Cosmic Artifacts

Unlocking the Mysteries of Ancient Astrology

Cosmic Artifacts-Dark Blue

Astronomy, Symbolism and Civilization

Astronomy, Symbolism and Civilization

The science of the stars has granted us knowledge of divine matters, magic, divination, teaching, meteorology, mathematics, alchemy, and medicine—thus of the sowing of seed, hunting, fishing, navigation, military strategy, architecture, construction, literature, philosophy, and the arts. Those who envy and slander this truth will be cursed with their ignorance and weakness, while those who worship this truth will be blessed and mighty.” —Hephaestion of Thebes, 400 AD

 

Today, we exist in sensory overload. Our lives are saturated with artificial things. Manmade objects fill our world, disconnecting us from nature. Most people fear the natural world, and many outright reject it. The stars and the earth are no longer perceived as alive. Those in populated areas rarely even see the stars due to air and light pollution. We can travel continents in hours and communicate globally, yet paradoxically, we feel more isolated than ever.

Where did this technological world come from? Mathematics, science, and imagination made it possible through the efforts of countless generations. But where did that knowledge originate? Everything we possess today is the result of knowledge accumulated, refined, and passed down for eons. And yet, humanity has practically no knowledge of its past before the Common Era. Through the lens of mythology, we can see the evolution of human consciousness from its earliest stages through the Hellenistic era, when mythology merged with the rational thinking we use today. While modern humans are no different from those who lived thousands of years ago, their environments shaped their consciousness and understanding of reality in ways that we have forgotten.

Hephaestion of Thebes wrote that the science of the stars was the origin of practically every branch of human learning, from agriculture to mathematics to military strategy. We will explore the remnants of prehistoric people through myth, symbolism, and reconstruct the beginnings of astronomy. In doing so, the reader can better understand some of the sophisticated symbolism and advanced mathematics underlying ancient star lore.

Part Two will examine stellar alignments in Egypt and their relationship to astrological and Hermetic symbolism. For a historical overview, see Exploring the Origins and Evolution of Astrology and Magic – Cosmic Artifacts.

 

Contents

Introduction

Ancient Perception of the Cosmos

Evolution of Knowledge: From Intuition to Rationality

Hellenistic Age: Bridge Between Worlds

Suppression and Survival of Ancient Knowledge

Reclaiming Lost Modes of Thought

Consciousness, Mythology, History and Civilization

Revolutions Above and Below

Development of Civilization and Myth

The First Astronomer-Priest

Direction, Dimension, Mapping and Signs

Gods Above and Below – Reason Meets Intuition

 

The Ancient Perception of the Cosmos

Ancient civilizations perceived spirit as a tangible reality. The physical world was just one layer of existence, interwoven with an invisible but structured network of forces. These forces governed space, time, matter, mind, and body, forming a vast cosmic geometry that could be understood and engaged to benefit humanity. This knowledge, passed down through generations, has since been dismissed as superstition and relegated to the occult. Today, mainstream religions remain the only socially accepted form of ancient magical practice.

Astrology, once considered among the highest sciences, has been condemned as either heretical or absurd, despite its foundational role in civilization. Our modern worldview teaches that human beings were once superstitious savages who slowly evolved into rational beings, culminating in the Enlightenment and the Scientific Age. According to this view, rational thought began in Greece 2,500 years ago, and before that, humanity existed in a state of mystical delusion despite many achievements still unequaled today. Their leading thinkers believed strongly in the ability to interact with the forces governing nature, or magic. Its most advanced forms were deeply interconnected with astronomy and astrology.

Hephaestion of Thebes, a Hellenized Egyptian, wrote that the science of the stars gave human beings advanced knowledge in every field, from agriculture and fishing to theology, warfare and magic. He compiled three volumes of astrology around 400 AD in Roman-occupied Egypt that consolidated the astrological techniques used at the time. In his third volume, he gives a short list of instructions for incorporating sophisticated astrological timing in temple rites using images.

This is among the most obscure and guarded occult sciences in history. It is mentioned in the Corpus Hermeticum as one of the secrets of the ancient world but does not fully explain how to do it. The Neoplatonist philosophers of this period wrote of it but not in depth.

An anonymous occultist in the medieval Arabic period produced the Ghayat al Hakim or Picatrix as it was called in Latin. It is four volumes of instructions in ritually petitioning the stars and creating astrological talismans. It was compiled from numerous older sources, most of them unknown now, and many of its cryptic images resemble ancient Mesopotamian and Greek deities. Hephaestion of Thebes preserved a Greco-Egyptian record of this occult science in the form of seventeen ancient gods and goddesses. Julianus of Laodecia wrote a short treatise in Athens roughly during the lifetime of Proclus, and the Sacred Book of Hermes to Asclepius contains images of the Decans from the 1st to 4th century.

 

Evolution of Knowledge: From Intuition to Rationality

The Hellenistic Age (323–30 BCE) undeniably shaped the linear, abstract thinking we depend on now, but where did its knowledge base come from? Historians often portray early humans as scattered tribes until the Bronze Age brought them under centralized rule. Yet, the Bronze Age (3000–1000 BCE) produced achievements that remain astonishing and, in many cases, still unexplained. The Mediterranean and surrounding regions were ruled by priesthoods that possessed sophisticated knowledge, particularly in astronomy and astrology, which sat at the pinnacle of learning and wrapped in mythology.

Today, we associate shamans with primitive cultures, imagining them as relics of a barbaric past. Yet, the shamans of early tribes evolved into priests and philosophers, and their methods remained the same. The only difference was scale: shamans served small communities, while priests oversaw empires. Even philosophers of the Hellenistic Age, revered for their rationalism, employed the same techniques of altered states of consciousness, divination, and symbolic interpretation.

The Bronze Age Collapse (circa 1200 BCE) triggered a dramatic shift in consciousness, culminating in the Axial Age (800–200 BCE). Societies declined, literacy waned, and for centuries, knowledge was lost. Thinking itself changed. Human thought transitioned from overwhelmingly symbolic and intuitive to highly analytical and structured. The right-brain dominated perception of the world, which saw holistic connections, gave way to left-brain-dominant thought: logical, detailed, but unable to see the whole picture. This is the basis of the Divided Brain Theory proposed by the neuroscientist and psychiatrist Iain McGilchrist.

 

Hellenistic Age: Bridge Between Worlds

By the time of Herodotus (484–425 BCE), history was being recorded in a way that separated mythology from factual events. Even then, the distant past, especially the Bronze Age, was already shrouded in mystery. Hellenistic scholars sought to reconstruct lost knowledge by blending reason with inherited traditions. Ancient mythology became intellectualized, interpreted literally rather than experienced. After the collapse of the Roman Empire, the Dark Ages saw centuries of decline in the Roman world until the reintroduction of Hellenistic thought in the early medieval period.

This medieval era saw the continued use of astrology and mystical traditions and advancements in all areas, particularly in governance. Court astrologers were employed by rulers across Europe and the Islamic world, tasked with predicting wars, famines, natural disasters, and political intrigues. Failed predictions often resulted in death, imprisonment or banishment. This was common practice during the reign of Tiberius two thousand years ago. Their methods were not the vague astrology of popular culture but sophisticated applications of mathematics and observation. Figures like Abu Ma’shar, Guido Bonatti, and Jean-Baptiste Morin demonstrated remarkable accuracy and securing royal patronage. Astrology’s persistence, despite relentless attacks, indicates that it provided something of immense practical value.

Jean-Baptiste Morin enjoyed a successful career as a court astrologer after accurately predicting when the king would become severely ill. His colleagues predicted the same, except they concluded the king would die. Morin predicted that the king would be dangerously close to death but would survive. The king fell deathly ill, exactly as predicted, but he unexpectedly recovered. The other astrologers were sent to prison and Morin was promoted.  The Medici family, one of the most prominent families in Europe, employed gifted astrologers and seers for centuries and used their political power to shield them from the Inquisition.

There were highly educated skeptics who publicly challenged prominent astrologers to prove that their practice worked. Many accepted the challenge and were successful. Abu Mashar in the Abbasid Caliphate was highly sought out by kings in the region and took on such challenges. Guido Bonatti in medieval Italy was similarly famous, eventually rising to the position of advisor to the Holy Roman Emperor Frederick II. Bonatti’s expertise became well known after he used astrology to help a minor Italian noble defeat vastly superior enemies, military victories that were by all accounts impossible. Bonatti used astrology to formulate a strategy that not only achieved a stunning victory but saved his employer’s life in the process.

Another discipline that has faded into obscurity was the Art of Memory or Memory Palace, a technique allowing individuals to memorize vast amounts of knowledge with perfect recall. Giordano Bruno, a Hermetic mystic and Catholic priest executed for heresy, mastered this practice, using it to develop his groundbreaking ideas on the nature of the universe. It had predecessors in older priestly lineages who refused to commit any secret lore to writing.  The Art of Memory enabled a person to perfectly memorize volumes of information quickly and to retrieve all of it, in any order, indefinitely. The varieties of memory palaces are potentially infinite but Bruno’s On the Shadows of Ideas is notable for its overt astrological and Hermetic imagery.

A skilled practitioner was essentially a computer search engine in human form that could perfectly memorize entire books, letter for letter, even immense holy books like the Bible and the Quran. The fundamentals of the Memory Palace were taught in all of Europe’s universities and provided the potential for all of the knowledge taught there to be fully memorized for a lifetime, if that person was dedicated enough. An eidetic memory isn’t magic, strictly speaking, but it is extraordinary and can be learned by anyone. Why this technique wasn’t offered or even attempted in public education, which evaluates students largely on memorizing information should raise questions.

Memory palaces, like astrology, were reserved for the few who had access to education. After the advent of the Scientific and Industrial Age, anything relating to consciousness or spirit was tossed aside as useless superstition.  By the time literacy had become widespread in the 20th century, the occult sciences were largely lost and the Art of Memory is a fringe pursuit, perhaps best known for the annual World Memory Championship. Most of the books that were once used in these practices long ago are only recently becoming available to all.

 

Suppression and Survival of Ancient Knowledge

Despite periods of suppression, esoteric traditions survived into the European Renaissance. Astrology remained embedded in European universities, where only the most privileged students could access the full body of knowledge. It endured because it worked and yielded results well enough to be defended by scholars and clergy alike, sometimes at great personal risk.

Royalty and the higher ranks of the priesthoods held a total monopoly on knowledge. Knowledge is power and this was the main method of control over the populace. People learned only what they needed to perform the job they were born into, through apprenticeship. This was the model of society established in the Bronze Age kingdoms. Very few people could even read or write until the last century, well after the printing press was invented and the oldest astrology texts had been cast into the collective dustbin. What was made available by William Lilly in the 17th century was lacking in many ways, translated from incomplete sources. Despite this, Lilly still made excellent use of his techniques and was extremely effective, as evidenced by his important role in the English Civil War. Ancient astrology was a skill that was never made fully available to anyone who wished to learn. It’s only in recent decades that medieval books have begun to see the light of day.

 

Reclaiming Lost Modes of Thought

What we call “science” and what we call “magic” were once intertwined, forming a unified approach to understanding reality. The study of the stars, divination, and ritual practice were not irrational superstitions but highly developed sciences that demanded precision, contemplation, and discipline. The key to their effectiveness was also in altered states of consciousness, a capability that modern industrialized society has largely suppressed in a myriad of ways.

All these cultures were obsessed with the stars. Whether or not astrology and occult practices is “real” is irrelevant. The learning process and practice itself required visualization skills that few people today would even consider attempting. Astrologers were required to build a highly accurate visual map of the cosmos within their minds that could be accessed with ease. This was the foundation of Giordano Bruno’s Art of Memory. In the Bronze Age, this skill appears to have been achieved by many without the aid of writing. If nothing else, the ability to visualize at that magnitude would naturally endow a person with a high degree of intuition and unique problem-solving abilities. Even astrology’s biggest detractors would likely agree that intense visualization coupled with deeply contemplating endless chains of cause and effect will alter consciousness in profound ways. It has changed the course of history too many times to count.

While the modern world developed, some held onto their old way of life. In parts of the world like the Amazon, shamans are now being recognized for their incredible knowledge of plants obtained purely through intuition. Shamans enter an altered state of consciousness and communicate with nature on a purely intuitive level. It’s being discovered that these people developed plant medicines that not only work as intended but went undiscovered by science.

First, we will explore how human consciousness evolved alongside civilization from the most remote times until the Bronze Age brought rapid developments in all areas. Civilization and consciousness declined in the Iron Age and the Hellenistic era was an attempt to reconstruct and resurrect what remained.  This challenges the assumption that rational thought is the pinnacle of human development. The development and integration of reason and intuition was held to be the peak of consciousness by the greatest thinkers of the ancient world. Ancient cultures did not separate spirit from science; they saw the world as a living, interconnected whole. By examining their knowledge, through mythology, history, astrology, and esoteric traditions, we may rediscover a lost dimension of human experience.

We will examine the most important discoveries in human history and their representations in mythology. This will provide a much deeper understanding of mythology and why it was considered sacred and help the reader to build a spiritual worldview like that of the ancients with a thorough knowledge of the most important symbolism in mythology and ancient astrology.  All these developments culminated in the Hellenistic and Roman era, when ancient spiritual practices were combined with rational thinking and more thorough written explanations. The writings of the Neoplatonist philosophers will prove to be an invaluable resource.

Consciousness, Mythology, History and Civilization

We will probably never know the origins of humanity with full certainty, but we can understand consciousness and thought processes. Most everyone has experienced intuition at some point in their lives and uses imagination to some extent. Some experience it more strongly than others, but it’s an innate ability we are all born with whether we value it or not. We can use this as a starting point to understand how consciousness developed with the science of the stars and observing the natural world.

Astrologers of the Hellenistic era used terms that depict our individual life as a ship on a journey. The ascendant is the most important point in an astrological chart and it symbolizes the individual person experiencing the world from birth to death. It was called the “helm” which is the wheel used to steer a ship.

Egyptians depicted Re, the Sun, as a king on his ship who makes eternal journeys through heaven and earth, encountering obstacles represented as a giant serpent or dragon. Re’s boat is powered by 24 men rowing the oars, the hours of one day. One of the oldest Greek stories is Jason and the Argonauts, who sail in search of the Golden Fleece and must overcome a dragon and other creatures. Homer’s Iliad and Odyssey have the same symbolism. Both these poems are divided into 24 books each. Odysseus sails an immense ocean, having many battles with monstrous creatures and endures cruel treatment from gods before he finally reaches his home. Most of the key events in these Greek stories have been depicted as groups of stars in ancient maps of the sky.

The symbolism of the helm and our lives as a ship has a lot of depth when we really think on it. The astrological chart is a map of the chaotic paths it’s destined to take. Why would any of this ultimately matter if everything is fated?  An astrological chart interpreted as an individual following Odysseus’s or Jason’s dangerous but ultimately successful journey takes on a new meaning.

In ancient times, magic was considered a very real thing. Egyptians called it Heka and it was a force of nature in and of itself, binding everything together It did not resemble magic as imagined today, where a person gains special abilities that allow them to exert their will on everything, avoid all hardships and defy the laws of nature. Far from it. For ancient people, magic was an invisible but very real connection between everything, from God and human beings to the smallest grain of sand and countless intermediary beings in between. Everything, no matter how different it appeared, emanated from the same source and followed the same underlying patterns. Those patterns were universal laws that were impossible to circumvent because they’re necessary for everything to exist in the first place. Duality is one of these unbreakable laws. Everything that has a beginning has an end. The value of magic was that it offered some degree of participation. Rather than experiencing life as the result of random and chaotic events, those learned in it could understand their place, and that of others, in the grand scheme. Magic allowed for choices in how the path was traveled… if the practitioner was skilled enough to recognize opportunities and how to use them.

Everything is fated to end, but the journey from point A to point B doesn’t have to be a straight line. The seasons are fated to happen, but if we understand them well enough, we don’t have to blindly fumble our way through into winter months with no hope of the cold letting up. The time that passes can be made more comfortable and some hardships minimized by knowing what to expect and when.

At the helm of a ship, we have no control of what happens outside of it. The winds and the currents obey their own laws.  But if we have a map we can prepare for what’s on the way, or even steer the boat around some things rather than crashing into them. Knowing how to predict the winds and currents can even make the journey better. Using sails and going with the currents makes them allies rather than obstacles. This is what magic was for the ancients. They saw the patterns underlying all of existence, connecting everything, and did their utmost to exist in harmony with it.

Under certain circumstances, it was possible to perform actions that influenced nature and the course of events. In other words, it was a science of prayer.  Intimately knowing one’s place in the grand scheme of things was the key to magic, and if done properly there was a reasonable expectation of success. Rather than imposing one’s will on the world, magic was aligning the self with the divine order. In doing so, beneficial things occurred, and the forces of nature became allies rather than foes. The study of the stars was directly responsible for seafaring, navigation and agriculture and its symbolism heavily reflects this. The science of the stars was a means of understanding one’s place in creation handed down from prehistoric times and served as a map for navigating life in the mortal body and in the afterlife.

This is the basis of a complex occult practice centered around ancient astrology.  Studying the movements of the stars to select a time when the cosmos favors that activity is called electional astrology, or inceptions in Hellenistic terms. Inception means “foundation”, “birth”, “the creation of” or “beginning of”.

Hellenistic astrologers used terms that are more descriptive of gods interacting with each other. What is now called an aspect, or planets forming geometric relationships to each other, was called “beholding” or “seeing”. The planets were referred to as their older pagan names. When the aspects are expressed in these terms, a myth can be seen occurring in the stars. Everything was understood to be linked together in an infinite web of space and time, and what occurred amongst gods spilled over into the physical world. If a war was brewing, it was a much better option to engage with Ares (Mars) favoring the land you inhabited. This form of astrology was frequently applied in warfare for thousands of years and influenced many battles that changed the course of world history.

The principles of inceptions or elections extended to prayer and ritual magic as well. In the ancient world, most gods had a counterpart in the sky, either a planet, star or group of stars. The source of all (the one God of monotheism) encompassed the entire cosmos with no individuality and created through a chain of separate personas, gods who oversaw specific functions of creation. There was no way to alter fate, but it was possible to get more favorable conditions if that part of creation was positioned to help. Astrology could be used to amplify the effects of prayer and ritual. Appealing to Helios to help a sick person could be done at any time, but he was far better equipped to act when his physical body, the Sun, was emanating its light in spring. The influence of the Sun’s rays brought new life and growth at that time, while it was weak in winter. This is a simple example of what was a highly complex practice called “petitions”.  Simply put, if the astrological chart of a particular moment could be interpreted as the desired event happening, a prayer was offered, and the gods could easily influence that outcome to occur.

