THE GREE CALPAPYR N TRANSLATION Contributors D.E.A J.B. H.D.B. W.B. J.M.D. W.C.G. J.P.H. R.F.H. J.H.J. R.D.K. H.M. M.W.M. E.N.O. R.K.R. J.S. M.S David E. Aune, Professor of Religion, Saint Xavier College, Chicago Jan Bergman, Professor of the History of Religions, University of Uppsala Hans Dicter Betz, Professor of New Testament,The Divinity School, University of Chicago Walter Burkert,Professor of ClassicalPhilology,University of Ziirich John M. Dillon, Professor of Classics, Trinity College, Dublin William C. Grese, Professor of Religion, Olivet College, Olivet, Michigan Jackson P. Hershbell, Professor of Classics, University of Minnesota Ronald F. Hock, Professor of Religion, University of Southern California Janet H. Johnson, Professor of Egyptology, The Oriental Institute, University of Chicago Roy D. Kotanskp, Rescarch Specialist, The Divinity School, University of Chicago Hubert Martin, Jr., Professor of Classics, Universityof Kentucky Marvin W. Meyer, Professor of Religion,Chapman College,Orange, California Edward N. O'Neil, Professor of Classics, University of Southern California Robert K. Kitner, Lecturer in Egyptology, The Oriental Institute, University of Chicago John Scarborough, l'rofcssor of History, Universityof Kentucky Morton Smith, Professor of Ancient History, Columbia University THE GREE CAL PAPYR INCLUDING THE DEMOTIC SPELLS Edited by HANS DIETER BET2 THE UNIVERSITY OF CHICAGO PRESS Chicago 8. London HANSI~IETERBETZ is profcsssor of New Tcstarnent and chairman ofthr Drpartmcnt of New Tesran>cnr and Early Christian Lircraiurr ar rhc Uniwrsity of Chicago. THE UNNEKSlTY OF CHICAGO PRESS, CHICAGO 60637 'TEE UNIVERSITY OF CfIICAGO PUSS, LTU., LONDON 01986 bv Thr Univrrsinr of Chtcaeou All righrs rcsewed. l'ublishrd 1986 Prinrcd in the Unircd Stares ofAmerica This proicct has bcrn sup~ortedbv the Nauonal Endowment. . .. forthe Humanirics, a federal agency which suppuns the stud" o f s ~ ~ c hficlds as history, philosophy, lircrarutr, and languages LIRPARY 01CONGRESS CPTALOGING-IN-PUBLIUTIONDATA Main cnrry undcr title: The Grrck magical papyri in translark,n, including thc Dcmotir spells. Translation of Grcck, Dcmotic, and Coptic trxrs found in: Papyri RrZcac maeicae, 2nd ed., wirb Includes bibliographicd rcfcrcnces. 1. Magic, Greek. 2. Manuscriprs, Grcrk (l'apyrij I. Eea, Hans Dicrcr. 11. Papyri graecac magicac. English. 1985. ~ f i 6 2 2 ~ 8 ~ 7 41986 133.4'3'0938 85-1137 ISKN 0-226-04444-0 Shall we write about the things not to be spoken of? Shall we divulge the things not to be divulged? Shallwe pronounce the things not to be pronounced? Julian, Hymn to theMother of the Gods Contents Preface Tableof Spells List of Papyri in Preisendanz List of New Papyri Not in Preisendanz Note on Editions Explanation of References and Textual Signs Abbreviations of Periodicals, SeriesTitles, and General ReferenceWorks Abbreviations of Major Titles Used in This Volume Introduction to the Greek Magical Papyri Hans Dieter Betz Introduction to the Demotic Magical Papyri JanetH.Johnson Translations,with Notes ix xi xxiii xxvii mix xxxi XYXV m i i xli xlv Glossary Preface This volume of translations of the Greekmagical papyri has been a long time in the making. The project began in a planning colloquium at Claremont, California, May 31 to June 4, 1978. At this meeting, a team of scholars resolved to produce this translation volume as part of a research project on the Greek magical papyri, the project as a whole being designed as a contribution to the CmpusHellenirtimnt Noa'Testtamenti. The translations turncd out to be more difficult and time-consuming than had been expected. Since it seemed desirable to expand the Preisendanz collection to include as many newly discovered and newly published magical papyri as possible, the number of papyri increased from 81to 131. In this respcct, the translation volume differs from the Prcisendanzvolumes. It differs also in that while Preisendanz reproduced only thc Greek sectionsof bilingual Greck-Demoticpapyri, this volume includes the full translations of all bilingual texts. All translations are based on the Greek, Demotic, and Coptic texts. PGM ILXXXI follow the Preisendanz edition, while PGM LXXXII-CXXX and PDM Supplement follow their critical cditions, which are indicated in the notes. Translators were free to make changesin the texts when they thought it necessary; these changes are also indicated in the notes. Where earlier translations exist, they have been consulted, but all the translations included in this volume are new. Unlike the Preisendanzedition, this new volumedoes not have an tapparausm'ticw. Instead, it has notes explaining difficulties in the text and the translation, and notes alerting readersto important information. It has been necessary to limit these notes to a degree which many readers may find drastic, but the team decided not to attempt what could only be a lengthy commentary on the papyri. Instead, they agreedthat other researchtools should be developedto encourageand assistfurther research on the papyri. The following research tools are presently being prepared: 1. An index of Greek words is being prepared by ProfessorEdward O'Neil. 2. A subject index based on the English translation is being worked out by Ms. Marjorie Menaul. 3. A collectionof parallels between the magical papyri and early Christian literature is being prepared by the research team. This part of the project is most dircctly related to the task ofthe ColpusHelleninicumNoa'Testamenti,namely, the collection of parallels from ancient literature to the New Testament and the other Christian literature up to approximatclyA.D. 150. 4. A comprehensive bibliography, including editions and investigations of the magical papyri, is being assembled by Professor David Hellholm. The present volume would not havc come about without the generous support of institutions and individuals. The National Endowment for the Humanities has funded the entire venture from the beginning by substantial grants from 1978 to 1983. Without this financial assistance, the project would simply not exist; schol- arly team projccts of this magnitude cannot live on enthusiasm alone. Apart from the purelyfinancial aspen, the officersof the NEH have helped more than they may realize bv their quiet cncouragement and confidence expressed ovcr a number of. years. A great deal of assistance also camc from the institutionswhere the project was initiated and whcre it is now based. These include the Institute for Antiquity and Christianity at Claremont, where the project was based during the years 1977and 1978, and the Institute for the Advanced Study of Rcligion at the University of Chicago, where it has been from 1978to the present. Thanks are especially due to the officers of thesc institutions,Professors JamesM. Robinson and James Brashler of the Institute for Antiquity and Christianity; and ProfessorsJosephM. Kitagawa, formerly dean, and Franklin I. Gamwcll, currently dean, of the Divinity School of thc University of Chicago, as well as to Martin E. Marty, program coordinatorfor the Institute for the Advanced Study of Religion of the University of Chicago. The present project could not have succeedcd without thc unfailing loyalty and generosity of the members of the team, both contributorsand consultants.Among these should be named Profcssors JanBergman, Walter Burkert, FrancoMaltomini, and P. J. Sijpesteijn. The research specialists of the project, Professor William C. Grese (1977-SO), and Mr. Roy Kotansky and Ms. Marjorie Menaul (1980-83), not only helped to carry the burdens of administration and editorship, but made substantial contributions to the project as well. To all of them sincere thanks are due. H. D. Betz Table of Spells This list of spells presupposes the divisions in the texts and thc identification of section titles made by the editor. In the Demotic spells, section titles are sometimes indicated by red lettcring (but this is not done consistently). If no titles are given, this fact is stated (No title) and a short description of content is added. Refwence T~awlator Short Title PGM I PGM I. 1-42 PGM I. 42-195 PGM I. 195-222 PGMI. 222-31 PGM I. 232-47 PGM I. 247-62 PGM I. 262-347 PGM I1 PGM 11. 1-64 PGM 11. 65-183 PGM 111 PGM 111. 1-164 PGM 111. 165-86 PGM 111. 187-262 PGM 111.263-75 PGM 111.275-81 PGM 111.282-409 PGMIII. 410-23 PGM 111.424-66 PGM 111. 467-78 PGM 111.479-83 PGM 111.483-88 PGM 111.488-94 PGM 111.494-611 PGM 111.612-32 PGMIII. 633-731 PGM N PGMIV. 1-25 PGMN 26-51 PGMN. 52-85 PGM IV. 86- 87 E.N.O. E.N.O. E.N.O. E.N.O. E.N.O. E.N.O. E.N.O. J.M.D.I E.N.O. J.M.D. I E.N.O. J.M.D. J.M.D. J.M.D. I E.N.O. W.C.G. E.N.O. W.C.G. I M.W.M. W.C.G. W.C.G. W.C.G. W.C.G. W.C.G. W.C.G. W.C.G. I E.N.O. J.M.D. M.W.M. M.W.M. H.M. H.M. I M.W.M. M.W.M. (No title) Magical handbook [Rite] for acquiringan assistantdaimon The spell of Pnoutliis (foracquiringan assistant daimon) Prayer of deliverance Invisibility spell Memory spell Spell for invisibility Apollonian invocation (No title) Magical handbook (Notitlc) Spellfor revelation (No titlc) Alternarive spell for revelation (No titlc) Magical handbook (Notitle) Cat ritual for many purposes (Notitlc) Oracular request (?) (Notitlc) Spellfor revelation Foreknowledgecharm [Horoscope] (Notitlc) Spellfor foreknowledge (No titlc) Memory spcll A copy from a holy book (spell for foreknowledge and memory) Memory spell Foreknowledgecharm Another (foreknowledgecharm to dncct a thief) Another (spell ro detect a thief?) [Spellto establish a relationship with] Helios (Notitle) Spellfor gainingcontrol of one's shadow - (Notitle) Spellfor a direct vision (No title) Magical handbook, -;NO title) Spcllfor revelation Initiation (Notitle) Spellfor revelation Phylactery against daimons xii PGMN. 88-93 PGMN. 94-153 PGM IV. 154-285 PGM IV 286-95 PGMIV 296-466 PGMIV 467-68 PGM IV. 469-70 PGM IV. 471-73 PGM IV 474 PGM IV 475-829 PGMIV 830 PGMN. 831-32 PGM IV. 833-34 PGM IV. 835-49 PGMIV 850-929 PGM IV 930-1114 PGMIV. 1115-66 PGMIV. 1167- 1226 PGMIV. 1227-64 PGM N. 1265-74 PGM IV. 1275-1322 PGM IV. 1323-30 PGMN. 1331-89 PGMN . 1390- 1495 PGMIV. 1496- 1595 PGMIV. 1596-1715 PGMIV. 1716-1870 PGAX IV. 1872-1927 PGM N. 1928-2005 PGM W.2006-2125 PGMN. 2125-39 PGM IV. 2140-44 PGMN. 2145-2240 PGM N. 2241-2358 PGM N. 2359-72 PGMN. 2373-2440 PGM N . 2441-2621 PGMN. 2622-2707 PGMIV. 2708-84 PGM IV. 2785-2890 PGM IV.2891-2942 PGM IV 2943-66 PGM IV 2967-3006 PGMIV 3007-86 PGMIV 3086-3124 PGMN. 3125-71 PGMN. 3172-3208 PGM N. 3209-54 PGMW. 3255-74 PGM V W.C.G. I M.W.M. M.W.M. J.P.H. 1E.N.0 E.N.O. E.N.O. R.F.H. H.M. H.M. H.M. M.W.M. H.M. R.F.H. H.M. W.C.G. W.C.G. W.C.G. I E.N.O. W.C.G. W.C.G. M.W.M. E.N.O. W.C.G. W.C.G. W.C.G. E.N.O. E.N.O. M.S. E.N.O. E.N.O. E.N.O. E.N.O. M.S. W.C.G. H.M. E.N.O. R.F.H. R.F.H. E.N.O. E.N.O. E.N.O. E.N.O. E.N.O. E.N.O. E.N.O. W.C.G. W.C.G. M.S. W.C.G. T.P.H. E.N.O. Tablc of Spells Another, to Hclios (No tide) Love spell of attraction Nephotes to Psammerichos (letter conccming bowl divination) Spdl for picking a plant Wondrousspcll for binding a lover Charm to rcstrain anger (Charm) to get friends (Notida) Verses from Homcr (Notidc) Verse from Homcr (No tidc) The "Mithras Limrgy" (No titlc) Vcrse from Homer Charm to rcstrain anger (Cham) to gct friends (No title) Astrologicaltext Charm of Solomon that produces a trance Charm that produces direct vision Hidden stele (prayer) Stele (spcll for deliverance) Rite for drivingour daimons Aphroditc's name (lovespell) Bear charm Another (Bear charm) Bear charm Love spellof attraction Love spell of attraction Consecrationfor d purposes Swordof Dardanos (lovespell) (No title) Fetching charm King Pitys' spellof attraction . Pitys' spell of attraction A restrainingseal Pitys rhc Tksalian's spell for quesrioning corpscs Divine assistance from three Homeric verses Document to the waning moon Business spell Charm for acquiring business Love spell of attraction Slander spell to Selene Lovc spellof attraction Praycr to Selene Love spellof attraction Love spellof attraction (Notide) Spell for picking a plant Charm of Pihechis for those possessed by daimons Oraclc of Kronos, called "litrle mill" (No tide) Spellfor favor Dream-producingcharm Saucerdivinationof Aphrodite (No tide) Spell to induce insomnia (No title) Magical handbook Table of Spells PGMV 1-53 PGMV. 54-69 PGMV 70-95 PGMV 96-172 PGMV 172-212 PGMV. 213-303 PGMV. 304-69 PGMV. 370-446 PGMV. 447-58 PGMV. 459-89 PGM Va. 1-3 PGM VI. 1-47 PGM VII PGM VII. 1-148 PGM VII. 149-54 PGM VII. 155-67 PGM VII. 167-86 PGMVII. 186-90 PGM VII. 191-92 PGM VII. 193-96 PGM VII. 197-98 PGMVII. 199-201 PGMVII. 201-2 PGM VII. 203-5 PGM VII. 206- 7 PGM VII. 208-9 PGMVII. 209-10 PGMVII. 211-12 I'GM VII. 213-14 PGMVII. 215-18 PGMVII. 218-21 PGM VII. 222-49 PGM VII. 250-54 PGM VII. 255-59 PGM W. 260-71 PGM VII. 272-83 PGM VII. 284-99 PGM VII. 300 PGM VII. 300a-310 PGMVII. 311-16 PGM VII. 317-18 PGM VII. 319-34 PGM VII. 335-47 PGM VII. 348-58 PGM VII. 359-69 PGM VII. 370-73 PGM VII. 374-76 PGM VII. 376-84 PGMVII. 385-89 PGM VII. 390-93 PGM VII. 394-95 PGM VII. 396-404 W.C.G. W.C.G. W.C.G. D.E.A. W.C.G. M.S. M.S. E.N.O. M.S. U.E.A. H.M. E.N.O. H.M. W.C.G. W.C.G. R.D.K. R.F.H. E.N.O. J.S. 1,s. J.S. J.S. J.S. J.S. 1,s. J.S. T.S. H.M. J.S. W.C.G. W.C.G. W.C.G. J.S. W.C.G. E.N.O. W.C.G. E.N.O. M.S. M.S. W.C.G. W.C.G. W.C.G. W.C.G. W.C.G. R.F.H. R.F.H. E.N.O. R.F.H. R.F.H. R.F.H. Oracle of Sarapis Direct vision spell (No titlc) Spell to catch a thicf Stele of Jcu the hicroglyphist (lotter) Anothcr way (spellto catcl~a thicf) Hermes' ring (No titlc) Detixio (Notide) Spell for rc\relation (No title) Instruction concerninga magical ring Anothcr way (spellfor many purposes) (Notitlc) Spellfor dircct vision (Notitlc) Praycr for encountcr with Helios (No titlc) Magical handbook Homer oracle To keep bugs our of the house Days and houn for divination Uemokriros' "table gimmicks" Favor and victory charm Spellfor binding a lover For scorpionsting For dischargeof the eyes For migraine headache Another (for migraine headache) For coughs Another (for coughs) For hardening of the breast^ For swollen testicles For fever with shivering fits For daily fever and nightly fever Stele of Aphrodite (spellfor favor) Phylacteryfor daily fcver with shiveringtits Request for a dream oracle from Besas Request for a dream orade Another to the same lamp For the ascent of the uterus (No title) Astrologicalcalendar Orbit of the moon (horoscope) (No tide) Spcllof uncertain purpose Love charm Phylactery Another phylactery Cham for dircct vision Charm for direct vision Divinationby means of a bop Request for a dream orade (Spell) against every wild animal Charm to induce insomnia Anothcr (cham to induce insomnia) Cup spell (lovespell) Victory charm for the races Coercive spell for restraining Spell for silencing,subjecting, and restraining xi\, PGM VII. 405-6 PGM VII. 407-10 PGM VII. 411-16 PGM VII. 417-22 PGM VII. 423-28 PGM VII. 429-58 PGM VII. 459-61 PGM VII. 462-66 PGM VII. 467-77 PGM VII. 478-90 PGM VII. 490-504 PGM VII. 505-28 PGM VII. 528-39 PGM VII. 540-78 PGM VII. 579-90 PGM VII. 591-92 PGM VII. 593-619 PGM VII. 619-27 PGM VII. 628-42 PGM VII. 643-51 PGM VII. 652-60 PGM VII. 661-63 PGM VII. 664-85 PGM VII. 686-702 PGM VII. 703-26 PGM VII. 727-39 PGM VII. 740-55 PGM VII. 756-94 PGM VII. 795-845 PGM VII. 846-61 PGM VII. 862-918 PGM VII. 919-24 PGM VII. 925-39 PGM VII. 940-68 PGM VII. 969-72 PGM VII. 973-80 PGM VII. 981-93 PGM VII. 993-1009 PGM VII. 1009-16 PGM VII. 1017-26 PGM VIII. 1-63 PGM VIII. 64-110 PGM M. 1-14 PGMX. 1-23 PGM X. 24-35 PGM X. 36-50 PGM XIa. 1-40 PGM XIb. 1-5 PGMXIc. 1-19 PDM xii (PGM XI) PDM xii 1-5 PDM xii 6-20 E.N.O. E.N.O. E.N.O. M.S. R.F.H. M.S. E.N.O. E.N.O. E.N.O. H.M. M.S. H.M. R:F.H. J.P.H. M.S. W.C.G. D.E.A. E.N.O. M.S. E.N.O. R.F.H. E.N.O. E.N.O. H.D.B. W.C.G. W.C.G. W.C.G. W.C.G. J.P.H. W.C.G. E.N.O. R.F.H. R.F.H. R.F.H. E.N.O. E.N.O. E.N.O. W.C.G. W.C.G. R.F.H. E.N.O. W.C.G. I E.N.O. R.F.H. 1E.N.O. E.N.O. R.F.H. R.F.H. H.M. R.D.K. E.N.O. J.H.J. J.H.J. Love spell (Notitle) Dream soell Spell for causing talk whiie asleep Restrainingspell To win at dice Restrainingspell Love charm Love charm (No tide) Love spell of attraction (Notitle) Spell for dream revelation (No title) Spell for protection Meeting with your own daimon Victor). charm Lamp divination Phylactery (Notitle)Prayer of invocation Fetching charm From the Diadem of Moses (spells for invisibility and love) (No tide) Rite involvinga magical ring Cup spell (lovespell) Spell to induce insomnia Love spell Request for dream revelations Bear charm Request for dream oracle Charm for a direct vision of Apollo [Requestfor a drcam oracle1 P,,r Pvthazoras' rcaucst for a dream oracle and3 0 Demokritos' drcam divination Shadow on the sun (sycU for revelation) Lunar spellof ~laudianos Hemu' wondrous victow charm Another, charm to subject Charm to restrain anger and to subject A good potion (lovespell) Love spellof attraction ... [Lovespellof attraction] (No title) Spell of uncertain purpose Divination by a dream [Notitle] Spell for favor and victo~y Binding love spell of Astrapsoukos Request for a dream oracle of Besas (Notide) Spell to subject and silence (Notide [?I) Love spell Charm to restrain anger Apollo's chann to subject Apolloniusof Tyana's old servingwoman (No title) "Table gimmick" (?) (Notitle) Love spell (No tide) Magical handbook (Notitle) Invocation A ring to cause praise Table of Spells PDM xii 21-49 PGMXII. 1-13 PGM XII. 14-95 PGM XII. 96- 106 PGM XII. 107-21 PGM XII. 121-43 PGM XII. 144-52 PGM XII. 153-60 PGM XII. 160-78 PGMXII. 179-81 PGM XII. 182-89 PGM XII. 190-92 PGM XII. 193-LO1 PGM XII. 201-69 PGM XII. 270-350 PGM XII. 351-64 PGM XII. 365-75 PGM XII. 376-96 PGM XII. 397-400 PGM XII. 401-44 PDMxii. 50-61 [PGMXII. 445-481 PDM xii. 62-75 [PGM XII. 449-521 PDMxii. 76-107 [PGM XII. 453-651 PDMxii. 108-18 [PGMXII. 466-681 PDMxii. 119-34 [PGMXII. 469-731 PDM xii. 135-46 [PGMXII. 474-791 PDM xii. 147-64 [PGMXI1. 480-951 [PGMX I . 480-951 PGM XIII. 1-734 PGM XIII. 1-343 PGM XIII. 343-646 PGM XIII. 647-734 PGM XIII. 734-1077 PDM xiv PDM xiv. 1-92 PDM xiv. 93-114 [PGMXIVa. l- l l ] PDM xiv. 115 PDM xiv. 116 J.H.J. H.M. H.M. R.F.H. W.C.G. K.D.K. W.C.G. W.C.G. R.F.H. K.F.H. R.F.H. W.C.G. J.S. M.S. M.S. J.l'.H. R.F.H. R.F.H. H.M. H.D.B. I J.S. J.H.J. J.H.J. J.H.J. I R.F.H. 1.H.J. J.H.J. I E.N.O. J.H.J. I E.N.O. J.H.J. I E.N.O. M.S. M.S. M.S. M.S. M.S. J.H.J. J.H.J. 1W.C.G. J.H.J. J.H.J. X\' (Notitlc) Prayer for a revelation of a remedy for a discasc Rite (to produce an epiphany of Kore) Eros as assistant daimon Himurios' recipes Charm of Agathokles for sending dreams Zminis ofTentyra's spell for sending dreams Request for a drcam Spell for a divine revelation (No titlc) Spcll to release from bonds (No titlc) Spell for restraining anger (No titlc) Spell for gaining favor Roquest for a drcam oracle spoken to the Buar [To make] a tincture of gold A ring A little ring for success and favor and. victoty Demokritos' "sohere" Cham for causing separation Charm to induce insomnia To gain favor and friendship forever Interpretations Spell for separatingone person from another Anothcr (spellfor separation) Anothcr (spellfor separation) A spell [to] cause a woman to hate a man A spell for it (fetchingspell?) (No title) Love spell of attraction Another (love spell of attraction) A sacred book called "Unique" or "Eighth Book of Moscs" [Part A: Initiation ritual and magical handbook] [Part B: A second, different version of the initiation ritual] [Part C: A third, ditfercnt version of the initiation ritual] (No title) A collection of miscellaneous spells (No title) Magical handbook [A vessel divination] (No title) Spcll for revelation (Notitle) Spcll for vision (?) Another spell for vision (?) PDM xiv. 117-49 PDMxiv. 150-231 PDM xiv. 232-38 I'DM xiv. 239-95 PDM xi\.. 295-308 PDM xir. 309-34 PDMrix,. 335-55 PDM xiv. 355-65 PDM xiv. 366-75 I'DM riv. 376-94 PDM xiv. 395-427 PDM xirr.428-50 PDM xiv. 451-58 [PGMXNb. 12- 151 PDM xiv. 459-75 PDM xiv. 475-88 PDM xiv. 489-515 PDMxiv. 516-27 PDM xiv. 528-53 PDM xi\,. 554-62 PDM xiv. 563-74 PDM xiv. 574-85 PDM xiv. 585-93 PDM xiv. 594-620 PDM xiv. 620-26 PDM xiv. 627-35 PDM xiv. 636-69 PDM xiv. 670-74 PDM xiv. 675-94 [PGM XWc. 15-27] PDM xiv. 695-700 PDM xiv. 701-5 PDM xiv. 706- 10 PDMxiv. 711- 15 PDM xiv. 716-24 1'DM xiv. 724-26 I'DM xiv. 727-36 PDM xiv. 737-38 PDM xiv. 739-40 PDM xiv. 741 PDM xiv. 742 PDM xiv. 743-49 PDM xiv. 750-71 PDM xiv. 772-804 PDM xiv. 805-40 PDM xiv. 841-50 PDM xiv. 851-55 PDM xiv. 856-75 PDM xiv. 875-85 J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.13.J. J.H.J. J.H.J. T.H.T. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. T.H.T.. , J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J.1 R.F.H. J.H.J. J.H.J. T.H.T.. . J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. T.H.T., . J.H.J. J.H.J. J.H.J. T.H.T., . J.H.J. J.H.J. J.H.J. T.H.T. A "god's arrival" An inquiry of the lamp A "god's arrival" The vessel inquiry of Khonsu [A] vessel [inquiry] A spcll for causing favor (No title) Love spcll Another love spcll The method (spcllfor scparating mall and woman) (No titlc) 17a'ariousrecipes [A ~csscldivination] (Notitle) Two love potions (No title) Spellfor going before a superior (No titlc) Lamp divination (Notitle) Lamp divination Another (lamp divination) Another (lamp divination) (Notitlc) Vessel divination (No titlc) Spcll for dog bite (Notitle) Spellfor removal of poison (No title) Spell for removal of bone stuck in the throat (No title) Spell for dog bite (Notitle) Spell for s ~ g (No title) Spcll for remwal of bone stuck in the throat (Notitle) Vessel divination (No title) Love potion (No title) Introduction to a collection of spclls (?) A spell (to cause "cvil sleep") (No tide) Vessel divination (Notitle) Vessel divination (No title) Spcll against "evil sleep" Prescription (to cause "evil sleep") Another (spellto causc "evil sleep") Another (spellto causc "evil sleep") A prcscription (three prescriptions to cause "evil sleep") A prescription (to causc ''evil sleep") Anothcr (spellto cause "cvil slccp") Anothcr (spellto cause "evil sleep") Another (spellto cause "cvil slcep") Anothcr (spellto cause "cvil slcep") (No titlc) Lamp divination A mathod ilove s~ellsi Anothcr (vesselinquiry) (No titlc) Inquiry of the sun Here is another (inquiry of tha sun) Table of Spells PDM xiv. 886-96 J.H.J. PDM xiv. 897-910 J.H.J. PDM xiv. 912-16 J.H.J. PDMxiv.917-19 J.H.J. PDMxiv. 920-29 J.H.J. PDM xiv. 930-32 J.H.J. PDM xiv. 933-34 J.H.J. PDM xiv. 935-39 J.H.J. PDM xiv. 940-52 J.H.J. PDMxiv. 953-55 J.H.J. PDMxiv. 956-60 J.H.J. PDM xiv. 961-65 J.H.J. PDMxiv. 966-69 J.H.J. PDM xiv. 970-77 J.H.J. PDM xiv. 978-80 J.H.J. PDMxiv.981-84 J.H.J. PDMxiv. 985-92 J.H.J. PDM xiv. 993-1002 J.H.J. PDM xiv. 1003-14 J.H.J. PDM xiv. 1015-20 J.H.J. PDM xi". 1021-23 1.H.J PDMxiv. 1024-25 J.H.J. PDM xi". 1026-45 J.H.J. PDM xiv. 1046-47 J.H.J. PDM xiv. 1047-48 J.H.J. PDMxiv. 1049-55 J.H.J. PDM xiv. 1056-62 J.H.J. PDMxiv. 1063-69 J.H.J. PDM xiv. 1070-77 J.H.J. PDMxiv. 1078-89 J.H.J. PDM xiv. 1090-96 J.H.J. PDM xi". 1097-1103 J.H.J. PDM xi". 1104-9 J.H.J. PDM xiv. 1110-29 J.H.J. PDMxiv. 1130-40 J.H.J. PDM xiv. 1141-54 J.H.J. PDM xiv. 1155-62 J.H.J. PDM xiv. 1163-79 J.H.J. PDMxiv. 1180-81 J.H.J. PDMxiv. 1182-87 J.H.J. PDM xiv. 1188-89 J.H.J. PDM xiv. 1190-93 J.H.J. PDMxiv. 1194-95 J.H.J. PDMxiv. 1196-98 T.H.T. PDM xiv. 1199-1205 J.H.~. PDMxiv. 1206-18 J.H.J. (No title) Recipes involving herbs (No title) List of herbs and minerals (No titlc) Spell to cause "cvil sleep" Prescription (to cause "evil sleep") (Notitle) Informationconcerning mineral A prescription (love spell) (Notitlc) Information concerningmineral (No tidc) Prescription for a warcry ear (No tide) Information concerningsalamander and herbs A prescription (to stop blood) (Notitle)Test of prcmancv. -. . A prescription (two prcscriptions to stop hloodi-~~(No title) Information conccrninehcrbs" A prescription (two prescriptions to stop liquid in a woman) Another (prescriptionto stop liquid in a woman) Another (prescriptionto stop liquid in a woman) Gout (prescription) Another (prescriptionfor gout) (No tide) Amulet for gout (Notitle) Prescription For unidentifiable ailment (No tide) Prescription for a stiff foot (No tide) Another prescription for a stiff foot (Notitlc) Love spell (Notitle) Love spell (Notitle) Love spell (Notitlc) Love spell (Notitle) Spells involvingvoces mqicue (Notitlc) Love spell (Notitlc) Spell to send dreamsand make a woman love (No titlc) Request for revelation (No titlc) Fetching spell (No titlc) Spell to heal an cyc disease (No tide) Recipe concerning eye ointment (No title) Spell to open eyes for divination (Notitlc) Love spell (No title) Spell for lamp divination (Notide) Love spell (Notitlc) Spellfor vesscl divination (No title) Fragmentfrom invocation (No tidc) Spell to cause madness (Notitlc) Love spell (?) (Notitlc) Another love spell (No tide) Another love spell (Notitlc) Another love spell (No title) Spell for lamp divination (Notitlc) Love spell PDM riv. 1219-27 PGMXV. 1-21 PGM XVI. 1-75 PGM XVIIa. 1-25 PGM XVIIb. 1-23 PGM XVIIc. 1-14 PGM XVIIIa. 1-4 PGM XVIIIb. 1-7 PGM m a . 1-54 PGM XlXb. 1-3 PGM XIXb. 4-18 PGM XX. 1-4 PGM XX. 4-12 J.H.J. R.F.H. E.N.O. E.N.O. E.N.O. R.D.K. J.S. J.S. E.N.O. 1R.D.K. E.N.O. E.N.O. E.N.O. E.N.O. PGM XX. 13- 19 E.N.O. PGM M I . 1-29 W.C.G. PGM XXIIa. 1-27 J.S. PGM XXIIb. 1-26 D.E.A. PGM XXIIb. 27-31 D.E.A. PGM XXIIb. 32-35 D.E.A. PGM XXIII. 1-70 E.N.O. PGMXXNa.1-25 W.C.G. PGMXXIVb. 1-15 R.D.K. PGM XXVa-d R.l).K. PGM XXVI. 1-21 --- PGM XXVII. 1-5 R.F.H. PGM XXVIIla. 1-7 R.D.K. PGM XXVIIIb. 1-9 K.D.K. PGM XXVIIIc. 1-11 K.D.K. PGM MIX. 1-10 E.N.O. PGM XXX a-f PGM XXXI a-c PGM XXXII. 1-19 E.N.O. PGM XXXIIa. 1-25 E.N.O. PGM XXXIII. 1-25 J.S. PGMXXXIV. 1-24 E.N.O. PGMXXXV. 1-42 R.F.H. PGMXXXVI. 1-34 M.S. PGMXXXVI. 35-68 K.F.H. PGMXXXVI. 69-101 E.N.O. PGMXXXVI. 102-33 E.N.O. PGM XXXVI. 134-60 E.N.O. PGM XXXVI. 161-77 R.F.H. PGMXXXVI. 178-87 M.S. PGM XXXVI. E.N.O. 187-210 PGMXXXVI. 211-30 R.F.H. PGM XXXVI. 231-55 K.F.H. PGMXXXVI. 256-64 M.S. PGM XXXVI. 264-74 K.F.H. PGM XXXVI. 275-83 H.M. PGM XXXVI. 283-94 E.N.0 (No title) Spell for fever (No titlc) Charm to bind a lover (No tidc) Charm to bind a lover (No tide) Love spell of attraction (Notide) Praycr (No tidc) Amulet (No tidc) Amulet for headache (No tidc) Fever amulet (Notitlc) Love spell of attraction (Notitlc) Love spell of attraction Lovc spell of attraction [Spcll for] headache [Thc charm] of the Syrian woman of Gadara for any inflammation The charm ofthe Thessalian Philinna, [for] headache (No tido) Invocation (Notide) Magico-medicalrecipes Prayer of Jacob Kcquest for a dream oracle Request for a dream oracle Fragmentof thc Kestni of Julius African~is (Notide) Oraclc (No tide) Lovc spell (No tide) Amulets (?) (No tide) SnlterRrt~ampsychi(omittod) Victory charm (Notide) Spcll for scorpion sting (No title) Spcll for scorpion sting (No title) Spcll for scorpion sting (No title) Prayer (poem) (No title) Oracle questions (omittcd) (No title) Oraclc questions (omittcd) (No title) Lovc spell of attraction (No title) Lovc spcll of armaction (No tide) Fever amulet (No tide) Fragmcnt from a novel Charm for favor and victory Charm to restrain Charm to restrain angcr and to securefavor Love spell of attraction Divination by fire (lovcspcll) Love spell of attraction Charm to restrain angcr, and for success Cham to break spells Love spcll of attraction Prayer to Helios: charm to restrain anger, and for victory and favor (No titlc) Charm to inflict harm (No title) Charm ro break enchantmcnr (Notitlc) Charm of uncertain purpose Charm for gaining fawr Pudenda key spell rahlc of Spclls PGM XXXVI. E.N.O. 295-311 PGMXXXVI. 312-20 R.F.H. PGM XXXVI. 320-32 J.S. PGM XXXVI. 333-60 E.N.O. PGM ,Y)(XVI. 361-71 E.N.O. PGM XXXVII. 1-26 R.D.K. PGMXXXl'III. 1-26 E.N.O. PGM X X m . 1-21 E.N.O. PGMXL. 1-18 R.F.H. PGM XLI. 1-9 R.D.K. PGM XLII. 1-10 R.D.K. PGM XLIII. 1-27 J.S. PGMXLIV. 1-18 R.D.K. PGMXLV. 1-8 R.D.K. PGM XLVI. 1-4 R.F.H. PGM XLVI. 4-8 R.F.H. PGMXLVII. 1-17 M.S. PGMXLVIII. 1-21 M.W.M. PGM XLIX R.D.K. PGM L. 1-18 R.D.K. PGM LI. 1-27 R.F.H. PGM LII. 1-9 R.D.K. PGM LII. 9-19 R.D.K. PGM LII. 20-26 R.D.K. PGM LIII-LVI I'GM LVII. 1-37 R.F.H. I'GM LVIII. 1- 14 PGMLVIII. 15-39 I'GM LM. 1-15 PGM LX. 1-5 PDMlxi. 1-30 PDM Ixi. 30-41 PDM Ixi. 42 PDM Ixi. 43-48 [PGMLXI. i-v]* PDM Ixi. 49-57 PDM Ixi. 58-62 [PGMLXI. xi, XI* PDM lxi. 63-78 PDM hi. 79-94 PDM Ixi. 95-99 PDMIxi. 100-105 PDM lxi. 106-11 PDMlxi. 112-27 PDM Ixi. 128-47 PDM Ixi. 148-58 PDM Ixi. 159-96 [PGM LXI. 1-38] PDM Ixi. 197-216 [PGMLXI. 39-71] PGM LXII. 1-24 R.F.H. R.F.H. M.S. M.S. R.K.R. T.H.T., , J.H.J. J.H.J. / R J.H.J. R.D.K. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. J.H.J. T.H.T.. . J.H.J. E.N.O. E.N.O. Lovc spell of attraction Charm to open a door ~ontraci~tivespc11 Love spcll of atrraction Love spcll of attraction (Notitlc) Spell of unccrtain pllrpose (No tide) Love spell of attraction (No title) Lovc spcll of attraction (No title) Curie (No tide) Amulet (?) (No title) Amulet (?) (No titlc) Amulet against ferrr (No titlc) Amulet against fever (?) (No title) Amulet (?) (Notitlc) Request for revelation (?) Spcll to silence and subject (No title) Amulet against fever (No title) Amuler (?) (No title) Amulet (No title) Oracle (?) (No title) Charm to inAict harm (No title) Love spell (?) (No title) Love spell (?) Spell to induce insomnia (No titles) Spells (?)of uncertain purpose (omitted) (No title) Rite to acquirc an assistant daimon (?) (No tide) Spell to inflict harm (No title) Spcll of unccrtain purposc (No title) Phylactery (No title) Amulet (No title) Spell for revelation (No tide) Spell of uncertain purpose (No title) Spell of uncertain purpose .D.K. Rcmcdy for [an] ulcer (?)of the head [Remedy for the] head (?) For an erecuon (No tide) Spcll for a dream revelation Wav of findinga thief Spcll of giving pram and love in Nuhian Thc red cloth of Nephthys Prcscripuon for a donkey not moving Prescription for making a woman love (No title) Love spell (No title) Lovc spell Lovc charm Love spell of attraction (No title) Love spell of attraction PGM I.XII. 24-46 W.C.G. 1'GM I.XII. 47-51 M.S. PGM LXII. 52-75 R.D.K. PGM LXII. 76- 106 J.S. PGM LXIII. 1-7 E.N.O. PGM LXIII. 7-12 E.N.O. PGM LXIII. 13-20 E.N.O. PGM LXIII. 21-24 E.N.O. PGM LXIII. 24-25 J.S. PGM 1.XIII. 26-28 J.S. PGM I.XIV 1-12 R.F.H. PGM LXV. 1-4 J.S. PGM LXV 4- 7 J.S. PGM LXVI. 1-11 R.F.H. PGM LXVII. 1-24 E.N.O. PGM 1,XVIII. 1-20 E.N.O. PGM LXIX. 1-3 D.E.A. PGM W(. 1-4 H.D.R. PGM LXX. 4-25 H.D.U. PGM LXX. 26-51 H.D.R. PGM LXXI. 1-8 M.S. PGM LXXII. 1-36 W.C.G. PGM - LXXIII-LXXVI PGM LXXVII. 1-24 W.C.G. PGM LXXVIII. 1-14 E.N.O. PGM LXXIX. 1-7 R.F.H. PGM LXXX. 1-5 R.F.H. PGM LXXXI. 1-10 W.C.G. PGM LXXXII. 1-12 R.D.K. PGM LXXXIII. 1-20 R.D.K. PGM LXXXIV. 1-21 R.D.K. PGMIXXXV. 1-6 R.D.K. PGM LXXXVI. 1-2 R.D.K. PGM LXXXVI. 3-7 R.D.K. PGM LXXXVII. 1-11 R.D.K. PGM LXXXVIII. 1-19 R.D.K. PGM 1,XXXIX. 1-27 R.D.K. PGMXC. 1-13 H.D.B. PGM XC. 14- 18 H.D.B. PGMXCI. 1-14 R.D.K. PGM XCII. 1- 16 R.D.K. PGM XCIII. 1-6 R.D.K. PGM XCIII. 7-21 R.D.K. PGM XCIV. 1-3 R.D.K. PGM XCN. 4-6 R.D.K. PGM XCIV 7-9 R.l>.K. PGMXCIV 10-16 R.1I.K. ' H (No title) Sauccr divination (Notitle) Oraclc (No tide) Horoscope (No titlc) Soell (or nvo spclls),to inflict harm (:) (No tidc) Lo\--potion (?) lS~ellto make a woman1 confess thc name. .of the man she lava (Notitlc) Spcll of uncertain purposc (No title) Spcll of uncertain purposc Contracepti~c Contraceptive (No titlc) Charm to inflict ham1 Spcll to [preventprcgnan~?] For migraine headache (Notitlc) Charm to cause separation (Notitlc) Love spcll (?) (No tidc) Love spell (No titlc) Victov spcll (?) Charm for favor, etc. Charm of Hekatc Ercschigal against fear of punishment Against fear and to dissolve spclls Phylactery [Rite concerningthe Bead (Notides) Oracle questions (omitted) (Notitlc) Charm for getting a revelation (No tidc) Love spcll of attraction Charm to restrain anger Charm to restrain anger (No tidc) Greetings to deities (No titlc) Recipe for ingredient?(fragment of fornlulav?) For fevcr with shivering fits (No titlc) Fetching cham (No tidc) For daimon possession (No tidc) Amulet (No titlo) Rite (Notitlc) Fever amulet (Noti&) Fever amulcr (Notitlc) Phylactery for fever, phantoms, daimons, etc. (No title) Rite or phylactery Salvefor fever (No tide) Fcver amulet (?) [Charm] for favor (No ritle) Sacrificialrite (No tide) Kitc (Notitle) VOCEJmugicae Drying porvder made with saEron [for] sharp eyesight For excellent hcalth rl phylactery for [fever] Tablo of Spells I'GMXCIV. 17-21 PGM XCIV. 22-26 PGMXCIV 27-35 PGMXCIV. 36-38 PGMXCIV. 39-60 PGM XCV. 1-6 PGM XCV. 7- 13 PGMXCV. 14-18 PGM XCT'I. 1-8 PGM XCVII. 1-6 PGM XCVII. 7-9 PGM XCTTII. 10- 13 PGM XCVII. 15-17 PGM XCVIII. 1-7 PGM XCM. 1-3 PGMC. 1-7 PGM CI. 1-53 PGM CII. 1- 17 PGM CIII. 1-18 PGMCIV. 1-8 PGM CV. 1-15 PGM CVI. 1-10 PGM CVII. 1-19 PGM CVIII. 1-12 PGM CIX. 1-8 PGM CX. 1- 12 PGM CXI. 1-15 PGM CXII. 1-15 PGM CXIII. 1-4 PGMCXIV. 1-14 PGM CXV. 1-7 PGM CXVI. 1-17 I'GM CXVII. Fr. 1-23 PGM CXVIII PGM CXIXa. 1 PGM CXIXa. 2-3 PGM CXIXa. 4-6 PGM CXIXa. 7- 11 PGM CXIXh. 1-3 I'GM CXIXh. 4-5 PGM CXX. 1-13 PGM CXXI. 1-14 PGM CXXII. 1-5 PGM CXXII. 5-25 PGM CXXII. 26-50 PGM CXXII. 51-55 PGM CXXIIIa. 1-23 K.D.K. R.D.K. R.1I.K. R.D.K. K.D.K. R.D.K. K.D.K. R.D.K. K.D.K. H.D.B. H.D.B. H.D.B. H.D.B. H.D.B. H.D.B. H.D.B. H.D.B. H.D.B. K.D.K. K.D.K. R.D.K. K.D.K. R.D.K. R.D.K. H.D.B. K.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. H.D.B. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. H.D.B. H.D.B. H.D.B. H.D.B. For thosc possessed by daimons For the eyes (For] tumors [and] . . . (For. . . 1and strangun Another, for migrainc headache (Notide) Spcll for subjilgation Concerning the mole-[rat] A remcdy for all cascs of. . . [epilepsy] (No titlc) An~ulet (No title) Spell against eye discase (?) Another (spcll) Another (spcll) For every jdisease] (No title) Amulet (No titlc) Amulet (No title) Amuler (No title) Fetching charm (No title) Request for a dream oracle (No title) Fetching charm (Notitle) Amulet for feverwith shivering fits (No title) Invocation of Sarapis (No title) Amulet for feverwith shivering firs (No title) Fetching charm (Notitle) Fctching charm (Notitle) Love spell (No title) Horoscope (No title) Instruction for making magical figurcs (Notitle) Amulet for scorpion sting (No title) Amuler for scorpion sting (No title) Amuler for attacks by daimons and for epilepsy (No title) Amulet for fcverw-ithshivering fits (No title) Invocarion of Typhon-Seth (No titlc) Fetching charm (No title) Magical scroll (omitted) (No title) Fragment From formulary Lovc spell through much Fetching charm Charm to subject (No title) [For feverwith shivcringfits] (No title) Amulet (for inflammation of the uvula?) (No title) Phylactery for a variety of cvils An excerpt for enchantments Enchantment using apples (Notitle) Love spcll (fetchingcharm?) For headache (No title) Vocesmagicae xsii PGM CXXIISa. 24-47 PGM CXXIIIa. 48-50 PGM CXXIIIa. 51-52 PGM CXXIIIa. 53-55 PGM CXXIIIa. 56-68 PGM CXXIIIa. 69-72 PGM CXXIIIb PGM CXXIIIc PGM CXXIIld PGM CXXIIle PGM CXXIIIf PGM CXXIV. 1-5 PGM CXXIV.6-43 PGM CXXVa-f PGM CXXVIa. 1-21 PGM CXXVlb. 1- 17 PGM CXXVII. 1-12 PGM CXXVIII. 1-12 PGM CXXIX. 1-7 PGM CXXX. 1-13 PDM Supplement 1-6 R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. R.D.K. H.D.B. H.D.B. R.D.K. R.D.K. R.D.K. H.D.B. J.H.J. J.H.J. J.H.J. J.H.J. T.H.T. J.H.J. J.H.J. J.H.J. J.H.J. T.H.J. J.H.J. J.H.J. J.H.J. J.H.J. For childbearing For sleep For srrangury For a shivering fit For victoly (Notitle) Vocesmqicae (Notitle) Beesmqicae (No tide) Ecesma~icm (No title) Parallel of CXXISIa. 24-47 (No title) Parallel of CXXIIIa.24-47 (No tide) Charm to inflict harm (?) Charm to inflict harm (No title) Fragments of spclls (Notitle) Spellto cause separation (No title) Spcllto causeseparation (No title) Fragment of formulary of mag- ico-mcdicalprescriptions Phylactery for fever (No title) Fragmenr of unidentifiabk spcll (No title) For a shivering fever [Spellfor] sending a dream [Spell for] sending a drcam Spell for sending a dream [Spell for] sending a drcam Spell for sending a drcam Spell for sending a drcam Spell for sending a dream [Spell] for sending a drcam A "god's arrival"of Osiris Spell for . . . (subjection?) A "god's arrival" of Thoth Spellfor findingyour house of life Spell for reciting a document (Notitle) Fragmentsof rites and fi)rmulac XIb XIc XI1 XVI XVIIa XXI XXIIa List of Papyri in Preisendanz Location Number Berlin, Staatliche Musecn Berlin, Staatlichc Museen Paris, Musee du Louvre Paris, BihliothCqucN~rionale London, British Museum Uppsala, Victoriamuseer London, British Museum London, British Museum London, British Museum London, British Museum London, British Museum London, British Museum London, British Museum London, British Museum Leiden, Rijksmuscum van Oudhedcn Lciden, Rijksmuseumvan Oudhedcn London, British Museum Leiden, Rijksmuscumvan Oudheden Alexandria, Musk grtcoromain GAlexandric l'aris, Musk du Louvre Strashourg, Bibliothsquc 0, universitaire et rCgionalc Strasbourg, Biblioth?quc universitaire et regionale Bcrlii, Staatliche Museen Berlin, Staatliche Museen Berlin, Staatlichc Musecn Berlin, Staatlichc Museen Berlin. Staatlichc Musecn Bcrlin, Staatliche Musecn Berlin, Staatliche Muscen Bcrlin, Staatliche Musecn PBwol. in\.. 5025 RBerol. inv. 5026 no. 2396 (P.Mimaut frgs. 1-4) PBibl.Nat. Suppl. gr. no. 574 I?Loud. 46 PHolm.. p. 42 l?Lond. 47 PLond. 121 PLond. 122 PLond. 123 P.Lond 124 ELond. 125vcrso PLond. 147 PLond. 