Nag Hammadi Library — Codex I, Text 3
The Gospel of Truth is a Valentinian meditation on the meaning of the Christian gospel, widely attributed to Valentinus himself (c. 100–160 CE) or to a close disciple. It is not a narrative gospel but a lyrical, philosophical homily — a sustained prose poem on the nature of error, the redemptive work of Christ, and the soul's return to the Father through knowledge. It is among the most beautiful and theologically significant texts in the Nag Hammadi Library.
The text opens with its title phrase — "the gospel of truth is joy" — and unfolds as a single continuous meditation. Error is personified as a fog that thickened because the Father was unknown. Jesus appears as the one who opened the hidden book, was nailed to a cross, and became "the fruit of the knowledge of the Father." The text moves through extended metaphors — the nightmare of ignorance, the fragrance of the Father's name, vessels full and empty, the shepherd who seeks the lost sheep on the Sabbath, children who bear the Father's name — before closing with a vision of rest in the Fullness.
The text occupies pages 16.31–43.24 of Codex I (the Jung Codex) of the Nag Hammadi Library. This is a Good Works Translation from the Sahidic Coptic. New Tianmu Anglican Church, 2026.
The gospel of truth is joy for those who have received grace from the Father of truth: that they may know him through the power of the Word that came forth from the Fullness -- the one who is in the thought and the mind of the Father, the one who is called the Saviour, for that is the name of the work he is to do for the redemption of those who had not known the Father.
For the name of the gospel is the revelation of hope, since it is a finding for those who seek him. For the All sought the one from whom it had come forth, and the All was within him -- the inconceivable, unthinkable one, who is above every thought.
Ignorance of the Father brought about anguish and terror. The anguish grew dense like a fog, so that no one could see. Because of this, Error grew strong. It worked upon its own matter in emptiness, not knowing the truth. It took shape in a creation, preparing with power and beauty a substitute for the truth.
This was no humiliation for the inconceivable, unthinkable one. For the anguish and the forgetfulness and the creation of falsehood were nothing, whereas the established truth is unalterable, undisturbable, and wholly beautiful. For this reason, despise Error.
Being thus without root, it fell into a fog regarding the Father, engaged in preparing works and forgetfulness and terrors, in order through these to entice those of the middle and to take them captive. The forgetfulness of Error was not revealed -- it is not a [...] from the Father. Forgetfulness did not come into being from the Father, though it came into being because of him. What comes into being in him is knowledge, which appeared so that forgetfulness might be dissolved and the Father might be known. Since forgetfulness came into being because the Father was not known, then when the Father is known, from that moment on, forgetfulness will no longer exist.
This is the gospel of the one who is sought, which was revealed to those who are perfect through the mercies of the Father -- the hidden mystery, Jesus the Christ. Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them. He gave them a path, and that path is the truth which he taught them.
Because of this, Error was angry at him. It pursued him, it was distressed by him, it was brought to nothing. He was nailed to a cross. He became a fruit of the knowledge of the Father. Yet it did not cause ruin to those who ate of it; rather, to those who ate of it he gave cause to be glad in the finding. For he found them in himself, and they found him in themselves -- the inconceivable, unthinkable one, the Father, the perfect one, the one who created the All, in whom the All exists, and whom the All lacks, since he retained within himself their perfection, which he had not given to the All.
The Father was not jealous. What jealousy indeed could there be between him and his members? For if the Aeon had thus received their perfection, they would not have been able to come to the Father, since he retains their perfection within himself, giving it to them as a return to him and a knowledge that is uniquely his. It is he who fashioned the All, and the All is within him, and the All had need of him.
As with one of whom some are ignorant, who wishes to have them know him and love him -- for what did the All lack but the knowledge of the Father? -- he became a quiet, gentle guide in the midst of the schools. He came and spoke the Word as a teacher. Those who were wise in their own estimation came to test him. But he put them to shame, for they were empty. They hated him, for they were not truly wise.
After all of these, the little children also came -- those who possess the knowledge of the Father. Having been strengthened, they learned the face of the Father. They knew, and they were known. They were glorified, and they gave glory.
In their heart the living Book of the Living appeared -- that which is written in the thought and mind of the Father and which, from before the foundation of the All, is in that incomprehensible part of him.
This is the book that no one was able to take, since it was reserved for the one who would take it and be slain. No one could have appeared among those who believed in salvation unless that book had come into their midst. For this reason the merciful, faithful Jesus was patient in accepting his sufferings until he took that book, since he knew that his death is life for many.
As with a testament that has not yet been opened, the wealth of the deceased master of the house is hidden, so also the All was hidden while the Father of the All was invisible -- he from whom every space comes forth. Because of this, Jesus appeared. He clothed himself with that book. He was nailed to a cross. He published the decree of the Father on the cross.
O such great teaching! He draws himself down to death though life eternal clothes him. Having stripped himself of the perishable rags, he put on imperishability, which no one can take from him. Having entered the empty spaces of terrors, he passed through those who were stripped naked by forgetfulness, being knowledge and perfection, proclaiming the things that are in the heart of the Father, so that he became the wisdom of those who have received instruction.
But those who are to be taught, the living who are inscribed in the Book of the Living -- it is for themselves that they receive instruction, being received from the Father, turning again to him. Since the perfection of the All is in the Father, it is necessary for the All to ascend to him. Then the one who has knowledge receives what is his own and draws it to himself. For the one who is ignorant is in want, and what he lacks is great, since he lacks that which will make him perfect.
Since the perfection of the All is in the Father, it is necessary for the All to ascend to him. Then each one receives what is his own. He pre-enrolled them, having prepared them to be given to those who came forth from him, those whose names he knew in advance. At the end they were called, as ones who know -- those whose names the Father has spoken.
For the one whose name has not been spoken is ignorant. Indeed, how will one hear if their name has not been called? For the one who is ignorant until the end is a creation of forgetfulness, and will be destroyed with it. If not, why do these wretches have no name, have no voice?
So then, the one who has knowledge is from above. If he is called, he hears, he responds, and he turns to the one who calls him and ascends to him. And he knows in what manner he is called. Having knowledge, he does the will of the one who called him. He wishes to be pleasing to him. He receives rest. The name of the one becomes his own. The one who is to have knowledge in this manner knows where he comes from and where he is going. He knows as one who, having been drunk, has turned away from his drunkenness, having returned to himself, and has set right the things that are his own.
He has brought many back from Error. He went before them to their places, from which they had moved when they received Error, on account of the depth of the All-Encompassing One, who encircles every path without any path encircling him. It was a great wonder that they were in the Father, not knowing him, and that they were able to come forth by themselves, since they were unable to comprehend or know the one in whom they were.
For if his will had not thus come forth from him -- for he revealed it in a knowledge with which all its emanations agree -- this is the knowledge of the living Book, which he revealed to the Aeons at the end, as his letters.
Revealing them not as vowels nor as consonants, so that one might read them and think of something empty, but they are letters of the truth which only those who know them speak. Each letter is a complete thought, like a complete book, since they are letters written by the Unity, the Father having written them for the Aeons, so that through his letters they might know the Father.
His wisdom contemplates the Word. His teaching speaks it. His knowledge has revealed it. His forbearance is a crown upon it. His joy is in harmony with it. His glory has exalted it. His image has revealed it. His rest has received it into itself. His love has made a body over it. His faithfulness has embraced it. In this way the Word of the Father goes forth in the All, as the fruit of his heart and the face of his will. It supports the All. It chooses them and also takes the face of the All, purifying them, bringing them back into the Father, into the Mother, Jesus of the infinite gentleness.
The Father opens his bosom, and his bosom is the Holy Spirit. He reveals his hidden one -- his hidden one is his Son -- so that through the mercies of the Father the Aeons may know him and cease from labouring in search of the Father, resting in him, knowing that this is rest.
Having filled the deficiency, he dissolved the form. The form of it is the world, that in which he had served. For the place where there is envy and strife is a deficiency, but the place where there is Unity is a perfection.
Since the deficiency came into being because the Father was not known, from the moment the Father is known, the deficiency will no longer exist. As the ignorance of a person dissolves when he comes to know, as darkness dissolves when light appears, so also the deficiency dissolves in the perfection. From that moment on, the form is no longer apparent, but will dissolve in the fusion of the Unity. For now their works lie scattered. In time Unity will perfect the spaces. It is within Unity that each one will receive himself. By knowledge he will purify himself from multiplicity into Unity, consuming matter within himself like fire, and darkness by light, death by life.
If indeed these things have happened to each one of us, then it is fitting for us to think about the All, so that this house may be holy and silent for the Unity.
It is like some people who moved from one house -- they had vessels which in some places were not good. They would be broken, and the master of the house would not suffer loss but would rejoice, for in the place of those bad vessels are full ones which are made perfect. For this is the judgement that has come from above. It has judged everyone, being a drawn two-edged sword cutting on this side and that.
When the Word came into the midst -- the one that is in the heart of those who speak it -- it was not a sound alone, but it took on a body. A great disturbance occurred among the vessels, for some had been emptied, others filled; some were furnished, others overturned; some were made clean, others broken to pieces.
All the places were shaken and disturbed, for they had no order nor stability. Error was agitated, not knowing what it would do. It was troubled, it mourned, it gnashed its teeth, because it did not know anything. When knowledge approached it -- this is the destruction of Error and all its emanations -- Error is empty, having nothing in it.
Truth came into the midst. All its emanations knew it. They greeted the Father in truth and with a perfect power that joins them with the Father. For everyone who loves the truth -- since the truth is the mouth of the Father, his tongue is the Holy Spirit -- the one who is joined to the truth is joined to the mouth of the Father by his tongue, receiving the Holy Spirit.
This is the manifestation of the Father and his revelation to his Aeons. He revealed his hidden one. He explained it. For who contains if not the Father alone? All the spaces are his emanations. They have known that they came forth from him, as children who were in a mature person. They knew that they had not yet received form, nor yet received a name -- each one of which the Father begets.
Then, when they receive form from his knowledge -- though they are truly within him, they do not know him -- the Father is perfect, knowing every space within him. If he wishes, what he wishes he reveals, giving it form and giving it a name. And he causes it to come into being. Those who do not yet exist are ignorant of the one who created them. I do not say, then, that they are nothing, those who have not yet come into being, but they exist in him who will wish that they come into being, when he wishes, like a time that is to come. Before all things appear, he knows what he will produce. But the fruit that has not yet appeared -- it knows nothing, nor does it do anything.
Thus also, every space that exists in the Father is from the one who exists, who established it from the one who does not exist. For the one who has no root has no fruit either, but though he thinks to himself, "I have come into being," yet he will perish by himself. For this reason, the one who did not exist at all will never come into being.
What, then, did he wish him to think of himself? This: "I have come into being like the shadows and the phantoms of the night." When the light shines, the terror that person had seized upon him he knows is nothing.
Thus they were ignorant of the Father, he being the one whom they did not see. Since it was terror and disturbance and instability and doubt and division, there were many illusions at work in them, and many empty fictions, as if they were plunged in sleep and found themselves in disturbing dreams. Either there is a place to which they are fleeing, or they are powerless as they come, having been in pursuit of some people. Or they are in the midst of beatings, or they themselves are receiving blows. Or they have fallen from high places, or they are borne aloft through the air with no wings at all. Sometimes it seems as if someone is trying to kill them, though there is no one pursuing them. Or they themselves are killing their neighbours, for they have been stained with their blood.
The moment those who go through all these things wake up, they see nothing, those who were in the midst of all these disturbances, for they were nothing. Such is the way of those who have cast ignorance away from them, like sleep. They do not consider it to be anything, nor do they regard its works as solid things either, but they leave them behind like a dream in the night.
The knowledge of the Father they regard as the dawn. This is the way each one has acted, as though asleep at the time when he was ignorant. And this is the way he has come to knowledge, as if he had awakened. Good for the one who will return and awaken! And blessed is he who has opened the eyes of the blind!
And the Spirit ran after him, hastening from waking him up. Having extended his hand to the one who lay upon the ground, he set him up on his feet, for he had not yet risen. He gave them the means to know -- the knowledge of the Father and the revelation of his Son. For when they had seen him and had heard him, he granted them to taste him and to smell him and to touch the beloved Son.
Having appeared, he taught them about the Father, the Incomprehensible One. He breathed into them what is in the thought, doing his will. When many had received the light, they turned to him. For strangers they were, and they did not see his likeness, and they had not known him. For he had come forth by means of a fleshly form, with nothing blocking his course, for incorruptibility is irresistible.
He spoke new things, still speaking about what is in the heart of the Father, having brought forth the faultless Word. When light had spoken through his mouth, and his voice gave birth to life, he gave them thought and understanding and mercy and salvation and the powerful Spirit from the infinite gentleness of the Father. And the sweetness. He made punishments and torments cease, for it was they that were leading astray some who were in need of mercy, in Error and in bonds -- and with power he destroyed them and confounded them with knowledge. He became a way for those who had gone astray and knowledge for those who were ignorant, a finding for those who were searching, and a support for those who were wavering, immaculateness for those who were defiled.
He is the shepherd who left behind the ninety-nine sheep that were not lost. He went searching for the one that had strayed. He rejoiced when he found it, for ninety-nine is a number in the left hand that holds it. But when the one is found, the entire number passes to the right hand. So it is with the one who lacks the one -- that is, the entire right hand, which draws what was deficient and takes it from the left side and brings it to the right, so that the number becomes one hundred. This is the sign of the one that is in their sound -- it is the Father.
Even on the Sabbath, he laboured for the sheep that he found fallen into the pit. He gave life to the sheep, bringing it up from the pit, so that you may know within -- you, the children of heart-knowledge -- what the Sabbath is, in which it is not fitting for salvation to be idle, so that you may speak from the day that is above, which has no night, and from the light that does not set, for it is perfect.
Speak, therefore, from the heart, for you are the perfect day, and in you dwells the light that does not fail. Speak of the truth with those who seek it, and of knowledge to those who have committed sin in their Error.
Strengthen the feet of those who have stumbled. Stretch out your hands to those who are ill. Feed those who are hungry, and give rest to those who are weary. Raise up those who wish to arise, and awaken those who sleep. For you are the understanding that is drawn forth.
If strength acts thus, it becomes even stronger. Be concerned with yourselves. Do not be concerned with other things -- those that you have cast forth from yourselves, that you have put away from you. Do not return to them to eat them. Do not be moth-eaten. Do not be worm-eaten. For you have already cast that off. Do not become a place for the devil, for you have already destroyed him. Do not strengthen those who are obstacles for you, who are collapsing, as though you were a support for them. For the lawless one is something to be treated rather than the just one. For the former does his works as a lawless one, but the latter does his works among others as a righteous one.
So you, do the will of the Father, for you are from him. For the Father is gentle, and in his will is what is good. He has taken knowledge of the things that are yours, that you may rest yourselves in them. For by their fruits one takes knowledge of the things that are yours -- the children of the Father. For his fragrance is known from the Father, for he reveals himself in every place, and when it mixes with matter he gives his fragrance to the light, and in his rest he causes it to surpass every form and every sound. For it is not the ears that smell the fragrance, but it is the Spirit that possesses the sense of smell, and it draws it to itself and is immersed in the fragrance of the Father. He shelters it, then, and takes it to the place from which it came, from the first fragrance, which had grown cold, being in a psychic form, resembling cold water that has soaked into soil that is not hard -- those who see it think it is earth. Afterwards, when a breath draws it, it evaporates. The fragrances, therefore, that have grown cold are from the division. For this reason faith came. It dissolved the division, and it brought the warm Fullness of love, so that the cold would not come again, but the Unity of the perfect thought.
This is the Word of the good news of the finding of the Fullness, for those who await the salvation that comes from above. Their hope, for which they are waiting, is waiting -- they whose image is the light in which there is no shadow. At that time the Fullness is about to come. The deficiency of matter did not come through the boundlessness of the Father, who is coming to give the time of the deficiency. Although no one could say that the incorruptible one would come in this way, the depth of the Father was multiplied, and the thought of Error was not with him. It is a thing that falls, it is a thing that easily stands upright, in the finding of him who has come to him whom he will bring back.
For the return is called repentance. For this reason incorruptibility breathed forth. It went after the one who had sinned, so that he might rest. For forgiveness is what remains for the light in the deficiency -- the Word of the Fullness. For the physician runs to the place where there is sickness, because that is the will that is in him. He who has a deficiency, then -- he does not hide it, because one has what the other lacks.
So the Fullness, which has no deficiency, fills the deficiency -- that which he provided from himself to fill what he lacks, so that therefore he may receive grace. For when he was deficient he did not have the grace. For this reason there was diminution existing in the place where there is no grace. When that which was diminished was received, he revealed what he lacked, being a Fullness -- that is, the finding of the light of truth that shone toward him, because it is immutable.
For this reason they spoke of the Anointed One in their midst, so that those who had been disturbed might receive a return, and he might anoint them with the anointing. The anointing is the mercy of the Father, who will have mercy on them. But those whom he has anointed are those who have become perfect. For full vessels are the ones that are usually anointed. But when the anointing of one is dissolved, it is emptied, and the cause of its becoming deficient is the thing through which its ointment goes. For at that time a breath draws it, one by the power of the one with it. But from the one who has no deficiency -- no seal is removed, nor is anything emptied. But what he lacks the perfect Father fills again.
He is good. He knows his plantings, for it is he who planted them in his paradise. Now his paradise is his place of rest. This is the perfection in the thought of the Father, and these are the words of his meditation. Each one of his words is the work of his one will, in the revelation of his Word. While they were still in the depth of his thought, the Word, which was the first to come forth, revealed them, along with a mind that speaks the one Word in silent grace. It was called thought, since they were in it before being revealed. It came about, then, that it was first to come forth, at the time when the will of the one who willed desired it.
And the will is what the Father rests in and is pleased with. Nothing happens without him, nor does anything happen without the will of the Father. But his will is unsearchable. His footprint is the will, and no one can know it, nor is it possible for one to scrutinise it in order to grasp it. But when he wills, what he wills is this -- even if the sight does not please them in any way before the face of the Almighty -- the will of the Father. For he knows the beginning of all of them and their end. For at their end he will question them directly. Now the end is receiving knowledge of the one who is hidden, and this is the Father, from whom the beginning came forth, to whom all will return who have come forth from him. And they have appeared for the glory and the joy of his name.
Now the name of the Father is the Son. It is he who first gave a name to the one who came forth from him, who was himself, and he begot him as a Son. He gave him his name, which belonged to him -- he, the Father, who possesses everything that exists around him. He possesses the name. He possesses the Son. It is possible for them to see him. The name, however, is invisible, for it alone is the mystery of the invisible, which comes to ears that are completely filled with it by him.
For indeed, the name of the Father is not spoken, but it is revealed through a Son. In this way, then, the name is great. Who, therefore, could speak a name for him, the great name, except him alone to whom the name belongs, and the children of the name, in whom rested the name of the Father, who in turn themselves rested in his name?
Since the Father is unengendered, he alone is the one who begot him for himself as a name, before he had produced the Aeons, so that the name of the Father should be over their head as lord -- that is, the true name, which is firm in his command, through perfect power. For the name is not from mere words, nor does his name consist of appellations, but it is invisible.
He gave a name to himself alone, for he alone sees it, he alone having the power to give himself a name. For he who does not exist has no name. For what name is given to the one who does not exist? But he who exists, exists also with his name, and he knows himself alone, and to give himself a name alone is the Father. The Son is his name. He did not, therefore, hide it in the thing, but it existed. As for the Son, he alone gave the name. The name, therefore, is that of the Father, as the name of the Father is the Son. The compassion, then -- where will it find a name except with the Father?
But no doubt one will say to his companion, "Who is it who will give a name to the one who existed before himself?" -- as if, indeed, children do not receive their name from those who gave birth to them.
First, then, it is fitting for us to reflect upon this matter: What is the name? It is the true name. It is indeed the name that came from the Father, for it is he who is the lord of the name. He did not receive the name on loan, as others receive theirs, according to the form of each one as it is to be produced. This, then, is the sovereign name. There is no one else who gave it to him. But he is unnameable, indescribable, until the time when he who is perfect spoke of himself alone. And it is he who has the power to speak his name and to see it.
When, therefore, it pleased him that his name, which is uttered, should be his Son, and he gave the name to him -- that is, he who came forth from the depth -- he spoke about his hidden things, knowing that the Father is without malice. For that very reason he brought him forth, in order that he might speak about the place and his resting place from which he had come forth, and glorify the Fullness, the greatness of his name and the gentleness of the Father.
About the place each one came forth from, he will speak, and to the region where he received his establishment he will hasten to return again, and to be taken from that place -- the place where he stood -- receiving a taste from that place and receiving nourishment, receiving growth. And his own resting place is his Fullness.
Therefore all the emanations of the Father are Fullnesses, and the root of all his emanations is in the one who made them all grow up in himself. He assigned them their destinies. Each one, then, is manifest, in order that through their own thought they might [...]. For the place to which they send their thought, that place, their root, is what takes them up in all the heights, to the Father. They possess his head, which is rest for them, and they are supported, approaching him, as though to say that they have participated in his face by means of embraces. But they do not make themselves manifest in this way, for they have not surpassed themselves, nor do they lack the glory of the Father, nor do they think of him as small, nor that he is harsh, nor that he is wrathful. But he is without malice, imperturbable, gentle, knowing all the spaces before they have come into being, and having no need to be taught.
This is the manner of those who possess something from above of the immeasurable greatness, as they wait for the one alone, the perfect one, the one who is a Mother to them. And they do not descend to the underworld, nor do they have envy, nor groaning, nor is there any among them. But they rest in him who is at rest, not striving nor being entangled in the search for truth. But they themselves are the truth. And the Father is within them, and they are in the Father, being perfect, being undivided in the truly good one, being in no way deficient in anything, but they are set at rest, refreshed in the Spirit. And they will heed their root. They will be concerned with those things in which he will find his root and not suffer loss.
