See Also
PGM COL XI-XV
PGM COL XVI-XX
PGM COL XXI-XXV
PGM COL XXVI-XXIX
COL. I.
[A vessel-divination which a physician ?] of the nome of Pemze [gave to me].
Formula:
Formula:
'[O god N.] . ....the border of whose girdle (?) rests in Peremoun (?),
whose face is like a spark .......... of(?) an obscene(?) cat,
whose toes(?) are a rearing uraeus ......... quick[-ly ?]; put light and spaciousness in my vessel .......
Open to me the earth,
open to me the Underworld,
open to me the abyss,
whose face is like a spark .......... of(?) an obscene(?) cat,
whose toes(?) are a rearing uraeus ......... quick[-ly ?]; put light and spaciousness in my vessel .......
Open to me the earth,
open to me the Underworld,
open to me the abyss,
........ great . . . . . of bronze of Alkhah,
ye gods that are in heaven,
that are exalted, come ye
ye gods that are in heaven,
that are exalted, come ye
.......... [put ?] light and spaciousness in my vessel,
my ........ [this] boy, whose face is bent over this vessel (oil) ;
cause to succeed .........for this vessel-divination is the vessel-divination of Isis,
when she sought....... come in to me, O my compeller (?),
for everything ....... and cause the eyes of this child to be opened to them all, .......
for I am the Pharaoh Lion-ram; Ram-lion-lotus is my name ....... to thee here to-day,
my ........ [this] boy, whose face is bent over this vessel (oil) ;
cause to succeed .........for this vessel-divination is the vessel-divination of Isis,
when she sought....... come in to me, O my compeller (?),
for everything ....... and cause the eyes of this child to be opened to them all, .......
for I am the Pharaoh Lion-ram; Ram-lion-lotus is my name ....... to thee here to-day,
for I am Sit-ta-ko,
Setem is my name,
Setem [is my true name, &c.] Hrenoute, Lapptotha, Laxantha, Sa-(ij)(risa, &c.] ...... Bolbouel (bis), Louteri, (Klo-)Kasantra,
Iaho [is my name, &c·Balkam the] dread (?) one of heaven,
Ablanathanalba, the gryphon [of the shrine of God, &c.].'
[You] say it, drawling (?) with. your voice:
Setem is my name,
Setem [is my true name, &c.] Hrenoute, Lapptotha, Laxantha, Sa-(ij)(risa, &c.] ...... Bolbouel (bis), Louteri, (Klo-)Kasantra,
Iaho [is my name, &c·Balkam the] dread (?) one of heaven,
Ablanathanalba, the gryphon [of the shrine of God, &c.].'
[You] say it, drawling (?) with. your voice:
'O beautiful oxherd, my compeller,......... ask thee about here to-day: and do thou cause the eyes of this boy to be opened ......... and do thou. protect this boy whose face is bent down [over this vessel] . . . . . of god, lord of earth, the survivor (?) of the earth, lord of earth.......I am Hor-Amon that sitteth at this vessel-divination here to-day......... this vessel-divination here to-day; Marikhari, thou.......... and that they tell me my inquiry.
Say to them (bis)
"O holy gods of the abyss.... [I am] .... of earth by name, under the soles [of] whose [feet ?] the gods of Egypt are placed ....... thar, for I am. Ta-pishtehei of earth by name ....... preserve thee, O Pharaoh, Pashamei that resteth at the mouth (?) ............. these shoulders of real gold. Truth is in (?) my mouth, honey [is in my lips ?] ...... Ma ... that for I am Stel, Iaho. Earth-opener." '
COL. II.
(1) You say to the boy 'Open your eyes'; when he opens his eyes and sees the light, you make him cry out,
(2) saying 'Grow (bis), O light, come forth (bis), O light, rise(bis), O light, ascend (bis), O light, thou who art without,
(3) come in.' If he opens his eyes and does not see the light, you make him close his eyes,
(4) you call to him again; formula: 'O darkness, remove thyself from before him (sic) ! O light, bring the light, in to me !
(5) Pshoi that is in the abyss, bring in the light to me! O Osiris, who is in the Nesheme-boat, bring in the light to me!