148 PLu~dBat.J 384 (V) PLugd.Bat. J 395 (W) PAlm. inv. 491 no. 3378 Pgr. 1167 I?JX 574 BGU I11 955 BGU I11 956 PBwol. inv. 9909 1?Bml. in\.. 11737 l?Bwol. inv. 7504 +PAmh. ii, Col. I1 (A) + P.Oxy. inedit. (=Pack2 1872) PBerol. inv. 9566 verso BGU IV 1026 (inv. no. 9873) PBwol. inv. 13895 IV' -IV"? IIQIIII' IVP III'IV' III'IVP IVr or Vp IV' I" XXXV XXXVl XXXVII XXXVIII XXXU[ XL XLI XLII XLIII XLN XLV XLYI XLVII XLVIII XLIX L LI LII LIII-LVI LVII Oxford, ~odleianLibraq Ox+ord, Bodleian Library Oxford, Bodleian Library Oxford, Bodleian Library Freiburg i. Br., Univcrsitatsbibliothek Cairo, Muske des antiquirks eg'ptiennes Florence, Socicti ltaliana per la ricerca dc papiri Oxford, Bodleian Library Oxford, Bodlcian Library Oxford, Bodleian Library Oxford, Bodleian Library Oxford, Bodleian Library Oxford, Bodleian Library [omitted1 POxy. 412 POxy. 886 EOxy. 887 Z O q . 959 I? Un.BiblFreib.(wiono.) PFlou. (wlono.) POxy. 1477 EOxy. 1478 POxy. 2061 EOxy. 2062 I? Oxy.2063 ROxy. 1383 [omitted] London, University College ?Haw. 312 Institute of Archaeology Berkeley, University of RTebt.I1275 California Ann Arbor, University of ?Fay 5 Michigan Library Florence, UniversitBdegli PSI I 2 9 Studi, Istimto di Papirologia Oslo, Univetsitetsbibliotcket EOsl. I, 1 Oslo, Univcrsitetsbiblioteket EOsf.I, 2 Oslo, Univcrsitetsbiblioteket EOsl. I, 3 Oslo, Universitetsbiblioteket EOsl. I, 4 Vicnna, Nationalbibliothck Egr. 1 Vienna, Nationalbibliothek Pgr. 339 = ?Rain. 4 Vienna, Nationalbibliothek Egr. 331 = PRain. 8 Vienna, Nationalbibliothek f y . 335 = ?.Rain. 9 Vienna, Nationalbibliothek ?gr. 328 = ?Rain. 10 Vienna, Nationalbibliothck ?gr. 334 = PRain. 11 Vicnna, Nationalbibliothek P.gr 332 = ?Rain. 12 Vienna, Nationalbibliothek inv. no. 8034 = PRain. 2 [no. 526, Wessely] Vienna, Nationalbibliothek inv. no. 8031 = PRain. 6 [no. 529, Wcssely] Vienna, Nationalbibliothek inv. no. 8035 = PRain. 7 [no. 525, Wessely] Vienna, Nationalbibliothek inv. no. 8033 = ?Rain. [no. 527, Wessely] Leipzig, Univcrsitatsbibliothek P.gr 9.418 Leipzig, Universititsbibliothek IJgr9.429 [omitted] Ann Arbor, University of cryptogr. pap. [orhenvise Michigan. uncataloged] Giessen, Universititsbibliothek inv. no. 266 = P. land. 87 Cairo, Mu& des antiquit6 P.Cairo 10563 kgptiennes Brussels, Fondation EST- P B m . in. E 6390,6391 tologique Reine Elisabeth III'IIV!' IIIPIIT'P VP VI' VIP IiIP IV" IVP IVP IVP I\'@ VPIVIP VIP VP IIIP IIIP VIP Papyriin Preisendanz LXI London, British Muscum LXII Leiden, Institutum Papyrologicum Universitatis Lugduno-Batavae LXIII Vienna, Nationalbibliothek LXIV Vienna, Nationalbibliothek LXV Vienna, Nationalbibliothek LXVI Cairo, Musee des antiquit6 kgptiennes LXVII Cairo, Musee des antiquit6 tgyptiennes LXVIII Cairo, Musee des andquitts C g y p U t ~ t ~ LXIX Ann Arbor, Universityof Michigan LXX Ann Arbor, Universityof Michigan LXXI Ann Arbor, Universityof Michigan LXXII Oslo, Universitetshiblioteket WUII-LXXVI [omitted] W N I I Birmingham,Woodbroke College LXXVIII Heidelberg, Universitatsbibliothek LXXM Prague, National and University Library LXXX Prague, Nationaland University Library LXXXI London, Egypt Exploration Society l?Brit.Mw. inv. 10588 (Egyptian Dept.) I?Warren21 %. 323 l ? ~ r29273 Pa?. 29272 l?Cairo60139 l?Cairo60140 iw. no. 1463 = PMich. 111, 156 inv. no. 7 = l?Mich. 111, 154 inv. no. 193 = EM&. 111, 155 inv. no. 75 = POsl. 111,75 xxv IIIP IIIP or IV' IIIP or IVP IV' List of New Papyri Not in Preisendanz Note: Bibliographical references are provided at the end of the translation of each spell. R$erence Locatwn Number Date LXXXlI Warsaw,Uniwersytct R Van.4 IIIP Warszaxvski LXXXIl Princeton, Princeton Univer- R P k I1 107 siw AM 8963 LXXYlV Princeton, Princeton Univer- RPrinc 1176 IIIP sity Garrett Dep. 7665 W W N Birmingham, SellyOak Col- P.Hanir 56 leges Central Library LXXXVI Paris, L'Institnt dc Papyrologie RRein. I189 inv. 2176 N P de I'UnivcrsitEde Paris WWNII Erlangcn, l'Erlanp 37 N P Universitatsbibliothck LXXXVIII Princeton. Princeton Univer- PPrinc. III 15 HIPor IVP XCI XCII XCIV XCV XCVI XCVII XCVIII XCIX C inv. no. 32 Universiti Cattolicadel Sacra RMed. inv. no. 23 Cuore Collection, G. A. Michallidis RMichml.27 Dublin, Chester Beatty Library RMmtonII 58 London. Empt Exploration PAnt 1165. , Society London, Egypt Exploration RAnt. 1166 Society London. Egypt Exploration PAnt I11 140. .Society Barcelona, Seminariodi pa- P.PalauRib. inv. 126 pirologia . . .San Cugat del Valles Koh, Instimt fir P.Koln inv. 1886 Altertumskunde Koh, Institut fur RKoln in,,. 1982 Altertumskunde Koh, Instimt fir RKoln inv. 2283 Altcrtumskunde Koln, Institut fur RKoln in\,.2861 AItcrtumskunde Kiiln, Instimt fir l?I'independently edited and published the magical papyri of London (PGM VII-X). The last major papyrus was published in 1925 by the Norwegian scholar Samson Eiuem (1872-1966),"" who had acquired in Egypt a valuable magical scroll with many drawings (PGM XXXVI). With these important publications, the major pieces of the Greek magical papyri known to this period had become available. It seemsto have been a suggestion first made by the great scholar of Greek religion, Albrecht Dieterich (1866-1908), that all the available papyri should be published in a handy study edition. But this idea developed only graduallyafter Dieterich began teaching a seminar on the subjectof the magical papyri at the Uni\,crsity of Heidelberg in 1905.'' Today it is astonishing to learn that teaching such a seminar at that time was quite a daring enterprise. Magic was so utterly despised by historians and philologists that the announcement of the seminar did not mention the word "magic" but was simply phrased as "Selected Pieces from the Greek Papyri."3o How far the dislikeof the magical papyri could go is illustrated by a remark made by Ulrich von Wilamow~itz-Moellendorff:"I once heard a well-knownscholar complain that these papyri were found because they deprived antiquity of the noble splendor of cla~sicism."~' Dieterich? however, was at the edge of a wave of interest generated by the new xiiv Introduction to thc Grcck Magical Papyri discipline of history of religions. His seminar therefore had a surprising attraction for students, some of whom wrote their dissertations on related subjects and became contriburors to the study edition. The plan for such a study edition was scriously threatened by Dieterich's sudden death on 6 May 1908, b ~ ~ tthe ~vorkwas taken over by Dieterich's students, foremost of whom was Richard Wiinsch, chief editor. Adam Abt, Ludwig Fahz, Adolf Erman, Georg Moller, and other conrributors33stepped in to carry on the work. When the body of the material of PGM I-IV was almost read\: World War I brokc out and interrupted the work. Wiinsch, Abt, and Mollcr wcrc killed in the war. Despite these terrible losses and the desperate economic situation follo~ving the war, the publisher, B. G. Teubner of Leipzig, did not give up the project, but decidedto start over.The edition was entrusted to Karl Preisendanz(1883-1968), another of Dieterich's former students." Scholars at that time faced difficulties scarcelyconceivableto us today, yet they persisted. In addition, a remarkable degree of international cooperation existed among the scholar^.^' Sam Eitrem from Oslo and AdolfJacoby from Luxemburgjoined the team, and British, French, and Dutch scholars gave their support to the effort. The Notgemeinschaft der Deutschcn Wissenschaft as well as other governmental agencies gave financial support, so that despite all the problems the first volume of the first edition of the Papyri Graecae Ma~icaecould appear in 1928,with a second volume followingin l93Ls6 While all this was happening, new magical papyri were being discovered and published. A third volume, which was also supposed to contain extensive indexes, therefore became necessary. But this volume never appeared, for World War I1 broke out. Despite the war, the work had progressed to the actual production of galley proofs, with the preface dated "Pentecost, 1941,"37when on 4 December 1943the publishing house of Teuhner in Leipzig was bombed and everything was de~troyed.~~Fortunately, however, the galley proofs survived the war and are at present being used by a number of scholars in the form of Xerox copies. When Karl Preisendanz, the editor of the first edition and tireless promoter of the study of the Greek magical papyri before and after World War 11, died on 26 April 1968, the publishing house of Teubner, which had in part been relocated in Stuttgart, West Germany, decided to bring out a new edition. This new cdition was prepared by Albert Henrichs, a papyrologist from Cologne, who has been on the faculty of Harvard University since 1973.3'It appeared in two volumes in 1973-74.* The first volume is mostly a reprint of the first edition, though many corrections have been made. The second volume, however, is considerably different from the first edition. A number of papyri were reedited completely, and the papyri originally planned to appear in vol. 111were added so that vol. I1of the 1974edition contains all pieces up to PGM LXXXI. The idea of a third volume containing the indexeswas postponed because all indexes would have to be redone in view of the changes and additions in the material. I1 What is the signiiicancc of the Greek magical papyri? Scholarssince Albrecht Dicterich have consistentlypointed out the importance of the Greekmagical papyri to the study of ancient religions; thus we can limit ourselves here to a summary of the issues.+' Historians of religion are intrigued by the Greek magical papyri for a number of reasons. If, as Dieterich rightly says," the papyri are a depository of a great reli- Introduction to thc Grcck Magical Papyri XI\. gious literature over many centuries, the recovery of the sourccs becomes a task of primary interest. In fact, thro~~ghoutthese sources we findcitations of hymns, rimals, formulae from limrgies othem~isclost, and little bits of mythology called historiolae. These older materials arc now embedded in a secondarycontest, but by carcful application of the methods of literary criticism they arc often recoverable." Taken as a whole, the material presents a plethora of interesting problcms for modern scholarship. One must realize first that the matcrial assembled under tl~c name Greek magical papyri represents a collection of texts of divcrsc origin and nature. This collectionincludes individual spells and remedies, as well as collections made by ancient magicians, from the early Hellenistic period to latc antiquity. Since the material comes from Grcco-Roman Egypt, it reflectsan amazingly broad religious and cultural pluralism. Not surprising is the strong influence of Egyptian religion throughout the Greek magical papyri, although here the texts ncverthelcss show a great variety. Expressed in Grcck, Demotic, or Coptic, some texts represent simply Egyptian religion. In others, the Egyptian element has been transformed by Hcllcnistic rcligious concepts. Most of the texts arc mixtures of several religionsEgyptian, Greek, Jewish, to name the most important. The picture presented by the Greek magical papyri has been changed substantially by the inclusionof the translation of the Demotic magical papyri. In Prcisendam's edition, the Demotic material was dclctcd, evenwhen it occurred in thc same papyrus as Greek sections apparently written by the same scribe. The inclusion of the Demotic material in the present translation raises new and intriguing questions regarding thc relationship between the Greek texts and the antecedent Egyptian sources. Further studies must clarify the process of transmission and transformation ofthesetexts. Such studieswill gain new insights into the complexphenomena of the hellenization of religious traditions. (See also thc Introduction to the Demotic texts below.) Another interesting problem is posed by the fact that this material from GrecoRoman Egypt contains many sections that are Greck in origin and nature." How did this older Greek religious literature find its way into Egypt?Wc do not, and probably never shall, know. In this older material,the Greek gods arc alive and well. But Zeus, Hermes, Apollo, Artemis, Aphrodite, and others arc portrayed not as Hellenicand aristocratic,as in literamre, but as capricious,demonic, and even dangcrous, as in Grcek The gods and their activities resemble those in the popular myths and local cults, as rcported by mythographcrs or by Pausanias. Therefore, strange as it may sound, if we wish to study Greek folk religion, the magical papyri found in Egypt are to be regarded as one of the primary sourccs.~ Questions similar to those appropriate to the study of Greek religion must be raised in view of the material (divine names as well as entire passages) that comes from somc form of Judaism. Jewish magic was famous in antiquity:' and more sourceshave come to light in rcccnt years; but the origin and nature of the scctions representing Jewish magic in the Grcek magical papyri is far from clcar. Did this matcrial actually originate with Jewishmagicians?How did it get into the hands of thc magicians who wrote the Grcek magical papyri?What kind of transformation took place in the matcrial itself?If the texts in question come from Judaism, what type of Judaism do they represent? The historian of religion will be especially interestcd in the kind of syncrctism represented in the Greek magical papyri." This syncretismis more than amixtureof diverse elementsfrom Egyptian, Grcek, Babylonian, and rewish religion, with afe\v sprinkles~fchristianity.~'Despite the diversity of texts, there is in the whole cor- xlvi Ii~trociuctionto the Grcck Magical l'apyri pus a tendency toward assimilation and uniformity. Such assimilation and uniformi% however, includes primarily thc rcligious traditions already mcntioned: the Romans, although in control of Egypt by the time most of the papyri were written, left only a few traces in the material. Thus the papyri represent a Grcco-Egyptian, rather than the more gencral Greco-Roman, syncretism. In this syncrctism, the indigenous ancient Egyptian rcligionhas in part survived, in part been profoundly hellenized." In its Hellenistic transformation, the Egyptian religion of the prc-Hellenistic era appearsto have been reduced and simplified, no doubt to facilitate its assimilatio~iinto Hellenistic rcligion as the predominant cultural reference. It is quite clear that thc magicianswho wrote and uscd the Greek papyri were Hellenistic in outlook. Hellenization, however, also includes the egyptianizing of Grcck rcligious traditions. The Greek magical papyri contain many instances of such egyptianizing transformations, which take very different forms in different texts or layers of tradition. Again, working out thc morc exact nature of this religious and cultural intcraction remains the task of future research. The papyri also provide many insights into the phenomenon of the magician as a religious functionary, in both the Egyptian and the Hellenistic setting. One must be cautious, however, in making generalizing statement. in regard to thc figure of the magician in thc Greek magical papyri." Some of the magicians writing and using the spellsmay have been associated with temples of Egyptian and Greek deities. According to Egyptian practice, the magician was a resident member of the temple priesthood. Genuine understanding of the older Egyptian and Grcck languagcs and traditions can be assumed in some of the material, but by no means in all instances. There are texts rcflecting perhaps a different type of magician, a typc we know from the Greek religious milicu." This type of wandering craftsmanseems keen to adopt and adapt every religious tradition that appeared useful to him, while the knowlcdge and understanding of what he adopted was characterized by a certain superliciality. This type of magician no longer understood the old languages, although he used remnants of them in transcription. He recited and used what must at one time have been metrically composed hymns; but he no longer recognized the meter, and he spoiled it when he inserted his own material. In the hands of magicians of this typc, the gods from the various cults gradually merged, and as their natures became blurred, they often changed into completely different deities. For these magicians, there was no longer any cultural differencebetween the Egyptian and the Greek gods, or between them and the Jewish god and the Jewish angels; and even Jesus was occasio~lallvassimilated into this truly "ecumenical" rcligious syncretismof the Hellenistic world culture. We should make it clear, however, that this syncretism is more than a hodgepodge of heterogcncous itcms. In effect, it is a new religion altogether, displaying unified religious attitudes and beliefs. As an example, one may mention the enormously important role of the gods and goddesses of the underworld. The role of these undenvorld deities was not new to Egyptian religion or, to some extent, to ancient Greek religion; but it is characteristicof the Hellenistic syncretism of the Greek magical papyri that the netherworld and its deities had become one of its most important concerns. The goddess Hckatc, identical with Persephone, Selenc, Artcmis, and the old Babvlonian goddess Ereschigal, is one of the deities most often invoked in the papyri. Tl~roughthe egyptianizing influence of Osiris, Isis, and their cornpans other gods likc Her~nes,Aphrodite, and even the Jewish god jo ~ L I ! 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Why is magic so irrepressibleand ineradicable, if it is also true that its claims and promises nc\.cr come truc?Or do they?Do people ncvcr check up on thc efficiency of magicians? The answer appearsto be that, in general, people are not intcrcsted in whether or not magicians' promises come truc. People want to belie\~c,so they simply ignore their suspicions that magic may all be cicceptioil and fraud. The enormous role deception plays in human lifc and society is \vcll known to us.j6In many crucial arcas and in many critical situatio~isof lifc, cicception is the only method that really works. As the Koman aphorism s~vnsit up, "Mundus vult decipi, ergo dccipiatur" ("The world wishes to be deceived, and so it may be deceived"). To an immeasurabk exzcnt, people's lives carv on by \\,hat they decide they want to bclic\re rather than by what they should believe or even know, by what appears to be real rathcr than by \+,hatis really real, by props and by fads, and by gobbledygook of this kind today and that kind tomorrow. Magicians are thosc who have long ago explored these dimensions of the human mind. Kather than decrying the facts, they havc exploited them. Magicians havc known all along that people's religious need and expectations provide the greatest opportunity for the most effectiveof all deceptions. But instead of turning against religion, as the skeptics among the Greek and Roman philosophers did, the magicians made use of it. Aftcr all, magic is nothing but the art ofmaking people believe that something is being done about those things in life about which we all know that we ourselves can do nothing. Magic is the art that makes people who practice it feel better rather than worse, that provides the illusion of security to the insecure,the feelingof help to thc helpless, and the comfort of hope to the hopeless. Of course, it is all deception. But who can endure naked reality, especiallywhen there is a way to avoid it?This is why magic has worked and continues to work, no matter what the evidencemay be. Those whose lives depend on deception and delusion and those who provide them have formed a truly indissoluble symbiosis. Magic makes an unmalagcable life manageable for those who believe in it, and a profession profitable for thosc who practicc the art. Notes 1. For asurvoyof the material, seethe indispcnsihlework by T. Hopfner, Gnechirch-iigyptirchw Offenbarungmauber, 2 vols. (1,eipzig: Hacssel, 1921, 1924);idem, "Magcia," PRE 14.1(1928):201-393; S. Sauncron, Lepapyyw mgiyue illwht de Brooklyn (BrooklynMuseum 47.218.156) (Oxford:Oxford University Press, 1970);idem, "Le mondc du magicicn igyptien," in Le mxde du SOI&Y, Sources OTientale1 VII (Paris: Edition du Seuil, 1966) 27-65; J. F. Borghouts, The Ma~icalTuctr of Papyrus Leiden I348 (Leiden: Brill, 1971); idcm, "Magical Tcxts," in TexterctLan~a0esde I'Egypte Phavaoniquc;Hmmage dJ-F. Champollion (LaCairc: Insti~td'Egyptc, 1974),3:7-19. See alsoJ. F. Borshouts, "Magie," L h 3 (1980):1137-51; H. Altenmiillor, "Magischc Literamr," L& 3 (1980):1151-62. A wider range of litcraturc is discussed by D. E. Aune, "Magic in Early Christianity,"ANRW 11. 23. 2 (Berlin:dc Gtuyter, 1980)1507-57. 2. Scc the collections by Carnphcll Bonncr, Studies in Ma@& Amulets ChieJy GraecoE~~ptian,University of Michigan Studies, H~lmanisticSeriesXLIX (AnnArbor: University of ~Michiganl'rcss, 1950); idem, "Amuiets Chicfly in the Rritish Museum," Hqeria 20 (1951):301-45, pls. 96-100; idcm, "A ~Misccllanyof Engraved Stones," Hespmh 23 Introduction to the Greek Magical l'apyri xlir (1954):138-57; A. Delattc and P. Dcrchain, Ler intailler wgignesg~-ico-ijyptknna(Paris: Bibliothiquc Nationale, Cabinet d u Medailles, 1964). On the latter, see especially thc rcviews by H. Seyrig, Sea42 (1965):409-10; K. Preisendanz,ByZ59 (1966):388-92; M. Smith, AJA 71 (1967):417-19; A. A. Barb, Gnomon 41 (1969):298-307. On thc relationship bcnveen gems and papyri scc M. Smith, "Relations between Magical Papyri and Magical Gems," Papydojica Bwellensin 18 (1979):129-36; J. Sch\varrz, "Papyri Graecae bfagirac und mdgi~cheGemn~en,"in M. J. Vermascrcn, cd., Die m~ncaIrJcI~enReI&imenim Romrkch, EPRO 93 (Leiden: Brill, 1981) 485-509. For the magical tablets, see A. Audollent, Dejxwnum tabellae, guutguot innotuei-unt . . .praetw A t t i m . . . (Paris: Fonremoing, 1904);K. Prciscndanz, "Fluchtafel (Dcfixion),"1L4C8 (1972):1-29. 3. See especially K. Preisendanz, "Zur ~hcrliefemngsgeschichteder spatantikcn Magic," in AUIder Welt der Bucher. Zoz@aIbalblatcfiiuBibIiothehvae~~,BeiI~@f75 (Leipzig: Harrassowitz, 1951)223-40. 4. Suetonius,Au~urtur31.1. See Hopher, OZ 11, section 67; K. Prcisendanz, "Dans le mondc dc la magic grccque," Chvonique d'E~ypte10 (1935):336-37; W Spcycr, "Biichervernichmng," JAC 13(1970):123-52. with bibliography. 5. PGM LVII and LXXII are evcn written in cryptography.See also my ardcle 'The Formation of AuthoritativeTradition in the Greek Magical Papyri," inJewish and ChIwtian SeF Definition, vol. 3: SeFDeJinitronin theGmco-Roman World,ed. B. F. Meyer and E. P Sanders (Philadelphia: FortressPress, 1982), 161-70. 6. A definition ofthe notion of magc cannot he attempted here. In order to provide an adequate definition, the complcxitics of rhc notion, its relations with "religion" and "science," and the rather frustrating history and literature of the problem would have to be discussed first. For a good introduction to the question, secA. A. Barb, 'The S U N ~ V ~of Magic Arts," in The ConfEia between Pagan& and Chrinianity in the Fonnh Century, cd. A. Momigliano (Oxford: Clarendon, 1963) 100-125; G. Widengren, Rel@ionsphammaologie (Berlin: De Gruytcr, 1969) 1-19; d also Aune, ANRW 11. 23.2, 1510-16 and G. E. R. Lloyd, Ma&, Remm andErpaience, Studies in the Origin and Developmentof Greek Science (Cambridge: Cambridge University Press, 1979). 7. On the survival of magic, scc Barb's stimulating article mentioned in note 6 above. Also important for this question is the autobiograpliical accountof the physician Thessalos and itsdiscussion by J. Z. Smith,'"The Templeand the Magician," in hisMap IsNot T d w y : StIrdier in theHirtory ofRel&iom (Lciden: Brill, 1978) 172-89. 8. For the circumstances connected with thc discoveries of the Q m a n texts, see F. M. Cross, The Ancient Library ofQumran and Modern Biblid Studies (Garden City, N.Y.: Doubleday, 1961);for the Nag Hammadi Library, see J. M. Robinson, "Thc Jung Codex: Thc Risc and Fall of a Monopoly," Rd@ionsStudiaRm'm 3 (1977):17-30. 9. C. J. C. Reuvcns, L m e s BM. Lmonne, rur la P a p w bdinjues a Greg etsur guelques nutresMoonumewGuico-Emtien1du Mwie dXntiquit61de l'Univmiti deLeide (Lciden:Luchtmans, 1830), 1: "M. le chevalier D'ANASTASY, vice-consul dc Suede a Alcxandrie." For bibliographical information, scc W. R. Dawson, =Anastasi, Sallicr, and Harris and Their Papyri," JEA 35 (1949):158-66. 10. See the remark by F. Lcnormant in his catalog of the Anastasi collection entitled Catalogued'une mlleaion d'antiquitir &yptianes. Cette mlleaim r~~rembli~parM. d'Anartmi, Cowulg6n~dde Su2de d Alexandrie, rwn vendue azw ench&erpubliguaRue de Clichy, N"76, ler Mardi 23, Merwedi 24,Jeudi 25, Endredi 26 eS Samedi 27 1857 d nne heure, etc. (Paris: MauldeetRenou, 1857)84:"M. Anastasi, danssesfouillesBThebcsavaitdtcouvertla biblioth?quc d'un gnostique tgyptien du stcond siecle, ct une partie de cette bibliothi-que avait passt avecsa premitrc collectiondans le mustc de Leidc; c'est de IB que venait lc fameux tcxte magique en tcrimrc dtmotiquc ct deux petits papyrus grecs p1ii.s en forme dc livres qui font plusicurs des plus beaux omemcnts de ce musee." 11. See 1.-F. Dubois, Dermption derantiquitis &yptknnerjrecquer a romaines, monnmentr wphter et araber mmporant la collection de Feu MJ-F Mimaut (Paris: Panckoucke, 1837) pp. vff. 12. Cf. the rcport of anothcr collector who speak of his "residence of ciglutccn ?cars at Thcbes, ciitirely devoted to its ohjccts of antiquiy" (p. IX). This man, a Grcck named Giovanni d'Athanasi, from the island of Lemnos, thc son of a Cairo merchant, rvrotc his stor). at the suggestion of English travclcrs: Giovanni d'Athanasi, A BfltfAccount of the Rcrearcher and D~covnlcsin UpperE&t, made utzdcr thz direction ofHc~vySalt, Esq., to ~ilbichis added n detailed cat&gne ofMv. Salt3 ml~edionofEg,qtian Antiquities; illt~matedwith m7elve engravingsofsome of the most intmesting objcas,and an enumerationofthoseanidcspurchnredfbr the Biitish iMuseurn (London: John Hearnc, 1836). As d'Athanasi reports, the papyri arc found mostly in or ncar tombs; so he says about the Demotic papyri: "they arc very rare. and are found nor in thc mummics. hut in the terra-cotta urns which are found closed up and buried in the earth around the tombs" (p. 79). Scc also the Cataltquc ofthe VeryMagnijicent andExwmrdina~CollectionofEg,qtianAntuitizs the Prqersy CGiuvannidxthnnnri, whicl~ will besold by auction byM r Le@I3Sotheby, at his i~owe,3, WellinLgtonSheet, Strand, onMonday, March 13th, 1837, and the Siufbllowing Days (Sunday excepted), at One o'Clock p~,ecuely(London: J. Daw, 1837)23-24: "Manuscript Rolls of Papvn~s,found in the tombs at Thcbcs." 0 ,, L -13. PGMV.a is a loosepage stuck into awork on chemistry,the PappsgracusHolmiemis in Stockholm. This indicates that the owner and collector of the magical material also possessed works on chcmisw. See also B. Olsson, "Zwci Papyrusstellen besprochen," Aeg,qtus 12 (1932):355-56; Preisendanz, L'apym$kude undPawvwfichung 91-92. 14. See my attidc mcntioncd in note 5 above. 15. Francis Llewelyn Griffith,Stolier of theHigh Priests ofMemphir, 2 "01s. (Oxford: Clatendon Press, 1900). 16. Miriam Lichtheim,Ancient Egstian Literutuvc,vol. 3: The Late Period (Berkeley and Los Angela: University of California Press, 1980) 127; cf also 8-9. See also Farouk Gomai, Chaemwere. Sohu Ramser'II. uud Hohelpriester von Memphis, ~ ~ ~ t o i o g i s c h eAbhandlun~en27 (Wiesbaden: Harrassowitz, 1973), esp. 70ff The papyrus was found in a Christian (!) tomb in n~ebes.It should be n o t d that the story dcaling with the search for the sccret book has a parallel in Pseudo-Democrims, who may bc identical with Bolos of Mendes.According to this text, Democritus went to Mcmphis where he was received by Ostanes and his students in the templc of Ptah, but Osranesdied before he initiated Democritu into his mystcries and handed his sccret books over to him. Dcmocrims also brought up the shadow of Ostanes from Hades and askcd him about the books. Ostancs replied that they were in the temple, where thcy were finally discovcrcd. Both names occur also in PGM (Democritus: VII.167, 795; XII. 351; Ostancs: N.2006; XII.122). The text is given in J. Bidez and F. Cumont, Les m a p hellhis6s I1 (Paris: Socittt d'kdition "Les bcllcs lettres," 1938) 317-18; see J. H. Waszink, "Bolos," RAC 2 (1954):502-8; Speyer, Biicherfirnde26-27, 72-71. - 17. Lenormalt, Catnlogue 87 about PGM IV: "En tEte sont trois pages de coptc, qui dtbutent par I'histoire Bun frornagemystiquepour lacompositionduquel s'associent Osiris, Sabaoth, Iao. JCsusct tous les autres Cons. Ce fromaze n'est aume sue lannose."- . 18. See note 9 abve. 19. GGA, 56. Stiick, den 9. April 1831, pp. 545-54. Miillcr remarks (p. 547): "Es gibt wohl keine Urkundc. die es so dcutlich machte. wiedie Maeic. diese Seucheder Ge~stcr.vor- , allem in Atgypten skh entwickclt, und von dim altcn Religionssystem discs Vokes'ausgehend, mit Hiilfe rnetaphysischorSpeculationenund venvorronerNatutkemtnisse, sich zu cinem Schrcckencrrcgenden Umfange ausgchildethabe." 20. Leemans's edition was based upon Reuvcns's manuscript. See Preiscndanz, "Zur ~berlicfcn~n~s~eschichte,"225 n.13. 21. C. Lccmans, Papytigmeci muei antiyuariipublin Lugduni-Batavi. Rgis augwtissimi jwrr* edidit, interpuetationem latinam, annotatwnem, indicem et tabula addidit C.L., 2 vols. (Lugdumi Batavorum: Brill, 1843,1885). On Leemans, see L'E&tolugne Conrde Leemans ason corverpondence.Contribution a l'histoivc d'unc science, l'occaion dzi cmt-cinquantiime an- Introduction to the Grcck Magical l'apyri li ~zinersairedu dichrffremmt der hIPueqLypher et du centennaive der Conjrir der Orientalirte, (Leiden: Brill, 1973). 22. C. W. Goodwin, Frajment ofn C;rneco-Ejstian WorkIlponMajic: Frm aPap)win the British Mweum. Editedfor the Cnmbn&eAntiguarian Sociq, with a Zizznrlation and Notex. l'ublications of the Cambridge Antiquarian Society, no. I1 (Cambridge: neighton, 1852). 23. G. Parthe?, "Zwci griechische Zauhcrpapyri dcs Berliner Museums," Philologische und hirtwirchcAbhnndlu~lgnzd ~ rICJI. Akndeu~iedw Wirrenrhafte~zzu Bwlin I865 (Berlin: Kgl. hademic der Wisscnschaftcn, 1866) 109-80. 24. C. Wesscly, "Gricchischc Zauberpapyn~s\'on Paris und London," Dedmhn$?en der Akndemie dw WkxenrchafenIn Wien,philorophizh-histo~ircheK l m 36 (1888):27-208. On Wcssely's achievements in particular, scc H. Gcrstingcr,Atqyptur 12 (1932):250-55; Prciscndanz, Pnw@nde 120-22. 25. K. Wessely, "Zu dcn griechischcn Papyrides Louvreund der RibliothSqucnationale," Fiinfiehntm Jahre~boichtder I<.K. Staatgymnuiums in Hm72alr (Wicn: Verlag dcs K. K. ', , ~ , 26. "Neue griechischcZauberpapyri," Denkrchnyten dwKaimlichenAbudemie dw Wis~enschaften [Wien],philusoph~ch-hutonrcheKluse 42 (1893),II.Abhandlung. 27. F. G. Kcnyon, Gueek Papyri in theBntuh Mweum, vol. I (London: British Museum, 1893). 28. S. Eitrcm, PappiOsloenrer,I: Mqical Pap@ (Oslo: Dybwad, 1925). 29. See A. Dicterich, Abrazar (Leipzig:Tcubner, 1891), p. 164n.1, and his rcmark in a review article,"Griechisdie und romischc Religion," ARW 8 (1905):486-87: Es nimmt mich immer wieder wunder, dass der uncrmeflliche Gcwim, dcr aus den Zauberpapyri nach so viclai Seircn hin zu erlangen ist, nur so urenige Arheiter lockt. Wic manchcr, der rcligionsgeschichrlicheArbeit tun will, tate hesser hier sich m hemiihcn als um Prohleme hcrumzuredcn, zu dcren Losung er doch nichts heitragcn kann. Nach dem Schema der 'Papyrologie' gehorcn sie wedcr zu den Urkunden noch zu den litcrarischen Papyri; denn dafr sich hier die gmBe religiose Literatur van Jahrhundertcn niedergeschlagen hat, ist nnr sehr wenigcn deutlich. Die Unbckanntschaft mit den magischen Papyri macht sich zum Schadcn so mancher religionshistorischerArbciten, auch dcr lctzten Jahre, bcmerklich, und da diewichtigstePuhlikation van Wesselyin den Denkschriften der Wiener Akadcmic, phi1os:hist. Klasse XXXVI Band 1888, allerdingsohne eigene rccensio und cmendatio kaum benuuhar ist, habc ich cs mit eincm meiner Schiilcr zusammen unternommcn, zunachst wenigstens das kapitalstcS ~ c kdieser Literatur, das grosse Pariser Zauherhuch, in einer nencn. -Ausgabcvorzulcgen. See also K. Preisendanz,Pam' CraecneMagicae.DiejriechirchenZaubqajyi I (Leipzigand Berlin: Teubncr. 1928). n. VI.,, 30. S. ~rcisendanz,Pa& GvaeweM&icae I, p. V. 31. U. van Wilamowiu-MoeUendorE,Reden und Vortraje (Berlin: Wcidmann, l1902) 254-55. The remark in full reads as follows: Ich liabe einmal gehort, wie ein bedeutender Gelehrter beklagte, dass diese Papyri gcfunden waren, weil sic dem Altcrtum den vornehmcn Schimmer der Klassizitatnchmen. Dass siedasthun, ist unbestrcitbar, aber ich freucmich dcssen. Denn ich will meine Hellenen nicht hcwundcrn, sondern verstehcn, damit ich sicgerecht bcurtcilenkann. Und selhstMahadah, der Herr der Erden,-soll er strafen, sol1er schonen, muss er den Mcnschcn menschlicli sehn. 32. It should be noted, howevcr, that Dictcrich's doctoral dissertation was already devoted to the subjecg a work that posed most of the pertinent problems. The dissertation was published in an expanded form under rhe title "Papyrus magica musei Lugduncnsis Batavi . ..,"Jahrbiichm fir klusirche Pbilolo~it,Supplemcnthand 16 (1888):749-830; its prolegomena wcrc reprinted in his Kleine Schnften (Leipzig: Teubncr, 1911) 1-47. lii Introduction to the Grcck Masicnl Papyri l>icterich'scommentary on the Lcidcn papyrusJ 395 (=PGMXIII) followod under thc title Abudym. Studien %MY Religonsge~hichtedes spatcvn Alterturns (Lcipzig: Tcubner, 1891). Rclated is the work cntitlcd Nfkyia. Reitr&e zuu Erklamng deu neuentdeckten P-etmsapobaljp~e (Lcipzig:Tcubncr, 1893, '1913; reprinted Darmstadt: WisscnsrhaftlicheBuchgesellschaft, 1969). Still indispensable is his commentan on PGM IV 475-834, entitled EincMithrmliturpie (Lcipzig:Tcubner, 1903; '1909 cd. R. Wiinsch; '1923 cd. 0 . Wcinrcich; reprinted Darmstadt: Wissunschatilichc Buchgcscllschaft, 1966). For biographical details and a bibliography sce R. Wiinsch, "Albrccht Dieterich," in llicterich, Kleirre Schi~itenpp. IX-XLlk H. J. Mettc, "Nckrolog ciner Epoche: Hcrmann Uscner und seine Schule.Ein wirkungsgcschichtlichcrRuckblick auf die Jahre 1856-1979," I,ustmm 22 (1979-80) :5-106. 33. Scc Preisendaw., Pa~+?iGumcaeMqicaeI(1928) pp. VIII-IX. 34. Ibid., p. M. 35. Ibid., pp. IX-XII. 36. Papyri Graecae Mqicae. Diegehirchen Zaubqa@, hcmusgegcben und ubersetzt von Karl I'rcisendanz, vol. I (Leipzig:Tcubner, 1928),vol. I1 (Leipzig:Tcubncr, 1931). 37. See the %%rre&to vol. 111(Lcipzig:Teubncr, 1941), reprinted in the new edition of vol. 11, ed. A. Henrichs (Stuttgarr: Teubncr, 1974),pp. VII-XVII. 38. See K. Prcisendanz, "Zut Ubcdiefcrung dcr gried~ischenZaubcrpapyri," in Mircellanea mhcn Teubner(Lcipzig:Teubner, 1964)215 n.1. 39. See the Vmortzur Nmaugahe by Hcnrichs in vol. I of the new cdition (seen. 40 bclow), pp. XIII-XIV 40. Papy?i Grmcae Magicae. Diepchirchen Zauhqapyri, hcrausgegcbcn und iibersetzt von Karl Prcisendmz. Zweite, vcrbesserteAuflage, mit Erg3nzungen von Karl Preisendanz, durchgesehen und hcrausgegcbcn von Albert Henrichs (Stuttgart: Teubner, 1973, 1974). 41. See A. Dicterich, "Dcr Untergang dcr antiken Religion," Kleine Schriften 449-539; A. D. Nock, "GrcckMagical Papyri,"J01 15 (1929):219-35, reprinted in hisEmysonReI&& and theAncimt World,cd. Z. Stewart (Cambridge,Mays.: Hmard University Press, 1972), 1:176-94; A. J. Fcsmgiere, "La valeur rcligieusc des papyrus magiques," in his L'Idid r81;Biewdzsgrecr et l'&angie (Paris: Gabalda, 1932) 281-328; M. P. Nilsson, "Die Religion in den griechischen Zauberpapyri," Opwenla relecta 3 (Lund: Gleemp, 1960) 129-66; S. Eitrem, "Aus 'Papyrologie und Religionsgeschichte': Die magischen Papyri," Papyri u n d A l t m u ~ s e n s c h a f t .Vortragc dcs 3. internationalen Papyrologcntagesin Munchen vom 4. bis 7. September 1933,hrsg. von W. Otto und L. Wenger, Miinchener Bcitrage zur Papyrusforschung und antikcn Rechtsgcschichte 19 (Miinchen: Be&, 1934) 243-63. 42. See note 29 above. 43. See, e.g., the attempt to recover ritual fragmentsfrom PGM LXX in my articlc "Fragments of a Catabasis Ritual in a Greek Magical Papyrus," HR 19 (1980):287-95. 44. Cf. Nilsson's remark concerning the magical hymns, "Die Religion," 132: "Jcdoch sind dic Hymncn das Griechischstc der Zauberliterarur.Ich kann mich des Eindmcks nicht crwehrcn, dass es ein alteres Zaubetwesen gegeben hat, das an die griechischen Goner anschloss, von dcm die auf uns gekommenc igyptischc Zauberliteratur Brocken sich cinverleibt hat." 45. Since then fundamental changes havc occurred in the interpretation of Greek religion, of which the succcssof the book by E. R. Dodds, The Greek and theIurationd (Bcrkeley and LosAngcles: Universityof CaliforniaPress, 1951)was symptomatic. See alsoon this point E. R. Dodds, Mking Pmonr:AnAutohiopaphy (Oxford: Clarcndon, 1977) 180-81. For recent developments, see W. Burkert, Gn'echircheRel&ion derarchairchen und klmsis~hcn Epochc (Smttgm: Kohlhammer, 1977) 21ff.; idem, SBwcure andHtitory in GveckMythology andRitua1, Sathcr Classical Lectures47 (Berkeley:University of California Press, 1979). 46. Cf the comment made by A. A. Barb, "Three ElusiveAmulets,"JWCI 27 (1964):4 n.16: "Much that ar arc accustomed to see classifiedas late 'syncretism' is rather the ancient and original, deep-seated popular religion, coming tn the surface when the whitewash of 'classical' writers and artists began to peel off . .." 