In this episode of the podcast, we are discussing Coptic pharmacological texts with Anne Grons, who is currently finishing her thesis on the topic. Pharmacological texts offer a window into ancient medical practices. The pharmacological prescriptions are aimed at healing various issues, often by applying remedies made of plants, animals, minerals or other substances, to the body. Coptic pharmacological texts are crucial for understanding Coptic magical prescriptions – often, the boundaries between the two genres are blurred, as they tend to use the same formulations or ingredients. Anne Grons has studied Egyptology and was the assistant/lexicographer at the project Dictionary and Database of Greek Loanwords in Coptic (DDGLC) (Freie Universität…
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Coptic Amulets V: “Oh Lord God Almighty, may you take away every pain and every wind from the leg of Beres”
This week’s post takes a deep dive into another healing amulet from Kyprianos, our database of Coptic magical texts. P. Vienna K 08638, now housed in the collection of the Nationalbibliothek in Vienna, is a small rectangular sheet of parchment, 8.5cm in height and 6.8cm in width. The recto (front) of the sheet was filled with an applied text, whose 13 lines covered the surface, with the name of its client written upon it. With three clear vertical creases and perhaps five horizontal creases, the sheet was perhaps folded from the outside in, leaving all of its outer edges folded within a neat parcel of about 2cm by 2.5cm. This…
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Coptic Charms II: Horus and the Fish of the Sun God
In this series we’re discussing charms – spells in the form of short stories which mirror and resolve problems in the real world. In the first post of this series we discussed a text from an eighth-century CE manuscript which, although from a Christian context, contained a story in which the Egyptian god Horus eats a bird which is mysteriously three birds at the same time, and has a stomach ache which is healed by his mother Isis. As we mentioned, this Coptic text has a very close parallel in a much older Egyptian charm, which is the subject of this post. Leiden I 348 is a roll 360 cm…
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Coptic Amulets IV: Jesus Christ, give healing, quickly, quickly!
This week’s post takes a deep dive into another healing amulet from Kyprianos, our database of Coptic magical texts. This tall thin sheet of parchment, 30.5cm in height but only 4.5cm in width, was filled with an applied text, a text with the name of its client written upon it. The amulet was produced to protect a man named Mina, son of Euprepri and Zoe, from all manner of illnesses through the names and powers of Jesus Christ. Although dated by its first editor, Viktor Stegemann, to the 5th century CE, some of the ways certain words in the text are spelled suggest it could be later. The photograph of…
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Coptic Amulets III: Take fever away from Thōthphe, the son of Giōrōgia!
This week’s post takes a deep dive into another example of a healing amulet from Kyprianos, our database of Coptic magical texts: Vienna, Nationalbibliothek K 08637 is a sheet of parchment, cut into a rough rectangle measuring 10cm by 8cm. 7 or 8 horizontal creases suggest that this sheet was folded multiple times, or rolled and then squashed. The text’s eight lines of text and two lines of characters (magical signs) were inscribed upon the flesh side of the parchment, the inward-facing side of the skin, while the hair side, which would have faced outwards, was left blank. This parchment was edited by Viktor Stegemann in 1934, but since then…
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Coptic Amulets I: A Healing Amulet to Save Ahmed from Cold and Fire
This week’s post takes a deep dive into one example of a healing amulet from Kyprianos, our database of Coptic magical texts: P. Heidelberg inv. Kopt. 544b is a sheet of parchment, cut into a rough rectangle measuring 7.3cm by 6.5cm. This sheet was folded seven times horizontally and twice vertically, producing a tight package of c.1.1cm by c.2.5cm. As we will see, the text itself suggests that this package was to be worn by the client, Ahmed. The text’s 19 lines were inscribed upon the flesh side of the parchment, the inward-facing side of the skin, while the hair side, which would have faced outwards, was left blank. The…
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Anthropology of Magic IV: Lévi-Strauss on Magic
In this week’s post, we are going to explore the famous article by Claude Lévi-Strauss (1908-2009) “The Sorcerer and His Magic” which appeared in 1963, and is still a classic study for anyone interested in healing rituals. The question we are trying to find an answer to in our research on Coptic magic is whether and how we can reconstruct ritual practices when many pieces of the puzzle are missing. How could Lévi-Strauss’s analysis of indigenous North American thought be useful for us? Lévi-Strauss was an influential French anthropologist and one of the founders of structural anthropology. Among his most important works are Mythologiques I-IV, an important study of mythologies…
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Coptic Charms I: Horus, Isis and the Three Agrippas
In previous posts we’ve talked about some of the characteristic features of Coptic magical texts: they often begin with speech acts directed to the supernatural beings they summon, phrases such as “I invoke you” or “I adjure you”, and they often contain the magical signs we call kharaktēres, and the magical words we call voces magicae – both understood as divine languages containing superhuman power. There is an important subset of Coptic magical texts, however, which don’t follow this model, the group which I like to call “charms”. These take the form of short stories, often called historiolae, set in the mythic past, whose characters are gods, saints, and other…
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Religion in the Coptic Magical Papyri VII: Monks and Magic
Two weeks ago we discussed a book of amulets which showed how “magical” practices could be entirely Christian, and we noted that the book’s format suggested it might even have been produced by monks. The idea that monks played a prominent role in the practice of magic in late antique Egypt has been promoted recently by David Frankfurter, whose book Christianizing Egypt argues that most of the surviving magical texts that we have were copied by monks. We do indeed have several texts which seem to come from monasteries or monastic cells, although many more have no clear provenance, and, as we saw in the case of the ancient town…