The Greek Magical Papyri (PGM) is a collection of occult texts written between 100 BCE and 400 CE in Egypt. It contains spells, hymns, and rituals in Demotic, Coptic, and Koine Greek for calling and petitioning Egyptian and Greek gods, as well as Jewish and Mithraic rites. Animated or ensouled images were used for oracles, bowl divination, dream incubation, and conjuration, which was common practice for temple priests in the Greek, Egyptian and Roman world. (PGM I.1–42; IV.3125–3171; V.370–446; VII.628–642.)

The PGM states that images, engravings, and carved stones can be “made alive” when the petitioned gods “give spirit” and “give breath” to the prepared object. The terminology used is also found in Hermetic literature like the Perfect Sermon (or Asclepius) which speaks of temple statues and other objects ensouled by gods.

‘Are you speaking of statues, 0 Trismegistus?’ ‘Yes, statues, Asclepius. Do you see how you lack faith? These statues are made alive by consciousness, and they are filled with breath. They do mighty deeds. They have knowledge of the future which they predict through oracles, prophets, dreams and in many other ways. They bring illnesses to men and cure them. They give sadness and happiness according to merit. Do you not realise, Asclepius, that Egypt is the image of heaven; or to speak more precisely, all things which are set in motion and regulated in heaven have been transferred, or have descended, into Egypt? More truthfully still, our land is the temple of the whole cosmos.” (Translation by Clement Salaman)

The powers attributed to these images include communicating with spirits, bringing and sending dreams, and giving prophecies. These served as a physical conduit through which a deity or attendant spirit is approached. The ensouled image was a ritual tool used alongside lamps, divination bowls, incense, and so on. These images were often a crucial component of dream-incubation spells. (PGM XII.270–350.)

The “consecration for all purposes” ensouls a stone or other sacred object and the rite concludes with the declaration, “The one Zeus is Sarapis.” A separate dream-oracle procedure requires an engraved image of Sarapis. The image is handled before a lamp and then held against the left ear during sleep. For waking divination, the “Oracle of Sarapis” summons Zeus-Helios-Mithra-Sarapis through a lamp, saucer, bench, and child medium. The bowl oracle directs the practitioner to use river water when calling Osiris or Sarapis. An ensouled Sarapis talisman may thus preside over the operation to receive incense and petitions, then be placed beside the operator for dream incubation, sending dreams to another person, or waking divination. (PGM IV.154–285; IV.1596–1715; V.1–53; V.447–458.)

Temple relief of the Egyptian holy Trinity (left to right): Isis, Horus and Sarapis.

In the Demotic spells, Osiris is in his boat with Isis at his head and Nephthys at his feet. Isis is asked to speak to Osiris so that the god may be sent to answer the question. The operator calls, “O Isis, O Nephthys, O noble soul of Osiris Wennefer, come to me,” and asks the gods to arrive in a dream and teach the operator about the matter. The image placed beside the sleeping practitioner serves as the conduit for the god petitioned. The Greek ring consecration in which the operator declares, “I am Osiris, called water” and “I am Isis, called dew” is another example of conjuration via clairvoyant dreams. (PGM XII.201–269; PDM xiv.150–231; PDM Supplement 130–138.)

The talisman should be installed in a shrine or ritual space, offered incense and libation, placed beside the head for dream incubation, or positioned near a lamp or bowl during conjuration. The operator addresses the deity, states the question or request clearly, requests a truthful manifestation rather than a deceptive phantasm, and performs the proper dismissal when the rite is complete. Astrological timing should be observed when using these images. The lunar or solar return is recommended by Hephaestion of Thebes as well as the Book of the Treasure of Alexander. For example, if the image was crafted while the Moon was in the sign of Taurus, it will perform optimally when the Moon enters that sign, provided that it is not harmed by malefics or the eclipse.

These same techniques for attaining spiritual communication through dreams using astrological talismans are found in the Fourth Book of Occult Philosophy. The Fourth Book also recommends the practitioner factor their own natal chart into the operation, if possible, specifically the ninth house which governs dreams and knowledge.

“But he that is willing always and readily to receive the Oracles of a Dream, let him make unto himself a Ring of the Sun or of Saturn for this purpose. There is also an Image to be made, of excellent efficacy and power to work this effect; which being put under his head when he goes to sleep, does effectually give true dreams of what things the mind has before determined or consulted on. The Tables of Numbers do likewise confer to receive an Oracle, being duly formed under their own Constellations.

“…and put a ring upon his finger, of the things above spoken of: let him take either some image, or holy table, or holy paper, and place the same under his head: then having made a devout prayer, let him go unto his bed, and meditating upon that thing which he desires to know, let him so sleep; for so shall he receive a most certain and undoubted oracle by a dream, when the Moon goes through that sign which was in the ninth House of his nativity, and also when she goes through the sign of the ninth House of the Revolution of his nativity; and when she is in the ninth sign from the sign of perfection. And this is the way and means whereby we may obtain all Sciences and Arts.” (Fourth Book of Occult Philosophy, Chapter 11, translated by Joseph Peterson)

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Sources:

Hans Dieter Betz, ed., The Greek Magical Papyri in Translation, Including the Demotic Spells (Chicago: University of Chicago Press, 1986).

Skinner, Stephen. Techniques of Graeco-Egyptian Magic. (Golden Hoard Press, 2014).

Asclepius. The Perfect Discourse Of Hermes Trismegistus Translated by Clement Salaman

Heinrich Cornelius Agrippa: his Fourth Book of Occult Philosophy translated by Joseph Peterson, 2000.