Concerning the Soul

The wise who came before us gave the soul a woman’s name. Indeed, in her nature she is a woman. She even has a womb. As long as she was alone with the Father, she was a virgin and male-female in form.

But when she fell down into a body and came into this life, then she fell into the hands of many robbers. And the wanton creatures passed her from one to another and defiled her. Some of them used her by force; others seduced her with a deceitful gift. In short, they defiled her, and she lost her virginity.

And she prostituted herself in her body and gave herself to everyone, and whoever she embraced, she thought was her husband. When she had given herself to wanton, faithless, and treacherous adulterers so that they might make use of her, then she groaned greatly and repented.

But even when she turns her face away from those adulterers, she runs to others, and they compel her to live with them and serve them upon their bed. Out of shame, she no longer dares to leave them. But they deceive her with great public honours, as though they hold her in high esteem. And at the end of all these things, they abandon her and go. And she remains desolate and poor, without help. Not even her bread does she receive from her suffering, for she gained nothing from them except the defilements they gave her when they had intercourse with her. And those she bore from the adulterers — they are deaf and blind and sick. They are feeble of mind.

But when the Father who is above looks down and sees her, and sighs over her — and sees her suffering and her shame and her repenting of the prostitution she committed — and when she begins to call upon his name so that he might help her, crying out with all her heart, saying, "Save me, my Father! For behold, I will give you an account. For I abandoned my house and fled from my maiden chamber. Restore me to yourself again" —

When he sees her in this condition, then he will count her worthy of his mercy. For many are the sufferings that have come upon her because she left her house.

Now, concerning the prostitution of the soul, the Holy Spirit prophesies in many places. For he said through the prophet Jeremiah:

"If a husband sends away his wife and she goes and takes another man, will she return to him again? Has not that woman utterly defiled herself? And you — you have prostituted yourself with many shepherds, and you have returned to me," says the Lord. "Lift up your eyes to the height and see: where have you prostituted yourself? Were you not sitting in the roads defiling the land with your prostitutions and your wickedness? And you took many shepherds as a stumbling block for yourself. You became shameless with everyone. You did not call upon me as kinsman, or as father, or as guide of your virginity."

Again, it is written in Hosea the prophet: "Come, let us contend with your mother, for she shall not be my wife, and I shall not be her husband. I will strip away her prostitution from before me, and I will strip away her adultery from between her breasts. I will make her desolate as the day she was born. And I will make her as a wilderness, as a land without water. And I will make her childless with longing. I will show no pity to her children, for they are children of prostitution, since their mother prostituted herself and put her children to shame."

For she said, "I will prostitute myself with those who love me. They are the ones who give me my bread and my water, my garments and my linen, my wine and my oil, and everything I need." Therefore, behold — I will shut up her way so that she cannot run after her lovers. And when she seeks them and does not find them, she will say, "I will return to my first husband, for I was better off in those days than now."

Again, he said in Ezekiel: "And it came to pass after much wickedness," says the Lord, "you built yourself a brothel and you made yourself a beautiful place in the streets. And you built yourself brothels on every road and you wasted your beauty, and you spread your legs on every road and you multiplied your acts of prostitution. You prostituted yourself with the sons of Egypt, your neighbours — those of great flesh."

But what are "the sons of Egypt, those of great flesh," if not the realm of the flesh and the senses and the affairs of the earth, by which the soul has been defiled in these places, receiving bread from them and wine and oil and clothing and the other external things surrounding the body — those things she thinks are useful to her?

But concerning this prostitution, the apostles of the Saviour commanded: "Guard yourselves against it. Purify yourselves from it" — speaking not about the prostitution of the body alone, but rather that of the soul. For this reason the apostles wrote to the churches of God so that such prostitution might not occur among us, yet the great struggle is against the prostitution of the soul. From it arises the prostitution of the body also. Therefore Paul, writing to the Corinthians, said: "I wrote to you in the letter not to associate with the immoral — not at all meaning the immoral of this world, or the greedy, or robbers, or idolaters, since then you would need to go out of the world." Here he is speaking spiritually: "For our struggle is not against flesh and blood," as he said, "but against the world-rulers of this darkness and the spirits of wickedness."

As long as the soul keeps running about everywhere, consorting with whomever she meets and defiling herself, she exists under the control of those who are not worthy of her. But when she perceives the afflictions she is in and weeps before the Father and repents, then the Father will have mercy on her. He will turn her womb from the outside to the inside again, so that the soul may regain her proper character.

For it is not so with wombs of the body. For wombs of the body are inside the body, like the intestines. But the womb of the soul — it is turned to the outside, like the male genitals, which are external. So when the womb of the soul, by the will of the Father, turns inward, it is baptized, and immediately it is cleansed of the external defilement that was pressed upon it — just as garments, when dirty, are put into the water and turned about until their dirt is removed and they become clean. So the cleansing of the soul is to regain the newness of her former nature and to turn herself back again. That is her baptism.

Then she will begin to rage at herself alone, like a woman in labour who writhes and rages in the hour of childbirth. But since she is female, by herself she is powerless to beget a child. The Father sent down to her from heaven her male counterpart, who is her brother, the firstborn. Then the bridegroom came down to the bride.

She gave up her former prostitution and cleansed herself of the defilements of the adulterers. And she was renewed to be a bride. She cleansed herself in the bridal chamber. She filled it with perfume. She sat down in it, looking out from it, waiting for the true bridegroom. No longer does she run about in the marketplace, consorting with whomever she desires. But she remained, watching from the window of the bridal chamber for him — when will he come? And she was afraid of him, for she did not know his face. She no longer remembers since the time she fell from her Father’s house.

But by the will of the Father, she dreamed of him. And he was like women who love their men. Then the bridegroom, according to the will of the Father, came down to her into the bridal chamber that was prepared. And he adorned the bridal chamber.

For that marriage is not like the carnal marriage. Those who have intercourse with one another are satisfied by that intercourse, and as though by a burden they leave behind the trouble of desire and turn their faces from each other. But this marriage — once they join with one another, they become a single life. Therefore the prophet said concerning the first man and the first woman: "They shall become a single flesh." For they were originally joined to one another when they were with the Father, before the woman went astray and was separated from the man. This marriage has brought them back together again, and the soul has been joined to her true beloved, her natural lord. As it is written: "For the lord of the woman is her husband."

Then gradually she recognised him, and she rejoiced once more, weeping before him as she remembered the shame of her former widowhood. And she adorned herself still more so that he might be pleased to stay with her.

And the prophet said in the Psalms: "Hear, my daughter, and see and incline your ear, and forget your people and your father’s house — for the king has desired your beauty, for he is your lord." For he bids her turn her face away from her people and the multitude of her adulterers in whose midst she formerly was, and to devote herself to her king alone, her natural lord, and to forget the house of her earthly father, with whom things went badly for her, but to remember her Father who is in heaven.

Thus it was also said to Abraham: "Come out of your land and your kindred and your father’s house."

Thus when the soul had adorned herself again in her beauty, she enjoyed her beloved. And he also loved her. And when she had intercourse with him, she received from him the seed that is the life-giving spirit, so that she might bear good children by him and nourish them. For this is the great, perfect wonder of birth. And so this marriage is made perfect by the will of the Father.

Now it is fitting that the soul should regenerate herself and become again as she formerly was. The soul then moves herself. And she received the divine nature from the Father so that she might be renewed, in order that she might be taken to the place where she was from the beginning. This is the resurrection from the dead. This is the redemption from captivity. This is the ascent to heaven. This is the way of ascent to the Father.

Therefore the prophet said: "My soul, bless the Lord, and all that is within me, bless his holy name. My soul, bless God, who forgave all your sins, who healed all your sicknesses, who redeemed your life from death, who crowned you with mercy, who satisfies your desire with good things. Your youth will be renewed like an eagle’s."

Then when she is renewed, she will ascend, praising the Father and her brother, by whom she was saved. Thus it is by being born again that the soul is saved. And this is due not to words of asceticism, nor to any technique, nor to book-learning, but rather it is the grace of God. It is the gift of God. For this is a heavenly thing.

Therefore the Saviour cried out, saying: "No one can come to me unless my Father draws him and brings him to me, and I myself will raise him up on the last day."

It is fitting, therefore, to pray to the Father and to call upon him with all our soul — not outwardly with the lips alone, but with the spirit that is within, that which came forth from the depths — sighing, repenting of the life we have led, confessing our sins, perceiving the empty deception we were in, and the empty zeal, weeping over how we were in darkness and in the waves, mourning for ourselves so that he might have mercy on us, hating ourselves for how we are now.

Again the Saviour said: "Blessed are those who mourn, for it is they who will receive mercy. Blessed are the hungry, for it is they who will be filled." Again he said: "If one does not hate his own soul, he cannot follow me." For the beginning of salvation is repentance. Therefore, before the coming of Christ, John came preaching the baptism of repentance.

And repentance takes place in grief and sorrow of heart. But the Father is a lover of humanity, and good. And he hears the soul that calls upon him and sends down to her the light of salvation. Therefore he said through the spirit to the prophet: "Say to the children of my people: ‘If your sins reach from the earth to heaven, and if they become red as scarlet and blacker than sackcloth — and you turn to me with all your soul and say to me, “My Father!” — I will listen to you as a holy people.’"

Again, in another place the Lord, the Holy One of Israel, says: "When you turn and groan, then you will be saved and will know where you were when you trusted in what is worthless."

Again he said in another place: "Jerusalem wept greatly, saying, ‘Have mercy on me.’ He will have mercy on the sound of your weeping. And when he saw, he listened to you. And the Lord will give you bread of affliction and water of oppression. From now on, those who deceive will not approach you again. Your eyes will see those who are deceiving you."

Therefore it is fitting to pray to God night and day, spreading out our hands towards him as do those in the middle of the sea who are sailing: they pray to God with all their heart without hypocrisy. For those who pray hypocritically deceive only themselves. For God looks at the inner parts and searches the depths of the heart, so that he may know the one worthy of salvation. For no one is worthy of salvation who still loves the place of deception.

Therefore it is written in the poet: "Odysseus sat upon the island weeping and grieving, turning his face from the words of Calypso and from her deceits, longing to see his homeland and a wisp of smoke rising from it. And had he not received help from heaven, he would not have been able to return to his homeland."

Again, Helen says: "My heart has turned away from me. I wish to go home." For she groaned, saying: "It is Aphrodite who deceived me and brought me out of my homeland. My only daughter I left behind me, and my good, wise, handsome husband."

For when the soul leaves her perfect husband because of the deceit of Aphrodite — who exists in the act of begetting in this place — then she will be harmed. But if she groans and repents, she will be restored to her house.

For Israel would not have been visited in the first place, to be brought out of the land of Egypt, out of the house of slavery, if it had not groaned to God and wept over the oppression of its labours.

Again, it is written in the Psalms: "I was greatly troubled in my groaning. I will wash my bed and my couch each night with my tears. I have grown old among all my enemies. Depart from me, all you who work iniquity, for behold, the Lord has heard the cry of my weeping, and the Lord has heard my supplication."

