By Marvin W Meyer; Richard Smith
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Additional resources for Ancient Christian magic : coptic texts of ritual power
Some texts (texts 10, 11, 14, and others) make use of credal formulations and liturgical utterances (Alleluia, Amen, the trisagion, and so on). The lines from the Great Magical Papyrus of Paris (text 19) give instructions for the performance of an exorcism. Both the words of power to be spoken (in Coptic and in Greek) and the actions to be performed are given, as is the description of the apotropaic tinfoil amulet to be worn after the exorcism. Ianda 14 (text 21) coalesces lines from the Lord's Prayer and the Exorcism of Solomon in order to create verbal power for protection.
TEXT lIn the name of the father] and the son and the holy Ispirit, andl our lady I the all-holy mother of god and ever-virgin Mary, and the most saintly Iforerunner John the Baptist, and the theologian St. I John the evangelist, and our saintly fathers 5 the apostles, and all the saints! I adjure every sting of the Idevil's beasts on the earth, by god and I Jesus Christ our savior, through the oil I of the Isacred baptism, tol this place where you have left Ipoisonl : I Stay lin] place and do not spread either to the heart 10 or to the head or to the vulva, but Istay where
Thus some spells give explicit hints on the use of the paraphernalia, necessary to the carrying out of the act such as staffs, substitute objects, masks, amulets, etc. . In general, however, much of the documentation about magical procedures comes from other sources, textual or archaeological. The spells are the verbalized core matter of the rite (VIII-IX) . Ritual directions are frequently found in utterances belonging to the mortuary literature, which increasingly are suspected by scholars of having some "this-worldly" applications.
Ancient Christian magic : coptic texts of ritual power by Marvin W Meyer; Richard Smith