Translation: Recto Columns XVI–XXIX — Divination, Erotica, and Prescriptions

(1, 2) The words of the lamp: 'Both, Theou, Ie, Oue, O-oe, Ia, Oua--otherwise, Theou, Ie, Oe, Oon, Ia, Oua--Phthakh, Eloe--otherwise, Elon, excellent (bis)--(3) Iath, Eon, Puriphae, Ieou, Ia, Io, Ia, Ioue, come down (4) to the light of this lamp and appear to this boy

and inquire for me about that which I ask (5) here to-day, Iao, Iaolo, Therentho, Psikhimeakelo,(6) Blakhanspla, Iae, Ouebai, Barbaraithou, Ieou, Arponknouph, (7) Brintatenophri, Hea, Karrhe, Balmenthre, Menebareiakhukh, Ia, (8) Khukh, Brinskulma, Arouzarba, Mesekhriph, Niptoumikh, (9) Maorkharam, Ho! Laankhukh, Omph, Brimbainouioth, (10) Segenbai, Khooukhe, Laikham, Armioouth.' You say it, (11) it (sic) being pure, in this manner: 'O god that liveth, O lamp that is lighted, Takrtat, he of eternity, bring in (12) Boel!--Three times--'Arbeth-abi, Outhio, O great great god, bring Boel (13) in, Tat (bis), bring Boel in!' Three times. 'Takrtat, he of Eternity, bring (14) Boel in!' Three times. 'Barouthi, O great god, bring Boel in!' Three times.

(15) The invocation which you pronounce before Phre in the morning before reciting to the boy, in order that that which thou doest may succeed: (16) 'O great god, Tabao, Basoukham, Amo, Akhakharkhan-kraboun-zanouni--(17)edikomto, Kethou-basa-thouri-thmila-alo.' Seven times.

(18) Another method of it again: You rise in the morning from your bed early in the day on which you will do it, or any day, (19) in order that every thing which you will do shall prosper in your hand, you being pure from every abomination. You pronounce this invocation before Phre three times or seven times: (20) 'Io, Tabao, Sokhom-moa, Okh-okh-khan-bouzanau, An-(21)iesi, Ekomphtho, Ketho, Sethouri, Thmila, Alouapokhri,

let everything (22) that I shall apply (?) my hand to here to-day, let it happen.' Its method: You take a new lamp in which no minium has been put and you (put) (23) a clean wick in it, and you fill it with pure genuine oil and lay it in a place cleansed with natron water and concealed, (24) and you lay it on a new brick, and you take a boy and seat him upon another new brick, his face being (25) turned to the lamp, and you close his eyes and recite these things that are (written) above down into the boy's head seven times. You make him (26) open his eyes. You say to him, 'Do you see the light?' When he says to you: 'I see the light in the flame of the lamp,' you cry at that moment saying: (27) 'Heoue' nine times. You ask him concerning everything that you wish after reciting the invocation that you made previously before Phre in the morning. (28) You do it in a place with (its) entrance open to the East, and put the face of the lamp turned (blank). You put the face of the boy (29) turned (blank) facing the lamp, you being on his left hand. You cry down into his head, you strike his head with your second finger, (that) of the ..., of your (30) right hand.

COL. XVII.

(1) Another method of it again, very good, for the lamp. You (say?): 'Boel,' (thrice), I, I, I, A, A, A, Tat, Tat, Tat, the first attendant of the great god, he who gives light exceedingly, (2) the companion of the flame, in whose mouth is the flame which is not quenched,