If we truly repent, God will listen to us — he who is patient and greatly merciful — to whom belongs the glory for ever and ever. Amen.

The Exegesis on the Soul

Translated from the Sahidic Coptic (NHC II,6, pp. 127.18–137.27) 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. Fidelity to the Coptic sentence structure and rhythm, with prophetic quotations rendered in their Gnostic form rather than back-harmonised to canonical versions. Greek loanwords (e.g., ψυχή, πορνεία, μετάνοια, βαπτίζειν, νυμφίον) preserved in translation notes but rendered in English throughout the body.

Scribed by Kavi. Mar 2026.

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Sahidic Coptic Source Text

]ⲧⲉⲭⲏⲅⲏⲥⲓⲥ ⲉⲧⲃⲉ ⲧⲯⲩⲝⲏ
ⲁⲛⲥⲟϥⲟⲥ ⲉⲧϣⲟⲟⲡ ϩⲓⲧⲛⲛⲉϩⲏ ⲁⲩt ⲟ-
ⲛⲟⲙⲁⲥⲓⲁ ⲉⲧⲯⲩⲝⲏ ⲛⲛⲟⲩⲣⲁⲛ ⲛⲥϩⲓⲙⲉ
ⲟⲛⲧⲱⲥ ⲟⲛ ϩⲛ ⲧⲉⲥϥⲩⲥⲓⲥ ⲟⲩⲥϩⲓⲙⲉ ⲧⲉ
ⲟⲩⲛⲧⲁⲥ ⲙⲙⲁⲩ ϩⲱⲱⲥ ⲛⲧⲉⲥⲙⲏⲧⲣⲁ ϩⲉⲱⲥ
ⲙⲉⲛ ⲉⲥϣⲟⲟⲡ ⲟⲩⲁⲁⲧⲥ ϩⲁϩⲧⲙ ⲡⲉⲓⲱⲧ
ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲧⲉ ⲁⲩⲱ ⲟⲩϩⲟⲩⲧⲥϩⲓⲙⲉ ⲧⲉ
ϩⲙ ⲡⲉⲥⲉⲓⲛⲉ ϩⲟⲧⲁⲛ ⲇⲉ ⲉⲥϣⲁⲛϩⲁⲉⲓⲉ
ⲉⲡⲓⲧⲛ ⲉⲥⲱⲙⲁ ⲛⲥⲓ ⲉⲡⲉⲉⲓⲃⲓⲟⲥ ⲧⲟⲧⲉ ⲁⲥ-
ϩⲁⲉⲓⲉ ⲁⲧⲟⲟⲧⲟⲩ ⲛϩⲁϩ ⲛⲗⲏⲥⲧⲏⲥ ⲁⲩⲱ ⲛ-
ϩⲩⲃ[ⲣⲓⲥⲧⲏⲥ ⲁⲩⲛⲟϫⲥ ⲉⲧⲟⲟⲧⲟⲩ ⲛⲛⲟⲩⲉⲣⲏⲩ
ⲁⲩ.ⲟⲥ ϩⲟⲉⲓⲛⲉ ⲙⲉⲛ ⲁⲩⲝⲣⲱ
ⲛⲁⲥ ϩⲛⲛⲟⲩⲃⲓⲁ ϩⲛⲕⲟⲟⲩⲉ ⲇⲉ ⲉⲩⲡⲉⲓⲑⲉ
ⲙⲙⲟⲥ ϩⲛ ⲟⲩⲁⲡⲁⲧⲏ ⲛⲇⲱⲣⲟⲛ ϩⲁⲡⲁⲭ
ϩⲁⲡⲗⲱⲥ ⲁⲩϫⲟϩⲙⲥⲁⲥ.ⲧⲉⲥⲙⲛⲧ

ⲡⲁⲣⲑⲉⲛⲟⲥ ⲁⲩⲱ ⲁⲥⲡⲟⲣⲛⲉⲩⲉ ϩⲙ ⲡⲉⲥ-
ⲥⲱⲙⲁ ⲁⲩⲱ ⲁⲥⲧⲁⲁⲥ ⲛⲧⲟⲟⲧϥ ⲟⲩⲟⲛ ⲛⲓⲙ
ⲁⲩⲱ ⲡⲉⲧⲥⲁϭⲟⲗϫⲥ ⲙⲙⲟϥ ⲉⲥⲙⲉⲉⲩⲉ
ϫⲉ ⲡⲉⲥϩⲁⲉⲓ ⲡⲉ ϩⲟⲡⲧⲟⲉ ⲛⲧⲁⲥⲧⲁⲁⲥ ⲛ-
ⲧⲟⲟⲧⲟⲩ ⲛϩⲛⲙⲟⲓⲝⲟⲥ ⲛϩⲩⲃⲣⲓⲥⲧⲏⲥ ⲛⲁ-
ⲡⲓⲥⲧⲟⲥ ⲁⲧⲣⲟⲩⲣⲝⲣⲱ ⲛⲁⲥ ⲧⲟⲧⲉ ⲁⲥⲁϣ ⲉϩⲟⲙ
ⲉⲙⲁⲧⲉ ⲁⲩⲱ ⲁⲥⲙⲉⲧⲁⲛⲟⲉⲓ ⲡⲁⲗⲓⲛ ⲉⲥϣⲁⲛ-
ⲕⲧⲉ ⲡⲉⲥϩⲟ ⲉⲃⲟⲗ ⲛⲛⲉⲉⲓⲙⲟⲓⲝⲟⲥ ϣⲁⲥⲡⲱⲧ
ⲉϩⲟⲩⲛ ⲉϩⲛⲕⲟⲟⲩⲉ ⲛⲥⲉⲣⲁⲛⲁⲅⲕⲁⲍⲉ ⲙⲙⲟⲥ
ⲁⲧⲣⲉⲥϣⲱⲡⲉ ⲛⲙⲙⲁⲩ ⲛⲥⲣ ϩⲙϩⲁⲗ̅ ⲛⲁⲩ
ⲛⲑⲉ ⲛⲛϫⲟⲉⲓⲥ ϩⲓϫⲛ ⲡⲟⲩⲙⲁ ⲛⲅⲕⲟⲧⲕ
ⲉⲃⲟⲗ ⲇⲉ ⲙⲡϣⲓⲡⲉ ⲟⲩⲕⲉⲧⲓ ⲙⲁⲥⲧⲟⲗⲙⲁ
ⲉⲕⲁⲁⲩ ⲛⲥⲱⲥ ⲛⲧⲟⲟⲩ ⲇⲉ ϣⲁⲩⲁⲡⲁⲧⲁ ⲙ-
ⲙⲟⲥ ⲛⲛⲟⲩⲛⲟϭ ⲛⲝⲣⲟⲛⲟⲥ ⲛⲑⲉ ⲛⲛⲓϩⲁ-
ⲉⲓ ⲉⲧⲛϩⲟⲧ ⲛⲣⲙⲙⲙⲉ ϩⲱⲥ ⲉϣϫⲉ ⲉⲩⲧⲓⲙⲁ
ⲙⲙⲟⲥ ⲉⲙⲁⲧⲉ ⲁⲩⲱ ⲑϩⲁⲏ ⲛⲛⲁⲉⲓ ⲧⲏⲣⲟⲩ
ϣⲁⲩⲕⲁⲁⲥ ⲛⲥⲱⲟⲩ ⲛⲥⲉⲃⲱⲕ ⲛⲧⲟⲥ ⲇⲉ ϣⲁ-
ⲣⲉⲥϣⲱⲡⲉ ⲛⲝⲏⲣⲁ ⲛϩⲏⲕⲉ ⲛⲉⲣⲏⲙⲟⲥ
ⲉⲙⲛⲧⲁⲥ ⲃⲟⲏⲑⲉⲓⲁ ⲙⲙⲁⲩ ⲟⲩⲇⲉ ϣⲁⲩⲙⲁ-
ⲁϫⲉ ⲙⲛⲧⲁϥⲥϥ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲥⲙⲕⲁϩ ⲙ-
ⲡⲉⲥϭⲛ ϩⲏⲩ ⲅⲁⲣ ⲗⲗⲁⲁⲩ ⲛⲧⲟⲟⲧⲟⲩ ⲉⲓ ⲙⲏ-
ⲧⲓ ⲁⲛϫⲱϩⲙ ⲛⲧⲁⲩⲧⲁⲁⲩ ⲛⲁⲥ ϩⲙ ⲡⲧⲣⲟⲩⲣ-
ⲕⲟⲓⲛⲱⲛⲉⲓ ⲛⲙⲙⲁⲥ ⲁⲩⲱ ⲛⲉⲛⲧⲁⲥϫⲡⲟ-
ⲟⲩ ⲉⲃⲟⲗ ϩⲛ ⲛⲙⲟⲓⲝⲟⲥ ⲛⲕⲱϥⲟⲥ ⲛⲉ ⲁⲩ-
ⲱ ϩⲛⲃⲗⲗⲁⲁⲩ ⲛⲉ ⲁⲩⲱ ⲥⲉⲟ ⲛⲣⲙⲛ̅ⲗⲁϫ-
ⲗⲉϫ ⲡⲟⲩϩⲏⲧ ⲡⲟϣⲥ ϩⲟⲧⲁⲛ ⲇⲉ ⲉⲣϣⲁⲛ-
ⲡⲉⲓⲱⲧ ⲉⲧⲙⲡⲥⲁ ⲛⲧⲡⲉ ϭⲙ ⲡⲉⲥϣⲓⲛⲉ ⲛ-
ϥϭⲱϣⲧ ⲉⲡⲓⲧⲛ ⲉϫⲱⲥ ⲛϥⲛⲁⲩ ⲉⲣⲟⲥ ⲉⲥⲉ-
ϣ ⲉϩⲟⲙ ⲙⲛ ⲛⲉⲥⲡⲁⲑⲟⲥ ⲙⲛ ⲧⲁⲥⲝⲏⲙⲟ-
ⲥⲩⲛⲏ ⲁⲩⲱ ⲉⲥⲙⲁⲧⲉⲛⲟⲉⲓ ⲉϫⲛ ⲧⲉⲥⲡⲟⲣ-
ⲛⲉⲓⲁ ⲛⲧⲁⲥⲁⲁⲥ ⲁⲩⲱ ⲛⲥⲁⲣⲝⲉⲓ ⲛⲛⲣⲉ-
ⲡⲓⲕⲁⲗⲉⲓ ⲛⲣⲉⲡⲓⲕⲁⲗⲉⲓ ⲉϩⲣⲁⲓ ⲉⲡⲉϥⲣⲁⲛ
ⲁⲧⲣⲉϥⲣⲃⲟⲏⲑⲉⲓ ⲛⲁⲥ ⲉⲥ.ⲡⲉⲥ-
ϩⲏⲧ ⲧⲏⲣϥ ⲉⲥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲙⲁⲧⲟⲩϫⲟ-
ⲉⲓ ⲡⲁⲉⲓⲱⲧ ϫⲉ ⲉⲓⲥϩⲏⲏⲧⲉ tⲛⲁt ⲗⲟⲅⲟⲥ
ⲛⲁⲕ ϫⲉ ⲁϩⲓⲕⲱ ⲛⲥⲱⲉⲓ ⲙⲡⲁⲏⲉⲓ ⲁⲩⲱ