(6) these four winds that are without, bring in the light to me! O thou in whose hand is the moment (?) that belongeth to these hours
(7) bring in the light to me! Anubis, the good oxherd, bring in the light to me! for thou
(8) shalt give protection (?) to me here to-day. For I am Horus son of Isis, the good son of Osiris; thou shalt bring the gods of the place
(9) of judgement, and thou shalt cause them to do my business, and they shall make my affair proceed; Netbeou, thou shalt cause them to do it.
(10) For [I am ?] Touramnei, Amnei, A-a, Mes not see the light, you ma~e him close his eyes,
Reference Note(It's unknown as to why the numbering system restarts at 4)
(4) you call to him again; formula: 'O darkness, remove thyself from before him (sic)! O light, bring the light, in to me!
(5) Pshoi that is in the abyss, "bring in the light to me! O Osiris, who is in the Nesheme-boat, bring in the light tome?
(6) these four winds that are without, bring in die light to me! O thou in whose hand is the moment (?) that belongeth to these hours
(7) bring in the light: to me I Anubis, the good oxherd, bring in the light to me! for thou (8) shalt give protection (?) to me here to-day. For I am Horus son of Isis, the good son of Osiris; thou shalt bring the gods of the place
(9) of judgement, and thou shalt cause them to do my business, and they shall make my affair proceed; Netbeou, thou shalt cause them to do it.
(10) For [I am ?] Touramnei, Amnei, A-a, Mes (bis), Ornouorf (bis), Ornouorf (bis), Pahorof,
(11). . . . Pahrof, Io, a little(?) king, Touhor; let this child prosper, whose face is bent down to this
(12) oil [and thou shalt] escort (?) Souchos to me until he come forth. Setem is my name, Setem is my correct name. For I am
(13) L[ot], M[oulo]t, Toulot.Tat, Peintat is my correct name. O great god whose name is great,
(14) appear to this child without alarming or deceiving, truthfully.' You utter these
(15) charms seven times, you make him open his eyes. If the light is good and he says 'Anubis is coming in,' you call before him (Anubis).
(16) Formula: ' O Riz Muriz, O To-ur-to, O this beautiful male born of Herieou, the daughter of the Neme,
(17) Come to me, for thou art this lotus-flower that came forth from in the lotus of Pnastor, and that illuminates the whole earth;
(18) hail! Anubis, come to me, the High, the Mighty, the Chief over the mysteries of those in the Underworld, the Pharaoh of those in Amenti, the Chief Physician,
(19) the fair [son ?] of Osiris, he whose face is strong among the gods, thou manifestest thyself in the Underworld before the hand of Osiris. Thou servest
(20) the souls of Abydos, for they all live by thee, these souls (namely) those of the sacred Underworld. Come to the earth, show thyself to me
(21) here to-day. Thou art Thoth, thou art he that came forth from the heart of the great Agathodaemon, the father of the fathers of all the gods; come to the mouths
(22) of my vessel to-day and do thou tell me answer in truth to everything that I shall inquire about, without falsehood therein; for I am Isis
(23) the Wise, the words of whose mouth of mine (sic) come to pass.' Formula: seven times. You say to the boy ' Speak to Anubis, saying
(24) "Go forth, bring in the gods." ' When he goes after them and brings them in, you ask the boy, saying ' Have the gods
(25) come in?' If he says 'They have come' and you (sic) see them, you cry before them. Formula: ' Raise thyself for me (bis), Pshoi; raise thyself, Mera
(26), the Great of Five, Didiou, Tenziou, do justice to me. Thoth, let creation (?) fill the earth with light, O (thou who art an) ibis in
(27) his noble countenance, thou noble one that enters the heart, let truth be brought forth, thou great god whose name is great.' Say seven times.
(28) You say to the boy 'Speak to Anubis, saying "Bring in a table for the gods and let them sit." ' When they
(29) are seated you say 'Bring in a (jar of) wine, broach it for the gods; bring in some bread, let them eat, let them drink,
COL. III.
