KYP T-363

KYPRIANOS DATABASE OF ANCIENT RITUAL TEXTS

KYPRIANOS T363

Manuscript:	M308
Sigla:	British Library MS Or 6796 (4) + MS Or 6796
Text no. Position of the text within the manuscript.	1
Coptic Scriptorium:
Date:	551 – 650

Text position:	p. 2 l. 1-p. 3 ll. 1-70
Type of text:	Exorcism/protection (magical, formulary)

Original title:	ⲧⲉⲡⲣⲟⲥⲉⲩⲭⲏ ⲛ̅ⲓ̅ⲥ̅ ⲡⲉⲭ̅ⲥ̅ ⲛ̅ⲧⲁϥⲧ[[.]]ⲁⲟⲩ [ⲟⲥ ϩⲓϫⲛ̅] ⲡⲉⲥ⳨ⲥ[ⲟ]ⲥ̣
Original title (translated):	The Prayer of Jesus Christ which he spoke upon the cross
Conventional title:	Spell to cast out every unclean spirit

Language:	Egyptian (Coptic)
Dialect:	Sahidic
Script:	Coptic
Image:

Text:

Translation:

p. 2 (6796 (4))
→
|||————-III————- III ———— ||| ———- || ——– || —— || ——–
1. [+ ⲁⲅⲓⲟⲥ ⲁⲅⲓⲟ]ⲥ̣̅ ‧ ⲁⲅ̅ⲓ̅ⲟ̅ⲥ ⲧⲉⲡⲣⲟⲥⲉⲩⲭⲏ ⲛ̅ⲓ̅ⲥ̅ ⲡⲉⲭ̅ⲥ̅ ⲛ̅ⲧⲁϥⲧⲁⲟⲩ-
2. [ⲟⲥ ϩⲓϫⲛ] ⲡⲉⲥ⳨̣ⲟ̣ⲥ̣ ⲉϥⲱ̣ϣ̣ ⲉ̣ⲃ̣ⲟ̣ⲗ ⲉϥϫⲱ ⲙ̅ⲙ̅ⲟⲥ : ϫ̅ⲉ̅ ⲉ̅ⲗ̅ⲱ̅ⲉⲓ̈
————- ——– —————– ———— ———- –
3. [ⲉⲗⲱⲉⲓ ⲗⲁⲙ]ⲁ̣ ⲥⲁⲃ̣ⲁ̣ⲕⲧⲁⲛⲓ̣ ⲙ̣ⲁⲣⲙⲁⲣⲓⲙ̅ⲁ̅ⲣ̅ⲓ̈ ⲉⲧⲉ ⲡⲁⲓ̈ ⲡⲉ ϫⲉ
4. ⲡ̣ⲛⲟⲩⲧⲉ̣ ⲡⲁⲛⲟⲩⲧⲉ ⲉⲧⲃⲉ ⲟⲩ ⲁⲕⲕⲁⲁⲧ ⲛ̅ⲥⲱⲕ : ϩⲟⲓ̈ⲛⲉ ⲛ̅ϩⲏⲧⲟⲩ̣
5. [ⲉ]ⲩ̣ϫⲱ ⲙ̅ⲙⲟⲥ ϫⲉ ϩⲏⲗⲓ̈ⲁⲥ ϩⲉⲛ̅ⲕⲟⲟⲩⲉ ϫⲉ ⲓ̈ⲉⲣⲉⲙⲓ̈ⲁⲥ · ⲁⲟⲩⲁ
6. [ⲛ]ϩ̣ⲏ⧹ⲧ⧸ⲟⲩ ϫⲓ̈ ⲛⲟⲩⲥⲫⲟⲅⲕⲟⲥ : ⲁϥⲥⲟⲡⲥ ⲛ̅ϩⲏⲙ̅ϫ̅ϩ̅ : ⲁϥϫⲉ̣⳿ ⲧ̣ⲓ̣̈ⲡⲉ
7. ⲡ̣ⲉϫⲁϥ ϫⲉ ⲡⲁⲉⲓ̈ⲱⲧ ⲁⲩϫⲱⲕ ⲉⲃⲟⲗ ⲧⲏⲣⲟⲩ ⲛ̅ⲧⲉ[ⲩⲛⲟ]ⲩ̣ ⲁϥϯ
8. ⲙ͡ⲡⲉⲡⲛ̅ⲁ̅ : ⲧⲡⲉ ⲁⲥⲟⲩⲱⲛ ⲡⲕⲁϩ ⲁϥⲕⲓ̈ⲙ ⲛ̅ⲕ̣[ⲁ]ⲥ̣ ⲛ̅ⲛⲉⲛⲧⲁ[ⲩ]-
9. ⲙⲟⲩ ⲁⲩⲧⲱⲟⲩⲛ : ϩⲛ̅ ⲛⲉⲩⲥⲱⲙⲁ ⲁⲩⲃⲱⲕ ⲉⲑⲓⲗⲏ̅ⲙ̅ : ⲁⲩⲃⲱⲕ
10. ⲉϩⲟⲩⲛ ⲉⲡⲉⲙ̅ϩⲁⲁⲩ : ⲁⲛⲟⲕ ⲡⲉ ⲓ̅ⲥ̅ ⲡⲉⲭ̅ⲥ̅ ‧ ⲁⲓ̈ϫⲓ̈ ⲛⲁⲓ̈ ⲛⲟⲩⲁ-
11. ⲡⲟⲧ ⲙ̅ⲙⲟⲟⲩ ϩⲛ〚ⲛ〛 ⲧⲁϭⲓ̈ϫ ⲁⲓ̈ⲉⲡⲓ̈ⲕⲁⲗⲓ̈ ⲉϩⲣⲁⲓ̈ ⲉϫⲱϥ ϩⲙ̅
12. ⲡⲣⲁⲛ ⲙ̅ⲙ̅ⲁ̅ⲣ̅ⲙ̅ⲁ̅ⲣ̅ⲑ︦ⲓ̈ ⲧⲓ̈ⲇⲩⲛⲁⲙⲓ̈ⲥ ⲉⲥⲁϩⲉⲣⲁⲧⲥ : ⲙ̅ⲡⲉⲙⲧⲟ
13. [ⲉ]ⲃ̣ⲟ̣ⲗ̣ ⲙ͡ⲡ̣ⲉⲓ̈ⲱⲧ ⲧⲛⲟϭ ⲛ̅ϭⲟⲙ ⲛ̅ⲧⲉ ⲃⲁⲣⲃⲁⲣⲁ̅ⲱ̅ⲑ̅ ⲡⲉϫⲛⲁϩ
14. [ⲛ̅ⲟ]ⲩ̣[ⲛⲁ]ⲙ̣ ⲛ̅ⲧⲉ ⲃⲁ̣ⲣ̣ⲁ̣ⲃⲁ ⲧⲉⲕⲗⲟⲟⲗⲉ ⲛⲟⲩⲟⲉⲓⲛ ⲉⲥⲁϩⲉⲣⲁⲧⲥ