ⲁϩⲓⲡⲱⲧ ⲉⲃⲟⲗ ⲙⲡⲁⲡⲁⲣⲑⲉⲛⲱⲛ ⲡⲁⲗⲓⲛ
ⲧⲕⲧⲟⲉⲓ ϣⲁⲣⲟⲕ ϩⲟⲧⲁⲛ ⲉϥϣⲁⲛⲛⲁⲩ ⲉⲣⲟⲥ
ⲉⲥϣⲟⲟⲡ ⲙⲡⲉⲉⲓⲥⲙⲟⲧ ⲧⲟⲧⲉ ϥⲛⲁⲣⲕⲣⲓⲛⲉ
ⲁⲁⲥ ⲛⲁⲭⲓⲟⲥ ⲁⲧⲣⲉϥⲛⲁ ⲛⲁⲥ ϫⲉ ⲛⲁϣⲉ ⲙⲙⲟⲕϩⲥ
ⲛⲧⲁϩⲓ ⲉϫⲱⲥ ϫⲉ ⲁⲥⲕⲱ ⲙⲡⲉⲥⲏⲉⲓ ⲛⲥⲱⲥ ⲉϫⲛ
ⲧⲡⲟⲣⲛⲓⲁ ϭⲉ ⲛⲧⲯⲩⲝⲏ ϥⲡⲣⲟϥⲏⲧⲉⲩⲉ ⲛ-
ϩⲁϩ ⲙⲙⲁ ⲛϭⲓ ⲡⲉⲡⲛⲁ̅ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲉϫⲁϥ
ⲅⲁⲣ ϩⲛ ⲓⲉⲣⲏⲙⲓⲁⲥ ⲡⲉⲡⲣⲟϥⲏⲧⲏⲥ ϫⲉ ϩⲟⲧⲁⲛ
ⲉⲣϣⲁ ⲡϩⲁⲉⲓ ⲧⲟⲩⲉⲓⲉ ⲧⲉϥϩⲓⲙⲉ ⲁⲩⲱ ⲛⲥ-
ⲃⲟⲕ ⲛⲥϫⲓ ⲕⲉⲟⲩⲁ ⲙⲏ ⲥⲛⲁⲕⲟⲧⲥ ⲉⲣⲟϥ ϫⲓⲛ
ⲧⲉⲛⲟⲩ ⲙⲏ ϩⲛ ⲟⲩϫⲱϩⲙ ⲙⲡⲉⲥϫⲱϩⲙ
ⲛϭⲓ ⲧⲉⲥϩⲓⲙⲉ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲱ ⲛⲧⲟ ⲁⲣⲉⲡⲟⲣ-
ⲛⲉⲩⲉ ⲙⲛ ϩⲁϩ ⲛϣⲱⲥ ⲁⲩⲱ ⲁⲣⲉⲕⲟⲧⲉ ϣⲁ-
ⲣⲟⲉⲓ ⲡⲉϫⲁϥ ⲛϭⲓ ⲡϫⲟⲉⲓⲥ ϥⲓ ⲛⲛⲉⲃⲁⲗ ⲉϩ-
ⲣⲁⲓ ⲉⲡⲥⲟⲟⲩⲧⲛ ⲁⲩⲱ ⲛⲧⲉⲛⲁⲩ ϫⲉ ⲛⲧⲁϩⲉ-
ⲡⲟⲣⲛⲉⲩⲉ ⲧⲱⲛ ⲙⲏ ⲛⲉⲣⲉϩⲙⲟⲟⲥ ⲁⲛ ϩⲛ ⲛⲉ-
ϩⲓⲏ ⲉⲣⲉϫⲱϩⲙ ⲙⲡⲕⲁϩ ϩⲛ ⲛⲉⲡⲟⲣⲛⲓⲁ
ⲙⲛ ⲛⲉⲕⲁⲕⲓⲁ ⲁⲩⲱ ⲁⲣⲉϫⲓ ϩⲁϩ ⲛϣⲱⲥ ⲉⲩ-
ϫⲣⲟⲡ ⲛⲉ ⲁⲣⲉϣⲱⲡⲉ ⲛⲁⲧϩϣⲓⲡⲉ ⲙⲛ ⲟⲩ-
ⲟⲛ ⲛⲓⲙ ⲙⲡⲉⲙⲟⲩⲧⲉ ⲉϩⲣⲁⲓ ⲉⲣⲟⲉⲓ ϩⲱⲥ
ⲣⲙⲛⲏⲉⲓ ⲏ ϩⲱⲥ ⲉⲓⲱⲧ ⲏ ⲁⲣⲝⲏⲅⲟⲥ ⲛⲧⲉ-
ⲙⲛⲧ̅ⲡⲁⲣⲑⲉⲛⲟⲥ ⲡⲁⲗⲓⲛ ϥⲥⲏϩ ϩⲛ ⲱⲥⲏⲉ
ⲡⲉⲡⲣⲟϥⲏⲧⲏⲥ ϫⲉ ⲁⲙⲏⲉⲓⲧⲛ ϫⲓ ϩⲁⲡ ⲙⲛ
ⲧⲉⲧⲙⲙⲁⲁⲩ ϫⲉ ⲥⲛⲁϣⲱⲡⲉ ⲛⲁⲉⲓ ⲁⲛ ⲛϩⲓ-
ⲙⲉ ⲁⲩⲱ ⲁⲛⲟⲕ tⲛⲁϣⲱⲡⲉ ⲛⲁⲥ ⲁⲛ ⲛϩⲁ-
ⲉⲓ tⲛⲁϥⲓ ⲛⲧⲉⲥⲡⲟⲣⲛⲓⲁ ⲙⲙⲁⲩ ⲙⲡⲁⲙⲧⲟ
ⲉⲃⲟⲗ ⲁⲩⲱ tⲛⲁϥⲓ ⲛⲧⲉⲥⲙⲟⲓⲝⲉⲓⲁ ϩⲛ
ⲧⲙⲏⲧⲉ ⲛⲛⲉⲥⲕⲓⲃⲉ tⲛⲁⲕⲁⲁⲥ ⲉⲥⲕⲁⲕⲁ-
ϩⲏⲩ ⲛⲑⲉ ⲙϥⲟⲟⲩ ⲛⲧⲁⲩϫⲡⲟⲥ ⲙⲙⲟϥ ⲁⲩ-
ⲱ tⲛⲁⲁⲥ ⲛⲉⲣⲏⲙⲟⲥ ⲛⲑⲉ ⲛⲟⲩⲕⲁϩ ⲉⲙⲛ
ⲙⲟⲟⲩ ⲛϩⲏⲧϥ ⲁⲩⲱ tⲛⲁⲁⲥ ⲛⲁⲧϣⲏⲣⲉ
ϩⲛⲛⲟⲩⲉⲓⲃⲉ tⲛⲁⲛⲁ ⲁⲛ ⲛⲛⲉⲥϣⲏⲣⲉ ϫⲉ
ϩⲛϣⲏⲣⲉ ⲛⲉ ⲙⲡⲟⲣⲛⲉⲓⲁ ϫⲉ ⲁⲧⲟⲩⲙⲁⲁⲩ
ⲣⲡⲟⲣⲛⲉⲩⲉ ⲁⲩⲱ ⲁⲥt ϣⲓⲡⲉ ⲛⲛⲉⲥϣⲏⲣⲉ