(Interior shrine illuminated by the equinox sunlight in the Great Abu Simbel temple of Pharaoh Ramses II)

There was one more aspect to this practice of magic: sacred images. These were objects crafted at a specially chosen time based on similar principles. The underlying idea was that the gods could ensoul the object with astrological influences. The subtle energies around that specific moment of time were imprinted into the object. Using Apollo again as an example, if his image was crafted at a moment when the Sun was giving abundant life to the earth, that influence was absorbed in the image permanently. It had the potential to help a sick person who approached it. If a priest of Apollo was charged with establishing a new shrine, he would use careful astrological timing to choose the moment that a statue or engraving of Apollo was created. In this way, people who visited the shrine would encounter a small physical replica of the Sun’s life-giving astral rays. Temple priests also employed deep meditation, contemplation, dreams and altered states of consciousness in the shrines to gain knowledge and communicate with the unseen world.

This principle of synchronizing earthly and celestial events was used in some form as far back as 2000 BC. The true extent of its antiquity will probably never be known but some written instructions survive from early in the Common Era. The rise of Christianity posed a severe threat to it in the areas under Roman control and it was eventually reabsorbed into Europe a thousand years later.

During the early years of Islam’s Golden Age, this tradition was eagerly adopted by philosophers and esoteric circles after the city of Harran was annexed by the Abbasid Caliphate over a thousand years ago. This city was the center of a star religion that had been a home for Persian, Babylonian, Egyptian and Greek occultists for centuries.

 

 

Revolutions Above and Below

 

Shamans studied the skies and over epochs developed a form of consciousness that combined deep intuition and spirituality with highly sophisticated logic and reasoning processes. The ultimate result was the civilization of the Bronze Age whose achievements still baffle many people today and seem almost otherworldly. Remains of it can be found in the occult practices of the Hellenistic and early Medieval period, especially in the cryptic lore of astrology and myths.  In the hopes of gaining a more complete picture, we should start at the earliest possible point in time and try to understand how and why the heavens came to be the object of obsessive veneration and worship, and why some symbols were sacred.

In the process, the reader can hopefully understand their own consciousness a little better and see it from a new perspective, as the collective product of countless bursts of intuition and problem solving over vast spans of time. Our ancestors were clear on where these bursts of insight originated: from the gods.

In this hypothetical scenario, we will take the point of view of a person in a remote age long, long ago. These scenarios are based on people who still exist today that deliberately have no contact with the outside world and choose to preserve their way of life as it has always been, with no modern technology of any kind. These communities are collectively referred to as “uncontacted peoples” and the largest groups reside deep in the Amazonian jungle. What is known about them is mostly secondhand accounts from neighboring people who live in similar conditions but don’t fully isolate themselves. These people live in a way that is alien to us, and vice versa. They are totally immersed in nature and their communities are led by shamans with no use of metallurgy or agriculture. They provide a window into how people would have lived in times before recorded history.

With a little imagination, we can better relate to the people who inherited traditions from priesthoods that claimed to have passed their knowledge down from the dawn of time itself. The practice of observing the stars is showing up in prehistoric cave art from 20,000 years ago or more, and some of the constellation images are the same as we use today. The ancient astrology books we can read now are not prehistoric in the literal sense, but the practice and overall tradition itself is. This will go beyond comparative mythology and examine the close relationship between myth and astrology in the Hellenistic world. Most people are aware that many of the constellations still used in modern star maps originated with ancient Greek mythology, but the specific details are largely forgotten. We will begin with the most relevant and widespread themes so that the reader becomes familiar with the important symbols that carried civilization into the Bronze Age and remained at the core of the Hellenistic world. This worldview is crucial to the study of myths in the Neoplatonist schools.

 

Development of Civilization and Myth

This scenario is based partially on the works of Joseph Campbell, the 20th century mythologist who made extensive studies of myths and folklore around the world and identified recurring themes shared by all people. Influenced by Carl Jung, he proposed that the collective unconscious has a “psychic unity” that exerts an effect on every human mind throughout time. It contains archetypes that gradually emerged in the human mind as important ideas and discoveries. The same gods and characters wore different “masks” or “garments” depending on the peculiarities and environment of the people whom they originated with. The dying and resurrecting god is a good example of this archetypal being, who became heavily syncretized as the Hellenistic world expanded. Their myths are symbolic visual forms that allow them to become deeply embedded within the mind. “Hamlet’s Mill” took these ideas further and proposed that most myths are symbolic representations of complex astronomical cycles and their corresponding events in nature. Through mythology we can see recordings from the dawn of history. The discovery of fire, agriculture, metals and architecture are contained in these myths and embody the civilizations that grew around them. According to many philosophers of Late Antiquity, the myths are both of these: archetypal beings that exist within the collective psyche while also encoding complex ideas regarding time, space, and nature.

The intent is to give the reader a perspective outside of the modern world. Much of this is akin to a language barrier, but deeper. We think in terms of purely linear logic while our ancient ancestors thought in terms of intuitive symbolism. Even if the ancient language itself is largely intact, the interpretation is often a matter of opinion, and many different interpretations can be “correct” simultaneously. This older form of consciousness is in the ancient science of the stars. It’s a unique lens of intuition and logic that reveals everything in existence is interconnected and ultimately alive. Nature, the cosmos and human beings are all part of a whole. One source becomes many through an endless chain of combinations and cycles. The explosion of light that created the universe is ultimately within everything. Everything is connected at some level, whether it is understood through modern science or ancient philosophy and metaphysics.

Even though I’m telling a hypothetical story of nameless people who are long dead, we are all capable of relating to them. In our early childhood years, we all exist in a totally different state of consciousness. It is so different that most of us only remember fragments. We are fully absorbed in our imagination and have no idea how to navigate the world around us; if nobody instructs us we rely on intuition along with trial and error. The earliest humans on earth shared this experience too, but they had to navigate the world in its natural, unaltered state through pure intuition. If food, clothing, water and protection from the elements wasn’t secured, they died. If this is hard to relate to, imagine a group of small children being alone in a remote area with no possible way of getting to civilization. This is the life our ancient ancestors had to adapt to. They had developed a small language by pointing at something and making sounds to get others’ attention. The observers first had to use intuition for the most part to understand the intended meaning, the tone of the noise and what was being pointed to. At some point, correlations were made. It was noticed that people could make different sounds and if the same one was used consistently with a specific thing, there was no need to gesture at it. The sound itself conveyed the meaning through a shared understanding, and a spoken word took shape.

We must assume that at some point, human beings had only instinct and the most basic means of survival. Making fire, stone tools, and direct observation of nature and intuition. Gorillas in the Congo’s rainforests were recently discovered to have an innate knowledge of natural medicines, eating tree bark that has stronger antibiotic properties than medicines developed in laboratories. This is one of countless examples of the animal kingdom possessing intuition that arguably meets the criteria of supernatural and shows us some of what intuition is capable of.

The first languages would develop through a recognition of patterns in sound and gestures. The very first people to understand spoken words would have been forced to rely primarily on pure intuition. Gestures and intuition are the only thing they had at that point. The first person to conceive of a spoken word could only hope to be understood if others intuitively understood their intent.

 

The First Astronomer

You are a person who is living completely at the mercy of nature, with only your own intuition, instincts, crude tools and whatever ideas and ingenuity you can muster. Your senses and intuition are sharp from living off the land, moment to moment. You live in a group to help survive because there is strength in numbers. Everyone gets their food by picking plants, hunting animals and catching fish. You live in small structures made of wood and stone and keep warm with fire.

Shamans are in the community, and they have expert knowledge of plants and animals that has been passed down for ages. They communicate with the animals and plants in dreams. This knowledge was all developed through pure instinct and intuition over generations. People further hone their intimate knowledge of plants and animals simply by observing them endlessly. Understanding nature is a matter of life and death. Basic needs are met, that being food, clothing and shelter, but there is little comfort to be found and nothing to ponder except for nature. Nobody travels further than necessary. Being lost in the wilderness means death.

The words everyone speaks are related to nature. That is the only common reference point and experience that everyone has. Everyone knows what water is and there is a common word for it, but differentiating types of water is a matter of relating it to something else. A river is water like a big snake, it constantly moves and winds just like a snake slithering on the ground. The word for it is a blend of water and snake. A waterfall is water like a storm because its loud and chaotic. The word for it is a mixture of water and storm. Abstract words that we use today like “strength” don’t exist. The idea of strength is conveyed by comparison to a large powerful animal. In our scenario everyone thinks this way and it’s a natural, intuitive thought process that only requires some imagination. Unlike today, there was no suppressing imagination. Children are pressured to stop daydreaming and focus purely on their physical senses, but people of this time relied on visualization to survive. Memorizing every plant and rock was crucial. If something is disturbed, it means that a predator may have been there. If personal thoughts were experienced as “imaginary beings” there was nobody to pressure them into ignoring it.

In this tribe, some priests know how to use special plants to make the world become a waking dream for a while. When that happens, useful knowledge is sometimes obtained. The world takes on strange shapes and beings unlike any person or animal become visible. Everyone has a basic and practical knowledge of numbers. Simple addition and subtraction are common because all people have ten fingers for easy reference. It makes rationing supplies more efficient, especially when the world gets cold and dark and food is scarce.

You start to notice that the animals and plants always react the same way to the warm and cold spells. It has something to do with the bright lights above. When it’s warm and life thrives, there is more light. When the plants die and animals go away, the cold nights are long. You have noticed that the two big lights move in the same way endlessly and have a hunch that there may be something more to it. Your senses are highly attuned to everything around you because that’s all you have; much of it is spent in utter silence and your mind is still. This is a life that depends on pure instinct or intuition.

One night you have a dream that is incredibly vivid. The two big lights in the sky come down to you and take on an appearance unlike anything else. They look like bright people accompanied by animals. They seem friendly and point to the sky with their hands, motioning with their fingers that they’re counting things in it. They stare at it and move their hands endlessly, counting amounts you’ve never attempted to. You decide to follow this example and examine the sky for yourself. In a short period of time you find that there is indeed some regularity there. When the Moon has grown and vanished twelve times the weather has become the same again. This has transformed the life of everyone in the group and is a realistic portrayal of obtaining knowledge through dreams.

Your interest is growing, and you fall asleep waiting for more dream encounters after long periods of watching the Moon glowing in the sky. The world’s first astronomer/astrologer now exists. The knowledge obtained would be considered astronomical now, but for an animist who doesn’t think of the Moon as a dead rock, it is one and the same. The Moon gave knowledge to the observer and this perception adds a spiritual dimension.

A discovery like this would quickly be merged with the existing knowledge of animals and plants, what is typically associated with shamanic practices. In further dreams, the sky beings place a staff in the ground upright and watch themselves as the bright orbs from there, counting. Counting and always watching from one place while the plants die and grow back, and the animals come and go. Everything is related to something else and the more you watch, the more there seems to be a rhythm and pattern with everything. Your mind has just grasped a principle of measurement through pure intuition and visualization. You also notice how shadows move and contemplating it reveals a close relationship to light. Night itself is a giant shadow.

Either way, you are the first astronomer-priest living in the most primitive of conditions. This is an important distinction because it’s not only the earth that you devote yourself to, but its deeper connection to the heavens above. Each one gives a different kind of knowledge. The heavens require mastering numbers. You have reached a level of consciousness that will grow over countless generations through teachers and apprentices and eventually lead to people walking on the Moon itself. For now, we will focus on the immediate effects of measuring and tracking the Moon’s movements by people who had no knowledge of it before. We will walk through the immediate discoveries that would follow. These are the foundations of ancient astronomy and of civilization itself. I am using the term astrology in its ancient sense (astrologia in Greek) when it was one and the same practice as astronomy, just as alchemy encompassed metallurgy and chemistry.

 

Direction, Dimension, Mapping and Signs

You place a marker, a wooden pole, and use it as a reference point. You begin watching it in spring when everything has just started to grow. You notice the shadow of your pole and how it moves. It moves, growing and shrinking, while the Sun moves. When the Sun is directly over your head the shadow disappears for a moment, then starts growing the other way until the night comes.

This has conceptualized the idea of directions. When it has been fully worked out it is a reliable way of determining north, south, east and west. When these imaginary lines are visualized connecting landmarks, the ability to make simple maps is now there. The moment that the Sun’s shadow disappears is what is called the midheaven in astrology. It has reached its absolute zenith overhead and fills the entire sky with its light. With the total disappearance of the shadow, it has vanquished all darkness in that moment. Turning away from the Sun at that moment is facing north. North is also where the Pole Star eternally appears every night. In astrological charts, the underworld or Imum Coeli is in the north and the midheaven is south. While it rises in the east, the ascendant, the darkness slowly gives way until it is totally conquered for a brief time. The shadow slowly grows back but it reaches in the opposite direction. The Sun descends in the opposite end of the earth, west, and darkness returns.  The eternal cycle of light and dark is all found in this simple method.

This is also the invention of the sundial, or the clock. Whenever future astronomers take an interest in closely observing and measuring the length of the shadow, hours have been conceptualized. All of this is from a simple piece of wood in sunlight and careful measurements of the shadow. This is one of the practical functions of obelisks.

There’s an even deeper concept found within this simple tool: the shadow itself, a duplicate illusion made from light. This is simple enough at the surface level, but later on the concept of shadows will have profound significance. The light from the heavens creating illusions in the world below is at the core of most mystery traditions.

Sundial from the Valley of the Kings, 1500 BC (University of Basel)

 

The directions found from the shadow has given people the capability to navigate and explore outside of their immediate areas. Without a reliable means of determining direction, travelers depend entirely on memorizing landmarks. This made navigating through mountains, large forests and plains impossible if they wanted to find the way back. Once you have traveled past the last recognizable landmark you’re lost. Knowing north, south, east and west gives a point of reference and with some time and exploration, maps are possible, either drawn or purely from memory.

Signs are the next development from this discovery. Cairns, a vertical stack of stones, have been used all over the world as trail markers. They’re easy to build and easy for others to identify, more pronounced than carving into trees. Roads exist because of them, and with them the origins of a crossroads as a spiritual concept. The idea of a crossroads as a meeting point between worlds is an ancient one. Cairns and similar stone markers were also used to mark graves in prehistoric times and continues today. A crossroads connects different worlds.

This idea of direction goes even deeper. All your surroundings are limited to a circular view. You can turn and look everywhere and it’s always you centered inside a circle.  The idea of a circle becomes a foundation in your mind. The Sun is also a circle, and the Moon creates a circle in cycles. This makes sense because birds, snakes and other animals lay eggs that bring new life. Many of the fruits that are good to eat are circular too. There’s a relationship in it all, and you can imagine this wide world around you as being contained inside of an enormous egg. Over a few years you notice that when the Moon has turned from dark to light three times, the seasons change dramatically. After it happens twelve times the world turns back the way it was, the animals return, the rain comes back and the plants grow again.

The number 12 has been revealed to have a very special meaning. The ability to make small maps and give directions for traveling is available because of a tradition devoted to studying the sky. There is an underlying order to the world. The mystery is endless but enough is known so that people not totally at the mercy of random events. Now you can plan and know when food will be plentiful. Numbers are now of utmost importance because you discovered these things by counting. Numbers are the key to discovering order in chaos, and it’s clear that the lights above give rewards if you pay attention.  Looking closer, the Moon makes 28 different crescent shapes in its growth cycle. The lunar calendar has been established, and this would fully serve the needs of a tribe who lived by following herds of animals to hunt and gathering edible plants when available. Those who lived in different climates near water would have had a more settled life, getting their food primarily from fishing. The lunar calendar would have been equally valuable for them in preparing for winter. With no dependence on agriculture, a lunar calendar would be sufficient for most people’s survival.

The concept of time (beginning, middle and end) has become part of human consciousness and with it, space (directions). Both come from the same source: close study of how the lights above connect to the world below.

As generations pass, math and astronomy have become a vital part of life. It’s a gift directly from the gods above. The priests use it to know some of the future. Life is simple and survival revolves around knowing what nature will do, and when. Other people who live far away can be visited thanks to this gift. Traveling is dangerous but it’s feasible, and life improves by trading with other people. Knowledge can be exchanged as well. Journeys are accomplished by looking for the signs above in the heavens and the signs below that mark the route, and we can see the astrological attributes of Mercury here in the foundations of travel, merchants, and long-distance communication.

Bronze statue of Hermes for marking a road, 500 BC (Metropolitan Museum of Art)

You grow curious about secrets that may lie beyond the Moon. The groups of stars at night move in circles too as the seasons progress. Each season has different groups in the night sky. They’re much slower and don’t have the same paths as the Sun and Moon. Those two big lights move in opposite directions of the countless little lights. The stars move like they’re revolving under a huge dark dome and in the center is one that never, ever moves. They all move in circles around it. This star is in the same direction that you’ve determined north to be with the Sun’s shadow. You’ve discovered the North Star or Pole Star. The land you’re on and the stars above are all spinning around that star like a pole runs from it into the ground.

With some thoughts of up and down, the directions have been mapped much more accurately than before. These are the stakes or angles of the astrological charts we use today and one of the sacred functions of the number four. Three-dimensional thought has fully emerged here.

Practical benefits of three-dimensional thought extend to many things. In only one lifetime, arithmetic could become much more sophisticated with the determined astronomer having little trouble calculating figures in the hundreds and thousands. More advanced geometry is also possible, and with it, architecture and further sophistication in maps.  Over the next generation the apprentices would regularly use multiplication and long division while they compare observations and study their calendars. The two lights follow the number 12 but not exactly.  What appears to be perfect harmony between the Sun and Moon is revealed to have a small imbalance. It only shows itself over many years but when it happens it causes the calendar to fail. Over two decades it causes the prediction of seasons to be off track by an entire lunar cycle, or month. One month is enough to be disastrous if everyone plans for food being available at a certain time. This forces the astronomers to study the Sun and Moon deeper, looking for slight irregularities that can solve it. To solve this mystery, fractions must be conceptualized in some form. Consciousness has now advanced to a much higher level and the capacity for problem solving of all kinds has expanded immensely.

Close study of the stars as groups reveals an even more accurate method of measuring time, the heliacal rising. Meaning “near dawn”, this is the moment just before the first rays of the Sun make the stars vanish. Closely observing the star clusters on the eastern horizon at this moment is a reliable way to mark specific times of year. Mapping these tiny stars into constellations opens up even more opportunities for human life to improve.

Distinctive star clusters have been used in this way for longer than anyone knows. Because the Sun moves through the stars throughout the year, a different group is visible in the night sky just before dawn every few weeks. Using the Pleaides as an example, they will appear on the eastern horizon right before the Sun’s first rays only in late spring. As the Sun progresses through summer, the Pleaides will appear higher in the sky, little by little, before sunrise. Tracking the heliacal rising of stars is a way to ensure that the irregularities of the lunar year and solar year (354 and 365 days, respectively) do not result in mistakes. For practical concerns, if a plant requires its seeds to be sowed only at the end of May, the heliacal rising of the Pleaides would be an excellent sign. In ancient Greece, the Pleaides were used to mark the beginning of spring.

When the use of numbers was applied to the earth and the things in it, life became much better. The ability to measure carries over into every aspect of life that we take for granted now, but were once unavailable, like construction. Even with the crudest tools, the capacity to chop wood into even lengths brings with it sturdy walls and roofs. Simple dwellings could become bigger and stronger, and with simple geometry it was possible for durable houses to be built of wood and stone.

