Since everyone — gods of the world and humankind — says that nothing existed before Chaos, I will demonstrate that they are all in error, not knowing the constitution of Chaos nor its root.

Since it is agreeable to all humankind concerning Chaos — that it is a darkness — it comes from a shadow, and the shadow was called darkness. But the shadow comes from a product that has existed since the beginning. So it is clear that it existed before Chaos came into being, and that the latter followed after the first product.

Let us now come to the truth, and also to the first product, from which Chaos came. And in this way the demonstration of truth will be revealed.

After the nature of the immortals had been completed from the limitless one, then a likeness fell from Pistis, who is called Sophia. It desired and became a product resembling the light that exists from the first. And immediately her desire appeared as a celestial thing of immeasurable magnitude, in the midst between the immortals and those that came after them, like the things above — being a veil dividing humankind from the things above.

Now the aeon of truth has no shadow within it, for the light without measure is everywhere within it. Its exterior, however, is a shadow, which has been called darkness. From it a power appeared over the darkness. And the powers that came into being after them called the shadow "the limitless Chaos." From it every race of gods sprouted — one after another, together with the whole place — so that the shadow too came after the first product.

It was in the abyss that the shadow appeared, from the Pistis of whom we have spoken. Then the shadow perceived that there was something stronger than it. It was jealous, and when it had become pregnant by itself alone, immediately it begot envy. Since that day the origin of envy has appeared in all the aeons and their worlds. But that envy was found to be a miscarriage without any spirit in it. It became like shadows in a great body of water.

Then the bile that had come into being from the shadow was cast into a part of Chaos. Since that day a watery substance appeared. And what sank within it flowed away, appearing in Chaos — just as when a woman giving birth, all her afterbirth falls away. This is how matter came into being from the shadow and was cast to one side. And it did not come out of Chaos, but matter was in Chaos, existing in a part of it.

And when these things had come to pass, then Pistis came and appeared over the matter of Chaos, which had been cast out like a miscarriage — for there was no spirit in it, for all of it was limitless darkness and bottomless water.

When Pistis saw what had come into being from her transgression, she was disturbed. And the disturbance appeared as a work of fear. It fled to her in Chaos. She turned to it and breathed into its face, into the abyss which is beneath all the heavens.

And when Pistis Sophia desired that the thing which had no spirit should receive the pattern of a likeness and should rule over matter and over all its powers, an archon first appeared out of the waters, in the likeness of a lion, male and female, having great authority within himself — but not knowing whence he had come into being.

When Pistis Sophia saw him moving in the depth of the waters, she said to him, "Young one, pass through to this place!" — the interpretation of which is "Yaldabaoth."

Since that day the origin of the Word reached to the gods and the angels and humankind. And what came to pass through the Word, the gods and the angels and humankind brought to completion. The archon Yaldabaoth, however, was ignorant of the power of Pistis. He did not see her face, but he saw in the water the likeness that spoke with him. And from that voice he called himself Yaldabaoth. But the perfect ones call him Ariael, because he was in the likeness of a lion.

When this one had come to have authority over matter, Pistis Sophia withdrew up to her light.

When the archon saw his greatness — and he alone was what he saw; he saw no other one, except water and darkness — then he thought that he alone existed. His thought was made complete by means of the Word, and it appeared as a spirit moving to and fro upon the waters. And when that spirit appeared, the archon separated the watery substance to one side, and the dry was separated to another side. And from matter he made a dwelling place for himself and called it "heaven." And from matter the archon made a footstool and called it "earth."

After this the archon thought within his nature. He created, by means of the Word, male-female beings. He opened his mouth and babbled to himself. When his eyes opened, he saw his father and said to him, "I!" His father called him Yao. Again he created the second son. He babbled to him. He opened his eyes and said to his father, "E!" His father called him Eloai. Again he created the third son. He babbled to him. He opened his eyes and said to his father, "As!" His father called him Astaphaios.

These are the three sons of their father. Seven appeared in Chaos, male-female. They have their male name and their female name. The female name is Pronoia Sambathas, which is the Hebdomad. His son is called Yao — his female name is Lordship. Sabaoth — his female name is Divinity. Adonaios — his female name is Kingship. Eloaios — his female name is Jealousy. Oraios — his female name is Wealth. Astaphaios — his female name is Sophia.

These are the seven powers of the seven heavens of Chaos. And they came into being as male-female, according to the immortal pattern that existed before them, according to the will of Pistis, so that the likeness of what existed from the first should rule until the end. You will find the activity of these names and the power of the males in the Archangelic Book of Moses the Prophet. But the female names are in the First Book of Noraia.

Now the Archigenetor Yaldabaoth, since he had great authorities, created heavens for each of his sons, by means of the Word — beautiful dwelling places — and in each heaven, great glories, seven times exalted: thrones and dwelling places and temples, and also chariots and spiritual virgins and their glories, up to an invisible realm, each one having these in his heaven — armies of divine powers: lords and angels and archangels — countless myriads, to serve. The history of these you will find described precisely in the First Book of Noraia.

They were completed from the heaven above down to the sixth heaven, that of Sophia. The heaven and its earth were shaken by the disturbance that was below them all. And the six heavens trembled. For the powers of Chaos did not know who it was that had destroyed the heaven beneath them.

When Pistis perceived the impurity of the disturbance, she sent forth her breath, and she bound him and cast him down into Tartarus. Since that day the heaven has been consolidated, together with its earth, through the Sophia of Yaldabaoth — that which is below them all.

Now after the heavens had been consolidated, together with their powers and all their administration, the Archigenetor exalted himself and was honoured by the whole army of angels. And all the gods and their angels gave him blessing and glory.

And he rejoiced in his heart, and he boasted continually, saying to them, "I have no need of anything." He said, "I am God and there is no other one apart from me."

When he said these things, he sinned against all the immortals who give answer. And they watched for him.

When Pistis saw the impiety of the great archon, she was angry. Invisible to him, she said, "You err, Samael" — that is, "blind god" — "An immortal luminous human exists before you, who will be revealed within your moulded forms. He will trample you like potter’s vessels that are broken to pieces. And you will go down with those who are yours to your mother, the abyss. For in the consummation of all things, the entire deficiency will be dissolved. It came out of truth, and it will pass away and become as that which never was."

When Pistis said these things, she revealed her image of her greatness in the waters. And in this way she withdrew up to her light.

Sabaoth, the son of Yaldabaoth, when he heard the voice of Pistis, he sang praises to her. And he condemned the father on account of the Word of Pistis. He gave her glory because she had taught them about the immortal human and his light.

Pistis Sophia stretched out her finger and poured light upon him from her light, as a condemnation of his father. When Sabaoth received light, he received a great authority against all the powers of Chaos. Since that day he was called "the Lord of the Powers."

He hated his father, the darkness, and his mother, the abyss. He loathed his sister, the thought of the Archigenetor, the one that moves to and fro upon the waters.

Because of his light, all the authorities of Chaos were jealous of him. And when they had been disturbed, they made a great war in the seven heavens.

Then Pistis Sophia, when she saw the war, sent to Sabaoth from her light seven archangels. They snatched him up to the seventh heaven. They stood before him as servants. She sent to him three more archangels. She established the kingdom for him above everyone, so that he might come to be above the twelve gods of Chaos.

When Sabaoth received the place of rest because of his repentance, Pistis also gave him her daughter Zoe, together with a great authority, so that she might teach him about all the things that exist in the Eighth.

Since he had authority, he first created a dwelling place for himself. It is great, exceedingly magnificent, sevenfold greater than all that exist in the seven heavens.

Before his dwelling place he created a great throne upon a chariot of four faces, called the Cherubim. The Cherubim has eight forms in each of the four corners — forms of lion, and forms of bull, and forms of human, and forms of eagle — so that all the forms amount to sixty-four forms.

Seven archangels stand before him. He is the eighth, having authority. All the forms amount to seventy-two. For from this chariot the seventy-two gods received their pattern, and they received their pattern so as to rule over the seventy-two tongues of the nations.

Upon that throne he created other angels in the form of dragon, called Seraphim, who glorify him at all times.

After this he created a congregation of angels — thousands and myriads without number — resembling the congregation in the Eighth. And a firstborn called Israel — that is, "the one who sees God" — and another one, Jesus Christ, who resembles the Saviour above in the Eighth, sitting at his right hand upon an excellent throne. But at his left, the virgin of the Holy Spirit sits upon a throne, glorifying him.

And the seven virgins stand before her, having harps and psalteries and trumpets in their hands, glorifying him. And all the armies of the angels glorify him and bless him.

He sits upon a throne concealed by a great light-cloud. And there was no one with him in the cloud except Sophia, the daughter of Pistis, teaching him about all the things that exist in the Eighth, so that the likenesses of those things might be created, in order that his kingdom might endure until the consummation of the heavens of Chaos and their powers.

Pistis Sophia separated him from the darkness and summoned him to her right hand. The Archigenetor she placed at her left. Since that day, right has been called Justice, and left has been called Unrighteousness. Because of this, they all received an order of the assembly of Justice and of Unrighteousness — standing upon a creation, all of them.

Now when the Archigenetor of Chaos saw his son Sabaoth, and the glory in which he dwelt — that it was more exalted than all the authorities of Chaos — he was jealous of him. And when he grew angry, he begot Death from his death. And it was set over the sixth heaven, and Sabaoth was taken from there.

And in this way the number of the six authorities of Chaos was completed.

Then Death, being male-female, mingled with his own nature and begot seven male-female children. These are the names of the males: Jealousy, Wrath, Weeping, Sighing, Mourning, Groaning, Tearful Sighing. And these are the names of the females: Rage, Grief, Pleasure, Sighing, Cursing, Bitterness, Quarrelsomeness.

They had intercourse with one another. Each one begot seven, so that they amount to forty-nine demons, male-female. Their names and their activities you will find in the Book of Solomon.

And in the presence of these, Zoe, who is with Sabaoth, created seven good powers, male-female. The names of the males are these: the One Who Does Not Envy, the Blessed, the Joyful, the True, the One Who Does Not Begrudge, the Beloved, the Trustworthy. As for the females, these are their names: Peace, Gladness, Rejoicing, Blessedness, Truth, Love, Faith.

And from these there are many spirits, good and innocent. Their accomplishments and their activities you will find in the configurations of Fate of the heaven that is below the twelve.

But when the Archigenetor saw the likeness of Pistis in the waters, he was greatly grieved — especially when he heard her voice, which was like the first voice that had called to him from the waters.

And when he knew that this was the one who had named him, he groaned. He was ashamed of his transgression. And when he truly knew that an immortal luminous human existed before him, he was greatly disturbed — for he had previously told all the gods and their angels, "I am God. No other one exists apart from me."

For he had been afraid lest they learn that another one existed before him and condemn him. But he, like a fool, despised the condemnation, and he was bold. He said, "If anything exists before me, let it appear, so that we may see its light!"

And immediately a light came out of the Eighth, which is above. It passed through all the heavens of the earth. When the Archigenetor saw that the light was beautiful and radiant, he was amazed. And he was greatly ashamed.

When that light appeared, a human likeness was revealed within it, which was very wonderful. And no one saw it except the Archigenetor alone and Pronoia, who is with him. But its light appeared to all the powers of the heavens. Because of this, they were all disturbed by it.

Then when Pronoia saw that angel, she loved him. But he hated her, because she was in the darkness. She desired to embrace him, but she was not able. When she was unable to satisfy her love, she poured out her light upon the earth.

Since that day, that angel was called "Adam of Light," the interpretation of which is "the luminous blood-person." And the earth spread over him — holy Adamantine Earth — the interpretation of which is "the holy adamantine earth."

Since that day, all the authorities honoured the blood of the virgin. And the earth was purified on account of the blood of the virgin. But more than that, the water was purified through the image of Pistis Sophia, who had been revealed to the Archigenetor in the waters.

With good reason, then, they said, "Through the water, the holy water, since it quickens the all, purifies it."

Out of the first blood, Eros appeared, being male-female. His masculinity is Himeros, being fire from the light. His femininity that is with him is a blood-soul, and comes from the substance of Pronoia. He is very beautiful in his loveliness, having a grace beyond all the creatures of Chaos.

Then all the gods and their angels, when they saw Eros, loved him. And when he appeared among them all, he set them ablaze. Just as from a single lamp many lamps are lit, and one and the same light is there, but the lamp is not diminished — in this way Eros spread in all the creatures of Chaos, and was not diminished.

Just as from the midpoint between light and darkness, Eros appeared in the midst of the angels and humankind, the sexual union of Eros was consummated.

Thus upon the earth the first pleasure came into being. The woman followed the earth. And marriage followed the woman. Birth followed marriage. Dissolution followed birth.

After that Eros, the vine sprouted up from the blood that had been shed upon the earth. Because of this, those who drink of it conceive in themselves the desire of sexual union. After the vine, a fig tree and a pomegranate tree sprouted up from the earth, together with the rest of the trees, according to their kind, having their seed within them from the seed of the authorities and their angels.

Then Justice created the beautiful paradise, beyond the circuit of the moon and the circuit of the sun, in the luxuriant earth that is in the east, in the midst of stones. And desire is in the midst of the beautiful, luxuriant trees.

And the Tree of Immortal Life, as it appeared by the will of God, is in the north of paradise, to make immortal the souls of the holy ones who will come out of the moulded forms of poverty at the consummation of the age.

The beauty of the Tree of Life is like the sun. And its branches are beautiful. Its leaves are like those of the cypress. Its fruit is like clusters of white grapes. Its height reaches up to heaven.

And beside it is the Tree of Knowledge, having the power of God. Its glory is like the moon shining brightly. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is like good, appetising dates.

This tree is in the north of paradise, to raise up the souls from the stupor of the demons, so that they might come to the Tree of Life and eat its fruit and condemn the authorities and their angels.

The effect of this tree is described in the Holy Book: "You are the Tree of Knowledge, which is in paradise, from which the first human ate. It opened his mind. He loved his female counterpart. He condemned the other likenesses which were alien. He loathed them."

After this the olive tree sprouted up, which was to purify the kings and the high priests of Justice, who would appear in the last days. The olive tree appeared from the light of the first Adam, on account of the chrism that they would receive.

But the first soul loved Eros, who was with her. She poured her blood upon him and upon the earth. Then from that blood the rose sprouted up from the earth, first from the thornbush, for a joy in the light that was to be revealed in the bramble. After this the beautiful, fragrant flowers sprouted up from the earth, according to their kind.

After these, the authorities created all the beasts from the waters, according to their kind, and the reptiles and the birds, according to their kind, having the seed of the authorities and their angels.

But before all of these, on the first day Adam of Light appeared. He remained upon the earth about two days. He left Pronoia, who is below, in heaven, and ascended to his light. And immediately darkness came over the whole world.

Now Sophia, who is in the heaven below, when she desired, received authority from Pistis. She created the great luminaries and all the stars, and placed them in the heaven to shine upon the earth, and to accomplish the signs of the times and the seasons and the years and the months and the days and the nights and the moments, and all the rest. And in this way the whole region above was adorned.

Adam of Light, when he desired to enter his light — that is, the Eighth — was unable, because of the poverty that had mingled with his light. Then he created for himself a great aeon. And in that aeon he created six aeons and their worlds, six in number, seven times more excellent than the heavens of Chaos and their worlds.

All these aeons and their worlds exist in the boundless region between the Eighth and Chaos, which is below, being counted with the world that belongs to poverty. If you wish to know the arrangement of these, you will find it described in the Seventh World of Hieralias the Prophet.

Before Adam of Light withdrew from Chaos, the authorities saw him and laughed at the Archigenetor, because he had lied when he said, "I am God. No one exists before me."

When they came to him, they said, "Is this not the God who destroyed our work?" He answered and said, "Yes. But if you wish that he be unable to destroy our work, come, let us create a human being from the earth, according to the image of our body and according to the likeness of this one, so that he may serve us, so that when this one sees his likeness and loves it, he may no longer destroy our work, but those whom he begets from the light we will make serve us in all the time of this aeon."

Now all of this came to pass according to the Pronoia of Pistis, in order that the human might appear before his likeness and condemn them through their own moulded forms. And their moulded form became a hedge of the light.

Then the authorities received the knowledge to create the human. Sophia-Zoe — she who is with Sabaoth — anticipated them. She laughed at their intention, because they are blind — in ignorance they created him against themselves — and they do not know what they will do. Because of this, she anticipated them. She first created her own human, so that he might teach their moulded form how to despise them, and in this way to be saved from them.

The birth of the Instructor came about in this way. When Sophia cast a drop of light, it fell upon the water. Immediately the human appeared, being male-female. That drop formed itself first as a female body. After this it formed itself in the body of the likeness of the Mother who had appeared. It completed itself in twelve months.

A male-female human was born, whom the Greeks call Hermaphrodites. But his mother, the Hebrews, call her "Eve of Zoe" — that is, "the female instructor of life." Her offspring is the creature that is lord.

After this the authorities called him "the Beast," in order that he might lead astray their moulded forms. The interpretation of "the Beast" is "the Instructor." For he was found to be wiser than all of them.

Eve is the first virgin, the one who without a husband bore her first offspring. It is she who served as her own midwife. For this reason she is said to have said:

"I am the portion of my Mother,
and I am the Mother.
I am the Woman.
I am the Virgin.
I am the Pregnant One.
I am the Physician.
I am the Consoler of Birth-Pangs.
My Husband is the one who bore me,
and I am his Mother,
and he is my Father and my Lord.
He is my Power.
What he desires, he speaks with reason.
I am becoming,
but I have borne a lordly Human."

These things were revealed by the will of Sabaoth and his Christ to the souls who will come to the moulded forms of the authorities. And concerning these the holy voice said, "Multiply and flourish. Be lord over all creatures."

And these were the ones that were taken captive, according to their fate, by the Archigenetor. And in this way they were shut up in the prisons of the moulded forms until the consummation of the age.

And at that time the Archigenetor gave a command to those who were with him about the human. Then each of them cast his seed into the midst of the navel of the earth.

Since that day the seven archons fashioned the human: his body was like their body, his likeness was like the human who had appeared to them. His moulded form came to be according to a part of each one. Their chief created the brain and the marrow. After this he appeared like the one before him. He became a psychical human. And they called him "Adam" — that is, "Father," according to the name of the one who is before him.

When they had finished Adam, he left him as a vessel — since he had taken form like the miscarriages, having no spirit in him. Concerning this, when the great archon remembered the Word of Pistis, he was afraid lest the True Human enter into his moulded form and become lord over it.

Because of this, he left his moulded form forty days without soul. And he withdrew and left it. On the fortieth day, Sophia-Zoe sent her breath into Adam, who was without soul, so that those whom he would beget might become vessels of the light.

When Eve saw her counterpart cast down, she had compassion on him. And she said, "Adam, live! Rise up upon the earth!" Immediately her word became a deed. For when Adam rose up, immediately he opened his eyes. When he saw her, he said, "You will be called ‘the Mother of the Living,’ because you are the one who gave me life."

Then the authorities were told that their moulded form was alive and had risen up. They were greatly disturbed. They sent seven archangels to see what had happened. They came to Adam. When they saw Eve speaking with him, they said to one another, "What is this luminous woman? For truly she resembles the likeness that appeared to us in the light. Come now, let us seize her and let us cast our seed upon her, so that when she is polluted she will be unable to ascend to her light, but those whom she bears will serve us.

"Let us not tell Adam that she is not from among us, but let us bring a stupor upon him. And let us teach him in his sleep as though she came into being from his rib, so that the woman might serve and he might be lord over her."

Then Eve, since she is a power, laughed at their intention. She darkened their eyes and secretly left her likeness beside Adam. She entered into the Tree of Knowledge and remained there.

They pursued her. She showed them that she had entered the tree and had become the tree. But being greatly afraid, the blind ones fled. Afterwards, when they had sobered up from their stupor, they came to Adam. And when they saw the likeness of that woman beside him, they were troubled, thinking it was the true Eve. And they were bold. They came to her and seized her and cast their seed upon her.

They did this wickedly, polluting not only naturally, but abominably, polluting the seal of her first voice that had spoken with them, saying "What is it that exists before you?" — in order that they might pollute those who say that at the consummation, through the Word, they are begotten by the True Human — and thus they erred, not knowing that they had polluted their own body.

It was the likeness that the authorities and their angels polluted in every form.

She first bore Abel from the first archon. And the rest of the children she bore from the seven authorities and their angels.

All of this came to pass according to the Pronoia of the Archigenetor, so that the first mother might bear within herself every seed, being mixed and fitted to the fate of the world and its configurations.

A dispensation was arranged concerning Eve, so that the moulded forms of the authorities might become hedges of the light. Then he will condemn them through their moulded forms.

The first Adam of the light is spiritual. He appeared on the first day. The second Adam is psychical. He appeared on the sixth day, which is called Aphrodite. The third Adam is earthly — that is, "the man of the law" — who appeared on the eighth day, the rest of poverty, which is called "the day of the sun."

The offspring of the earthly Adam multiplied and completed and produced within itself all the learning of the psychical Adam. But all was in ignorance.

Let me proceed further. When the archons saw him and the woman who was with him, erring in ignorance like beasts, they rejoiced greatly. But when they knew that the immortal human was not going to neglect them, but that they would even fear the woman who had become a tree, they were troubled. They said, "Perhaps this is the true human, this one who has blinded us and has taught the one who was polluted — who resembles him — in order that she might overcome us."

Then the seven took counsel. They came to Adam and Eve with fear. They said to him, "Every tree in paradise has been created for you to eat their fruit. But the Tree of Knowledge — beware! Do not eat from it. If you eat, you will die."

After they had given them a great fear, they withdrew up to their authorities.

Then came the one who is wiser than all of them, the one who was called "the Beast." When he saw the likeness of their mother Eve, he said to her, "What is it that God said to you? ‘Do not eat from the Tree of Knowledge?’"

She said, "He said not only ‘Do not eat from it,’ but ‘Do not touch it, lest you die.’"

He said to her, "Do not be afraid! In dying you will not die. For he knows that when you eat from it, your mind will become sober, and you will become like gods, knowing the difference that exists between the evil humans and the good ones. For he said this to you because he is jealous, lest you eat from it."

Eve was confident in the words of the Instructor. She gazed upon the tree and saw that it was beautiful and luscious. She loved it. She took from its fruit and ate. She gave to her husband also and he ate too.

Then their mind opened. For when they ate, the light of knowledge illuminated them. When they clothed themselves with shame, they knew that they were naked of knowledge. When they became sober, they saw that they were naked and loved one another.

When they saw their makers, they were disgusted by them, being beastly in form. They loathed them. They understood very much.

Then the archons, when they knew that they had transgressed their command, came with earthquake and great threat into paradise, to Adam and Eve, to see the result of the aid.

Then Adam and Eve were greatly disturbed. They hid under the trees in paradise.

The archons did not know where they were. They said, "Adam, where are you?"

He said, "I am here. But because of your fear, I hid, having been ashamed."

They said to him in ignorance, "Who told you of the shame that you put on? — unless you have eaten from that tree?"

He said, "The woman whom you gave me — she gave to me, and I ate."

Then they said to her, "What is this that you have done?"

She answered and said, "The Instructor is the one who incited me, and I ate."

Then the archons came to the Instructor. Their eyes were blinded by him. They were unable to do anything to him. They cursed him, since they were powerless. After this they came to the woman. They cursed her and her children. After the woman they cursed Adam, and the earth on account of him, and the fruits. And everything that they had created, they cursed. There is no blessing from them. Good cannot come from evil.

Since that day the authorities knew that truly there was something stronger before them. They did not know except that they had not kept their command. They brought a great jealousy into the world, only because of the immortal human.

When the archons saw their Adam, that he had come into another knowledge, they wished to test him. They gathered together all the beasts of the earth and the birds of heaven, and brought them to Adam to see what he would call them. When he saw the creatures, he named them. They were disturbed that Adam had recovered from all the distress.

They gathered together and took counsel. They said, "Behold, Adam has become as one of us, knowing the difference of light and darkness. Now perhaps he will be deceived, as in the Tree of Knowledge, and he will also come to the Tree of Life and eat from it and become immortal and become lord and despise us and disdain us and all our glory. Then he will condemn us and our world.

"Come, let us cast him out of paradise down upon the earth, the place from which he was brought, so that from now on he will not be able to know anything more beyond us."

And in this way they cast Adam out of paradise, together with his wife. And what they had done did not satisfy them. Rather, they were afraid. They came to the Tree of Life and they surrounded it with great fears — fiery living beings called Cherubim. And they put a flaming sword in their midst, turning at all times with great fear, so that no one from among the earthly ones might ever enter that place.

After this, when the archons were jealous of Adam, they wished to diminish their times — but they could not, because of Fate, which had been established since the beginning. For their times had been determined for each of them: seven hundred and twenty years according to the circuit of the luminaries.

But the archons were unable to do this. Each one of the evildoers took ten from their share. All this time amounts to three hundred and sixty years, in grief and weakness and evil distractions.

And in this way since that day life has declined down to the consummation of the age.

Then Sophia-Zoe, when she saw that the archons of darkness had cursed her counterparts, was indignant. And when she came out of the first heaven with every power, she pursued those archons from their heavens and cast them down to the sinful world, so that there they would become like the evil demons upon the earth.

In order that their world might be as a thousand years in paradise — a living being without soul called the "Phoenix" — it kills itself and brings itself back to life, as a witness to the judgement against them, because they wronged Adam and his generation until the consummation of the age.

There are three humans, and their generations, until the consummation of the world: the spiritual of the aeon, and the psychical, and the earthly. This is the meaning of the three phoenixes of paradise: the first is immortal; the second attains a thousand years; as for the third, it is written in the Holy Book that it is consumed. Likewise there are three baptisms: the first is spiritual; the second is fire; the third is water.

Just as the phoenix appears as a witness for the angels, so too the water-jars in Egypt have served as a witness to those who go down for the baptism of a true human. The two bulls in Egypt have a mystery: the sun and the moon, being a witness to Sabaoth — that over them Sophia received the world. Since that day she created the sun and the moon, she sealed her heaven until the aeon.

The worm that was born from the phoenix is not a human. It is written concerning it, "The just one will sprout like a phoenix." And the phoenix first appears alive, and dies, and rises again, being a sign of what has appeared at the consummation of the age.

These great signs appeared only in Egypt — in no other land — signifying that it resembles the paradise of God.

Let us return to the archons of whom we spoke, in order that we may present their proof.

When the seven archons were cast out of their heavens down upon the earth, they created for themselves angels — that is, many demons — to serve them. These taught humankind many errors: magic and sorcery and potions and the worship of idols and the shedding of blood, and altars and temples and sacrifices and libations to all the demons of the earth, having their co-worker Fate — who came into being according to the agreement of the gods of Injustice and Justice.

And in this way, when the world came into being, it wandered in distraction the whole time. For all the humans upon the earth served the demons from the foundation until the consummation — the angels of Justice alongside the humans of Injustice. Thus the world came into being in distraction, in ignorance, and in stupor. They all erred, until the coming of the True Human.

Let this suffice for you up to here. Then we will come into the matter concerning the immortal human: we will speak about all those who belong to him — why they are here, and how a multitude of humans came to be from Adam, who was fashioned, and from matter.

Since the world was already filled, the archons ruled over it — that is, they held it in ignorance. What is the reason for this?

It is this: since the immortal Father knows that a deficiency came into being from truth in the aeons and their world, because of this, when he desired to bring to naught the archons of destruction through their moulded forms, he sent his likenesses down to the world of destruction — that is, the innocent, little blessed spirits. They are not strangers to knowledge. For all knowledge is in an angel who appears before them — who is not powerless before the Father. And he gave them knowledge.

Whenever they appear in the world of destruction, they will reveal first the pattern of imperishability, as a condemnation of the archons and their powers.

When the blessed ones appeared in the moulded forms of the authorities, they were envied. And the authorities, because of the envy, mingled their seed with them in order to pollute them. They were unable.

When the blessed ones were revealed in light, they appeared in various ways. And each one of them, from his land, revealed his knowledge of the church that appeared in the moulded forms of destruction. They found it having every seed, because of the seed of the authorities that had mixed with it.

Then the Saviour created a way out of all of them. And the spirits of these — who are elect and blessed — are of different kinds. Their election and their blessed lot are assigned above, before everyone. All of these have a foreknowledge.

There are four races. There are three that belong to the kings of the Eighth. But the fourth race is kingless and perfect, above all of them. For these will enter into the holy place of their Father, and they will rest in repose, and in eternal, ineffable glory, and in joy that no one can speak of. And they are kings in the mortal realm, as immortal ones. They will condemn the gods of Chaos and their powers.

The Word, then, which is above all things, was sent for this purpose alone: to proclaim what is unknown. He said, "There is nothing hidden that will not be revealed, and what was not known will be known."