ϫⲉ ⲁⲥϫⲟⲟϥ ϫⲉ tⲛⲁⲡⲟⲣⲛⲉⲩⲉ ⲙⲛ ⲛⲉⲧ-
ⲙⲉ ⲙⲙⲟⲉⲓ ⲛⲉⲧⲙⲙⲁⲩ ⲛⲉⲩt ⲛⲁⲉⲓ ⲙⲡⲁ-
ⲟⲉⲓⲕ ⲙⲛ ⲡⲁⲙⲟⲟⲩ ⲙⲛ ⲛⲁϣⲧⲏⲛ ⲙⲛ ⲛⲁ-
ϩⲃⲟⲟⲥ ⲙⲛ ⲡⲁⲏⲣⲡ ⲙⲛ ⲡⲁⲛⲏϩ ⲙⲛ ϩⲱⲃ
ⲛⲓⲙ ⲉⲧⲣ ϣⲁⲩ ⲛⲁⲉⲓ ⲇⲓⲁ ⲧⲟⲩⲧⲟ ⲉⲓⲥϩⲏⲏⲧⲉ
ⲁⲛⲟⲕ tⲛⲁϣⲧⲁⲙ ⲙⲙⲟⲟⲩ ϫⲉ ⲛⲉⲥϣϭⲙ
ϭⲟⲙ ⲙⲡⲱⲧ ⲛⲥⲁ ⲛⲉⲥⲛⲟⲉⲓⲕ ⲁⲩⲱ ⲉⲥϣⲁ-
ϣⲓⲛⲉ ⲛⲥⲱⲟⲩ ⲛⲥⲧⲙϭⲛⲧⲟⲩ ⲥⲛⲁϫⲟⲟⲥ
ϫⲉ tⲛⲁⲕⲟⲧ ⲉⲡⲁϩⲁⲉⲓ ϫⲓⲛ ϣⲟⲣⲡ ϫⲉ ⲛⲉ-
ⲉⲓⲣ ϣⲁⲩ ⲛⲛϩⲟⲟⲩ ⲉⲧⲙⲙⲁⲩ ⲛϩⲟⲩⲟ ⲁⲧⲉ-
ⲛⲟⲩ ⲡⲁⲗⲓⲛ ⲡⲉϫⲁϥ ϩⲛ ⲉϩⲉⲕⲓⲏⲗ ϫⲉ ⲁⲥ-
ϣⲱⲡⲉ ⲙⲛⲛⲥⲁ ϩⲁϩ ⲛⲕⲁⲕⲓⲁ ⲡⲉϫⲁϥ ⲛϭⲓ
ⲡϫⲟⲉⲓⲥ ϫⲉ ⲁⲣⲉⲕⲱⲧ ⲛⲉ ⲛⲟⲩⲡⲟⲣⲛⲓⲟⲛ
ⲁⲩⲱ ⲁⲣⲉⲧⲁⲙⲉⲓⲟ ⲛⲉ ⲛⲟⲩⲧⲟⲡⲟⲥ ⲛⲥⲁⲉⲓ-
ⲉ ϩⲛ ⲛⲡⲗⲁⲧⲉⲁ ⲁⲩⲱ ⲁⲣⲉⲕⲱⲧ ⲛⲉ ⲛϩⲛ-
ⲡⲟⲣⲛⲓⲟⲛ ϩⲓ ϩⲓⲏ ⲛⲓⲙ ⲁⲩⲱ ⲁⲣⲉⲧⲉⲕⲟ ⲛ-
ⲧⲉⲙⲛⲧ̅ⲥⲁⲉⲓⲉ ⲁⲩⲱ ⲁⲣⲉⲥⲱⲧ ⲛⲛⲉⲩⲉⲣⲏⲧⲉ
ⲉⲃⲟⲗ ⲉϫⲛ ϩⲓⲏ ⲛⲓⲙ ⲁⲩⲱ ⲁⲣⲉⲧⲁϣⲟ ⲛⲧⲉⲡⲟⲣ-
ⲛⲓⲁ ⲁⲣⲉⲡⲟⲣⲛⲉⲩⲉ ⲙⲛ ⲛϣⲏⲣⲉ ⲛⲕⲏⲙⲉ
ⲛⲁⲉⲓ ⲉⲧⲟ ⲛⲧⲉϣⲉ ⲛⲁ ⲛⲁ ⲛⲓⲛⲟϭ ⲛⲥⲁⲣⲭ ⲛⲓⲙ
ⲇⲉ ⲛⲉ ⲛϣⲏⲣⲉ ⲛⲕⲏⲙⲉ ⲛⲁ ⲛⲓⲛⲟϭ ⲛⲥⲁⲣⲭ
ⲉⲓ ⲙⲏⲧⲓ ⲁⲛⲥⲁⲣⲕⲓⲕⲟⲛ ⲁⲩⲱ ⲛⲁⲓⲥⲑⲏⲧⲟⲛ
ⲙⲛ ⲛϩⲃⲏⲩⲉ ⲙⲡⲕⲁϩ ⲛⲁⲉⲓ ⲛⲧⲁ ⲧⲯⲩⲝⲏ
ϫⲱϩⲙ ⲛϩⲏⲧⲟⲩ ⲛⲛⲉⲉⲓⲙⲁ ⲉⲥϫⲓ ⲟⲉⲓⲕ ⲛ-
ⲧⲟⲟⲧⲟⲩ ⲉⲥϫⲓ ⲏⲣⲡ ⲉⲥϫⲓ ⲛⲉϩ ⲉⲥϫⲓ ϩⲃⲟ-
ⲟⲥ ⲁⲩⲱ ⲧⲕⲉϥⲗⲟⲓⲁⲣⲓⲁ ⲉⲧⲙⲡⲥⲁ ⲛⲃⲟⲗ
ⲙⲡⲕⲱⲧⲉ ⲙⲡⲥⲱⲙⲁ ⲛⲁⲉⲓ ⲉⲧⲥⲙⲉⲉⲩⲉ
ϫⲉⲥⲉⲣ ϣⲁⲩ ⲛⲁⲥ ⲧⲉⲉⲓⲡⲟⲣⲛⲓⲁ ⲇⲉ ⲁⲛⲁ-
ⲡⲟⲥⲧⲟⲗⲟⲥ ⲙⲡⲥⲱⲧⲏⲣ ⲡⲁⲣⲁⲅⲅⲉⲓⲗⲉ ϫⲉ
ⲁⲣⲉϩ ⲉⲣⲱⲧⲛ ⲉⲣⲟⲥ ⲧⲟⲩⲃⲉ ⲧⲏⲩⲧⲛ ⲉⲣⲟⲥ
ⲉⲩϣⲁϫⲉ ⲉⲧⲡⲟⲣⲛⲓⲁ ⲟⲩⲁⲁⲧⲥ ⲁⲛ ⲙⲡⲥⲱ-
ⲙⲁ ⲁⲗⲗⲁ ⲧⲁ ⲧⲯⲩⲝⲏ ⲛϩⲟⲩⲟ ⲉⲧⲃⲉ ⲡⲁⲉⲓ
ⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲩⲥϩⲁⲓ ⲛⲛⲉⲕⲕⲗⲏⲥⲓⲁ ⲙ-
ⲡⲛⲟⲩⲧⲉ ϣⲓⲛⲁ ϫⲉ ⲛⲉⲩⲡⲟⲣⲛⲓⲁ ⲛⲧⲉⲉⲓ-
ⲙⲓⲛⲉ ϣⲱⲡⲉ ϩⲣⲁⲓ ⲛϩⲏⲧⲛ ⲁⲗⲗⲁ ⲡⲛⲟϭ
ⲛⲁⲅⲱⲛ ⲉϥϣⲟⲟⲡ ⲉⲧⲃⲉ ⲧⲡⲟⲣⲛⲓⲁ

ⲛⲧⲯⲩⲝⲏ ⲉⲃⲟⲗ ⲛϩⲏⲧⲥ ϣⲁⲣⲉ ⲧⲡⲟⲣⲛⲓⲁ ⲙ-
ⲡⲕⲉⲥⲱⲙⲁ ϣⲱⲡⲉ ⲇⲓⲁ ⲧⲟⲩⲧⲟ ⲡⲁⲩⲗⲟⲥ ⲉϥ-
ⲥϩⲁⲓ ⲛⲅⲕⲟⲣⲓⲑⲓⲟⲥ ⲡⲉϫⲁϥ ϫⲉ ⲁⲉⲓⲥϩⲁⲓ ⲛⲏ-
ⲧⲛ ϩⲛ ⲧⲉⲡⲓⲥⲧⲟⲗⲏ ϫⲉ ⲙⲡⲣⲧⲱϩ ⲙⲛ ⲡⲟⲣ-
ⲛⲟⲥ ⲟⲩ ⲡⲁⲛⲧⲱⲥ ⲙⲡⲣⲛⲟⲥ ⲙⲡⲉⲉⲓⲕⲟⲥ-
ⲙⲟⲥ ⲏ ⲡⲗⲉⲟⲛϩⲉⲕⲧⲏⲥ ⲏ ⲛⲣⲉϥⲧⲱⲣⲡ ⲏ ⲛ-
ⲣⲉϥϣⲙϣⲉ ⲉⲓⲇⲱⲗⲟⲛ ⲉⲡⲉⲓ ⲁⲣⲁ ⲧⲉⲧⲛⲏⲡ
ⲉⲉⲓ ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲟⲥⲙⲟⲥ ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲉϥϣⲁ-
ϫⲉ ⲡⲛⲉⲩⲙⲁⲧⲓⲕⲱⲥ ϫⲉ ⲉⲡⲛⲁⲅⲱⲛ ϣⲟⲟⲡ
ⲛⲁⲛ ⲁⲛ ⲟⲩⲃⲉ ⲥⲁⲣⲭ ϩⲓ ⲥⲛⲟϥ ⲕⲁⲧⲁ ⲑⲉ ⲉⲛ-
ⲧⲁϥϫⲟⲟⲥ ⲁⲗⲗⲁ ⲟⲩⲃⲉ ⲛⲕⲟⲥⲙⲟⲕⲣⲁⲧⲱⲣ
ⲙⲡⲉⲉⲓⲕⲁⲕⲉ ⲙⲛ ⲙⲛⲉⲩⲙⲁⲧⲓⲕⲟⲛ ⲛⲧⲡⲟ-
ⲛⲏⲣⲓⲁ ϣⲁ ϩⲟⲩⲛ ⲙⲉⲛ ⲉϥⲟⲟⲩ ⲉⲧⲯⲩⲝⲏ
ⲡⲏⲧ ⲛⲥⲁ ⲉⲥⲁ ⲉⲥⲕⲟⲓⲛⲱⲛⲓ ⲙⲛ ⲡⲉⲧⲥⲛⲁ-
ⲧⲱⲙⲧ ⲉⲣⲟϥ ⲉⲥϫⲱϩⲙ ⲥϣⲟⲟⲡ ϩⲁ ⲡⲁⲥ-
ⲝⲁ ⲛⲛⲉⲧⲥⲙⲡϣⲁ ⲉⲧⲣⲉⲥϫⲓⲧⲟⲩ ϩⲟⲧⲁⲛ ⲇⲉ
ⲉⲥϣⲁⲣⲁⲓⲥⲑⲁⲛⲉ ⲛⲙⲙⲟⲕϩⲥ ⲉⲧⲥⲛϩⲏⲧⲟⲩ
ⲁⲩⲱ ⲛⲥⲣⲓⲙⲉ ⲉϩⲣⲁⲓ ⲉⲡⲉⲓⲱⲧ ⲛⲥⲙⲉⲧⲁⲛⲟ-
ⲉⲓ ⲧⲟⲧⲉ ϥⲛⲁⲛⲁ ⲛⲁⲥ ⲛϭⲓ ⲡⲉⲓⲱⲧ ⲛϥⲕⲧⲟ
ⲛⲧⲉⲥⲙⲏⲧⲣⲁ ⲉⲃⲟⲗ ϩⲛ ⲛⲁ ⲡⲥⲁ ⲛⲃⲟⲗ ⲡⲁⲗⲓⲛ
ⲛϥⲕⲧⲟⲥ ⲉϩⲟⲩⲛ ⲛⲧⲉ ⲧⲯⲩⲝⲏ ϫⲓ ⲙⲡⲉⲥ-
ⲙⲉⲣⲓⲕⲟⲛ ⲉⲩϣⲟⲟⲡ ⲅⲁⲣ ⲁⲛ ⲛⲑⲉ ⲛⲛⲉϩⲓ-
ⲟⲙⲉ ⲙⲙⲏⲧⲣⲁ ⲅⲁⲣ ⲙⲡⲥⲱⲙⲁ ⲉⲩϣⲟⲟⲡ
ⲙϥⲟⲩⲛ ⲙⲡⲥⲱⲙⲁ ⲛⲑⲉ ⲛⲅⲕⲉⲙⲁϩⲧ ⲧⲙⲏ-
ⲧⲣⲁ ⲛⲧⲟϥ ⲛⲧⲯⲩⲝⲏ ⲉⲥⲕⲱⲧⲉ ⲙⲡⲥⲁ ⲛⲃⲟⲗ
ⲛⲑⲉ ⲛⲙϥⲩⲥⲓⲕⲟⲛ ⲙϥⲟⲟⲩⲧ ⲉⲩϣⲟⲟⲡ
ⲙⲡⲃⲟⲗ ⲉⲣϣⲁ ⲧⲙⲏⲧⲣⲁ ϭⲉ ⲛⲧⲯⲩⲝⲏ
ⲧⲕⲧⲟⲥ ϩⲙ ⲡⲟⲩⲱϣ ⲙⲡⲉⲓⲱⲧ ⲉⲡⲥⲁ ⲛ-
ϩⲟⲩⲛ ϣⲁⲣⲉⲥⲣⲃⲁⲡⲧⲓⲍⲉ ⲁⲩⲱ ⲛⲧⲟⲩ-
ⲛⲟⲩ ϣⲁⲥⲧⲟⲩⲃⲟ ⲉⲡϫⲱϩⲙ ⲙⲡⲥⲁ ⲛ-
ⲃⲟⲗ ⲡⲁⲉⲓ ⲉⲛⲧⲁⲩⲁⲃϥ ⲉϫⲱⲥ ⲛⲑⲉ ⲛⲛⲓ-
ϣⲧⲏⲛ ⲉⲩϣⲁⲗⲱⲱⲙ ϣⲁⲩⲧⲉⲗⲟⲟⲩ ⲉ-
ⲡⲙⲟⲟⲩ ⲁⲩⲱ ⲛⲥⲉⲧⲕⲧⲟⲟⲩ ϣⲁⲛⲧⲟⲩⲛ ⲧⲟⲩ-
ⲗⲁⲁⲙⲉ ⲉⲃⲟⲗ ⲁⲩⲱ ⲛⲥⲉⲧⲟⲩⲃⲟ ⲡⲧⲟⲩⲃⲟ
ⲇⲉ ⲛⲧⲯⲩⲝⲏ ⲡⲉ ϫⲓ ⲧⲉⲥⲙⲛⲧⲃⲣⲣⲉ ⲟⲛ