the great god that dieth not, the great god he that sitteth in the flame, who is in the midst of the flame, (3) who is in the lake of heaven, in whose hand is the greatness and might of the god, come within in the midst of this flame and reveal thyself to this boy here to-day; cause him to inquire for me concerning everything about which I shall (4) ask him here to-day: for I will glorify thee in heaven before Phre, I will glorify thee before the Moon, I will glorify thee on Earth, (5) I will glorify thee before him who is on the throne, who perisheth not, he of the great glory, in whose hand is the greatness and might of the god, he of the great glory, (6) Petery (bis), Pater, Emphe (bis), O great great god, who is above heaven, in whose hand is the beautiful staff, who created, deity, deity not having (7) created him, come in to me with Boel, Aniel; do thou give strength to the eyes of this boy who has my vessel (8) to-day, to (?) cause him to see thee, cause his ears to hear thee when thou speakest; and do thou inquire for him concerning everything and every word as to which I shall ask him here to-day. (9) O great god Sisaouth, Akhrempto, come into the midst of this flame he who sitteth on the mountain (10) of Gabaon, Takrtat, he of eternity, he who dieth not, who liveth forever, bring Boel in, Boel (bis), (11) Arbethbainouthi, great one, O great god (bis) (bring) fetch Boel in, Tat (bis) (bring) fetch Boel in.' You (12) say these things seven times down into the head of the boy, you make him open his eyes, you ask him saying, 'Has the light appeared?' (13) If it be that the light has not come forth, you make the boy himself speak with his mouth to the lamp. Formula: 'Grow, O light, come forth (14) O light, rise O light, lift thyself up, O light, come forth, O light of the god, reveal thyself to me, O servant of the god, in whose hand is the command of to-day; (15) who will ask for me.' Then he reveals himself to the boy in the moment named.

[paragraph continues] You recite these things down into the head of the boy, he looking (16) towards the lamp. Do not let him look towards another place except the lamp only; if he does not look towards it, then he is afraid. (17) You do all these things, you cease from your inquiry, you return, you make him close his eyes, you speak down into his head this other (18) invocation which is below, that is, if the gods go away and the boy ceases to see them: 'Arkhe-khem-phai, Zeon, (19) Hele, Satrapermet, watch this boy, do not let him be frightened, terrified, or scared, and make (20) him return to his original path. Open Teï (the Underworld), open Taï (Here).' I say it that this vessel-inquiry of the lamp is better (21) than the beginning. This is the method again, its form: You take a new lamp in which no minium has been put and you put a wick of (22) clean linen in it, you fill it with genuine clean oil; you place it on a new brick, you make the boy sit on another brick (23) opposite the lamp; you make him shut his eyes, you recite down into bis head according to the other method also.

Another invocation which (24) you recite towards Phre in the morning three times or seven times. Formula: 'Iotabao, Sokh-ommoa, Okh-(25)-okh-Khan, Bouzanau, Aniesi, Ekomphtho, Ketho, Sethori, (26) Thmilaalouapokhri may everything succeed that I shall do to-day,' and they will(?) succeed. If it be that you do not apply (?) purity to it, it does not succeed; its chief matter is purity.

Another (27) invocation like the one above again. Formula: 'Boel, (thrice), I, I, I, A, I, I, I, A, Tat (thrice), he who giveth the light exceedingly, the companion of the flame, he of the flame which does not (28) perish, the god who liveth, who dieth not, he who sitteth in the flame, who is in the midst of the flame who is in the lake of heaven, in whose hand is the greatness and might (29) of the god, reveal thyself to

this boy, Heou (bis), Heo, that he may inquire for me, and do thou make him see and let him look and let him listen to everything which I (30) ask him, for I will glorify thee in heaven, I will glorify thee on earth, I will glorify thee before him who is on the throne, who does not perish, (31) he of greatness. Peteri (bis), Emphe (bis), O great god who is above heaven, in whose hand is the beautiful staff, who created deity, (32) deity not having created him, come into the midst of this flame with Boel, Aniel, and give strength to the eyes of Heu (bis).

COL. XVIII.

(1) Of Heu (bis), the son of Heo (bis) for he shall see thee with his eyes, and thou shalt make his ears to hear, (2) and shalt speak with him of everything; he shall ask thee about it, and thou shalt tell me answer truly; for thou art the great god (3) Sabaoth; come down with Boel, Tat (bis); bring Boel in, come into the midst of this flame (4) and inquire for me concerning that which is good; Takrtat, he of eternity, bring Boel in,' three times, 'Arbeth, (5) Bainouthio, O great god, bring Boel in,' three times. You say these things down into the head of the boy, (6) you make him open his eyes, you ask him as to everything according to the method which is outside, again.

