SUBLUNAR SPACE - sator

Helleno-Kemetic Magic: Phylakterion

2019-09-06T20:00:00+02:00

Second of a series of articles about my careful attempt to recreate a generic framework of Helleno-Kemetic magic. For an introduction and overview check out this article

Phylakterion

φῠλᾰκτήρῐον • (phulaktḗrion) n (genitive φῠλᾰκτηρῐ́ου); fortified, guarded outpost, garrison; safeguard, protection, amulet; phylactery

Coming Full Circle

Despite widespread claims that the circle of protection - a fundamental element of post-medieval Western Magic - has its origins in ancient Kemet, there is not really much evidence for it. In "Techniques of Graeco-Egyptian Magic" Dr. Stephen Skinner hypothesized that the earliest form of the circle in ancient Kemet may have been inscribed upon the ground in the form of the ouroboros, the snake biting its own tail. To be honest, this claim seems nothing more than a poke in the dark. Instead, the roots of drawn protective circles are more likely to be found in ancient Mesopotamia (Zisurrû).

The sages of Kemet did not draw circles on the temple floors, but used the practice of ceremonial circumambulation for all kinds of purposes throughout the millennia. The Kemetic word pẖr means encircling but also enchanting or controlling.

Egyptian calls a particular type of circumambulation as 'search for Osiris' in which at the time of winter Solstice the image of a cow was carried seven times round the temple, giving the reason that the Sun in the winter arrives at the winter Solstice only after seven months and by observing this type of circumambulation they make the Sun favourable to them. [1]

In "The mechanics of ancient Egyptian magical practice" Robert Ritner writes:

Comparable rituals of circumambulation comprise both public, cultic ceremonies and private, "magical" ones. In particular, the royal coronation ritual included such a "procession about the desert" and a "circumambulation of the walls" to delimit the "sacred space" of the kingdom, [...] Cultic encirclement appears as well in the Ptolemaic ritual of "Protecting the House" of the sacred falcon venerated in Edfu, involving the surrounding of the temple by torches and the "bedchamber" of the god by tamarisk twigs. Nuances of encircling are elaborated within the accompanying recitation to include allusions to the coronation "encirclement as boundary," to the ouroboros "encirclement as protection," and to the simple "going around" as an enactment of free, unhindered movement. [2]

Magical Armor

What the data does show in abundance is the importance of protective phylactery in Helleno-Kemetic magic: wearable charms and amulets to ward off daimōnic influences. These usually involve the inscription of barbarous names of deities, various configurations of vowel sequences or palindromes, as well as magical symbols usually written with a bronze stylus onto hieratic papyrus or precious metals, such as gold, silver, tin, or lead - usually corresponding with the purpose of the phylactery and the daimōnes involved.

When creating papyrus phylacteries, I like to experiment. I fold them into little objects, enclose them in containers, even considered baking them into clay. One of my favourite protective amulets that has served me well is the hundred-lettered name of god (see below) inscribed onto a strip of tin foil, sprinkled with holy water, rolled up and stuck into a tiny glass bottle together with some Mugwort flowers.

Here is a selection of a few phylacteries that work well for the general purpose of protection:

The Greatest Name of God

I am he who has presented myself to you, and you have given me as a gift the knowledge of your most great name, of which the number is 9999 (PGM II. 127f)

There are two "great names" that according to Greek isopsephy add up to the value of 9999. [3] According to philologist Reinhold Merkelbach they were probably "greatest" in a practical mathematical sense: in a system of memorizing and calculating numbers well known throughout the 4th century Roman empire by means of finger counting: Computus digitorum. The three left fingers of the left hand were used for the units, the other two for the decimals. Thumb and index finger of the right hand for the hundreds and the three rightmost fingers for the thousands. So the largest number to be displayed with this method was 9999. [4]

The most commonly known of the two "great names" that is also present on numerous gems and in various misspelled variations in papyri of the Anastasi Handbooks is:

χαβραχ φνεσχηρ φιχρο φνυρω φωχω βωχ

The other one appears in PGM IV. 2430 and is attributed to a sage named Epaphroditus:

φρη ανωι φωρχω φυυυυ ρορψις οροχωωι

Write the formula on a new sheet of papyrus.

The Hundred-Lettered Name of God

Inscribe on a gold leaf:

αθηζε φωι ααα δαιαγθι θηοβις φιαθ θαμβραμι αβραωθ χθολχιλ θοε οελχωθ θιοωημχ χοομχ σαησι ισαχχοη ιερουθρα οοοοο αιωαι (PGM IV. 1214ff)

The Chief Name of Typhon

Onto a silver leaf inscribe this name of 100 letters with a bronze stylus, and wear it strung on a thong from the hide of an ass.

