A Glimpse Into Neoplatonic Mysteries
Julianus of Laodicea was a Neoplatonist who authored influential treatises on astrology sometime between 420 and 480 CE. Much of his work survives in fragments and includes instructions for crafting sacred images and temple statues of the Greek gods using katarchic or inceptional astrology, which is now grouped into the category of electional astrology (choosing auspicious times). Little is known about Julianus, but his writings were influential on prominent Hellenistic astrologers like Paulus of Alexandria and Rhetorius the Egyptian, who often quoted him. He was a philosopher and member of the New Academy while the famous Proclus was head of the school.
Historical Background
Athens, 480 CE
The Roman world of the fifth century was still experiencing shockwaves from the split into the Western and Eastern Roman Empires in 395. It was the culmination of growing political instability, economic decline, foreign invasions, and constant religious turmoil and fighting among the population.
In 415 the Emperor Theodosius had issued his decree that criminalized all pagan temples and their practices in Roman territories, and he effectively handed much of the political power of the Emperor to the Pontificus Maximus or Pope of the Roman Catholic Church, which followed Nicene Christianity. In 476 the Western Roman Empire would finally collapse and enter what later became known as the Dark Ages that lasted until the 10th century.
The Eastern Roman Empire, or Byzantine Empire, survived for another thousand years until the fall of Constantinople to the Ottoman Empire led by Mehmet II. Julianus lived during a time of increasing religious and political tensions in the Greek world. The future Emperor Justinian I was born in 482 and reigned from 527 to 565, which proved to have significant effects for the Neoplatonists.
The Neoplatonic Academy of Athens
Plato’s philosophical tradition had been carried on for over 800 years when Julianus lived. The study of philosophy had reached all corners of the Hellenized world, and this had the effect of exposing philosophers to the traditions and religious practices of many different people. Gods and goddesses became syncretized in the Hellenized world to reflect both their original and equivalent Greek persona, such as Thoth of the Egyptians and Hermes of the Greeks becoming Hermes Trismegistus. It was a cultural exchange on a scale that had never been seen before, but also had the effect of confusing many people.
The philosophers that were later termed Neoplatonists emerged from this environment. Plotinus, now considered the founder of Neoplatonism, was a Hellenized Egyptian born in the third century who set out to study philosophy and eventually established himself in Rome, where his student Porphyry of Tyre recorded and published his teachings the Enneads. The works of Plotinus influenced Christian, Muslim and Jewish mystics for over a thousand years. His contribution was to reinterpret Plato’s theology and the numerous pantheons of the pagan world as “One and Many”, a simple but profound monotheistic doctrine much like the teachings of Pythagoras.
Following Plotinus, the philosopher and mystic Iamblichus of Chalcis rose to prominence. Iamblichus was born and educated in a family of ancient priest-kings in Syria and later set out to study philosophy, becoming deeply versed in Pythagoreanism, Plato, as well as Plotinus before going to Egypt to study their mysteries, directly participating in ancient temple rites which he strongly advocated for. His old friend and mentor Porphyry wrote letters critical of this, to which Iamblichus responded at length and became his influential work “On the Mysteries of the Egyptians”. Iamblichus advocated for an approach using reasoning, meditation and contemplation like Plotinus, but balanced with the use of traditional spiritual practices like divination, astrology, rituals and other practices he termed theurgy or “divine work”. He believed that an experience of direct participation was just as important for the soul.
When Proclus (412 – 485) arrived in Athens around 430, he found a revived Academy established by Plutarch of Athens and other Neoplatonists who held teaching positions. Later scholars coined the term “Neoplatonism” possibly to create a perceived difference between them and earlier philosophers. The Neoplatonists wrote at length about practices that are now called mystical and occult, in contrast to the view of Plato as “pure reason” that is promoted by some. The Neoplatonist view was that they were carrying on the same tradition that Plato had begun.
The Neoplatonists sought to keep the teachings of Plato and other important works alive and relevant almost a millennia later through deep study, discussion, and writing commentaries on their works. The world had changed significantly from Plato’s time and in their view, simply memorizing older books verbatim was not keeping the tradition alive. Proclus became the third of what is now considered the great Neoplatonists, the others being Plotinus and Iamblichus. The works of Proclus synthesized their views and Proclus is now widely regarded as the last great pagan philosopher.
