{"id":52369,"date":"2025-11-06T09:59:10","date_gmt":"2025-11-06T08:59:10","guid":{"rendered":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/?p=52369"},"modified":"2025-11-06T10:00:10","modified_gmt":"2025-11-06T09:00:10","slug":"three-healing-prescriptions-from-a-now-lost-codex-ii-a-fumigation-prescription-and-prayer-for-childbirth","status":"publish","type":"post","link":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/2025\/11\/06\/three-healing-prescriptions-from-a-now-lost-codex-ii-a-fumigation-prescription-and-prayer-for-childbirth\/","title":{"rendered":"Three Healing Prescriptions from a Now-Lost Codex II: A Fumigation Prescription and Prayer for Childbirth\u00a0"},"content":{"rendered":"\n

In the previous post<\/a> in this series, we discussed a parchment sheet from a now-lost codex kept at the Biblioth\u00e8que Nationale de France (BnF), BnF Copte 129 (20) fol. 178<\/a>, dated to around the 10th century, which contains several healing prescriptions. In this blog post, we will have a closer look at the first one, a fumigation prescription, which is followed by a prayer for quick childbirth:\u00a0<\/p>\n\n\n\n

BnF Copte 129 (20) fol. 178 (134), recto ll. 1\u201312:<\/p>\n\n\n\n

\u2c9f\u2ca9\u2ca5\u03e9\u2c93\u2c99\u2c89 \u2c89\u2ca5\u03e9\u2c9f\u2ca5\u2c89 \u2c99\u2c89\u2ca5\u2c89 \u2c95\u2c81\u2ca1\u2c9b\u2c93\u2c8d\u2c89 \u2c99\u2c99\u2c9f\u2ca5 \u2c89\u2ca5\u2c9b\u2c81\u2c99\u2c93\u2ca5\u2c89 \u2ca7\u2c81\u2cad\u2c8f \u2ca7\u2c81\u2ca9\u2c89\u0307 \u2ca1\u2c89\u2c93\u03e3\u2c97\u2c8f\u2c97 \u2c89\u03eb\u2c89\u0323\u2c9b \u2c9f\u2ca9\u2c81\u2ca1\u2c9f\u2ca7\u2c9b\u2c8f\u2ca3\u0307\u2ca1 \u2ca7\u2ca5\u2c9f\u2c9f\u2ca5 \u03e9\u2c93\u2cb1\u03e5 \u2ca5\u2c9b\u2c81\u2c99\u2c93\/\u2ca5\u2c89 | \u03e9\u2c99 \u2ca1\u2ca3\u2c81\u2c9b \u2c9b\u0307\u2c93\u0323\u0305[\u2ca5\u0305 \u00b7 \u2c9b]\u2ca1\u0323\u2c89\u0323\u2ca5\u2c99\u2c81\u03e9 \u2c9b\u2c89\u2c97\u2c9f\u2c9f\u2c97\u2c89 \u00b7 \u2c9b\u2ca7\u0323\u2c81\u0323\u03e5\u0323\u2cb1\u0323\u2c83 \u2c99\u0307\u2c99\u2c9f\u03e5 \u2c89\u0323\u03eb\u2c99\u0307 \u2ca1\u03e3\u2c89 \u00b7 \u2c89\u0305\u2ca7\u0323\u0305[\u2c9f\u0305\u2ca9\u0305]\u2c81\u0323\u0305\u2c81\u0305\u2c83\u0305 [\u2c9b\u0323?]\u2ca1\u0323\u2c89\u2ca5\u2ce8\u2c9f\u2ca5 \u2c89\u2c95\u2c89\u2c83\u2c9f\u2c8f\u0305\u2c91\u0323[ca. 2] [\u2c89]\u2ca7\u2c89\u0323\u2c95\u03e9\u2c99\u0307\u03e9\u2c81\u2c97 \u03eb\u2c89 [ca. 5 ] \u2c89\u0323\u2c99\u0307 \u2c99\u0307\u2c9b\u0307 \u2ca7\u03e3[ca. 9]\u2ca3\u2c9f\u2ca9 \u2c9b\u0323\u0307\u03e9\u0323[ca. 5]<\/p>\n\n\n\n