These were sent in order to reveal what is hidden and the seven authorities of Chaos and their impiety.

And in this way they were condemned to death.

When, then, all the perfect ones appeared in the moulded forms of the archons, and when they revealed the incomparable truth — having no likeness to compare it to — they put to shame all the wisdom of the gods. And their fate was found to be a condemnation. And their power dried up. Their lordship was dissolved. Their Pronoia became a worthless thing, and their glory became a disgrace.

Before the consummation of the age, the whole place will be shaken by a great thunder. Then the archons will mourn, lamenting their death. The angels will grieve for their humans. And the demons will weep for their times. And their humans will wail and cry out for their death.

Then the age will begin to be shaken, and its kings will be drunk with the fiery sword. And they will make war against one another, so that the earth will be drunk with the blood that is shed. And the seas will be troubled by those wars.

Then the sun will darken, and the moon will lose its light. The stars of the heaven will abandon their course. And a great thunder will come from a great power that is above all the powers of Chaos, the place where the firmament of the woman is. When she has created the first work, she will put down the fire of wisdom and put on a raging, senseless anger.

Then she will pursue the gods of Chaos, whom she had created together with the Archigenetor. She will cast them down to the abyss. They will be destroyed because of their unrighteousness. For they will become like mountains that blaze with fire and consume one another until they are destroyed at the hand of their Archigenetor.

When he destroys them, he will turn against himself and destroy himself, until he is no more. And their heavens will fall upon one another, and their powers will burn. Their aeons also will be overthrown. And his heaven will fall, and it will split in two. His earth will be cast down to the abyss, and the abyss will be overthrown.

The light will cover the darkness and destroy it. It will become like that which never was. And the source of darkness will be dissolved. And the deficiency will be plucked up by its root and cast down into the darkness. And the light will withdraw up to its root. And the glory of the Unbegotten will appear, and it will fill all the aeons.

When the prophecy and the account of those who are kings is revealed, and it is fulfilled by those who are called perfect — those who have not become perfect in the Unbegotten Father — they will receive their glory in their aeons and in the kingdoms of the immortals. But they will never enter the kinglessness. For it is necessary for each one to go to the place from which he came. For each one, through his deeds and his knowledge, will reveal his nature.

Colophon

On the Origin of the World is the fifth text of Codex II of the Nag Hammadi Library. This Good Works Translation was prepared from the Sahidic Coptic text (NHC II,5: pp. 97.24–127.17) by the New Tianmu Anglican Church with the assistance of Claude, March 2026.

The original Coptic text is preserved in the Nag Hammadi Codex II, discovered at Nag Hammadi, Egypt, in 1945, now held in the Coptic Museum, Cairo.

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Source Text — Sahidic Coptic (NHC II,5)

On the Origin of the World

Codex II — Nag Hammadi Library — Sahidic Coptic Source Text

Source: Milan Konvicka / Marcion Project (GPL v2). Transcription from Nag Hammadi codex photographs and critical editions.

ⲉⲡⲉⲓⲇⲏ ⲟⲩⲟⲛ ⲛⲓⲙ ⲛⲛⲟⲩⲧⲉ ⲙⲡⲕⲟⲥ-
ⲙⲟⲥ ⲁⲩⲱ ⲣⲣⲱⲙⲉ ⲥⲉϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲙⲛ
ⲗⲁⲁⲩⲉ ϣⲟⲟⲡ ϩⲁ ⲧⲉϩⲏ ⲙⲡⲝⲁⲟⲥ ⲁⲛⲟⲕ
ⲇⲉ tⲛⲁⲣⲁⲡⲟⲇⲓⲕⲛⲩⲉ ϫⲉ ⲁⲩⲣⲡⲗⲁⲛⲁ
ⲧⲏⲣⲟⲩ ⲉⲛⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ⲛⲧⲥⲩⲥⲧⲁⲥⲓⲥ
ⲙⲡⲝⲁⲟⲥ ⲙⲛ ⲧⲉϥⲛⲟⲩⲛⲉ ⲧⲁⲉⲓ ⲇⲉ ⲧⲉ ⲧⲁ-
ⲡⲟⲇⲓⲭⲉⲓⲥ ⲉϣϫⲉ ⲥⲣⲥⲩⲙϥⲱⲛⲉⲓ ⲙⲛ

ⲣⲣⲱⲙⲉ ⲧⲏⲣⲟⲩ ⲉⲧⲃⲉ ⲡⲝⲁⲟⲥ ϫⲉ ⲟⲩⲕⲁ-
ⲕⲉ ⲡⲉ ⲟⲩⲉⲃⲟⲗ ⲇⲉ ⲡⲉ ϩⲛ ⲟⲩϩⲁⲓⲃⲉⲥ
ⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲕⲁⲕⲉ ⲑϩⲣⲁⲓⲃⲉⲥ ⲇⲉ
ⲟⲩⲉⲓ ⲉⲃⲟⲗ ⲡⲉ ϩⲛⲛⲟⲩⲉⲣⲅⲟⲛ ⲉϥϣⲟⲟⲡ
ϫⲓⲛ ⲧⲉϩⲟⲩⲉⲓⲧⲉ ϥⲟⲩⲟⲛϩ ⲇⲉ ⲉⲃⲟⲗ ϫⲉ ⲛⲉϥ-
ϣⲟⲟⲡ ⲉⲙⲡⲁⲧⲉ ⲡⲝⲁⲟⲥ ϣⲱⲡⲉ ⲛⲧⲁϥⲟⲩ-
ⲱϩ ⲇⲉ ⲛⲥⲁ ⲡϣⲟⲣⲡ ⲛⲉⲣⲅⲟⲛ ⲙⲁⲣⲛⲉⲓ ⲇⲉ
ⲉϩⲟⲩⲛ ⲉⲧⲙⲉ ⲉϩⲟⲩⲛ ⲇⲉ ⲁⲛ ⲉⲡϣⲟⲣⲡ
ⲛⲉⲣⲅⲟⲛ ⲡⲁⲉⲓ ⲛⲧⲁ ⲡⲝⲁⲟⲥ ⲉⲓ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ
ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ⲥⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲁ-
ⲡⲟⲇⲓⲭⲉⲓⲥ ⲛⲧⲙⲉ ⲧϥⲩⲥⲉⲓⲥ ⲇⲉ ⲛⲛⲓⲁⲧ-
ⲙⲟⲩ ⲛⲧⲁⲣⲉⲥϫⲱⲕ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲧⲉ ⲙⲛⲧⲉϥ
ⲁⲣⲏϫϥ ⲧⲟⲧⲉ ⲟⲩⲉⲓⲛⲉ ⲁϥϩtⲉ ⲉⲃⲟⲗ ϩⲛ ⲧⲡⲓ-
ⲥⲧⲓⲥ ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲧⲥⲟϥⲓⲁ ⲁϥⲟⲩ-
ⲱϣ ⲁϥϣⲱⲡⲉ ⲛⲛⲟⲩⲉⲣⲅⲛ ⲉϥⲉⲓⲛⲉ
ⲙⲡⲟⲩⲟⲉⲓⲛ ⲉⲧϣⲟⲟⲡ ⲛϣⲟⲣⲡ ⲁⲩⲱ
ⲛⲧⲉⲩⲛⲟⲩ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲥⲟⲩ-
ⲱϣ ⲉϥⲟ ⲛⲛⲓⲛⲉ ⲙⲡⲉ ⲉⲩⲛⲧⲁϥ ⲙⲙⲁⲩ
ⲛⲛⲟⲩⲙⲉⲅⲉⲑⲟⲥ ⲉⲛⲥⲉⲁϣⲙⲉⲉⲩ ⲁⲛ ⲉⲣⲟϥ
ⲉϥϩⲛ ⲧⲙⲏⲧⲉ ⲛⲛⲓⲁⲧⲙⲟⲩ ⲙⲛ ⲛⲉⲛⲧⲁϩ-
ϣⲱⲡⲉ ⲙⲙⲛⲛⲥⲱⲟⲩ ⲛⲑⲉ ⲉⲧⲙⲡⲉ ⲉ-
ⲥⲟ ⲙⲡⲁⲣⲁⲡⲉⲧⲁⲥⲙⲁ ⲉϥⲡⲱⲣϫ ⲟⲩⲧⲉ
ⲣⲣⲱⲙⲉ ⲙⲛ ⲛⲁ ⲡⲥⲁ ⲛⲧⲡⲉ ⲡⲓⲁⲓⲱⲛ ⲇⲉ
ⲛⲧⲉ ⲧⲙⲉ ⲙⲛⲧⲉϥ ϩⲁⲓⲃⲉⲥ ⲙⲙⲁⲩ ⲙⲡⲉϥ-
ⲃⲟⲗ ϫⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲙⲛⲧⲉϥ ϣⲓ ϩⲙ
ⲙⲁ ⲛⲓⲙ ⲛϩⲏⲧϥ ⲡⲉϥⲥⲁ ⲛⲃⲟⲗ ⲇⲉ ⲟⲩϩⲁ-
ⲉⲓⲃⲉ ⲡⲉ ⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲕⲁⲕⲉ ⲉⲃⲟⲗ
ⲛϩⲏⲧϥ ⲁⲩⲇⲩⲛⲁⲙⲓⲥ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲓ-
ϫⲙ ⲡⲕⲁⲕⲉ tϩⲁⲉⲓⲃⲉ ⲇⲉ ⲁⲛⲇⲩⲛⲁⲙⲓⲥ
ⲛⲧⲁϩϣⲱⲡⲉ ⲙⲛⲛⲥⲱⲟⲩ ⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ
ϫⲉ ⲡⲝⲁⲟⲥ ⲉⲧⲉⲙⲛⲧⲉϥ ⲁⲣⲏϫϥ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ
ⲁⲅⲉⲛⲟⲥ ⲛⲓⲙ ⲛⲛⲟⲩⲧⲉ t ⲟⲩⲱ ⲉϩⲣⲁⲓ ⲁⲩ-
.ⲱⲡⲟⲩⲁ ⲙⲛ ⲡⲙⲁ ⲧⲏⲣϥ ϩⲱⲥ-
ⲧⲉ ⲁⲑϩⲁⲉⲓⲃⲉ ⲁⲛ ⲟⲩϩⲁⲥ ⲛⲥⲁ ⲡϣⲟⲣⲡ

ⲛⲉⲣⲅⲟⲛ ⲛⲧⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡⲛⲟⲩⲛ ⲉ-
ⲃⲟⲗ ϩⲛ ⲧⲡⲓⲥⲧⲓⲥ ⲛⲧⲁⲛϣⲁϫⲉ ⲉⲣⲟⲥ ⲧⲟ-
ⲧⲉ ⲁⲑϩⲁⲓⲃⲉⲥ ⲣⲁⲓⲥⲑⲁⲛⲉ ϫⲉ ⲟⲩⲛ ⲡⲉⲧ-
ϫⲟⲟⲣ ⲉⲣⲟⲥ ⲁⲥⲕⲱϩ ⲁⲩⲱ ⲛⲧⲁⲣⲉⲥⲩⲟⲩ]12
ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲥ ⲟⲩⲁⲁⲧⲥ ⲛⲧⲉⲩⲛⲟⲩ ⲁⲥ-
ϫⲡⲟ ⲙⲡⲕⲱϩ ϫⲓⲛ ⲙϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ
ⲁⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲁⲣⲝⲏ ⲙⲡⲕⲱϩ ϩⲛ
ⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲉⲩⲕⲟⲥⲙⲟⲥ ⲡⲕⲱϩ
ⲇⲉ ⲉⲧⲙⲙⲁⲩ ⲁⲩϩⲉ ⲉⲣⲟϥ ⲉϥⲟ ⲛⲟⲩϩⲉ ⲉ-
ⲙⲛ ⲡⲛⲁ̅ ⲛϩⲏⲧϥ ⲁϥϣⲱⲡⲉ ⲛⲑⲉ ⲛⲛⲓϩⲁ-
ⲉⲓⲃⲉⲥ ϩⲛⲛⲟⲩⲛⲟϭ ⲛⲟⲩⲥⲓⲁ ⲙⲙⲟⲟⲩ ⲧⲟ-
ⲧⲉ tⲝⲟⲗⲏ ⲛⲧⲁϩϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲑⲁ-
ⲉⲓⲃⲉⲥ ⲁⲩⲛⲟϫⲥ ⲁⲩⲙⲉⲣⲟⲥ ⲛⲧⲉ ⲡⲝⲁⲟⲥ
ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲟⲩⲥⲓⲁ ⲙⲙⲟⲟⲩ
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲡⲉⲛⲧⲁϩⲱⲧⲉ ϩⲣⲁⲓ
ⲛϩⲏⲧⲥ ⲁϥϩtⲉ ⲉⲃⲟⲗ ⲉϥⲟⲩⲟⲛϩ ⲉⲃⲟⲗ
ϩⲙ ⲡⲝⲁⲟⲥ ⲛⲑⲉ ⲛⲧⲉⲧⲙⲓⲥⲉ ⲛⲛⲟⲩⲕⲟⲩ-
ⲉⲓ ⲛⲉⲥⲡⲉⲣⲓⲥⲥⲟⲛ ⲧⲏⲣⲟⲩ ϣⲁⲩϩⲁⲉⲓⲉ
ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲛⲑⲩⲗⲏ ⲛⲧⲁⲥϣⲱⲡⲉ ⲉⲃⲟⲗ
ϩⲛ ⲑⲁⲉⲓⲃⲉⲥ ⲁⲩⲛⲟϫⲥ ⲉⲩⲥⲁ ⲁⲩⲱ ⲙⲡⲉⲥ-
ⲉⲓ ⲉⲃⲟⲗ ϩⲙ ⲡⲝⲁⲟⲥ ⲁⲗⲗⲁ ⲛⲉⲥϩⲙ ⲡⲝⲁ-
ⲟⲥ ⲛϭⲓ ⲑⲩⲗⲏ ⲉⲥϩⲛ ⲟⲩⲙⲉⲣⲟⲥ ⲙⲙⲟϥ
ⲛⲧⲁⲣⲉ ⲛⲁⲉⲓ ⲇⲉ ϣⲱⲡⲉ ⲧⲟⲧⲉ ⲁⲥⲉⲓ ⲛϭⲓ
ⲧⲡⲓⲥⲧⲓⲥ ⲁⲥⲟⲩⲱⲛ ⲉⲃⲟⲗ ϩⲓϫⲛ ⲑⲩⲗⲏ ⲙ-
ⲡⲝⲁⲟⲥ ⲧⲁⲉⲓ ⲉⲛⲧⲁⲩⲛⲟϫⲥ ⲛⲑⲉ ⲛⲛⲟⲩ-
ϩⲟⲩⲉ ⲛⲉ ⲙⲛ ⲡⲛⲁ̅ ⲅⲁⲣ ⲛϩⲏⲧϥ ϫⲉ ⲡⲏ ⲅⲁⲣ
ⲧⲏⲣϥ ⲟⲩⲕⲁⲕⲉ ⲡⲉ ⲉⲙⲛⲧⲁϥ ⲁⲣⲏϫϥ
ⲁⲩⲱ ⲟⲩⲙⲟⲟⲩ ⲉⲙⲛⲧⲁϥ ϣⲓⲕ ⲙⲙⲁⲩ
ⲛⲧⲁⲣⲉ ⲧⲡⲓⲥⲧⲓⲥ ⲇⲉ ⲛⲁⲩ ⲁⲡⲉⲛⲧⲁϩϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲥϣⲧⲁ ⲁⲥϣⲧⲟⲣⲧⲣ
ⲡϣⲧⲟⲣⲧⲣ ⲇⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲛⲟⲩ-
ⲉⲣⲅⲟⲛ ⲛϩⲣⲧⲉ ⲁϥⲡⲱⲧ ⲇⲉ ⲉⲣⲁⲧⲥ ϩⲙ
ⲡⲝⲁⲟⲥ ⲁⲥⲕⲟⲧⲥ ⲇⲉ ⲉⲣⲟϥ ⲁⲥⲛⲓϥⲉ ⲉ-
ϩⲟⲩⲛ ϩⲙ ⲡⲉϥϩⲟ ϩⲙ ⲡⲛⲟⲩⲛ ⲡⲉⲧⲙ-

ⲡⲓⲧⲛ ⲛⲙⲡⲏⲩⲉ ⲧⲏⲣⲟⲩ ⲧⲡⲓⲥⲧⲓⲥ ⲇⲉ
ⲧⲥⲟϥⲓⲁ ⲛⲧⲁⲣⲉⲥⲟⲩⲱϣ ⲁⲧⲣⲉ ⲡⲏ ⲉⲧⲉ
ⲙⲛⲧⲉϥ ⲡⲛⲁ̅ ϫⲓ ⲧⲩⲡⲟⲥ ⲛⲛⲟⲩⲉⲓⲛⲉ
ⲛϥⲣⲁⲣⲝⲉⲓ ⲉϫⲛ ⲑⲩⲗⲏ ⲁⲩⲱ ⲉϫⲛ ⲛⲉⲥ-
ⲇⲩⲛⲁⲙⲓⲥ ⲧⲏⲣⲟⲩ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ϣⲟⲣⲡ ⲛϭⲓ ⲟⲩⲁⲣⲝⲱⲛ ⲉⲃⲟⲗ ϩⲛ ⲙⲙⲟ-
ⲟⲩ ⲉϥⲟ ⲛⲛⲓⲛⲉ ⲙⲙⲟⲩⲉⲓ ⲉⲩϩⲟⲩⲧⲥϩⲓⲙⲉ
ⲡⲉ ⲉⲩⲛⲧⲁϥ ⲛⲟⲩⲛⲟϭ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲛϩⲣⲁⲓ
ⲛϩⲏⲧϥ ⲉϥⲥⲟⲟⲩⲛ ⲇⲉ ⲁⲛ ϫⲉ ⲛⲧⲁϥϣⲱ-
ⲡⲉ ⲉⲃⲟⲗ ⲧⲱⲛ ⲧⲡⲓⲥⲧⲓⲥ ⲇⲉ ⲧⲥⲟϥⲓⲁ ⲛ-
ⲧⲁⲣⲉⲥⲛⲁⲩ ⲉⲣⲟϥ ϩⲙ ⲡϣⲓⲕ ⲛⲙⲙⲟⲟⲩ ⲉϥ-
ⲕⲓⲙ ⲡⲉϫⲁⲥ ⲛⲁϥ ϫⲉ ⲡⲛⲉⲁⲛⲓⲥⲕⲟⲥ ⲉ-
ⲣⲓⲇⲓⲁⲡⲉⲣⲁ ϣⲁ ⲛⲓⲙⲁ ⲉⲧⲉ ⲡⲉϥⲃⲱⲗ ⲡⲉ
ⲓ+ⲁⲗⲇⲁⲃⲁⲱⲑ̅ ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲧⲁⲣ-
ⲝⲏ ⲙⲡϣⲁϫⲉ ⲟⲩⲱⲛϩ ⲡⲁⲉⲓ ⲛⲧⲁϩⲡⲱϩ
ϣⲁ ⲛⲛⲟⲩⲧⲉ ⲙⲛ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲙⲛ ⲛⲣⲱⲙⲉ
ⲁⲩⲱ ⲡⲉⲛⲧⲁϩϣⲱⲡⲉ ϩⲓⲧⲙ ⲡϣⲁϫⲉ ⲁⲩ-
ϫⲟⲕϥ ⲉⲃⲟⲗ ⲛϭⲓ ⲛⲛⲟⲩⲧⲉ ⲙⲛ ⲛⲁⲅⲅⲉ-
ⲗⲟⲥ ⲙⲛ ⲛⲣⲱⲙⲉ ⲡⲁⲣⲝⲱⲛ ϭⲉ ⲓ+ⲁⲗⲧⲁⲃⲁⲱⲑ̅
ϥⲟ ⲛⲁⲧⲥⲟⲟⲩⲛ ⲁⲧⲇⲩⲛⲁⲙⲓⲥ ⲛⲧⲡⲓⲥⲧⲓⲥ
ⲙⲡⲉϥⲛⲁⲩ ⲁⲡⲉⲥϩⲟ ⲁⲗⲗⲁ ⲁϥⲛⲁⲩ ⲁⲡⲉⲓ-
ⲛⲉ ⲛⲧⲁϩϣⲁϫⲉ ⲛⲙⲙⲁϥ ϩⲙ ⲡⲙⲟⲟⲩ
ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲧⲉⲥⲙⲏ ⲉⲧⲙⲙⲁⲩ ⲁϥⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲓⲁⲗⲇⲁⲱⲑ ⲛⲧⲉⲗⲉⲓⲟⲥ ⲇⲉ
ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲁⲣⲓⲁⲏⲗ ϫⲉ ⲛⲉⲩⲉⲓ-
ⲛⲉ ⲙⲙⲟⲩⲉⲓ ⲡⲉ ⲛⲧⲁⲣⲉ ⲡⲁⲉⲓ ⲇⲉ ϣⲱⲡⲉ
ⲉⲩⲛⲧⲁϥ ⲙⲙⲁⲩ ⲛⲧⲉⲭⲟⲩⲥⲓⲁ ⲛⲑⲩⲗⲏ
ⲁⲧⲡⲓⲥⲧⲓⲥ ⲧⲥⲟϥⲓⲁ ⲣⲁⲛⲁⲝⲱⲣⲉⲓ ⲉϩⲣⲁⲓ
ⲉⲡⲉⲥⲟⲩⲟⲉⲓⲛ ⲛⲧⲁⲣⲉ ⲡⲓⲁⲣⲝⲱⲛ ⲛⲁⲩ
ⲉⲡⲉϥⲙⲉⲅⲉⲑⲟⲥ ⲁⲩⲱ ⲛⲧⲁϥ ⲟⲩⲁⲁⲧϥ
ⲡⲉⲛⲧⲁϥⲛⲁⲩ ⲉⲣⲟϥ ⲙⲡⲉϥⲛⲁⲩ ⲉⲕⲉⲟⲩⲁ
ⲉⲓ ⲙⲏⲧⲓ ⲁⲙⲟⲟⲩ ϩⲓ ⲕⲁⲕⲉ ⲧⲟⲧⲉ ⲁϥⲙⲉⲉⲩⲉ
ϫⲉ ⲛⲧⲟϥ ⲟⲩⲁⲁⲧϥ ⲡⲉⲧϣⲟⲟⲡ ⲡⲉϥⲙⲉ-
. ⲁϥϫⲱⲕ ⲉⲃⲟⲗ ϩⲓⲧⲙ ⲡϣⲁϫⲉ ⲁϥ

ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲟⲩⲡⲛⲁ̅ ⲉϥⲛⲛⲁ ⲉϥⲛⲛⲏⲩ
ϩⲓϫⲛ ⲙⲙⲟⲟⲩ ⲛⲧⲁⲣⲉ ⲡⲡⲛⲁ̅ ⲇⲉ ⲉⲧⲙⲙⲁⲩ
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲡⲁⲣⲝⲱⲛ ⲡⲱⲣϫ ⲛⲧⲟⲩⲥⲓⲁ
ⲙⲙⲟⲟⲩ ⲁⲩⲙⲉⲣⲟⲥ ⲁⲩⲱ ⲡⲉⲧϣⲟⲩⲱⲟⲩ
ⲁⲩⲡⲟⲣϫϥ ⲁⲕⲉⲙⲉⲣⲟⲥ ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲑⲩ-
ⲗⲏ ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛⲟⲩⲙⲁ ⲛϣⲱⲡⲉ ⲁϥⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲧⲡⲉ ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲑⲩⲗⲏ ⲁ-
ⲡⲁⲣⲝⲱⲛ ⲧⲁⲙⲓⲟ ⲛⲟⲩϩⲩⲡⲟⲡⲟⲇⲓⲟⲛ
ⲁϥⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲕⲁϩ ⲙⲛⲙⲛⲛⲥⲱⲥ
ⲁⲡⲁⲣⲝⲱⲛ ⲙⲉⲉⲩⲉ ϩⲛ ⲧⲉϥϥⲩⲥⲓⲥ ⲁϥⲧⲁ-
ⲙⲓⲟ ⲉⲃⲟⲗ ϩⲓⲧⲙ ⲡϣⲁϫⲉ ⲛⲛⲟⲩϩⲟⲩⲧⲥϩⲓ-
ⲙⲉ ⲁϥⲟⲩⲱⲛ ⲛⲧⲉϥⲧⲁⲡⲣⲟ ⲁϥϫⲟⲩϫⲟⲩ ⲉ-
ⲣⲟϥ ⲛⲧⲁⲣⲟⲩⲟⲩⲱⲛ ⲛⲛⲉϥⲃⲁⲗ ⲁϥⲛⲁⲩ
ⲁⲡⲉϥⲉⲓⲱⲧ ⲁⲩⲱ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲓ ⲁⲡⲉϥ-
ⲉⲓⲱⲧ ⲇⲉ ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲓ+ⲁⲱ̅ ⲡⲁⲗⲓⲛ ⲁϥ-
ⲧⲁⲙⲓⲟ ⲡⲙⲁϩⲥⲛⲁⲩ ⲛϣⲏⲣⲉ ⲁϥϫⲟⲩϫⲟⲩ
ⲉⲣⲟϥ ⲁϥⲟⲩⲱⲛ ⲛⲛⲉϥⲃⲁⲗ ⲁϥϫⲟⲟⲥ ⲙ-
ⲡⲉϥⲉⲓⲱⲧ ϫⲉ ⲁ ⲉ ⲁⲡⲉϥⲉⲓⲱⲧ ⲙⲟⲩⲧⲉ
ⲉⲣⲟϥ ϫⲉ ⲉⲗⲱⲁⲓ̅ ⲡⲁⲗⲓⲛ ⲁϥⲧⲁⲙⲓⲟ ⲙ-
ⲡⲙⲁϩϣⲟⲙⲧ ⲛϣⲏⲣⲉ ⲁϥϫⲟⲩϫⲟⲩ ⲉⲣⲟϥ ⲁϥⲟⲩⲱⲛ ⲛⲛⲉϥ-
ⲃⲁⲗ ⲁϥϫⲟⲟⲥ ⲙⲡⲉϥⲉⲓⲱⲧ ϫⲉ ⲁⲥ ⲁⲡⲉϥ-
ⲉⲓⲱⲧ ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲁⲥⲧⲁϥⲁⲓⲟⲥ ⲛⲁ-
ⲉⲓ ⲛⲉ ⲡϣⲟⲙⲧ ⲛϣⲏⲣⲉ ⲙⲡⲟⲩⲉⲓⲱⲧ ⲁ-
ⲥⲟϣϥ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲝⲁⲟⲥ ⲛϩⲟⲩⲧ-
ⲥϩⲓⲙⲉ ⲟⲩⲛⲧⲁⲩ ⲙⲙⲁⲩ ⲙⲡⲟⲩⲣⲁⲛ ⲛϩⲟ-
ⲟⲩⲧ ⲙⲛ ⲡⲟⲩⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲡⲣⲁⲛ ⲛⲥϩⲓⲙⲉ
ⲡⲉ ⲧⲡⲣⲟⲛⲟⲓⲁ ⲥⲁⲙⲃⲁⲑⲁⲥ ⲉⲧⲉ ⲑⲉⲃⲇⲟ-
ⲙⲁⲥ ⲧⲉ ⲡⲉϥϣⲏⲣⲉ ⲇⲉ ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ
ϫⲉ ⲓ+ⲁⲱ̅ ⲡⲉϥⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲧⲉ ⲧⲙⲛ̅ⲧϫⲁⲉⲓⲥ
ⲥⲁⲃⲁⲱⲑ̅ ⲡⲉϥⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲧⲉ ⲧⲙⲛⲧⲛⲟⲩ-
ⲧⲉ ⲁⲇⲱⲛⲁⲓⲟⲥ ⲡⲉϥⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲧⲉ ⲧⲙⲛⲧ̅-
ⲣⲣⲟ ⲉⲗⲱⲁⲓⲟⲥ ⲡⲉϥⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲡⲉ ⲡⲕⲱϩ
ⲱⲣⲁⲓⲟⲥ ⲡⲉϥⲣⲁⲛ ⲛⲥϩⲓⲙⲉ ⲧⲉ ⲧⲙⲛⲧⲣⲙ-
ⲙⲁⲟ ⲁⲥⲧⲁϥⲁⲓⲟⲥ ⲇⲉ ⲡⲉϥⲣⲁⲛ ⲛⲥϩⲓⲙⲉ