This is the place of the blessed. This is their place. For the rest, then, may they know, in their places, that it is not fitting for me, having come to be in the resting place, to speak of anything else. But it is in it that I shall come to be, and it is fitting to be concerned at all times with the Father of the All, and the true brothers and sisters -- those upon whom the love of the Father is poured out, and in whose midst there is no lack of him.
They are the ones who appear in truth, since they exist in true and eternal life, and they speak of the light that is perfect and filled with the seed of the Father, and that is in his heart and in the Fullness, while his Spirit rejoices in it and glorifies the one in whom it existed. For he is good. And his children are perfect and worthy of his name, for they are the kind of children that he, the Father, loves.
Colophon
The Gospel of Truth
Nag Hammadi Library, Codex I (Jung Codex), Pages 16.31–43.24
Good Works Translation from the Sahidic Coptic
New Tianmu Anglican Church + Claude, 2026
Scribe: Kavi
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Source Text: Gospel of Truth (Sahidic Coptic)
Nag Hammadi Library, Codex I (Jung Codex), Pages 16–43
Transcription: Milan Konvicka / Marcion Project (GPL v2)
Palaeographic notation cleaned for readability. Lacuna brackets preserved.
Page 16
ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲛⲧⲙⲏⲉ: ⲟⲩⲧⲉⲗⲏⲗ ⲡⲉ
ⲛⲛⲉⲉⲓ ⲛⲧⲁϩϫⲓ ⲡⲓϩⲙⲁⲧ: ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧϥ
ⲙⲡⲓⲱⲧ ⲛⲧⲉ ⲧⲙⲏⲉ: ⲁⲧⲣⲟⲩⲥⲟⲩⲱⲛϥ
ϩⲛ ⲧϭⲁⲙ ⲙⲡⲓϣⲉϫⲉ ⲛⲧⲁϩⲓ ⲉⲃⲁⲗ ϩⲛ
ⲡⲓⲡⲗⲏⲣⲱⲙⲁ ⲡⲉⲉⲓ ⲉⲧϩⲛ ⲡⲓⲙⲉⲉⲩⲉ
ⲟⲩⲁϩⲁ ⲡⲓⲛⲟⲩⲥ ⲛⲧⲉ ⲡⲓⲱⲧ: ⲉⲧⲉ
ⲡⲉⲉⲓ ⲡⲉ ⲉⲧⲟⲩϣⲉϫⲉ ⲁⲣⲁϥ ϫⲉ:
ⲡⲥⲱⲧⲏⲣ: ⲉⲡⲣⲉⲛ ⲙϥⲱⲃ ⲉⲧϥⲛⲁ-
ⲉⲉⲓϥ: ⲡⲉ ⲁⲡⲥⲱⲧⲉ ⲛⲛⲉⲉⲓ ⲛⲧⲁϩⲣ
Page 17
ⲁⲧⲥⲟⲩⲱⲛ ⲡⲓⲱⲧ ⲉⲡⲓⲣⲉⲛ: ⲇⲉ [ⲙ]-
ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲡⲉ ⲡⲟⲩⲱⲛϩ ⲁ-
ⲃⲁⲗ ⲛⲧⲉ tϩⲉⲗⲡⲓⲥ ⲉⲡϭⲓⲛⲉ ⲡⲉ
ⲛⲛⲉⲉⲓ: ⲉⲧⲕⲱⲧⲉ ⲛⲥⲱϥ ⲉⲡⲓⲇⲏ:
ⲡⲧⲏⲣϥ ⲁⲩⲕⲁⲧⲟⲩ ⲛⲥⲁ ⲡⲉⲛⲧⲁⲩ-
ⲉⲓ ⲁⲃⲁⲗ ⲛϩⲏⲧϥ ⲁⲩⲱ ⲛⲉⲣⲉⲡⲧⲏ-
ⲣϥ ϩⲓ ⲥⲁⲛϩⲟⲩⲛ ⲙⲙⲁϥ ⲡⲓⲁⲧϣⲁ-
ⲡϥ ⲛⲁⲧⲙⲉⲉⲩⲉ ⲁⲣⲁϥ ⲡⲉⲉⲓ
ⲉⲧⲥⲁⲧⲡ ⲁⲙⲉⲩ ⲛⲓⲙ ⲉtⲙⲛⲧ-
ⲁⲧⲥ[3ⲛ]3ⲟⲩⲱⲛ ⲡⲓⲱⲧ: ⲁⲥⲣ ⲟⲩⲛⲟⲩϣⲡ
ⲙⲛ ⲟⲩϩⲣⲧⲉ ⲡⲛⲟⲩϣⲡ ⲇⲉ: ⲁϥ-
ⲱⲣϫ ⲙⲡⲣⲏⲧⲉ ⲛⲟⲩϩⲗⲁⲥⲧⲛ
ⲕⲁⲁⲥⲉ: ϫⲉ ⲛⲉϣⲗⲁⲩⲉ ⲛⲉⲩ
ⲁⲃⲁⲗ ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲁⲥϭⲙϭⲁⲙ
ⲛϭⲓ ⲧⲡⲗⲁⲛⲏ: ⲁⲥⲣ ϩⲱⲃ ⲁtϩⲩⲗⲏ
ⲛⲧⲉⲥ ϩⲛⲛ ⲟⲩⲡⲉⲧϣⲟⲩⲉⲓⲧ:
ⲉⲙⲡⲉⲥⲥⲟⲩⲱⲛ ⲛtⲧⲙⲛⲧ-
ⲙⲏⲉ: ⲁⲥϣⲱⲡⲉ ϩⲛⲛ ⲟⲩⲡⲗⲁⲥⲙⲁ
ⲉⲥⲥⲁⲃⲧⲉ ϩⲛ ⲧϭⲁⲙ: ϩⲛ ⲟⲩⲙⲛⲧ-
ⲥⲁⲉⲓⲉ ⲛⲧϫⲃⲃⲓⲱ ⲛtⲧⲙⲛⲧ-
ⲙⲏⲉ ⲡⲉⲉⲓ ϭⲉ ⲛⲉⲩⲑⲃⲃⲓⲟ ⲛⲉϥ
ⲉⲛ ⲡⲉ: ⲡⲓⲁⲧϣⲁⲡϥ ⲛⲁⲧⲙⲉⲩⲉ
ⲁⲣⲁϥ ⲛⲉⲟⲩⲗⲁⲩⲉ ⲅⲁⲣ ⲡⲉ ⲡⲓⲛⲟⲩ-
ϣⲡ ⲙⲛ tⲃϣⲉ ⲙⲛ ⲡⲓⲡⲗⲁⲥⲙⲁ
ⲛⲧⲉ ⲡϭⲁⲗ: ⲉtⲙⲛⲧⲙⲏⲉ ⲉⲧ-
ⲥⲙⲁⲛⲧ: ⲟⲩⲁⲧϣⲃⲧⲥ ⲧⲉ: ⲟⲩⲁⲧ:-
ϣⲧⲁⲣⲧⲣ ⲧⲉ: ⲟⲩⲁⲧⲧⲥⲁⲉⲓⲁⲥ ⲧⲉ:
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲕⲁⲧⲁϥⲣⲟⲛⲓ ⲛt-
ⲡⲗⲁⲛⲏ ⲧⲉⲉⲓ ⲧⲉ ⲑⲉ ⲙⲛⲧⲉⲥ
ⲛⲟⲩⲛⲉ ⲙⲙⲉⲩ ⲁⲥϣⲱⲡⲉ ϩⲛ
ⲟⲩϩⲗⲁⲥⲧⲛ ⲉⲡⲓⲱⲧ: ⲉⲥϣⲟⲟⲡ
ⲉⲥⲥⲁⲃⲧⲉ: ⲛϩⲛⲉⲣⲅⲟⲛ ⲙⲛ ϩⲛ-
ⲃϣⲉ ⲙⲛ ϩⲛϩⲣⲧⲉ ϣⲓⲛⲁ ϫⲉ
ⲁⲃⲁⲗ: ϩⲛ ⲛⲉⲉⲓ ⲛⲥⲥⲱⲕ ⲛⲛⲁ-
ⲧⲙⲏⲧⲉ ⲛⲥⲣ ⲁⲓⲝⲙⲁⲗⲱⲧⲓⲍⲉ ⲙ-
ⲙⲁⲩ tⲃϣⲉ ⲛⲧⲉ tⲡⲗⲁⲛⲏ ⲛⲉⲥ-
ⲟⲩⲁⲛϩ: ⲁⲃⲁⲗ ⲉⲛ: ⲥⲟⲉⲓ ⲛⲛⲟⲩ-
Page 18
[]ⲉⲛ: ϩⲁⲧⲙ ⲡⲓⲱⲧ: tⲃϣⲉ ⲛ-
ⲧⲁⲥϣⲱⲡⲉ: ⲉⲛ ϩⲁⲧⲙ ⲡⲓⲱⲧ: ⲉⲓϣ-
ⲡⲉ: ⲛⲧⲁⲥϣⲱⲡⲉ ϭⲉ: ⲉⲧⲃⲏⲏⲧϥ
ⲡⲉⲧϣⲱⲡⲉ ⲛⲧⲁϥ ⲛϩⲏⲧϥ ⲡⲉ ⲡⲓⲥⲁⲩ-
ⲛⲉ: ⲡⲉⲉⲓ ⲛⲧⲁϥⲟⲩⲱⲛϩ ⲁⲃⲁⲗ: ϣⲓ-
ⲛⲁ ⲛⲥⲃⲱⲗ ⲁⲃⲁⲗ ⲛϭⲓ tⲃϣⲉ
ⲁⲩⲱ ⲡⲓⲱⲧ: ⲛⲥⲉⲥⲟⲩⲱⲛϥ ⲉⲡⲓⲇⲏ
ⲛⲧⲁⲥϣⲱⲡⲉ ⲛϭⲓ tⲃϣⲉ ϫⲉ ⲛⲉⲩ-
ⲥⲁⲩⲛⲉ ⲙⲡⲓⲱⲧ ⲉⲛ: ⲧⲟⲧⲉ ⲉⲩϣⲁⲛ-
ⲥⲟⲩⲱⲛ ⲡⲓⲱⲧ: ⲥⲛⲁϣⲱⲡⲉ ⲉⲛ ϫⲓ-
ⲛϫⲓ ⲡⲓⲛⲉⲩ ⲛϭⲓ tⲃϣⲉ: ⲡⲉⲉⲓ ⲡⲉⲩ-
ⲁⲅ:ⲅⲉⲗⲓⲟⲛ ⲙⲡⲉⲧⲟⲩⲕⲱⲧⲉ ⲛ-
ⲥⲱϥ ⲛⲧⲁϥⲟⲩⲁⲛϩϥ ⲛⲛⲉⲧ-
ϫⲏⲕ ⲁⲃⲁⲗ: ϩⲓⲧⲛ ⲛⲓⲙⲛⲧϣⲁⲛϩⲧⲏϥ
ⲛⲧⲉ ⲡⲓⲱⲧ: ⲡⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲉⲑⲏⲡ
ⲓⲏⲥⲟⲩⲥ ⲡⲉⲝⲣⲓⲥⲧⲟⲥ ⲡⲉⲉⲓ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧϥ
ⲁϥⲣ ⲟⲩⲁⲉⲓⲛ ⲁⲛⲉⲧϩⲙ ⲡⲕⲉⲕⲉⲓ
ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧⲥ ⲛtⲃϣⲉ: ⲁϥⲣ ⲟⲩⲁ-
ⲉⲓⲛ ⲁⲣⲁⲩ ⲁϥt ⲛⲟⲩⲙⲁⲉⲓⲧ: ⲡⲓ-
ⲙⲁⲉⲓⲧ: ⲛⲇⲉ ⲡⲉ tⲙⲛⲧⲙⲏⲉ ⲉⲛ-
ⲧⲁϥⲧⲁⲙⲁⲩ ⲁⲣⲁⲥ: ⲉⲧⲃⲉ ⲡⲉⲉⲓ:
ⲁⲥⲃⲱⲗⲕ ⲁⲣⲁϥ ⲛϭⲓ tⲡⲗⲁⲛⲏ: ⲁⲥ-
ⲡⲱⲧ: ⲛⲥⲱϥ ⲁⲥϩⲱϣ: ⲛϩⲏⲧϥ:
ⲁⲥⲟⲩⲱⲥϥ: ⲁⲩⲁϥⲧϥ: ⲁⲩϣⲉ: ⲁϥ-
ϣⲱⲡⲉ ⲛⲛⲟⲩⲧⲁϩ ⲙⲡⲓⲥⲁⲩⲛⲉ ⲛ-
ⲧⲉ ⲡⲓⲱⲧ: ⲛⲧⲁϥⲧⲉⲕⲟ ϭⲉ ⲉⲛ ϫⲉ
ⲁϩⲟⲩⲁⲙϥ ⲛⲉⲛⲧⲁϩⲟⲩⲁⲙϥ ⲇⲉ
ⲁϥt ⲛⲉⲩ ⲁⲧⲣⲟⲩϣⲱⲡⲉ ⲁⲩⲣⲉ-
ϣⲉ ⲛϩⲣⲏⲓ ⲛϩⲛ: ⲡⲓϭⲓⲛⲉ: ⲛⲧⲁϥ ⲛ-
ϫⲉ ⲛⲉⲉⲓ ⲛⲧⲁϥϭⲛⲧⲟⲩ ⲛϩⲏⲧϥ:
ⲁⲩⲱ ⲛⲧⲁϥ ⲁⲩϭⲛⲧϥ ⲛϩⲏⲧⲟⲩ: ⲡⲓ-
ⲁⲧϣⲁⲡϥ ⲛⲁⲧⲙⲉⲉⲩⲉ ⲁⲣⲁϥ: ⲡⲓ-
ⲱⲧ: ⲡⲉⲉⲓ ⲉⲧϫⲏⲕ ⲡⲉⲉⲓ ⲛⲧⲁϩ-
ⲧⲉⲛⲟ ⲙⲡⲧⲏⲣϥ ⲉⲣⲉⲡⲧⲏⲣϥ ⲛ-
ϩⲏⲧϥ ⲁⲩⲱ ⲡⲧⲏⲣϥ ⲉϥϣⲁⲁⲧ: ⲙⲙⲁϥ
ⲉⲁϥⲁⲙⲁϩⲧⲉ ⲙⲡⲓϫⲱⲕ ⲛⲧⲉⲩ
ⲛϩⲏⲧϥ ⲡⲉⲉⲓ ⲉⲧⲉⲙⲡⲉϥⲧⲉⲉⲓϥ
ⲙⲡⲧⲏⲣϥ ⲛⲉϥⲣ ϥⲑⲟⲛⲓ ⲉⲛ: ⲛϭⲓ
ⲡⲓⲱⲧ: ⲉⲩ ϭⲉ ⲙϥⲑⲟⲛⲟⲥ ⲡⲉⲧⲟⲩ-
ⲧⲱϥ ⲙⲛ ⲛⲉϥⲙⲉⲗⲟⲥ ⲉⲛⲉⲑⲉ
Page 19
ⲛⲅⲁⲣ ⲛⲧⲁⲡⲓⲁⲓⲱⲛ ϫ[ⲓ ⲡϫⲱⲕ]
ⲛⲧⲉⲩ: ⲛⲉⲩⲛⲁϣ ⲉⲓ ⲉⲛ[]
ⲡⲓⲱⲧ: ⲡⲉ ⲉϥⲁⲙⲁϩⲧⲉ ⲙⲡ[ⲓ]ϫⲱⲕ
ⲛⲧⲉⲩ ⲛϩⲣⲏⲓ ⲛϩⲏⲧϥ ⲉ[ϥ]-
