Bcov dati évunov eldos THs hicews peTa TOV aoTarev THs UAns pevpdrav cuphepopevov, 4 Scov Tov TroTapov THS yevérews ympet, cal avTo pet exelvou cuvitavoy, h TaV oroyeiwv, xad Tov trepi Tois oTovxelows Suvdpewv Tracey, apxmryov alriov év rruOpévos NOyp TpovTroxeiyevov. TedAywa may be here used for (Avs. I must leave the reader to his own conjectures as to the contraction ey.

tod xed.] I know not for what this contraction can stand, unless it be cuvoxedpdrov.

xataorelow.| We here come to a specimen of those strange menaces by which the Egyptian magician sought to terrify the god whom he invoked into obedience, and the absurdity of which is pointed out by Porphyry in his letter to Anebo :—To yap ré- yewv, Ste Tov ovpavov mporapake, Kat ta xpuTrTa THs “Lodos éxpavel, nad to év "ABvdm aroppytov Sel~er, al riv Bdpw ornce, Kar ta pérAn tod ‘Ocipidos Svackedace Tuddn, tiva ovx trepBorny éumrnElas pev Te atretdovvre, & yjre elde pure Svvatat, catanelrret, traTrewvorntos 5é Tots Sedoixocty otra KEvov @oBov nai mracpata, ws Kody waides avonros; xalro. Kal Xaipypeov 6 iepoypappareds avaypaher tabra, ws map’ Aiyarious OpudAnpeva’ Kal Taira ghacw elvat nal ta Toaira Bwacriuceyrara. ITamblichus defends and attempts to explain the practice. Sect. vi. chap. 6, he says,— The theurgist, by virtue of mysterious signs, commands the powers of nature, not as a mere man, or as possessing a human soul; but, as one holding pre-eminence in the rank of the gods, he gives orders such as belong not to the station of aman. Not that he means to perform all these mighty things ; but he shows, by using such words, of what kind and how great the power is which he possesses, through his union with the gods, which he attains by the knowledge of these mysterious symbols.” He denies that these

threats are addressed to the gods, but only to the Salpoves, or powers, whose business it is to guard and preserve the order of the world, which depends upon the perpetual exertion of the beneficent influence of Osiris, the daily revolutions of the sun, and the inviolate preservation of the secrets of Abydos. The least mention of the disturbance of any of these arrangements is hateful to the ears of the demons. He adds, that the Chaldzans, addressing their invocations solely to the gods, never use threats ; while the Egyptians employ them, because in their system the Salpoves, or subordinate powers, are mixed up with the gods.

péXavos KuveTov.| This refers to Osiris, who is often painted of a black colour. Plut. De Iside et Osir.,c. 33. I cannot find to what the epithet xvvwros, dog-eared, refers. Qu.? «vavarou, or perhaps xvaverrov? The latter word is found in the lexicons.

eaunous.| This appears to be a genitive case from a nominative exuns, or more properly exuyns. The accusative occurs two lines further on, tov ecu. Some epithet of Osiris is intended. The Egyptian name of Isis was hes. Is downs or éouns equivalent to "Iovaxds ?

Bovce:ps Spyug.| Bovoeipis, a town in the Delta, was by some said to be the true burial-place of Osiris. Plut. De Isid. et Osir. c.21. In this town, according to Herodotus, ii. 59, there was a very large temple of Isis. The legend of Osiris is related by Plutarch, Is. et Os., chap. 12 to 19. Ido not find that he mentions the number of days that the body of Osiris was in the water. The specification of three days and three nights here, is perhaps an allusion to the death and resurrection of Jesus.

iy Pvwv.] The fishes lepidotus, phagrus and oxyrhynchus, were held in execration for the damage done by them to the body of Osiris. Plut. Is. et Os. c. 18.

7a Svo 3py.] The two mountain chains lying on each side the Nile, the approximation of which would annihilate the whole land of Egypt.

avocétv.| This word makes no sense. A proper name seems to be required. A very slight change of letters gives “Avoufvv,

but the attributes and character of Anubis, the faithful guardian and attendant of Isis (Plut. Is. et Os. c. 14) do not favour this reading. One is tempted to suggest ’Azromrey, the great serpent, the foe of Zeus and Osiris (Plut. Is. et Os. c. 86).

ov 7 eacw ovre Gedy obre Oedy.| It is clear from this that the Egyptian magicians extended their threats much further than Iamblichus represents.