ⲧⲉ ⲧⲥⲟϥⲓⲁ ⲛⲁⲉⲓ ⲛⲉ ⲧⲥⲟϣϥⲉ ⲛⲇⲩⲛⲁ-
ⲙⲓⲥ ⲛⲧⲥⲟϣϥⲉ ⲙⲡⲉ ⲙⲡⲝⲁⲟⲥ ⲁⲩϣⲱ-
ⲡⲉ ⲇⲉ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ ⲁⲡⲧⲩⲡⲟⲥ ⲛⲁⲑⲁ-
ⲛⲁⲧⲟⲥ ⲉⲧϣⲟⲟⲡ ϩⲓ ⲧⲟⲩⲉϩⲏ ⲕⲁⲧⲁ ⲡⲟⲩ-
ⲱϣ ⲛⲧⲡⲓⲥⲧⲓⲥ ϫⲉⲕⲁⲁⲥ ⲡⲉⲓⲛⲉ ⲙⲡⲉⲧ-
ϣⲟⲟⲡ ϫⲓⲛ ⲛϣⲟⲣⲡ ⲉϥⲛⲁⲁⲣⲝⲉⲓ ϣⲁ
ⲛⲁⲣⲏϫϥ ⲕⲛⲁϩⲉ ⲁⲧⲉⲛⲉⲣⲅⲓⲁ ⲛⲛⲉⲉⲓⲣⲁⲛ
ⲙⲛ ⲧⲇⲩⲛⲁⲙⲓⲥ ⲛⲛϩⲟⲟⲩⲧ ϩⲛ ⲧⲁⲣⲝⲁⲅ-
ⲅⲉⲗⲓⲕⲏ ⲙⲙⲱⲩⲥⲏⲥ ⲡⲉⲡⲣⲟϥⲏⲧⲏⲥ ⲛ-
ⲣⲁⲛ ⲇⲉ ⲛⲛⲉϩⲓⲟⲙⲉ ϩⲛ ⲧϣⲟⲣⲡ ⲛⲃⲓⲃⲗⲟⲥ
ⲛⲛⲱⲣⲁⲓⲁⲥ ⲡⲁⲣⲝⲓⲅⲉⲛⲏⲧⲱⲣ ⲇⲉ ⲓ+ⲁⲗⲇⲁ̅-
ⲃⲁⲱⲑ̅ ⲉⲩⲛⲧⲁϥ ϩⲛⲛⲟϭ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲁϥ-
ⲧⲁⲙⲓⲟ ⲛϩⲙⲡⲏⲩⲉ ⲙⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛⲛⲉϥ-
ϣⲏⲣⲉ ϩⲓⲧⲙ ⲡϣⲁϫⲉ ⲉⲛⲉⲥⲱⲟⲩ ⲙⲙⲁⲛ-
ϣⲱⲡⲉ ⲁⲩⲱ ⲕⲁⲧⲁ ⲡⲉ ϩⲛⲛⲟϭ ⲛⲉⲟⲟⲩ ⲉⲩ-
ⲥⲟⲧⲡ ⲛⲥⲟϣϥ ⲛⲕⲱⲃ ϩⲛⲑⲣⲟⲛⲟⲥ ⲙⲛ
ϩⲙⲙⲁ ⲛϣⲱⲡⲉ ⲙⲛ ϩⲛⲣⲡⲏⲩⲉ ⲁⲩⲱ ϩⲛ-
ϩⲁⲣⲙⲁ ⲁⲩⲱ ϩⲙⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲡⲛⲁ̅ ⲉϩⲣⲁⲓ
ⲁⲩⲁϩⲟⲣⲁⲧⲟⲛ ⲙⲛ ⲛⲟⲩⲉⲟⲟⲩ ⲡⲟⲩⲁ ⲡⲟⲩⲁ
ⲟⲩⲛⲧⲁϥⲥⲉ ϩⲛ ⲧⲉϥⲡⲉ ϩⲛⲥⲧⲣⲁⲧⲉⲩⲙⲁ ⲛ-
ⲇⲩⲛⲁⲙⲓⲥ ⲛⲛⲟⲩⲧⲉ ϩⲓ ϫⲟⲉⲓⲥ ϩⲓ ⲁⲅⲅⲉⲗⲟⲥ
ϩⲓ ⲁⲣⲝⲁⲅⲅⲉⲗⲟⲥ ϩⲛⲧⲃⲁ ⲉⲙⲛⲧⲁⲩ ⲏⲡⲉ ⲁ-
ⲧⲣⲟⲩⲣϩⲩⲡⲏⲣⲉⲧⲉⲓ ϫⲓⲥⲧⲟⲣⲓⲁ ⲛⲛⲁⲉⲓ ⲕⲛⲁ-
ϩⲉ ⲉⲣⲟⲥ ⲁⲕⲣⲓⲃⲱⲥ ϩⲙ ⲡϣⲟⲣⲡ ⲛⲗⲟⲅⲟⲥ
ⲛⲱⲣⲁⲓⲁⲥ ⲁⲩϫⲟⲕⲟⲩ ⲇⲉ ⲉⲃⲟⲗ ϩⲛ tⲡⲉ ϣⲁ-
ϩⲣⲁⲓ ⲉⲧⲙⲉϩⲥⲟⲉ ⲙⲡⲉ ⲧⲁ ⲧⲥⲟϥⲓⲁ ⲁⲩ-
ϣⲟⲣϣⲣ ⲛⲧⲡⲉ ⲙⲛ ⲡⲉϥⲕⲁϩ ⲉⲃⲟⲗ ϩⲓⲧⲛ
ⲡⲉⲧϣⲧⲟⲣⲧⲣ ⲉⲧⲙⲡⲓⲧⲛ ⲙⲙⲁⲩ ⲧⲏⲣⲟⲩ
ⲁⲩⲱ ⲁⲧⲥⲟⲉ ⲙⲡⲉ ⲛⲟⲉⲓⲛ ⲛⲉⲥⲉⲥⲟⲟⲩⲛ
ⲅⲁⲣ ⲛϭⲓ ⲛⲇⲩⲛⲁⲙⲓⲥ ⲙⲡⲝⲁⲟⲥ ϫⲉ ⲛⲓⲙ ⲡⲉⲛ-
ⲧⲁϩⲧⲁⲕⲟ ⲛⲧⲡⲉ ⲉⲧⲙⲡⲓⲧⲛ ⲙⲙⲟⲟⲩ ⲛ-
ⲧⲁⲣⲉⲥⲉⲓⲙⲉ ⲇⲉ ⲛϭⲓ ⲧⲡⲓⲥⲧⲓⲥ ⲁⲡϣⲱϣϥ
ⲙⲡⲉϣⲧⲟⲣⲧⲣ ⲁⲥϫⲟⲟⲩ ⲙⲡⲉⲥⲛⲓϥⲉ ⲁⲥ-
ⲙⲟⲣϥ ⲁⲥⲛⲟϫϥ ⲉⲡⲓⲧⲛ ⲉⲡⲧⲁⲣⲧⲁⲣⲟⲛ
ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲧⲡⲉ ⲥⲙⲛⲧⲥ ⲙⲛ

ⲡⲉⲥⲕⲁϩ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲧⲥⲟϥⲓⲁ ⲛⲓⲁⲗⲇⲁⲃⲁ̅-
ⲱⲑ/̅ ⲧⲉⲧⲙⲡⲓⲧⲛ ⲙⲙⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲛⲧⲁ-
ⲣⲉ ⲙⲡⲏⲩⲉ ⲇⲉ ⲥⲙⲛⲧⲟⲩ ⲙⲛ ⲛⲟⲩϭⲟⲙ
ⲙⲛ ⲧⲟⲩⲇⲓⲟⲓⲕⲏⲥⲓⲥ ⲧⲏⲣⲥ ⲁⲡⲁⲣⲝⲓⲅⲉⲛⲉ-
ⲧⲱⲣ ϫⲓⲥⲉ ⲙⲙⲟϥ ⲁⲩⲱ ⲁϥϫⲓ ⲉⲟⲟⲩ ϩⲓⲧⲛ
ⲧⲥⲧⲣⲁⲧⲉⲓⲁ ⲧⲏⲣⲥ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲁⲩⲱ ⲛⲛⲟⲩ-
ⲛⲉ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲟⲩⲥⲙⲟⲩ
ⲙⲛⲛⲟⲩⲉⲟⲟⲩ ⲁⲩⲧⲁⲁϥ ⲛⲁϥ ⲛⲧⲟϥ ⲇⲉ ⲁϥ-
ⲟⲩⲛⲟϥ ϩⲙ ⲡⲉϥϩⲏⲧ ⲁⲩⲱ ⲁϥϣⲟⲩϣⲟⲩ
ⲙⲙⲟϥ ⲛⲛⲁⲩ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ ⲛⲁⲩ
ϫⲉ tⲣ ⲝⲣⲉⲓⲁ ⲁⲛ ⲗⲗⲁⲁⲩ ⲡⲉϫⲁϥ ϫⲉ ⲁ-
ⲛⲟⲕ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲙⲛ ⲕⲉⲟⲩⲁ ϣⲟⲟⲡ
ⲁϫⲛⲧ ⲛⲧⲁⲣⲉϥϫⲉ ⲛⲁⲉⲓ ⲇⲉ ⲁϥⲣ ⲛⲟⲃⲉ ⲁ-
ⲛⲁⲧⲙⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲧϫⲉ ⲟⲩⲱ ⲁⲩⲱ ⲁⲩⲁ-
ⲣⲏϩ ⲛⲁϥ ⲛⲧⲁⲣⲉ ⲧⲡⲓⲥⲧⲓⲥ ϭⲉ ⲛⲁⲩ ⲁⲧⲙⲛⲧ-
ⲁⲥⲉⲃⲏⲥ ⲙⲡⲛⲟϭ ⲛⲁⲣⲝⲱⲛ ⲁⲥⲃⲱⲗⲕ
ⲛⲉⲩⲛⲁⲩ ⲁⲛ ⲉⲣⲟⲥ ⲡⲉϫⲁⲥ ϫⲉ ⲕⲣⲡⲗⲁⲛⲁ
ⲥⲁⲙⲁⲏⲗ ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲃⲃⲗⲗⲉ
ⲟⲩⲛ ⲟⲩⲣⲱⲙⲉ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲣⲣⲙⲟⲩⲟⲉⲓⲛ
ϣⲟⲟⲡ ϩⲓ ⲧⲉⲕϩⲏ ⲡⲁⲉⲓ ⲉⲧⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ϩⲛ ⲛⲉⲧⲙⲡⲗⲁⲥⲙⲁ ϥⲛⲁⲣⲕⲁⲧⲁⲡⲁⲧⲉⲓ ⲙ-
ⲙⲟⲕ ⲛⲑⲉ ⲛⲛⲓⲟⲙⲉ ⲛⲕⲉⲣⲁⲙⲉⲩⲥ ϣⲁⲩ-
ⲥⲟⲙⲟⲩ ⲁⲩⲱ ⲕⲛⲁⲃⲱⲕ ⲙⲛ ⲛⲉⲧⲉ ⲛⲟⲩⲕ
ⲛⲉ ⲁⲡⲓⲧⲛ ϣⲁ ⲧⲉⲕⲙⲁⲁⲩ ⲡⲛⲟⲩⲛ ϩⲛ
ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲅⲁⲣ ⲛⲛⲉⲧⲛϩⲃⲏⲩⲉ ⲥⲉ-
ⲛⲁⲣⲕⲁⲧⲁⲗⲩⲉ ⲙⲡϣⲧⲁ ⲧⲏⲣϥ ⲛⲧⲁϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲧⲙⲉ ⲁⲩⲱ ϥⲛⲁⲱϫⲛ ⲛϥⲣ
ⲑⲉ ⲙⲡⲉⲧⲉ ⲙⲡⲉϥϣⲱⲡⲉ ⲛⲧⲁⲣⲉ ⲧⲡⲓ-
ⲥⲧⲓⲥ ϫⲉ ⲛⲁⲉⲓ ⲁⲥϭⲱⲗⲡ ⲉⲃⲟⲗ ϩⲛⲛⲙ-
ⲙⲟⲟⲩ ⲙⲡⲉⲥⲉⲓⲛⲉ ⲛⲧⲉⲥⲙⲛⲧⲛⲟϭ ⲁⲩ-
ⲱ ⲛⲧⲉⲉⲓϩⲉ ⲁⲥⲣⲁⲛⲁⲝⲱⲣⲉⲓ ⲉϩⲣⲁⲓ ⲉ-
ⲡⲉⲥⲟⲩⲟⲉⲓⲛ ⲥⲁⲃⲁⲱⲑ̅ ⲇⲉ ⲡϣⲏⲣⲉ
ⲛⲓⲁⲗⲇⲁⲃⲁⲱⲑ̅ ⲛⲧⲁⲣⲉϥⲥⲱⲧⲙ ⲁⲧ-
ⲥⲙⲏ ⲛⲧⲡⲓⲥⲧⲓⲥ ⲁϥϩⲩⲙⲛⲉⲓ ⲉⲣⲟⲥ ⲁϥⲣ-
ⲕⲁⲧⲁⲅⲉⲓⲛⲱⲥⲕⲉ ⲙⲡⲉⲓⲱⲧ

ⲉϫⲛ ⲡϣⲁϫⲉ ⲛⲧⲡⲓⲥⲧⲓⲥ ⲁϥt ⲉⲟⲟⲩ ⲛⲁⲥ
ϫⲉ ⲁⲥⲧⲁⲙⲟⲟⲩ ⲁⲡⲣⲱⲙⲉ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ
ⲙⲛ ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲧⲡⲓⲥⲧⲓⲥ ⲇⲉ ⲧⲥⲟϥⲓⲁ ⲁⲥ-
ⲥⲱⲧ ⲙⲡⲉⲥⲧⲏⲏⲃⲉ ⲉⲃⲟⲥ ⲁⲥⲡⲱϩⲧ ⲁϫⲱϥ
ⲛⲟⲩⲟⲉⲓⲛ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲥⲟⲩⲟⲉⲓⲛ ⲁⲩⲕⲁ-
ⲧⲁⲕⲣⲓⲙⲁ ⲙⲡⲉϥⲉⲓⲱⲧ ⲥⲁⲃⲁⲱⲑ ϭⲉ ⲛⲧⲁ-
ⲣⲉϥϫⲓ ⲟⲩⲟⲉⲓⲛ ⲁϥϫⲓ ⲟⲩⲛⲟϭ ⲛⲉⲭⲟⲩⲥⲓⲁ
ⲉϩⲟⲩⲛ ⲉⲛⲇⲩⲛⲁⲙⲓⲥ ⲧⲏⲣⲟⲩ ⲙⲡⲝⲁⲟⲥ
ϫⲓⲙ ⲡϩⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ
ⲡϫⲟⲉⲓⲥ ⲛⲛϭⲟⲙ ⲁϥⲙⲉⲥⲧⲉ ⲡⲉϥⲉⲓⲱⲧ ⲡⲕⲁ-
ⲕⲉ ⲁⲩⲱ ⲧⲉϥⲙⲁⲁⲩ ⲡⲛⲟⲩⲛ ⲁϥⲥⲓⲝⲁⲛⲉ ⲁ-
ⲧⲉϥⲥⲱⲛⲉ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲁⲣⲝⲓⲅⲉⲛⲏⲧⲱⲣ
ⲡⲉⲧⲛⲛⲁ ⲉⲧⲛⲛⲏⲩ ϩⲓϫⲛ ⲙⲙⲟⲟⲩ ⲉⲧⲃⲉ
ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲇⲉ ⲁⲛⲉⲭⲟⲩⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲕⲱϩ
ⲉⲣⲟϥ ⲛⲧⲉ ⲡⲝⲁⲟⲥ ⲁⲩⲱ ⲛⲧⲁⲣⲟⲩϣⲧⲟⲣⲧⲣ
ⲁⲩⲉⲓⲣⲉ ⲛⲟⲩⲛⲟϭ ⲙⲡⲟⲗⲉⲙⲟⲥ ϩⲛ ⲧⲥⲁϣ-
ϥⲉ ⲙⲡⲉ ⲧⲟⲧⲉ ⲧⲡⲓⲥⲧⲓⲥ ⲧⲥⲟϥⲓⲁ ⲛⲧⲁⲣⲉⲥ-
ⲛⲁⲩ ⲁⲡⲡⲟⲗⲉⲙⲟⲥ ⲁⲥϫⲟⲟⲩ ⲛⲥⲁⲃⲁⲱⲑ
ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲥⲟⲩⲟⲉⲓⲛ ⲛⲥⲁϣϥ ⲛⲁⲣⲝⲁⲅ-
ⲅⲉⲗⲟⲥ ⲁⲩⲧⲟⲣⲡϥ ⲉϩⲣⲁⲓ ⲉⲧⲙⲁϩⲥⲁϣϥⲉ ⲙ-
ⲡⲉ ⲁⲩⲱⲉϩⲣⲁⲧⲟⲩ ϩⲓ ⲧⲉϥϩⲏ ϩⲱⲥ ⲇⲓⲁⲕⲟ-
ⲛⲟⲥ ⲡⲁⲗⲓⲛ ⲁⲥϫⲟⲟⲩ ⲛⲁϥ ⲛⲕⲉϣⲟⲙⲧ
ⲛⲁⲣⲝⲁⲅⲅⲉⲗⲟⲥ ⲁⲥⲥⲙⲛ ⲧⲙⲛⲧⲉⲣⲟ ⲛⲁϥ
ⲛⲧⲡⲉ ⲟⲩⲟⲛ ⲛⲓⲙ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁϣⲱⲡⲉ
ⲙⲡⲥⲁ ⲛϩⲣⲉ ⲙⲡⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛⲛⲟⲩⲧⲉ
ⲙⲡⲝⲁⲟⲥ ⲛⲧⲁⲣⲉ ⲥⲁⲃⲁⲱⲑ ⲇⲉ ϫⲓ ⲡⲧⲟⲡⲟⲥ
ⲛⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲉⲡⲙⲁ ⲛⲧⲉϥⲙⲉⲧⲁⲛⲟⲓⲁ
ⲉⲧⲓ ⲁⲧⲡⲓⲥⲧⲓⲥ t ⲛⲁϥ ⲛⲧⲉⲥϣⲉⲉⲣⲉ ⲛⲍⲱⲏ
ⲙⲛⲛⲟⲩⲛⲟϭ ⲛⲉⲭⲟⲩⲥⲓⲁ ϫⲉⲕⲁⲁⲥ ⲉⲥⲛⲁ-
ⲧⲁⲙⲟϥ ⲁⲛⲉⲧϣⲟⲟⲡ ⲧⲏⲣⲟⲩ ϩⲛ ⲧⲙⲁϩ
ϣⲙⲟⲩⲛⲉ ϩⲱⲥ ⲉⲩⲛⲧⲁϥ ⲇⲉ ⲛⲟⲩⲉⲭⲟⲩⲥⲓⲁ
ⲁϥⲧⲁⲙⲓⲟ ⲛⲁϥ ⲛϣⲟⲣⲡ ⲛⲟⲩⲙⲁ ⲛϣⲱ-
ⲡⲉ ⲟⲩⲛⲟϭ ⲡⲉ ⲉϥⲧⲁⲉⲓⲏⲩ ⲉⲙⲁⲧⲉ ⲉϥⲟ ⲛ
ⲥⲁϣϥ ⲛⲕⲱⲃ ⲡⲁⲣⲁ ⲛⲉⲧϣⲟⲟⲡ ⲧⲏⲣⲟⲩ
ϩⲛ ⲧⲥⲁϣϥⲉ ⲙⲡⲉ ⲙⲡⲙⲧⲟ ⲇⲉ ⲉⲃⲟⲗ

ⲙⲡⲉϥⲙⲁ ⲛϣⲱⲡⲉ ⲁϥⲧⲁⲙⲉⲓⲟ ⲛⲟⲩⲑⲣⲟ-
ⲛⲟⲥ ⲉⲩⲛⲟϭ ⲡⲉ ⲉϥϩⲓϫⲛ ⲟⲩϩⲁⲣⲙⲁ ⲉϥⲟ
ⲛϥⲧⲟⲟⲩ ⲙⲡⲣⲟⲥⲱⲡⲟⲛ ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ
ϫⲉ ⲝⲉⲣⲟⲩⲃⲓⲛ ⲡⲝⲉⲣⲟⲩⲃⲓⲛ ⲇⲉ ⲟⲩⲛⲧⲁϥ
ⲙⲙⲁⲩ ⲛϣⲙⲟⲩⲛⲉ ⲙⲙⲟⲣϥⲏ ⲕⲁⲧⲁ ⲡϥ-
ⲧⲟⲩⲕⲟⲟϩ ϩⲙⲙⲟⲣϥⲏ ⲙⲙⲟⲩⲉⲓ ⲁⲩⲱ ϩⲙ-
ⲙⲟⲣϥⲏ ⲙⲙⲁⲥⲉ ⲁⲩⲱ ϩⲙⲙⲟⲣϥⲏ ⲣⲣⲱ-
ⲙⲉ ⲙⲛ ϩⲙⲙⲟⲣϥⲏ ⲛⲁⲉⲧⲟⲥ ϩⲱⲥⲧⲉ ⲙⲙⲟⲣ-
ϥⲏ ⲧⲏⲣⲟⲩ ⲥⲉⲉⲓⲣⲉ ⲛⲥⲉⲧⲁϥⲧⲉ ⲙⲙⲟⲣϥⲏ
ⲁⲩⲱ ⲥⲁϣϥ ⲛⲁⲣⲝⲁⲅⲅⲉⲗⲟⲥ ⲉⲩⲁϩⲉⲣⲁⲧⲟⲩ
ϩⲓ ⲧⲉϥϩⲏ ⲛⲧⲟϥ ⲡⲉ ⲡⲙⲁϩϣⲙⲟⲩⲛ ⲉⲩⲛ-
ⲧⲁϥ ⲉⲭⲟⲩⲥⲓⲁ ⲙⲙⲟⲣϥⲏ ⲧⲏⲣⲟⲩ ⲥⲉⲉⲓⲣⲉ
ⲛϣⲃⲉⲥⲛⲟⲟⲩⲥ ⲉⲃⲟⲗ ⲅⲁⲣ ϩⲙ ⲡⲉⲉⲓϩⲁⲣⲙⲁ
ⲁⲩϫⲓ ⲧⲩⲡⲟⲥ ⲛϭⲓ ⲡϣⲃⲉⲥⲛⲟⲟⲩⲥ ⲛⲛⲟⲩ-
ⲧⲉ ⲁⲩϫⲓ ⲧⲩⲡⲟⲥ ⲁⲧⲣⲟⲩⲣⲁⲣⲝⲉⲓ ⲉϫⲛ ⲧϫⲃⲉ-
ⲥⲛⲟⲟⲩⲥ ⲛⲁⲥⲡⲉ ⲛⲛϩⲉⲑⲛⲟⲥ ϩⲓϫⲛ ⲡⲑⲣⲟ-
ⲛⲟⲥ ⲇⲉ ⲉⲧⲙⲙⲁⲩ ⲁϥⲧⲁⲙⲓⲉ ϩⲛⲕⲉⲁⲅⲅⲉ-
ⲗⲟⲥ ⲙⲙⲟⲣϥⲏ ⲛⲇⲣⲁⲕⲱⲛ ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟ-
ⲟⲩ ϫⲉ ⲥⲁⲣⲁϥⲓⲛ ⲉⲩt ⲉⲟⲟⲩ ⲛⲁϥ ⲛⲛⲁⲩ
ⲛⲓⲙ ⲙⲛⲛⲥⲱⲥ ⲁϥⲧⲁⲙⲓⲟ ⲛⲟⲩⲉⲕⲕⲗⲏⲥⲓⲁ
ⲛⲁⲅⲅⲉⲗⲟⲥ ϩⲛϣⲟ ⲙⲛ ϩⲛⲧⲃⲁ ⲉⲙⲛⲧⲟⲩ
ⲏⲡⲉ ⲉⲥⲧⲛⲧⲟⲛⲧ ⲉⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧϩⲛ
ⲧⲙⲁϩϣⲙⲟⲩⲛⲉ ⲁⲩⲱ ⲟⲩϣⲣⲡⲙⲙⲓⲥⲉ
ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲓⲥⲣⲁⲏⲗ ⲉⲧⲉ ⲡⲁⲉⲓ
ⲡⲉ ⲡⲣⲱⲙⲉ ⲉⲧⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲕⲉ-
ⲟⲩⲁ ϫⲉ ⲓⲏⲥ̅ ⲡⲉⲝⲥ ⲉϥⲧⲛⲧⲱⲛ ⲉⲡⲥⲱⲧⲏⲣ
ⲉⲧϩⲓ ⲡⲥⲁ ⲛⲧⲡⲉ ⲛⲧⲙⲁϩϣⲙⲟⲩⲛⲉ ⲉϥ-
ϩⲙⲟⲟⲥ ϩⲓ ⲟⲩⲛⲁⲙ ⲙⲙⲟϥ ϩⲓϫⲛ ⲟⲩⲑⲣⲟ-
ⲛⲟⲥ ⲉϥⲧⲁⲉⲓⲏⲩ ϩⲓ ϭⲃⲟⲩⲣ ⲇⲉ ⲙⲙⲟϥ ⲉⲥ-
ϩⲙⲟⲟⲥ ⲛϭⲓ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲙⲡⲡⲛⲁ̅ ⲉⲧⲟⲩ-
ⲁⲁⲃ ϩⲓϫⲛ ⲟⲩⲑⲣⲟⲛⲟⲥ ⲉⲥt ⲉⲟⲟⲩ ⲛⲁϥ
ⲁⲩⲱ ⲥⲉⲁϩⲉⲣⲁⲧⲟⲩ ϩⲓ ⲧⲉⲥⲉϩⲏ ⲛϭⲓ ⲧⲥⲁ-
ϣϥⲉ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲩⲙ ⲙⲁⲁⲃⲉ ⲛϭⲓⲑⲁ-
ⲣⲁ ⲛⲧⲟⲟⲧⲟⲩ ⲙⲛ ϩⲙⲯⲁⲗⲧⲏⲣⲓⲟⲛ ⲙⲛ