ⲙⲡⲉⲥϥⲩⲥⲓⲕⲟⲛ ⲛϣⲟⲣⲡ ⲛⲥⲕⲧⲟⲥ ⲛⲕⲉ-
ⲥⲟⲡ ⲡⲁⲉⲓ ⲡⲉ ⲡⲉⲥⲃⲁⲡⲧⲓⲥⲙⲁ ⲧⲟⲧⲉ ⲥⲛⲁ-
ⲣⲁⲣⲝⲉⲓ ⲛⲃⲱⲗⲕ ⲉⲣⲟⲥ ⲟⲩⲁⲁⲧⲥ ⲛⲑⲉ ⲛⲛⲉⲧ-
ϣⲁⲩⲙⲓⲥⲉ ⲛⲧⲉⲩⲛⲟⲩ ⲉⲩϣⲁϫⲡⲉ ⲡϣⲏⲣⲉ
ϣⲁⲩⲕⲟⲧⲟⲩ ⲉⲣⲟⲟⲩ ⲟⲩⲁⲁⲩ ϩⲛⲛⲟⲩⲃⲗⲕⲉ
ⲁⲗⲗⲁ ⲉⲡⲉⲓ ⲟⲩⲥϩⲓⲙⲉ ⲧⲉ ⲙⲛ ϭⲟⲙ ⲁⲧⲣⲉⲥϫⲡⲉ
ϣⲏⲣⲉ ⲟⲩⲁⲁⲧⲥ ⲁⲡⲉⲓⲱⲧ ⲧⲛⲛⲁⲩ ⲛⲁⲥ ⲉⲃⲟⲗ
ϩⲛ ⲧⲡⲉ ⲙⲡⲉⲥϩⲟⲟⲩⲧ ⲉⲧⲉ ⲡⲉⲥⲥⲟⲛ ⲡⲉ
ⲡϣⲟⲣⲡ ⲙⲙⲓⲥⲉ ⲧⲟⲧⲉ ⲁⲡⲣⲙϣⲉⲗⲉⲉⲧ ⲉⲓ
ⲁⲡⲓⲧⲛ ϣⲁ ϫⲉⲗⲉⲉⲧ ⲁⲥⲕⲱ ⲙⲉⲛ ⲛⲥⲱⲥ ⲛ-
ⲧⲉⲥⲡⲟⲣⲛⲓⲁ ⲛϣⲟⲣⲡ ⲁⲥⲧⲟⲩⲃⲟⲥ ⲁⲛϫⲱϩⲙ
ⲛⲛⲛⲟⲉⲓⲕ ⲁⲥⲣ ⲃⲣⲣⲉ ⲇⲉ ⲁⲩⲙⲛⲧ̅ϣⲉⲗⲉⲉⲧ
ⲁⲥⲧⲟⲩⲃⲟⲥ ϩⲙ ⲡⲙⲁ ⲛϣⲉⲗⲉⲉⲧ ⲁⲥⲙⲁϩϥ ⲛⲥt-
ⲛⲟⲩϥⲉ ⲁⲥϩⲙⲟⲟⲥ ⲛϩⲟⲩⲛ ⲛϩⲏⲧϥ ⲉⲥϭⲱϣⲧ
ⲉⲃⲟⲗ ϩⲏⲧϥ ⲙⲡⲣⲙϣⲉⲗⲉⲉⲧ ⲙⲙⲉ ⲟⲩⲕⲉⲧⲓ
ⲥⲡⲏⲧ ϩⲛ ⲧⲁⲅⲟⲣⲁ ⲉⲥⲕⲟⲓⲛⲱⲛⲉⲓ ⲙⲛ ⲡⲉⲧⲥ-
ⲟⲩⲟϣϥ ⲁⲗⲗⲁ ⲁⲥϭⲱ ⲉⲥϭⲟϣⲧ ⲉⲃⲟⲗ ϩⲏⲧϥ
ϫⲉ ⲁϣ ⲛϩⲟⲟⲩ ⲉϥⲛⲛⲏⲩ ⲉⲥⲣ ϩⲟⲧⲉ ϩⲏⲧϥ
ⲛⲉⲥⲥⲟⲟⲩⲛ ⲅⲁⲣ ⲁⲛ ⲙⲡⲉϥⲉⲓⲛⲉ ⲟⲩⲕⲉ-
ⲧⲓ ⲥⲣ ⲡⲙⲉⲉⲩⲉ ϫⲓⲙ ⲡⲟⲩⲟⲉⲓϣ ⲛⲧⲁⲥϩⲉ ⲉ-
ⲃⲟⲗ ϩⲙ ⲡⲏⲉⲓ ⲙⲡⲉⲥⲉⲓⲱⲧ ϩⲙ ⲡⲟⲩⲱϣⲉ
ⲇⲉ ⲙⲡⲉⲓⲱⲧ ⲁⲥⲡⲣⲣⲉ ⲣⲁⲥⲟⲩ ⲇⲉ ⲉⲣⲟϥ ⲛⲑⲉ
ⲛⲛⲓϩⲓⲟⲙⲉ ⲉⲧⲙⲉ ⲛⲛⲓϩⲟⲟⲩⲧ ⲧⲟⲧⲉ ϭⲉ
ⲡⲣⲙϣⲉⲗⲉⲉⲧ ⲕⲁⲧⲁ ⲡⲟⲩⲱϣ ⲙⲡⲉⲓⲱⲧ
ⲁϥⲉⲓ ⲉⲡⲓⲧⲛ ϣⲁⲣⲟⲥ ⲉϩⲟⲩⲛ ⲉⲡⲙⲁ ⲛϣⲉ-
ⲗⲉⲉⲧ ⲉⲧⲥⲃⲧⲱⲧ ⲁϥⲕⲟⲥⲙⲉⲓ ⲇⲉ ⲙⲡⲛⲩⲙ-
ϥⲱⲛ ⲉⲡⲅⲁⲙⲟⲥ ⲅⲁⲣ ⲉⲧⲙⲙⲁⲁⲩ ⲉϥϣⲟⲟⲡ
ⲁⲛ ⲛⲑⲉ ⲙⲡⲅⲁⲙⲟⲥ ⲛⲥⲁⲣⲕⲓⲕⲟⲥ ⲛⲉⲧⲁⲣ-
ⲕⲟⲓⲛⲱⲛⲉⲓ ⲙⲛ ⲛⲟⲩⲣⲏⲩ ϣⲁⲩⲥⲓ ⲛⲧⲕⲟⲓ-
ⲛⲱⲛⲓⲁ ⲉⲧⲙⲙⲁⲩ ⲁⲩⲱ ⲛⲑⲉ ⲛⲛⲓⲉⲧⲡⲱ
ϣⲁⲩⲕⲱ ⲛⲥⲱⲟⲩ ⲛⲧⲉⲛⲱⲝⲗⲏⲥⲓⲥ ⲛⲧⲉ-
ⲡⲓⲑⲩⲙⲉⲓⲁ ⲁⲩⲱ ⲛⲥⲉⲧⲕⲧⲟ ⲛⲛⲟⲩϩⲟ ⲉⲃⲟⲗ
ⲛⲛⲟⲩⲉⲣⲏⲩ ⲁⲗⲗⲁ ⲡⲉⲉⲓ..ⲛ ⲡⲉ
ⲡⲉⲉⲓⲅⲁⲙⲟⲥ ⲁⲗⲗⲁ ⲉⲩϣⲁⲛⲡϩⲛϩⲱⲧⲣ
ⲁⲛⲟⲩⲉⲣⲏⲩ ϣⲁⲩϣⲱⲡⲉ ⲁⲩⲱⲛϩ ⲟⲩⲱⲧ .