(1) 'let them eat, let them drink, let them pass a festal day.' When they have finished, you speak to Anubis (sic) saying 'Dost thou make inquiry for me ?' If he says 'At once,' you say to him 'The god who will make my inquiry
(2) to-day, let him stand up.' If he says 'He has stood up,' you say to him (i.e. the child) 'Say to Anubis "Carry off the things from the midst" '; you cry
(3) before him (i.e. the god) instantly saying 'O Agathodaemon of to-day, lord of to-day, O thou whose (possession) these moments are!' You cause him (the boy) to say
(4) to Anubis 'The god who will inquire for me today, let him tell me his name.' When he stands up and tells his name, you ask him
(5) concerning everything that you wish. Its spirit-gathering. You take seven new bricks, before they have been moved so as to turn them
(6) to the other face; you take them, you being pure, without touching them against anything on earth, and you place them in their manner in which they were
(7) placed, again; and you place three tiles under the oil; and the other four tiles, you arrange them about the child without
(8) touching any part of him against the ground; or seven palm-sticks, you treat them in this fashion also. And you take seven clean loaves
(9) and arrange them around the oil, with seven lumps of salt, and you take a new dish and fill it with
(10) clean Oasis oil and add to the dish gradually without producing cloudiness (?) so that it becomes clear
(11) exceedingly; and you take a boy, pure, before he has gone with a woman, you speak down into his head
(12) while he stands, previously, (to learn) whether he will be profitable in going to the vessel. If he is profitable, you make him lie on(?) his belly;
(13) you clothe (?) him with a clean linen tunic (?), (you call down into his head), there being a girdle on the upper part
(14) of the tunic; you utter this invocation that is above, down into his head, he gazing downwards (looking) into the oil, for seven times, his eyes being
(15) closed. When you have finished, you make him open his eyes, you ask him about what you desire; you do it until the time of the seventh hour of the day.
(16) The invocation that you utter down into his head previously to test him in his ears as to whether he will be profitable in going to
(17) the vessel. Formula: 'Noble ibis, falcon, hawk, noble and mighty, let me be purified in the manner of the noble ibis, falcon,
(18) hawk, noble and mighty.' You utter this down into his head for seven times; when you utter this, then
(19) his ears speak. If his two ears speak, he is very good; if it be his right ear, (30) he is good; if it be his left ear, he is bad. Prescription for enchanting the vessel quickly so that the gods enter and tell
(21) you answer truthfully. You put the shell of a crocodile's egg, or that which is inside it, on the flame; it will be enchanted instantly. Prescription to make them
(22) speak: you put a frog's head on the brazier, then they speak. Prescription for bringing the gods in by force: you put the bile
(23) of a crocodile with pounded frankincense on the brazier. If you wish to make them come in quickly again, you put stalks (?) of anise (?) on the brazier together with the
(24) egg-shell as above, then the charrn works at once. If you wish to bring in a living man, you put sulphate of copper on the brazier, then he comes in.
(25) If you wish to bring in a spirit, you put sa-wr-stone with stone of ilkh on the brazier, then the spirit comes in. You put the heart
(26) of a hyaena or a hare, excellent (bis). lf you wish to bring in a drowned man, you put sea-karab-stone (?) on the brazier.
(27) If you wish to bring in a murdered (?) man, you put ass's dung with an amulet of Nephthys on the brazier, then he comes in. If you
(28) wish to make (them) all depart, you put ape's dung on the brazier, then they all depart to their place, and you utter their spell of dismissal also.
(29) If you wish to bring in a thief, you put crocus powder with alum on the brazier. The charm which you pronounce when you
(30) dismiss them to their place: ' Good dispatch, joyful dispatch!'
(31) If you wish to make the gods come in to you and that the vessel work its magic quickly, you take a scarab and drown it in the milk of a black cow
(32) and put it on the brazier; then. it works magic in the moment named, and the light comes.
(33) An amulet to be bound to the body of him who has the vessel, to cause it to work magic quickly. You take a band of linen of sixteen threads, four of white, four of [green],
(34) four of blue, four of red, and make them into one band and stain, them with the blood of a hoopoe, and you bind it with a scarab in its attitude of the sun-god,
(35) drowned, being wrapped in byssus, and you bind it to the body of the boy who has the vessel and it will work magic quickly; there being nothing [in the world better (?)] than it (?).
COL. IV.
(1) A scout-spreader (?), which the great god Imuthes makes. Its spirit-gathering. You bring a table of olive-wood (2) having four feet, upon (?) which no man on earth has ever sat, aad put it, it being clean, beside (?) you. When you wish
(3) to make an inquiry-of-god(?) with it truthfully without falsehood, behold (this is) the manner of it. You put the table in a clean room (?)