↓
15. ⲙ̣ⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ : ⲛⲓ̈ⲁⲱ ⲥⲁⲃⲁⲱ̅ⲑ̅ : ⲛ͡ⲧⲓϩⲉ ⲁⲓ̈ⲡⲱϩⲧ ⲙ̅ⲡⲁⲁⲡⲟⲧ
16. ⲙ͡ⲙⲟⲟⲩ ⲉϩⲣⲁⲓ̈ ⲉⲑⲁⲗⲁⲥⲥⲁ ⲁⲥⲡⲱϩ ϩⲛ̅ ⲧⲉⲥⲙⲏⲧⲉ ⲁⲓ̈ϭⲱϣⲧ ⲉⲡⲉ-
17. ⲥⲏⲧ ⲁⲓ̈ⲛⲁⲩ ⲉⲡⲁ ⲡⲓ̈ⲧⲁⲡ ⲛⲟⲩⲱⲧ ⲉϥⲣⲟⲕⲉ ⲉⲃⲟⲗ ⲉϫⲛ̅ ⲟⲩϩⲟⲓ̈
18. ⲛ̅ⲛⲟⲩϥ : ⲡⲁⲓ̈ ⲉⲧⲟⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ‧ ϫⲉ ⲥⲁⲡ̅ⲡ̅ⲁ̅ⲑ̅ⲁ̅ⲓ̈ : ⲁϥϣⲁϫⲉ
19. ⲛⲙ̅ⲙⲁⲓ̈ ⲉϥϫⲱ ⲙ̅ⲙⲟⲥ ϫⲉ ⲛ̅ⲧⲟⲕ ⲡⲉ ⲛⲓ̈ⲙ ⲛ̅ⲧⲓϩⲉ ⲉⲕⲁ̇ϩⲉⲣⲁⲧⲕ̅
20. ϩⲙ̅ ⲡⲉⲓ̈ⲥⲱⲙⲁ ⲉⲓⲉ ⲧⲓⲥⲁⲣⲝ ⲙ̅ⲡⲟⲩⲧⲁⲁⲕ ⲉⲧⲁϭⲓ̈ϫ : ⲁⲓ̈ϣⲁϫⲉ
21. ⲛⲙ̅ⲙⲁϥ ⲉⲓ̈ϫⲱ ⲙ̅ⲙⲟⲥ ϫⲉ ⲁⲛⲟⲕ ⲡⲉ ⲓ̅ⲏ̅ⲗ̅ : ⲏ̅ⲗ̅ ⲧⲓ̈ⲇⲩⲛⲁⲙⲓ̈ⲥ ⲛ̅ⲧⲉ
22. ⲓ̈ⲁ̅ⲱ̅ : ⲥⲁ̅ⲃ̅ⲁ̅ⲱ̅ⲑ̅ ⲧⲛⲟϭ ⲛ̅ϭⲟⲙ ⲛ̅ⲧⲉ ⲃⲁ̅ⲣ̅ⲃⲁ̅ⲣ̅ⲁ̅ⲱ̅ⲑ̅ : ⲛ̇ⲧⲓϩⲉ ⲁϥ-
23. ϩⲟⲡϥ̣ ⲙ̅ⲡ̣ⲁⲉⲙ̅ⲧⲟ ⲉⲃⲟⲗ : ϩⲛ̅ ⲧϭⲟⲙ ⲙ̅ⲡⲓ̈ⲕⲉⲥⲟⲟⲩ ⲛ̅ⲣⲁⲛ ⲛ̅ⲧⲁ-
24. ⲡⲉⲓ̈ⲱⲧ̣ ⲧ̣ⲁⲟⲩⲟⲟⲩ : ⲉϫⲛ̅ ⲧⲁⲡⲉ ⲙ̅ⲡⲉϥϣⲏⲣⲉ ⲙ̅ⲙⲉⲣⲓ̈ⲧ ⲉϥⲧⲁⲗⲏⲩ ⲉ-
25. ϫⲛ : ⲡⲉⲥ⳨ⲟⲥ ⲉϥϫⲱ ⲙ̅ⲙⲟⲥ : ϫⲉ ⲡⲁⲣⲁⲛ̅ ⲙ̅ⲙⲏⲧ : ⲫⲁⲣ̅ⲙ̅ⲉ̅ⲛ̅
26. ⲉⲓ̈ⲃ̅ⲟ̅ⲩ̅ⲃ̅ⲁⲣ : ⲥ̅ⲓ̈ⲭ̅ : ⲧ̅ⲁ̅ⲭ̅ : ⲥⲁ̅ⲃ̅ⲁ : ⲭ̅ⲓ̈̅ⲣ̅ⲓ̈ⲛ̅ⲟ̅ⲩ : ϩ͞ⲛ ⲧϭⲟⲙ ––
27. ⲛ̅ϩⲉⲣⲉ̅ⲧ̅ⲓ̅ⲙ̅ⲟ̅ⲥ̅ : ϩⲛ̅ ⲧϭⲟⲙ̅ ⲛ̅ϩⲓ̅ⲕ̅ⲟ̅ⲩ̅ⲥ̅ⲁ̅ⲇ̅ : ϩⲛ̅ ⲧϭⲟⲙ ⲛ̅ϩⲁ̅ⲣ̅ⲙ̅ⲓ̈̅ⲭ̅ⲟ̅ⲩ̅ⲥ̅ⲁ̅ⲇ̅
28. ϩⲛ̅ ⲧϭⲟⲙ ⲙ̅ⲙ̅ⲫⲁⲣ̅ⲙ̅ⲉⲛ : ⲡⲕⲟⲩⲣⲥⲟⲛ ⲙ̅ⲡ̅ⲉ̅ⲓ̅ⲱ̅ⲧ ϩⲛ ⲧϭⲟⲙ
29. ⲛ̅ⲥⲏⲛⲕⲉ̅ⲃ̅ⲉ̅ⲣ̅ : ⲕⲁⲛⲕ̅ⲓ̈̅ⲑ̅ⲁ̅ : ϩⲛ̅ ⲧϭⲟⲙ ⲛⲟⲣⲫⲁ̅ⲛ̅ⲉ̅ⲩ︦ⲧⲏ : ⲙⲛ̅ ⲧϭⲟⲙ
30. ⲛⲟⲣⲫⲁⲙⲓ̈ⲏ̅ⲗ : ⲡⲛⲟϭ ⲛ̅ⲧⲏⲏⲃⲉ ⲛ̅ⲧϭⲓ̈ϫ ⲛⲟⲩⲛⲁⲙ̅ ⲙ͡ⲡⲉⲓ̈ⲱⲧ
31. ⲕⲓ̈ⲙ ⲙ̅ⲙⲟⲕ ⲡⲉⲓⲱⲧ ϩⲛ̅ ⲧⲙⲉϩⲥⲁϣⲃⲉ ⲙ̅ⲡⲉ : ⲙⲛ̅ ⲡⲙⲛ̅ⲧⲁϥⲧⲉ
32. ⲛ̣̅ⲥⲧⲉⲣⲉⲱ̣ⲙⲁ : ⲛ̅ⲅϫⲟⲟⲩ ϣⲁⲣⲟⲓ̈ ⲛ̅ⲓ̅ⲥ̅ ⲡⲉⲭ̅ⲥ̅ ⲡⲉⲕⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛ̅ϣⲏ-
33. ⲣⲉ : ⲛϥ̅ⲥⲫⲣⲁⲅⲓ̈ⲍⲉ ⲙ̅ⲡⲁⲥⲱⲙⲁ ⲙⲛ̅ ⲧⲓϭⲁⲗⲁϩⲧ : ϫⲉ ⲡⲉⲧⲕⲛⲁⲥⲙⲟⲩ
→
34. ⲉⲣⲟϥ ϥⲛⲁϣⲱⲡⲉ ϩⲁ ⲡⲉⲥⲙⲟⲩ : ⲛϥⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ⲙⲡ̅ⲛ̅ⲁ̅
35. ⲛⲓ̈ⲙ ⲛⲁⲕⲁⲑⲁⲣⲧⲟⲛ ⲛⲉⲡⲓ̈ⲃⲟⲗⲟⲥ ⲉⲧⲥⲟⲟϥ : ϫⲓⲛⲛ ϣⲉ ⲛ̅ⲣⲟⲙ-
36. ⲡⲉ ⲉⲡⲉⲥ̣ⲏ̣ⲧ ⲁⲩⲱ ϫⲟⲩⲧⲟⲩⲉ ⲙ̅ⲙⲓ̣̈ⲗⲓ̈ⲟⲥ ⲉⲩⲕⲱⲧⲉ ⲉⲓⲧⲉ
37. ⲧ̣ⲉⲙⲟⲛ ⲛ̅ϩⲟⲟⲩⲧ ⲉⲓ̈ⲧⲉ ⲧⲉⲙⲟⲛ ⲛ̅ⲥ̣ϩⲓⲙⲉ ⲉⲓ̈ⲧⲉ ⲫⲁⲣⲙⲁⲕⲟ̅