A woman suffering in labour: Fumigate her, she will give birth quickly.<\/em> Say this prayer over a cup of wine, have her drink from it. She will give birth.<\/em><\/p>\n\n\n\n

\u201cIn the name of [Jesus (?)]. By (?) bunch of grapes that he pressed upon the [holy] tree of the cross, help your servant (f. sg.), daughter of (?) \u2026 !\u201d<\/em><\/p>\n\n\n\n

Here, the fragment breaks off. <\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

In short, the recipe tells us that a woman should be fumigated and made to drink a cup of wine over which a prayer was uttered. First, we will discuss the prayer, from which only the beginning survives. The prayer hints at a metaphorical relationship between the wine drunk by the woman giving birth and the blood of Christ shed during his crucifixion, likened to \u201cpressed grapes\u201d, which was the wine drunk during the communion ritual. The following request \u201chelp your servant\u201d is also found in P.MoscowCopt.<\/em> 36 ll. 26\u201328 (= KYP T717): \u201cJesus Christ, help your servant, The\u014dna, the son of Thaplous\u201d. Because this is a formulary rather than an applied text, the prayer indicates that the name of the patient is to be recited here. What followed this passage is, unfortunately, lost.<\/p>\n\n\n\n

We will now explore the ritual practice in more detail. Drinking wine enhanced by a prayer is a common practice in healing texts in Coptic, but fumigation (in the context of uterine fumigation, a practice in which a woman sits over vapors or smoke, the source of which is, for example, burning coal) is less common, although attested. This practice is already mentioned in Egyptian medical texts from the New Kingdom and earlier, and was used to treat and diagnose various gynaecological issues, such as regulating blood flow or determining a woman\u2019s fertility. Fumigation as a gynaecological practice is also known from Greek and Demotic medical and magical texts.  <\/p>\n\n\n\n

Besides the BnF text published here, three other healing prescriptions written in Coptic refer to this practice. The first text is for a woman with a painful womb, Mich. Ms. 136, p. 10 ll. 12\u201316 (ll. 161\u2013165; KYP M128; recently republished by Michael Zellmann-Rohrer and Edward Love). The Michigan manuscript is also a parchment codex containing iatro-magical prescriptions, but dating perhaps as early as the fourth century. The fumigation prescription is more detailed in the manuscript from Michigan than in the one from Paris; oil and hair of an old woman are to be put on coals of sycamore, and the woman should sit over the smoke. The second text, P.Berol. 8109 (KYP M174), is a parchment codex of iatro-magical prescriptions from Egypt, written about three centuries later, containing a prescription for a woman having \u201cblood under her\u201d (this phrase refers to uterine bleeding). According to this text, the woman should be fumigated, but we know nothing of the context or the ingredients to be used during the procedure. The third one is a medical text recommending that a woman sit over boiled cumin if her womb is \u201cclosed\u201d (C.Pharm.Copt<\/em>. 32, no. 110; KYP M941). To summarize, two gynaecological texts indicate that a woman should sit over smoke (for a painful womb and a \u201cclosed womb\u201d), and the two other texts (helping in childbirth, stopping flow of blood) do not specify the kind of fumigation to be performed. <\/p>\n\n\n\n