Sscr. VII.

xapTny ieparixov.| There were various kinds of papyrus, the quality varying with the breadth, the best being the broadest. That called hieratic came the second in rank, and was, Pliny tells us, eleven digits in breadth, while the commonest of all, used for purposes of every-day life, was not above six digits. Plin. 18.

alpe.} We should perhaps read aipee, take.

&.] This contraction seems here to stand for Cwypddet, 1. e. describe, draw.

to Svoza.| The mystical formula or name of the deity to be invoked.

xapaxtipas.| These characters will be seen in the rude drawing which follows these directions, of which an accurate facsimile is given in the plate.

&wbev pt) yéverOar.| It is pretty clear that we should here read éxwGey, as appears by the drawing.

Secpevov.| This notion of binding by means of magic is a very old one. The Hebrew “IM, to exercise magic (used in Deuteronomy, xvii. 11), is literally fo bind. Plato uses xatd- Seous, and xatddecpos for witchery. The idea conveyed is well illustrated by this passage.

Tovrov vouv.| Read tov Seivos tov vodv?

edv 5é riva.| The passage is corrupt. Some words appear to be lost.

Kowvd.] This word occurs at the end of the spell quoted in a previous note from the Leyden Papyrus, No. 65. It is also

found at the end of the formula written in the circumference of the ring. See Plate. Again in Sect. 8 at the end of a formula at the foot of p. 18 we find the words, elra 6 xowwds Noyos ; and at the end of Sect. 10, xowa éf’ 8 Oéreus. It appears to mean some common invocation which might be used indifferently for all sorts of purposes.

ae tov to e.| The passage is corrupt. The easiest correction is to expunge these meaningless words.

apoayabpa.| The words written within the circle in the figure are :—apoapabpa, epecyvyadd, eOavra, sa8ouvn, Kayn, tao, Sapuvew, pavinr, pi) yevécOw 5 Bovropat, 47) yapelt@ % Seiva eis Tov drravra ypovov. The word epecyryad occurs in the spell quoted above from the Leyden Papyrus, No. 65, and also in that in Sect. 8 of our MS. In the text of this section it is written epeoyvyady, but in the inscription in the ring the final x is exchanged for ¢. So afterwards we find the double reading apyoon and apdoor. The letter d in our MS. is often little more than a mere cross, and if not written quite upright may easily be mistaken for a y.

apyYoor, Nathap, cepecitiaud.| These words we are told in p- 16 are év t@ avevrixnw written apdoodr, AatrAap, cepeotha. In Raspe’s Catalogue of Tassie’s Gems, No. 476 has the words pappapavw8a, athay, ceueciiay. The word AaW- Nap occurs again in Sect. 10 of our MS. in a spell which appears to consist principally of Hebrew words. If we look for its meaning to that language, the word px, for ever, suggests itself. Zeuertrap, cepeciiapyd or cepectAapy is found on several Gnostic gems, and has been thought to mean Wy, the sun, €Aaprpe, hath shone forth.

vam, ca8aw8.] Heb. MINAY iit, Lord of hosts. In Pistis Sophia, however, and other Gnostic remains, Iao and Sabaoth are two distinct personages, and the collocation of the words here may be merely accidental. But compare the charm quoted from Alexander Trallianus in note to Sect. 10. |

ooopvwdp:.| i.e. Osiris the good. Further on it is written

ecopvwgpt. The letters E and O are easily confounded in the text of our MS.

tov vOo XO av.] A reference to the facsimile will show the reader how these words are written in the MS. I must confess my inability to make out the contraction vOo. 06 stands for Néyoy. The letters ay in the margin seem to me to mean dvwGev. In the opposite margin is a faint mark like an arrow or anchor, and a similar mark is placed opposite the two lines of writing at the top of the page (dvmfev). These then are the words intended to be introduced here. They are the same as those written in the circumference of the ring, and run thus :— taewBadpevepouvoliAapixpipiacvearhipxipadGovvo0peveppafoeat. It will be observed that this formula reads the same both ways. It is found letter for letter upon a small flat engraved stone in the British Museum, followed by the words dora: yapiv Hpewviwa mpo travras, i.e. grant Heronima favour before all men. I can also trace the same formula on a gem figured by Montfaucon, Antigq. Expliq. tom. ii. p. 164, but the letters are very obscure and imperfectly engraved.

yowurov.| The lexicons have yuyrow, but not yuplfw.

