Writing to the Perfect

The secret words that the Saviour spoke to Judas Thomas, which I, Mathaias, wrote down. I was walking, listening to them speak with one another.

The Saviour said: "Brother Thomas, while you have time in the world, listen to me and I will reveal to you the things you have thought about in your heart. Since it has been said that you are my twin and my true companion, examine yourself and know who you are, in what way you exist, and how you will come to be. Since you will be called my brother, it is not fitting for you to be ignorant of yourself. And I know that you have understood, because you have already understood that I am the knowledge of the truth. So while you walk with me — though you are uncomprehending — you have already come to know, and you will be called the one who knows himself. For he who has not known himself has known nothing. But he who has known himself has already achieved knowledge of the depth of the All."

"So then, you, my brother Thomas, have beheld what is hidden from people — that is, what they stumble against in their ignorance."

Thomas said to the Lord: "Therefore I ask you to tell me what I ask you before your ascension. And when I hear from you about the hidden things, then I can speak about them. And it is clear to me that the truth is difficult to accomplish before people."

The Saviour answered, saying: "If the things that are visible to you are hidden from you, how can you hear about the things that are not visible? If the deeds of truth that are visible in the world are difficult for you to accomplish, how then will you accomplish those of the exalted Greatness and of the Fullness, which are not visible? And in what way will you be called workers? In this you are apprentices, and have not yet received the greatness of perfection."

Thomas answered and said to the Saviour: "Tell us about these things that you say are not visible but are hidden from us."

The Saviour said: "All bodies of animals are begotten in the same way that the bodies of animals are produced — from intercourse. And for this reason, bodies change. What changes will decay and perish. And it has no hope of life, for this body is an animal. Just as the body of the animals perishes, so also will these formations perish. Does it not come from intercourse, like that of the animals? If it too comes from intercourse, how will it beget anything different from the animals?"

"So, therefore, you are children until you become perfect."

Thomas answered: "Therefore I say to you, Lord, those who speak about things that are not visible and difficult to explain are like those who shoot their arrows at a target in the night. Indeed, they shoot their arrows as anyone might — since they shoot at the target — but it is not visible. When the light comes out and hides the darkness, then the work of each one will appear."

"And you, our light, you enlighten, Lord."

Jesus said: "The light exists in the light."

Thomas said: "Lord, why does this visible light that shines for people rise and set?"

The Saviour said: "O blessed Thomas, this visible light has shone for you — not in order that you might remain in this place, but rather that you might come out of it. When all the elect abandon animality, then this light will withdraw up into its essence, and its essence will receive it, since it is a good servant."

Then the Saviour continued and said: "O unsearchable love of the light! O bitterness of the fire that blazes in the bodies of people and in their bones, burning in them night and day, and consuming the limbs of the people, and making their minds drunk and their souls deranged — moving them within males and females by day and by night, and moving them with a movement in secret and openly. For the males move upon the females, and the females upon the males."

"Therefore it is said: everyone who seeks the truth from true wisdom will fashion for himself wings to fly, fleeing from the desire that burns the spirits of people. And he will fashion for himself wings to flee from every visible spirit."

Thomas answered, saying: "Lord, this is precisely what I ask you about, since I have understood that you are the one who is beneficial to us, as you say."

Again the Saviour answered and said: "Therefore it is necessary for us to speak to you. For this is the teaching of the perfect. If you wish to become perfect, you will observe these things. If not, your name is ‘ignorant,’ since it is impossible for a wise person to dwell with a fool. For the wise person is nourished by all wisdom, but the fool — the good and the bad are the same thing to him. For the wise person will be nourished by the truth, and will become like a tree growing beside a stream of water. There are some who have wings but rush towards the visible things that are far from the truth. For that which guides them — the fire — will give them a fantasy of truth, and will shine upon them with a perishable beauty, and it will take them captive in a dark sweetness, and will enslave them with a foul pleasure, and will make them blind with insatiable desire, and will burn their souls, and will become for them like a stake planted in their heart that they can never pull out. And like a bridle in the mouth, it drags them to its own will and binds them with its chains. And all their limbs it has brought down into the bitterness of the bondage of desire for those visible things that will perish and change and be overthrown by their pull. They have always been drawn downward. They are slain and dragged over all the animals of defilement."

Thomas answered and said: "It is obvious, and it has been said that many are those who ... those who do not know ... soul."

The Saviour answered, saying: "Blessed is the wise person who has sought the truth, and when he found it, he rested upon it forever, and was not afraid of those who wished to disturb him."

Thomas answered and said: "It is beneficial to us, Lord, to rest among our own."

The Saviour said: "Yes, it is useful. And it is good for you, since the things visible among people will pass away. For the vessel of their flesh will pass away. And when it dissolves, it will remain among the visible things — among the things that can be seen. And then the visible fire torments them, because of the love of faith which they possessed formerly. They will be gathered again to the visible. But those who see — not from among the visible, but without the first love — they will perish in the anxiety of life and the burning of the fire. In a little while, that which is visible will dissolve. Then they will become formless phantoms, and they will be cast among the tombs forever in torment and destruction of soul."

Thomas answered and said: "What have we to say in the face of these things? Or what shall we say to blind people? Or what teaching shall we give these miserable mortals who say, ‘We came to do good,’ and yet were not instructed? And again they will say, ‘If we had not been born in the flesh, we would not have known iniquity.’"

The Saviour said: "Truly, do not regard them as human beings. Rather, regard them as animals. For just as animals devour one another, so also people of this kind devour one another. On the contrary, they are deprived of the kingdom, since they love the sweetness of the fire, and are servants of death, and rush toward the deeds of defilement. They fulfil the desire of their parents. They will be thrown down into the abyss and be scourged by the compulsion of the bitterness of their own evil nature. For they will be scourged so that they are driven who knows where, away from them, and they will not endure their limbs — not with endurance, but with despair. And they rejoice in the ... and in madness and derangement, not knowing their own torment. They think they are wise in their own beauty."

Their mind is directed toward their own deeds, and the fire will consume them.

Thomas answered and said: "Lord, the one who has been cast down to them — what will he do? I am concerned about them, for many are those who fight against them."

The Saviour answered and said: "What is it that is visible to you?"

Judas, the one called Thomas, said: "It is you, Lord, who are worthy to speak, and I who must listen."

The Saviour answered: "Listen to what I am going to tell you and believe in the truth. That which sows and that which is sown will dissolve in their fire — in the fire and the water — and they will be hidden in the tombs of darkness. And after a great time they will show forth the fruit of the evil trees, being punished and slain in the mouths of the animals and people, through the instigation of the days and the seasons and the air and the light that shines above."

Thomas answered: "You have certainly convinced us, Lord. We realise in our heart, and it is clear, that this is so. And your word is beyond envy. But these things that you say to us are laughable and ridiculous to the world, since they are not understood. And how can we go and preach them, since we are not esteemed in the world?"

The Saviour answered and said: "Truly I tell you, whoever will listen to your word and turn his face away, or sneer at it, or smirk at these things — truly I tell you, he will be handed over to the ruler who is above, who rules over all the authorities, who rules as king over them. And he will turn that one and cast him from the heavens down to the abyss, and he will be imprisoned in a narrow, dark place. And he cannot turn or move because of the great depth of Tartaros and the heavy bitterness of Hades that is established ... them into it ... and they will not be forgiven ... pursue you. They will be handed over ... the angel Tartarouchos ... fire pursuing them ..."

... fiery scourges, casting sparks into the face of the one who is pursued. If he flees to the west, he finds the fire there. If he turns to the south, he finds it there also. If he turns to the north, the threat of the fire meets him again, burning. And he cannot find the way to the east, to flee there and be saved. For he did not find it in the day while he was in the body, in order that he might find it in the day of judgement."

Then the Saviour continued, saying: "Woe to you, godless ones, who have no hope, who have set your hope upon things that will not happen! Woe to you who hope in the flesh and in the prison that will perish! How long will you be oblivious? And the imperishable things — do you think they will perish too? Your hope is set upon the world, and your god is this life. You are corrupting your own souls."

"Woe to you in the fire that burns in you, for it is insatiable! Woe to you from the wheel of fire that revolves in your thoughts! Woe to you from the jaws of the fire that is in you, for it will devour your flesh openly, and it will rend your souls secretly, and prepare you for one another!"

"Woe to you, captives, for you are bound in caves! You laugh! You rejoice in mad laughter! You do not perceive your destruction, neither do you perceive your circumstances, nor have you understood that you dwell in darkness and death. But you are drunk with fire, and full of bitterness. Your minds are deranged on account of the burning that is in you, and sweet to you is the poison of your enemies. And darkness has risen for you like the light. For you have surrendered your freedom to slavery. You have darkened your hearts and surrendered your thoughts to folly. And you have filled your minds with the smoke of the fire that is in you. And your light has been hidden in the cloud of darkness. And the garment that is upon you, you have ... And you have been seized by the hope that does not exist. And whom is it you have believed? Do you not know that you all dwell in those who ... you, as though you ..."

... you have drowned your souls in the water of darkness. You have pursued your own desires."

"Woe to you who dwell in error, not looking to the light of the sun that judges the All, that looks down upon the All, that will encircle all things to make the enemies slaves. And you do not even perceive the moon — how by night and day it looks down, looking at the bodies of your slaughter!"

"Woe to you who love the intimacy of womankind, and its polluted intercourse! And woe to you at the hands of the authorities of your bodies, for those will torment you! Woe to you at the hands of the operations of the evil demons! Woe to you who beguile your limbs with fire! Who is it that will rain upon you a restful shade to quench the many fires in you, and your burning? Who is it that will cause the sun to shine upon you, to dissolve the darkness in you, and to hide the darkness and the polluted water? The sun and the moon will give a fragrance to you, together with the air, and the spirit, and the earth, and the water. For if the sun does not shine upon these bodies, they will wilt and perish, just like a weed or grass. If the sun shines upon it, it grows strong and it chokes the vine. But if the vine gains strength and casts its shadow over the weeds and all the rest of the undergrowth growing alongside it, and it spreads and takes over the whole land in which it is rooted, it alone inherits the land. And every place it has overshadowed, it has dominated. And when it grows, it is useful to its lord, for he would have suffered great trouble on account of the weeds until he had pulled them out. But the vine alone removed them and choked them, and they died and became like the earth."

Then Jesus continued and said to them: "Woe to you, for you did not receive the teaching, and those who are ... will labour to preach ... and you rush in to ... and you send your children down to the slaughter ... and you sacrifice them to idols ..."

... in order that they might rise from death.

"Blessed are you who take heed beforehand of the stumbling block, and who flee from what is alien. Blessed are you who are reviled and not esteemed, on account of the love that your Lord has for you. Blessed are you who weep and are oppressed by those who have no hope, for you will be released from every bondage."

"Watch and pray that you may not remain in the flesh, but rather that you may come out of the bondage of this life. And when you pray, you will find rest. For you have left behind the suffering and the shame. For when you come forth from the sufferings and the passions of the body, you will receive rest from the Good One. And you will reign with the King, you joined with him and he joined with you, from now on, forever and ever. Amen."

The Book of Thomas the Contender, Writing to the Perfect

Translated from the Sahidic Coptic (NHC II,7, pp. 138.1–145.23) by the New Tianmu Anglican Church with Claude. The Coptic source text was transcribed by the Marcion Project (GPL v2) from codex photographs and critical editions.

Gospel register. The dialogue form is preserved with speaker attributions. Lacunae (gaps in the manuscript) are indicated with ellipsis. The text’s sustained fire imagery—desire as literal burning—is rendered faithfully without softening. The subscript title and Mathaias’s closing words (“Remember me, brothers, in your prayers. Peace to the saints and the spiritual.”) are preserved.

Scribed by Kavi. Mar 2026.

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Sahidic Coptic Source Text

The Book of Thomas the Contender

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.

