WORDS SPOKEN BY HIM WHOSE NAMES ARE HIDDEN

The Lord to the Limit speaks 

before those who still the storm, at the sailing of the entourage:

'Proceed in peace! 

I shall repeat to you four good deeds 

that my own heart made for me 

within the serpent's coils, for love of stilling evil. 

I did four good deeds within the portals of the horizon:

I made the four winds that every man might breathe in his place. 

This is one deed thereof.

I made the great inundation, that the wretched should have power over it like the great. 

This is one deed thereof. 

I made every man like his fellow; 

I did not ordain them to do evil, (but) it was their own hearts which destroyed that which I pronounced. * 

This is one deed thereof. 

I made that their hearts should refrain from ignoring the west, 

for love of making offerings to the gods of the nomes. 

This is one deed thereof. 

I created the gods from my sweat. 

Man is from the tears of my eye.

I shine, and am seen every day 

in this authority of the Lord to the Limit. 

I made the night for the Weary-hearted. ** 

I will sail aright in my bark; 

I am the lord of the waters, crossing heaven. 

I do not suffer for any of my limbs. 

Utterance together with Magic 

are felling for me that evil being. 

I shall see the horizon and dwell within it. 

I shall judge the wretch from the powerful, 

and do likewise against the evildoers. 

Life is mine; I am its lord. 

The sceptre shall not be taken from my hand. 

I have placed millions of years 

between me and that Weary-hearted one, the son of Geb; 

then I shall dwell with him in one place. 

Mounds will be towns. 

Towns will be mounds. 

Mansion will destroy mansion.'

I am the lord of fire who lives on truth, 

the lord of eternity, maker of joy, against whom the otherworldly serpents have not rebelled. 

I am the god in his shrine, the lord of slaughter, who calms the storm, 

who drives off the serpents, the many-named who comes forth from his shrine, 

the lord of winds who foretells the northwind, 

many-named in the mouth of the ennead, 

lord of the horizon, creator of light, 

who illumines heaven with his own beauty. 

I am he! Make way for me 

so that I shall see Niu and Amen. 

For I am a blessed spirit, equipped with otherworldly knowledge; 

I shall pass by the fearful ones - 

They cannot speak (the spell) which is on the end of the book-roll; 

they cannot speak for fear of him whose name is concealed, who is eithin my body. 

I know him; I am not ignorant of him. 

I am equipped, excellent in opening portals.

As for any man who knows this spell, 

he shall be like Re in the east of heaven, 

like Osiris within the Netherworld; 

he descends into the entourage of fire, 

without there being a flame being against him, for all time and eternity!

Thus, he recounts all his beneficial deeds when he created the world, and for the first time, we also find him foretelling the end of this creation after "millions of years". Apparently, only he and Osiris will survive beyond this end of time.

A Spell for the Revival of Osiris

Ah Helpless One!

Ah Helpless One Asleep!

Ah Helpless One in this place

which you know not-yet I know it! 

Behold, I have found you [lying] on your side

the great Listless One.

'Ah, Sister!' says Iris to Nephthys, 

'This is our brother,

Come, let us lift up his head,

Come, let us [rejoin] his bones,

Come, let us reassemble his limbs,

Come, let us put an end to all his woe,

that, as far as we can help, he will weary no more.

May the moisture begin to mount for this spirit!

May the canals be filled through you!

May the names of the rivers be created through you! 

Osiris, live!

Osiris, let the great Listless One arise! 

I am Isis.'

'I am Nephthys.

It shall be that Horus will avenge you,

It shall be that Thoth will protect you

-your two sons of the Great White Crown-

It shall be that you will act against him who acted-against you, 

It shall be that Geb will sec,

It shall be that the Company will hear.

Then will your power be visible in the sky 

And you will cause havoc among the [hostile] gods, 

for Horus, your son, has seized the Great White Crown, 

seizing it from him who acted against you.

Then will your father Atum call 'Come!' Osiris, live!

Osiris, let the great Listless One arise!'

Osiris, the Prototype of every Soul Who Hopes to Conquer Death

Now are you a king's son, a prince,

as long as your soul exists, so long will your heart be with you.

Anubis is mindful of you in Busiris,

your soul rejoices in Abydos where your body is happy on the High Hill

Your embalmer rejoices in every place.

Ah, truly, you are the chosen one!

you are made whole in this your dignity which is before me,

Anubis' heart is happy over the work of his hands

and the heart of the Lord of the Divine Hall is thrilled

when he beholds this good god,

Master of those that have been and Ruler over those that are to come.

Mans Soul Identified with Both Osiris and With Nature

Whether I live or die I am Osiris, 

I enter in and reappear through you, 

I decay in you, I grow in you, 

I fall down in you, I fall upon my side. 

The gods are living in me for I live and grow in the corn 

that sustains the Honored Ones. 

I cover the earth, 

whether I live or die I am Barley. 

I am not destroyed. 

I have entered the Order,

I rely upon the Order, 

I become Master of the Order, 

I emerge in the Order, 

I make my form distinct, 

I am the Lord -of the Chennet (Granary of Memphis?) 

I have entered into the Order,

I have reached its limits. . . .

A HYMN OF PRAISE TO RA

WHEN HE RISETH UPON THE HORIZON, AND WHEN HE SETTETH IN THE LAND OF LIFE. Osiris the scribe Ani saith:- Homage to thee, O Ra, when thou risest as Tem-Heru-Khuti. Thou art to be adored. Thy beauties are before mine eyes, [thy] radiance is upon my body. Thou goest forth to thy setting in the Sektet Boat with [fair] winds, and thy heart is glad; the heart of the Matet Boat rejoiceth. Thou stridest over the heavens in peace, and all thy foes are cast down; the stars which never rest sing hymns of praise unto thee, and the stars which are imperishable glorify thee as thou sinkest to rest in the horizon of Manu, O thou who art beautiful at morn and at eve, O thou lord who livest, and art established, O my Lord!

Homage to thee, O thou who art Ra when thou risest, and who art Tem when thou settest in beauty. Thou risest and thou shinest on the back of thy mother [Nut], O thou who art crowned the king of the gods! Nut welcometh thee, and payeth homage unto thee, and Maat, the everlasting and never-changing goddess, embraceth thee at noon and at eve. Thou stridest over the heavens, being glad at heart, and the Lake of Testes is content. The Sebau-fiend hath fallen to the ground, his fore-legs and his hind-legs have been hacked off him, and the knife hath severed the joints of his back. Ra hath a fair wind, and the Sektet Boat setteth out on its journey, and saileth on until it cometh into port. The gods of the South, the gods of the North, the gods of the West, and the gods of the East praise thee, O thou Divine Substance, from whom all living things came into being. Thou didst send forth the word when the earth was submerged with silence, O thou Only One, who didst dwell in heaven before ever the earth and the mountains came into being. Hail, thou Runner, Lord, Only One, thou maker of the things that are, thou hast fashioned the tongue of the Company of the Gods, thou hast produced whatsoever cometh forth from the waters, thou springest up out of them above the submerged land of the Lake of Horus. Let me breathe the air which cometh forth from thy nostrils, and the north wind which cometh forth from thy mother Nut. Make thou my Spirit-soul to be glorious, O Osiris, make thou my Heart-soul to be divine. Thou art worshipped as thou settest, O Lord of the gods, thou art exalted by reason of thy wondrous works. Shine thou with the rays of light upon my body day by day, upon me, Osiris the scribe, the assessor of the divine offerings of all the gods, the overseer of the granary of the Lords of Abydos, the real royal scribe who loveth thee, Ani, whose word is truth, in peace.