p. 3 (6796)
→

1 [38] ⲛ̅ϩⲟⲟⲩⲧ ⲉⲓ̈ⲧⲉ ⲫⲁⲣⲙⲁⲅⲓⲁ
2 [39] ⲙⲁⲅⲓⲁ ⲛ̅ⲥϩⲓⲙⲉ ⲉⲓⲧⲉ ⲧⲉⲙⲟⲛ ⲛ̅ⲕⲟⲩⲫⲟⲥ ⲛⲁⲡⲉⲇⲉⲩⲧⲟⲥ
3 [40] ⲉⲧⲥⲟⲟϥ ⲧⲓⲧⲁⲣⲕⲟ ⲙ̅ⲙⲟⲕ ⲡⲉⲓⲱⲧ ⲛⲟⲣⲫⲁ ⲉⲧⲉ ⲡⲁⲓ̈ ⲡⲉ
4 [41] ⲡⲉⲕⲥⲱⲙⲁ ⲧⲏⲣϥ : ⲙⲛ̅ ⲟⲣⲫⲁⲙ̅ⲓ̈̅ⲏ̅ⲗ̅ ⲉⲧⲉ ⲡⲁⲓ̈ ⲡⲉ ⲡⲛⲟϭ ⲛ̅ⲧⲏⲏⲃⲉ
5 [42] ⲛ̅ⲧⲉⲕϭⲓϫ ⲛⲟⲩⲛⲁⲙ : ϫⲉⲕⲁⲥ ⲉⲕⲉϫⲟⲟⲩ ϣⲁⲣⲟⲓ̈ ⲛⲓ̅ⲥ̅ ⲡⲉⲭ̅ⲥ̅
6 [43] ⲙⲛ̅ ⲡⲉⲕⲥⲁϣϥ ⲛⲁⲣⲭⲁ̣ⲅ̣ⲅⲉⲗⲟⲥ ⲉⲧⲉ ⲛⲁⲓ̈ ⲛⲉ ⲛⲉⲩⲣⲁⲛ
7 [44] ⲙⲓ̅ⲭ̅ⲁ̅ⲏ̅ⲗ : ⲅⲁⲃ̅ⲣ̅ⲓ̅ⲏⲗ ⲥⲟⲩ̅ⲣ̅ⲓ̅ⲏ̅ⲗ : ⲁⲥ︦ⲟ︦ⲩ︦ⲏ︦ⲗ ϩⲣⲁⲅ̣̅ⲟ̅ⲩ̅ⲏ̅ⲗ
8 [45] ϩⲣⲁⲫ̅ⲁ̅ⲏ̅ⲗ : ⲥⲁⲣⲁⲫⲟ̅ⲩ̅ⲏ̅ⲗ –– : –––– ––––––· ––––––
9 [46] ˇ–––––– ˇ ––––– ––––– | ⲑ⧹ⲩ⧸ ⲕⲁⲣⲃⲱⲛ ⲛ̅ϣⲉ ⲛϫⲟⲉⲓⲧ
10 [47] ϣⲟⲩⲣⲏ ⲛⲁⲙϩⲁⲧ ⲛⲉϩ ⲙⲏ ⲉⲫⲁⲛⲟⲥ : ⲗⲓⲃⲁⲛⲟⲥ ϩⲟⲟⲩⲧ
___
11 [48] ⲙⲁⲥⲧⲓⲭ ⲛ̅ϩⲟⲟⲩⲧ ⲕⲟⲩⲣⲕⲟ̅ⲃ̅ⲓ̅ⲛ : ⲥⲧⲏⲣⲝ ⲁⲡⲟⲕⲁⲗⲁⲙⲱⲛ
12 [49] ⲡϭⲱⲣϭ ⲛ̅ⲧϭⲁⲗⲁϩⲧ : ⲙⲟⲣⲥⲏⲛⲉ ⲍ ϭⲃ ⲧⲁⲫⲛ ⲍ ––––
13 [50] ϩⲁϭⲓϫ ⲛ̅ϫⲏϭⲉ ϩⲁϭⲓⲛ ⲛⲉϭⲟⲟϭⲉ ϣⲟⲡϣⲟⲡ ⲍ ⲃ̣ⲏ̣ⲧ̣
↓
14 [51] ⲛ̅ⲣⲟⲟⲩⲛⲉ ⲍ : ϣⲉ ⲛⲁⲃⲣⲁϩⲁⲙ ⲍ̣ ⲕⲗⲟⲙ ⲛⲁⲣⲧⲉⲙⲉ-
15 [52] ⲥⲓⲁⲥ ⲉϫⲛ̅ ⲧϭⲁⲗⲁϩⲧ