The 9th-century \u02bf\u012as\u0101 ibn \u02bfAl\u012b’s book On the Useful Properties of Animal Parts,<\/em> recently edited by Lucia Raggetti, contains several gynaecological fumigation prescriptions; with a man\u2019s hair to prevent swelling of the womb, in which case this is clearly indicated as a uterine fumigation (no. 1.15c). A case to aid obstructions of the uterus, combining various ingredients with tamarisk wood (the same ingredient as in C.Pharm.Copt<\/em>. 32), is rather unclear. Three versions of this particular prescription exist; in two of them, a woman \u201cshould blow [into burning coals] until smoke reaches her\/so that the smoke rises towards her\u201d and in the third, the woman should \u201cstand over\u201d it, so that it can enter her abdomen (no. 21.13 a, b, c). According to the same manuscript, fumigation with weasel excrement should stop uterine bleeding, fumigation with incense and blood of a hunting dog for a woman to abort (no. 8.18a, 33.2b). We can see that fumigation was used to regulate bleeding and to prevent swelling of the womb, similarly to the texts written in Coptic, but also to those written in Greek and older forms of Egyptian. <\/p>\n\n\n\n

Considering these sources, it can be argued that in the Coptic medical and iatro-magical texts, the purpose of the fumigations was also a sort of manipulation of the womb. Such manipulation would result in \u201cunlocking\u201d the \u201cclosed\u201d womb to ease childbirth, reduce pain in the womb, and regulate the flow of blood, which could result in releasing the pressure from the womb that causes pain. <\/p>\n\n\n\n

Bibliography: <\/h2>\n\n\n\n

For some Greek medical sources regarding fumigation, see : Hippocrates, The Nature of Women<\/em>, 4, 3, 5, 6, 14, 25, according to the edition by P. Potter, Hippocrates<\/em>, Generation. Nature of the Child. Diseases 4. Nature of Women and Barrenness<\/em>. Loeb Classical Library 520 (Cambridge, MA \u2013 London, 2012). Hippocrates, Diseases of Women 1<\/em>, 34; 75, 2; Diseases of Women 2<\/em>, 94, according to the edition by P. Potter, Hippocrates<\/em>, Diseases of Women 1\u20132<\/em>. Loeb Classical Library 538 (Cambridge, MA, 2018).<\/p>\n\n\n\n

For a selection of Egyptian medical sources regarding fumigation, see: P. Kahun 1: 1\u20135, 2: 5\u20138; 5: 15\u201322; perhaps also 20: 3\u20136 (?), P. Ramesseum IV.C ll. 17\u201324, Edwin Smith Papyrus verso 20: 20,13\u201321,3; P. Ebers 793: 94,3\u201394,5; P. Ebers 795: 94,7\u201394,8; P. Carlsberg VIII 5 1,6\u20132,1; 3038 Berlin 195: 1,7\u20131,8. For translations and context of these texts, see E. Strouhal, B. Vachala, and H. Vymazalov\u00e1, The Medicine of the Ancient Egyptians: Surgery, Gynecology, Obstetrics, Pediatrics<\/em> (Cairo \u2013 New York, 2014).<\/p>\n\n\n\n

Grons, A. Medizinische Rezepttexte<\/em> in koptischer Sprache (C.Pharm.Copt.)<\/em>. Archiv f\u00fcr Papyrusforschung und verwandte Gebiete \u2013 Beiheft 56. Berlin: De Gryter, 2025.<\/p>\n\n\n\n

Faraone, C.A. \u201cMagical and Medical Approaches to the Wandering Womb in the Ancient Greek World.\u201d Classical Antiquity<\/em> 30.1 (2011): 1- 32.<\/p>\n\n\n\n

Preininger, M. “BnF Copte 129 (20) fol. 178: Three Healing Prescriptions.” Archiv f\u00fcr Papyrusforschung und verwandte Gebiete<\/em> 68, no. 2 (2022): 344-357.<\/p>\n\n\n\n

Raggetti, Lucia. \u02bf\u012as\u0101 ibn \u02bfAl\u012b’s Book on the Useful Properties of Animal Parts: Edition, translation, and study of a fluid tradition<\/em>. Berlin \u2013 Boston: De Gryuter, 2018.<\/p>\n\n\n\n

