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Additional Syriac materials come rather from a village in upper Egypt, Kellis, and circulated among the Manichaean community there. Two documents, written on wooden tablets, contain Syriac–Coptic glossaries of religious and liturgical terms (T. Kell. Syr./Copt. 1) and of terms and phrases from Manichaean cosmological and eschatological texts (T. Kell. Syr./Copt. 2); they stand as evidence for the effort that went into the translation of Manichaean scriptures from Syriac into Coptic. There survive also Manichaean religious texts in Syriac on fragments of papyrus (P. Kell. Syr. 1, and possibly also P. Kell. Syr. 2), and in both Syriac and Greek on a fragment from a parchment codex (P. Kell. Syr./Gr. 1; Gardner 1996–2007). In addition, we have a mid-fourth-century Greek private letter from Kellis about a member of the Manichaean community who “has become a user of Greek and a Syriac reader”; the author of the letter, although writing in Greek, signs his name in Syriac (P. Kell. Gr. 67; Gardner 1996–2007). Other fragments of Manichaean Syriac survive on parchment (Cambridge University Library, Or. 2552–2553; British Library, Or. 6201 C (1); Berlin Papyrus Collection, P. 22364; P. Heid. Syr. 1) and on papyrus (Bodleian Library, Mss. Syr. D.13 (P) and D.14 (P)); they are all edited and translated in Pedersen and Larsen 2013. One of the most striking instances of Manichaean Syriac, however, comes from a rock-crystal stamp seal, now at the Bibliothèque Nationale de France, with the inscription “Mani, the Apostle of Jesus Christ” and perhaps made for the use of Mani himself (216–276 CE) (Gulácsi 2013).