(7) [Another?] vessel-inquiry which a physician in the Oxyrhynchus nome gave me; you also make it with a vessel-inquiry alone by yourself: (8) 'Sabanem, Nn, Biribat, Ho! (bis) O god Sisiaho who (art) on the mountain of Kabaho, (9) in whose hand is the creation of the Shoy, favour (?) this boy, may he enchant the

light, for I am (10) Fair-face'--another roll says, 'I am the face of Nun--in the morning, Halaho at midday, I am (11) Glad-of-face in the evening, I am Phre, the glorious boy whom they call Garta by name; I am he that came forth (12) on the arm of Triphis in the East; I am great, Great is my name, Great is my real name, I am Ou, Ou (13) is my name, Aou is my real name; I am Lot Mulot, I have prevailed (?) (bis), he whose (14) strength is in the flame, he of that golden wreath which is on his head, They-yt (bis),To (bis), (15) Hatra (bis), the Dog-face (bis). Hail! Anubis, Pharaoh of the underworld, let the darkness depart, (16) bring the light in unto me to my vessel-inquiry, for I am Horus, son of Osiris, born of Isis, (17) the noble boy whom Isis loves, who inquires for his father Osiris Onnophris. Hail! Anubis, (18) Pharaoh of the underworld, let the darkness depart, bring the light in unto me to my vessel-inquiry, (19) my knot (?) here to-day; may I flourish, may he flourish whose face is bent down to this vessel here to-day (20) until the gods come in, and may they tell me answer truly to my question about which I am inquiring (21) here to-day, truly without falsehood forthwith (?). Hail! Anubis, (22) O creature (?), Child, go forth at once, bring to me the gods of this city and (23) the god who gives answer (?) to-day, and let him tell me my question about which I am asking to-day. Nine times.

(24) You open your eyes or (those of) the boy and you see the light. You invoke the light, saying, 'Hail,

[paragraph continues] (25) O light, come forth (bis) O light, rise (bis) O light, increase (bis) O light, O that which is without, come in.' You say it nine times, (26) until the light increases and Anubis comes in. When Anubis comes in and takes his stand, (27) then you say to Anubis, 'Arise, go forth, bring in to me the gods of this city (or?) village,' (28) then he goes out at the moment named and brings the gods in. When you know (29) that the gods have come in, you say to Anubis, ' Bring in a table for the gods (30) and let them sit down.' When they are seated, you say to Anubis, 'Bring a wine-jar in and some cakes; let them eat, let them drink.' (31) While he is making them eat and making them drink, you say to Anubis, ' Will they inquire for me to-day?' If he says 'Yes' again, you say to him, (32) 'The god who will ask for me, let him put forth his hand to me and let him tell me his name.' When he tells you his name, you ask him as to that which you desire. When you have ceased asking him as to that which you desire, you send them away.

COL. XIX.

(1) [Spell] spoken to the bite of the dog. (?) 'I have come forth from Arkhah, my mouth being full of blood of a black dog. (3) I spit it out, the ... of a dog. O this dog, who is among the ten dogs (4) which belong to Anubis, the son of his body, extract thy venom, remove thy saliva (?) from me (?) again,(5) If thou dost not extract thy venom and remove thy saliva (?), I will take thee (6) up to the court of the temple of Osiris, my watch-tower (?). I will do for thee the parapage (?) of

birds (?) (7) like the voice of Isis, the sorceress (?), the mistress of sorcery (?), who bewitches (?) everything and is not bewitched (?) (8) in her name of Isis the sorceress (?).' And you pound garlic with kmou (?) (9) and you put it on the wound of the bite of the dog; and you address it daily until it is well.

(10) [Spell] spoken for extracting the venom from, the heart of a man who has been made to drink a potion or (?) (11) ... 'Hail to him! (bis) Yablou, the golden cup of Osiris. (12) Isis (and) Osiris (and) the great Agathodaemon have drunk from thee; the three gods have drunk, I have drunk (13) after them myself; for, dost thou make me drunk? Dost thou make me suffer shipwreck? Dost thou make me perish? (14) dost thou cause me confusion? Dost thou cause me to be vexed of heart? Dost thou cause my mouth (15) to speak blasphemy? May I be healed of all poison pus (and) venom which have been ...ed to my heart; (16) when I drink thee, may I cause them to be cast up in the name of Sarbitha, the daughter (17) of the Agathodaemon; for I am Sabra, Briatha, Brisara, Her (18) is my name. I am Horus Sharon (?) when he comes from receiving acclamation (?), Yaho, (19) the child is my name as my real name.' (Pronounced) to a cup of wine (20) and you put (sic) fresh rue and put it to it; and you make invocation to it seven times, and make (21) the man drink it in the morning before he has eaten.