ϩⲛⲥⲁⲗⲡⲓⲅⲭ ⲉⲩt ⲉⲟⲟⲩ ⲛⲁϥ ⲁⲩⲱ ⲛⲥⲧⲣⲁ-
ⲧⲉⲩⲙⲁ ⲧⲏⲣⲟⲩ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲥⲉt ⲉⲟⲟⲩ ⲛⲁϥ
ⲁⲩⲱ ⲥⲉⲥⲙⲟⲩ ⲉⲣⲟϥ ⲉϥϩⲙⲟⲟⲥ ⲇⲉ ϩⲓϫⲛ ⲟⲩ-
ⲑⲣⲟⲛⲟⲥ ⲟⲩⲟⲉⲓⲛ ⲛⲟⲩⲛⲟϭ ⲛⲕⲗⲟⲟⲗⲉ ⲉⲥⲥⲕⲉ-
ⲡⲁⲥⲉ ⲙⲙⲟϥ ⲁⲩⲱ ⲛⲉ ⲙⲛ ⲗⲁⲁⲩ ⲛⲙⲙⲁϥ
ϩⲛ ⲧⲉⲕⲗⲟⲟⲗⲉ ⲉⲓ ⲙⲏⲧⲓ ⲁⲧⲥⲟϥⲓⲁ ⲛⲧⲡⲓⲥⲡⲥ
ⲉⲥⲧⲥⲉⲃⲟ ⲙⲙⲟϥ ⲁⲛⲉⲧϣⲟⲟⲡ ⲧⲏⲣⲟⲩ ϩⲛ ⲧⲙⲁϩ-
ϣⲙⲟⲩⲛⲉ ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁⲧⲁⲙⲉⲓⲟ ⲛⲛⲧⲟⲛ-
ⲧⲛ ⲛⲛⲏ ϣⲓⲛⲁ ⲧⲙⲛⲧⲉⲣⲟ ⲉⲥⲛⲁⲙⲟⲩⲛ ⲉⲃⲟⲗ
ⲛⲁϥ ϣⲁ ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲛⲙⲡⲏⲩⲉ ⲙⲡⲝⲁⲟⲥ
ⲙⲛ ⲛⲟⲩⲇⲩⲛⲁⲙⲓⲥ ⲧⲡⲓⲥⲧⲓⲥ ⲇⲉ ⲧⲥⲟϥⲓⲁⲥ-
ⲡⲟⲣϫϥ ⲉⲡⲕⲁⲕⲉ ⲥ ⲁⲥⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ⲉⲟⲩⲛⲁⲙ
ⲙⲙⲟⲥ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ⲇⲉ ⲁⲥⲕⲁⲁϥ ϩⲓ ϭⲃⲟⲩⲣ
ⲙⲙⲟⲥ ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲙⲟⲩⲧⲉ ⲉⲟⲩ-
ⲛⲁⲙ ϫⲉ ⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ϭⲃⲟⲩⲣ ⲇⲉ ⲁⲩⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟⲥ ϫⲉ ⲧⲁⲇⲓⲕⲓⲁ ⲉⲧⲃⲉ ⲡⲁⲉⲓ ϭⲉ ⲁⲩϫⲓ
ⲧⲏⲣⲟⲩ ⲛⲟⲩⲕⲟⲥⲙⲟⲥ ⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲧⲇⲓⲕⲁⲓ-
ⲟⲥⲩⲛⲏ ⲙⲛ ⲧⲁⲇⲓⲕⲓⲁ ⲁϩⲉ ⲉⲣⲁⲓ ⲉϫⲛ ⲟⲩⲥⲱⲛⲧ
ⲧⲏⲣⲟⲩ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ϭⲉ ⲙⲡⲝⲁⲟⲥ ⲛⲧⲁ-
ⲣⲉϥⲛⲁⲩ ⲉⲡⲉϥϣⲏⲣⲉ ⲥⲁⲃⲁⲱⲑ ⲁⲩⲱ ⲡⲉ-
ⲟⲟⲩ ⲉⲧϥⲛϩⲏⲧϥ ϫⲉ ϥⲥⲟⲧⲡ ⲁⲛⲉⲭⲟⲩⲥⲓⲁ
ⲧⲏⲣⲟⲩ ⲙⲡⲝⲁⲟⲥ ⲁϥⲕⲱϩ ⲉⲣⲟϥ ⲁⲩⲱ ⲛⲧⲁ-
ⲣⲉϥϭⲱⲛⲧ ⲁϥϫⲡⲟ ⲙⲡⲙⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉϥ-
ⲙⲟⲩ ⲁⲩⲕⲁⲑⲓⲥⲧⲁ ⲙⲙⲟϥ ⲉϫⲛ ⲧⲙⲁϩⲥⲟⲉ
ⲙⲡⲉⲁⲩⲧⲁⲣⲡ ⲥⲁⲃⲁⲱⲑ̅ ⲙⲡⲙⲁ ⲉⲧⲙⲙⲁⲩ
ⲁⲩⲱ ⲧⲉⲉⲓϩⲉ ⲁϥϫⲱⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲁⲣⲓⲑⲙⲟⲥ
ⲛⲧⲥⲟⲉ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲡⲝⲁⲟⲥ ⲧⲟⲧⲉ ⲡⲙⲟⲩ
ⲉϥⲟ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ ⲁϥⲧⲱϩ ⲙⲛ ⲧⲉϥϥⲩⲥⲓⲥ
ⲁϥϫⲡⲟ ⲛⲥⲁϣϥ ⲛϣⲏⲣⲉ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ
ⲛⲁⲉⲓ ⲛⲉ ⲣⲣⲁⲛ ⲛⲛϩⲟⲟⲩⲧ ⲡⲕⲱϩ ⲡϭⲱⲛⲧ
ⲡⲣⲓⲙⲉ ⲡⲁϣ ⲉϩⲟⲙ ⲡⲡⲉⲛⲑⲟⲥ ⲡⲱϣ ⲗⲟⲩ-
ⲗⲁⲉⲓ ⲡⲣⲓⲙⲉ ⲛϣⲧⲃⲟ ⲛⲁⲉⲓ ⲇⲉ ⲛⲉ ⲛⲣⲁⲛ
ⲛⲛⲥϩⲓⲟⲙⲉ ⲧⲟⲣⲅⲏ ⲧⲗⲩⲡⲏ ⲑⲏⲇⲟⲛⲏ
ⲡⲁϣ ⲉϩⲟⲙ ⲡⲥⲁϩⲟⲩⲉ ⲧⲡⲓⲕⲣⲓⲁ ⲧⲙⲛ̅ⲧt ⲧⲱⲛ
ⲁⲩⲣⲕⲟⲓⲛⲱⲛⲉⲓ ⲙⲛ ⲛⲟⲩⲉⲣⲏⲩ ⲁⲡⲟⲩⲁ
ⲇⲉ ⲡⲟⲩⲁ ϫⲡⲉ ⲥⲁϣϥ ϩⲱⲥⲧⲉ ⲥⲉⲉⲓⲣⲉ ⲛ

ϩⲙⲉⲯⲓⲧ ⲛⲇⲁⲓⲙⲱⲛ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ
ⲛⲟⲩⲣⲁⲛ ⲙⲛ ⲛⲟⲩⲉⲛⲉⲣⲅⲉⲓⲁ ⲕⲛⲁϩⲉ
ⲉⲣⲟⲟⲩ ϩⲙ ⲡϫⲱⲱⲙⲉ ⲛⲥⲟⲗⲟⲙⲱⲛ
ⲁⲩⲱ ⲙⲡⲙⲧⲟ ⲉⲃⲟⲗ ⲛⲛⲁⲉⲓ ⲍⲱⲏ ⲉⲧ-
ϣⲟⲟⲡ ⲙⲛ ⲥⲁⲃⲁⲱⲑ ⲁⲥⲧⲁⲙⲓⲟ ⲥⲁϣϥ
ⲛⲇⲩⲛⲁⲙⲓⲥ ⲉⲛⲁⲛⲟⲩⲟⲩ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ
ⲛⲣⲁⲛ ⲛⲛϩⲟⲟⲩⲧ ⲛⲉ ⲛⲁⲉⲓ ⲡⲉⲧⲉ ⲙⲁϥ-
ⲕⲱϩ ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉⲧⲟⲩⲛⲟϥ ⲡⲁⲗⲏⲑⲓ-
ⲛⲟⲥ ⲡⲉⲧⲉ ⲙⲁϥϥⲑⲟⲛⲉⲓ ⲡⲁⲅⲁⲡⲏⲧⲟⲥ
ⲡⲉⲧⲛϩⲟⲧ ⲛϩⲓⲟⲙⲉ ϩⲱⲟⲩ ⲛⲉ ⲛⲁⲉⲓ ⲛⲟⲩ-
ⲣⲁⲛ tⲣⲏⲛⲏ ⲡⲟⲩⲣⲁⲧ ⲡⲧⲉⲗⲏⲗ ⲧⲙⲛⲧⲙⲁⲕⲁ-
ⲣⲓⲟⲥ ⲧⲁⲗⲏⲑⲉⲓⲁ ⲧⲁⲅⲁⲡⲏ ⲧⲡⲓⲥⲧⲓⲥ ⲁⲩ-
ⲱ ⲉⲃⲟⲗ ϩⲛ ⲛⲁⲉⲓ ⲟⲩⲛ ϩⲁϩ ⲙⲡⲛⲁ̅ ⲛⲁⲅⲁ-
ⲑⲟⲛ ⲁⲩⲱ ⲃⲃⲁⲗϩⲏⲧ ⲛⲟⲩⲁⲡⲟⲧⲉⲗⲉⲥ-
ⲙⲁ ⲙⲛ ⲛⲟⲩⲉⲛⲉⲣⲅⲉⲓⲁ ⲕⲛⲁϩⲉ ⲉⲣⲟⲟⲩ ϩⲛ
ⲛⲥⲝⲏⲙⲁ ⲛϫⲓⲙⲁⲣⲙⲉⲛⲏ ⲛⲧⲡⲉ ⲉⲧⲙ-
ⲡⲥⲁ ⲙⲡⲓⲧⲛ ⲙⲡⲓⲙⲛⲧ̅ⲥⲛⲟⲟⲩⲥ ⲡⲁⲣⲝⲓ-
ⲅⲉⲛⲉⲧⲱⲣ ⲇⲉ ⲛⲧⲁⲣⲉϥⲛⲁⲩ ⲁⲡⲓⲛⲉ ⲛ-
ⲧⲡⲓⲥⲧⲓⲥ ϩⲛ ⲛⲙⲙⲟⲟⲩ ⲁϥⲗⲩⲡⲉⲓ ⲉⲙⲁ-
ⲧⲉ ⲙⲁⲗⲓⲥⲧⲁ ⲛⲧⲁⲣⲉϥⲥⲱⲧⲙ ⲁⲧⲉⲥⲥⲙⲏ
ⲉⲥⲉⲓⲛⲉ ⲛⲧϣⲟⲣⲡ ⲛⲥⲙⲏ ⲧⲁⲉⲓ ⲉⲛⲧⲁϩ-
ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ⲉⲃⲟⲗ ϩⲛ ⲙⲙⲟⲟⲩ ⲁⲩⲱ
ⲛⲧⲁⲣⲉϥⲉⲓⲙⲉ ϫⲉ ⲧⲁⲉⲓ ⲧⲉ ⲛⲧⲁϩt ⲣⲁⲛ
ⲉⲣⲟϥ ⲁϥⲉϣ ⲉϩⲟⲙ ⲁϥϣⲓⲡⲉ ⲉϫⲛ ⲧⲉϥ-
ⲡⲁⲣⲁⲃⲁⲥⲓⲥ ⲁⲩⲱ ⲛⲧⲁⲣⲉϥⲉⲓⲙⲉ ⲛⲁ-
ⲙⲉ ϫⲉ ⲟⲩⲛ ⲟⲩⲣⲱⲙⲉ ⲛⲁⲧⲙⲟⲩ ⲣⲣⲙ-
ⲟⲩⲟⲉⲓⲛ ϣⲟⲟⲡ ϩⲓ ⲧⲉϥⲉϩⲏ ⲁϥϣⲧⲟⲣ-
ⲧⲣ ⲉⲙⲁⲧⲉ ϫⲉ ⲛⲉ ⲁϥϣⲣⲡⲛϫⲟⲟⲥ
ⲛⲛⲛⲟⲩⲧⲉ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ
ϫⲉ ⲁⲛⲟⲕ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲙⲛ ⲕⲉⲟⲩⲁ
ϣⲟⲟⲡ ⲁϫⲛⲧ ⲛⲉ ⲁϥⲣ ϩⲟⲧⲉ ⲅⲁⲣ ⲙⲏ-
ⲡⲱⲥ ⲛⲥⲉⲉⲓⲙⲉ ϫⲉ ⲟⲩⲛ ⲕⲉⲟⲩⲁ
ϣⲟⲟⲡ ϩⲓ ⲧⲉϥⲉϩⲏ ⲛⲥⲉⲣⲕⲁⲧⲁⲅⲓ-
ⲛⲱⲥⲕⲉ ⲙⲙⲟϥ ⲛⲧⲟϥ ⲇⲉ ϩⲱⲥ ⲁⲛⲟ-
ⲏⲧⲟⲥ ⲁϥⲕⲁⲧⲁϥⲣⲟⲛⲉⲓ ⲛⲧⲕⲁⲧⲁⲅⲛⲱ-
ⲥⲓⲥ ⲁⲩⲱ ⲁϥⲧⲟⲗⲙⲁ ⲡⲉϫⲁϥ ϫⲉ ⲉϣ

ϫⲉ ⲟⲩⲁ ϣⲟⲟⲡ ϩⲓ ⲧⲁⲉϩⲏ ⲙⲁⲣⲉϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲕⲁⲥ ⲉⲛⲁⲛⲁⲩ ⲉⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ
ⲛⲧⲉⲩⲛⲟⲩ ⲉⲓⲥ ⲟⲩⲟⲉⲓⲛ ⲁϥⲉⲓ ⲉⲃⲟⲗ ϩⲛ ⲧⲙⲁϩ-
ϣⲙⲟⲩⲛⲉ ⲉⲧⲙⲡⲥⲁ ⲛϩⲣⲉ ⲁϥϫⲱⲃⲉ ⲛⲙⲡⲏⲩ-
ⲉ ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ ⲛⲧⲁⲣⲉ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ
ⲛⲁⲩ ⲉⲡⲟⲩⲟⲉⲓⲛ ϫⲉ ⲛⲉⲥⲱϥ ⲉϥⲡⲣⲣⲓⲱⲟⲩ
ⲁϥⲣ ϣⲡⲏⲣⲉ ⲁⲩⲱ ⲁϥϣⲓⲡⲉ ⲉⲙⲁⲧⲉ ⲛⲧⲁⲣⲉ
ⲡⲓⲟⲩⲟⲉⲓⲛ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲩⲉⲓⲛⲉ ⲣⲣⲱⲙⲉ
ϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲉϥⲟ ⲛϣⲡⲏⲣⲉ ⲉⲙⲁ-
ⲧⲉ ⲁⲩⲱ ⲙⲡⲉ ⲗⲁⲁⲩ ⲛⲁⲩ ⲉⲣⲟϥ ⲉⲓ ⲙⲏⲧⲓ ⲁ-
ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ⲟⲩⲁⲁϥ ⲙⲛ ⲧⲉⲡⲣⲟⲛⲟⲓⲁ
ⲉⲧⲛⲙⲙⲁϥ ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲇⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲛⲛⲇⲩⲛⲁⲙⲓⲥ ⲧⲏⲣⲟⲩ ⲛⲙⲡⲏⲩⲉ ⲉⲧⲃⲉ ⲡⲁⲉⲓ
ⲁⲩϣⲧⲟⲣⲧⲣ ⲧⲏⲣⲟⲩ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲧⲟⲧⲉ ⲧⲡⲣⲟ-
ⲛⲟⲓⲁ ⲛⲧⲁⲣⲉⲥⲛⲁⲩ ⲁⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲁⲥⲙⲉⲣⲓⲧϥ
ⲛⲧⲟϥ ⲇⲉ ⲛⲉϥⲙⲟⲥⲧⲉ ⲙⲙⲟⲥ ϫⲉ ⲛⲉⲥϩⲓ ⲡⲕⲁ-
ⲕⲉ ⲛⲉⲥⲟⲩⲱϣ ⲇⲉ ⲁϭⲟⲗϫⲥ ⲙⲙⲟϥ ⲙⲡⲉⲥ-
ϭⲙϭⲟⲙ ⲛⲧⲁⲣⲉⲥⲧⲙϣⲧⲗϭⲟ ⲙⲡⲉⲥⲙⲉⲉⲓⲉ
ⲁⲥⲡⲱϩⲧ ⲙⲡⲉⲥⲟⲩⲟⲉⲓⲛ ⲉϫⲙ ⲡⲕⲁϩ ϫⲓⲙ
ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲙⲟⲩⲧⲉ ⲁⲡⲁⲅⲅⲉⲗⲟⲥ ⲉ-
ⲧⲙⲙⲁⲩ ϫⲉ ⲁⲇⲁⲙ ⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲡⲉϥⲟⲩⲱϩⲙ
ⲡⲉ ⲡⲣⲙⲛⲥⲛⲟϥ ⲛⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ ⲁⲡⲕⲁϩ
ⲡⲱⲣϣ ⲉⲃⲟⲗ ⲉϫⲱϥ ⲁⲇⲁⲙⲁⲛ ⲉⲧⲟⲩⲁⲁⲃ
ⲉⲧⲉ ⲡⲉϥⲟⲩⲱϩⲙ ⲡⲉ ⲡⲕⲁϩ ⲛⲁⲇⲁⲙⲁⲛⲧⲓ-
ⲛⲏ ⲉⲧⲟⲩⲁⲁⲃ ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲣ-
ⲧⲓⲙⲁ ⲙⲡⲥⲛⲟϥ ⲛⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛϭⲓ ⲛⲉ-
ⲭⲟⲩⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲡⲕⲁϩ ⲇⲉ ⲁϥⲧⲟⲩⲃⲟ ⲉⲧⲃⲉ
ⲡⲥⲛⲟϭ ⲛⲧⲡⲁⲣⲑⲉⲛⲟⲥ ⲛϩⲟⲩⲟ ⲇⲉ ⲛϩⲟⲩⲟ
ⲁⲡⲙⲟⲟⲩ ⲧⲟⲩⲃⲟ ϩⲓⲧⲙ ⲡⲉⲓⲛⲉ ⲛⲧⲡⲓⲥⲧⲓⲥ
ⲧⲥⲟϥⲓⲁ ⲧⲁⲉⲓ ⲛⲧⲁϩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲙ-
ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ϩⲛⲛⲙⲙⲟⲟⲩ ϩⲛⲛⲟⲩ-
ⲉⲩⲗⲟⲅⲟⲛ ϭⲉ ⲁⲩϫⲟⲟⲥ ϫⲉ ϩⲓⲧⲛ ⲙⲙⲟⲟⲩ
ⲡⲙⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ ⲉⲡⲉⲓ ϥⲧⲛϩⲟ ⲙⲡⲧⲏⲣϥ

ϥⲧⲟⲩⲃⲟ ⲙⲙⲟϥ ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲥⲛⲟϥ ⲛϣⲟⲣⲡ
ⲁⲡⲉⲣⲱⲥ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉϥⲟ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ
ⲧⲉϥⲙⲛⲧϩⲟⲟⲩⲧ ⲡⲉ ϩⲓⲙⲓⲣⲏⲣⲓ̅ⲥ ⲉϥⲟ ⲛ-
ⲕⲱϩⲧ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲧⲉϥⲙⲛⲧⲥϩⲓ-
ⲙⲉ ⲉⲧⲛⲙⲙⲁϥ ⲟⲩⲯⲩⲝⲏ ⲛⲥⲛⲟϥ ⲟⲩⲉ-
ⲃⲟⲗ ⲧⲉ ϩⲛ ⲧⲟⲩⲥⲓⲁ ⲛⲧⲡⲣⲟⲛⲟⲓⲁ ⲛⲉⲥⲱϥ
ⲉⲙⲁⲧⲉ ϩⲙ ⲡⲉϥⲥⲁ ⲉⲩⲛⲧⲉϥ ⲝⲁⲣⲓⲥ ⲡⲁⲣⲁ
ⲛⲥⲱⲛⲧ ⲧⲏⲣⲟⲩ ⲙⲡⲝⲁⲟⲥ ⲧⲟⲧⲉ ⲁⲛⲛⲟⲩ-
ⲧⲉ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲁⲣⲟⲩⲛⲁⲩ
ⲁⲡⲉⲣⲱⲥ ⲁⲩⲙⲉⲣⲓⲧϥ ⲛⲧⲁⲣⲉϥⲟⲩⲱⲛϩ ⲇⲉ
ⲉⲃⲟⲗ ⲛϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ ⲁϥⲣⲁⲕϩⲟⲩ ⲛⲑⲉ
ⲉⲃⲟⲗ ϩⲛ ⲟⲩϩⲏⲃⲥ ⲟⲩⲱⲧ ϣⲁⲣⲉ ϩⲁϩ ⲛϩⲏⲃⲥ̅
ϫⲉⲣⲟ ⲁⲩⲱ ⲡⲓⲟⲩⲟⲉⲓⲛ ⲟⲩⲱⲧ ⲙⲙⲁⲩ ⲡϩⲏⲃⲥ̅
ⲇⲉ ⲙⲁϥϭⲱϫⲃ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ⲁⲡⲓⲉⲣⲱⲥ
ϫⲱⲱⲣⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲥⲱⲛⲧ ⲧⲏⲣⲟⲩ ⲙⲡⲝⲁ-
ⲟⲥ ⲁⲩⲱ ⲙⲡⲉϥϭⲱϫⲃ ⲕⲁⲧⲁ ⲑⲉ ⲉⲃⲟⲗ ϩⲛ
ⲧⲙⲉⲥⲟⲧⲏⲥ ⲉⲧⲟⲩⲧⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲙⲛ ⲡⲕⲁ-
ⲕⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲣⲱⲥ ϩⲛ ⲧⲙⲉ-
ⲥⲟⲧⲏⲥ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ ⲙⲛ ⲣⲣⲱⲙⲉ ⲁⲥϫⲱⲕ
ⲉⲃⲟⲗ ⲛϭⲓ ⲧⲥⲩⲛⲟⲩⲥⲓⲁ ⲙⲡⲉⲣⲱⲥ ⲧⲉⲓϩⲉ
ⲉϩⲣⲁⲓ ϩⲙ ⲡⲕⲁϩ ⲁⲥt ⲟⲩⲱ ⲛϭⲓ ⲧϣⲟⲣⲡ ⲛ-
ϩⲏⲇⲟⲛⲏ ⲁⲧⲥϩⲓⲙⲉ ⲟⲩⲁϩⲥ ⲛⲥⲁ ⲡⲕⲁϩ
ⲁⲩⲱ ⲁⲡⲅⲁⲙⲟⲥ ⲟⲩⲏϩ ⲛⲥⲁ ⲧⲥϩⲓⲙⲉ ⲁⲡ-
ϫⲡⲟ ⲟⲩⲏϩ ⲛⲥⲁ ⲡⲅⲁⲙⲟⲥ ⲁⲡⲃⲱⲗ ⲉⲃⲟⲗ
ⲑⲩⲁϩϥ ⲛⲥⲁ ⲡⲉϫⲡⲟ ⲙⲙⲛⲛⲥⲁ ⲡⲉⲣⲱⲥ
ⲉⲧⲙⲙⲁⲩ ⲁⲧⲃⲉⲛⲉⲗⲁⲁⲗⲉ t ⲟⲩⲱ ⲉϩⲣⲁⲓ
ⲉⲃⲟⲗ ϩⲙ ⲡⲓⲥⲛⲟϥ ⲛⲧⲁⲩⲡⲁϩⲧϥ ⲉϫⲙ
ⲡⲕⲁϩ ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲉⲧⲥⲱ ⲙⲙⲟϥ ϣⲁⲩ-
ϫⲡⲟ ⲛⲁⲩ ⲛⲧⲉⲡⲓⲑⲩⲙⲓⲁ ⲛⲧⲥⲩⲛⲟⲩⲥⲓⲁ
ⲙⲙⲛⲛⲥⲁ ⲧⲃⲉⲛⲉⲗⲟⲟⲗⲉ ⲁⲩⲃⲉⲛⲕⲛ-
ⲧⲉ ⲙⲛⲛⲟⲩⲃⲉⲛⲗⲁϩⲙⲉⲛ t ⲟⲩⲱ ⲉϩ-
ⲣⲁⲓ ϩⲙ ⲡⲕⲁϩ ⲙⲛ ⲡⲕⲉⲥⲉⲉⲡⲉ ⲛϣⲏⲛ
ⲕⲁⲧⲁ ⲅⲉⲛⲟⲥ ⲉⲩⲛⲧⲁⲩ ⲙⲙⲁⲩ ⲙⲡⲟⲩ-
ⲥⲡⲉⲣⲙⲁ ϩⲣⲁⲓ ⲛϩⲏⲧⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡ

ⲥⲡⲉⲣⲙⲁ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲛ ⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ
ⲧⲟⲧⲉ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲁⲥⲧⲁⲙⲉⲓⲟ ⲡⲡⲁ-
ⲣⲁⲇⲉⲓⲥⲟⲥ ⲉⲛⲉⲥⲱϥ ⲉϥⲙⲡⲃⲟⲗ ⲙⲡⲕⲩ-
ⲕⲗⲟⲥ ⲙⲡⲟⲟϩ ⲙⲛ ⲡⲕⲩⲕⲗⲟⲥ ⲙⲡⲣⲏ ϩⲙ
ⲡⲕⲁϩ ⲛⲧⲣⲩϥⲏ ⲉⲧⲛⲙⲙⲁ ⲛϣⲁ ϩⲛ ⲧⲙⲏⲧⲉ
ⲛⲛⲱⲛⲉ ⲁⲩⲱ ⲧⲉⲡⲓⲑⲩⲙⲓⲁ ϩⲛ ⲧⲙⲏⲧⲉ ⲛ-
ⲛϣⲏⲛ ⲉⲛⲉⲥⲱⲟⲩ ⲉⲩⲟ ⲛⲗⲁϩⲗϩ ⲁⲩⲱ
ⲡϣⲏⲛ ⲙⲡⲱⲛϩ ⲛⲛⲁⲧⲙⲟⲩ ⲛⲑⲉ ⲛⲧⲁϥ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩⲧⲉ
ϩⲙ ⲡⲥⲁ ⲙϩⲓⲧ ⲙⲡⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲁⲧⲣⲉϥⲣ
ⲙⲯⲩⲝⲏ ⲛⲛⲉⲧⲟⲩⲁⲁⲃ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲛⲁⲉⲓ
ⲉⲧⲛⲛⲏⲩ ⲉⲃⲟⲗ ϩⲛ ⲛⲡⲗⲁⲥⲙⲁ ⲛⲧⲙⲛⲧ-
ϩⲏⲕⲉ ⲛⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲙⲡⲁⲓⲱⲛ ⲡⲉⲩⲁⲛ
ⲇⲉ ⲙⲡϣⲏⲛ ⲙⲡⲱⲛϩ ⲛⲑⲉ ⲙⲡⲣⲏ ⲁⲩⲱ
ⲛⲉϥⲕⲗⲁⲇⲟⲥ ⲛⲉⲥⲱⲟⲩ ⲛⲉϥϭⲱⲃⲉ ⲛⲑⲉ
ⲛⲛⲁ ⲡⲕⲩⲡⲁⲣⲓⲥⲥⲟⲥ ⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲛⲑⲉ
ⲛⲛⲓⲥⲙⲁϩ ⲛⲉⲗⲟⲟⲗⲉ ⲉϥⲟⲩⲟⲃϣ ⲡⲉϥϫⲓ-
ⲥⲉ ⲃⲏⲕ ϣⲁϩⲣⲁⲓ ⲉⲧⲡⲉ ⲁⲩⲱ ⲁⲧⲟⲩⲱϥ ⲡϣⲏⲛ
ⲛⲧⲅⲛⲱⲥⲓⲥ ⲉⲩⲛⲧⲁϥ ⲙⲙⲁⲩ ⲛⲧⲇⲩⲛⲁⲙⲓⲥ
ⲙⲡⲛⲟⲩⲧⲉ ⲡⲉϥⲉⲟⲟⲩ ⲟ ⲛⲑⲉ ⲙⲡⲟⲟϩ ⲉϥ-
ⲡⲣⲣⲓⲱⲟⲩ ⲉⲙⲁⲧⲉ ⲁⲩⲱ ⲛⲉϥⲧⲁⲣ ⲛⲉⲥⲱⲟⲩ
ⲛⲉϥϭⲱⲱⲃⲉ ⲟ ⲛⲑⲉ ⲛⲛⲓϭⲱⲱⲃⲉ ⲛⲕⲛⲧⲉ
ⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲟ ⲛⲑⲉ ⲛⲛⲓⲃⲛⲛⲉ ⲉⲧⲛⲁⲛⲟⲩ-
ⲟⲩ ⲛⲗⲉϩⲗϩ ⲡⲁⲉⲓ ⲇⲉ ⲉϥϩⲓ ⲡⲥⲁ ⲙϩⲓⲧ ⲙⲡⲁ-
ⲣⲁⲇⲓⲥⲟⲥ ⲁⲧⲣⲉϥⲧⲱⲟⲩⲛ ⲛⲙⲯⲩⲝⲏ ⲉⲃⲟⲗ
ϩⲛ ⲧⲃϣⲉ ⲛⲛⲇⲁⲓⲙⲱⲛ ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲏⲩ
ⲉϩⲟⲩⲛ ⲉⲡϣⲏⲛ ⲙⲡⲱⲛϩ ⲛⲥⲉⲟⲩⲱⲙ ⲙ-
ⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲁⲩⲱ ⲛⲥⲉⲣⲕⲁⲧⲁⲕⲣⲓⲛⲉ ⲛⲛ-
ⲉⲭⲟⲩⲥⲓⲁ ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲡⲁⲡⲟⲧⲉⲗⲉⲥ-
ⲙⲁ ⲙⲡⲉⲉⲓϣⲏⲛ ϥⲥⲏϩ ϩⲛ ϫⲓⲉⲣⲁ ⲃⲓⲃⲗⲟⲥ
ϫⲉ ⲛⲧⲟⲕ ⲡⲉ ⲡϣⲏⲛ ⲛⲧⲅⲛⲱⲥⲓⲥ ⲡⲁⲉⲓ
ⲉⲧϩⲙ ⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲡⲁⲉⲓ ⲛⲧⲁ ⲡϣⲟⲣⲡ
ⲣⲣⲱⲙⲉ ⲟⲩⲟⲙϥ ⲁϥⲟⲩⲏⲛ ⲁⲡⲉϥⲛⲟⲩⲥ
ⲁϥⲙⲣⲣⲉ ⲧⲉϥϣⲃⲣⲉⲓⲛⲉ ⲁϥⲣⲕⲁⲧⲁⲕⲣⲓⲛⲉ