(Figure of Jesus crucified with the two thieves:)
16 [53] (kharakēres: ⲓ̅ⲥ̅ ⲭ̅ⲥ̅ ⲃⲏⲑ ⲃⲏⲑⲁ)
17 [54] (kharakēres: ⲃⲏⲑⲁ ⲓⲁⲱ ⲥⲁⲃⲁⲱⲑ ⲁⲇⲱⲛⲁⲓ)
18 [55] (kharakēres: ⲉⲗⲱⲉⲓⲩ ⲙⲓⲭⲁⲏⲗ)
19 [56] (above Jesus, on the cross: ⲡⲣⲣⲟ)
20 [57] (On Jesus’ crown: ⲁⲉⲏ)
21 [58] (kharakēres: ⲅ︦ⲁ︦ⲃ︦ⲣ︦ⲓ︦ⲏ︦ⲗ︦ ⲣⲁⲫⲁⲏⲗ)
22 [59] (kharakēres: ⲥⲟⲩⲣⲓⲏⲗ ⲁⲥⲟⲩⲏⲗ)
23 [60] (kharakēres: ϩⲣⲁⲅⲟⲩⲏⲗ)
24 [61] (kharakēres: ⲥⲁⲣⲁ-)
25 [62] (kharakēres: ⲫⲩⲏⲗ)
26 [63] (Above the left thief: ⲅ̣ⲏⲥⲧⲁⲥ̣)
27 [64] (Above the right thief: ⲇⲏⲙⲁⲥ)
28 [65] ⲥⲙⲏⲣⲛⲏⲥ ⲧⲣⲟⲕⲗⲓ̈ⲧⲏⲥ
→
29 [66] ⲅⲣⲁⲯⲉ ⲥⲱⲧⲓⲟⲛ ⲥⲛⲁⲩ
30 [67] ⲟⲩⲁ ⲉⲧϭⲁⲗⲁϩⲧ ⲟⲩⲁ
31 [68] ⲉⲡⲉⲕⲙⲟⲧⲉ ⲧⲱⲃⲉ : ⲅ
32 [69] ϩⲁ ⲧϭⲁⲗⲁϩⲧ ⲛⲁⲧⲙⲁⲁϫⲉ : ⲁⲕⲛⲓ̈ⲁ ⲕⲁ
33 [70] ϩⲙⲟⲩ ⲡⲣⲣⲟ ⲙ̅ⲡⲉⲕⲕⲱⲧⲉ ⸗

[p. 2, 1] [+ Holy,] Holy, Holy! The Prayer of Jesus Christ that he spoke [2] upon the cross, crying out, saying, “Elōe, [3] [Elōe,] Lama Sabaktani, Marmarimari!”, that is, [4] “God, my God, why have you forsaken me?” Some among them [5] said, “Elijah”, others, “Jeremiah.” One [6] among them took a sponge and dipped it in vinegar, and he tasted ⟨it⟩. [7] He said, “My father, everything has been fulfilled!” In that moment he gave up [8] ⟨his⟩ spirit. The sky opened, the earth shook, those who had [9] died rose in their bodies and went to Jerusalem and they went [10] into the tomb.

I am Jesus the Christ. I took for myself a [11] cup of water in my hand, and I invoked over it in [12] the name of Marmarthi, the power which stands in the presence [13] of the Father, the great power of Barbaraōth, the right arm [14] of Baraba, the cloud of light which stands [15] in the presence of Iao Sabaoth. Thus I poured my cup [16] of water into the sea and it split in its middle. I looked [17] down and I saw the unicorn standing over a field [18] of gold, that which is called Sappathai. He spoke [19] with me saying, “Who are you, standing thus [20] in this body, yea, ⟨in⟩ this flesh, ⟨but⟩ not given into my hands?” I spoke [21] with him saying, “I am Israel Ēl, the power of [22] Iao Sabaoth, the great power of Barbarōth!” Thus he [23] hid himself from me.

By the power too, of the six names which [24] the Father spoke over the head of his beloved son when he was [25] upon the cross, saying, “My true name: Pharmen [26] Eiboubar Sikh Takh Saba Khirinou”; by the power [27] of Heretimos; by the power of Hikousad; by the power of Harmikhousad; [28] by the power of Mpharmen, the messenger of the Father; by the power of [29] Sēnkeber Kankitha; by the power of Orphaneutē and the power of [30] Orphamiel, the great finger of the right hand of the Father, move yourself, O Father in the seventh heaven and the fourteen [32] firmaments, and send to me Jesus Christ, your only-born son, [33] that he might seal my body and this pot, so that the one that you bless [34] will be blessed, and he will cast out [35] every unclean spirit ⟨and⟩ defiled plotter, up to a hundred years [36] and for twenty-one miles around, whether [37] male demon or female demon, whether male sorcerer [p. 3, 38-39] or female sorcery, or dumb, boorish, defiled demon! [40] I adjure you, O Father, by Orpha, that is [41] your whole body, and Orphamiel, that is the great finger [42] of your right hand, that you send to me Jesus the Christ [43] and your seven archangels, whose names are these: [44] Michael, Gabriel, Suriel, Asouel, Raguel, [45] Raphael, Saraphouel!

[46] Offering: Olive wood charcoal, [47] brazier of white clay, olive oil for a lamp, male frankincense, [48] male mastic, gourd, styrax, calamus.

[49] The preparation of the pot: seven myrtle leaves, seven laurel leaves, [50] purple mint (?), Ethiopian (?) mint, marjoram (?), 7 virgin palm leaves, [51] 7 ⟨branches⟩ of Abraham wood. Crown of artemisia [52] on top of the pot.

(Figure of Jesus crucified with the two thieves:)

53. (kharakēres: Jesus Christ Bēth Bētha)
54. (kharakēres: Bētha Iao Sabaoth Adonai)
55. (kharakēres: Elōeiu Michael)
56. (above Jesus, on the cross: The king)
57. (On Jesus’ crown: AEĒ)
58. (kharakēres: Gabriel Raphael)
59. (kharakēres: Suriel Asouēel)
60. (kharakēres: Raguel)
61-62. (kharakēres: Saraphuēl)
63. (Above the left thief: Gestas)
64. (Above the right thief: Demas)

[65] Troglodytic myrrh. [66] Draw two images, [67] one for the pot, one [68] for your neck. Three bricks [69] under the pot without handles. Purify ⟨yourself for⟩ 21 ⟨days⟩. [70] Royal salt around you.