αχχωρ αχχωρ αχαχαχ πτουμι χαχχω χαραχωχ χαπτουμη χωραχαραχωχ απτουμι μηχωχαπτου χαραχπτου χαχχω χαραχω πτεναχωχευ (PGM IV. 239ff)

For a detailed discussion on this amulet, check Leonardo Drakon's archived post.

(phylactery by Leonardo Drakon)

Chnoumis Amulet

The scribe's artistic skills are questionable, but from the context it becomes clear that his squiggles are supposed to be a lion-headed ouroboros. Also the magical characteres he uses in the text do not match the drawing. According to philologist Raquel Martín Hernández the formula to be written into it is also flawed [5], because he apparently got confused with the two ιαεω bits and messed up the palindrome he intended to write:

κμηφις χφυρις ιαεω ιαω αεη ιαω οω αιων ιαεω βαφρενε μουνοθιλαρικριφι αευ εαιφιρκιρα λιθανυομενεερφαβωεαι. [5]

The formula to be written around the ouroboros has quite a lot of lacunae and is unfortunately lost. I freehandedly fixed it and it seems to work. It is important though that the words are to be written in a counter-clockwise manner.

Here is my artistic interpretation of the phylactery including the whole palindrome and all characteres and a photo of the latest version I drew on papyrus. It has served me well! Replace the first NN with your name and the second NN with the name of your mother.

Coptic Magic Squares

A 6th or 7th century Coptic phylactery that synchronicity threw into my lap has the cryptic name P.CyYBR inv. 1792. For a discussion of the original content of the papyrus, check this great article.

Use the SATOR and ALPHA-LEŌN magic square on papyrus. Optionally add the Coptic names of the Three Magi and/or the psalms below.

Σ Α Τ Ο Ρ
Α Ρ Ε Π Ο
Τ Ε Ν Ε Τ
Ο Π Ε Ρ Α
Ρ Ο Τ Α Σ

Α Λ Φ Α
Λ Ε Ω Ν
Φ Ω Ν Η
Α Ν Η Ρ

Μελχιωρ, Θαδδιας, Βαθηζωρα

(Melchiōr, Thaddias, Bathēzōra)

Λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου

(Psalm 118-105: Your word is the lamp of my feet, oh Lord, and the light of my way)

ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα

(Psalm 90-13Thou shalt tread on the asp and basilisk: and thou shalt trample on the lion and dragon)

Consecration

My go-to consecration ritual for all kinds of charms and phylactery is a shortened version of PGM XII. 201-69.

It first calls upon a multitude of fate related gods. The translation of this spell in the Betz anthology [8] is incomplete, Preisendanz interpreted them as the three stations of the sun [6], because of the transcription as ´γ ηλιοι ανοχ μανε βαυχυχ meaning "three suns" and three assumed voces magicae "Anoch, Mane, Baychych" being their magical names. Merkelbach & Totti follow this interpretation [7]. I don't think they are right though.

First of all, the word ανοχ is an often used voce magica and in Coptic means "I am" derived from Egyptian ink, the word μανε could be a Greek transcription from Egyptian mnw mostly meaning "monument" or "image of", and βαυχυχ like the more commonly used βαινχωωωχ equals the Egyptian phrase b3 n kkw or "Ba of Darkness", an epithet of the primordial god. So the whole string of voces magicae could simply mean "I am an image of the Ba of Darkness".

Second, the wording of the invocation of the gods rather suits the Decans than the solar stations. They are called as assistants for the consecration.

In the next step the mage self-identifies as a number of divine Kemetic forces to compell the Decans to help and then calls upon the great god to consecrate the object.

Preparing the Altar

Making a pit in a holy place open to the sky, or if you have none in a clean, sanctified tomb looking toward the east, and making over the pit an altar of wood from fruit trees, [...] burn all sorts of incense. Then, standing by the pit, look to the east and, pouring on a libation of wine, honey, milk, and saffron, and holding over the smoke, while you pray, the [object to be consecrated], say:

Calling the Decans

I invoke and beseech the consecration
O gods of the heavens,
O gods under the earth,
O gods in the middle place, circling the three suns,
Anoch Mane Baykhukh,
who come forth from the womb day by day.
O masters of all the living and the dead,
O heedful in many necessities of gods and men.
O concealers of things now seen,
O directors of the Nemeseis who spend every hour with you,
O senders of Fate who travels around the whole world,
O commanders of the rulers,
O exalters of the abased,
O revealers of the hidden,
O guides of the winds,
O arousers of the waves,
O bringers of fire,
O creators and benefactors of every race,
O nourishers of every race,
O lords and controllers of kings, come, benevolent, for the purpose which I call you for, as benevolent assistants in this rite for my benefit.