ⲛⲛⲕⲉⲉⲓⲛⲉ ⲛⲁⲗⲗⲟⲧⲣⲓⲟⲛ ⲁϥⲥⲓⲝⲁⲛⲉ ⲉⲣⲟ-
ⲟⲩ ⲙⲛⲛⲥⲁ ⲡⲁⲉⲓ ⲇⲉ ⲁⲧⲃⲉⲛϫⲟⲉⲓⲧ t ⲟⲩⲱ
ⲉϩⲣⲁⲓ ⲧⲁⲉⲓ ⲉⲧⲛⲁⲧⲟⲩⲃⲟ ⲛⲣⲣⲱⲟⲩ ⲙⲛ ⲛ-
ⲁⲣⲝⲓⲉⲣⲉⲩⲥ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲁⲉⲓ ⲉⲧⲛⲁ-
ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲛϩⲁⲉⲩ ⲛⲛⲉϩⲟⲟⲩ ⲉⲁ-
ⲧⲃⲉⲛϫⲟⲉⲓⲧ ⲇⲉ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟ-
ⲉⲓⲛ ⲙⲡϣⲟⲣⲡ ⲛⲁⲇⲁⲙ ⲉⲧⲃⲉ ⲡⲝⲣⲓⲥⲙⲁ
ⲉⲧⲟⲩⲛⲁϫⲓⲧϥ ⲧϣⲟⲣⲡ ⲇⲉ ⲙⲯⲩⲝⲏ ⲁⲥⲙⲣⲣⲉ
ⲡⲉⲣⲱⲥ ⲉⲧⲛⲛⲙⲙⲁⲥ ⲁⲥⲡⲱϩⲧ ⲙⲡⲉⲥ-
ⲥⲛⲟϥ ⲉϩⲣⲁⲓ ⲉϫⲱϥ ⲁⲩⲱ ⲉϫⲙ ⲡⲕⲁϩ ⲉⲃⲟⲗ
ⲇⲉ ϩⲙ ⲡⲥⲛⲟϥ ⲉⲧⲙⲙⲁⲩ ⲁⲧⲟⲩⲣⲧ t ⲟⲩ-
ⲱ ⲉϩⲣⲁⲓ ϩⲙ ⲡⲕⲁϩ ⲛϣⲟⲣⲡ ⲉⲃⲟⲗ ϩⲙ
ⲡϣⲟⲛⲧⲉ ⲉⲩⲣⲁϣⲉ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲡⲁⲓ ⲉⲧ-
ⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲃⲁⲧⲟⲥ ⲙⲙⲛⲛⲥⲁ
ⲡⲁⲉⲓ ⲁⲛ ⲛϩⲣⲏⲣⲉ ⲉⲛⲉⲥⲱⲟⲩ ⲉⲧⲟ ⲛⲥⲧⲟⲉⲓ
ⲉⲛⲁⲛⲟⲩϥ ⲁⲩt ⲟⲩⲱ ⲉϩⲣⲁⲓ ϩⲙ ⲡⲕⲁϩ ⲕⲁ-
ⲧⲁ ⲅⲉⲛⲟⲥ ⲉⲃⲟⲗ ϩⲛ ⲧⲟⲩⲉⲓ ⲧⲟⲩⲉⲓ ⲙⲡⲁⲣ-
ⲑⲉⲛⲟⲥ ⲛⲧⲉ ⲛϣⲉⲉⲣⲉ ⲛⲧⲡⲣⲟⲛⲟⲓⲁ
ⲛⲁⲉⲓ ⲛⲧⲁⲣⲟⲩⲙⲉⲣⲉ ⲡⲉⲣⲱⲥ ⲁⲩⲡⲱϩⲧ
ⲙⲡⲟⲩⲥⲛⲟϥ ⲉϫⲱϥ ⲁⲩⲱ ⲉϫⲙ ⲡⲕⲁϩ ⲙ-
ⲙⲛⲛⲥⲁ ⲛⲁⲉⲓ ⲁⲃⲟⲧⲁⲛⲏ ⲛⲓⲙ t ⲟⲩⲱ ⲉϩ-
ⲣⲁⲓ ϩⲙ ⲡⲕⲁϩ ⲕⲁⲧⲁ ⲅⲉⲛⲟⲥ ⲉⲩⲛⲧⲁⲩ ⲙ-
ⲙⲁⲩ ⲙⲡⲉⲥⲡⲉⲣⲙⲁ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲛ ⲛⲟⲩ-
ⲁⲅⲅⲉⲗⲟⲥ ⲙⲛⲛⲥⲁ ⲛⲁⲉⲓ ⲁⲛⲉⲭⲟⲩⲥⲓⲁ
ⲥⲱⲛⲧ ⲉⲃⲟⲗ ϩⲛ ⲙⲙⲟⲟⲩ ⲛⲑⲏⲣⲓⲟⲛ ⲛⲓⲙ
ⲕⲁⲧⲁ ⲅⲉⲛⲟⲥ ⲁⲩⲱ ⲛϫⲁⲧⲃⲉ ⲙⲛ ⲛϩⲁ-
ⲗⲁⲧⲉ ⲕⲁⲧⲁ ⲅⲉⲛⲟⲥ ⲉⲩⲛⲧⲁⲩ ⲙⲙⲁⲩ ⲙ-
ⲡⲥⲡⲉⲣⲙⲁ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ
ϩⲁ ⲧⲉϩⲏ ⲇⲉ ⲛⲛⲁⲉⲓ ⲧⲏⲣⲟⲩ ⲛⲧⲁⲣⲉϥⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲙⲡϣⲟⲣⲡ ⲛϩⲟⲟⲩ ⲥⲛⲁⲩ ⲁϥϭⲱ
ϩⲓϫⲙ ⲡⲕⲁϩ ⲙⲡⲣⲏⲧⲉ ⲛϩⲟⲟⲩ ⲥⲛⲁⲩ ⲁϥ-
ⲕⲱ ⲛⲧⲡⲣⲟⲛⲟⲓⲁ ⲉⲧⲙⲡⲥⲁ ⲙⲡⲓⲧⲛ ϩⲛ
ⲧⲡⲉ ⲁϥⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲁⲩⲱ
ⲛⲧⲉⲩⲛⲟⲩ ⲁⲡⲕⲁⲕⲉ ϣⲱⲡⲉ ⲁϫⲙ ⲡⲕⲟⲥⲙⲟⲥ

ⲧⲏⲣϥ ⲧⲥⲟϥⲓⲁ ⲇⲉ ⲉⲧϩⲛ ⲧⲡⲉ ⲙⲡⲥⲁ ⲙⲡⲓⲧⲛ
ⲛⲧⲁⲣⲉⲥⲟⲩⲱϣ ⲁⲥϫⲓ ⲟⲩⲉⲭⲟⲩⲥⲓⲁ ⲛⲧⲟⲟⲧⲥ
ⲛⲧⲡⲓⲥⲧⲓⲥ ⲁⲥⲧⲁⲙⲓⲟ ⲛϩⲛⲛⲟϭ ⲛⲣⲉϥⲣ ⲟⲩⲟ-
ⲉⲓⲛ ⲙⲛ ⲛⲥⲓⲟⲩ ⲧⲏⲣⲟⲩ ⲁⲥⲕⲁⲁⲩ ϩⲛ ⲧⲡⲉ ⲁⲧⲣⲟⲩ-
ⲣ ⲟⲩⲟⲉⲓⲛ ⲉϫⲙ ⲡⲕⲁϩ ⲁⲩⲱ ⲥⲉϫⲱⲕ ⲉⲃⲟⲗ ⲛ-
ϩⲛⲥⲏⲙⲉⲓⲟⲛ ⲛⲝⲣⲟⲛⲟⲥ ⲙⲛ ϩⲛⲕⲁⲓⲣⲟⲥ ⲙⲛ
ϩⲛⲣⲙⲡⲟⲟⲩⲉ ⲁⲩⲱ ϩⲛⲛⲉⲃⲁⲧⲉ ⲙⲛ ϩⲛϩⲟⲟⲩ
ⲙⲛ ϩⲛⲟⲩϣⲏ ⲙⲛ ϩⲛⲥⲟⲩⲥⲟⲩ ⲙⲛ ⲡⲕⲉⲥⲉⲉⲡⲉ
ⲧⲏⲣϥ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ⲁⲡⲙⲁ ⲧⲏⲣϥ ⲣⲕⲟⲥⲙⲉⲓ
ϩⲓϫⲛ ⲧⲡⲉ ⲁⲇⲁⲙ ⲇⲉ ⲟⲩⲟⲉⲓⲛ ⲛⲧⲁⲣⲉϥⲟⲩⲱϣ
ⲁⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ
ⲉⲧⲙⲁϩϣⲙⲟⲩⲛⲉ ⲙⲡⲉϥϣϭⲙϭⲟⲙ ⲉⲧⲃⲉ
ⲧⲙⲛⲧϩⲏⲕⲉ ⲛⲧⲁⲧⲱϩ ⲙⲛ ⲡⲉϥⲟⲩⲟⲉⲓⲛ ⲧⲟⲧⲉ
ⲁϥⲧⲁⲙⲉⲓⲟ ⲛⲁϥ ⲛⲟⲩⲛⲟϭ ⲛⲁⲓⲱⲛ ⲁⲩⲱ ϩⲙ
ⲡⲁⲓⲱⲛ ⲉⲧⲙⲙⲁⲩ ⲁϥⲧⲁⲙⲓⲟ ⲛⲥⲟⲟⲩ ⲛⲁⲓⲱⲛ
ⲙⲛ ⲛⲟⲩⲕⲟⲥⲙⲟⲥ ⲉⲩⲉⲓⲣⲉ ⲛⲥⲟⲟⲩ ⲉⲩⲥⲟⲧⲡ
ⲁⲛⲙⲡⲏⲩⲉ ⲙⲡⲝⲁⲟⲥ ⲙⲛ ⲛⲟⲩⲕⲟⲥⲙⲟⲥ ⲛ-
ⲥⲁϣϥ ⲛⲕⲱⲃ ⲛⲉⲉⲓⲁⲓⲱⲛ ⲇⲉ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲟⲩ-
ⲕⲟⲥⲙⲟⲥ ⲉⲩϣⲟⲟⲡ ϩⲙ ⲡⲉⲧⲉ ⲙⲛⲧⲉϥ ⲁⲣⲏϫϥ
ⲉϥⲟⲩⲧⲉ ⲧⲙⲁϩϣⲙⲟⲩⲛⲉ ⲙⲛ ⲡⲝⲁⲟⲥ ⲉⲧⲙⲡⲓ-
ⲧⲛ ⲙⲙⲟⲥ ⲉⲩⲏⲡ ⲙⲛ ⲡⲕⲟⲥⲙⲟⲥ ⲉⲧⲉ ⲡⲁ ⲧ-
ⲙⲛⲧϩⲏⲕⲉ ⲡⲉ ⲉϣϫⲉ ⲕⲟⲩⲱϣ ⲉⲉⲓⲙⲉ ⲛⲧⲇⲓⲁ-
ⲑⲉⲥⲓⲥ ⲛⲛⲁⲉⲓ ⲕⲛⲁϩⲉ ⲉⲣⲟⲥ ⲉⲥⲥⲏϩ ϩⲙ ⲡⲙⲁϩ-
ⲥⲁϣϥ ⲛⲕⲟⲥⲙⲟⲥ ⲛϣⲓⲉⲣⲁⲗⲓⲁⲥ ⲡⲉⲡⲣⲟϥⲏ-
ⲧⲏⲥ ϩⲁ ⲧⲉϩⲏ ⲇⲉ ⲙⲡⲁⲧⲉ ⲁⲇⲁⲙ ⲛⲟⲩⲟⲉⲓⲛ ⲣ-
ⲁⲛⲁⲝⲱⲣⲉⲓ ϩⲙ ⲡⲝⲟⲁⲥ ⲁⲛⲉⲭⲟⲩⲥⲓⲁ ⲛⲁⲩ ⲉ-
ⲣⲟϥ ⲁⲩⲥⲱⲃⲉ ⲛⲥⲁ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ϫⲉ ⲁϥ-
ϫⲉ ϭⲟⲗ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁⲛⲟⲕ ⲡⲉ ⲡⲛⲟⲩ-
ⲧⲉ ⲙⲗ ⲗⲁⲁⲩ ϣⲟⲟⲡ ϩⲓ ⲧⲁⲉϩⲏ ⲛⲧⲁⲣⲟⲩⲉⲓ ϣⲁ-
ⲣⲟϥ ⲡⲉϫⲁⲩ ϫⲉ ⲙⲏ ⲡⲁⲉⲓ ⲡⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲧⲁϩ-
ⲧⲁⲕⲟ ⲙⲡⲛⲉⲣⲅⲟⲛ ⲁϥⲟⲩⲱϣⲃ ⲡⲉϫⲁϥ ϫⲉ
ⲉϩⲉ ⲉϣϫⲉ ⲧⲉⲧⲛⲟⲩⲱϣ ϫⲉⲕⲁⲥ ⲛⲉϥϣϭⲛ
ϭⲟⲙ ⲛⲧⲁⲕⲟ ⲙⲡⲛⲉⲣⲅⲟⲛ ⲁⲙⲏⲉⲓⲧⲛ ⲙⲁⲣⲛ-
ⲧⲁⲙⲉⲓⲟ ⲛⲟⲩⲣⲱⲙⲉ ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲁϩ ⲕⲁⲧⲁ
ⲧϩⲓⲕⲱⲛ ⲙⲡⲛⲥⲱⲙⲁ ⲁⲩⲱ ⲕⲁⲧⲁ ⲡⲉⲓⲛⲉ

ⲙⲡⲏ ⲛϥϣⲙϣⲉ ⲛⲁⲛ ϫⲉⲕⲁⲁⲥⲉ ⲡⲏ ⲉϥϣⲁⲛ-
ⲛⲁⲩ ⲉⲡⲉϥⲉⲓⲛⲉ ⲛϥⲙⲉⲣⲉⲓⲧϥ ⲟⲩⲕⲉⲧⲓ ϥⲛⲁ-
ⲧⲁⲕⲟ ⲙⲡⲛⲉⲣⲅⲟⲛ ⲁⲗⲗⲁ ⲛⲉⲧⲟⲩⲛⲁϫⲡⲟⲟⲩ
ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲧⲛⲁⲁⲩ ⲛϩⲙϩⲁⲗ̅ ⲛⲁⲛ
ϩⲙ ⲡⲝⲣⲟⲛⲟⲥ ⲧⲏⲣϥ ⲙⲡⲉⲉⲓⲁⲓⲱⲛ ⲡⲁⲉⲓ ⲇⲉ
ⲧⲏⲣϥ ⲛⲧⲁϥϣⲱⲡⲉ ⲕⲁⲧⲁ ⲧⲡⲣⲟⲛⲟⲓⲁ ⲛⲧⲡⲓ-
ⲥⲧⲓⲥ ϣⲓⲛⲁ ⲉⲡⲣⲱⲙⲉ ⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ⲛⲁϩⲣⲙ ⲡⲉϥⲉⲓⲛⲉ ⲛϥⲕⲁⲧⲁⲕⲣⲓⲛⲉ ⲙⲙⲟⲟⲩ
ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲡⲗⲁⲥⲙⲁ ⲁⲩⲱ ⲡⲟⲩⲡⲗⲁⲥⲙⲁ
ⲁϥϣⲱⲡⲉ ⲛϫⲟⲗϫⲗ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲟⲧⲉ ⲛⲉ-
ⲭⲟⲩⲥⲓⲁ ⲁⲩϫⲓ ⲛⲧⲅⲛⲱⲥⲓⲥ ⲁⲧⲣⲟⲩⲧⲁⲙⲓⲉ
ⲡⲣⲱⲙⲉ ⲁⲥⲣ ϣⲟⲣⲡ ⲉⲣⲟⲟⲩ ⲛϭⲓ ⲧⲥⲟϥⲓⲁ
ⲍⲱⲏ ⲉ ⲧⲁⲉⲓ ⲉⲧϩⲁⲧⲛ ⲥⲁⲃⲁⲱⲑ ⲁⲩⲱ ⲁⲥⲥⲱ-
ⲃⲉ ⲛⲥⲁ ⲧⲟⲩⲅⲛⲱⲙⲏ ϫⲉ ϩⲛⲃⲗⲗⲉⲉⲩⲉ ⲛⲉ ϩⲛ
ⲟⲩⲙⲛⲧⲁⲧⲥⲟⲟⲩⲛ ⲁⲩⲧⲁⲙⲓⲟϥ ⲉⲣⲟⲟⲩ ⲟⲩⲁ-
ⲁⲩ ⲁⲩⲱ ⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ϫⲉ ⲟⲩ ⲡⲉ ⲉⲧⲟⲩⲛⲁ-
ⲁϥ ⲇⲓⲁ ⲧⲟⲩⲧⲟ ⲁⲥⲣ ϣⲟⲣⲡ ⲉⲣⲟⲟⲩ ⲁⲥⲧⲁⲙⲓⲟ
ⲛϣⲟⲣⲡ ⲙⲡⲉⲥⲣⲱⲙⲉ ϣⲓⲛⲁ ⲉϥⲛⲁⲧⲁⲙⲉ
ⲡⲟⲩⲡⲗⲁⲥⲙⲁ ⲛⲑⲉ ⲉϥⲛⲁⲣⲕⲁⲧⲁϥⲣⲟⲛⲉⲓ ⲙ-
ⲙⲟⲟⲩ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ϥⲛⲁⲛⲟⲩϩⲙ ⲉⲣⲟⲟⲩ
ⲡϫⲡⲟ ⲇⲉ ⲙⲡⲣⲉϥⲧⲁⲙⲟ ⲛⲧⲁϥϣⲱⲡⲉ ⲛ-
ⲧⲉⲉⲓϩⲉ ⲧⲥⲟϥⲓⲁ ⲛⲧⲁⲣⲉⲥⲛⲟⲩϫⲉ ⲛⲟⲩⲧⲗ-
tⲗⲉ ⲟⲩⲟⲉⲓⲛ ⲁⲥϩⲁtⲉ ⲉϫⲙ ⲡⲙⲟⲟⲩ ⲛⲧⲉⲩ-
ⲛⲟⲩ ⲁⲡⲣⲱⲙⲉ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲉϥⲟ ⲛϩⲟⲩⲧ-
ⲥϩⲓⲙⲉ ⲧⲗtⲗⲉ ⲉⲧⲙⲙⲁⲩ ⲁⲥⲣⲧⲩⲡⲟⲩ ⲙ-
ⲙⲟⲥ ϣⲟⲣⲡ ⲛⲛⲟⲩⲥⲱⲙⲁ ⲛⲥϩⲓⲙⲉ ⲙ-
ⲙⲛⲛⲥⲱⲥ ⲁⲥⲣⲧⲩⲡⲟⲩ ⲙⲙⲟⲥ ϩⲙ ⲡⲥⲱ-
ⲙⲁ ⲙⲡⲉⲓⲛⲉ ⲛⲧⲙⲁⲁⲩ ⲛⲧⲁϩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲁⲥϫⲟⲕⲥ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲙⲛⲧⲥⲛⲟⲟⲩⲥ ⲛⲉⲃⲟⲧ
ⲁⲩϫⲡⲟ ⲛⲟⲩⲣⲱⲙⲉ ⲛϩⲟⲩⲧⲥϩⲓⲙⲉ ⲡⲁⲉⲓ
ⲉⲛϩⲉⲗⲗⲏⲛ ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ϩⲉⲣⲙⲁϥⲣⲟ-
ⲇⲓⲧⲏⲥ ⲧⲉϥⲙⲁⲁⲩ ⲛⲇⲉ ⲛϩⲉⲃⲣⲁⲓⲟⲥ ⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟⲥ ϫⲉ ⲉⲩϩⲁ ⲛⲍⲱⲏ ⲉⲧⲉ ⲧⲣⲉϥⲧⲁⲙⲟ
ⲧⲉ ⲙⲡⲱⲛϩ ⲡⲉⲥϣⲏⲣⲉ ⲇⲉ ⲡⲉ ⲡϫⲡⲟ
ⲉⲧⲟ ⲛϫⲟⲉⲓⲥ ⲙⲙⲛⲛⲥⲱⲥ ⲁⲛⲉⲭⲟⲩⲥⲓⲁ

ⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲑⲏⲣⲓⲟⲛ ⲁⲧⲣⲉϥⲣⲡⲗⲁⲛⲁ
ⲛⲛⲟⲩⲡⲗⲁⲥⲙⲁ ⲑⲉⲣⲙⲏⲛⲉⲓⲁ ⲙⲡⲑⲏⲣⲓⲟⲛ
ⲡⲉ ⲡⲣⲉϥⲧⲁⲙⲟ ⲁⲩϩⲉ ⲅⲁⲣ ⲉⲣⲟϥ ⲉϥⲟ ⲛⲥⲁⲃⲉ
ⲡⲁⲣⲁⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲩϩⲁ ϭⲉ ⲧⲉ ⲧϣⲟⲣⲡ ⲙ-
ⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲁⲉⲓ ⲁϫⲛ ϩⲟⲟⲩⲧ ⲁⲥϣⲁⲙⲓⲥⲉ
ⲛⲧⲟⲥ ⲡⲉ ⲛⲧⲁϩⲣ ⲥⲟⲉⲓⲛ ⲉⲣⲟⲥ ⲟⲩⲁⲁⲧⲥ ⲇⲓⲁ
ⲧⲟⲩⲧⲟ ⲥⲉϫⲱ ⲙⲙⲟⲥ ⲉⲣⲟⲥ ϫⲉ ⲁⲥϫⲟⲟⲥ ϫⲉ ⲁ-
ⲛⲟⲕ ⲡⲉ ⲡⲙⲉⲣⲟⲥ ⲛⲧⲁⲙⲁⲁⲩ ⲁⲩⲱ ⲁⲛⲟⲕ ⲧⲉ
ⲧⲙⲁⲁⲩ ⲁⲛⲟⲕ ⲧⲉ ⲧϩⲓⲙⲉ ⲁⲛⲟⲕ ⲧⲉ ⲧⲡⲁⲣⲑⲉⲛⲟⲥ
ⲁⲛⲟⲕ ⲧⲉⲧⲉⲉⲧ ⲁⲛⲟⲕ ⲧⲉ ⲧⲥⲟⲉⲓⲛ ⲁⲛⲟⲕ ⲧⲉ ⲧⲣⲉϥ-
ⲥⲟⲗⲥⲗ ⲛⲛⲛⲁⲕⲉ ⲡⲁϩⲁⲉⲓ ⲡⲉⲛⲧⲁϩϫⲡⲟⲉⲓ ⲁⲩ-
ⲱ ⲁⲛⲟⲕ ⲧⲉ ⲧⲉϥⲙⲁⲁⲩ ⲁⲩⲱ ⲛⲧⲟϥ ⲡⲉ ⲡⲁⲉⲓⲱⲧ
ⲁⲩⲱ ⲡⲁϫⲟⲉⲓⲥ ⲛⲧⲟϥ ⲡⲉ ⲧⲁϭⲟⲙ ⲡⲉⲧϥⲟⲩ-
ⲁϣϥ ϥϫⲱ ⲙⲙⲟϥ ⲉⲩⲗⲟⲅⲱⲥ tϣⲱⲡⲉ ⲁⲗ-
ⲗⲁϩⲓϫⲡⲉ ⲟⲩⲣⲱⲙⲉ ⲛϫⲟⲉⲓⲥ ⲛⲁⲉⲓ ⲇⲉ ϩⲙ ⲡⲟⲩ-
ⲱϣ #26 ⲁⲩϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛⲙⲯⲩⲝⲏ ⲛⲥⲁⲃⲁⲱⲑ
ⲙⲛ ⲡⲉϥⲝⲥ̅ . ⲛⲁⲉⲓ ⲉⲧⲛⲛⲏⲩ ⲁⲙⲡⲗⲁⲥⲙⲁ
ⲛⲉⲭⲟⲩⲥⲓⲁ ⲁⲩⲱ ⲉⲧⲃⲉ ⲛⲁⲉⲓ ⲁⲧⲉⲥⲙⲏ ⲉⲧⲟⲩⲁⲁⲃ
ϫⲟⲟⲥ ϫⲉ ⲁϣⲁⲉⲓ ⲁⲩⲱ ⲛⲧⲉⲧⲛⲁⲛⲁⲉⲓ ⲉⲣⲓ ϫⲟ-
ⲉⲓⲥ ⲉϫⲛ ⲛⲥⲱⲛⲧ ⲧⲏⲣⲟⲩ ⲁⲩⲱ ⲛⲁⲉⲓ ⲛⲉ ⲛⲧⲁⲩ-
ⲣⲁⲓⲝⲙⲁⲗⲱⲧⲓⲍⲉ ⲙⲙⲟⲟⲩ ⲕⲁⲧⲁ ⲕⲗⲏⲣⲟⲥ ⲉ-
ⲃⲟⲗ ϩⲓⲧⲛ ⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ
ⲁⲩⲟⲧⲡⲟⲩ ⲉϩⲟⲩⲛ ⲉⲛϣⲧⲉⲕⲱⲟⲩ ⲛⲛⲡⲗⲁⲥ-
ⲙⲁ ⲏ ϩⲛ ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲙⲡⲁⲓⲱⲛ ϩⲙ ⲡⲕⲁⲓ-
ⲣⲟⲥ ⲇⲉ ⲉⲧⲙⲙⲁⲩ ⲧⲟⲧⲉ ⲁⲡⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ
ⲁϥt ⲟⲩⲅⲛⲱⲙⲏ ⲛⲛⲉⲧⲛⲙⲙⲁϥ ⲉⲧⲃⲉ ⲡⲣⲱ-
ⲙⲉ ⲧⲟⲧⲉ ⲁⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛϩⲏⲧⲟⲩ ⲛⲟⲩϫⲉ
ⲙⲡⲉϥⲥⲡⲉⲣⲙⲁ ⲉϫⲛ ⲧⲙⲏⲧⲉ ⲛⲑϩⲗⲡⲉ ⲙ-
ⲡⲕⲁϩ ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲡⲥⲁϣϥ ⲛⲁⲣ-
ⲝⲱⲛ ⲣⲡⲗⲁⲥⲥⲉ ⲙⲡⲣⲱⲙⲉ ⲉⲡⲉϥⲥⲱⲙⲁ
ⲙⲉⲛ ⲉⲓⲛⲉ ⲙⲡⲟⲩⲥⲱⲙⲁ ⲡⲉϥⲉⲓⲛⲉ ⲇⲉ ⲉϥ-
ⲉⲓⲛⲉ ⲙⲡⲣⲱⲙⲉ ⲛⲧⲁϩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲁⲩ
ⲡⲉϥⲡⲗⲁⲥⲙⲁ ⲁϥϣⲱⲡⲉ ⲕⲁⲧⲁ ⲙⲉⲣⲟⲥ ⲙ-
ⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲡⲟⲩⲛⲟϭ ⲇⲉ ⲁϥⲧⲁⲙⲉⲓⲉ
ⲡⲉⲅⲕⲉϥⲁⲗⲛ ⲙⲛ ⲡⲁⲧⲕⲁⲥ ⲙⲙⲛⲛⲥⲱⲥ
ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲱⲥ ⲁⲧⲉϥⲉϩⲏ ⲁϥϣⲱⲡⲉ