(4) in the midst of the place, it being near your head; you cover it with a tunic (?) from its head to its feet, and you put four bricks
(5) under the table before it, one above another (?), there being a censer of clay before it (the table); and you put charcoal
(6) of olive-wood on it (the censer) and put wild-goose fat pounded with myrrh and qs-ankh. and make them into balls
(7) and put one on the brazier, and lay the remainder at your side (?), and pronounce this spell in Greek (?) speech to it - Formula - and you spend, the night without speaking
(8) to any one on earth, and you lie down and you see the god in the likeness of a priest wearing fine linen and wearing (a) nose at his feet.
(9) 'I invoke thee who art seated in the invisible darkness and who art in the midst (10) of the great gods sinking and receiving the sun's (11) rays and sending forth the luminous goddess Neboutosoualeth,
(12) the great god Barzan Boubarzan Narzazouzan Barzabouzath,
(13) the sun; send up to me this night thy archangel (14) Zebourthaunen; answer with truth, truthfully, without falsehood, without
(15) ambiguity concerning this matter, for I conjure thee by him
(16) who is seated in the flaming vesture on the silver (?) head of the
(17) Agathodaemon, the almighty four-faced daemon, the highest
(18) darkling and soul- bringing (?) Phox; do not disregard me, but send up
(19) speedily in this night an injunction (?) of the god,' Say this three times.
(20) Then he speaks with you with his mouth opposite your mouth in truth concerning everything that you wish. When he has finished, and goes away again,
(21) you place a tablet of reading (?) the hours upon. the bricks and you place the stars upon it and write your purpose (?) on a new roll
(22) and place it on the tablet, then. he (?) makes your stars appear which are favourable for your purpose (?).
(23) [A method] of lucky-shadows (?), that is tested: a hawk's egg with myrrh, pound (?), put on your eyes of it, then it makes lucky-shadows (?).
(24) Another again: head and blood of a hoopoe; cook (?) them and make them into a dry medicament and paint your eyes with it; then you see them, again.
COL. V.
(1) And you set up your [planisphere ?] and you stamp on the ground with your foot seven times and recite these charms to the Foreleg, turning (?) to the North seven times
(2) and you return, down and go to a dark recess.
(3) A question-form, tested. You go to a dark clean recess with its face open to the south and you purify it with
(4) natron-water, and you take a new white lamp in which no red earth or gum-water has been put and place a clean wick
(5) in it and fill it with real oil after writing this name and these figures on the wick with ink of myrrh beforehand;
(6) and you lay it on a new brick before you, its underside being spread with sand; and you pronounce these spells over the lamp again another seven times. You display frankincense in front of
(7) the lamp and you look at the lamp; then you see the god about the lamp and you lie down on a rush mat without speaking
(8) to any one on earth. Then he makes answer to you by dream. Behold its invocation. Formula: (In margin: Behold the spells which you write on the wick; Bakhukhsikhukh, and figures)
(9) 'Ho!I Murai, Muribi, Babel, Baoth, Bamui, the great Agathodaemon,
(10) Muratho, the . . . form of soul that resteth above in the heaven of heavens,
(11) Tatot (bis), Bouel (bis),Momhtahi (?)(bis),Lahi (bis),Bolboel, I (bis), Aa, Tat (bis), Bouel (bis),Yohel (bis),the first servant
(12) of the great god, he who giveth light exceedingly, the companion of the flame, he in whose mouth is the fire that is not quenched, the great god who is seated
(13) in the fire, he who is in the midst of the fire which is in the lake of heaven, in whose hand is the greatness and the power of god; reveal thyself to me
(14) here to-day in the fashion, of thy revelation to Moses which thou didst make upon the mountain, before whom thou thyself didst create darkness and light,
(15) - insertion - I pray thee that thou reveal thyself to me here to-night and speak with me and give me answer in truth without falsehood; for I will glorify thee
(16) in Abydos, I will glorify thee in heaven before Phre, I will glorify thee before the Moon, I will glorify thee
(17) before him who is upon the throne, who is not destroyed, he (=thou) of the great glory, Peten (bis), Pater, Enphe (bis),
(18) O god who is above heaven, in whose hand is the beautiful staff, who created deity, deity not having created him. Come down (in) to me