In our prehistoric scenario, traveling on water wouldn’t always be limited only to carved canoes. Large sturdy rafts could be made with planning and teamwork. If the tribe chose to follow the animals for hunting, they would know when they’ll hibernate or migrate. The animals’ patterns can be discerned, their movements mapped, and people know what to expect. The causes and effects are clear for everyone to see.

Here we can begin to understand how religions developed around the stars. Closely studying the lights above reveals secrets and they lead to people having more power over their surroundings. The heavens offer gifts that are endless if people are willing to do the work to receive them. The patterns reveal eternal laws that all the world obeys, and the more these invisible laws were studied the more wise people became. The thought process of solving these celestial mysteries gave the capacity to think deeply about cause and effect, the foundation of science. Numbers and ratios were applied to material goods and economics was born from it.  Thinking in three dimensions, along with an excellent knowledge of the constellations’ movements and direction, allowed for the most perilous journeys to be undertaken: sailing the ocean. From the start of the Bronze Age five thousand years ago, long-distance trade between Egypt and the Indus Valley occurred with ships. The Phoenicians or Canaanites established a vast maritime trade network across the entire region, from Byblos to the British Isles and the coasts of northwest Africa.

Remarkably, the study of the stars produced the first analog computer…over two thousand years ago. The Antikythera Mechanism was discovered in the remains of a shipwrecked Greek vessel and was a sophisticated mechanical device that could be used to predict the positions of stars, planets and even eclipses many decades in advance with an incredible degree of precision.

In only a few generations, the capacity to use simple numbers could become a common skill with astronomers developing and refining solar and lunar calendars. Countless human lives were transformed and it’s the result of the men and women who devoted themselves to the heavens and understanding the gods who made themselves known through it.  The heavens have gifted humanity with innumerable gifts.

Perhaps the biggest difference between us and them is that they attributed everything to God or a group of gods. If someone discovers something today, they want to be credited for it. An ancient person would have credited the discovery to a god generously leading them to it. If a person in archaic Greece figured out how to make a better boat, he’d have thanked Poseidon for that good fortune. The community would have likewise attributed the new boat to Poseidon and that’s how it would be remembered by their descendants. Over the generations, their lore would be Hephaestion, the patron god of craftsmen, giving them their tools long ago, along with other significant turning points.

 

Gods Above and Below- Reason Meets Intuition

 

For people who experience everything as alive and having a spirit, this scenario presents an entirely new dimension to life. A deep sense of connection to everything can be experienced intuitively, and some people today still have it. Raw intuition can be felt by anyone but prolonged study of the heavens and earth as interlinked gives a structure and order to that intuition. The Industrial Age severed that aspect of life for most people.

The ability to use numbers, our basis for reason, is unlike anything else. A person who has only the natural world as a reference point will at some point recognize that the process of mathematics is something intangible. It can be expressed and conveyed by gathering a certain number of objects, like pebbles or fingers, and the principles conveyed visually. Subtraction under ten digits can be conveyed simply by holding out all ten fingers and closing the number of fingers that are subtracted. Division can be conveyed simply by putting several pebbles together and separating them into groups. The idea of division by half is simply a matter of making two separate groups of equal number or cutting something. But the process itself is beyond the senses. It can only be perceived by its effects. Symbols can be assigned to represent numbers, but they’re just that: symbols. The mind must first perform the mathematical process before its meaning is understood. The process is invisible, a work of pure thought and is an underlying cause that cannot be perceived. It has no form itself but instead makes itself knowable by embodying everything that can be sensed. This is the concept of divinity according to the Pythagoreans that came to be part of the Theory of Forms.

Deep study and contemplation of the circle and all the possible divisions of it would lead to pondering what is outside of it sooner or later. If everything is contained in a sphere, the question of what lies beyond that and what its source is brings the human mind to its limits. This riddle is still used in various mystical traditions to lead its practitioners to higher states of consciousness.

At this point, pure intuition and instinct have given birth to reason and linear thought. Both managed to coexist with remarkable sophistication like we see in the remains of Bronze Age kingdoms. The astronomer-priests of remote prehistoric times would sooner or later be forced to contend with assigning labels to the increasingly sophisticated math found in the skies. Until the Hellenistic era, learning appears to have relied on the apprentice being presented with symbolic images and arriving at the solution through contemplation and observation.  With a little imagination and mental flexibility, we can begin to understand some things about the gods of the ancient world and the seemingly bizarre fables or myths that were sacred. The sacred properties of the circle and sphere begin to have much more meaning. The circular grid pattern found within the Temple of Osiris that has become popularly termed the Flower of Life can be verbally illustrated as a birth process of two circles.

As the properties of symmetric circle patterns are examined deeper, the five Platonic Solids can be found contained within. These are the very building blocks of reality, according to Plato.

As stated already, everything was alive and had a spirit. The most advanced cultures of the ancient world possessed highly sophisticated sciences but equally valued intuition, divination and extrasensory perception. Priesthoods were the keepers of knowledge in every ancient civilization and they enabled governments with kings and queens to function. Priests were scientists, astronomers, physicians, engineers, mathematicians, historians and much more. Some specialized more in certain fields but at the center of their order was gods. Specially trained people, oracles, seers and diviners, had the ability to communicate with them more effectively than others.

Not only gods, but spirits of long-dead ancestors were part of this “other world”. The names of ancient ancestors who accomplished something important in their earthly lives were often given to gods who oversaw that part of life. One example is Imhotep, an Egyptian priest and vizier from the Old Kingdom who was an architect, astrologer, and physician. After he died, his spirit was often consulted on matters that he excelled in during his life. His mortal life was an incarnation of Ptah and Nuit helping to further develop Egypt, especially with medicine. From the afterlife Imhotep could continue his work as an intermediary between the world of matter and the unknowable world of the divine. In this way Imhotep’s soul became a full-fledged god and was one of only two Egyptians to do so, the other being Amenhotep.

Imhotep is one prominent example among many of what is now termed “ancestor veneration” that was a universal practice until relatively recently. Each family performed rites in memory of their forebears and many people buried them in or around the family home so they’d be close. Notable leaders, warriors, priests and people who made important contributions in the past could be venerated by an entire kingdom. As long as their memory remained alive, they could be reached through dreams, divination and gifts left at their graves. If statues or other depictions of them existed, that person could become an archetype in that group’s “collective unconscious” in Carl Jung’s model of human psychology. The stronger that memory was held and the longer it lasted, the more of a driving force it became over time. Even if that person’s legend was not completely real or historically factual, it undeniably exerted an immense influence on others. Such people were called “Heroes” by Greek philosophers, minor gods that were below gods and archangels but above human souls.

In our scenario of astronomers in remote prehistory, the same would apply. The apprentices who learned the craft carried on the work of those who came before. Even when their teacher passed on, part of them remained in the work itself. A burst of intuition that found a solution to a difficult problem could naturally be attributed to their assistance. Even more, the gods themselves could be petitioned to reveal themselves further. This could go beyond bursts of intuition in the form of intense visions. If there was a mystery involving the Moon and the solution was elusive, one course of action would be to hold a ceremony under the Moon’s light, enter an altered state of consciousness and ask her directly. Some participants would find themselves whisked away to experience a vision of the heavens directly, in terms of what they encountered in their daily life.

The shamanic earth practices could integrate with astronomy in this way, giving rise to the first astronomer-priests that would eventually develop highly advanced civilizations five thousand years ago and leave future generations puzzled.

The gods below, in nature, provided knowledge such as the medicinal properties of plants. The gods above in the heavens provided knowledge of a different sort, that gave people some semblance of power over nature as abstract thought developed.  Memories of this tradition and the gifts it brought are seen in the Book of Enoch, an ancient Jewish text that had been excluded from the Christian and Jewish scriptures. It describes angelic beings in the heavens called Watchers who taught humans all the arts and crafts of civilization: agriculture, astrology, architecture, metallurgy and more. Like Prometheus, they wanted to improve our lives. The book contains detailed explanations of the divisions of space, time and angels who govern it. Enoch ascends to the heavens and underworld through many dream visions, seeing the souls of angels as both stars and humanoid forms, followed by a history of the Israelites in the form of various animals. This book is mostly known for its stories of angels mating with human women, but it may be an uncensored depiction of an ancient astral tradition that existed in Judea.

 

Part 2 – Egyptian Temples

Hellenistic Astrology & Platonism – Theurgy and Animated Images

Hellenistic Astrology & Plato’s Metaphysics

-Theurgy and Animated Images

Introduction

  1. Cosmos as a Living Statue
  2. Eikons, Talismans and Symbols in Greek Philosophy
  3. Theurgy and Animated Images

In the previous article we examined astrology and sacred images in the Hellenistic and Roman period, which shows roots of talismanic magic in the pagan temples of the Mediterranean. We will now explore some of its theoretical foundations in Plato’s teachings and its role in the works of Proclus.

 

1. Cosmos as a Living Statue

In his five books of commentaries on Plato’s Timaeus, Proclus repeatedly refers to the cosmos as a statue of the gods and living beings as “statues in motion”. This recalls the first book of Genesis and Elohim forming the archetypal Man in the divine “image” or tselem from primordial earth.

“But Plato says that the world was made the statue or resemblance of the perpetual gods, not that it is the image of the mundane gods; for he does not alone speak about the corporeal-formed nature of the universe, but also about the animated and intellectual animal, which comprehends in itself the mundane gods……The nature of animal itself was eternal, and this is impossible to adapt perfectly to that which is generated. Hence, he (the Demiurge) formed a certain moveable image of eternity and while he was adorning the universe, he made this eternal image according to number, of eternity abiding in one, which we call ‘time’.” – Proclus, On the Timaeus of Plato, Book 4, (Thomas Taylor translation)

This may shed some light on the criticism that Iamblichus heaped on image makers who he said mistakenly believed they were aided by the stars. He also said that their craft seemingly mimics the Demiurge. He doesn’t explain why or how they are mistaken, and with all his other praise for using divine symbols and sympathetic materials, it’s obvious that we don’t have the full context. Here, in the words of Proclus, we have an eloquent description of the Demiurgic process Iamblichus refers to.

The process of creating a divine statue or other image was likely an important learning process for the ancient priests. The knowledge required appears to be considerable from the Hermetic and Neoplatonist writings and required a combination of skills. The emphasis on deep contemplation and attaining visions indicates that could have been one part of a larger ritual procedure.

Throughout his writings, Proclus emphasizes that the primary goal was and always will be development and purification of the soul until it achieves divine union. Proclus describes several ways that it occurs and multiple paths for the philosopher to take in the process, including theurgy and visions along with rituals, devotion, study and contemplation.

The soul has within it divine images that can invoke those entities, and it makes a journey from sense perception, imagination and belief to Nous and pure intuition. Finally, it awakens the image of the One. I think that Iamblichus was simply scorning people who had no knowledge and experience of what he believed to be the most important parts of theurgy or falsely claimed to. It simply makes no sense otherwise.

Like Iamblichus, Proclus places more emphasis on gnosis and “raising” the human soul and only speaks in general terms about “bringing down” divinity and establishing direct links through matter. Proclus, living in the 400s, uses the same terminology as the author of Picatrix when discussing the linking of material and divine, namely that it was done by “wise men of old” and are implied to have possessed a considerably high level of skill, beyond both writers. Proclus does not claim this was done through astrology, but this statement is intriguing, nonetheless.

“The wise men of old (hoi palai sophoi) brought together various things down here with their heavenly counterparts and brought down Divine Powers into this mortal place, having drawn them down through Similarity (homoiotētōs): for Similarity is powerful enough to attach beings to one another.” – On the Priestly Art

Theurgists like Iamblichus and Proclus had extensive, firsthand knowledge of the theory and practice surrounding the use of sacred images. Astrology, eikons (images), and sympathetic materials were central to theurgy but detailed instructions for making astrological talismans aren’t in their surviving works. Regardless, there are a considerable amount of writings that have survived (see Julianus of Laodicea) and Proclus led the last of Plato’s Academy in its purely pagan form.

Links between Platonic philosophy of this period (500 AD) to Ghayat al-Hakim (1000 AD) is a gap of five centuries and a translation from Greek to medieval Arabic. I’m making this link primarily from the phrase “Science of Images”. Science is a broad term that means a system of knowledge. In the medieval context its now called “natural philosophy”, encompassing a wide range of subjects. The word “image” is more direct, but in the context of theurgy and Neoplatonist thinking it still opens more doors in its Greek form. I’ll begin with the medieval Arabic word and work backwards to the Greek equivalent five centuries earlier.

 

2. Eikons, Symbola and Talismans in Greek Philosophy

The medieval Jābirian text “Kitab al-Nukhab” provides some background information on what skill sets were needed to understand the Science of Images. The definitions of a talisman or tillasm is given in a dialogue between teacher and student in a way that’s designed to provoke more thought.

“A talisman is the likeness of artificial actions to natural actions […] Every talisman is a crafted thing that is like something natural, yet not every artificial likeness to something natural is a talisman. The meaning of talisman is distinguished by the celestial observation that characterizes it.” (3)

“The meaning of talisman is distinguished by the celestial observation that characterizes it” points to the use of astrological timing as its most defining feature. That’s the key factor but it encompasses a great deal more.

The Science of Images is further explained to the student as the culmination of multiple branches of knowledge, albeit in cryptic terms. A lengthy dialogue takes place where the student cannot give an adequate definition of what talisman means, and for every answer the teacher continues to steer the dialogue to other subjects: astronomy, astrology, geometry, philosophy, and practically all the natural sciences of the medieval period. Throughout the dialogue, the word “talisman” encompasses all these fields. The teacher emphasizes that it’s the culmination of them all and has been since ancient times, using Plato as the example of who the student should strive to emulate. They were continuing in Arabic what was practiced before in Greek philosophy, and the transitions across languages, cultures and eras creates a bit of confusion today. The Ghayat al Hakim was written by a Muslim and its translation Picatrix was circulated in Latin in Christian Europe. Both religions had prohibitions on images that the Greek philosophers had no need to circumvent.

Starting with the key word itself, the Arabic word Tilsam (طلسم) means magical symbol or charm. The Hebrew word Tselem (צֶלֶם) means “image” and its root word is “shadow”. A shadow is a form made by obstructing light. One of the ancient Hebrew words for the ghosts of departed human beings is “shades”. This has parallels in Plato’s Allegory of the Cave, where the world is mistakenly perceived as the shadows cast on the cave walls.

When we look at the Greek writings, it becomes even more of a labyrinth. Images and talismans have a wide range of uses and meanings from Plato to Late Antiquity. Adding to the complexity is the importance of statues in Greek cosmology. Human beings are statues made by the divine; this concept was part of Greek thought before the philosophers. In the Iliad, Hephaestus was the god of craftsmen and forged “animated statues” that were intelligent and had souls. In Plato’s Timaeus, the Demiurge crafts human beings as his living statues. Aristotle elaborates further in Laws I when commenting on the Allegory of the Cave; he says that human beings are ensouled puppets and the strings from the unseen world are emotions. Statues and shadows are both expressions of the nature of reality as a series of imperfect reflections of something unseen.

The Demiurge as a sculptor has parallels with creation according to the Egyptians. Ptah is depicted as a sculptor fashioning creation with a potter’s wheel, and in the Hermetic Perfect Sermon to Asclepius, Hermes tells Asclepius about statues ensouled by divine spirits. The same overall concept is in the Book of Genesis where Elohim fashions Adam in the divine image and likeness from earth, often translated as clay or dust.

The Neoplatonist philosophers wrote entire treatises on the use of statues, divine images, symbols, talismans, letters and more with many different terms. The precise meanings are often unclear and it’s difficult to discern if they were part of Ibn Qurra’s Science of Images, a related practice or if they’re something else altogether. The vast amount of medieval translations from Greek to Arabic are an enormous web that hasn’t been unraveled and may remain that way.

They also wrote volumes of commentaries on Plato’s books and many of the older foundational works of philosophy like Aristotle. These commentaries often have valuable information related to medieval occult practices and many English translations don’t always have this in mind. I’m compiling all the Koine Greek words here for reference in the hopes it may be of use to others who are pursuing similar research.

The older Greek terms related to divine images are:

1. Eikōn (εἰκών) (1)

    o English Equivalent: Image, likeness, representation.
o Meaning: A material reflection of the Form. In the Allegory of the Cave (Republic, Book VII) the shadows on the wall are eikons of the objects behind prisoners. The objects are closer to the Forms, but not true reality.

2. Sunthemata (σύνθημα) (4)
o Common English Translation: Token, magical symbol, sign.
o Meaning: Embedded by the gods into the fabric of the universe that can link to the gods. They can be sacred words, symbols, geometric forms, natural objects like stones or plants, ritual gestures, or combinations of all. The Egyptian hieroglyphs are sunthemata.

3. Charaktēr (χαρακτήρ) (4)

    o Common English Translation: Mark, engraving, seal.
o Meaning: A divine or mystical imprint, symbolic of the essence of a higher reality. They carry the essence of the divine reality they reflect. Astrological configurations can be understood as divine charakteres in the heavens. If inscribed on ritual objects the link and anchor divine presence.

4. Telesma (τέλεσμα) (1)
o Common English Translation: Talisman, consecrated object, completed ritual object.
o Meaning: Completed and consecrated vessel for the divine. In the early Common Era it becomes primarily used in the context of occult objects.

5. Agalma (ἄγαλμα) (1)
o Common English Translation: Sacred image, sacred statue, offering, ornament.
o Meaning: Spiritual treasures or inner alignment with the divine. In Symposium (212a), Socrates describes the soul as a statue housing divinity and a person’s virtue and knowledge are agalmata (treasures).

6. Phantasma (φάντασμα) (4)
o Common English Translation: Apparition, phantom, illusion, false reality
o Meaning: Distorted or incomplete appearance. False appearance generated by the imagination (phantasia) that misleads. Phantasia is required for divine visionary ascent as a mediator. Proclus and Iamblichus say phantasma reflects the higher intellect but easily misleads when influenced by base desires.

7. Symbolon (σύμβολον) (1)
o Common English Translation: Symbol, sign, token of recognition
o Meaning: Similar to tokens; part of a divided object that connects to a greater whole. Divinely embedded by the gods and carry their essences. Does not rely on human interpretation. Tokens are often human made and signify a concept. A specific tree can be a symbol because its very nature participates in something higher and has power in itself. Symbolon more often refers to an object, such as a cross, that signifies an idea pertaining to a god.

These words are used by all Greek philosophers. They’re used frequently by the Neoplatonists (Iamblichus, Proclus, Plotinus) who are much more explicit about the mysticism in Plato’s tradition than their predecessors. Oftentimes translators don’t differentiate between these words and use generic terms and this can create difficulties when trying to discern more details. The Neoplatonists began using more technical terms which will be examined next.

Sources:

1. Proclus. On the Sacred Art. Translated by Thomas Taylor.

2. Quack, Joachim Friedrich. “Dekane und Gliedervergottung: Altägyptische Traditionen im Apokryphon Johannis.” Jahrbuch für Antike und Christentum 38 (1995): 97–122.

3. Saif, Liana. “The Jābirian Kitāb al-Nukhab and Teaching the Science of Talismans in the Abbasid Era.” Journal of Abbasid Studies (2024): 1–26.