Tableau:	Markéta Preininger
Tracing by:	Markéta Preininger

Apparatus:

1. + : ⲥ⳨ⲥ Kropp 1931 | [ⲁⲅⲓⲟⲥ ⲁⲅⲓⲟ]ⲥ̣̅ ‧ ⲁⲅ̅ⲓ̅ⲟ̅ⲥ i.e. Greek ἅγιος (three times) : [ⲁⲅⲓⲟⲥ ⲁⲅⲓ]ⲟ̣̅ⲥ̅ ⲁ̅ⲅ̅ⲓ̅ⲟ̅ⲥ̅ Kropp 1931| ⲡⲣⲟⲥⲉⲩⲭⲏ i.e. Greek προσευχή
1-2. ⲛ̅ⲧⲁ⸗ϥ-ⲧⲁⲟⲩⲟ⸗ⲥ second ⲧ corrected from ⲩ̣, initial ⲛⲧ may also be corrected, but unclear
2. ⲡⲉⲥ⳨̣ⲟ̣ⲥ̣ : ⲡⲉⲥⲥ⳨ⲥ Kropp 1931
3. ⲗⲁⲙ]ⲁ̣ : [ⲗⲁ]ⲙ[ⲁ] Kropp 1931
5. ϩⲉⲛ̅ⲕⲟⲟⲩⲉ ϩ corrected from ϫ by partial erasure and overwriting
6. [ⲛ]ϩ̣ⲏ⧹ⲧ⧸ⲟⲩ : ⲙ̣̅ⲙ̅ⲟ̅ⲩ̅ Kropp 1931 | ⲥⲫⲟⲅⲕⲟⲥ i.e. Greek σπόγγος | ϩⲏⲙ̅ϫ̅ϩ̅ i.e. Sahidic ϩⲙϫ | ⲁϥϫⲉ̣⳿ⲧ̣ⲓ̣̈ⲡⲉ i.e. Sahidic ⲁ⸗ϥ-ϫⲓϯⲡⲉ
8. ⲡⲛ̅ⲁ̅ l. ⲡⲛⲉⲩⲙⲁ i.e. Greek πνεῦμα | ⲛ̅ⲕ̣[ⲁ]ⲥ̣ : ⲛ̅ⲕ̣[ⲁⲥ] Kropp
9. ⲥⲱⲙⲁ i.e. Greek σῶμα
10. ⲉⲙ̅ϩⲁⲁⲩ i.e. Sahidic ⲙ̅ϩⲁⲁⲩ
11. ϩⲛ〚ⲛ〛 ⲧⲁϭⲓ̈ϫ corrected from ϩⲛ ⲧⲁϭ̣ or ϩⲛ ⲧⲁϫ̣ by partial erasure and overwriting : ϩⲛ . ⲧⲁϭⲓ̈ϫ Kropp 1931
12. ⲙ͞ⲙ̅ⲁ̅ⲣ̅ⲙ̅ⲁ̅ⲣ̅ⲑ︦ⲓ̈ : ⲙ͞ⲙ̅ⲁ̅ⲣ̅ⲙ̅ⲁ̅ⲣ̅ⲟ̅ⲓ̈ Kropp, Meyer and Smith | ⲇⲩⲛⲁⲙⲓ̈ⲥ i.e. Greek δύναμις
13. [ⲉ]ⲃ̣ⲟ̣ⲗ̣ : [ⲉⲃⲟⲗ] Kropp
14. [ⲛ̅ⲟ]ⲩ̣[ⲛⲁ]ⲙ̣ : [ⲛ̅ⲟⲩⲛⲁ]ⲙ̣ Kropp 1931 | ⲃⲁ̣ⲣ̣ⲁ̣ⲃⲁ second ⲁ and ⲃ corrected by partial erasure and overwriting, ⲃ perhaps corrected from ϫ
15. ⲛ͡ⲧⲓϩⲉ i.e. Sahidic ⲛⲧⲉⲓϩⲉ
16. ⲑⲁⲗⲁⲥⲥⲁ i.e. Greek θάλασσα
17. ⲡⲁⲡⲓ̈ⲧⲁⲡ i.e. Sahidic ⲡⲁⲡⲧⲁⲡ
23. ϩⲟⲡϥ̣ ⲙ̅ⲡ̣ⲁⲉⲙ̅ⲧⲟ : ϩⲟⲡ[ϥ] ⲙ[ⲁ]ⲉⲙ̅ⲧⲟ ⲉⲃⲟⲗ Kropp 1931
25. ⲡⲉⲥ⳨ⲟⲥ : ⲥ⳨ⲥ Kropp 1931
26. ⲭ̅ⲓ̈̅ⲣ̅ⲓ̅ⲛ̅ⲟ̅ⲩ first ⲓ corrected from ⲣ by overwriting
28. ⲕⲟⲩⲣⲥⲟⲛ i.e. Greek κοῦρσον cf. CDO s.v. ⲕⲟⲩⲣⲥⲟⲛ
31. ⲧⲙⲉϩⲥⲁϣⲃⲉ i.e. Sahidic ⲧ-ⲙⲉϩ-ⲥⲁϣϥⲉ
32. ⲥⲧⲉⲣⲉⲱ̣ⲙⲁ i.e. Greek στερέωμα | ⲛ̅ⲅϫⲟⲟⲩ nu corrected from unclear letter ? | ⲙⲟⲛⲟⲅⲉⲛⲏⲥ i.e. Greek μονογενής
33. ⲥⲫⲣⲁⲅⲓ̈ⲍⲉ i.e. Greek σφραγίζειν only one dot of the trema on the iota is clearly visible, the right dot may have merged with the nu above
35. ⲉⲡⲓ̈ⲃⲟⲗⲟⲥ i.e. Greek ἐπίβουλος
36. ⲙ̣ⲓ̣̈ⲗⲓ̈ⲟⲥ i.e. Greek μίλιον
37. ⲧⲉⲙⲟⲛ i.e. Greek δαίμων (twice) | ⲉⲓ̈ⲧⲉ i.e. Greek εἴτε (twice) | ⲫⲁⲣⲙⲁⲕⲟ̅ l. ⲫⲁⲣⲙⲁⲕⲟ(ⲥ) ? i.e. Greek φάρμακος
38. ⲉⲓ̈ⲧⲉ ⲫⲁⲣⲙⲁⲅⲓⲁ i.e. Greek εἴτε φαρμακεία
39. ⲙⲁⲅⲓⲁ l. (ⲫⲁⲣ)ⲙⲁⲅⲓⲁ i.e. Greek φαρμακεία | ⲉⲓⲧⲉ ⲧⲉⲙⲟⲛ i.e. Greek εἴτε δαίμων | ⲕⲟⲩⲫⲟⲥ i.e. Greek κοῦφος ⲥ corrected from ⲉ by overwriting | ⲁⲡⲉⲇⲉⲩⲧⲟⲥ i.e. Greek ἀπαίδευτος
41. ⲥⲱⲙⲁ i.e. Greek σῶμα
43. ⲁⲣⲭⲁ̣ⲅ̣ⲅⲉⲗⲟⲥ i.e. Greek ἀρχάγγελος
44. ⲁⲥ︦ⲟ︦ⲩ︦ⲏ︦ⲗ : ⲁⲥⲟⲩⲏⲗ Kropp
46. ⲑⲩ/ l. ⲑⲩ(ⲥⲓⲁ) i.e. Greek θυσία : ⲑ Kropp 1931 | ⲕⲁⲣⲃⲱⲛ i.e. Greek κάρβων
47. ⲫⲁⲛⲟⲥ i.e. Greek φανός | ⲗⲓⲃⲁⲛⲟⲥ
48. paragraphos before line on right | ⲙⲁⲥⲧⲓⲭ i.e. Greek μαστίχη | ⲥⲧⲏⲣⲝ i.e. Greek στύραξ | ⲁⲡⲟⲕⲁⲗⲁⲙⲱⲱ͞ⲛ̅ i.e. Greek ὀποκάλαμος
49. ⲙⲟⲣⲥⲏⲛⲉ i.e. Greek μυρσίνη | ⲧⲁⲫⲛ i.e. Greek δάφνη | –––– : . . Kropp 1931
50. ϩⲁϭⲓϫ l. ϩⲁϭⲓⲛ or translate “left hand”? | ⲛⲉϭⲟⲟϭⲉ l. ⲛ-ⲉϭⲟⲟϣⲉ ? | ϣⲟⲡϣⲟⲡ see CDO s.v.
51. ⲍ̣ corrected from ⲝ̣ by overwriting ?
51-52. ⲁⲣⲧⲉⲙⲉⲥⲓⲁⲥ i.e. Greek ἀρτεμισία
65. ⲥⲙⲏⲣⲛⲏⲥ ⲧⲣⲟⲕⲗⲓ̈ⲧⲏⲥ i.e. Greek σμύρνη τρωγλόδυτη
66. ⲅⲣⲁⲯⲉ ⲥⲱⲧⲓⲟⲛ i.e. Greek γράφειν ζῴδιον
69. ⲁⲕⲛⲓ̈ⲁ i.e. Greek ἀγνεία