47. On Jewish magic and related bibliography see L. Blau, D m altjiidkh~Zaubmcsen Intn,duction to the Grcck Magical Papyri liii (Srrassburg:Triibner, 1898,'1914); J.Trachtmbcrg, JewlshM~icnndSupn~titio:AStudyin Folh-Religion (NewYork: Behrman, 1939);G. G. Scholem,JewGh Gnosticimz,Mn~kabahMyrticirm, and Talmudic Tradition (Ncw York: The Jcwish Theological Seminary of America, l1965); J. Ncusner, A Hhmy $the Jews in Babylonia, 1-01s. 4 and 5 (Leiden: Brill, 1969, 1970);I. Gmcnwald, Apocalyptic andMcvkavahMynicimz (Lcidm: Brill, 1980). 48. See for ~ur\~cysA. A. Barb, "Mystcry, Myth, and Magic," in The L g a q ofE8.ypt. ed. J. K. Harris (Osfoni: Clarendon I'ress, 21971)138-69; Nilsson, GGR 11,520-43 aid pas" >. <, ' , Scrie,'~.Folge, ed. H. Gerstingcr (Wicn:~ohrerl~sterrcichlscheNationalbibliothek, 1956) 111-25. 49. On Jcsus and early Christian magic, with related bibliography, sce Morton Smith, Jesw theMagician (San Francisco: Harpcr aid Row, 1978). 50. On Egyptian magic of the later pcriods, see the collection by Lichthcim (see note 16 above); G. Kmder, Vollt~laubcim Pharaonenreich (Smttgart: Spemann, 1952); idem, Dn, Awklang dmi@tGchnt Reltgwn mit R$ormation, Zaubmei undJemitrglauben, = Die i ~ j p tlscheReL@ionin TiwundBiLd, vol. 4 (Ziirich and Smtrgart: Artemis, 1961). 51. On the figurcof the magician, see Smith,Jesus theMwidan, pp. 81-89. 52. See W. Burkcrt, "Craft versus Scct: The l'roblcm of Orphics and Pythagorcans," in Jewish and CMicln Self-DGnition, wl. 3 (seenote 5 above), 1-22. 53. Someof these handbooks are among the PGM. How they were made can still be seen from the partly unfinished, late Byzantine (16th c.) copy in the Gemadios Library in Athens (CodexGennadianus 45), the text ofwhich was published by A. Delattc, "Un nouveauremoin de la iitt6ramreso!gmonique, le codex Gennadianw45 d'Ath?nes," BulLetivc de11Aca&ie royale de Bebique, Clam der lams, 5' strie, tome 45 (1959):280-321. 54. As I have tried to show, even the human selfwasregardedas a daimon whichcould bc handled by the magician in the sameway as all the other energies of the universe. SeeH. D. Bea, "The Delphic Maxim 'Know Yourself' in the Greck Magical Papyri," HR 21 (1981) : 156-71. 55. A beautiful testimony of this self-understanding is cited by D. Wildung, Egyptian Saints: Deijiution In Pharaoni~E~ypt(NewYork: New York UniversityPress, 1977)84-85, where the great magicianAmcnhotep says about hiisclf: I am really magnificent among any people, one with a heavinghcart when he is looking for a plan in some unknown problem, like onc whosc hem knows it already; who finds a sentencecvcn if it was found destroyed; master ofwisdom, fricnd of the ruler, who does uscful things for the Horns, who makes his monnrnents splendid in ordcr to causc everybodyto remember him forcver at the august place. Who guides the ignorant through rhe events since the primeval times, who shows thcir place to everybody who forgot about it; useful in his ideas, when he is looking for monuments to make immortal the name of his lord; who relates the proverb and acts with his fingers; leadcr of mankind, of engaging manners as a pleasant one. Who venerates the namc of the king and his power, who praises his Majesty at any time of the day, who is on his guard in all his decisions. . . ." 56. A good illustration of the phcnomcnon is the social and psychological syndrome called "cognitive dissonance."The syndromecan bc observed among persons of strong conviction who, when faced with evidcnce to the contrary of their convictions ("disconiirmadon"), becornc more intanse and close themselvesoff from their social context, rather than dcvclopdoubts about theseconvictions.Sccdie smdyby Lcon Fcstinger,HenryW. fiecken, and Stanley Schachter, When P+-opheqFaik: A Social and Psychological Study of a Modern Grwp that Predicted thz Dertwion of the World (New York: Harper and Row, 1964). The authors of this study themselves may have becornc anothcr instance of chc syndrome: apparently they entcrcd into the project armed with strong convictions about the origins of religion and, ~uithoutever bccoming suspicious, found norhing but confirmation. Introduction to the Demotic Magical Papyri JanetH.Johnson As important as the Grcck magical papyri are to thc understanding of GrccoRoman religion, as noted by Betz in his Introduction to the Greek magical tcxts, d~cirfull significancecan kpcrccivcd only when it is realized that thcsc texts written in Greck are part of a larger corpus that also includcs texts written in that stagc of thc Egyptian language known as "Demotic," and rhat thc corpus as a whole derives in vcry largc measure from earlier Egyptian religious and magical bclicfs and practices. The interrelationship bcrween the Greck and Egyptian aspects of thcsc magical texts is emphasized by the fact that not only did the major find of such texts, the collectionof Anastasi noted by Betz, occur in Egypt, in the ancicntcapital ofThebes (modern Luxor) and includeboth Greek and Egyptian documents, but it also included documents that wcre bilingual-some of the spells wcre written in Greck, othcrs in Egyptian, all within the same texts and all for use by the same magician. Perhaps even morc telling is the fact that even in thc spells writtcn in Greek, the religious or mythological background and the methodology to be followed to ensure successmay be purely Egyptian in origin. Thus it is only with the inclusion of the Egyptian matcrials together with the Greek, and the study of the complete corpus, that the full ramifications of this extraordinary body of material can be studicd and appreciated. All four of the Demotic magical tcxts appear to have come from the collections that Anastasigathered in the Theban area.Most have passages in Greek aswell as in Demotic, and most have words glossed into Old Coptic (Egyptian languagewritten with the Greek alphabet [which indicated vowels, which Egyptian scripts did not] supplemented by extra signs taken from the Demotic for sounds not found in Greek); some contail passages written in the earlier Egyptian hieratic script or words writtcn in a special"cipher" script,which would have been an effectivesecrct codeto aGreekreaderbut would have beendecipheredfairlysimplyby an Egyptian. The longest of the four Dcmotic texts was at some time torn lnto two scctions (PDMxiv; PGM XIV). Thc longer secondsectionwas acquired by the Leiden MuseumofAntiquitics in 1828;it now beam numberP.Lugd.Bat.J 383 (formerlyAnastasi 65). The shorter beginning section was purchased by the British Museum in 1857; it now bears number P.Lond.dcmot. 10070 (formerlyAnastasi 1072).Thc definitive publication of the two sections, including hand copy, transliteration, and translation, with extensive commentary and glossary, is the work of F. LI. Griffith and Herbert Thompson.' Attention was attracted to thc Leidcn section very early when Reuvens recognized the value that thc glosscs into Grecklettcrs provided for the deciphcring of Demotic ~ c r i p t . ~The entire preserved text (both the beginning and the end of the original manuscript are lost) consists of nventy-nine largc columns on the recto and thirtj-thrcc smaller columns on the vcrso. All are in Egyptian with thc exception of three short passages in thrcc separatecolumns, which are written in Greek. Elsewhere occasional Greek words occur as glosses to Egyptian Ivi Introductionto thc Demotic Magical Papyri words or arc written in the E w t i a n text in an alphabetic Demotic script apparcntly dc\,eloped for writing magical and foreign words. Much morc common than thc Greek passages is the use of the older Egyptian hicratic script in the midst of Demotic passagcs (asifthe scribcwere transcribing from an earlier manuscript and occasionally forgot to update what he was copying) and glosscs into Old Coptic, most frequentlyfor the writing of magical names and presumablyto indicate proper pronunciation (which would have been \.cry difficult to do given the abbreviated nature and grcat age of the traditional Egyptian scripts). Each column of the rccto is written within a frame of horizontal and vertical lines; chaptcr or section headings are written in rcd ink (a tradition in Egyptian literature from Old IZingdom times"). In some cases, the scribes, while writing thc body of thc text in black ink, left room for the heading to be addcd later in red ink but failed to do so. Such headings can easily be restored. The same scribe who wrote thc London and Leiden text also wrote a sccond manuscript in the Leiden Museum (PDMxii; PGM XII) that contains Demotic magicaltexts-the verso 0fP.Lugd.Bat.J 384 (formerlyAnaaasi 75): Of the nineteen columnsof magical spellson the verso, the two columnsat the beginning (the left end of the manuscript) arc purely Demotic, the followingthirteen columns are in Greek (although two hcadings are written in Demotic), the next two columns are again in Demotic, and the last two columns at the right end of the papyrus are largely in Demotic although they have short passages in Greek cited in the middle. (Note that thc papym is broken at both ends, so it is impossibleto determine how many more columns there were originally and in what language.) Within the Demotic sectionsof the manuscript are occasional passages written in the earlier hieratic script and in alphabetic Demotic as well as Old Coptic glosses. It appears that this text was written before the London and Leiden text since it is in this text that one can see the developmentof the Old Coptic script being used for glosses. In the columns at the left end of the papyrus, thc Old Coptic glosses were written Letter by letter above the corresponding Demotic letter. Since the Demotic runs right to left, the glosses run the same direction. This would have been quite confusing to someone reading what appeared to be Grcck, so by the glosses in the second group of Demotic spells, at thc right end of the papyrus. the scribehad takcn to writing the glosses word for word, lcft to right, over the appropriate Dcmotic word. It is this latter system that is found throughout the papyrus of London and Leiden. In Leiden J 384, the scribe did not write within a frame or use red ink for headings. That both the papyri of London and Leiden and Leiden J 384 were written in Thebes, wherc they were found and sold to Anastasi, is indicated further by the fact that the dialect of Coptic to which the glosses and other alphabetic spellings most closely correspond has becn identifiedas ''archaic Thcban."' The British Museum also contains a second bilingual Greek and Demotic magical text (PDM lxi; PGM LXI), P.Brit.Mus. inv. 10588.6The recto contains eight columns of Demotic; two have occasional magical names written in Old Coptic and one has the names of some ingredients written in Greek in addition to two Greek sections within the Demotic. The verso contains turocolum~sof Demotic with occasional Old Coptic and four columns of Grcck. The Dcmotic sections use red ink for chapter headings (italicized in thc translations), as in the papyrus of London and Leiden. The fourth Demotic magical text is P.Louvre E3229 (formerlyAnastasi 1061).' The preserved fragments (PDMSuppletnevit)contain scven columnsof Dcmotic on thcrecto and one column on the verso; the papyrus is broken at both ends. Both Introduction to the DemoticMagicalPapyri lvii the earlier hieratic script and Old Coptic arc used, together with the alphabcticDemotic script developedfor writing magical names and attested in each of these texts except P.Brit.Mus. inv. 10588.Section headings arewritten in red ink on the recto (italicized in the translations); thc columns on the recto are written within a red frame, as in the papyrus of London and Leiden. In all four of these texts, all of which can be dated paleographically to the third century A.D. or only slightly later, there is every indication that all the various scripts were written by, and for, the samcscribe, a bilingual person equally at home in Egyptian (old, current, and futurc) and Greek. The contents and the methodology are overwhelmingly Egyptian. Most of the material is completely Egyptian and its origins are easily traceable in earlier Egyptian religious and magical literature. The methods used arc likewise standard Egyptian practices. Some of this is indicated in the notes to the translations. By contrast, Egyptian divinities (in thcir own names or in the guise of their Greck counterparts) and Egyptian mythological references abound in the Grcck texts and Egyptian methodology is also frequent. For example, although threats against gods who might fail to do what one wants go back to the earliestEgyptian religio-magic literamre (Old Kingdom PyramidTexts), but are unparalleled in classical Greece, they arc frequent in the Grcek magical texts as well as those written in Egyptian. Much of the Egyptian background of the Greek texts has becn pointed out in the numerous texmal notcs added by Robert K. Ritner. The common source of thc Greek and Egyptian language texts is also indicated by thcir frequent use of identicalstrings of invocation names, including, in addition to Egyptian and Greck divinities, western Asiatic divinities, "abracadabra" names, and what appear to the modern reader as gibberish. Because the bulk of thc texts is written in Greek, and because there are short passages of Greek in some of the Egyptian texts," it has been suggested that the Egyptian texts are translations from the Greck. But therc are passages in Egyptian, written in Old Coptic, within many of the Greek texts and, as indicated above, thc religious and magical background of many of the spells, both Greek and Egyptian, is decidedly Egyptian. In discussing the Egyptian texts, Griffith and Thompson concluded: "cven where therc arereasons for believingthat the demotic is a translation from the Greek, the original source, in relation to magic at any rate, was probably E ~ p t i a n . " ~The samc may be true for much of the Greck material. Onc must, at any rate, be lecry ofoverstatingthe Greekcase and attributingtoo much to Grcck influence. The prcscnt collection of all the texts, Greek and Egyptian, in one easily usablc volume, points this out conclusively. This will, in turn, allow and encourage the comparativestudyof the purposcs, methods, props, magical names, and the like, of thc Grcck and Egyptian spells and encourage the study of thc antecedents of thc material in both cultures. This work will add grcatly to our understanding of the cultural milicu in which these magical texts were produccd and copied. Thus it is the hopc of all those who havc collaboratcd on the production of this volume that it will both further our knowledgeof a dynamic pcriod in the history of man and also encourage futurc study of cultural contact and cross-fertilization. Notes 1. TheDemotuMagical l'apjlrw ofLondon andLeiden, 3 vols. (London:Grcvel, 1904) 2. See n. 9 n) Rctz's Introduct~on,abovc. h4ii Inm~ductionto thc Demotic Magical Papyri 3. See Gcorgcs l'osencr, "Sur i'cmploi de I'encrc rougc dans lcs manuscrits tgypricns," JEA 37 (1951):75-80. 4. n ~ crecto contains a long Demotic literary composition hiowvn variously as the "Tefnut Legend" or the "Myth of thc Sun's Eye"; for a short summary and bibliography, see Lichtheim,A~tcientEx~ptianI,iteuaturc, vol. 3, pp. 156-57. The magical spells on the verso .rxrerepublished by Janet H. Johnson, '"The Demotic Magical Spells of Lcidcn J 384." OMRM 56 (1975):29-64, for the identificationof the scribe, see ibid., pp. 51-53. 5. Janet H. Johnson, "Thc Dialcct of the Demotic Magical Papyrus of London and Leiden," in Studies in Honor of George R. Hcgher, cd. Janet H. Johnson and Edward F. Wente, Studies in Ancicnt Oriental Civilization, vol. 39 (Chicago: Thc Oriental Insti~tc,1977), pp. 105-32. 6. Published by H. I. Bell, A. 11. Nock, and Herben Thompson, Magical Tatsfrom a Bilingual Papjws in the Bn'tirhMwcum (London: Humphrey Milford, 1933). 7. Published by Janct H. Johnson, "Louvre E3229: A Demotic MagicalTcxt," Enchoria 7 (1977):55-102. 8. But note that, c.g., one of thc passages in Greek in London and Leiden concerns the purely Egyptian divinity Osiris and his burial in Abydos. 9. DemoticMa~icalPapyrw, vol. 1,p. 12. THE GREE INCLUDING THE DEMOTIC SPELLS PGM I. 1-42 "[Rite]: A [daimon comes] as an assistantwho will reveal everythingto you clearly and will bc your [companion and] will eat' and slccp with you. Take [together, therefore,] two of your own fingernails and all the hairs [from] your head, and take a Circacan' falcon I and &if\. it3in the [milk] of a black [cow] 5 after you have mixed Attic honey with the milk. [And once you have deificd it,] wrap iti with an undyed piece of cloth and place [beside] it your fingernails along with your hairs; and take [a piece of choice papyrus], and inscribe in myrrh the following, and set it in the same manner [along with the] hairs and fingernails, and plaster I it with [uncut] frankincense [and]old wine. 10 SO, the rwit&@ onl[the strip] k: "A EE EEE 1111 00000 YYYYYY i)i)i)ddO~." 15 [Butwrite this, making] nvo figures:' A 0 6 0 0 0 0 0 E E Y Y Y Y Y Y E E E 0 0 0 0 0 I I ~ I 1 1 1 1 o o o o o E E E Y Y Y Y Y Y E E 0 0 0 0 0 0 0 A / And take the milk with the honey6and drink it before the rising of the sun, and 20 there will be something divinc in your heart. And take the falcon and set it up as a statue in a shrine madc of juniper wood. And aftcr you have crowned the shrinc itself, make an offering of non-animal foods and have on hand somc old wine. And before you recline, speak directly to the bird itself after you have made I sacrificeto 25 it, asyou usuallydo, and say the prescribed spell: "A EE EEE IIII ooooo YYYYYY di)i)OOoo, come to me, Good H~sbandman,~ Good Uaimon, HARPON KNOUPHI BRINTANTEN SIPHKI BRISKYLMA AROUAZAR [BAMESEN]KRIPHI NI~'OUMICHMOUMA~)PH.Come to me, 0 holy Orion, [you who lie] in the north, I who cause [the] currents of [the] Nile to roll down and 30 mingle with the sea, [transforming them with life] as it does man's seed in sexual intercourse, you who have established the world on an indestructible . . . 1. For mcalswith dritirs src bclou: 11.23-24,85-89; 111.424-30; IV 750-75; V11.644-51. For thc background and furd~crmarcrial, srr H:J Klauck, Hmanmahl und helleninir~hzrKdt, NmtertamtlrcheAbhandlunaen,NF.15 (M"t1srcr: Aschmndofl, 19821,csp. 156-58,190. 2. The adjective K L P K U ~ O Fis not acrcstcd clsenherr. Cf. LSJ s.r."~ip~oy,"I: "a h d of hawk or falcon." SccS. Eitrrm, YSonnenk=ferund Falkr in dcr synrvnkrrtistischcn Magic," in Piicic&. Fe~dchnjRfi? F Do& (M"nsrcr: hchcndorff, 1939)94-101; Ronnci, &&G 178-80, s.v. "Falkc." 3. The magical ritc ofdrowning cffcctsdeification. Scc F. I-. Griffith,"Herodorus 11.90:Apotheosis by Dn,wning," 46 (1909):132-34; W. Spicgelbeig, "Zu dcm AusdruLk hrj 'EcL~~,"U S 53 (1917):124-25; A. Hcrmann, "Errrinken," RAC 6 (1966):370-409; idcm, "Ertrinkm, Ertr'dnken," LdA 2 (1977):17-19; Griffitlis,Nutarcb'rDeIside et Oiidc 273. SccalsoPGM 111. 1and n. 1R.K.K.I 4. The ritual suggcsrsthat rhr falcon is ro br mummified.Scc Prciscndanz, appantus ad loc. 5. Thc trarulationof the tenn ~Aiparais uncertain here. The triangular formation, found alsoelscwhrrc in rhc PGM and callcd "grapelike," "heart-shapcd" or "winged,"may Ix an cxamplcof technhnopu&? nion, the techniquc of wriring wordy pictorially in thr shapc of objccrs. See on rhis subjccr l)omsriff, Dnr Alphabet 63-67; C. Lenz, "Carmina figunta," RAC 2 (1954):910-12; Wortmann, "Ncur m a g ischr Tcxtc" 104: G. Woiaczek Dadhnii. Untmuhchr*nneneurwiechirchmBakolik (Meisenheimam Glan: Hain, 1969) 59ff., csp. 62 and n. i2. 6. For milk and honor in sacred mcals, see Klauck, Hmmmahl 193-96; Ronnrr, R k G 459-61, s.r. "Milch." 7. Cf. tbr the title also hubis Yhc good orlicrd": PDM rir. 17; xiv. 35, 400. Sec Grifirh and Thompxn, TileLqdm Pa)~ms24 and n. [R.K.R.1 4 PGM I . 42-195 [foundation], who arc young in the morning and [old in the evening], who journey through the subterranean sphcrc and [rise], breathing fire," you who have 35 parted the seas in the first / month, who [ejaculate]seedsyinto the [sacred figltree of Heli~polis'~continually. [This] is your authoritative name: AKBATH ABAOTH BAKCHABRE." [But] when you arc dismissed, [go without shoes] and walk backwards" and set yourself to the enjoyment of the food [and] dinner and the prescribed food offer- 40 ing, [coming] face to face as companion [to the god]. I [This] rite [requires complete purity]. Conceal, conceal the [procedure and] for 171days [refrain]from having intercourse with awoman. *Tr.:E. N. O'Ncil. PGM I. 42-195 *The spell of Pnouthis, the sacred scribe, for acquiring an assistant:" . . . Pnouthios to Ketyx,13a god[-fearing man], greetings. As one who knows, I have 45 prescribed for you [this spell for acquiring an assistant] to prevent your failing I as you carry out [this rite]. Aftcr dctaching all the prescriptions [bequeathed to us in] countless books, [one out of all . . . ] I have shown you this spell for acquiring an assistant [as one that is serviceable] to you . . . for you to take this holy 50 [assistant] and only . . . 0 friend of aerial I spirits [that move] . . . having pcrsuadedme with god-given spells . . . but [now] I have dispatchedthis book so that you may learn thoroughly. For the spell of Pnouthis [has the power] to persuade the gods and all [the goddesses]. And [I shall write] you from it about [acquiring] an assistant. Khe] traditimuzl vite [fmacquiring a n assistant]: After the preliminary pu- 55 rification, I [abstainfrom animal food] and from all uncleanlinessand, on whatever [night] you want to, go [up] onto a lofty roof after you have clothed yourself in a pure garment . . .[andsay1the first spellof encounter as the sun's orb is disappearing . ..with a [wholly] black Isis band on [your eyes], and in your right hand / 60 grasp a falcon's head [and . . . ] when the sun rises, hail it as you shake its head [and] . . .recite this sacredspellasyou bum [uncut] frankincenseand pour rose oil, making the sacrifice [in an earthen] censer on ashes from the [plant] heliotrope. 65 And as you rccite the spell there will be / this sign for you: a falcon will [flydown and] stand in front of [you], and after flapping its wings in [mid-airand dropping] 8. The saion describes the voyage of the sun god, his changing agc, and his journcy through the undcnvorld. See E. Hornur~g,DarAmduat (Wicsbadcn:Harrassowia, 1963).For the f o m of the sun god, sec H. Bnlgsh, Th~raunrrIdptionum Aeavptiacarum (Leipzig: Hinrichs, 1883) 405-33. [R.K.R.] 9. The rcfcrcncc is to Ra-Arum emergingfrom the seasof chaos in rhc primal monrh and his crcation of thr gods by masrurbarion. In the Egyptian vicw of rimc this cosmic e\,enr occurs conrinually (8'q u e ~ d o % ) .Cf. dso Pritchard, ANET6. [R.K.R.] 10. hcicnt rcligion knew of a large number of sacred fig trrrs, but linlc is known about tl~conc in Helioplis. Thc rcfcrencr mag point to anothcr saircd ncc as acll, such as thc jid rrcc (scc I.. Kjkos?, "Ischcdbaum," Ldii 3 119801 :182-83) or ihc rrcc "in which is lifc and death" (jdcm. I.& 2 [1977]: 112).Or thc ncc is the pmez tree sacred to Ra (see Herodom 2. 73; and LdA 3 [1980]:182-84; Bonnet, R&G 83-84, s.v. Darby, Food The G@ofOn& 736-40). [R.K.R.] 11. W&ng backward7 as a magical ritc. Src PGMIV 44.2493; XXXVI. 273. 12. Thc tcm refers to an assistant daimon; scr Glossary Pnouthis and Pnoutliios rcfci-to the same person 13. Ke/yx, which mcans "herald," may rcfcr ro a rcal or to an idcd person of priestly or holy status. See W Quandr,"Kcryx." PRE 21 (1921):348-49. an 0blo11g stone," it \vill immediately take flight and [ascend] to hcavcn. [You] should pick up this stone; carve it at oncc [and engravc it later]. Once it has been engraved, bore a hole in it, pass a thread through and wear it around your neck. But in the evening, I go up to [your] housetop [again] and, facing the light of the god- 70 dess, addressto her this [hymnicspell] as you again sacrificemyrrh troglitis"in the same fashion. Light [afire] and hold a branch of myrtle . . .shakingit, [and salute] the goddess. At oncc there \*ill be a sign for you like this: [A blazing star] will descend and comc to a stop in t11c middle 1 of the housetop, and when the star [hasdissol\~ed] 75 before your qcs, you \vill behold the angel1\vhom you have summoned and who has been sent [to you], and you will quickly'' learn thc decisions of the gods. But do not be afraid: [approach] the god and, taking his right hand, kiss him and say thcse words to thc angel, for hc will quickly respond to you about whatcvcr you want. But you I adjure him with this [oath] that he meet you and remain insepar- 80 able and that he not [keep silent or] disobey in any way. But when he has with certainty accepted this oath of yours, take thc god by the hand and leap down, [and] after brilging him [into] the narrow roomhherc you reside, [sith&] down. After first the houscl in a fitting manner and providing all types of foods 8s and Mcndesian u,inc,'Qse these before the god, with an uncorrupted bov'"scrvin~and maintaining silcnceuntil the [angel] diparts. And you addriss prclkinary (?) words" to the god: "I shall have you as a friendly assistant, a beneficent god who serves me whencvcr I say, 'Quickly, by your 1 power now appear on earth to 90 me, yea verily, god!"' And while rcclining, you yourself quickly speak about what you propose." Test thisz2oath of the god on [what] you wish. But when 3 hours havc passed, the god will immediatelyleap up. Order the boy to run [to] the door. And say, "Go, lord, blessed god, / whcrc you liveeternally, as you will," and thc god vanishes. 95 Thisis the swed ritefmaquirinfl an tushant. It is achou~lcdgedthat hc is a god; hc is an aerialspirit which you havcseen. Ifyou givehim a command, straightway he performs thc task: he sendsdrcams, he brings women, men without the use of magical material, he kills, he destroys, he stirs up winds from thc earth, he carries / gold, silver, bronze, and he gives them to you whenever the need arises. And 100 14. For the relationship between amulets and thc magical papyri, see M. Smith, "Relations brtwcen Magical Papyri and Magical Gcna," P ~ ~ o l e ~ ~ E ~ e I i e ~ ~ n k18 (2979):129-36; J. Schwaro, "1'apyri Graecae Magiur und magischc Gcmmen," in M. J. Vcrmasrren, ed., Die wientalirchmReligionen im firnmeich, EPRO 93 (Lriddm:Brill, 1981)485-509. 15. This srarcmrnt shows that something h a fallrn from thc rcrt, firr this is the first errantrcfcrcnce here to myrrh nv~litir.IE.N.O.1 The namc may be commonly refcrrcd ro as "Ethiopian myrrh." 16. This angel or mcsscngci ( d i ~ ~ h o ~ )is also referrcd to as "the god" througho~trthis spell. 17. Tbcadxrb, which occurs in I'GMI. 76,79,91. 108, 111, 113, 116, 121,canmcan"prccisrly"or "in detail." 18. This is not to bc cr,nhsed with rhc fan~oushlcndaean winc. Mcndesian rcfcrs to thc Egyptian cim of Mcndes in the Nilc I>clra.For a discussionofthe ~onfnsionbetwccn the namcs, sec Uarb,,, Food: T& GiftoJOrie 11, 600. 19. A~~arcnrlvthis bov sews a?a child medium. Cf. for this form of lncdiurn PGM 11. 56; V. 376; 1111.544: etc. 20. npd?~a&newith an inanirnair (andcsp. abstract) obicct is pomic. Here thc prcfix seems to havc its litcral mcaning: "firsthhcnrc "preliminary words." [E.N.O.I 21. TDTY 6 c+~&grls.Scc also IV. 1051,1202, and Bauer, S.V. "F6Ca;"4. 39. Thc tn~islarionO F ~ ~ O U [ A ~ ~ F ]f ~ l l o w ~Prciscndanz ("ntlos"). For rhc gcncral languagcofpmyrr, cf Ps42:6,12; 43:5; F1114:9 1,XX: Sir 37:2; Mk 14:34 par. 40. Thc concept of Hcimarnmene is found in PGM hcrc and XIII. 613,635; cf 709. See D. h a n d , Fatdicww rt libelti dnm 1 ' ~ n t i q ~ i t i ~ ~ ~ c q u e .Rthercher rur lo rurvivancc de l'mpmentatim m r ~ l l eanrifatalice de Carninde espitrits syncrcrisdccharacter, there arc an musual numhn of parallelswith the mlt ofApollo. Scc S. Eiucm,LApoIlonin derMagic:' in Orabcl undMy~tm'mantAurgan~dwAntike,Albae V&d& 5 (Ziirich:Rhcin-Verlag, 1947):47-52. 51. Eight characrers arc shown. 52. See PGM I. 104and note. 53. For sexual union with Apallo arrrihuted to thc Pythia, see Plutarch, DePyth. or 405 C-D, Origenes, C.Cek. 7.3; John Chrysostom, PG 61, p. 242 (hcncc Schol. Anrtopb. Plut. 39; Suda, I.&on,p. 3120). Src G. WolK PmphyiiDephilo~qhia er o l ~ ( I bhaunenda (Brrlin: Springer, 1856) 160; W Burkert, HonroNeianr, R W 32 (Berlin:De Gmytrr, 1972) 143. 1W.B.I 54. Thc magicalwords begin with the name ABERAMENTIIO, on which see J.Mahi., "Aheramenrho," in Studies in Gnostih and Hcllenktk Xel@,u, Femcbnftfir G. Quicpcl, EPRO 91 (Lcidcn: Brill, 1981\:412-18. Thc formulashould bc rcad as a ~alindromc(seeGlossam). Cf alsoPGM 111.67-68.., 117-'18; XXXVIII. 20-21. 55. Thc rnaeical word sliould bc rcad as a oalindrome. Cf. &o IV 196-97: XIV 24: LIX. 7." 56. Thcsr lincscontain darrylic lhcramctcm (severalofwhich are metrically faulty) through 1. 311.In 312- 14rhe mctcr breaks down complcrcly, yet bccausc thc tone and thr apparrnt intrnr is hymnic, rhc translation continues in a rcrsr parrcrn chat is somrrimcs faulty LI. 297-311 (although the idmtification says 297-314) also form \-\, 1-15 ofthc rcconstruixd Hymn 23, while \?-. 16-18 arc rakcn from PGM 1. 342-45. Scc l'rciscndanz, ml. I1 p. 262. [E.N.O.] IjGM I. 262-347 "0lord Apollo, come with Paiaxs' Give answer to my questions, lord. 0 master Leave Mount Pamassos and the Delphic Pytho Whcnc'er my priestly lips voice secret words, 1 First angel of [the god], great Zeus. IAd And you, MICHAEL, \vho tule hcavcn's realm, I call, and you, archangel GABKIEL. Down from Olympos, ABKASAX, delighting In dawns, come gracious who view sunset from The dawn, I A D ~ N A I .Father of thc world, All nature quakes in fear of you, PAKERHBTH. I adjure God's head,"%.hich is Olympos; I adjurc God's signet, which is vision; I adjure the right hand you held o'er the world; I adjure God's bowl containing wealth; I adjure eternal god, AION of aU; I I adjure self-growingNature, mighty AD~NAIOS; I adjure setting and rising ELdAIOS: I adjure these holy and divine names that They send me the divine spirit and that it Fulfill what I havc in my heart and soul. I Hear blessed one, I call you who rule heav'n"' And earth and Chaos and Hades where dwell [Daimons of men who once gazed on the light]. Send me this daimon at my sacred chants, Who moves by night to orders 'neath your force, From whose own tent this comes, and let h itell me 1 In total truth all that my mind designs, And send him gentle, gracious, pondering No thoughts opposzd to me. And may you not Be angry at my sacred chants. But guard That my whole body come to light intact, For you ~7ourselfarranged these things among Mankind for them to learn. I I call your name, 325 In numbcr equal to the very Moirai, ACHAIPH~THOTHOAISIAEIA AIEAIEIA~)THOTH~PHIACHA."~~ And when he comes, ask him about what you wish, about the art of prophecy, about divination with epic verses, about the sending of dreams, about obtaining revelations in dreams, about i interpretations of dreams, about causing diseasc, 330 about everythingthat is a part ofmagical knowledge. Cover a thronc and couch with a cloth of linen, but rcmain standing while you 57. Thc word\ "Avaf . .. h v n a ~ j o v rform an iambic pentameterwhich may prcscwc a line from a bnecr hvmn.Thc line belones rt, Hvmn 8 in Preiscndanz.vol. 11, p. 244. For a similar uprssion, cf. FEM11. 7-8. [E.N.O.] L' 58. Or, "I adjure ( p u by) God's hcad,"here and in the vcrrcs that follow 59. Thc dactylichexamncrsare pan ofrhc reconsrmcted Hymn 4:w. 7-8,12-17,20,18,23-24. For other versionsand sectionsofHymn 4, scc PGMlV 436-61,1957-89; VIII. 74-80. (Theidentification ofiinrs in Prcisctldanzis nor correct. vol. 11. D. 239: 1. 18 is nrcscnt,1. 19 is rnissine.) IE.N.O.1.. - . 60. Thc word should lx rcad as a palindrome. One can scc rhr word -~H"THO, written wirc; it mcans "Thoth thc great." [R.K.R.I sacrifice ~viththe aforementioned burnt offering. And after the enquiry, if you 335 wish / to release the god himself, shift the aforementioned ebony staff, which you are holding in your left hand, to your right hand; and shift the sprig of laurel 340 which vou are holding in your right hand, to your left hand; and extinguish 1 the burning lamp; and use the same burnt offeringwhile saying: "Be gracious unto me, 0 primal god, 0 elder-born, self-generatinggod. I adjure the fire which first shone in the boid; I adjure your pox+ whid~is greatest o'er all; 1 3.15 I adjure him who destroys e'en in Hades, That you depart, returning to your ship, And harm me not, but be forever kind." 'Tr.: E. N. @Neil. PGM 11.1-64 ". . .AKRAKANARBA KANARBA ANARBA NARBA ARBA RBA BA A" (speakthe whole name thus, in wing formation).' "0Phoibos, helper through your oracles, Comc joyous, Leto's son, who works afar, Averter, hither come, hither, come hither. Foretell, give prophecies amid night's hour: 5 ALLAMLA A L ~SANTALALA TALALA''~ (speak this name too, I leaving off one letter in succession, so as to make awing formation):' "If e'er with vict'rylov~nglaurel branch Here from your holy peak you oftcn voiced Words of good omen, so may you now speed Your way to me with truthful oracles, LAETONION and TABARAOTH AE0 EO, lord Apollo Paian, who control this night, who are master of it, who hold the hour of prayer too. Come, mighty daimons, lo helpmc today I by truly speakingwith the sonof Leto and Zeus." Add also the following [spell], which is to be written on laurel leaves, and together with the strip of papyrus on which the Hcadless One is drawn, it is to be placed beside your head, rolled up. It is to be spoken also to the lamp, after you come in from the prayer, before going to bed, after you havc placed a lump of frankinccnse in the wick of the lamp: "BOASOCH~OM1 ~ 0 1 %O M OIAB NICHARO- 15 PLEX / STHOM OTH0 . . .Y IE IO EI M L IRMOUCH ONOR oEYE IYO EAO SABAOTH T H E O S PAoMIACH SIEOU IAO IE IEO . . .IOY IEOY 16IEI IEAI IEOA A E E I 0 Y 0." 61. Thc following dactylic hwamcrcrs also form w. 16-18 ofthr reconstructed Hymn 23 in Prci~ sendanz, vol. 11, p. 262. [E.N.O.] In contrast to rhcprcceding hymn, U. 341-47areEgyprian in chanctcr and refer to the sun g d s self-generation md daily travel in his ship. See Homung, Dm Amdmat, passim. See also PGM I. 34. [R.K.R.] 1. On the wing formarion, see PGM 1. 11 and n. Hcrc rhc formula sccms to be incomplctc. Supply (KRAKANAKBARAKANARRA AKARNABA)and (A)at thc cod. Cf 1.65 bciow. 2. Thrsc lines. cxccpt for 4- 5, arc daqlic hcramctcrs which arc not always mrrrically corrccr; thcy arc the rcconstrucrcd Hymn 9, Prcisendanz, vo1. 11, p. 244. Tlic fiat tlirce lincs appcar. in slightly altered fi,m~.ar I'GM IV. 24-27 (Hymn 10,4-6). (E.N.O.1 3. Presumably smmriirn, but thcrc is co~isidcrablccorruption in rhc rcrr. 4. The linesof rhc follo\\,ing Ihyn~nmay have originally bccn wrirtcn in somc iambic mcter. Cf PGM I. 296-97. 5. In 1. 32 rlic papyrus givcs nor.socii in Iicu o f ~ o h s o c ~as thc hcginning ofthe incanration. Onc or rhc othcr is probably wrong. PGM 11. 1-64 13 In wder to rememberwhat issaid:Use the followillgcompound."Takc the plailt wormwood, a sun opal, a "breathing stone," thc heart of a hoopoe' (also known as the "vulrurc cock"). Grind all these togcthcr, add a sufficiencyof hones and anoint your lips with the mixture, having first incelised 1 your mouth with a grain of fran- 20 kinccnsegum. Thisis thepreparatioa: In the ewning, just before retiring, purify vour bed with ass's milk, and then, holding in your hands nvigs%f laurel (the for which is given below), speak the invocation given below. Let your bcd be on the ground, either upon clean rushes or upon a rush mat, and lie on your right side, on the ground and in the open air. While performing the invocation, give answer to nobody, and as you arcuttering it, make an offeringof a lump of frankincense / and 25 nvelve right-whorled9pinecones and 2 unblemished [gizzard stones of a] rooster, onc to Hclios and one to Selene, on thc first day [of the month], on a censerIuof bronze or of earth. On your right inscribe this characrer," and go to sleep in line with the uppcr stroke of it. While praying, wear a garland of laurcl of the following description: Takc 12laurel twigs; make a garland of 7sprigs, and bind the rcmaining five together and hold them in your right hand while you pra): / and lie down 30 to sleep holding this, in the above-mentionedposition. Inscribe the character with myrrh ink, such as is shown to you [belo\v], with a . . .feather [or pen],'" and hold it, along with the laurel, while you are uttering in prayer thc words which begin "BOLSOCH," etc." The names to be m'tten on the qn;4s,on each leaf: "YESSEMMIGAD~NORTHO BAUBO NOERE SOlRE S O I m SANKANTHARA ERISCHIGAL SANK~STED~DEKAKISTE AKROUROBORE KODERE" / (write 12namcs). 35 The ink is asfollms: In a purified container burn myrrh and cinqucfoil and wormwood; grind them to a paste, and use them. Take a sprig of laurel and Ethiopian cumin and nightshade, and grind them together; take in a clay pot water from a ncw well, dug either 5 months previously or within the last 5 years, or any one you come across on the first day after its being dug, and throw the mixmrcinto thc water. Leave it for just 3 nights, and, as you are uttcring the invocation, put a lirtlc of it into your i right ear. 40 Toachieve agood me-: Write on a leaf of cinquefoilthe following character, written with myrrh ink, and kccp it in your mouth while you sleep. The character is:l4 e Start saying rhc aforemcntioned invocation at the 7th hour of thc moon, until the god hearkens to you, and you makc contact with him. And these are the compulsive [procedures]:All of them may bc brought before the moon after the first or second day. / If he docs not appear, sacrifice the brain of 45 6. dvt9e+a as a variant of 0+3Tpu may also havc the mcanitig of "token" or "sign." 7. Cf HorapoUo, Hiei 1. 