I am a plant named Baïs;
I am an outflow of blood from the tomb of the great One between the palm trees;
I am the Pistis found in men, and am he who declares the holy names, who is always alike, who came forth from the abyss.
I am Sokrates who came forth from the eye of the sun.
I am the god whom no one sees or rashly names.
I am the sacred bird, Phoinix.
I am Krates the holy, called Marmarauōth.
I am Helios who showed forth light.
I am Aphrodite called Typhi.
I am the holy sender of winds.
I am Kronos who showed forth light.
I am Mother of gods, called Heaven.
I am Osiris, called water.
I am Isis, called dew.
I am Ēsenephys, called spring.
I am the image resembling the true images.
I am Souchos who appears as a crocodile.
Therefore, I beseech you, come as my helpers, for I am about to call on the hidden and ineffable name, the forefather of gods, overseer and lord of all.

Calling the Lord

Come to me, you from the four winds, god, ruler of all, who have breathed spirits into men for life, master of the good things in the world. Hear me, lord, whose hidden name is ineffable. The daimōnes, hearing it, are terrified — the name Barbareich Arsemphemphrōth — and from hearing it the sun, the earth, roll over; Hades, hearing it, is shaken; rivers, sea, lakes, springs, hearing it, are frozen; rocks, hearing it, are split. Heaven is your head; ether, body; earth, feet; and the water around you, ocean, O Agathos Daimōn. You are lord, the begetter and nourisher and increaser of all. [...]

By your power the elements exist and all things come into being, the route of sun and moon, of night and dawn—all things in air and earth and water and the breath of fire. Yours is the eternal processional way of heaven, in which your seven-lettered name is established for the harmony of the seven sounds of the planets which utter their voices according to the 28 forms of the moon. Yours are the beneficent effluxes of the stars, daimōnes and fortunes and fates. [...] Hear me and complete for me this operation so that I may wear this power in every place, in every time, without being smitten or afflicted, so as to be preserved intact from every danger while I wear this power. Yea, lord, for to you, the god in heaven, all things are subject, and none of the daimōnes or spirits will oppose me because I have called on your great name for the consecration.

And again I call upon you,
according to Egyptians, Phnōeai Iabōk;
according to Jews, Adōnaie Sabaōth;
according to Greeks, Pantōn Mōnarchos Basileus;
according to the high priests, "hidden, invisible, overseer of all";
according to Parthians, Ouertō, master of all.
Consecrate and empower this object for me, for the entire and glorious time of my life.

(based on the PGM XII. 201-69 translation by Morton Smith [8] edited with information found in [7] and [9] and consultations with Λαζαρίδης from the foot of mount Olympos)

Sources

Sudhi, Padma. "An Encyclopaedic Study on Circumambulation." Annals of the Bhandarkar Oriental Research Institute 65.1/4 (1984): 205-226.
Ritner, Robert Kriech. The mechanics of ancient Egyptian magical practice. Chicago: Oriental institute of the University of Chicago, 1993.
Fideler, David. Jesus Christ, sun of God: ancient cosmology and early Christian symbolism. Quest Books, 1993.
Merkelbach, Reinhold "Die Zahl 9999 in der Magie und der Computus digitorum." Zeitschrift für Papyrologie und Epigraphik (1986): 305-308.
Hernández, Raquel Martìn. Reading magical drawings in the Greek Magical Papyri. na, 2010.
Preisendanz, Karl, and Albert Henrichs, eds. Papyri graecae magicae. Die griechischen Zauberpapyri. Vol. 2. Walter de Gruyter, 2001.
Merkelbach, Reinhold. Abrasax: Ausgewählte Papyri Religiösen und Magischen Inhalts: Gebete. Springer-Verlag, 2013.
Betz, Hans Dieter, ed. The Greek magical papyri in translation, including the Demotic spells. Vol. 1. University of Chicago Press, 1996.
Daniel, Robert W. Daniel Robert W. Two Greek Magical Papyri in the National Museum of Antiquities in Leiden: A Photographic Edition of J 384 and 395 (= PGM XII and XIII). Vol. 19. Springer-Verlag, 2013.

Three Wise Kings

2019-01-15T20:00:00+01:00

(version 2.0 updated 6/01/2020)

The Three Magi, or Drei Könige as they are called here in Germany, were my favourite characters in the Christmas tale when I was a kid: their names seemed so foreign and exotic and hey: they followed a star and ended up being the first ones to visit baby Jesus and brought him gold and other stuff that I didn't even understand. Couldn't get any more magical than that for my taste.