ⲛϣⲁϫⲉ ⲉⲑⲏⲡ ⲛⲁⲓ ⲉⲛⲧⲁϥϣⲁϫⲉ ⲙⲙⲁⲩ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲛ-
ⲓⲟⲩⲇⲁⲥ ⲑⲱⲙⲁⲥ ⲛⲁⲓ ⲉⲛⲧⲁⲓⲥⲁϩⲟⲩ ⲁⲛⲟⲕ ϩⲱⲱⲧ ⲙⲁ-
ⲑⲁⲓⲁⲥ ⲛⲉⲉⲓⲙⲟⲟϣⲉ ⲉⲉⲓⲥⲱⲧⲙ ⲉⲣⲟⲟⲩ ⲉⲩϣⲁϫⲉ ⲙⲛ
ⲛⲟⲩⲉⲣⲏⲩ ⲡⲁϫⲉϥ ⲛϭⲓ ⲡⲥⲱⲣ̅ ϫⲉ ⲡⲥⲁⲛ ⲑⲱⲙⲁⲥ ϩⲱⲥ
ⲉⲩⲛⲧⲁⲕ ⲙⲙⲁⲩ ⲛⲟⲩⲟⲉⲓϣ ϩⲙ ⲡⲕⲟⲥⲙⲟⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲓ
ⲛⲧⲁϭⲱⲗⲡ ⲛⲁⲕ ⲉⲃⲟⲗ ⲉⲧⲃⲉ ⲛⲉⲛⲧⲁⲕⲙⲉⲉⲩⲉ ⲉⲣⲟⲟⲩ
ϩⲣⲁⲓ ϩⲙ ⲡⲉⲕϩⲏⲧ ⲉⲡⲉⲓ ⲇⲉ ⲁⲩϫⲟⲟⲥ ϫⲉ ⲛⲧⲟⲕ ⲡⲁ-
ⲥⲟⲉⲓϣ ⲁⲩⲱ ⲡⲁϣⲃⲣⲙⲙⲏⲉ ϩⲉⲧϩⲱⲧⲕ ⲛⲕⲙⲙⲉ
ϫⲉ ⲛⲧⲕ ⲛⲓⲙ ⲁⲩⲱ ⲁⲕϣⲟⲟⲡ ⲛⲁϣ ⲛϩⲉ ⲏ ⲉⲕⲛⲁϣⲱ-
ⲡⲉ ⲛⲛⲁϣ ⲛⲣⲏⲧⲉ ⲉⲡⲉⲓⲇⲏ ⲥⲉⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟⲕ ϫⲉ ⲡⲁⲥⲟⲛ
ⲡⲉⲧⲉⲥϣⲉ ⲁⲛ ⲡⲉ ⲉⲧⲣⲉⲕϣⲱⲡⲉ ⲉⲕⲟ ⲛⲧⲁⲥⲟⲟⲩⲛⲉ
ⲉⲣⲟⲕ ⲙⲙⲓⲛ ⲙⲙⲟⲕϩ ⲁⲩⲱ tⲥⲟⲟⲩⲛⲉ ϫⲉ ⲁⲕⲙⲙⲉϩ
ⲁⲕⲟⲩ ⲱ ⲅⲁⲣ ⲉⲕⲙⲙⲉ ⲙⲙⲟⲉⲓ ϫⲉ ⲁⲛⲟⲕ ⲡⲉ ⲡⲥⲟⲟⲩⲛ ⲛⲧⲙⲏⲉ
ϩⲱⲥ ⲉⲕⲙⲟⲟϣⲉ ϭⲉ ⲛⲙⲙⲁⲉⲓ ⲕⲁⲛ ⲛⲧⲁⲕ ⲟⲩⲁⲧⲥⲟⲟⲩⲛ
ⲁⲕⲟⲩⲱ ⲉⲕⲥⲟⲟⲩⲛⲉ ⲁⲩⲱ ⲥⲉⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲟⲕ ϫⲉ ⲡⲣⲉϥ-
ⲥⲟⲟⲩⲛⲉ ⲉⲣⲟϥ ⲙⲙⲓⲛ ⲙⲙⲟϥ ϫⲉ ⲡⲉⲧⲉ ⲙⲡϥⲥⲟⲩ-
ⲱⲛϥ ⲅⲁⲣ ⲙⲡϥⲥⲟⲩⲱⲛ ⲗⲁⲁⲩ ⲡⲉⲛⲧⲁϥⲥⲟⲩⲱⲛϥ ⲇⲉ ⲟⲩ-
ⲁⲁⲧϥ ⲁϥⲟⲩⲱ ⲟⲛ ⲉϥϫⲓ ⲥⲟⲟⲩⲛⲉ ⲁⲡⲃⲁⲑⲟⲥ ⲙⲡⲧⲏⲣϥ
ⲉⲧⲃⲉ ⲡⲁⲓ ϭⲉ ⲛⲧⲟⲕ ⲡⲁⲥⲟⲛ ⲑⲱⲙⲁⲥ ⲁⲕⲛⲁⲩ ⲁⲡⲡⲉⲑⲏⲡ
ⲉⲃⲟⲗ ϩⲛ ⲣⲣⲱⲙⲉ ⲉⲧⲉ ⲡⲁⲓ ⲡⲉ ⲉⲧⲟⲩϫⲓ ϫⲣⲟⲡ ⲉⲣⲟϥ ⲉⲛ-
ⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ ⲡⲁϫⲉϥ ⲇⲉ ⲛϭⲓ ⲑⲱⲙⲁⲥ ⲙⲡϫⲟⲉⲓⲥ ϫⲉ
ⲉⲧⲃⲉ ⲡⲁⲉⲓ ϭⲉ tⲥⲟⲡⲥ ⲙⲙⲟⲕ ϫⲉⲕⲁⲁⲥ ⲉⲕⲛⲁϫⲱ ⲛⲁⲓ
ⲛⲛⲉtϣⲓⲛⲉ ⲙⲙⲟⲕ ⲉⲣⲟⲟⲩ ϩⲁ ⲑⲏ ⲛⲧⲉⲕⲁⲛⲁⲗⲏⲙⲯⲓⲥ
ⲁⲩⲱ ϩⲟⲧⲁⲛ ⲉⲉⲓϣⲁⲛⲥⲱⲧⲙ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧⲕ ϩⲁ ⲡⲣⲁ
ⲛⲛⲉⲑⲏⲡ ⲧⲟⲧⲉ ⲟⲩⲛ ϭⲟⲙ ⲙⲙⲟⲉⲓ ⲉϣⲁϫⲉ ⲉⲧⲃⲏ-
ⲧⲟⲩ ⲁⲩⲱ ⲥⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲛⲁⲉⲓ ϫⲉ ⲧⲙⲏⲉ ⲥⲙⲟⲕϩ ⲁ-
ⲁⲥ ⲛⲛⲁϩⲣⲛ ⲛⲣⲱⲙⲉ ⲁϥⲟⲩⲱϣⲃ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲉϥϫⲱ ⲙ-
ⲙⲟⲥ ϫⲉ ⲉϣⲡⲉ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲛⲏⲧⲛ ⲥⲉϩⲏⲡ
ⲛⲛⲁϩⲣⲛ ⲧⲏⲛⲉ ⲛⲁϣ ⲛϩⲉ ⲉⲩⲛ ϭⲁⲙ ⲙⲙⲱⲧⲛ ⲁⲥⲱⲧⲙ
ⲁⲛⲉⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲛ ⲉϣⲡⲉ ⲛϩⲃⲏⲩⲉ ⲛⲧⲙⲏⲉ
ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲟⲥⲙⲟⲥ ⲥⲉⲙⲟⲕϩ ⲁⲧⲣⲉⲧⲛⲁ-
ⲁⲩ ⲉⲉⲓⲉ ⲡⲱⲥ ϭⲉ ⲉⲧⲉⲧⲛⲁⲉⲓⲣⲉ ⲛⲛⲁ ⲡⲙⲉⲅⲉⲑⲟⲥ ⲉⲧ-
ϫⲟⲥⲉ ⲁⲩⲱ ⲛⲁ ⲡⲡⲗⲏⲣⲱⲙⲁ ⲉⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ ⲉⲃⲟⲗ
ⲁⲛ ⲛⲛⲁϣ ϭⲉ ⲛϩⲉ ⲉⲩⲛⲁⲙⲟⲩⲧⲉ ⲉⲣⲱⲧⲛ ϫⲉ ⲉⲣⲅⲁⲧⲏⲥ
ⲉⲧⲃⲉ ⲡⲁⲓ ⲛⲧⲱⲧⲛ ϩⲉⲛⲥⲃⲟⲩⲉⲓ ⲁⲩⲱ ⲙⲡⲁⲧⲉⲧⲛϫⲓ ⲙ-
ⲡⲙⲉⲅⲉⲑⲟⲥ ⲛⲧⲙⲛ̅ⲧⲧⲉⲗⲉⲓⲟⲥ ⲁϥⲟⲩⲱϣⲃ̅ ⲇⲉ ⲛϭⲓ
ⲑⲱⲙⲁⲥ ⲡⲉϫⲁϥ ⲙⲡⲥⲱⲣ̅ ϫⲉ ϫⲟⲥ ⲛⲁⲛ ⲉⲧⲃⲉ ⲛⲁⲉⲓ
ⲉⲧⲕϫⲱ ⲙⲙⲟⲟⲩ ϫⲉ ⲥⲉⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲛ ⲁⲗⲗⲁ ⲥⲉϩⲏⲡ
ⲉⲣⲟⲛ ⲡⲁϫⲉ ⲡⲥⲱⲣ̅ ϫⲉ ⲥⲱⲙⲁ ⲛⲓⲙ .ⲛ
ⲛⲧⲃⲛⲟⲟⲩⲉ ⲉⲩϫⲡⲟ ⲙⲙⲟⲟⲩ .. .ⲉ
ⲉϥⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲙⲡⲓⲣⲏⲧⲉ ⲛⲑⲉ ⲛ.ⲱ.ⲧ ⲉϥⲥⲟⲩ-
ⲧⲉ. ⲡⲁⲓ ϩⲱⲱϥ ⲛⲉⲧⲙⲡⲥⲁ ⲛⲧⲡⲉ
..ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲗⲗⲁ ⲉⲩ-

ⲟⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲧⲟⲩⲛⲟⲩⲛⲉ ⲟⲩⲁⲁⲧⲟⲩ ⲁⲩⲱ ⲛⲉⲩⲕⲁⲣ-
ⲡⲟⲥ ⲡⲉⲧⲥⲁⲁⲛϣ ⲙⲙⲟⲟⲩ ⲛⲉⲉⲓⲥⲱⲙⲁ ⲛⲧⲟⲟⲩ ⲉⲧⲟⲩ-
ⲟⲛϩ ⲉⲃⲟⲗ ⲉⲩⲱⲙ ⲉⲃⲟⲗ ϩⲛ ⲛⲥⲱⲛⲧ ⲉtⲛⲉ ⲙⲙⲟⲟⲩ
ⲉⲧⲃⲉ ⲡⲁⲓ ϭⲉ ⲛⲥⲱⲙⲁ ⲥⲉϣⲓⲃⲉ ⲡⲉⲧϣⲓⲃⲉ ⲁⲉ ϥⲛⲁⲧⲉ-
ⲕⲟ ⲛϥⲱϫⲛ ⲁⲩⲱ ⲙⲛⲧⲉϥ ϩⲉⲗⲡⲓⲥ ⲛⲱⲛϩ ϫⲙ ⲡⲓⲛⲁⲩ
ϫⲉ ⲡⲓⲥⲱⲙⲁ ⲅⲁⲣ ⲟⲩⲧⲃⲛⲏ ⲡⲉ ⲛⲛⲑⲉ ϭⲉ ⲛⲛⲧⲃⲛⲟⲟⲩⲉ
ⲉϣⲁⲣⲉ ⲡⲟⲩⲥⲱⲙⲁ ⲧⲉⲕⲟ ⲧⲉⲉⲓ ⲧⲉ ⲑⲉ ⲛⲛⲉⲉⲓⲡⲗⲁⲥⲙⲁ
ⲥⲉⲛⲁⲧⲉⲕⲟ ⲙⲏⲧⲓ ⲟⲩⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ϩⲛ ⲧⲥⲩⲛⲟⲩⲥⲓⲁ ⲛ-
ⲑⲉ ⲙⲡⲁ ⲛⲧⲃⲛⲟⲟⲩⲉ ⲉϣϫⲉ ⲟⲩⲉⲃⲟⲗ ⲛϩⲏⲧⲥ ϩⲱ-
ⲱϥ ⲡⲉ ⲛⲁϣ ⲛϩⲉ ⲉϥⲛⲁϫⲡⲟ ⲛⲟⲩⲇⲓⲁϥⲟⲣⲁ ⲛϩⲟⲩⲟ
ⲉⲣⲟⲟⲩ ⲉⲧⲃⲉ ⲡⲁⲓ ϭⲉ ⲛⲧⲱⲧⲛ ϩⲉⲛⲕⲟⲩⲉⲓ ϣⲁⲛⲧⲉ-
ⲧⲛⲣ ⲧⲉⲗⲉⲓⲟⲥ ⲁϥⲟⲩⲱϣⲃ ⲇⲉ ⲛϭⲓ ⲑⲱⲙⲁⲥ ϫⲉ ⲉ-
ⲧⲃⲉ ⲡⲁⲓ tϫⲱ ⲙⲙⲟⲥ ⲛⲁⲕ ⲡϫⲟⲉⲓⲥ ϫⲉ ⲛⲉⲧϣⲁϫⲉ
ⲉⲧⲃⲉ ⲛⲉⲧⲉ ⲛⲥⲉⲟⲩⲟⲛϩ ⲉⲃⲟⲕ ⲁⲛ ⲁⲩⲱ ⲛⲉⲧⲙⲟⲕϩ
ⲛⲃⲟⲗⲟⲩ ⲉⲩⲧⲛⲧⲱⲛ ⲁⲛⲉⲧϫⲱⲗⲕ ⲛⲛⲉⲩⲥⲁⲧⲉ ⲁⲩ-
ⲙⲏⲓⲛⲉ ϩⲛ ⲧⲟⲩϣⲏ ⲥⲉϫⲱⲗⲕ ⲙⲉⲛ ⲛⲛⲉⲩⲥⲟⲧⲉ ⲛⲑⲉ
ⲛϩⲟⲉⲓⲛⲉ ϫⲉ ⲉⲩϫⲱⲗⲕ ⲁⲡⲙⲁⲓⲛⲉ ⲁⲗⲗⲁ ϥⲟⲩⲟⲛϩ
ⲉⲃⲟⲗ ⲁⲛ ϩⲟⲧⲁⲛ ⲇⲉ ⲉⲣϣⲁⲛ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲓ ⲉⲃⲟⲗ ⲛϥ-
ϩⲱ ⲙⲡⲕⲁⲕⲉ ⲧⲟⲧⲉ ⲡϩⲱⲃ ⲙⲡⲟⲩⲁ ⲡⲟⲩⲁ ⲛⲁⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲛⲧⲟⲕ ⲇⲉ ⲡⲛⲟⲩⲟⲉⲓⲛ ⲉⲕⲣ ⲟⲩⲟⲉⲓⲛ ⲡϫⲟⲉⲓⲥ
ⲡⲁϫⲉϥ ⲛϭⲓ ⲓⲥ̅ ϫⲉ ⲡⲟⲩⲟⲉⲓⲛ ⲉϥϣⲟⲟⲡ ϩⲙ ⲡⲟⲩⲟ-
ⲉⲓⲛ ⲡⲁϫⲉϥ ⲛϭⲓ ⲑⲱⲙⲁⲥ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲡϫⲟⲉⲓⲥ
ⲉⲧⲃⲉ ⲟⲩ ⲡⲓⲟⲩⲟⲉⲓⲛ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲉⲧⲣ ⲟⲩⲟⲉⲓⲛ
ⲉⲧⲃⲉ ⲛⲣⲱⲙⲉ ϣⲁϥⲡⲣⲣ̅ⲓⲉ ⲁⲩⲱ ϣⲁϥϩⲱⲧⲡ ⲡⲁϫⲉϥ
ⲛϭⲓ ⲡⲥⲱⲣ̅ ϫⲉ ⲱ ⲡⲙⲁⲕⲁⲣⲓⲟⲥ ⲑⲱⲙⲁⲥ ⲡⲓⲟⲩⲟⲉⲓⲛ ⲅⲁⲣ
ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁϥⲣ ⲟⲩⲟⲉⲓⲛⲉ ⲉⲧⲃⲉ ⲧⲏⲛⲉ ϫⲉⲕⲁⲁⲥ
ⲁⲛ ⲉⲧⲉⲧⲛⲁϭⲱ ⲙⲡⲓⲙⲁ ⲁⲗⲗⲁ ϫⲉ ⲉⲧⲉⲧⲛⲁⲉⲓ ⲉⲃⲟⲗ
ⲛϩⲏⲧϥ ϩⲟⲧⲁⲛ ⲇⲉ ⲉⲣⲉϣⲁ ⲛⲥⲱⲧⲡ ⲧⲏⲣⲟⲩ ⲕⲱ ⲉϩ-
ⲣⲁⲓ ⲛtⲙⲛ̅ⲧⲧⲃⲛⲏ ⲧⲟⲧⲉ ⲡⲓⲟⲩⲟⲉⲓⲛ ϥⲛⲁⲣⲁⲛⲁ-
ⲝⲱⲣⲉⲓ ⲉϩⲣⲁⲓ ⲉⲧⲉϥⲟⲩⲥⲓⲁ ⲁⲩⲱ ⲧⲉϥⲟⲩⲥⲓⲁ ⲛⲁϣⲟⲡϥ
ⲉⲣⲟⲥ ϫⲉ ⲟⲩϩⲩⲡⲏⲣⲉⲧⲏⲥ ⲉⲛⲁⲛⲟⲩϥ ⲡⲉ ⲧⲟⲧⲉ
ⲁϥⲟⲩⲱϩ ⲉⲧⲟⲟⲧϥ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲡⲁϫⲉϥ ϫⲉ ⲱ= ⲧⲉⲧⲉ
ⲙⲁⲩϣⲛ ⲣⲁⲧⲥ ⲧⲁⲅⲁⲡⲏ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲱ= ⲡⲥⲓϣⲉ ⲙ-
ⲡⲕⲱϩⲧ ⲉⲧϫⲉⲣⲟ ϩⲣⲁⲓ ϩⲛ ⲛⲥⲱⲙⲁ ⲛⲛⲣⲱⲙⲉ ⲙⲛ
ⲛⲉⲩⲁⲧⲕⲁⲥ ⲉϥϫⲉⲣⲟ ϩⲣⲁⲓ ⲛϩⲏⲧⲟⲩ ⲛⲧⲟⲩϣⲏ ⲙⲛ
ϥⲟⲟⲩ ⲁⲩⲱ ⲉⲧⲣⲱⲝϩ ⲛⲙⲙⲉⲗⲟⲥ ⲛⲛⲣⲱⲙⲉ ⲁⲩⲱ
ⲉⲧⲧⲣⲉ ⲛⲉⲩϩⲏⲧ tϩⲉ ⲁⲩⲱ ⲛⲉⲩⲯⲩⲝⲏ ⲉⲥⲧⲣⲟⲩⲡⲱϣⲥ
ⲁ ⲉⲣⲟⲟⲩ ϩⲣⲁⲓ ϩⲛ ⲛϩⲟⲩⲧ ⲙⲛ ⲛⲥϩⲓⲟⲙⲉ
..ⲉϩ.ⲧⲟⲩϣⲏ ⲁⲩⲱ ⲉⲧⲕⲓⲙ ⲉⲣⲟⲟⲩ ϩⲛ ⲟⲩ-
ⲙ ⲉϥ.ϩⲛ ⲟⲩϩⲱⲡ ⲙⲛ ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲥⲉ-
ⲕⲓⲙ ⲅⲁⲣ ⲛϭⲓ ⲛϩⲟⲟⲩⲧ ⲥ.ⲁϫⲛ ⲛⲥϩⲓⲟ-
ⲙⲉ ⲁⲩⲱ ⲛⲥϩⲓⲟⲙⲉ ⲁϫⲛ ⲛϩⲟⲟⲩⲧ ⲉⲧⲃⲉ ⲡⲁⲓ ⲥⲉ]

ϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲟⲩⲟⲛ ⲛⲓⲙ ⲉⲧϣⲓⲛⲉ ⲛⲥⲁ ⲧⲙⲏⲉ ⲉⲃⲟⲗ
ϩⲛ ⲧⲥⲁⲃⲏ ⲙⲙⲏⲉ ϥⲛⲁⲥⲙⲓⲛⲉ ⲛⲁϥ ⲛϩⲉⲛⲧⲛϩ ⲁⲧⲣⲉϥ-
ϩⲱⲗ ⲉϥⲡⲏⲧ ϩⲏⲧⲥ ⲛⲧⲉⲡⲓⲑⲩⲙⲓⲁ ⲉⲧⲣⲱⲕ ⲛⲙⲡⲛⲁ̅
ⲛⲛⲣⲱⲙⲉ ⲁⲩⲱ ϥⲛⲁⲥⲙⲓⲛⲉ ⲛⲁϥ ⲛϩⲉⲛⲧⲛϩ ⲉϥⲡⲱⲧ
ϩⲏⲧϥ ⲙⲡⲛⲁ̅ ⲛⲓⲙ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁϥⲟⲩⲱϣⲃ ⲛϭⲓ
ⲑⲱⲙⲁⲥ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲡⲁⲓ ⲣⲱ ⲡⲉtϩϣⲓ-
ⲛⲉ ⲙⲙⲟⲕ ⲉⲧⲃⲏⲧϥ ϩⲱⲥ ⲉⲡⲓⲇⲏ ⲁⲉⲓⲙⲙⲉ ϫⲉ ⲛⲧⲟⲕ
ⲡⲉⲧⲣ ⲛⲟϥⲣⲉ ⲛⲁⲛ ⲕⲁⲧⲁ ⲑⲉ ⲉⲧⲕϫⲱ ⲙⲙⲟⲥ ⲡⲁⲗⲓⲛ ⲁϥ-
ⲟⲩⲱϣⲃ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲡⲉϫⲁϥ ϫⲉ ⲉⲧⲃⲉ ⲡⲁⲓ ⲟⲩⲁⲛⲁⲅⲕⲏ
ⲉⲣⲟⲛ ⲧⲉ ⲁϫⲟⲟⲥ ⲛⲏⲧⲛ ϫⲉ ⲧⲁⲉⲓ ⲅⲁⲣ ⲧⲉ ⲧⲉⲥⲃⲱ ⲛⲛⲧⲉ-
ⲗⲉⲓⲟⲥ ⲉϣⲡⲉ ⲧⲉⲧⲛⲟⲩⲱϣⲉ ϭⲉ ⲁⲣ ⲧⲉⲗⲉⲓⲟⲥ ⲧⲉⲧⲛⲁ-
ⲁⲣⲉϩ ⲁⲛⲁⲉⲓ ⲉϣⲱⲡⲉ ⲙⲙⲟⲛ ⲡⲉⲧⲛⲣⲁⲛ ⲡⲉ ⲁⲧⲥⲃⲱ
ⲉⲡⲓⲇⲏ ⲙⲛ ϣϭⲟⲙ ⲛⲧⲉ ⲟⲩⲣⲙⲛϩⲏⲧ ⲑⲩⲱϩ ⲙⲛ ⲟⲩ-
ⲥⲟϭ ⲡⲣⲙⲛϩⲏⲧ ⲅⲁⲣ ϥϫⲏⲕ ⲉⲃⲟⲗ ⲛⲥⲱϥⲓⲁ ⲛⲓⲙ
ⲡⲥⲟϭ ⲛⲧⲟϥ ⲡⲡⲉⲧⲛⲁⲛⲟⲩϥ ⲡⲡⲉⲑⲟⲟⲩ ⲡⲓϣⲱϣ
ⲛⲟⲩⲱⲧ ⲛⲁϥ ⲡⲉ ϫⲉ ⲡⲥⲟϥⲟⲥ ⲅⲁⲣ ϥⲛⲁⲥⲁⲁⲛϣ ϩⲛ
ⲧⲙⲏⲉ ⲁⲩⲱ ϥⲛⲁϣⲱⲡⲉ ⲛⲑⲉ ⲙⲡϣⲏⲛ ⲉⲧⲣⲏⲧ ϩⲓ-
ϫⲛ ⲡⲙⲟⲩ ⲛⲥⲱⲣⲙ ⲉⲡⲓⲇⲏ ⲟⲩⲛ ϩⲟⲉⲓⲛⲉ ⲉⲩⲛⲧⲛϩ̅
ⲙⲙⲟⲟⲩ ⲉⲩⲡⲱⲧ ϩⲓϫⲛ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲛⲁⲉⲓ ⲉ-
ⲧⲟⲩⲏⲩ ⲉⲃⲟⲗ ϩⲛ ⲧⲙⲏⲉ ⲡⲉⲧϫⲓ ⲙⲟⲉⲓⲧ ⲅⲁⲣ ϩⲏⲧⲟⲩ
ⲉⲧⲉ ⲡⲕⲱϩⲧ ⲡⲉ ϥⲛⲁt ⲛⲁⲩ ⲛⲟⲩϥⲁⲛⲧⲁⲥⲓⲁ ⲙⲙⲏⲉ
ⲁⲩⲱ ϥⲛⲁⲣ ⲟⲩⲟⲉⲓⲛ ⲉⲣⲟⲟⲩ ϩⲛ ⲟⲩⲥⲁⲉⲓⲉ ⲉϥⲛⲁⲧⲉ-
ⲕⲟ ⲁⲩⲱ ϥⲛⲁⲣⲁⲓⲝⲙⲁⲗⲱⲧⲓⲍⲉ ⲙⲙⲟⲟⲩ ϩⲛ ⲟⲩϩⲗ-
ϭⲉ ⲛⲕⲁⲕⲉ ⲛϥⲧⲟⲣⲡⲟⲩ ϩⲛ ⲟⲩϩⲏⲇⲟⲛⲏ ⲉⲥt ⲥⲧⲟⲉⲓ
ⲁⲩⲱ ϥⲛⲁⲁⲩ ⲛⲃⲗⲗⲉ ϩⲣⲁⲓ ϩⲛ ⲧⲉⲡⲓⲑⲩⲙⲓⲁ ⲛⲁⲧⲥⲉⲓ
ⲁⲩⲱ ϥⲛⲁϫⲁϥϫϥ ⲛⲛⲉⲩⲯⲩⲝⲟⲟⲩⲉ ⲁⲩⲱ ⲛϥϣⲱ-
ⲡⲉ ⲛⲁⲩ ⲛⲑⲉ ⲛⲛⲟⲩϣⲙⲟⲩⲉ ⲉⲥⲧⲁⲕⲥ ϩⲙ ⲡⲟⲩϩⲏⲧ
ⲉⲙⲛ ϣϭⲟⲙ ⲙⲙⲟⲟⲩ ⲛⲛⲁϩⲥ ⲉⲛⲉϩ ⲁⲩⲱ ⲛⲑⲉ ⲛ-
ⲟⲩⲝⲁⲗⲓⲛⲟⲥ ϩⲛ ⲟⲩⲧⲁⲡⲣⲟ ⲉϥⲥⲱⲕ ⲙⲙⲟⲟⲩ ⲁⲡⲉϥ-
ⲟⲩⲱϣⲉ ⲙⲙⲓⲛ ⲙⲙⲟϥ ⲁⲩⲱ ⲁϥⲙⲟⲣⲟⲩ ϩⲛ ⲛⲉϥ-
ⲁⲗⲩⲥⲓⲥ ⲁⲩⲱ ⲛⲉⲩⲙⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲁϥⲥⲟⲛϩⲟⲩ ⲛ-
ϩⲣⲁⲓ ϩⲙ ⲡⲥⲓϣⲉ ⲛⲧⲙⲣⲣⲉ ⲛⲧⲉⲡⲓⲑⲩⲙⲉⲓⲁ ⲛⲛⲁⲉⲓ
ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲉⲧⲛⲁⲧⲉⲕⲟ ⲁⲩⲱ ⲉⲧⲛⲁϣⲓⲃⲉ
ⲁⲩⲱ ⲉⲧⲛⲁⲡⲱⲛⲉ ⲕⲁⲧⲁ ⲡⲥⲱⲕ ⲛⲧⲁⲩⲥⲟⲕⲟⲩ
ⲛⲧⲡⲉ ⲁⲡⲓⲧⲛ ⲛⲟⲩⲟⲉⲓϣ ⲛⲓⲙ ⲉⲩϩⲱⲧⲃ ⲙⲙⲟⲟⲩ
ⲉⲩⲥⲱⲕ ⲙⲙⲟⲟⲩ ϩⲓϫⲛ ⲛⲧⲃⲛⲟⲟⲩⲉ ⲧⲏⲣⲟⲩ ⲙⲡ-
ϫⲱϩⲙ ⲁϥⲟⲩⲱϣⲃ ⲛϭⲓ ⲑⲱⲙⲁⲥ ⲡⲁϫⲉϥ ϫⲉ ϥ-
ⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲩⲱ ⲁⲩϫⲟⲟⲥ ϫⲉ ϩⲁϩ ⲛⲉⲧ
ⲉ ⲛⲛⲉⲧⲉ ⲛⲥⲉⲥⲟⲟⲩⲛ ⲁⲛ.
.ⲯⲩⲝⲏ ⲁϥⲟⲩⲱϣⲃ ⲇⲉ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲉϥϫⲱ
ⲙⲙⲟⲥ ϫⲉ ⲛⲁⲉⲓⲁⲧϥ ⲙⲡⲥⲁⲃⲉ ⲛⲣⲱⲙⲉ ⲛⲧⲁϥϣⲓ-
ⲛⲉ ⲛⲥⲁ ⲧⲙⲏⲉ ⲁⲩⲱ ⲛⲧⲁⲣⲉϥϭⲛⲧⲥ ⲁϥⲙⲧⲟⲛ ⲙ-