55, and thc usc dthc hoopoc in a magical rccipe in PUM xi\, 116. Scc Crum, CqticDinionan. 102, s.v. [R.R.R.] 8. ~h&Soris nom~allym bc rmnslarcd "hmnch," bur chat sccms to convey thr notion ofsomnhing larger than can bc envisioned hcrc. "Twig" may bc bcttcr, bur ir may wund NO small. Thc rcadcr nmsr rhink of a small branch. 9. Ssfiouc is cithcr "righr-turning" or simply "pcrfccr in shape." Cf. PGM 111. 694; XIII. 10. 10. Bu+~anjpv,vis properly an iilrcnse bumcr, but here txrlxrlizpssimply 2 n.od for "altar." 11. In thc margin is the ankh sign (f ). a symbol of life. 12. The papyrus rcads cv nrvv7Ar. . . . l'rcisendanr. suggcrts ?iivq hr[r3]."\r,irh a simplc. or plain, pzn" (raking aivuv as thc ciluivalcnr r,ftI~r1.arin pernin). 13. Cf. ahovc, 1.14. 14. Thc sign is cnilcd ibninu. an Epprian symbol of pnnccrion. [J.R. I a black ram, and on the third day the little nail of its right forcfoot, the one nearest to the ankle; on the fourth, the brain of an ibis; on the fifth, write the figure sketched belou~'"on papyrus with myrrh ink, wrap it in a piece of clothing of one 50 who has died violently, and throw it into the hnace of a bathhouse" I (some, hourever, [throw it] not into a furnace, for that is too extrcme, but they suspend it over a lamp, or placc it beneath one). In amther [text] I havefound thefollowing:If then, he does not hearken to this method, wrap up the figure in the same piece of cloth, and throw it into the furnace of a bathhouse on the fifth day, saying after the invocation: "ABRI and ABRO EXANTIABIL, God of gods, king of kings, nou7force a friendly daimon of prophecy to come to me, lest I apply worsc tottures to you, thc things written on the strips of papyrus." I 55 If even after this he docs not hearken, pour fine, pure oil of radishes over an uncorrupted boy, who has been tested," and having gathered it up again, prepare a lamp not painted rcd, and set it upon a lampstand fashioncd from virgin soil (somc authorities say to pout some of the oil on the altar also). If you feel a blow,'8 chew up the cumin and drink it down with somc unmixed wine. 60 Write the prescribed figure 1 as given above, along with the characters and the prescribed spell twice with myrrh ink on hieratic papyrus. And of these, one you should hold as you make your invocation, as you go to sleep grasping it in your right hand, and placing it under your head, urhile the other, if the necessity arrives for the compulsive [procedure], you should roU up in the aforementioned cloth and use as prescribed. *Tr.: JohnDillon and E. N. O'Neil (hymnic sections,11.2-4; 5-10) PGM 11.64-183 65 *An dtenwrtive procedure: Take a sprig of laurel and write thc 12 names on its leaves, the one: "[AKRAKANARBA]KRAKANARBA RAKANARBA AKANARBA KANARBA ANAKB~NARBA ARBA RBA BAA"; the other: ''SANTU ~ A M WNTALALA TALAL.4 AIiALA LALA ALA LA A." l9 Take another sprig with twelve leaves on it, and inscribe on it the following hcart-shaped name? while you begin with a sacred utterance. This is asfblhs: 70 . . . .And make of the sprig inscribed with the two names I a garland for yourself, weaving about it a binding consisting of whitc wool, bound at intervals with rcd wool, and let this hang down sfar as the collarbone. You shallhang a similarbinding also from the twclve-leaved sprig, and present yourself to the god in the following manner: Take a completely white cock and a pinecone; pour wine upon it, 75 anoint yourself and remain praying I until the sacrifice2'is extinguished. Then rub 15. That is. the figurc of the Hcadlcss One given ar tlic end of rhc variant spell, PGM 11. 64-183. 16. Properly, thc hot-air spaceof a hypocaust. [J.M.D.] Bathhouseswere i m p o m t places for doing magic. See Kmpp, Kqtrrche Zadtmerte I, 51-52; 11, 32; J.H.Johnson,OMRM 56 (1975):a-45. See d.w PDMxii. 149. [R.K.R.) 17. yulrua[ufiivp rncans literally "tninrd" or "pracriccd." Bur cf PDM xie. 287 and rsp. riv. 68, xvhrrc a boy's scrual purity is stressed. Hcncc thr accompanyingusc of 6pIYbpphex. 18. Whar seems a,be envisioned is something akin to an riccrrk shock. Cf VII. 230. [J.M.I>.]Cf dso2Sm6:7. 19. Cf abovc, 11. 1-5. Each namc is to be utrcrcd in "wing formarion," leaving offone lcricr from the beginning in scqucnce. Sec 1. I1 wd n. 20. Thc hrarrmhaped namc is lost, but presumably it icscmblrd tlie allcgcdl!. nvci\r~partinscription given ar 11. 33-35 shove. Cf. Ill. 70, "in rlic shape of a hcmi. like a bunch of grapcs." 21. Cf. abwc, I!. 24tf I'GM 11. 64-183 15 yourself all over with the follo~vingmixture: laurel bayberries, Ethiopian cumin, nightshade, and "Hermes' fingcr."You shall also speak into the lamp the follou~ing: "PERPHAENO . . . DIAMANTHO . . .L DIAMENCHTHOTH'+EERPERCHRE i ) A N O m H PHROUMEN THORPSOU." The operative nawz%:" m 1 IWRA ABAIOTH,0lord god, servantof god, n,ho are in control of this night, stand by me, Apollo Paian." Go to sleep with your head to\vard the south. I Use this at the time of s u ~ r i s e , ~80 when the moon is in Gemini: FoarthZnvo~atwn:~ " L a u r ~ l , ~Apollo's holy plant of presage, Whose leaves the sccptcr-bearinglord once tasted And sent forth songs himself, Icios, Renowned Paian, u7110 live in Kolophon, Give heed to holy song. And quickly come To earth from heaven and converse [with me]. Stand near and from ambrosian lips inspire My songs; come, 1 lord of song, yourself; renoumcd Rulcr of song. Hear, blessed one, heavy In wrath and stern. Now, Titan, hear our voice, Unfailing one, do not ignore. Stand here, Speak presage to a suppliant from your Ambrosian mouth, quickly, all-pure Apollo." (Speak while the sun is rising). Cueetin~fimda: "Hail, fire's dispenser,world's far-seeingking, 0 Helios, with noble steeds, the eye Of Zzus which guards the earth, all-seeingone, Who travel lofty paths, 0gleam divine,"8 Who move, through the heaven, bright, unattainable, I Born long ago, unshaken, with a headband Of gold, wcaring a disk mighty with fire, With glcaming breastplate, winged one, untiring 22. MENCHTHoTH is equivalent to mnh Dhu,ty, 'Thoth is cxccllri~tlbrnrficrnt."[R.K.R. I 23. On thr significance of the tern, lojp~ovi i u o ~ a ,see Philo, L g . dg.1. 75; L ) a 22; 83; Plaxt. 74. For the d-inc ofthc sacred name, see also Iambiichus,My*. 7.4-5. 24. Thc cxact significance is not clear, bur cf PGM VI. 4-5, whcrc a very similar hymn is to bc rccitcd at sunrisc. Scc dx, Philo, Vit,ant. 81; Apulcius, Met. 11.20. 25. The basic form of rhc lincs in this passage is mnrical, hut the dactylic hcxamcrcrs arc frequently interrupted by wcer magicat and bricf statcnlcnts in prosc. LI. 81-102, 107, 132-40, 163-66 havc bccn cornbincd to reconstruct Hymn 11. Src Prciscndanz,vol. 11, pp. 245-46. L1.81-82 (Hymn 11. 1-2) appear alsoat PGM VI. 6-7 (Hymn 13.1-2) and 81 also appearsar FGMXII. 87-93. [E.N.O.] 26. For the role of laurcl in magic, scc L. Drubncr, ICleine Srhnpen zuvKI&rhen Altmumskunde (Kiinigsrcin: Hain, 1982)401-3. 27. Thc papyrus rcads xaipz, "hail." ~vhicbPrcixndanz understand^ as abbreviation of XaLpe- 7 ~ u p j s ."greeting formula." Scc on this A. Baumstark, "Cliairctismos," RAC 2 (1954):993-1006. The hymn char follows is \vritten in hcxamncrs, although toward rhc end of the passage rhc mmcr fdtcrs. Thc hymnic sccrion that hcgins in 1. 101,"I call upenyou . . .,"may bc in prase; however, cf. PGM I\'. 261ff., where ud is usrd rcpcaccdlyas the first\vord of r hcxamrtrr and whcrc ~ a h ( d ) ofollowsvi rhrcc times. 28. 8 ~ ~ i i ~ 7 d sproperly means "fallcn from Zeus or heavm," rcfcrring to warcr, bur rhc icrm is widely iurd ro mcan simply "divine." Hcre somc of rhc original mcaning sccms appropriate. Scc Raucr, sr. " 6 ~ o ~ z n j q ; "Rev, Lukiarr 168 n. 2. 16 With golden reins, coursing a golden path, And you who aratch, encircle, hear all men. For you day's flames that bring the light give birth To Dawn, and as you pass the midmost pole, Behind you rosy-ankled Sunrise goes Back to her home in grief; in front, Sunset Meets you and leads your team of fire-fed stecds I 95 Doxvn into Ocean; Night darts do\nl in flight From heav'n, \\,hene'er she hears the crack of whip That strikes with force around the horses' flanks, AAAAAAA EEEEEEE EEEEEEE 1111111 0000000 YYYYYYY 0000000; 0 scepter-bearing leader of the Muses, Giver of life, come no\\, to me, come quickly To earth, Ieios, hair wreathed with ivy. And, Phoibos, with ambrosia11mouth give voice 100 To song. Hail, fire's guard, I ARARACHCHARA EPHTHISI~RE,and hail, Moirai three, Klotho and Atropos and LachisZYtoo. I call you,30who are great in l~eav'n,airlike, Supreme ruler, you whom all nature serves Who dwcll throughout the whole inhabited world, you [whose) bodyguard is the sixteen giants, you who are seatedupon the IONS and who light up the wholc inhabited world;" you who have designated the various 10s living things upon the earth, you who have the sacred bird I upon your robe" in the eastern parts of the Red Sea, even as you have upon the northern parts the figure of an infant child scated upon a lotus, O rising one, O you of many names, SESENGENBARPHARANGES;on the southern parts you have the shape of the sacred falcon, through which you send fiery heat into the air, which becomes LERTHEXA- 110 NAX; I in the parts toward the wcst you have the shape of a crocodile, with the tail of a snake, from which you send out rains and snows; in the parts toward the cast you have [theform of1a winged dragon, a diadem fashioned of air, with which you quell all discords beneath the heaven and on earth, for you have manifestedyourself 115 asgod in truth, 1010ERBETH I ZAS" SABAOTH SMARTHADONAI SOUMARTAIALOU BABLA YAM MOLEENTHIO PETOTOUBIETH IARMIOTH LAILAMPS CHOOUCH" ARSENOPHR~:EU PHTHA ECILI.Hear me, 0greatest god, Kommes, who lights up the 120 day, NATHMAME~TH;YOU who rise as an infant,%I MAIRACHACHTHA;you who traverse the pole, THARCHACHACHAU: you who unite with yourself and endow 29. Lachis is probabl!, mnrical for Lachesis. 30. The following is an Egyptian section in contrast to thr precrding Grrck h l m ~ .LI. 102 and 106-7 contain an invocarion of rhc sun god as r child siring upon rhc k,m, cnlighrcning thc world. See S. Morcnz and J. Schubcn, Dn. Gonaufderniumr (Ascona:Anibus Asiac, 1954). [R.K.R.] 31. For the transformationsof the sun god hour by hour, see PGM 111. 5008; IV 1596K. and on the whole subjccr H. Kmgsch, "Die Kapitrl der Vcnuandlungen,"U S 5 (1867):21-26. [R.K.R.] 32. Cf Apulcius' description of the 0 1 ~ ~no& in M a 11. 24, and Grfith's commcntar): Tht Irir,Book 308-14. The bird may be the phoenix, for which d PGM XII. 231; XIII. 881. Sec on the Phocnix myththc chaprcr in M.Tdieu, Tmis mjthe~flno~gum:Adam,gmr ecler animauxd'gflypte dam un i&deNqHwnmadi (11,s) (Paris:~rudcsAugusrinicnncs, 1974) 231-62. 33. Zas is an old namr for Zeus. See also PGM XIXa. 44, Orph. F~afl.no. 145 (p. 189); d Dietcrich,Abrarar 130 n. I. 34. C H ~ O Y C His rquivalcnt to E ~ p t i a nkb."darkncss."[R.K.R.] 35. See on this point PGM 11. 102 and n. PGM 11. 64-183 17 yourself with powcr, givcr of increasc and illuminator" of many things, SESENGSNBARPHARANGBS of urarcrs,most powrrhl god, Kommcs, Kommcs IASPHE" IASPHE BIBIOU BIBIOU NOUSI NOUSI SIETHON 1SIETHON ARSAMOSIARSAMOSI NOUCHA NOUCHA E El OMBRI THAM BRITHIAOTH ABERAMENTHOOUTHLEKTHEXANAXETHRELUO~THNEMAREBA, the most grcat and mighty god. I am he, NN, who have presented myselfto you, and you havegiven mc as agift the knowledge of your most great name, of which the number is 9,999: IB IE IA I.@ I.@ IEY IEA 11% IEY / IEI EL4 EA EE EE OE Eo EEE EEE BEE Mi) OEA EAO 01 OE EO EB EAE I11 000 YYY ooo IY EY OY EEA IBEA EAE EL^ L ~ I EI- IOY I ~ EIOY IE IE IE IEIE; l'aian,"" Phoibos of Kolophon, Phoibos of Parnassos, Phoibos of Kastdia; IEEA IE 16 IY / IE IOA I h EYA AEA E Y h OEYA EYGA EYIE EYIAE EYE EYE EYIE EYO IEYAE EYBAE, I will hymn Phoibos Mentor . . . AREOTH I A E C ~ HIOA IOEA AE OOE AEO OEA E6A AEE 1E I 0 I6 I6 IEA & IEOY EOYi) M A 6 0 EE EEY EE E%ACHABIWCH PHLIESKER PHIKRO PHINYRO PHOCHOB~CH? I summon you, ApoUo of Klaros, / EEY; Kastalian One, a;Pythian, OAE; Apollo of the Muses, 1~06~1." Preparationfor the rite: On the first day, [collect] nails of a sheep; on the sccond, the nailsof a goat; on the third, the hair or knucklebonc of awolf. Use these as burnt offerings for the next 3 days. On the sevcnth day, in case he does not yet come, I makc a lampwickout of a piece of cloth taken from one who has died violently, and light a lamp from pure oil, and recite the prescribed formulas, besccching and exhorting thc god to come with good will; let your place be clcansed of all pollution, and having purificd it, bcgin in purity the supplication to the god, for it isvery great and irresistible. / Rite: Take mud and purify the &orposts ofyour bedchamber, in which you are observing ritual purity, and having thus smearcd on the mud, write thc following inscription with a bronze styluson the right-hand d o o r p o ~ t . ~ ~ What isto be mWrZttenismfollows: ''eqp4 2 AKSAM~SINOUCIU N O U C H A ~ BI BI IA L4 IE BY / ABRASAX LERTHEMIN~TH."SimilarlyOn the left-hand doorpost: " T - w e ozym IOE E ~ ABIEA IAIA IE IAIEEA HARPON ICNOUPHI~(formula)." On thc upper part of the door: " 4+ a'PX a 7 AA EE MICHAELBIA EYO YAE EYO IAE." Below the door, [inscribe] the scarab, as it stands / here? having anointcd it with the blood of a goat, outside your bedchamber.Lct the throne bc purificd, and upon it a linen cloth, and bcneath it a footstool. Inscribe on the throne, on the underside: "IE IEA IOAY DAMNAMENEUS A B ~ABRAO ABRA~A;lord of the 36. Thc papyrus reads v o h u p o r ~ m a(cf LSJ, s.v. v o h u q o ~ i m s ) ,a reasonably tcU-formed word only attesrcd hrrc. Howcvcr, in vicw of the gcnitivc 6 S r i i w v following rhc var ma@, which seems to nccd n govrrning noun, l'rrisendanz cmrnds to v o h $ q w ( w a ) i i m a . 37. For similar formulas see PGM V. 485; XI. 80; XIII. 805ff.; XXI. 25. The formula beginning =ABEP.AMEN . . . " (sce Glossary) should be read in Prrisendanz's r u t as a long palindrome. 38. The following t u t has many cpithcts of rhr god Apollo. Cf. PGM 11. 139-40; 111. 251; VI. 24-25. Scc 1.263 and n. 39. Thc spacing of this formula has bccn changcd to conforn~m the sparing of the samc forn~ula found elsru,herc in thc PGM (scr 1. 141-42; 111. 77-78, 151-52, crc.). 40. For the rim1 concerningthc duorposts cf.rhr Jcwish nrezmah, for which see Ex 12:7.22-23; Dt 6:4-9; 11:13-21. Sec Blau, Daral~iidifheZa~aubcnueren152;Schiircr, H~opi~fthefemirbl'cuple11, 479-80 (wirh additional rcfcrcnces). 41. For the \vholc formula, scc 1'GM I. 27. 42. Thc papyrus has ~ W W E ~ L W X E L ,which Prcisaidanz emcnds ru read rjs' ~ E P L ~ X E L ,bur fhcmeaning is not dear. 165 Muses, 1 be gmcio~sto me, your suppliant, and be bcncvolent and merciful; appear to me with pure countcnance." 170 This figure is to bc 1 inscribed on a piece of clothing belonging to one \vho has died violentlv, and is to be cast into a pure lanlp. 175 SENSENGEN BARPHARANGBS / OBIA IOAE After you have learned all you want, you will release him, doing honor to him in a worthy manner. Sprinkle dove's blood round about, makc a burnt offering of myrrh, and say, "Depart, lord, CHORMOU CHORMOU OZOAMOROIROCH KIMNOIE 180 EPOZOI EPOIMAZOU / SARBOENDOBAIACHCHA IZOMNEI PROSPOI EPIOR; g0 off, lord, to your scats, to pour palace, leaving me strcngth and the right of audience with you." *Tr.: John Dillon and E. N. O'Ncil (hynnic scctions,11. 81-87; 88-101). PGM 111. 1-164 *[Take a] cat, and [make] it into an Esiis [by submerging] its body in water. While you are drowning it, speak [the formula] to [its] back. Thefmmzlla during the drowning [is as follows]: "Come hither to me, you who are in control of the form of Helios, you the 5 cat- / faced god,' and behold your form being mistreated by [your] opponents,' [them,] NN, so that you may revenge yourself upon them, and accomplish [the] 10 NN deed, because I am calling upon you, 0 sacred spirit. Take on / strength and vigor against your enemies, them, NN, bccausc I am conjuring you by your names, BARBATHIAO BAINCH6ObCH NIABOAITHABRAB~ SESENGENBAKPHARARGSS . . . PHREIMI; raise yourself up for me, 0 cat-faced god, and perform the NN deed" (addthe usual). 15 / Take the cat, and make [tl~rce]lamellae, one for its anus; one for . . . ,and one for its throat; and write the formula [concerning the] deed on a clean' sheet of 1. Thr goddess addressed here is Sckhmrt-13asrc~wcll known from Egyptian magical texts. See Borghouts, Ancient Emptian Ma~icalT&, nos. 5, 13-15,18,20, 124;Bergman, Ich bin Ifir264-67; E. Otto,"Basta," LdA 1 (1975):628-30. 2. For this typr of accusation, scc PGM 111. 113-14; IV.2475 and n. 3. The kttcrs BARBATHIAOEAINCaOOOCHNIABOAITHARRAR form a palindrome. BAINCHOOOCa ("soul of Khukh," thc god of darkness) is often read separately, but is adapted to this form for numcrological reasons: thc formula ad& up to 3663. 4. That is, "onc [to bc placed] in its anus." Preisendanz in the second case restores 2" T[@ ~ ~ " ~ a k r , but this is in conflict with the other rcsmrarion in 1. 67 bclo\v: [. ..GL& r]Gv ral*[apGu], "through thc carllolcs:' 5 "Clcan" is meant remlarl~in PGM in a dcscriptivc sscnse. i.e.. ~reviouslr.unused or "free" from- . impericctions, crc. Scc I.SJ, sv. "xaffnpbc," 31. For drtailcd description regarding papyrus, scc Pliny, NH 13.68-89, and R. Wiinsch, "Chart*," I'M 3 (1899):2185-92. papyrus, with cinnabar [ink],and [then the namcs of] the chariots and charioteers, and the chariot boards 1 and the racchorscs.W'ind this around the body of thc cat 20 and bury it. Light seven lanlps upon [7] unbaked bricks, and make an offering, fumigating storaxgum to it, and be ofgood cheer.: / Take its body [and prcscrw] it 25 by immuring it either in a tomb or in a burial place . . . with colors, . . . bur!. . . . looking toward the sunrise, pour out (?). . . ,saying: "Angel, . . . [S~MEA],chthoiiic / . . . lordX(?),grant [safety?],. . . 0 chthonic 30 one, in [the] horse race, IAKTORE;' hold. . .restrain . . . ,PHOKENSEPSEUARE[KTATHOUMISONKTAI],'~for me, the spirit . . .the daimon of [the] place . . . I and 35 may the [NN deed] comc about for me immediately, immediately; quickly, quickl!; because I conjure you, at this place and at this time, by the implacable god . . . THACHOCHA EIN CHOUCHEOCH, and by the great chthonic god, / ARIOR EUOq 40 and by the names that apply to you; perform the NN deed" (add the usual). Then take up the water in which the drowning took place, and sprinklc it [on] the stadium or in the place where you arc performing [the ritc]. Thef m u l a to be spoken, while you arc sprinkling the drowning water, is as follows: "I call upon you, Mother of all men, I you who have brought together the 45 limbs of Meliouchos, even Meliouchos himself, OROBASTRIA NEBOUTOSOUALETH, Entrapper," Mistress of corpse^,'^ Hcrmes, Hekatc, [Hern~cs?],H e r m c k a t e , ' k ~ ~ ~ AMOUMAMOUTERMYOR;'~I conjure you, the daimoli that has been aroused in this place, I and you, the daimon of the cat that has been endowed with spirit;'' come 50 to me on this very day and from this very moment, and perform for me the NN deed" (add the usual, whatever you wish), "CHYCHBACHYCH BACHACHYCH BACHAXICHYCH BAZABACHYCH BAMCHACHYCH BAZETOPHOTH/ BAINCHO6i)CH ANI- 55 BOO6 CHOCHE . . . PHIOCHEN GERROCHTHOMYSAGAOTH CHEOO . . . 6'" SABAOTH EULAMOSI BELAYI~~A.. .[ . . .THACH~)CH]AXINCHOUCHEOCH." On the [Ist and 3rd leavtx of metag whichyou are to w efor the conjuratwn, there shuuld be this:"IAEO" I 6. +OY&OP is a IHCword for pou&pmf, *horse with a singlc frontl~t,"it., a racchorsc. Prcs~~mably onc d r ~ wcrudc rcpresrntations of them, dong wit11 thcir names, on a shecr of papyms. Cf. such figurcs on the so-called Sethian cunc rablcts in R. Wiinsch, Sethiani-che VejlmI~ungtfLlriaw Rorn (kipzig: Tcubncr, 1899). csp. 51. 7. Cf PGMIV. 2390 for a similar injunction to perform a ritc with good cheer. Scc also Plutarch, De tranq. an. 20, p. 477E, and R. Bultmmn, TDNT2 (1976):772-75 s.v. "~ir~polivo." 8. The papyrus reads . . .pva. Eitrcm suggcsrs njpavve. 9. It is nor clcar whcrhcr iabtme is a magical word or something scnsiblc. Prriscndanz suggcsts a m o p e as a Greek equivalent of Larin artorer, "drivers," but in thar casr the syntax is unclcar. 10. Emcndcdand rcsrorcd with plausibility from PGM 111. 78-79,513-14.545-46; IV. 339-40; LXVII. 13. 11. Although arrcsrcd in LSJ, s v . "irpmiu," as an cpithrt of the goddcs Hckatc with unccrrain meaning (with rrfcrrncr to Audollent, Dcfu:ionum Thbellac 38. 14 [rhird c a t . A.D.]), "thc ncttrr" is a srandard Egyptian undcnvorld daimon. Src D. Bidoli, IlieSpdche derFanpetze (Gl"ckstadt: Augustin, 1976);J. Zandcc, Death man Enemy (Lcidcn: Krill, 1960) 226-34. [K.K.R.] 12. The term v e ~ u i uis alsoaacstcd in this senseonly in PGIU IV 2781, but ncccssarilyhaving somc such mcaning. 13. The name Hcrmekatc is a combination of Hermcs and Hrkatr. Scc W"nsch, Defiionum Tabellae, nos. 101-7. Here in the papyrus the nnamc could also be read Hermckatdrth, that is, with thc typical ending -Zth; thus Eitrcm in tllc apparatus to 111. 37. 14. AMOY at thc bcginning is Coptic for "comc!" [K.K.R.] 15. wuzvparordr is a form not orhcrwisc attested; c t PGM XIII. 525: GfiavzupamkYrl. 16. A plauiblc restoration is ~ 4 0in that md and SABAOTI form a common pairing in thr M;M. \ [AEO]HAPHRENEMOUNOTH[~LAR~KRIPHTHNAI]- YIANTHPHIRKIRALITH[ONYOMENER~- PHABOEA. [ABLAN]ATHANALBA [ABLAN]ATHANALBA." I O n [the Znd] metal leaf; that is to beput [thvough the ear hole^],'^ there should be this: "TREBA ABER~MENTHOOUTHLERAEXANAXETHRELTHYOOETHNE~REBA" 1 (inthe shapeofaheart, likcabunch ofgrapes). Right skeletal figure: [Left skeletal figure]: "10E R B ~ ~ T H "Iconjureyou, the powerfuland mighty angelof 16PAKERBBTH this animal in this place; rouse yourself for me, 10BOLCHOSETH and perform the NN [deed] both on this very 10APOMPS day and in every hour and day; rouse yourself I 75 Ib PATATHNAX for me against my enemies, NN, and perform 10AKOUBIA NN deed" (add the usual), "for I conjure you 10 S ~ T H by IAO SABAOTH A D ~ N A IABRASAX, and by the PHOKENSEPSEU- great god, IAEO" (formula),"AEBIOY~ ~ Y O I E E A ARERTATEIOUMISAKTAI, CHABRAX PHNESKER PHIKO PHNYRO P H ~ - 80 perform the NN deed" CHO BbCH / ABLANATHANALBA (add the usual, whatever you wish). ARRAMMACHAMARI SESENGENBARPHARANGES MITHRA NAMAZAR ANAMARIA DhINAMENEU CHEU CHTHO[NIE]"THORTOEI, hol)' king, the Sailor, [\\rho Stccrs] 17. Aftrr the secondABLANAT~IANALBAthcrc appears an isolatrd"K" followcd by a lacuna of unccirain size. The papyrus cirhcr rcads liai. "and;" or xoruOi, "add rhc usual.= For obvious reasons, it has been lrft unrranslarcd. 18. See abovc, 1. 16and n. 19. This formula, repeated below I. 100,may wcll be garbled Greek for Damnameneu, Zeu chthonic, idmufying Helios-Miihraswith Hadcs. [J.M.D.] PGM 111. 1-164 2 1 the tillcrof the lord god."' rouse [yourselt] for me, great cat-facedone, stccrer of the tillcr [ofGod], pcrtbrnl the NN deed (add the usual), from this \,cry da!: / immcdiatcl!: imnicdiatel!.; quickly, quickly. Perform fixme the NN decd (addthe usual, as much as you \\>ish),pon~crfulSeth-Typhon," and act lawlessly through your strength and overturn the NN deed in this place. . . [in this \rry hour?],as I conimand your image, 1 for I conjure you, MASICLLI MASICELLO(formula). l'crhrm for me this, the NN deed, by virtue of your visage, cat-faccd spirit; perform for mc the NN deed (add the usual), and \\,hat is written hereafter" (add your additional requests)." Procccd toward the sunset'" aid, / taking the right-hand and lcft-hand whiskers of the cat as a phylactery, co~nplctcthe ritc by saying this forniula to Helios. Furmula:"Halt, halt the sacrcd boat," steersman of the sacred boat! Even you, Meliouchos, / I will bind to your moorings, until I lioldcon\~crscwith sacrcd Helios. Yea, greatest Mithra, NAMAZARANAMARIA DAMNAMENEUCHEU CHTH~NIETHONTOEI, holy king, the sailor, he who controls the tillcr of the lord god," THONTOEI KATHEN KAI M E N ~ P H R I S ' ~. . .KMEBAU KERKERYMI, before / [you xttain to] the southwest of the heaven, before [ ~ O L Ireach nightfall?] in flight from the outrages comlnitted against you. Hearken to me as I pray to you, that you may perform the NN [deed], because I invokc you by your namcs BARBARATHAM CIIELOUBRAM / BAROUCH[AMBRA] SESENGENBARPHARANGES AMPHI MIOUKI . . . MIN. Pcrform the NN deed" (add the usual, whatever you wish), "for it is those samc people who have mistrcatcdZ7your holy image, they who have mistreated [the holy1 boat, / wherefore for me . . . ,that you mayreturn upon thcm the NN decd (add the usual). Becausc I call upon you, 16 ERBETH [IO] PAKERBETH 16 BOLCHOSETH 10 APOMPS 10 PATATHNAX 16 AKOUBIA 16 A B E R A M E ~ H ~ O U T H L E R THEXANAXETHRELTHYO~THNEMAREBA.Perform the NN deed (add thc usual), I conjurc you in the Hcbrcw tongue2*1 and by virtue of the Necessityof the Necessitators? MASKELLI MASKELLO. Accomplish this for me and dcstroy and ravage in the coming dawn, and let the NN decd befall thcm" (add the usual, \vhate\cr you wish), "immcdiately, immediately;quickly,quicldy.Pleasantbeyour setting!" \Vhcn \ou ~ . I \ L ,iomc nj tl~cp1.1.~ I I I \ ~ l i ~ i l ~\ O I I .Ire pcrl;mn~ngtlic ritc. rhc.11. t.~kinillon. This elaborate spell, a charm suitable for a number of purposes (all of which arc forms of malicious magic), is set forth with spccial reference to its use in chariot races; it is understood, howevcr, that the additional functions, as stated at thc end of the spell, also prow useful to the practitioner, provided that he supply in the required places thc appropriate requests. PGM 111.165-86 165 *Take [some] water cress,- 4 fingzrs in length, and make from it . . . and of the plant bugloss . . .co~lstruct. . . a strip of papyrus, and in the middle of the papyrus 170 strip . . . throw it away, saying the I names: "AN . . . SAO IBR . . . EISIRO . . . OUSIREN [TECHTHA~' . . . /L, I conjure you, lord gods, . . . do not, therefore, dis- 31. Neithcr prho~lrrodvornor ~puvonpbao?iocis amsted clscwhcrc, according co LSI. 32. Rcadii~gh~/3updpyl,a compound found noxvhrrc clse; it probably mcans ‘%west." 33. It is nor clear whnhcr this damaged word is a vaumagic&or a Grrrkword. 34. Mour6phis a namc ofrhc hour god in PGM IV. 1690 (thegod of the elcvmth hour, having thr form of an ibis). 35. P o r n of this lrgm occur in PCMIV 1010;XII. 190; XIII. 780, 820.The finall l m c Kmcph is an c~ichetof Osiris and is thc couivair~irof rhe Eworian hm'f "his shrinc." Cf SATUPERKMEPH inL,, . . 2 , PGMXII.185;XIII. 915. 36. Thc phmc is rquivalcnt to thc Egyptian p3 @ c3p3@ '3 p3 ntr nj nw.w w. lo, "Gcmd Daimon, Good Daimon, O god of a!J thc gods!" PSOElO dlollld bc the usual PSAIAS.[K.K.R.] 37. For thr sun as an egg. cf PGMXI1. 100-106. On thc cosmiccgg, src 1.Bergmail. Ii-Scele urd 11u~Ei(Uppsala:Almqrisr and Wikcll, 1970) 73-102; Morcm, Emtian Rel&iLm 177-79. [R.K.R.] 38. This formula h a heen misrcad and is hcrc cmcndcd on thc basis of PGM I. 141-42; 11. 138- 31; 111. 77-78. Prriscndanrhs I A B R A ~ ~E!>C keianine. Thc !-Ma has kenmisrcad for a chi.u u 39. The papyrns has [.]a[.] Suprvov, which Prcisendmz rcstorrs to rcad [x]a[p] S&pruov,an unactcstcd adjectival form of ~a'psapou,"nosr-smart" (thus ISJ, s.v.; a mustardlikc plant). Howcvcr, Schmidt, GGA 1931,450silggcsrsr/3]a[h] mip~vov,"balsam wood." Cf. PGM XII. 364. 40. A variant of rlic nanic OSIRCIIENTECH'IE~.Scc also 1'GM V11. 257. n>cnamc corresponds ro Egyptian 01iRi-khen~hhst,a combinarioii of Osiris and Khcny-khrt, rlic local god ofArhribis, who in the rcrr is ioincd togcrhcr widi Osiri4 Horns, and Apis. See Bonnn, R k G 131-33, s.r. "Clien~ rcchrai." [R.K.R.] PGM 111. 187-262 23 regard me; speak ro me jclrarly about] everything, accomplish everything . . . of I my prayer [and . . . ] if god ujill, of this prayer [on thc strip of pap!frus] and of 175 the important matter of mine." And you must make an offering in . . . [write] this [on a piece of priestly papyrusl with mvrrh ink: . . . / [ouroboros14'serpent . . . "OTE . . . IAM . _ _ GRASO- 180.. CHO . . .NOPSITHERTHERN~PSI. . ." *Tr.:I. M. Dillon. This frazmentarvoortion of PGM 111 bcrins mother untitled sncll~vhirhL, 0 ~ ~ ~ c probably cnds at line 186, siuce lint' 187begins a now column (col. VIII) in rhc papyrus manuscript. Although the cract pulposc of this short spcll cannot be detmincit, its hnction may bc similar to that of thc spcll to folh)~,viz., an oracular rcquest. PGM 111.187-262 *Pound up dry fruit (i)" with a pcstle (?)'" and mix it to sufficiency with honey and [oil of] a date palm. Grind up a magnet. Boil all together and pul\~erizcit. Make little rounds, as many as you wish, I but put an ounce of each element of the 190 mixture into each of these, and proceed thus, singing a hymn of praise to the god. Then the deity will come to you, shaking the whole house and the tripod" before him. Then he will bring about4"our enquiry into the future, being clear in his intercourse with you,* as long as you wish, 1 and then dismiss rhe god with thanks. 195 Thedrawin8ofthe tripod: Tb& istheprayer oferzmztn. ofthe rite which isrecited toHelios:" "Keep silent, everyone, the voice that's in Your mouths; 0 circling birds of air, keep quiet; I Cease frolicking, you dolphins, o'er the brine. 200 Stand for me, river streams and fountain [flows]. 41. Supplying[oGpo/3]oppr in thc lacuna. [K.D.K.] 42. T& cup&. Prrisendanz tmslates on the basisof agloss in Hesychiu. Supdu, "cutting, dry, sharp." Rut pcrhaps we arc to understand simply @Aa,"picccs of w o o v assuming a confasion of lambda and rho. Thc dcfinitearticlc, however, suggeststhe piccesofwood were prc~iouslymentioned, in which case this spell would be conncctcdto thc prccrding (cf.1.165). 43. The papyms has v,yo&muou, a word othcwise unattested and meaningless. Prriscndnnr emcnds to K O ~ W ~ Y O V ,''~trawbcrrytree:) a rather radical changc. Pcrhaps wc should rcad ~o?i&uou, "pestle,"thr sigma being an error, and rhr mu inrrurive,as ir often ismirh pi. This, however, would have to be a genitive usrd instrumentally, which is troubksomc. 44. This rriood has n o been mentioned bdorc, bur it is obviously central to the ccrcmony (cf U. 291-96 below). Pcrhapswe can assumc rhr triripodisa part of the magician's basic rquipmcnt (see PGM 1V.1890-91; 1897; V 200-201; XIII. 104,661, nc.). 45. Readinz future rehsi insrcad of imocrativc 1-iAar.The ohrascthat follows iroawic iR 6udAlia), . .~ .. . ..., seems ro mak bettcr scnsr ifit icfcrs to thc god. Cf. PGM 11. 83-84, where 6~rhiruis uscd of the god consorting with thc magician. 46. On Aplh's epiphany cf Callimachus, HJ'.2.1-2. [WE./ 47. Thc following dactylic hcxamcrera arc also d ~ crcconstructcd Hymn 5. Scr Preiscndanz, MI. 11, pp. 241-42. JE.N.0.l PGM 111. 187-262 You I adjure, god's seal," at whom all deathless Gods of Olympos quake and daimons \vho Stand forth precmincnt, for whom the sea Is ordered to be silent when it hears? You I adjure by mighty god Apollo. I AEEIOYO." 230 Also say this: "Scnd me the daimon who \\.ill give responses to me about everything which I order him to speak about." And he will bring this about. This is also [anothm] hymn:"" "I5'sing of you, 0 blessed onc, 0 healer, Givcr of oracles, / 0 all-wisc one, 235 0 Delian [lord and Plchon-]slayingi"yo~~th], Dodona's [king,foretell,] 0 Pvthian Paian; I call you, [god who rule the tuneful lyre], Which you [alone] of gods [do hold and strike] [With sturdy hands] . . . [lord of the silver bow], [ 0 well]-named Phoibos . . . . . . . . . . . . . . 1. . .ruler absolute . . . Who roam the wooded peaks [of Mount Parnassos], Be silent, do not now unstring . . . 0 ~uyrrhtree . . . I Lykian god, Cease grow . . . A greater light, for he will lcarn . . . . From lips divine, someone . .. to arouse The sccr with ple~trum'~. . . But come you hither, prophesying; come, Come hither, prophet, who bring joy, 0 Smintheus, Give your response and I hearken, Pythian Paian; Undying shoot, hail. Delphic maiden, Daphne, For to you first did Phoibos strikc up songs In contcst with the Muscs; Daphne, you Shake bough and urge on Phoibos. Then in hymns They praise your tunefulness from holy Delphi. 0 maiden who exult in toncs divine And oraclcs / . . .heaven's runncr," light bearcr, 255 Earth shaker: gracious and obedient, 54. 0,"I adjurc you [by] thc god's scd."Sec PGMI. 306 and n. 55. In Hymn 5, Prciscndanz concludes with Gaodsr, but tha followingword?srcm part of the hymn for rwo reasons:(1)they arc almost metrically sound, and (2)thry seem to have a poctic scnsc. [E.N.O.I 56. This hrmn is cxtremcly fngmcnra? in thc papllus. Hex d ~ cwgsnrcd restorarion by Hcitlch is followed. Sce Preisendalz, vol. 11, p. 247 (Hymn 12). [E.N.O.I 57. This pasage contains what appears to be dactylic hexameters, many of which arc fngmenrar). whilc others arc complrrelymissing. [E.N.O.] 58. Thc pap)- has ]U~ETOK~UWE, which Prcisrndanz (~01.11, p. 247 [Hymn 121) rcsrores a [ l I v i l ] o h s ~ o ~ ~ ~ s .This, if corrca, tould bc a uniquc cpithcr, a combinationof nvo attcsted epirhcrs: 1~ U ~ ~ O K T ~ Y O F ,"Python slaycr," and I Luff~h(.~s,"Python destroyer." 59. On the insrrunlmt callcd ~hi,xipov,cf. Plurarch, Dcdef o r 436E; Clcment Alcx., Prom. 1.5. 3. I\V.B.] 60. Read olip(av)o6pbpe for papyrus oupofipops, which is mraninglcss. For this epithet sec 1.258 and LSI, s.v. 26 I'GM 111. 263-75 Come to your prophet, but come now in haste, 0vou who run through the air, 0 Pythian Paian." ~ i n n t s a l :["Hastcn], 0 air-traversingPythian Paian; return to your heavens, 1 260 lcavingto nlc health together with all gratitude, benevolent and ready to hearken, a sure breastplate (?),and depart to your own heavens, and [dwellthere.]" *Tr.:John Dillon and E. N. O'NeiI (hyrnnic ssctions, I!. 198-230; 234-58). PGM 111.263-75 *Foreknowledge charm:Takc your finger and place it under your [tongue]'' bc- 265 fore yo11spcak to any~ne.~'Say thcse things along with the [great name]: I "make me h o w in advance the things in each person's mind, today, [because] I am TOM . . . IAO SABAOTH IAO THEASETH.. .M ADOUNAI BATHIAO . . .EATHOEIABRABA ARBATHRAS[IAO]BATHIAOOIA ZAGOURE BARBATHLAOAEI AAAAAAA EEEEEEE . . . OE . . . SOESGSISIETH . . . SABAOTH IAEo" (formula). If you wish, you will h o w 270 [allthings in advance], . . .if you have [yourfinger] I under your tongue, according to [the command, and if you say] this formula to Helios. And t h e h u l a is: "Lord, if you [wish me to know in advance], let the falcon [descend] onto the tree." If it does not happen, also speak this formula to the four winds while you Nm around [toward] the wind." Whenever you say the formula, 275 also say to Helios the great name . . .and the great name . . . : AOTH / SABAOTH. The formula [isas] above. *Tr.:W C. Grese. PGM 111.275-81 "[Horoscope]: 64 Moon in [ . . .or] Virgo: anything is obtainable, perform bowl divination, as you wish; in [Cancer]: perform the spell of reconciliation,air divination . . . ;in Gemini: perform spells of binding, . . . ;[in] Libra: perform invocation . . .spell of release . . .necromancy; in Pisces .. .OIO or love charm; in Sagit- 280 tarius: conduct business / . . . ;[in] Capricorn: do what is appropriate; in . . . . *Tr.:E. N. O'Ncil. PGM 111.282-409 *. . .words not to bc spoken . . .bcyond measure. . . . Rite that brings foreknowledge, [which has] complete power and makes [all 28s the passions] / subsenicnt:"Vn the deep . . . of a river [or in] a tomb . . . after descending, throw into . . . [the] passion stops, and you will learn whatevcr you wish. [But speak thus:] "Continue without deception, lord, the vision of every act, in accordance with the command of the holy spirit, thc [angel]" of Phoibos, you 290 yourselfbcing pliable because of these / songs and psalms." Theprepa~attionforthe operation: For a direct vision, set up a tripod and a table of olivewood or of laurel wood, and on the table carve in acircle thcse characters:67 61. For another cxamplc of placing somethingundcr the tonguc, see PGM 1V.1745-46. Cf alx, V. 253-54. 62. Cf.Smith,JmrbeMa8ician 116,who rranslatrs:"(inthe morning) before you speak to anyone." 63. Tlic formula is spoken to cach of the fourwinds as the officiantfaces rhcrn successively. 6 4 ~ l i ~ h o ris supplied by Prcisend- who rnnslares it "Zodiakalkreis."In the parallel passagc in PGM VII. 284 papyrus has rni~horIahilqr, which Prcisrndanztranslarcs"Kreislaufdes Mondw." 65. Cf FGM IV 1718-19.1721 for such a use of ~ h i v o . 66. Thc term *angel" c m also hr rcad as "rncsscnger." 67. h o n g rhcsecharancrs a scarab is drawn. PGM 111. 282-409 27 %C ?f-Od) A . Cover the tripod with clean lincn, I and place a censer on the tripod. 295 It is advantageoushVoplace on the tablc a [hollow figurine] of Apollo out of laurcl wood. Engrave [on a lamella] of gold, of silver, or of tin thcse characters: a58pgs ".% .". Place the lamclla under the censer, ncar 1the wooden irnagc, 300 which was sct up [at the same time as the] censer, and place [next to] thc tripod a beakcr or a shell containing [pure] watcr. In the ccnter of thc shrine, surrounding the tripod, inscribeon the floorwith a white stylusthe followingcharacter.. . .It is necessary to keep yoursclf pure for thrce days in advance. Thc shrine and the [tripod] must be 1 covcrcd. [If] you wish [to sec], look inside, wearing clean [white] 305 garments [and cro\\ncd] with a crown of laurel," which on thc head . . . wormwood .. . [bcfore the] invocation, sacrifice laurcl to him . . . [during the] sacrificc I honor the [god] with paians [directcd to thc sunrise]. . . ask. . . [car- 310 damom] . . .holy god. . .[almond blossom] . . .from balsam. . I . and taking. . . 