My best memories of the Christmas season were from the times when my parents took us to the Canary Island of Fuerteventura. Not only could we spent the days playing naked on the beach while everyone back home was freezing, but also Christmas itself was very different: We just celebrated it in our small family circle without having to fulfill any grandparents', aunts' and uncles' expectations, no boring church visits, no carols we had to sing, and so on. I was looking forward to Epiphany during those holidays, because that's when the local Spanish kids received their presents delivered by the Three Magi. The Magi would come riding into town on real camels, tossing candies to the children awaiting them in awe and escorted by police cars playing "Feliz Navidad" from their megaphones!

Anyway, ever since I found myself on this magical journey I had rediscovered my interest in the Three Kings and had consecrated a piece of chalk on the last two annual Epiphany days to mark our house's door with the C + M + B initials for protection. Last year I was very excited to find out that Dr. Al Cummins has written a whole book on the Three Magi that also includes some practical chapters about devotional and magical items to make. Of course I had to have it...and gifted the book to myself as a Christmas present. This last Epiphany I found myself working all day on producing Three Kings Oil, Three Kings Chalk, and a protective talisman, as described in Al's book ¹.

The most fascinating item for me covered in the book is a seal from the Folger Manuscript Vb.26 (aka. "Book of Oberon", pg. 372 ²) that features the Three Magi's names and a SATOR square. The original manuscript's talisman description reads: "to be delivered from all fear, and against shot to be further off". In his book Dr. Al proposed it to also be used as a kind of magic circle or plate for objects to be consecrated in the Three Kings names ¹.

Having never heard of a connection between the Three Magi and the SATOR square, I did a bit of research and found some intriguing bits of information: in a group of Byzantine churches from 900 CE in Cappadocia, mural decorations name the shepherds who came to adore the Christ-child as Sator, Arepo, Teneton, in another one Peratoras ³. According to a Byzantine bible of an earlier period ⁴ and also as reported by 16th century philologist Isaac Casaubon, the names Ator, Sator, and Peratoras were supposedly the names of the Three Magi ³.

Of course their alleged names have been many throughout the ages depending on who you asked: Apellus, Amerus, Damascus; Megalath, Galgalath, Saracin; Dionysius, Rusticus, Eleutherius; Enoch, Elijah, Melchidezek; Hôrmîzdah, Îzgarad, Perôzâdh; Bathezora, Melchior, Thaddias; and many more ³. As we know, the ones that have prevailed in the West were: Caspar, Melchior, and Balthasar. Nevertheless I had found a promising connection to the SATOR square.

In his book Dr. Al suggests to draw the seal on a plate in golden colour, which I also considered. But eventually I followed a gut-feeling and decided to draw it on a sheet of Egyptian papyrus instead. Iwas satisfied with the outcome:

The accompanying consecration ritual Dr. Al proposes includes burning three candles with the Magi's names carved into them and sprinkling circles of rue and hyssop around the square ¹. I could not obtain any rue on the days before Epiphany and because I wanted it to be more "Middle Eastern" - to suit the papyrus vibe - I diverged from that, skipped the herbs and candles completely and went "full Egyptian" by burning incense instead: As a representation of the Three Magi I arranged three sticks of incense (Frankincense, Myrrh, Aloeswood) in a triangle formation in a bowl of Natron which I placed in front of a thick white candle, representing the star / Christ. I recited Psalm 72, Matthew 2:1-12, Psalms 51 and 22. The consecration of my Epiphany materia magica went really well and felt quite powerful.

Because it was also New Moon I did my monthly Stele of Jeu operation right after that, but with the slight variation of adding "Hear me and turn away this restraining spirit, in the names of Caspar Melchior and Balthasar" to the exorcism part. I had been a bit wary about even doing the Headless Rite because this New Moon was also a Solar Eclipse and the Sun conjunct Saturn, but after the whole day dedicated to the Three Magi I felt quite protected and empowered enough to do it anyways (the talisman that "delivered from fear"?).

Also, Epiphany coincided with the sun entering the headless / disk-headed Decan Kenmu, - a powerful synchronicity to the Eclipse near the headless south-node Ketu - it felt like the most auspicious headlessness moment, so I felt compelled to do it whatever it takes...also because of a powerful synchronicity that happened a few days before.