ⲙⲟϥ ⲉϩⲣⲧⲁⲓ ⲉϫⲱⲥ ϣⲁ ⲉⲛⲉϩ ⲁⲩⲱ ⲙⲡϥⲣ ϩⲟⲧⲉ ϩⲏⲧⲟⲩ
ⲛⲛⲉⲧⲟⲩⲱϣⲉ ⲁϣⲧⲣⲧⲱⲣϥ ⲁϥⲟⲩⲱϣⲃ ⲛϭⲓ ⲑⲱⲙⲁⲥ
ⲡⲁϫⲉϥ ϫⲉ ⲥⲣ ⲛⲟϥⲣⲉ ⲛⲁⲛ ⲡϫⲟⲉⲓⲥ ⲁⲙⲧⲟⲛ ⲙⲙⲟⲛ
ϩⲛ ⲛⲉⲧⲉ ⲛⲱⲛ ⲛⲉ ⲡⲁϫⲉϥ ⲛϭⲓ ⲡⲥⲱⲣ̅ ϫⲉ ⲡⲉⲧⲣ ϣⲁⲩ
ⲅⲁⲣ ⲡⲉ ⲁⲩⲱ ⲛⲁⲛⲟⲩⲥ ⲛⲏⲧⲛ ⲉⲡⲓⲇⲏ ⲛⲉⲧⲟⲩⲟⲛϩ
ⲉⲃⲟⲗ ϩⲛ ⲣⲣⲱⲙⲉ ⲥⲉⲛⲁⲃⲱⲗ ⲉⲃⲟⲗ ⲡⲥⲕⲉⲩⲟⲥ ⲅⲁⲣ ⲛ-
ⲧⲟⲩⲥⲁⲣⲭ ⲛⲁⲃⲱⲗ ⲉⲃⲟⲗ ⲁⲩⲱ ⲉϥϣⲁⲛϫⲱⲣⲉ ⲉⲃⲟⲗ
ϥⲛⲁϣⲱⲡⲉ ϩⲛ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲧⲟⲩⲛⲁⲩ ⲉ-
ⲣⲟⲟⲩ ⲁⲩⲱ ⲧⲟⲧⲉ ⲡⲕⲱϩⲧ ⲉⲧⲟⲩⲛⲁⲩ ⲉⲣⲟϥ ⲉϥt ⲧⲕⲁⲥ ⲛⲁⲩ
ⲉⲧⲃⲉ ⲧⲁⲅⲁⲡⲏ ⲛⲧⲡⲓⲥⲧⲓⲥ ⲉⲧⲉ ⲟⲩⲛⲧⲁⲩⲥ ϩⲁ ⲑⲏ ⲙⲡⲓ-
ⲟⲩⲟⲉⲓϣ ⲡⲁⲗⲓⲛ ⲥⲉⲛⲁⲥⲟⲟⲩϩⲟⲩ ⲁⲡⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ
ⲛⲉⲧⲛⲁⲩ ⲇⲉ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲁⲛ ⲁϫⲛ
ⲧϣⲟⲣⲡ ⲛⲁⲅⲁⲡⲏ ⲥⲉⲛⲁⲧⲁⲕⲟ ϩⲙ ⲡⲣⲟⲟⲩϣ ⲙⲡⲃⲓⲟⲥ
ⲙⲛ ⲡⲣⲱⲝϩ ⲙⲛⲡⲕⲱϩⲧ ⲛⲟⲩⲕⲟⲩⲓ ⲛⲟⲩⲟⲉⲓϣ ϣⲁⲛ-
ⲧⲉϥⲃⲱⲗ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ⲧⲟⲧⲉ ⲥⲉⲛⲁ-
ϣⲱⲡⲉ ⲛϭⲓ ϩⲉⲛⲉⲓⲇⲱⲗⲟⲛ ⲉⲙⲛⲧⲉⲩ ⲙⲟⲣϥⲏ ⲁⲩⲱ
ⲛⲧⲙⲏⲧⲉ ⲛⲛⲧⲁϥⲟⲥ ⲛⲥⲉϣⲱⲡⲉ ϩⲓϫⲛ ⲛⲕⲱⲥ ⲛϣⲁ
ⲉⲛⲉϩ ϩⲛ ⲟⲩt ⲧⲕⲁⲥ ⲙⲛ ⲟⲩⲧⲁⲕⲟ ⲙⲯⲩⲝⲏ ⲁϥⲟⲩⲱ-
ϣⲃ ⲇⲉ ⲛϭⲓ ⲑⲱⲙⲁⲥ ⲡⲁϫⲉϥ ϫⲉ ⲟⲩ ⲡⲉⲧⲉ ⲟⲩⲛⲧⲁⲛϥ
ⲁϫⲟⲟϥ ⲛⲛⲁϩⲣⲛ ⲛⲁⲉⲓ ⲏ ⲟⲩ ⲡⲉⲧⲛⲛⲁϫⲟⲟϥ ⲛⲃⲗⲗⲉ-
ⲉⲩⲉ ⲛⲣⲱⲙⲉ ⲏ ⲁϣ ⲛⲥⲃⲱ ⲧⲉⲧⲛⲛⲁϫⲟⲟⲥ ⲛⲛⲓⲧⲁⲗⲁⲓ-
ⲡⲱⲣⲟⲥ ⲛⲑⲛⲏⲧⲟⲥ ⲛⲉⲧϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁⲛⲉⲓ ⲁⲣ ⲡⲉ-
ⲧⲛⲁⲛⲟⲩϥ ⲁⲩⲱ ⲁⲩⲥⲁϩⲟⲩ ⲁⲛ ⲡⲁⲗⲓⲛ ⲇⲉ ⲥⲉⲛⲁϫⲟⲟⲥ
ϫⲉ ⲉⲛⲉ ⲙⲡⲟⲩϫⲡⲟⲛ ϩⲛ ⲧⲥⲁⲣⲭ ⲛⲉⲛⲛⲁⲥⲟⲩⲱⲛ ϣⲁϥ-
ⲧⲉ ⲁⲛ ⲡⲉ ⲡⲁϫⲉϥ ⲛϭⲓ ⲡⲥⲱⲣ̅ ϫⲉ ϩⲛ ⲟⲩⲙⲏⲉ ⲛⲁⲉⲓ ⲉ-
ⲧⲙⲙⲁⲩ ⲙⲡⲣⲕⲁⲁⲩ ⲛⲁⲕ ⲛⲣⲱⲙⲉ ⲁⲗⲗⲁ ⲟⲡⲟⲩ ϩⲱⲥ ⲧⲃ-
ⲛⲟⲟⲩⲉ ⲛⲑⲉ ⲅⲁⲣ ⲛⲛⲧⲃⲛⲟⲟⲩⲉ ⲉⲩⲟⲩⲱⲙ ⲛⲛⲉⲩⲉ-
ⲣⲏⲩ ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ϩⲱⲟⲩ ⲛⲛⲉⲉⲓⲣⲱⲙⲉ ⲛⲧⲉⲉⲓⲙⲓⲛⲉ ⲥⲉ-
ⲟⲩⲱⲙ ⲛⲛⲉⲩⲉⲣⲏⲩ ⲁⲗⲗⲁ ⲥⲉϩⲟⲩⲣⲟⲉⲓⲧ ⲛⲧⲙⲛⲧⲣⲣⲟ
ⲉⲡⲓⲇⲏ ⲥⲉⲙⲁⲉⲓⲉ ⲛⲧϩⲗϭⲉ ⲙⲡⲕⲱϩⲧ ⲁⲩⲱ ⲥⲉⲟ ⲛ-
ϩⲙϩⲁⲗ̅ ⲙⲡⲙⲟⲩ ⲁⲩⲱ ⲥⲉⲡⲏⲧ ⲁⲛϩⲃⲏⲩⲉ ⲙⲡϫⲱϩⲙⲉ̅
ⲥⲉϫⲱⲕ ⲉⲃⲟⲗ ⲛⲧⲉⲡⲓⲑⲩⲙⲉⲓⲁ ⲛⲛⲉⲩⲉⲓⲟⲧⲉ ⲥⲉⲛⲁ-
ⲛⲟϫⲟⲩ ⲉϩⲣⲁⲓ ⲁⲡⲛⲟⲩⲛ ⲛⲥⲉⲣⲙⲁⲥⲧⲓⲅⲟⲩ ⲙⲙⲟⲟⲩ
ⲉⲃⲟⲗ ϩⲓⲧⲛ ⲧⲁⲛⲁⲅⲕⲏ ⲙⲡⲥⲓϣⲉ ⲛⲧⲟⲩϥⲩⲥⲓⲥ ⲉⲑⲟ-
ⲟⲩ ⲥⲉⲛⲁϥⲣⲁⲅⲉⲗⲗⲟⲩ ⲅⲁⲣ ⲙⲙⲟⲟⲩ ⲁⲧⲣⲟⲩⲡⲱⲧ ⲛ-
ⲥⲁϫⲱⲟⲩ ⲁⲡⲙⲁ ⲉⲧⲉ ⲛⲥⲉⲥⲟⲟⲩⲛ ⲙⲙⲟϥ ⲁⲛ ⲁⲩⲱ
ⲥⲉⲛⲁⲗⲟ ⲛⲛⲉⲩⲙⲉⲗⲟⲥ ϩⲛ ⲟⲩϩⲩⲡⲟⲙⲟⲛⲏ ⲁⲛ ⲁⲗ-
ⲗⲁ ϩⲛ ⲟⲩⲕⲁ ⲧⲟⲟⲧⲕ ⲉⲃⲟⲗ ⲁⲩⲱ ⲥⲉⲣⲁϣⲉ ⲉϫⲙ .
ⲣ. ⲡⲗⲓⲃⲉ ⲙⲛ ⲡⲡⲱϣⲥ ⲉⲩⲟ ⲛ. -
ⲥⲉⲡⲏⲧ ⲛⲥⲁ ⲡⲓⲡⲱϣⲥ ⲛϩⲏⲧ ⲉⲛⲥⲉⲙⲙⲉ ⲁⲛ ⲙⲡⲟⲩ-
ⲗⲓⲃⲉ ⲉⲩⲙⲉⲉⲩⲉ ϫⲉ ϩⲛⲥⲁⲃⲉⲉⲩ ⲛⲉ ⲥⲉ
ⲁⲉⲓⲉ ⲙⲡⲟⲩⲥⲱⲙⲁ ϩ.

ⲉⲣⲉ ⲡⲟⲩϩⲏⲧ ⲡⲟⲟⲛⲉ ⲉⲣⲟⲟⲩ ⲉⲣⲉ ⲡⲟⲩⲙⲉⲉⲩⲉ ϩⲓ
ⲛⲉⲩⲡⲣⲁⲭⲓⲥ ⲧⲥⲁⲧⲉ ⲇⲉ ⲧⲉⲧⲛⲁⲣⲱⲕϩ ⲙⲙⲟⲟⲩ ⲁϥ-
ⲟⲩⲱϣⲃ ⲇⲉ ⲛϭⲓ ⲑⲱⲙⲁⲥ ⲡⲁϫⲉϥ ϫⲉ ⲡϫⲟⲉⲓⲥ ⲡⲉⲛ-
ⲧⲁⲩⲛⲟϫϥ ⲉϩⲣⲁⲓ ⲉⲣⲟⲟⲩ ⲉϥⲛⲁⲣ ⲟⲩ tⲣⲙⲉⲣⲓⲙⲛⲁ
ⲅⲁⲣ ⲙⲡϣⲁ ⲉⲧⲃⲏⲧⲟⲩ ϩⲁϩ ⲅⲁⲣ ⲛⲉⲧt ⲟⲩⲃⲏⲩ ⲁϥⲟⲩ-
ⲱϣⲃ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲡⲁϫⲉϥ ϫⲉ ⲉⲩ ⲛⲧⲁⲕ ⲡⲉⲧⲟⲩⲟⲛϩ
ⲉⲃⲟⲗ ⲛⲁⲕ ⲡⲁϫⲉϥ ⲛϭⲓ ⲓⲟⲩⲇⲁⲥ ⲡⲁⲓ ⲉⲧⲟⲩⲙⲟⲩⲧⲉ ⲉ-
ⲣⲟϥ ϫⲉ ⲑⲱⲙⲁⲥ ϫⲉ ⲛⲧⲟⲕ ⲡϫⲟⲉⲓⲥ ⲡⲉⲧⲥⲣⲡⲣⲉⲡⲉⲓ
ⲛⲁⲕ ⲁϣⲉϫⲉ ⲁⲛⲟⲕ ⲇⲉ ⲛⲧⲁⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲁϥⲟⲩ-
ⲱϣⲃ ⲛϭⲓ ⲡⲥⲱⲣ̅ ϫⲉ ⲥⲱⲧⲙ ⲁⲡⲉtⲛⲁϫⲟⲟϥ ⲛⲁⲕ
ⲛⲕⲣⲡⲓⲥⲧⲉⲩⲉ ϩⲛ ⲧⲙⲏⲉ ⲡⲉⲧϫⲟ ⲙⲛ ⲡⲉⲧⲟⲩϫⲟ ⲙⲙⲟϥ
ⲥⲉⲛⲁⲃⲱⲗ ⲉⲃⲟⲗ ϩⲙ ⲡⲟⲩⲕⲱϩⲧ ⲛϩⲣⲁⲓ ϩⲙ ⲡⲕⲱϩⲧ
ⲙⲛ ⲡⲙⲟⲟⲩ ⲁⲩⲱ ⲛⲥⲉϩⲱⲡ ϩⲛ ⲛⲧⲁϥⲟⲥ ⲙⲡⲕⲁⲕⲉ
ⲁⲩⲱ ⲙⲛⲛⲥⲁ ϩⲁϩ ⲛⲟⲩⲟⲉⲓϣ ⲥⲉⲛⲁⲟⲩⲱⲛϩ ⲉⲃⲟⲗ ⲛ-
ⲛⲕⲁⲣⲡⲟⲥ ⲛⲛϣⲏⲛ ⲉⲑⲟⲟⲩ ⲉⲩⲣⲕⲟⲗⲁⲍⲉ ⲙⲙⲟⲟⲩ ⲉⲩ-
ϩⲱⲧⲃⲉ ⲙⲙⲟⲟⲩ ϩⲛ ⲧⲧⲁⲡⲣⲟ) ⲛⲛⲧⲃⲛⲟⲟⲩⲉ ⲙⲛ ⲛⲣⲱ-
ⲙⲉ ϩⲛ ⲧⲁϥⲟⲣⲙⲏ ⲛⲛϩⲟⲟⲩ ⲙⲛ ⲛⲧⲏⲩ ⲙⲛ ⲡⲁⲏⲣ
ⲙⲛ ⲡⲟⲩⲟⲉⲓⲛ ⲉⲧⲣ ⲟⲩⲟⲉⲓⲛ ⲙⲡⲥⲁ ⲛϩⲣⲉ ⲁϥⲟⲩⲱϣⲃ
ⲇⲉ ⲛϭⲓ ⲑⲱⲙⲁⲥ ϫⲉ ⲁⲕⲣⲡⲓⲑⲉ ⲙⲉⲛ ⲙⲙⲟⲛ ⲡϫⲟⲉⲓⲥ
ⲁⲛⲣⲛⲟⲉⲓ ϩⲙ ⲡⲛϩⲏⲧ ⲁⲩⲱ ⲥⲟⲩⲟⲛϩ ⲉⲃⲟⲗ ϫⲉ ⲧⲁⲉⲓ
ⲧⲉ ⲑⲉ ⲁⲩⲱ ⲡⲉⲕϣⲁϫⲉ ⲟ ⲛⲁⲧϥⲑⲟⲛⲟⲥ ⲁⲗⲗⲁ ⲛⲓϣⲁ-
ϫⲉ ⲉⲧⲕϫⲱ ⲙⲙⲟⲟⲩ ⲛⲁⲛ ϩⲉⲛⲥⲱⲃⲉ ⲛⲉ ⲙⲡⲕⲟⲥ-
ⲙⲟⲥ ⲁⲩⲱ ϩⲛⲗⲕ ϣⲁⲉⲓ ⲛⲥⲱⲟⲩ ⲛⲉ ⲉⲡⲓⲇⲏ ⲥⲉⲥⲟ-
ⲟⲩⲛⲉ ⲙⲙⲟⲟⲩ ⲁⲛ ⲛⲁϣ ϭⲉ ⲛⲣⲏⲧⲉ ⲉⲛⲛⲁϣⲃⲱⲕ ⲁ-
ⲧⲁϣⲉ ⲟⲉⲓϣ ⲙⲙⲟⲟⲩ ⲉⲡⲓⲇⲏ ϫⲉ ⲥⲉⲱⲡ ⲙⲙⲟⲛ
ⲁⲛ ϩⲙ ⲡⲕⲟⲥⲙⲟⲥ ⲁϥⲟⲩⲱϣⲃ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲡⲁϫⲉϥ ϫⲉ
ϩⲁⲙⲏⲛ tϫⲱ ⲙⲙⲟⲥ ⲛⲏⲧⲛ ϫⲉ ⲡⲉⲧⲛⲁⲥⲱⲧⲙ ⲁⲡⲉ-
ⲧⲛϣⲁϫⲉ ⲁⲩⲱ ⲛϥⲕⲧⲟ ⲙⲡⲉϥϩⲟ ⲉⲃⲟⲗ ⲏ ⲛϥⲗⲕ ϣⲉ-
ⲉ ⲛⲥⲱϥ ⲛ ⲏ ⲛϥⲥⲱⲧⲣ ⲛⲛⲉϥⲥⲡⲟⲧⲟⲩ ϩⲓ ⲛⲁⲉⲓ ϩⲁ-
ⲙⲏⲛ tϫⲱ ⲙⲙⲟⲥ ⲛⲏⲧⲛ ϫⲉ ⲥⲉⲛⲁⲧⲁⲁϥ ⲁⲧⲟⲟⲧϥ
ⲙⲡⲁⲣⲝⲱⲛ ⲉⲧⲙⲡⲥⲁ ⲛⲧⲡⲉ ⲡⲁⲓ ⲉⲧⲁⲣⲝⲉⲓ ⲉϩⲣⲁⲓ ⲉ-
ϫⲛ ⲛⲉⲭⲟⲩⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲉϥⲟ ⲛⲣⲣⲟ ⲉϫⲱⲟⲩ ⲛϥⲕⲧⲟ
ⲙⲡⲁⲉⲓ ⲉⲧⲙⲙⲁⲩ ⲛϥⲛⲟϫϥ ϫⲛ ⲛⲧⲡⲉ ϣⲁ ⲡⲓⲧⲛ ⲁ-
ⲡⲛⲟⲩⲛ ⲛⲥⲉⲱⲣⲉϫ ⲁⲣⲱϥ ϩⲛ ⲟⲩⲙⲁ ⲉϥϭⲏⲩ ⲉϥⲟ
ⲛⲕⲁⲕⲉ ⲙⲁϥϣϭⲛ ϭⲟⲙ ϭⲉ ⲙⲡⲟⲛⲉϥ ⲏ ⲁⲕⲓⲙ ⲉⲧⲃⲉ
ⲡⲓⲛⲟϭ ⲛⲃⲁⲑⲟⲥ ⲛⲧⲉ ⲡⲧⲁⲣⲧⲁⲣⲟⲥ ⲙⲛ ⲡⲓⲥⲓϣⲉ ⲉ
ⲉⲧϩⲟⲣϣ ⲛⲧⲉ ⲁⲙⲛⲧⲉ ⲡⲁⲓ ⲉⲧⲧⲁϫⲣⲏⲩ ⲁ.ⲩ-
. ⲙⲙⲟⲟⲩ ⲉϩⲟⲩⲛ ⲉⲣⲟϥ ⲉⲩϣ.ⲁ-
ⲛⲥⲉⲛⲁⲕⲱ ⲁⲛ ⲉⲃⲟⲗ ⲙⲓⲃⲉ ..-
.ϥⲡⲱⲧ ⲛⲥⲁ ⲧⲏⲛⲉ ⲥⲉⲛⲁⲡⲁⲣⲁⲇⲓⲇⲟⲩ
ⲡⲁⲅⲅⲉⲗⲟⲥ ⲡⲧⲁⲣⲧⲁⲣⲟⲩⲝⲟⲥ .
ⲥⲁⲧⲉ ⲉϥⲡⲏⲧ ⲛⲥⲱⲟⲩ