(19) into the midst of this flame that is here before thee, thou of Boel (bis),and let me see the business that I ask about
(20) to-night truly without falsehood. Let it be seen (?), let it be heard (?), O great god Sisihoout, otherwise said Armioouth, come
(21) in before me and give me answer to that which I shall ask about, truly without falsehood. O great god that is on the mountain
(22) of Atuki (of Gabaon), Khabaho, Takrtat, come in to me, let my eyes be opened to-night for any given thing
(23) that I shall ask about, truly without falsehood . . . the voice (?) of the Leasphot, Neblot . . . lilas.' Seven times: and you lie down (24) without speaking. The ointment which you put on your eyes when you are about to inquire of the lamp in any lamp-divination: you take some flowers
(25) of the Greek bean; you find them in the place of the garland-seller, otherwise said of the lupin-seller; you take them fresh and put them
(26) in a lok-vessel of glass and stop its mouth very well for twenty days in a secret dark place. After twenty days, if you
(27) take it out and open it, you find a pair (?) of testicles in it with a phallus. You leave it for forty days and when you take it out
(28) and open it, you find that it has become bloody; then you put it on a glass thing and put the glass thing into a pottery thing
(29) in a place hidden at all times. When you desire to make inquiry of the lamp with it at any time if you fill your eyes with this (30) blood aforesaid, and if you go in to pronounce a spell over the lamp you see a figure of a god standing behind (?) the lamp, and he speaks (31) with you concerning the question which you wish; or you lie down and he comes to you. If he does not come to you, you rise and pronounce his compulsion.
(32) You must lie down on green reeds, being pure from a woman, your head being turned to the south and your face being turned to the north and the face of the lamp being turned northwards likewise.
(33) insert above - 'I pray thee to reveal thyself to me here to-night and speak with me and give me answer truly concerning the given matter which I ask thee about.'
(2) saying 'Grow (bis), O light, come forth (bis), O light, rise(bis), O light, ascend (bis), O light, thou who art without,
(3) come in.' If he opens his eyes and does not see the light, you make him close his eyes,
(4) you call to him again; formula: 'O darkness, remove thyself from before him (sic) ! O light, bring the light, in to me !
(5) Pshoi that is in the abyss, bring in the light to me! O Osiris, who is in the Nesheme-boat, bring in the light to me!
(6) these four winds that are without, bring in the light to me! O thou in whose hand is the moment (?) that belongeth to these hours
(7) bring in the light to me! Anubis, the good oxherd, bring in the light to me! for thou
(8) shalt give protection (?) to me here to-day. For I am Horus son of Isis, the good son of Osiris; thou shalt bring the gods of the place
(9) of judgement, and thou shalt cause them to do my business, and they shall make my affair proceed; Netbeou, thou shalt cause them to do it.
(10) For [I am ?] Touramnei, Amnei, A-a, Mes not see the light, you ma~e him close his eyes,
Reference Note(It's unknown as to why the numbering system restarts at 4)
(4) you call to him again; formula: 'O darkness, remove thyself from before him (sic)! O light, bring the light, in to me!
(5) Pshoi that is in the abyss, "bring in the light to me! O Osiris, who is in the Nesheme-boat, bring in the light tome?
(6) these four winds that are without, bring in die light to me! O thou in whose hand is the moment (?) that belongeth to these hours
(7) bring in the light: to me I Anubis, the good oxherd, bring in the light to me! for thou (8) shalt give protection (?) to me here to-day. For I am Horus son of Isis, the good son of Osiris; thou shalt bring the gods of the place
(9) of judgement, and thou shalt cause them to do my business, and they shall make my affair proceed; Netbeou, thou shalt cause them to do it.
(10) For [I am ?] Touramnei, Amnei, A-a, Mes (bis), Ornouorf (bis), Ornouorf (bis), Pahorof,
(11). . . . Pahrof, Io, a little(?) king, Touhor; let this child prosper, whose face is bent down to this
(12) oil [and thou shalt] escort (?) Souchos to me until he come forth. Setem is my name, Setem is my correct name. For I am
(13) L[ot], M[oulo]t, Toulot.Tat, Peintat is my correct name. O great god whose name is great,
(14) appear to this child without alarming or deceiving, truthfully.' You utter these
(15) charms seven times, you make him open his eyes. If the light is good and he says 'Anubis is coming in,' you call before him (Anubis).