t ⲙⲙⲁϥ ⲛⲉⲩ ⲛⲟⲩⲥⲧⲟ ϣⲁⲣⲁϥ
ⲙⲛ ⲟⲩⲥⲁⲩⲛⲉ: ⲟⲩⲉⲉⲓ ϩⲛ ⲟⲩ-
ϫⲱⲕ ⲛⲧⲁϥ ⲡⲉ ⲛⲧⲁϥⲧⲥⲉⲛⲟ
ⲙⲡⲧⲏⲣϥ ⲁⲩⲱ ⲡⲧⲏⲣϥ ⲉϥⲛϩⲏ-
ⲧϥ: ⲁⲩⲱ ⲛⲉⲣⲉⲡⲧⲏⲣϥ ϣⲁⲁⲧ:
ⲙⲙⲁϥ ⲡⲉ: ⲙⲡⲣⲏⲧⲉ ⲁⲃⲁⲗ ϩⲓ-
ⲧⲟⲟⲧϥ ⲛⲟⲩⲉⲉⲓ ⲉⲩⲛϩⲁⲉⲓⲛⲉ
ⲉⲩⲟⲉⲓ ⲛⲁⲧⲥⲁⲩⲛⲉ: ⲁⲣⲁϥ: ϣⲁϥ-
ⲟⲩⲱϣⲉ ⲁⲧⲣⲟⲩⲥⲟⲩⲱⲛϥ ⲁⲩⲱ
ⲁⲧⲣⲟⲩⲙⲣⲣⲓⲧϥ ⲙⲡⲓⲣⲏⲧⲉ ⲉⲩ
ⲅⲁⲣ: ⲡⲉⲛⲉⲣⲉⲡⲧⲏⲣϥ ϣⲁⲁⲧ: ⲙ-
ⲙⲁϥ: ⲉⲓⲙⲏⲧⲓ ⲁⲡⲓⲥⲁⲩⲛⲉ: ⲁ-
ⲡⲓⲱⲧ: ⲁϥϣⲱⲡⲉ ⲛϫⲁⲩⲙⲁⲓⲧ:
ⲉϥⲥϭⲣⲁϩⲧ ⲁⲩⲱ ⲉϥⲥⲣⲁϥⲧ: ⲙⲙⲁ
ⲛϫⲓ ⲥⲃⲱ ⲁϥⲓ ⲁⲧⲙⲏⲧⲉ ⲁϥϫⲉ
ⲡⲓϣⲉϫⲉ: ⲉϥⲟⲉⲓ ⲛⲟⲩⲥⲁϩ:
ⲁⲩⲉⲓ ϣⲁⲣⲁⲉⲓ ⲛϭⲓ ⲛⲥⲟϥⲟⲥ
ⲛϩⲣⲏⲓ ϩⲙ ⲡⲟⲩϩⲏⲧ: ⲟⲩⲁⲉⲉ-
ⲧⲟⲩ ⲉⲩⲡⲓⲣⲁⲍⲉ ⲙⲙⲁϥ ⲛⲧⲁϥ
ⲇⲉ ⲛⲉϥϫⲡⲓⲟ ⲙⲙⲁⲩ ϫⲉ ⲛⲉ:-
ϩⲛⲡⲉⲧϣⲟⲩⲉⲓⲧ ⲛⲉ: ⲁⲩⲙⲉⲥ-
ⲧⲱϥ ϫⲉ ⲛⲉϩⲛⲣⲙⲛ̅ϩⲏⲧ ⲉⲛ
ⲛⲉ ⲙⲁⲙⲏⲉ ⲙⲛⲛ̅ⲥⲁ ⲛⲉⲉⲓ ⲧⲏ-
ⲣⲟⲩ ⲁⲩⲉⲓ ϣⲁⲣⲁⲓ ⲛϭⲓ ⲛⲕⲉⲕⲟⲩⲓ
ϣⲏⲙ: ⲛⲉⲉⲓ ⲉⲧⲉ ⲡⲱⲟⲩ ⲡⲉ:
ⲡⲥⲁⲩⲛⲉ ⲙⲡⲓⲱⲧ: ⲉⲁⲩⲧⲱⲕ
ⲛⲉⲁⲩϫⲓ ⲥⲃⲱ ⲁⲛⲓⲙⲟⲩⲛⲅ
ⲛϩⲟ ⲛⲧⲉ ⲡⲓⲱⲧ: ⲁⲩⲥⲁⲩⲛⲉ
ⲁⲩⲥⲟⲩⲱⲛⲟⲩ ⲁⲩϫⲓ ⲉⲁⲩ ⲁⲩt
ⲉⲁⲩ ⲁϥⲟⲩⲱⲛϩ ⲁⲃⲁⲗ ϩⲙ ⲡⲟⲩ-
ϩⲏⲧ ⲛϭⲓ ⲡⲓϫⲱⲱⲙⲉ ⲉⲧⲁⲛϩ
ⲛⲧⲉ ⲛⲉⲧⲁⲛϩ ⲡⲉⲉⲓ ⲉⲧⲥⲏϩ ϩⲣⲏ-
ⲉⲓ: ϩⲙ ⲡⲓⲙⲉⲉⲩⲉ: ⲟⲩⲁϩⲙ ⲡⲓ-
ⲛⲟⲩⲥ
Page 20
[ⲛⲧⲉ ⲡ]ⲓⲱⲧ: ⲁⲩⲱ ϫⲓⲛ ϩⲁⲑⲏ ⲛⲧⲕⲁ-
[ⲧⲁ]ⲃⲟⲗⲏ ϩⲙⲡⲧⲏⲣϥ ⲉϥⲛϩⲣⲏⲓ ϩⲛ
ⲛⲓⲁⲧⲧⲉϩⲁⲩ ⲛⲧⲟⲟⲧϥ ⲡⲉⲉⲓ:
ⲉⲧⲉ ⲙⲛ ϭⲁⲙ ⲛⲗⲁⲩⲉ ⲁϥⲓⲧϥ ⲉⲡⲓ-
ⲇⲏ ⲉⲥⲕⲏ ⲙⲡⲉⲧⲛⲁϥⲓⲧϥ ⲛⲥⲉϩⲗ-
ϩⲱⲗϥ ⲉⲙⲡⲉⲗⲁⲩⲉ ϣⲟⲩⲁⲛϩ
ⲁⲃⲁⲗ: ϩⲛ ⲛⲉⲉⲓ ⲛⲧⲁⲩⲛϩⲟⲩⲧⲟⲩ
ⲁⲡⲓⲟⲩϫⲉⲉⲓ ⲉⲛⲉⲙⲡⲉϥⲉⲓ ⲉ-
ⲧⲙⲏⲧⲉ ⲛϭⲓ ⲡⲓϫⲱⲱⲙⲉ ⲉⲧⲙⲙⲉⲩ
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲡⲓϣⲁⲛϩⲏⲧ: ⲡⲓⲡⲓⲥⲧⲟⲥ
ⲓⲏⲥⲟⲩⲥ ⲁϥⲣ ϣⲁⲣϣϩⲏⲧ: ⲉϥϣⲱⲡ ⲛⲛⲓϩⲓⲥⲉ
ϩⲁⲛⲧⲉϥϥⲓ ⲙⲡⲓϫⲱⲱⲙⲉ ⲉⲧⲙ-
ⲙⲉⲩ ⲉⲡⲓⲇⲏ ϥⲥⲁⲩⲛⲉ ϫⲉ ⲡⲓⲙⲟⲩ
ⲛⲧⲟⲟⲧϥ ⲟⲩⲱⲛϩ ⲛϩⲁϩ ⲡⲉ ⲙ-
ⲡⲣⲏⲧⲉ ⲛⲛⲟⲩⲇⲓⲁⲑⲏⲕⲏ ⲉⲙⲡⲁ-
ⲧⲟⲩⲏⲛ ⲁⲣⲁⲥ ⲉⲥϩⲏⲡ ⲛϭⲓ tⲟⲩⲥⲓⲁ
ⲙⲡⲛⲉⲡ ⲙⲡⲏⲉⲓ: ⲉⲛⲧⲁϩⲙⲟⲩ
ⲙⲡⲣⲏⲧⲉ ⲇⲉ ⲙⲡⲧⲏⲣϥ ⲉⲧⲉ
ⲛⲉϥϩⲏⲡ: ⲉⲣⲉⲡⲓⲱⲧ ⲙⲡⲧⲏⲣϥ ⲟ
ⲛⲁϩⲟⲣⲁⲧⲟⲥ ⲉⲟⲩⲉⲉⲓ ⲁⲃⲁⲗ ⲛ-
ϩⲏⲧϥ ⲡⲉ ⲡⲉⲉⲓ: ⲉⲧⲉϣⲁⲣⲉⲙⲁ-
ⲉⲓⲧ ⲛⲓⲙ: ⲉⲓ ⲁⲃⲁⲗ: ϩⲓⲧⲟⲟⲧϥ ⲉ-
ⲧⲃⲉ ⲡⲉⲉⲓ: ⲁϥⲟⲩⲁⲛϩ ⲁⲃⲁⲗ ⲛϭⲓ
ⲓⲏⲥⲟⲩⲥ: ⲁϥϭⲁⲗⲉϥ ⲙⲡⲓϫⲱⲙⲉ: ⲉ-
ⲧⲙⲙⲉⲩ ⲁⲩⲁϥⲧϥ ⲁⲩϣⲉ: ⲁϥ-
ⲧⲱϭⲉ ⲙⲡⲇⲓⲁⲧⲁⲅⲙⲁ ⲁⲃⲁⲗ ⲛ-
ⲧⲉ ⲡⲓⲱⲧ: ϩⲓ ⲡⲉⲥⲧⲁⲩⲣⲟⲥ: ⲱ= ⲙⲛ-
tⲛⲁϭ ⲛⲥⲃⲱ ⲛⲧⲉⲉⲓϭⲁⲧ: ⲉϥⲥⲱⲕ
ⲙⲙⲁϥ ⲁⲡⲓⲧⲛ ⲁⲡⲙⲟⲩ ⲉⲣⲉⲡⲓⲱⲛϩ
ⲛⲁⲛⲏϩⲉ ⲧⲟ ϩⲓⲱⲱϥ ⲉⲁϥⲃⲱϣ
ⲙⲙⲁϥ ⲛⲛⲓⲡⲗϭⲉ ⲉⲧⲧⲉⲕⲁⲓⲧ:
ⲁϥt ϩⲓⲱⲱϥ ⲛⲧⲙⲛⲧⲁⲧ:ⲧⲉⲕⲟ
ⲡⲉⲉⲓ: ⲉⲧⲉ ⲙⲛ ϣϭⲁⲙ ⲛⲗⲁⲩⲉ
ⲁϣ ϥⲓⲧϥ ⲛⲧⲟⲟⲧϥ: ⲉⲁϥϣⲉ ⲁϩⲟⲩⲛ
ⲁⲛⲓⲙⲁⲉⲓⲧ: ⲉⲧϣⲟⲩⲉⲓⲧ: ⲛⲧⲉ
ⲛⲓϩⲣⲧⲉ: ⲁϥⲥⲓⲛⲉ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧⲟⲩ
ⲛⲛⲉⲉⲓ ⲉⲧⲃⲏϣ ⲁⲃⲁⲗ: ⲛⲧⲟⲟⲧⲥ
ⲛⲧⲃϣⲉ: ⲉϥⲟⲉⲓ ⲛⲛⲟⲩⲥⲁⲩⲛⲉ
ⲙⲛ ⲟⲩϫⲱⲕ ⲉϥⲱϣ ⲛⲛⲉⲧⲛϩⲏⲧ:
Page 21
.[.].[.]ⲧ ⲛⲧⲁⲣ[---]
ⲧⲥⲉⲃⲟ ⲛⲛⲉⲉⲓ: ⲉⲧⲁϫⲓ ⲥⲃ[ⲱ]
ⲛⲉⲧⲛⲁϫⲓ ⲥⲃⲱ ⲇⲉ ⲛⲉ ⲛⲉ-
ⲧⲁⲛϩ ⲉⲧⲥⲏϩ: ⲁⲡⲓϫⲱⲱⲙⲉ
ⲛⲧⲉ ⲛⲉⲧⲁⲛϩ ⲉⲩϫⲓ ⲥⲃⲱ: ⲁ-
ⲣⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ ⲉⲩϫⲓ ⲙⲙⲁⲩ
ⲛⲧⲟⲟⲧϥ ⲙⲡⲓⲱⲧ: ⲉⲩⲥⲧⲟ ⲙⲙⲁⲩ
ⲁⲣⲁϥ ⲛⲕⲉⲥⲁⲡ: ⲉⲡⲓⲇⲏ ⲉⲣⲉⲡ-
ϫⲱⲕ ⲛⲧⲉ ⲡⲧⲏⲣϥ ϩⲙ ⲡⲓⲱⲧ:
ⲁⲛⲁⲅⲕⲏ ⲁⲧⲣⲉⲡⲧⲏⲣϥ ϣⲉ ⲁ-
ϩⲣⲏⲓ ϣⲁⲣⲁϥ ⲧⲟⲧⲉ ⲉⲣⲉⲡⲟⲩ-
ⲉⲉⲓ ⲥⲁⲩⲛⲉ ϣⲁϥϫⲓ ⲛⲛⲉⲧⲉ
ⲛⲟⲩϥ ⲛⲉ: ⲁⲩⲱ ϣⲁϥⲥⲱⲕ ⲙ-
ⲙⲁⲩ ϣⲁⲣⲁϥ ⲡⲉⲧⲟⲉⲓ ⲅⲁⲣ ⲛ-
ⲁⲧⲥⲁⲩⲛⲉ: ϥϣⲁⲁⲧ: ⲁⲩⲱ ⲟⲩ-
ⲛⲁϭ ⲡⲉ ⲉⲧϥϣⲁⲁⲧ: ⲙⲙⲁϥ ⲉⲡⲓ-
ⲇⲏ ⲉϥϣⲁⲁⲧ: ⲙⲡⲉⲧⲛⲁ:-
ϫⲁⲕϥ ⲉⲡⲓⲇⲏ ⲉⲣⲉⲡϫⲱⲕ ⲛⲧⲉ
ⲡⲧⲏⲣϥ ϣⲟⲟⲡ ϩⲙ ⲡⲓⲱⲧ: ⲁⲛⲁⲅ-
ⲕⲏ ⲛⲇⲉ ⲁⲧⲣⲉⲡⲧⲏⲣϥ ϣⲉ:
ⲁϩⲣⲏⲓ ϣⲁⲣⲁϥ: ⲛⲧⲉⲡⲟⲩⲉⲉⲓ ⲡⲟⲩ-
ⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ ϫⲓ ⲛⲛⲉⲧⲉ ⲛⲟⲩϥ
ⲛⲉ: ⲛⲧⲁϥⲣ ϣⲣⲡ ⲛⲥⲁϩⲟⲩ ⲉⲁϥ-
ⲥⲃⲧⲱⲧⲟⲩ ⲁⲧⲉⲉⲓ ⲛⲛⲉⲉⲓ: ⲛ-
ⲧⲁϩⲓ ⲁⲃⲁⲗ ⲛϩⲏⲧϥ ⲛⲉⲉⲓ ⲛ-
ⲧⲁϥⲣ ϣⲁⲣⲡ ⲛⲥⲁⲩⲛⲉ: ⲙⲡⲟⲩ-
ⲣⲉⲛ ⲁⲑⲁⲏ: ⲁⲩⲙⲟⲩⲧⲉ ⲁⲣⲁⲩ
ϩⲱⲥ ⲟⲩⲉⲉⲓ ⲉϥⲥⲁⲩⲛⲉ ⲛⲧⲁϥ
ⲡⲉ ⲛⲧⲁϥⲧⲉⲩⲟ ⲙⲡⲉϥⲣⲉⲛ ⲛ-
ϭⲓ ⲡⲓⲱⲧ: ⲡⲉⲧⲉⲙⲡⲟⲩϫⲟⲩ ⲅⲁⲣ ⲙ-
ⲡⲉϥⲣⲉⲛ: ϥⲟⲉⲓ ⲛⲁⲧⲥⲁⲩⲛⲉ:
ⲙⲙⲁⲛ ⲉϣ ⲛⲣⲏⲧⲉ: ⲉⲣⲉⲟⲩ-
ⲉⲉⲓ: ⲛⲁⲥⲱⲧⲙ ⲉⲙⲡⲟⲩⲱϣ ⲙ-
ⲡⲉϥⲣⲉⲛ ⲡⲉⲧⲟⲉⲓ ⲅⲁⲣ ⲛⲁⲧ-
ⲥⲁⲩⲛⲉ ϣⲁ ⲧⲑⲁⲏ: ⲟⲩⲡⲗⲁⲥⲙⲁ
ⲡⲉ: ⲛⲧⲉ ⲧⲃϣⲉ: ⲁⲩⲱ ϥⲛⲁ-
ⲃⲱⲗ ⲁⲃⲁⲗ ⲛⲙⲙⲉⲥ ⲉⲓϣⲡⲉ ⲛ-
ⲙⲁⲛ ⲛⲓⲥⲱϣ ⲁϩⲣⲁⲩ ⲙⲛⲧⲉⲩ ⲙ-
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[ⲙ]ⲉ[ⲩ] ⲛⲛⲟⲩⲣⲉⲛ ⲙⲙⲛⲧⲉⲩ
ⲙⲙⲉⲩ ⲛⲧⲥⲙⲏ: ϩⲱⲥⲧⲉ ⲟⲩ-
ⲉⲉⲓ ⲉϥϣⲁⲥⲁⲩⲛⲉ: ⲟⲩⲁⲃⲁⲗ ⲡⲉ
ϩⲙ ⲡⲥⲁⲛϩⲣⲉ: ⲉⲩϣⲁⲙⲟⲩⲧⲉ ⲁ-
ⲣⲁϥ ϣⲁϥⲥⲱⲧⲙ ϣⲁϥⲣ ⲟⲩⲱ:
ⲁⲩⲱ ϣⲁϥⲛⲁⲩϩϥ ⲁⲡⲉⲧⲙⲟⲩⲧⲉ
ⲁⲣⲁϥ: ⲛϥϣⲉ: ⲁϩⲣⲏⲓ ϣⲁⲣⲁϥ ⲁⲩⲱ
ϣⲁϥⲙⲙⲉ ϫⲉ ⲉⲩⲙⲟⲩⲧⲉ ⲁⲣⲁϥ ⲛ-
ⲉϣ ⲛⲣⲏⲧⲉ: ⲉϥⲥⲁⲩⲛⲉ ϣⲁϥⲉⲓⲣⲉ
ⲙⲡⲟⲩⲱϣⲉ ⲙⲡⲉⲛⲧⲁϩⲙⲟⲩⲧⲉ
ⲁⲣⲁϥ ϣⲁϥⲟⲩⲱϣⲉ ⲁⲣ ⲉⲛⲉϥ ϣⲁϥ-
ϫⲓ ⲙⲧⲁⲛ: ϣⲁⲣⲉⲡⲣⲉⲛ ⲙⲡⲟⲩⲉⲉⲓ
ϣⲱⲡⲉ ⲛⲉϥ ⲡⲉⲧⲛⲁⲥⲁⲩⲛⲉ ⲙ-
ⲡⲓⲣⲏⲧⲉ ϣⲁϥⲙⲙⲉ: ϫⲉ ⲛⲧⲁϥⲓ ⲛ-
ⲧⲟⲛ: ⲁⲩⲱ ϫⲉ ⲉϥⲛⲛⲁ ⲁⲧⲟⲛ
ϣⲁϥⲙⲙⲉ ⲙⲡⲣⲏⲧⲉ ⲛⲟⲩⲉⲉⲓ:
ⲉⲁϥtϩⲉ ⲁϥⲛⲁⲩϩϥ ⲁⲃⲁⲗ ϩⲙ
ⲡⲉϥtϩⲉ ⲉⲁϥⲛⲁⲩϩϥ ⲁⲣⲁϥ ⲟⲩ-
ⲁⲉⲉⲧϥ: ⲁϥⲧⲉϩⲟ ⲛⲛⲉⲧⲉ ⲛⲟⲩϥ
ⲁⲣⲉⲧⲟⲩ ⲛⲉ: ⲁϥⲥⲧⲟ ⲛϩⲁϩ
ⲁⲃⲁⲗ ϩⲛ ⲧⲉⲡⲗⲁⲛⲏ ⲁϥⲥⲱⲕ
ϩⲓⲑⲏ ⲙⲙⲁⲩ ϣⲁ ⲛⲓⲙⲁⲉⲓⲧ:
ⲛⲧⲟⲟⲧⲟⲩ ⲛⲧⲁⲩⲕⲓⲙ ⲁⲃⲁⲗ ⲛ-
ϩⲏⲧⲟⲩ ⲉⲛⲧⲁⲩϫⲓ ⲛⲧⲉⲡⲗⲁⲛⲏ
ⲉⲧⲃⲉ ⲡⲓⲃⲁⲑⲟⲥ: ⲙⲡⲉⲧⲁⲕⲧⲁ-
ⲉⲓⲧ: ⲁⲙⲁⲉⲓⲧ ⲛⲓⲙ: ⲉⲙⲛ ⲡⲉ-
ⲧⲕⲧⲁⲉⲓⲧ: ⲁⲣⲁϥ ⲛⲉⲩⲛⲁϭ ⲙ-
ⲙⲁⲉⲓϩⲉ ⲧⲉ: ϫⲉ ⲛⲉⲩϩⲛ ⲡⲓⲱⲧ:
ⲉⲩⲥⲁⲩⲛⲉ ⲙⲙⲁϥ ⲉⲛ ⲁⲩⲱ ⲛⲉⲩ-
ϭⲙϭⲁⲙ ⲛⲉⲓ ⲁⲃⲁⲗ: ⲟⲩⲁⲉⲉⲧⲟⲩ
ⲡⲉ: ⲉⲡⲓⲇⲏ ⲛⲉⲩϣ ϭⲙϭⲁⲙ ⲉⲛ ⲁϣ-
ⲱⲡ ⲁⲣⲁⲩ ⲁⲩⲱ ⲁⲥⲁⲩⲛⲉ: ⲙⲡⲉ-
ⲧⲛⲉⲩⲛϩⲏⲧϥ: ⲉⲛⲉⲑⲉ ⲅⲁⲣ: ⲉ-
ⲛⲉⲙⲡⲉϥⲓ ⲁⲃⲁⲗ: ⲛϩⲏⲧϥ ⲛϭⲓ:
ⲡⲉϥⲟⲩⲱϣⲉ ⲁϥⲟⲩⲁⲛϩϥ ⲅⲁⲣ
ⲁⲃⲁⲗ: ⲁⲩⲥⲁⲩⲛⲉ ⲉⲩⲧⲏⲧ ⲛⲙ-
ⲙⲉⲥ ⲧⲏⲣⲟⲩ ⲛϭⲓ ⲛⲓtⲏ ⲛⲧⲟⲟⲧⲥ
ⲉⲧⲉ ⲡⲉⲉⲓ ⲡⲉ ⲡⲓⲥⲁⲩⲛⲉ ⲛⲧⲉ
ⲡⲓϫⲱⲱⲙⲉ ⲉⲧⲁⲛϩ ⲉⲛⲧⲁϥ-
ⲟⲩⲁⲛϩϥ: ⲛⲛⲓ-
Page 23
ⲁⲓⲱⲛ ⲁⲧⲑⲁⲏ ⲛⲛⲓⲥϩⲉ[ⲉⲓ ⲛⲧⲟ]-
ⲟⲧϥ ⲉϥⲟⲩⲁⲛϩ ⲁⲃⲁⲗ: ⲉⲓϣ[ⲉ]-
ϫⲉ ⲉϩⲛⲧⲟⲡⲟⲥ ⲉⲛ ⲛⲉ: ⲛⲧⲉ
ϩⲛⲥⲙⲏ ⲟⲩⲇⲉ ϩⲛⲥϩⲉⲉⲓ ⲉⲛ
ⲛⲉ: ⲉⲩϣⲁⲁⲧ: ⲛⲛⲟⲩϩⲣⲁⲩ
ϣⲓⲛⲁ ⲛⲧⲉⲟⲩⲉⲉⲓ ⲁϣⲟⲩ ⲛϥ-