.ϩⲉⲛϥⲣⲁⲅⲉⲗⲗⲟⲩ ⲛⲥⲁⲧⲉ ⲉⲩⲛⲉϫ tⲕ tⲕ ⲉⲃⲟⲗ ⲉϩⲟⲩⲛ
ϩⲛ ϥⲟ ⲙⲡⲉⲧⲟⲩⲡⲏⲧ ⲛⲥⲱϥ ⲉϥⲡⲏⲧ ⲁⲡⲁⲙⲛⲧⲉ ⲉϥϭⲓ-
ⲛⲉ ⲛⲧⲥⲁⲧⲉ ⲉϥϣⲁⲛⲕⲧⲟϥ ⲁⲣⲏⲥ ⲉϥϭⲛⲧⲥ ⲟⲛ ⲙⲙⲁⲩ
ⲉϥϣⲁⲛⲕⲧⲟϥ ⲁϩⲏⲧ ϣⲁⲥⲧⲱⲙⲧ ⲉⲣⲟϥ ⲁⲛ ⲛϭⲓ ⲧⲁⲡⲓⲗⲏ
ⲛⲥⲁⲧⲉ ⲉⲥⲃⲣⲃⲣ ⲙⲁϥϭⲓⲛⲉ ⲇⲉ ⲛⲧⲟϥ ⲛⲑⲓⲏ ⲙⲡⲁⲉⲓⲃⲧⲉ
ⲁⲡⲱⲧ ⲉⲙⲁⲩ ⲛϥⲟⲩϫⲁⲉⲓ ⲙⲡⲉϥϭⲛⲧⲥ ⲅⲁⲣ ⲙϥⲟⲟⲩ ⲉϥ-
ϩⲛ ⲥⲱⲙⲁ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁϭⲛⲧⲥ ⲙϥⲟⲟⲩ ⲛⲧⲕⲣⲓⲥⲓⲥ
ⲧⲟⲧⲉ ⲁϥⲟⲩⲱϩ ⲁⲧⲟⲟⲧϥ ⲛϭⲓ ⲡⲥⲱⲣ̅ ⲉϥϫⲱ ⲙⲙⲟⲥ
ϫⲉ ⲟⲩⲟⲉⲓ ⲛⲏⲧⲛ ⲛⲁⲧⲛⲟⲩⲧⲉ ⲉⲧⲉ ⲙⲛⲧⲉⲩ ϩⲉⲗⲡⲓⲥ
ⲉⲧⲧⲁϫⲣⲁⲓⲧ ⲉϩⲣⲁⲓ ⲉϫⲛ ⲛⲉⲧⲛⲁϣⲱⲡⲉ ⲁⲛ ⲟⲩⲟⲓ ⲛⲏⲧⲛ
ⲛⲉⲧⲣϩⲉⲗⲡⲓⲍⲉ ⲁⲧⲥⲁⲣⲭ ⲁⲩⲱ ⲡϣⲧⲉⲕⲟ ⲉⲧⲛⲁⲧⲉⲕⲟ ϣⲁⲛ-
ⲧⲉ ⲟⲩ ϣⲱⲡⲉ ⲉⲧⲉⲧⲛⲟⲃϣ ⲁⲩⲱ ⲛⲁⲧⲧⲉⲕⲟ ⲉⲧⲉⲧⲛⲙⲉ-
ⲉⲩⲉ ⲉⲣⲟⲟⲩ ϫⲉ ⲥⲉⲛⲁⲧⲁⲕⲟ ⲁⲛ ⲉⲧⲉⲧⲛϩⲉⲗⲡⲓⲥ ⲧⲁϫⲣⲏⲩ
ⲁϫⲛ ⲡⲕⲟⲥⲙⲟⲥ ⲁⲩⲱ ⲡⲉⲧⲛⲛⲟⲩⲧⲉ ⲡⲉ ⲡⲉⲉⲓⲃⲓⲟⲥ
ⲉⲧⲉⲧⲛⲧⲁⲕⲟ ⲛⲛⲉⲧⲛⲯⲩⲝⲟⲟⲩⲉ ⲟⲩⲟⲉⲓ ⲛⲏⲧⲛ ϩⲣⲁⲓ
ϩⲙ ⲡⲕⲱϩⲧ ⲉⲧⲣⲱⲕϩ ϩⲣⲁⲓ ϩⲛ ⲧⲏⲛⲉ ϫⲉ ⲟⲩⲁⲧⲥⲓ ⲡⲉ
ⲟⲩⲟⲉⲓ ⲛⲏⲧⲛ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲙⲡⲕⲁⲧ ⲉⲧⲕⲱⲧⲉ ϩⲛ
ⲛⲉⲧⲛⲙⲉⲉⲩⲉ ⲟⲩⲟⲉⲓ ⲛⲏⲧⲛ ⲛⲧⲟⲟⲧϥ ⲙⲡⲙⲟⲩϩ
ⲉⲧϩⲛ ⲧⲏⲛⲉ ϫⲉ ϥⲛⲁⲩⲱⲙ ⲛⲛⲉⲧⲛⲥⲁⲣⲭ ϩⲛ ⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲁⲩⲱ ϥⲛⲁⲡⲱϩ ⲛⲛⲉⲧⲛⲯⲩⲝⲟⲟⲩⲉ ϩⲛ ⲟⲩ-
ϩⲱⲡ ⲛϥⲥⲃⲧⲉ ⲧⲏⲛⲉ ϩⲣⲁⲓ ϩⲛ ⲛⲉⲧⲛⲉⲣⲏⲩ ⲟⲩⲟⲓ ⲛⲏ-
ⲧⲛ ⲛⲁⲓⲝⲙⲁⲗⲱⲧⲟⲥ ϫⲉ ⲧⲉⲧⲛⲙⲏⲣ ϩⲛ ⲛⲥⲡⲏⲗⲁⲓ-
ⲟⲛ ⲧⲉⲧⲛⲥⲱⲃⲉ ⲉⲧⲉⲧⲛⲣⲁϣⲉ ϩⲣⲁⲓ ϩⲛ ⲛⲥⲱⲃⲉ
ⲛⲗⲓⲃⲉ ⲧⲉⲧⲛⲣⲛⲟⲉⲓ ⲁⲛ ⲙⲡⲉⲧⲛⲧⲁⲕⲟ ⲟⲩⲧⲉ ⲧⲉ-
ⲧⲛⲣⲛⲟⲉⲓ ⲁⲛ ϩⲛ ⲛⲉⲧⲉⲧⲛⲛϩⲏⲧⲟⲩ ⲟⲩⲧⲉ ⲙⲡⲉⲧⲛ-
ⲙⲙⲉ ϫⲉ ⲧⲉⲧⲛϣⲟⲟⲡ ϩⲙ ⲡⲕⲁⲕⲉ ⲙⲛ ⲡⲙⲟⲩ
ⲁⲗⲗⲁ ⲉⲧⲉⲧⲛⲧⲁϩⲉ ϩⲙ ⲡⲕⲱϩⲧ ⲁⲩⲱ ⲧⲉⲧⲛⲙⲉϩ
ⲛⲥⲓϣⲉ ⲉⲣⲉ ⲡⲉⲧⲛϩⲏⲧ ⲡⲟϣⲥ ⲉⲣⲱⲧⲛ ⲉⲧⲃⲉ ⲡⲙⲟⲩϩ
ⲉⲧϩⲛ ⲧⲏⲛⲉ ⲁⲩⲱ ϥϩⲟⲗϭ ⲛⲏⲧⲛ ⲛϭⲓ ⲡⲕⲗⲟ ⲙⲛ
ⲧⲡⲗⲏⲅⲏ ⲛⲛⲉⲧⲛϫⲁϫⲉ ⲁⲩⲱ ⲡⲕⲁⲕⲉ ⲁϥϣⲁⲉ ⲛⲏ-
ⲧⲛ ⲛⲑⲉ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲉⲧⲛⲙⲛ̅ⲧⲣⲙϩⲉ ⲅⲁⲣ ⲁⲧⲉⲧⲛ
ⲧⲁⲁⲥ ⲛⲧⲙⲛⲧ̅ϩⲙϩⲁⲗ̅ ⲁⲧⲉⲧⲛⲉⲓⲣⲉ ⲛⲛⲉⲧⲛϩⲏⲧ ⲛ-
ϩⲏⲧ ⲛⲕⲁⲕⲉ ⲁⲩⲱ ⲛⲉⲧⲛⲙⲉⲉⲩⲉ ⲁⲧⲉⲧⲛⲧⲁⲁⲩ
ⲛⲧⲙⲛⲧⲥⲉϭⲉ ⲁⲩⲱ ⲁⲧⲉⲧⲛⲙⲟⲩϩ ⲛⲛⲉⲧⲛⲙⲉ-
ⲉⲩⲉ ϩⲛ ⲡⲕⲁⲡⲛⲟⲥ ⲙⲡⲕⲱϩⲧ ⲉⲧϩⲛ ⲧⲏⲛⲉ ⲁⲩ-
ⲱ ⲁϥϩⲱⲡ ⲛϭⲓ ⲡⲉⲧⲛⲟⲩⲟⲉⲓⲛⲉ ϩⲛ ⲧⲕⲗⲟⲟⲗⲉ
ⲛ ⲁⲩⲱ ⲧϩⲃⲥⲱ ⲉⲧⲧⲟ ϩⲓ ⲧⲏⲛⲉ ⲁⲧⲉⲧⲛⲡ -
.ⲣⲟϥ ⲁⲩⲱ ⲁⲩⲣⲕⲁⲧⲉⲝⲉ ⲙⲙⲱⲧⲛ ϩⲓ-
ⲧⲛ ⲑⲉⲗⲡⲓⲥ ⲉⲧϣⲟⲟⲡ ⲁⲛ ⲁⲩⲱ ⲛⲓⲙ ⲡⲉⲛⲧⲁⲧⲉ-
ⲧⲛⲡⲓⲥⲧⲉⲩⲉ ⲉⲣⲟϥ ⲧⲉⲧⲛⲥⲟⲟⲩⲛ ⲁⲛϫⲉ ⲧⲉⲧⲛ-
ϣⲟⲟⲡ ⲧⲏⲣⲧⲛ ϩⲛ ⲛⲉⲧ[.-
ⲟⲩ ⲙⲙⲱⲧⲛ ϩⲱⲥ ⲉⲧⲉⲧⲛ