Praise be unto thee, O Osiris, the Lord of Eternity, Un-Nefer, Heru- Khuti (Harmakhis), whose forms are manifold, whose attributes are majestic [Praise be unto thee], O thou who art Ptah-Seker-Tem in Anu, thou Lord of the hidden shrine, thou Creator of the House of the KA of Ptah (Het-ka-Ptah) and of the gods [therein], thou Guide of the Tuat, who art glorified when thou settest in Nu (the Sky). Isis embraceth thee in peace, and she driveth away the fiends from the entrances of thy paths. Thou turnest thy face towards Amentet, and thou makest the earth to shine as with refined copper. Those who have lain down in death rise up to see thee, they breathe the air, and they look upon thy face when the disk riseth on the horizon. Their hearts are at peace since they behold thee, o thou who art Eternity and Everlastingness.

Papyri Graecae Magicae D.T. 237

Note: This spell is an example of a curse tablet inscription that tapers off and forms a triangle, as this translation from J. Gager (1992) reveals.

I invoke you, spirit of one untimely dead, whoever you are, by the mighty

names SALBATHBAL AUTHGEROTABAL BASUTHATEO ALEO SAMMABETHOR.

Bind the horses whose names and

images/likeness on this implement I entrust to you; of

the Red [team]: Silvanus, Servator, Lues, Zephyrus, Blandus,

Imbraius, Dives, Mariscus, Rapidus, Oriens, Arbustus; of the

Blues: Imminens, Dignus, Linon, Paezon, Chrysaspis, Argutus,

Diresor, Frugiferus, Euphrates, Sanctus, Aethiops,

Praeclarus. Bind their running, their power, their

soul, their onrush, their speed. Take away their victory,

entangle their feet, hinder them, hobble them, so that

tomorrow morning in the hippodrome they are not able to run

or walk about, or win, or go out of the starting gates,

or advance either on the racecourse or track,

but may they fall with their drivers, Euprepes, son of

Telesphoros, and Gentius and Felix and

Dionusios “the biter” and Lamuros. For AMUEKARPTIR

ERCHONSOI RAZAABUA DRUENEPHISI NOINISTHERGA

BEPHURORBETH command you. Bind the horses whose

names and images I have entrusted to you on this

implement; of the Reds: Silvanus,

Servator, Lues, Zephyrus, Blandus, Imbraius,

Dives, Mariscus, Rapidus, Oriens, Arbustus;

and of the Blues: Imminens, Dignus,

Linon, Paezon, Chrysaspis, Argutus,

Derisor, Frugiferus, Euphrates, Sanctus,

Aethiops, Praeclarus. Bind their running,

their power, their soul, their onrush,

their speed. Take away their victory,

entangle their feet, hinder them,

hobble them, so that tomorrow

morning in the hippodrome they

are not able to run or walk

about, or win, or go out

of the starting gates, or

advance either on the racecourse,

or circle around the turning point;

but may they fall with their

drivers, Euprepes, son of

Telesphoros, and Gentius and

Felix, and Dionysius “the

biter” and Lamuros. Bind

their hands, take away

their victory, their exit,

their sight, so that they

are unable to see their

rival charioteers, but

rather snatch them up

from their chariots

and twist them to

the ground so that

they alone fall,

dragged along

all over the

hippodrome,

especially

at the turning

points, with

damage to

their body,

with the

horses

whom

they

drive.

Now,

quickly.

VERSO COL I-XXXIII

VERSO COL. I.

(1) Eyebrow of Ra: ophrus eliou.(3) Eyebrow of the moon. ophrus selenes.(3) These are some herbs.

(4) Heliogonon. (5) Selenegonon. (6) These are some herbs.

(7) Spurge, (8) which is that small herb that is in the gardens (9) and which exudes milk.(10) If you put its milk on a man's skin, (11) it causes a blister.

VERSO COL. II.

(1) Chamaemelon. 'Clean-straw' is its name.

(2) Leucanthemon.'Prick-horse' (?) is its name.

\(3) Crinanthemon. 'None is better than I'is its name.

(4) Chrysanthemon, 'Fine-face' is its name, otherwise said 'the gold flower' (5) of the wreath-seller; its leaf is strong, itsstemiscold (?), (6) its flower is golden; its leaf is like crinanthemon.

(7) Magnesia, (8) manesia.(9) A stone of. . .. black like (10) stibium; when you grind it, it is black.

(11) Magnes. Magnesia viva; it is brought (i.e. imported ?).

(12) Maknes. When you scrape it, it is black.

(13) Maknes of man. It is brought (14) from India (?); when you scrape it (15) it exudes blood.

(16) To drug(?) your enemy; (17) an apshe-beetle(?); you burn it with styrax(?), (18) you pound it together with one drachma of apple (19) and a . . .. and you…. (20) and you put a….. .

VERSO COL. III.

(1) Medicament [for a catalepsy (?). Gall of ceras]tes, (2) pips (?) of western apples, herb of klo. (3) Grind them together, make into a ball, put it into wine(?), and drink (?).

(4) Lees of wine. (5) It is a white stone like (6) galbanum. There is another sort which is made(7) into lime (?). The way to know it (8) that it is genuine is this. You grind a little (9) with water; you rub it on the skin (10) of a man for a short time; then it (11) removes the skin. (12) Its name in Greek (?) aphroselenon, (13) 'foam of the moon,' It is a white stone.

(14) A medicament for making a woman love a man: fruit(?) of acacia; (15) grind with honey, anoint his phallus with it, (16) you (sic) lie with the woman.

(17)' Foam of the moon'; this is a white stone like (18)glass,(when?) it is rubbed into fragments like orpiment.

VERSO COL. IV.

(1) Medicament for an ear that is watery. (2) Salt, heat with good wine; (3) you apply to it after cleansing (?) it first.(4) You scrape salt, heat with wine; (5) you apply to it for four days.

(6) Salamandra, (7) a small lizard (8) which is of the colour of chrysolite. (9). It has no feet.

(10) 'Ram's horn,' kephalike is its name, (11) a herb which is like a wild fennel bush; (12) its leaf and its stem are incised like (13) the 'love-man' plant: you pound it when it is dry, you gather(?) it, (14) you make it into a dry powder; you apply it to any wound; then it is cured.

Styrax, (16) it grows like slom (?) (17) as to its leaf; its seed is twisted (18) like the 'ram's horn' plant, it bearing (19) a small spine at its end.

VERSO COL. V.

(1) A medicament to stop blood juice of 'Great Nile(?)' plant (2) together with beer; you make the woman drink it in the morning (3) before she has eaten; then it stops.

(4) The way to know it of a woman whether she is enceinte: you make the woman (5)pass her water on this herb as above again (6) in the evening; when the morning comes and if you find the plant (7) scorched (?), she will not conceive; if you find it (8) flourishing, she will conceive.

(9) A medicament to stop blood : leaf of sheisha, (10) leaf of 'fly-bronze,' fresh; pound, put (it) (11) on you, you lie with the woman.

Another: myrrh, (12) garlic, gall of a gazelle; pound with (13) old scented wine; put (it) on you, you lie with her.