[Spell] spoken to the man, when a bone has stuck (22)

in his throat. 'Thou art Shlate, Late, Balate, (23) the white crocodile, which is under (?) the ... of the sea of fire, whose belly (24) is full of bones of every drowned man. Thou wilt spit forth this bone for me to-day, which acts (?) [as] (35) a bone, which ....., which ... as (?) a bandage, which does everything without (26) a thing deficient; for I am(?) a lion's fore-part, I am a ram's head (?), I am a leopard's tooth; (27) Gryphon is my real name, for Osiris he who is in my hand, the man named (28) is he who gives (?) my...' Seven times. You make invocation to a little oil. You (29) put the face of the man upwards and put it (the oil) down into his mouth, and place your finger and (30) your nail [to the?] two muscles (?) of his throat; you make him swallow the oil and make him (31) start up suddenly, and you eject the oil which is in his throat immediately; (32) then the bone comes up with the oil.

Spell spoken to the bite of the dog. (33) The exorcism (?) of Amen (and?) Thriphis; say: 'I am this Hakoris (?) strong, Shlamala, Malet, secret (?) (34) mighty Shetei, Greshei, Greshei, neb Rent Tahne Bahne (?) this [dog?] (35) this black [one], the dog which hath bewitched (?), this dog, he of these four bitch-pups (?), the jackal (?) being (?) a son of Ophois. (36) O son of Anubis, hold on (?) by thy tooth, let fall thy humours (?); thou art as the face (37) of Set against Osiris, thou art as the face of Apop against the Sun; Horus the son of Osiris, born of Isis (is he?) at whom thou didst fill thy

mouth (i.e. bite), (38) N. son of N. (is he) (?) at whom thou hast filled thy mouth; hearken to this speech. Horus who didst heal burning pain (?), who didst go to the abyss, (39) who didst found the Earth, listen, O Yaho, Sabaho, Abiaho by name.' You cleanse (?) the wound, you pound (40) salt with ...; apply it to him. Another: You pound rue with honey, apply it; you say it also to a cup of water and make him drink it (?).

COL. XX.

(1) [Spell] spoken to the sting: (2) 'I am the Kings son, eldest and first, Anubis. My mother Sekhmet-Isis (?), she came (?) after me (3) forth to the land of Syria, to the hill of the land of Heh, to the nome of those cannibals, saying, (4) "Haste (bis), quick (bis) my child, King's son, eldest and first, Anubis," saying, "Arise and come (5) to Egypt, for thy father Osiris is King of Egypt, he is ruler over (6) the whole land; all the gods of Egypt are assembled to receive the crown from his hand." (7) The moment of saying those things she brought me a blow (?),

fell my tail (?) upon me. (8) It (?) gathered together (?), it (?) coming to me with a sting (?): I sat down and (9) wept. Isis, my mother, sat before me, saying to me, "Do not (10) weep (bis), my child, King's son, eldest and first, Anubis; lick with thy tongue on thy heart, repeatedly (?) (11) far as the edges of the wound (?); lick the edges of the wound (?) as far as the edges of thy (12) tail (?). What thou wilt lick up, thou swallowest it; do not spit it out on the ground; for thy (13) tongue is the tongue of the Agathodaemon, thy tongue (?) is that of Atum."'

(14) And you lick it with your tongue, while it is bleeding, immediately; thereafter, you recite to a little (15) oil and you recite to it seven times, you put it on the sting daily; you (16) soak a strip of linen, you put it on it.