ⲁⲧⲉⲧⲛⲱⲱⲙⲥ ⲛⲛⲉⲧⲛⲯⲩⲝⲏ ϩⲙ ⲡⲙⲟⲟⲩ ⲙⲡⲕⲁⲕⲉ
ⲁⲧⲉⲧⲛⲡⲱⲧ ϩⲛ ⲛⲉⲧⲛⲟⲩⲱϣⲉ ⲙⲙⲓⲛ ⲙⲙⲱⲧⲛ ⲟⲩ-
ⲟⲉⲓ ⲛⲏⲧⲛ ⲛⲉⲧϣⲟⲟⲡ ϩⲙ ⲡⲥⲱⲣⲙ ⲉⲧⲉⲧⲛϭⲁϣⲧ
ⲁⲛ ⲁⲡⲟⲩⲟⲉⲓⲛ ⲙⲡⲣⲏ ⲡⲉⲧⲕⲣⲓⲛⲉ ⲙⲡⲧⲏⲣϥ ⲉⲧ-
ϭⲁϣⲧ ⲁϫⲛ ⲡⲧⲏⲣϥ ϫⲉ ϥⲛⲁⲕⲱⲧⲉ ⲁϫⲛ ⲛϩⲃⲏⲩⲉ
ⲧⲏⲣⲟⲩ ⲁⲧⲣⲉ ⲛϫⲁϫⲉ ⲣ ϩⲙϩⲁⲗ̅ ⲁⲩⲱ ⲟⲛ ⲧⲉⲧⲛⲣⲛⲟⲉⲓ
ⲁⲛ ⲙⲡⲟⲟϩ ϫⲉ ⲛⲁϣ ⲛϩⲉ ⲛⲧⲟⲩϣⲏ ⲙⲛ ϥⲟⲟⲩ ⲉϥ-
ϭⲁϣⲧ ⲉϩⲣⲁⲓ ⲉϥⲛⲁⲩ ⲁⲛⲥⲱⲙⲁ ⲛⲛⲉⲧⲛϩⲉⲧⲃⲉ ⲟⲩⲟⲓ
ⲛⲏⲧⲛ ⲛⲉⲧⲙⲁⲉⲓⲉ ⲛⲧⲥⲩⲛⲏⲑⲉⲓⲁ ⲛⲧⲙⲛⲧ̅ⲥϩⲓⲙⲉ
ⲙⲛ ⲡⲉⲥϣⲱⲡⲉ ⲛⲙⲙⲁⲥ ⲉⲧⲥⲟⲟϥ ⲁⲩⲱ ⲟⲩⲟⲉⲓ
ⲛⲏⲧⲛ ⲛⲧⲟⲟⲧⲟⲩ ⲛⲛⲉⲭⲟⲩⲥⲓⲁ ⲙⲡⲉⲧⲛⲥⲱⲙⲁ ϫⲉ
ⲛⲉⲧⲙⲙⲟ ⲅⲁⲣ ⲥⲉⲛⲁⲑⲙⲕⲉ ⲧⲏⲛⲉ ⲟⲩⲟⲓ ⲛⲏⲧⲛ ⲛⲧⲟ-
ⲟⲧⲟⲩ ⲛⲛⲉⲛⲉⲣⲅⲉⲓⲁ ⲛⲛⲇⲁⲓⲙⲱⲛ ⲙⲡⲟⲛⲏⲣⲟⲛ
ⲟⲩⲟⲓ ⲛⲏⲧⲛ ⲛⲉⲧⲥⲱⲕ ⲛⲛⲉⲩⲙⲉⲗⲟⲥ ϩⲙ ⲡⲕⲱϩⲧ
ⲛⲓⲙ ⲡⲉⲧⲛⲁϩⲱⲟⲩ ⲛⲏⲧⲛ ⲛⲟⲩⲉⲓⲱⲧⲉ ⲛⲙⲧⲟⲛ
ϫⲉⲕⲁⲁⲥ ⲉⲥⲛⲁϩⲱⲧⲙ ⲛϩⲁϩ ⲛⲕⲱϩⲧ ⲉⲃⲟⲗ ϩⲛ ⲧⲏⲛⲉ
ⲙⲛ ⲡⲉⲧⲛⲣⲱⲕϩ ⲛⲓⲙ ⲡⲉⲧⲛⲁt ⲛⲏⲧⲛ ⲙⲡⲣⲏ ⲁⲡⲣ-
ⲣⲓⲉ ⲁϫⲛ ⲧⲏⲛⲉ ⲁⲃⲱⲗ ⲉⲃⲟⲗ ⲙⲡⲕⲁⲕⲉ ⲉⲧϩⲛ ⲧⲏⲛⲉ
ⲁⲩⲱ ⲁϩⲱⲡ ⲙⲡⲕⲁⲕⲉ ⲙⲛ ⲡⲙⲟⲟⲩ ⲉⲧⲥⲟⲟϥ ⲡⲣⲏ
ⲙⲛ ⲡⲟϩ ⲛⲁt ⲥtⲛⲟⲩϥⲉ ⲛⲏⲧⲛ ⲙⲛ ⲡⲁⲏⲣ ⲙⲛ
ⲡⲡⲛⲁ̅ ⲙⲛ ⲡⲕⲁϩ ⲙⲛ ⲡⲙⲟⲟⲩ ⲡⲣⲏ ⲅⲁⲣ ⲉϥⲧⲙ-
ⲡⲣⲣⲓⲉ ⲁϫⲛ ⲛⲓⲥⲱⲙⲁ ⲥⲉⲛⲁⲗⲟϥⲗⲉϥ ⲛⲥⲉⲧⲁⲕⲟ
ⲙⲡⲣⲏⲧⲉ ϩⲱⲱϥ ⲛⲟⲩⲛⲧⲏϭ ⲏ ⲟⲩⲝⲟⲣⲧⲟⲥ ⲉϣⲱⲡⲉ
ⲙⲉⲛ ⲉⲡⲣⲏ ⲡⲣⲣⲓⲉ ⲁϫⲱϥ ϣⲁϥϭⲛ ϭⲁⲙ ⲛϥⲱϭⲧ
ⲛⲧⲃⲱ ⲛⲉⲗⲟⲟⲗⲉ ⲉϣⲱⲡⲉ ⲇⲉ ⲉⲥϣⲁⲛϭⲛ ϭⲟⲙ
ⲛϭⲓ ⲧⲃⲱ ⲛⲉⲗⲟⲟⲗⲉ ⲛⲥⲣ ϩⲁⲓⲃⲉⲥ ⲁϫⲛ ⲛⲓⲛⲧⲏϭ
ⲙⲛ ⲛⲓⲕⲉϥϣⲛⲁ ⲧⲏⲣⲟⲩ ⲉⲧⲣⲏⲧ ⲉϩⲣⲁⲓ ⲛⲙⲙⲁⲥ ⲛⲥ-
ⲡⲱⲣϣ ⲉⲃⲟⲗ ⲁⲩⲱ ⲛⲥⲟⲩⲟⲥⲧⲛ ⲉⲃⲟⲗ ϣⲁⲥⲣⲕⲗⲏ-
ⲣⲟⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩⲁⲁⲧⲥ ⲡⲁⲓ ⲉⲧⲥⲣⲏⲧ) ϩⲣⲁⲓ ⲛϩⲏⲧϥⲡ
ⲁⲩⲱ ⲁⲥⲣ ⲛⲁⲡ ⲁⲙⲁ ⲛⲓⲙ ⲉⲧⲁⲥⲣ ϩⲁⲓⲃⲉⲥ ⲁϫⲱϥ
ⲧⲟⲧⲉ ϭⲉ ⲉⲥϣⲁⲛⲁⲩⲭⲁⲛⲉ ϣⲁⲥⲣ ⲛⲉⲡ ⲁⲡⲕⲁϩ ⲧⲏⲣϥ
ⲁⲩⲱ ϣⲁⲥⲣ ϩⲉⲛⲟⲩϥⲉ ⲙⲡⲉⲥϫⲟⲉⲓⲥ ⲛⲥⲁⲣ ⲁⲛⲁϥ
ⲛϩⲟⲩⲟ ϫⲉ ⲛⲉϥⲛⲁϣⲱⲡ ⲅⲁⲣ ⲛϩⲉⲛⲛⲟϭ ⲛϩⲓⲥⲉ
ⲡⲉ ⲉⲧⲃⲉ ⲛⲓⲛⲧⲏϭ ϣⲁⲛⲧϥⲡⲟⲣⲕⲟⲩ ⲁⲗⲗⲁ ⲧⲃⲱ
ⲛⲉⲗⲟⲟⲗⲉ ⲟⲩⲁⲁⲧⲥ ⲁⲥϥⲓⲧⲟⲩ ⲙⲙⲁⲩ ⲁⲩⲱ ⲁⲥⲱϭⲧ ⲙ-
ⲙⲟⲟⲩ ⲁⲩⲙⲟⲩ ⲁⲩϣⲱⲡⲉ ⲛⲑⲉ ⲙⲡⲕⲁϩ ⲧⲟⲧⲉ ⲁϥ-
ⲟⲩⲱϩ ⲉⲧⲟⲟⲧϥ ⲛϭⲓ ⲓⲥ̅ ⲡⲁϫⲉϥ ⲛⲁⲩ ϫⲉ ⲟⲩⲟⲉⲓ ⲛⲏ-
ⲧⲛ ϫⲉ ⲙⲡⲉⲧⲛϫⲓ ⲛⲧⲥⲃⲱ ⲁⲩⲱ ⲛⲉⲧⲟ .-
. ⲥⲉⲛⲁϩⲓⲥⲉ ⲉⲩⲧⲁϣⲉ ⲟⲉⲓϣ -
ⲁⲩⲱ ⲧⲉⲧⲛⲡⲏⲧ ⲁϩⲟⲩⲛ ⲁ..ϣⲛ
ⲛⲁⲧⲛⲛⲟⲟⲩⲥⲉ ⲁⲡⲓⲧⲛ ⲛⲛⲁ-
ⲧⲛⲙⲟⲟⲩⲧⲟⲩ ⲙⲙⲏⲛⲉ