(14) Asphodelos, (15) otherwise called 'wild onion.' (16) Khelkebe, (17) otherwise called 'wild garlic.'

VERSO COL. Vl.

(1) A remedy to cure water in a woman. The first remedy; salt and oil; pound; apply to the vulva (?) daily (?) two days.

(2) After the two days, the second remedy: white lead, you pound it with a little pigment from an oil-dealer (3) very carefully; you put true oil of fine quality to it, together with an egg and pound them; you take a strip (4) of linen cloth which is fine-spun(?); you dip it in this medicament. She must bathe in the bath, she must(5) wash in good wine; you put the medicated strip on her; you draw(?) it in (and) (6) out of her vulva for a short time, like the phallus of a man, until the medicament (7) spreads (?), you remove it, you leave her till evening; when evening comes, you dip a bandage (?) in genuine honey, (8) you put it on her until morning, for three, otherwise said four, days.

VERSO COL VII.

(1) Another to follow it: juice of a cucumber which has been rubbed down, one ladleful (?), water of the ears of a kle-animal, one ladleful (?) like the ladle (2) of a (wine-)cup; you add a uteh-measure of good wine to them; and she drinks it at midday, before she has (3) eaten anything whatever, after bathing in the bath, which she has done before; when evening comes, you put the rag (?) (4) with honey on her as above for sevendays.

Another to follow : you take a new dish; you put (5) ten uteh-measures of old sweet wine on it; you put a half kite of fresh rue on it from (6) dawn till midday; let her bathe in the bath, and come out and drink it. When it is evening (7) you put honey on her as above again for seven days.

VERSO COL. VIII.

(1)Gout (2) You make the man sit down; you place clay under the feet of the man ; (3) you put . . . . to it(?), his feet resting on it; you ask (4) the man, saying, ' Has it hearkened ? ' for three days. Thereafter you take an ant (?), (5) you cook it in oil of henna; you anoint his feet (6) with it. When you have finished, you take Alexandrian figs and dried grapes (7) and potentilla; you pound them with wine; you anoint him besides (?) (8) these; and you blow on him. with your mouth.

VERSO COL. IX.

(1) Another:

(2) 1 kite of Euphorbia, (3) 1/2 kite of pepper, (4) 1 stater (?) of pyrethrum (?), (5) 1 stater (?) of adarces, (6) native sulphur, 1 stater (?), (7) any wine 6 staters (?); (8) genuine oil . . .. you pound them, (9) you make them into a poultice; apply to the part (10) which is painful of the man.

VERSO COL. X.

(1) Another talisman for the foot of the gouty man:

(2) you write these names on a strip (3) of silver or tin; you put it (4) on a deer-skin, you bind it to the foot (5) of the man named, derma elaphion, with the two feet. (6) 'thembarathem (7) ourembrenoutipe (8) aiokhthou (9) semmarathemmou (10)naioou. Let N.son of N. recover (11) from every pain which is in his feet and two legs.'

(12) You do it when the moon is in the constellation of Leo.

VERSO COL. XI.

(1) Remedy for a . . . . foot (?):

(2) garlic, frankincense, (3) old .. .. (4) genuine oil ; pound (together); anoint him (5) with it. When it is dry, you wash it (6) with cold water; then he recovers.

(7) Remedy for a foot which is much sprained(?); very excellent.

(8) You wash his foot with juice of cucumber; (9) you rub it well on his foot.

(10) Another:

sycomore figs(?) of . . .; fruit(?) of acacia, (11) persea fruit(?); pound (together); apply (it) to him. (12) ' I am the great Shaay (otherwise said, the great Sheray ?), who makes magic for the great Triphis, the lady of Koou (?)(3) Lol Milol, the water of thy brother (?) is that which is in my mouth, the fat of Hathor, worthy of love, is (4) that which is in my heart; my heart yearns, my heart loves. The(?) longing such as a she-cat (5) feels for a male cat, a longing such as a she-wolf feels for a he-wolf, a longing such as a bitch feels for(6) a dog, the longing which the god, the son of Sopd(?), felt for Moses going to the hill of Ninaretos (7) to offer water unto his god, his lord, his Yaho, Sabaho, his Glemura-muse, Plerube . , S Mi (8) Ahrasax, Senklai - let N. daughter of N. feel it for N. son of N.; (9) let her feel a yearning, a love, a madness great ……. she seeking for him (going) to every place. The fury (10) of Yaho, Sabaho, Horyo . . Pantokrator, Antorgator, (11) Arbanthala., Thalo, Thalax: for I cast fury upon you

VERSO COL. XIII.

(1) 'of the great gods of Egypt: fill your hands with flames and fire; employ it, cast it on the heart of N. daughter of N. (2) Waste her away, thou (?) demon; take her sleep, thou (?) man of Amenti; may the house(3) of her father and her mother (and) the places where she is …..; call out “There is flame of fire (4) to her,” while she speaks, saying, “Have mercy (?),” she standing outside and murmuring “Have mercy (?).'

For I am an agent (?) of Geb, (5) Horus Ron Phre is my name, tear her name out of Egypt for forty days, thirty-three months, 175 days, the complement of six months, (6) Gyre, Thee, Pysytu, Ekoimi, Atam.'

Seven times.

Dung of crocodile, a little placenta (?) of a she-ass, (7) together with sisymbrium, seven oipi of antelope's dung, the gall of a male goat, and first-fruits of oil: (8) you heat them with stalks of flax. You recite to it seven times for seven days; you anoint your phallus (9) with it, you lie with the woman; you anoint the breast (?) of the woman also.

(10) To cause a woman to love her husband: pods of acacia, pound with honey, anoint your phallus with it (11) and lie with the woman.

To make a woman amare coitum suum.

Foam of a stallion's mouth. Anoint your phallus with it and lie with the woman.

VERSO COL. XIV.

(1) To make . . . . . . (2) alum, 1 drachm, (3) pepper, 1 drachm, (4) mhnknwt, dried, 4 drachms, (5) satyrium, 4 drachms.(6) Pound together into a dry medicament; do your business with it (7) like that which you know with any woman.

VERSO COL. XV.

(1) The names of the gods whom you want(?) when you are about (?) to bring in a criminal [by vase-questioning ?] (2) Maskelli, Maskello, Phnoukentabao, (3) Hreksyktho, Perykthon, Perypeganex, (4) Areobasagra, otherwise Obasagra. (5) This name you utter it before a ship that is about (?) to founder on account of the names (6) of Dioscoros, which are within, and it is safe. You recite them to the bowl (?) of Adonai, which is written(7) outside. It will do a mighty work (?) bringing in a criminal.

VERSO COL. XVI.

(A row of figures, viz. 3 scarabs, 3 hawks, and 3 goats.) (1) 'Armioout (otherwise Armiouth), Sithani, Outhani, (2) Aryamnoi, Sobrtat, Birbat, Misirythat,(3) Amsietharmithat: bring N. daughter of N. out of her abodes (4) in which she is, to any house and any place which N. son of N. is in ; she loving him and craving for him, (5) she making the gift of his desire(?) at every moment.'

You write this in myrrh ink on a strip (6) of clean fine linen, and you put it in a clean new lamp, which is filled with genuine oil, (7) in your house from evening till morning. If you find a hair of the woman to put in the wick, it is excellent.

VERSO COL. XVII.

(1) A spell to bring [a woman] to a man (and ?)to send dreams, otherwise said, to dream dreams, also.