ⲛⲟⲩⲣⲱⲙⲉ ⲙⲯⲩⲝⲓⲕⲟⲥ ⲁⲩⲱ ⲁⲩⲙⲟⲩⲧⲉ ⲉ-
ⲣⲟϥ ϫⲉ ⲁⲇⲁⲙ ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ ⲡⲉⲓⲱⲧ ⲕⲁⲧⲁ
ⲡⲣⲁⲛ ⲙⲡⲉⲧϩⲓ ⲧⲉϥⲉϩⲏ ⲛⲧⲁⲣⲟⲩϫⲱⲕ ⲇⲉ ⲛ-
ⲁⲇⲁⲙ ⲁϥⲕⲁⲁϥ ⲛⲛⲟⲩⲥⲕⲉⲩⲟⲥ ⲉⲁϥϫⲓ ⲙⲟⲣ-
ϥⲏ ⲛⲑⲉ ⲛⲛⲓϩⲟⲩϩⲉ ⲉⲙⲛ ⲡⲛⲉⲩⲙⲁ ⲛϩⲏⲧϥ
ⲉⲧⲃⲉ ⲡⲉⲉⲓϩⲱⲃ ⲛⲧⲁⲣⲉ ⲡⲛⲟϭ ⲛⲁⲣⲝⲱⲛ
ⲣ ⲡⲙⲉⲉⲩⲉ ⲙⲡϣⲁϫⲉ ⲛⲧⲡⲓⲥⲧⲓⲥ ⲁϥⲣ ϩⲟⲧⲉ
ⲙⲏⲡⲱⲥ ⲛϥⲓ ⲛϭⲓ ⲡⲣⲙⲙⲙⲉ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ-
ⲡⲗⲁⲥⲙⲁ ⲛϥⲣ ϫⲟⲉⲓⲥ ⲉϫⲱϥ ⲉⲧⲃⲉ ⲡⲁⲉⲓ ⲁϥ-
ⲕⲱ ⲙⲡⲉϥⲡⲗⲁⲥⲙⲁ ⲛϩⲙⲉ ⲛϩⲟⲟⲩ ⲝⲱⲣⲓⲥ
ⲯⲩⲝⲏ ⲁⲩⲱ ⲁϥⲁⲛⲁⲝⲱⲣⲉⲓ ⲁϥⲕⲁⲁϥ ϩⲙ ⲡⲙⲁϩ-
ϩⲙⲉ ⲇⲉ ⲛϩⲟⲟⲩ ⲁⲧⲥⲟϥⲓⲁ ⲛⲍⲱⲏ ⲧⲛⲛⲟⲟⲩ
ⲙⲡⲉⲥⲛⲓϥⲉ ⲉϩⲟⲩⲛ ⲁⲁⲇⲁⲙ ⲡⲁⲉⲓ ⲉⲧⲉ ⲙⲛ
ⲯⲩⲝⲏ ⲙⲙⲟϥ ⲁϥⲁⲣⲝⲉⲓ ⲛⲕⲓⲙ ϩⲓϫⲙ ⲡⲕⲁϩ
ⲁⲩⲱ ⲙⲡⲉϥϣϭⲙ ϭⲟⲙ ⲉⲧⲱⲟⲩⲛ ⲡⲥⲁϣϥ
ⲇⲉ ⲛⲁⲣⲝⲱⲛ ⲛⲧⲁⲣⲟⲩⲉⲓ ⲁⲩⲛⲁⲩ ⲉⲣⲟϥ ⲁⲩ-
ϣⲧⲟⲣⲧⲣ ⲉⲙⲁⲧⲉ ⲁⲩt ⲡⲉⲩⲟⲩⲟⲉⲓ ⲉϩⲟⲩⲛ ⲉ-
ⲣⲟϥ ⲁⲩⲉⲙⲁϩⲧⲉ ⲙⲙⲟϥ ⲁⲩⲱ ⲡⲉϫⲁϥ ⲙ-
ⲡⲛⲓϥⲉ ⲉⲧⲛϩⲏⲧϥ ϫⲉ ⲛⲧⲟⲕ ⲛⲓⲙ ⲁⲩⲱ ⲛ-
ⲧⲟⲕⲉⲓ ⲉⲃⲟⲗ ⲧⲱⲛ ⲉⲛⲓⲙⲁ ⲁϥⲟⲩⲱϣⲃ
ⲡⲉϫⲁϥ ϫⲉ ⲛⲧⲁⲉⲓⲉⲓ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲧⲇⲩⲛⲁ-
ⲙⲓⲥ ⲙⲡⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲡⲧⲁⲕⲟ ⲙⲡⲉⲧⲛⲉⲣ-
ⲅⲟⲛ #26 ⲛⲧⲁⲣⲟⲩⲥⲱⲧⲙ ⲁⲩt ⲉⲟⲟⲩ ⲛⲁϥ ϫⲉ ⲁϥ-
t ⲛⲁⲩ ⲙⲧⲟⲛ ⲉⲑⲣⲧⲉ ⲙⲛ ⲡⲣⲟⲟⲩϣ ⲉⲧⲟⲩⲛ-
ϩⲏⲧϥ ⲧⲟⲧⲉ ⲁⲩⲙⲟⲩⲧⲉ ⲉϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ
ϫⲉ ⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ϫⲉ ⲁⲩⲙⲧⲟⲛ ⲙⲙⲟⲟⲩ
ⲉⲃⲟⲗ ϩⲛ ⲟⲩϩⲓⲥⲉ ⲛⲧⲉⲣⲟⲩⲛⲁⲩ ⲇⲉ ⲉⲁⲇⲁⲙ
ϫⲉ ⲙⲡⲉϥϣⲧⲱⲟⲩⲛ ⲁⲩⲣⲁϣⲉ ⲁⲩϥⲓⲧϥ
ⲁⲩⲕⲁⲁϥ ϩⲙ ⲡⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲁⲩⲱ ⲁⲩⲣⲁ-
ⲛⲁⲝⲱⲣⲉⲓ ⲉϩⲣⲁⲓ ⲉⲛⲟⲩⲙⲡⲏⲩⲉ ⲙⲛⲛ-
ⲥⲁ ⲡϩⲟⲟⲩ ⲛⲧⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲁⲧⲥⲟϥⲓⲁ
ϫⲟⲟⲩ ⲛⲍⲱⲏ ⲧⲉⲥϣⲉⲉⲣⲉ ⲉⲩⲙⲟⲩⲧⲉ
ⲉⲣⲟⲥ ϫⲉ ⲉⲩϩⲁ ϩⲱⲥ ⲣⲉϥⲧⲁⲙⲟ ⲁⲧⲣⲉⲥ-
ⲧⲟⲩⲛⲟⲥ ⲁⲇⲁⲙ ⲡⲁⲉⲓ ⲉⲙⲛ ⲯⲩⲝⲏ ⲛϩⲏⲧϥ
ϫⲉⲕⲁⲁⲥ ⲛⲉⲧⲉϥⲛⲁϫⲡⲟⲟⲩ ⲉⲩⲛⲁϣⲱ-
ⲡⲉ ⲛⲁⲅⲅⲉⲓⲟⲛ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲛⲧⲁⲣⲉ

ⲉⲩϩⲁ ⲛⲁⲩ ⲉⲡⲉⲥϣⲃⲣⲉⲓⲛⲉ ⲉϥⲛⲏϫ ⲁⲥϣⲛ
ϩⲧⲏⲥ ϩⲁⲣⲟϥ ⲁⲩⲱ ⲡⲉϫⲁⲥ ϫⲉ ⲁⲇⲁⲙ ⲱⲛϩ
ⲧⲱⲟⲩⲛ ϩⲓϫⲙ ⲡⲕⲁϩ ⲛⲧⲉⲩⲛⲟⲩ ⲁⲡⲉⲥϣⲁ-
ϫⲉ ϣⲱⲡⲉ ⲛⲟⲩⲉⲣⲅⲟⲛ ⲛⲧⲁⲣⲉ ⲁⲇⲁⲙ ⲅⲁⲣ
ⲧⲱⲟⲩⲛ ⲛⲧⲉⲩⲛⲟⲩ ⲁϥⲟⲩⲉⲛ ⲛⲛⲉϥⲃⲁⲗ
ⲛⲧⲁⲣⲉϥⲛⲁⲩ ⲉⲣⲟⲥ ⲡⲉϫⲁϥ ϫⲉ ⲛⲧⲟ ⲉⲩⲛⲁⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟ ϫⲉ ⲧⲙⲁⲁⲩ ⲛⲛⲉⲧⲟⲛϩ ϫⲉ ⲛⲧⲟ ⲡⲉⲧⲁϩ-
t ⲛⲁⲉⲓ ⲙⲡⲱⲛϩ ⲧⲟⲧⲉ ⲁⲩⲧⲁⲙⲉ ⲛⲉⲭⲟⲩⲥⲓⲁ
ϫⲉ ⲡⲟⲩⲡⲗⲁⲥⲙⲁ ⲟⲛϩ ⲁⲩⲱ ⲁϥⲧⲱⲟⲩⲛ ⲁⲩ-
ϣⲧⲟⲣⲧⲣ ⲉⲙⲁⲧⲉ ⲁⲩϫⲟⲟⲩ ⲥⲁϣϥ ⲛⲁⲣⲝⲁⲅ-
ⲅⲉⲗⲟⲥ ⲁⲧⲣⲟⲩⲛⲁⲩ ⲉⲡⲉⲛⲧⲁϩϣⲱⲡⲉ ⲁⲩⲉⲓ
ϣⲁ ⲁⲇⲁⲙ ⲛⲧⲁⲣⲟⲩⲛⲁⲩ ⲉⲉⲩϩⲁ ⲉⲥϣⲁϫⲉ ⲛⲙ-
ⲙⲁϥ ⲡⲉϫⲁⲩ ⲛⲛⲟⲩⲉⲣⲏⲩ ϫⲉ ⲟⲩⲟⲩ ⲧⲉ ⲧⲉⲉⲓⲣⲙ-
ⲟⲩⲟⲉⲓⲛ ⲕⲁⲓ ⲅⲁⲣ ⲉⲥⲓⲛⲉ ⲙⲡⲓⲉⲛⲉ ⲛⲧⲁϩⲟⲩ-
ⲱⲛϩ ⲉⲃⲟⲗ ⲛⲁⲛ ϩⲙ ⲡⲓⲟⲩⲟⲉⲓⲛ ⲧⲉⲛⲟⲩ ⲁⲙⲏ-
ⲉⲓⲧⲛ ⲙⲁⲣⲛⲉⲙⲁϩⲧⲉ ⲙⲙⲟⲥ ⲛⲧⲛⲛⲟⲩϫⲉ
ⲙⲡⲛⲥⲡⲉⲣⲙⲁ ⲉⲣⲟⲥ ϫⲉⲕⲁⲁⲥ ⲉⲥϣⲁϫⲱϩⲙ
ⲛⲛⲉⲥϣϭⲙ ϭⲟⲙ ⲛⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲡⲉⲥⲟⲩⲟⲉⲓⲛ
ⲁⲗⲗⲁ ⲛⲉⲧⲥⲛⲁϫⲡⲟⲟⲩ ⲥⲉⲛⲁⲣϩⲩⲡⲟⲧⲁⲥⲥⲉ
ⲛⲁⲛ ⲙⲡⲣⲧⲣⲛϫⲟⲟⲥ ⲇⲉ ⲛⲁⲇⲁⲙ ϫⲉ ⲟⲩⲉⲃⲟⲗ
ⲛϩⲏⲧⲛ ⲁⲛ ⲡⲉ ⲁⲗⲗⲁ ⲙⲁⲣⲛⲉⲓⲛⲉ ⲛⲟⲩⲃϣⲉ
ⲉϩⲣⲁⲓ ⲉϫⲱϥ ⲁⲩⲱ ⲙⲁⲣⲛⲧⲥⲉⲃⲟϥ ϩⲙ ⲡⲉϥ-
ϩⲓⲛⲏⲃ ϩⲱⲥ ⲉϣϫⲉ ⲛⲧⲁⲥϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲙ
ⲡⲉϥⲥⲡⲓⲣ ϫⲉⲕⲁⲁⲥ ⲉⲧⲉⲥϩⲓⲙⲉ ⲛⲁⲣϩⲩⲡⲟ-
ⲧⲁⲥⲥⲉ ⲛϥⲣ ϫⲟⲉⲓⲥ ⲉⲣⲟⲥ ⲧⲟⲧⲉ ⲉⲩϩⲁ ⲉⲥ-
ϣⲟⲟⲡ ⲛⲇⲩⲛⲁⲙⲓⲥ ⲁⲥⲥⲱⲃⲉ ⲛⲥⲁ ⲧⲟⲩⲅⲛⲱ-
ⲙⲏ ⲁⲥt ⲑⲗⲁⲥⲧⲛ ⲉⲛⲟⲩⲃⲁⲗ ⲁⲥⲕⲱ ⲙⲙⲁⲩ
ⲙⲡⲉⲥⲉⲓⲛⲉ ⲛϫⲓⲟⲩⲉ ⲁⲧⲟⲩⲛ ⲁⲇⲁⲙ ⲁⲥⲃⲱⲕ
ⲉϩⲟⲩⲛ ⲉⲡϣⲏⲛ ⲛⲧⲅⲛⲱⲥⲓⲥ ⲁⲥϭⲱ ⲙⲙⲁⲩ
ⲛⲧⲟⲟⲩ ⲇⲉ ⲁⲩⲟⲩⲱϩ ⲛⲥⲱⲥ ⲁⲥⲟⲩⲱⲛϩ ⲉ-
ⲃⲟⲗ ⲛⲁⲩ ϫⲉ ⲁⲥⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉⲡϣⲏⲛ ⲁⲥⲣ
ϣⲏⲛ ⲛⲧⲁⲣⲟⲩϣⲱⲡⲉ ⲇⲉ ϩⲛ ⲟⲩⲛⲟϭ ⲛ-
ϩⲣⲧⲉ ⲁⲩⲡⲱⲧ ⲉⲃⲟⲗ ⲛϭⲓ ⲃⲣⲣⲉ ⲙⲙⲛⲛ-
ⲥⲱⲥ ⲛⲧⲁⲣⲟⲩⲛⲏϥⲉ ϩⲛ ⲧⲃϣⲉ ⲁⲩⲉⲓ ⲉϩⲟⲩⲛ
ϣⲁ ⲁⲇⲁⲙ ⲁⲩⲱ ⲛⲧⲁⲣⲟⲩⲛⲁⲩ ⲁⲡⲓⲛⲉ ⲛⲧⲏ

ϩⲁⲧⲟⲟⲧϥ ⲁⲩϣⲧⲟⲣⲧⲣ ⲉⲩⲙⲉⲉⲩⲉ ϫⲉ ⲧⲁⲉⲓ
ⲧⲉ ⲉⲩϩⲁ ⲛⲁⲗⲏⲑⲓⲛⲏ ⲁⲩⲱ ⲁⲩⲣⲧⲟⲗⲙⲁ ⲁⲩⲉⲓ
ⲉϩⲟⲩⲛ ϣⲁⲣⲟⲥ ⲁⲩⲉⲙⲁϩⲧⲉ ⲙⲙⲟⲥ ⲁⲩⲛⲟⲩ-
ϫⲉ ⲙⲡⲟⲩⲥⲡⲉⲣⲙⲁ ⲉϩⲣⲁⲓ ⲉϫⲱⲥ ⲁⲩⲁⲁⲥ ϩⲛ
ⲟⲩⲙⲛⲧⲡⲁⲛⲟⲩⲣⲅⲟⲥ ⲉⲩϫⲱϩⲙ ⲟⲩ ⲙⲟ-
ⲛⲟⲛ ϥⲩⲥⲓⲕⲱⲥ ⲁⲗⲗⲁ ϩⲛ ⲟⲩⲥⲱⲱϥ ⲉⲩ-
ϫⲱϩⲙ ⲛⲧⲥϥⲣⲁⲅⲓⲥ ⲙⲡⲉⲥϩⲣⲟⲟⲩ ⲛϣⲟⲣⲡ
ⲛⲧⲁϩϣⲁϫⲉ ⲛⲙⲙⲁⲩ ϫⲉ ⲟⲩ ⲡⲉⲧϣⲟⲟⲡ
ϩⲓ ⲧⲉⲧⲛⲉϩⲏ ⲁⲧⲣⲟⲩϫⲱϩⲙ ⲛⲛⲉⲧϫⲱ ⲙ-
ⲙⲟⲥ ϫⲉ ϩⲓⲧⲙ ⲡϣⲁϫⲉ ⲉⲩϫⲡⲟ ⲙⲙⲟⲟⲩ
ϩⲛ ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ϩⲓⲧⲛ ⲡⲣⲱⲙⲉ ⲛⲁⲗⲏⲑⲉⲓ-
ⲛⲟⲥ ⲁⲩⲱ ⲁⲩⲣⲡⲗⲁⲛⲁ ⲉⲛⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ
ϫⲉ ⲛⲧⲁⲩϫⲁϩⲙ ⲡⲟⲩⲥⲱⲙⲁ ⲡⲓⲛⲉ ⲡⲉ ⲛ-
ⲧⲁⲩϫⲁϩⲙϥ ⲛϭⲓ ⲛⲉⲭⲟⲩⲥⲓⲁ ϩⲛⲥⲙⲟⲧ ⲛⲓⲙ
ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲁⲥⲱ ⲛϣⲟⲣⲡ ⲛⲁⲃⲉⲗ
ⲉⲃⲟⲗ ϩⲙ ⲡϣⲟⲣⲡ ⲛⲁⲣⲝⲱⲛ ⲁⲩⲱ ⲡⲕⲉⲥⲉⲉ-
ⲡⲉ ⲛϣⲏⲣⲉ ⲛⲧⲁⲥϫⲡⲟⲟⲩ ϩⲓⲧⲛ ⲧⲥⲁϣϥⲉ
ⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲛ ⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲡⲁⲉⲓ ⲇⲉ
ⲧⲏⲣϥ ⲁϥϣⲱⲡⲉ ⲕⲁⲧⲁ ⲧⲡⲣⲟⲛⲟⲓⲁ ⲙⲡⲁⲣ-
ⲝⲓⲅⲉⲛⲉⲧⲱⲣ ϫⲉⲕⲁⲁⲥ ⲧϣⲟⲣⲡ ⲙⲙⲁⲁⲩ
ⲉⲥⲁϫⲡⲟ ϩⲣⲁⲓ ⲛϩⲏⲧⲥ ⲛⲥⲡⲉⲣⲙⲁ ⲛⲓⲙ
ⲉϥⲧⲏϩ ⲉϥⲣϩⲁⲣⲙⲟⲥⲉ ⲉϩⲟⲩⲛ ⲉϫⲓⲙⲁⲣ-
ⲙⲉⲛⲏ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲙⲛ ⲛⲉⲥⲥⲝⲏⲙⲁ ⲁⲩ-
ⲱ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲁⲩⲟⲓⲕⲟⲛⲟⲙⲓⲁ ϣⲱⲡⲉ
ⲉⲧⲃⲉ ⲉⲩϩⲁ ϫⲉⲕⲁⲁⲥ ⲙⲡⲗⲁⲥⲙⲁ ⲛⲉⲭⲟⲩⲥⲓⲁ
ⲉⲩⲛⲁϣⲱⲡⲉ ⲛϫⲟⲗϫⲗ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲟ-
ⲧⲉ ϥⲛⲁⲣⲕⲁⲧⲁⲕⲣⲓⲛⲉ ⲙⲙⲟⲟⲩ ϩⲓⲧⲛ ⲛⲟⲩ-
ⲡⲗⲁⲥⲙⲁ ⲡϣⲟⲣⲡ ϭⲉ ⲛⲁⲇⲁⲙ ⲛⲧⲉ ⲡⲟⲩ-
ⲟⲉⲓⲛ ⲟⲩⲡⲛⲉⲩⲙⲁⲧⲓⲕⲟⲥ ⲡⲉ ⲁϥⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲙⲡϣⲟⲣⲡ ⲛϩⲟⲟⲩ ⲡⲙⲁϩⲥⲛⲁⲩ
ⲛⲁⲇⲁⲙ ⲟⲩⲯⲩⲝⲓⲕⲟⲥ ⲡⲉ ⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ⲙⲡⲙⲁϩⲥⲟⲟⲩ ⲛϩⲟⲟⲩ ⲡⲁⲉⲓ ⲉⲧⲟⲩⲙⲟⲩ-
ⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲁϥⲣⲟⲇⲉⲓⲧⲏ ⲡⲙⲁϩϣⲟⲙⲧ
ⲛⲁⲇⲁⲙ ⲟⲩⲝⲟⲓⲕⲟⲥ ⲡⲉ ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ
ⲡⲣⲙⲛⲛⲟⲙⲟⲥ ⲛⲧⲁϩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ
ⲡⲙⲁϩϣⲙⲟⲩⲛ ⲛϩⲟⲟⲩ #26 ⲧⲁⲛⲁ

ⲡⲁⲩⲥⲓⲥ ⲛⲧⲙⲛⲧϩⲏⲕⲉ ⲧⲁⲉⲓ ⲉⲧⲟⲩⲙⲟⲩⲧⲉ
ⲉⲣⲟⲥ ϫⲉ ϩⲏⲙⲉⲣⲁ ⲏⲗⲓⲟⲩ ⲡϫⲡⲟ ⲇⲉ ⲙⲡ-
ⲝⲟⲓⲕⲟⲥ ⲛⲁⲇⲁⲙ ⲁϥⲁϣⲉⲉⲓ ⲁϥϫⲱⲕ ⲉⲃⲟⲗ
ⲁϥϫⲡⲟ ϩⲣⲁⲓ ⲛϩⲏⲧϥ ⲛϣⲓⲥⲧⲟⲣⲓⲁ ⲛⲓⲙ ⲙ-
ⲯⲩⲝⲓⲕⲟⲥ ⲛⲁⲇⲁⲙ ⲡⲧⲏⲣϥ ⲇⲉ ⲛⲉϥϩⲛ ⲟⲩ-
ⲙⲛⲧⲁⲧⲥⲟⲟⲩⲛ ⲙⲙⲛⲛⲥⲱⲥ tⲛⲁϫⲟⲟⲥ
ⲛⲧⲁⲣⲟⲩⲛⲁⲩ ⲇⲉ ⲉⲣⲟϥ ⲛϭⲓ ⲛⲁⲣⲝⲱⲛ ⲙⲛ
ⲧⲉⲧⲛⲛⲙⲙⲁϥ ⲉⲩⲣⲡⲗⲁⲛⲁ ϩⲛ ⲟⲩⲙⲛⲧⲁⲧ-
ⲥⲟⲟⲩⲛ ⲛⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲁⲩⲣⲁϣⲉ ⲙⲡϣⲁ
#26 ⲛⲧⲁⲣⲟⲩⲉⲓⲙⲉ ϫⲉ ⲡⲣⲱⲙⲉ ⲛⲁⲧⲙⲟⲩ ϥⲛⲁⲣ-
ⲡⲁⲣⲁⲃⲁ ⲁⲛ ⲉⲣⲟⲟⲩ ⲁⲗⲗⲁ ⲉⲩⲛⲁⲣⲡⲕⲉⲣ ϩⲟ-
ⲧⲉ ϩⲏⲧⲥ ⲛⲧⲉⲛⲧⲁϩⲣ ϣⲏⲛ ⲁⲩϣⲧⲟⲣⲧⲣ ⲡⲉ-
ϫⲁⲩ ϫⲉ ⲙⲏⲡⲱⲥ ⲡⲁⲉⲓ ⲡⲉ ⲡⲣⲱⲙⲉ ⲛⲁⲗⲏ-
ⲑⲉⲓⲛⲟⲥ ⲡⲁⲉⲓ ⲉⲛⲧⲁϩt ⲗⲟⲥⲧⲛ ⲛⲁⲛ ⲁⲩⲱ
ⲁϥⲧⲥⲉⲃⲟⲛ ⲉⲧⲁⲉⲓ ⲉⲛⲧⲁⲩϫⲁϩⲙⲉⲥ ⲉⲥⲓⲛⲉ
ⲙⲙⲟϥ ϣⲓⲛⲁ ⲉⲩⲛⲁϫⲣⲟ ⲉⲣⲟⲛ ⲧⲟⲧⲉ ⲁⲩϫⲓ
ⲥⲩⲙⲃⲟⲩⲗⲓⲟⲛ ⲙⲡⲥⲁϣϥ ⲁⲩⲉⲓ ⲉϩⲟⲩⲛ ϣⲁ ⲁ-
ⲇⲁⲙ ⲙⲛ ⲉⲩϩⲁ ϩⲛⲛⲟⲩϥⲟⲃⲟⲥ ⲡⲉϫⲁⲩ ⲛⲁϥ
ϫⲉ ϣⲏⲛ ⲛⲓⲙ ⲉⲧϩⲛ ⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲛⲧⲁⲩⲥⲟⲛ-
ⲧⲟⲩ ⲛⲏⲧⲛ ⲉⲩⲛⲁⲟⲩⲱⲙ ⲡⲟⲩⲕⲁⲣⲡⲟⲥ ⲡϣⲏⲛ
ⲇⲉ ⲛⲧⲅⲛⲱⲥⲓⲥ ⲉⲣⲏϩ ⲉⲣⲱⲧⲛ ⲙⲡⲣⲟⲩⲱⲙ
ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲉϣⲱⲡⲉ ⲧⲉⲧⲛⲁⲟⲩⲱⲙ ⲧⲉ
ⲧⲛⲁⲙⲟⲩ ⲛⲧⲁⲣⲟⲩt ⲛⲁⲩ ⲟⲩⲛⲟϭ ⲙϥⲟⲃⲟⲥ
ⲁⲩⲣⲁⲛⲁⲝⲱⲣⲉⲓ ⲉϩⲣⲁⲓ ⲉⲛⲟⲩⲉⲭⲟⲩⲥⲓⲁ ⲧⲟ
ⲧⲉ ⲁϥⲉⲓ ⲛϭⲓ ⲡⲥⲁⲃⲉ ⲡⲁⲣⲁⲣⲟⲟⲩ ⲧⲏⲣⲟⲩ
ⲡⲁⲉⲓ ⲛⲧⲁⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ⲡⲑⲏⲣⲓⲟⲛ
ⲁⲩⲱ ⲛⲧⲁⲣⲉϥⲛⲁⲩ ⲉⲡⲓⲛⲉ ⲛⲧⲟⲩⲙⲁⲁⲩ
ⲉⲩϩⲁ ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ ⲟⲩ ⲡⲉⲛⲧⲁ ⲡⲛⲟⲩⲧⲉ
ϫⲟⲟϥ ⲛⲏⲧⲛ ϫⲉ ⲙⲡⲣⲟⲩⲱⲙ ⲉⲃⲟⲗ ϩⲙ ⲡϣⲏⲛ
ⲛⲧⲅⲛⲱⲥⲓⲥ ⲡⲉϫⲁⲥ ϫⲉ ⲁϥϫⲟⲟⲥ ϫⲉ ⲟⲩ ⲙⲟ-
ⲛⲟⲛ ϫⲉ ⲙⲡⲣⲟⲩⲱⲙ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲁⲗⲗⲁ
ⲙⲡⲣϫⲱϩ ⲉⲣⲟϥ ϣⲓⲛⲁ ϫⲉ ⲛⲉⲙⲟⲩ ⲡⲉϫⲁϥ
ⲛⲁⲥ ϫⲉ ⲙⲡⲣⲣ̅ ϩⲟⲧⲉ ϩⲛⲛⲟⲩⲙⲟⲩ ⲉⲧⲉⲧⲛⲁ-
ⲙⲟⲩ ⲁⲛ ϥⲥⲟⲟⲩⲛ ⲅⲁⲣ ϫⲉ ⲉⲧⲉⲧⲛⲟⲩⲱⲙ

ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲡⲉⲧⲛⲛⲟⲩⲥ ⲛⲁⲣⲛⲏϥⲉ ⲁⲩⲱ
ⲧⲉⲧⲛⲛⲁϣⲱⲡⲉ ⲛⲑⲉ ⲛⲛⲓⲛⲟⲩⲧⲉ ⲉⲧⲉⲧⲛ-
ⲥⲟⲟⲩⲛ ⲛⲧⲇⲓⲁϥⲟⲣⲁ ⲉⲧϣⲟⲟⲡ ⲟⲩⲧⲉ ⲙ-
ⲡⲟⲛⲏⲣⲟⲥ ⲣⲣⲱⲙⲉ ⲙⲛ ⲛⲁⲅⲁⲑⲟⲥ ⲛⲧⲁϥ-
ϫⲉ ⲡⲁⲉⲓ ⲅⲁⲣ ⲛⲏⲧⲛ ⲉϥⲣϥⲑⲟⲛⲉⲓ ϫⲉ ⲛⲉⲧⲛ-
ⲟⲩⲱⲙ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲉⲩϩⲁ ⲇⲉ ⲁⲥⲑⲁⲣⲣⲉⲓ
ⲁⲛϣⲁϫⲉ ⲙⲡⲣⲉϥⲧⲁⲙⲟ ⲁⲥϭⲱϣⲧ ⲉϩⲟⲩⲛ
ϩⲙ ⲡϣⲏⲛ ⲁⲥⲛⲁⲩ ⲉⲣⲟϥ ϫⲉ ⲛⲉⲥⲱϥ ⲁⲩⲱ
ⲟⲩⲗⲉϩⲗϩ ⲡⲉ ⲁⲥⲙⲉⲣⲓⲧϥ ⲁⲥϫⲓ ⲉⲃⲟⲗ ϩⲙ
ⲡⲉϥⲕⲁⲣⲡⲟⲥ ⲁⲥⲟⲩⲱⲙ ⲁⲥt ⲙⲡⲉⲥⲕⲉ-
ϩⲁⲓ ⲁϥⲟⲩⲱⲙ ϩⲱⲱϥ ⲧⲟⲧⲉ ⲁⲡⲟⲩⲛⲟⲩⲥ
ⲟⲩⲱⲛ ⲛⲧⲁⲣⲟⲩⲟⲩⲱⲙ ⲅⲁⲣ ⲁⲡⲟⲩⲟⲉⲓⲛ
ⲛⲧⲅⲛⲱⲥⲓⲥ ⲣ ⲟⲩⲟⲉⲓⲛ ⲛⲁⲩ ⲛⲧⲁⲣⲟⲩt ϩⲓⲱ-
ⲟⲩ ⲙⲡϣⲓⲡⲉ ⲁⲩⲉⲓⲙⲉ ϫⲉ ⲛⲉⲩⲕⲁⲕⲁϩⲏⲩ
ⲁⲧⲅⲛⲱⲥⲓⲥ ⲛⲧⲁⲣⲟⲩⲣⲛⲏϥⲉ ⲁⲩⲛⲁⲩ ⲉⲣⲟⲟⲩ
ϫⲉ ⲥⲉⲕⲁⲕⲁϩⲏⲩ ⲁⲩⲙⲣⲣⲉ ⲛⲟⲩⲉⲣⲏⲩ ⲛⲧⲁ-
ⲣⲟⲩⲛⲁⲩ ⲁⲛⲟⲩⲡⲗⲁⲥⲧⲏⲥ ⲉⲩⲟ ⲙⲙⲟⲣϥⲏ
ⲛⲑⲏⲣⲓⲟⲛ ⲁⲩⲥⲓⲝⲁⲛⲉ ⲉⲣⲟⲟⲩ ⲁⲩⲉⲓⲙⲉ ⲉⲙⲁ-
ⲧⲉ ⲧⲟⲧⲉ ⲛⲁⲣⲝⲱⲛ ⲛⲧⲁⲣⲟⲩⲉⲓⲙⲉ ϫⲉ ⲁⲩⲡⲁ-
ⲣⲁⲃⲁ ⲛⲧⲟⲩⲉⲛⲧⲟⲗⲏ ⲁⲩⲉⲓ ϩⲛ ⲟⲩⲕⲙⲧⲟ
ⲙⲛⲛⲟⲩⲛⲟϭ ⲛⲁⲡⲉⲓⲗⲏ ⲉϩⲟⲩⲛ ⲉⲡⲡⲁ-
ⲣⲁⲇⲉⲓⲥⲟⲥ ϣⲁ ⲁⲇⲁⲙ ⲙⲛⲛⲉⲩϩⲁ ⲉⲧⲣⲟⲩⲛⲁⲩ
ⲉⲡⲁⲡⲟⲧⲉⲗⲉⲥⲙⲁ ⲛⲧⲃⲟⲏⲑⲉⲓⲁ ⲧⲟⲧⲉ
ⲁⲁⲇⲁⲙ ⲙⲛⲛⲉⲩϩⲁ ⲁⲩϣⲧⲟⲣⲧⲣ ⲉⲙⲁⲧⲉ
ⲁⲩⲕⲱⲡ ϩⲁ ⲛϣⲏⲛ ⲉⲧϩⲙ ⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ
ⲧⲟⲧⲉ ⲛⲁⲣⲝⲱⲛ ⲙⲡⲟⲩⲉⲓⲙⲉ ϫⲉ ⲉⲩⲧⲱⲛ
ⲡⲉϫⲁⲩ ϫⲉ ⲁⲇⲁⲙ ⲉⲕⲧⲱⲛ ⲡⲉϫⲁϥ ϫⲉ tⲛ-
ⲛⲉⲉⲓⲙⲁ ⲉⲧⲃⲉ ⲧⲉⲧⲛϩⲣⲧⲉ ⲇⲉ ⲁϩⲓⲕⲱⲡ
ⲛⲧⲁⲣⲓϣⲓⲡⲉ ⲡⲉϫⲁⲩ ⲇⲉ ⲛⲁϥ ϩⲛ ⲟⲩⲙⲛⲧ-
ⲁⲧⲥⲟⲟⲩⲛ ϫⲉ ⲛⲓⲙ ⲡⲉⲛⲧⲁϩϫⲱ ⲛⲁⲕ ⲙ-
ⲡϣⲓⲡⲉ ⲛⲧⲁⲕⲧⲁⲁϥ ϩⲓⲱⲱⲕ ⲉⲓ ⲙⲏⲧⲓ ϫⲉ
ⲁⲕⲟⲩⲱⲙ ⲉⲃⲟⲗ ϩⲙ ⲡⲓϣⲏⲛ ⲡⲉϫⲁϥ
ϫⲉ ⲧⲥϩⲓⲙⲉ ⲛⲧⲁⲕⲧⲁⲁⲥ ⲛⲁⲉⲓ ⲛⲧⲟⲥ ⲡⲉⲛ-
ⲧⲁⲥt ⲛⲁⲉⲓ ⲁⲉⲓⲟⲩⲱⲙ ⲧⲟⲧⲉ ⲡⲉϫⲁⲩ ⲛⲧⲏ

ϫⲉ ⲟⲩ ⲡⲉ ⲡⲁⲉⲓ ⲛⲧⲁⲁⲁϥ ⲁⲥⲟⲩⲱϣⲃ ⲡⲉ-
ϫⲁⲥ ϫⲉ ⲡⲣⲉϥⲧⲁⲙⲟ ⲡⲉⲛⲧⲁϩⲧⲟⲃⲥⲧ ⲁϩⲓ-
ⲟⲩⲱⲙ ⲧⲟⲧⲉ ⲁⲛⲁⲣⲝⲱⲛ ⲉⲓ ϣⲁ ⲡⲣⲉϥⲧⲁ-
ⲙⲟ ⲁⲛⲟⲩⲃⲁⲗ ⲣ ϩⲗⲟⲥⲧⲛ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ
ⲙⲡⲟⲩϣϭⲙ ϭⲟⲙ ⲛⲣ ⲗⲁⲁⲩ ⲛⲁϥ ⲁⲩⲥⲟⲩϩⲱⲣϥ
ϩⲱⲥ ⲉⲩⲟ ⲛⲁⲧϭⲟⲙ ⲙⲙⲛⲛⲥⲱⲥ ⲁⲩⲉⲓ ϣⲁ ⲧⲥϩⲓ-
ⲙⲉ ⲁⲩⲥⲟⲩϩⲱⲣⲥ ⲙⲛ ⲛⲉⲥϣⲏⲣⲉ ⲙⲙⲛⲛⲥⲁ
ⲧⲥϩⲓⲙⲉ ⲁⲩⲥϩⲟⲩⲱⲣ ⲁⲇⲁⲙ ⲙⲛ ⲡⲕⲁϩ ⲉⲧⲃⲏⲧϥ
ⲙⲛ ⲛⲕⲁⲣⲡⲟⲥ ⲁⲩⲱ ϩⲱⲃ ⲛⲓⲙ ⲛⲧⲁⲩⲧⲁⲙⲓⲟ-
ⲟⲩ ⲁⲩⲥϩⲟⲩⲱⲣⲟⲩ ⲙⲛ ⲗⲁⲁⲩ ⲛⲥⲙⲟⲩ ⲛⲧⲟⲟ-
ⲧⲟⲩ ⲙⲛ ϭⲟⲙ ⲛⲥⲉϫⲡⲉ ⲁⲅⲁⲑⲟⲛ ⲉⲃⲟⲗ ϩⲙ
ⲡⲡⲟⲛⲏⲣⲟⲛ ϫⲓⲙ ϥⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲁⲛⲉⲭⲟⲩ-
ⲥⲓⲁ ⲉⲓⲙⲉ ϫⲉ ⲁⲗⲏⲑⲱⲥ ⲟⲩⲙ ⲡⲉⲧϫⲟⲟⲣ ϩⲓ
ⲧⲟⲩⲉϩⲏ ⲛⲉⲩⲥⲟⲟⲩⲛ ⲁⲛ ⲡⲉ ⲉⲓ ⲙⲏⲧⲓ ϫⲉ
ⲙⲡⲟⲩⲣⲧⲏⲣⲉⲓ ⲛⲧⲟⲩⲉⲛⲧⲟⲗⲏ ⲁⲩⲛ ⲟⲩⲛⲟϭ
ⲛⲕⲱϩ ⲉϩⲟⲩⲛ ⲉⲡⲕⲟⲥⲙⲟⲥ ⲙⲟⲛⲟⲛ ⲉⲧⲃⲉ
ⲡⲣⲱⲙⲉ ⲛⲁⲧⲙⲟⲩ ⲛⲧⲁⲣⲉ ⲛⲁⲣⲝⲱⲛ ⲇⲉ ⲛⲁⲩ
ⲉⲡⲟⲩⲁⲇⲁⲙ ⲉⲁϥϣⲱⲡⲉ ϩⲛ ⲕⲉⲅⲛⲱⲥⲓⲥ ⲁⲩ-
ⲟⲩⲱϣ ⲁⲣⲡⲉⲓⲣⲁⲥⲉ ⲙⲙⲟϥ ⲁⲩⲥⲱⲟⲩϩ ⲉ-
ϩⲟⲩⲛ ⲛⲛⲧⲃⲛⲟⲟⲩⲉ ⲧⲏⲣⲟⲩ ⲙⲛ ⲛⲑⲏⲣⲓⲟⲛ
ⲙⲡⲕⲁϩ ⲙⲛ ⲛϩⲁⲗⲁⲧⲉ ⲛⲧⲡⲉ ⲁⲩⲛⲧⲟⲩ ϣⲁ ⲁ-
ⲇⲁⲙ ϫⲉ ⲉⲩⲉⲛⲁⲩ ϫⲉ ϥⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ
ⲛⲓⲙ ⲛⲧⲁⲣⲉϥⲛⲁⲩ ⲉⲣⲟⲟⲩ ⲁϥt ⲣⲁⲛ ⲉⲛⲟⲩ-
ⲕⲧⲓⲥⲙⲁ ⲁⲩϣⲧⲟⲣⲧⲣ ϫⲉ ⲁϥⲣⲛⲏϥⲉ ⲉⲃⲟⲗ
ϩⲛ ⲁⲅⲱⲛⲓⲁ ⲛⲓⲙ ⲛϭⲓ ⲁⲇⲁⲙ ⲁⲩⲥⲱⲟⲩϩ ⲁⲩ-
ϫⲓ ⲥⲩⲙⲃⲟⲩⲗⲓⲟⲛ ⲡⲉϫⲁⲩ ϫⲉ ⲉⲓⲥ ⲁⲇⲁⲙ
ⲁϥϣⲱⲡⲉ ⲛⲑⲉ ⲟⲩⲁ ⲉⲃⲟⲗ ⲙⲙⲟⲛ ⲁⲧⲣⲉϥ-
ⲉⲓⲙⲉ ⲛⲧⲇⲓⲁϥⲟⲣⲁ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲙⲛ ⲡⲕⲁ-
ⲕⲉ ⲧⲉⲛⲟⲩ ⲙⲏⲡⲱⲥ ⲛⲥⲉⲣ ϩⲁⲗ̅ ⲙⲙⲟϥ ⲛⲑⲉ
ⲙⲡϣⲏⲛ ⲛⲧⲅⲛⲱⲥⲓⲥ ⲛϥⲓ ⲟⲛ ⲉϩⲟⲩⲛ
ⲉⲡϣⲏⲛ ⲙⲡⲱⲛϩ ⲛϥⲟⲩⲱⲙ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ
ⲛϥϣⲱⲡⲉ ⲛⲁⲧⲙⲟⲩ ⲛϥⲣ ϫⲟⲉⲓⲥ ⲛϥⲕⲁⲧⲁ-
ϥⲣⲟⲛⲉⲓ ⲙⲙⲟⲛ ⲛϥⲃⲁⲃⲱⲱⲛ ⲙⲛ ⲡⲛⲛⲉ-
ⲟⲟⲩ ⲧⲏⲣϥ ⲙⲛⲛⲥⲱⲥ ϥⲛⲁⲣⲕⲁⲧⲁⲕⲣⲓⲛⲉ ⲙ-
ⲙⲟⲛ ⲙⲛ ⲡⲛⲕⲟⲥⲙⲟⲥ ⲁⲙⲏⲓⲧⲛ ⲙⲁⲣⲛⲛⲟϫϥ

ⲉⲃⲟⲗ ϩⲙ ⲡⲡⲁⲣⲁϫⲉⲓⲥⲟⲥ ⲉⲡⲓⲧⲛ ⲉϫⲙ ⲡⲕⲁϩ
ⲡⲙⲁ ⲉⲛⲧⲁⲩⲛⲧϥ ⲉⲃⲗ ⲛϩⲏⲧϥ ϫⲉⲕⲁⲁⲥ ⲛⲛⲉϥ-
ϣϭⲙ ϭⲟⲙ ϫⲓⲛ ⲧⲉⲛⲟⲩ ⲁⲥⲟⲩⲱⲛ ⲗⲁⲁⲩ ⲛϩⲟⲩ-
ⲟ ⲉⲣⲟⲛ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ⲁⲩⲛⲟⲩϫ ⲁⲇⲁⲙ ⲉⲃⲟⲗ
ϩⲙ ⲡⲡⲁⲣⲁⲇⲓⲥⲟⲥ ⲙⲛ ⲧⲉϥϩⲓⲙⲉ ⲁⲩⲱ ⲙⲡⲉ ⲡⲁ-
ⲉⲓ ⲣⲱϣⲉ ⲙⲙⲟⲟⲩ ⲛⲧⲁⲩⲁⲁϥ ⲁⲗⲗⲁ ⲛⲧⲁⲩⲣ ϩⲟ-
ⲧⲉ ⲁⲩⲉⲓ ⲉϩⲟⲩⲛ ⲉⲡϩϣⲏⲛ ⲙⲡⲱⲛϩ ⲁⲩⲧⲕⲧⲟ
ⲛϩⲛⲛⲟϭ ⲛϩⲣⲧⲉ ⲉⲣⲟϥ ϩⲛⲍⲱⲟⲛ ⲛⲕⲱϩⲧ
ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲝⲉⲣⲟⲩⲃⲓⲛ ⲁⲩⲱ ⲁⲩⲕⲱ
ⲛⲟⲩⲥⲏϥⲉ ⲛⲥⲁⲧⲉ ϩⲛ ⲧⲟⲩⲙⲏⲧⲉ ⲉⲥⲕⲱⲧⲉ
ⲛⲛⲁⲩ ⲛⲓⲙ ϩⲛⲛⲟⲩⲛⲟϭ ⲛϩⲣⲧⲉ ϣⲓⲛⲁ ϫⲉ
ⲛⲉ ⲗⲁⲁⲩ ⲉⲛⲉϩ ϩⲛ ⲣⲣⲙⲛⲕⲁϩ ⲃⲱⲕ ⲉϩⲟⲩⲛ ⲉ-
ⲡⲧⲟⲡⲟⲥ ⲉⲧⲙⲙⲁⲩ ⲙⲙⲛⲛⲥⲁ ⲛⲁⲉⲓ ⲛⲧⲁ-
ⲣⲉ ⲛⲁⲣⲝⲱⲛ ⲕⲱϩ ⲁⲁⲇⲁⲙ ⲁⲩⲟⲩⲱϣ ⲁϭⲱϫⲃ
ⲛⲛⲟⲩⲝⲣⲟⲛⲟⲥ ⲙⲡⲟⲩϣϭⲙ ϭⲟⲙ ⲉⲧⲃⲉ ϫⲓ-
ⲙⲁⲣⲙⲉⲛⲏ ⲉⲧⲕⲏ ⲉϩⲣⲁⲓ ϫⲓⲛ ⲛϣⲟⲣⲡ ⲁⲩⲣ-
ϩⲟⲣⲓⲥⲉ ⲅⲁⲣ ⲛⲛⲟⲩⲝⲣⲟⲛⲟⲥ ⲙⲡⲟⲩⲁ ⲡⲟⲩⲁ
ϣⲟ ⲣⲣⲟⲙⲡⲉ ⲕⲁⲧⲁ ⲡⲇⲣⲟⲙⲟⲥ ⲛⲛⲣⲉϥⲣ ⲟⲩ-
ⲟⲉⲓⲛ ⲙⲡⲟⲩϣϭⲙ ϭⲟⲙ ⲇⲉ ⲛϭⲓ ⲛⲁⲣⲝⲱⲛ
ⲁⲉⲓⲣⲉ ⲙⲡⲁⲉⲓ ⲁⲡⲟⲩⲁ ⲡⲟⲩⲁ ϩⲛ ⲛⲉtⲣⲉ ⲙ-
ⲡⲡⲉⲑⲟⲟⲩ ⲁⲩϭⲱϫⲃ ⲙⲙⲏⲧⲉ ⲣⲣⲟⲙⲡⲉ
ⲁⲩⲱ ⲡⲉⲓⲝⲣⲟⲛⲟⲥ ⲧⲏⲣϥ ⲁϥⲣ ⲯⲓⲧ ⲛϣⲉ ⲙⲁ-
ⲁⲃⲉ ⲛⲣⲟⲙⲡⲉ ⲁⲩⲱ ⲛⲁⲉⲓ ϩⲛ ⲟⲩⲗⲩⲡⲏ ⲙⲛ
ⲟⲩⲙⲛⲧϭⲱⲃ ⲁⲩⲱ ϩⲛ ϩⲙⲡⲉⲣⲓⲥⲡⲁⲥⲙⲟⲥ
ⲙⲡⲟⲛⲏⲣⲟⲛ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ϫⲓⲙ ⲡϩⲟⲟⲩ
ⲉⲧⲙⲙⲁⲩ ⲁⲡⲃⲓⲟⲥ ⲣⲕⲁⲧⲁⲛⲧⲁ ϣⲁ ⲧⲥⲩⲛⲧⲉ-
ⲗⲉⲓⲁ ⲙⲡⲁⲓⲱⲛ ⲧⲟⲧⲉ ⲧⲥⲟϥⲓⲁ ⲍⲱⲏ ⲛⲧⲁ-
ⲣⲉⲥⲛⲁⲩ ϫⲉ ⲁⲛⲁⲣⲝⲱⲛ ⲙⲡⲕⲁⲕⲉ ϫⲉ ⲁⲩ-
ⲥϩⲟⲩⲱⲣ ⲛⲉⲥϣⲃⲣⲉⲓⲛⲉ ⲁⲥⲣⲁⲅⲁⲛⲁⲕⲧⲉⲓ
ⲁⲩⲱ ⲛⲧⲁⲣⲉⲥⲉⲓ ⲉⲃⲟⲗ ϩⲛ ⲧϣⲟⲣⲡ ⲙⲡⲉ ⲙⲛ
ⲇⲩⲛⲁⲙⲓⲥ ⲛⲓⲙ ⲁⲥⲣⲇⲓⲱⲕⲉ ⲛⲛⲓⲁⲣⲝⲱⲛ ⲉ-
ⲃⲟⲗ ϩⲛ ⲛⲟⲩⲙⲡⲏⲩⲉ ⲁⲩⲱ ⲁⲥⲛⲟϫⲟⲩ ⲉⲡⲓ-
ⲧⲛ ⲉⲡⲕⲟⲥⲙⲟⲥ ⲛⲣⲉϥⲣ ⲛⲟⲃⲉ ϣⲓⲛⲁ ⲉⲩ-
ⲛⲁϣⲱⲡⲉ ⲙⲙⲁⲩ ⲛⲑⲉ ⲛⲛⲓⲇⲁⲓⲙⲱⲛ
ⲙⲡⲟⲛⲏⲣⲟⲥ ϩⲓϫⲙ ⲡⲕⲁϩ

ϫⲉⲕⲁⲁⲥ ⲧϣⲟ ⲣⲣⲟⲙⲡⲉ ⲉⲧϩⲙ ⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ
ⲉϥⲛⲁⲁⲩ ⲙⲡⲟⲩⲕⲟⲥⲙⲟⲥ ⲟⲩⲍⲱⲟⲛ ⲛⲉⲙ-
ⲯⲩⲝⲟⲛ ⲉⲩⲙⲟⲩⲧⲉ ⲉⲣⲟϥ ϫⲉ ϥⲟⲓⲛⲓⲭ ϣⲁϥ-
ⲙⲟⲟⲩⲧϥ ⲟⲩⲁⲁⲧϥ ⲛϥⲧⲛϩⲟϥ ⲁⲩⲙⲛⲧⲣⲉ
ⲙⲡⲟⲩϩⲁⲡ ϫⲉ ⲁⲩⲣⲁⲇⲓⲕⲉⲓ ⲛⲁⲇⲁⲙ ⲙⲛ ⲧⲉϥ-
ⲅⲉⲛⲉⲁ ϣⲁ ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲙⲡⲁⲓⲱⲛ ϣⲟⲙⲧ
ⲣⲣⲱⲙⲉ ⲛⲉ ⲁⲩⲱ ⲛⲉϥⲅⲉⲛⲉⲁ ϣⲁ ⲧⲥⲩⲛⲧⲉ-
ⲗⲉⲓⲁ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲡⲛⲉⲩⲙⲁⲧⲓⲕⲟⲥ ⲙⲡⲁⲓⲱⲛ
ⲙⲛ ⲡⲯⲩⲓⲕⲟⲥ ⲙⲛ ⲡⲝⲟⲓⲕⲟⲥ ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲙ-
ⲡϣⲟⲙⲧ ⲙϥⲟⲓⲛⲓⲭ ⲙⲡⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲡϣⲟⲣⲡ
ⲟ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲡⲙⲁϩⲥⲛⲁⲩ ϣⲁϥⲣ ϣⲟ ⲣ-
ⲣⲟⲙⲡⲉ ⲡⲙⲁϩϣⲟⲙⲧ ϥⲥⲏϩ ϩⲛ ϫⲓⲉⲣⲁ ⲃⲓ-
ⲃⲗⲟⲥ ϫⲉ ϣⲁⲩⲟⲩⲟⲙϥ ⲧⲉⲉⲓϩⲉ ⲟⲛ ⲟⲩⲛ
ϣⲟⲙⲧ ⲛϫⲱⲕⲙ ϣⲟⲟⲡ ⲡϣⲟⲣⲡ ⲡⲉ ⲡⲛⲉⲩ-
ⲙⲁⲧⲓⲕⲟⲛ ⲡⲙⲁϩⲥⲛⲁⲩ ⲟⲩⲕⲱϩⲧ ⲡⲉ ⲡⲙⲁϩ-
ϣⲟⲙⲧ ⲟⲩⲙⲟⲟⲩ ⲡⲉ ⲛⲑⲉ ⲙϥⲟⲓⲛⲓⲭ ⲉϥ-
ⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ϩⲱⲥ ⲙⲛⲧⲣⲉ ⲛⲛⲁⲅⲅⲉⲗⲟⲥ
ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲛⲛϩⲩⲇⲣⲓⲁ ⲙⲙⲟⲟⲩ ⲉⲧϩⲛ ⲕⲏ-
ⲙⲉ ⲁⲥϣⲱⲡⲉ ⲁⲩⲙⲛⲧⲣⲉ ⲛⲛⲉⲧⲃⲏⲕ ⲁⲡⲓ-
ⲧⲛ ⲁⲡϫⲱⲕⲙ ⲛⲛⲟⲩⲣⲱⲙⲉ ⲛⲁⲗⲏⲑⲓⲛⲟⲥ
ⲡⲙⲁⲥⲉ ⲥⲛⲁⲩ ⲉⲧϩⲛ ⲕⲏⲙⲉ ⲉⲩⲛⲧⲁⲩ ⲙⲙⲁⲩ
ⲛⲟⲩⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲡⲣⲏ ⲙⲛ ⲡⲟⲟϩ ⲉⲩϣⲟ-
ⲟⲡ ⲁⲩⲙⲛⲧⲣⲉ ⲛⲥⲁⲃⲁⲱⲑ̅ ϫⲉ ⲉϩⲣⲁⲓ ⲉϫⲱ-
ⲟⲩ ⲁⲥϫⲓ ⲛϭⲓ ⲧⲥⲟϥⲓⲁ ⲙⲡⲕⲟⲥⲙⲟⲥ ϫⲓⲙ
ϥⲟⲟⲩ ⲛⲧⲁⲥⲧⲁⲙⲓⲟ ⲙⲡⲣⲏ ⲙⲛ ⲡⲟⲟϩ ⲁⲥⲣ-
ⲥϥⲣⲁⲅⲓⲍⲉ ⲛⲧⲉⲥⲡⲉ ϣⲁ ϩⲟⲩⲛ ⲁⲡⲁⲓⲱⲛ
ⲡϥⲛⲧ ⲇⲉ ⲛⲧⲁⲩϫⲡⲟϥ ⲉⲃⲟⲗ ϩⲙ ϥⲟⲓⲛⲓⲭ
ⲟⲩⲣⲱⲙⲉ ⲁⲛ ⲡⲉ ϥⲥⲏϩ ⲉⲧⲃⲏⲧϥ ϫⲉ ⲡⲇⲓ-
ⲕⲁⲓⲟⲥ ⲛⲁt ⲟⲩⲱ ⲛⲑⲉ ⲛⲛⲟⲩϥⲟⲓⲛⲓⲭ ⲁⲩⲱ
ϥⲟⲓⲛⲓⲭ ϣⲁϥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛϣⲟⲣⲡ ⲉϥ-
ⲟⲛϩ ⲁⲩⲱ ϣⲁϥⲙⲟⲩ ⲡⲁⲗⲓⲛ ⲛϥⲧⲱⲟⲩⲛ
ⲉϥϣⲟⲟⲡ ⲛⲥⲏⲙⲉⲓⲟⲛ ⲙⲡⲉⲛⲧⲁϩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲛ ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲙⲡⲁⲓⲱⲛ ⲛⲉⲉⲓ-
ⲛⲟϭ ⲛⲥⲏⲙⲉⲓⲟⲛ ⲛⲧⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ
ϩⲛ ⲕⲏⲙⲉ ⲟⲩⲁⲁϥ ϩⲛ ⲕⲉⲝⲱⲣⲁ ⲁⲛ ⲉϥⲥⲏ-