315 my thought . ./ . a buttercup, after taking, taste . . .four-footed. . . . 320 But the f m l a that is vecited is . . . if you wish [to know], say these things which are in thc . . . god and all such prophetic . . .worm in . . . as for ten days. Mixing . .I . the heart [with] honey. [Recitc] this formula to\vard the sunrise, 325 [and] you will know in advanceduring the hour [and during this]day [Aftcr sacrificing,] make a drink offering with dark wine . . .middle . . .say: "Makc me know in advancc each of the . . .from . . . and . . .toward the sunrise early I [to know] 330 each of the mcn [and] to know in advance [what things] cach has in his mind [and] all their essence." Single-shootcd wormwood, with a single stem, born of the sun, born of the moon70. . . fruit pulp of the lotus, houseleek, a turnip; [wait for] the sunrise in your housc fasting. During the third hour finger . .I . [your] face, say: "[THJ~). 335 OU[TH] PIbP107' AUAPS THOOUTH . . . ARS . . . KENON OOUN PACHEN NO . . . TOOU B . . .T ARSASoTA YNASPOR . . .THA P . . .MNEPHIELOKNEMEO, give to mC from your effluence." [To] the rising of the moon on the thirtieth day [say:] "Comc to me, greatest archangel; come to me XASR XAM [TH~)]ouT.. . .come to me, ruler I of reality, EMI 340 THE . . . BA THOOUTH THEOREI . . . ENEN PAUPIOU PSIBIOAU ABLANATHANALBA . . .AMOAMMA. Give to me, NN, mcmory . . . so . . .I may know all things and I may undcrstand the things above the. . . ." . . .toward the sunrise MASES . . . sayingthus: "I am [the lord] of the sca. Make all things . . .I all things [that will be, so that] I know in advance. Reveal this, thc 345 concerns of all men and what things will be . . .TOOLIT ANG" . . .SA . . .OUT ANG 68. Fahz and Prciscndanztake xuA6v as modifying Bu@mriprov,"a bcauriful censcr." Hrre waMu has been takcn with Z m ~ vKT&., and the tcxr ha* becn punctuated acct,rdingl~.Cf also PGM IV. 2520 and Baurr, s.v. "~akbc,"3.a. 69. The text at this pint has many lacunae, and the reconstruction is uncertain. Fahz and Prriscndanz rakc rhc referenceto rhc garments and the laurcl ro refer to rhc god who is sccn. 70. LSJ, s.v. +k~d~ovos,unAr)udyovor rm~slatesrhcsc epithets accordingly. lHc,w~rvcr,sincc reI h p n is arrestcd ar a plant (pcony) and sincc a plant namc would bc appropriate hcrc, one should perhaps rranslatr "peon!." "Sun-born"is not atte:tcd as a plant namc. 71. nrbomw I , I ~~ r b(cf also1.340)is equivalentto EgyptianDbwepj ";thus the translarion. as in srvrnl instances below., . 134. Shmoun (Hcrmopolis, El-Eshmunen) is thc city of thc god Thoth. See on the namr A. H. Gardiner, An&t Emtian Onomartka (London: Oxford University Press, 1968)11,79%81*. Sce for rhc name also below, 1.672. 135. That is in Egyptian "eyeof Horu~." 136. Possibly, To is "land"; hcncc ar 111.687 "the grcat land." 137. For-ocf. PGMIV. 1323; PDMriv. 192. 138. Thar is, rhr sun god Hrlios. 139. n~emoon goddcss Sclcnc; scc also 1.697. 140. See the note at PGM 11. 25. 141. Thr rent is uncmain at this point; pcrhaps o i ~ z l r ois to be rcad insrcad of oinrlro. [M.W.M.] 142. Supplying in the lacuna Z[?irv]Mc,following Schmidt, CGA 193(1931):456. again sacrificc a rooster, and whilc in pure garmcnts secretly [grasp the other things] which are necessary as symbols . . .god(dess) . . .third . . . ,hold in your right hand a [single-stemmed]wormwood and in your left a snakeskin, and recite 705 the [specified]formulas [and] what you wish, and it will happen. Recite often I . . . written down . . .to learn something, it is told to you by the god. And if you . . . , write . . .and wrap in linen from head to foot . . . ,and on the ground draw Harpokratcs holding [his finger] 14' to his mouth, and in his left hand clutching a flail 710 and a crook'" . . . thcn "ABLANATHANALBA";in wing . . . I4j I "ABRASAX": near the back, "OUUA . . . :) and set the child on it, and write the 5th formula . . . : "EFEINTOK'~ . . .TE UONEFIOUOI." Also use this treatment often: take away . . . from before him the linen, and lct him behold, and he will see; and ask [him] . . . 715 on the tenth day . . . in the morning of the first (formula?),thcn the I first for a second time in thc morning of the . . .let these things be . . .rwo bricks . . . under 720 papyrus . . .head . . .hole . . .I hold in your hands . . .this . . .and say the . . .in 725 each. . .as. . .little. . . all. . . on thcse . . . great. . . I both. . .formulas before 730 . . .formulaswith the . . .and all . . . and . . .pit . . .you make 1 call the olive . . . pure. . . . *Tr.: M. W. Meyer. For the connection of the spellwith the preceding, see the introductory notes at PGM 111. 494-611 and 111. 612-32. PGM IV.1-25 ""SAPHI~HAIOR BAELKOTA KIKATOUTARA EKENNK LIX,the great daimon and thc 5 inexorable one,' . . . IPSENT~CHOUCHE~)CHI DOOU SHAMAI ARABENNAK ANday of Zeus2in the first hour, but on thc [day] of deliverance% the fifth hour: a 10 cat . . .I in the eighth: a cat4Praisei be to Osiris, the king of the underworld, the lord of embalming, he who is at thc south of This, who is honored at Abydos, he who is under6the noubs trec7in Merouse," whose glory is in Pa~halom.~Praise be 15 to Althabot; bring unto to me Sabaoth. I Praise be to Althonai, great Eou, very valiant; bring unto me Michael, the mighty (?)angelwho is with God. Praise be to 143. Supplyingin thc lacuna[r6v Se~njlh~ov.[M.W.M.] 144. For depiaions similarto the onc hcrc see Budge,Amular andTd-urn 206-7; Bonner, SMA, P.IX. nos.189-94. 145. Perhaps,"in wing formation." 146. This is equivalent cn Dcmotic iwfr in.&k.,"Hc shall bringyou."[R.K.R.] 1. See for this tcrm Wonmann, "NeuemagischeTrxte,"101;on thcvcrb liepurr6o, scc B m , "Fngmats," 291. 2. That is, Thursday. 3. Perhaps Sunday. 4. These enigmatic phnscs arc insrmctionsfor thc use of the spcll. 5. Thispassageis parallel to PDM rir. 627-35. SccF. L1. Griffith, "ThcOld CopticMagicalTcxts of Paris: a.538 (1900):86-93. [R.K.R.] 6. Or "under the shade of thc noubf mc." 7. According to Griffith, 38 (1900):87, at Pnubs the noubr trcc was sacred to Thoth. Sec on this point Bmgsch,Dictionnaive 334-35. 8. Mcroc is rhc capiral of an ancient srarc in thc Sudan.Scc Bonnet, R&G 456-57, s.v. "Mrroc." 9. Cf. also PDM riv. 627-29. Pashalorn is rhc capitd of the nomc in which Abydn~is also locarcd. Simated to thesouth ofThis, Ahydos is theholycityn.i~crcthehrad of Osiris0\irjsv3sburied.See Grifirhs, Plutarch'r Dr hide a Orivide 362 n. 1. Anuhis, of the nomc of Hansiesc,"' upon his mountain." Praise he to the goddcsscs-Thoth the great, the great, the wise. Praisc be to the gods, / ACHNOUI 20 ACHAM ABRA ABRA SABAOTH." For Akshha Shha" is my name, Sabashha is my true name; Shlot Shlot very valiant is my name. So let him who is in thc underworld join him urho is in thc air; lct thcm arise, come in, and bring mc nnvs / of 25 the mattcr about which I ask them" (add the usual) . *Tr.: M. W. Meyor. This request for an oracle may be part ofthe larger spell contained in PGMIV. 1-85. PGM IV.26-51 *Initiation:'+Keep yourself pure for 7 days beforehand. On the third of thc month, go to a place from which the Nile has recentlyreceded, before anyonewalks on thc area that was flooded-or at any rate, to a placc that has been inundated by the Nile. 1 On two bricks" standing on their sides, bluld a fire with olive wood 30 (that is, with a branch of it) when half of thc sun is above the horizon; hut before the sun appears, dig a trench around thc altar. When thc disk of the sun is fully abovc thc horizon, 1cut off the head of an unblemished, solid white cock which 35 [you are to carry] undcr your left arm (and do dig the trmch around '" thc altar before the sun appcars)." When you arc beheading the cock, fix it in place [with your knees] '%d hold it down all by yourself. 1Throw the head into the river and 40 drink up the blood, draining it off into your right hand and putting what's left of the body on the burning altar. Then jump into the river. Immerse yourself in the clothes you havc on, walk backwards" out of the water, and, after changing into freshgarmcnts, 1 depart without turning r ~ u n d . ' ~Aftcr this, take bilc from an owl, 45 rub some of it over your eycs with the feather of an ibis, and your initiation will he complete. But if you can't. get hold of an owl, use an ibis's cgg and a falcon's feather. I Borc a hole in the egg, insert the feather, break it open, and thereby get 50 the fluid to rub on yourself. *Tr.: Hubert Martin, Jr. 10. Thc location is m~known.Cf. Ha-i-kt, "house ofthc son ofisis." See A. H. Gardiner,Ancimt EMtizptran Onomrwtica (London: Oxford Univcrsir).l'rrs, 1968) 11. 29* (no. 341A). One conjecrurc is char ofBrugsch, Dithrionnairr659, who has identified Hansiesr as a site (Chcnoboskia?)ncar Koprosand Dcndcra in Uppcr Egypt. 11. This refera to an ancicnt title ofAnubis. Cf. PDM xi,,. 174. In this connection onc should also not" the relationship herwccn mounraia, desert-and ccmrrrry in ancient Eupr. 12. Hcbrcw for "Lord, Lord of Hosts;" ABRA may k a variation of arbs (Hrb."four") designating the tetragrammaton. Scc Rlau, Dar alqiidischr Zaubmmn 126; Dornsciff. Dar Alphabet 64,A. Barb, "'Abraxas-Studirn," inHommapd W Dconna (Bruxelles:Iatomus, 1957)67-86. 13. Or "FEAKSHHA SHHA"; but cf. PGM IV 77, ala, Ill. 658, 659, 661, 667, 673, rrc., for othrr cxamplcsof thc common formula "for. . . is my name" or "for 1am. . . ." 14. The purposr of rliis rite is not clear (cf I. 48). It may have simply brrn a pan ofthc longcr ritual of the contrxr. 15. On rhc magical usc of bricks for lxlth the living and thc dcad, scc J. Monncr, "lxs Briqucs magiqucs du Musk do Lou\~cc,"Ra?ued%@tdDUie 8 (1951): 151-62. (R.K.R.] 16. Or "dig a trench around," which may in fact mcan "walk around" and rcfcr to thc ritual circurn~ amhulation. See W. P a , "Cirrumambulario." RAC 3 (1957):143-52. 17. Scc 1.33 abovc. 18. The phrasc "irh p,ur knees" is a conjcnurc based on PGM IV 227-28. 19. Cf the injunctionsto walk backwards at PG.M I. 37; 1V 2493; XXXVI. 273. 20. Prcsumahly,the initiarcis to turn away from thc rivcr after he is our of rhc water and to drpan \r.ithout looking back at the river. Perhaps lic is being instrucrcd m depart by walking backwards. Thc text is not entircly clcar; cf. for similar circurnstanccs PGM VII. 439-40. For lookingback s ~ dits conscqucnccs, cf the story oCl.ot's wife (Gn 19:17, 26) and the injunction in Lk 17:31-32; blr 24: 15-18 (cf. Lk9:62). 38 PGM IV. 52-85 PGM IV. 52-85 *Keep yourself pure for 7 days before the moon becomes full by abstaining from meat and uncooked food, by leaving behind during the prescribed days exactly 55 half I of your food in a turquoise" vessel, over which you are also to eat, and by abstaining from wine. When the moon is full, go by yourself to the eastern section 60 of your city, village, or house and throw out I on the ground the leftover morsels. Then return very quickly to your quarters and shut yourself in before he" can get thcrc, because he will shutyou out if he gets therc before you. Rut beforeyou throw out the morsels, fix in the ground at a slight angle a verdant reed that is about two cubits long, tie some hairs from a stallion about thc midsection of a horned dung 65 beetle, and suspend I the beetle from thc recd by thcm. Then light a lamp that has not been used before and place it under the beetle in a new earthenware dish, so that the heat from the lamp barely reaches the beetle. Stay calm after you haw 70 thrown out the morsels, gone to your quarters, and shut yourself in; I for the one you have summoned will stand there and, by threatening you with wveapons, will uyto forceyou to release the beetle. But remain calm, and do not release it until he gives you a response; then release it right away. And every day during the period of purificationwhen you arc about to eat and to go to bed, speak the followingspell 7 75 times (you are to saythcm again I when you return to your quarters after throwing out the food). Keep it secret: "You with the wooden neck, you with the clay (?) facqz3come in to me, for I am Sabertoush, the great god who is in heaven ." Thephylactevyfm thefmeaoing: With blood from the hand or foot of a pregso nant woman, I write the name" given below on a clean piece of papyrus; then tie it about your left arm by a linen cord and wear it. Hme is what is to be witten: "SHTEIT CHIEN TEN= I bind and loose." The dismissal:When you release the beetle, say: "Harko, Harko is my name; Harko is my true name." 85 Guard these instructions I well. The&e: an onion."5 *Tr.: Hubcrt Martin. 11.. and Mawin W Mcver (Co~ticsections. U. 75-77. 81-82, PGM IV.86-87 "Phylacteryagainst daimons:26 "HOMENOS OHK KOURIEL IAPHEL, deliver" (add the usual), "EHENPEROOU BARBARCHAOUCHE." *Tr.:Manin W. Meyer.This bricf spellseemsto have no connection with the precedingor followingspells. 22. "il;"is the one summoned (1.70). bur "he" is never idenrificd. 23. Probably rrfcrring to a clay or rcrracotta figurinr on a wooden pedcsd. [M.W.M.1 24. The "namc" may havc included not only rabmouh but also the attachcd cpirhcrs: in magical texts ''name" o k n means "fullritic." The Greek n p o u n o r s i p ~ v o unormally means "given above," but it can also bc read as meaning "set forth bclow" This latter interprctarion (accepted by Preisendanz) would climinatc thc apparent contradiction bewcm rliis and rhr following scnrcncc. Il~~wcvcr,thc followingsentence may bc a dclibcrarr contradiction by a glossator. [M.S.] 25. This is probably an ahbrcviarcdway of saying, "Use thc proccdurr that in$,olt,esan onion." 26. Or "For thosc possessed by dainlons," which scclnsthe better readingof thc papyrus. The manuscripr has 7 1 ~ 6 ~~ U L ~ O Y L U ~ O ~ ~ V O ( U ) T .SCCA. Erman, 72s21 (1883):99 (placeII1,l. 25) and l'iciscndmz, apparatus ad loc. Thc invocation which begins with OHK is srparatcd by a space and - < O ~ F Y O T is niittrn uiih thc same Greek letrcr forms as rhc preceding ones. [R.I>.K.] PGM IV 94-153 39 PGMW.88-93 "Another? to Helios:Wrap a naked boy in linen from head to toe," then clap your hands. After making a ringing noise, place the boy opposite I the sun? and 90 standina behind him savthe formula:-"I am Barbarioth; Lrbaiioth am I; PESKOUT ~ m oA D ~ N A IELOAI SAHAOTH, come in to this little one todav, for I am Barbarioth" *Tr.:W. C. Grcscand Marvin W. Meycr (Copticsections, 11.91-93). PGMIV. 94-153 He said to her, "Behold, this is adultery against you, 0my daughter Isis." She [said] to him, "It is adultery against you, 0 my father, / [Ape]Thoth, Ape Thoth, my father; it is pregnancy proper for me my~elf."'~ He said to her, "Arise, O my daughter Isis, and [go] to the south to Thebes, to the north to Abydos." There are . . .those who trample (?)there. Take for yourself Belf son of Belf, [the one whose] foot is of bronze and whose heels are of iron, 1 [that] he forge for you a double iron nail with a . . . head, a thin base, a strong point, and light iron. Bring it before me, dip it in the blood of Osiris,= and hand it over; we . . .this mysterious (?)flame to me." " I Every flaming, every cooking, every heating,= every steaming, and every sweating that you [masc.] will cause in this flaming stove, you [will] cause in the heart, in the liver, [in] the arca of the navel, and in the belly of NN whom NN has borne, until I bring her to thc home of NN whom NN has borne'" and she puts what is in I her hand into my hand, what is in her mouth into my mouth, what is in her belly onto my belly, what is in her female parts onto my male parts, quickly, quickly; immediately, immediately. Rise up to the kings of Al~hah,~'speak the truth (?)in Oupbkc, arouse god [after] NN" whom NN has bornc, and I shall send 27. Prcsumablyrhisis anod,cr rcquestfor divinarion (cf.PGMIV. 1-25,52-85). In fact,thcspcllis specificallya "divinarion using a boy," for which cf. PGM VII. 348-58; also T&. Sol. I. 3. 28. Cf. for this phrasc PUM xi,,. 96. 29. That is. Hclios. the sun rod. 30. Cf ~ ~ ~ x i v .1219. - 31. Or "Ir is nor of my doing." 32. This coisudc is also add in a different fashion bv Plurarch, De I:, d Or. 14, 356E-F. See Griffirhs,PlutarchlrDe I d d Orinde 316-17. 33. Cf PDMxiv. 628. 34. Cf. PDM xi". 440-41. 35. Or "sighing." 36. Cf PDM xi". 656-58. 37. Alchah (Egyptian ~ g - b h ,"Alxai") and OupJkc (E~prianw-pkr) arc horli sacred placcs at Abydos. Alchah dcsignatcs thc ccmrtrry whcrc the mummy of Osiris was buricd. Sec PGM XIVb. 12-15 (in rhc context oFPUM xiv. 451-58). [R.K.R.] 38. Or "every god (afrrr NN)." her I to bc with NN whom NN has bornc. For I am To son of To;3' I am thc Great son of the Great; I amAnubis, who bears thc glorious crown of Re and puts it upon King Osiris, King Osiris Onnophris, . . . who arouscs the whole carth, that you may arousethe heart of NN whom / NN has borne, that I may know what is in her heart for me, for NN whom NN has borne, on this day." If a Iargc amount of saliva forms in your mouth as you speak understand that she is distressed" and wants to talk with you; if you yawn frcquentl~she wants I to comc to you. But if you sneeze two times or morc, she is in good health4' and is returning to where she lives; if you have a headache and are crying, she is distressed" or even dvinn." "Rise up to heaven, and arousethe High One [masc.] afterthe Noble One [fern.]. Rise up to the abyss, and arouseThoth after Nabin; arouse / the hcart of these two bulls, Hapi and Mnevis; arousc the heart of Osiris after Isis; arouse Re aftcr the light; arouse thc heart of NN whom NN has borne, after NN whom NN has bornc."~ ----- [Say] these things on behalf of women. But when [you are speaking] about women, I then speak, conversel~r.so as to arousethe femalesafter thc males:. . ,, ~ ~ ~ 'When she drinks, when she eats. when shc has intcrcoursc with somconc elsr 1 PGMIV.154-285 *Nephotes to Psammetichos,immortal king of Egypt. 1 Greetings. Since the grcat god has appointedyou immortal king and nature has made you the bestwise man,I too, with a desirc to show you the industry in mc, have sent you this magical procedure which, with complete easc, 1 produces a holy power. And after you have tested it, you too will be amazcd at thc miraculous nature of this magical operation. You will observethrough bowl divination4%n whatever day or night you want, in whatever placeyou want, beholding the god in the watcr and I hearing avoicc from the god which speaks in vcrses in answer to whatever you want. You win attain46 both the ruler of the universc and whatcvcr you command, and he wiU speak on other matters which you ask about. You wiU succeed by inquiring in this way: First, attach yourself to Helios in this manncr: At whatever sunrise you want I (providcd it is the third day of the month),go up to the highestpart ofthc house and spread a 39. Cf a h , PGM 111.679,687 wick n. 40. Or"1ovcsidr." 41. That is. "unaWincd" by thc love cham. 42. Or "lowsick." 43. For a closc parallel, compare thc lcad tablet from Oq~hynchuspublished by Wonmm, ''Neue magischcTratc," 108-9. See SorhcApocrvphm ofJohn (NHCII,1: 19:2-14) on the construnion of thehuman body by 365 angcls.In PGMthc numbcr 365 is commonlyassociarcdwith the namcAbrasax and its numerical valuc (secGlossary s.v. "Abrasa"), but alsowith 365 gods or even 365 knots (PGM VII. 452-53). 44. Or "an cxpert magician," as roqrvmjr applies ro onr skillcd in his craft. Sce LSJ, s.v.; Bra, L u h 10-11. 45. For bowl divination,scc R. Gansrynicc, "As~avo&avieia,"PRE 12 (1925):1879-89. 46. Prcisendanzsuggcsrschar oiwz~ris a larc future form of oZ8a. Perhapsonc should rmcnd rhr rcst to rcad B$s~s,"you \\,ill sce." Ho>vr~rr,chc future of pr'po can bc defended hcrc (seeLSJ, s.v., VI. 2-3, whcre ''car? off as a prizc," "win,""gain," crc.. arc givcn as mranings). (J.P.H.] PGM IV. 154-285 41 pure linen garment on the floor. Do this with a mystagogue. But as for you, crown yourself with dark ivy while the sun is in mid-heaven, at the Mth hour, and while looking upward lie down I naked on the linen and order your eyesto be completely 175 covered with a black band.47And wrap yourself like a corpse, close your eyes and, keepingyour direction toward the sun, begin thesewords. Prayer:" "0mightyTyphon, I ruler of the realm 180 Above and master, god of gods, 0 lord ABERAMENTH~OU (formula), 0 dark's disturber, thunder's bringer, whirlwind, Night-flasher, breather-forth of hot and cold, Shaker of rocks, wall-trembler,boiler of The waves, disturber of the sea's great depth, I Id ERBET AU TAU1MENI, I'm He" who searched with you the whole world and Found great Osiris, whom I brought you chained. I'm hc who'joined you in war with the gods (but others say, "'gainst thegods"). I'm he who closed i heav'n's double gates and put To sleep the serpent which must not be seen, Who stopped the seas, the streams, the river currents Where'er you rule this realm. And as your soldier I have been conquered by the gods, I have Been thrown face down because of emptywrath. I Raisc up your friend, I beg you, I implore; 195 Thrown me not on the ground, 0 lord of gods, AEMINAEBAROTHERRETH~RABEANIMEA,'~ 0grant me power, I beg, and give to me This favor, so that, whensoc'r I tell One of the gods to come, he is secn coming I Switfly to me in answer to my chants, 200 NAINE BASANAPTATOU EAPTOU MEN~PHAESMEPAPTOU MBNOPH AESIhfz TRAUAPT1 PEUCHRf. TRAUARA PTOUMEPH MOURAI ANCHOUCHAPHAPTAMOURSA ARAME1 IAi) ATHTHARAUI MENOKER BORO/PTOUM~THAT TAU1 MEN1 CHARCHARA 205 PTOUMAU LALAPSA TRAUI TRAUEPSE MAMi) PHORTOUCHA AEEIO IOY OEOA EAI AEEI dI L46 AEI A1 IAd." After you have said this three times: thercwill be this signof divineencounter:' but you, i armed by having this magical soul, be not alarmed. For a sea falcon Bics 210 down and strikes you on the body with its wings, signifyingthis: that you should arise. But as for you, rise up and clothe yourself with whitc garments and burn on an earthen censer uncut i incense in grains while saying this: 215 "I have been attached to your holy form. I have been givcn power by your holy name. I have acquired your emanation of the goods, 47. See Glossarh S.V. "Isis band." 48. The iambic trimeters (11. 179-201), many of which are maritally faulty, also form thc rcconstructed Hymn 6. Scc Prcisendanz, MI. 11, pp. 242-43. [E.N.O.] 49. Sec on thispassagc Worunann, "Ncuc magischcTcxte," 92-93. 50. Seefor this formula PGM I. 295; Xn'. 24 (abbreviated); LIX. 7. 51. For the niplicatc rcpctirion in magic see 0.Wrinrcicli,YTrisgcminationals sakralr Srilform," in hisAur~m<eSchnj?en(Amsterdam: Gnincr, 1973)250-58. 52. Scc on this point PGM IV 168-69. 42 PGiU IV. 154-285 Lord, god of gods, master, daimon. ATHTHOUIN THOUTHOUI TAUANTI LAOAMATO." 220 Having done this, return / as lord of a godlike nature which is accomplished through this divineencounter. Inquiry of bowl d$inatwn and necromancy:" Whcnevcr you want to inquire about matters, take a bronze vesscl, cirher a bo\vl or a saucer, whatever kind you 22.5 u'ish. Pour uratcr: / rain\\rater if you are calling upon hea~enlygods, seawater if gods of the earth, river viatcr if Osiris or Sarapis,springwater if the dcad. Holding 230 thc \'CSS$ on your knees, pour out green olive oil, bend over the vessel and spcak 1 the prescribed spell. And addrcss \vhate\,er god you want and ask about \vharcver ~ O L Iwish, and he will reply to you and tell you about anything. And if he has spoken dismiss him with the spcll of dismissal, and you who have uscd this spell will be amazed. 235 The spell spoken oper the vessel is: " ~ O U NAUANTAU / LAIMOUTAU RIlTOU MANTAUI IMANTOU LANTOU LAPTOUMI ANCH~MACHARAMOUMI, hithcr to me, 0 NN god; appearto me this very hour and do not frighten my cycs. Hither to me, 0 NN god, bc attentive to me because he wishes and commands ~ I I ~ S ~ ~ A C H C H O R 240 ACHCHOR / ACHACHACH PTOUMI CHACHCHO CHARACHOCH CHAPTOUMB CHORACHARACHOCH APTOUMI MECHOCHAITOU CHAKACHPTOU CHACHCHO CHARACHO PTENACHOCHEU" (ah~lndrcdletrcrs).j5 But you are not unaware, mighty king and leader of magicians, that this is the 245 chiefname ofTyphon, 1 at whom thc ground, the depthsof thc sea, Hades, heaven, the sun, the moon, the visiblc chorus of stars, the whole universe all trcmhle, the name which, when it is uttered, forcibly brings gods and daimons to it. This is the name that consists of 100 letters. Finally, when you have called, whomever you 250 called will appcar, god or dead man: and he will / give an answer about anything you ask. And when you have learned to your satisfaction,i7dismiss the god merely with the powerlid name of the hundred letrcrs as you say, "Depart, master, for the great god, NN, wishes and commands this of you." Spcak the name, and he will 255 depart. Lct this spell, 1mighty king, bc transmitted to you alone, guarded by you, unshared. There is also theprotective cham itseFwhich you wear while performing, cven while standing:" onto a silver leaf inscribe this name of 100 letters with a bronze 260 stylus, and wear it stnlngon a thong from the hide 1of an 53. Following the emcndcd punctuation by M. Smith, C k e n t ofAlaaxdria and :he Serct Gorpcl6 Mark (Cambridge,Mass.: Harvard University I'rcss, 1973)221. 54. Thc sudden shift to d ~ rrhird person in the words $&EL ~ a iB?~LT&UUEL seems sttang< a first, and one is tcmptcd to thlnk rliat the rn~gicianhcgins ro refer to himsclf in the third person. But ci: 1. 253-54 below, where thc same phcnornenon occurs with rlic subject namcd. 55. That is, according to Grcck Ictters. 56. That is, chc spirit or soul of a dcad man. Src on this primirivc concept ). Brcmnlrr, The Early Gveek Concept ofthe Soul (Princeton: Princeton Univcrsin, Prcss, 1983) 70-124: 'The Soul of d>c Dead." 57. At chis point the rcvclarory dialoyc comes inro the pimrc. Cf Corp. Hcrm. L3, 27, 30. Cf. 1'. Perkins, The (;norticDiai,g~*e:ThcEad,r Cl~urihand the CI%~Tof Gnostic^ (Ncw Yak: I'aulist rrcss, 1980),where fuithrr lircraturr cam bc found. 58. The Greek is obscure at this point. Thc rranilation followsPrcismdani-:"auch wenn du srchend agicrst." 59. Thc ass is rhc animal associated with SethITyphon.Scc Glossar!; s.r. PGM 1V. 286-95 43 Divine enmuntw of the divineprocedure: Toward the rising sun say:"" "I call you who did first control gods' wrath,6' You who hold royal scepter o'er the heavens, You who are midpoint of the stars above, You, masterTyphon, you I call, \vho are / The dreaded so\rereign o'er the firmament. You urho are fearful, awesome, threatening, You who'rc and irresistible And hater of the wicked, you I call, Typhon, in hours unlawful and unmeasured, You who've walked on unquenchcd, clear-cracklingfire, You who are / over snows, below dark ice, You who hold sovereigntyover the M ~ i r a i , ~ I invoked you in pray'r, I call, almight one. That you pcrform for me whatc'cr I ask Of you, and that you nod assent at once To me and grant that what I ask be mine (add the usual), because I adjure you, GAR THALA BAUZAU T H ~ R T H ~ R/ KATHAU- 275 KATH IATHIN NA BORKAKAR BORBA KARBORBOCH MO ZAU OUZONZ ON YABITH, mighty Tpphon, hear me, NN, and perform for me the NN task. For I speak your true names, 16EKRBTH 10 PAKERBETH 10 BOLCHOSBTH OEN / n P H o N ASBA- 280 RAB6 BIEAISE ME NERO MARAM6 TAUER CHTHENTHONIE ALAM BETOR MENKECHRA SAUEIOR RESEIOU~TAABRESIOA PHOTHER THERTH~NAXNERD~MEU AMORES MEEME 61BsSYSCHIE ANTH6NIE PHRA; li~ten/ to me and pCrf0rIII the 285 NN deed." *Tr.:E. N. O'Neil. PGM IV.286-95 *Spell for picking a plant:" Usc it before sunrise. The spell to be spokm: "I am picking you, such and such a plant, with my five-fingered hand, I, NN, and I am bringing you home so that you may work for me for a certain purpose. I adjureyou by the undefiled / name of the god: if you pay no heed to me, the earth which 290 produced you will no longer be watered as far as you are concerned-ever in life 60. The following dactylic hexametersalso formthe reconstructed Hymn 7. Scc Prciscndanz,vol.11, pp. 243-44. Hcrc and clscwhrrr vd is considcrrd long mtm'ptia. contrary to classical usage. JE.N.O.1 61. Thc papyrus rradsGpyiAov,which the editonofHymn 7havcobclizcd.HcrcinlV. 262 Preisendanz has cmcndcd and reads dnAov, whilc others have suggcsrcd such usordr as iippou (Wiinsch), ~6vpov(Dieterich), ctc. Thc translationherc has rcrainrd the reading of thc papyrus. For S J m and its mcaning hrrr, see Baurr, s . ~ .[E.N.O. I 62. Thc papyrus has Sihov, which Prciscndanz retains both hcrr and in Hymn 7 wlicrc he obelires it. Kroll's emcndarion ilSqhov is paleographically sound, for "A" could have bcen omittcd bcforr "A," Second, diS~houis a good parallcl to &p+xavou,and third, the idea of GS~hovfits ScthiTyphon,who is rcgdarly associated with darkness, shadou,~,ctc. Cf.,c.g, Plurarch, De Ir et Or. 2,351F; 44, 368F, and Griffiths,Plutarch'illelride er Ofinde468. [E.N.O.] 63. Preisendanz mads ar thls point 2 ~ '~GxraiwuMo~pGv,"ovcrrhc Moimi invoked in praycr." In thc rcconstructcd Hymn 7 (Prciscndanz,vol. 11, p. 244), Heitsch reads Ezsu~raiovIlo~pGu,"of rhc longcd-for Moirai," originally a proposal by Dirtrrich (scr rhc apparatus to PGM IV 271). 64. For this typc of ritual, see F. Phstcr, "Pflanrenabciglaubc," PRE 19 (1938): 1446-56. again, if I fail in this operation, MOLITHABARNACH BARNACH~CHABRAEO MENDA LAUBRAASSE PHASPHA BENDEO; fulfil6'for me I the perfect charm." *Tr.: E. N. O'Neil. PGMW.296-466 *Wondrous spell for binding a lover: Take wax [or clay] from a potter's ~vheel and make nvo figures,a malc and a female. Make the male in the form of Ares fully armed, holding a sword / in his left hand and threatening to plunge it into the right side of her neck. And make herMwith her arms behind her back and down on her knees. And you are to fasten the magical material on her head or neck. Write on the figure of the woman bcing attracted as follows: On the head: I "ISEE IAO ITHI OUNE BRIDO L6THION NEBOU~OSOUALETH"; on the right ear: "OUER MSCHAN"; on the left ear: "LIBABA OIMATHOTHO"; on the face: "AMOUNABREO"; on rile right cyc: i "ORORMOTHIO ALXH"; on the other: "CHOBOUE"; on the right shoulder: "ADETA MEROU"; on the right arm: "ENE PSA ENESGAPH"; on the other: "MELCHIOU MELCHIEDIA": on thc hands: I "MELCHAMELCHOU ffi~";on thc breast: the name, on her mother's side, of the woman bcing attracted; on the heart: "BALAMIN THOOLITH"; and below the lower belly: "AOBES AOBAR";on the pudenda: "BLICHIANEOI OUOIA"; on thc buttocks: "PISSADARA"; on i the SOLC of the right foot: "ELO"; on the soleofthe other one: "ELOAIAOE." And take thirteen copper ncedles and stick 1in thc brain while saying, "I am piercing your brain, NN"; and stick 2 in the cars and 2 in the eyes and 1in the mouth and 2 I in the midriff and 1in the hands and 2 in the pudenda and 2 in the soles, saying each time, "I am piercing such and such a member of her, NN, so that she may rememberno one but me, NN, alone." And take a lead tablet6' and write the same I spcll and recite it. And tie the lead leaf to the figureswith thread from the loom after making 365 knots while saying as you have learned, "ABRASAX, hold her fast!" You place it, as the sun is setting, besidc the gravc of one who has dicd untimelyor violently, placing beside it alsothe seasonalflowers. The spell to be nwitten / and recited iF: "I entrust this binding spell to you, chthonic gods, HYESEMIGADON and K O ~PERSEPHONE ERESCHIGAL and ADONIS the BARBARITHA, infernal HERMES THOOIJTH PHOKENTAZEPSEU AERCHTHATHOUMI I SONKTAI KALBANACHAMBRE and to mighty ANUBIS PSIRINTH, who holds the keys to Hades, to infernal gods and daimons, to men and women who have died untimely deathsl to youths and maidens, from year to year, month to month, day to da): I hour to hour. I adjure all daimons in this place to stand as assistants beside this daimon. And arousc yourself for me: whoever you are, whethcr male or female," and go to every place and into every quarter and to every house, and attract I and bind her. Attract her, NN, whom NN bore and whose 65. Thc sudden shift to the plural .rehiram is strange. Prciscndanzsuggests that Soli~ovecis thc subjrcr, but no dairnons apprar in thc spcll. Can the subjccr bc thc wier m a ~ i ~ ethcrnsclx~es?[E.N.O.] 66. A hprinc similar ro rhc onc dscribrd hrrc, togcthcrwith a lead tablcrcontainingan inscription ncarly identical to that of 11. 335-406, has bccn found in Egpt. See S. Kambitsis,"Unc nouvellr tablette magiquc d%gyprc,MusCc du Lourrc, Inv. E 27145, 3ri4c~i?~I~,"BIFAO 76 (1976):213-23 and piatcs. 67. For a ~aralleito diis Dasasc. sce Worrmann. "Ncuc rnaeische Trxtc." 56-58 (no. 1. 11. 6-16). -.. . fcrnalc. For a characteristic rxamplc,scc S. Sauncron,Lt Pap.:mu ma&we iUumi deBmok(rn (Brooklyn: Thc Brookiyn Museum, 1970) 6-1 1. [R.K.R.] PGM IV. 296-466 45 magical material you posscss. Let her be in love with me, NN whom she, NN bore. Lct her nor be had in a promiscuous way,'" let her not be had in her ass, nor let her do anything with another man for pleasure, just with me alone, NN, so that she, NN, be unable eithcr to drink or cat, that she not 1 be contentcd, not be strong, 355 not have peace of mind, that she, NN, not find sleep \vithout me, NN, because I adjure you by the name that causes fear and trembling, the name at \vhosc sound the earth opens, the name at whose terrifying sound the daimons are terrified, / the 360 name at whose sound rivers and rocks burst assunder. I adjureyou, god of the dead, whether male or femalc, by BARBANTHA CHENMBRA BAROUCHAMBRA and by the ABRATABRASAX SESENGEN BARPHAEANGGES and by the glorious AOIA I MAN and 365 by the MARM~RE~)THMARMARAUOTH MARML4RAi)TH MARECHTHANA hMARZA MANBEOTH; do not fail, god of the dead, to heed my commands and names, but just arouse yourself from the repose which holds you, I whoever you are, whether 370 male or female, and go to every place, into every quarter, into every house, and attract her, NN, to me and with a spellkeep her from caring and drinking, and do not allow hcr, NN, to accept for pleasure the attempt of another man, / not even 375 that of her own husband, just that of mine, NN. Instead, drag her, NN, by the hair, by her heart, by her soul, to me, NN, at every hour of lifc, day and night, until she comcs to me, NN, and may she, NN, remain / inseparable from me. Do this, bind 380 her for all the timc of my life and help force her, NN to be serviccahle to me, NN, and let hcr not frolic away from me for even one hour of lifc. If you accomplish this for me, I will quickly allow you your repose. I For I am BARBAR ADONAI 385 who hides the stars, who conuols the brightly shining heaven, the lord of the world,ATHTHOUIN IATHOUIN SELBIOUOTH AOTH SARBATHIOUTH IATHTHIERATH ADdNAI IA ROUBA BIA BI BIOTHE ATHOTH / SABAi)TH EA NIAPHA AMARACHTHI 390 S A T M ZAUATHTHEIE S E R ~ H OIALADA IALE SBESl IATHTHAMARADTHAACHILTHTHEE C H O ~ ) ~ )08 EACH~)KANSAOSA ALKMOUN THYR THAOOS SIECHE. I am THOTH OS~MAI;1 attract her, bind her, NN, filled with love, desire and yearning 395 for NN (add the usual), because I adjureyou, god of the dead, by the fearful. great IAEO BAPH RENEMOUN OTHI LARIKKIPHIA EYEAI PHIRKIKALITHON YOMEN ER PHABOEAI, / SO that you attract her, NN, to me and join head to head and fasten lip 400 - to lip and join belly to belly and draw thigh close to thigh and fit black together 2 with black, and let her, NN, carry out her own sex acts I with me, NN, for all eter- 405 I . C n1ty. Then write on the other side of the tablet the heart and the charactcrs as they are 3 below: z C ~'~~BAPHRENEMO~OTHILARIKRIPHIAE~AIPHIKKIRALITHONYOMENERPHAB~~~I 1 M AEOBAL~HR410 a A E~)B~HRENEMOUNOTHIIARIKRIPHIAEYWPHIRKIRALITHONYOMENERPHAEI11 O E A P H R F . N E M O U N O T H I M R I K R I P H I A F ~ A 1 P H I R OEO I0 BAPHRENEMOUNOTHILARIRlaimon, whose name is HARBATHANO~'~IAOAI, whom and sunsets hymn when you arise and set. You who are praised among all gods, angcls and daimons, come and appear to me, god of gods, HOROS / H ~ R P O ~ T E SALKIB HARSAMOSI IAO A1 DAGENNOLJTH RARACHARAI ABRAIAOTH. Enter, appear to me, lor4 because I call upon you as the thrcc baboons'1° call upon you, who speak 1 your holy namc in a synbolic fashion, A EE BEE 1111 00000 rrrm O o o o O O d (speak as a baboon). Enter in, appear to me, lord, for I speak your greatest names: BARBARAI BARBARAOTH AREMFSOUS PERTAOMECH PERA 1 KONETHCH IAi) BAL BEL BOL BE SRO MOEI OYEEI EEI EOYEI G I EI IAO El. YOU who are seated on the top of thc world and judge the universe, surrounded by the circle of truth and honesty, / IYAE IOAI, enter in; appearto me, lord, to me, the one who is before fire and snow and in the midst of them, because my name is BAINCHOOOCH. I am thc one who is from 11eavcn; my namc is BALSAMES. Entcr in, appear to me,'+L1lord, you who have a great name, you whom we all have each in our own heart; your name is BARPHANNETH RALIWAI NINTHER CHOUCHAI. YOUwho brcak apart rocks and change the names of gods, enter in, appear to me, lord, you who have in fire your powcr / and your strength, SESENGENBARPHARAGGES. You who arc seated within the 7 poles, AEEIOYO, you who have on your head a golden crown and in your hand a Memnonian staff'" with which you send out the gods, your name is BARBARIEL BARBARAIEL god / BARBARAEL BBL BOUEL. Enter in, lord, and answerme with your holy voice in order that I might hear clearly and unerringlyconcerning the NN matter, IYEYE OOAEE (formula)IAEE AIAE EAI EYEIE / OoOOO IYEO IAO AI." Cham ofmpztlrion:If somehow he delays, say in addition this following incantation (say thc incantation onc or 3 times): 'The great, living god commands you, hc who lives for eons of eons, who shakes together, who thunders, who created every 1 soul and race, 1.40 AOI OIA AIO IOA OAI. Enter in, appear to me, lord, happy, kind, gentle, glorious, not angry, because I conjure you by the lord, 1.46AOI dmA I ~I ~ A~ A IALTA PHOIRA ZAZOU 1 CHAME. Enter in, lord, appear to me happy, h14gentle, [glorious,] '" not angry" (repeat).'