\(2) (A line of symbols or secret signs.) (3) You write this on a rush-leaf and you place (it) under your head; you go to sleep;then (4) it makes dreams and it sends dreams. If you will do it to send dreams, you put it (the leaf) on the mouth of a mummy. (5) It brings a woman also; you write this name on the rush-leaf with the blood of a …. or a hoopoe (?); (6) and you put the hair of the woman in the leaf, and put it on the mouth of the mummy; and you write on the earth with this name, saying: ' Bring (7) N. daughter of N. to the house in the sleeping-place in which is N. son of N.' (8) Now it is also an agogimon.

VERSO COL. XVIII.

(4) 'Reveal thyself to me, god N., (5) and speak to me concerning that which I shall ask thee, (6) truthfully, without telling me (7) falsehood.' Saffron, 2 (measures), (8) stibium of Koptos, 2 (measures), (9) pound together with blood of a lizard, (10) make into a ball, and rub it with milk (11) of one who has born a male child. Put (it) in his right eye; you make invocation (?) to him (?) (13) before any lamp or the 'Shoulder' constellation in the evening.

VERSO COL. XIX.

(1) A spell for bringing a woman out of her house.

You take a ….(2) of a wild she-cat; you dry it; you take a heel-tendon (?) [of a (?)…. which has been (?)] (3) drowned; you fashion a ring the body (? bezel) of which is variegated (?) with gold [in the form of two (?)] (4) lions, their mouths being open, the face of each being turned to the other; you put some . . . . its face (?). (5) If you wish to bring a woman to you at any time, you place the ring on the upper part of a lamp, (6) which is lighted, you say, 'Bring N. daughter of N. to this place (7) in which I am, quickly in these moments of to-day.'

Then she comes at once.

VERSO COL. XX.

(1) To heal ophthalmia(?) in a man.

'[Ho?]Amon, this lofty male, this male of Ethiopia, who came down (2) from Meroe to Egypt, he finds my son Horns betaking himself as fast as his feet move (?), and he injured (?) him (3) in his head with three spells in Ethiopian language, and he finds N. son of N. and carries him as fast as his feet move(?), (4) and injures his head with three spells in Ethiopian language: Gentini, Tentina, (5) Kwkwby, [Ak]khe, Akha.'

(6) (Say it) to a little oil; add salt and nasturtium seed to it, you anoint the man who has ophthalmia (?) with it.

(7) You also write this on a new papyrus; you make it into a written amulet on his body: - 'Thou art this eye of heaven' in the writings (followed by an eye with rays, as drawn in the papyrus). (1-3) (Fragments) (4) . . . . . of Ethiopia (?), ankh-amu flowers, (5) pound, make (?) ……. of the river, (6) ……. paint your eye with it.

VERSO COL. XXII.

(1). . . . . . . . . tested.(2) Behold [the ointment which you] put on your eye when you (3) approach the vessel of inquiry alone:

green eye-paint, (4) stibium, qes-ankh (?), amulet of . . . . , flowers of black sher-o (?) (5) which are beans (?), blood of hoopoe, (6) pound, [make] into a ball, and paint your eye with it, together with juice (7) of Egyptian (?) grapes, and set-stone(?) of Ethiopia; then (8) you see the shadow of every god and every goddess.

(9) Its . . . . . . 'I invoke you (plur.), ye great gods who shine with the sun, Themouks (10) Amp . . . Piam, Enpaia, Eiboth, Eiae, Sabaoth, (11) open(?) to me (bis), ye great gods who shine with the sun, let my eyes be opened to the (12) light,and let me see the god who inquires to-day, hasten (bis) for the protection . . . . (13) Ablanathanalba, the mighty god, Marara, Atone, Abeiath, (14) N . . . Senen(?), [Psh]oi, Zatraperkemei, Osiris,(15) Lilam is his name. Open to me (bis), ye great gods, let my eyes be opened to the light, (16) and let me see the god who inquires to-day. Open to me (bis). I cast the fury on you (plur.) of the great (bis) god, (17) . . . . whose might is great (?), who lives for ever, give power to the name(?) (18) …….. the name of the god (?) ……. open to me (bis), (19) ye great [gods] who shine with the sun, let [my eyes] be opened [to the light, and let] me (20) [see the god] who answers to-day, hasten (bis) . . . times . . .'

VERSO COL. XXIII.

(Lines 1-9 fragments.) (10) dung …..dried and burnt, 2 (measures), (11) pound (with oil of) henna and honey, (12) anoint [your phallus] therewith, and lie with her.

VERSO COL. XXIV.

(1) ….(2), …on it, and you …… (3) ….. of fine linen on it ( ? him), these three names being written on it, (4) …….with myrrh; you light it and place it (5)……… your head; you recite them to it again nine times. (6)……. the lamp; you do it at the time of the third hour(?) of evening (7) [and you] lie down (?).

Formula : 'Iobasaoumptho (8) [Khrome(?) Lou]khar let my eyes be opened (9) in truth concerning any given matter which I am praying for here (10) [to-day, in] truth without telling thee (sic) falsehood.'

(11) 'Iobasaoumptthokhromeloukhar, (12) let my eyes be opened in truth concerning any given thing which I am praying (13) for here to-day.'

(1)…… (2) hawk's dung, salt, asi plant, (3) bel, pound together, anoint (4) your phallus with it and lie with (5) the woman. If it is dry, you (6) pound a little of it with wine, and you (7) anoint your phallus with it (8) and you lie with the woman.
Excellent (bis).

VERSO COL. XXVI.

(1) If you wish [to make] the gods of the vessel(?) speak with you, (2) when the gods come in, you say this name to them nine times: (3) 'Iaho, Iphe, Eoe, Kintathour, Nephar, (4) Aphoe.' Then he makes command to you as to that which you shall ask him about. If delay (5) occur, so that answer is not given you, you recite this other name to them nine times until (6) they inquire for you truthfully: 'Gogethix, Mantou, (7) Noboe, Khokhir, Hrodor, Dondroma, (8) Lephoker, Kephaersore.'

Seven times.

(9) laho , Eiphe, On, Kindathour, Nephar, Aphoe.

VERSO COL. XXVII.

(1) According to that which is above within, saying, 'I am this Sit-ta-ko, Setem is my name, (2) Setem is my correct name. I am Gantha, Ginteu, Giriteu, (3) Hrinoute, Arinoute, Labtatha, Laptutha, (4) Laksantha, Sarisa, Markharahuteu, (5) Arsinga-khla; another volume (says) Arsinga-label, Bolboel. (6) Boel (bis), Loteri, Klogasantra, Iaho, (7) is my name, Iaho is my correct name, Balkham, the mighty (?) one of heaven, (8) Ablanathanalba, gryphon of the shrine of the god which stands to-day (?).'

VERSO COL. XXVIII.

(1) You shall cause a star(?) to go . . . place(?) under the earth (?) (2) when the moon is in the constellation of Scorpio.

VERSO COL. XXIX.

(1) [Spell to] make mad any man or any woman.

(2) You take the hair of the man whom you wish, together with the hair (3) of a dead (murdered ?) man; and you tie them to each other, (4) and tie them to the body of a hawk, and you release (?) it (5) alive. If you wish to do it for some days, (6) you put the hawk in a place and you feed it in your house.

VERSO COL. XXX.

(1)If you …….. dung of a smoune-goose, (2) then her body falls.