Synchronicity

The next day, a jaw-dropping synchronicity sent shivers down my spine when this blog post from the Coptic Magical Papyri research-project popped up in my Facebook feed about an Egyptian papyrus named "P. CtYBR inv. 1792" dated to the 6th or early 7th century CE that features several magical sequences, most promintently a SATOR SQUARE (!!!) in its center and next to that the Coptic names of the THREE MAGI (!!!): Melchior, Thaddias, and Bethezora! Below the magical sequences is written:

"+ Christ was born on the 29th of Khoiak. He came down upon the earth, and he rebuked all of the venomous crawling things. Your word is the lamp of my feet, oh Lord, and the light of my way."

Coincidence or not, I was left with the feeling that this was a confirmation of yesterday's work!

Update: Some months later I re-created the phylactery myself. Here are the instructions:

Use the SATOR and ALPHA-LEŌN magic square on papyrus. Optionally add the Coptic names of the Three Magi and/or the psalms below.

Σ Α Τ Ο Ρ
Α Ρ Ε Π Ο
Τ Ε Ν Ε Τ
Ο Π Ε Ρ Α
Ρ Ο Τ Α Σ

Α Λ Φ Α
Λ Ε Ω Ν
Φ Ω Ν Η
Α Ν Η Ρ

Μελχιωρ, Θαδδιας, Βαθηζωρα

(Melchiōr, Thaddias, Bathēzōra)

Λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου

(Psalm 118-105: Your word is the lamp of my feet, oh Lord, and the light of my way)

ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα

(Psalm 90-13Thou shalt tread on the asp and basilisk: and thou shalt trample on the lion and dragon)

Prayers to the Three Magi

These prayers are referenced in Dr. Al's book. They first one is a beautiful adoration and the second one a powerful petition. I dug up the originals and translated the second one also into German

Prayer of Epiphany

Latin original: En omnipotens astrorum conditor • Qui incar nationem tuam praeclari sideris testimonio indicasti • Quod uidentes magi oblatis maiestatem tuam muñe ribus adorauerunt • Propterea gratias agendo of feram tibi hostiam laudis ac deprecor concede mihi propitius ut in mea semper mente appareat stella iustitiae • et in tua confessione meus thesaurus sit domine mi iesu christe Amen ⁶

English: O Almighty Creator of the Heavens, who revealed thy incarnation by the testimony of a bright heavenly star, which seeing, the Magi adored thy Majesty with the offering of gifts: in thanksgiving therefore, I offer thee the sacrifice of praise and graciously beseech thee to grant to me that in my mind the star of righteousness may always appear, and that my treasure may be confessing thee, Lord Jesus Christ. Amen. ¹

German: Oh allmächtiger Schöpfer des Himmels, der seine Menschwerdung durch das Zeugnis eines hellen himmlischen Sterns offenbarte, dem die Weisen durch Opfergaben Verehrung erwiesen, lasse in meinem Geist immer der Stern der Gerechtigkeit erscheinen und dass mein Schatz dich, Herr Jesus Christus, bekenne. Amen.

Je Vous Requer

Anglo-Norman original: Je vous requer, Jaspar, Melchior, e Baltazar, rois coronez, que Jesum alastes quere quant il fust né de la virge Marie, par icel douçour que vous vers ly ustes quant vous quere ly alastes, e pur cele joye que vous ustes quant ly trovastes e vos douns ly offristes, que vous me consilez de ce dont je vous requer sicome Dieu vous oy e vos offrendres resçust. Verroi Dieu, auxi come lur offrendres reçustes, recevez huy ma oreisoun pur lur amour; e auxi come l’estoille lur apparust en orient, que lur mena a vous al lu qu’il urent grantment desire, auxi, Sire Dieu, aemplez mon desir a leesse e joie. Otreiez moi que je puisse avoir e vere ce que mon cuer desyre, a la loenge Dieu e ma Dame seinte Marie. Amen. ⁷

English translation: I entreat you, Jaspar, Melchior, and Balthazar, crowned kings, who went to seek Jesus when he was born of the Virgin Mary, for that sweetness you felt toward him when you went to seek him, and for that joy you felt when you found him and offered him your gifts, that you advise me regarding that which I ask you inasmuch as God hears you and accepted your gifts. True God, as you accepted their gifts, may you accept today my prayer on account of their love; and as the star appeared to them in the east, which led them to you in the place they had so greatly desired, so too, Lord God, you filled my desire for gladness and joy. Grant me that I may have and behold what my heart desires, for the praise of God and my Lady Saint Mary. Amen. ⁷

German translation: Ich flehe Euch an, Caspar, Melchior und Balthasar, gekrönte Könige, die sich zu Jesus begaben, als er von der Jungfrau Maria geboren wurde, bei der Süße, die Ihr ihm gegenüber empfandet, als Ihr ihn aufsuchtet, und bei Eurer Freude, als Ihr ihn fandet und ihm Eure Gaben darbrachtet, mir Rat zu geben hinsichtlich dem, was ich Euch frage, genauso wie Gott Euch anhört und Eure Gaben annahm. Wahrer Gott, wie Du ihre Gaben entgegennahmst, so mögst Du heute mein Gebet ob ihrer Liebe annehmen. Und wie ihnen der Stern im Osten erschien, der sie zu Dir an den Ort führte, nach dem sie sich so sehr sehnten, genau so erfülle mir, Herr Gott, auch mein Verlangen nach Fröhlichkeit und Wonne. Gewähre mir, dass ich bekommen und erblicken werde, was mein Herz begehrt, beim Lob Gottes und meiner heiligen Jungfrau Maria.