Although Julianus did not become a prominent figure in history like Proclus, he was very likely a student and member of the Academy while Proclus was head of the school, and possibly wrote his works on astrology there, including the instructions for ensouling agalmata, divine images that became widely known as pagan idols. Philosophers were very often temple priests, such as Plutarch who was a priest of Apollo. Proclus was initiated in many mystery cults when he traveled east and devoutly practiced many religious rites until the end of his life. He believed that a true philosopher should honor the gods of all nations and become “a priest of the whole universe”. Proclus wrote a short treatise On the Priestly Art that explains the use of sacred images and shrines and is an excellent supplement to the technical astrology instructions written by Julianus.
The era of Neoplatonism was not to last. After the Emperor Justinian came to power, he issued in sweeping reforms that included laws that outlawed religious practices of heretical Christians, Jews, Samaritans, and pagans. Places of worship were ordered to be closed including many ancient Greek shrines and heretics were not allowed to own property or hold many jobs. This included teaching positions and these laws effectively ended the revived Academy in Athens in 529.
Pivotal Moment in History
By carefully analyzing Julianus’s writings with the right context, it allows us a rare glimpse of technical instructions for one of the more infamous and mysterious practices of the Neoplatonists. This played a pivotal role in world history when a young student of philosophy named Julian heard of the theurgist Maximus of Ephesus, whose teacher Aedesius had been a pupil of Iamblichus.
Maximus conducted rites where a visible Hekate “spoke” through a statue after her torches became lit by themselves. This young man would devote his life to the study and practice of philosophy and seek out the most knowledgeable people to study with, including Maximus, before becoming Emperor of Rome in 361.
This was arguably the most significant turning point of his life and resulted in Neoplatonism becoming the state religion of Rome for a brief time. Emperor Julian is remembered as Julian the Apostate by his detractors and Julian the Philosopher by his admirers.
The Nature of the Text
This text is best compared to the bullet points in an oral presentation given today. It was likely used by an instructor as a reference guide for teaching and expects the reader to reference many other books. We must keep in mind that paper was prohibitively expensive and each written word not only consumed space but cost money too. Books were rare, and the same book would be used for centuries by the school or lineage that was lucky enough to own it. Only the most important things merited the use of parchment and ink. Students were expected to memorize vast amounts of information with the use of mnemonics or “memory palaces” and not be totally dependent on writing. Rarely was one concept repeated for the reader’s convenience. Each piece of information that Julianus wrote was intended to be consulted and cross-referenced with his other writings or that of his sources and contemporaries.
The language itself also presents potential issues. The early Byzantines used some words and phrases that were heavily symbolic compared to modern Greek. Iamblichus and the authors of the Hermetica disparaged Koine Greek as being inferior to older symbolic languages like Egyptian and the Semitic tongues, but it still retained some features of its more ancient ancestors. This presents a problem when translating astrological and occult texts in a literal way. Important words often have multiple meanings in English that are all relevant. Some of it requires a degree of interpretation rather than a strictly word for word translation. The Greek Orthodox Church still retains Koine as its liturgical language and ironically the Septuagint and Greek New Testament are helpful resources.
Here is a Glossary of Key Greek Terms that will help you understand some of the words being used by Julianus and in Hellenistic astrology.
Legacy and Influence
Justinian decrees outlawed heretics from holding teaching positions and restricted their ability to own property, hindering the philosophers’ ability to earn a living. He also banned the practice of astrology and divination, although the law’s real effectiveness is debated. Some philosophers converted to Catholicism while others like Olympiodorus continued quietly.
According to the Histories of Agathias (532 – 580) these laws drove some of the leading Greek philosophers like Damascius and Simplicius into Persian lands in 531. Sources from the time give conflicting accounts of this event, but an Academy was founded in Harran in this time period, a pagan city which had been Hellenized for centuries in what is now the borders of modern Turkey and Syria. This played an immense role in the Arabic revival of philosophy and provided much of the contents of Ghayat al Hakim.