Notes:

Our numbering differs from that of Kropp in l. 53; our lines 53–65 correspond to his ll. 53–59 (he lists all of the angel names together, for example, as l. 56, although in the manuscript they are split over at least four lines in the manuscript). Our lines 66–70 then correspond to his lines 60–64.
1. + Kropp restores ⲥ⳨ⲥ, but there does not seem to be space for it, and this dossier does not seem to use this as a scribal mark; rather, British Library Ms. Or. 6795 (M307) has no initial scribal mark, British Library Ms. Or. 6794 (M306) has a simple cross, as do British Library Ms. Or. 6796 (1 verso) (M118, T1301) and British Library Ms. Or. 6796 (2-3) (M118, T1300). Here we tentatively restore a cross, for which there is probably space, but we cannot be certain of its existence.
2–10. The account of the death of Jesus here harmonises various details drawn from the canonical gospels. The initial words (ll. 2–4) paraphrase Matthew 27.46: ⲁϥϫⲓϣⲕⲁⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲓ̅ⲏ̅ⲥ̅ ϩⲛ ⲟⲩⲛⲟϭ ⲛⲥⲙⲏ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲉⲗⲱⲉⲓ ⲉⲗⲱⲉⲓ ⲗⲁⲙⲁ ⲥⲁⲃⲁⲕⲧⲁⲛⲉⲓ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲉⲧⲃⲉ ⲟⲩ ⲁⲕⲕⲁⲁⲧ ⲛⲥⲱⲕ (“Jesus cried out with a great voice saying, ‘Elōei, elōei, lama sabaktanei?’, that is, ‘My God, my God, why have you forsaken me?’”) and Mark 15.34: ⲁϥⲱϣ ⲉⲃⲟⲗ ⲛϭⲓ ⲓ̅ⲏ̅ⲥ̅ ϩⲛ ⲟⲩⲛⲟϭ ⲛϩⲣⲟⲟⲩ ϫⲉ ⲉⲗⲱⲉⲓ ⲉⲗⲱⲉⲓ ⲗⲁⲙⲁ ⲥⲁⲭⲑⲁⲛⲉⲓ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ϣⲁⲩϩⲉⲣⲙⲉⲛⲉⲩⲉ ⲙⲙⲟϥ ϫⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲉⲧⲃⲉ ⲟⲩ ⲁⲕⲕⲁⲁⲧ ⲛⲥⲱⲕ (“Jesus called out with a great voice, saying, ‘Elōei, elōei, lama sakhthanei?’, whose interpretation is, ‘My God, my God, why have you forsaken me?’”). ‘Elōei, elōei, lama sabaktanei’ is a transliteration of the Aramaic form of Psalm LXX 21.2, in Coptic ⲡⲛⲟⲩⲧⲉ ⲡⲁⲛⲟⲩⲧⲉ ⲙⲁϯϩⲧⲏⲕ ⲉⲣⲟⲓ ⲉⲧⲃⲉ ⲟⲩ ⲁⲕⲕⲁⲁⲧ ⲛⲥⲱⲕ (“God, my God, attend to me, why have you forsaken me?”). For the use of Christ’s last words on the cross in Coptic magical texts, see Bélanger Sarrazin and Holob (forthcoming).
The reference to Elijah and Jeremiah seems to come from a harmonisation of Matthew 27.47/Mark 15.35, describing the scene after Jesus has cried out: ϩⲟⲓⲛⲉ ⲇⲉ ⲛⲛⲉⲧⲁϩⲉⲣⲁⲧⲟⲩ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ⲛⲧⲉⲣⲟⲩⲥⲱⲧⲙ ⲛⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉⲡⲁⲓ ⲙⲟⲩⲧⲉ ⲉϩⲏⲗⲉⲓⲁⲥ/ϩⲟⲓⲛⲉ ⲛⲛⲉⲧⲁϩⲉⲣⲁⲧⲟⲩ ⲙⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ ⲛⲧⲉⲣⲟⲩⲥⲱⲧⲙ ⲡⲉϫⲁⲩ ⲉⲓⲥ ϩⲏⲏⲧⲉ ϥⲙⲟⲩⲧⲉ ⲉϩⲏⲗⲉⲓⲁⲥ (“Some who were standing in that place said, “He is calling out for Elijah.”) with Matthew 6.14, in which Jesus asks his disciples who they think the Son of Man is, and they reply: ϩⲟⲓⲛⲉ ⲙⲉⲛ ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲃⲁⲡⲧⲓⲥⲧⲏⲥ ⲡⲉ ϩⲉⲛⲕⲟⲟⲩⲉ ⲇⲉ ϫⲉ ϩⲏⲗⲉⲓⲁⲥ ⲡⲉ ϩⲉⲛⲕⲟⲟⲩⲉ ⲇⲉ ϫⲉ ⲓⲉⲣⲏⲙⲓⲁⲥ ⲡⲉ ⲏ ⲟⲩⲁ ⲛⲛⲉⲡⲣⲟⲫⲏⲧⲏⲥ ⲡⲉ (“Some say John the Baptist, others Elijah, and others Jeremiah or another of the prophets”; cf. Luke 9.19, the same episode in which Jeremiah is not mentioned).
The episode involving the dipping of a sponge in vinegar is found in three of the canonical gospels (Matthew 28.48, Mark 15.36, John 19.29–30; cf. Luke 23.26, in which soldiers give Jesus vinegar, but the sponge is not mentioned), but the text here paraphrases it.
Jesus last words and death are taken from John 19.30: ⲡⲉϫⲁϥ ϫⲉ ⲁⲩϫⲱⲕ ⲉⲃⲟⲗ ⲁⲩⲱ ⲁϥⲣⲓⲕⲉ ⲛⲧⲉϥⲁⲡⲉ ⲁϥϯ ⲙⲡⲉⲡⲛⲁ (“Jesus said, “Everything has been fulfilled!” and he gave up ⟨his⟩ spirit”); the initial address to God, his father, is probably the result of a harmonisation with Luke 23.46: “ⲡⲁⲓⲱⲧ ϯϯ ⲙⲡⲁⲡⲛⲁ ⲉⲛⲉⲕϭⲓϫ” (“Father, I give my spirit into your hands”).