(16) Formula: ' O Riz Muriz, O To-ur-to, O this beautiful male born of Herieou, the daughter of the Neme,
(17) Come to me, for thou art this lotus-flower that came forth from in the lotus of Pnastor, and that illuminates the whole earth;
(18) hail! Anubis, come to me, the High, the Mighty, the Chief over the mysteries of those in the Underworld, the Pharaoh of those in Amenti, the Chief Physician,
(19) the fair [son ?] of Osiris, he whose face is strong among the gods, thou manifestest thyself in the Underworld before the hand of Osiris. Thou servest
(20) the souls of Abydos, for they all live by thee, these souls (namely) those of the sacred Underworld. Come to the earth, show thyself to me
(21) here to-day. Thou art Thoth, thou art he that came forth from the heart of the great Agathodaemon, the father of the fathers of all the gods; come to the mouths
(22) of my vessel to-day and do thou tell me answer in truth to everything that I shall inquire about, without falsehood therein; for I am Isis
(23) the Wise, the words of whose mouth of mine (sic) come to pass.' Formula: seven times. You say to the boy ' Speak to Anubis, saying
(24) "Go forth, bring in the gods." ' When he goes after them and brings them in, you ask the boy, saying ' Have the gods
(25) come in?' If he says 'They have come' and you (sic) see them, you cry before them. Formula: ' Raise thyself for me (bis), Pshoi; raise thyself, Mera
(26), the Great of Five, Didiou, Tenziou, do justice to me. Thoth, let creation (?) fill the earth with light, O (thou who art an) ibis in
(27) his noble countenance, thou noble one that enters the heart, let truth be brought forth, thou great god whose name is great.' Say seven times.
(28) You say to the boy 'Speak to Anubis, saying "Bring in a table for the gods and let them sit." ' When they
(29) are seated you say 'Bring in a (jar of) wine, broach it for the gods; bring in some bread, let them eat, let them drink,
COL. III.
(1) 'let them eat, let them drink, let them pass a festal day.' When they have finished, you speak to Anubis (sic) saying 'Dost thou make inquiry for me ?' If he says 'At once,' you say to him 'The god who will make my inquiry
(2) to-day, let him stand up.' If he says 'He has stood up,' you say to him (i.e. the child) 'Say to Anubis "Carry off the things from the midst" '; you cry
(3) before him (i.e. the god) instantly saying 'O Agathodaemon of to-day, lord of to-day, O thou whose (possession) these moments are!' You cause him (the boy) to say
(4) to Anubis 'The god who will inquire for me today, let him tell me his name.' When he stands up and tells his name, you ask him
(5) concerning everything that you wish. Its spirit-gathering. You take seven new bricks, before they have been moved so as to turn them
(6) to the other face; you take them, you being pure, without touching them against anything on earth, and you place them in their manner in which they were
(7) placed, again; and you place three tiles under the oil; and the other four tiles, you arrange them about the child without
(8) touching any part of him against the ground; or seven palm-sticks, you treat them in this fashion also. And you take seven clean loaves
(9) and arrange them around the oil, with seven lumps of salt, and you take a new dish and fill it with
(10) clean Oasis oil and add to the dish gradually without producing cloudiness (?) so that it becomes clear
(11) exceedingly; and you take a boy, pure, before he has gone with a woman, you speak down into his head
(12) while he stands, previously, (to learn) whether he will be profitable in going to the vessel. If he is profitable, you make him lie on(?) his belly;
(13) you clothe (?) him with a clean linen tunic (?), (you call down into his head), there being a girdle on the upper part
(14) of the tunic; you utter this invocation that is above, down into his head, he gazing downwards (looking) into the oil, for seven times, his eyes being
(15) closed. When you have finished, you make him open his eyes, you ask him about what you desire; you do it until the time of the seventh hour of the day.