+' Salutation said once after the god enters. While holding the pebbk, say: "Hail, lord, god of gods, benefactor, H O R o s HARPOKRATES ALKIB HARSAMOSI 1.40 AI DA/GENNOUTH RARACHARAI ABRAIAO; let your Hours which you traverse be wclcorned; let your Glories"s be welcomed forever,lord." 139. Thc occurrence of "holy kfwccn "good" and "daimon" makcs it doubrful that thc familiar Good Dlmon is meant. Src Glossary, s.v.; srr also the apprarus ad loc. 140. Baboons were rhought to praise thc sun when thcy chattrrcd at it. For a reprocnmion, scc A. Piankoff,A4ytholo~iralPa@ (Ncw York: Pantheon Boolo, 1957),"01. I, 39. fig. 22 and pl. I. Scc also Bonnn, R&G 7-8, s.v. ''A&.'' [R.K.R.] On the magician's imitationofrhe "language"ofanimals, scc Hopher, OZ I, scnions 778-80. Undcrsta~dingthis language of animals belongs to the traditional phenomenology ofthr "divine man" and magician. See, c.g., Porphyry, De a&$. 3.3, md on the whole topic H. Gijntcm, Vm dw Spruchc devG8nmund Getrte)-(Halle:Nirmqer, 1921); Ben, Lukim 28-38. 141. Prciscndanz has mdvn ffiuor.which should bc rcad as md.vnzPiwor. as in PGM IV. 1001. 1006.. . . . lois, 1024,1041,104s. jw.d.~:l 142. For Mcmnon as a dtifcd hhcro in Eppr. see A. Baraiile, Ler Mrrnnonia (Cairo: VInsrimr fm--.. ~aisd'arch&lologieoricnralr,1952) 1-21; asrccipientofrr,orship,sccD.Wildung, ImhotqundAmenhotep (Munich: Drurschrr Kunsn,crla& 1977) 299, no. 82. [R.K.R.] 143. An adlrion by l'rcisendanz in ordcr to conform to PGM 1V. 1042. Rut such consistencyisnot always to bc expected. Cf 11. 1063-65 \r.irh 1079-80. 144. Scc the note above on PC34IV. 955, icgarding rhc sign for doubling. 145. Cf.PGM 1. 199 and n. PGM IV. 930-1114 59 C h a m to retain the~od:When he comes in, after greeting him, step with your left heel on tl~ebig toe of his right foot, and he \\rill not I go away unless you raise your heel from his toe ''" and at the sametime say thc dismissal. Dismissal: Close your eyes, rclcasc the pebble ~vhiclivou ha\^ been holding, lift the crown up from your head and your hecl from his I toe, and, \vliile keeping your eyes closed, Say 3 times: "I give thanks to you lord BAINCHOObCH, \\rho is B L smes. Go away, go aim!; lord, into your own heavens, into your own palaces, into your own coursc. Keep me hcalth~unharmed, not plagucd by ghosts, frcc from calamityand witho~~tterror. Hear me during my I lifetime." Dismissal ofthe brightness: "CHOO CHOO OCHOBCH,'"holy brightness." In order that the brightness also go away:liH"Go away, holy brightness, go away, bcautiful and holy light of the highest god, AIAONA." Say it one tinic with closed cyes, smearyourself !with Coptic kohl;'"' smearyourselfby mexis of a golden probe. Phylacteryfor the yite, which you must wear for the protection of your whole body: On [a strip] Is" from a linen doth taken from a marble statue of Harpokrates in any temple [whatever] I write with myrrh these things: "I am w o ~ o sALKIB HARSAM~SISI A ~AI DAGENNOUTH RARACHARAI ARKAIA~TH,son of Isrs ATHTHA BATHTHA and of OSIRIS OSOR[ON]N~)PHKIS;keep me healthy, unharmed, not plagucd by ghosts and without terror during my !lifetime." Place inside the strip of cloth an everliving plant;''' roll it up and tie it 7times with threads of An~bis."~ Wear it around your neckwhenever you perform the rite. I Preparation: Take broad cords of papyrus, tie them to the four corners of the room so that they form an X. In the middle ofthe X attach a ring-shapedmat made from single-stemmed wormwood. Provide I a glazed lampLs3with a wick called reed grass, and rub the wick itselfwith fat of a black, male, firstborn and first-reared ram. Fill the lamp with good olive oil, and place it in the middle, I on the mat. Light the lamp and stand in the previously mentioned fashion, facing the sunrise, whenever you perform the rite, without distinguishing the days.li4 Purify yourself / from everything three days in advance, and rub the wick beforehand with the fatof a black, male, firstborn and first-rearedram. S i p ofthe lamp:After saying the light-bringing spell, open your eyes and you will see I the light of the lamp becoming like a vault. Then while closing your eyes say (dzpmently: 3 . . after saying 3 times), and after opening your cyesyou will see all things wide-open and the greatest brightness within, but the lamp shining nowhere. Then you will see thc god I seated on a lotus,li6decorated with rays, his 146. The translationfollowsthc intrrpreation by Prciscndm; see rhc apparaNs ad loc. 147. CHOO C H O ~~CHOOCH~ o t t c s p ~ n d ~to Coptic KO KO O KAKE, *dcpm, depart, 0 darkness." [R.K.R.] 148. An attcmpt on the part of the rcdactor of thc papyrus text ro explain the need for a second dismissal. 149. Powdcred antimony used as rycpaint. 150. Addition by Eitrcm on the basis of 1.1081. 151. A general namr for Iann that seem to live a longtime. Sec R. Sniimbcrg, G~ichu~hcPflawennamen, GijrebmarHogrbolar~riib,$i 46 (Giiteborg: Elandcrs, 1940) 103. 152. On thc Anubian thrcad, see PGM 1. 147and n. 153. On this type of faiencc, scr PGM IV 55 and n. 154. That is, thc charm can bc pcrfomed on any dav For charms that can bc uscd only on ccrtain days, cf PGM 111. 275-81; VII. 155-67,284-89. 155. Thc rcxr is obscurc at this point but seems to indudc alrcrnative insrructions. Scc appaaNs ad lm-. 156. Thr deity scarcd on the lorus flower is Harpokratcs, invoked hcre in 11. 989, 999-1000, and 1074-75. This standard depiction of Harpohate;. is found in all the mcdia during thc Greco-Roman 60 PGMW. 1115-66 right hand raised it1 zrceting and left [holding1 a flail, while being carried in thc-- hands of 2 angelswith 12 ra$ around them. *Tr.: W. C. Gresc (11.930-38; 949-1114) and E. N. O'Neil (l~~mnicsections,11.939-48). This spell is a composite, made by combining a lamp divination with a charm for a dircct vision and includingan introductory prayer for divine alliance.The reperition in the present charm (noteespecially the two dismissals in 11. 1057ff.and 1065ffand the explanation in 11. 1066s.) is a result of the inclusion of similar elements from both of the charms here combined. PGMW. 1115-66 *Hiddeni" stele: ""'Hail, entire system of the acrid spirit,LSYPHOWOA. Hail, spirit who extends from heaven to earth, ERDENEU, and from earth which is in the middle chamber of the / universe unto the borders of the abyss, MEREMOGGA.'~' Hail, spirit who enters into me, convulses me, and leaves me kindly according to the will of god, 1013 ZANOPHIE. / Hail, beginning and end of the immovable naNre, DORYGLAOPHON. Hail, revolution of untiring service by heavenly bodies, ROGYEU ANAMI PELEGEON ADAKA EIOPH. Hail, radiance of thc universe subordinate / to the solar ray, IEO YEO IASAI EOY OEI. Hail, orb of the night-illuminating, unequdy shining moon, A10 RBMA R~DOUOPLA.Hail, ail spirits of the acrid images i ROMIDOUE AGANASOU OTHAUA. Hail to those to whom the greeting is given with blessing, to brothers and sisters,to holy men and holy women. 0great, greatest, round, incomprehensible figure of the universe, heavenly ENROCHESYEL; / in heaven, PELETHEU; of ether, IOGARAA; in the ether, THOPYLEO DARDY; watery, IOEDES; earthy, PERBPHIA; fiery,APHTHALYA; windlike, IOIE Ed AYA; luminous, UPIE; dark-looking, 1 IEPSERIA; shining with heavenly tight, ADAMAU~R; moist, fiery, and cold spirit.1glorify you, god of gods, the one who brought order to the universe, AREO PIEUA; the one who gathered together the abyss at the invisible foundation of its position, PERO MYSEL / o PENTONAX; the one who separated heaven and earth and covered the heaven with eternal, golden wings, RODERY OYOA; the one who fixed the earth on eternal foundations, ALEIOOA; the onc who hung up I the ether high above the earth, AIE OE IOYA; the one who scattered the air with self-moving breezes, OIE OYO; the one who put the water roundabout, OBPELYA; the one who raisesup hurricanes, ORISTHAUA; I the one who thunders, THEPHICHYONEL; the one who hurls lightnings, OURBNES; the one who rains, o s IORNI PHEUGALGA; the one who shakes, PERATONEL; the one who produces living creatures, APZSIGYLOA; the god of the Aions; you are great, lord, god, rulcr of the period. Harpokrates holds the &ail, the symbol of royalty, hchcce interpreted as a whip. See A.M. ElKachab, "Some Gcm-AmuletsDrpiuing Harpocrates Scatcd on a Lotus Flowcr," JEA 57 (1971): 132-45, esp. 133-34. For the gcs~rcofgreeting,a modificationunder rhe influenceof Heliosinstead of the more common gcsNrc of fingersudung,scc S.Morenr and J. Schubert,Der Gonauf dw Blunre (Ascona:Artibus Asiac, 1954).[R.K.R.] 157. The exact meanineof irndrouuof is uncertain hcrc. LST. s.v.. 11. eivcs as mssiblr mcanines" . , . . ." -"obscure,recondite, hard to understand."More likelyis thc meaning"secrer,"forwhich s e Baucr,s.v.; d also PGM XIII. 344. 731,732,1057,1078.. . . 158. The term nFli occun in the PGM with sevcd meanings.Originallyit refen to a plate ofstonc or metal on which rcxrs could be inscribcd (e.g.,VIII. 42),but most of the time thr term is a lircraty devicc suggestingthe tent was copicd from a stone slab. It can also refer to an amulet in thc shape of a &(asin PGM VII. 215; see the piare Tafil I,Abbildun~1in P~rismdani;vol. 11). 159. The pmyrr is addressed to the god Aion (see 1.1164).Cf Rciaenstein,Poimandrer 277-78; Bousset,Rel&Wnr~schiChilicheStdien 200,208-10. See also PGM I. 309 and n. 160. For this imagety,scc H.0.Lange,Derwi-chePapymHak (Copenhagen: Hsst, 1927)74; furthrrmorc,DMP coi. XX, 1.28(p.133);PGM IV. 1210.[R.K.R.] PGM IV. 1167-1226 61 MI, A R C H I Z ~/ NYON TH&NAR METHOR PARY PHEZOR THAPSAMYDO MAKOMI CHBLOPSA." *Tr.:W. C. Grcse. PGMIV. 1167-1226 *Stelethat is useful for all things; it even delivers from death. Do not investigate what is in it. F m u l a : "I praise you,'"' the one and blessed of the cons and /father of the world, with cosmic prayers. Come to me, you who filled rhe \\,hole uni\.erse with air, who hung up the fire from the 1heavenly] water aid separated the earth from the water. Pay attention, form, spirit, / earth and sea, to a word from thc one \rho is wise concerning divine Necessity, and accept my words as fiery darts, because I am a man,'"%e most beautiful creamre of the god in heaven, made out of spirit, 1 dew, and earth. Heaven, be opened; accept my words. Listen, Helios, father of the world; I call upon you with your name AO EY BOI A I O ~YEOA OUORZARA WNTHATHRE KANTHIOPER / GARPSARTHe MENLARDAPA ICENTHBR DRYOMEN T H R A N D ~ T H ~LABE ZELANTHI BER Z A T H ~ZAKENTI B I O L L I T H ~ Ai.6 OYO E o 00 RAMIATHA Go OYO OYO OAYO: the only one having rhe original 1 clement. You are the holy and powerful name considered sacred by all the angels; protect me, so- and-so, from every excessof power and from cvery violent act. Yes, do this, i lord, god of gods, IALDAZAO BLATHAM MACHOR PHRM Ai. KEOPH EEA DYMEO PHERPHRITHO IACHTHO PSYCHEO PHIRITHME~ROSEROTHTHAMASTRAPHATI RIMPSAOCH IALTHE MEACHI ARBATHANOPS, / creator of the world, creator of the universe, lord, god of gods, MARMARIGIAO. I have spoken of your unsurpassable gl~ry,'"~you who created gods, archangels, and decans. The ten thousands of angelsstood by [you] and exalted / the heaven, and the lordwitnessed to your W i ~ d o m , ' ~ ~which is Aion, IEOYBOEIAEAIBOGYOEI,and said that you arc as strong as he is. I invoke your hundred-lettered / namei6%hich extends from the sky to the depth of the earth; save me, for you are always ever rejoicing in saving those who are yours, ATHEZE PHOI AAA DAMGTHI THBOBIS PHIATH THAMBRAMI ABRAOTH / CHTHOLCHIL THOE OELCHOTH THIOOBMCH CHOOMCH S ~ S IISACHCHOB IEROLJTHRA ooooo AIOAI (100letters). I call upon you, the one on thegold leaf,L66before whom the unquenchable lamp continually I the great God, the one who shone on the whole world, who is radiant at Jerusalem, lord, IAO AIE IOB OIf. 01%IB AIOAI A1 OYO AGE BE1 IEi) BY0 ffiI Ad A& AEEI Yi) E16 / Ai.6 IEY AEE IAM mi) EY AEY IAE EI AAA 111 EBB 10IOB IAO (100 letters), for a blessinx, lord." *Tr.:W. C.Grcse. 161. Tl~cprayer is addressed to rhr god Aion. Sec Bowet, ~d~io&jzsrhicbtlicheStud& 198, who compares the prayer with thc older form in I. 196-221. 162. For diffcrcnt interprcrationsand translnions, scc Rciacnstrin, Poimandrpr 279, who thinks of thc god Anthropos, uMan"; cf aln, bet^, -The Dclphic MaximX69: "I am a human bcing the hcavrnly deity's most beautihd creation. . . ." 163. Prcisrndanrprinrs Adfa, as if ro suggcsra divinr hypostasis. Scc also FGM I. 199. 164 The notion of"Wisdom" (Sophia)is here identifiedwith Aion, a u ~ p u cinstancein thc PGM. Cf. PGM I. 210. and Eousset, Rel~~imjprchrChtlicheSrudie~198-99. 165. Cf 1.1225. 166. This protcctivr paycr prcsumes a scctiondcscribinga gold lamclla to be worn as a phylactery. The ph\iiactcwcontained the hundrcd-lettername of thc rod andwas worn as protectionazainst"cvcn,. . excess of powcr" and the "\.cry violent acr" mentionedin 11. 1193-94. 167. For thr light miraclc ar Jerusalem, see PGM IV. 3070 and n. See also FDM xh.. 490 and K. Prciscndanz,"Zumgrossen Pariscr Zaubcrpap\.rus," ARW 17 (191a):347-48. 62 IJGM IV. 1227-64 PGMN.1227-64 *Excellent rite for driving out daimons: Fornula to be spoken over his head: 1230 Place olive branches beforc him, I and stand behind him and say: "Hail, God ofAbraham; hail, God of Isaac; hail, God ofJacob; Jesus Chrestos,'"' 1235 the Holy Spirit, the Son of the Father, who is above'" the Seven, 1who is within the Seven. Bring Iao Sabaoth; may your power issue forth from him, NN, -until you drive away this unclean daimon Satan, who is in him. I conjure you, d.&on, 1240 1 whoeveryou are, by this god, SABARBARBATHI~TH SABARBARBATHIOUTH SABARBARBATHI~NETHSABARBARBAPHAI.Comeout, daimon, whoevcr you are, aridstay 1245 away from him, NN, I now, now; immediately, immediately. Come out, d h o n , since I bind you with unbreakable adamantine fctters, and I dclivcr you into thc black chaos inperdition." I250 Preparation: take 7olive branches; for sixof them I tie together the two ends of cach one, but for the remaining one use it like a whip as you utter thc conjuration. Keep it secret; it is proven. After driving out the daimon, hang around him, NN, a phylactery, which the patient puts on after the expulsion of the daimon-a phylactery with these things 1255 [written] on 1 a tin mctal leaf: " B ~ RPHOR PHORBA PHOR PHORBA BES CIIARIN BAUBO TE PHOR BdRPHORBA PHORBABOR BAPHORBA PHABRAIE PHdRBA 1260 PHARBA PH~RPHORPHORBA / BOPHOR PHORBA PHORPHOR PHORBA BOBORBORBA PAMPHORBA PHORPHORPH~RBA,protect him, NN." But another v m k has a phylactery on which this sign'7Uoccurs: y *TI.: M. W. Meyer. This Greek and Coptic exorcistic spell is discussed by Tamboruino, RGVV VII 3, 9; 10. For additionalliteramrc, see Preiscndanz,PGM vol. I, 114and idem, APF 8 (192T):115. PGMIV. 1265-74 1265 *Aphrodite's name which becomes known to no one quickly is NEPHERIEKI"'this is the name. If you wish to win a woman who is beautiful, be pure for 3 days, 1270 make an offering of frankincense, 1 and call upon this name ovcr it. You approach the woman and say it seven times in your soul as you gaze at her, and in this way it will s~ccecd."~But do this for 7days. *TI.:E. N. O'Neil. PGM IV. 1275-1322 1275 *Bear-~harm"~which accomplishes everything: Formula: "I call upon you, the greatest power in heaven" (others:"inthe Bear") "appointed by the lord god to 1280 . nun with astrong / hand the holy pole, NIKAROPLBX. Listen to me, Helios, Phre;"' hear the holy [prayer], you who hold together the universe and bring to life the 168. On Chr&to~,"ucellent one: rather than chis to^, "anointed one: see K. Weiss, TDNT 9 (1974):484-85; B. Laron, The &sic Treatiieon Remrreaionfrorn Nag Hammadi (Mimula, Montana: ScholarsPress, 1979) 44-45; Smith,/- theMapi&n 63. 169. Or"below" 170. This sign is familiar from che so-called Chnoubis amulca. See Bonner, S M 4 54-55; Delattc and Dcrchaul, Ler Intailla mqigccef 54-57; A. Jacoby,"Ein Berliner Chnoubisamulm,"ARW 28 (1930):269-70. The rmslatioa of thc scnrence k accordingto the inrcrpccrarionby R.D.K. 171. Nephrricri is the Egyptian Nfr-iryt, "the beautiful cyc," a suitable cpirhn for Aphroditrl Hathor. See G. Moiler, in Preisendanz,appaarus ad loc. [J.B.; R.K.R.] 172. Or "you will succeed,"thr subjcct being thc spell itself. 173. The speU invokes thc astrai constellationofthe Bear and its powers. Src PGMN. 700, 1331; VII. 687; XXIII. 10. 174. That is, Helios-PrE. PGM IV. 1331-89 63 whole THOZOPITHE EUCHANDAMA OCHRIENTHgR / OMNYODES CHEMIOCHYNGES I E O F (perform a sacrifice)"THERMOUTHERPSIPHIRIX PHROSALI KANTHIMEO ZANZEMIA OPER PEROMENES ROTHIEU ENINDEU KORKOUNTHO EUMEN MENI KEDEUAKEPSEOI* (addthe usual). Petition 1 to the sun at sunset. F m u l a : '(THENOR, 0 Helios, SANTHBNOR, I beseech you, lord, may the place and lord of the Bear devote themselves to me" (whilepetitioning, sacrifice armara.17Doit at sunset). C h a m of cumpukionfm the 3rd day: "ANTEBEROYRTOR EREMNETHECHOR CHNYCHIROANTOR MENELEOCHEU EESSIPO DOTER EUARBTO GOU PI PHYLAKE OMALAMINGORMANTATONCHA / dothe NN thing." Thefirstfm7nula in a difwent way: "THOZOPITHE, Bear, greatest goddess, ruling heaven, reigning over the pole of the stars, highest, beautiful-shining goddess, incorruptible element, composite of the all, all-illuminating, / bond of the universe AEEIOYO (square),'" you who stand on the pole, you whom the lord god appointedto Nru the holy pole with astronghand: THOZOPITHE (formula)." m i y f i r theproceduve:4 drams of frankincense, 4 drams of myrrh, 2 ounces each of cassia leaf and / of white pepper, 1dram of bdellion, 1dram of asphodel seed, 2 drams each of amomon, of sa&on, of terebinth storax, 1dram of wormwood, . . .of vetch plant, priestly Egyptian incense, the complete brain of a black ram. / Combine thesc with white Mendesian wine'" and honey, and make pellets ofbread. P h y l m ~fm theprocedwe: Wear a wolfknucklebone, mix juice of vetch and of pondweed in a censer, / write in the middle of the censer this name: '~HERMOUTHEREPSIPHIRIPHI PISALI" (24 letter^),'^ and in this way make an offering. *Tr.:W. C.Grcsc. PGMIV.1323-30 *Another: U~~~~~~~ KOMASITH K O M N O U N ' ~ " ~ O Uwho shook and shake the world, you who have swallowed the ever-livingserpent and daily / raise the disk of the sun and of the moon, you whose name is ITHIOO EI ARBATHIAO E, send up to me, NN, at night the daimon of this night to reveal to me concerning / the NN thing." *Tr.:W. C.Gresc. PGMIV.1331-89 *Powerful spell of the BearL8'which accomplishes anything:Take the fat of a black ass, the fat of a dappled she-goat, the fat of a black bull, and Ethiopian cumin, mix all together 1 and make an offering to the Bear, having as a phylactery hairs 175. For the recipe, see below, 11. 1308-16, and Hopfner, OZ I, section 803. Cf. PGMIV 1990. 176. Accorhg to Prciscndanz, wArw8iov (squarc) inscncd hcrc means that the lettersare to be armgcd in a series of lines forming a square. For this form of pinorial writing, wc V Gardthauscn, O/iechirrchePahiqpphi?II (Leipzig:Vrit,21913)59. Fora similarpiece, seeA. Grcifcnhagcn, Schnubarbeiten i s Edelmetdl, II: Einzhttiickc (Bcrlin:Smatlichr Musrm, Preussischer Kulturbesia, Antikenabtrilung, 1975) 98 n. 11;cf also PGMXIII. 905-11. 177. Cf. PGM 1.85 and n. 178. Themouth is RrnnutrL thc Egyptian harvest goddess and Fate.,See Bonnet, m G 803-4, s.v. "Thrrmutk." Scc also PGM IV. 664 and n. 179. That is. in Greck Ictters. 180. Prcisendanz suggeststhis line may containCoptic, which accordingto F. LI. Griffith,"Thc Old Coptic Magical Text of Paris," d S 38 (1900):93, means "earth-shaker, ground-shaker,abyss-shdcr." [R.K.R.] Cf PGM 111.680. 181. For rhc mcaning ofthc constellation of the Bcar, sce PGM IV. 1275. 64 PGM IV. 1390-1495 from the same animals which you have plaited into a cord and are wearing as a diadem around your head. Anoint your lips with the fats, smear your wholc body with storax / oil, and make your petition whilc holding a singlc-shooted Egyptian onion. Speak concerning whatever you wish. Gird yourself with a palm fiber of a malc date palm, kneel down, and spcakthc followingfomzula: I "I call upon you, holy, very-powerful, very-glorious, very-strong, holy, autochthons, assistants of the great god, the powerful chief daimons, you who / are inhabitants of Chao~,'~%fErebos, of the abyss, of the depth, of earth, dwellingin the recesses of hea\.cn, Lurking in the nooks and crannies of houses, shrouded in dark clouds, watchers of things not to be seen, guardians of secrets, leadcrs of those in the underworld, administrators I of the infinite, wielding power over earth, earthshakers, foundation-laycrs,servantsin the chasm, shuddcrfulfighters, fearfulministers, turning the spindle, freezingsnow and rain, air-transversers,causing I summer heat, wind-hringcrs, lords of Fate, inhabitants of dark Erebos, bringers of compulsion, sending flamcs of fire, bringing snow and dew, wind-releasers, disturbers of thc deep, treaders on the calm sea, mighty in courage, grievers 1 of the heart, powerful potentates, clift-walkers, adverse daimons, iron-hcartcd, wild-tempered, unruly, guarding Tartaros, misleading Fate, all-seeing, all-hearing, / all-subjecting, heaven-walkers, spirit-givers, living simply, heaven-shakers, gladdening thc hcart, those who join together death, revealers of angels, punishers of mortals, sunless revcalers, rulers of daimons, I air-transvmers, almighty, holy, unconquerable A61'H1" ABAOTH BASYM ISAK SABAOIU IAO MKOP MANARA SKORTOURI MORTROUM EPHRAUW THREERSA; do the NN matter." /Then write on a piccc of papyrus the hundred-lettered name of Typh~n,"~ curved as a star, and bind it ill the middlc of the corewith the letters showing. This is the name: I ACHCHOR ACHCHOR ACHACHACHPT~UMI CHACHCHO CHARACHOCH CHAlTOUME CHORA CHOCH APTOUMIME CHOCHAPTOU CHARACHPTOU CHACHCHO CHARA CHOCH PTENACHOCHEOU. *Tr.:W. C.Grese. PGMIV. 1390-1495 *Love spell of attraction performed with the help of heroes or gladiators or those who have died a violent death: 1,eavc a little of the brcad which you eat; break it up and form it into scven bitc-sizc pieces. And go to where hcrocs and gladiators and those who have died a violent death wcrc slain. / Say the spell to the picccs of bread and throw them. And pick up some pollutcd dirt from the place where you perform the ritual and throw it inside the house of the woman whom you desire, go on home and go to sleep. Thespellwhich is said upon thepieces of bread is this: 'Tol'%oirai, Destinies, I Malignities, To Faminc, Jealousy, to those who died 182. For these namcs referring to the undcnvorld placcs of Grcck rnyholog, see Olph.F v .I and 54; Homer, IL.16.327; Od. 10.528;Hesiod, Thcg. 515;ctc. See W. K. C.Guthrie, OrphernrandGreeb Relgim (London: Methurn, 1952) 92. 183. Thc magical words contain somc garbled Aramaic. On BASYM, scc PGM LXX. 3 and n.; XIII. 147, 593. For ax anplanation from the Hrbrctv barhem, scc G. Min, Jm,Jtddaimrand the Cianical WmU (Jerusalem:Magnes, 1977)235-51, csp. 237, 240. 184. Thc associationofIyphon with thc consrcllarionofthc Rcar (cf PGMIV 1331, 1335)is Egvptian. Thc Rear reprrscnrs thc soul of Typhon, d ~ cmurderer of Osiris. Src l'lurarch, De Ir, et Or. 21, 359D, and Griffitlis, PlutailcPiDEIsidett Oiride 373. 185. Thcsc iambic trimeters (\vhich arc sorncrirncs rarhcr clumsy) have brrn adaprcd to fonn thc reconsrrucrcd Hymn 25, for which scc l'rcisendan~,vol. 11, p. 263. [E.N.O.I PGM N. 1390- 1495 Untimelydeaths and those dead violently, I'm sendingfood: Three-headed Goddess, Lady Of Night, who fccd on filth, O T7irgin,thou Key-holdingPersephassa,'" Kore out Of Tartaros, grim-eyed, dreadful, child girt I With ficry serpents, he, NN, has mixed With tears and bitter groans leftovers from His own food, so that you, 0 luckless heroes Who arc confined there in the NN place, May bring successto him who is beset With torments. You \vho'vc lcft the light, 0you Unfortunate ones, I bring success to him, NN, who is distressed at heart because Of her, NN, ungodly and unholy. So bring her wracked with torment-and in haste! EIOUT ABAOTH PSAKERBAARBATHIA~LALAOITH IIOSACH~TOUALLALETHO 1415 You too as well, Lady, who feed on filthlR7 SYNATRAKABI BAUBARABAS ENPHNOUN MORKA'"~EKESCHIGAL NEBOIJTOSOUALgTH, and send the Erinys O R G ~ G ~ R G ~ N I O T I U A N , ~ ~ ~ Who rouses up with fire souls of the dead I Unlucky hcrys, luckless heroines, 1420 Who in thisplace, who on this day, who in This hour, who in coffins of myrtlewood, Give heed to me and rouse I her, NN, on 1425 This night and from her eyes remove sweet sleep, And cause her wretched care and fearful pain, Cause her to follow after my footsteps, And 1 for my will give her a willingness 1430 Until she does what I commandof her. O mistress HekateLY" PHORBA PHORBOBAR BARO PHORPHOR PHORBAI 0 Lady of the Crossroads, O Black Bitch." When you have done I these things for 3 days and accomplish nothing, then use 1435 this forceful spell: just go to the same place and again perform the ritual of the bread pieces. Then upon ashes of flaxofferup dung I from a black cow and say this 1440 and again pick up the polluted dirt and throw it as you have learned. The wmdr spoken over the OgeI-Enaare these: "Chthonic Hermes and chthonicHekatc and chthonicAcheron 19' and chthonic 1 186. A poctic form of Persephone. ,',,, 187. Thcscwords with somechanges are includcdas part of Hymn 25 (11.14-16), and thcysrem a, scan, bur without a tanslarion possiblefor the formulaicr c m nothing can be gained by insertingrhcm in the verse &on. [E.N.O.] 188. A. Jacobyhas proposed (seePreisendanz, apparatus ad loc.) that the n m c is that ofthe Babylonian dcity Omorka. Scc 0.H"fcr, in Roschei 311 (1897-1902) 868-69, s.v. "Omorka." 189. The epithet "the Orgogorgonionian" signifies onc of thc Furics (Erinys). According to LSJ, s . r , it is found only here in Greek. 190. Thc mctcr breaks down at this point and onlyby rearrangingand omittingwordscan Hymn 25 (1.28) accommodatethc concluding phnsrs here. [E.N.O.] 191, menameAcheron rcfers to rhc mythical river or sea in thc undcnvorld. There is alsoa connrcrion with thc riwi Achrron in Epirus, whcrc rhc famous undem,arld oraclc of Ephyra war located. See E. Vcrmculc, &em ofDeath in Ear&GreebA n and Po* (Berkeley and Ins Angcics: University of California Press, 1979) 252. Thc onclc of Ephyra has bccn excavated; see S. I. Dakaris, "Das Tau- 66 PGM IV. 1390-1495 flesh-eatersand chthonic god and chthonic Amphiaraos 'Y%ndchthonic attendants and chthonic spirts and chthonic sins and chthonic dreams 1 and chthonic oaths and chthonic A r i s t c k Y h dchthonic Tartaros and chthonic witchery, chtlionic Charon and chthonic escorts and thc dead and the daimons and souls of all men: I come today, Moirai and Destiny; accomplish the purpose with thc help of the lo\~e spcll of attraction, that you may attract to mc her, NN u~hoscmother is NN, to me NN, whose mother is NN (add thc usual), because I am calling 0''+primal Chaos, I Ercbos, and you O a\ihl water of the Stys, 0 streams 0 Lethe, Hades' Acherousiail pool, 0 Hekate and Pluto and Korc, And chtlionic Hennes, Moirai, Punishments, Both Acheron and Aiakos,19' I gatekeeper Of the eternal bars, now open quick]!: 0 thou Key-holder, guardian, Anubis."" Scnd up to me the phantoms of the dead Forthwith for scrviccin this very hour. 1 So that thcp may go and attract to me, NN, her, NN, whose mother is NN" (add the usual). " ~ ~ i ~197 came, holding on her shoulders her brother who is hcr bedfell~w,"~and Zeus came down from Olympus and stood awaiting the phantoms I of the dead as they were being led to her, NN, and were performing the NN business (add the usual). All the immortal gods and all the goddcsscs came to see the phantoms of thesc dead. Do not, thcrcforc, delay; I do not loiter, but dispatch, 0 gods, the phantoms of these dead, so that having gone to her NN they may pcrform the NN deed (add thc usual) because I adjure you by 1.40 I SABAOTH and ADONAI PATR A X I L ~ MBOURREPHAOMI ASSALKE AIDOUNAX SESENGEN (formula) BALIABA EKECHCHARNOI ABERIDOUMA SALBACKTHI EISEKSE I RATHO EISEKDA OMI SISIPHNA SISAEDOUBE ACHCHARITONE ABERIPHNOUBA IABAL DENATHI ITHKOUPHI. Send up thc phantoms of these dcad to her NN I whose mother is NN, so that they may perform the NN deed" (addthc usual). *Tr.:E. N. O'Neil. bcnorakel von Dodona und dasTotenodel bei Eplqn; Antike Kunrt, Reiheft 1 (1963):35-55; Rurkcn, Griechir~heRslgion 185-86. 192. Thr name refers to an old undcnvorld god who had an incubation oraclc ar Oropos. Src R. Hrrzog, "hphiaraos," RAC 1 (1950):396, with furthrr litcramrc. 193. For this epithet ofArtemis and Dcmctcr, scc Jcssen,"Aristr," PRE 2 (1895):876. 194. Thcsc dactylic hcramcrcrs also fonn rhr rcconstmctcd Hymn 26, for which scc Preisend-, vol. 11, p. 264. Thr rcconsrmnion is even morc extensive than usual, for in placcs only faint wstigcs of vrrsc rcmain. [E.N.O.] 195. hiakos was one of the judgcs of rhc undcworld, along with Minos and Rhadamanthys. Srr Plato, Apol. 41a; Go%; 523". and W Schmid, "iliakos," PRE 1 (1893):923-26. 196. On Anubis with rhr kc\: sec S. Moicnz, "Anubis mii dcm Schlii%sci,"in his Rcl&ion end GerrhichtederAltenA.ypm (Koln and Wicn: Uohlau, 1975) 510-20. [R.K.R.] 197. Thcsc lines, which conrain vcsrigcs of dactylic hexameters, have brrn arrangcd in an awkward vrrsc parrcrn and acccprcd as rhc rcconstructcd Hymn 27; scc Prrismdanz, vol. 11, p. 264. Noncthcicss, thc translation is prosc hccause the lines have no morc of a mcrrical pattern than many orhcr passages scattried through rhesc documcnrs. 1E.N.O.I 198. lsis arouscd desire within rhc dcad Osiris and by him conceivedHorus. [R.K.R.] 68 PGM IV. 1596-1715 PGMIV. 1596-1715 *This is the consecration for all purposes: Spell to Helws: "I invoke you, the greatest god, eternal lord, world ruler, / who are over the world and under thc world, mighty ruler of the sca, rising at dawn, shiningfrom the east for the whole world, I setting in the west. Come to me, thou who riscst from the four winds, joyousz0' Agathos Daimon, for whom heaven has become the processional way. I call upon your holy 1 and grcat and hidden namcs which you rejoice to hcar. The earth flourished when you shonc forth, and the plants became fruitful when you laughed;thc animalsbegat theiryoung I when you perrnittcd.Giveglow and honor and favor and fortune and power to this, NN, stonewhich I consecratez0'today (or to the / phylactery being consecrated) for NN.Io6I invoke you, the grcatcst in heaven, BI LANCHYCH AKARENBAL MISTHREN MARTA / MATHATH WLAM MOUSOUTHI SIETHO BATHABATHI IATMON ALEI IABATHABAOTHSABAOTHADONAI, the great god, ORSENOPHU ORGEATBS/ TOTHORNATESA~~~KRITHI BIOTHI IADMO UTMOMI METHIEI"O" LONCHOO AKAU BAL MINTHRE BANE BAI(N)CHCHYCHCH OUPHRI NOTHEOUSI THRAI / A R S I O ~ERONERTHER, the shiningHelios, giving light throughout the whole world. You are the great Serpent, leader of alliUythe gods, who control the beginning / of Egypt and the end of the whole inhabitcd world, who mate in the ocean, PSOI PHNOUTHI NINTHBR."~ YOUare he who bccomes / visible each day and sets in the northwestof hcavcn, and riscs in the southeast."' In the 1st hour you havc the form of a cat; your name is PHARAKOUNETH. / Give glory and favor to this phylactery. In the 2nd hour you have the form of a dog; your name is SOUPHI. Givc strength and honor to this phylactery, [or] to this stone, / and to NN. In the 3rd hour you have the form of a serpent; your name is AMEKRANEBECHEOTHOYTH. Give honor to the god NN. In the 4th hour you havc the form of a scarab; your name is / SENTHENIPS. Mightily strengthenthis phylactery in this night, for the work for which it is consecrated.In thc 5th hour you have the form of a donkey; your name is / ENPHANCHOUPH. Give strength and courage and power to the god, NN. In the 6th hour you have the form of a lion; your name is BAI SOLBAI, the ruler of time. Give / success to this phylactery and glorious victory. In the 7th hour you have the form of a goat; your name is OUMESTH~TH. Give sexual charm to this ring / (or to this phylactery, or to this engraving).In thc 8th hour you havc the form of a bull; your name is DIATIPHE, who becomes visible everywhere. Let all / things [done] by the use of this stonebe accomplished.In the 9th hour you have the form of a falcon; your name is PHBous PHOOUTH, the IONS emerged from the Givc success 1 [and] good luck to his phylactery. In the 10th hour you have the form of a baboon; your name is BESBYKI.In the 11th 2 0 4 "Joyous"can also mean "bcncvolcnt"or "lucky," meanings appropriateand probablyintended hcrc. In the writer's mind the three were probablynot distinguished. [M.S.] 205. Cf on this point PGMN.2179 and n. 206. Or "foruse in relationto NN." 207. Reading (6) opyearvr r' 6 Bopuarqc. Both nouns seem unattcsrcd formations; prrhaps thr formershould bc corrected to dpyrarmjnir,"participantin orgiastic rites,"which wcrc ofrcnsrcrcr and connrctrd with Dionysos. (M.S.] 208. From BI onward the words rcpcatin variations thc formulawirh which the series brgins. 209. Readingwdiv~ouforioljrwu, wirh Rcio~nstcin,Poimnndrei29. [M.S.] 210. Thls is cqluvdcnr to the Egyptian "the Agathodaimon, the god (of) the gods."[R.K.R.]Cf PGM 111. 144-45. 211. On the forms of thc sun g d , scc PGM 11. 104 and nn. 212. On the lotus Ro\\.cr, scc PGM IY 1111; PDMxir. 45; and Morenz,Ea%tia~Kd&iaglon179-80. [R.K.R.] PGM IV. 1716-1870 69 hour you have the form of an ibis; your name is I MOU KOPH."~Protcct this great phylactery for lucky [use] by NN, from this present day for all timc. In the 12th hour you have the form of a crocodilc; your name I is AEKTHOE.You who have sct at evening as an old man,2'"who are over the world and [under] the \vorld, mighty ruler of the sea, hear my voice in this present da): I in this night, in these holy hours, and let [all things done] by this stone [or] for this phylactery, be brought to fulfilment, and especially NN matter for which I consccratc it. Please, I lord KMBPH LOUTHEOUTH OKPHOICHE OKTILIBECHOUCH IERCHE ROUM IPEKITAO YAI. I conjure earth and heaven and light and darkness and the I great god who created all, SAKOUSIN, you, Agathon Daimonion the helper, to accomplish for me everything [done] by the use of this ring or [stone]." When I you complete [theconsecration], sa): "The one Zeus is Sarapi~.""~ *Tr.:Monon Smith. PGMIV. 1716-1870 *Swordxhof Dardanos: "'Ritc which is called "sword," which has no equal because of its power, for it immediately bends and attracts the soul"'" of whomever you wish. 1 As you say the spell, also say: "I am bending to my will the soul of him NN."Z19 Take a magnetic stone which is breathing and engrave Aphroditc sitting astride l'syclche2"" I and with her left hand holding on her hair bound in curls. And above her head: "ACHMAGE KAKPEPSEI"; and below I Aphrodite and Psyche engraveEros standing on the vault of heaven, holding a blazing torch and burning P~yche.~~' And below Eros thcsc I names: "ACHAPA ADONAIE BASMA CHARAKO IAKOB IAO E PHAKPHAKEI." On the other side of the stone engrave Psyche and Eros embracing I one another and beneath Eros' fect thcsc letters: "ssssssss,"and bcneath Psyche's fcct: "EEEEEEEE." Use the stone, when it has been engraved and conse- 213. Here, and again below afterthe melt&hour, the prayer for a gift to the phylacteryor stonehas prrsmably becn skipprd by a copyist. 214. This is a rcfcrcncc to Amm, thc form ofthe sun god at sming. See Bonnct, M R G 731. [R.K.R.] 215. On this formula, scc 0.Weinrrich, Neue UrbundenzurSarapivel@ion (Tiibingcn:Mohr, Sickck, 1919; reprinted in his Au~~oyihlteSchnpen I [h.sterdam: Griincr, 19691 410-42); Nilsson, GGR 11, 574; W Hornbostrl, Sampis. Stud& zur iiberli@mrnBiBeschhirhte und Wandlunaen derGenalt cines Gortm,EPRO 32 (Lcidm: B d , 1973) 353. n. 2; 396. 216. The designation"sword" apparently sems as a kind of titlc for crrtain typcs offormulas, here presumably thr formula in 1.1813. Scc K. Prrismdanz, "Xiphos," Roschcr 6 (1924-37) 526-28; Nock, Esays 1, 190. The classical work of this kind is the so-called Sword of Moses, for which sce M. Gaster, Studle~andTerir in Folklort, Ma@, MedicvarlRonam, HcbmuAponypha afldSama*anArchaolqy I (London: Maggs, 1925)288-337. Scr alsoPGMN. 1813and n. 217. Dardanoswas bclicvcd ro havc foundcd the mysteries of Samothrakc. Src A. Hcmann, ''Dardams,"R4C 3 (1957):593-94. 218. Sincr thc opcrator docs not wanr spiritual love, here is probably thc fcmalc pudruda. Against this intcrprctation is rev I # U ~ + Y rofiSeiva (I. 1721),but since the rest ofthc spell is ~onccrnrd with anacring a woman, we should probably cmcnd hcic and rcad 7ilcGziua. [E.N.O.] 219. It is not clearwhether this spell concernsa mdc or a fcmalclovcr. Cf U. 1720,1807,1828-29. 220. Thc bcsr rrcauncnt ofthis imagc is that by R. Mouterde, LeGhioedeDavdanor. Ohetret iinrmp~ tiam rna8iquerde Syrie,Milan~eide lUnivmnyrtiSaint-Jwqh1513(Beimt:ImprimerieCatholiquc, 1930) 53-64. See alsoR. Rcimnstrin, "Noch einmal Eros und Psyche,"ARW28 (1930):42-87; A. Rumpf, "Eros (Erotcn) 11. indcr Kunst," KAC6 (1966):312-42. esp. 330-31. 221. For this rhcmc and lircramrc,scc K.Hclm, "Psyche," PRE 23 (1959) :1434-38; S.Binder and R. Mrrkclbach,Amw undPqche (1)armsradr: Wisscnschafdichc Buchgesellschaft, 1968) csp. 433-34. Scc also PGM XII. 20. 