(3) Another: you anoint your phallus with dung of (4) a kel, and you lie with (the) woman, then she feels thy love (i.e. for thee).

(5) You pound dung of…… with honey, (6) and you anoint your phallus with it as above again.

(7) Another: dung of hyaena(?) with ointment of (8) roses as above again.

(9) Another: you fumigate a woman with ichneumon's dung (10) when the menstruation is on her; then she is cured. (11) Ass's dung also - this method (of treatment).

VERSO COL. XXXI.

(1) 'Sisihoout (2) otherwise Armiouth, (3) the god who liveth, the lamp which is (4) lighted, come within (5) before me, and give me answer (6) concerning that which I ask about here (7) to-day.'

VERSO COL XXXII.

(1) To make …….. rave for a man. (2) You take a live shrew-mouse (?), (3) and take out its gall and put it in one place, (4) and take its heart and put it in another place. You (5) take its whole body, you pound it very much; (6) when it is dry, you take a little of the pounded stuff with a (7) little blood of your second finger, (that) of the heart, (8) of your left hand, and put it in a cup of wine (9) and you make the woman drink it, then she has a passion for you.

(10) You put its gall into a cup of wine, then she dies (11) instantly; or put it in meat or some food.

(12) You put its heart in a ring of gold and put it (13) on your hand; then it gives you great praise, love, and respect.

VERSO COL. XXXIII.

(1) Horus …….. he was going up a hill at midday in the verdure season, mounted on a white horse ……. on a black horse, (2) the papyrus rolls [of…] being on(?) him, those of the Great of Five in his bosom. He found all the gods seated at the place of judgement (3) eating [of the produce ?] of the Nile (?), my (?) Chief. Said they, ' Horus, come, art thou eating? Horus, come, wilt thou eat ?'

He said, 'Take yourselves from me; (4) there is no [desire ?] in me for eating. I am ill in my head ; I am ill in my body; a fever hath taken hold of me, a South wind hath seized me. (5) Doth Isis [cease] to make magic? Doth Nephthys cease to give health? Are the sixteen Netbeou, is the one Power (6) of God, are [? the 3]65 gods seated to eat the produce of the fields of the Nile(?), my(?) Chief, until they remove the fever (7) from the head of the son of Isis (and) from the head of N. born of N., the fevers by night, the fevers by day, the headache, this burning, (8) this heat of the fevers of …… of his feet, remove from the head of N. born of N.'

(Say it) over genuine oil (9) seven times, and anoint his hand, his body, his feet, and pronounce the words to him.

Demotic Magical Papyri Texts PGM COL XXVI-XXIX

See Also

PGM COL I-V
PGM COL VI-X
PGM COL XI-XV
PGM COL XVI-XX
PGM COL XXI-XXV

COL. XXVI

(1) Another invocation again of this cup of wine:
(2) 'Birakethat,
(3) Samara,
(4) Pilpioun,
(5) Iahout,
(6) Sabaouth,
(7, 8) Saipounithas.'
(9)Another invocation belonging to it again, in another book:
(10) 'I am Biraka-that,
(11) Lathat,
(12) Sasmira,
(13) Plipron,
(14) Takon,
(15) Sabakhot, 

(16) Sasoupounitha,
(17) send the heart of N. after
(18) Sasoupounithas.' 

COL. XXVII.

(1) Another vessel-divination, (to be done) alone, for seeing the bark of Phre. The invocation which you recite : 'Open to me O (?) heaven, mother of the gods!
(2) Let me see the bark of Phre going up and going down in it; for I am Geb, heir of the gods; prayer is what I make before Phre my father
(3) on account of a thing that hath proceeded from me. O Heknet, great one, lady of the shrine, the Rishtret open to me, mistress of spirits,
(4) open to me primal heaven; let me worship the angels! for I am Geb, heir of the gods. Hail! ye seven kings; ho! ye seven
(5) Monts, bull that engendereth, lord of strength, that enlighteneth the earth, soul of the abyss(?). Ho! lion as lion of(?) the abyss (?), bull of the night;
(6) hail! thou that rulest the people of the East, Noun, great one, lofty one; hail! soul of a ram, soul of the people of the West; hail! soul of souls,
(7) bull of the night, bull (?) of (two ?) bulls, son of Nut. Open to me, I am the Piercer of earth, he that came forth from Geb; hail! I am
(8) I, I, I, E, E, E, He, He, He, Ho, Ho, Ho; I am Anepo, Miri-po-re, Maat(?) lb, Thibai
(9) great, Aroui. Ouoou, Iaho. The spirit-gathering; blood of a smune-goose, blood of a hoopoe, blood of a night jar,
(10) ankh-amu plant, senepe plant, Great-of-Amen-plant, qes-ankh stone, genuine lapis-lazuli, myrrh, ' foot-print (?)-of-lsis' plant, pound and make into a ball, and paint
(11) your eyes with it upon (?) a goat's tear, with a 'pleasure-wood' of ani or ebony; you tie yourself at your side
(12) with a strip (?) of male-palm fibre.
(13) The way of making the vessel-inquiry of the lamp. You take a clean bright lamp without putting minium (or) gum-water into it, its wick being of fine linen; you fill it with genuine oil
(14) or oil of dew; you tie it with four threads of linen which have not been cooked (?); you hang it on an East wall (on)
(15) a peg of bay-wood; you make the boy stand before it, he being pure and not having gone with a woman; you cover his eyes with your hand;
(16) you light the lamp and you recite down into his head, unto seven times; you make him open his eyes; you ask him, saying, 'What are the things which you have seen?'
(17) If he says, 'I have seen. the gods about the lamp,' then they tell him answer concerning that which they will be asked, if you wish to do it by yourself alone,
(18) you fill your eyes with the ointment aforesaid; you stand up opposite the lamp when alight; you recite to it seven times with your eyes shut; when yon have finished, you open
(19) your eyes;then you see the gods behind(?) you; you speak with them concerning that which you desire: you ought to do it in a dark place. The invocation which you recite,
(20) formula: ' I am Manebal,Ghethethoni, Khabakhel, let me worship thee, the child of Arpithnapira,
(21) Pileasa,Gnuriph-arisa, Teni-irissa,Psi,Psi, Irissa,
(22) Gimituru-phu-sa, Okmatsisa,Oreobazagra, Pertaomekh,
(23) Peragomekh, Sakmeph, come into me, and inquire for me about the inquiry which I am inquiring about, truthfully without
(24) falsehood.' Its spirit-gathering: the ointment which you put on your eyes, when you are about to make any divination by the lamp.
(25) You take some flowers of the Greek bean; you find them in the place of the lupin-seller; you take them fresh,
(26) and put them into a lok of glass; you close its mouth very carefully for twenty days in a hidden dark place; after
(27) twenty days you take it forth, you open it; then you find a pair (?) of testicles and a phallus inside it; you leave it for forty days; and you take it
(28) forth; you open it; then you find that it has become bloody; you must put it into something of glass, and you put the glass thing into a pottery (thing)
(29) in a place hidden at all times. When you wish to make a divination (?) by the lamp with it, you fill your eyes with this blood aforesaid, you proceed to lie down,
(30) or you stand opposite the lamp; you recite this invocation aforesaid; then you see the god behind(?) you, while you are standing up or lying down. Excellent (bis) and tried(?).
(31) You write this name on the strip of the wick of the lamp in myrrh ink, 'Bakhukhsikhukh,'or, as says another book, 'Kimeithoro Phosse';
(32)this method which is written above is the method, of the divination of Manebai. If you wish to do it
(33) by inquiry of thelamp, this also is the form, it is also profitable for(?) the divination of Muribai. If you do it
(34) by vessel-inquiry of the lamp, you fill the lamp aforesaid on a new brick; you make the boy stand upright
(35) before the lamp, he having his face covered; you recite to his head, standing over him, this Greek invocation; when you have finished, you uncover (36) his face, then he answers you truthfully.