4. Shaw, Gregory. Theurgy and the Soul: The Neoplatonism of Iamblichus. Penn State University Press, 1995.

5. Piperakis, Spyros. “Decanal Iconography and Natural Materials in the Sacred Book of Hermes to Asclepius.” Greek, Roman, and Byzantine Studies 57 (2017): 136–161.

 

 

3. Theurgy and Animated Images

The medieval teacher-student dialogue in Kitab al-Nukhab begins to take on a new perspective when we look at the relationship with statues and shadows. The meaning of “talisman” is distinguished by the celestial factors and that is easily understood by the student. But when pressed to examine it deeper from the perspective of a philosopher, the student attempts to answer for an entire year and is confounded at every turn.

Images encompassed not only the natural sciences of Greeks but all of metaphysics and occult practices as well. Images of various types, symbols and statues, were used to induce visions by Iamblichus and to purify the soul by Plotinus.

When attempting to draw direct correlations between astrological talismans of the medieval Arabic world and the metaphysics of the Neoplatonists, the lines get more blurry. Iamblichus, Proclus, Simplicius, Damascius, and the other philosophers of this era are the most detailed sources for the esoteric side of their tradition. “Idolatry” and the superstitions of old had become unfashionable and the works of Plotinus were a product of this trend but still sheds light on the Science of Images.

Plotinus is considered the first of the “Neoplatonists” and his work prompted Iamblichus to bring theurgy and ancient traditions back into focus. Plotinus had a practice of creating and cultivating an “inner statue”. In the Enneads (I.6.9, 7ff) he explains that a reflection of the Demiurge is cultivated within the human mind and soul. This was a way to reconnect the microcosmic soul of the philosopher to the macrocosm through intense visualization, contemplation and meditation. Plotinus reinterpreted the rites around statues as instructions for visualization so that divinity could dwell within the human being, itself a statue crafted by the Demiurge. This practice of developing the astral body or light body is foundational for the Kabbalistic practices in Sefer Yetzirah and many Sufi orders.

Even though Picatrix is mainly a manual of instructions for using physical materials, one of its prerequisites is inner spiritual work. Book 3, chapter 6 contains the Operation of Perfect Nature which is comparable to the “inner statue” of Plotinus. Elsewhere it states that “The spirit of the magician furthers the effects of the heavens just as the harvests of nature—that is, in the way that harvests are furthered by plowing and cultivating the earth.”(Book 4, Chapter 4, Warnock & Greer)

Connecting the medieval Science of Images directly to the Neoplatonists becomes more complicated with the Chaldean Oracles of Zoroaster. This was a highly influential book in the Neoplatonist circles, used and quoted extensively. Sadly, it only survives in fragments and commentaries. It makes for a lot of guesswork. Chaldean Oracles is often quoted and the words themselves are cryptic poems, but it proscribes the use of timing in rituals. One passage briefly instructs the theurgist in crafting a statue of Hekate.

 

“Says Hekate:

‘Complete my animal image purged as I shall instruct you: Make a body from field rue; ornament with delicate small beast forms (such as spotted lizards that live about the house);

Pound storax, myrrh, and frankincense with these beasts into a mixture and under a waxing moon in the clear light of ether finish the telestics’.”

 

Proclus himself made use of it and briefly mentions the experience in his Commentary on the Timaeus. The participants, while in a trance, witnessed Hekate surrounding the statue with an otherworldly light. Some only saw dim impressions while others saw her smiling and laughing. Hekate spoke through a participant in a trance acting as a medium. This same rite of Hekate was what drew the interest of the Emperor Julian. The Chaldean Oracles say the rite should be performed at night and to take the Moon into account.

Proclus says:

 

“The ensouled statue, for example, participates by way of impression in the art which turns it on the lathe or polishes it and shapes it in such and such a fashion, while from the universe it has received reflections of vitality which even cause us to say it is ensouled; and as a whole it has been made like the God whose statue it is. For a telestic priest who sets up a statue as a likeness of a certain divine order perfects the symbola of its identity with reference to that order, acting as does the craftsman when he makes a likeness by looking to its proper model.”(Commentary on Timeaus)

Around the time the Chaldean Oracles and early Hermetic books started to circulate, the Neoplatonist philosophers became far more open about their practices that would today be termed occultism and not philosophy. Christianity was becoming widespread, political stability questionable, and philosophers were increasingly forced to defend their traditions. The life work of Plotinus was a practice of pure contemplative mysticism while Iamblichus wanted to keep philosophy’s roots in ancient rites from being forgotten. Both were reconciled by the last philosophers of the Academy in Athens.

Telestikē is a major point of discussion for divine images in the theurgy of Iamblichus and Proclus. In the Chaldean Oracles, telestikē is ritual acts intended to draw down the divine into the material world through sunthemata (tokens, symbols) and invocations. One fragment describes how sacred symbols (sunthemata) “draw down the divine light” into material forms, enabling the practitioner to animate statues and engage with the gods. Statues are not gods themselves but are transformed into living intermediaries through telestikē. The sunthemata functions as communication nodes, each carrying the essence of the deity it represents.

Iamblichus emphasizes that the telestikē art depends on the correct use of divine symbols and invocations:

“For it is not thought alone that connects us with the gods, but the entire theurgical action, which perfects sacred statues and renders them receptive to the divine.”  (De Mysteriis V.23, Emma Clarke translation)

 

Iamblichus introduces the term enpsychosis (ἐνψύχωσις) to describe how statues become ensouled. He asserts that physical objects are prepared to receive divine energy through ritual purification, inscription of sunthemata, and invocation of divine names. The statue becomes an empsychoi eikōn (ἔμψυχος εἰκών), a living image of the god.  Hagnos Eikōn (ἁγνὸς εἰκών) is the pure image or pure likeness.

Like Hermes Trismegistus, Iamblichus distinguishes between the divine essence and the material statue, rejecting criticisms that these practices were idol worship. The statue becomes a vehicle for the god. He uses as an example the “Opening of the Mouth” ritual of the ancient Egyptians to explain the statue animation, where the symbolic act “opens” the physical material of the mummy to receive the anima, the animating principle of spirit underlying physical life. (1)

This anima is the underlying principle of “animated statues”, and it is this terminology that obscures the real meaning. Animation in a literal sense brings to mind a mechanically moving object but in this context it simply means ensouled with a certain type of spirit. Whether or not it “moves” for the observer is irrelevant; in a ritual trance state the observer may perceive visions around it or they may not. The anima in the statue is present either way.

Proclus builds on Iamblichus’ foundation and further links telestikē to celestial correspondences. Proclus explains that telestikē uses symbols placed on sacred objects by the theurgist; these symbols have a likeness to the celestial bodies. What exactly the likeness is, he doesn’t explain; it could be a simple color correspondence or very old names and symbols whose full meanings were lost, like the barbarous names that Iamblichus wrote of.

 

“The symbols placed upon sacred objects receive divine power through their likeness to the celestial bodies, reflecting the harmony of the universe.” (Proclus, Commentary on Plato’s Timaeus, I.28)

 

Proclus emphasizes that sunthemata are not arbitrary; they correspond to the divine forces and channel celestial energies. Statues and shrines are consecrated carefully to align with the specific deities and the sympathetic materials used.  Proclus makes telestikē a mirror of the Demiurge forming living statues, as the cosmos was explained by Plato a thousand years earlier and by Homer’s story of Hephaestion before him.

For the purposes of utilizing the Science of Images in medieval writings, specifically the crafting of astrological talismans, the works of the philosophers seemingly have little to offer from a practical perspective. They show that the tradition has a multitude of ancient roots, deeper even than the Neoplatonists. Like the student in the Brethren of Purity, we can look at Picatrix as an instructional manual for making talismans that are defined strictly by astrological configurations, or we can look deeper and find a bigger perspective.

 

Sources:

  • Iamblichus. De Mysteriis. Translated by Clarke, Dillon, and Hershbell. Atlanta: Society of Biblical Literature, 2003.
  • Proclus. Commentary on Plato’s Timaeus. Translated by Thomas Taylor.
  • Majercik, Ruth. The Chaldean Oracles: Text, Translation, and Commentary. Leiden: Brill, 1989.
  • Shaw, Gregory. Theurgy and the Soul: The Neoplatonism of Iamblichus. Penn State University Press, 1995.
  • Proclus, commentary on the Chaldean Oracles, as discussed in Flower of Fire: Hekate in the Chaldean Oracles, pp. 16-18
  • Algis Uždavinys, Philosophy as a Rite of Rebirth, pp. 91, 137
  • On Magic: Epistles of the Brethren of Purity, pp. 85-95​

Osiris: Heavens, Underworld and Resurrection

 

Osiris: God of the Underworld, Resurrection, and Vegetation

“Isis is that which nourishes and raises the fruits of the earth; and Osiris among the Egyptians is that which provides the fructifying power, which they propitiate with lamentations as it disappears into the earth in the sowing of seeds, and as it is consumed as food.

“Osiris is also taken for the river-power of the Nile. When they signify the terrestrial earth, Osiris is taken as the fructifying power, but when signifying the celestial, Osiris is the Nile, which Egyptians say came down from heaven… And Isis who, in the legends was wedded to Osiris is the land of Egypt, and she is made equal to him, and conceives, and produces the fruits.

“To the moon they dedicated a bull which they call Apis, which is blacker than others, and bears symbols of the Sun and Moon, because the light of the Moon is from the Sun. The blackness of his body is an emblem of the Sun, and so is the beetle-like mark under his tongue; and the symbol of the Moon is the semicircle, and the gibbous figure.” – Porphyry, On Images

 

Osiris dates back to the Old Kingdom’s first dynasties nearly 5,000 years ago and is the archetypal god of the earthly life cycle. The qualities of Osiris were recognized in many different gods, among them Dionysus, Hades, and Serapis. His mythology encompasses the entire sky and underworld. Hephaestion of Thebes wrote that Osiris corresponds to Aquarius, Pisces and Taurus.

Astrological configurations befitting Osiris requires looking at life in Egypt itself. This is Osiris in his purely Egyptian form and is the only god in Hephaestion’s list that is not named as the Greco-Roman equivalent. Even in late antiquity, when myths from all over the known world had been combined into multitudes of others, Osiris was recognized as being distinctly Egyptian and the god of the dead. His wife, Isis, was the goddess of marriage, motherhood, healing, and magic.

We will need to examine the astrological configurations in light of Egyptian agriculture. It was divided into three seasons of four months.

 

  1. Flood Season (Akhet): From June to September, marked by the Nile’s flooding, depositing fertile silt for farming.
  2. Growth Season (Peret): From October to February, characterized by planting and cultivation.
  3. Harvest Season (Shemu): From March to May, the time for crop harvesting and storage.

 

At the time of Roman rule over Egypt, Cancer would have been rising in both the sidereal and tropical zodiac in June, marking the summer solstice and the start of the flood season. Interestingly, the original Sothic calendar dates back to at least 2000 BC and as far back as 2700 BC. This was the division of stars that used the ten-day Decans which began with the heliacal rising of Sirius. The stars move one degree every 72 years in relation to the spring equinox and changes considerably over time. The current position of Sirius in the tropical zodiac is 14′ Cancer, the exact degree of the ascendant in the Thema Mundi that originated in Ptolemaic Egypt.

The specifics of Osiris’s mythology vary because of his immense antiquity, but some themes were consistent. His planetary attributes in Egyptian temples and holy texts shows him identified with nearly every planet, in some cases embodying multiple planets at once. My primary source will be Plutarch’s On Isis and Osiris.

Plutarch lived around the time of Christ and was a priest at the Temple of Apollo in Delphi. He visited Egypt at some point in his life and his knowledge of Egyptian rites isn’t as extensive as we might like, but he has the vantage point of a deeply learned philosopher and priest who lived before the wave of countless religious movements swept through the Roman world. He was educated and knowledgeable in the principles that allowed priests from different cultures to see past the outer appearances of gods and recognize the formless principles they conveyed. I’ve paraphrased and summarized the translation by Frank Cole Babbitt of Plutarch’s discourse on Osiris into the story’s key elements.

According to Plutarch, Osiris was a king and child of the sky goddess Nuit and earth god Geb. When the Sun was in the sign of the Scorpion and in the 28th year of Osiris’s reign, his brother Typhon had him enclosed inside a coffin sealed with nails and molten lead. 72 his attendants carried out the deed. The coffin was thrown into the Nile and Set assumed the throne. Pans and Satyrs witnessed the act and informed Isis, his wife and queen. At this point Isis makes a friend and companion of Anubis or the Cerberus and set out to find her husband.

The coffin floated across the sea to the Phoenician city of Byblos and a tree grew up around it, holding his coffin within itself. The king of Byblos had the tree carved into an important and sacred pillar for his temple and Isis wanted to remove the coffin from inside it. Isis arrived in Byblos and mourned by a spring where the tree had grown. The queen of Byblos pitied her, making her the nursemaid of her baby. She performed frightening acts of magic with the infant that ended her friendship with the queen. Taking the coffin out of the pillar, she set sail with it on a ship towards home. When she arrived, she put the coffin in her home with their son Horus present. When Typhon learned of this, he had the body cut into fourteen pieces and scattered them across the land. Isis set out in a small boat through the swamps to gather the pieces, finding all but his penis which had been devoured by fish. She carved a replica of a phallus and consecrated it after putting his body back together and mummifying him with linen.

The ghost of Osiris appeared to his son Horus to train him for battle and Horus asked for a horse to assist him. Osiris was puzzled as to why he did not choose a lion and Horus explained that the horse was quicker. A serpent attacked Horus on behalf of Typhon and was severed in two. After this, a war between them ensued for many days and Horus prevailed with Set in chains. Isis chose to let her husband’s killer go free while Horus wanted him executed. In a rage Horus took the royal diadem from her head and Hermes replaced it with a helmet that looked like a cow. Typhon then accused Horus of being illegitimate but with the help of Hermes he disproved the accusation. Typhon was defeated again in two further battles.

Plutarch mentions some variations of the story that he feels don’t have value like a decapitation of Isis and talks about the countless Osiris shrines in Egypt. He mentions one in Memphis where the body of Osiris was believed to be buried and the Apis bull was kept there as a living image of his soul.

According to Plutarch, the Egyptians say that the soul of Isis is in the Dog Star, called Sothis by the Egyptians (Sirius), the soul of Horus is in Orion and Typhon in the Bear (Ursa Major). The Egyptians also named Osiris a general and the commander of Canopus, and that the ship called Argo Navis was the ship of Osiris.

Later, Plutarch mentions stories from Greece and other nations that tell of equally implausible events and praises the teachings of Pythagoras, Plato, Xenocrates and Chrysippus regarding sacred subjects so that the multitudes of people can hear the stories freely but their true meanings kept secret in mystic rites. He uses Homer as an example of stories skillfully encrypting deeper meanings, such as calling a character god-like a certain number of times. When these are added up they can make odd or even numbers. Odd numbers equate to Olympian gods, and even numbers to demigods, which are interpreted through Pythagorean teachings to reveal hidden layers. He says the same principles apply to the dates of holy festivals. When the calendrics are examined in light of sacred numbers it is possible to understand the meanings that are hidden under the surface.

Plutarch explains many different Egyptian rites of Osiris, Isis and Horus and all represent the positions of the Sun, Moon and season. Some are purely lunar and held monthly while others are annual, and the temple priests conducted the rites based on a likeness with the astronomical numbers and seasonal events. The waning of the Moon was ritually enacted with Typhon smiting of the Eye of Horus, the eclipse was Typhon swallowing and crippling him, and the return of Horus was the Sun healing the Moon by shining its rays afterward. The New Moon was enacted monthly as the birth of the Eye of Horus and the start of the waning Moon was the end of Osiris’s life. The multiple stories that appear to modern eyes as an incoherent mess is in fact visual mathematical formulas of astronomical configurations and nature’s infinite repeating cycles. Rather than being mere observers of nature and the cosmos, these rites allowed people to experience life as active parts of it.

The main rites of Isis, Osiris and Horus revolved around the two solstices and two equinoxes during three seasons. This is slightly different than the four seasons we are accustomed to using but Egypt’s climate was unique, being an immense fertile oasis situated in the Sahara Desert. The three seasons are:

 

  1. Flood (Akhet): June to September, new earth: Beginning
  2. Growth (Peret): October to February, planting, cultivating: Middle
  3. Harvest (Shemu): March to May, harvesting, storage: End

 

In these three seasons we can see an ancient principle: the threefold divisions of the Decans, the three Empyrean worlds of Greek mythology and the triangle of Pythagorean doctrine. Plutarch says that an Egyptian ceremony called Pamylia was conducted with a statue having three phalluses. The esoteric meaning of the male parts was that God is a single Source and multiplies by self-creating with the number three in the form of three primordial elements: Earth, Air, and Fire, which together form the primordial moisture. The Pythagorean Tetractys reflects this principle in the form of a borderless triangle composed of points. One point duplicates itself to become three, balancing the duality of two and being the first creative principle. This principle of three becomes ten which contains infinite potential combinations. Everything that can be perceived and measured is ultimately reducible to this. The Egyptian division of the seasons mirrored the principle of beginning, middle and end and we can see this principle in the divisions of the three Triplicity rulers in astrology.

According to Plutarch, on the winter solstice the Egyptian priests led a cow seven times around the Temple of the Sun in a rite called “Seeking Osiris”. In this season the mother goddess yearns for water and the seven circles reflects the seventh month after the Sun has completed the journey to the summer solstice and the flooding occurs. The seven circles also reflect the days of a lunar phase. This imperfect balance between six and seven embodies the seeming imbalance of the Sun and Moon’s cycles which ultimately synchronize in perfect order when measured with a lunisolar calendar. Egyptians regarded the Moon’s cycles as acts of perfect reason and wisdom while the Sun acted through violence and brute strength. The Sun, when unrestrained, brought scorching heat that was balanced by the generative watery nature of the Moon. The purely solar world Typhon’s spirit and Osiris acted through the Moon to bring about life-giving moisture. Typhon’s spirit was also in the sea where the Nile’s fresh waters were lost and dissipated.

The Dog Star Sirius was a vessel of Isis because its heliacal rising (appearing just before sunrise) heralded the increase of water. The Lion adorned the doorways of shrines because the Nile overflowed when the Sun conjoined its constellation. The Nile itself was Osiris collected together and the narrow portion of earth that the river covered was the body of Isis, both united and fertilizing nature’s growth.

What first appears as haphazard and conflicting pantheons conceals a divine principle underneath its apparent chaos when viewed through Pythagorean doctrine. The endless conflict is the principle of two or the Dyad, opposing forces of light and dark that multiplies through conflict and an endless cycle of order opposing chaos. The fragmentation of one or the Monad into a myriad of forms and actions is the principle underlying the dismemberment of Osiris. The conflict that ensues brings about a transformation of Osiris into the structure of nature. When the many pieces are reintegrated and resurrected, what was one, then many, and finally one again through endless cycles of death and rebirth is the very essence of the world of matter and its creative principles. The act of dismemberment is gruesome reflects a truth of nature: it is beautiful but violent. All living things must continuously kill other things to eat, whether it be animals or plants, and all living things will ultimately succumb to death. In decay their form is reduced to its primordial elements before the creative principles of the cosmos can transform it for rebirth. Osiris is the active creative principle of the cosmos and through his dismemberment becomes the foundation for a trinity of spiritual forces to create, that being Isis, Horus and Set. One is broken apart and reassembled and through the actions of those three, becomes four, the Pythagorean number of matter.