(16) The invocation that you utter down into his head previously to test him in his ears as to whether he will be profitable in going to
(17) the vessel. Formula: 'Noble ibis, falcon, hawk, noble and mighty, let me be purified in the manner of the noble ibis, falcon,
(18) hawk, noble and mighty.' You utter this down into his head for seven times; when you utter this, then
(19) his ears speak. If his two ears speak, he is very good; if it be his right ear, (30) he is good; if it be his left ear, he is bad. Prescription for enchanting the vessel quickly so that the gods enter and tell
(21) you answer truthfully. You put the shell of a crocodile's egg, or that which is inside it, on the flame; it will be enchanted instantly. Prescription to make them
(22) speak: you put a frog's head on the brazier, then they speak. Prescription for bringing the gods in by force: you put the bile
(23) of a crocodile with pounded frankincense on the brazier. If you wish to make them come in quickly again, you put stalks (?) of anise (?) on the brazier together with the
(24) egg-shell as above, then the charrn works at once. If you wish to bring in a living man, you put sulphate of copper on the brazier, then he comes in.
(25) If you wish to bring in a spirit, you put sa-wr-stone with stone of ilkh on the brazier, then the spirit comes in. You put the heart
(26) of a hyaena or a hare, excellent (bis). lf you wish to bring in a drowned man, you put sea-karab-stone (?) on the brazier.
(27) If you wish to bring in a murdered (?) man, you put ass's dung with an amulet of Nephthys on the brazier, then he comes in. If you
(28) wish to make (them) all depart, you put ape's dung on the brazier, then they all depart to their place, and you utter their spell of dismissal also.
(29) If you wish to bring in a thief, you put crocus powder with alum on the brazier. The charm which you pronounce when you
(30) dismiss them to their place: ' Good dispatch, joyful dispatch!'
(31) If you wish to make the gods come in to you and that the vessel work its magic quickly, you take a scarab and drown it in the milk of a black cow
(32) and put it on the brazier; then. it works magic in the moment named, and the light comes.
(33) An amulet to be bound to the body of him who has the vessel, to cause it to work magic quickly. You take a band of linen of sixteen threads, four of white, four of [green],
(34) four of blue, four of red, and make them into one band and stain, them with the blood of a hoopoe, and you bind it with a scarab in its attitude of the sun-god,
(35) drowned, being wrapped in byssus, and you bind it to the body of the boy who has the vessel and it will work magic quickly; there being nothing [in the world better (?)] than it (?).
COL. IV.
(1) A scout-spreader (?), which the great god Imuthes makes. Its spirit-gathering. You bring a table of olive-wood (2) having four feet, upon (?) which no man on earth has ever sat, aad put it, it being clean, beside (?) you. When you wish
(3) to make an inquiry-of-god(?) with it truthfully without falsehood, behold (this is) the manner of it. You put the table in a clean room (?)
(4) in the midst of the place, it being near your head; you cover it with a tunic (?) from its head to its feet, and you put four bricks
(5) under the table before it, one above another (?), there being a censer of clay before it (the table); and you put charcoal
(6) of olive-wood on it (the censer) and put wild-goose fat pounded with myrrh and qs-ankh. and make them into balls
(7) and put one on the brazier, and lay the remainder at your side (?), and pronounce this spell in Greek (?) speech to it - Formula - and you spend, the night without speaking
(8) to any one on earth, and you lie down and you see the god in the likeness of a priest wearing fine linen and wearing (a) nose at his feet.
(9) 'I invoke thee who art seated in the invisible darkness and who art in the midst (10) of the great gods sinking and receiving the sun's (11) rays and sending forth the luminous goddess Neboutosoualeth,
(12) the great god Barzan Boubarzan Narzazouzan Barzabouzath,
(13) the sun; send up to me this night thy archangel (14) Zebourthaunen; answer with truth, truthfully, without falsehood, without
(15) ambiguity concerning this matter, for I conjure thee by him
(16) who is seated in the flaming vesture on the silver (?) head of the
(17) Agathodaemon, the almighty four-faced daemon, the highest
(18) darkling and soul- bringing (?) Phox; do not disregard me, but send up
(19) speedily in this night an injunction (?) of the god,' Say this three times.
(20) Then he speaks with you with his mouth opposite your mouth in truth concerning everything that you wish. When he has finished, and goes away again,
(21) you place a tablet of reading (?) the hours upon. the bricks and you place the stars upon it and write your purpose (?) on a new roll
(22) and place it on the tablet, then. he (?) makes your stars appear which are favourable for your purpose (?).
(23) [A method] of lucky-shadows (?), that is tested: a hawk's egg with myrrh, pound (?), put on your eyes of it, then it makes lucky-shadows (?).