COL. XXVIII.

(1) Another mode of vessel-inquiry, alone. Formula:'I am the lord of Spirits, Oridimbai, Sonadir, Episghes, Emmime,
(2) Tho-gom-phrur, Phirim-phuni is thy name; Mimi, Bihiu (bis), Gthethoni, I am Ubaste, Ptho,
(3) Balkham born of Binui, Sphe, Phas, I am Baptho, Gam-mi-satra is thy name, Mi-meo,
(4) Ianume.' Its spirit-gathering : you go to a clean place, you take a vessel of bronze, you wash it with water of natron, you put a lok-measure
(5) of oil to it; you place it on the ground; you light a bronze lamp; you put it on the ground by the bronze vessel;
(6) you cover yourself with a clean linen robe, you and the vessel; you recite into the vessel, your eyes being shut, for seven times; you open your eyes;
(7) you ask it concerning that which you wish; if you wish to make the gods of the vessel speak with you with their mouths to your mouth, you cry: 'Iaho,
(8) Iph, Eoe, Kintathour, Nephar, Aphoe.' \Then they make answer to you concerning everything concerning which you will ask of it again. If they do not tell you answer, you recite
(9) this other name: ' Gogethix, Mantounoboe, Kokhir-rhodor, Dondroma, Lephoker,
(10) Kephaersore.' If you recite these, then they inquire for you truthfully.
(11)Another vessel-inquiry; you put vegetable oil into it; you must proceed as above. \Formula: 'Speak unto me (bis), Hamset, god of the gods of darkness,
(12) every demon, every shade that is in the West and the East, he that hath died hath done it(?), rise up to me (bis), O thou living soul, O thou breathing soul, may
(13) my vessel go forth, my knot(?) here to-day, for the sake of the veasel of Isis the Great, who inquireth for her husband, who seeketh for her brother; Menash (bis),
(14)Menaof (bis).' Say,'Menash (bis), Menanf (bis), Phoni (bis),' a multitude of times; and you say to the boy, 'Say,
(15) "Depart, O darkness; come to me O light," and open your eyes at once.' Then the gods come in and tell thee answer to everything.

COL. XXIX.

(1) Behold a form of inquiry of the sun, of which they say it is well tested. Its spirit-gathering: you take a young boy who is pure, you make the spirit-formula (?)
(2) which is written for it; you take him before the sun; you make him stand on a new brick at the moment at which
(3) the sun shall rise, and it comes up entirely with the entire(?) disk; you put a new mat(?) of linen behind (?) him; you
(4) make him shut his eyes; you stand upright over him; you recite down into his head; you strike down on
(5) his head with your Ra-finger of your right hand, after filling his eye with the paint which you made before:
(6) ' Nasira, Oapkis, Shfe (bis), Bibiou (bis) is thy true name (bis), Lotus, open to me heaven
(7) in its breadth and height, bring to me the light which is pure; let the god come to me, who has the command, and let him say to me
(8) answer to everything which I am asking here to-day, in truth without falsehood therein (?), Arkhnoutsi, Etale, Tal, 

(9) Nasira, Yarmekh, Nasera, Amptho, Kho, Amamarkar, Tel, Yaeo, 

(10) Nasira, Hakia, Lotus, Khzisiph, Aho, Atone, I .I. E. O, Balbel, 

(11) let the pure light come to me; let the boy be (?) enchanted; let answer be given me; let the god who has the command come to me and tell 

(12) me answer to everything about which I shall ask, in truth without falsehood therein.'Thereafter you recite his compulsion another 

(13) seven times, his eyes being shut. Formula: 'Si. si. pi. thiripi S . A. E. O. Nkhab (14) Hrabaot, Phakthiop, Anasan, Kraana, Kratris, Ima- 

(15) ptaraphne, Araphnu, come to the boy; let the god who has the command come to him, let him tell me answer to everything 

(16) which I shall ask here to-day.' If the light is slow to come within, you say, 'Ke, Ke, Salsoatha, Ippel,
(17) Sirba,' seven times; you put frankincense (?) on the brazier, you utter this great name after all those, you utter it
(18) from beginning to end, and vice versa, four times, Auebothiabathabaithobeua ; 

(19) you say: 'Let the boy see the light, let the god who has the command come in; let him tell me answer to everything about which I shall ask (20) here to-day, in truth without falsehood therein.' Behold, another form of it again. You take the boy to an upper lofty 

(21) place, you make him stand in a place where there is a large window before him, its opening looking to the East where the sun shines 

(22) in rising into it; you paint the boy's eye with the paint which is prescribed for it, you recite to him . .. .. times or seventimes; you stand over him; you make him 

(23) gaze before the sun when it fills the uzat, he standing upright on a new brick, there being a new linen robe behind him (?), and his eyes being closed; 

(24) you recite down into his head; you strike on his head with your finger described above; you offer frankincense (?) before him; when you have finished you make him open his eyes, 

(25) then he sees the gods behind him (?) speaking with him. [The ointment] which you put in the boy's eyes when he goes to any vessel-inquiry of the sun 

(26). You take two . . . of the river both alive, you bum one of them with vine-wood before the sun, you put the blood of the other to (?) it, 

(27) you pound it with it with myrrh, you make them into a pill, they measuring one finger (in length); you . . . . put into his eyes; you take a kohl-pot (?) of ..... and a kohl-stick (?) of 

(28) lel (?). You pound this drug with a little set-stone(?) of Ethiopia and with Egyptian vine-water; you fill your eyes with it, you 

(29) fill your eyes with this drug, you look towards the sun when it fills the uzat, your eyes being open towards it; then he appears to you, he gives you answer (?) 

(30) to everything. Its chief point is purity; it is profitable for the boy, and it is profitable to you yourself as a. person (acting) alone

Demotic Magical Papyri Texts PGM COL XXI-XXV

See Also

PGM COL I-V
PGM COL VI-X
PGM COL XI-XV
PGM COL XVI-XX
PGM COL XXVI-XXIX



COL. XXI.

The Vessel-Inquiry of Osiris Spell 

'Hail to him! Osiris, 
King of the Underworld, lord of burial, 
whose head is in This, 
and his feet in Thebes, 
he who giveth answer in Abydos,
whose ....is (in?) Pashalom, 
he who is under the nubs tree in Meroe, 
who is on the mountain of Poranos, 
who is on my house to eternity,
the house of Netbeoufor ever, 
he whose countenance is as the resemblance (?) of the face of a hawk of linen, 
mighty one whose tail is the tail of a serpent,
whose back is the back of a crocodile (?), 
whose hand is a man's, 
who is girded (?) with this girdle of bandage, 
in whose hand is this wand of command,

hail to him Iaho, Sabaho, Atonai, Mistemu, Iauiu; 

hail to him, Michael, Sabael,

hail to him, Anubis in the nome of the dog-faces, 
he to whom this earth belongs, 
who carries a wound (?) on one foot,
hide the darkness in the midst, 
bring in the light for me, 
come in to me, 
tell me the answer to that about which I am inquiring here to-day.' 