 

Osiris in the Stars

 

Hephaestion of Thebes tells us that the astrological configurations for Osiris’s image are the signs of Aquarius, Pisces and Taurus. Aquarius is an air sign and its triplicity rulers are Saturn, Mercury and Jupiter. Pisces is water and its rulers are Venus, Mars and the Moon. Taurus is Earth and the triplicity rulers are Venus, the Moon and Mars.

Those with a keen eye for patterns will notice that the triplicity rulers are all of the planets save one, the Sun. This is fitting for the ruler of the Underworld, which is dark and nocturnal. We will examine the story as Plutarch tells it and look for potential clues.

At the beginning of the story, Osiris is a living king, son of the sky goddess Nuit and earth god Geb. The Sun is in Scorpio, the beginning of Peret or Egypt’s cultivation season. In the night sky, Orion is directly opposite the horizon from the scorpion. When the tail of the scorpion rises, Orion disappears and is not seen again until Scorpio disappears. In some Greek hymns, Hercules is Orion and is struck down by the sting of the scorpion. Orion was attributed to both Osiris and his son Horus in ancient Egypt.

Osiris is power, light, life and all it’s potential. Typhon is the principle of dark and opposition who acts against his brother in the 28th year of his reign, which signifies Saturn’s return (27 to 29 years). Here we now have Osiris in his aspect as Saturn, the ruler of time itself. Saturn encloses the earth in a division between the planetary spheres below him and the boundless fixed stars above which is the body of Nuit. This enclosing is seen in the plan to encase Osiris in a sarcophagus.

The sarcophagus itself denotes Capricorn, the cold earth sign of Saturn’s rulership. Capricorn’s first degree marks the winter solstice, the grave where the Sun “dies” and the hours of darkness overwhelm the world, the darkest day of the year. The solstice has created an axis in the world which must ultimately be balanced in its opposite point in Cancer.

Typhon, the primordial chaos and darkness, seeks to overcome his brother and has 72 attendants carry out the act. The number 72 is an ancient astronomical division that has largely been forgotten in the past two millenia. It divides the cosmos into seventy-two divisions of five degrees. The number five has parallels with the five planets aside from the Sun and Moon, which were considered subordinates in Egyptian astronomy. This has parallels with the astrological divisions of bounds or terms, which do not include either of the luminaries and total 60 in number. The number five reconciles the division of the ecliptic into 360 degrees with the solar year of 365 days. The Egyptian calendar used 360 solar days and this reconciliation is found in the lore of Thoth. The sky goddess Nuit had been forbidden to have children on any day of the year by her husband Geb. Thoth, upon hearing this, gambled with the moon for a fraction of his light. Thoth won and he created an additional 5 days for Nut so she could bear children on these days. These days were marked in the civil calendar for honoring the gods.

The numbers 70 and 72 are key to understanding this astronomical division of the sky. Plutarch tells us that in the Greek version, the Sun became jealous of Rhea (the earth) for taking Cronus as a lover. The Sun cursed her so that she could not bear children on any day. Hermes played draughts (checkers) with the Moon and won 1/70 of her light. Dividing the 360 degrees by 70 left five days which Hermes added to the year, and these five day increments equal 72 divisions. An astronomical parallel is in the heliacal rising of Sirius, which disappears in the Sun’s light for 70 days before reappearing. Stars that were invisible were in the underworld and 70 days was the exact length of time that people were embalmed for mummification. The number 72 is the number of years that must pass for the stars to shift retrograde one degree against the tropical marker of the solstice. 72 is the number of divisions used in profections as well.

When this 72-year cycle has occurred 360 times, it becomes the Great Year, a cycle of 25,920 solar years (72 x 360).

(Profection Wheel)

In short, 70 and 72 together represent the full extent of the divisions in space and time. According to Iamblichus, the demiurge is pure intellect who orders and governs the visible world according to numerical divisions. Each of these processes is symbolically personified as a god performing an action.

 

“For the demiurgic intellect […] when he comes to create and brings into the light the invisible power of the hidden reason-principles is called Amoun in the Egyptian tongue, and when he expertly brings to perfection each thing, he is called Ptah. The Greeks translate Ptah as Hephaistos, concentrating only on his technical ability). When he is productive of goods the demiurge is called Osiris.

There is also among Egyptians another system of rule over all the elements of generation, four masculine and four feminine entities, which they assign to the Sun. Another authority over the whole of nature subject to generation they grant to the Moon. Distinguishing the heavens into parts, dividing it into two sections, or four, twelve, thirty-six or twice that (seventy-two) they assign to these divisions authorities greater or lesser and above them one deity who presides over them.

The Egyptian doctrine on first principles begins from unity and proceeds to multiplicity, the many being in turn governed by a unity.” De Mysteriis (VIII.3, Emma Clarke)

 

The world can be likened to a chessboard. The demiurge is the lone participant playing both sides of the board. Potential chaos is ordered and contained by dividing the board and pieces along mathematical principles and assigning roles and rules for the pieces. Each piece’s actions, whether king, knight or pawn, is the demiurge. These divisions and potential actions, in the form of Typhon’s 72 attendants, seal away Osiris in the box with molten lead and nails, the containment of infinite light inside the planetary sphere that Saturn represents. In the Dendera Zodiac, the sign of Aquarius ruled by Saturn is depicted as two urns. The water bearer who stands by the river is his sarcophagus placed in the river to float away into the sea.

It is here where the story embodies many important seasonal events and divisions of the heavens crossing paths at once.

The water around Pisces marks the transition to the spring equinox. The preceding constellation Aquarius is the “water-bearer” pouring a jug of water into the area of the sky known as “the sea” and onto the two fish of Pisces. In this portion of the sky outside the ecliptic is Cetus the Whale and other aquatic beings. The Sun is in this sign in the month of February, the last month of Peret, the growth season. It also marks the point when a different group of extra-zodiacal constellations cease to be visible in the night sky and a new group appears. At this point in the story, before Isis sets out to rescue her husband, she befriends Anubis. In the Dendera Zodiac, the constellation Ursa Minor, the “Little Bear” or Little Dipper, is depicted as a jackal. It is one of the circumpolar constellations, who turn eternally around the Pole Star or North Star and are always visible year round. The other stars disappear and descend to the underworld but these never do and embody the principle of immortality. The direction of the jackal or Ursa Minor also denotes the quarter of the year.

Isis must travel north to Byblos in the direction the circumpolar stars are from her location. First, she must cross the sea.

The sea is the primordial abode of Typhon. In ancient symbolism, the primordial sea represented chaos with its incessant and often violent waves and its nature of consuming everything that enters it. Conversely, the water also gives life by birthing the Sun in the sign of Cancer like the waters in a womb. The night sky was seen as the result of an ocean of primordial chaos being put in order. It had its tides and waves, and the river Eridanus embodied the principle of water flowing from the land.

The waters around Pisces and the spring equinox at 0 Aries embodies the division between the constellations of the night sky when the hours of darkness are longer than the light. Though it all, the circumpolar stars are always above the horizon in the night and Isis travels north towards them. The River Eridanus constellation is also important to bear in mind, which Aquarius stands by. It spans over 90 degrees of the zodiac, winding through the sky from Pisces through Aries and Taurus and on to the foot of Orion, now in the middle of Gemini. This river is central to many spiritual themes in the ancient world such as the crossing of a river in the underworld, like the River Styx. When viewing the movements of the cosmos as a reflection of the spiritual worlds, this river marks a boundary between the upper and lower worlds, the former characterized by the domination of daylight and the latter darkness. Rivers on earth were chosen to represent this for ritual purposes, an act of spiritual sympathy in the Great Chain of Being.

After crossing over, Isis is at the end of Pisces where the spring solstice marker of 0 Aries is located. The sarcophagus containing Osiris had come to rest in the small mouth of a river at a freshwater spring in Byblos. Here Isis mourns, because a tree had grown up around his sarcophagus and enclosed it within. The king had the tree cut down and carved into a sacred wooden pillar at his palace. Isis despairing by the water is Andromeda, and the king and queen of Byblos are Cepheus and Cassiopeia, both circumpolar constellations. The tree cut down and the wooden pillar are echoes of spring rites from prehistoric times. Attis had his sacred tree cut down at the spring equinox. Wooden pillars or phalluses were carved for spring rites for many thousands of years. Osiris contained inside the wood represents the generative principle contained within nature. Osiris comes forth as spring when Isis removes him from the pillar.

Now we have two halves of the zodiac established, a key division of light and dark, and the axis line of the equinox.

Isis returns home with Osiris inside his sarcophagus and here we have the divisions of the Moon established. Typhon immediately dismembers the body of Osiris and scatters the pieces around Egypt. Isis sets out in a small boat through the marshes and retrieves each piece. The marshes are freshwater aquatic life, the domain of the Moon.

She gathers 14 pieces of his body and pieces them back together, but the fishes devoured his reproductive organs. Isis crafts a wooden phallus to complete the body and consecrates it with magic, representing the shared generative power of the Moon with the Sun. She mummifies his body with linen wrappings, and this imagery is of the Moon’s white light covering and wrapping it from right to left.

This is the sign of Taurus, the exaltation of the Moon. Many depictions of this event in Egyptian temples depict Osiris mummified with a bull’s head and a disc between the horns. The number 14, his body parts, is also of significance to the Moon. This is the exact number of days for the Moon to wax from dark (new) to full and another fourteen days for it to wane back to dark, 28 in total. The wooden phallus also significant because his penis would have been 15, and had it been present the Moon’s cycle would instead be 30 days, the exact same as the Sun. The corpse of Osiris being mummified also signifies the close relationship between the Moon and the world of matter, also called the Sublunar world and is the link between Osiris and the Apis bulls sacred to him.

The solar aspect of the story is simultaneously taking place in the sign of the spring equinox of Aries. The ghost of Osiris appears to his son Horus to train him for combat against Typhon. Horus chooses a horse to ride instead of a lion, to his father’s surprise. In the Old Kingdom, Aries was depicted as a large cat. Horus explains that the horse is faster. This is an allusion to the chariot the Sun travels in and the horses which had become synonymous with the Sun in Aries.

Typhon sends a serpent to ambush Horus, who chops it in half. This is the eclipse nodes, the Head and Tail of the Dragon that now exists because of the Sun and Moon. The Nodes are the points where the Moon rises and sets on the horizon. Both luminaries travel endless circular paths of the Ouroboros eating its tail and when they both enter one or both nodes at the same time, a solar or lunar eclipse occurs. During these moments, the order of light and dark and the principles they embody are extremely volatile. Claudius Ptolemy lists many different effects these astral rays can have on the natural world depending on the signs they occur in.

Ouroboros amulet, Greek Magical Papyri (PGM), 2nd Century AD

 

After a battle, Horus is victorious over Typhon, the triumph of light over dark. The spring equinox has made the proportion of daylight hours greater than the hours of darkness. The Egyptian seasons Shemu has commenced, which is the harvest from March to May in the signs of Aries, Taurus and Gemini. Horus fights a total of three successful battles against Typhon reflecting these three months.

Horus wants to execute Typhon, but Isis orders him set free. Horus fights two more battles against him after this incident which are the signs of Taurus and Gemini. Immediately after Isis sets Typhon free, Horus tears off her crown. Hermes, or Mercury and the ruler of Gemini, replaces it with a horned cow helmet, symbolizing her rule over the sign of Taurus. In this sign, Isis is the Moon. It is also in this sign that the constellation of Orion is visible, which is another embodiment of Horus’s soul outside of the Sun.

Typhon accuses Horus of being illegitimate, which symbolizes the same concept as the Sun’s role of visible Demiurge in Plato’s Theory of Forms.

Hermes assists Horus in proving Typhon’s claims false. This is Mercury in his role as close companion and mediator of the gods, ruling in the sign Gemini and the month of May. This is the final month of the harvest season and followed by the water sign of Cancer, the Egyptian season Akhet from June to September, symbolizing new earth and the summer solstice. At this moment, the Sun emerges from the river Eridanus and engulfs the earth with overwhelming light. One month later, the Sun entered the sign of Leo and the floods reached their peak. An hour before sunrise, the river Eridanus and the crab Cancer would rise just above the eastern horizon. According to Plutarch, the Nile had become the body of Osiris and the fertile earth around it the body of Isis. Cancer rising with the Sun in Leo also reflects the Thema Mundi, the horoscope of creation.

The end of Akhet was marked by the autumn equinox in Libra, the start of cultivation season. The cycle that began with Osiris dethroned in the sign of Scorpio a month later has come full circle and the axes of the solstice and equinox established.

Osiris and Isis crossing the sea to Byblos, the circumpolar stars, established the axis of the equinox. The link between the Pole Star and earth is almost universally depicted as a sacred tree, its branches reaching the heavens and its roots in the underworld.  In astrology, this axis is the basis for contra antiscia.

 

We also have the solstice axis established by the flooding in the sign of Cancer. This is the astrological basis for antiscia, signs of equal light. Planets cast “shadows” to its mirroring point on the other side of the axis.  Together, they create one of many lattices for astral rays, originally pure light, that are divided across the earth like Osiris.  Osiris had been imprisoned, killed, cast away, torn to pieces, and finally reintegrated into a form so that his spirit could give new life to Egypt with the assistance of his wife and son.  As Iamblichus described the Egyptian doctrine, it “begins from unity and proceeds to multiplicity, the many being in turn governed by a unity.”

 

Sacred Images of Osiris

“Osiris in Pisces, Aquarius and Taurus” is the information that Hephaestion gives us for images of Osiris. As mentioned much earlier, Aquarius is an air sign and its triplicity rulers are Saturn, Mercury and Jupiter. Pisces is water and its rulers are Venus, Mars and the Moon. Taurus is Earth and the triplicity rulers are Venus, the Moon and Mars. Hephaestion’s astrological rules have triplicity rulers in a crucial role and all of the planets must be considered with the sole exception of the Sun. The Fire signs (Aries, Leo and Sagittarius) are not considered either.

The Sun is not a factor in the triplicity scheme, with Fire signs (Aries, Leo and Sagittarius) representing his son Horus taking the reins of the Sun’s chariot.  The story of Osiris encompasses the entire cycle of creation and it is impossible to pinpoint one part more significant than the other. The story of Osiris is the story of the Demiurge and Plutarch also describes many different rites occurring in the temples derived from it. Monthly and annual rites occurred, as well as eclipses and many more. Egyptian temples and holy books depict Osiris, Isis and Horus as a multitude of planets depending on the context. The story is the cycle of creation in nature governed by the heavens.

Porphyry, with whom Iamblichus corresponded as Anebo to write De Mysteriis, wrote a treatise On Images which survives in fragments.

“Demeter has the same meaning among the Greeks as Isis amongst the Egyptians: and, again, Kore and Dionysus among the Greeks the same as Isis and Osiris among the Egyptians. Isis is that which nourishes and raises the fruits of the earth; and Osiris among the Egyptians is that which provides the fructifying power, which they propitiate with lamentations as it disappears into the earth in the sowing of seeds, and as it is consumed as food.

“Osiris is also taken for the river-power of the Nile. When they signify the terrestrial earth, Osiris is taken as the fructifying power, but when signifying the celestial, Osiris is the Nile, which Egyptians say came down from heaven… And Isis, in the legends was wedded to Osiris is the land of Egypt, she is made equal to him, and conceives, and produces the fruits.

“To the moon they dedicated a bull which they call Apis, which is blacker than others, and bears symbols of the Sun and Moon, because the light of the Moon is from the Sun. The blackness of his body is an emblem of the Sun, and so is the beetle-like mark under his tongue; and the symbol of the Moon is the semicircle, and the gibbous figure.” – Porphyry, On Images

 

In ancient Egypt, Osiris was represented by the Djed pillar or the “backbone of Osiris”, which was used with the Sun’s movement in the solstice and equinox axes. A single day when the Sun had risen and set was a microcosm of the annual path of the sun. The column was laid down to represent Osiris being laid down in the sea on the winter solstice and had a daily reflection in the Sun setting in the west. The vertical line “standing” and cutting between the solstice axis is the equinox, and the column stood up to represent the resurrection. This has parallels in the cutting of trees in spring or carving wooden phallic images. Together, the solstice and equinox axes represent the Cross of Matter. The vast majority of Djed pillars from Egypt show a consistent feature: a vertical column with four horizontal bars. The four bars strongly allude to the four points of the solstice and equinox that binds the earth to the heavens, and the single column the axis that links the earth to the still point of the Pole Star. An image of Horus in the exaltation or domicile of the Sun would be very fitting based on this.

Amulet of a Djed Column by Ancient Egyptian
More:
Original public domain image from Art Institute of Chicago

Placing Taurus in the ascendant has some obvious rationale. In the time of Hephaestion, the constellation Orion rose with Taurus. The Apis bulls were sacred to Osiris, considered living vessels for him. The Moon is the luminary of Sect for Osiris and itself the Exaltation of the Moon.

Placing Taurus as the ascendant puts the two domiciles of Saturn, Capricorn and Aquarius, in the ninth and tenth house. Cancer, the Moon’s rulership, is the third house of the goddess. Assuming Saturn occupies Capricorn in the ninth house of the god, this puts the rising Moon in a trine aspect with Saturn. Pisces is the eleventh house of the Good Daemon and all the ruling planets must presumably be unafflicted along with all triplicity rulers, an incredibly and remarkably rare occurrence. The trine aspect with the greater malefic from the first house would bring its influence front and center through the Moon in the ascendant. Scorpio would oppose the ascendant from the seventh house, reflecting the beginning of Osiris’s overthrow.

Interpreting this from the perspective of the houses as temples of these gods, it fits the mummification of Osiris. The third house of the goddess is in Taurus, exalted, and the first transformation of Osiris as Saturn from the house of the god emanates its rays to the bull and, during Hephaestion’s time, Orion. Ideally, Venus would be exalted in Pisces and received by the Moon, giving Isis a powerful role and reflecting her actions at the river and reviving Osiris by mummification. Aries is the twelfth house, the sign of imprisonment and the bad daemon. Aries is where Osiris was imprisoned in the tree and symbolically this makes sense. The rays being cast are “getting around” the imprisonment in his new earthen form. Many ancient Egyptian images of Osiris as a mummy depict his body wrapped in linen with a bull’s head and a disc between the horns.

Hephaestion’s three signs and their six triplicity rulers imply a bigger picture. In the Thema Mundi, Aquarius is in the eighth house, entering the gates of the underworld like Osiris. Pisces is in the ninth house of the god and the midheaven is Aries, the sign where Isis retrieves him from beyond the sea and Horus becomes the new king. This is the domicile of Jupiter, and the ascendant Cancer mimics the rising of the Nile and is its exaltation. Taurus is the eleventh house of the Good Daemon. Sothis or Sirius, which Plutarch says is the soul of Isis, is now rising in 14 Cancer.