TO tzew o.| 1. €. the spell (Adyos) commencing with sew.

peveBa, tyvy.] The word peveSapecayvy occurs in the Leyden Papyrus, No. 65. col. ix. 7.

Sect. VIII.

“Hpaxdeorrodruxod.| An adjective formed from ‘Hpax)eowoXiTns, meaning therefore properly a man of the Heracleopolite Nome, not of the city Heracleopolis. The termination sxos seems merely superfluous, as in the case of xomretixov before noticed. There were in Egypt two cities named Heracleopolis. The lesser, called also Sethron, was in the Delta near the Pelusiac mouth. The greater was in Upper Egypt and gave its name to a Nome.

amd €X.] i.e. amro édalas dpts BNactnodons.

xoptad. Tov evros oy.| A corrupt passage, but the meaning

appears to be, to take the inner leaves, @udra éyxapoia, from the buds recently sprouted.

ouvMouras.| For cvAXevovras.

mr.) Qu.? mrdcpa.

eis Gicav yvelav.] Pica means a pair of bellows, a blast of wind. vuoanis is a bladder or bubble; also a kind of pipe or wind instrument. Iam disposed to think that what is here intended is not the bladder, as I have translated it, but the windpipe of a goose. Origen mentions the employment by the conjurers of his time of the wind-pipes (aprnpia) of long-necked cranes, storks and swans as tubes for conveying sound (Philosophumena, IV. c. 28). The passage in the text should probably be corrected thus :—ypayov roy Adyov cis yaprny iepatucoy nat NaBeov dicay ynvelav, xaaos wad wapa tod “Hpa- KNeoTroNTiKOD axnKoa, EvOes cis TO Cwdtoy evirveupaTacens elvexey.

eis TO Cwd.] These directions are very mysterious. Zadcrov appears to be used to signify the image or wrAacpa of Hermes,

BovaAn xp.] i.e. ypnuarifery or ypnpatiopor. .

TO No. Kal TO Tp.] Qu. ? read Tov Adyov nal Td mwpoxelpevoy. There seems to be some corruption here. The spell which is to be written on the paper is given at the end of the section.

dowsxivy.) This adjective means according to the lexicons either, of or belonging to the palm-tree (go/ve£), or purple, puniceus. It is perhaps here equivalent to, or a mistake for, dorvucixos, Phoenician: ua hoewixcxov may be a satlor’s knot.

mpos Tovs Todas Tov.] The sign which follows these words in the text, of which the wood-engraver has made a tolerably accurate copy, appears to represent the caduceus or herald’s wand, borne by the Greek Hermes, and put here perhaps for the deity himself.

Slwxe.] Avdxecy seems to be a technical word meaning ¢o adjure. The word occurs further down, Alwxe xal apes avatoAds Alou Kai cedjvys. It is also found in the Leyden Papyrus, No. 65, col. viii. pl. 25-28, in a singular minatory ad- ©

juration which Reuvens reads thus :—M7 pe Simxe S5e. Avoy mamvtet [ou] petouBaves. Baorale riv tadny Tov ‘Oclpews, Kal urdyo Katacrioas aurny e[i]s “ABios, xatacricas «is tas tlaplds, nat xardBecOar eis [ulayds, dav poe 6 Seiva Komous Tapacyy, tpocpéya avriv avr@. For mpocpeyw read wpocpinve.

pndevi Sovs drréxpicw.| The same direction is contained in the words xouud avarroxpctos at the end of Sect. 9.

évnapdte KvKAe cednvns.}) According to the Egyptian mythology, Thoth, i. e. Hermes, is “the Lord of the Moon.” Bunsen’s Egypt, vol. i. p. 394.

meodixatoouve.| A compound unknown to the lexicons.

avevpat tvioxe.| The line is corrupt and it is difficult to see how it is to be altered. Qu.? avevpara 8 quoyov. In a fragment attributed to Aristobulus we find the same expression, applied to the Deity—Ilvedpara 6 iyoyet mepi t Hépa nat mepi yedpa Nauaros. Hermanni Orphica, vol. i. p. 450.