The subsequent description of the cosmic upheaval and resurrection of the dead is taken from Matthew 28.51–53: ⲡⲕⲁϩ ⲁϥⲛⲟⲉⲓⲛ ⲁⲩⲱ ⲙⲡⲉⲧⲣⲁ ⲁⲩⲡⲱϩ ⲛⲉⲙϩⲁⲁⲩ ⲁⲩⲟⲩⲱⲛ ⲁⲩⲧⲱⲟⲩⲛ ⲛϭⲓ ϩⲁϩ ⲛⲥⲱⲙⲁ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲛⲧⲁⲩⲛⲕⲟⲧⲕ ⲁⲩⲉⲓ ⲉⲃⲟⲗ ϩⲛ ⲛⲙϩⲁⲁⲩ ⲙⲛⲛⲥⲁ ⲧⲣⲉⲩⲧⲱⲟⲩⲛ ⲇⲉ ⲁⲩⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲧⲡⲟⲗⲓⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲟⲩⲟⲛϩⲟⲩ ⲉⲃⲟⲗ ⲛϩⲁϩ (“The earth shook and the rock split; the tombs opened and many of the bodies of the saints who had slept came out of the tombs, and after having risen they went into the holy city and appeared to many”). Note that the text here mistakenly says that they went into (ⲉϩⲟⲩⲛ) rather than out of (ⲉⲃⲟⲗ) the tombs. The opening of the sky is perhaps borrowed from Luke 3.21 (ⲁⲧⲡⲉ ⲟⲩⲱⲛ “the sky opened”).
3. ⲡⲉ ϫⲉ The first epsilon was written with a very long middle bar, over which the following word was subsequently written.
6. ⲙ̣̅ⲙⲟⲩ One mu is perhaps corrected from omicron or vice versa; a large tau-like shape seems to have been added between the mu and omicron; its function is unclear.
10-16. The description of Jesus reaching the underworld by splitting open the sea finds a parallel in the Acts of Andrew and Paul, in which Paul leaps into the sea in order to visit Hell to see what Jesus did during his descent, and Andrew subsequently helps him return by praying over a cup of water which he pours into the sea, causing it to part to allow Paul to return; see Jacques 1969; cf. Kropp 1930–1931 vol. 3 61–62; Dosoo 2022, p. 529 n. 201; Bélanger Sarrazin 2026, 312-313.
15. At this point a kollesis intervenes, and the fibre direction changes.
17–20. The unicorn here represents a demonic being, either the Devil, Death or another personified ruler of Hell. While the predominant associations of unicorns in Christian thought are positive, understanding it as a symbol of Christ, there is a recurrent minor tradition which describes the Devil as a one-horned being or “unicorn” (Einhorn (1998) 134–138, 524–528; Downer (2000); Dosoo (2022) 529–531; Bélanger Sarrazin 2026, p. 313). In particular, Psalm LXX 21.22, which Jesus quotes in his words on the cross found in Matthew 27.46 and Mark 15.34 (“my God, my God, why have you forsaken me?”), describes the speaker as threatened by the “horns of unicorns” (ⲛⲧⲁⲡ ⲛⲛⲁ ⲛⲓⲧⲁⲡ ⲛⲟⲩⲱⲧ), understood by interpreters as either the Devil, or the cross upon which Jesus died (Dosoo (2022) 530–531; Bélanger Sarrazin 2026, p. 313). This identification is confirmed by the unicorn’s demand to know who Jesus is, complaining that Jesus has not been given into his power, which echoes the complaint of Death to the resurrected Jesus in the Book of the Resurrection of Jesus Christ that “Tell me then, who are you, O you who mock me… I find I have no power over you” (ⲙⲁⲧⲁⲙ̣ⲟⲓ ϭⲉ ϫⲉ ⲛ̅ⲧⲕ̅ⲛⲓⲙ ⲱ̅ [ⲡⲉⲧⲥⲱⲃⲉ ⲛ̅ⲥⲱⲓ̈]… [ⲙ]ⲡ̣ⲓϩⲉ ⲉϭⲟⲙ ⲉⲣⲟⲕ; Westerhoff (1999) 64–65; cf, Dosoo (2022) 528–529).
As pointed out by Sanzo (2014: 91–92) it is ambiguous as to whether the name Sappathai refers to the unicorn or the field in which he dwells; since the name comes directly after the field has been mentioned, it is perhaps the field, but this is not entirely certain. Dosoo (2022: 528 n. 199) has suggested that the name may be related to the word sabbaton (ⲥⲁⲃⲃⲁⲧⲟⲛ), meaning “sabbath” or “Saturday”, in the context of “Holy Saturday”, the day preceding Easter Sunday, on which Jesus descended into Hell (Atanassova 2022: 42; cf. the form ⲥⲁⲙⲡⲁⲑⲟⲛ in the Coptic dictionary online). Cf. names such as Sampathaios (Σαμπαθαῖος) [https://www.trismegistos.org/namvar/43326], from Hebrew Shabtai “the one of the Sabbath” (שבתי), used by both Jews and Gentiles (Tcherikover 1964: 43–44).
28. ⲙ̅ⲡ̅ⲉ̅ⲓ̅ⲱ̅ⲧ The mu has two supralinear strokes, the first indicating a vocalic pronunciation, the second an overline indicating that it is being treated as a vox magica or nomina sacra.