(17) [The spell] which you say to the oil to put it on the sting daily: (18) 'Isis sat reciting to the oil Abartat and lamenting (?) to the true oil, (19) saying, "Thou being praised, I will praise thee, O oil, I will praise (20) thee, thou being praised by the Agathodaemon; thou being applauded (?) by me myself, I will praise thee (21) for ever, O herb oil--otherwise true oil--O sweat of the Agathodaemon, amulet (?) of Geb. It is Isis who (22) makes invocation to the oil. O true oil, O drop of

rain, O water-drawing of the planet Jupiter (23) which cometh down from the sun-boat at dawn, thou wilt make the healing effect (?) of the dew of dawn which heaven hath cast (24) on to the earth upon every tree, thou wilt heal the limb which is paralysed (?), thou wilt make a remedy (25) for him that liveth; for I will employ thee for the sting of the King's son, eldest and first, Anubis, my child, (26) that thou mayest fill it; wilt thou not make it well? For I will employ thee for (the?) sting of N. the son of N., (27) that thou mayest fill it; wilt thou not make it well?"' Seven times.

Spell spoken to fetch a bone out of a throat.

(28) 'I am he whose head reaches the sky and his feet reach the abyss, who hath raised up (?) this crocodile in Pizeme (?) (29) of Thebes; for I am Sa, Sime, Tamaho, is my correct name, Anouk (bis), saying, hawk's-egg (30) is that which is in my mouth, ibis-egg is that which is in my belly; saying, hope of god, bone of man, bone of bird, bone of fish, (31) bone of animal, bone of everything, there being nothing besides; paying, that which is in thy belly let it come to thy heart; that which is in thy heart, (32) let it come to thy mouth; that which is in thy mouth, let it come to my hand here to-day; for I am he who is in the seven heavens, who standeth (33) in the seven sanctuaries, for I am the son of the god who liveth.' (Say it) to a cup of water seven times: thou causest the woman (sic) to drink it.

COL. XXI.

(1) The vessel-inquiry of Osiris. (2) '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, (3) whose .... is (in?) Pashalom, he who is under the nubs tree in Meroë, who is on the mountain of Poranos, who is on my house to eternity, (4) the house of Netbeou for 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, (5) 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, (6) hail to him Iaho, Sabaho, Atonai, Mistemu, Iauiu; hail to him, Michael, Sabael, (7) hail to him, Anubis in the nome of the dog-faces, he to whom this earth belongs, who carries a wound (?) on one foot, (8) 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, (9) 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.

(10) [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 (11) 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, (12) and bind (?) yourself on (?) your face with a strip of palm-fibre, 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 (13) 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 (14) 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, (15) 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; (16) 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 (17) 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 (18) 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. (19) 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), (20) 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 (?) (21)... 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. (22) 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." (24) 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 (?).'

(25) [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 (?) (26) of Osiris, the open-hand (?) of Shu, thou approachest 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 (27) 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 (?), (28) 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, (29) 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. (30) I cast forth fury upon thee to-day: Nephalam, Balla, Balkha (?), Iophphe; for every burning, every heat, every fire that thou makest (31) 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, (32) 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 (33) 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, (34) 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, (35) 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 (36) 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 (37) 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, (38) the fever (?) to her flesh; let her make the pursuit of the "Shoulder"-constellation after the "Hippopotamus"-constellation; let her make (39) 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 (40) she is. Take away her sleep by night; give her lamentation and anxiety by day; let her not eat, let her not drink, let her not sleep, let her not eat under (41) 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 (42) 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 (43) after his heels in the street at all times without fail at any time. Quick (bis), hasten (bis).'

COL. XXII.

(1) Behold! (spell?) of the name of the Great-of-Five which they pronounce to every spirit. There is none

that is (2) stronger than it in the books. If you pronounce these charms to any vessel, (3) then the gods depart not before you have questioned them concerning every word and they have told you (4) the answer about heaven, earth, and the underworld, a distant inquiry (?), water, (5) (and) the fields. A charm which is in the power (?) of a man to pronounce.

COL. XXIII.

(1) A spell to inflict (?) Catalepsy (?) Formula: (2) 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, (3) opposite it again in the evening when it goes to the setting, and you anoint your right foot with set-stone (4)of Syria, and your left foot with clay, the soles (?) of your foot also and place your right hand (5) in front and your left hand behind, the head being between them. You anoint your hand, of your two hands, with ass's blood, (6) and the two fnz of your mouth, and utter these charms towards the sun in the morning and evening of four days, then (7) 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 (8) 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) I 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) the uzat 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, Amun, Sax, Abrasax; for thou art the moon, (25) the chief of the stars, he that did form them, listen to the things that I have(?) 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) Melkh, Akh, Akh, Hy, Melkh 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.