Coptic Hymn

This unique Coptic hymn is said during the Paramoun of the Nativity feast. An analysis of the hymn reveals unique characteristics. This hymn is one of the few hymns in the Coptic Church that has no translation. The unique usage of Greek, Bohairic and Sahidic Coptic suggests that the hymn was written in Upper Egypt in Late Sahidic.⁵

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Yestermeje

Coptic: ⲓⲥⲑⲉⲣⲙⲉⲅⲓ ⲁϥⲉⲛⲉ: ⲫⲁⲥⲓⲗⲉⲟⲥ ⲫⲣⲟⲓ ⲁⲛⲟⲛ: ⲕⲉⲕⲁⲡⲡⲉⲥⲓ ⲉⲫⲏⲗⲉ: ⲇⲉⲩⲇⲉ ⲡⲣⲟⲥⲕⲉⲛⲓⲥⲟⲙⲉⲛ: ⲇⲉⲩⲇⲉ ⲥⲑⲓⲛⲧⲁⲉⲡⲁⲅⲓⲥ.

ⲃⲁⲝⲓⲟ ⲃⲁⲫⲟⲛϩ ⲉⲛⲓⲙⲁⲅⲟⲥ: ⲡⲉⲣⲣⲟⲩ ⲉⲧϩⲏⲧ ⲛⲛⲓⲉⲛⲉϩ: ⲉⲛⲓⲫⲩⲗⲏ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩⲓ: ⲉⲛⲁⲓ ⲧⲏⲣⲉⲛ ⲧⲉⲛⲟⲩⲱϣⲧ: ⲙⲡⲉⲛⲧⲁⲩⲙⲁⲥϥ ⲉⲧϣⲉⲡⲙⲕⲁϩ.

ⲫⲗⲉⲡⲓ ⲙⲁⲅⲟⲥ ⲇⲉ ⲑⲁⲩⲙⲉ: ⲍⲱⲓ ⲛⲉⲛⲓ ⲉⲧⲁⲉⲗⲗⲟⲥⲁ (ⲉⲧⲉⲉⲗⲗⲟⲥⲁ): ⲉⲛⲓⲙⲁⲅⲟⲥ ⲁⲩⲧⲁⲥϣⲟⲩⲣⲉ (ⲉⲩⲧⲁⲥϣⲟⲩⲣⲉ): ⲑⲉⲟⲛⲁⲛ ⲙⲙⲟⲛ ⲛⲧⲁⲥ ⲉⲡⲉ: ⲕⲉ ⲛⲛⲁⲕⲝⲁⲥⲓ (ⲛⲛⲁⲕⲝⲱⲥⲓ) ⲁϫⲓⲁ.

ⲛⲓⲙⲁⲅⲟⲥ ϫⲟⲩϣⲧ ⲉⲛⲓϣⲫⲏⲣⲓ: ⲉⲫⲟⲛϩ ⲛⲛⲁⲩ ⲉⲧⲁⲩ ϯⲱⲟⲩ: ⲉⲛⲓⲙⲁⲅⲟⲥ ⲛⲛⲁⲩⲇⲱⲣⲟⲛ: ⲉⲩϩⲱⲥ ⲙⲫⲛⲟⲩϯ ⲡⲉⲛⲧⲉⲃⲉⲧϫⲫⲟϥ: ⲧϣⲉⲡⲉⲟⲩⲛⲁⲕ ⲡⲉⲧⲉⲛⲧⲟⲩⲁⲓ.

ⲓⲧⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲉⲕⲁⲩⲥⲁ: ⲕⲉⲏⲑⲏⲟⲩ ⲛⲛⲁⲛⲧⲣⲟⲡⲓⲥ: ⲗⲟⲅⲟⲥ :ⲉⲟⲥ ⲉⲛⲓⲫⲩⲗⲏ: ⲙⲁⲑⲁⲑⲟⲛ ⲙⲩⲥⲧⲏⲣⲓⲟⲛ: ⲑⲟⲛⲧⲟⲕⲟⲧⲟⲩ ⲉⲙⲙⲁⲛⲟⲩⲏⲗ.