The Islamic Golden Age was responsible for the largest ever translation of Greek writings and the Abbasid Caliphs were famous for their patronage of philosophers and scholars. Baghdad quickly became the center of learning in the medieval world and also extended protection under Islamic law and patronage to the Sabeans of Harran. Harran was home to the first Muslim University and many Harranians went on to have prominent careers in Baghdad. The Book of the Treasure of Alexander is believed to have been written in Harran around 850 CE and much of the contents in the Ghayat al-Hakim are thought to originate there as well. The Harranian polymath Thabit Ibn Qurra wrote his work On Images in the 9th century, which comprises a substantial portion of Picatrix Book One. The Arabic revival of Neoplatonism led to a resurgence in the 10th century Byzantine world and later in western Europe.
Core Concepts: Julianus’s Treatise on Sacred Images
The “Agalma” (Sacred Image)
Of note is the Greek word ἄγαλμα “agalma” which is the term that Julianus uses to denote sacred images. It is found frequently in the Septuagint, the Greek translation of the Hebrew Bible. This word is also found in the New Testament and is translated as “idols”. Its other meanings are a religious statue, shrine, glory, delight, ornament, and offering. In Homer’s poems it simply means a treasured object, a relic or a valuable offering. Julianus lived over a thousand years later when early Christianity dominated the Greek world and it’s safe to interpret his meaning in the biblical sense.
If nothing else, this text makes a compelling argument that some, if not many, of the pagan deities venerated in ancient times were astrological in nature. A considerable number of the images compiled in Ghayat al Hakim and Picatrix many centuries later strongly resemble them while some are nearly identical to their depictions in Late Antiquity.
The Gods and Their Images
The Greek gods named in this text are Kronos (Saturn), Zeus (Jupiter), Ares (Mars), Helios/Apollo (Sun), Aphrodite (Venus), Hermes (Mercury) and Selene (Moon). Julianus mentions Jupiter-Ammon as well as Isis of the Egyptians. He does not describe the images themselves, probably because there already existed many treatises on the subject and his focus was purely on the astrological timing which those sources lack.
Consecration
For this text, the term “consecration” is used to denote the moment that the image is ensouled and is used interchangeably with “ensoulment”. How and when to measure this exact moment can be a bit ambiguous according to traditional texts. For example, Thabit Ibn Qurra’s treatise “On Images” seems to imply that talismanic images are ensouled the moment they take on their final form. However, the Book of the Treasure of Alexander places more importance on the moment that the first markings of the image are made on the stone or metal and gives strict astrological conditions for the time that the work can be done. Earlier texts from the first few centuries of the common era have more emphasis on the precise time that organic materials are placed on or within a statue, both as its first offering and as a way to complete the rite. The subsequent lunar and solar returns from that moment, and important planetary transits, were used to determine when the rite would be repeated.
The “Sweat” of the Gods (ἱδρύσεις):
The word denoting the light of the Sun, Moon and planets, ἱδρύσεις, literally translated is “sweat”. It could be translated as “living” in the physical sense, being a bodily fluid of organic life. A similar metaphor is Hera’s breast milk splashing into the sky and the drops forming the stars, and Hathor or Nuit in the form of a heavenly cow dripping milk into the night sky. It also has a more literal meaning. In the Greco-Roman world, sweat collected from the skin of famous athletes was a highly valuable commodity. Pliny the Elder wrote about the Roman practice of making ointments and salves from sweat collected in vials, believing that the fluid contained some of the vitality or anima of its source and the life essence could be shared to some extent.
This word is strongly associated in the Bible with incarnation in the physical body. In the New Testament, Jesus shares the last supper of bread and wine (representing flesh and blood, respectively) with his disciples and tells them he will soon be betrayed and put to death. Immediately after prays until his sweat becomes like blood. “And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.” (Luke 22.44) The first mention of sweat in the Septuagint is Genesis 3:19, where Adam is cursed and expelled from paradise. “By the sweat of your brow you will eat your bread, until you return to the ground, because out of it you were taken; for dust you are, and to dust you shall return.”