ⲉⲧⲃⲉ ⲡⲁⲉⲓ ⲡⲉϫⲁϥ ⲛϭⲓ ⲡⲉⲡⲣⲟϥⲏⲧⲏⲥ
ⲉⲧⲃⲉ ⲡϣⲟⲣⲡ ⲣⲣⲱⲙⲉ ⲙⲛ ⲧϣⲟⲣⲡ ⲛⲥϩⲓ-
ⲙⲉ ϫⲉ ⲥⲉⲛⲁϣⲱⲡⲉ ⲁⲩⲥⲁⲣⲭ ⲟⲩⲱⲧ ⲛⲉⲩ-
ϩⲟⲧⲣ ⲅⲁⲣ ⲉⲛⲟⲩⲉⲣⲏⲩ ⲛϣⲟⲣⲡ ϩⲁϩⲧⲙ ⲡⲉⲓⲱⲧ
ⲉⲙⲡⲁⲧⲉ ⲧⲥϩⲓⲙⲉ ⲥⲱⲣⲙ ⲙϥⲟⲟⲩⲧ ⲉⲧⲉ
ⲡⲉⲥⲥⲟⲛ ⲡⲉ ⲡⲁⲗⲓⲛ ⲟⲛ ⲁⲡⲡⲉⲉⲓⲅⲁⲙⲟⲥ
ⲥⲟⲟⲩϩⲟⲩ ⲉϩⲟⲩⲛ ⲉⲛⲟⲩⲉⲣⲏⲩ ⲁⲩⲱ ⲁⲧⲯⲩ-
ⲝⲏ ϩⲱⲧⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉⲥⲙⲉⲣⲉⲓⲧ ⲛⲁⲙⲉ ⲡⲉⲥ-
ϥⲩⲥⲓⲕⲟⲥ ⲛϫⲟⲉⲓⲥ ⲕⲁⲧⲁ ⲑⲉ ⲉⲧϥⲥⲏϩ ϫⲉ ⲡϫⲟ-
ⲉⲓⲥ ⲅⲁⲣ ⲛⲧⲉⲥϩⲓⲙⲉ ⲡⲉ ⲡⲉⲥϩⲁⲓ ⲁⲥⲥⲟⲩⲱⲛϥ
ⲇⲉ ϣⲏⲙ ϣⲏⲙ ⲁⲩⲱ ⲁⲥⲣⲁϣⲉ ϩⲛⲕⲉⲥⲟⲡ ⲉⲥⲣⲓ-
ⲙⲉ ϩⲁⲧⲟⲟⲧϥ ⲛⲧⲁⲣⲉⲥⲣ ⲡⲙⲉⲉⲩⲉ ⲛⲧⲉⲥⲁⲥ-
ⲝⲏⲙⲟⲥⲩⲛⲏ ⲛⲧⲉⲥⲙⲛ̅ⲧⲝⲏⲣⲁ ⲛϣⲟⲣⲡ
ⲁⲩⲱ ⲁⲥⲕⲟⲥⲙⲉⲓ ⲙⲙⲟⲥ ⲛϩⲟⲩⲟ ϣⲓⲛⲉ ⲉⲥ-
ⲛⲁⲣ ⲉⲛⲁϥ ⲛϭⲱ ϩⲁⲧⲟⲟⲧⲥ ⲡⲉϫⲁϥ ⲇⲉ ⲛϭⲓ
ⲡⲉⲡⲣⲟϥⲏⲧⲏⲥ ϩⲛⲛⲙⲯⲁⲗⲙⲟⲥ ϫⲉ ⲥⲱ-
ⲧⲙ ⲧⲁϣⲉⲉⲣⲉ ⲛⲧⲉⲛⲁⲩ ⲛⲧⲉⲣⲓⲕⲉ ⲙⲡⲉⲙⲁ-
ⲁϫⲉ ⲛⲧⲉⲣ ⲡⲱⲃϣ ⲙⲡⲟⲩⲗⲁⲟⲥ ⲙⲛ ⲡⲏⲉⲓ
ⲙⲡⲉⲉⲓⲱⲧ ϫⲉ ⲁⲡⲣⲣⲟ ⲉⲡⲓⲑⲩⲙⲉⲓ ⲉⲡⲟⲩⲥⲁ-
ⲉⲓⲉ ϫⲉ ⲛⲧⲟϥ ⲡⲉ ⲡⲟⲩϫⲟⲉⲓⲥ ϥⲣⲁⲭⲓⲟⲩ ⲅⲁⲣ
ⲙⲙⲟⲥ ⲁⲧⲣⲉⲥⲕⲧⲉ ⲡⲉⲥϩⲟ ⲉⲃⲟⲗ ⲙⲡⲉⲥ-
ⲗⲁⲟⲥ ⲙⲛ ⲡⲙⲏⲏϣⲉ ⲛⲛⲉⲥⲙⲟⲓⲝⲟⲥ ⲛⲁ-
ⲉⲓ ⲛⲉⲥϩⲛ ⲧⲟⲩⲙⲏⲧⲉ ⲛϣⲟⲣⲡ ⲛⲉⲥⲣⲡⲣⲟⲥ-
ⲉⲝⲉ ⲁⲡⲉⲥⲣⲣⲟ ⲟⲩⲁⲁⲧϥ ⲡⲉⲥϥⲩⲥⲓⲕⲟⲥ
ⲛϫⲟⲉⲓⲥ ⲁⲩⲱ ⲛⲥⲣ ⲡⲱⲃϣ ⲙⲡⲏⲉⲓ ⲙⲡⲉⲓ-
ⲱⲧ ⲙⲡⲕⲁϩ ⲡⲁⲉⲓ ⲉⲛⲉⲥϣⲟⲟⲡ ϩⲁⲧⲟⲟⲧϥ
ⲕⲁⲕⲱⲥ ⲛⲥⲣ ⲡⲙⲉⲉⲩⲉ ⲛⲧⲟϥ ⲙⲡⲉⲥⲉⲓⲱⲧ
ⲉⲧϩⲛ ⲙⲡⲏⲩⲉ ⲧⲉⲉⲓ ⲟⲛ ⲧⲉ ⲑⲉ ⲉⲛⲧⲁⲩϫⲟ-
ⲟⲥ ⲛⲁⲃⲣⲁϩⲁⲙ ϫⲉ ⲁⲙⲟⲩ ⲉⲃⲟⲗ ϩⲙ ⲡⲉⲕ-
ⲕⲁϩ ⲙⲛ ⲧⲉⲕⲥⲩⲛⲅⲉⲛⲉⲓⲁ ⲁⲩⲱ ⲉⲃⲟⲗ ϩⲙ
ⲡⲏⲉⲓ ⲙⲡⲉⲕⲉⲓⲱⲧ ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲛⲧⲁⲣⲉ ⲧⲯⲩ-
ⲝⲏ ⲣⲕⲟⲥⲙⲉⲓ ⲙⲙⲟⲥ ϩⲛ ⲧⲉⲥⲙⲛⲧ̅ⲥⲁⲉⲓⲉ
ⲟⲛ .ⲙⲉⲉⲧⲉ ⲉⲡⲉⲥⲙⲉⲣⲉⲓⲧ
ⲁⲩⲱ ⲛⲧⲟϥ ϩⲱⲱϥ ⲁϥⲙⲉⲣⲉⲓⲧⲥ ⲁⲩⲱ ⲛ-
ⲧⲁⲣⲉⲥⲣⲕⲟⲓⲛⲱⲛⲉⲓ ⲛⲙⲙⲁϥ ⲁⲥϫⲓ ⲙ-

ⲡⲉⲥⲡⲉⲣⲙⲁ ⲉⲃⲟⲗ ϩⲓⲧⲟⲟⲧϥ ⲉⲧⲉ ⲡⲡⲛⲁ̅
ⲡⲉ ⲉⲧⲧⲛϩⲟ ϣⲁⲛⲧⲉⲥϫⲡⲟ ⲛϩⲛϣⲏⲣⲉ
ⲉⲃⲟⲗ ⲛϩⲏⲧϥ ⲉⲛⲁⲛⲟⲩⲟⲩ ⲛⲥⲥⲁⲛⲟⲩϣⲟⲩ
ⲡⲁⲉⲓ ⲅⲁⲣ ⲡⲉ ⲡⲛⲟϭ ⲛⲧⲉⲗⲉⲓⲟⲛ ⲛⲑⲁⲩⲙⲁ
ⲛϫⲡⲟ ϩⲱⲥⲧⲉ ⲡⲉⲉⲓⲅⲁⲙⲟⲥ ⲉϥϫⲱⲕ ⲉⲃⲟⲗ
ϩⲙ ⲡⲟⲩⲱϣ ⲙⲡⲉⲓⲱⲧ ϣϣⲉ ⲇⲉ ⲁⲧⲣⲉ ⲧⲯⲩ-
ⲝⲏ ϫⲡⲟⲥ ⲟⲩⲁⲁⲧⲥ ⲛⲥϣⲱⲡⲉ ⲟⲛ ⲛⲧⲉⲥ-
ϩⲉ ⲛϣⲟⲣⲡ ⲧⲯⲩⲝⲏ ϭⲉ ϣⲁⲣⲉⲥⲕⲓⲙ ⲟⲩⲁ-
ⲁⲧⲥ ⲁⲩⲱ ⲁⲥϫⲓ ⲡⲑⲉⲓⲟⲛ ⲛⲧⲙ ⲡⲉⲓⲱⲧ ⲁ-
ⲧⲣⲉⲥⲣ ⲃⲣⲣⲉ ϫⲉⲕⲁⲁⲥ ⲟⲛ ⲉⲩⲛⲁϫⲓⲧⲥ ⲉ-
ⲡⲙⲁ ⲉⲛⲉⲥⲙⲙⲁⲩ ϫⲓⲛ ϣⲟⲣⲡ ⲧⲁⲉⲓ ⲧⲉ
ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲧϣⲟⲟⲡ ⲉⲃⲟⲗ ϩⲛ ⲛⲉⲧⲙⲟ-
ⲟⲩⲧ ⲡⲁⲉⲓ ⲡⲉ ⲡⲥⲱⲧⲉ ⲛⲧⲁⲓⲝⲙⲁⲗⲱⲥⲓⲁ ⲧⲁ-
ⲉⲓ ⲧⲉ ⲧⲁⲛⲧⲃⲁⲥⲓⲥ ⲛⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲧⲡⲉ ⲧⲁⲉⲓ
ⲧⲉ ⲑⲟⲇⲟⲥ ⲛⲃⲱⲕ ⲉϩⲣⲁⲓ ϣⲁ ⲡⲉⲓⲱⲧ ⲇⲓⲁ
ⲧⲟⲩⲧⲟ ⲡⲉϫⲉ ⲡⲉⲡⲣⲟϥⲏⲧⲏⲥ ϫⲉ ⲧⲁⲯⲩ-
ⲝⲏ ⲉⲣⲓⲉⲩⲗⲟⲅⲉⲓ ⲙⲡϫⲟⲉⲓⲥ ⲁⲩⲱ ⲛⲁ ⲡⲥⲁ ⲛ-
ϩⲟⲩⲛ ⲧⲏⲣⲟⲩ ⲙⲡⲉϥⲣⲁⲛ ⲉⲧⲟⲩⲁⲁⲃ ⲧⲁⲯⲩ-
ⲝⲏ ⲉⲣⲓⲉⲩⲗⲟⲅⲉⲓ ⲙⲡⲛⲟⲩⲧⲉ ⲡⲉⲛⲧⲁϩⲕⲱ
ⲉⲃⲟⲗ ⲛⲛⲉⲛⲁⲛⲟⲙⲓⲁ ⲧⲏⲣⲟⲩ ⲡⲉⲛⲧⲁϩⲧⲁⲗ-
ϭⲟ ⲛⲛⲉϣⲱⲛⲉ ⲧⲏⲣⲟⲩ ⲡⲉⲛⲧⲁϩⲥⲱⲧⲉ
ⲙⲡⲉⲱⲛϩ ⲉⲃⲟⲗ ϩⲙ ⲡⲙⲟⲩ ⲡⲉⲛⲧⲁϩt
ⲕⲗⲟⲙ ⲉϫⲱ ϩⲛ ⲟⲩⲛⲁ ⲡⲉⲧⲧⲥⲉⲓⲟ ⲛⲧⲉⲉⲡⲓ-
ⲑⲩⲙⲓⲁ ϩⲛ ⲛⲁⲅⲁⲑⲟⲛ ⲧⲉⲙⲛⲧⲕⲟⲩⲉⲓ ⲛⲁ-
ⲣ ⲃⲣⲣⲉ ⲛⲑⲉ ⲛⲧⲁ ⲟⲩⲁⲉⲧⲟⲥ ⲉⲥϣⲁⲣ ⲃⲣⲣⲉ
ϭⲉ ⲥⲛⲁⲃⲱⲕ ⲉϩⲣⲁⲓ ⲉⲥⲥⲙⲟⲩ ⲉⲡⲉⲓⲱⲧ
ⲙⲛ ⲡⲉⲥⲥⲟⲛ ⲡⲁⲉⲓ ⲛⲧⲁⲥⲟⲩϫⲁⲉⲓ ⲉⲃⲟⲗ
ϩⲓⲧⲟⲟⲧϥ ⲧⲁⲉⲓ ⲧⲉ ⲑⲉ ⲛⲧⲯⲩⲝⲏ ⲉⲥⲛⲁⲟⲩ-
ϫⲁⲉⲓ ϩⲓⲧⲛ ⲡⲉϫⲡⲟ ⲛⲕⲉⲥⲟⲡ ⲡⲁⲉⲓ ⲇⲉ
ⲉⲃⲟⲗ ϩⲛ ⲛϣⲁϫⲉ ⲁⲛ ⲛⲁⲥⲕⲏⲥⲓⲥ ⲉϣⲁϥ-
ⲉⲓ ⲟⲩⲇⲉ ⲉⲃⲟⲗ ⲁⲛ ϩⲛ ⲛⲧⲉⲝⲛⲏ ⲟⲩⲇⲉ ϩⲛ-
ⲥⲃⲱ ⲛⲥϩⲁⲓ ⲁⲗⲗⲁ ⲧⲝⲁⲣⲓⲥ ⲙⲡ. ⲧⲉ
ⲁⲗⲗⲁ ⲧⲇⲱⲣⲉⲁ ⲙⲡⲛ.ⲁⲉ
ⲡⲉⲉⲓϩⲱⲃ ⲅⲁⲣ ⲟⲩⲉⲓⲉⲓ ⲡⲉ ⲙⲡⲥⲁ ⲛⲧⲡⲉ ⲇⲓⲁ
ⲧⲟⲩⲧⲟ ϥⲁϣⲕⲁⲕ ⲉⲃⲟⲗ ⲛϭⲓ ⲡⲥⲱⲧⲏⲣ