 

Sources:

“On Images” by Porphyry of Tyre, Translated by Edwin Hamilton Gifford

Of Isis and Osiris, or Of the Ancient Religion and Philosophy of Egypt – Plutarch, The Moralia, edited by William Watson Goodwin

Hellenistic Astrology and Platonism

Hellenistic Astrology & Plato’s Metaphysics

Introduction

In the third century of the Common Era, crafting images based on astrological formulas appears to have been a long-established practice. That much is evident from reading Iamblichus, but he gives few details. He also says that some Egyptians had mastered the use of ritual timing to the point that it made the use of materials in their rites irrelevant.

The information contained in the astrological almanacs comprises only a very small part of the Hermetic system; and doctrine on the heliacal risings and settings of the stars, or the waxing and waning of the moon occupies the lowest place in the Egyptian account of the causes of things…..but they [the Egyptians] recommend that we ascend through the practice of sacred theurgy to the regions that are higher, more universal and superior to fate, towards the god who is the creator, without the aid of matter or anything other than the observation of the critical time for action.De Mysteriis, Book 8, 4, Clarke edition

The Hellenized world often synthesized a wide variety of ancient lore into a single system. The Greek lore of Homer and Hesiod were brought together as the Greeks united and expanded, and the philosophical ideas of Pythagoras and Plato united the gods of Egypt. Greek thinking took hold in Persia and Babylon with the Parthians forming astral cults under the name of Zoroaster or combined ancient Iranian gods with their Greek counterparts. By the first century, Rome had taken control of the entire region and tried to emulate the Greeks in practically every way. The old Roman and Etruscan gods followed the same model and were identified as their Greek counterparts based on astrological functions. Rome also occupied Egypt for six centuries and the same thing occurred there. By the time of the Christian emperors the gods of an entire region appear a jumbled mess. Egyptians were writing the names of their own gods as their Greco-Roman counterparts in Koine Greek or Latin, while their older languages were reserved for liturgical purposes.

The philosophers of this period found it rewarding to closely study and analyze the parallel mythologies of the gods. This was itself an important learning process that helped the philosopher grasp subtleties like the Theory of Forms. The Neoplatonists studied a structure of the cosmos that encompassed everything and revealed the underlying order of the gods’ many forms. The Neoplatonists used a three-fold hierarchy based on functions that made mythology accessible and their studies on the gods.

  1. Emperor Julian and the Gods of Rome
  2. Hephaestion of Thebes and the Gods of Egypt
  3. Hellenistic Astrology, 1st – 5th Century
  4. Temples and Images of Time and Space
  5. Thema Mundi
  6. Triplicity, Sect & Important Minor Dignities
  7. Ritual Petitions and Astrological Timing
  8. Ensouling Images and Foundational Principles

1. Emperor Julian and the Gods of Rome

There is no single “correct” source but Saturninius Secundus Salutius, or simply Salutius, is among the best sources for this time period. A close friend and advisor of Rome’s last pagan Emperor, Julian, known as Julian the Apostate by Christian detractors, or as Julian the Philosopher by others. He was widely respected as a philosopher and for his brilliant intellect. Salutius’s small treatise On the Gods and Cosmos is an informative source for the time, as well as the writings of Julian.

Julian had a deep reverence for the works of Iamblichus. He learned theurgy from Maximus of Ephesus, a well-known theurgist. Julian’s early life was spent in the Greek-speaking eastern empire where he was raised as a Christian, until he became enthralled by the Platonist doctrines around the age of 20. He was introduced to Neoplatonism by Aedesius, a former student of Iamblichus. Julian was mainly taught by Eusebius of Myndus who is still remembered as a link in the “Golden Chain” of philosophers. Eusebius was strongly aligned with Plotinus with his approach of pure logic and contemplation and strongly rejected the mystic practices of Iamblichus and theurgy. He had once participated in a rite with Maximus of Ephesus where a statue of Hecate was “animated”, and it disturbed him for the rest of his life. Eusebius was shaken because he witnessed the statue take on a presence in the same way the other participants did. He believed that theurgy was dangerous and best avoided. His warnings had the opposite effect on Julian who was fascinated and became determined to learn this part of philosophy. Julian set off to learn from his new mentor Maximus. The departure wasn’t bitter, and Julian held warm feelings for his old teacher.

Julian was a prodigious learner and spent every moment engrossed in his studies. He became initiated in the Eleusinian and Mithraic mysteries, ordained as a priest of Apollo and learned from the most accomplished Neoplatonist philosophers of the time. He had no desire to rule Rome but circumstances forced it. Julian quickly proved to be a very capable military commander and politician in Gaul before the sudden death of his uncle Constantius made him Emperor at the age of 30.

Julian’s reign coincided with large factions of Christians vying for control of Rome. He surprised the population by disempowering Christians and issuing edicts for religious freedom, repairing the old temples and revoking punitive policies against pagans. His government was guided by Neoplatonist doctrines. He appointed the philosopher Salutius as one of his closest advisors, along with accomplished military officers and dismissing many corrupt bureaucrats. His government reforms and leadership style were unorthodox but by most accounts successful.

He devoted himself to philosophy as much as statecraft, writing orations to Helios and the Mother of the Gods. These works were the culmination of everything he had learned, describing his thought processes, visionary experiences and learning process in great detail, and explaining the rationale for syncretizing deities from more ancient times. These orations give a valuable and personal perspective of traditions that would soon vanish. He held Mithraism, the Chaldean Oracles, and the works of Iamblichus and Plotinus in especially high regard. Julian was incredibly knowledgeable in the writings of the classic philosophers like Plato as well as the older Greek lore. If he hadn’t been emperor he would have still been remembered as a highly accomplished philosopher of the time.

Julian’s surprising rise to power was overshadowed by his catastrophic downfall. After a successful start, he inexplicably set out to make war with the Sasanian Empire on the pretext of a relatively minor border dispute in what is now Iraq. The Persians tried to negotiate but were ignored and in 363 AD he led a military expedition to the Euphrates River. He composed his Hymn to the Mother of the Gods in 362 while passing through Phrygia (northwestern Turkey) where the mother goddess Cybele is thought to have originated.

Julian’s rationale for his campaign has never been understood. He was experienced in war and had excellent military leaders to advise him. He was more than a devout philosopher and mystic. He was fully enraptured by his spiritual practices and almost saintly in many ways, controversially treating people of lower classes with respect. In the Senate he called himself “first among equals” and refused excess honors or flattery. He lived the life of a devout mystic and monk, only having one sexual partner in his life for a brief period, his wife. Every spare moment was spent in study, meditation and mysticism and he surrounded himself with equally devoted Neoplatonists. This is why his choice of war is so bizarre. He consulted numerous seers and diviners who advised him of many ill omens that guaranteed disaster for him. His close friend and advisor Salutius wrote to him and begged him to turn back before it was too late. Julian never explained his actions, so it only leaves room for speculation, but it’s bizarre that he disregarded so many diviners that he respected.

The historian Socrates Scholasticus wrote in “Church History” that Julian believed himself to be Alexander the Great. This claim was repeated by others and isn’t by itself unusual, but the circumstances of Julian’s death is. Shortly after engaging the Persians directly, Julian was wounded in his right side by a spear. It was not immediately life threatening but did cut his lower liver and intestine. His physician successfully disinfected and sewed up the wound. Three days later the intestinal stitching burst and Julian died at the age of 32 on the banks of the Tigris River, about 100 miles north of Babylon where Alexander unexpectedly died at age 32. His fatal wound was a spear to the right side, the same place Christ was stabbed by a Roman soldier, and the namesake of the religious movement that Julian clashed with. Christ was around 33 years old and resurrected after three days. Julian died after three days. In some sense, Christ conquered pagan Rome while Julian embodied its ultimate defeat in an ironic twist.

A Christian officer named Jovian was hastily chosen as emperor by the soldiers. Rome was forced to negotiate the withdrawal on humiliating terms, surrendering five Roman provinces to the Sasanids and allowing Persian annexation of Armenia, ending all Roman influence in the region. Jovian died only seven months later and one of his decrees was a ban on pagan divination and similar practices. Less than thirty years later Emperor Theodosius I issued the famous “Theodosian decrees” that criminalized pagans under severe penalties in all Roman territories.

 

2. Hephaestion of Thebes and the Gods of Egypt

Hephaestion of Thebes was born during Theodosius’s reign in Egypt and wrote three volumes on astrology. They contain information that other sources will not explicitly state: how to select astrological configurations for images of deities and the timing of rituals. Most of the names are the Greco-Roman equivalent and the details minimal, but enough information survives to fill in the blanks with a high degree of confidence.

Hephaestion of Thebes was a Hellenized Egyptian astrologer born in 380 or 390 AD, not long after Emperor Julian’s short but dramatic reign. In 415, he wrote a three-volume work on astrology called Apotelesmatika. Volume 3 contains a set of instructions for choosing astrological elections to consecrate the statues of seventeen gods, along with instructions for selecting times to perform ritual petitions and divination.  In 2013 Eduardo Gramaglia translated book three and it was published by Cazimi Press and edited by Benjamin Dykes. This is the version that will be referenced here, supplemented with my own research of the Greek text.

Hephaestion consolidates older material by Dorotheus of Sidon (1st century BC), Claudius Ptolemy and others whose writings would otherwise have been lost. Dorotheus, Ptolemy and Valens were arguably the cornerstone of the system that the medieval Arabs established. Some sources Hephaestion quotes are not always identified like Nechepso and Petosiris, who are portrayed as an ancient Egyptian king and a priest of Thoth. The two are thought to represent a tradition in the same way Aristotle or Hermes were credited with medieval books.

In Volume 3, Hephaestion provides detailed instructions for choosing astrological configurations for crafting and consecrating sacred statues within temples so that they will be suitable for the god. He says that these instructions are “handed down from the wise Egyptians and other ancients” and doesn’t elaborate further. Whatever its origin, it provides instructions that Proclus and others omitted, or has been lost, in their writings on the use of statues and shrines.

Next to nothing is known of Hephaestion’s personal life other than he was a Hellenized Egyptian. He lived immediately before the fall of the Western Roman Empire. During his lifetime the Roman Catholic Church took on much of the governmental authority previously held by the Caesars. Any remaining religious freedoms in Roman territory, including Egypt, were quashed. All pagan temples and practices were outlawed and could be destroyed or reappropriated by the Church. Anyone who didn’t follow the Nicene doctrine was subject to criminal penalties along with social persecutions of all sorts. For a pagan Greek or Egyptian, the practices that involved pagan images would have been an undeniable proof of guilt.

In the two centuries prior, pagan philosophers had widely adopted the Neoplatonist view of the gods that emphasized the three major hierarchies. They had simplified ideas of emanations back into the original structure of upper, middle and lower. The realms of Zeus, Poseidon and Hades were ultimately the same as the Christian trinity of Father, Son and Holy Spirit. Three hierarchies of divine chains emanated to produce a fourth world of matter as the Pythagorean Tetractys illustrated. The Chaldean Oracles that Emperor Julian and many other Neoplatonists held in high regard divided the World of Forms into the First Intellect, the World Soul, and the Demiurge, producing our world of matter. Beginning, middle and end were underlying the forms of matter. The identities of pagan gods followed this model in the period that Hephaestion lived and prove valuable for understanding their relationships.

Hephaestion provides a list of zodiac signs and the gods whose images are to be created with them, with an example of a solar and lunar configuration. The first, Fortuna, has much more detail than the others and serves as an example formula to contemplate. Their Greek and Roman names are used. The responsibility is on the reader to formulate the remaining astrological configurations and identify the planets that the god embodies.

Hephaestion’s three volumes will be my primary reference for astrological information and the Roman era Platonists for the gods themselves.

 

The Goddess Fortune [Fortuna, Tyche] when the Moon is in her own triangle [triplicity] and that of Venus, and well posited in Capricorn or in Cancer.

 

The “Mother of the Gods” in Leo, Taurus and Capricorn.

 

Demeter, Kore (Persephone) and Pluto in Virgo and Taurus.

 

Osiris in Pisces, Aquarius and Taurus.

 

Victory (Nike) in Virgo and Cancer.

 

Serapis in Taurus, Leo and Sagittarius.

 

Asclepius and Hygeia in Sagittarius and Pisces.

 

Dionysus in Virgo and Capricorn.

 

Heracles in Gemini and Leo.

 

Eros and the Graces [Charites] in the domiciles or exaltations of Venus.

 

Nemesis in those (domicile or exaltation) of Saturn [Capricorn, Aquarius and Libra].

 

 

Philosophers of the Roman era identified the planets as gods and distinguished them in hierarchies. There were the planetary beings, but also Encosmic and Sublunar or mundane gods, all of which were interlinked. A god higher in the Golden Chain could descend into the form of a lower god and take on attributes of that level. The simplest example is the creative principle of light descending to become the Sun.

The hierarchical structure of the Neoplatonists can be very confusing, especially when comparing stories from different sources and eras. Homer and Hesiod are from the same period but often portray the same gods differently. In the early Roman era, they all seem to have been combined freely but few people explained or fully understood the underlying rationale. The confusion caused philosophers like Plotinus to dismiss it and Iamblichus to attempt reconciling the “Many and the One” which had become an idea most people couldn’t understand. This was doubtlessly one of the reasons that the monotheistic religions became dogmatic in their doctrines; the idea of a formless source couldn’t fit the worldview of many people.

To make sense of them, it’s important to keep in mind the Great Chain of Being and Theory of Forms which is emanations, multiplying and combining as it descends like the Tetractys. The scheme of beings according to the Chaldean Oracles can be summarized as one source, which emanates three different tiers of being and ultimately culminates in the world of matter in a four-fold structure. Each tier contains potentially endless beings, in the same way the cosmos has endless stars, and the earth has endless creatures.

Oracles of Zoroaster, translated by W. W. Wescott

 

I’m referencing what remains of the Chaldean Oracles heavily because it was regarded as second only to Plato by most Neoplatonist philosophers of the time. Julian referred to himself as “an initiate of the seven rays”, which points to this book and the Mithras cult.

I’ve attempted to consolidate most of the cosmological descriptions from Pythagoras to the Neoplatonists in this chart. In the center is the Pythagorean emanation of the Tetractys which is, for me at least, the most comprehensive reference point. I’m not illustrating the Tetractys as the more familiar ten points because I’m trying to convey the triad emanating the fourfold world of matter. This is key to grasping the seemingly contradictory and confusing mythologies of gods and astral emanations.

The fourth tier is everything that we can see and sense and the three tiers above that is everything behind the curtain that we cannot sense. The three-dimensional world of matter is the fourth tier in the chain. Everything below the realm of Intellect or Nous has visible counterparts in the sky, water and earth. An imperceptible world of upper, middle and lower is behind all of it. We each have a direct counterpart in the three parts of our soul as Plato explained the composition of our psyche. This triad is the inner world and the fourth is the outer world of matter.

Salutius, the close friend and advisor to Emperor Julian, explains the divine nature of fables and their layers of symbolism and how hierarchies are identified through Pythagorean terms of emanation and harmony. He explains that linking gods to the cosmos and processes of nature frequently reveals the activities of the gods overlapping and appearing on multiple levels, in the same way the Monad becomes a multitude of numbers. A fable conceals truths from the unworthy and compels others to philosophize.

 

“They also represent the activities of the Gods. For one may call the world a myth, in which bodies and things are visible, but souls and minds hidden. Besides, to wish to teach the whole truth about the Gods to all produces contempt in the foolish, because they cannot understand, and lack of zeal in the good, whereas to conceal the truth by myths prevents the contempt of the foolish and compels the good to practice philosophy.”

 

Julian shares this sentiment in his Hymn to the Mother of the Gods and Hymn to Helios.  He defends the myths as the highest forms of wisdom. Interpreting them requires using all the mental and spiritual faculties to perceive the truths hidden beneath the outer appearance, just like the material world with its trappings that hypnotize us through the senses. Julian also valued mythology for the ceremonies and pageantry that allowed people incapable of philosophy to still honor and interact with the gods.

Iamblichus explains at length that what we now refer to as “myths” depict the divine order, not as it really exists but in images and symbols we can recognize. Those images and symbols are found throughout creation and have links to their source that are otherwise unintelligible. A ritual enactment of a mythical story using those images and symbols establishes a link to its origin. The actions create sympathy by directly participating in the divine order. For example, a ritual act of lighting a fire has a symbolic link to the creation of the Sun by creating a sympathetic resonance, like a tuning fork. The action and symbolism can awaken part of the human soul that is linked to the Sun and when it stirs, the imagination can receive impressions directly from it through intuition that has been amplified by the event. A mythical story is itself an image.

 

Iamblichus says of rituals,

“It imitates the order of the gods, both the intelligible and that in the heavens. It possesses eternal measures of what truly exists and wondrous tokens such as have been sent down hither by the creator and father of all, by means of which unutterable truths are expressed through secret symbols, beings beyond form brought under the control of form, things superior to all image reproduced through images, and all things brought to completion through one single divine cause, which itself so far transcends passions that reason is not even capable of grasping it.” (De Mysteriis, I:21, Clark)

 

Closely examining the underlying order of a deity’s mythology and rites can reveal the astrological correspondence of a season, planet, group of stars or a combination of all. Hephaestion intended for the reader to know it for themselves, but all clues for us today are helpful. The syncretization of gods can appear to be a labyrinth but they’re ultimately “images reproduced through images” as Iamblichus put it. Iamblichus explains in many ways that rituals are enacting a process which “imitates the order of the gods” using images and symbols. The myth itself is an image or symbol of the unintelligible.

Manilius is another authoritative source for this period and his work informed others for several centuries. He writes in Astronomica (30 BC – 37 AD) of the Roman gods who had dominion in particular astral spheres:

 

“Pallas (Minerva) watches over the Woolbearer (Aries);
Cytherea (Venus) over Taurus;
Phoebus (Apollo) the shapely Gemini;
You, Cyllenius (Mercury), over Cancer;
and Jupiter, you yourself rule Leo with the Mother of the Gods;
Virgo who bears ears of grain belongs to Ceres;
and the forged scales to Vulcan;
quarrelsome Scorpio clings to Mars;
Diana cherishes the hunting man part horse (Sagittarius);
and Vesta the contracted stars of Capricorn;
opposite Jupiter is Aquarius, the star of Juno;
and Neptune acknowledges his own Pisces in the upper air.”

 

This list is using Roman gods to denote planets and the twelve zodiac signs. Some are easily recognized through their dignities in western astrology but others don’t fit that scheme as easily. They require their mythologies to be examined, in their Greek and Roman forms, before their role becomes clearer.

As will become clearer, the astrological associations were putting mythologies and nature into the form of sacred numbers and were not arbitrary. In addition to Hephaestion’s three volumes, I’ll use Manilius and Firmicus Maternus as references. The Hermetic Lots can be reliable indicators as well. Many of the Lots have the names of Hellenistic gods and are calculated from specific planets, which can reveal that god’s planetary association and the reason for it.