ⲁⲥⲓϯ ⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲧⲉ ⲡⲁⲥ ⲛϣⲱⲡⲉ: ⲁϥⲟϫ ⲙⲡⲉⲛⲛⲟⲧⲉⲛ ⲧⲉϥⲛⲣⲟⲙⲁ (ⲧⲉϥⲛⲣⲟⲙⲉ): ⲁⲩⲫⲛⲟⲩⲧⲉ ⲁϥϣⲁⲛⲟⲩⲟⲛ: ϫⲉ ⲙⲙⲩⲥⲧⲏⲣⲓⲟⲛ: ⲡⲉⲛⲉⲧϣⲡⲱ ⲛⲉⲙⲙⲁⲛⲟⲩⲏⲗ.

ⲛⲁϭⲟⲓⲥ ⲕⲩⲣⲓⲟⲥ ⲕⲉ ⲓⲡⲟⲙⲉⲛⲓ: ⲓⲛⲉ (ⲓⲛⲁ) ⲛⲧⲟⲩ ⲑⲁⲩⲙⲁⲑⲁⲑⲟ: ⲱⲟⲩ ⲙⲫⲟⲟⲩ ⲁⲩⲗⲁⲕⲥⲁⲩⲧⲏⲥ (ⲁⲩⲗⲁⲕⲥⲉⲩⲧⲏⲥ): ⲡⲁⲥⲟⲓ ⲉⲛⲓⲫⲏⲗⲉ ⲧⲉⲥⲧⲏⲥ: ⲙⲁⲣⲉⲛⲙⲁⲕⲁⲣⲓⲍⲟⲙⲉⲛ ⲁⲩⲧⲟⲩ (ⲉⲩⲧⲟⲩ).

ⲃⲣⲡ (ⲃⲱⲣⲡ) ⲡⲛⲉⲩⲙⲁⲧⲁ ⲡⲉⲛⲧⲁϥϣⲱⲡⲉ: ⲱϣ ⲙⲙⲟϥⲡⲉ ⲡⲓⲑⲁⲩⲙⲁ: ⲡⲁⲛⲧⲁϥⲱϣ ⲟⲩⲟϩ ⲛqⲏⲧϥ: ⲱⲛⲓⲇⲉⲗⲉ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩⲓ: ⲙⲁⲣⲉⲛ ⲙⲁⲕⲁⲣⲓⲍⲓⲛ ⲙⲙⲟⲥ.

ⲣⲉϥⲧⲟⲥ ⲛⲧⲟⲩ ⲁⲁⲣⲟⲛ: ⲥⲉⲛⲧⲟⲩ ⲁⲅⲉⲛⲛⲉⲧⲟⲩ (ⲉⲅⲉⲛⲛⲉⲧⲟⲩ): ⲧⲉⲛⲛⲉⲥⲕⲗⲓⲑⲟⲥ ⲁⲗⲱⲥⲱ (ⲉⲗⲱⲥⲱ): ⲉⲡⲉⲛ ⲧⲟⲛϥⲣⲉⲟⲛ: ⲧⲁⲩⲧⲉ (ⲧⲟⲩⲧⲉ) ⲡⲣⲟⲥ ⲕⲉⲛⲓⲥⲱⲙⲉⲛ.

ⲧϣⲉⲣⲟϥ (ⲧϣⲁⲣⲟϥ) ⲛϩⲁⲛϫⲓϫ ⲛⲁⲁⲣⲟⲛ: ⲟⲩϣⲫⲏⲣⲓ ⲙⲡⲛⲉⲩⲙⲁ ⲛⲁϥⲕⲗⲁⲑⲟⲥ (ⲛⲁϥⲕⲗⲉⲑⲟⲥ): ⲙⲃⲉⲣⲣⲉⲡⲓ ⲣⲉϥϯϩⲟ: ⲧⲉⲛⲓⲙⲁⲅⲟⲥ ⲛϩⲉⲃⲣⲓⲟⲥ (ⲛϩⲁⲃⲣⲓⲟⲥ): ⲁⲙⲟⲓ ⲧⲉⲛⲧⲏⲣⲉⲛ ⲛⲧⲉⲛⲟⲩⲱϣⲧ.