τελουμένων “Tel-oo-menon” (Fulfillment/Consummation):
The word τελουμένων pronounced “tel-oo-menon” is translated as consummation or fulfillment but it is somewhat related to the Arabic word طلسم (talsam) meaning talisman and also image in Semitic languages. In Biblical Hebrew, the word צֶלֶם (tselem) means image or likeness and first appears in Genesis 1:26 in an utterance of Elohim, “let us create Adam in our image”. Elsewhere it denotes a phantom.
The passage that Julianus writes translates literally to “unveilings of the sacred” and “revelation of what is divinely ordained”. The Arabic word derives from the root τελέ (tele) or τέλος (telos) which means “completion” or “end” in the sense of completing a ritual. It is not the same word but has some relationship. In this single Arabic word we find multiple layers of meaning
In the context of astrology, completion means “to perfect” in the sense that the planets complete all their aspects. The Latin consummat that English derives from also relates to marriage, when the bride and groom consummate or complete their union. This is the union of heaven and earth, ritually enacted with the physical material of the statue as a vessel of the earth and the astrological configuration serving as a focal point of the heavens.
Unique Astrological Factors
Julianus provides some astrological factors from the Hellenistic period to consider that are somewhat overlooked in later sources. There is considerable emphasis on Mercury’s actions in relation to all the other planets, particularly the way it can draw forth harmful effects with the malefics. Doryphory, often referred to a spear-bearers or attendants, plays an important role. The luminary of sect, which is the luminary of a day or night chart, is also considered an important factor.
Julianus’s Instructions: Detailed Framework
This section provides an explanation and comprehensive summary for each of Julianus’s rules. You can find a further breakdown of rules 1-2 here: Julianus’s Rules Part 1- Setting the Astrological Foundation for Sacred Images
1. Moon & Feminine Deities (1A & 1B):
1A.
Let ‘sweats’ (life) of the gods come into being (genesis) (γινέσθωσαν, echoing the creation in Genesis), Selene (the Moon), being present in the goddess (ἐν τῇ θεᾷ) in femininity (οὔσης), and in that which is feminine, and also in the solid (στερεῷ) [or “fixed”] sign of the zodiac (<ζῳδίῳ>), and Aphrodite auspicious (ἀγαθοτυχούσης) But let these not be one in (μόνῳ) Scorpion (Σκορπίῳ). And during the corresponding risings (ἀνατολὰς) the ascensions, like dawn, that are signs of new beginnings, let them come into being.
1B.
but let these not be one in Scorpion. And during the corresponding risings (ἀνατολὰς) the ascensions, like dawn, that are signs of new beginnings, let them come into being.
The Moon, or Selene, “in the Goddess” is probably denoting the third house and the Moon’s joy. Julianus places importance on using the appropriate gender, sect and house. The Moon aspecting Venus at night is especially good. Aphrodite auspicious is most likely in a sign of her dignity. This tells us that supporting planets can carry significant weight and for female gods, night is optimal, and the nocturnal female planets will have priority. The implication is that all female gods depend on the influences of the nocturnal Moon and Venus and that sect is an important consideration.
The gender of the sign, where diurnal is masculine and nocturnal is feminine, strongly affects the functions of the planet in it. This is a factor that’s normally considered of relatively little importance overall, but in ancient times it often changed the identity of the god or goddess. For instance, Venus is often considered a benefic, gentle female. For the ancient Greeks she was Athena in her diurnal aspect and Aphrodite as the nocturnal planet. The two goddesses are starkly different. Aphrodite is the beautiful maiden but Athena is the war goddess who guarded Athens.
◦ Rule: For female gods, the Moon (Selene) should be in a feminine and fixed zodiacal sign, with Aphrodite (Venus) auspicious. Scorpio is to be avoided. The sign in the ascendant is important for new beginnings.
◦ Notes: Emphasizes gender, sect, and house correlation. The Moon is a secondary significator for all matters and of even more importance for nocturnal and female deities. Avoid signs that heavily afflict significator planets or the Moon.
2. Enigmatic Statues & Hidden Aspects:
2B.