33. ⲛϥ̅ⲥⲫⲣⲁⲅⲓ̈ⲍⲉ “that he might seal”: “Sealing” here refers to the act of making the sign of the cross over object; see Mihálykó 2021.
34. ϥⲛⲁϣⲱⲡⲉ ϩⲁ ⲡⲉⲥⲙⲟⲩ “will be blessed”: Literally “will be under the blessing”. This phrase does not seem to be Biblical, but we find it in other literary texts; cf. Instructions of Apa Pachomius (Budge 1913: 162.21–22; CC0241); P.Köln 354 A I l. 6 (Schenke 2018); Ps.-Athanasius of Alexandria, Encomium on Michael and Gabriel 11 (Saweros 2019: 5.25; CC0059).
35-36. ϫⲓⲛⲛ ϣⲉ ⲛ̅ⲣⲟⲙⲡⲉ ⲉⲡⲉⲥ̣ⲏ̣ⲧ “up to a hundred years”: Literally “from a hundred years down”; for the phraseology cf. Matthew 2.16: ϫⲓⲛ ⲣⲙⲡⲉ ⲥⲛⲧⲉ ⲉⲡⲉⲥⲏⲧ (“from two years (old) and under”).
37-39. ⲉⲓ̈ⲧⲉ ⲫⲁⲣⲙⲁⲕⲟ̅ ⲛ̅ϩⲟⲟⲩⲧ ⲉⲓ̈ⲧⲉ ⲫⲁⲣⲙⲁⲅⲓⲁ ⲙⲁⲅⲓⲁ ⲛ̅ⲥϩⲓⲙⲉ “whether male sorcerer [p. 3, 38-39] or female sorcery” : As noted in Kropp 1931, the scribe seems to have written l. 37, then l. 39, and then added l. 38 when it was realised that some text had been skipped; l. 38 is written more loosely and smaller than l. 39, and slopes upwards from left to right, apparently trying (unsuccessfully) to avoid the enlarged iota of ⲉⲓⲧⲉ in l. 39. The original text probably read something like ⲉⲓⲧⲉ ⲫⲁⲣⲙⲁⲅⲓⲁ ⲛ̅ϩⲟⲟⲩⲧ ⲉⲓⲧⲉ ⲫⲁⲣⲙⲁⲅⲓⲁ ⲛ̅ⲥϩⲓⲙⲉ (“whether male sorcery or female sorcery”, cf. ⲉⲓⲧⲉ ⲧ̣ⲉⲙⲟⲛ ⲛ̅ϩⲟⲟⲩⲧ ⲉⲓ̈ⲧⲉ ⲧⲉⲙⲟⲛ ⲛ̅ⲥ̣ϩⲓⲙⲉ in ll. 36–37), but the copyist seems to have erroneously written ⲫⲁⲣⲙⲁⲕⲟ(ⲥ) in l. 37 instead of ⲫⲁⲣⲙⲁⲅⲓⲁ, perhaps intending to correct this in l. 39 by writing ⲙⲁⲅⲓⲁ, which could be understood as either the corrective ending of ⲫⲁⲣⲙⲁⲅⲓⲁ, or as the word μαγεία (“magic”), but then skipped to ⲛ̅ⲥϩⲓⲙⲉ (“female”), omitting ⲛ̅ϩⲟⲟⲩⲧ ⲉⲓⲧⲉ ⲫⲁⲣⲙⲁⲅⲓⲁ. This was then corrected by the addition of l. 38, which, however, left the ⲫⲁⲣⲙⲁⲕⲟ(ⲥ) of l. 37 not clearly corrected, as the ⲙⲁⲅⲓⲁ of l. 39 followed the ⲫⲁⲣⲙⲁⲅⲓⲁ of l. 38, thus becoming apparently useless. For similar phraseology, see in particular PCM I 25 p. 10 ll. 15–16: ⲛⲉⲙⲁⲅⲟⲥ ⸗ ⲛϩⲟⲁⲩⲧ ⲉⲓⲧⲉ ⲟⲩⲙⲁⲅⲟⲥ ⸗ ⲛⲥⲓⲙⲓ ⸗ (“…male magicians or a female magician…”); P. Lond. Copt. 369 (KYP M123) l. 13: ⲟⲩⲙ̣ⲁⲅ̣ⲓⲁ ⲛⲥϩⲓⲙⲉ ⲩ̅ ⲟ̅ⲩ̅ⲙⲁⲅ̣ⲓ̣ⲁ ⲛϩⲟⲟ̅ⲩ̅ⲧ̅ (“male magic or female magic”); PCM I 11 p. 5 ll. 24–25: ⲏ̅ ⲟ̣ⲩⲙⲁⲅⲟⲥ ⲡⲉ : ⲏ̅ ⲟⲩⲙⲁⲅⲟⲥ ⲛⲥ̅ϩⲓ̅ⲙⲉ ⲧⲉ (“…or it is a male magician, or it is a female magician…”); PCM I 18 l. 15: ⲛⲉⲙⲁⲕⲟⲥ ⲉⲛϩⲟⲟⲩⲧ ⲟⲩⲇⲉ ⲫⲁⲣⲙⲁⲅⲟⲥ ⲉⲛⲥϩⲓⲙⲉ (“…neither a male magician or a female sorceress…”).
Image: There has been some erasure at the upper and left part of the image; it seems to have removed part of an earlier drawing of the cross. On the lower left, the scribe seems to have erased ring letters which may have been angel names, which were then re-added on the upper left of the cross. Part of Gestas’ (the thief on the left) name seems to have been erased, so he was probably already drawn when these erasures were made. The scribe seems to have made some errors when copying the image, drawing Jesus’ legs as emerging from the base of the cross rather than from the lower part of his tunic.
49. ⲡϭⲱⲣϭ ⲛ̅ⲧϭⲁⲗⲁϩⲧ : “the preparation of the pot” For the “preparation of the pot”, see the discussion in Choat and Gardner 2013, p. 100.

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Editor:

Checked to l.22 by autopsy by KD (5/4/2019); 23 on from Kropp transcribed by KD (31/1/2020); preliminary translation and partial apparatus by KD (1/4/2021); JES, KD, MPS, RBS (23/7/2026)

How to cite:

[Editor names]. "KYP T363: Spell to cast out every unclean spirit," Kyprianos Database of Ancient Ritual Texts and Objects, Korshi Dosoo, Markéta Preininger, & Roxanne Bélanger Sarrazin (principal editors), www.coptic-magic.phil.uni-wuerzburg.de/index.php/text/kyp-t-363. Accessed on 24/07/2026
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