Le mot est désuet mais cette orthographe de charte a existé sous cette forme en français pour les titres seigneuriaux, etc. ce qui est resté dans l'anglais charter.
Lays Farra
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Dessinateur qui devrait dessiner. laysfarra.com Histoire des religions. www.youtube.com/c/CestPasSourc%C3%A9 Légende arthurienne. sursus.ch (Les gnomes continueront jusqu'à amélioration du moral.)
![PGM VII. 260-71
*For ascent of the uterus: 25 "I conjure you, O Womb, [by the] one established
over the Abyss, before heaven, earth, sea, light, or darkness came to be; [you?] who created the angels, being foremost, AMICHAMCHOU and CHOUCHAO CHÉROEI QUEIACHO ODOU PROSEIOGGES, and who sit over the cherubim, who bear / your (?) own throne, that you return again to your seat, and that you do not turn [to one side] into the right part of the ribs, or into the left part of the ribs, and that you do not gnaw into the heart like a dog, but remain indeed in your own intended and proper place, not chewing [as long as] I conjure by the one who, in the begin- ning, made the heaven and earth and all that is therein. Hallelujah! Amen!"
Write this on a tin tablet and "clothe" it in 7 colors.""
*Tr.: John Scarborough.
Notes :
260
17. See the note on I. 227 above. There is no previous reference in this charm to a picture (though "write" in l. 226 can also mean "draw"). Cf., however, PGM VIII. 64-65.
18. For this detail, see PGM VIII. 67.
19. K. Preisendanz, Akephalos. Der kopflose Gott, Beihefte zum Alten Orient 8 (Leipzig: Hinrichs, 1926) 48-50, sees this passage as a reference to the Egyptian practice of putting the heads of those who have been beheaded between their feet. A. Delatte, "Akephalos," BCH 38 (1914):221-32, prefers to see this passage as a reference to the god Besas, who has the heads of animals for feet. Cf. K. Abel, "Akephalos," PRE.S 12 (1970): 13. See Glossary, s.v. "Headless."
20. Cf. on this point PGM VIII. 97-98.
21. This refers to Isis and Nephthys, who in the form of falcons or kites watch over the body of Osiris. See Griffiths, Plutarch's De Iside et Osiride 35, 305, 328. [R.K.R.]
22. See on this concept the parallel passage PGM VIII 100-101, which has 'Ocipes, "of Osiris," instead of "of Heaven." But "Heaven" should be kept (against the suggestion by F. Boll, in Preisendanz, apparatus ad loc.). Perhaps, Nut (Heaven) is really meant here: her image was pl…](https://cdn.bsky.app/img/feed_thumbnail/plain/did:plc:zcqt2mfl6elquzdsjjevtomo/bafkreibbnefh5daubyyefivnqojapf5skdyifk6zpievmlkx3pctjqyat4)