ⲙⲉⲩⲉ ⲁⲩⲡⲉⲧϣⲟⲩⲉⲓⲧ:
ⲁⲗⲗⲁ ϩⲛⲥϩⲉⲉⲓ ⲛⲉ ⲛⲧⲉ t-
ⲙⲛⲧⲙⲏⲉ ⲛⲧⲁⲩ ⲉⲩϣⲉϫⲉ
ⲉⲩⲥⲁⲩⲛⲉ ⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ
ⲉⲟⲩⲙⲉⲉⲩⲉ ⲉϥϫⲏⲕ ⲡⲉ ⲡⲥϩⲉⲉⲓ
ⲡⲥϩⲉⲉⲓ ⲙⲡⲣⲏⲧⲉ ⲛⲛⲟⲩϫⲱ-
ⲱⲙⲉ: ⲉϥϫⲏⲕ ⲁⲃⲁⲗ: ⲉϩⲛⲥϩⲉ-
ⲉⲓ ⲛⲉ ⲁⲩⲥⲁϩⲟⲩ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧⲥ:
ⲛtⲙⲛⲧⲟⲩⲉⲉⲓ: ⲉⲁϩⲁⲡⲓⲱⲧ:
ⲥⲁϩⲟⲩ ⲛⲛⲓⲁⲓⲱⲛ ϣⲓⲛⲁ ⲁⲃⲁⲗ:
ϩⲓⲧⲟⲟⲧⲟⲩ ⲛⲛⲓⲥϩⲉⲉⲓ ⲛⲧⲟⲟⲧϥ:
ⲉⲩⲁⲥⲟⲩⲱⲛ ⲡⲓⲱⲧ: ⲉtⲥⲟϥⲓⲁ
ⲛⲧⲟⲟⲧϥ ⲉⲥⲣ ⲙⲉⲗⲉⲧⲁ ⲙ-
ⲡⲓϣⲉϫⲉ ⲉⲣⲉtⲥⲃⲱ ⲛⲧⲟⲟⲧϥ
ⲉⲥϣⲉϫⲉ ⲙⲙⲁϥ ⲡⲓⲥⲁⲩⲛⲉ ⲛ-
ⲧⲟⲟⲧϥ ⲁϥⲟⲩⲁⲛϩϥ ⲁⲃⲁⲗ:
ⲡⲓⲁⲥⲟ ⲛⲧⲟⲟⲧϥ ⲉϥⲟⲉⲓ ⲛ-
ⲛⲟⲩⲕⲗⲁⲙ ⲁϫⲱϥ: ⲉⲣⲉⲡⲓ-
ⲣⲉϣⲉ ⲛⲧⲟⲟⲧϥ ⲉϥⲧⲏⲧ:
ⲛⲙⲙⲉϥ: ⲡⲓⲉⲁⲩ ⲛⲧⲟⲟⲧϥ
ⲁϥϫⲓⲥⲉ: ⲙⲙⲁϥ ⲡⲓⲥⲙⲁⲧ:
ⲛⲧⲟⲟⲧϥ ⲁϥⲟⲩⲁⲛϩϥ ⲁ-
ⲃⲁⲗ: ⲡⲓⲙⲧⲁⲛ ⲛⲧⲟⲟⲧϥ ⲁϥ-
ϣⲁⲡϥ ⲁⲣⲁϥ tⲁⲅⲁⲡⲏ ⲛⲧⲟ-
ⲟⲧϥ ⲁⲥⲣ ⲟⲩⲥⲱⲙⲁ ϩⲓϣⲱⲱϥ ⲡⲓ-
ⲛⲁϩⲧⲉ ⲛⲧⲟⲟⲧϥ ⲁϥⲁⲙⲁϩⲧⲉ
ⲙⲙⲁϥ ⲡⲓⲣⲏⲧⲉ ⲉⲣⲉⲡⲓϣⲉ-
ϫⲉ ⲛⲧⲉ ⲡⲓⲱⲧ: ⲉϥⲙⲁⲁϩⲉ
ⲁⲃⲁⲗ ϩⲛ ⲡⲧⲏⲣϥ ⲉⲡⲟⲩⲧⲁϩ
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[ⲛⲧⲉ] ⲡⲓϩⲏⲧ: ⲛⲧⲟⲟⲧϥ ⲡⲉ: ⲁⲩⲱ
ⲟⲩⲙⲟⲩⲛⲅ ⲛϩⲟ ⲛⲧⲉ ⲡⲉϥⲟⲩ-
ⲱϣⲉ: ⲉϥϥⲓ ⲛⲧⲁϥ ϩⲁ: ⲡⲧⲏⲣϥ: ⲉϥ-
ⲥⲱⲧⲡ ⲙ:ⲙⲁⲩ ⲁⲩⲱ ⲁⲛ ⲉϥϫⲓ ⲙ-
ⲡⲙⲟⲩⲛⲅ ⲛϩⲟ ⲛⲧⲉ ⲡⲧⲏⲣϥ
ⲉϥⲥⲱⲧϥ ⲙⲙⲁⲩ ⲉϥⲥⲧⲟ ⲙⲙⲁⲩ
ⲁϩⲟⲩⲛ ⲁⲡⲓⲱⲧ: ⲁϩⲟⲩⲛ ⲁtⲙⲉⲉⲩ
ⲓⲏⲥⲟⲩⲥ ⲛⲧⲉ tⲙⲛⲧⲁⲧⲁⲣⲏϫⲥ ⲛⲧⲉ:
ⲡⲓϩⲗⲁϭ ⲉϥϭⲱⲗⲡ ⲙⲡⲉϥⲧⲁⲡ
ⲁⲃⲁⲗ: ⲛϭⲓ ⲡⲓⲱⲧ ⲡⲉϥⲧⲁⲡ ⲇⲉ
ⲡⲉ ⲡⲓⲡⲛⲉⲩⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ ⲉϥⲟⲩ-
ⲱⲛϩ ⲁⲃⲁⲗ: ⲙⲡⲓⲡⲉⲑⲏⲡ ⲛⲧⲟ-
ⲟⲧϥ: ⲡⲓⲡⲉⲑⲏⲡ ⲛⲧⲟⲟⲧϥ ⲡⲉ
ⲡⲉϥϣⲏⲣⲉ: ϣⲓⲛⲁ ϫⲉ ⲁⲃⲁⲗ
ϩⲛ ⲛⲓⲙⲉϩⲧ ⲛⲧⲟⲟⲧϥ ⲙⲡⲓⲱⲧ
ⲛⲥⲉⲥⲟⲩⲱⲛϥ: ⲛⲥⲉⲗⲟ ⲉⲩϩⲁ-
ⲥⲓ ⲛϭⲓ ⲛⲓⲁⲓⲱⲛ: ⲉⲩϣⲓⲛⲉ ⲛⲥⲁ
ⲡⲓⲱⲧ ⲉⲩⲙⲁⲧⲛ ⲙⲙⲁⲩ ⲙ-
ⲙⲁⲩ ⲛϩⲣⲏⲓ ⲛϩⲏⲧϥ: ⲉⲩⲥⲁⲩ-
ⲛⲉ ϫⲉ ⲡⲉⲉⲓ ⲡⲉ ⲡⲓⲙⲧⲁⲛ ⲉⲁϥ-
ⲙⲟⲩϩ: ⲙⲡⲓϣⲧⲁ ⲁϥⲃⲱⲗ ⲁⲃⲁⲗ
ⲙⲡⲓⲥⲝⲏⲙⲁ: ⲡⲓⲥⲝⲏⲙⲁ ⲛⲧⲟⲟ-
ⲧϥ ⲡⲉ ⲡⲕⲟⲥⲙⲟⲥ: ⲡⲉⲉⲓ ⲉⲛ-
ⲧⲁϥϣⲙϣⲉ ⲛϩⲏⲧϥ:
ⲡⲙⲁ ⲅⲁⲣ ⲉⲧⲉ ⲟⲩⲛ ⲕⲱϩ ⲙⲙⲉⲩ
ϩⲓt ⲧⲱⲛ ⲟⲩϣⲧⲁ ⲡⲉ: ⲡⲙⲁ
ⲇⲉ ⲉⲧⲉ tⲙⲛⲧⲟⲩⲉⲉⲓ: ⲟⲩ-
ϫⲱⲕ ⲡⲉ: ⲉⲡⲓⲇⲏ ⲛⲧⲁϥϣⲱⲡⲉ
ⲛϭⲓ ⲡⲓϣⲧⲁ ϫⲉ ⲛⲉⲩⲥⲁⲩⲛⲉ
ⲉⲛ ⲙⲡⲓⲱⲧ: ⲡⲉ: ⲧⲟⲧⲉ: ⲉⲩϣⲁⲛ-
ⲥⲟⲩⲱⲛ ⲡⲓⲱⲧ: ϥⲛⲁϣⲱⲡⲉ ⲉⲛ
ϫⲓⲛ ⲡⲓⲛⲉⲩ ⲛϭⲓ ⲡⲓϣⲧⲁ ⲙⲡⲣⲏⲧⲉ
ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧⲥ ⲛⲧⲙⲛⲧⲁⲧⲥⲁⲩ-
ⲛⲉ ⲛⲧⲉ ⲟⲩⲉⲉⲓ ⲧⲟⲧⲉ ⲉϥϣⲁ-
ⲥⲁⲩⲛⲉ: ϣⲁⲥⲃⲱⲗ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟ-
ⲧⲥ ⲛϭⲓ ⲧⲙⲛⲧⲁⲧⲥⲁⲩⲛⲉ: ⲛⲧⲟ
ⲟⲧϥ: ⲙⲡⲣⲏⲧⲉ ⲙⲡⲕⲉⲕⲉⲓ ⲉϣⲁϥ-
ⲃⲱⲗ ⲁⲃⲁⲗ: ⲉϥϣⲁⲛⲟⲩⲱⲛϩ:
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ⲛϭⲓ ⲡⲟⲩⲁⲉⲓⲛ ⲙⲡⲓⲣⲏⲧⲉ ⲁⲛ
ⲡⲓϣⲧⲁ ϣⲁϥⲃⲱⲗ ⲁⲃⲁⲗ: ϩⲣⲏ[ⲓ]
ϩⲛ ⲡⲓϫⲱⲕ ⲉϥⲟⲩⲁⲛϩ ϭⲉ ⲉⲛ
ϫⲓⲛ ⲡⲓⲛⲉⲩ ⲛϭⲓ ⲡⲓⲥⲝⲏⲙⲁ ⲁⲗ-
ⲗⲁ ⲉϥⲛⲁⲃⲱⲗ ⲁⲃⲁⲗ: ⲛϩⲣⲏⲓ
ϩⲛ ⲡⲧⲱⲧ ⲛⲧⲉ tⲙⲛⲧⲟⲩ-
ⲉⲉⲓ: tⲛⲟⲩ ⲅⲁⲣ: ⲛⲟⲩϩⲃⲏⲩⲉ
ⲥⲉⲕⲏ ⲛⲉⲩ ⲉⲩϣⲏϣ ϩⲛ ⲡⲟⲩⲁ-
ⲉⲓϣ ⲉⲣⲉtⲙⲛⲧⲟⲩⲉⲉⲓ ⲛⲁϫⲱⲕ
ⲙⲙⲁⲉⲓⲧ: ⲁⲃⲁⲗ ⲛϩⲣⲏⲓ ϩⲛ t-
ⲙⲛⲧⲟⲩⲉⲉⲓ ⲉⲣⲉⲡⲟⲩⲉⲉⲓ ⲡⲟⲩ-
ⲉⲉⲓ ⲛⲁϫⲓ ⲙⲙⲁϥ: ⲛϩⲣⲏⲓ ϩⲛ
ⲟⲩⲥⲁⲩⲛⲉ ⲉϥⲛⲁⲥⲱⲧϥ ⲙⲙⲁϥ
ⲁⲃⲁⲗ ϩⲛⲛ ⲟⲩⲧⲟ: ⲛⲣⲏⲧⲉ: ⲁϩⲟⲩⲛ
ⲁⲩⲙⲛⲧⲟⲩⲉⲉⲓ: ⲉϥⲟⲩⲱⲙ
ⲛtϩⲩⲗⲏ ⲛϩⲣⲏⲓ ⲛϩⲏⲧϥ ⲙ-
ⲡⲣⲏⲧⲉ ⲛⲛⲟⲩⲥⲉⲧⲉ ⲁⲩⲱ ⲡⲕⲉ-
ⲕⲉⲓ ϩⲛ ⲟⲩⲁⲉⲓⲛ ⲡⲙⲟⲩ ϩⲛ ⲟⲩ-
ⲱⲛϩ ⲉⲓϣⲡⲉ ⲁⲛⲉⲉⲓ ϭⲉ ϣⲱⲡⲉ
ⲙⲡⲟⲩⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ ⲙⲙⲁⲛ
ⲟⲩⲛ ⲡⲉⲧⲉϣϣⲉ ⲁⲣⲁⲛ ϭⲉ
ⲛⲧⲛⲙⲉⲩⲉ ⲁⲡⲧⲏⲣϥ ϣⲓⲛⲁ:
ⲉⲣⲉⲡⲓⲏⲉⲓ ⲛⲁϣⲱⲡⲉ ⲉϥⲟⲩⲁ:-
ⲁϥ: ⲁⲩⲱ ⲉϥⲥϭⲣⲁϩⲧ ⲁtⲙⲛⲧ-
ⲟⲩⲉⲉⲓ: ⲙⲡⲣⲏⲧⲉ ⲛϩⲁⲉⲓⲛⲉ
ⲉⲁⲩⲡⲱⲛⲉ ⲁⲃⲁⲗ ϩⲛ ϩⲛⲙⲁ
ⲉⲩⲛⲧⲉⲩ ⲙⲙⲉⲩ ⲛϩⲉⲛ-
ⲥⲕⲉⲩⲟⲥ: ⲛϩⲣⲏⲓ ϩⲛ ϩⲛ-
ⲧⲟⲡⲟⲥ ⲉⲛⲁⲛⲟⲩⲟⲩ: ⲉⲛ
ⲛⲉϣⲁⲩⲟⲩⲁϭⲡⲟⲩ: ⲁⲩⲱ ⲙⲁϥ-
t ⲁⲥⲓ ⲛϭⲓ ⲡⲛⲉⲡ ⲙⲡⲏⲉⲓ ⲁⲗ-
ⲗⲁ ϣⲁⲥⲣⲉϣⲉ: ϫⲉ ⲛϩⲣⲏⲓ ⲅⲁⲣ
ϩⲛ ⲡⲙⲁ ⲛⲛⲓⲥⲕⲉⲩⲟⲥ ⲉ-
ⲑⲁⲩ: ⲛⲉⲧⲙⲏϩ ⲛⲉⲧⲉϣⲁⲩ-
ϫⲁⲕⲟⲩ ⲁⲃⲁⲗ ϫⲉ ⲧⲉⲉⲓ ⲧⲉ
ⲧⲉⲕⲣⲓⲥⲓⲥ ⲛⲧⲁϩⲉⲓ ⲁⲃⲁⲗ:
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ⲙⲡⲥⲁ ⲛⲧⲡⲉ: ⲉⲁⲥt ϩⲉⲡ: ⲁⲟⲩ-
ⲁⲛ ⲛⲓⲙ: ⲉⲩⲥⲏϥⲉ ⲧⲉ ⲉⲥϣⲁⲗⲙ
ⲙϥⲟ ⲥⲛⲉⲩ ⲉⲥϣⲱⲱⲧ: ⲛ-
ⲥⲁ ⲡⲓⲥⲁ ⲙⲛ ⲡⲉⲉⲓ: ⲉⲁϥⲓ ⲁⲧⲙⲏ-
ⲧⲉ ⲛϭⲓ ⲡⲓϣⲉϫⲉ: ⲉⲧⲛϩⲣⲏⲉⲓ
ϩⲛ ⲡϩⲏⲧ: ⲛⲛⲉⲧϣⲉϫⲉ ⲙⲙⲁϥ
ⲟⲩϩⲣⲁⲩ ⲟⲩⲁⲉⲉⲧϥ ⲉⲛ ⲡⲉ ⲁⲗ:-
ⲗⲁ ⲁϥⲣ ⲟⲩⲥⲱⲙⲁ: ⲟⲩⲛⲁϭ ⲛ-
ϣⲧⲁⲣⲧⲣ ⲁϥϣⲱⲡⲉ ⲛϩⲣⲏⲓ ϩⲛ
ⲛⲥⲕⲉⲩⲟⲥ ϫⲉ ϩⲁⲉⲓⲛⲉ ⲁϩⲟⲩ-
ϣⲟⲩⲱⲟⲩ ϩⲛⲕⲁⲩⲉ ⲁϩⲟⲩⲙⲁ-
ϩⲟⲩ ϫⲉⲥ ϩⲛⲕⲁⲩⲉ ⲁϩⲟⲩⲥϩⲛⲏ
ⲧⲟⲩ: ϩⲛⲕⲁⲩⲉ ⲁϩⲟⲩⲡⲁⲛⲟⲩ
ϩⲁⲉⲓⲛⲉ ⲁϩⲟⲩⲧⲟⲩⲃⲁⲩ ϩⲛⲕⲉ-
ⲕⲁⲩⲉ ⲁϩⲟⲩⲡⲱϣⲉ ⲙⲁⲉⲓⲧ:
ⲛⲓⲙ ⲁⲩⲕⲓⲙ ⲁⲩⲱ ⲁⲩϣⲧⲁⲣⲧⲣ
ϫⲉ ⲙⲛⲧⲟⲩ ⲥⲙⲛⲉ: ⲙⲙⲉⲩ
ⲟⲩⲧⲉ ⲙⲛⲧⲉⲩ ⲥⲧⲁⲥⲓⲥ ⲉⲥⲉⲗⲁ-
ⲗⲧ: ⲛϭⲓ tⲡⲗⲁⲛⲏ: ⲉⲛⲥⲙⲙⲉ
ⲉⲛ ϫⲉ ⲉⲩ ⲡⲉ: ⲉⲧⲥⲛⲁⲉⲉⲓϥ ⲉⲥ-
ⲙⲁⲕϩ ⲛϩⲏⲧ: ⲉⲥⲛⲉϩⲡⲉ: ⲉⲥ-
ⲱⲥϩ: ⲙⲙⲁⲥ ⲁⲃⲁⲗ: ϫⲉ ⲥⲙⲙⲉ
ⲉⲛ: ⲁⲗⲁⲩⲉ: ⲉⲡⲓⲇⲏ ⲁϥϩⲱⲛ
ⲁⲣⲁⲥ ⲛϭⲓ ⲡⲓⲥⲁⲩⲛⲉ ⲉⲧⲉ ⲡⲉⲉⲓ
ⲡⲉ: ⲡⲓⲧⲉⲕⲟ ⲛⲧⲉⲥ: ⲙⲛ ⲛⲉⲥtⲏ
ⲧⲏⲣⲟⲩ tⲡⲗⲁⲛⲏ ⲥϣⲟⲩⲉⲓⲧ: ⲉ-
ⲙⲛ ⲗⲁⲩⲉ ⲛϩⲏⲧⲥ: ⲁⲥⲉⲓ ⲁⲧⲙⲏ-
ⲧⲉ: ⲛϭⲓ tⲧⲙⲛⲧⲙⲏⲉ ⲁϩⲟⲩ-
ⲥⲟⲩⲱⲛⲥ: ⲛϭⲓ ⲛⲓtⲏ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲥ
ⲁⲩⲣ ⲁⲥⲡⲁⲍⲉ: ⲙⲡⲓⲱⲧ: ϩⲛ ⲟⲩⲙⲏ-
ⲉ: ⲙⲛ ⲟⲩϭⲁⲙ ⲉⲥϫⲏⲕ ⲁⲃⲁⲗ: ⲉⲥ-
ⲧⲱⲧ ⲙⲙⲁⲩ ⲙⲛ ⲡⲓⲱⲧ: ϫⲉ ⲟⲩ-
ⲁⲛ ⲅⲁⲣ ⲛⲓⲙ ⲉⲧⲙⲁⲓⲉ ⲛtⲧⲙⲛⲧ-
ⲙⲏⲉ ϫⲉ tⲧⲙⲛⲧⲙⲏⲉ ⲡⲉ ⲣⲱϥ
ⲙⲡⲓⲱⲧ: ⲡⲓⲗⲉⲥ ⲛⲧⲟⲟⲧϥ ⲡⲉ ⲡⲓ-
ⲡⲛⲉⲩⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ: ⲡⲉⲧⲧⲱϭⲉ ⲙ-
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ⲙⲁϥ ⲁtⲧⲙⲛⲧⲙⲏⲉ ⲉϥⲧⲱϭⲉ
ⲙⲙⲁϥ ⲁⲣⲱϥ ⲙⲡⲓⲱⲧ: ⲁⲃⲁⲗ
ϩⲙ ⲡⲓⲗⲉⲥ ⲛⲧⲟⲟⲧϥ ⲉϥⲁ-
ϫⲓ ⲙⲡⲓⲡⲛⲉⲩⲙⲁ ⲉⲧⲟⲩⲁⲁⲃ
ⲉⲡⲉⲉⲓ ⲡⲉ ⲡⲟⲩⲱⲛϩ ⲁⲃⲁⲗ ⲙⲡⲓ-
ⲱⲧ: ⲁⲩⲱ ⲡϭⲱⲗⲡ ⲁⲃⲁⲗ ⲛⲧⲉϥ
ϣⲁ ⲛⲉϥⲁⲓⲱⲛ ⲁϥⲟⲩⲱⲛϩ ⲁⲃⲁⲗ
ⲙⲡⲓⲡⲉⲑⲏⲡ: ⲛⲧⲟⲟⲧϥ ⲁϥⲃⲁⲗϥ
ⲁⲃⲁⲗ ⲛⲓⲙ: ⲅⲁⲣ: ⲡⲉⲧϣⲱⲡ ⲉⲓ-
ⲙⲏⲧⲓ ⲁⲡⲓⲱⲧ: ⲟⲩⲁⲉⲉⲧϥ ⲙⲁ-