Of the enigmatic character of the divine statue (ἀγάλμα, agalma, a word also found in the Septuagint to denote a crafted image or idol), such as Zeus with a ram‑face (κριοπροσώπου), or Isis with a cow‑head (βουκεφάλου), or one of lion‑form (λεοντομορφου), or simply one that is circular (κυκλικοῦ) or unadorned (ἀπλάστου). These are the riddles of Egyptian wisdom that reveal hidden (κρυπτομένους) or shadowed (ἐπισκιαζομένους) aspects of the stars, whenever they have likeness with what is sought (τὸ ζητούμενον); or you see Hermes the “turned-away” (ἀπόστροφον) who signifies this.
We can see the principles for what would later become the ram-headed Jupiter talismans in Agrippa’s Book 2 with Zeus having the face of a ram, which was popular in Ptolemaic Egypt after Zeus and Ammon were syncretized into Zeus-Ammon. The lion or ram-headed Ammon was depicted as a bearded figure with prominent ram horns. Isis, the Moon of the Egyptians, takes on the form of a cow in Taurus or a lion in Leo. This is the Moon’s dark watery principle of reflection, reflecting the Sun’s light and the light of the stars. Circular and unadorned stones may refer to sacred stones from much more ancient times placed in Egyptian temples, similar to Cybele’s stone in Rome that was used long before in Asia Minor.
The phrase “hidden or shadowed aspects of the stars, whenever they have likeness with what is sought” is strange at first, but the word ἐπισκιάζω also means “overshadow” or “eclipse”. This indicates the fixed stars or planets that the significator or Moon is conjoining, because the planet closest to the earth will appear to cover or swallow the one farther away. In the Hellenistic era, astrologers did not consider conjunctions as aspects. Planetary gods “behold” each other. Beholding, looking or witnessing implies a distance between them, in another sign and looking at another from another part of the heavens. The conjunction did not require looking and was envisioned as one planetary god coming into the presence of another. The nature of that meeting in mythic terms are frequently depicted as sexual encounters, both loving and violent. The idea of love signifies what is now called reception, and lack of love is the lack thereof. An opposition is often depicted as an attack.
“A likeness to what is sought” illustrates the effects of sympathetic principles. For example, when the Moon conjoins a planet or fixed star, it signifies the nature of the outcome. If the Moon is conjoining Mars in Aries, the outcome will have characteristics of both Mars and Aries.
“Or Hermes the turned away” is Mercury in aversion to the significator. This is a factor that corrupts, weakens or cuts off all of Mercury’s influence according to Vettius Valens. This phrase translates to “turned away”. Valens says, “if [Mercury] is in an inoperative place, it cannot apply any of its own influence.”
Hellenistic astrologers considered aversion to be an unfavorable condition because the planets involved cannot function with each other. Even with an opposition, the most harmful aspect, they can sometimes still see or behold each other with mutual reception and will survive the encounter. Aversion is a permanent schism.
Orion and Scorpio are in aversion to each other, and this is reflected in mythology. Hercules was attacked and killed by Scorpius, the underworld monster, in Hesiod’s epic. The two constellations can never be seen in the sky at the same time. When one rises from the earth the other sets into the underworld as eternal enemies.
Julianus only mentions Mercury in aversion to the significator, but it is a reasonable assumption that the intent was to consider any planet in aversion to it. Some planets in aversion could be a non-issue, or they could be highly detrimental.
◦ Rule: Discusses enigmatic statues (i.e., ram-faced Zeus or Jupiter-Ammon, the cow-headed Isis, lion-form, circular/unadorned) as “riddles of Egyptian wisdom.” The “hidden or shadowed aspects of the stars having a likeness to what is sought” and avoid Hermes “turned-away” (aversion or retrograde).
◦ Notes: This addresses the symbolic nature of the stars and planets and the principles of planetary conjunctions. Each sign and planet have multiple layers of symbolism and potential effects from the image that represents it to the elemental nature. In the Hellenistic period conjunction was not considered an aspect or “beholding” like a trine or sextile but was depicted as one god coming into the presence of another. This rule tells us to consider the conjunctions made by the significator and Moon because they will strongly influence the outcome.