At first it may appear to the outside observer like pareidolia, finding nonexistent patterns in random information (seeing animals and faces in clouds as an example). With enough symbolism, a person can shoehorn any interpretation to fit. But that is very the mental faculty that the philosophers intended to be used while keeping it grounded in reason. It’s a delicate balance between the intuitive and logical parts of the mind. Using only one excessively makes for imbalance. Without the rational faculty to keep it in check, the intuitive mind will become hypnotized and chase phantoms, like a person using intoxicants excessively or having a “Pollyanna” personality. It’s blissful but reality will eventually disrupt it, sometimes painfully. On the other hand, shutting out the intuitive imagination causes a disconnected and isolated perception that’s dismal and empty, devoid of meaning and just as imbalanced. Plutarch, who was a priest of Apollo, repeatedly emphasized that sacred images, stories and symbols must be kept in check through philosophy and reason.

By bridging symbolism with a coherent order, the reader will begin to understand myths like the Neoplatonist philosophers studied them. Emperor Julian learned this process and wrote about it. His writings are helpful but going through the thought process itself is what matters most, enabling a person to grasp the Theory of Forms through astrological events. They knew the myths differed and the planet associations were not always consistent. Getting too caught up in “which is the correct one” can miss the forest for the trees. Zeus in his form of a distant sky father could choose to act more directly by taking on the form of the planet Jupiter, or the Sun. In either case he is descending from the higher heavens to enter the planetary sphere. The gods frequently changed forms to do many things just as the Monad becomes infinitely complex numbers.

The myths were intended to illustrate processes that anyone could perceive at a surface level but also use them as a reference point for connecting many complex things. The intuitive imagination has the urge to find connections everywhere and the myths provide a structure that’s vital for keeping the reasoning faculties involved. In Plato’s Allegory of the Cave, this is where the soul first looks outside of the cave and experiences pain by the overwhelming sunlight. He goes back to reexamine the shadows, then reflections in water, eventually looking at the night sky before finally seeing the sun. In myths, a god entering a cave signifies a celestial being (stars or planets) entering the physical in the darkness of the underworld. But there is even more to this symbolism. The underground temples used by the cult of Mithras, collectively known as Mithraeums, are beautifully decorated with astrological images. What little is known of the Mysteries of Eleusis involved elaborate ceremonies in caves. This is a tradition reaching back tens of thousands of years. Archaeo-astronomers are increasingly discovering that ancient cave paintings are highly sophisticated and accurate star maps aligned to the equinoxes and solstices with astonishing expertise. Astrology has become synonymous with the sky above but for most of human history it had an equally important chthonic or underworld aspect. The Sun enters the underworld every evening at sunset and spends exactly half the year there altogether. The heavens and earth linking together, immortal spirits to mortal bodies, was central to understanding and developing the soul. A rite for Demeter and Persephone would take place in a cave for the same reasons as a rite for Zeus and the Olympians would occur on a mountaintop.

The myths were always regarded to have been gifted to humans directly from the gods they portray. According to Julian, philosophers must ultimately comprehend them for themselves.

Now I think ordinary men derive benefit enough from the irrational myth which instructs them through symbols alone. But those who are more highly endowed with wisdom will find the truth about the gods helpful; though only on condition that such a man examine and discover and comprehend it under the leadership of the gods, and if by such riddles as these he is reminded that he must search out their meaning, and so attains to the goal and summit of his quest through his own researches; he must not be modest and put faith in the opinions of others rather than in his own mental powers.” Julian the Emperor, Hymn to the Mother of the Gods

Julian emphasized the importance of knowing and understanding over blind belief. All the philosophers and sages shared this opinion. I’m often referencing Julian as a matter of personal preference for his clear writing style and the fact that he studied philosophy in the same century as Hephaestion of Thebes.

A major difference between Hellenistic astrology and it’s more technical medieval form is that the former had much more of an overt emphasis on pagan gods in the astral spheres. The house divisions were called “temples”. Temples, in the ordinary sense, are special portions of physical space and matter that allow one or more gods to descend into it so that human beings and nature can be closer to them. The extreme efforts that ancient people made to design temples with sacred number and astronomical alignments in the architecture takes on a new meaning when the relationship between “houses” and “temples” are contemplated in an astrological sense. The heavens are limitless in its primordial form and creation is only possible because its raw elements are divided and combined in endless cycles. The underlying mathematical principles that govern this process are what unifies everything and are part of the sympathy between matter and spirit.

Many of the astrological formula Hephaestion provided are not singular planets, but significant aspects between planets and the luminaries, in the same way that Caput Draconis and Cauda Draconis, the Head and Tail of the Dragon, is the eclipse of the Sun and Moon.

 

3. Hellenistic Astrology, 1st – 5th Century

Heaven, Earth & Underworld

In volume two Hephaestion elaborates on the rising of the Dog Star in the month of Epiphi or “third month of the season of the waters” which is the Sothic calendar. For those who are unfamiliar with Egyptian history, the Dog Star is Sirius, or a goddess called Sopdet (“skilled woman”) and the season of the waters refers to the Nile flooding, which gave life to the fertile land of the Nile Valley situated in a vast desert. The heliacal rising of Sirius coincided with the floods and was the basis of Egyptian time divisions since 3000 BC, and likely much earlier based on evidence at Nabta Playa (5500 to 3400 BC). The Egyptian science of the stars underwent changes during its immense history but the Sothic calendar was the very foundation of its timekeeping.

Hephaestion presents astrology in a form that is seemingly different from the medieval era. The information is given in much less detail and much of its terminology is ancient pagan lore. The planets are portrayed less as lights in the sky and more as gods interacting that result in endless combinations of events in our world. The geocentric worldview that has chains of gods surrounding the earth and carried through the four winds are spoken of as much more real than we are accustomed to. The astrologers of the medieval era lived in a world where monotheism was interpreted strictly and forced to translate older pagan books in terms that were acceptable. Their books are written in far more detail but some of the Greco-Egyptian worldview is gone. The impression on the reader’s imagination is much more mechanical and harder to visualize the figures of Zeus and Hermes “hurling rays” and “bearing spears” in the form of the sky’s lights.

Early astrologers of the Hellenistic era looked at each house or sign division as an abode for gods. Each was a temple that connected the heavens and the underworld. The cosmos was ultimately divided into three primordial realms: the sky, the earth, and the underworld. Each was inhabited by gods and goddesses that together made life. The meaning is the same but the word “house” doesn’t convey the same impression as temple. Imum Coeli or “bottom of the heavens” in Latin is much less straightforward than stake of the underworld. Earth sounds different than Hades.

The result is that the astrology becomes more removed from the myths. The cosmos is harder to visualize as living beings with spirits entering and exiting the world. The cosmos seems less alive and devoid of personality. Without that view, it’s more difficult to understand the reverence that the theurgists had for astrology as a deeply spiritual practice.

The most important window of time and space, from both an astrological and spiritual perspective, was the ascendant and eastern horizon, which was the entrance to the physical world signifying birth, beginnings, and the point on the horizon where the sun and other planets rose each day. The Midheaven was the highest point of the heavens where the gods emanated their actions fully. The descendant, or seventh house, was the western horizon where the sun set and Egyptians considered the passage to the afterlife. The descendant signifies the descent to Hades and the angle of the Imum Coeli, or fourth house, the lowest point of the underworld. The four angles in the chart correspond to the Sun’s four changes in seasons.

 

The stakes or angles act as windows between the world of matter, time and space, and the spiritual worlds that intersect. Among other things, an astrological chart represented the heavens and underworld intersecting to create our visible world through the geometric Form most sacred to the Pythagoreans, the twelve-faced docecahedron. The dodecahedron contained all possible geometric shapes and was encircled by the ecliptic and twelve zodiac signs, or dodecatropos in Greek. An astrological chart was a microcosmic symbol of a fractal universe. For the Greeks it was three primordial realms: the heavens ruled by Zeus, the underworld of Hades and surrounded by Oceanos, the primordial ocean that contained the visible earth and had its physical counterpart in the ocean.

A heavy focus on the twelve houses as the heavens intersecting with the underworld, influencing nature and the seasons, portrays the events shown in a person’s birth chart as a microcosmic piece of an infinite cycle. A natal horoscope’s first house and ascendant didn’t just signify the moment of birth and the physical body exiting the womb but was also a reflection of the Sun rising to form a new day, in a cycle of endless days, months, years and eras.

Iamblichus emphasized that the spiritual component of astrology was the most important aspect. Hellenistic astrology books can be difficult to understand because the writers did not explain things in detail like the medieval astrologers. One reason for this is that astrology itself was a mystery tradition just like Hermeticism, Mithraism, the Eleusinian rites and so on. Firmicus Maternus, Vettius Valens and most of the important sources tell the reader to not reveal the information to the uninitiated and often provide the bare minimum details. This point of view made astrology a method of deep spiritual contemplation on an individual person’s relationship to the universe as the dialogues of Hermes Trismegistus explains the human soul to be.

The first through sixth houses didn’t only represent the world that we live in every day but was the domain of the chthonic: Hades, nature gods, and terrestrial spirits (or simply demons in later thought) inhabited this sphere. Celestial beings like the Sun took on a chthonic form when they set below the western horizon, like Re traveling the Duat in his solar boat every night. The houses were windows of time and space for the celestial gods to exert their influence in different ways by commanding the natural forces that resided in each. Venus in her celestial form commanded different spiritual forces than she did while she was Queen of the Underworld. Some houses strengthened them and weakened others, depending on their nature. It allowed for infinite combinations with an underlying mathematical structure in the way Pythagoras described all of existence.

 

As the Platonic philosophers made clear with the Theory of Forms, all that is visible reflects higher principles that are invisible. The Sun in its physical guise of light and heat was the Form of light on a lower plane. The Sun was alive and had a spirit that could be perceived through dreams and altered states of consciousness. Iamblichus described the gods in Book 3 of De Mysteriis appearing to the mind’s eye in various images of light that symbolized their nature and function. For many Greeks, he appeared as Helios. To Egyptians, he appeared as Re and to Chaldeans he took on the image of Shemesh. They did this by activating the sunthemata or “token” embedded in the human soul; the sympathetic relationship between the token and the god caused the soul to perceive it through imagination. The quality of the vision wasn’t always reliable according to Iamblichus. It could be diluted by distorted imagination or phantasia arising from attachment to the physical desires of the body. Divination methods such as astrology were useful tools for gaining clarity.

 

For Iamblichus, a powerful vision of Helios could have additional value if an astrological chart was also interpreted to discern the activities of the Sun within a person’s soul. The human faculties are flawed and limited; more context and detail could be gained by exercising more than one. Theurgists looked at an astrological chart as a map of each god’s actions, affecting the natural world as well as the individual’s physical body and life.

 

As I have examined with the foundations of the tropical zodiac, there was a very important emphasis on the four divisions of the seasons where light and dark played out their endless struggle to engulf the earth. On the summer solstice, the earth is overwhelmed with the Sun’s light and experiences only a few hours of darkness. On the winter solstice the opposite occurs and darkness engulfs the world. On the equinoxes light and dark achieves a perfect but very brief balance. In the spring that moment of balance is followed by increasing light until it peaks in summer and then follows with another perfect but brief balance in the sign of Libra, the autumn equinox. The darkness slowly begins to increase until the cold winter solstice arrives, and this continues endlessly. The solstices are marked by the first degree of their respective zodiac signs: the first degree of Cancer in summer and Capricorn in winter. The equinoxes are marked by the first degree of Aries in spring and Libra in autumn.

The signs govern the type of activity and influence that the planets will have when they reside in their sky temple. The four markers of the solstice and equinox form a cross or X that is called the “cross of matter” in ancient lore. As we will later, the imagery and symbolism of the signs plays a significant role in the mythology of different gods.

 

4. Temples and Images of Time and Space

 

Both luminaries are seen as chariots that travel an almost parallel path in the sky. The Sun’s path is the ecliptic (taken from the word eclipse) and the Moon’s orbit is a slightly different one. The Sun’s “temples” on his path are the twelve houses or signs of the zodiac and the Moon has 28 mansions. Their intersections are the nodes. Their paths are depicted as a giant serpent or dragon encircling the earth; one intersection towards the north is its head and the other nearer the south is the tail.

The Moon and Sun pass each other once a month with the New Moon and see each other across the heavens in the Full Moon. When their paths perfectly cross, a solar eclipse occurs. When their view of each other is blocked, a lunar eclipse occurs. From our point of view on earth, they are both the exact same size and fulfill similar functions, lighting the day and night and mediating for the stars and earth.

When they’re imagined as living beings endlessly traveling from one temple to another the imagery is more intuitive. Each temple is populated and characterized by its stars above and the corresponding season below; they both govern the seasons, containing the months, and that window of time is characterized by the temples they’re in. The Sun in the midsummer temple of Leo will take on the bright golden nature of a lion, and his arrival in the spring temple of Taurus will have the nature of a bull plowing the fields. His lunar counterpart works with him harmoniously there to make the fields grow, and she takes on the same nature. There she takes on bull characteristics like horns, reflecting the waxing crescent Moon that appears there when the Sun reaches the spring equinox. They can be imagined as beings performing rites in each temple, wearing different costumes and performing pageants with the temple’s celestial and terrestrial occupants.

Cybele’s chariot pulled by lions is the lunar goddess in Leo and the Sun is the lions. Both support each other in this form because the signs of Cancer and Leo are side by side, each temple being their exclusive rulership. No other planet is exalted in them. Cancer belongs to the Moon but this sign is where the summer solstice occurs and the Sun engulfs the earth in light. Leo follows and his heat increases.

Likewise, the Sun will take the form of a young man riding a horse-drawn chariot in Aries or as the lion itself in Leo. A chariot pulled by bulls is the lunar goddess at her full strength in Taurus. The Moon goddess with bull horns on her head is acting more on her own in Taurus while a lion by himself is more of the nature of the Sun by himself. The lunar goddess holding a mirror is her function as the collector and reflector of the sky’s lights and astral rays. When either one of them is fully absorbed in the nature of the higher sphere of stars, they will take on a form that imitates that group of stars. We can see this in many lunar mansion images and it extends to the other planets as well. The variety of forms may seem counterintuitive but it must be kept in mind that they are forming time and infinite varieties of events. Priesthoods and mystery schools taught initiates methods to alter their consciousness and perceive the spiritual forms around them. Close study of symbolism and the cycles of time gave them the means to comprehend and understand visions of infinity that can’t be understood purely through logic and the senses.

Jacob’s Ladder by William Blake, 1799

 

The ancients viewed time as endless threads of light forming a giant web or lattice. One of them having the potential to take on many forms simultaneously is natural and reflects the fractal nature of everything. All of it combines into endless chains of spirits ascending and descending to Gaia or earth, called the Golden Chain, Jacob’s Ladder, and so on. Their form will reflect the sky’s temple and the events below. Consequently, the human beings below who perceive and understand it can perform actions at that time which imitates it, synchronizing and enhancing the sympathy between them.

Manilius is a primary source for the Hellenistic era, contemporary with Dorotheus, and his Astronomica is the earliest to assign a special quality or “joy” to each house. Regardless of what the zodiac sign is, some houses cause a planet to “rejoice” simply by being there because the qualities of the house are very similar to its nature. For example, the twelfth house is the most malefic and Saturn rejoices there, being the greater malefic. Manilius referred to these as temples of their respective planets. The joys are overlooked by most but when they’re viewed as the actions of gods then these placements can be much more significant, especially when images are made of multiple planets. Images for enhancing dreams and divination would make the third and ninth houses a much more important factor.

Hephaestion and Julianus also emphasize the sect of the planets as a source of joy. The diurnal planets (Saturn, Jupiter and Sun) rejoice by day and the nocturnal planets (Mars, Venus and Moon) rejoice by night. Mercury can do both. Hermes is a dual-natured intermediary who can traverse all worlds, blend in and act in many more domains than the others. Mercury can also change genders to act in male or female signs of either sect.

This is important when analyzing the actions of gods in ancient stories. Myths that are often dismissed as crude superstitions with bizarre violence and sexual elements are symbols representing celestial events.

 

5. Thema Mundi

Signs where each planet rejoices according to Hellenistic sources.

The Thema Mundi (Cosmos Genesis in Greek) is another important piece of the Hellenistic world whose importance was diminished over time. It was a horoscope that appeared in Ptolemaic Egypt depicting the birth of creation when everything was perfect.

All of the planets are in 15 degrees of their sign, making the placement of Mercury and Venus impossible. The former cannot be more than 28 degrees from the Sun and the latter no more than 47. Some people have dismissed it as evidence that the astronomers of the time were so unknowledgeable that they couldn’t properly measure those planets in the sky. This is not only an arrogant assumption, but it’s proven false by Hephaestion making multiple references to the equator and the order of the stars changing in the north and south hemispheres. Close examination of the Thema Mundi also reveals that it was made with the accurate circumference of the earth in consideration. Its apparent simplicity masks much deeper principles that progressively reveals the interconnected web of time, space and astral rays the more it is examined.

The Thema Mundi was a contemplative symbol for astrologers of this period. The planetary placements were physically impossible, but deep contemplation forced specific thought processes that continuously reveal important principles. Some were closely interwoven with principles underlying many creation myths.

 

6.  Triplicity, Sect & Important Minor Dignities

 

Triplicity rulers are another dignity that was considered more heavily in the Hellenistic era. Their importance and function were eventually regarded as a measure of planetary strength and of less importance than rulership and exaltation. Rather than being a singular indicator of medium strength, they were of vital importance for indicating the beginning, middle and end. The triad corresponds to the three Empyrean realms of Heaven, Earth and the Underworld. Triplicity is crucial for understanding Hephaestion’s instructions for images and ritual petitions.

Dorotheus and Hephaestion make clear that all the triplicity lords are important, and not one planet acting as the sole significator with the others having little or no purpose. The triplicity scheme is significantly different than that used in the medieval period. There are no participating triplicity lords and one triplicity lord is not assigned based on day or night. All three are of equal importance and their placement indicates how much support they can give.

Hephaestion also follows the model of Dorotheus by considering triplicity the more important dignity. His work was not translated into Arabic nor used in codifying Arabic astrology in the medieval period, when Claudius Ptolemy and Valens were the primary sources. Domicile and exaltation were given precedence over triplicity, which was considered an intermediate level of strength and above the bounds and decans. This is not to say that these two dignities aren’t factors in Hephaestion’s system, they are, but triplicity is a primary factor.

Hephaestion, like Dorotheus, doesn’t combine dignities to find a ruler or Almuten. He puts more focus on the decans and the twelfth-parts in lieu of the Almuten. The sect of a planet is of critical importance. An otherwise debilitated planet in its sect still has some dignity and it can be the difference in malefic planets helping or damaging the native. This is important to keep in mind for those who are accustomed to using medieval or Renaissance era systems of astrology and want to use this more ancient methodology.

The triplicity rulers of this era are also different than that of the later systems of astrology, which consist of only two or an additional third participating ruler. There are three rulers of each triplicity and they represent the beginning, middle and end, respectively.