70 PGM IV. 1716-1870 crated, / like this: put it under your tongue and turn it to what you wish and say this spell: ‘c Iiiz call upon you, author of all creation, who spread your own wings over the whole / world, you, the unapproachable and unmeasurable who breathe into every soul life-giving 1reasoning, who fitted all things together by your power, firstborn, founder of the universe, golden-winged, whose light is darkness, who shroud reasonablc 1 thoughts and breathe forth dark frenz): clandestine one who secretly inhabit every soul. You engender an unseen fire / as you carry off every living thing without growing weary of torturing it, rather having with pleasure delighted in pain2" 30m the time when the world came into bcing. You also come / and bring pain, who are sometimes reasonable, sometimes irrational, because of whom men dare beyond what is fitting and take refuge in your light which is darkness. 1 Most headstrong, lawless, implacable, inexorable, invisible, bodiless, generator of frcnz): archer, torch-carrier, master of all living 1sensation and of everythingclandcstinc, dispenser of forgedulness, crcator of silence, through whom the light and to whom the light travels, infantilewhen you have been engenderedwithin / the heart, wisest when you have succeeded; I call upon you, unmoved by prayer, by your great name: AZAFL~CHTHARAZA"~~LATHA / IATU"'? Y Y YTHAI ATHALLALAPH 101010 A1 AI AI OUERIEU OIAI LEGETA RAMAI AMA RATAGEL? first-shining,night-/shining, night rejoicing, night-engendering, witness, E R E K I ~ I T H P H E ~ ~ ~ARARACHARARA BPHTHI~IKERE.'"~ IABEZEBYTH 10,you in thc depth? BEIUAMBO / BERIAMBEBO, you in the sea, MERMERGOU, clandestineand wiscst, ACHAPA ADONAIE BASMA CHARAKO I A K ~ BIAO CHAROUER AROUBR LAILAM / SEMESILAM SOUMARTA MARBA KARBA MENAB~THEIIA. Turn the 'soul' of hcr NN to me NN, so that she may love me, so that she may feel passion for me, so that shc may give me what is in hcr p~wer.~"1 Lct hcr say to me what is in her soul because I have called upon your grcat name." And on a golden leaf inscribe this sword:'3' "One"32THOURIEL / MICHAEL 222. Thc hymn to Eros has been called "notably elegant and litcrarf (Nock,Essay 1, 183).Cf thc hymn to Eros among thr OrphicHyxm (no. 58). Scc Bindcr and Mcrkelbach. AM und Pq& 150, 386-87. 223. The word?dSuwp@T ~ ~ J I E Lmake linle sense, crp. without a verbal form in the dausr. Becausr there arc traces of poetic language here, we should perhaps read 6 S G q & ~Lp+ar;,and this is what the tramlation renders. [E.N.O.] 224. An imperfect palindromc. 225. The spacing of this wu v i a has been arranged to show the palindrome. 226. Again, the spacing has k e n arnnged to show the palindromr. 227. Again, the wu ma@ has brcn armged to show thc palindrome. 228. This often attested vnr lnu* can k read as Greek~ ~ L U L K T ~ F(qbb,~iJp),prrhaps "desrroyinx mil demons" (cf qffunju~p,~IPLVLIIRPOTOC, ~ ~ Y L u ~ P o v ) .IWB.1 SCCalso R. Mcrkelbach. "*@Iwpeo-Ptka~z,"dandcstinr and wiscsr (11. 1801-2) arc recognimble Greek words, inserted into rhis series of magical palindromes. Cf the similar formulas on a lead piece, P. Rem. 11. 88, U. 17-20. Scr P. CoUart,LerPz#rmTheodoreRcin~~~h,~01.11,BIFAO 39 (1940):29-32. jR.D.K.1 Cf also the f y r e of Bythos in Valcntiniangnosticism. 230. This means ''powcr to give"; lit., %hat is in her hands." 231. See also on 1. 1717, above. This "sword" or magical formula may be so namcd because the words to bc written on the gold IamrUa wrrr to bc cngravcd in the sliapc of, or cnclosed by, a '\word." For a rnamcal cold lcafmirh a sword scc rhr facsimile in S. Rcinach and E. Babclon. "Rcchcrdics arch^ PGM IV. 1872-1927 71 GABRIEL OURIEL M I S ~ LIRRAEL ISTKAEL:~"Ma\, it be a propitio~u:day for this name aid for me who know it aid am wearing it. I summon the immortal I and infallible strength of God. Grant me tlie submission of e\rry soul for which I have callcd upon you." Give the Icaf to a partridge to gulp down'" I and kill it. Then pick it up and wear it around your neck a k r inserting illto the strip the herb callcd "boy love." The hmC off&. I \vhicli eiido~vsEros and tlic whole procedure with soul is this: manna, 4 drams; stom, 4 drams; opium, 4 drams; myrrh, [4drams;] frankincense, saffron, bdella, I one-half dram each. Mix in rich dried fig and blend everything in equal parts with fragrant wine, and use it for the performance. In the performancefirstmake a burnt offering and I use it in this ~ ~ a y . ' ~ ~ And there is also a ritefw acqwiring an mistantp u~liois made out of 'ii~ood from a mulberry tree. He is made as a wingcd Eros wcaring a cloak, with his right foot lifted I for a stride and with a hollow back. Into the hollow put a gold leaf aftcr writing with a cold-forged copper stylus so-and-so's namc [and]: "MARSABOUT~\RTHE~"'-~~my I assistantand supporter and sendcr ofdreams." Go late at night to tlie house [ofthe woman] you want, luiock on her door 1 with the Eros and say: "Lo, she NN resides here; wherefore staid beside her and, after assuming the likeness of the god or daimon whom she worships, say what I propose." And go to your / home, set the table, spread a pure linen cloth, and seasonal flowers, and set the figure upon it. Then make a burnt offering to it aid continuously say the / spell of invocation. And send him, and he will act without fail. And whcncveryou bend her to your willwith the stone, on that night it sends I dreams, for on adifferent night it is busy with different *Tr.: E. N. O'Ncil. PGMIV. 1872-1927 *. . .insmct no one, for it is very powerful and unsurpassable, effective for c\,cryonc I on the same day, absolutely binding, exceedingly pou~erful.And it is: Take 4 1875 ounces of wax, 8 ounces of fruit from the chaste-tree, 4 drams of manna. Pound each of thcse fine I separatelyand mix with pitch and wax, and fashion a dog eight 1880 fingerslong with its mouth opcn. And you are to placc in tlie mouth of the dog I a 188s bone from the head of a man who has died violently, and inscribe on the sides of~-- the dog these characters: X 70ritiY X V 'i'and you are to place the dog on a tripod. And have the dog raising its right paw. And write on the strip of papyrus thcsc I names and what you wish: " 1 ~ 0ASTO I ~ P H E , ) )and I you are to place the 1890 strip of papyrus on the tripod and on top of the strip you are to placc the dog 1895 and / say thcsc names many times. And so, aftcr you have spoken the spell, the dog 1900 233. For a discussion of thcse peculiar variants of ihr namc of Israel, scc K.Ganschinira, "Ismel," PRE 9 (1939):2234; Scholcm, J&b Geo~ticism95. Cf PGM IV. 3034: Osiacl; XXXT'I. 259: Asrraci. 234. Cf Swmd $Mores 324 n. 70 (scr n. 216, above) for a parallel: a silvcr lamella is giirn to a o,ck to swallow, and the cock is rlicn killed. [R.D.K.] 235. Therxccssivc use of ~ p i rand ~ p e u o vis strangc. The tmnslarion ofthis scnrcncc is tcnrarivc and lirtic more than a paraphrase. [E.N.O.] Cf. thc fi,lIowing sccrion and ala, I'GM 1. 38; XI1 284. 236. Thc tmslation is bard on rhc cmrnded Gruck in Prcismrlanz, hut it differs from rhr Gcrn~an translation ("Erfolg hat abcr auch ein Rcisitzcr . . ."). 237. Thc rransiation vies ro make scnsc of \,,hat appcars to bc a corrupt Grcck rcxt; it diffcrs f m thc German mnslarion 1". . .dcn Namm eincs Bclicbiecn ecschriebcn hart: 'Marsahourarrhc. ~ c r d c" mir . . .'"). Scr the apparatus ad loc. 238. Tl~cGreek is amhiwous at this mint. Cf. Prciscndan,'r rranslation: "lknn in icdcr Nacht beschjftigt er sich mit andcrcn." PGM IV. 2006-2125 Him tell to me (NN) urhatc'cr my mind designs, And let him tell me firllyand with truth. Let him be gentle, gracious, let him think No thoughts opposed to me. And may you not Be angry at my sacred chants. 1But guard That my whole body come to light intact; k t him (NN) reveal to mc thc what and whence, Whcreby he now can render me his service And at what time he serves as my assistant, i For you yourself gave these for men to learn, lord. Becausc I call upon your four-part namc: CHTHETHO NI LAILAM IAO ZOUCHE PIPTOE. I call upon your namc, i H o r ~ s , ~ ~ 'which is In number equal to the Moirai's names: ACHAI PHOTHOTHO AIE I a A1 IAE AIE IAO THOTHO PHIACHA (36 letters)."' Be gracious unto me, 0 primal god, 0 father of the world, self-gcndcred one. / After burning a r ~ n a r a ~ ~ ~and uncut Frankincense,go homc. Enquivy:SM Ivy with 13 leaves. Bcgin from the kft sidc and write on them one by one with myrrh, and after putting on the wreath i say over thcm the samc namcs. And over the skull cup place thc samc writing on the forehead with thc proper words: "SOITHERCHALBAN OPHROUROR E~KISITHPHE (formula)"'"1 IABE ZERYTH LEGEMAS THMESTAS MESMYRA BAUANECHTHEN KAI LOPHOTO B&LAX HARCHENTECHTHA APSOIER CHALBAN." And the ink:Serpent's blood / and the soot of agoldsmith *Tr.:E. N. O'Neil. PGM IV.2006-2125 "Pitys' spell of attraction: 26 Pitys to King Ostanes: greetings. Since you writc to me on each occasion about the enquiry of skull cups, I have deemed it necessary to send you this proccss i as one which is worthy of admiration and ablc to please you greatly.And subsequentlyI will submit to you the process, and finallythe black ink will be revealed. Take the hide of an assz4'and, after drying it 1in shade, inscribe on it the figure which will be revealcd and inscribe this spell in a circlc: "AAMASI NOUTHI APHTHECHENBOCH POUPAIEICHNERI TA LOUTHIANI SERANOMBGRENTI EI BII. / LONOUCHICH EITA PHOR CHORTOMNOUTHI THRACH PHIBOBI ANTEX0 PIIOCHORTHAROCH EBOCH LESANOUACH PHEOROBIS TRAION K ~ B IINOUNIA SAPHOBI CHIMNOUTHI ASK0 / CHNOUPHNEN PHARMI BOLCHOSETH EPHOUKTEKo ABDIDANPITAAU EAE BOL SACHY ACHCHEKIMA EMINTO ROORIA EN AMOUN AKREMPHTHO OUTRAUNEIL I LABOCH PHERACHI AMENBOL BECH OSTAOUA BEL- 241. Horus is identifiedwith Hclius; see ll. 988-89 below. 242. That is, rhiny-six Greek iarcm. 243. For this marcrial, srr PGMN. 1294 md n. 244. That is, the inquiry of thc spirit of thc dcad man (1.1950).Src PGM IV 2140-41; 2005-7. 245. Rclcrring to the palindromecited alsoin PGM 1V 1797-99. 246. Gyoy? is a g c ~ ~ c n lterm which sornctimes,as licrc, indicarcs a spcll whose primary purpose is nor m "attract"for scxuai purposes. Thc samc noun, withour a qualifying \void, is rhe titlr of a "L*i\.c spdl ofarmcuon."Eora parallcl ro rhc usagcofrhis passage, cf, cg., PGJ4 I\'. 2441. [E.N.O.] 247. Thc ass is associated with ScrhiTyphon.Src 1'C;M IV. 259-60 and n. 74 PGM IV. 2006-2125 THO; I adjurc you, dead spirit, by the powehl and incxorablc god and by his holy names, to stand bcsidc mc in the I coming night in u~hateverform you used to have, and inform me whether you have the powcr to perform the NN dccd; immediately, immcdiatcly;quickly, quickly!" ~ h c ngo quickly to u~here[somconc] lies buried or urhcrc something has been discarded,ifyou do [not] have a buried body; I spread thc hide under him at about sunset. Rcmm [homc],and he \\,ill actually be present and will stand bcsidcyou on that night. And he describes to you how he died, but firsthe tclls you if 1 he has thc power to do anything or to perform any scr\.lce. And take a lcaf of Aax and with the black ink which \viU be revealed to you, paint on it thc figurc of the goddess who \\,ill he revcaled to you, and paint in a circle this speU (and place on his head I the lcaf which Ilar been spread out and wreathc hiin with black ivy, and hc will actually stand bcsidc you through the night in dreams, and he will ask you, saying, "Order whatever you wish, and I do it"): "PHOUBEL TAUTHY ALDE MIN6OURITHI 1 SENECHO CHELETHICHITIATH MOU CHO ARIANTA NARACHI MASKELLI (formula) AEBITHO ACHAIL CHAOSOUNISOU SOUNIARTENOPH AKCHEREPHTHOUMI / BOLPHAI AROCHO ABMENTHO PHORPHORBA CHNOUCHIOCHOIME; I adjurc [you], dead spirit, by the Destiny of De~tinies,'~'to come to me, NN, on this day, on this night, and I agree to thc act of scrvice for mc. And if you don't, expectother chastisements." And when he agrees, rise up immcdiatcly and take a roll of hieratic papyrus and write on it with the black ink which will be revcaled to you the figurewhich will be revcaled to you? I and write in a circle this spell and offer it to him, and straightway hc will attract, even if he is unmanageable, immediatcly without dclaying a singleday. But often there will bc no need for the leaf of flax,but in the second spell25othe papyrus I sheet2" is to be placcd thcrc after you have comma~idcdthe act of service for you. Hc attracts and causes one to bc ill,and he sends dreams and restrains, and hc obtains rcvclationsby dreams as well. Thcsc are the things which this singlcspcll accomplishes. Dcpcilding on what you are pc~forming,~I alter only the passagc with thc usual items."" Most of the magicians, who carried their instrumentszs4 with them, cven put them aside and uscd him as an assistant. And thcy accomplished the prcccding things with all dispatch. I For [the spell] is free of cxccssivc verbiage, immediatelycarrying out as it does the prcccding things with all ease. Spell: "I say to you, chthonic daimon, for whom the magical material of this female (of this male) has bcen embodied on I this night: proceed to whcrc this fcmale (or this male) resides and bring her to me NN eirhcr during the middle of thc night or quickly. Perform the NN dccd because the holy god osr~rsICMEPHI 248. Scc on this conccpt PGM 111. 120 and n. 249. The fiplirc is nor extant. See Prrisendanz. amanrus ad loc -- .. iioncd in IV. 2014. 252. Preiscndanzfollo\vs the papyrus and mads ?ipd~76,ri, ~ ~ & C V E L F ,but this is surely impossiblc Greek. Thc casicst changc is 7ipdr ro%o ti .;ip&nos~~,but the scnrc scerns to icquirc sorncrhing likr rpipdr ri rL woi$ ?rp&crre~q,"for whatevci you do," or "depending on \vhhatjcvcr) you do." [E.N.O.] 253. This Is apparently a reference m thc hxrnuias gi\.ci~as corvbv, KO&"& found rlsc\vhe,crrin rhc PG'M. 254. Prohab!? rhis is a rcrcrcncc to ~l>stiun~rntssuch as were foulxi in Prrganon. Scc K.m'iinsch, A~ttibesZnujle;gwZt aus Pei~uinon,Jahrbrrch dtr Kaismiirh llcutichcn Archirol~gichnlriiiutr, Ecgixz~ygxhtfi6 (Ucrlitl: Rcirncr, 1905). PGh1 IV. 2125-39 75 sRo 255 wishes and commands it of you. Fulfill, daimon, \\.hat I is \vritten here. And after you have performed it, I will pay you a sacrifice.But if you delay, I will inflict on you chastiscmcnts which you calulot endure. And perform for me the NN deed, immediately, immediately;quicWy,quickly." The black id of thepocedwve I is this: The hide is inscribed with blood of an ass2'*from the heart of a sacrificial victim, with which is mixed the soot of a coppersmith. But the leafof flax is inscribed with falcon's blood, with which is mixed the soot of a goldsmith. I But the leaf of the hieratic papyrus is inscribed with eel's blood, with which acacia is mixed. Do these things in this manner and, once you have performed them, you may know with what a marvelous nature this process is endowed, since in all case 1 it considers the implements as the assistant.But guard yourselfwith whatever protection you want. And this is the$?urezi7wrlttenon the hide: A lion-facedform of a man wearing a sash, holding in his right hand a staff, and on it let there be a serpent. I And around all his left hand let an asp be entwined, and from the mouth of the lion let fire breathe forth. Thejipre -tten onto the leaf of@ is this: Hekate"%ith three heads and six hands, holding I torches in her hands, on the right sidesof her facehaving the head of a cow; and on the left sides the head of a dog; and in the middle the head of a maiden with sandalsbound on her feet. And i n s d e d on the piece of papyrw: Osiris clothed I as the Egyptians show him,"jl *TI.:E. N. O'Neil. PGM IV.2125-39 "Arestraining seal for skulls that are not satisfactory [for use in divination], and also to prevent [them] from speaking or doing anything whatever of this [sort]: '" Seal the mouth of the sku1with dirt from the doors of [a temple] of Osiris 1 and from a mound [covering] graves. Taking iron from a leg fetter, work it cold and make a ring on which have a headless lion engraved. Lct him have, instead of his head, a crown of Isis, and let him trample with his feet I a skeleton (the right foot should trample the skull of the skeleton). In the middle of these should be an owleycd cat with its paw on a gorgon's head; in a circle around [allof them?], these naKleS: MDoR INBA NICHAIOPLEX BRITH. *Tr.: Morton Smith. 255. Thc names come From rhc Egyptian and mean "Oairis, Good Daimon, great prince" (or ''ram'?. [R.K.R.] 256. For the applicarion, srr PGM IV 2015,2220. On thr blood ofthc ass, sec D. Wortmm, "Das Rlut dcs SS~I,"ZPE 2 (1968):227-30; also Griffirhs,Plutwch'rDe Iiidcet Oriride276, cotnmcntingon De Is. et Or. 6, 353H. 257. For this figurc, scc Dirtrrich, Abrarar 53; Nilsson, GGR TI, 499-501 with TafelV, 2a and 2b. 258. For picturcs of 1-lckatr mfanir on gcmtoncs, scc Bonner, SMA. nos. 64, 66; rf no. 156; Dclartcand Dcrchain, Ler Intaille, 189, nos. 252,253, *254, *254 (bis); Mourcrdc, GIaivc67-71 (src abo\,e, n. 220). 259. This prescription is remarkable hrcausr it seems ro haw been madc by a mqician who was nor an F.g\iprian.Thc Egyptian Osiris is presented hcrc in his capacity as g d of rhc dcad. For his ability m send demons and spirits ofthe dcad, cf Pritchard, ANET 16, "Tbc Contending of Horns and Scth," Faulknrr.AnrirrrtE&ytian C@n TevtiI, sprU 335, pr. 11. lR.K.R.1 260. Rcading T U U ~ ( L )with the papyrus, i~utradof l'rciscndanz's rourw(u). 76 PGM IV. 2140-44 PGMIV.2140-44 "Pitys the Thessalian's spell for questioning corpses:'" On a flax leaf write these things: ''AZEL BALEMACHO"(12Ietter~).'~' Ink: [Made] from red ochre, burnt mvrrh, juice of fresh \\,ormwood, cvergrecn, and flax.Write [on the leafj and put it in the mouth [of the corpse]. *Tr.: W. C. Grcsc. PGMIV.2145-2240 "Divine assistance from three Homeric verses: "" "After saying this, he drove the solid-hoofed horses through the ditch.""* "and men gasping out their li\,es amid the terrible sla~ghter."~~' I "and they washed off in the sea the sweat that covered them."z66 If a runaway carries these verses inscribed on an iron lamella,'6' he urill never be found. Likewise, attach the same lamella I to someone on the point of death, and you will get an ans\verZ0Qocvcrything you ask him. Whenever anyone thinks he is under a spell, let him pronounce the verses while sprinklingwith sea water and . . . against enchantments. A contestant with the I tablet stays undefeated, just as also a charioteer who carries the tablet along with a lodestone; and the same is true in court; also, these are the things for a gladiator to carry. Attach it to a criminal who has been executed, speak I the verses in his car, and he u~illtell you everythingyou wish. Insert the lamella into his wound, and you udl have a great blessing with regard to your superiors and masters and others as u~ell,for you will have honor, / trust. It also keeps off daimons and wild animals. E\rcryone will fear you; in war you will be inwlnerable; when you ask you will receive; yon will enjoy favor; your life will change; and you will be loved by any woman or man you have contact with. I You will have honor, happiness; you will receive inheritances, have good fortune, be unaffected by potions and poison; you will break spells and conquer your enemies. Here ir the thefmmzla to be spoken when you immerse the lamella.269 261. Scr PGM IV 1990and n. 262. That is, in Greck lettcm. 263. In the pzpyrus these three verses from Homcr are written in cxccptionally largc Icttcm. Cf PGM IV. 470-74; 821-24, w,hrrr magical power is ascribed to the same verses. See the note on PGM IT 470. 264. Homer, 11. 10. 564. In Homer, the referent of "he" Is Odyssrus. 265. Homcr. 11.10. 521. Thc auorarion includes onlv a omi ion ofthc Homeric scnrcncc. "Mcn" is 266. Homer, 11. 10. 572. In Homer, &e rrfrr&t of"thry" is Odysseus and Diomrdes. 267. The usc of iron lamrllac (a?opposcd n,rliosc ollcad, silver, gold, and tin) is comparari\rly rxc in magic (but cf PGM VII. 382). Sec thc discussion 1,). A.M. Tupcr, 1.a M q b dam la po&k latine (Paris: Lo brllrs lettres, 1976) 39-43. An iron lamella engraved with magical words is housed in the Louvrc; scc A. Dam, Immiptionrarecquerdu Muie du Loume: Lei rater inidin (Paris: Lrs belles lcttrrs, 1933) 108, no. 205. IR.1I.K.I 268. Thc Grcck verb rcndcrcd "you ~viilgct an answer to" could alro mcan "hc will hcar." Perhaps the former is rhc correct rendering, and the passage is rxprcssive of the ancient notion that individuals on thc point ofdeath ham prophetic prwrr (scc, r.g., 11. 16. 843-61, wherethe dyingPauociusprnph~ csics rhr death of Hccmr; 11.22. 355-66, whcrc rhc dying Hccmr docs thc sameofAchiilcs; Sophoclcs, Oed. Col. 605-28, 1370-96, 1516-55, whcrc thc agcd Ocdipus, his dcarh approaching, dcliven prophccics; and \'irgil,Aen. 4.607-29, where Dido utters a propheticcursc shortly before committing suii-id". [H.M.] 269. Immersing rhc lamclla is pan of rhc consccrarion;scr S. Eiricm. "Die rnagischcn Gcmmcn und ihre Weihe," SO 19 (1939):57-85. PGM IV. 2145-2240 77 Thef m u l a : I "NN, leave the sweet light and also render me whate~erserviceI require of you \\,henever I call you (add the usual) becausc I conjure jvu by the gods of the underworld GOGGYLORYGCHE OMBKOLIGMATE~"'THOERYSERIS. 1 Render me the scn~icefor u~hichI summon you." Speak this formula that invokes all supernatural powers. Consemating theplaque: Go, I sa); into a clcan room. Set up a table, on xvhich you are to place a clean linen cloth and floxvers of the season. 1 Then sacrifice a white cock, placing beside it 7 cakes, 7 wafers, 7 lamps; pour a libation of milk, honcy, nine, and olive oil. Hme isthefmmsla to be spoken when you consecratethe plaque: "Come to me! You who are master above the earth and below the earth, I who look to the \vest and the east and gaze upon the south and the north, 0master of all, Aion ofAions! You are the ruler of the universe, Ra, Pan,"' (H)ARPENCHNOUBI I BRINTAENOPHRI BRISKYLMA AROUZAK BAMESEN KKIPHI NIPTOUMI CHMOUMAOPHI IA IOY IYO A11 OYO AEEIOYO BAUBC) BAUBC) PHORBA PHORBA ORBORAZAGRA OYOIEEA ER." Speak too the formula that invokes Necessity: "MASKELLI (formula) IARCHTHA ECHTHABA CHOIX IABOUCH IABOCH,)) and the one that I invokes all supernatural powers. So much for the ritual of con~ecration?'~Hwe are the operationsfmspeci$c purposes: For a n macle:Write as follows on a bay leaf in myrrh mired with blood from someone who has died by violence: "ABRAA, you are the one who reveals all things MARIAPHRAX." I Then put it under the lamella. For mecking chariots: Burn garlic and a snake's slough as an offering, and write on a tin plaq~e:"~"NEBOUTOSOUALETH BEU ERBETH PAKERBETH and ONOUPH; overturn him, NN, and his I companions." Bury the tablet for 3 days in the grave of someone who died untimely;he will cometo lifefor as long as it staysthere. For spellsthat restrain: Write on a seashell in the ink"" mentioned below, adding I Typhon's bl~od.~'Thenyou are to bury the shell in the tomb of somconc who died untimely, when the moon stands in opposition to the sun. What you are to writc is the 3 Homeric ~rerscs,~'%ndthe following: "16ROLCHOSETH IAKOUsrAr 16PATATHNAX / EK~BTH16PAKERBETH." Thc lamella is to be carried, as in the examplesat the beginning. Fwpqularity spellsand lovespells: Write "MYRI MYRI NES MACHESN~N"on a gold tablet, after putting it under / the iron one for 3 days. When you remove it, carry it, keeping yourself clcan all the while. Forfetching spells. Burn roses and sumac as an offering; take myrtle leaves and write on them in ink "STHENEPIC) ARRORIPHRASIS YYYY I 1111 fetch her, NN, for him, NN." Recite the formulai77and put the magical substance under the lamclla. 270. This and thc preceding voter rnaaicac can br translated and mean, " p u with the round snout," and y o u w h o lap rain." [H.M.] 271. Thc inrcrprrtation of the god Pan as Aion and as god of the All is based on rlic a~sumcdc v mulor; of thc namc (cf also FGM XIII. 980: Eu ~ a i76 mi", "One and rhc .W).Scc F. Brommrr, "Pan: P E . S 8 (1956):1005-6. 272. Scc above on PCM llr.2186. 273. That is, rhr iron tablcr chat has bccn consecrarcd, not thc rin plaqucjust dcscribcd. 274. That is, thc myrrh ink mcnrioned at rhc end ofrhc spell. 275. For the blood of Srth/T\phon, srr PGM IV 2100 and n. 276. Scc for these vcrscs I'GMIY 2145-51. 277. Presumably, this formula is thc onc prcvinuslr mentioned ("that invokes all supcrnxural pobr- 78 PGM IV. 2241-2358 You arc to add some singlc-stcmmcdwormwood to the myrrh ink. Let the lamclla 2240 be worn on acord; get it from the places where i the woolworkershave thcir shops. *TI.: Hubert Martin, Jr. PGM W.2241-2358 *Documentto the waning moon."x Spell: ''Hail,zN Holv Light, Rulcr of Tartaros, Who strike with rays; hail, Holy Beam, who whirl Up out of darkness and subvcrt all thihgs 2245 With aimlcss plans. / I'll call and may you hear My holy words since awcsome Destiny Is ever subject to you. Thrice-bound goddess, Set free yoursclf. Come, ragc against him, NN. For Klotho will spin out her threads for you. Assent, 0 blessed one, crc I llold you 2250 As hateful, crc I scize your / sword-armed fist,'" And crc you grievc, 0 god in maiden form. You'll, willy-nilly, do thc NN task Because I know your lights in full detail, And I am your priest of good ofices, i 2255 Your minister and fe.llow\i~itncss,Maid. What must take placc, this you cannot escape. You'll, willy-nilly,do thc NN task. I now adjurc you by this potcut night, In which your light is last to fade away, 2260 In which I a dog opcns, closes not, its mouth, In which thc bar of Tartaros is opened, In which forth ragcs Kerberos, armed with A thunderbolt, Bestir yourself, Menc, Who need the solar nursc, guard of thc dead, 1 2265 You I implorc, Maid, by your stranger beams,iP1 You I implore,"" 0 cunning, lofty, swift, 0 crested one, who draw swords, valiant, Healer, with forethought, far-famed,goading one, 2270 Swift-footed, brave, crim/son, Darkness, Brimo, Immortal, heedful, Pcrsian, pastoral, Akyoue, gold-crowned, thc elder goddcss, Shining, sea-goddess, ghostly, beautiful, The one who shows, skiff-holder,aiming well, en"), 11. 2186. 2204-5. n ~ c"maeical substance" is usuallv material rakcn from the ~rrsonto bc - 279. Thcsc iambic trimeters, many of which arc metrically faulty or even coliapsc almost cornplctcl~,, haw bccn adaprcd as the rccr,nstructed Hymn 17; see l'rciscndanz, vol. 11, pp. 250-53. The text is firqucntly uncertain and d ~ ctanslarion is rcntativc. [E.N.O.] 280. Thc magician claims later to havc ddonc so (1.2328). 281. For E E L V ~f A q q read ( s ~ v q ucrqqu; src Preismdanr, vol. 11, p. 251, apparatus ad lo'. 282. The conclusion of rhc Iinc is lost. llcrc a long lisr of what seem n, bc epithcrs, now mostly corrupt, has bccn inscrrcd. The tanslarion usually follo~vsthe conjrcturcs proposcd by Heitsch, alrhough man! are qucsrionablc. PGM N. 2241-2358 Self-gendered,wearing 1headband, \'I'gorous, Leader of hosts, 0 goddess of Dodona, Of Ida,'R%c'r with sorrows fresh, wolf-formed, Denounced as infamous, destructive, quick, Grim-cycd, shrill-screaming,Thasian, Mene, 0 Nethennost one, beam-embracer, savior, World-wide, dog-shaped, I spinner of Fate, all-giver, Long-lasting, glorious, helper, queen, bright, Wide-aimer, vigorous, holy, bcnign, Immortal, shrill-voiced, glossy-locked,in bloom, Divine, with goldcn face, delighting I mcn, Minoan, goddess of childbirth, Thcban, Long-suffering, astute, malevolent. With rays for hair, shooter of arrows, maid; IZ"' truly know that you arc full of guile And are deliverer from fear; as Hennes, The Elder, chief of allmagicians, I Am Isis' father.'" Hear: EO PHORBA BRIM0 SACHMI NEBOUTO / SOUALETH. For I have hidden thiszR6magic symbol Of yours, your sandal, and possess your key. I opened the bars of Kerberos, the guard Of Tartaros, 1 and premature night I Plunged in darkness. I whirl the wheel for you; The cymbals I don't t~uch."~'Gaze at yourself: Lo! As you see yourself, you'll wonder at The mirror, love charm of the Nile's goddess,'"8 Until you cast the dark light from your eyes. What you must do, i this you must not escape. You'll, willy-nilly, do this task for me, Mare, Kore, dragoness, lamp, lightning flash, Star, lion, sbe-wolf,A e 0 ee. A sieve, an old utensil, is my 283. The papyrus reads ELSE^, which Wcsscly, whom Prciscndanz follows, emends to 'ISaia. This epithet means "belonging to Ida," a mountain angc in Crctcor Phrygia. Cf.PGM V 455-56; LXX. 14, and Rra, "Frapcnrs," 293 with n. 30; H. \,on Geisau, "Idaia," KP 2 (1979):1337. 284. Here thc spcll that prrcrdcd rhc lisr ofcpithco is resumed. Someconncnivc matarcrial may have ken lost. [M.S.] 285. Thc cldcr Hcrmrs is the Egyptian HermesTrisrncgitos (Thorh)who was thought to bc oldcr than thc Grcck god. On HcrmcsIThoth as thc father of Isis, see Plutarch, Dc Ir et Or. 3, 352A-R, and 12, 355F-356.4, and Griffiths, Nutarchs lle Iidc et Orinde 263. Srr also PGM I V 99-101, where Thoth is the father. On the topic, see also Reiacnstcin, Poimandrrr 136 n. 4; Nock and Frstugitrr, H d s Trimz~irta111, p. cxxvii. (R.K.R.I 286. Reading76 for TOGTO.That rhc symbol was the sandal is shown by the latcr rcfercnceto it in 11. 2334-35. Tlir "symbols" of the gods were thought nor ro bc mcrc signs ofthcm but objects and formulas by which t h q could be controlled. [M.S.]See also Rnz, "Fragments." 291. 287. Reading (S')o6~and undcrsranding the negative to rcfcr to both vcrbs, as suggcstcd by L. Kornm. The masician threatens to strikc: lhc will nor pcriorm actions that would prevent rhr h--pending cclipsc. (M.S.1 288. Rcading Ns~Aw(rj'I(r)~Socp p r v K ~ T O T T ~ ( ( I L0'). For d.ffpdw with in, scc thc E~mlo~icum Gudianum,ed. Stumius, 13. 20. [M.S.] 289. Pcrhaps "pun instead of "my" should hr rcad (also1.2311).Cf the similar lisr in PGM VII. 780-85. [M.S.] PGM IV. 2241-235880 And one morsel of flcsh, a piece / of coral, Blood of a turtlcdovc, hoof of a camel, Hair of a virgin cow, the seed of Pan, Fire from a sunbeam, colt's foot, spindel tree, Bov love, bow drill, a gray-eyed woman's body Wi& legs outspread, a black sphilx's i picrccd vagina: All of these are the symbolof my power. The bond of all necessity will be Sundercd, and Hclios will hide your light At noon, and Tethys will o'ertlotv the world,'gD Which you inhabit. Aion's i quaking; heaven Will be disturbed; Kronos, in terror at Your polezY'o'crpowered by force, has fled to Hades As ovcrsccr of the dead below. The Moirai throw away your cndlcss thread, Unless you check my magic's winged ~haSt,'~~i Swiftcst to rcach the mark. For to cscapc The fate of my words is impossible: Happen it must."'Von't force yourselfzWto hear The symbols forward and then in rcverse Again. You'll, willy-nilly, do what's needed. Ere useless light becomes your fate, do what I I say, 0Maid, ruler of Tartaros. I've bound your polc with Kronos' chains, and with Awesome compulsion I hold fast your thumb. Tomorrow does not come unless my will Is done. / To Hermcs, leader of the gods, You pr0miscd~~90contribute to this rite. Aye, in my power I hold you. Hear, you who Watch and are watched. I look at you, you look At me. Then, too, I'll speak the sign to you: Bronzc sandal of her I who rules Tartaros, Her fillet, Key, wand, iron whccl, black dog, Her thrice-locked door, her burning hearth, her shadow, Depth, fire, the governess of Tartaros, Fearing the Furies, those prodigious daimon~,'~1 You've come?You're here?Be wroth, 0maid, at him, NN, foe of heav'n's gods, of HeliosOsiris2" and of Isis. his bedmate. 290. Rcading r A u < ~ n e ~for KOU~+LUGL. Hrlios' light is the moon's bccausc rhc moon shincs wirh it (SCC ibovc). HCwill hide it in the sourh, hrcausc rhar is whrrc the sungoes to hide in the winter. Tethvs is rhc goddess ofthe primordial waters. [M.S.] 291. Reading mhov for UOV VOVY with H. van Hew~erdcn,"Dc carminibus c pap!?-is acgypriacis ctutis cr crucndis," Mnmoryne, n.s. 16 (1888) :342. Ih.l.S.] 292. Undcrsranding+aysiqs i r S+ir as equivalent to rhc dativc (cmcndarion may nor bc nccrssar).), and rcading d.uayaau(ff)~~.[M.S.] 293. Rcading iju 6s: yevim9ar for 6 6zi yeudu6a~.[M.S.] 294. Rcading ua(u)rjv wirh Prciscndaiq a d loc. [M.S.] 295. Rcading Svvmua for Sveuuu<. [MS.] 296. Reading nominaiivcs for accusati\,es.[M.S.] 297, hithaugh thc link between Helior and Osiris is possihlc through rlic connccrh,n with Sanpir. PLM 111.2373-2440 As I instruct you, hurl him to this ill Bccausc, Kore, I know your good and grcat I Majestic namcs, by which h e a h is illumined, 2345 And carth drinks den7and is pregnant; from these The universe increases and declines; EUPHORBA PHORBA PHORBOREOU PHORBA PHORBOR PHORBOR PHORBOR BORBORPHA ERPHOR / PHORBAIO PHORROR PHORBOR BOROPH PHORPHOR BOR 2350 PHORBOR AO I d E PHORRORPHOR EUPHOR BOPHOR EUOIEO I'HOTH IOPHOTH IOPHOTH PHOTHIOPH AOOOTHO 0AI 1 6 EOOIO HAHAHA EE EB TOW 060 O Y W AEEIOUO / YYY mistress, Harken-tcchtha,'" who sits beside Lord Osiris, Michael, 2355 Archangcl of angels, the god who lights the way, perform for me." Prutective cham of theprocedure . . . *Tr.: E. N. O'Ncil. The translation is baccd on the edition in Preisendanz,but scveml cmcndations by Morton Smith have been accepted (sccthe notes);scc his articlc 'Thc Hymn to dic ,Moon, PGM IV2242-2355," Proceedingr oftheXVIIntevnationa1 Coflples ofpapyolqp, ed. L. Kocncn et al. (Chico,Cal.: ScholarsI'rrss, 1981)643-54. PGM IV. 2359-72 "Business spell: Takc orange beeswax and I the juice of thc aeria plant and of 2360 ground ivy and mix them and fashion a figure of Hcrmc~"~having a hollow bottom, grasping in his left hand a hcrald's wand and in his right a small bag. Writc on hieratic papyrus thcsc namcs, and you will see continuous business: I "CHAIOCHEN 2365 OVTIBILMEMNOUOTH ATBAUICH. Give income and business to this plasr, bccausc Pscntebethm0lives here." Put thc papyrus inside the figure and fill in thc hole with the same beeswax. Thcn dcposit it in a wall, at an inconspicuous placc, I and crown 2370 him on the outsidc, and sacrificeto him a cock, and make a drink offering of Egyptian wine, and light for him a lamp that is not colored rcd. *Tr.: R. F. Hock. PGM IV. 2373-2440 "Charmforacquiringbusiness andforcalling in customers to a workshop or house or wherever you put it. I By having it, you wiU become rich, you will be suc- 2375 ccssM. For Hermes made this for thc wandering Isi~."~Thc charm is marvelous and is called "thelisle b e ~ a r . " Take bceswax that has not been heated, which is known as bcc gluc, and fashion I a man having his right hand in thc position of begging and having in his left a bag 2380 and a staff. Let thcrc bc around the staffa coiled snakc, and let him be drcsscd in a girdlc and standing on a sphere that has I a coiled snake, like Isis. Stand it up and 2385 the older link bnwccn Osiris and Re may bc of influence here. See A. Piankoff, ThcL2hmy @'Re (Ncw Y o k Bollingen, 1964) 19-21. [R.K.R.] 298. Harkenrcchthais a malc god (see Glossary s.r); thus he is not to bc addrcsscd by "misrrcss," a rirlc belonging to the moon goddcss of the preceding hymn. Scca h PGM IV 2004 and n. 299. Herc Hcrmcs is portrayed as rhc gml iodomSlrulw Rook I. EPRO 29 (Lcidcn: Brill. 1972):93-94. 82 1'GM IV. 244-2621 erect it in a single block of hollowed-out juniper, and have an asp covering the top as acapital.30Tashionhim during thc new moon and consccratc I it in acelebrating mood, and read aloud the spell over his members, aftcr you have divided him into three scctions-repeating the spell four times for each member. For each member write on strips of papyrus made from a priestly scroll, with ink of cinnabar, juice of wormwood, and mprrh. When you have set it I up high on the place you have chosen, sacrificeto it a wild [assIuU)with a white forehead and offer it nhole and roast the inward parts over the wood of \villow and thus eat it. Now this is what is to he written on [each] stl-ip of papyrus. The spell on the I b q : "EPH EROUCHIO CHORAI DARIDA METHEUEI ABACHTHIE EMESIE ECHENE IAE IEN EBAPS PHNEOA ENTHONICNAENTHA TROMOCHMOUSO THEBA~CHEIN SASI SAMACHIOTH OUASA AMAKARALA KAIOS I USOI." Upon the head: "OAI IE EIO NAG OULABETHEN THERMATH ENESIE." On the neck: "THALAA MEMARACHO CHETH THROU PHEN PHTHAI." On the right shoulder: " E m CHNA THOUE BOLERI." On I the left: "ARIAO IEE SYPSO ITHEN BACHTHIPHERPSOI THENIRON." On the belly: "AMAMAMAR AIII ou MAMO MOU OMBA." On thc sacred bone: "IANOA P H T H O ~ H OOTHOM MATHATHOU." 1 On the right thigh: "ARIN THEA RAGNI METHETHIO CHFSIE IE ERE." On the lcft thigh: "BI BIN YEAIO ERENPS TEPHET PARAOU ~ E I . "On thc private parts: "EEROTHESONEEN I THNIBITH EUECHEN." On the right shin: "MIANIKOUEI RIOUS." On the left: "CHNOU TOUOYMOWCHOS ONIO." Under the sole of thc right foot: "OUWION.""~ On the left: I "ANOUPSIE." On the back of the buttocks: "ETEMPSIS PSPHOPS IALGEIOO." On the snakethename "Agathos Daimon," which is, asEpaphrodims"""says,thefollowing: / " P H ~m61P H ~ R C H OPHYYY KORPSIS OROCHOOI," but a on the paper which I found the spell was changed thus: "Harponknouphi" (formula). This is the spellfor the rite: "I receive 1 you as the cowherd who has his camp toward the south, I receiveyou for the widow and the orphan."'Therefore, give me favor, work for my business. Bring to me silver, gold, clothing, 1much wcalth for the good of it." *Tr.: K.F. Hock. PGMIV.2441-2621 *Spell of attraction: '"(implements: those for a lunar burnt offering); it attracm those who are uncontrollable and require no magical and who come in one day. It inflicts sickness cxceUently and destroys powcrfdy, sends dreams beau- 303. The dausc 6 p u ~ r 6 v .. .K F K P U I L ~ ~ Y O Yis obscure and not dearly rrlatcdroia context. Prrismdanz understands the snakc to bc buricd in the baskn which is put undcr thr figure.The rcfcrrncc is apparently to the &a mysticrl which contained the snakc and was carried on the head. Scc Apulcius, Met 11. 11 and GriUirhs, Tht Isb-Book 222-26; H . Lciscgang, "TheMystery of the Scrpcnt,"in Thc my st me^: Papmfmm the Einnor li.arboobr, Rollingcn Scries XXX. 2 (Princeton: Princnon University Pras, 1978), 194-260. 