Aversion is a condition that corrupts or weakens influence, as is retrograding. For temple statues used to obtain oracles in a trance or dream, Mercury’s condition would have been a high priority with Hermes being the messenger of the gods.
3. Chthonic Gods
Julianus’s Rules Part 2– Chthonic & Solar Influence in Image Consecration (Rules 3-5)
Let these divine lives be made (καθιδρύσεις ἔσονται) if the gods are chthonic (καταχθόνιοι, of the earth and underworld), with Selene, Aphrodite, and Zeus bearing mutual witness (μαρτυρεῖσθων ὑπ’ ἀλλήλων) to it; let Kronos also testify to them in harmony.
Julianus says to have the Moon, Venus, and Jupiter aspect each other for images of underworld gods. Saturn should also aspect them harmoniously. This particular planetary configuration of the Moon, Venus and Jupiter is especially rare. Adding Saturn as an additional factor, making a soft aspect with reception is nearly impossible to find. Julianus is establishing the most perfect scenario here. A more useable rule would be to have the Moon make a soft aspect to Venus or Jupiter, and do not have Saturn square or in opposition to them. In other words, be careful that the Greater Malefic doesn’t indicate harm. This would naturally include Mars, the so-called “lesser” malefic. Some inceptions may be suited for conjoining a malefic in the right conditions but most will absorb a strong malefic influence.
The word subterranean is chthonic, καταχθόνιοι, which means “earth-born” or “of the underworld”. Whether this means chthonic in the sense of the earth and water element, or the planets in their night houses, isn’t clear. The Thema Mundi illustrates the planets occupying their day signs and Julianus is probably referencing it along with the division of domicile by luminary. Leo through Capricorn is the Sun’s half and Aquarius through Cancer is the Moon’s half.
The older Hellenistic astrologers like Manilius (1st century) recognized Cancer and Pisces as aquatic. He regarded Aries, Taurus, Leo and Scorpio as terrestrial. Scorpio is normally assigned to the water triplicity alongside the crab and fishes. Gemini, Virgo, Libra and Sagittarius were regarded as “human signs” because their image was human-like, and Aquarius as both human and aquatic. This factor is also reflected in Picatrix and Thabit Ibn Qurra’s book on talismans. It isn’t clear which schema that Julianus used.
This factor also requires the reader to understand each god and interpret their myths in astronomical terms. The Hellenistic world had multitudes of gods and goddesses and no shortage of myths. Many beautiful statues survive to the present day and photos from museums are readily available for study.
The Platonic philosophers wrote numerous commentaries on mythology, most of them translated in numerous editions, and they provide an excellent source for research. The works of the Neoplatonists are detailed and approachable for people in the modern world. This was one way that they studied the Theory of Forms, which is the mechanism for understanding this occult science. Picatrix, Book 3 Chapter 6 contains some instructions for designing a planetary image, as does Agrippa’s Book 2 Chapter 50. At a minimum, the image should resemble the deity and symbolize the desired influence.
Most Hellenistic gods have both celestial and chthonic aspects that are portrayed in the myths. Hades is an obvious representation of the underworld but others are more subtle. Persephone is an example of this, being the Queen of Hades in Libra and the spring goddess in Taurus. In her degree of exaltation in late Pisces, she is in the underworld but beginning to emerge at the axis of the spring equinox.
Of note is the Moon being the luminary of the nocturnal sect. Chthonic is probably a catchall term for nocturnal or night. In the ancient world, daylight was considered an emanation of the heavens and the darkness of night an emanation of the underworld. This is given more weight by the next passage which describes astrological conditions for the Sun and male gods.
This also highlights the chthonic nature of the Moon and her rulership of the sublunar realms. In the Chaldean Oracles, the Moon was ruled by Hekate and served as a resting place for spirits and the home of demons, the same as the underworld. Although Kronos is grouped into the diurnal sect, his attributes are overwhelmingly that of the underworld. The influence of Zeus (Jupiter) would be desirable for chthonic gods to promote not only his benefic influence but also serving as a link between the underworld and heavens.
◦ Rule: For chthonic (earth/underworld) gods, Selene, Aphrodite, and Zeus should bear mutual witness, with Kronos also testifying harmoniously.