Zellmann-Rohrer, M.W. and E.O.D. Love. Traditions in Transmission<\/em>. The Medical and Magical Texts of a Fourth-Century Greek and Coptic Codex (Michigan Ms. 136) in Context<\/em>. Archiv f\u00fcr Papyrusforschung und verwandte Gebiete \u2013 Beihefte 47. Berlin: De Gruyter, 2023.<\/p>\n","protected":false},"excerpt":{"rendered":"

In the previous post in this series, we discussed a parchment sheet from a now-lost codex kept at the Biblioth\u00e8que Nationale de France (BnF), BnF Copte 129 (20) fol. 178, dated to around the 10th century, which contains several healing prescriptions. In this blog post, we will have a closer look at the first one, a fumigation prescription, which is followed by a prayer for quick childbirth:\u00a0 BnF Copte 129 (20) fol. 178 (134), recto ll. 1\u201312: \u2c9f\u2ca9\u2ca5\u03e9\u2c93\u2c99\u2c89 \u2c89\u2ca5\u03e9\u2c9f\u2ca5\u2c89 \u2c99\u2c89\u2ca5\u2c89 \u2c95\u2c81\u2ca1\u2c9b\u2c93\u2c8d\u2c89 \u2c99\u2c99\u2c9f\u2ca5 \u2c89\u2ca5\u2c9b\u2c81\u2c99\u2c93\u2ca5\u2c89 \u2ca7\u2c81\u2cad\u2c8f \u2ca7\u2c81\u2ca9\u2c89\u0307 \u2ca1\u2c89\u2c93\u03e3\u2c97\u2c8f\u2c97 \u2c89\u03eb\u2c89\u0323\u2c9b \u2c9f\u2ca9\u2c81\u2ca1\u2c9f\u2ca7\u2c9b\u2c8f\u2ca3\u0307\u2ca1 \u2ca7\u2ca5\u2c9f\u2c9f\u2ca5 \u03e9\u2c93\u2cb1\u03e5 \u2ca5\u2c9b\u2c81\u2c99\u2c93\/\u2ca5\u2c89 | \u03e9\u2c99 \u2ca1\u2ca3\u2c81\u2c9b \u2c9b\u0307\u2c93\u0323\u0305[\u2ca5\u0305 \u00b7 \u2c9b]\u2ca1\u0323\u2c89\u0323\u2ca5\u2c99\u2c81\u03e9 \u2c9b\u2c89\u2c97\u2c9f\u2c9f\u2c97\u2c89 \u00b7 \u2c9b\u2ca7\u0323\u2c81\u0323\u03e5\u0323\u2cb1\u0323\u2c83 \u2c99\u0307\u2c99\u2c9f\u03e5 \u2c89\u0323\u03eb\u2c99\u0307 \u2ca1\u03e3\u2c89 \u00b7 \u2c89\u0305\u2ca7\u0323\u0305[\u2c9f\u0305\u2ca9\u0305]\u2c81\u0323\u0305\u2c81\u0305\u2c83\u0305 [\u2c9b\u0323?]\u2ca1\u0323\u2c89\u2ca5\u2ce8\u2c9f\u2ca5 \u2c89\u2c95\u2c89\u2c83\u2c9f\u2c8f\u0305\u2c91\u0323[ca. 2] [\u2c89]\u2ca7\u2c89\u0323\u2c95\u03e9\u2c99\u0307\u03e9\u2c81\u2c97 \u03eb\u2c89 [ca. 5 ] \u2c89\u0323\u2c99\u0307 \u2c99\u0307\u2c9b\u0307 \u2ca7\u03e3[ca. 9]\u2ca3\u2c9f\u2ca9 \u2c9b\u0323\u0307\u03e9\u0323[ca. 5] A woman suffering in labour: Fumigate her, she will give birth quickly. Say this prayer over a cup of wine, have her drink from it. She will give birth. \u201cIn the name of [Jesus (?)]. By (?) bunch of grapes that he pressed upon the [holy] tree of the cross, help your servant (f. sg.), daughter of (?) \u2026 !\u201d Here, the fragment breaks off.  In short, the recipe tells us that a woman should be fumigated and made to drink a cup of wine over which a prayer was uttered. First, we will discuss the prayer, from which only the beginning survives. The prayer hints at a metaphorical relationship between the wine drunk by the woman giving birth and the blood of Christ shed during his crucifixion, likened to \u201cpressed grapes\u201d, which was the wine drunk during the communion ritual. The following request \u201chelp your servant\u201d is also found in P.MoscowCopt. 