ϫⲉ ⲙⲛ ⲗⲁⲁⲩ ⲛⲁϣⲉⲓ ϣⲁⲣⲟⲉⲓ ⲉⲓ ⲙⲏⲧⲓ ⲛ-
ⲧⲉ ⲡⲁⲉⲓⲱⲧ ⲥⲱⲕ ⲙⲙⲟϥ ⲛϥⲛⲧϥ̅ ⲛⲁⲉⲓ
ⲁⲩⲱ ⲁⲛⲟⲕ ϩⲱ tⲛⲁⲧⲟⲩⲛⲟⲥϥ ϩⲙ ϥϩⲁⲉ ⲛ-
ϩⲟⲟⲩ ϣϣⲉ ϭⲉ ⲉϣⲗⲏⲗ ⲉⲡⲉⲓⲱⲧ ⲛⲧⲙⲙⲟⲩ-
ⲧⲉ ⲉϩⲣⲁⲓ ⲉⲣⲟϥ ϩⲛ ⲧⲙⲯⲩⲝⲏ ⲧⲏⲣⲥ ϩⲛ ⲛⲥⲡⲟ-
ⲧⲟⲩ ⲁⲛ ⲙⲡⲥⲁ ⲛⲃⲟⲗ ⲁⲗⲗⲁ ϩⲙ ⲡⲛⲉⲩⲙⲁ
ⲉⲧϩⲓ ⲡⲥⲁ ⲛϩⲟⲩⲛ ⲡⲉⲛⲧⲁϩⲓ ⲉⲃⲟⲗ ϩⲙ ⲡⲃⲁ-
ⲑⲟⲥ ⲉⲛⲉϣ ⲉϩⲟⲙ ⲉⲛⲣⲙⲉⲧⲁⲛⲟⲉⲓ ⲉϫⲙ
ⲡⲃⲓⲟⲥ ⲛⲧⲁϩⲛⲛⲁⲁϥ ⲉⲛⲣⲉⲭϩⲟⲙⲟⲗⲟⲅⲉⲓ
ⲛⲛⲛⲛⲟⲃⲉ ⲉⲛⲁⲓⲥⲑⲁⲛⲉ ⲉⲧⲡⲗⲁⲛⲏ ⲉⲧϣⲟⲩ-
ⲉⲓⲧ ⲧⲁⲉⲓ ⲛⲉⲛϣⲟⲟⲡ ⲛϩⲏⲧⲥ ⲁⲩⲱ ⲁⲧⲥⲡⲟⲩ-
ⲇⲏ ⲉⲧϣⲟⲩⲉⲓⲧ ⲉⲛⲣⲓⲙⲉ ⲛⲑⲉ ⲛⲉⲛϣⲟⲟⲡ
ϩⲙ ⲡⲕⲁⲕⲉ ⲙⲛ ϥⲟⲉⲓⲙ ⲉⲛⲣⲡⲉⲛⲑⲉⲓ ⲛⲁⲛ
ⲟⲩⲁⲁⲛ ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁⲛⲁ ⲛⲁⲛ ⲉⲙⲙⲟⲥⲧⲉ
ⲙⲙⲟⲛ ⲛⲑⲉ ⲉⲧⲛⲛϩⲏⲧⲥ ⲧⲉⲛⲟⲩ ⲡⲁⲗⲓⲛ
ⲡⲉϫⲁϥ ⲛϭⲓ ⲡⲥⲱⲧⲏⲣ ϫⲉ ϩⲙⲙⲁⲕⲁⲣⲓⲟⲥ
ⲛⲉ ⲛⲁⲉⲓ ⲉⲧⲡⲉⲛⲑⲉⲓ ϫⲉ ⲛⲧⲟⲟⲩ ⲡⲉ ⲉⲧⲟⲩⲛⲁ-
ⲛⲁ ⲛⲁⲩ ϩⲙⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲉⲧϩⲕⲁⲉⲓⲧ ϫⲉ ⲛ-
ⲧⲟⲟⲩ ⲡⲉ ⲉⲧⲛⲁⲥⲉⲓ ⲡⲁⲗⲓⲛ ⲡⲉϫⲁϥ ϫⲉ ⲉⲣ-
ⲧⲙⲟⲩⲁ ⲙⲉⲥⲧⲉ ⲧⲉϥⲯⲩⲝⲏ ϥⲛⲁϣⲟⲩϩⲁϥ
ⲁⲛ ⲛⲥⲱⲉⲓ ⲧⲁⲣⲝⲏ ⲅⲁⲣ ⲙⲡⲟⲩϫⲁⲉⲓ ⲡⲉ ⲧ-
ⲙⲉⲧⲁⲛⲟⲓⲁ ⲇⲓⲁ ⲧⲟⲩⲧⲟ ϩⲁ ⲧⲉϩⲏ ⲛⲧⲡⲁ-
ⲣⲟⲩⲥⲓⲁ ⲙⲡⲉⲝⲣⲥ ⲁϥⲓ ⲛϭⲓ ⲓⲱϩⲁⲛⲛⲏⲥ ⲉϥ-
ⲕⲏⲣⲩⲥⲥⲉ ⲙⲡⲃⲁⲡⲧⲓⲥⲙⲁ ⲛⲧⲙⲉⲧⲁⲛⲟⲓⲁ
ⲧⲙⲉⲧⲁⲛⲟⲓⲁ ⲇⲉ ϣⲁⲥϣⲱⲡⲉ ϩⲛ ⲟⲩⲗⲩⲡⲏ
ⲙⲛ ⲟⲩⲙⲕⲁϩ ⲛϩⲏⲧ ⲡⲉⲓⲱⲧ ⲇⲉ ⲟⲩⲙⲁⲉⲓ-
ⲣⲱⲙⲉ ⲡⲉ ⲛⲁⲅⲁⲑⲟⲥ ⲁⲩⲱ ⲉϥⲥⲱⲧⲙ ⲁⲧ-
ⲯⲩⲝⲏ ⲉⲧⲣⲉⲡⲓⲕⲁⲗⲉⲓ ⲉϩⲣⲁⲓ ⲉⲣⲟϥ ⲁⲩⲱ ⲛϥ-
ⲧⲛⲛⲁⲩ ⲛⲁⲥ ⲙⲡⲟⲩⲟⲉⲓⲛ ⲛⲛⲟⲩϫⲁⲉⲓ ⲇⲓⲁ
ⲧⲟⲩⲧⲟ ⲡⲉϫⲁϥ ϩⲓⲧⲙ ⲡⲉⲡⲛⲁ̅ ⲙⲡⲉⲡⲣⲟ-
ϥⲏⲧⲏⲥ ⲇⲉ ϫⲟⲟⲥ ⲛⲛϣⲏⲣⲉ ⲙⲡⲁⲗⲁⲟⲥ
ϫⲉ ⲉⲣϣⲁ ⲛⲉⲧⲛⲛⲟⲃⲉ ϣⲱⲡⲉ ⲉⲩⲟⲩⲏⲟⲩ
ϫⲓⲙ ⲡⲕⲁϩ ϣⲁ ⲧⲡⲉ ⲁⲩⲱ ⲉⲩϣⲁϣⲱⲡⲉ
ⲉⲩⲧⲣⲉϣⲣⲱϣ ⲛⲑⲉ ⲙⲡⲕⲟⲕⲕⲟⲥ ⲁⲩⲱ
ⲉⲩⲕⲏⲙ ⲛϩⲟⲩⲟ ⲉⲩϭⲟⲟⲩⲛⲉ ⲁⲩⲱ ⲛⲧⲉ-