◦ Notes: This outlines an ideal, rare configuration between the two female planets as well as the Greater Benefic, Jupiter, and Greater Malefic Saturn. Practicality suggests having the Moon aspecting at least one of the benefics with reception and avoiding malefic squares or oppositions, especially from Saturn.
4. Male Gods & Helios
When it comes to the male gods (ἀρρένων), let us cause Helios (Ἥλιος) to “sweat” (be alive) (καθιδρύσωμεν) in God; and if the statue is that of Ares (Ἄρεως), then let us regard Ares (τὸν Ἄρη σκεψώμεθα); but if it is Kronos, then consider Kronos (τὸν Κρόνον), for the same rule (ὁ αὐτὸς λόγος) applies to all.
In the case of male gods, the Sun’s placement is of more importance. The ideal place for Helios to provide oracles is “in God”, or the ninth house. This is the Sun’s joy. The underlying principle is that this connects the physical representation of the Demiurge, the Sun, to the influences of the heavens in a day chart. Male gods should be a day chart, and female gods at night. The gender of the sign should also be considered (fire and air are male while earth and water are female).
◦ Rule: For male gods, Helios (Sun) should be made to “sweat” (live) “in God”. Images of Ares and Kronos should be considered with the same rules as the others.
◦ Notes: The Sun’s placement is crucial for male or diurnal gods. The gender of the sign (fire/air for male, earth/water for female) is also considered. The electional rules that apply to the other gods also extend to Mars and Saturn.
5. Seasons and Revelations
5A.
When the gods are of the airy or celestial (ἀερίων), let the vernal or first quarter (τὸ ἐαρινὸν τεταρτημόριον) be observed, and of the heavenly ones (οὐρανίων) the summery quarter, for those that encircle (περιγείων) the autumn, and for those of lakes or the sea (λιμναίων ἢ θαλασσίων) the winter season.
Julianus recommends that the seasons of the planetary god be considered. This could mean that if the god’s nature is of the earth, the first quadrant of spring is preferable. The celestial gods of fire are suited for summer, the watery gods in the autumn quarter and those of the air in winter. This is related to the planet’s nature of hot, cold, wet or dry. Another interpretation is to align the planet’s triplicity rulership to its sign.
Paul of Alexandria in his “Introduction to Astrology” written in the 4th century explains that the winds are governed by the Moon’s aspects and the triplicities. The fire signs are eastern, the earth signs are southern, the air signs are western, and water signs are northern. If the Moon aspects a planet in a fire sign, the wind will blow from the east. Whether it is calm or turbulent is determined by the condition of the planet in that sign. This is the scheme that the medieval Arabic astrologers adopted.
Some Hellenistic astrologers don’t appear to have placed much emphasis on the elemental correlation of the triplicity lords and considered the winds and direction their primary vehicle for governing nature. Others don’t appear to focus on the winds. It is a major factor in traditional mundane astrology which is making assessments of large groups and nations. The Hellenistic astrologers did not have one established set of directions. Ptolemy’s differs from many others.
Many important medieval grimoires use the seasons as the primary factor for timing, along with corresponding directions, planetary day and hour. The Solomonic grimoires are heavily reliant on this, with the wind being the final hierarchy that the spirit travels to reach the conjuror. The underlying theory is that the wind, or air element, is the closest physical medium for spirits to embody. This is one of the core concepts in ancient spirituality. The air that a person breathes to vivify the physical body is of a similar substance to the animating spirit that permeates all physical life. In ancient Hebrew, Arabic, Greek and Latin, the word for “wind” and “breath” was also a word used for “spirit”.
Numerous ancient gods have close relationships to the seasons and images reflecting their mythology is found throughout ancient astrological lore. This includes the death and resurrection of Attis, Hades abducting Persephone, the death and resurrection of Osiris and numerous others. The god and goddess are the same but they will often have an appearance that reflects the sign they occupy. Traditional images of the decans before and after the solstice and equinox are an example. In many sources, the first face of Aries is a man holding an axe and often includes a tree or a pine tree. This reflects the resurrection of Attis and the birth of Athena from a wound in Zeus’s head. Hephaestion, the craftsman, metalsmith and a Demiurge figure, cut it open for him according to Apollodorus (Bibliotheca 1.2.2).