36 ll. 26\u201328 (= KYP T717): \u201cJesus Christ, help your servant, The\u014dna, the son of Thaplous\u201d. Because this is a formulary rather than an applied text, the prayer indicates that the name of the patient is to be recited here. What followed this passage is, unfortunately, lost. We will now explore the ritual practice in more detail. Drinking wine enhanced by a prayer is a common practice in healing texts in Coptic, but fumigation (in the context of uterine fumigation, a practice in which a woman sits over vapors or smoke, the source of which is, for example, burning coal) is less common, although attested. This practice is already mentioned in Egyptian medical texts from the New Kingdom and earlier, and was used to treat and diagnose various gynaecological issues, such as regulating blood flow or determining a woman\u2019s fertility. Fumigation as a gynaecological practice is also known from Greek and Demotic medical and magical texts.   Besides the BnF text published here, three other healing prescriptions written in Coptic refer to this practice. The first text is for a woman with a painful womb, Mich. Ms. 136, p. 10 ll. 12\u201316 (ll. 161\u2013165; KYP M128; recently republished by Michael Zellmann-Rohrer and Edward Love). The Michigan manuscript is also a parchment codex containing iatro-magical prescriptions, but dating perhaps as early as the fourth century. The fumigation prescription is more detailed in the manuscript from Michigan than in the one from Paris; oil and hair of an old woman are to be put on coals of sycamore, and the woman should sit over the smoke. The second text, P.Berol. 8109 (KYP M174), is a parchment codex of iatro-magical prescriptions from Egypt, written about three centuries later, containing a prescription for a woman having \u201cblood under her\u201d (this phrase refers to uterine bleeding). According to this text, the woman should be fumigated, but we know nothing of the context or the ingredients to be used during the procedure. The third one is a medical text recommending that a woman sit over boiled cumin if her womb is \u201cclosed\u201d (C.Pharm.Copt. 32, no. 110; KYP M941). To summarize, two gynaecological texts indicate that a woman should sit over smoke (for a painful womb and a \u201cclosed womb\u201d), and the two other texts (helping in childbirth, stopping flow of blood) do not specify the kind of fumigation to be performed.  The 9th-century \u02bf\u012as\u0101 ibn \u02bfAl\u012b’s book On the Useful Properties of Animal Parts, recently edited by Lucia Raggetti, contains several gynaecological fumigation prescriptions; with a man\u2019s hair to prevent swelling of the womb, in which case this is clearly indicated as a uterine fumigation (no. 1.15c). A case to aid obstructions of the uterus, combining various ingredients with tamarisk wood (the same ingredient as in C.Pharm.Copt. 32), is rather unclear. Three versions of this particular prescription exist; in two of them, a woman \u201cshould blow [into burning coals] until smoke reaches her\/so that the smoke rises towards her\u201d and in the third, the woman should \u201cstand over\u201d it, so that it can enter her abdomen (no. 21.13 a, b, c). According to the same manuscript, fumigation with weasel excrement should stop uterine bleeding, fumigation with incense and blood of a hunting dog for a woman to abort (no. 8.18a, 33.2b). We can see that fumigation was used to regulate bleeding and to prevent swelling of the womb, similarly to the texts written in Coptic, but also to those written in Greek and older forms of Egyptian.  Considering these sources, it can be argued that in the Coptic medical and iatro-magical texts, the purpose of the fumigations was also a sort of manipulation of the womb. Such manipulation would result in \u201cunlocking\u201d the \u201cclosed\u201d womb to ease childbirth, reduce pain in the womb, and regulate the flow of blood, which could result in releasing the pressure from the womb that causes pain.  