(1a) For catalepsy (?)--another: (2a) flour of wild dates (3a) which has been beaten up (?) with milk, (4a) .... (5a) you make them up together into a ball, (and) put in the wine. (1) A medicament, when you wish to drug (?) a man--tested:--(2) scammony root, 1 drachm, (3) opium, 1 drachm; pound with milk, (4) you make it into a ball and put it into some food (?), (5) which is cooked (?), and let him eat it; then he is upset.

(6) Another, when you wish to make a man sleep for two days: (7) mandragora root, 1 ounce, (8) liquorice (?),

[paragraph continues] 1 ounce, (9) hyoscyamus, 1 ounce, (10) ivy, 1 ounce; (11) you pound them like (sic) a lok-measure of wine. If you wish to do it cleverly (?) (12) you take four portions to each one of them with an uteh of wine, (13) you moisten them from morning to evening; you clarify them, (14) you make them drink it; very good.

Another, the fourth (?):--pips (?) [of] (15) apple, 1 stater (?), 1 kite, pound with flour.(16) You make it into a cake (?); you make the man eat it, whom you wish. (17) A medicament for making a man sleep; very good:--(18) pips (?) of apple, 1 stater (?), 1 drachma, mandragora root, 4 drachmas, (19) ivy, 4 drachmas; pound together; you put fifteen (20) uteh of wine to it; you put it into a glass glyt; (21) you keep it. If you wish to give it, you put a little into a cup of wine, (22) you give it to the man.

Ivy: it grows in gardens, (23) its leaf is like the leaf of shekam, being divided into three lobes (24) like a vine-leaf; It (the leaf) is one palm in measurement; its blossom (25) is like silver--another says gold.

Another: gall of an Alexandrian weasel, (26) you add it to any food.

Another: a two-tailed lizard.

(27) A medicament for catalepsy (?): gall of cerastes, pips(?) of western apples, herb of klo, (28)pound them together; make into a pill, put (it) into the food(?).

(29) Another: You put camel's blood with the blood of a dead man (30) into the wine; you make the man drink it; then he dies.

(31) Another: You put a night-jar's blood into his eye; then he is blinded.

(32) Another: You put a bat's blood; this is the manner of it again.

(33) Another: You drown a hawk in a jar of wine; you make the man drink it; (34) then it does its work. A shrew-mouse (?) in the same way; it does (35) its work also. Its gall also, you add it to the wine, (36) then it does its work very much. You put the gall (37) of an Alexandrian weasel into any food; then it does its work. You put a (38) two-tailed lizard into the oil and you cook it with it; you anoint (39) the man with it; then it does its work.

COL. XXV.

(1) The words of the lamp for inquiry of the boy. (2) Formula: 'Te, Te, Ik, Tatak, Thethe, (3) Sati, Santaskl, Kromakat, (4) Pataxurai, Kaleu-pankat, A-a-tieui, (5) Makat-sitakat, Hati, Hat-ro, E-o-e, (6) Hau (?). E; may they say to me an answer to everything concerning which I ask here to-day, (7) for I am Harpocrates in Mendes, for I am Isis the Wise; (8) the speech of my mouth comes to pass.' Say seven times. You take a new lamp (?), (9) you put a clean linen wick into it brought from a temple, (10) and you set it on a new brick, brought from the mould (?) and clean, on which

[paragraph continues] (11) no man has mounted (?); you set it upright, you place the lamp (?) (12) on it; you put genuine oil in it, or Oasis oil, (13) and you set two new bricks under you; you place the boy between (14) your feet; you recite the charms aforesaid down into the head of the boy, (15) your hand being over his eyes; you offer myrrh upon a willow leaf (16) before the lamp. You do it in a dark place, the door of it (17) opening to the East or the South, and no cellar being underneath it. (18) You do not allow the light to come into the place aforesaid; you purify the said place beforehand. (19) You push the boy's back to the opening of the niche. When you have finished, you recite a charm, (20) bringing your hand over his eyes, A boy who has not yet gone with a woman, (21) is he] whom you make come before you (?); you question him, saying. 'What do you see?' (22) Then he tells you about everything that you ask him. (23)

A method to put the heart of a woman after a man; done in one moment (?), and it comes to pass instantly. You take (24) a swallow (?) alive, together with a hoopoe, (both) alive. Ointment made for them: (25) blood, of a male ass, blood of the tick (?) of a black cow; you anoint (26) their heads with lotus ointment; you utter a cry before the sun in his moment of rising; (27) you cut off the heads of the two; you take the heart out of the right ribs (28) of both of them; you anoint it with the ass's blood and the blood of the tick (?) of a black cow, (29)

as aforesaid; you put them into an ass's skin you lay them in the sun until they (30) are dry for four days; when the four days have passed, you pound them, you put them into a (31) box; you lay it in your house.