ϫⲉⲕⲁⲁⲥ ⲉⲩⲛⲁⲧⲱⲟⲩⲛ ϩⲙ ⲡⲙⲟⲩ ⲛⲁⲉⲓⲁⲧⲧⲏⲛⲉ
ⲛⲉⲧⲣϣⲣⲡⲛⲙⲙⲉ ⲁⲛⲥⲕⲁⲛⲇⲁⲗⲟⲛ ⲁⲩⲱ ⲉⲧⲡⲱⲧ
ϩⲏⲧϥ ⲛⲛⲁⲗⲗⲟⲧⲣⲓⲟⲛ ⲛⲁⲉⲓⲁⲧⲧⲏⲛⲉ ⲛⲉⲧⲟⲩⲛⲟϭ-
ⲛⲉϭ ⲙⲙⲟⲟⲩ ⲁⲩⲱ ⲉⲩⲱⲡ ⲙⲙⲟⲟⲩ ⲁⲛ ⲉⲧⲃⲉ ⲡⲙⲁⲉⲓⲉ
ⲉⲧⲉⲩⲛⲧⲁϥϥ ⲉϩⲟⲩⲛ ⲉⲣⲟⲟⲩ ⲛϭⲓ ⲡⲟⲩϫⲟⲉⲓⲥ ⲛⲁⲉⲓⲁⲧ-
ⲧⲏⲛⲉ ⲛⲉⲧⲣⲓⲙⲉ ⲁⲩⲱ ⲉⲧⲟⲩⲣⲑⲗⲓⲃⲉ ⲙⲙⲟⲟⲩ ϩⲓⲧⲛ
ⲛⲉⲧⲉ ⲙⲛⲧⲉⲩ ϩⲉⲗⲡⲓⲥ ϫⲉ ⲥⲉⲛⲁⲃⲱⲗ ⲧⲏⲛⲉ ϩⲓⲧⲛ ⲙⲣ-
ⲣⲉ ⲛⲓⲙ ⲡⲟⲉⲓⲥ ⲉⲧⲉⲧⲛⲥⲟⲡⲥ ϫⲉ ⲉⲧⲉⲧⲛⲁϣⲱⲡⲉ ⲁⲛ
ϩⲛ ⲧⲥⲁⲣⲭ ⲁⲗⲗⲁ ϫⲉ ⲉⲧⲉⲧⲛⲁⲉⲓ ⲉⲃⲟⲗ ϩⲛ ⲧⲙⲣⲣⲉ ⲙⲡⲥⲓ-
ϣⲉ ⲛⲧⲉ ⲡⲃⲓⲟⲥ ⲁⲩⲱ ⲉⲧⲉⲧⲛⲥⲟⲡⲥ ⲧⲉⲧⲛⲛⲁϭⲓⲛⲉ
ⲛⲟⲩⲙⲧⲟⲛ ϫⲉ ⲁⲧⲉⲧⲛⲕⲱ ⲛⲥⲱⲧⲛ ⲙⲡϩⲓⲥⲉ ⲙⲛ ⲡⲛⲟϭ-
ⲛⲉϭ ⲛϩⲏⲧ ⲉⲧⲉⲧⲛϣⲁⲛⲉⲓ ⲅⲁⲣ ⲉⲃⲟⲗ ϩⲛ ⲛϩⲓⲥⲉ ⲙⲛ
ⲙⲡⲁⲑⲟⲥ ⲛⲧⲉ ⲡⲥⲱⲙⲁ ⲧⲉⲧⲛⲁϫⲓ ⲛⲟⲩⲁⲛⲁⲡⲁⲩⲥⲓⲥ
ⲛⲧⲟⲟⲧϥ ⲙⲡⲁⲅⲁⲑⲟⲥ ⲁⲩⲱ ⲧⲉⲧⲛⲁⲣ ⲣⲣⲟ ⲙⲛ ⲡⲣⲣⲟ ⲉ-
ⲧⲉⲧⲛⲧⲏⲧ ⲛⲙⲙⲁϥ ⲉϥⲧⲏⲧ ⲛⲙⲙⲏⲧⲛ ϫⲓⲛ ⲧⲉⲛⲟⲩ ϣⲁ
ⲉⲛⲉϩ ⲛⲁⲛⲉϩ ϩⲁⲙⲏⲛ

]ⲡϫⲱⲙⲉ ⲛⲑⲱⲙⲁⲥ
ⲡⲁⲑⲗⲏⲧⲏⲥ ⲉϥⲥϩⲁⲓ
ⲛⲛⲧⲉⲗⲉⲓⲟⲥ

ⲁⲣⲓ ⲡⲁⲙⲉⲉⲩⲉ ϩⲱ ⲛⲁⲥⲛⲏⲩ
ϩⲛ ⲛⲉⲧⲛⲡⲣⲟⲥⲉⲩⲝⲏ
ⲉⲓⲣⲏⲛⲏ ⲧⲟⲓⲥ ⲁⲅⲓⲟⲓⲥ
ⲙⲛ ⲛⲓⲡⲛⲉⲩⲙⲁⲧⲓⲕⲟⲥ
ⲟⲩⲟⲉⲓ ⲛⲏⲧⲛ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲙⲡⲕⲁⲧ ⲉⲧⲕⲱⲧⲉ ϩⲛ
ⲛⲉⲧⲛⲙⲉⲉⲩⲉ ⲟⲩⲟⲉⲓ ⲛⲏⲧⲛ ⲛⲧⲟⲟⲧϥ ⲙⲡⲙⲟⲩϩ
ⲉⲧϩ[ⲛ ⲧⲏⲛⲉ ϫⲉ ϥⲛⲁⲩⲱⲙ ⲛⲛⲉⲧⲛⲥⲁⲣⲭ ϩⲛ ⲟⲩⲱⲛϩ
ⲉⲃⲟⲗ ⲁⲩⲱ ϥⲛⲁⲡⲱϩ ⲛⲛⲉⲧⲛⲯⲩⲝⲟⲟⲩⲉ ϩⲛ ⲟⲩ-
ϩⲱⲡ ⲛϥⲥⲃⲧⲉ ⲧⲏⲛⲉ ϩⲣⲁⲓ ϩⲛ ⲛⲉⲧⲛⲉⲣⲏⲩ ⲟⲩⲟⲓ ⲛⲏ-
ⲧⲛ ⲛⲁⲓⲝⲙⲁⲗⲱⲧⲟⲥ ϫⲉ ⲧⲉⲧⲛⲙⲏⲣ ϩⲛ ⲛⲥⲡⲏⲗⲁⲓ-
ⲟⲛ ⲧⲉⲧⲛⲥⲱⲃⲉ ⲉⲧⲉⲧⲛⲣⲁϣⲉ ϩⲣⲁⲓ ϩⲛ ⲛⲥⲱⲃⲉ
ⲛⲗⲓⲃⲉ ⲧⲉⲧⲛⲣⲛⲟⲉⲓ ⲁⲛ ⲙⲡⲉⲧⲛⲧⲁⲕⲟ ⲟⲩⲧⲉ ⲧⲉ-
ⲧⲛⲣⲛⲟⲉⲓ ⲁⲛ ϩⲛ ⲛⲉⲧⲉⲧⲛⲛϩⲏⲧⲟⲩ ⲟⲩⲧⲉ ⲙⲡⲉⲧⲛ-
ⲙⲙⲉ ϫⲉ ⲧⲉⲧⲛϣⲟⲟⲡ ϩⲙ ⲡⲕⲁⲕⲉ ⲙⲛ ⲡⲙⲟⲩ
ⲁⲗⲗⲁ ⲉⲧⲉⲧⲛⲧⲁϩⲉ ϩⲙ ⲡⲕⲱϩⲧ ⲁⲩⲱ ⲧⲉⲧⲛⲙⲉϩ
ⲛⲥⲓϣⲉ ⲉⲣⲉ ⲡⲉⲧⲛϩⲏⲧ ⲡⲟϣⲥ ⲉⲣⲱⲧⲛ ⲉⲧⲃⲉ ⲡⲙⲟⲩϩ
ⲉⲧϩⲛ ⲧⲏⲛⲉ ⲁⲩⲱ ϥϩⲟⲗϭ ⲛⲏⲧⲛ ⲛϭⲓ ⲡⲕⲗⲟ ⲙⲛ
ⲧⲡⲗⲏⲅⲏ ⲛⲛⲉⲧⲛϫⲁϫⲉ ⲁⲩⲱ ⲡⲕⲁⲕⲉ ⲁϥϣⲁⲉ ⲛⲏ-
ⲧⲛ ⲛⲑⲉ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲧⲉⲧⲛⲙⲛ̅ⲧⲣⲙϩⲉ ⲅⲁⲣ ⲁⲧⲉⲧⲛ
ⲧⲁⲁⲥ ⲛⲧⲙⲛⲧ̅ϩⲙϩⲁⲗ̅ ⲁⲧⲉⲧⲛⲉⲓⲣⲉ ⲛⲛⲉⲧⲛϩⲏⲧ ⲛ-
ϩⲏⲧ ⲛⲕⲁⲕⲉ ⲁⲩⲱ ⲛⲉⲧⲛⲙⲉⲉⲩⲉ ⲁⲧⲉⲧⲛⲧⲁⲁⲩ
ⲛⲧⲙⲛⲧⲥⲉϭⲉ ⲁⲩⲱ ⲁⲧⲉⲧⲛⲙⲟⲩϩ ⲛⲛⲉⲧⲛⲙⲉ-
ⲉⲩⲉ ϩⲛ ⲡⲕⲁⲡⲛⲟⲥ ⲙⲡⲕⲱϩⲧ ⲉⲧϩⲛ ⲧⲏⲛⲉ ⲁⲩ-
ⲱ ⲁϥϩⲱⲡ ⲛϭⲓ ⲡⲉⲧⲛⲟⲩⲟⲉⲓⲛⲉ ϩⲛ ⲧⲕⲗⲟⲟⲗⲉ
ⲛ ⲁⲩⲱ ⲧϩⲃⲥⲱ ⲉⲧⲧⲟ ϩⲓ ⲧⲏⲛⲉ ⲁⲧⲉⲧⲛⲡ -
.ⲣⲟϥ ⲁⲩⲱ ⲁⲩⲣⲕⲁⲧⲉⲝⲉ ⲙⲙⲱⲧⲛ ϩⲓ-
ⲧⲛ ⲑⲉⲗⲡⲓⲥ ⲉⲧϣⲟⲟⲡ ⲁⲛ ⲁⲩⲱ ⲛⲓⲙ ⲡⲉⲛⲧⲁⲧⲉ-
ⲧⲛⲡⲓⲥⲧⲉⲩⲉ ⲉⲣⲟϥ ⲧⲉⲧⲛⲥⲟⲟⲩⲛ ⲁⲛϫⲉ ⲧⲉⲧⲛ-
ϣⲟⲟⲡ ⲧⲏⲣⲧⲛ ϩⲛ ⲛⲉⲧ[.-
ⲟⲩ ⲙⲙⲱⲧⲛ ϩⲱⲥ ⲉⲧⲉⲧⲛ

Source Text

Sahidic Coptic transcription from the Nag Hammadi Codex II, pages 138–145. Transcribed by Milan Konvicka / Marcion Project (GPL v2) from codex photographs and critical editions. Palaeographic notation cleaned for readability. Note: lines 145.26–45.51 appear to duplicate 143.17–43.42 in the manuscript.

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