ⲧⲛⲕⲟⲧⲧⲏⲩⲧⲛ ϣⲁⲣⲟⲉⲓ ϩⲛ ⲧⲉⲧⲛⲯⲩⲝⲏ
ⲧⲏⲣⲥ ⲁⲩⲱ ⲛⲧⲉⲧⲛϫⲟⲟⲥ ⲉϩⲣⲁⲓ ⲉⲣⲟⲉⲓ ϫⲉ
ⲡⲁⲉⲓⲱⲧ tⲛⲁⲥⲱⲧⲙ ⲉⲣⲱⲧⲛ ⲛⲑⲉ ⲛⲛⲟⲩ-
ⲗⲁⲟⲥ ⲉϥⲟⲩⲁⲁⲃ ⲡⲁⲗⲓⲛ ⲕⲉⲙⲁ ϥϫⲱ ⲙⲙⲟⲥ
ⲛⲧⲉⲉⲓϩⲉ ⲛϭⲓ ⲡϫⲟⲉⲓⲥ ⲡⲉⲧⲟⲩⲁⲁⲃ ⲛⲧⲉ ⲡⲓ-
ⲥⲣⲁⲏⲗ ϫⲉ ϩⲟⲧⲁⲛ ⲉⲕϣⲁⲕⲧⲟⲕ ⲛⲕⲉϣ ⲉϩⲟⲙ
ⲧⲟⲧⲉ ⲕⲛⲁⲟⲩϫⲁⲉⲓ ⲁⲩⲱ ⲕⲛⲁⲉⲓⲙⲉ ϫⲉ ⲛⲉⲕⲧⲱⲛ
ⲛϩⲟⲟⲩ ⲉⲕⲛⲁϩⲧⲉ ⲁⲛⲓⲡⲉⲧϣⲟⲩⲉⲓⲧ ⲡⲁⲗⲓⲛ
ⲡⲉϫⲁϥ ⲛⲕⲉⲙⲁ ϫⲉ ⲑⲓⲉⲣⲟⲩⲥⲁⲗⲏⲙ ϩⲛ ⲟⲩ-
ⲣⲓⲙⲉ ⲁⲥⲣⲓⲙⲉ ϫⲉ ⲛⲁ ⲛⲁⲉⲓ ϥⲛⲁⲛⲁ ⲛⲧⲉⲥⲙⲏ
ⲙⲡⲉⲣⲓⲙⲉ ⲁⲩⲱ ⲛⲧⲁⲣⲉϥⲛⲁⲩ ⲁϥⲥⲱⲧⲙ ⲉⲣⲟ
ⲁⲩⲱ ⲡϫⲟⲉⲓⲥ ⲛⲁt ⲛⲏⲧⲛ ⲛⲟⲩⲟⲉⲓⲕ ⲛⲑⲗⲓ-
ⲯⲓⲝ ⲙⲛⲛⲟⲩⲙⲟⲟⲩ ⲛⲗⲱϫϩ ⲥⲉⲛⲁⲥⲱⲧⲉ ⲁⲛ
ϫⲓⲛ ⲧⲉⲛⲟⲩ ⲉⲧⲣⲟⲩⲧϩⲛⲟ ⲉϩⲟⲩⲛ ⲉⲣⲟ ⲛϭⲓ
ⲡⲉⲧⲣ̅ⲡⲗⲁⲛⲁ ⲛⲉⲃⲁⲗ ⲛⲁⲛⲁⲩ ⲁⲛⲉⲧⲣⲡⲗⲁⲛⲁ
ⲙⲙⲟ ϩⲱⲥⲧⲉ ϣϣⲉ ⲁⲣⲡⲣⲟⲥⲉⲩⲝⲉⲥⲑⲁⲓ ⲉ-
ⲡⲛⲟⲩⲧⲉ ⲛⲧⲟⲩϣⲏ ⲙⲛ ⲡⲉϩⲟⲟⲩ ⲉⲙⲡⲱⲣϣ
ⲛⲛϭⲓϫ ⲉϩⲣⲁⲓ ⲉⲣⲟϥ ⲛⲑⲉ ⲛⲛⲉⲧϩⲛ ⲧⲙⲏⲧⲉ
ⲛⲑⲁⲗⲁⲥⲥⲁ ⲉⲧⲡⲗⲉⲁ ϣⲁⲩϣⲗⲏⲗ ⲉⲡⲛⲟⲩ-
ⲧⲉ ϩⲙ ⲡⲟⲩϩⲏⲧ ⲧⲏⲣϥ ϩⲛⲛⲟⲩϩⲩⲡⲟⲕⲣⲓⲥⲓⲥ
ⲁⲛ ϫⲉ ⲛⲉⲧⲡⲣⲟⲥⲉⲩⲝⲉⲥⲑⲁⲓ ϩⲛⲛⲟⲩϩⲩ-
ⲡⲟⲕⲣⲓⲥⲓⲥ ⲉⲩⲁⲡⲁⲧⲁ ⲙⲙⲟⲟⲩ ⲟⲩⲁⲧⲟⲩ ⲉ-
ⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ϭⲱϣⲧ ⲛⲥⲁ ⲛϭⲗⲁⲧⲉ ⲁⲩⲱ
ⲉϥⲙⲟⲩϣⲧ ⲙϥⲏⲧ ⲉⲧⲙⲡⲥⲁ ⲙⲡⲓⲧⲛ
ⲉⲧⲣⲉϥⲉⲓⲙⲉ ⲉⲡⲁⲭⲓⲟⲥ ⲛⲛⲟⲩϫⲁⲉⲓ ⲙⲛ ⲗⲁ-
ⲁⲩ ⲅⲁⲣ ⲟⲉⲓ ⲛⲁⲭⲓⲟⲥ ⲙⲡⲟⲩϫⲁⲉⲓ ⲉⲧⲓ ⲉϥⲙⲉ
ⲙⲡⲧⲟⲡⲟⲥ ⲛⲧⲉⲡⲗⲁⲛⲏ ⲇⲓⲁ ⲧⲟⲩⲧⲟ ϥⲥⲏϩ
ϩⲙ ⲡⲟⲓⲏⲧⲏⲥ ϫⲉ ⲟⲇⲩⲥⲥⲉⲩⲥ ⲛⲉϥϩⲙⲟⲟⲥ
ϩⲓ ⲧⲙⲟⲩⲉ ⲉϥⲣⲓⲙⲉ ⲁⲩⲱ ⲉϥⲗⲩⲡⲉⲓ ⲉϥⲕⲧⲟ
ⲙⲡⲉϥϩⲟ ⲉⲃⲟⲗ ⲛⲛϣⲁϫⲉ ⲛⲕⲁⲗⲩⲯⲱ
ⲙⲛ ⲛⲉⲥⲁⲡⲁⲧⲏ ⲉϥⲉⲡⲓⲑⲩⲙⲉⲓ ⲉⲧⲣⲉϥⲛⲁⲩ
ⲉⲡⲉϥtⲙⲉ ⲁⲩⲱ ⲉⲩⲕⲁⲡⲛⲟⲥ ⲉϥⲛⲛⲏⲩ ⲉ-
ⲃⲟⲗ ⲙⲙⲟϥ ⲁⲩⲱ ⲥⲁⲃⲏⲗ ϫⲉ ⲁϥϫⲓ ⲛⲛⲟⲩⲃⲟ-
ⲏⲑⲉⲓⲁ ⲉⲃⲟⲗ ϩⲛ ⲧⲡⲉ ⲛⲉϥⲛⲁϣⲕⲟⲧϥ ⲁⲛ
ⲉⲡⲉϥtⲙⲉ ⲡⲁⲗⲓⲛ ⲧⲕⲉϩⲉⲗⲉⲛⲏ ⲉⲥϫⲱ
ⲙⲙⲟⲥ ϫⲉ ⲡⲁϩⲏⲧ ⲁϥⲕⲧⲟϥ ⲛⲧⲟⲟⲧ ⲡⲁⲗⲓⲛ

ⲉⲉⲓⲟⲩⲱϣ ⲃⲱⲕ ⲉⲡⲁⲏⲉⲓ ⲛⲉⲥⲁϣ ⲉϩⲟⲙ ⲅⲁⲣ
ⲉⲥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁϥⲣⲟⲇⲓⲧⲏ ⲧⲉⲛⲧⲁϩⲣⲁ-
ⲡⲁⲧⲁ ⲙⲙⲟⲉⲓ ⲁⲥⲛⲧ̅ ⲉⲃⲟⲗ ⲙⲡⲁtⲙⲉ ⲧⲁϣⲣ-
ⲟⲩⲟⲟⲧⲥ ⲁϩⲓⲕⲁⲁⲥ ⲛⲥⲱⲉⲓ ⲁⲩⲱ ⲡⲁϩⲁⲉⲓ
ⲉⲧⲛⲁⲛⲟⲩϥ ⲣⲣⲙⲛϩⲏⲧ ⲛⲁⲥⲉⲓⲉ ϩⲟⲧⲁⲛ
ⲅⲁⲣ ⲉⲣϣⲁⲛ ⲧⲯⲩⲝⲏ ⲕⲱ ⲛⲥⲱⲥ ⲙⲡⲉⲥϩⲁⲓ
ⲛⲧⲉⲗⲉⲓⲟⲥ ⲉⲧⲃⲉ ⲧⲁⲡⲁⲧⲏ ⲛⲧⲁϥⲣⲟⲇⲉⲓⲧⲏ
ⲧⲁⲉⲓ ⲉⲧϣⲟⲟⲡ ϩⲙ ⲡⲉϫⲡⲟ ⲙⲡⲉⲉⲓⲙⲁ ⲧⲟ-
ⲧⲉ ⲥⲛⲁⲣⲃⲗⲁⲡⲧⲉⲥⲑⲁⲓ ⲉⲥϣⲁⲛⲁϣ ⲉϩⲟⲙ
ⲇⲉ ⲛⲥⲣⲙⲉⲧⲁⲛⲟⲉⲓ ⲥⲉⲛⲁⲕⲧⲟⲥ ⲉϩⲟⲩⲛ ⲉⲡⲉⲥ-
ⲏⲉⲓ ⲕⲁⲓ ⲅⲁⲣ ⲡⲓⲥⲣⲁⲏⲗ ⲙⲡⲟⲩϭⲛ ⲡⲉϥϣⲓⲛⲉ
ⲛϣⲟⲣⲡ ⲉⲧⲣⲟⲩⲛⲧϥ ⲉⲃⲟⲗ ϩⲙ ⲡⲕⲁϩ ⲛⲕⲏⲙⲉ
ϩⲙ ⲡⲏⲉⲓ ⲛⲧⲙⲛⲧϩⲙϩⲁⲗ̅ ⲉⲓ ⲙⲏⲧⲓ ϫⲉ ⲁϥⲉ-
ϣ ⲉϩⲟⲙ ⲉϩⲣⲁⲓ ⲉⲡⲛⲟⲩⲧⲉ ⲁϥⲣⲓⲙⲉ ⲙⲡⲗⲱϫϩ
ⲛⲛⲉϥϩⲃⲏⲩⲉ ⲡⲁⲗⲓⲛ ϥⲥⲏϩ ϩⲛ ⲙⲯⲁⲗⲙⲟⲥ
ϫⲉ ⲁⲉⲓϩⲓⲥⲉ ⲉⲙⲁⲧⲉ ϩⲙ ⲡⲁⲁϣ ⲉϩⲟⲙ tⲛⲁ-
ϫⲱⲕⲙ ⲙⲡⲁϭⲗⲟϭ ⲙⲛ ⲡⲁⲡⲣⲏϣ ⲕⲁⲧⲁ ⲟⲩ-
ϣⲏ ϩⲛ ⲛⲁⲣⲙⲙⲉⲓⲏ ⲁϩⲓⲣ ⲁⲥ ϩⲣⲁⲓ ϩⲛ ⲛⲁϫⲁ-
ϫⲉ ⲧⲏⲣⲟⲩ ⲥⲁϩⲉ ⲧⲏⲩⲧⲛ ⲉⲃⲟⲗ ⲙⲙⲟⲉⲓ ⲟⲩ-
ⲟⲛ ⲛⲓⲙ ⲉⲧⲣ ϩⲱⲃ ⲉⲧⲁⲛⲟⲙⲓⲁ ϫⲉ ⲉⲓⲥ ⲡϫⲟ
ⲉⲓⲥ ⲁϥⲥⲱⲧⲙ ⲉⲡⲁϣⲕⲁⲕ ⲙⲡⲁⲣⲓⲙⲉ ⲁⲩ-
ⲱ ⲁⲡϫⲟⲉⲓⲥ ⲥⲱⲧⲙ ⲉⲡⲁⲥⲟⲡⲥ ⲉϣⲱⲡⲉ
ⲧⲛⲁⲣⲙⲉⲧⲁⲛⲟⲉⲓ ⲛⲁⲙⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ-
ⲥⲱⲧⲙ ⲉⲣⲟⲛ ⲡϩⲁⲣϣϩⲏⲧ ⲁⲩⲱ ⲡⲁ ⲡⲛⲟϭ
ⲛⲛⲁ ⲛⲁⲉⲓ ⲉⲧⲉ ⲡⲱϥ ⲡⲉ ⲡⲉⲟⲟⲩ ϣⲁ ⲛⲓⲉ-
ⲛⲉϩ ⲛⲉⲛⲉϩ ϩⲁⲙⲏⲛ
ⲧⲉⲭⲏⲅⲏⲥⲓⲥ ⲉⲧⲃⲉ ⲧⲯⲩⲝⲏ

Source Text

Sahidic Coptic transcription from the Nag Hammadi Codex II, pages 127–137. Transcribed by Milan Konvicka / Marcion Project (GPL v2) from codex photographs and critical editions. Palaeographic notation cleaned for readability.

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