![]() ![]() Because this recipe lacks a rubric or introduction, its purpose is unstated, but I will suggest, in fact, that the ibis drawn here serves as an image of the god Her-mes-Thoth and that we are supposed to go to sleep with the drawing pressed to our left ear and receive a dream in which the god speaks to us. Write on your left hand with myrrh ink these things surrounding the ibis. The text helpfully identifies the species of bird: Sachmouozozo, the one who thunders, who shakes heaven and earth, who swallowed the serpent, who hour by hour raises the disk of the sun and surrounds the moon, Chônsou Ochcha Ensou Obiberoêsos. 1) surrounded by a swirl of text that comprises an invocation and a brief bit of instruction (PGM VII 300). A comparative analysis of the two versions is also offered, wherein version B (lines 343-734) is seen as representing the earlier stage in the development of the tradition, and version A (lines 1-343) is contextualized as a fourth-century CE Christianized redaction that belongs in part to the reception history of the New Testament Gospels and Acts.Ī Greek magical handbook in London has a drawing of bird (fig. ![]() As a critical alternative to Smith's views, the present article provides new lines of support for holding, in agreement with pre-Smith scholarship, that only two versions of MosesVIII are present in PGM 13.1-734. ![]() Critical examination of those assumptions would suggest that Smith's negative evaluation of MosesVIII's world-view exercised inappropriate influence both on his translation of the text and on his views concerning its sources and literary structure. Smith's innovative interpretation of PGM 13.1-734 as containing not merely two but three different versions of the Eighth Book of Moses (hereafter MosesVIII) was built on assumptions which have not been critically examined either in scholarship on that text or in critical discussion of Smith's use of the magical papyri in his book Jesus the Magician. ![]()
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