ⲫⲟⲥ ⲁⲕϥⲟⲑⲉⲥ ⲉⲛⲓⲧⲉⲗⲉⲛ: ⲕⲉⲣⲁⲛ ⲡⲉⲡⲗⲓⲣⲓⲑⲓⲙⲁ: ⲧⲥⲁⲗⲗⲁⲧⲉⲥ ⲙⲁⲧⲉⲙⲁⲅⲟⲥ: ⲟⲩⲉⲡⲟⲩⲧⲉⲛ ⲡⲓⲥⲧⲉⲩⲥⲱⲙⲉⲛ: ϯⲙⲡⲉⲣⲣⲟⲥⲓⲁ ⲛⲧⲉ ⲟⲩⲣⲓⲥⲧⲟⲩ.

ⲡⲓⲟⲩⲱⲓⲛⲓ ⲉⲃⲟⲗqⲉⲛ ⲡⲓⲟⲩⲱⲓⲛⲓ: ⲁϥⲙⲟϩ ⲧⲏⲣⲉⲛ ⲛⲣⲉϣⲁ: ⲛⲁⲣⲓⲁⲗⲓⲛ ⲱ ⲛⲓⲙⲁⲅⲟⲥ: ⲁⲛⲓⲁⲑⲛⲁϩⲧⲉ ⲙⲁⲣⲉⲛⲛⲉϩⲧⲉ: ⲉⲑⲃⲉ ⲡϫⲓⲛⲓ ⲙⲡⲓⲣⲓⲥⲧⲟⲥ.⁵

Coptic Transliteration: isthermegi afene: phasileos phroi anon: kekappesi ephêle: deude proskenisomen: deude sthintaepagis.

baksio baphonh enimagos: perrou ethêt nnieneh: eniphulê têrou mpkahi: enai têren tenouôšt: mpentaumasf etšepmkah.

phlepi magos de thaume: zôi neni etaellosa (eteellosa): enimagos autasšoure (eutasšoure): theonan mmon ntas epe: ke nnakksasi (nnakksôsi) ajia.

nimagos joušt enišphêri: ephonh nnau etau tiôou: enimagos nnaudôron: euhôs mphnouti pentebetjphof: tšepeounak petentouai.

itouparthenos tekausa: keêthêou nnantropis: logos :eos eniphulê: mathathon mustêrion: thontokotou emmanouêl.

asiti parthenos nte pas nšôpe: afoj mpennoten tefnroma (tefnrome): auphnoute afšanouon: je mmustêrion: penetšpô nemmanouêl.

nacois kurios ke ipomeni: ine (ina) ntou thaumathatho: ôou mphoou aulaksautês (aulakseutês): pasoi eniphêle testês: marenmakarizomen autou (eutou).

brp (bôrp) pneumata pentafšôpe: ôš mmofpe pithauma: pantafôš ouoh nqêtf: ônidele têrou mpkahi: maren makarizin mmos.

reftos ntou aaron: sentou agennetou (egennetou): tennesklithos alôsô (elôsô): epen tonfreon: taute (toute) pros kenisômen.

tšerof (tšarof) nhanjij naaron: oušphêri mpneuma nafklathos (nafklethos): mberrepi reftiho: tenimagos nhebrios (nhabrios): amoi tentêren ntenouôšt.

phos akfothes enitelen: keran peplirithima: tsallates matemagos: ouepouten pisteusômen: timperrosia nte ouristou.

piouôini ebolqen piouôini: afmoh têren nreša: narialin ô nimagos: aniathnahte marennehte: ethbe pjini mpiristos.

English Translation: In the summer, the Magi offered the king understanding and worship. Come worship. Come sing strong.

Worthily, the Magi forever changed the hearts of all the tribes of the earth. These, and us all, worship Him who was born and who suffered.

The Magi looked. Truly the Living made the Magi speechless when He became God. There is no reed mat worthy of the holiness.

The Magi saw the signs revealed to them when they glorified. The Magi offered their gifts praising God who was born, who received them and whom we glorify.

And a virgin, (gave birth?) to the Incarnate Word of God. The tribes were instructed of the mystery of the Theotokos of Emmanuel.

The Ancient Being came to the virgin. She gave birth to our Mighty God. God revealed the mystery of Emmanuel that was set in motion

My Lord, the patient Lord, the Physician of wondrous glory - today He lowered himself to the tribes. Come let us bless (Him) with them.

Send the spirit (of the Magi) that came to proclaim Him. And (that) truth that was proclaimed is in Him. All you tribes of the earth, let us bless Him."

The Rod of Aaron (blossomed and gave?) birth (while also?) destroying (the unbelief?) of our hearts. Come, worship.

The censer in Aaron's hands is a spiritual sign. Its new branches are the Hebrew inquirers, the Magi, All of us come to worship.

The Light from Light has filled us all with joy. Sing O Magi. The unbelievers - let them believe because of the Coming of Christ.⁵