Nine times, until the god come and the light appear. 
You must do it in the manner of the remainder as above again; the boy's face being to the East and your own face to the West; you call down into his head.

[The method] of the scarab of the cup of wine, to make a woman love a man. 

You take a fish-faced(?) scarab, this scarab bring small and having no horn, it wearing three plates on the front of its head; you find its face thin (?) outwards - or again that which bears two horns -. 

You take it at the rising of the sun; you bind (?) yourself with a cloth on the upper part of your back, and bind (?) yourself on (?) your face with a strip of palm-fiber, the scarab being on the front (?) of your hand; and you address it before the sun when it is about to rise, seven times. 

When you have finished, you drown it in some milk of a black cow; you approach (?) its head with a hoop (?) of olive wood; you leave it till evening in the milk. 

When evening comes, you take it out, you spread its under part with sand, and put a circular strip of cloth under it upon the sand, unto four days; you do frankincense-burning before it. 

When the four days have passed, and it is dry, you take it before you (lit. your feet), there being a cloth spread under it. You divide it down its middle with a bronze knife; you take (?) its right half, and your nails of your right hand and foot; you cook them on a new potsherd with vine wood, you pound them with nine apple-pips together with your urine or your sweat free from oil of the bath; you make it into a ball and put it in the wine, and speak over it seven times, and you make the woman drink it; and you take its other half, the left one, together with your nails of your left hand and foot also, and bind them in a strip of fine linen, with myrrh and saffron, and bind them to your left arm, and lie with the woman with them bound upon you.

If you wish to do it again without its being drowned, then you do it again on the third of the lunar month. You do it in this manner that is above for it again.You pronounce its invocation to it before the Sun in the morning, you cook (it), you divide it, you do it according to that which is above again in everything. 

[The invocation] which you pronounce to it before the Sun in the morning: 

'Thou art this scarab of real lapis-lazuli; I have taken thee out of the door of my temple; thou carriest (?)... . .of bronze to thy nose (?), that can eat (?) the herbage that is trampled (?), the field-plants (?) that are injured for the great images of the men of Egypt. I dispatch thee to N. born of N. to strike her from her heart to her belly (bis), to her entrails (bis),to her womb; for she it is who hath wept(?) before the Sun in the morning, 

she saying to the Sun, "Come not forth," 
to the Moon, "Rise not," 
to the water, "Come not to the men of Egypt," 
to the fields, "Grow not green," 
and to the great trees of the men of Egypt, "Flourish not." 

I dispatch thee to N. born of N. to injure her from her heart unto her belly (bis), unto her entrails (bis), unto her womb, and she shall put herself on the road (?) after N. born of N. at every time (?).' 

[The spell] that you pronounce to it, while it is in the milk. 

'Woe(?), great (bis), 
woe(?), my(?) great, 
woe (?) his (?) Nun, 
woe (?) his (?) love. 
O scarab (bis), 
thou art the eye of Phre, 
the heart (?)  of Osiris, 
the open-hand (?) of Shu, 
you approach in this condition in which Osiris thy father went, on account of N. born of N. until fire is put to her heart and the flame to her flesh, until she shall follow (?) N. born of N., unto every place in which he is.' 

[The spell] which you utter to it when you cook it: 

'O my beautiful child, the youth of oil-eating (?),
thou who didst cast semen and who dost cast semen among all the gods, 
whom he that is little (and ?) he that is great found among the two great enneads in the East of Egypt, 
who cometh forth as a black scarab on a stem of papyrus-reed; 
I know thy name, I know thy . . . . "the work of two stars" is thy name, 

I cast forth fury upon thee to-day: 
Nephalam, Balla, Balkha(?), Iophphe; for every burning, every heat, every fire that thou makest to-day, 

thou shalt make them in the heart, the lungs, the liver (?), the spleen, the womb, the great viscera, the little viscera, the ribs, the flesh, the bones, in every limb, in the skin of N. born of N. until she follow N. born of N. to every place in which he is.' 

[The spell] that you pronounce to it in the wine: 

'O scarab (bis), 
thou art the scarab of real lapis-lazuli. 
thou art the eye of Phre, 
thou art the eye of Atum, 
the open-hand (?) of Shu,
 the heart (?) of Osiris,
thou art that black bull, 
the first, that came forth from Nun, 
the beauty of Isis being with thee; 
thou art Raks, Raparaks, 
the blood of this wild boar(?) which they brought from the land of Syria unto Egypt .......to the wine, 

I send thee; 
wilt thou go on my errand? 
Wilt thou do it? 
Thou sayest, 

"Send me to the thirsty, that his thirst may be quenched, and to the canal that it may be dried up, and to the sand of the snyt that it may be scattered without wind, and to the papyrus of Buto that the blade may be applied to it, while Horus is saved for (?) Isis, catastrophes grow great for the Egyptians, so that not a man or woman is left in their midst."

 I send thee; 
do like unto these; 
I send thee down to the heart of N. born of N. and do thou make fire in her body, 
flame in her entrails, 
put the madness to her heart, 
the fever (?) to her flesh; 
let her make the pursuit of the "Shoulder"-constellation after the "Hippopotamus"-constellation;
let her make the movements of the sunshine after the shadow, 
she following after N. born of N. to every place in which he is, 
she loving him,
 she being mad for him,
she not knowing the place of the earth in which she is. 
Take away her sleep by night;
give her lamentation and anxiety by day; 
let her not cat, 
let her not drink,
let her not sleep,
 let her not eat under the shade of her house until she follow (?) him to every place in. which he is, 
her heart forgetting,
her eye flying, 
her glance turned (?), 
she not knowing the place of the earth in which she is, 
until she see him, 
her eye after his eye, 
her heart after his heart, 
her hand after his hand, 
she giving to him every . .. .. 
Let fly (?) the tip of her feet after his heels in the streetat all times withoutfail at any time.
Quick (bis), hasten (bis).'

COL. XXII.

 Behold! (spell?) of the name of the Great-of-Five which they pronounce to every spirit. 
There is none that is stronger than it in the books. 
If you pronounce these charms to any vessel,
then the gods depart not before you have questioned them concerning every word and they have told you the answer about heaven, earth, and the underworld, a distant inquiry (?), water, (and) the fields.
A charm which is in the power (?) of a man to pronounce.

COL. XXIII.

 A spell to inflict (?) Catalepsy (?) Formula.