When you wish to make a woman love a man, you take (32) the shaving (?) of a pleasure-wood (?); you recite these correct names before them; (33) you put it into a cup of wine or beer; you give it to the woman and she drinks it. (34) 'I am Bira, Akhel, La-akh, Sasmrialo (?), (35) Ples-plun, Ioane, Sabaathal, Sasupu, (36) Nithi, put the heart of N. born of N. after N. born of N. in (37) these hours to-day.' Seven times. You do it on the fourteenth of the lunar month. Very excellent.

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) Takou, (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) Mônts, 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 (?) Ib, 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-Isis' 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 Manebai, Ghethethoni, Khabakhel, let me worship thee, the child of Arpithnapira, (21) Pileasa, Gnuriph-arisa, Teni-irissa, Psi, Psi, Irissa, (22) Gimituru-phus-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 Muribai. If you wish to do it (33) by inquiry of the lamp, 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, Bibiu (bis), Gthethoni, I am Ubaste, Ptho, (3) Balkham born of Binui, Sphe, Phas, I am Baptho, Gammi-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 vessel of Isis the Great, who inquireth for her husband, who seeketh for her brother; Menash (bis), (14) Menanf (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 seven times; 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.

VERSO

VERSO COL. I.

(1) Eyebrow of Ra: ὀφρὺς ἡλίου.(3) Eyebrow of the moon. ὀφρὺς σελήνης.(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, its stem is cold (?), (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.

[paragraph continues] 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 (?) ἀφροσέληνον, (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) σαλαμάνδρα, (7) a small lizard (8) which is of the colour of chrysolite. (9). It has no feet.

(10) 'Ram's horn,' κεφαλική 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. VI.

(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 seven days.

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) ½ 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, δέρμα ἐλάφιον, with the two feet. (6) 'θεμβαφαθεμ (7) ουρεμβρενουτιπε (8) αιοχθου (9) σεμμαραθεμμου (10) ναιοου. 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.

VERSO COL. XII.

(1, 2) '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) Abrasax, 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

[paragraph continues] (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 αγωγιμον.

VERSO COL. XVIII.

(1) ' (2) (3).

(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.

[paragraph continues] 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 Horus 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).

VERSO COL. XXI.

(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.'

VERSO COL. XXV.

(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) Iaho . 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,

[paragraph continues] 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.

[paragraph continues] 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.

CORRESPONDENCE OF COLUMNS

Old No.

New No.

Recto.

I =

"

II =

"

III =

"

IV =

"

V =

"

VI =

"

VII =

"

VIII =

"

IX =

"

X =

LEIDEN

X, I =

"

II-II I =

"

IV-V =

"

VI =

"

VII =

"

VIII =

"

IX =

"

X =

"

XI =

"

XII =

"

XIII =

"

XIV =

"

XV =

"

XVI =

"

XVII =

"

XVIII =

"

XIX =

"

XX =

"

XXI =

"

XXII =

Old No.

New No.

Verso.

LEIDEN

I =

"

II =

"

III =

"

IV =

"

V =

"

VI =

"

VII =

"

VIII =

"

IX =

"

X =

"

XI =

"

XII =

"

XI =

"

XIV =

"

XV=

"

XVI-XVII =

"

XVIII =

"

XIX =

"

XX =

"

XXI =

"

XXIII =

"

XXII, XXIV =

"

XXV, XXVI =

"

XXVII =

I =

"

II =

"

III =

"

IV =

"

V =

"

VI =

"

VII =

"

VIII =

"

IX =

It has been found necessary to make some changes in the numbering of the lines in Leid. I-V, XVII, and Verso Leid. III, VIII, XXII-XXVI.