The sign 7 stands for #)Adov or HeX/oLo, neither of which

words can be brought into the line here. This symbol for the sun occurs in Greek MSS., but is seldom found in the printed editions, the more common sign © being substituted. It is used, however, in an edition of Ptolemy’s Tetrabiblos by Camerarius, Norimberge, 1535. |

avOpam@ éoip.] The latter words of this line are apparently repeated by mistake of the copyist from that which precedes.

éuol t@ Setve.] The supplicant would here of course insert his own name.

pavroctvas.| Read pavrocvvas.

xp] i.e. ypnudrete.

xapreot.| As if from nom. sing. yapros, eos, a word not found in the lexicons. -

onpea.| This and the six following words are found on some of the Gnostic gems. The word of which a part 1s lost in

our MS. is enpidev. Montfaucon, Antiq. Expl. vol. u. pl. 148, and Matter, Hist. du Gnost. (1st edit.) vol. ii. pl. 5, give a drawing of an oval gem, bearing a lion into whose mouth a bee or fly is entering. Above are seven stars round which are written the names onpea, xevrev, xovrev, kovrev, enpidev, Sapuvew, dAvxuv—. The words are very illegibly given by Montfaucon, but a comparison with our text enables us to determine them with tolerable certamty. They occur on another gem figured by Montfaucon, pl. 161. Ona Mithraic medal im Raspe’s Catalogue, No. 683, the word «xoyrev is repeated thrice. Matter’s explanation proceeds upon an erroneous reading of the names, but it seems pretty certain that they refer to the seven planetary powers, who played an important part in the Mithraie and Ophite systems. See Matter’s Hist. du Gnost. Book 7, chap. 20.

hoBepopatre—tprpada.| Read hoPepoypare. A gem mentioned by Kopp, De Difficultate imterpretandi, lib. in. cap. 1. § 629, has the words tpupapa (qu.? tpupada) poSepoppate Bptyeo apwpuppact.

elra 70 pyp.| This contraction seems to stand for tepoypdaypearov or iepoypaduxov. The symbol which follows I am unable to explain. The small square perhaps means “name.” Reuvens says that it is so used in the Leyden Papyrus, No. 75, Lettre 2 & Letronne, p. 10.

Szcr. IX.

my.) ie. Aéye thks.

Xdpamiv.| A word appears to be lost here which may be ydinpoy or yparfor.

Bacidniov.| The symbol here used appears from what follows to stand for a sceptre, but not much resemblance is traceable between it and any of the various sceptres found im the hands of deities on Egyptian monuments.

rov iatov.| I cannot find that any finger was wont to be distinguished by this name. The Ad«rvaAoz ‘Idatoz or Dactyls of Mount Ida were mythical personages, to whom was ascribed

the invention of working in iron and also other useful arts. In later times they were looked upon as magicians and thaumaturgists, and their names were invoked, it seems, in spells. It is therefore not surprising in a work like the present to find one of the fingers called, in a sort of punning allusion to their name, the Tdsean dactyl or finger. Athenzeus (lib. i. cap. 9) quotes from Crobylus, a comic poet, a jest upon these words. A hungry parasite is made to say, dye 52 mpos Ta Oepuad tadPl irrepBorg tous Saxrunous SirovGev ‘Idalous eyo.

i.e. my fingers (Sd«rudor) are very Ideeans, for clutching these hot dainties. Perhaps iSatos Sdxrvdos may mean the thumb. Psellus, De Lapidibus (printed in Ideler’s Physici et Medici Greeci Minores, Berolini, 1841), mentions a stone of marvellous virtues bearing this name and resembling a man’s thumb. ‘O ‘Iéaios Adxrunos ev "1dn ris Kpnrns yiveras, wal dort 10 oyijpa Sax- TU avdpos eudepis Ta avrlyecpt.

éow Brerovra.| The reader will scarcely require to be reminded of the ring of Gyges, mentioned by Plato, de Republ. lib. 1. c. 3, of which the property was to make its wearer invisible whenever the stone was turned tnwards to the hand.

Srcr. X.

"Emixadovpa.) This invocation, addressed more particularly to the God of the Hebrews, bears some resemblance in the epithets and names introduced, to one given by Alexander Trallianus (p. 199, ed. Goupylii), which may be introduced by way of illustration here.