You take an ass's head, and you place it between your feet opposite the sun in the morning when it is about to rise,
opposite it again in the evening when it goes to the setting, 
and you anoint your right foot with set-stone of Syria, 
and your left foot with clay, the soles (?) of your foot also and place your right hand in front and your left hand behind, the head being between them. 
You anoint your hand, of your two hands, with ass's blood, and the two fnz of your mouth, and utter these charms towards the sun in the morning and evening of four days, 
then he sleeps. If you wish to make him die, you do it for seven days, you do its magic, you bind a thread of palm-fibre to your hand, a mat (?) of wild palm-fibre to your phallus and your head; very excellent. This is the invocation which you utter before the sun:
(9) 'I invoke thee who art in the void air, terrible, invisible, (10) almighty, god of gods dealing destruction and making desolate, O thou that hatest
(11) a household well established. When thou wast cast out of Egypt and out of
(12) the country thou wast entitled, "He that destroyeth all and is unconquered."
(13)Invoke thee, Typhon Set, I perform thy ceremonies of divination,
(14) for I invoke thee by thy powerful name in (words ?) which thou canst not
(15) refuse to hear; Io erbeth, lopakerbeth, Iobolkhoseth, Iopatathnax,
(16)Iosoro,Ioneboutosoualeth, Aktiophi, Ereskhigal, Neboposoaleth,
(17) Aberamenthoou, Lerthexanax, Ethreluoth, Nemareba, Aemina,
(18) entirely (?) come to me and approach and strike down Him or Her with frost and
(19) fire; he has wronged me, and has poured out the blood of Typhon(?) beside (?) him
(20) or her: therefore I do these things.' Common form.
(21) To divine, opposite the moon. You do it by vessel-inquiry alone or (with) a child. If it is you who will inquire, you fill your eye
(22) with green eye-paint (and) stibium, you stand on a high place, on the top of your house, you address the moon when it fills
(23) theuzat on the 15th day, you being pure for three days; you pronounce this invocation to the moon seven or nine times until he appear to you (34) and speak to you ; ' Ho! Sax, Arnun, Sax, Abrasax; for thou art the moon,
(25) the chief of the stars, he that did form them, listen to the things that Ihave(?) said, follow the (words) of my mouth, reveal thyself to me, Than,
(26)Thana, Thanatha, otherwise Thei, this is my correct name. 'Nine (times)of saying it until she (sic) reveal herself to thee.
(27)Another form of it again, to be pronounced to the moon. You paint your eye with this paint, you (going ?) up before the moon when it fills the uzat,then you see the figure of the god in the uzat (28)speaking unto you. 'I am Hah, Qo, Amro, Ma-amt, Mete is my name, for I am . . . bai, So, Akanakoup,
(29) Meikh, Akh, Akh, Hy, Meikh is my true (bis) . . .. eternity, I am Khelbai, Setet, Khen (?)-em-nefer is my name, Sro, Oshenbet, is my correct name.'
(30) Say it nine times.You stand opposite the moon, your eye being filled with this ointment; - green eye-paint (and) stibium, grind with Syrian honey and put the gall of a chick
(31) full grown to it, and put it on a thing of glass, and lay it (by) for yourself in a hidden place till the time when you are ready for it; then you do it again as above.

COL. XXIV.

For catalepsy (?) - another: 

flour of wild dates (3a) which has been beaten up(?) with milk, 
you make them up together into a ball, (and) put in the wine. 

A medicament, when you wish to drug(?) a man - tested: - 
scammony root, 
1 drachm, 
opium, 
1 drachm; pound with milk, 

you make it into a ball and put it into some food (?), 
which is cooked (?), and let him eat it; then he is upset. 

Another, when you wish to make a man sleep for two days: - 
mandragora root, 1 ounce, 
liquorice ( ?), 1 ounce, 
hyoscyamus, 1 ounce,
ivy, 1 ounce; 

you pound them like (sic) a lok-measure of wine. 
If you wish to do it cleverly (?) you take four portions to each one of them with an leter of wine, 
you moisten them from morning to evening; you clarify them, you make them drink it; 

very good. 

Another, the fourth (?) : - 

pips (?) [of] apple, 
1 stater (?), 
1 kite, pound with flour.

You make it into a cake (?); you make the man eat it, whom you wish.
A medicament for making a man sleep; 

very good: - 

pips (?) of apple, 
1 stater (?), 
1 drachma, 
mandragora root, 4 drachmas, 
ivy, 4 drachmas; 
pound together; 
you put fifteen leter of wine to it; 
you put it into a glass glyt;  
you keep it.
 If you wish to give it, you put a little into a cup of wine,  
you give it to the man. 

Ivy: it grows in gardens, its leaf is like the leaf of shekam, being divided into three lobes  like a vine leaf; It (the leaf) is one palm in measurement; its blossom is like silver - another says gold. Another: gall of an Alexandrian weasel, you add it to any food. 

Another: a two-tailed lizard. 

A medicament for catalepsy (?) : 

gall of cerastes, 
pips(?) of western apples, 
herb of klo, 
pound them together; make into a pill, put (it) into the food(?). 

Another: you put camel's blood with the blood of a dead man  into the wine; 
you make the man drink it; 
then he dies. 

Another: you put a night-jar's blood into his eye; then he is blinded. 

Another: you put a bat's blood;this is the manner of it again. 

Another: you drown a hawk in a jar of wine; 
you make the man drink it;  then it does its work. 

A shrew-mouse (?) in the same way;it does its work also. 

Its gall also, you add it to the wine, then it does its work very much. 

You put the gall of an Alexandrian weasel into any food; then it does its work. 

You put a two-tailed lizard into the oil and you cook it with it; you anoint  the man with it; then it does its work. 

COL. XXV. 

The words of the lamp for inquiry of the boy. 

Formula: 

'Te, Te, Ik, Tatak, Thethe, (3) Sati, Santaski, Kromakat, Pataxurai, Kaleu-pankat, A-a-tieui, Makat-sitakat, Hati, Hat-ro, E-o-e, Hau(?). E; 

may they say to me an answer to everything concerning which I ask here to-day, 
for I am Harpocrates in Mendes, for I am Isis the Wise; 
the speech of my mouth comes to pass.'  --Say seven times. 

You take a new lamp(?), 
you put a clean linen wick into it brought from a temple, 
and you set it on a new brick, brought from the mould(?) and clean, on which no man has mounted(?); 
you set it upright, you place the lamp(?) on it; 
you put genuine oil in it, or Oasis oil, 
and you set two new bricks under you; 
you place the boy between your feet; 
you recite the charms aforesaid down into the head of the boy, 
your hand being over his eyes; you offer myrrh upon a willow leaf  before the lamp. 

You do it in a dark place, the door of it opening to the East or the South, and no cellar being underneath it, You do not allow the light to come into the place aforesaid; you purify the said place beforehand. 

You push the boy's back to the opening of the niche. 

When you have finished, you recite a charm, 
bringing your hand over his eyes, 
A boy who has not yet gone with a woman, is he whom you make come before you (?); 
you question him, saying. 'What do you see?'
then he tells you about everything that you ask him. 


A method to put the heart of a woman after a man; done in one moment (?), and it comes to pass instantly. You take a swallow (?) alive, together with a hoopoe, (both) alive. 

Ointment made for them: 

blood, of a male ass, 
blood of the tick (?) of a black cow; 

you anoint their heads with lotus ointment; 
you utter a cry before the sun in his moment of rising; 
you cut off the heads of the two; 
you take the heart out of the right ribs of both of them; 
you anoint it with the ass's blood and the blood of the tick (?) of a black cow, as aforesaid; 
you put them into an ass's skin you lay them in the sun until they are dry for four days; 
when the four days have passed, you pound them, you put them into a box; you lay it in your house. 

When you wish to make a woman love a man, you take the shaving (?) of a pleasure-wood (?); you recite these correct names before them; you put it into a cup of wine or beer; you give it to the woman and she drinks it. 

'I am Bira, Akhel, La-akh, Sasm-fialo(?), Ples-plun, Ioane, Sabaathal, Sasupu, Nithi, put the heart of N. born of N. after N. born of N. in these hours to-day.' Seven times. 

You do it on the fourteenth of the lunar month. 
Very excellent.