ⲉⲓⲧ ⲛⲓⲙ ϩⲛt ⲛⲧⲉϥ ⲛⲉ: ⲛⲧⲁⲩ-
ⲥⲟⲩⲱⲛϥ ϫⲉ ⲛⲧⲁⲩⲉⲓ ⲁⲃⲁⲗ
ⲛϩⲏⲧϥ ⲙⲡⲣⲏⲧⲉ ⲛϩⲛϣⲏ-
ⲣⲉ: ⲉⲩϩⲛ ⲟⲩⲣⲱⲙⲉ ⲉϥ-
ϫⲏⲕ ⲁⲃⲁⲗ: ⲛⲉⲩⲥⲁⲩⲛⲉ ⲙ-
ⲙⲁϥ ⲡⲉ: ϫⲉ ⲛⲉⲙⲡⲁⲧⲟⲩ-
ϫⲓ ⲙⲟⲣϥⲏ: ⲟⲩⲧⲉ ⲙⲡⲁ-
ⲧⲟⲩϫⲓ ⲣⲉⲛ ⲉⲧϣⲁϥⲙⲓⲥⲉ
ⲙⲡⲟⲩⲉⲓ ⲡⲟⲩⲉⲉⲓ ⲛϭⲓ ⲡⲓⲱⲧ
ⲧⲟⲧⲉ ⲉⲩϣⲁⲛϫⲓ ϥⲟⲣⲙⲏ
ⲙⲡⲓⲥⲁⲩⲛⲉ ⲛⲧⲟⲟⲧϥ
ⲉⲙⲙⲁⲛ ⲉⲩⲛϩⲏⲧϥ ⲥⲉ-
ⲥⲁⲩⲛⲉ: ⲙⲙⲁϥ: ⲉⲛ: ⲡⲓⲱⲧ: ⲛ-
ⲧⲁϥ: ϥϫⲏⲕ ⲁⲃⲁⲗ ⲉϥⲥⲁⲩ-
ⲛⲉ ⲁⲙⲁⲉⲓⲧ ⲛⲓⲙ: ⲉⲧⲛϩⲏⲧϥ
ⲉϣⲱⲡⲉ ⲉϥϣⲁⲛⲟⲩⲱϣⲉ
ⲡⲉⲧϥⲟⲩⲁϣϥ ϥⲟⲩⲱⲛϩ ⲙⲙⲁϥ
ⲉϥt ⲙⲟⲣϥⲏ ⲛⲉϥ: ⲁⲩⲱ ⲉϥt
ⲣⲉⲛ ⲛⲉϥ ⲁⲩⲱ ⲁⲩⲱ ⲥⲁϥt ⲣⲉⲛ
ⲛⲉϥ ⲁⲩⲱ ⲉϥⲧⲣⲟ ⲙⲙⲁϥ
ⲁⲧⲣⲟⲩϣⲱⲡⲉ: ⲛⲛⲉⲉⲓ: ⲉⲧⲉⲙ-
ⲡⲁⲧⲟⲩϣⲱⲡⲉ: ⲥⲉⲟⲉⲓ ⲛⲁⲧ-
ⲥⲁⲩⲛⲉ: ⲙⲡⲉⲛⲧⲁϩⲧⲥⲉⲛⲁⲩ
ⲛⲉⲉⲓϫⲟⲩ ϭⲉ ⲙⲙⲁⲥ ⲉⲛ ϫⲉ
ϩⲛⲗⲁⲩⲉ ⲛⲉ ⲛⲉⲉⲓ ⲉⲧⲉⲙⲡⲁ-
ⲧⲟⲩϣⲱⲡⲉ: ⲁⲗⲗⲁ ⲥⲉϣⲟⲟⲡ:
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ϩⲙ ⲡⲉⲧⲛⲁⲟⲩⲱϣⲉ
ⲁⲧⲣⲟⲩϣⲱⲡⲉ ⲉϥϣⲁⲛ-
ⲟⲩⲱϣⲉ ⲙⲡⲣⲏⲧⲉ
ⲙⲡⲕⲁⲓⲣⲟⲥ ⲉⲧⲛⲛⲏⲩ ϩⲛⲉⲉⲩ
ⲛⲓⲙ: ⲉⲙⲡⲁⲧⲟⲩⲱⲛϩ ⲁⲃⲁⲗ
ϥⲥⲁⲩⲛⲉ: ⲛⲧⲁϥ ⲙⲡⲉⲧϥⲛⲁ-
ⲛⲧϥ: ⲁⲃⲁⲗ: ⲡⲕⲁⲣⲡⲟⲥ ⲛⲧⲁϥ
ⲉⲧⲉⲙⲡⲁⲧϥⲟⲩⲱⲛϩ ⲁⲃⲁⲗ
ϥⲥⲁⲩⲛⲉ ⲛⲗⲁⲩⲉ ⲉⲛ: ⲟⲩⲇⲉ
ϥⲣ ⲗⲁⲩⲉ: ⲛϩⲱϥ ⲉⲛ ⲁⲛ ⲡⲓ-
ⲣⲏⲧⲉ: ⲙⲁⲉⲓⲧ ⲛⲓⲙ ⲉⲧϣⲟⲟⲡ:
ϩⲱⲱϥ ϩⲛ ⲡⲓⲱⲧ: ϩⲛⲁⲃⲁⲗ
ϩⲛ ⲡⲉⲧϣⲟⲟⲡ: ⲛⲉ ⲡⲉⲛ-
ⲧⲁϥⲧⲉϩⲁϥ ⲛⲧⲁϥ ⲁ-
ⲣⲉⲧϥ: ⲁⲃⲁⲗ ϩⲛ ⲡⲉⲧϣⲟⲟⲡ
ⲉⲛ: ϫⲉ ⲡⲉⲧⲉⲙⲛⲧⲉϥ ⲛⲟⲩ-
ⲛⲉ ⲙⲙⲉⲩ ⲙⲛⲧⲉϥ: ⲟⲩ-
ⲁ:ⲧⲁϩ ⲙⲙⲉⲩ ⲁⲛ: ⲁⲗ-
ⲗⲁ ⲉϥⲙⲉⲩⲉ ⲛ:ⲉϥ
ϫⲉ ⲁϩⲓϣⲱⲡⲉ: ⲉⲓⲧⲉ ⲁⲛ
ϥⲛⲁⲃⲱⲗ ⲁⲃⲁⲗ: ϩⲓⲧⲟⲟⲧϥ
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲡⲉⲧⲉⲛⲉϥϣⲟ-
ⲟⲡ ⲡⲧⲏⲣϥ ⲉⲛ ⲉϥⲛⲁ-
ϣⲱⲡⲉ: ⲉⲛ ⲁⲛ ⲉⲩ ϭⲉ ⲡⲉⲧⲁϥ-
ⲟⲩⲁϣϥ ⲁⲧⲣⲉϥⲙⲉⲉⲩⲉ ⲁⲣⲁϥ
ϫⲉ ⲁⲉⲓϣⲱⲡⲉ ⲙⲡⲣⲏⲧⲉ ⲛⲛⲓ-
ϩⲁⲉⲓⲃⲉ ⲙⲛ ⲛⲓϥⲁⲛⲧⲁⲥⲓⲁ:
ⲛⲧⲟⲩϣⲏ ⲡϭⲓⲛⲧⲣⲉϥⲣ
ⲟⲩⲁⲉⲓⲛ ⲛϭⲓ ⲡⲟⲩⲁⲉⲓⲛ ⲉⲑⲣⲧⲉ
ⲉⲛⲧⲁϥϫⲓⲧⲥ: ⲛϭⲓ ⲡⲉⲉⲓ ⲉⲧⲙ-
ⲙⲉⲩ ⲉϥϣⲁϥⲙⲙⲉ ϫⲉ ⲟⲩⲗⲁⲩ-
ⲉ ⲡⲉ ⲡⲓⲣⲏⲧⲉ ⲛⲉⲩⲟⲉⲓ ⲛⲁⲧ-
ⲥⲁⲩⲛⲉ ⲁⲡⲓⲱⲧ: ⲉⲛⲧⲁϥ ⲡⲉ
Page 29
ⲉⲛⲉⲩⲛⲉⲩ ⲁⲣⲁϥ ⲉⲛ ⲉⲡⲓⲇⲏ ⲛⲉ-
ϥⲟⲉⲓ ⲛⲟⲩϩⲣⲧⲉ: ⲙⲛ ⲟⲩϣⲧⲣ-
ⲧⲣ ⲙⲛ ⲟⲩⲙⲛⲧⲁⲧ:ⲧⲱⲕ: ⲁⲣⲉⲧⲥ:
ⲙⲛ ⲟⲩⲙⲛⲧϩⲏⲧ: ⲥⲛⲉⲩ: ⲙⲛ ⲟⲩ-
ⲡⲱϣⲉ: ⲛⲉⲩⲛ ϩⲁϩ ⲙⲙⲛⲧⲁ-
ⲡϭⲗⲁ: ⲉⲩⲣ ϩⲱϥ ⲁⲃⲁⲗ ϩⲓⲧⲟ-
ⲟⲧϥ: ⲛⲛⲉⲉⲓ ⲟⲩⲁϩⲛ ϩⲛⲙⲛⲧⲁⲧ:-
ⲥⲃⲱ ⲉⲩϣⲟⲩⲉⲓⲧ: ⲙⲡⲣⲏⲧⲉ:
ⲉϣⲁⲣⲟⲩⲥⲙⲙⲛⲧⲟⲩ ⲁⲡⲛⲕⲁⲧ:-
ⲕⲉ ⲛⲥⲉϭⲓⲛⲉ ⲙⲙⲁⲩ: ϩⲛ ⲛⲣⲉ-
ⲥⲟⲩⲉ: ⲉⲩϣⲧⲣⲧⲁⲣⲧ ⲏ ⲟⲩⲙⲁ
ⲡⲉⲧⲟⲩⲡⲱⲧ: ⲁⲣⲁϥ ⲏ ⲉⲩⲟ ⲛ-
ⲁⲧⲛⲁⲙⲧⲉ ⲉⲩⲉⲓ ⲉⲁⲩⲡⲱⲧ
ⲛⲥⲁ ϩⲛϩⲁⲉⲓⲛⲉ ⲏ ⲉⲩϩⲛ ϩⲛ-
ⲙⲛⲧⲧⲁⲉⲓⲥⲏϣⲉ: ⲏ ⲉⲩϣⲱⲡ:
ϩⲛϩⲛⲥⲏϣⲉ: ⲛⲧⲉⲩ ⲏ ⲉⲁⲩϩⲁ-
ⲉⲓⲉ ⲁⲃⲁⲗ ϩⲛ ϩⲛⲙⲁ ⲉⲩϫⲁⲥⲓ
ⲏ ⲉⲩⲥⲱⲕ ⲁϩⲣⲏⲓ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧϥ
ⲙⲡⲁⲏⲣ ⲉⲙⲛ ⲧⲛϩ ⲣⲱ ⲙⲙⲁⲩ
ϩⲛⲥⲁⲡ ⲁⲛ ⲉⲓϣϫⲉ ϩⲁⲉⲓⲛⲉ:
ⲛⲉⲧ:ϩⲁⲗϩⲗ ⲙⲙⲁⲩ ⲉⲙⲛ ⲡⲉⲧ-
ⲡⲱⲧ: ⲣⲱ ⲛⲥⲱⲟⲩ ⲏ ⲛⲧⲁⲩ ⲉⲩ-
ⲙⲟⲩⲟⲩⲧ: ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲟⲩ:
ϫⲉ ⲁⲩϫⲱϩⲙ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟ-
ⲧϥ ⲙⲡⲥⲛⲁϥ ⲛⲛⲉⲉⲓ ϣⲁ:
ⲡⲥⲁⲡ: ⲉⲧⲉϣⲁⲩⲛⲉϩⲥⲉ ⲛϭⲓ
ⲛⲉⲉⲓ: ⲉⲧⲉϣⲁⲩϣⲉ ϩⲛ ⲛⲉⲉⲓ
ⲧⲏⲣⲟⲩ: ⲙⲁⲩⲛⲉⲩ ⲁⲗⲁⲩⲉ:
ⲛϭⲓ ⲛⲉⲉⲓ ⲉⲧⲉ ⲛⲉⲟⲩⲛ ϩⲣⲏⲓ
ϩⲛ ⲛⲉⲉⲓ ⲧⲏⲣⲟⲩ ⲛϣⲧⲁⲣⲧⲣ
ⲁⲃⲁⲗ ϫⲉ ⲛⲉϩⲛⲗⲁⲩⲉ ⲛⲉ
ⲛⲉⲉⲓ ⲙⲡⲓⲣⲏⲧⲉ ⲡⲣⲏⲧⲉ ⲡⲉ
ⲡⲉⲉⲓ ⲛⲛⲉⲛⲧⲁⲩⲛⲟⲩϫⲉ:
ⲛtⲙⲛⲧⲁⲧⲥⲁⲩⲛⲉ ⲁⲃⲁⲗ
ⲙⲙⲁⲩ ⲙⲡⲣⲏⲧⲉ ⲙⲡⲛⲕⲁ-
ⲧⲕⲉ: ⲉⲙⲁⲩⲁⲡϥ ϫⲉ ⲟⲩⲗⲁⲩⲉ
ⲡⲉ ⲟⲩⲇⲉ ⲙⲁⲩⲱⲡ ⲛⲛⲉϥ-
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ⲕⲉϩⲃⲏⲩⲉ: ϫⲉ ϩⲛϩⲃⲏⲩⲉ ⲉⲩ-
ⲥⲙⲙⲁⲛⲧ ⲛⲉ: ⲁⲗⲗⲁ ϣⲁⲟⲩ-
ⲕⲁⲁⲩ ⲛⲥⲱⲟⲩ ⲙⲡⲣⲏⲧⲉ ⲛ-
ⲟⲩⲣⲉⲥⲟⲩⲉ ϩⲛ ⲧⲟⲩϣⲏ: ⲡⲓⲥⲁⲩ-
ⲛⲉ ⲛⲧⲉ ⲡⲓⲱⲧ: ⲛⲥⲉϣⲓⲧϥ: ⲉ-
ⲡⲟⲩⲁⲉⲓⲛ: ⲡⲉ ⲡⲣⲏⲧⲉ ⲡⲉ ⲡⲉⲉⲓ
ⲛⲧⲁϥⲉⲉⲓϥ: ⲉϥⲛⲕⲁⲧⲕⲉ ⲛ-
ϭⲓ ⲡⲟⲩⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ ⲙⲡⲥⲁⲡ
ⲉⲛⲉϥⲟⲉⲓ ⲛⲁⲧⲥⲁⲩⲛⲉ:
ⲟⲩⲁϩⲁ ⲡⲣⲏⲧⲉ ⲡⲉ ⲡⲉⲉⲓ ⲛ-
ⲧⲣⲉϥⲥⲁⲧⲛⲉ ⲕⲁⲧⲁ ⲑⲉ ⲛ-
ⲧⲁϥⲛⲉϩⲥⲉ: ⲁⲩⲱ ⲟⲩⲡⲉⲧⲛⲁ-
ⲛⲟⲩϥ ⲙⲡⲣⲱⲙⲉ ⲉⲧⲁⲥⲧⲁϥ
ⲛϥⲛⲉϩⲥⲉ: ⲟⲩⲁϩⲛ ⲟⲩⲙⲁⲕⲁ-
ⲣⲓⲟⲥ ⲡⲉ ⲡⲉⲉⲓ ⲛⲧⲁϥⲟⲩⲏⲛ
ⲁⲛⲃⲉⲗ ⲛⲛⲓⲃⲗⲗⲉⲉⲩ ⲟⲩⲁϩ
ⲁϥⲡⲱⲧ: ⲛⲥⲱϥ ⲛϭⲓ ⲡⲓⲡⲛⲉⲩⲙⲁ
ⲉtⲏⲥ ⲁⲃⲁⲗ ϩⲛ ⲡⲧⲣⲉϥ-
ⲧⲟⲩⲛⲁⲥϥ: ⲉⲁϥt ⲧⲟⲟⲧϥ
ⲙⲡⲉⲧϣⲏϣ ⲁϩⲣⲏⲓ ϩⲓ ⲡⲉ-
ⲥⲏⲧ: ⲁϥⲧⲣⲉϥⲧⲱⲕ ⲁⲣⲉⲧϥ
ⲁϫⲛ ⲛⲉϥⲟⲩⲉⲣⲓⲧⲉ: ϫⲉ ⲛⲉ-
ⲙⲡⲁⲧϥⲧⲱⲟⲩⲛ ⲇⲉ ⲡⲉ ⲡⲓⲥⲁⲩ-
ⲛⲉ ⲛⲧⲙ ⲡⲓⲱⲧ: ⲟⲩⲁϩⲁ ⲡⲟⲩ-
ⲱⲛϩ ⲁⲃⲁⲗ: ⲙⲡⲉϥϣⲏⲣⲉ ⲁϥ-
t ⲛⲉⲩ ⲣⲓⲧⲉ ⲁⲙⲙⲉ: ⲛ-
ⲧⲁⲣⲟⲩⲛⲉⲩ ⲅⲁⲣ ⲁⲣⲁϥ: ⲁⲩⲱ ⲁⲩ-
ⲥⲱⲧⲙ ⲁⲣⲁϥ: ⲁϥt ⲛⲉⲩ ⲁⲧⲣⲟⲩ-
ϫⲓ tⲡⲉ: ⲁⲃⲁⲗ ⲙⲙⲁϥ ⲟⲩⲁϩⲛ
ⲁⲧⲟⲩϣⲁⲗⲙⲉϥ: ⲟⲩⲁϩⲛⲛ ⲧⲟⲩⲉⲙⲁϩⲧⲉ ⲁϫⲛ ⲡϣⲣⲙⲛ-
ⲣⲓⲧ: ⲉⲁϥⲟⲩⲱⲛϩ ⲁⲃⲁⲗ:
ⲉϥⲧⲁⲙⲟ ⲙⲙⲁⲩ: ⲁⲡⲓⲱⲧ ⲡⲓ-
ⲁⲧϣⲁⲡϥ: ⲉⲁϥⲛⲓϥⲉ ⲛϩⲏⲧⲟⲩ
ⲙⲡⲉⲧϩⲛ ⲡⲓⲙⲉⲉⲩⲉ ⲉϥⲉⲓ-
ⲣⲉ ⲙⲡⲉϥⲟⲩⲱϣⲉ ⲉⲁⲩϫⲓ ⲙ-
ⲡⲟⲩⲁⲉⲓⲛ ⲛϭⲓ ϩⲁϩ: ⲁⲩⲕⲁⲧⲟⲩ
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ⲁⲣⲁϥ ϫⲉ ⲛⲉⲩⲟⲉⲓ ⲛϣⲙⲙⲟ ⲡⲉ
ⲁⲩⲱ ⲛⲉⲩⲛⲉⲩ ⲁⲡⲉϥⲉⲓⲛⲉ ⲉⲛ
ⲡⲉ ⲁⲩⲱ ⲛⲉⲙⲡⲟⲩⲥⲟⲩⲱ-
ⲛϥ ⲛϭⲓ ⲑⲩⲗⲏ ϫⲉ ⲛⲧⲁϥⲉⲓ ⲁ-
ⲃⲁⲗ ϩⲓⲧⲟⲟⲧⲥ ⲛⲟⲩⲥⲁⲣⲭ ⲛ-
ⲥⲙⲁⲧ: ⲉⲙⲡⲉⲗⲁⲩⲉ ϩⲱⲥ ⲛtϭⲛ-
ⲙⲁⲁϩⲉ ⲛⲧⲟⲟⲧϥ ϫⲉ tⲙⲛⲧ-
ⲁⲧ:ⲧⲉⲕⲟ ⲟⲩⲙⲛⲧⲁⲧⲉⲙⲁϩⲧⲉ
ⲙⲙⲁⲥ ⲧⲉ ⲉϥϣⲉϫⲉ ⲁⲛ
ϩⲛ ϩⲃⲃⲣⲣⲉ: ϫⲓⲛ ⲉϥϣⲉϫⲉ ⲁ:-
ⲡⲉⲧϩⲛ ϥⲏⲧ: ⲙⲡⲓⲱⲧ: ⲉⲁϥ-
ⲉⲓⲛⲉ ⲁⲃⲁⲗ: ⲙⲡϣⲉϫⲉ ⲛⲁⲧ:-
ϣⲧⲁ: ⲉⲁϥϣⲉϫⲉ ⲁⲃⲁⲗ ϩⲛ
ⲣⲱϥ ⲛϭⲓ ⲡⲟⲩⲁⲉⲓⲛ
ⲟⲩⲁϩⲛ tⲥⲙⲏ ⲛⲧⲟⲟⲧϥ
ⲛⲧⲁⲥⲙⲓⲥⲉ ⲙⲡⲓⲱⲛⲉϩ ⲁϥ-
t ⲛⲉⲩ: ⲙⲉⲩⲉ ϩⲓ ⲙⲛⲧⲣⲙⲛ̅ϩⲏⲧ:
ϩⲓ ⲛⲁⲉⲓ ϩⲓ ⲟⲩϫⲉⲉⲓⲇⲉ ϩⲓ ⲡⲡⲛⲉⲩⲙⲁ ⲛ-
ϭⲁⲙ: ⲁⲃⲁⲗ ϩⲛ tⲙⲛⲧⲁⲧⲁⲣⲏϫⲥ ⲛ-
ⲧⲉ ⲡⲓⲱⲧ: ⲟⲩⲁϩⲛ tⲙⲛⲧϩⲗⲁϭ
ⲉⲁϥⲧⲣⲟⲩⲱϫⲛ ⲛϭⲓ ⲛⲓⲕⲟⲗⲁⲥⲓⲥ:
ⲙⲛ ⲛⲓⲙⲁⲥⲧⲓⲅⲭ: ϫⲉ ⲛⲧⲁⲩ ⲡⲉⲧⲉ:-
ⲛⲉⲩⲥⲁⲣⲙ: ⲛϩⲣⲉϥ ⲛⲛⲓϩⲁⲉⲓⲛⲉ:
ⲛⲧⲁⲩⲣ ϩⲁⲉ ⲙⲡⲓⲛⲁⲉ ⲛϩⲣⲏⲓ ϩⲛ
tⲡⲗⲁⲛⲏ ⲟⲩⲁϩⲛ ϩⲛⲥⲛⲉⲩϩ
ⲁⲩⲱ ⲙⲛ ⲟⲩϭⲁⲙ: ⲁϥⲃⲁⲗⲟⲩ ⲁ-
ⲃⲁⲗ ⲁⲩⲱ ⲁϥϫⲡⲓⲁⲩ ϩⲛ ⲡⲥⲁⲩⲛⲉ
ⲡⲉ: ⲁϥϣⲱⲡⲉ ⲉϥⲟⲉⲓ ⲛⲟⲩ-
ⲙⲁⲉⲓⲧ: ⲛⲛⲉⲉⲓ ⲉⲛⲉⲩⲥⲁⲣⲙ
ⲁⲩⲱ ⲟⲩⲥⲁⲩⲛⲉ: ⲛⲛⲉⲉⲓ ⲉⲧⲟⲓ
ⲛⲁⲧⲥⲁⲩⲛⲉ: ⲟⲩϭⲓⲛⲉ ⲛⲛⲉⲉⲓ ⲉ-