304. Thr papyrus has only here and in 1. 3148 ayprov which Jacobycmcnds ro (dv)iryp~ov,'tvild ass." Eirrcm suggcsrs diyp~ovK P L ~ V ,-wild m.'' 305. InGrcck, "heavenly." 306. Apparently thc papyms rcfcn to another author by rhr name Epaphroditos, bur norhing is known about him. 307. Cf 1.2375. Scc also Reimnstcin, P&z+zdrer 31. Thc widow and orphan rcfcr to Isis and Homs; cf PGM 111. 542-43. Scc Griffirhs, Plutarih'r De I& a Onridc 450. For the imprtancc of hospitalityin the myth of rhc wandering Isis, cf C. E. Sander-Hansen,DL TatedwMctternich,tle(Copenhagcn: Munksgaard, 1956) 41-42; Borghouts,An&ztE~tian Mu~icnlTcm59-62. [R.K.R.] 308. This spcil is similar to, and perhaps crcn parallcl ro, PGM 1\J. 2622-2784. 309. Thc rransiation of thrsc adjccrivcs is ccnrarivc and foilo~~~sPreismdanz's Gcrman translation, 84 1'GM IV. 2441-2621 I Forsendingdream:Say,"Become likethe god whom she\.orships." For dream revelations:Say, "Stand bcsidc me, Mistress, and rc\rcal to me about the NN matter." And she \vill stand beside you and \vill tell cven~hingwithout deception. Do not therefore perform the rite rashly, and do not pcrfonn 1 it unless some dire necessity arises for you. It also possesses a protective charm against your falling, for the goddess is accustomed to make airborne those who perform this ritc unprotected by a charm and to hurl them from aloftdown to thc ground. So consequently / I have also thought it ncccssary to take the precaution of a protective charm so that you may perform the ritc without hesitation. Keep it secret. Tak a hicratic papyrus roll and wear it around your right arm with which you makc the offcring. And thcsc are the /things written on it: "MOULA~'HICHERNOUTH MRO MOULIANDRON, guard me from every cvil daimon, whether an cvil male or female." Keep it secret, Thesecundspell,after you make / the first sacrificc,but it is better for you to say it before you make the offcring.This is the spell attached to thc first: "[I offcr you] "'" this spice, 0 child of Zeus, Dart-shooter, Artemis, Persephone, Shooter of deer, night-shining, 1triple-sounding, Triple-voiced, triplc-headed Selene, Triple-pointcd, triple-faced, triple-neckcd, And goddess of the triple ways, who hold Untiring flamingfire in triple baskets, And you who oft frequent the triple way And rule the triple decades with three forms 1And flames and dogs. From toneless throats you send A dread, sharp cry when you, 0 goddess, have Raised up an awful sound with triple mouths. Hearing your cry, allworldly things arc shaken: The nether gates and Lethe's / holy water And primal Chaos and the shining chasm Of Tartaros. At it ev'ry immortal And ev'ry mortal man, the starry mountains, Valleys and ev'ry tree and roaring rivers, And c'cn the restlcss sea, 1 the lonely echo, And daimons through the world, shudder at you, 0 blessed one, when they hcar your dread voice. Come here to me, goddess of night, bcast-slayer, Come and be at my love spell of attraction, Quiet and frightful, and having your meal Amid the graves. I And heed mp prayers, Selene, Who suffer much, who rise and set at night, 0 rriplc-headed, triple-named MBNB MARZOUNE, fearful, gracious-minded, and Persua~ion."~Come to me, homcd-faced, light-bringer, 317. n~eterm "son" sccms n, indicate the magician's apprcnricc. Ci' similar references in PGM I. 193; XIII. 214, 313,343, 719. 7 5 5 , ~ ~ .rE.N.0.j 318. Thcse dactylic hcxameterc, with rhc usual minure of accuiaic and faulty mcrcr, also form the recoi~sim.icd Hymn 20, for which scc Prciscndm~,vol. 11,pp. 257-59. [E.N.O.' 319. For rhc peilonificd Persuasion (Ptith5)aj an attribute and companion of .%phrodirccf PGM PGM IV. 2441-2621 Bull-shaped, horse-facedgoddess, who howl doglike; I Comc hcrc, she-~volf,and come hcrc now, Mistress Of night and chthonic realms, holy, black-clad, 'Round \vhom the star-traversingnature of The world rcvolvcs v.rhene'cr you wax too great. You havc establishede9ry worldly thing, For vou engendered everythingon earth And'from I the sca and ev'ry race in turn Of winged birds \v110 seek their nests again. Mothcr of all, who bore Love, Aphroditc, Lamp-bearer, shining and aglow, Sclcne, Star-coursing,heahly, torch-bearcr,fire-breather, I Woman four-faced,four-named, four-roads' mistress. 2560 Hail, goddcss, and attend your epithets, 0 heav'nly one, harbor goddess, who roam The mountains and are goddess of the crossroads; 0 nether one, goddess of depths, ctcrnal, Goddess of dark, come to my I sacrifices. 2565 Fullill for me this task, and as I pray Give heed to mc, Lady, I ask of you." Use this for the spells of coercion, for it can accomplishanything, but do not use it frcqucntly to Selene I unless rhc proccdure which you are performing is worthy 2570 of its power. For the hostilc offerings, when some slander is in\rolved, use the followingstele, speakingthus: Thisis the 3rd coercivespell: ''Shc? NN, is burning for you, 1 Goddess, somc drcadful incense"' And dapplcd goat's fat, blood and filth, Thc menstrual flow of virgin Dead, heart of one untimely dead, The magical material Of dead dog, woman's embryo, Fine-ground wheat husks, I sour refuse, Salt, fat of dead doc, and mastic, And myrtlc, dark bay, barley, And crab claws, sage, rose, fruit pits and A single onion, I garlic, Fig meal, a dog-faced baboon's dung, And egg of a young ibis. And this is sacrilege! She placcd Them on your altar; she set Thc flamingfire I to juniper Wood strips and slays a seahawk For you, a vulture and a mousc, Your greatest myst'ry, goddess. LII. 15,mhrrr rhc connrction is not clcar, lhowrvrr, and csp. l'indar, Pyh. 4; Acscliylus, Suppl. passim. 320. The meter ofrhcsc lines is i'mhic tctrarncrcr acaraicctic. Thc passage is onc rcrsion of thc rccotr~ structcd Hymn 19;sce P r c i ~ c n d a n ~ml. IT,pp. 255-57. The sccondvcrsiun, which differs in a lll~nibcr ofplaccs, appcais jusr below in PGCA41V2643-74. [E.N.O.J 321. On thc accusarions,src PGM IV 2175 and n. PGM IV. 2622-2707 She said, too, that tlicsc dceds of pain YCXIhad pcrformcd so harshly: For she said that you slew a man 2595 And drank the I blood of this man h i d arc his flesh, and she says that Your headband is liis entrails That you took all liis skin and put It into your vagina, [That you drank] sea falcon's blood and That your food was dung bertlc. But Pan before your \.cry eycs Shot forth liis seed unla1i6ul. I 2600 A dog-faced baboon now is horn Whenc'cr thcrc's menstrual cleansing. But you, AKTI~PHIS,Mistress, Sclcne, Only Ruler, Swift Fortunc of daimons and gods: NEROUTOSOALETH I01 LOlMOU LALON, in Sytiac: ETARONIWN BITHOU PNOU- 2605 SAN / KATHINBEKAO ESTOCHETH OKENTHA AMELCHEKIBIOUTHSPHNOUTHI, Brand her, NN, the lawless one, With bitter retributions, Whom I again will duly charge To you in hostile manncr. I call you. triple-faced goddcss Mene, O light-beloved 2610 Hermcs i and Hckatc at once, Male-female child togethcr; MOUI'HBKPHORBA, Queen Brimo, dreaded and lawful, and Dardania, AU-seeing One, come here, IOIE, Virgin, Goddess of crossroads and hull snake are you, 2615 Nymph and mare bitch and head i -nodder and Minoan and powerful, EALANINDO, come here, ATEES ENIDELIDIMA, Mistress Phaiara, MEDIXA EMITHENI~, comc to me. INDEOME. comc here. MEGAPHTHE. she will comc here. Attract her 2620 NN to me very quickly, I I myself will clcarly convict her of cverything, goddess, which shehad done whilc sacriiicingto you." *Tr.: E. N. O'Ncil. PGMIV.2622-2707 *Slander spellm2to S e l e ~ ~ e , ~ ~ ?which works for everything and every rite. For it 2625 attracts in the same hour, it sends dreams, it causes sickness, produces 1 dream vision~:~' removes enemies wlicn you reverse the spell,however you wish. But above all be protected by a protectivc charm and do not approach the pro~cdure~~+arelesslyor elscthe goddcss is angry."6 322. Sce on chis term PGM IV 2475 and n. 323. For a similar slandersprll, scc PGM I\:. 2471-92. 324. Thc papyrus has ous~~oliYaumzr.h,r conjectures, cf. the appararus ad loc., and for panllels P M IV 3172, 3197. Scc also K. Prciscndam, "Miszcllcn zu dcn Zaubcrpapyri," WSt 42 (1920): 31-32. 325. Hcrc i ~ p ~ y w a ~ ~ i as e r m m bc a variant for the usual crpression rip@&a, "rite." 326. Thc prescnr tcnsr is srrangc hrrr; ir should perhaps be read G ~ Y L E ~ ,"wi%be angry" Preisrn~ danz's tmslatiaii has a h~rurcring, toil ("sonst ziirnt dic Gottin"). PGM IV. 2622-2707 87 I Preparation oftheprocedure'sprotective cham: Take a magnct that is breath- 2630 ing and fashion it in the form of a heart, and lct there be engraved on it Hckatc lying about the heart, like a little crescent.Then carve the nvcnty-lettered spell that is allvowels, I and wear it aroundyour body. 2635 The following name is what is written: " A E Y ~EIE OA EOE E ~ A01EOI." For this spcll is completelycapable of everything. But perform this ritual in a holy manner, not frequently I or lightly, especially to Selcne. At any rate, burn upon picccs of 2640 juniper wood an offeringof Cretan storax and begin the spcll. Thespell whichis to be spoken: "For3" you the woman NN burns Some hostile inccnsc, goddess; The fat of dappled goat, and blood, I Defilement, embryo of A dog, the bloody dischargeof A virgin dead untimely, A young boy's heart,"28with barley mixed In vinegar, both salt and A deer's horn, mastic, myrtlc and Dark bay, and mix at random, And crab claws, I sage, rose, pits for you And singleonion, garlic, Mouse pellets, dog-faced baboon's blood, And egg of a young ibisAnd what is sacrilege, she placed These on your wooden altar Of juniper. She, NN, I said That you had done this matter; For she said that you slew a man And drank the blood of this man And ate his flesh, and she says that Your headband is his entrails, That you took all his skin and put It into your vagina, I [That you drank] blood of a sea falcon And your food was dung beetlc. And Pan before your very cyes Shot forth his seed unlawful: A dog-faced baboon now is born From all the menstrual cleansing, But you, ~ I ~ P H I S ,Mistress, Selene, I Only Rder, The Fortune of daimons and gods, N E B O ~ S O U A L E T H 10 IMI BOULLON ENOURTIWE (otherwise: NOUMILLON 327. Thc mmcrofthrsr lines is iambic tetrameteracarclcmc.Thc passagcis one version ofthe rrcons m a c d Hymn 19;scc Prciscndanz,vol. 11, pp. 255-57. The second version, which diffrn in a numbcr ofplaces, appears above in PCMIV 2574-2610. [E.N.O.] 328. On riruals involving a boy's hran, scc A. Henrichs,Die Phoinibkz derlollianar. F~agmenteeina neuenMchirchen Romam, Papymlqkiche Tmtc undAbhandz~np=14 (Bonn: Nabclt, 1972):32-37, 69-72. 88 1'GM IV. 2708-84 ESORTILES BATHYPNOU SANKANTHAKA MIBEMTH ENTOCHE TllO RENTHA IMDUE SORENTHA). Mark her, NN, the lawless one, With bitter I retributions. Whom I again will duly charge To you in hostile manner (Of all unla\vful things that she Has said against the goddess Detail as many as you want), For by the spell she forces Even the rocks to burst asunder." This, then, is the benej2entoff&nJ I which you sacrificeon the first and second dav (but on the third day, with the coercive spell also sacrifice the offcring that is coercive). The bewjkent offerin& then, is: Uncut frankincense, bay, myrtle, fruit pit, stavesacrc,I cinnamon leaf, kostos. Pound all these together and blend with M~ndesian'~~wine and honey, and make pills the sizeof beans. The coercive @errerrn~:When you say the foregoing cocrcivc spell / on the third day, also make an offering: it is a field mouse, fat of a virgin dappled goat, magic material of a dog-faced baboon, cgg of an ibis, river crab, a perfect moon beetle, single-stemmedwormwood picked at ~ u n r i s e , ~magic material of a dog, 1 a single clove of garlic. Blend with vinegar. Make pills and stamp with a complctcly iron ring, completely tempered, with aHekate3" and the name BARZOU PHERBA. Theprotective charm whichyon must wear: / Onto lime wood write with vermilion this name: "EPOKOPT KCIFTOBAI BAITOKARAKOPTO KARAKOPTOCHILOKOPTO BAI (50letters). Guard me from every daimon of the air I on the earth and under the earth, and from every angel and phantom and ghostly visitation and enchantment, me NN." Enclose it in a purple skin, hang it around your neck and wear it. I A protective charm on a silvw leaf PGMIV.2708-84 *Anotherlove spell of attraction:Take some Ethiopian cumin and fat of a dap- 2710 pled virgin goat 1 and after putting the offcring together, offer it to Sclene on the 13th, 14th, on an earthen censer, on a loftyhousetop, on coals. Spell: 329. Scc on this term l'C;.M 1. 85 and n. 330. Cf. on this point I'GM I\< 286-87. It is likely that thc magician recognizes that he b ro perform a "ritual for picking a plmt" (/3oravjapm~). 331. Tlic ring is supposed to havc an image of Hckarc. 332. For an clramplc ofaphylactc~consistingofrnyical iharacrcrs,see D. Jordan,"ASilver Pli?lacten. at Istanbul,"Z1'E 28 (1978):84-86. PGM IV. 2708-84 "C~me,"~giant Hekate, Dione's ""' guard, 1 0 Persia, Baubo P h r o ~ n e , ~ ~ ~dart-shooter, Unconquered, Lydian,"3hthe one untamed, Sired nobly, rorch-bearing, guide, who bends down Proud necks, Korc, hear, you who've parted 1 gates Of steel unbreakable. 0 Artemis, Who, too, were once protectress, mighty one, Mistress, who burst forth from the earth, dog-leader, Al-tamer, crossroad goddess, triple-headed, Bringer of light, august / virgin, I call you Fawn-slayer, crafty, 0infernalone,""' And many-formed. Come, Hckatc, goddess Of three ways, who with your fire-breathingphantoms Have been allotted dreaded roads and harsh / Enchanuncnts. Hekatc I call you with Those who untimely passed away and with Those heroes who have died without a wife And children, hissingwildly, yearning in Their hearts."33' (Butothers sa): "with form of winds"). 1 "Go stand above her ( N N )head and take Away from her sweet sleep. And never let Eyelid come glued to eyelid, but let her Be sore distressed with wakeful cares for me. 1 And if she lies with someone else in her 2740 Embrace, let her thrust him away and take Me in her heart. Let her abandon him At once and stand before my door subdued In soul at longing for my bed of love.339I But you, 0 Hekate, of many names, 2745 0 Virgin, Kore, Goddess, come, I ask, 0 guard and shelter of the threshing floor, Perscphone, 0 triplc-headed goddess, Who walk on fire, cow-eyedBOUORPHORBE~'~ PANPHORBA PHOIUlARA ARTIi)l'HI ERESCHIGAL / NEBOUTOSOUALETH 2750 333. 'Ihc dactylic hcxamcters, which are frequcncly inrcrmptcd bv wcsmqqicaeand other formulas, also form thc rccomtruncd Hymn 21. Scc Prrisendam, vol.11, pp. 259-60, where thc hymn concludes with IV. 2764 but adds 2784 as a kind ofpostscript. [F.N.O.] 334. Dione is a name ofAphroditr; see LSJ, 5.". Hcrc in this ycrctistic hymn the namc bclongs to Hekatc, as on the magical cools from Pcrgamon; scc Wiinsch. Antika Zauberaenzt 23-24. 335. The cpithrt of Hekatc may be rclatcd to the frog (cf. PGMXXXVI. 235).The animal playcd an important role in magicas a reprcscntativeofrhc gods ofrhcunderworld. SecM. Wrber, "Frosch,"RAC 8 (1970):524-38. 336. Thc use of the namc "Lydian" wirh Hekatr-Artemis should be norcd in connection with rhr possible Lydian origin o f k m i s . Sre on this point Chantmine, Dimonflair8 I, 116-17. 337. The translation iollows Reinmstcin's emendation (see Prciscndanz, apparatus ad loc.) of au8va~aas 'AGSouaia.This c~irhcrof the ~oddcssof Hadcs atso occurs in PGM IV 2855. CC LSJ, s.,,." Ali8uvaioq;Suppl. s.v. 338. Cf. Homcr, Od. 9. 75. As thc apparatus points out, rhr vase may bc corrupt. 339. q r k d q r r ~ u idulj is a Homcric h e n d d , ~ ~ .Ct-.11. 3.445; 6.25. See PGM IV. 2910. 340. Thc 17oce-r wqim hcrc srcm inrcndcd as a plrr of the xrnc pattern and rhry have, ho\r-rvc.cl a\vk\raraly, becn rrcarcd i s such. [E.N.O.] 90 Beside the doors, PYPYLEDEDEZO And gatc-breakcr; G ~ m eHekatc, of fiery Counsel, I call you to my sacred chants. hL4SKELLI MASICELLOPHNOUKENTABA~THOREOBAWGRA \\rho burst forth from the earth, / earth marc, OREOPEGANYX MORMORON TOKOUMBAI" (add the usual), "III frenzy"' may she (NN) come fast to my doors, Forgetting children and her life lvith parcnts, And loathing all the race of men / and womnen Except me (NN), but may she hold mc alone And come subdued in heart by lo\.e's grcat force. TEIEN~B"' TITHELEB ENOR TENTIIENOR. 1 Many-namcd One, KYz.aEousA PAZAOUS; wherefore, KOLLIDECHMA and sm set hcr (NN) soul ablaze \vith unresting fire. Both ORION and ~ ~ I C H A B L\\rho sits 011 high: you hold the SC\~CII \vaters I and the earth, keeping in chcck the one they call the grcat serpent, AICROKODERE"'" MOUISRO CHARCI-IAR ADONAl ZEUS UE DAMNAMENEUS KYNOBIOU EZAGRA" (add the usual). "16,all-po\\~crfulgoddcss 1 and 16all-guarding one; 10, all-sustaining One, ZBLACHNA: and SAAI) SABIOTHE NOUMILLON NATHOMEINA, always KEINETH, stalwart THESEUS ON=,"" prudent DAMNAMENEUS, / avenging goddcss, strong goddess, rite of ghosts, Persia SEBARA AICRA. Haste quicklv. Let her now stand at my doors" (add the usual). *TF.:E. N. O'N~I. PGMIV.2785-2890 *Prayerto Selenefor anyspell:14' "Come3" to me, 0 beloved mistress, Three-faced Selenc; kindly hear my sacred chants; Night's ornament, young, bringing light to mortals, I O chid of mom who ride upon fiercebulls, 0 queen who drive your car on equal course With Helios, who with the triple forms Of triple Graccs dance in revel with 1 The stars. You're Justice"' and the Moira's threads: Klotho and Lachcsis and Atropos"'" 341. Sec on chis poinr the discussion by U'ortmann, "Ncuemngisd~rTcxrc," 101-2. On rhc subjccr of madness causcd by magic, scc J. Mstcs, 13rr Wnhmi~inim.@~hiihen Mrthor und indmDichtun~b i zr*m Drama da 5.Jah~hunderti,Bibliothtk derAltenunWmchuftnz, N F.2. Reihc, Band 36 (Ilridelkrg: Wintcr, 1970)44-49. 342. Thesr lincs (2764-84) rcrain samc rracca of hcxamcters, bur only tlic last line comcs close m bring a compicic linc. [E.N.O.] 343. Thr formula sccms ro be rcrmally murilated. Ci' for similar passages 1'GiZ.I 11. 23-24; V. 424-27; VII. 680-83. Sce Prciscndanz, apparanls ad loc. 344 ONYX may rcfcr to rhc SmnC on!"; wliidl was usmi in magic. Cf.Hopfncr, OZ 1, scction 582. 345. Fur a discussion ofrhis By~im,scc K. Kcri.nyi,"1)ie G(YrinNatur." Emnor-Jnhrbwch 14(1947): 39-86, csp. 68-79. 346. Thcsc dactylic lhcr.mcrcr\, some of \which show thc usual irrcg~laritics.also form rlie rcconstruiicd Hymn 18. Sce Prciscndam, \al. 11, pp. 253-55. [E.N.O.I 347. Dike (Jusrice),rhc daughtcr of Zcus, has hcrr and in 1.2860 &come an cpirhe: of thc underworld goddess. For thc associationof Dike wirh undcnvorld dcitics. src A. Dihlc. "Gerechrigkcit," IWC 10 (1976):243-45. 348. Tlic reading ofthc papyms is uncertain nr rhis point. Traditionally,chic names of the Furics wcrc Alccto. Tisiphonc, and Mcgaira (Apollodoms,Rib. 1. 1.4; Orph. Hmzn. 69. 2). Ifrhr thrcc Furies arc inrcndd hcrc, rbs rcading of I'ursuphoi~exvill hare to bc changed o,Tisiphonc, as si~ggcsccdb! Prciscnclan,, apparatusad Ioc. Scc also H. Funkc, "Filiicn," RAC 8 (1971):699-722, csp. 704-5. I'GM IV. 2785-2890 Three-headed, you're Persephonc, Mcgaira, Allekto, many-formed, \vho arm your hands 1 With dreaded, murky lamps, .ivIloshake your locks Of fearful serpel~tson your brow; who sound The roar of bulls out from your mouths, whose womb Is decked out with the scales of creeping things, I With pois'nous rows of scrpcnts do\v11the back, Boul~ddown your backs with horrifying chains Night-Crier, bull-faced, loving solitude, BL~-headed,you have eyes of bulls, I the voice Of dogs; you hide your forms in shanks of lions?' Your ankle is wolf-shaped, fierce dogs arc dear To you, wherefore they call you 1 Hckate, Many-named, Mene, clcaving air just like Dart-shooter"' Artemis, l'ersephonc, S!~ooterof deer, night / shining, triple-sounding, Triple-headed, triple-voiced Sclcnc Triple-pointcd, triple-faced, triple-necked, And goddess of the triple ways, who hold Untiring flaming fire in triple baskets, I And you who oft frequent the triple way And rule the triple dccadcs,"" unto me Who'm calling you be gracious and with kindness Give heed, you who protect the spaciousworld At night, before whom daimons quake in fear I h i d gods immortal tremble, goddess who Exalt men, you of many names, who hear Fair offspring, bull-eyed, horned, mother of gods And men, and Nature? Mother of all chings, For you frcquent Olympos, I and the broad 2835 And boundless chasm you traverse. Bcgiming And end are you, and you alone rule all. For all things arc from you; and in you do ALL things, Eternal one, come to their end. As everlasting I band around your temples 2840 You wear great Kronos' chains,"" unbreakable And unremovable, and you hold in Your hands a golden scepter. Letters 'round Your scepter I Kronos wrote himself and gave 2845 To you to wear that all things stay steadfast: Subducr and subdued, mankind's subduer, And force-subduer; Chaos, too, you rule. 349. Thc phrasc describing Hckatrlhemis as standing bcnvccn nvo lions points to thc oldcr concent oithe "aucen of ihc animals." Scr \V. Hclck Bewuchtunaenzur <;mien Goztinwnd den ihr vwbun- 351. For rhc rcrm "rriplc dccadcs," scc PGM IV2527. 352. For thc conccpt of Naturc, scc C;k,ssa~,sv.; ior the cpithcr "morhcr of all tliiligs" sce Oqh. Hymn. 10. 1: wa+~rjre~pn.See also PG,W IY 2917. 353. Scc also 1'GM IV. 3084-3124 and S. Eitrcrn. "Kronos in dcr Magic," Univwiiti libre de ljnrrr~ ellei,Annlrairc de l'innitur kphilolc@ etd'hinoire o%entnlci, 11: i l ~ l a r g ~ fBidrs, vol. I (Brmellcs:Sccrctaiiat de i'instirut, 1934) 351-60. PGM IV. 2891-294292 ARARACHARA/KABPHTHISIKXRE. Hail, goddess, and attend your epithets, I burn""' for you this spice, O child of Zeus, Dart-shooter; heav'nly one, goddess of harbors, Wlio roam the mountains, goddess of crossroads, I O nether and nocturnal, and infernal, Goddess of dark, quiet and frightfuls5 one, O you who have your mcal amid the graves? ~ G h t ,Darkness, broad Chaos: Necessity Hard to escape arc you; you're Moira and 1 Erinys,'" torment, Justice and Destroyer, And you keep Kerberos in chains, with scales Of serpents are you dark, O you with hair Of serpents, serpent-girded, who drink blood, I Who bring death and destruction, and who feast On hearts, flesh eater, who devour those dead Untimely, and you who makc grief resound And spread madness, come to my sacrifices, And now for me do you filfill I this matter." offer in^for the rlte: For doing good, offer storax, myrrh, sage, frankincense, a fruit pit. But for doing harm, offer magical I material of a dog and a dappled goat (orin asimilarway, of avirgin untimelydead). Protective chamfm the rite: Take a lodestone and on it have carved I a threefaced Hekate. And let the middle face be that of a maiden wearing horns, and the left face that of a dog, and the one on the right that of a goat. After the carving is done, I clean with natron and water, and dip in the blood of one who has died a violent death. Then make a food offering to itssRand say the same spell at the time of the I *Tr.:E. N. O'Neil. PGM IV.2891-2942 *Love speU of attraction: we'n~ to thestarofAphrodite: '"A white dove's blood andfat, untreated myrrh and parched wormwood. Make this up together as pills and offer them to the star on pieces of vine I wood or on coals. And also have the brains of a vulture for the compulsion, so that you may make the offering.And alsohave as aprotectivecharm a tooth from the upper right jawbone of a female ass or of a tawny sacrificialheifer, tied to your left arm with I Anuhian thread."' 354. The following lincs arc similar to thosc ac PGM IV 2522-29. but their ordcr occasionally diffcrs. 355. On SomrAijir, "frighrhl," cf. Thcocrirus, IdyU2. 14 (said of Hrkatc). [E.N.O.] 356. On catingamid gravcs, cf, c.g.,Tibullus 1.5. 49-56, esp. 53-54. 357. The goddcss is hcrc idcnrified with Erinys, rhc avengingdriry This ididentification is somcnhar inconsistentwith 1.2798,where the thrcc Furies are namcd; rhc samcis rrur ofMoira (1.2859) as compared with the three Moirai (11.2795-96). See PGM IV 1418,2339;V 191; and IV. 2798with n. 358. The trrm r;up&tV~rr~srcfcrs to an offcringoffood. SrrPGM 1.23,39; XIII. 1012. Cf Eitrcrn's and Prcisenda~z'srranslarion: "leg ihn (cinc Wcile) beisrite." W"nsc11 thinks of thc term as a cover ("Hiille") 359. For thc meaningofthe phrase, scc PGMV 230. 360. Thc smrofAphrodite is rhc plmct Venus. 361. On thc hinubian thrcad src PGM I. 147md n. P(;M IV. 2891-2942 Compulsion e l m u t ofthe rite: if as goddess you in slou~nessact. You \id1 not scc Adonis risc from Hadc~,"~ StraiglmtwayI'll run and bind him with steel chains; ! As guard, I'll bind on him another \vhccl Of Lxion;""l no longer will he come To light, and he'll be chastizcd and subdired. Whcrcfore, O Lady, act, I beg: Attract NN, whom NN borc, to comc with rapid step To my door,""" me, NN, whom NN borc, ! And to thc bed of lox, driven by frenzy, 2910 In anguish from tlic force611goads-toda~ At once, quickly. For I adjure you, Kythcre,"' NOUMILLON BIOMRILLON AKT1i)PHI ERESCHIGAL NEBOUTOSOUALETH I'I-1ROUREXIA THERMIDOCHB BA1-i) / NE." 2915 Hymn of Compulsion: "0foam-born Kythereia, mother of Both gods and men, ethcrial and chthonic, MI-Mother Nature, goddess unsubducd, Who hold togcthcr things? who cause the grcat Fire to re\rolvc, who keep the cvcr-moving B A R Z A ~ ' ~1 in her unbroken course; and you Accomplish everything, from head to toes, And by your will is holy water mixcd, When by your hands you'll move RHOUZO'"~ amid Thc stars, the world's midpoint which you control. You move holy dcsire into the souls Of men I and move women to man, and you 2925 Render"" woman desirable to man 362. This is a curiousand confuscd passagr. Li. 2902-15 contain scattcrcd snatchesofucrsrsmhich are obviouslypans ofdacvlichrxametcn. Ll. 2916-28 conrain lines %,hicharc rclarivcly a c c u m lhesarnctcrs, but 2929-39 arc a mixture of metrical and ~lonmerricallincs. Nevertheless, rhc wholc passage has brcn arrangcd md reconsrrucrcdas Hymn 22; scc Prciscndanz,vol. 11, pp. 260-61. Sincc rhc ronc and purpose ofrhc whole passagc s c r m hymmic, thc rranslation has bccn madc in verse but with an occasional faulty linc. [E.N.O.] 363. On the cult of Adonis in Egypt and thc pn,blcm concerning his ''rcsurrenion," c t Thcuciitus, Idvll 15and. with further litcnturc. Nilsson. GGR 11. 35 n. 2: 650. n. 4: Griffiths. Plutarch'iD~Isidcet, , . Oriride 320-22. 364. Because he arrcmprcd to make love ro Hera, wife of Zcus, the mythical king Ision was condcmncd by bcing fastened to an cvcr-turningwhccl. Tllr myth of Ixion was very popular in antiquity See Cook, Z r u Ill, 2, pp. 200-205 (wirh plates); P Wcizsicker, in Roschrr 2, 766-72, s.v. "lrion"; H. von Geisau, "Ixionp K P 3 (1979):31-32. 365. Preisendanz srarcs that L.v ?ipod+io~rr~vis a tag from Homcr, Od. 10. 220. 366. Two traditional cpithra of Aphroditc occur hcrc closely togccher: Kjtheri in 1.2912 and Kythereia in 1.2915.Ihcname may rcfcr n, the island of Kythm which ma?bclicvcd to be Aphioditc's birthplace and which had a temple of Aphroditc Urania. Scc LSJ, s.v.; E. Mcycr, "Kythcra;" KP 3 (1979) :423. 367. The reading r,fthis epithet is ut~carrain.See dlr apparanls. 368. The ward R A R ~is l'crsian and rncans "shining light." Scc Ih,pfncr, OZ 11, p. 100. 369. Ilopficr, OZ 11, p. 100, assumes that nnouzi, is confuscd with the Persian myical word zounn.Scc also K. Preisendanz, "Zun,," in Roschcr 6, pp. 763-64. 370. Preisenda~izpiinrs ri977m, thc rcading of rhc papyrus, but the third pcrson is ccrtainl! wrong herc. Thc simplcsr coriccrion is rliar of\Vcsscly ri7977c mi. and that is what is tianslatcd hcrc. 94 PGM IV. 2943-66 Through all thc days to come, our Goddess Queen, Come to these chants, Mistress ARRORIPHRASI GOTHETINI, CypILl~-b~rn,SOU1 ES THNOBOCHOU THoRITHE 2930 STHENEPIO, Lady 1 SERTHENEBEGI, and inflict fiery love on her, NN, whom NN bore, So'" that for me, NN, \vhom NN bore, She melt with love through all the days to come But, blessed RHOUZO, grant this to me, NN: Just as into your chorus 'mid the stars A man unwilling you attracted to Your bed for intercourse, 1 and once he was Attractcd, he at once began to turn Great BARZA, nor did he cease turning, and While moving in his circuits. he's aroused: wherefore attract to me, her, NN, whom NN bore, To bed of love. But goddess Cyrpus-born Do you now to the full fulfill this chant." I 2910 If you seethe star shiningsteadily,it is a signthat shehas been smitten, and if it is lengthened like the flameof a lamp, shehas alreadycome."" *Tr.: E. N. O'Neil. PGM IV.2943-66 *Love-spellofattractionthroughwakefulness:Take the eyesof a bat and release 2945 it alive, and take / a piece of unbaked dough or unmelted wax and mold a little dog; and put the right eye of the bat into the right eye of the little dog, implanting also in the same way the left one in the left. And take a needle, thread it with the 2950 magical material and 1 stick it through the eyes of the little dog, so that the magical material is visible. And put the dog into a new drinking vessel, attach a papyrus strip373to it and seal it wjth your own ring which has crocodiles with the ba& of 2955 their heads attached,"'+ and / deposit it at a crossroad after you have marked the spotso that, should you wish to recover it, you canfind it. Spell m-itten on thepapyrus strzp: "I adjure you three times by Hekate PHOR- 2960 PHORBA BAIBO PHORBORBA, that she, NN, lose the fire in her eye or even I lie awake with nothing on her mind except me, NN, alone. I adjure by Korz, who has become the Goddess of Three roads, and who is the true mother of. . .(whomyou 2965 wish), PHORBEA BRIM6 NEBATO DAMON BRlMON SEDNA / DARDAR, !ill-seeing one, IOPE, make her, NN, lie awakefor me through all [eternity]." *Tr.:E. N. O'Neil. 371. The vcrsc rcsumrs hcrc aficr a few lines of pmsc; however, the NN-formuladacs not scan. 372. The last word of chis section is either 45zv ('khc has come") or 45ru ("ithas arrraned"). Thc magical scnsc-or the rcsult-is the samr in cirhcr casc. For the ran. aorist of diyw cf E M IV 2934: +far. Preiscndanz prints +tau in ihc fim, $edications,"JEA 26 (1940) :68-78. [R.K.R.] PGM IV. 2967-3006 95 PGM IV.2967-3006 'Among the Egyptians herbs are al\vays obtained like this: 3" thc herbalist first purities his own body, then sprinkles with natron"' and 1 fumigates the herb with resin from a pine tree after carrying it around the placc 3 times."Then, after burning &hi and pouring the libation of milk as he prays, he pulls up the plant while invoking by namc thc daimon to whom the herb I is being dedicated and callingupon him to be more effectivefor the use forwhich it is being acquired. Theinvocutwn for him, which he spcaksover any herb, generally at the moment of picking, is as follows:378 "You were sown by Kronos, you were conceivcd by Hera, I you were maintained by h o n , you werc given birth by Isis, you were nourished by Zeus the god of rain, you were givcn growth by Helios and dew.379You [are] the dew of all the gods, you [are] the heart of Hcrmcs, you arc the seed of the primordial gods, you are thc eye I of H e l i o ~ , ~you are the light of Sclcne,"" you are the zeal of Osiri~,"~you are the beauty and the glory of Ouranos, you are thc soul of Osiris' daimon which rcvcls in every placc, you are the spirit of h o n . As you have exalted Osiris, so / exalt yourself and risc just as Helios rises each day. Your size is equal to the zenith of Helios, your roots come from the depths, but your powers are in the heart of Hermes, your fibers are the bones of M n e v i ~ , " ~ k dyour I flowers arc the eye of Horns,- your secd is Pan's secd. I am washing you in resin as I also wash the gods"' even [asI do this] for my own health. You also be cleaned by prayer and give us power as Ares and Athena do. I am Hermes. I am acquiring you with Good I Fortunc and Good Daimon both at a propitious hour and on a propitious day that is effectivc for all things." After saying this, he rolls the harvcstcd stalk in a pure linen cloth (but into the placc of its roots they threw seven seeds of wheat and an equal number of barley, after mixing them with honey), I and after pouring in the ground which has been. . dugup, he depart% *Tr.:E. N. O'Neil. 375. On plant pickin& scc PGMIV. 286 and n. 376. Namln, a n a ~ dcompound of sodium carbonate and sodium bicarbonatr, u,a thc primary mineral uscd for purification io Egypt. Sce J. R. Harris, Le\.icqg~aphicalStudim inAn&tEByptiun Miner& (Rcrlin:Akadrmic-Vcrlag, 1961),193-94. [R.K.R.I 377. On thc rind o f w a h g in a circlc, scc W I'm, "Circumambulatio," RAC 3 (1957):143-52. For a humorous cxample, see Pn,prrtias, El~g.4. 8. 81-86. [E.N.O.] 378. Cf. the divinkcion of penons in Egyptian religion, documentationof which lists the individuals alongside various gods so as to identify them. Srr A. Maserr, "A props drs 'Iisccs' dans ICSCCXECS fun6mircs cr magiquur,"AndectaHiblica I2 (1959):227-46. [R.K.R.] 379. On thc significance of dcw (fiphooy), scc Plutarch, De Is et Or. 33, 364k a ~ dGriffiths,P k tarrh'rllc Irrde et Oiindc 424, whcrc he refers to PGM XII. 234. (E.N.O. / 380. The association of the eye and the sun (Hclios)w a widcly known in antiquity Srr P. Wilpcn (S. Zenkcr), -Augc," RAC 1(1950)csp. 961-63. 381. That is, the light ofrhc moon. 382. The term mwouSi ("zeal") is troublcsomr. Prciscndanz rm~larcs"Wiirde" (majesty).Cf rhc apparatus ad lot. [E.N.O.] 383. Thc epithet Mncvis, which occurs in PGM VII. 445; m a . 6, is the hrllmircd form of the Egyptian Mr-w, thc namc of the holy bull of Hrliopolis, rhr incarnarion of rlic sun god PrC. See Diodoms Sic. 1. 84. 4; Plutarch, De Ir. et Or. 33, 364C, with Griffithscommentary, 425. On rlic mattcr, scc W Hclck, "Mneris," KP 3 (1975):1374-75; L. Kskos~"hlnrris," Ldii 4 (1980):165-67. 384. For thc cyc of Horus, see PGM 111.421-26. 385. Thc rcfcrc~~ccis ro thc daily temple cult and care for thc dirincsraruo, includingtheir washing. dressing, a ~ dfccding. Scc Morenz, Ea~tiznRcl@on87-88. [R.K.R.] 96 PGM IV. 3007-86 PGM IV.3007-86 *A tested charm of Pibechis3" for those possessed by dainons: "'Take oil of unripc olives with the herb mastigia and the fruit pulp of the lotus, and boil thcm with colorless marjoram I while saying, " 1 0 6 ~O s SARTHIOMI EMORI THEOCHIPSOITH SITHEMEOCH SOTI-IE IOE MIMIPS6THIOOPH PHERSOTHI AEEIOYO IOE Ei) CHARI PHTHA, come out from N N (add the usual). Thephylactery: On a tin lamella write / "moABRAOTH IOCH PHTHA MESENPSIN IAO PHEOCH IAEO CHARSOIC," and hang it on the patient. It is terrifying to every daimon, a thing he fears. After placing [the patient] opposite [to you], conjure. This is the conjurati&: "I conjurc you by the god of the Hcbrcis, / Jesus,j8"IABA wi:A B R A ~ T HAU THOTH ELE EL0 EOy IIIBAECH ABARMAS IABARAOU ABELBEL LONA ABRA MAROIA BRAKION, ~ h oappears in fire, who is in the midst of land,3HYsnow, and fog, TAN NET IS;^^^ let your / angel, the implacable, descend and let him assign the daimon flying around this form, which god formed in his holy paradise, becausc I pray to thc holy god, [calling] upon AMMON IPSENTANCHO (formula). I conjure )'OU, LABRIA IAKOLJTH / ABLANATIIANALBA AKRAMM (formula) AOTH NTHABATHKA CHACIITHrlBPulTHA CHAMl'N CHEL ABROOTH OUABRASILOTH MLLELOU IELOSAI M L . I conjurcyou by the one \+rhoappeared to OsraclW5na shiningpillar and a cloud by dayylwho saved his pcople from the Pharaoh and brought upon Pharaoh the ten plagues becausc of his disobedience."" conjurc you, every daimonic spirit, to tell whatcvcr sort you may bc, bccause I conjurc you by the seal I which So10mon"~placed on the tonguc ofJeremiah, and he told. You also tellwhatever sort you may be, heavenly or aerial, whether tcrrcstrial or subterranean, or ncthenvorldly or Ebousacus or Cherseus or P h a r i ~ a c u s ~tell I whatcvcr sort you may bc, bccausc I conjure you by god, light-bearing? unconquerable, who knows what is in the heart of every living being, the one who formed of dust the race of humans,3Y7the one who, after bringing them out from obscurity, packs together 386. Pibcchis was a legcnday magician from Egypr. Srr K. Preisendanz, "Pibcchis," PRE 20 (1941):1310-12. Pibrchis $Eg)ipti,a~1'3-bk, "the falcon." [E.N.O. I 387. Thc following scction contams nurncrous references to Jcwish mdiriuns. For a discussionand collections of pardel passages, srr W. L. Knou, ''J~wirhLiturgical Exorcism," H?R 31 (1938): 191-203; Dcissmann, Lghtfrom thcAncientEmt 256-64. 388. On thc pcculiar cpirhct "Jesus the god of rhc Hcbrrtvs," see Rcitzcnsrcin,Poimandm 14, mn. 1-2; Dclssmann, L@tfifrom theAncientEast 260, n.4; Knox, "Jcwish Liturgical Exorcism," 193-94; H. Chad\vick, O G n , ConhaC e h m (Camhndgc: Cmbridgc University Press, 21965)210 (on c. Gels. 4. 34); Smith,Jcsu thr ~Ma~ician113;A. A. Rarb, 'Three Elusive Amulcc.,"JWCI 27 (1964):7-9. CC PGMXXIIb. 18. 389. Scr on this %Id" PGM XIV 8; LXXVII. 5. 390. T m N E n s may bc cquivalcnt ro rhc Egyptian Ta-nt-Nt,"Shc of Nrith." CF. thc apparatus ad lo'. [R.K.R.] 391. Osml is a variant Form of lsracl. See PGM IV 1816with n. 392. Cf on this lrgmdary tndirion LXX Ex 13:21-22 md parallels. Sce J. 1)anii-Lou, "Frurrs5ulc (Lichoiulc, Wolkcnsiulc)," KAC 7 (1969):786-90. 393. On rlic plagucs of l'liaraoh, see I.XX Ex 7:8-11: 10and parallcis. 394. The "scat of Solomon" is rhr name OF a famous amulet in anriquinz. For biblioeravh\: nce -- 395. I)cissmann, L ~ ~ ~ ~ O G - L I I ~ ZtheAxrW*ztE m 261, 11. 11, derives C ~ C S Cnamrs of dmloons from I.XX Gn 15:10-21; Ex 3: 8, 17,rrc.:T h c X z ~ ~ a i o ~haw ~ C C O I I I C X E ~ C ~ ~ O S("landdaimon"), thc Oepeiaior have brcomr O u p ~ ~ u i o r(\vhichrhcrcforc has been confusrd wirh Phaiiscc),and thc 'l~pou