‘Iepdv Bordavny, iris éotiv vooxvapos, ceAnvns obons év ‘Spoyow 4 iyGict, epiopv—as riv Bordvny mpiv f Sivas Tov Bdov, pt) arpdpevos tHS Pl&ys, opvEas avbrois Trois S00 Saxrvdos Ths apiotépas yeipos TH avrlyeps kal Te latpix@ Saxtiro, réye’ Aéyw cot, yw cos, iepa Sordyvn aiptov Kado ce eis Tov olxov Tod girded, lva oThons To pedua Tav Todwv Kai rdv yeL-

pav rodde H Thode. “AAN cpkifw ce ro dvopa To péya lawd LaBawd, 6 Oeds 6 ornpléas Thy yhv Kal orhoas Thy OdrNaccay, peovrawy trorduwv mreovdtwv, 6 Enpdvas ri tod Aar yuvaixa Kal Trounoas abrnv ddNarlyny, NaBe 7d arvebua TIS pHTpos cou yns Kal Thy Siva abris Kat Enpavoy 76 petua tar w%av 7 TeV ye~payv TobdE H THade. Kal rH atipwv mpd dvatonjs Aa- Sav ooréov oiovdirore Goov amroBavovros opvEas abrihy Trovr@ TS ooTép Kai AaBov ri pilav éye’ “Opaivwo ce xatd THY dylov ovoudtwv "lad LaBawd ’Adwvat *Ednot. Kal raBov avriv Bare ev rH plf& piav Spdna ddrav, Myov' ‘Os of Gres ovrot ove abEovras, pndé Td wdOos Tovbe 4} Thode.

aiwvop0arpos.| This compound may mean either eye of the world, or everlasting-eyed. It is perhaps, like aiwvdBtos, coined to express some epithet used in the hieroglyphical writing ; it may be meant to correspond to the eye and throne by which the name of Osiris is represented on the monuments.

adatvat.| The spelling of the magical names throughout the MS. appears to be rather careless, but I have thought it better not to introduce emendations in a matter where so much caprice evidently prevails. Here, for instance, I conclude we should read adwvat. Whether law oun: or law cove be the true reading, or whether a difference be really intended, there is no means of deciding. A little further on, a8davafavadBa, a word of which the spelling is well determined, loses its last vowel ; but who shall say whether this was intentional or not? In the charm quoted above from Trallianus we find both Iaw and Iaw6, and in our MS. both ap8aOtaw and apBabiawO occur. In this section we have also ehwas taSpaayp, clearly for Exo: ABpaap. I have before called attention to the singular spelling Iotpand for Iopand. Considering the great importance attached to pronouncing the veritable name, this meorrectness of spelling, supposing it to be the result of mere carelessness, is strange. But it must be recollected that among the ancients orthography was by no means 80 strict a science as with us, and particularly in endeavouring to express foreign sounds in Greek letters, nothing

more than an approximation could be attempted, and provided a sound substantially representing the mysterious name was produced, this may have been considered sufficient for the purpose of successful invocation.

ov wort.| Several of the words in this section are doubtless Hebtéw or Syriac, but I must leave to others their identification. 2tAGa ywovy perhaps contains the roots Ow, to mule, and f1D, strength, power; q. d. dominus potestatis. Ilaroupy and Caryoupn may be referred to "M5 (comp. “W5) and “VID opening and shutting. In Pistis Sophia, p. 223, trans., the words Caryoupn, mwayoupn (Qu.? warovpn) occur in an invocation. “Tore Jesus stans cum suis pabnrais ad mare Oxeavoy érrexadecev hac mwrpocevyy, dicens: Audi me, mi pater, pater paternitatis omnis, dzrepavrov lumen : aeniova, taw, awt, wia, iveep, Bepvary, voriOep, Caryoupn, mayoupn, veOpopawb, veiropaw), papayayba, OaBappaBav, Gapvayayxav, CopoxoGopa, leov; Za- Baw0.”’ The words Bapovy, adwvai,-edwat, ta8paap, are plain Hebrew: Blessed Lord, God of Abraham. Bapovy however is the name of a personage in one of the Gnostic systems, that namely of Justin, of which an account is given in Origen’s Philosophumena, Book V. chap. 23.

xapirnotov.| This word is not found in the Lexicons as an adjective ; but the appellative Xaperjova (subint. tepa) i. e. the feast of the Xapzres, occurs.