ⲛⲉⲩϣⲓⲛⲉ: ⲟⲩⲁϩⲛ: ⲟⲩⲧⲁϫⲣⲟ
ⲛⲛⲉⲉⲓ ⲉⲧⲉⲛⲉⲩⲛⲁⲉⲓⲛ ⲁⲣⲁⲩ
ⲟⲩⲙⲛⲧⲁⲧϫⲱϩⲙ ⲛⲛⲉⲉⲓ ⲉⲧⲉ-
ⲛⲉⲩϫⲁϩⲙ ⲉⲛⲧⲁϥ ⲡⲉ ⲡϣⲱⲥ
ⲉⲛⲧⲁϩⲕⲱⲉ ⲛⲥⲱϥ: ⲙⲡⲓⲡⲥⲧⲉ-
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ⲯⲓⲥ ⲛⲉⲥⲁⲩ ⲉⲧⲉⲙⲡⲟⲩⲥⲱⲣⲙ
ⲁϥⲉⲓ ⲁϥϣⲓⲛⲉ ⲛⲥⲁ ⲡⲉⲉⲓ ⲛⲧⲁϥ-
ⲥⲱⲣⲙ ⲁϥⲣⲉϣⲉ ⲛⲧⲁⲣⲉϥ-
ϭⲓⲛⲉ ⲙⲙⲁϥ ϫⲉ ⲡⲓⲡⲥⲧⲉⲯⲉⲓⲥ
ⲟⲩⲱⲡ ⲡⲉ: ⲉϥϩⲛ ⲧϭⲓϫ ⲛϭⲃⲟⲩⲣ:
ⲉⲥⲉⲙⲁϩⲧⲉ ⲙⲙⲁϥ: ⲡⲥⲁⲡ:
ⲛⲧⲁϥ ⲉⲧⲟⲩⲛⲁϭⲓⲛⲉ ⲙⲡⲟⲩ-
ⲉⲉⲓ ϣⲁⲣⲉⲡⲱⲡ ⲧⲏⲣϥ ⲁⲧⲟⲩ
ⲡⲱⲱⲛⲉ ⲁⲧⲟⲩⲛⲉⲙ: ⲡⲓⲣⲏⲧⲉ
ⲡⲉⲧϣⲁⲁⲧ ⲙⲡⲓⲟⲩⲉⲉⲓ: ⲉⲧⲉ
ⲧⲉⲉⲓ ⲧⲉ: tⲟⲩⲛⲉⲙ ⲧⲏⲣⲥ ⲉⲧⲉ-
ϣⲁⲥⲥⲱⲕ ⲙⲡⲉⲛⲧⲁϩⲣ ϣⲧⲁ ⲛⲥ:-
ϫⲓ ⲙⲙⲁϥ ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧⲥ ⲛt-
ⲧⲁⲉⲓⲉ ⲛϭⲃⲟⲩⲣ: ⲛϥⲡⲱⲛⲉ ⲛtⲟⲩ-
ⲛⲉⲙ ⲁⲩⲱ ⲡⲓⲣⲏⲧⲉ: ⲛⲧⲉⲡⲱⲡ
ⲣ ϣⲉ: ⲡⲓⲙⲁⲉⲓⲛⲉ: ⲙⲡⲉⲧⲛ
ⲡⲟⲩϩⲣⲁⲩ ⲡⲉ: ⲡⲓⲱⲧ ⲡⲉ ⲡⲉⲉⲓ:
ⲕⲁⲛ ϩⲛ ⲯⲁⲃⲁⲧⲧⲟⲛ ⲉⲡⲉⲥⲁⲩ
ⲛⲧⲁϥϭⲓⲛⲧϥ ⲉⲁϥϩⲁⲉⲓⲉ: ⲁⲡⲓ-
ϩⲓⲉⲓⲧ: ⲁϥⲣ ϩⲱⲃ ⲁⲣⲁϥ ⲁϥⲧⲛϩⲟ
ⲙⲡⲓⲉⲥⲁⲩ ⲉⲁϥⲛⲧϥ ⲁϩⲣⲏⲓ
ϩⲛ ⲡⲓϩⲓⲉⲓⲧ ϫⲉⲕⲁⲥⲉ ⲉⲣⲉⲧⲛⲁ-
ⲙⲙⲉ ⲛϩⲏⲧ ϫⲉ ⲉⲩ ⲡⲉ ⲡⲥⲁⲃ-
ⲃⲁⲧⲟⲛ ⲡⲉⲉⲓ ⲉⲧⲉⲙⲉϣϣⲉ ⲛ-
ⲧⲉⲡⲟⲩϫⲉⲉⲓ ⲟⲩⲱⲥϥ ⲛϩⲏⲧϥ
ϫⲉⲕⲁⲥⲉ ⲉⲣⲉⲧⲛϣⲉϫⲉ ⲁⲃⲁⲗ
ϩⲛ ⲡⲓϩⲱⲟⲩ ⲉⲧⲛϩⲣⲏⲉⲓ ⲡⲉⲉⲓ
ⲉⲧⲉ ⲙⲛⲧⲉϥ ⲟⲩϣⲏ ⲙⲙⲉⲩ
ⲟⲩⲁϩⲛ ⲁⲃⲁⲗ ϩⲙ ⲡⲟⲩⲁⲉⲓⲛ::
ⲉⲧⲉⲙⲁϥϩⲱⲧⲡ: ϫⲉ ϥϫⲏⲕ ⲁⲃⲁⲗ
ϣⲉϫⲉ ϭⲉ ⲁⲃⲁⲗ ϩⲙ ϥⲏⲧ ϫⲉ
ⲛⲧⲱⲧⲛⲛⲉ ⲡⲉ ⲡⲓϩⲱⲟⲩ ⲉⲧϫⲏⲕ
ⲁⲃⲁⲗ ⲁⲩⲱ ⲉϥⲟⲩⲏϩ: ϩⲛ ⲧⲏⲛⲉ
ⲛϭⲓ ⲡⲟⲩⲁⲉⲓⲛ: ⲉⲧⲉⲙⲁϥⲱϫⲛ
ϣⲉϫⲉ ⲁⲧⲙⲏⲉ ⲙⲛ ⲛⲉⲉⲓ ⲉⲧϣⲓ-
ⲛⲉ ⲛⲥⲱⲥ ⲁⲩⲱ ⲡⲥⲁⲩⲛⲉ ⲛⲛⲉⲉⲓ:
ⲛⲧⲁⲩⲣ ⲛⲁⲃⲓ ⲛϩⲣⲏⲓ ϩⲛ ⲧⲟⲩⲡⲗⲁⲛⲏ
ⲛⲧⲱⲧⲛ ⲛⲉ ⲛⲓϣⲏⲣⲉ ⲛⲧⲉ ⲡⲙⲙⲉ
ⲛϩⲏⲧ
Page 33
ⲧⲁϫⲣⲟ ⲛⲧⲟⲩⲣⲓⲧⲉ ⲛⲛⲉⲉⲓ ⲛ-
ⲧⲁϩⲥⲗⲁⲧⲉ: ⲟⲩⲁϩⲁ ⲥⲱⲧ ⲛ:ⲛⲉ
ⲧⲛϭⲓϫ ⲁⲛⲉⲉⲓ ⲉⲧϣⲱⲛⲉ: ⲥⲁⲛϣ
ⲛⲛⲉⲉⲓ ⲉⲧϩⲕⲉⲉⲓⲧ: ⲁⲩⲱ ⲛⲉⲧϩⲁ:-
ⲥⲓ ⲛⲧⲉⲧⲛt ⲙⲧⲁⲛ ⲛⲛⲉⲩ: ⲛⲧⲉ-
ⲧⲛⲧⲟⲩⲛⲉⲥ ⲛⲉⲉⲓ ⲉⲧⲟⲩⲱϣⲉ ⲁ-
ⲧⲱⲱⲛ: ⲛⲧⲉⲧⲛⲛⲉϩⲥⲉ ⲛⲛⲉⲧⲛ-
ⲕⲁⲧⲕⲉ: ⲛⲧⲱⲧⲛ ⲛⲅⲁⲣ: ⲧⲉ: ⲧⲙⲛⲧ-
ⲣⲙⲛ̅ϩⲏⲧ: ⲉⲧ:ⲧⲁⲕⲙ ⲉϣⲱⲡⲉ ⲉⲣⲉ-
ϣⲁⲛⲡⲧⲱⲕ: ⲣ tϩⲉ: ϣⲁϥⲧⲱⲕ
ⲛϩⲟⲩⲟ ϫⲓ ϩⲣⲏⲧⲛ ⲁⲣⲱⲧⲛ ⲙⲙⲓⲛ
ⲙⲓⲛ ⲙⲙⲱⲧⲛ: ⲙⲡⲣϫⲓ ϩⲣⲏⲧⲛ ⲁϩⲛ-
ⲕⲁⲩⲉ: ⲉⲧⲉ ⲛⲉⲉⲓ ⲛⲉ: ⲛⲧⲁⲧⲉⲧⲛ-
ⲛⲁϫⲟⲩ ⲁⲃⲁⲗ ⲙⲙⲱⲧⲛ: ⲛⲉⲛⲧⲁⲧⲉ:-
ⲧⲛⲕⲁⲃⲁⲗ ⲙⲙⲁⲩ ⲙⲡⲣⲥⲱⲧⲉ
ⲁⲣⲁⲩ ⲁⲟⲩⲁⲙⲟⲩ: ⲙⲡⲣⲣ̅ ϫⲁⲗⲉⲥ
ⲙⲡⲣⲣ̅ ϥⲛⲧ ϫⲉ ⲁⲧⲉⲧⲛⲟⲩⲱ
ⲉⲣⲉⲧⲛⲛⲟⲩϩⲉ: ⲙⲙⲁϥ ⲁⲃⲁⲗ
ⲙⲡⲣϣⲱⲡⲉ ⲉⲣⲉⲧⲛⲟⲉⲓ ⲛⲧⲟ-
ⲡⲟⲥ ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ ϫⲉ ⲁⲧⲉ-
ⲧⲛⲟⲩⲱ ⲉⲣⲉⲧⲛⲟⲩⲱⲥϥ ⲙⲙⲁϥ
ⲙⲡⲣⲧⲁϫⲣⲟ ⲛⲛⲉⲧⲛϫⲣⲟⲡ ⲛⲉ-
ⲉⲓ ⲉⲧϩⲁⲉⲓⲉ ϩⲱⲥ ⲟⲩⲥⲟϩⲉ ⲡⲉ
ⲟⲩⲗⲁⲩⲉ ⲅⲁⲣ ⲡⲉ ⲡⲓⲁⲧϩⲉⲡ ⲁϫⲓ-
ⲧϥ ⲛϭⲁⲛⲥ ⲛϩⲟⲩⲟ ⲁⲡⲓϩⲉⲡ:
ϫⲉ ⲛⲧⲁϥ ⲅⲁⲣ: ⲡⲉⲧⲙⲙⲉⲩ
ϥⲓⲣⲉ ⲛⲛⲉϥϩⲃⲏⲩⲉ: ϩⲱⲥ ⲟⲩ-
ⲁⲧ:ϩⲉⲡ ⲡⲉ ⲡⲉⲉⲓ ⲛⲧⲁϥ ϩⲱⲥ
ⲟⲩⲇⲓⲕⲁⲓⲟⲥ ⲡⲉ ϥⲓⲣⲉ ⲛⲛⲉϥ-
ϩⲃⲏⲩⲉ ϩⲛ ϩⲛⲕⲉⲕⲁⲩⲉ: ⲉⲓⲣⲉ
ϭⲉ ⲛⲧⲱⲧⲛ ⲙⲡⲟⲩⲱϣ ⲙⲡⲓⲱⲧ:
ϫⲉ ⲛⲧⲱⲧⲛ ϩⲛⲁⲃⲁⲗ ⲙⲙⲁϥ
ϫⲉ ⲡⲓⲱⲧ: ⲅⲁⲣ ϥϩⲁⲗϭ ⲁⲩⲱ ϩⲛ
ⲡⲓⲟⲩⲱϣⲉ ⲛⲧⲟⲟⲧϥ: ⲟⲩⲡⲉⲧⲛⲁ-
ⲛⲟⲩϥ ⲛⲉ:ⲁϥϫⲓ ⲥⲁⲩⲛⲉ: ⲁⲛⲉⲧⲉ
ⲛⲟⲩⲧⲛ ⲛⲉ ⲛⲧⲉⲧⲛⲙ̅ⲧⲁⲛ ⲙ-
ⲙⲱⲧⲛ ⲁϫⲱⲟⲩ ⲁⲃⲁⲗ ⲅⲁⲣ ϩⲛ ⲛⲓ-
ⲟⲩⲧⲱⲱϩ: ϣⲁⲩϫⲓ ⲥⲁⲩⲛⲉ ⲁⲛⲉ-
ⲧⲉ ⲛⲟⲩⲧⲛ ⲛⲉ ϫⲉ ⲛϣⲏⲣⲉ ⲙⲡⲓⲱⲧ
Page 34
ⲛⲧⲁⲩ ⲛⲉ ⲡⲉϥⲥⲧⲁⲉⲓ ϫⲉ ϩⲛⲁ-
ⲃⲁⲗ ⲛⲉ: ϩⲛ ⲧⲝⲁⲣⲓⲥ ⲛⲧⲉ ⲡⲉϥ-
ϩⲟ ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲡⲓⲱⲧ ⲙⲁⲓⲉ:
ⲙⲡⲉϥⲥⲧⲁⲉⲓ ⲁⲩⲱ ϥⲟⲩⲱⲛϩ ⲙⲙⲁϥ
ⲁⲃⲁⲗ: ϩⲙ ⲙⲁ ⲛⲓⲙ: ⲁⲩⲱ ⲉϥϣⲁⲧⲱϩ
ⲙⲛ tϩⲩⲗⲏ ϣⲁϥt ⲙⲡⲉϥⲥⲧⲁⲉⲓ
ⲁⲡⲟⲩⲁⲉⲓⲛ ⲁⲩⲱ ϩⲛ ⲡⲉϥⲥϭⲣⲁϩⲧ
ϣⲁϥⲧⲣⲉϥⲣ ⲥⲁ ⲧⲡⲉ: ⲛⲥⲙⲁⲧ ⲛⲓⲙ
ⲛϩⲣⲁⲩ ⲛⲓⲙ ⲙⲙⲉϣϫⲉ ⲅⲁⲣ ⲉⲛ ⲛⲉⲧ:-
ϣⲱⲗⲙ ⲁⲡⲥⲧⲁⲉⲓ: ⲁⲗⲗⲁ ⲡⲥⲧⲁⲉⲓ:
ⲡⲉⲡⲛⲉⲩⲙⲁ ⲡⲉⲧⲉ ⲟⲩⲛⲧⲉϥ ⲙⲙⲉⲩ ⲙ-
ⲡϣⲱⲗⲙ ⲁⲩⲱ ϣⲁϥⲥⲱⲕ ⲙⲙⲁϥ
ⲛⲉϥ ϣⲁⲣⲁϥ ⲁⲩⲱ ⲛϥⲱⲙⲥ ⲁϩⲣⲏⲓ
ϩⲛ ⲡⲥⲧⲁⲉⲓ ⲙⲡⲓⲱⲧ: ⲛⲧϥⲙⲁ-
ⲛⲉϥ ϭⲉ ⲛϥϫⲓⲧϥ ⲁϩⲣⲏⲓ ⲁⲡⲙⲁ
ⲛⲧⲁϥⲉⲓ ⲁⲃⲁⲗ ⲙⲙⲉⲩ ⲁⲃⲁⲗ
ϩⲙ ⲡⲓⲥⲧⲁⲉⲓ ⲛϣⲁⲣⲡ ⲉⲧⲁ-
ⲣϣ ⲟⲩⲉⲉⲓ ϩⲛⲛ ⲟⲩⲡⲗⲁⲥⲙⲁ
ⲙⲯⲩⲝⲓⲕⲟⲛ ⲡⲉ ⲉϥⲟⲉⲓ
ⲙⲡⲣⲏⲧⲉ ⲛⲟⲩⲙⲁⲩ ⲉϥⲁⲣϣ
ⲉⲛⲧⲁϩⲱⲧⲉ: ⲉϥϩⲛ ⲟⲩⲕⲁϩ: ⲉϥ-
ⲧⲏⲕ ⲉⲛ ⲉⲧⲉ:ϣⲁⲣⲟⲩⲙⲉⲩⲉ
ⲁⲣⲁϥ ⲛϭⲓ ⲛⲉⲧⲛⲉⲩ ⲁⲣⲁϥ ϫⲉ ⲟⲩ-
ⲕⲁϩ ⲡⲉ: ⲙⲛⲛ̅ⲥⲱⲥ ⲉϣⲁϥⲃⲱⲗ
ⲛⲕⲉⲥⲁⲡ: ⲉⲣⲉϣⲁⲛⲟⲩⲛⲓϥⲉ
ⲥⲁⲕϥ ϣⲁϥϩⲙⲁⲙ: ⲛⲓⲥⲧⲁⲉⲓ
ϭⲉ ⲉⲧⲁⲣϣ ϩⲛⲁⲃⲁⲗ: ϩⲛ ⲡⲓⲡⲱϣⲉ
ⲛⲉ ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲁϥⲓ ⲛϭⲓ ⲡⲛⲁϩ-
ⲧⲉ: ⲁϥⲃⲱⲗ ⲙⲡⲓⲡⲱϣⲉ ⲁⲃⲁⲗ
ⲁⲩⲱ ⲁϥⲉⲓⲛⲉ ⲙⲡⲓⲡⲗⲏⲣⲱⲙⲁ
ⲉⲧϩⲏⲙ: ⲛⲧⲉ tⲁⲅⲁⲡⲏ ϫⲉⲕⲁⲥⲉ
ⲡⲁⲣⲁϣ: ⲛⲉϥⲥⲱⲧⲉ ⲁϣⲱⲡⲉ
ⲁⲗⲗⲁ tⲙⲛⲧⲟⲩⲉⲉⲓ ⲧⲉ: ⲛⲧⲉ
ⲡⲓⲙⲉⲉⲩⲉ ⲉⲧϫⲏⲕ ⲁⲃⲁⲗ: ⲡⲉ-
ⲉⲓ ⲡⲉ ⲡⲗⲟⲅⲟⲥ ⲙⲡⲓϣⲙⲛⲟⲩϥⲉ ⲛ-
ⲧϭⲓⲛⲉ: ⲛⲧⲉ ⲡⲓⲡⲗⲏⲣⲱⲙⲁ ⲛⲛⲉ-
ⲉⲓ ⲉⲧⲥⲁⲙⲧ: ⲁⲃⲁⲗ ϩⲁϫⲱϥ:
Page 35
ⲙⲡⲓⲟⲩϫⲉⲉⲓ:ⲧⲉⲉⲓ ⲉⲧⲛⲛⲏⲩ:
ⲁⲃⲁⲗ: ⲙⲡⲥⲁ ⲛϩⲣⲉ: ⲉⲥⲥⲁⲙⲧ
ⲛϭⲓ ⲧⲟⲩϩⲉⲗⲡⲓⲥ ⲉⲧⲟⲩⲥⲁⲙⲧ
ⲁⲃⲁⲗ ϩⲏⲧⲥ ⲉⲧⲉ ⲡⲉⲩⲉⲓⲛⲉ:
ⲡⲉ ⲡⲟⲩⲁⲉⲓⲛ ⲉⲧⲉ ⲙⲛ ϩⲁⲉⲓⲃⲉⲥ
ⲛϩⲏⲧϥ ⲉⲓϣϫⲉ ⲙⲡⲥⲁⲡ: ⲉ-
ⲧⲙⲙⲉⲩ ϣⲁϥⲙⲁⲁϩⲉ: ⲁⲉⲓ ⲛϭⲓ
ⲡⲓⲡⲗⲏⲣⲱⲙⲁ ⲉⲛⲧⲁϥϣⲱⲡⲉ ⲉⲛ
ⲛϭⲓ ⲡⲓϣⲧϣ ⲛtϩⲩⲗⲏ ⲁⲃⲁⲗ ϩⲓⲧⲟ-
ⲟⲧⲥ ⲛtⲙⲛⲧⲁⲧⲁⲣⲏϫⲥ ⲛⲧⲉ
ⲡⲓⲱⲧ: ⲉⲧⲛⲛⲏⲩ ⲁⲧⲛ ⲟⲩⲁⲉⲓϣ ⲙ-
ⲡⲓϣⲧⲁ ⲕⲁⲓⲧⲟⲓⲅⲉ ⲙⲡⲉⲗⲁⲩⲉ
ϭⲙϭⲁⲙ ⲛϫⲟⲟⲥ ϫⲉ ϥⲛⲁⲉⲓ ⲙⲡ-
ⲣⲏⲧⲉ: ⲛϭⲓ ⲡⲓⲁⲧ:ⲧⲉⲕⲟ ⲁⲗⲗⲁ ⲁϥⲁ-
ϣⲉⲉⲉⲓ ⲛϭⲓ ⲡⲓⲃⲁⲑⲟⲥ ⲛⲧⲉ ⲡⲓ-
ⲱⲧ: [4ϩⲁϩⲧⲏϥ ⲉⲛ:]4 ⲁⲩⲱ ⲛⲉϥϣⲟⲟⲡ
ϩⲁϩⲧⲏϥ ⲉⲛ ⲛϭⲓ ⲡⲓⲙⲉⲩⲉ ⲛⲧⲉ
tⲡⲗⲁⲛⲏ: ⲟⲩϩⲱϥ ⲛⲥϩⲙ ⲡⲉ:
ⲟⲩϩⲱϥ ⲉϥⲙⲁⲧⲛ ⲛⲥⲉϩⲱϥ
ⲁⲣⲉⲧϥ: ⲡⲉ: ϩⲛ ⲡⲓϭⲓⲛⲉ ⲙⲡⲉⲉⲓ
ⲛⲧⲁϩⲓ ϣⲁ ⲡⲉⲉⲓ ⲉⲧⲉϥⲛⲁⲧⲁ:-
ⲥⲧⲟ ⲙⲙⲁϥ: ⲡⲓⲧⲁⲥⲧⲟ ⲅⲁⲣ: ⲥⲉ-
ⲙⲟⲩⲧⲉ ⲁⲣⲁϥ ϫⲉ ⲙⲉⲧⲁⲛⲟⲓⲁ
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲁtⲙⲛⲧⲁⲧ:ⲧⲉⲕⲟ
ⲛⲓϥⲉ ⲁⲃⲁⲗ: ⲁⲥⲟⲩⲁϩⲥ ⲛⲥⲁ ⲡⲉⲛ-
ⲧⲁϥⲣ ⲛⲁⲃⲓ: ϫⲉⲕⲁⲥⲉ ⲉϥⲉⲙ-
ⲧⲁⲛ ⲙⲙⲁϥ ⲡⲕⲱⲉ ⲅⲁⲣ ⲁⲃⲁⲗ ⲡⲉ
ⲡϣⲱϫⲡ: ⲁⲡⲟⲩⲁⲉⲓⲛ ϩⲛ ⲡⲓϣⲧⲁ
ⲡⲓϣⲉϫⲉ ⲛⲧⲉ ⲡⲓⲡⲗⲏⲣⲱⲙⲁ:
ⲡⲥⲁⲉⲓⲛ ⲅⲁⲣ ϣⲁϥⲡⲱⲧ: ⲁⲡⲙⲁ ⲉ-
ⲧⲉ ⲟⲩⲛ ϣⲱⲛⲉ ⲛϩⲏⲧϥ ϫⲉ ⲡⲓⲟⲩ-
ⲱϣⲉ: ⲛⲧⲁϥ ⲡⲉ: ⲉⲧϣⲟⲟⲡ
ⲛϩⲏⲧϥ ⲡⲉⲧⲣ ϣⲧⲁ ϭⲉ: ⲙⲁϥϩⲁ-
ⲡϥ: ϫⲉ ⲟⲩⲛⲧⲉϥ ⲙⲙⲉⲩ ⲙⲡⲉ-