 

7. Ritual Petitions & Astrological Timing

 

For ritual petitions, Hephaestion’s information is brief but concise: the Ascendant is the petitioner and the beginning of the matter, the Midheaven the god petitioned and its actions, and the Imum Coeli or fourth house indicates how well the petition will be received. The seventh house or Descendant signifies the sacrifice/offering made to the god petitioned. In other words, the Midheaven is a celestial god acting on the request sent from the Ascendant. The Imum Coeli or the seat of Tartarus is the Underworld receiving the message from the celestial world via the Axis Mundi running from the top of the heavens, through the center of the earth and out the bottom. Hades, having sovereignty over the earth, carries it out in the world of matter.

This simple formula can be of help when navigating the vast amount of detailed instructions for petitions in Picatrix and provide a simplified foundation. It should be noted that the house attributions in the Hellenistic period differ slightly to the scheme later established by the medieval Arabs, the sixth and seventh houses being the biggest difference.

By looking at Hephaestion’s examples of elections, derived from Dorotheus, a framework for ritual petitions can be found. The desired effects of a ritual petition should mirror the astrological timing it uses. If the desired events can be seen playing out in the chart then the gods petitioned can easily influence that outcome.

For example, if the chart can be interpreted as a successful journey occurring, then the astral world can influence those events with their full strength. But the reverse holds true. If the chart shows troubles and failure, the astral gods petitioned will have little strength or willingness to help.

The ancients’ analogy of the helm of a ship is a symbolic example of the soul’s interactions with the astrological forces of the heavens. We are ships and our lives are a journey, and the celestial forces are the ocean and atmosphere. The astral rays can be thought of as weather and water currents and astrology is a means to measure it. Before setting sail, we would want to check the conditions. If the winds and currents are turbulent and flowing opposite to the destination, then a difficult or unsuccessful journey can be expected. But if it is measured and indicates favorable conditions, it makes sense to use that information to our advantage. An astrological election is the use of a forecast, and a petition serves as a sail that allows the winds to easily propel the ship across.

It can be helpful to visualize it with the threefold cosmos as depicted by every ancient culture on earth. The threefold spherical universe would be the heavens above and the god as the midheaven, the Imum Coeli as the bottom of the underworld, and the flat disc of the physical world as the ascendant in the east and the descendant in the west.

 

This is the ultimate threefold world of spirit. The houses of astrology that depict their relationship with the physical spherical world, based on the four angles (four directions, four points of the equinox and solstice) are easily reconciled by placing them side by side.

 

The four angles or stakes are the points where the higher threefold world, two dimensional, becomes physical and three dimensional, like the third and fourth rows of the Pythagorean Tetractys. The dodecahedron that Plato says is the geometric shape of the earth and universe corresponds to the division of twelve signs/houses. It provides a means to comprehend the invisible World of Forms becoming the visible world of matter in a chain of emanations that endlessly reflect and refract.

 

Visualizing the operation as the heavens and underworld working together provides a helpful context. The petitioner is the ascendant, the helm, which always signifies the beginning of something and the individual. The petitioner is the conduit between the heavens and the earth. The ninth house is the divine decree. The top of the celestial pole, the midheaven, is the celestial seat of government and the actions that result from the most powerful part of the sky.

The underworld carries out the decree in the world of matter. Because matter is finite, it needs elemental substances and the astral rays it contains, placed at the entrance to the underworld in the descendant. The fourth house stake is the other end of the celestial pole. It is Tartarus, the seat of Hades’ authority in the underworld and its deepest point. Its house ruler carries the message between above and below and ensures that the flow of communication finishes in an optimal manner.

Examine the first house, particularly the ascendant, midheaven, Sun and Moon. The outcome is successful when benefics are rising and culminating, benefic fixed stars are rising, and the Lot of Fortune favorably placed. Know the beginning and the potential actions, then make the end agree.

 

First House/Ascendant – Petitioner; Inception of Event

Tenth House/Midheaven – God petitioned and Action

Seventh House/Descendant – Sacrifice offered and Success

Fourth House/Imum Coeli – Outcome; nature of the matter itself

 

The ascendant, its ruler and lord of the tenth house or midheaven should aspect each other and be unafflicted. The Moon is the secondary significator and should apply to the ruler of the ascendant or tenth, and its sign ruler unafflicted. The signs and significator planets used should suit the nature of the petition.

The offerings should correspond to the sign in the descendant. If Virgo descends, wheat, flowers or something relating to agriculture are acceptable. Correspondences for natural materials are plentiful in works of traditional astrology. The petitioned gods who embody the signs and planets should also be of a compatible nature. For instance, Saturn would not be petitioned for matters that are of Venus like love or aesthetics. There is an abundance of myths that contain possibilities, like pomegranates or the narcissus flower for Persephone. Texts like the Greek Magical Papyri also have many lists of materials used in ancient rites that may be feasible to use.

The incantations for the petition have many possibilities as well. Many hymns and invocations from the Hellenistic world survive to the present day and some can even be spoken aloud in their original language with some effort and ingenuity. Thomas Taylor’s translations of the Orphic Hymns are not precise and that wasn’t his intent. Taylor’s goal was practical and he wanted to preserve the hexameter structure, which wasn’t possible when translating the Greek words to English. A great many of the invocations and rituals in Picatrix are also well suited. For those who wish to put forth the effort, reciting a relevant part of a myth that reflects the desired outcome would not be out of place. These principles of rituals are explained in the Fourth Book of Occult Philosophy, Chapter 10, attributed to Heinrich Agrippa.

Iamblichus and Proclus are excellent sources as well. Prayer and incantations are unfortunately overlooked today because many mainstream religions made a poor impression and fail to explain the original methods and purpose. Long ago prayer involved a great deal of meditation and altered states of consciousness, much like the mantras of Hinduism or lengthy prayers of the Sufis. Proclus explains it eloquently in his Commentary on Plato’s Timaeus, and Iamblichus provides one of the oldest practical guides from ancient times.

 

8. Ensouling Images and Foundational Principles

In the same sentence that he quotes the ancients, Hephaestion says that a statue made of wood should also be used in preparation. Creating statues using lost wax casting or sand casting was the preferred method of Thabit Ibn Qurra for crafting talismanic images. Using wax or clay to sculpt the statue mold that will be disintegrated with molten metal and solidify into the statue is the most common method now, but wooden models are equally viable. He adds that these instructions are to be used for statues, images, or figures carved in relief. It is worth noting that effigies of Osiris, made of grain seeds, were made as ritual objects and planted at astrologically auspicious times. In this way, Osiris could incarnate physically as the crops every year.

He doesn’t specify that statues should be made in this way, nor does he address sacred statues or images in jewelry sculpted in relief, which were also prevalent. These require a great deal of time and it presents a dilemma with precise astrological timing. Porphyry and Proclus address this in their treatises on statues, saying that the astrologically timed moment to observe is when the synthemata is added to the statue. This can mean adding an herbal mixture to the statue or a carved symbol, establishing a link to that moment. Synthemata is a spiritual idea that is known through something that can be perceived.

Hephaestion explains some optimal planetary configurations and some to be avoided, like the eclipse and oppositions from malefics, Sacred objects and statues are to be prepared, built and dedicated as follows:

“…when the Moon is suitably posited in the triangle of Jupiter, and when this star is in harmony with her, that is to say, in the same triangle (triplicity), and let the Sun be configured similarly, and let Saturn chance to be posited alike in the same triangle.”

In this example, both the Luminaries are implied to be in a fire sign.

For lunar elections, the Moon and Jupiter should both be in the fiery triplicity, a trine.  The Sun in a fiery triplicity is his own triplicity rulership, along with Saturn. Triplicity is clearly important in these elections. It’s strongly implied that the example uses the Sun and Moon in Aries, Leo or Sagittarius because that is the only logic for emphasizing Jupiter and then Saturn with day and night charts.

For the Moon election formula, Saturn is not mentioned. Hephaestion is using schematics that are two thousand years old. Dorotheus of Sidon explains this for each of the signs. For instance, Aries has three planets for day and three for night; all are triplicity rulers and the order indicates the level of support that each provides.

“The lords of the triplicity of Aries by day are the Sun, then Jupiter, then Saturn; and by night Jupiter, then the Sun, then Saturn.” (Dorotheus, Carmen Astrologicum, Book 1, Chapter 1, David Pingree, p. 161-62)

 

Hephaestion chooses his words sparingly and carefully, but they reveal an underlying order: male gods are assigned to masculine diurnal signs and the female gods to feminine nocturnal signs. The single exception is Dionysus with two female signs, but he is personified by Mercury who encompasses different genders and natures, as does his mythology.

Triplicity rulers should be considered the primary significators unless he specifies otherwise, like Fortuna. He specifies where the Moon and Venus should be placed. The Graces are clearly Venus because Hephaestion explicitly states that the domiciles and exaltation of Venus are to be used. The Moon should apply to trine the significator unless something else is stated, and the sect of the chart should match the significator.

The other rules for inceptions, according to Hephaestion, generally follow that of the medieval and Renaissance astrologers with a few exceptions. Oppositions and squares to malefics are severely debilitating.  In volumes one and two, Hephaestion repeatedly indicates that he considers the eclipse especially harmful. He also makes mention of the degrees of exaltation for each planet, and if the opportunity to use them presents itself they should be utilized.

Sun and Moon

“…when the Moon is suitably posited in the triangle of Jupiter, and when this star is in harmony with her, that is to say, in the same triangle (triplicity), and let the Sun be configured similarly, and let Saturn chance to be posited alike in the same triangle.”

This seems to be elections only for statues or talismans of the Sun and Moon.

In this example, both the Luminaries are implied to be in a fire sign. The Moon is in Aries which makes for an excellent solar election, provided the Sun is in a fire sign too, and the triplicity rulers preferably in a fire sign. At a minimum they should not be seriously afflicted.  No images are specified, but a scarab or Re for the Sun is a suitable choice.

Isis with bull horns for the Moon in Taurus is an obvious choice, provided that the earth triplicity rulers are suitably configured. Optimally, the Moon would trine Venus and separate from a trine to Mars. Firmicus Maternus alludes to the Moon and Mars having a volatile nature and that configuration should be handled with care. Mars should not be seriously afflicted as he is the other earth triplicity ruler. Realistically, Venus should take priority after the Moon.

The same rules will apply to either of the luminaries in any sign. The triplicity rulers will be the secondary factors.

 

Part 2: Theurgy and Animated Images

Sacred Images in the Greco-Egyptian World

Sacred Images & Talismans in the Greco-Egyptian World

 

 

Hephaestion of Thebes was a Hellenized Egyptian astrologer born around 380 AD in Roman Egypt, not long after Emperor Julian’s short but dramatic reign. In 415, he wrote a three-volume work on astrology called Apotelesmatika. Volume 3 contains a set of instructions for choosing astrological elections for ensouling images (eikons) of seventeen gods, along with formulas for selecting times to perform ritual petitions and divination.  In 2013 Eduardo Gramaglia translated book three and it was published by Cazimi Press and edited by Benjamin Dykes.

His system is rooted heavily in the works of Dorotheus of Sidon (1st Century BCE) and also utilizes the Sothic cycle that dates back to predynastic times, which measures cycles of time based on the heliacal rising of Sirius. In the two millennium that has passed, Canis Major or the Dog Star now occupies the rising degree of the Thema Mundi, 14’24 Cancer.

Hephaestion’s writings on astrology are among the oldest known sources of instructions for crafting sacred or talismanic images and maintaining shrines of the gods. He provides astrological configurations for crafting images of seventeen specific gods and goddesses, and a formula for ritual petitions. Each divinity has at least two signs that can be used.

Like Julianus of Laodicia, he considers the triplicity rulers one of the most important factors. A trine aspect between the significator planet and the Moon is optimal. For example, images of Tyche are made when the Moon is in Taurus (her own trigon and domicile of Venus) but Capricorn is also suitable, as well as Cancer.

Furthermore, Hephaestion sheds light on the astrological requirements for maintaining or adding to the images, only doing so when the Moon returns to the sign under which the image was made. This rule for using the image’s lunar (or solar) return is also found in Book of the Treasure of Alexander.

 

Historical Context

Hephaestion says that these instructions are “handed down from the wise Egyptians and other ancients” and doesn’t elaborate further (perhaps a reference to texts attributed to Nechepso and Petosiris) Whatever its origin, it provides specific astrological instructions that Proclus, Porphyry and others didn’t include in their writings on the use of images, statues and shrines.

In his Apotelesmatics, Hephaestion presents astrology as it was used in Egyptian temples of the time. In Hermetic and Platonic philosophy, the gods dwell within the celestial spheres, and the planets serve as their vehicles. The motions of every planet and sign is a living link between the divine intellect (nous) and the material world.

Ancient people viewed the sky as a living hierarchy of gods that connected in some way to everything in the earth. Exact astronomical timing, images, prayers, and other rites could be used to establish links to the celestial world. Iamblichus called this theurgy or divine work, which sought to raise the human soul with the order of the cosmos.

After Alexander the Great’s conquest that spread the Greek language from the Mediterranean to India, the star lore of the Hellenized world was consolidated. Greek, Egyptian, Babylonian, Indian and Persian astronomy could use the same technical language with the tropical zodiac. places heavy emphasis on sacred numbers and prioritizes the equinoxes and solstices. The Greek gods were syncretized with the Egyptian pantheon during the reign of the Ptolemies, and their Greek names are used by Hephaestion with the notable exception of Osiris.

 

 

Hephaestion of Thebes, Apotelesmatica (On Elections)  III 7.13-18

(13) “In the temples one must set up the statues, after they have been made in their form,
(14) and likewise of suitable material, as the wise Egyptians and the rest of the ancients have transmitted,
(15) when the Moon is full and has appeared in her phase; for the powers of such images, when they are completed in harmony with the cosmic motion,
(16) are produced more ‘theōdéstera’ (more divine-filled) and ensouled.

(17) And each of the sacred objects and statues is advantageous to fashion and consecrate (ensoul) while the Moon is in Jupiter’s trigon (triplicity) and Jupiter is harmonious with her, in the same trigon, and likewise when the Sun has been configured in the same way, and Saturn in his own trigon.

(18) And for the rest of the stars one must in the same way prepare both the sacred objects and the statues; it is auspicious when they themselves are in their exaltations and domiciles, to fashion them, and none of the malefic stars is opposing.

One must dedicate Tyche (Fortuna) when the Moon is in her own trigon and in that of Aphrodite (Taurus), and it is also fitting in Capricorn and in Cancer.

The Mother of the Gods when the Moon is in Leo and Taurus and Capricorn;

Demeter and Kore and Ploutos in Virgo and Taurus;

Osiris in Pisces, Aquarius, Taurus;

Nike in Virgo, Cancer;

Serapis in Taurus, Leo, Sagittarius;

Asclepius and Hygieia in Sagittarius and Pisces;

Dionysus in Virgo and Capricorn;

Heracles in Gemini and Leo;

Eros and the Graces in the signs and the exaltation of Aphrodite;

Nemesis in the signs of Kronos (Saturn).

And for the rest of the gods one must make the statues or images or carved rings, and consecrate each of them and renew it when the Moon is in the aforesaid signs.

 

Sources

  • Hephaistio, Apotelesmatics III 7.16-18: Moon-sign rules for consecrating statues (Dionysus placed in Virgo and Capricorn).
  • David Pingree, ed., Hephaestionis Thebani Apotelesmaticorum libri tres, vol. II (Leipzig: B. G. Teubner, 1974), Book III, chapter 7, §§13–18, pp. 258–259.
  • Porphyry, De statuis “On Cult Images”

Further Reading:

Aurelio Pérez Jiménez, “Hephaestion and the Consecration of Statues,” Culture and Cosmos 11, nos. 1–2 (2007)

Porphyry of Tyre, “On Cult Images”

Manilius, Astronomica

Original Greek:
Ἐν δὲ τοῖς ναοῖς καθιδρυτέον τἀγάλματα σκευασθέντα τῷ προσφόρῳ εἴδει, ὁμοίως δὲ καὕλῃ, καθὼς οἱ σοφοὶ Αἰγύπτιοι καὶ οἱ λοιποἀρχαῖοι παραδεδώκασιν,
Σελήνης πληθούσης
ἐπὶ φάσεως· θεωδέστεραι γὰρ καἐμψυχοπεποιημέναι αἱ δυνάμεις αὐτῶν οὕτω τελεσθέντων ἐκ τῆς κοσμικῆς κινήσεως ἀποτελοῦνται.
Ἕκαστον δὲ τῶν ἱερῶν καἀγάλματος κατασκευάζειν καἱεροῦν σύμφορον ἐν τῷ τριγώνῳ τῆς Διὸς τῆς Σελήνης οὔσης καὶ τοῦ Διὸς συμφώνου πρὸς αὐτὴν ὄντος, τουτέστιν ἐν τῷ αὐτῷ τριγώνῳ, καἩλίου ὁμοίως ἐσχηματισμένου, τοῦ δὲ Κρόνου ὁμοίως τυγχάνοντος ἐν τἰδίῳ τριγώνῳ.
κα
ἐπὶ τῶν λοιπῶν ἀστέρων οὕτω κατασκευαστέον τὰ τε ἱερά καὶ τἀγάλματα· ἔτι μὴν καὄντων αὐτῶν ἐν τοῖς ὑψώμασι τε καὶ οἴκοις κατασκευάζειν αἴσιον μηδενὸς τῶν κακούντων ἀστέρων ἐναντιουμένου.
ἀφιεροῦν δὲ Τύχην χρὴ τῆς Σελήνης οὔσης ἐν τἰδίῳ τριγώνῳ καὶ τῆς Ἀφροδίτης, καἐν Αἰγοκέρωτι δὲ καὶ Καρκίνῳ εὔθετον,
Μητέρα δ
ὲ θεῶν ἐν Λέοντι καὶ Ταύρῳ καὶ Αἰγοκέρωτι, ἐν δὲ Παρθένῳ καὶ Ταύρῳ Δήμητρα καὶ Κόρην Πλοῦτον, Ὄσιριν δἸχθύσιν,
Ὑδροχόῳ, Ταύρῳ, Νίκην δἐν Παρθένῳ, Καρκίνῳ, τὸν δὲ Σάραπιν Ταύρῳ, Λέοντι,
Τοξότ
ῃ, ἐν Τοξότῃ δὲ καἸχθύσιν Ἀσκληπιὸν καὙγίειαν, ἐν δὲ Παρθένῳ κα
Α
ἰγοκέρωτι Διόνυσον, ἐν Διδύμοις καὶ Λέοντι Ἡρακλέα,
Ἔρωτα δὲ καὶ Χάριτας ἐν τοῖς τῆς Ἀφροδίτης ζῳδίοις καὑψώματι,
Νέμεσιν δ
ἐν τοῖς τοῦ Κρόνου.
κα
ἐπὶ τῶν λοιπῶν θεῶν ὁμοίως δεῖ ποιεῖν τἀγάλματα ἢ τὰς εἰκόνας ἐκτυπώματα ἐπὶ σφραγίδων καὶ τελεῖν ἕκαστον καἀνανεοῦν προσφόρως ἐν τοῖς προλελεγμένοις ζῳδίοις τῆς Σελήνης οὔσης.

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