Fragment of a Coptic Demonological Text — @sol_invictus

I suspect many are familiar with the famous early grimoire, the Testament of Solomon. Composed between the 1st and 3rd centuries CE, it is most widely known in Russian through Chester C. McCown’s reconstruction. This translation is often presented as an original manuscript, though it is merely a composite text assembled from several versions. Modern works based on McCown’s text are sometimes appended to it as well. While McCown’s 1922 compilation was excellent for its time, it naturally lacks access to manuscripts that were unavailable then. Furthermore, a number of extant manuscripts echo the Testament without being part of it. We must not forget that the Testament influenced the entirety of Western demonology and provides a key to understanding a vast layer of information regarding malefic magic. In this context, I would like to recall the description of a demon found in a heavily damaged Coptic manuscript.
Interestingly, while the description mirrors the Testament, the demon itself is not mentioned in the main text. The manuscript also describes a ritual for cursing a specific location, whereas the Testament typically focuses on methods for exorcising demons. Finally, the text includes a spirit seal that vaguely resembles a Goetic sigil. Given that the text dates to the 10th or early 11th century, it stands quite close to the undiscovered Proto-Key of Solomon from which the later Greater and Lesser Key treatises would emerge. A significant number of such fragments are held in various collections and museums.

Seal of the spirit and his name Ϩαρπαχ — Seal of the demon

Comparing and translating the existing manuscripts and fragmented texts would certainly be an interesting endeavor, though it would require significant time and resources. Nevertheless, I hope to undertake this work one day.

Regarding the text I am translating below:

Location: Institute for Papyrology, Heidelberg (P.H.K.4). Held in the Heidelberg papyrus collection since 1935.
Language: Coptic (Sahidic with Fayyumic influence).
Place of origin and discovery: Middle Egypt.

Where gaps appear in the text, they are marked with […].
Square brackets containing numbers refer to the footnotes.

Judging by the described method, one must draw a symbol in blood upon a specific tablet. Then, wash it off with dirty water and pour this mixture over the threshold or door of the house to which you wish to bring misfortune in business. The incantation to be recited during this process is heavily corrupted, yet other sections of the manuscript remain quite intriguing.

Translation.

Method: menstrual blood, Aswan pinaka¹.
Wash them off with dirty water² and pour the water by the door. Three evil deeds. Finished.

(see the figure, the seal, and the description of the method)

Solomon gave thanks.
Khubin Harpak <Χουβιν Ϩαρπαχ> entered before him.
Solomon asked him: "What is your business?³".
He replied: "My business is destruction; I have never done anything good, ever. All evil things follow me. I destroy the threshing floor. I destroy the winnowing shovel. I lay waste to the water wheel. I destroy the garden. I destroy
[…] I ruin it. I destroy the storehouse down to its doors. The water tank, I destroy it.
[…] to a man, all that is evil, I bring to him
[…] by the great power of Esan, my great power⁴
[…Kh]ubin Arpach is my name, Ornetau
[…] is my name, Arpach is my name, Ornetau is my⁵
[…] all that is evil, whatever you ask of me, I
[…] listen to me, Sanatael and Setrak⁶
[…] Ai, aia, now, now!⁷

Pinax nalesoueni (Aswan pinax). The first word denotes a writing tablet, which were also offered as gifts to the gods. The second word likely derives from "al-Aswani." Aswan was known for its granite quarries; the term likely refers to a tablet made of Aswan granite.
In the text, "ϲιανι" = "ϲιωουνι," meaning "from the place for washing" (a bath). There is no mention of water.
Ναϥ ϫε ου πε πεκϩωβ: the word "ϩωβ" (deed/work) is used here. In similar texts, "service" is more common in the context of "duty."
Ϭαμ Εϲανα πναϭ ταναϭ εϭαμ: the name Esana is unclear in this context. It may be a name that constrains the demon's "great power" (by analogy with similar texts). If so, it is likely a version of the exclamation "ὡσαννά"—"הושיעה נא"—"hosanna," meaning "save us now."
The text is heavily damaged. Several names are used here: "[Χ]ουβιν Αρπαχ" (written differently than above) and "Ωρνεθαυ" (possibly from the Greek "ὄρνιθος," meaning "bird"). One name is likely missing. The abbreviations "αρ" and "ωρ" likely refer to the previously mentioned names "Αρπαχ" and "Ωρνεθαυ."
Σαναταηλ μν Σετρακ: the meaning of these names is lost in the text. However, by analogy with other texts, these are the names of commanding demons. The first is actually Satanail; in many Coptic texts, letters in "Satan" and similar words are transposed to neutralize their negative influence, though they should be read in their correct form.
Αι αια ταχη ταχη: a classic ending for Coptic spells, usually rendered as "αιω" and "ταχη" with varying degrees of repetition and orthographic variation in the first term. It is roughly equivalent to "so mote it be."