ⲧϥϣⲁⲁⲧ: ⲙⲙⲁⲩ ⲡⲓⲣⲏⲧⲉ ⲡⲓⲡⲗⲏ-
ⲣⲱⲙⲁ ⲉⲧⲉ ⲛϥⲣ̅ ϣⲧⲁ ⲉⲛ ⲡϣⲧⲁ
ⲛⲧⲁϥ: ϥⲙⲟⲩϩ ⲙⲙⲁϥ ⲡⲉⲛⲧⲁϥ-
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ⲧⲉⲉⲓϥ ⲁⲃ:ⲁⲗ ϩⲓⲧⲟⲟⲧϥ ⲁⲙⲁϩ
ⲡⲉⲧϥϣⲁⲁⲧ: ⲙⲙⲁϥ ϫⲉⲕⲁⲥⲉ
ϭⲉ ⲡⲓϩⲙⲁⲧ ⲉ:ϥⲁϫⲓⲧϥ: ϫⲉ ⲙⲡⲥⲁⲡ
ⲉⲧⲉⲛⲉϥϣⲁⲁⲧ: ⲛⲉⲙⲛⲧⲉϥ ⲙ-
ⲙⲉⲩ ⲙⲡⲉϩⲙⲁⲧ: ⲉⲧⲃⲉ ⲡⲉⲉⲓ
ⲛⲉⲟⲩⲧⲥⲃⲕⲟ ⲡⲉ ⲉⲧϣⲟⲟⲡ ϩⲛ
ⲡⲙⲁ: ⲉⲧⲉⲣⲉⲡⲉϩⲙⲁⲧ ⲙⲙⲉⲩ
ⲉⲛ ⲡⲥⲁⲡ ⲉⲛⲧⲁⲩϫⲓ ⲙⲡⲉⲉⲓ ⲉ-
ⲧⲥⲁⲃⲕ ⲡⲉⲧϥϣⲁⲁⲧ: ⲙⲙⲁϥ ⲁϥ-
ⲟⲩⲁⲛϩϥ: ⲉϥⲟⲉⲓ ⲛⲛⲟⲩⲡⲗⲏⲣⲱⲙⲁ
ⲉⲧⲉ ⲡⲉⲉⲓ ⲡⲉ ⲡϭⲓⲛⲉ ⲙⲡⲟⲩⲁⲉⲓⲛ
ⲛⲧⲙⲏⲉ: ⲉⲛⲧⲁϩϣⲁⲉⲓⲉ ⲁⲣⲁϥ ϫⲉ
ⲟⲩⲁⲧ:ϣⲃⲧϥ ⲡⲉ: ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲙ-
ⲡⲝⲣⲓⲥⲧⲟⲥ: ⲁⲩϣⲉϫⲉ ⲁⲣⲁϥ ϩⲛ ⲧⲟⲩ-
ⲙⲏⲧⲉ: ϣⲓⲛⲉ: ⲛⲥⲉϫⲓ ⲛⲛⲟⲩⲥⲧⲟ:
ⲛϭⲓ ⲛⲉⲉⲓ ⲛⲧⲁϩϣⲧⲁⲣⲧⲣ: ⲛϥⲧⲁϩ-
ⲥⲟⲩ ⲙⲡⲓⲧⲱϩⲥ: ⲡⲓⲧⲱϩⲥ ⲡⲉ
ⲡⲛⲁⲉ: ⲙⲡⲓⲱⲧ: ⲉⲧⲉϥⲛⲁⲛⲁⲉ
ⲛⲉⲩ: ⲛⲉⲛⲧⲁϥⲧⲁϩⲥⲟⲩ ⲇⲉ
ⲛⲉ ⲛⲉⲉⲓ ⲛⲧⲁϩϫⲱⲕ ⲁⲃⲁⲗ:
ⲛⲥⲕⲉⲩⲟⲥ ⲅⲁⲣ ⲉⲧⲙⲏϩ ⲛⲉⲧⲉ-
ϣⲁⲟⲩⲧⲁϩⲥⲟⲩ: ⲡⲥⲁⲡ ⲇⲉ: ⲉⲧⲉ
ⲡⲧⲱϩⲥ ⲛⲟⲩⲉⲉⲓ: ⲛⲁⲃⲱⲗ ⲁ-
ⲃⲁⲗ: ϣⲁϥϣⲟⲩⲟ: ⲟⲩⲉϩⲛ ⲧⲗⲁ-
ⲉⲓϭⲉ ⲁⲧⲣⲉϥⲣ ϣⲧⲁ ⲡⲉ ⲡϩⲱⲃ
ⲉⲧⲉ ⲙⲡⲉϥⲧⲱϩⲥ: ⲛⲁⲃⲱⲕ
ⲛⲧⲟⲟⲧϥ ⲡⲥⲁⲡ ⲅⲁⲣ ⲉⲧⲙⲙⲉⲩ
ϣⲁⲣⲉⲟⲩⲛⲓϥⲉ ⲥⲁⲕϥ ⲟⲩⲉⲉⲓ
ϩⲛ ⲧϭⲁⲙ ⲙⲡⲉⲧⲛⲙⲙⲉϥ ⲁⲗ-
ⲗⲁ: ϩⲁⲧⲛ ⲡⲉⲉⲓ ⲛⲧⲁϥ ⲉⲧⲉ ⲟⲩⲁⲧ:-
ϣⲧⲁ ⲡⲉ: ⲙⲁⲩⲛⲁϩ ⲧⲃⲃⲉ ⲛⲗⲁⲁⲩ
ϩⲁϩⲧⲏϥ: ⲟⲩⲇⲉ ⲙⲁⲩϣⲟⲩⲉ ⲗⲁⲩⲉ
ⲁⲗⲗⲁ ⲡⲉⲧϥϣⲁⲁⲧ ⲙⲙⲁϥ ϣⲁϥ-
ⲙⲁϩϥ ⲁⲛ ⲙⲙⲁϥ ⲛϭⲓ ⲡⲓⲱⲧ: ⲉϥ-
ϫⲏⲕ ⲁⲃⲁⲗ: ⲟⲩⲁⲅⲁⲑⲟⲥ ⲡⲉ: ϥⲥⲁⲩ-
ⲛⲉ ⲛⲛⲓϫⲟ ⲛⲧⲟⲟⲧϥ ϫⲉ ⲛⲧⲁϥ ⲡⲉ
ⲛⲧⲁϥϫⲟ ⲙⲙⲁⲩ ϩⲛ ⲡⲓⲡⲁⲣⲁⲇⲓⲥ-
ⲥⲟⲥ ⲛⲧⲟⲟⲧϥ ⲡⲉϥⲡⲁⲣⲁⲇⲓⲥⲥⲟⲥ ⲇⲉ
ⲡⲉ ⲡⲉϥⲙⲁ ⲛⲙⲧⲁⲛ ⲡⲉⲉⲓ
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ⲡⲉ ⲡⲓϫⲱⲕ ⲁⲃⲁⲗ: ϩⲛ ⲡⲓⲙⲉⲩⲉ
ⲛⲧⲉ ⲡⲓⲱⲧ: ⲟⲩⲉϩⲛ ⲛⲉⲉⲓ ⲛⲉ
ⲛϣⲉϫⲉ: ⲛⲧⲉ: ⲡⲉϥⲙⲁⲕⲙⲉⲕ
ⲡⲟⲩⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ ⲛⲧⲉ ⲛⲉϥϣⲉ-
ϫⲉ: ⲡⲉ ⲡϩⲱϥ ⲛⲧⲉ ⲡⲉϥⲟⲩⲱ-
ϣⲉ: ⲟⲩⲉⲉⲓ ϩⲙ ⲡⲟⲩⲱⲛϩ ⲁⲃⲁⲗ
ⲛⲧⲉ ⲡⲉϥϣⲉϫⲉ: ϫⲓⲛ ⲉⲩⲟ ⲛⲃⲁ:-
ⲑⲟⲥ ⲛⲧⲉ ⲡⲉϥⲙⲉⲩⲉ: ⲡⲗⲟⲅⲟⲥ ⲛ-
ⲧⲁϩⲣ ϣⲁⲣⲡ ⲛⲉⲓ ⲁⲃⲁⲗ: ⲁϥⲟⲩⲱⲛϩ
ⲙⲙⲁⲩ ⲁⲃⲁⲗ: ⲟⲩⲁ:ϩⲛ ⲟⲩⲛⲟⲩⲥ: ⲉϥ-
ϣⲉϫⲉ ⲡⲗⲟⲅⲟⲥ ⲟⲩⲉⲉⲓ ϩⲛⲛ ⲟⲩ-
ⲝⲁⲣⲓⲥ ⲉⲥⲕⲁⲣⲁⲉⲓⲧ: ⲁⲩⲙⲟⲩⲧⲉ
ⲁⲣⲁϥ ϫⲉ ⲡⲓⲙⲉⲉⲩⲉ ⲉⲡⲓⲇⲏ ⲛⲉⲩ-
ϣⲟⲟⲡ ⲛϩⲏⲧⲥ ⲉⲙⲡⲟⲩⲱⲛⲉϩ
ⲁⲃⲁⲗ: ⲁⲥϣⲱⲡⲉ ϭⲉ ⲁⲧⲣⲉϥ-
ⲣ ϣⲁⲣⲡ ⲛⲉⲓ ⲁⲃⲁⲗ: ⲙⲡ-
ⲥⲁⲡ ⲛⲧⲁϥⲣ: ϩⲛⲉϥ ⲛϭⲓ ⲡⲟⲩ-
ⲱϣⲉ: ⲙⲡⲉⲛⲧⲁϩⲟⲩⲱϣⲉ
ⲡⲟⲩⲱϣⲉ ⲇⲉ ⲡⲉⲧⲉ ⲡⲓⲱⲧ ⲙⲁ-
ⲧⲛ ⲙⲙⲁϥ: ⲛϩⲏⲧϥ ⲟⲩⲁϩⲛ
ⲡⲉⲧⲣ ⲉⲛⲉϥ: ⲙⲁⲣⲉⲗⲁⲩⲉ ϣⲱ-
ⲡⲉ ⲁϫⲛⲧϥ ⲟⲩⲇⲉ ⲙⲁⲣⲉⲗⲁⲩ-
ⲉ ϣⲱⲡⲉ ⲁϫⲛ ⲡⲟⲩⲱϣⲉ: ⲛⲧⲉ
ⲡⲓⲱⲧ: ⲁⲗⲗⲁ ⲟⲩⲁⲧⲧⲉϩⲉⲣⲉⲧϥ:
ⲡⲉ: ⲡⲉϥⲟⲩⲱϣⲉ: ⲡⲉϥⲓϫⲛⲟⲥ
ⲡⲉ ⲡⲟⲩⲱϣⲉ: ⲁⲩⲱ ⲙⲛ ⲗⲁⲩⲉ
ⲛⲁⲙⲙⲉ ⲁⲣⲁϥ: ⲟⲩⲧⲉ ⲛϥϣⲟⲟⲡ:
ⲉⲛ: ⲁⲧⲣⲟⲩt ϩⲧⲏⲩ ⲁⲣⲁϥ ϣⲓⲛⲁ
ⲛⲥⲉⲉⲙⲁϩⲧⲉ ⲙⲙⲁϥ ⲁⲗⲗⲁ:
ⲡⲥⲁⲡ ⲉⲧⲉϥⲟⲩⲱϣⲉ: ⲡⲉⲧϥⲟⲩ-
ⲁϣϥ ⲡⲉⲉⲓ ⲡⲉ: ⲕⲁⲛ ⲉϣⲱⲡⲉ:
ⲉⲡⲛⲉⲩ ⲁⲃⲁⲗ: ⲉⲛϥⲣ̅ ⲉⲛⲉⲩ ⲉⲛ:
ϩⲛ ⲗⲁⲩⲉ ⲛⲛⲁϩⲣⲛ ⲡⲛⲟⲩⲧⲉ ⲡⲟⲩ-
ⲱϣⲉ: ⲡⲓⲱⲧ: ϥⲥⲁⲩⲛⲉ ⲅⲁⲣ ⲛⲧⲟⲩ-
ϩⲟⲩⲉⲓⲧⲉ ⲧⲏⲣⲟⲩ: ⲙⲛ ⲧⲟⲩϩⲁⲏ:
ϩⲛ ⲧⲟⲩϩⲁⲏ ⲅⲁⲣ ϥⲛⲁϣⲛⲧⲟⲩ
ⲁϩⲣⲉⲩ: ⲧϩⲁⲏ ⲇⲉ ⲡⲉ ⲡϫⲓ ⲥⲁⲩⲛⲉ:
ⲁⲡⲉⲉⲓ ⲉⲑⲏⲡ: ⲡⲉⲉⲓ ⲇⲉ ⲡⲉ ⲡⲓⲱⲧ:
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ⲡⲉⲉⲓ ⲛⲧⲁⲧⲉϩⲟⲩⲉⲓⲧⲉ: ⲉⲓ ⲁ-
ⲃⲁⲗ ⲙⲙⲁϥ ⲡⲉⲉⲓ ⲉⲧⲟⲩⲛⲁⲥⲱ-
ⲧⲉ ⲁⲣⲁϥ ⲧⲏⲣⲟⲩ ⲛϭⲓ ⲛⲉⲉⲓ̅ ⲛⲧⲁϩ-
ⲉⲓ ⲁⲃⲁⲗ ⲙⲙⲁϥ ⲁⲩⲟⲩⲱⲛϩ:
ⲇⲉ ⲁⲃⲁⲗ ⲁⲩⲉⲁⲩ ⲙⲛ ⲟⲩ-
ⲧⲉⲗⲏⲗ: ⲛⲧⲉ ⲡⲉϥⲣⲉⲛ: ⲡⲣⲉⲛ
ⲇⲉ ⲙⲡⲓⲱⲧ: ⲡⲉ ⲡϣⲏⲣⲉ: ⲛⲧⲁϥ: ⲛ-
ϣⲁⲣⲡ ⲡⲉⲛⲧⲁϥt ⲣⲉⲛ ⲁⲡⲉⲛ-
ⲧⲁϩⲉⲓ ⲁⲃⲁⲗ ⲙⲙⲁϥ ⲉⲛⲧⲁϥ ⲣⲱ
ⲡⲉ: ⲁⲩⲱ ⲁϥⲙⲉⲥⲧϥ ⲛⲛⲟⲩϣⲏ-
ⲣⲉ: ⲁϥt ⲡⲉϥⲣⲉⲛ ⲁⲣⲁϥ ⲉⲧⲉ ⲛⲉ-
ⲟⲩⲛⲧⲉϥⲥ ⲛⲧⲁϥ ⲡⲉ ⲉⲧⲉ ⲟⲩⲛ-
ⲧⲉϥ ⲛⲕⲉⲉⲓ ⲛⲓⲙ ⲉⲩϣⲟⲟⲡ ϩⲁϩ-
ⲧⲏϥ: ⲛϭⲓ ⲡⲓⲱⲧ: ⲟⲩⲛⲧⲉϥ ⲙⲡⲣⲉⲛ
ⲟⲩⲛⲧⲉϥ ⲙⲡϣⲏⲣⲉ ⲟⲩⲛ ϭⲁⲙ
ⲛⲥⲉⲛⲉⲩ ⲁⲣⲁϥ ⲡⲣⲉⲛ ⲇⲉ ⲛ-
ⲧⲁϥ ⲟⲩⲁⲧⲛⲉⲩ ⲁⲣⲁϥ ⲡⲉ ϫⲉ
ⲛⲧⲁϥ ⲟⲩⲁⲉⲉⲧϥ ⲡⲉ ⲡⲙⲩ-
ⲥⲧⲏⲣⲓⲟⲛ ⲙⲡⲓⲁⲧⲛⲉⲩ ⲁⲣⲁϥ
ⲉⲧⲛⲛⲏⲩ ⲁϩⲛⲙⲉϣϫⲉ ⲉⲩⲙⲏϩ
ⲙⲙⲁϥ ⲧⲏⲣⲟⲩ ⲛⲧⲟⲟⲧϥ ⲕⲁⲓ ⲅⲁⲣ:
ⲡⲓⲱⲧ: ⲥⲉϫⲟⲩ ⲙⲡⲉϥⲣⲉⲛ:
ⲉⲛ ϥⲟⲩⲁⲛϩ ⲇⲉ ⲁⲃⲁⲗ: ϩⲛ ⲟⲩ-
ϣⲏⲣⲉ: ⲡⲓⲣⲏⲧⲉ ϭⲉ ⲟⲩⲛⲁϭ ⲡⲉ ⲡⲣⲉⲛ
ⲛⲓⲙ ϭⲉ: ⲡⲉⲧⲁϣ ⲧⲉⲩⲉ ⲣⲉⲛ ⲛⲉϥ
ⲡⲓⲛⲁϭ ⲛⲣⲉⲛ ⲛⲥⲁⲃⲏⲗ ⲁⲣⲁϥ
ⲟⲩⲁⲉⲉⲧϥ: ⲡⲉⲉⲓ ⲉⲧⲉ ⲡⲱϥ ⲡⲉ
ⲡⲣⲉⲛ ⲟⲩⲁϩⲛ ⲛϣⲏⲣⲉ ⲙⲡⲣⲉⲛ
ⲛⲉⲉⲓ ⲉⲧⲉⲛⲉϥⲙⲁⲧⲛ ⲙⲙⲁϥ
ⲛϩⲏⲧⲟⲩ: ⲛϭⲓ ⲡⲣⲉⲛ ⲙⲡⲓⲱⲧ
ⲡⲁⲗⲓⲛ ⲛⲉⲩⲙⲁⲧⲛ ⲙⲙⲁⲩ ϩⲱⲟⲩ
ϩⲙ ⲡⲉϥⲣⲉⲛ ⲉⲡⲓⲇⲏ ⲟⲩⲁⲧϣⲱⲡⲉ
ⲡⲉ ⲡⲓⲱⲧ: ⲛⲧⲁϥ ⲟⲩⲁⲉⲉⲧϥ ⲡⲉⲛ-
ⲧⲁϥⲙⲓⲥⲉ ⲙⲙⲁϥ ⲛⲉϥ ⲛⲟⲩⲣⲉⲛ
ϩⲁⲑⲏ: ⲉⲙⲡⲁⲧⲉϥⲧⲥⲉⲛⲟ ⲛⲛⲁⲓ-
ⲱⲛ ϣⲓⲛⲁ ⲛϥϣⲱⲡⲉ ⲁϫⲛ ⲧⲟⲩⲁ-
ⲡⲉ ⲛϭⲓ ⲡⲣⲉⲛ ⲙⲡⲓⲱⲧ: ⲉϥⲟⲉⲓ
ⲛϫⲁⲉⲓⲥ: ⲉⲧⲉ ⲡⲉⲉⲓ ⲡⲉ ⲡⲣⲉⲛ
Page 39
ⲙⲁⲙⲏⲉ ⲉⲧⲁⲣϫ ϩⲙ ⲡⲉϥ-
ⲟⲩⲁϩ ⲥⲁϩⲛⲉ: ϩⲛ ⲧϭⲁⲙ: ⲉⲧϫⲏⲕ
ⲁⲃⲁⲗ: ϫⲉ ⲡⲓⲣⲉⲛ ⲟⲩⲁⲃⲁⲗ ⲉⲛ
ⲡⲉ: ϩⲛ ϩⲛⲗⲉⲭⲓⲥ ⲟⲩⲁϩⲛ ϩⲛ-
ⲙⲛⲧⲧⲁⲉⲓⲣⲉⲛ ⲡⲉ ⲡⲉϥⲣⲉⲛ
ⲁⲗⲗⲁ: ⲟⲩⲁⲧⲛⲉⲩ ⲁⲣⲁϥ ⲡⲉ
ⲁϥt ⲣⲉⲛ ⲁⲣⲁϥ ⲟⲩⲁⲉⲉⲧϥ:
ⲉϥⲛⲉⲩ ⲁⲣⲁϥ ⲟⲩⲁⲉⲉⲧϥ ⲉⲛ-
ⲧⲁϥ ⲟⲩⲁⲉⲉⲧϥ ⲡⲉⲧⲉ ⲟⲩ-
ⲛ ϭⲁⲙ ⲛt ⲣⲉⲛ ⲁⲣⲁϥ
ϫⲉ ⲡⲉⲧⲉⲛϥϣⲟⲟⲡ:
ⲉⲛ ⲙⲛⲧϥ ⲣⲉⲛ ⲙⲙⲉⲩ
ⲉⲩⲛⲁt ⲉⲩ ⲅⲁⲣ ⲛⲣⲉⲛ: ⲁⲣⲁϥ
ⲡⲉⲉⲓ ⲉⲧⲉ ⲛϥϣⲟⲟⲡ ⲉⲛ
ⲡⲉⲉⲓ ⲛⲧⲁϥ ⲉⲧϣⲟⲟⲡ: ϥϣⲟ-
ⲟⲡ ⲙⲛ ⲡⲉϥⲕⲉⲣⲉⲛ ⲁⲩⲱ
ϥⲥⲁⲩⲛⲉ ⲙⲙⲁϥ ⲟⲩⲁⲉⲉⲧϥ
ⲁⲩⲱ ⲁⲧⲣⲉϥt ⲣⲉⲛ ⲁⲣⲁϥ ⲟⲩ-
ⲁⲉⲉⲧϥ ⲡⲓⲱⲧ ⲡⲉ ⲡϣⲏⲣⲉ:
ⲡⲉ ⲡⲉϥⲣⲉⲛ ⲛⲧⲁϥ-
ϩⲁⲡϥ: ϭⲉ ⲉⲛ: ϩⲛ ⲡⲓϩⲱϥ
ⲁⲗⲗⲁ ⲛⲉϥϣⲟⲟⲡ
ⲡϣⲏⲣⲉ ⲛⲉϥt ⲣⲉⲛ ⲟⲩⲁⲉ-
ⲉⲧϥ ⲡⲣⲉⲛ ϭⲉ ⲡⲁ ⲡⲓⲱⲧ
ⲡⲉ: ⲛⲑⲉ ⲉⲧⲉ ⲡⲣⲉⲛ ⲙ-
ⲡⲓⲱⲧ: ⲡⲉ ⲡϣⲏⲣⲉ ⲡⲓⲙⲉϩⲧ
ⲉⲡⲉⲓ ⲉϥⲛⲁϭⲛ ⲣⲉⲛ ⲧⲟⲛ ⲛ-
ⲥⲁⲃⲏⲗ ⲁⲡⲓⲱⲧ: ⲁⲗⲗⲁ ⲡⲁⲛ-
ⲧⲱⲥ ϥⲛⲁϫⲟⲟⲥ ⲛϭⲓ ⲟⲩⲉⲉⲓ
ϩⲁϩⲧⲛ ⲡⲉϥϣⲃⲏⲣ ϫⲉ ⲛⲓⲙ ⲡⲉ
ⲉⲧⲛⲁt ⲣⲉⲛ ⲁⲡⲉⲉⲓ ⲉⲧⲉⲛⲉϥⲣ
ϣⲣⲡ ⲛϣⲟⲟⲡ ϩⲁⲑⲏ ⲙⲙⲁϥ
ϩⲱⲥ ϭⲉ ⲡⲣⲉⲛ ⲉϣⲁⲣⲟⲩϫⲓⲧϥ:
Page 40
ⲉⲛ ⲛϭⲓ ⲙⲙⲓⲥⲉ ⲛⲧⲟⲟⲧϥ ⲛ-
ⲛⲉⲉⲓ ⲛⲧⲁϩⲙⲉⲥⲧⲟⲩ ϣⲁⲣⲡ
ϭⲉ ⲟⲩⲡⲉⲧⲉϣϣⲉ ⲁⲣⲁⲛ ⲡⲉ
ⲁⲣ ⲛⲟⲉⲓ ⲙⲡⲓϩⲱⲃ: ϫⲉ ⲟⲩⲉⲩ
ⲡⲉ ⲡⲣⲉⲛ ϫⲉ ⲛⲧⲁϥ ⲡⲉ ⲡⲣⲉⲛ
ⲙⲁⲙⲏⲉ ⲛⲧⲁϥ ⲉⲛ ϭⲉ ⲡⲉ
ⲡⲣⲉⲛ: ⲁⲃⲁⲗ ⲙⲡⲓⲱⲧ: ϫⲉ ⲛ-
ⲧⲁϥ ⲡⲉ ⲡⲉⲧϣⲟⲟⲡ: ⲛϫⲁⲉⲓⲥ