Bibliography:  For some Greek medical sources regarding fumigation, see : Hippocrates, The Nature of Women, 4, 3, 5, 6, 14, 25, according to the edition by P. Potter, Hippocrates, Generation. Nature of the Child. Diseases 4. Nature of Women and Barrenness. Loeb Classical Library 520 (Cambridge, MA \u2013 London, 2012). Hippocrates, Diseases of Women 1, 34; 75, 2; Diseases of Women 2, 94, according to the edition by P. Potter, Hippocrates, Diseases of Women 1\u20132. Loeb Classical Library 538 (Cambridge, MA, 2018). For a selection of Egyptian medical sources regarding fumigation, see: P. Kahun 1: 1\u20135, 2: 5\u20138; 5: 15\u201322; perhaps also 20: 3\u20136 (?), P. Ramesseum IV.C ll. 17\u201324, Edwin Smith Papyrus verso 20: 20,13\u201321,3; P. Ebers 793: 94,3\u201394,5; P. Ebers 795: 94,7\u201394,8; P. Carlsberg VIII 5 1,6\u20132,1; 3038 Berlin 195: 1,7\u20131,8. For translations and context of these texts, see E. Strouhal, B. Vachala, and H. Vymazalov\u00e1, The Medicine of the Ancient Egyptians: Surgery, Gynecology, Obstetrics, Pediatrics (Cairo \u2013 New York, 2014). Grons, A. Medizinische Rezepttexte in koptischer Sprache (C.Pharm.Copt.). Archiv f\u00fcr Papyrusforschung und verwandte Gebiete \u2013 Beiheft 56. Berlin: De Gryter, 2025. Faraone, C.A. \u201cMagical and Medical Approaches to the Wandering Womb in the Ancient Greek World.\u201d Classical Antiquity 30.1 (2011): 1- 32. Preininger, M. “BnF Copte 129 (20) fol. 178: Three Healing Prescriptions.” Archiv f\u00fcr Papyrusforschung und verwandte Gebiete 68, no. 2 (2022): 344-357. Raggetti, Lucia. \u02bf\u012as\u0101 ibn \u02bfAl\u012b’s Book on the Useful Properties of Animal Parts: Edition, translation, and study of a fluid tradition. Berlin \u2013 Boston: De Gryuter, 2018. Zellmann-Rohrer, M.W. and E.O.D. Love. Traditions in Transmission. The Medical and Magical Texts of a Fourth-Century Greek and Coptic Codex (Michigan Ms. 136) in Context. Archiv f\u00fcr Papyrusforschung und verwandte Gebiete \u2013 Beihefte 47. Berlin: De Gruyter, 2023.<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"episode_type":"","audio_file":"","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","itunes_episode_number":"","itunes_title":"","itunes_season_number":"","itunes_episode_type":"","jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[4,319],"tags":[8,78,49,324],"class_list":["post-52369","post","type-post","status-publish","format-standard","hentry","category-case-study","category-healing","tag-coptic-magic","tag-healing","tag-jesus-christ","tag-women"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/pat5PQ-dCF","jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/posts\/52369","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/comments?post=52369"}],"version-history":[{"count":5,"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/posts\/52369\/revisions"}],"predecessor-version":[{"id":52375,"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/posts\/52369\/revisions\/52375"}],"wp:attachment":[{"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/media?parent=52369"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/categories?post=52369"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.coptic-magic.phil.uni-wuerzburg.de\/index.php\/wp-json\/wp\/v2\/tags?post=52369"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}