(24) Another again: head and blood of a hoopoe; cook (?) them and make them into a dry medicament and paint your eyes with it; then you see them, again.
COL. V.
(1) And you set up your [planisphere ?] and you stamp on the ground with your foot seven times and recite these charms to the Foreleg, turning (?) to the North seven times
(2) and you return, down and go to a dark recess.
(3) A question-form, tested. You go to a dark clean recess with its face open to the south and you purify it with
(4) natron-water, and you take a new white lamp in which no red earth or gum-water has been put and place a clean wick
(5) in it and fill it with real oil after writing this name and these figures on the wick with ink of myrrh beforehand;
(6) and you lay it on a new brick before you, its underside being spread with sand; and you pronounce these spells over the lamp again another seven times. You display frankincense in front of
(7) the lamp and you look at the lamp; then you see the god about the lamp and you lie down on a rush mat without speaking
(8) to any one on earth. Then he makes answer to you by dream. Behold its invocation. Formula: (In margin: Behold the spells which you write on the wick; Bakhukhsikhukh, and figures)
(9) 'Ho!I Murai, Muribi, Babel, Baoth, Bamui, the great Agathodaemon,
(10) Muratho, the . . . form of soul that resteth above in the heaven of heavens,
(11) Tatot (bis), Bouel (bis),Momhtahi (?)(bis),Lahi (bis),Bolboel, I (bis), Aa, Tat (bis), Bouel (bis),Yohel (bis),the first servant
(12) of the great god, he who giveth light exceedingly, the companion of the flame, he in whose mouth is the fire that is not quenched, the great god who is seated
(13) in the fire, he who is in the midst of the fire which is in the lake of heaven, in whose hand is the greatness and the power of god; reveal thyself to me
(14) here to-day in the fashion, of thy revelation to Moses which thou didst make upon the mountain, before whom thou thyself didst create darkness and light,
(15) - insertion - I pray thee that thou reveal thyself to me here to-night and speak with me and give me answer in truth without falsehood; for I will glorify thee
(16) in Abydos, I will glorify thee in heaven before Phre, I will glorify thee before the Moon, I will glorify thee
(17) before him who is upon the throne, who is not destroyed, he (=thou) of the great glory, Peten (bis), Pater, Enphe (bis),
(18) O god who is above heaven, in whose hand is the beautiful staff, who created deity, deity not having created him. Come down (in) to me
(19) into the midst of this flame that is here before thee, thou of Boel (bis),and let me see the business that I ask about
(20) to-night truly without falsehood. Let it be seen (?), let it be heard (?), O great god Sisihoout, otherwise said Armioouth, come
(21) in before me and give me answer to that which I shall ask about, truly without falsehood. O great god that is on the mountain
(22) of Atuki (of Gabaon), Khabaho, Takrtat, come in to me, let my eyes be opened to-night for any given thing
(23) that I shall ask about, truly without falsehood . . . the voice (?) of the Leasphot, Neblot . . . lilas.' Seven times: and you lie down (24) without speaking. The ointment which you put on your eyes when you are about to inquire of the lamp in any lamp-divination: you take some flowers
(25) of the Greek bean; you find them in the place of the garland-seller, otherwise said of the lupin-seller; you take them fresh and put them
(26) in a lok-vessel of glass and stop its mouth very well for twenty days in a secret dark place. After twenty days, if you
(27) take it out and open it, you find a pair (?) of testicles in it with a phallus. You leave it for forty days and when you take it out
(28) and open it, you find that it has become bloody; then you put it on a glass thing and put the glass thing into a pottery thing
(29) in a place hidden at all times. When you desire to make inquiry of the lamp with it at any time if you fill your eyes with this (30) blood aforesaid, and if you go in to pronounce a spell over the lamp you see a figure of a god standing behind (?) the lamp, and he speaks (31) with you concerning the question which you wish; or you lie down and he comes to you. If he does not come to you, you rise and pronounce his compulsion.
(32) You must lie down on green reeds, being pure from a woman, your head being turned to the south and your face being turned to the north and the face of the lamp being turned northwards likewise.
(33) insert above - 'I pray thee to reveal thyself to me here to-night and speak with me and give me answer truly concerning the given matter which I ask thee about.'
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