ⲛⲣⲉⲛ ⲛⲧⲁϥϫⲓ ϭⲉ ⲙⲡⲣⲉⲛ
ⲉⲛ ⲁⲡⲟⲩϣⲉⲡ: ⲙⲡⲣⲏⲧⲉ
ⲛϩⲛⲕⲁⲩⲉ: ⲕⲁⲧⲁ ⲡⲉⲥⲙⲁⲧ:
ⲙⲡⲟⲩⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ ⲉⲧⲟⲩ-
ⲛⲁⲥⲧⲉⲛⲁϥ ⲛϩⲏⲧϥ: ⲡⲉⲉⲓ
ⲇⲉ ⲡⲉ ⲡϫⲁⲉⲓⲥ ⲛⲣⲉⲛ ⲛⲕⲉ-
ⲗⲁⲩⲉ ⲉⲛ ⲡⲉ: ⲛⲧⲁϥⲧⲉⲉⲓϥ
ⲁⲣⲁϥ ⲁⲗⲗⲁ ⲟⲩⲁⲧ:t ⲣⲉⲛ
ⲁⲣⲁϥ ⲡⲉ: ⲟⲩⲁⲧ:ⲧⲉⲟⲩⲁϥ ⲛⲉ
ϣⲁ ⲡⲥⲁⲡ: ⲛⲧⲁϥ ⲛⲧⲁⲡⲉⲉⲓ
ⲉⲧϫⲏⲕ ⲁⲃⲁⲗ: ϣⲉϫⲉ ⲁⲣⲁϥ ⲟⲩ-
ⲁⲉⲉⲧϥ: ⲁⲩⲱ ⲛⲧⲁϥ ⲡⲉⲧⲉ
ⲟⲩⲛ ϭⲁⲙ ⲙⲙⲁϥ: ⲁϫⲟⲩ
ⲙⲡⲉϥⲣⲉⲛ ⲁⲩⲱ ⲁⲛⲉⲩ
ⲁⲣⲁϥ ⲛⲧⲁⲣⲉϥϥϥⲱⲕ ϭⲉ
ⲉϥⲛϩⲏⲧϥ ϫⲉ ⲡⲉϥⲣⲉⲛ: ⲉⲧ-
ⲟⲩⲁϣϥ ⲡⲉϥϣⲏⲣⲉ ⲡⲉ ⲁⲩⲱ
ⲁϥt ⲙⲡⲓⲣⲉⲛ ⲁⲣⲁϥ ⲛϭⲓ ⲡⲉⲉⲓ
ⲛⲧⲁϩⲓ ⲁⲃⲁⲗ ϩⲛ ⲡⲓⲃⲁⲑⲟⲥ ⲁϥϣⲉ-
ϫⲉ: ⲁⲛⲉϥⲡⲉⲑⲏⲡ: ⲉϥⲥⲁⲩⲛⲉ
ϫⲉ ⲡⲓⲱⲱⲧ: ⲟⲩⲁⲧ:ⲡⲉⲑⲁⲩ ⲡⲉ
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲣⲱ ⲁϥⲛ ⲡⲉⲉⲓ ⲁ-
ⲃⲁⲗ: ϫⲉⲕⲁⲥⲉ ⲉϥⲁϣⲉϫⲉ
ϩⲁ ⲡⲧⲟⲡⲟⲥ ⲁⲩⲱ ⲡⲉϥⲙⲁ
ⲛⲙⲧⲁⲛ ⲛⲧⲁϥⲓ ⲁⲃⲁⲗ ⲛ-
ϩⲏⲧϥ
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ⲁⲩⲱ ⲛϥt ⲉⲁⲩ ⲙⲡⲓⲡⲗⲏⲣⲱⲙⲁ
tⲙⲛⲧⲛⲁϭ ⲛⲧⲉ ⲡⲉϥⲣⲉⲛ ⲁⲩⲱ
ⲡⲓϩⲗⲁϭ: ⲛⲧⲉ ⲡⲓⲱⲧ: ⲡⲟⲩⲉⲉⲓ ⲡⲟⲩ-
ⲉⲉⲓ: ⲡⲙⲁ ⲛⲧⲁϥⲉⲓ ⲁⲃⲁⲗ: ⲛϩⲏⲧϥ:
ϥⲛⲁϣⲉϫⲉ ϩⲁⲣⲁϥ ⲁⲩⲱ ϩⲛ tⲧⲁ-
ⲉⲓⲉ ⲛⲧⲁϥϫⲓ ⲙⲡⲉϥⲧⲉϩⲟ ⲁⲣⲉ:-
ⲧϥ ⲛⲧⲟⲟⲧⲥ ϥⲛⲁⲡⲱⲧ: ⲁⲧ:ⲥⲧⲟ
ⲁⲣⲉⲧⲥ ⲛⲕⲉⲥⲁⲡ: ⲁⲩⲱ ⲁϥⲓ ⲁⲃⲁⲗ:
ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲉⲩ ⲡⲙⲁ ⲛⲧⲁϥⲱ-
ϩⲉ ⲁⲣⲉⲧϥ ⲛϩⲏⲧϥ ⲉϥϫⲓ tⲡⲉ ⲁ-
ⲃⲁⲗ ϩⲙ ⲡⲙⲁ ⲉⲧⲙⲙⲉⲩ: ⲁⲩⲱ
ⲉϥϫⲓ ⲥⲁⲛϣ: ⲉϥϫⲓ ⲁⲉⲓⲉⲩ: ⲁⲩⲱ
ⲡⲉϥⲙⲁ ⲛⲙⲧⲁⲛ ⲙⲙⲓⲛ ⲙⲙⲁϥ
ⲡⲉ: ⲡⲉϥⲡⲗⲏⲣⲱⲙⲁ ⲛⲓtⲏ ϭⲉ
ⲧⲏⲣⲟⲩ ⲛⲧⲛ ⲡⲓⲱⲧ: ϩⲛⲡⲗⲏ-
ⲣⲱⲙⲁ ⲛⲉ: ⲁⲩⲱϩⲛ ⲛⲉϥtⲏ
ⲧⲏⲣⲟⲩ ⲧⲟⲩⲛⲟⲩⲛⲉ ⲡⲉ ϩⲛ
ⲡⲉⲛⲧⲁϥⲧⲣⲟⲩⲣⲱⲧ: ⲁⲃⲁⲗ ⲛ-
ϩⲏⲧϥ ⲧⲏⲣⲟⲩ ⲁϥt ⲛⲉⲩ ⲛ-
ⲛⲟⲩⲧⲱϣ: ⲥⲉⲟⲩⲁⲛϩ ϭⲉ ⲁ-
ⲃⲁⲗ ⲛϭⲓ ⲡⲟⲩⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ:
ϫⲉⲕⲁⲥⲉ ⲁⲃⲁⲗ ϩⲛ ⲡⲟⲩⲙⲉ-
ⲉⲩⲉ ⲙⲙⲓⲛ ⲙⲙⲁⲩ --- ⲡⲙⲁ
ⲅⲁⲣ ⲉⲧⲟⲩϫⲁⲩ ⲙⲡⲟⲩⲙⲉⲉⲩⲉ
ϣⲁⲣⲁϥ ⲡⲙⲁ ⲉⲧⲙⲙⲉⲩ
ⲧⲟⲩⲛⲟⲩⲛⲉ ⲧⲉⲧϥⲓ ⲙⲙⲁⲩ
ⲁⲧⲡⲉ ϩⲛ ⲛⲓϫⲓⲥⲉ: ⲧⲏⲣⲟⲩ
ϣⲁ ⲡⲓⲱⲧ: ⲟⲩⲛⲧⲉⲩ ⲛⲧⲉϥ-
ⲁⲡⲉ: ⲉⲥⲟⲉⲓ ⲛⲙⲧⲁⲛ ⲛⲉⲩ
ⲁⲩⲱ ⲥⲉⲉⲙⲁϩⲧⲉ ⲛⲙⲙⲉⲩ
ⲁϩⲟⲩⲛ ⲉⲩϩⲏⲛ ⲁϩⲟⲩⲛ
ⲁⲣⲁϥ: ϩⲱⲥ ⲁⲧⲣⲟⲩϫⲟⲟⲥ ϫⲉ
ⲁⲩϫⲓ ⲁⲃⲁⲗ: ϩⲛ ⲡⲉϥϩⲟ
ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧϥ ⲛⲛⲓⲁⲥⲡⲁⲥ-
ⲙⲟⲥ ⲥⲉⲟⲩⲁⲛϩ ⲇⲉ ⲉⲛ
Page 42
ⲁⲃⲁⲗ ⲛϭⲓ ⲛⲉⲉⲓ ⲙⲡⲓⲣⲏⲧⲉ:
ϫⲉ ⲙⲡⲟⲩⲣ ⲧⲡⲉ ⲙⲙⲓⲛ ⲙⲙⲁⲩ
ⲟⲩⲧⲉ ⲙⲡⲟⲩϣⲱⲱⲧ: ⲙⲡⲉⲁⲩ
ⲙⲡⲓⲱⲧ: ⲟⲩⲧⲉ ⲛⲥⲉⲙⲉⲩⲉ ⲁⲣⲁϥ
ⲉⲛ ϩⲱⲥ ϣⲏⲙ: ⲟⲩⲧⲉ ϫⲉ ϥⲥⲁϣⲓ
ⲟⲩⲧⲉ ϫⲉ ⲟⲩⲃⲁⲗⲕϥ ⲡⲉ: ⲁⲗⲗⲁ ⲟⲩ-
ⲁⲧⲡⲉⲑⲁⲩ ⲡⲉ: ⲟⲩⲁⲧϣⲧⲁⲣⲧⲣ ⲡⲉ
ⲟⲩϩⲗⲁϭ ⲡⲉ: ⲉϥⲥⲁⲩⲛⲉ ⲁⲙⲁ-
ⲉⲓⲧ ⲛⲓⲙ: ⲉⲙⲡⲁⲧⲟⲩϣⲱⲡⲉ: ⲁⲩⲱ
ⲛⲉϥⲣ ⲝⲣⲓⲁ ⲉⲛ ⲁⲧⲣⲟⲩⲧⲥⲉⲃⲉ ⲉⲓ-
ⲉⲧϥ ⲁⲃⲁⲗ: ⲡⲉⲉⲓ ⲡⲉ ⲡⲣⲏⲧⲉ ⲛ-
ⲛⲉⲧⲉⲟⲩⲛⲧⲉⲩ ⲙⲙⲉⲩ
ⲁⲃⲁⲗ ϩⲛ ⲡⲥⲁ ϩⲣⲉ: ⲛⲧⲟⲟⲧⲥ ⲛt-
ⲙⲛⲧⲛⲁϭ ⲛⲁⲧϣⲓⲧⲥ ⲉⲟⲩⲥⲁ-
ⲙⲧ ⲛⲥⲁ ⲡⲓⲟⲩⲉⲓ ⲟⲩⲁⲉⲉⲧϥ
ⲁⲩⲱ ⲡⲉⲧϫⲏⲕ ⲁⲃⲁⲗ: ⲡⲉⲧⲟⲉⲓ ⲙ-
ⲙⲉⲩ ⲛⲉⲩ: ⲁⲩⲱ ⲙⲁⲩϣⲉ ⲁϩⲣⲏ-
ⲉⲓ ⲁⲉⲙⲛⲧⲉ ⲟⲩⲧⲉ ⲙⲛⲧⲉⲩ
ϥⲑⲟⲛⲟⲥ ⲙⲙⲉⲩ ⲟⲩⲧⲉ:
ⲁϣⲉϩⲁⲙ: ⲟⲩⲧⲉ ⲙⲛ ⲙⲟⲩ ⲛ-
ϩⲣⲏⲓ ⲛϩⲏⲧⲟⲩ ⲁⲗⲗⲁ ⲉⲩⲙⲁ-
ⲧⲛ: ⲙⲙⲁⲩ ϩⲛ ⲡⲉⲧⲙⲁⲧⲛ
ⲙⲙⲁϥ ⲉⲩϩⲁⲥⲓ ⲉⲛ ⲟⲩⲧⲉ:
ⲉⲩϭⲗⲙⲗⲁⲙⲛⲧ: ⲉⲛ: ⲙⲡⲕⲱ-
ⲧⲉ ⲙⲧⲙⲏⲉ: ⲁⲗⲗⲁ ⲛⲧⲁⲩ
ⲣⲱ ⲡⲉ ⲧⲙⲏⲉ: ⲁⲩⲱ ⲉϥϣⲟ-
ⲟⲡ ⲛϩⲏⲧⲟⲩ ⲛϭⲓ ⲡⲓⲱⲧ: ⲁⲩⲱ ⲛ-
ⲧⲁⲩ ⲉⲩϩⲛ ⲡⲓⲱⲧ: ⲉⲩϫⲏⲕ: ⲁ-
ⲃⲁⲗ: ⲉⲩⲟⲉⲓ ⲛⲁⲧ:ⲡⲱϣⲉ ϩⲛ
ⲡⲓⲁⲅⲁⲑⲟⲥ ⲛⲁⲙⲏⲉ: ⲉⲩt
ϣⲧⲁ ⲗⲁⲩⲉ ⲉⲛ ϩⲛ ⲗⲁⲩⲉ: ⲁⲗⲗⲁ
ⲉⲩt ⲙⲧⲁⲛ ⲉⲩⲗⲏⲕ: ϩⲛ ⲡⲉ-
ⲡⲛⲉⲩⲙⲁ ⲁⲩⲱ ⲉⲩⲛⲁⲥⲱⲧⲙ ⲁⲧⲉⲩ-
ⲛⲟⲩⲛⲉ: ⲉⲩⲛⲁⲥⲣϥⲉ ⲁⲣⲁⲩ
ⲛⲉⲉⲓ ⲉⲧϥⲛⲁϭⲛ ⲧⲉϥⲛⲟⲩⲛⲉ:
ⲛϩⲏⲧⲟⲩ ⲛϥⲧⲙⲣ̅ ⲡⲁⲥⲓ ⲛⲧⲉϥ-
ⲯⲩⲝⲏ ⲡⲉⲉⲓ ⲡⲉ ⲡⲧⲟⲡⲟⲥ ⲛⲛⲓ-
ⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉⲉⲓ ⲡⲉ ⲡⲟⲩⲧⲟ-
ⲡⲟⲥ ⲡⲕⲉϣⲱϫⲡ ϭⲉ ⲙⲁⲣⲟⲩ-
ⲙⲙⲉ: ϩⲛ ⲛⲟⲩⲧⲟⲡⲟⲥ ϫⲉ ⲟⲩ-
ⲡⲉⲧⲉϣϣⲉ ⲁⲣⲁⲉⲓ ⲉⲛ ⲡⲉ
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ⲉⲁϩⲓϣⲱⲡⲉ ϩⲙ ⲡⲙⲁ ⲛⲙⲧⲁⲛ
ⲁϣⲉϫⲉ: ⲁⲕⲉϩⲱⲃ: ⲁⲗⲗⲁ ⲛⲧⲁϥ
ⲡⲉtⲛⲁϣⲱⲡⲉ ⲛϩⲏⲧϥ: ⲁⲩⲱ ⲁ-
ⲥⲣϥⲉ ⲛⲛⲉⲩ ⲛⲓⲙ: ⲁⲡⲓⲱⲧ: ⲛⲧⲉ
ⲡⲧⲏⲣϥ ⲟⲩⲱϩϩⲛ ⲛⲓⲥⲛⲏⲩ ⲛⲁ-
ⲙⲏⲉ: ⲛⲉⲉⲓ ⲉⲣⲉtⲁⲅⲁⲡⲏ ⲙ-
ⲡⲓⲱⲧ: ϣⲟⲩⲟ ⲁϫⲱⲟⲩ ⲁⲩⲱ ⲙⲛ
ϣⲧⲁ ⲛⲧⲉϥ ϣⲟⲟⲡ ϩⲛ ⲧⲟⲩⲙⲏⲧⲉ
ⲛⲉⲉⲓ ⲛⲧⲁⲩ ⲉⲧⲟⲩⲱϩⲛⲙϩ
ⲙⲁⲙⲏⲉⲓ ⲉⲩϣⲟⲟⲡ ϩⲙ ⲡⲓⲱⲛϩ
ⲛⲁⲙⲏⲉ: ⲁⲩⲱ ⲛⲛⲁⲛⲏϩⲉ: ⲁⲩⲱ
ⲉⲩϣⲉϫⲉ ⲁⲡⲟⲩⲁⲉⲓⲛ ⲉⲧ:-
ϫⲏⲕ ⲁⲃⲁⲗ: ⲁⲩⲱ ⲉⲧⲙⲏϩ: ϩⲛ
ⲡⲓⲥⲡⲉⲣⲙⲁ: ⲛⲧⲉ ⲡⲓⲱⲧ: ⲁⲩⲱ
ⲉⲧ:ϩⲛ ⲡⲉϥϩⲏⲧ: ⲁⲩⲱ ϩⲛ ⲡⲓⲡ-
ⲗⲏⲣⲱⲙⲁ: ⲉϥⲧⲉⲗⲏⲗ ⲛϩⲏⲧϥ
ⲛϭⲓ ⲡⲉϥⲡⲛⲉⲩⲙⲁ: ⲁⲩⲱ ⲉϥt ⲉⲁⲩ
ⲙⲡⲉⲧⲉⲛⲉϥϣⲟⲟⲡ ⲛϩⲏⲧϥ
ϫⲉ ⲛⲁⲛⲟⲩϥ ⲁⲩⲱ ⲥⲉϫⲏⲕ
ⲁⲃⲁⲗ ⲛϭⲓ ⲛⲉϥϣⲏⲣⲉ ⲁⲩⲱ
ⲥⲉⲙⲡϣⲁ ⲙⲡⲉϥⲣⲉⲛ ϫⲉ
ⲛⲧⲁϥ ⲅⲁⲣ: ⲡⲓⲱⲧ: ϩⲛϣⲏ-
ⲣⲉ ⲛⲧⲉⲉⲓⲙⲓⲛⲉ ⲛⲉⲧϥⲟⲩⲁ-
ϣⲟⲩ
Source Colophon
Nag Hammadi Library, Codex I (Jung Codex), Pages 16.31–43.24
Transcription: Milan Konvicka / Marcion Project (GPL v2)
Cleaned of palaeographic notation by Kavi, 2026
Related texts in the archive: The Gospel of Truth (Codex XII) — a fragmentary second copy preserving only pages 53–54 and 57–60, all heavily damaged. Confirms the existence of this text in at least two Nag Hammadi codices. · The Tripartite Tractate — the fifth text in this codex, another major Valentinian treatise on the Father, the Son, and the Church, sharing the theological framework of divine emanation and return. · The Gospel of Philip — a Valentinian sacramental catechesis in Codex II, exploring many of the same themes of ignorance, knowledge, and the bridal chamber.
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