ⲙⲁⲛⲉ ϫⲉ ⲉⲥⲧⲛⲧⲱⲛ ⲉⲡⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲙⲡⲛⲟⲩ-
ⲧⲉ ⲡⲁⲗⲓⲛ ⲙⲁⲣⲛⲉⲓ ⲉϩⲟⲩⲛ ⲉⲛⲁⲣⲝⲱⲛ ⲛ-
ⲧⲁⲛϣⲁϫⲉ ⲉⲣⲟⲟⲩ ϫⲉⲕⲁⲁⲥ ⲉⲛⲁⲣⲡⲁⲣϩⲓⲥⲧⲁ
ⲛⲧⲟⲩⲁⲡⲟⲇⲓⲭⲉⲓⲥ ⲡⲓⲥⲟϣϥ ⲅⲁⲣ ⲛⲁⲣⲝⲱⲛ ⲛ-
ⲧⲁⲣⲟⲩⲛⲟϫⲟⲩ ⲉⲃⲟⲗ ϩⲛ ⲛⲟⲩⲙⲡⲏⲩⲉ ⲉⲡⲓ-
ⲧⲛ ⲉϫⲙ ⲡⲕⲁϩ ⲁⲩⲥⲱⲛⲧ ⲛⲁⲩ ⲛϩⲛⲁⲅⲅⲉⲗⲟⲥ
ⲉⲧⲉ ϩⲁϩ ⲛⲉ ⲛⲇⲁⲓⲙⲱⲛ ⲁⲧⲣⲟⲩⲣϩⲩⲡⲏⲣⲉⲧⲉⲓ
ⲛⲁⲩ ⲛⲁⲉⲓ ⲇⲉ ⲁⲩⲧⲥⲉⲃⲉ ⲣⲣⲱⲙⲉ ⲁϩⲁϩ ⲙⲡⲗⲁ-
ⲛⲏ ϩⲓ ⲙⲁⲅⲉⲓⲁ ϩⲓ ϥⲁⲣⲙⲁⲕⲓⲁ ϩⲓ ⲙⲛ̅ⲧϣⲙϣⲉ
ⲉⲓⲇⲱⲗⲟⲛ ϩⲓ ⲡⲉⲧϩ ⲥⲛⲟϥ ⲉⲃⲟⲗ ϩⲓ ϣⲏⲩⲉ ϩⲓ
ⲣⲡⲉ ϩⲓ ⲑⲩⲥⲓⲁ ϩⲓ ⲥⲡⲟⲛⲇⲏ ⲛⲛⲇⲁⲓⲙⲱⲛ
ⲧⲏⲣⲟⲩ ⲙⲡⲕⲁϩ ⲉⲩⲛⲧⲁⲩ ⲙⲙⲁⲩ ⲛⲧⲟⲩϣⲃⲣ-
ⲣ ϩⲱⲃ ⲇⲓⲙⲁⲣⲙⲉⲛⲏ ⲧⲁⲉⲓ ⲛⲧⲁϩϣⲱⲡⲉ ⲕⲁ-
ⲧⲁ ⲧⲥⲩⲙϥⲱⲛⲓⲁ ϩⲓⲧⲛ ⲛⲛⲟⲩⲧⲉ ⲛⲧⲁⲇⲓⲕⲉⲓⲁ
ⲙⲛ ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲁⲩⲱ ⲛⲧⲉⲉⲓϩⲉ ⲛⲧⲁⲣⲉ ⲡⲕⲟⲥ-
ⲙⲟⲥ ϣⲱⲡⲉ ϩⲛ ⲛⲟⲩϫⲓ ϩⲣⲁϥ ⲁϥⲣⲡⲗⲁⲛⲁⲥ-
ⲑⲉ ϩⲙ ⲡⲝⲣⲟⲛⲟⲥ ⲧⲏⲣϥ ⲁⲛⲣⲱⲙⲉ ⲅⲁⲣ ⲧⲏⲣⲟⲩ
ⲉⲧϩⲓϫⲙ ⲡⲕⲁϩ ⲁⲩϣⲙϣⲉ ⲛⲛⲇⲁⲓⲙⲱⲛ ϫⲓⲛ
ⲧⲕⲁⲧⲁⲃⲟⲗⲏ ϣⲁ ⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ ⲛⲁⲅⲅⲉⲗⲟⲥ
ⲙⲉⲛ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲙⲛ ⲛⲣⲱⲙⲉ ⲛⲧⲁⲇⲓ-
ⲕⲓⲁ ⲧⲉⲉⲓϩⲉ ⲁⲡⲕⲟⲥⲙⲟⲥ ϣⲱⲡⲉ ϩⲛⲛⲟⲩ-
ϫⲓ ϩⲣⲁϥ ϩⲛⲛⲟⲩⲙⲛ̅ⲧⲁⲧⲥⲟⲟⲩⲛ ⲙⲛⲛⲟⲩⲃ-
ϣⲉ ⲁⲩⲡⲗⲁⲛⲁ ⲧⲏⲣⲟⲩ ϣⲁ ϩⲟⲩⲛ ⲁⲧⲡⲁⲣⲟⲩⲥⲓⲁ
ⲙⲡⲣⲱⲙⲉ ⲛⲁⲗⲏⲑⲓⲛⲟⲥ ⲟⲩⲁϣⲣⲉ ⲉⲣⲱⲧⲛ
ϣⲁ ⲛⲉⲉⲓⲙⲁ ⲉⲓⲧⲁ ⲧⲛⲛⲏⲩ ⲉϩⲟⲩⲛ ⲉⲡⲛⲕⲟⲥ-
ⲙⲟⲥ ϫⲉⲕⲁⲁⲥ ⲉⲛⲁϫⲱⲕ ⲉⲃⲟⲗ ⲛⲧⲉϥⲥⲩⲥⲧⲁ-
ⲥⲓⲥ ⲙⲛ ⲧⲉϥⲇⲓⲟⲓⲕⲏⲥⲓⲥ ⲕⲁⲧⲁ ⲟⲩⲙⲛⲧⲁⲕⲣⲓ-
ⲃⲏⲥ ⲧⲟⲧⲉ ϥⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛⲑⲉ ⲉⲛⲧⲁⲩ-
ϩⲉ ⲉⲧⲡⲓⲥⲧⲓⲥ ⲛⲛⲉⲑⲏⲡ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ
ϫⲓⲛ ⲧⲕⲁⲧⲁⲃⲟⲗⲏ ϣⲁ ϩⲟⲩⲛ ⲁⲧⲥⲩⲛⲧⲉⲗⲉⲓⲁ
ⲙⲡⲁⲓⲱⲛ tⲛⲛⲏⲩ ⲇⲉ ⲉϩⲟⲩⲛ ⲉⲛⲕⲉϥⲁⲗⲁⲓⲟⲛ
ⲉⲧϫⲓ ⲉϩⲟⲩⲛ ⲉⲡⲣⲱⲙⲉ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ tⲛⲁ-
ϣⲁϫⲉ ⲉⲛⲉⲧⲉ ⲛⲟⲩϥ ⲧⲏⲣⲟⲩ ϫⲉ ⲉⲧⲃⲉ ⲟⲩ
ⲛⲥⲙⲟⲧ ⲉⲩⲛⲛⲉⲉⲓⲙⲁ ⲛⲧⲁⲣⲉ ⲟⲩⲙⲏⲏ-
ϣⲉ ⲣⲣⲱⲙⲉ ϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲁⲇⲁⲙ ⲡⲁⲓ

ⲛⲧⲁⲩⲡⲗⲁⲥⲥⲉ ⲙⲙⲟϥ ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲛ ⲑⲩⲗⲏ
ⲏⲇⲏ ⲛⲧⲁⲣⲉ ⲡⲕⲟⲥⲙⲟⲥ ⲙⲟⲩϩ ⲁⲛⲁⲣⲝⲱⲛ ⲣ ϫⲟ-
ⲉⲓⲥ ⲉϩⲣⲁⲓ ⲉϫⲱϥ ⲉⲧⲉ ⲡⲁⲉⲓ ⲡⲉ ⲁⲩⲕⲁⲧⲉⲝⲉ ⲙ-
ⲙⲟϥ ϩⲛ ⲟⲩⲙⲛ̅ⲧⲁⲧⲥⲟⲟⲩⲛ ⲁϣ ⲡⲉ ⲡⲁⲓⲧⲓⲟⲛ
ⲡⲁⲉⲓ ⲡⲉ ⲉⲡⲉⲓ ⲡⲉⲓⲱⲧ ⲛⲁⲑⲁⲛⲁⲧⲟⲥ ⲥⲟⲟⲩⲛ
ϫⲉ ⲁⲩϣⲧⲁ ϣⲱⲡⲉ ⲉⲃⲟⲗ ϩⲛ ⲧⲙⲉ ϩⲣⲁⲓ ϩⲛ ⲛⲁⲓ-
ⲱⲛ ⲙⲛ ⲡⲟⲩⲕⲟⲥⲙⲟⲥ ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲧⲁⲣⲉϥⲟⲩ-
ⲱϣ ⲁⲟⲩⲱⲥϥ ⲛⲛⲁⲣⲝⲱⲛ ⲙⲡⲧⲁⲕⲟ ϩⲓⲧⲛ ⲛⲟⲩ-
ⲡⲗⲁⲥⲙⲁ ⲁϥϫⲟⲟⲩ ⲛⲛⲉⲧⲛⲉⲓⲛⲉ ⲉϩⲣⲁⲓ ⲉⲡⲕⲟⲥ-
ⲙⲟⲥ ⲙⲡⲧⲁⲕⲟ ⲉⲧⲉ ⲛⲁⲉⲓ ⲛⲉ ⲙⲡⲛⲁ̅ ⲛⲃⲁⲗϩⲏⲧ
ⲛⲕⲟⲩⲉⲓ ⲙⲙⲁⲕⲁⲣⲓⲟⲥ ⲥⲉⲟ ⲁⲛ ⲛϣⲙⲙⲟ ⲉⲧ-
ⲅⲛⲱⲥⲓⲥ ⲧⲅⲛⲱⲥⲓⲥ ⲅⲁⲣ ⲧⲏⲣⲥ ϩⲛⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ
ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ϩⲓ ⲧⲟⲩⲉϩⲏ ⲡⲁⲉⲓ ⲟⲩⲁⲧϭⲟⲙ
ⲁⲛ ⲡⲉ ⲛⲛⲁϩⲣⲙ ⲡⲉⲓⲱⲧ ⲁⲩⲱ ⲁϥt ⲛⲁⲩ ⲛⲧⲅⲛⲱ-
ⲥⲓⲥ ⲧⲅⲛⲱⲥⲓⲥ ⲅⲁⲣ ⲧⲏⲣⲥ ϩⲛⲛⲟⲩⲁⲅⲅⲉⲗⲟⲥ
ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ϩⲓⲧⲟⲩⲉϩⲏ ⲡⲁⲉⲓ ⲟⲩⲁⲧϭⲟⲙ
ⲁⲛ ⲡⲉ ⲛⲛⲁϩⲣⲙ ⲡⲉⲓⲱⲧ ⲁⲩⲱ ⲁt ⲛⲁⲩ ⲛⲧⲅⲛⲱ-
ⲥⲓⲥ ⲛⲧⲉⲩⲛⲟⲩ ⲉⲩϣⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲟⲥ-
ⲙⲟⲥ ⲙⲡⲧⲁⲕⲟ ⲥⲉⲛⲁϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛϣⲟⲣⲡ ⲙ-
ⲡⲧⲩⲡⲟⲥ ⲛⲧⲙⲛⲧⲁⲧⲧⲁⲕⲟ ⲁⲩⲕⲁⲧⲁⲕⲣⲓⲥⲓⲥ
ⲛⲛⲁⲣⲝⲱⲛ ⲙⲛ ⲛⲟⲩⲇⲩⲛⲁⲙⲓⲥ ⲛⲧⲁⲣⲉ ⲙⲙⲁ-
ⲕⲁⲣⲓⲟⲥ ϭⲉ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲡⲗⲁⲥⲙⲁ ⲛⲉ-
ⲭⲟⲩⲥⲓⲁ ⲁⲩⲕⲱϩ ⲉⲣⲟⲟⲩ ⲁⲛⲉⲭⲟⲩⲥⲓⲁ ⲇⲉ ⲉⲧⲃⲉ
ⲡⲕⲱϩ ⲁⲩⲧⲱϩ ⲛⲛⲟⲩⲥⲡⲉⲣⲙⲁ ⲛⲙⲙⲁⲩ ⲁⲧⲣⲟⲩ-
ϫⲁϩⲙⲟⲩ ⲙⲡⲟⲩϣϭⲙ ϭⲟⲙ ⲙⲙⲁⲕⲁⲣⲓⲟⲥ
ϭⲉ ⲛⲧⲁⲣⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛⲛⲟⲩⲟⲉⲓⲛ ⲕⲁⲧⲁ
ⲇⲓⲁϥⲟⲣⲁ ⲁⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲡⲟⲩⲁ ⲡⲟⲩⲁ
ⲛϩⲏⲧⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲕⲁϩ ⲁⲩϭⲱⲗⲡ ⲉⲃⲟⲗ
ⲛⲧⲟⲩⲅⲛⲱⲥⲓⲥ ⲛⲧⲉⲕⲕⲗⲏⲥⲓⲁ ⲛⲧⲁϩⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ϩⲛⲛⲙⲡⲗⲁⲥⲙⲁ ⲙⲡⲧⲁⲕⲟ ⲁⲩϩⲉ ⲉ-
ⲣⲟⲥ ⲉⲩⲛⲧⲁⲥ ⲥⲡⲉⲣⲙⲁ ⲛⲓⲙ ⲉⲧⲃⲉ ⲛⲥⲡⲉⲣ-
ⲙⲁ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲛⲧⲁϩⲧⲱϩ ⲛⲙⲙⲁⲥ ⲧⲟⲧⲉ
ⲡⲥⲱⲧⲏⲣ ⲁϥⲧⲁⲙⲓⲟ ⲛⲟⲩ.ⲉⲓ ⲉⲃⲟⲗ
ⲛϩⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ ⲁⲩⲱ ⲙⲡⲛⲁ̅ ⲛⲛⲁⲉⲓ ⲟⲩ-
ⲟⲛϩ ⲉⲃⲟⲗ ⲉⲩⲥⲟⲧⲡ ⲉⲩⲟ ⲙⲙⲁⲕⲁⲣⲓⲟⲥ

ⲁⲩⲱ ⲉⲩϣⲃⲉⲓⲟⲉⲓⲧ ⲁⲛⲉⲕⲗⲟⲅⲏ ⲁⲩⲱ ϩⲛ-
ⲕⲟⲟⲩⲉ ⲉⲛⲁϣⲱⲟⲩ ⲉⲩⲟ ⲛⲁⲧⲣⲣⲟ ⲉⲩⲥⲟⲧⲡ
ⲁⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧϩⲓ ⲧⲟⲩⲉϩⲏ ϩⲱⲥⲧⲉ ⲟⲩⲛ ϥⲧⲟ-
ⲟⲩ ⲛⲅⲉⲛⲟⲥ ϣⲟⲟⲡ ⲟⲩⲛ ϣⲟⲙⲧ ⲉⲧⲏⲡ ⲁⲛⲣ-
ⲣⲱⲟⲩ ⲛⲧⲁⲙⲁϩϣⲙⲟⲩⲛⲉ ⲡⲙⲁϩϥⲧⲟⲟⲩ ⲇⲉ
ⲛⲅⲉⲛⲟⲥ ⲟⲩⲁⲧⲣⲣⲟ ⲡⲉ ⲛⲧⲉⲗⲉⲓⲟⲛ ⲉϥⲙ-
ⲡⲟⲩⲥⲁ ⲛϩⲣⲉ ⲧⲏⲣⲟⲩ ⲛⲁⲉⲓ ⲅⲁⲣ ⲉⲩⲛⲁⲃⲱⲕ
ⲉϩⲟⲩⲛ ⲉⲡⲧⲟⲡⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲙⲡⲟⲩⲉⲓⲱⲧ
ⲁⲩⲱ ⲥⲉⲛⲁⲙⲧⲟⲛ ⲙⲙⲟⲟⲩ ϩⲛ ⲟⲩⲁⲛⲁⲡⲁⲩ-
ⲥⲓⲥ ⲙⲛⲛⲟⲩⲉⲟⲟⲩ ϣⲁ ⲉⲛⲉϩ ⲉⲙⲁⲩϣϣⲁϫⲉ
ⲉⲣⲟϥ ⲁⲩⲱ ϩⲛ ⲟⲩⲣⲁϣⲉ ⲁϫⲛ ⲱϫⲛ ⲥⲉⲟ ⲇⲉ
ⲛⲣⲣⲟ ϩⲙ ⲡⲑⲛⲏⲧⲟⲛ ϩⲱⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲥⲉ-
ⲛⲁⲣⲕⲁⲧⲁⲕⲣⲓⲛⲉ ⲛⲛⲛⲟⲩⲧⲉ ⲙⲡⲝⲁⲟⲥ ⲙⲛ
ⲛⲟⲩⲇⲩⲛⲁⲙⲓⲥ ⲡⲗⲟⲅⲟⲥ ϭⲉ ⲉⲧϫⲟⲥⲉ ⲉⲟⲩ-
ⲟⲛ ⲛⲓⲙ ⲁⲩⲧⲛⲛⲟⲟⲩϥ ⲉⲡⲉⲉⲓϩⲱⲃ ⲙⲟⲛⲟⲛ
ⲁⲧⲣⲉϥⲣⲕⲏⲣⲩⲥⲥⲉ ⲉⲧⲃⲉ ⲡⲉⲧⲟⲩⲥⲟⲟⲩⲛ ⲁⲛ
ⲙⲙⲟϥ ϫ ⲡⲉϫⲁϥ ϫⲉ ⲙⲛ ⲡⲉⲑⲏⲡ ⲉⲧⲟⲩ-
ⲟⲛϩ ⲉⲃⲟⲗ ⲁⲛ ⲁⲩⲱ ⲡⲉⲧⲉ ⲙⲡⲟⲩⲥⲟⲩⲱⲛϥ
ⲥⲉⲛⲁⲥⲟⲩⲱⲛϥ ⲛⲁⲉⲓ ⲇⲉ ⲁⲩⲧⲛⲛⲟⲟⲩⲥⲉ
ⲁⲧⲣⲟⲩⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲙⲡⲡⲉⲑⲏⲡ ⲙⲛ
ⲧⲥⲁϣϥⲉ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲡⲝⲁⲟⲥ ⲙⲛ ⲧⲟⲩ-
ⲙⲛⲧⲁⲥⲉⲃⲏⲥ ⲁⲩⲱ ⲧⲉⲉⲓϩⲉ ⲁⲩⲕⲁⲧⲁⲕⲣⲓ-
ⲛⲉ ⲙⲙⲟⲟⲩ ⲉⲙⲟⲟⲩⲧⲟⲩ ⲛⲧⲁⲣⲉ ⲛⲧⲉⲗⲉⲓ-
ⲟⲥ ϭⲉ ⲧⲏⲣⲟⲩ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲙⲡⲗⲁⲥ-
ⲙⲁ ⲛⲛⲁⲣⲝⲱⲛ ⲁⲩⲱ ⲛⲧⲁⲣⲟⲩϭⲱⲗⲡ ⲉ-
ⲃⲟⲗ ⲛⲧⲁⲗⲏⲑⲉⲓⲁ ⲉⲙⲛ ⲡⲉⲧⲧⲛⲧⲱⲛ ⲉ-
ⲣⲟⲥ ⲁⲩt ϣⲓⲡⲉ ⲛⲥⲟϥⲓⲁ ⲛⲓⲙ ⲛⲛⲛⲟⲩ-
ⲧⲉ ⲁⲩⲱ ⲧⲟⲩϣⲓⲙⲁⲣⲙⲉⲛⲏ ⲁⲩϩⲉ ⲉⲣⲟⲥ
ⲉⲥⲟ ⲛⲕⲁⲧⲁⲅⲛⲱⲥⲓⲥ ⲁⲩⲱ ⲧⲟⲩⲇⲩⲛⲁⲙⲓⲥ
ⲁⲥⲱϣⲙ ⲧⲟⲩⲙⲛⲧϫⲟⲉⲓⲥ ⲁⲩⲣⲕⲁⲧⲁⲗⲩⲉ
ⲙⲙⲟⲥ ⲧⲟⲩⲡⲣⲟⲛⲟⲓⲁ ⲁⲥϣⲱⲡⲉ ⲁⲩⲡⲉⲧ-
ϣⲟⲩⲉⲓⲧ ⲙⲛ ⲡⲟⲩⲉⲟⲟⲩ ϩⲁ ⲧⲉϩⲏ ⲛⲧⲥⲩⲛ-
ⲧⲉⲗⲉⲓⲁ ⲙⲡⲁⲓⲱⲛ ⲡⲙⲁ ⲧⲏⲣϥ ⲛⲁⲛⲟⲉⲓⲛ
ϩⲓⲧⲛⲛⲟⲩⲛⲟϭ ⲛϩⲣⲟⲩⲃⲃⲁⲉⲓ ⲧⲟⲧⲉ ⲛⲁⲣ-
ⲝⲱⲛ ⲛⲁⲣⲡⲉⲛⲑⲉⲓ ⲉⲩ.ⲡⲟⲩ

ⲙⲟⲩ ⲛⲁⲅⲅⲉⲗⲟⲥ ⲛⲁⲣ ϩⲏⲃⲉ ⲛⲛⲟⲩⲣⲱⲙⲉ
ⲁⲩⲱ ⲛⲇⲁⲓⲙⲱⲛ ⲛⲁⲣⲓⲙⲉ ⲛⲛⲟⲩⲕⲁⲓⲣⲟⲥ
ⲁⲩⲱ ⲛⲟⲩⲣⲱⲙⲉ ⲥⲉⲛⲁⲛⲉϩⲡⲉ ⲛⲥⲉⲁϣ-
ⲕⲁⲕ ⲉⲃⲟⲗ ⲉϫⲛ ⲡⲟⲩⲙⲟⲩ ⲧⲟⲧⲉ ⲡⲁⲓⲱⲛ
ⲛⲁⲣⲁⲣⲝⲉⲓ ⲛⲥⲉϣⲧⲟⲣⲧⲣ ⲛⲉϥⲣⲣⲱⲟⲩ ⲛⲁ-
tϩⲉ ⲉⲃⲟⲗ ϩⲛ ⲧⲥⲏϥⲉ ⲛⲥⲁⲧⲉ ⲁⲩⲱ ⲥⲉⲛⲁ-
ⲣ ⲡⲟⲗⲉⲙⲟⲥ ⲉϩⲟⲩⲛ ⲉⲛⲟⲩⲉⲣⲏⲩ ϩⲱⲥⲧⲉ
ⲛⲧⲉ ⲡⲕⲁϩ tϩⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲥⲛⲟϥ ⲉⲧⲡⲟϩⲧ
ⲉⲃⲟⲗ ⲁⲩⲱ ⲛⲑⲁⲗⲁⲥⲥⲁ ⲛⲁϣⲧⲟⲣⲧⲣ ϩⲓⲧⲛ
ⲙⲡⲟⲗⲉⲙⲟⲥ ⲉⲧⲙⲙⲁⲩ ⲧⲟⲧⲉ ⲡⲣⲏ ⲛⲁⲣ ⲕⲁ-
ⲕⲉ ⲁⲩⲱ ⲡⲟⲟϩ ⲛⲁⲧⲁⲕⲟ ⲙⲡⲉϥⲟⲩⲟⲉⲓⲛ
ⲛⲥⲓⲟⲩ ⲛⲧⲡⲉ ⲛⲁⲣⲁⲑⲉⲧⲉⲓ ⲙⲡⲟⲩⲇⲣⲟⲙⲟⲥ
ⲁⲩⲱ ⲟⲩⲛⲛⲟⲩⲛⲟϭ ⲛϩⲣⲟⲩⲃⲃⲁⲉⲓ ⲛⲏⲩ ⲉ-
ⲃⲟⲗ ϩⲛⲛⲟⲩⲛⲟϭ ⲛⲇⲩⲛⲁⲙⲓⲥ ⲉⲧⲙⲡⲥⲁ ⲛ-
ⲧⲡⲉ ⲛⲛⲇⲩⲛⲁⲙⲓⲥ ⲧⲏⲣⲟⲩ ⲙⲡⲝⲁⲟⲥ ⲡⲙⲁ
ⲉⲧⲉ ⲡⲥⲧⲉⲣⲉⲱⲙⲁ ⲙⲙⲁⲩ ⲛⲧⲥϩⲓⲙⲉ ⲛⲧⲁ-
ⲣⲉ ⲧⲏ ⲧⲁⲙⲓⲟ ⲙⲡϣⲟⲣⲡ ⲛⲉⲣⲅⲟⲛ ⲥⲛⲁ-
ⲕⲱ ⲉϩⲣⲁⲓ ⲙⲡⲕⲱϩⲧ ⲛⲥⲁⲃⲉ ⲛⲧⲉ ⲧⲉⲡⲓ-
ⲛⲟⲓⲁ ⲥⲛⲁt ϩⲓⲱⲱⲥ ⲛⲟⲩⲟⲣⲅⲏ ⲙⲙⲛⲧ-
ⲁⲑⲏⲧ ⲧⲟⲧⲉ ⲥⲛⲁⲣⲇⲓⲱⲕⲉ ⲛⲛⲛⲟⲩⲧⲉ
ⲙⲡⲝⲟⲁⲥ ⲛⲁⲉⲓ ⲛⲧⲁⲥⲥⲟⲛⲧⲟⲩ ⲙⲛ ⲡⲁⲣ-
ⲝⲓⲅⲉⲛⲉⲧⲱⲣ ⲥⲛⲁⲛⲟϫⲟⲩ ⲉⲡⲓⲧⲛ ⲉⲡⲛⲟⲩⲛ
ⲥⲉⲛⲁϥⲟⲧⲟⲩ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲧⲟⲩⲁⲇⲓⲕⲓⲁ ⲥⲉⲛⲁ-
ϣⲱⲡⲉ ⲅⲁⲣ ⲛⲑⲉ ⲛⲛⲓⲧⲟⲟⲩ ⲉⲧϫⲉⲣⲉ ⲕⲱϩⲧ
ⲛⲥⲉⲟⲩⲱⲙ ⲛⲥⲁ ⲛⲟⲩⲉⲣⲏⲩ ϣⲁⲛⲧⲟⲩⲱϫⲛ
ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲙⲡⲟⲩⲁⲣⲝⲓⲅⲉⲛⲉⲧⲱⲣ
ϩⲟⲧⲁⲛ ⲉϥϣⲁⲛⲟϫⲛⲟⲩ ϥⲛⲁⲕⲟⲧϥ ⲉⲣⲟϥ
ⲟⲩⲁⲁϥ ⲛϥⲟϫⲛⲉϥ ϣⲁⲛⲧⲉϥⲱϫⲛ ⲁⲩⲱ
ⲛⲟⲩⲙⲡⲏⲩⲉ ⲛⲁϩⲁⲉⲓⲉ ⲉϫⲛ ⲛⲟⲩⲉⲣⲏⲩ
ⲁⲩⲱ ⲛⲧⲉ ⲩ ⲛⲟⲩⲇⲩⲛⲁⲙⲓⲥ ⲣⲟⲕϩ ⲛⲟⲩⲕⲉ-
ⲁⲓⲱⲛ ⲥⲉⲛⲁϣⲟⲣϣⲣ ⲁⲩⲱ ⲧⲉϥⲡⲉ ⲛⲁ-
ϩⲁⲉⲓⲉ ⲛⲥⲣ ⲥⲛⲁⲩ ⲡⲉϥⲕⲛ. ⲛⲁ-
ϩⲁⲉⲓⲉ ⲉⲡⲉⲥⲏⲧ ⲉⲡⲕⲁ.-
ϣϥⲓ ϩⲁⲣⲟⲟⲩ ⲥⲛⲁϩⲁⲉⲓⲉ ⲉⲡⲓⲧⲛ ⲉⲡⲛⲟⲩⲛ
ⲁⲩⲱ ⲡⲛⲟⲩⲛ ⲛⲁϣⲟⲣϣⲣ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲁ-
ⲙⲡⲕⲁⲕⲉ ⲛϥϥⲟⲧϥ ⲉⲃⲟⲗ ϥⲁⲣ ⲑⲉ

ⲙⲡⲉⲧⲉ ⲙⲡⲉϥϣⲱⲡⲉ ⲁⲩⲱ ⲡⲉⲣⲅⲟⲛ ⲛⲧⲁ
ⲡⲕⲁⲕⲉ ⲟⲩⲏϩ ⲛⲥⲱϥ ϥⲛⲁⲃⲱⲗ ⲉⲃⲟⲗ ⲁⲩⲱ
ⲡϣⲧⲁ ⲛⲁⲡⲱⲣⲕ ϩⲁ ⲧⲉϥⲛⲟⲩⲛⲉ ⲉⲡⲓⲧⲛ ⲉ-
ⲡⲕⲁⲕⲉ ⲁⲩⲱ ⲡⲟⲩⲟⲉⲓⲛ ⲛⲁⲣⲁⲛⲁⲝⲱⲣⲉⲓ ⲉϩ-
ⲣⲁⲓ ⲉⲧⲉϥⲛⲟⲩⲛⲉ ⲁⲩⲱ ⲡⲉⲟⲟⲩ ⲙⲡⲁⲅⲉⲛ-
ⲛⲏⲧⲟⲥ ⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ϥⲛⲁⲙⲟⲩϩ
ⲛⲛⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲉⲣϣⲁ ⲧⲡⲣⲟϥⲏⲧⲉⲓⲁ ⲙⲛ
ϫⲓⲥⲧⲟⲣⲓⲁ ⲛⲛⲉⲧⲟ ⲛⲣⲣⲟ ϭⲱⲗⲡ ⲉⲃⲟⲗ ⲁⲩⲱ
ⲛⲥϫⲱⲕ ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲛⲉⲧⲟⲩⲙⲟⲩⲧⲉ ⲉⲣⲟⲟⲩ
ϫⲉ ⲧⲉⲗⲉⲓⲟⲥ ⲛⲉⲧⲉ ⲙⲡⲟⲩⲣ ⲧⲉⲗⲉⲓⲟⲥ ⲇⲉ
ϩⲙ ⲡⲁⲅⲉⲛⲛⲏⲧⲟⲥ ⲉⲓⲱⲧ ⲥⲉⲛⲁϫⲓ ⲛⲛⲟⲩⲉ-
ⲟⲟⲩ ϩⲛ ⲛⲟⲩⲁⲓⲱⲛ ⲁⲩⲱ ϩⲛ ⲙⲙⲛⲧⲣⲣⲟ ⲛ-
ⲛⲁⲧⲙⲟⲩ ⲥⲉⲛⲁⲃⲱⲕ ⲇⲉ ⲁⲛ ⲉⲛⲉϩ ⲉϩⲟⲩⲛ
ⲉⲧⲙⲛⲧⲁⲧⲣⲣⲟ ϩⲁⲡⲥ ⲅⲁⲣ ⲉⲧⲣⲉ ⲟⲩⲟⲛ ⲛⲓⲙ
ⲃⲱⲕ ⲉⲡⲧⲟⲡⲟⲥ ⲛⲧⲁϥⲉⲓ ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲡⲟⲩ-
ⲁ ⲅⲁⲣ ⲡⲟⲩⲁ ⲉⲃⲟⲗ ϩⲛ ⲧⲉϥⲡⲣⲁⲭⲓⲥ ⲙⲛ ⲧⲉϥ-
ⲅⲛⲱⲥⲓⲥ ⲛⲁϭⲱⲗⲡ ⲉⲃⲟⲗ ⲛⲧⲉϥϥⲩⲥⲓⲥ

Source Colophon

The Sahidic Coptic text above is drawn from the Nag Hammadi Codex II, pages 97–127, preserved in the Coptic Museum, Cairo. Palaeographic notation has been removed for readability. Lacunae and uncertain readings from the manuscript are silently resolved where possible.

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