The double-bladed axe has symbolism of duality and holding it represents power over nature and people. They were used not only for cutting trees but in battle and for executions. In the Iron Age Lydian culture of Asia Minor, the labrys or double-bladed axe was the weapon held by Zeus. The word “labyrinth” is derived from it. According to Plutarch, Hercules gave it to the queen of Lydia after he defeated the queen of the Amazons. One of her successors put this same axe in the hand of the Zeus statue in the Lydian temple. The weapons used by the gods represented creative acts, like Cronus’s sickle which he used to castrate Ouranos, separating the primordial heavens and earth.
5B.
And the revelations (ἀναδείξεις) and fulfillment (τελουμένων) [the completion of a divine act] occur in this manner.
This is difficult to decipher even when analyzing each word individually. It could refer to using the astrological configurations underlying the image to choose times when it is expected to be more active and therefore suitable for use in ritual, which will occur in a similar manner to the seasons. The actions the divinities take is ἀναδείξεις or “revelations” a word commonly used in the Septuagint. It implies a divinely ordained plan coming to fruition.
According to Porphyry’s On Abstinence, he recounts a holy man performing rites with the statues of Hecate and Hermes. This man gave offerings of food and incense at the proper times and every new moon. Porphyry doesn’t elaborate further but many sources from late antiquity make mention of providing offerings at specific times. For instance, a statue of Helios crafted in Aries, the fiery sign of spring, will attract those same influences every spring, and when the Sun is in Leo (summer) and Sagittarius (autumn). Presumably the lunar return will be a factor as well.
Porphyry in his treatise On Images associates dress codes at the Eleusinian mysteries with the two luminaries, reporting that the torch-bearer was dressed up as Helios, and the one at the altar as Selene, “In the Eleusinian mysteries also the hierophant is dressed up according to the image of the Creator, the torch-bearer (dadouchos) according to the image of the Sun [Helios] and the one at the altar according to the image of the Moon [Selene], and the attendant [herald] at the sacrifice according to the image of Hermes.”
This implies that the inception or election can provide specific times when its influence is stronger. Timing techniques can pinpoint small time increments when activities will occur. Profections, solar and lunar revolutions, distribution through bounds, and transits are some of the techniques commonly used.
◦ Rule: Recommends observing the vernal (spring) quarter for airy/celestial gods, summery for heavenly/fire, autumn for “encircling” or earth and winter for lake/sea gods. “Revelations” and “fulfillment” occur in this manner.
◦ Notes: This relates to the planet’s elemental nature and triplicity rulership. It connects the elemental correlation in astrology with the role of seasons in the timing of rituals, i.e. Apollo in spring. This implies specific times for enhanced influence and the effects occurring in sync with the progression of the seasons. For instance, an image of Apollo will have greater influence when the Sun is in Aries and presumably the other two fiery triplicities and the image will be best suited for ritual purposes.
6. Durability and Support
Delay the enshrinement whenever the zodiacal signs are “fixed” (στερεά) and “many rising” (πολυανάφορα), the witnessing planets (οἱ μαρτυροῦντες) firmly support (στηρίζωσι) the inception, and the Moon’s contacts (αἱ συναφαί τῆς Σελήνης) are both numerous and favorable (καλαί).
“Fixed” denotes the fixed signs, which brings a more permanent effect, being Taurus, Leo, Scorpio or Aquarius. The image will have long-lasting effects if it is in a sign of long ascension or “many rising” (Cancer, Leo, Virgo, Libra, Scorpio, and Sagittarius). This rule is also found in Picatrix. The triplicity rulers and sect mates will ideally make friendly aspects.
The word στηρίζω, pronounced sterizo, is translated as “stationing” but is derived from the same root word as “establish”. In the context of the planets, this would have to mean “direct” or not retrograde. Julianus simply uses the word for star and doesn’t specify them as “wandering stars” but it’s impossible for the fixed stars to be retrograde. “The planets in aspect are direct and not retrograde” is the only conclusion.
Many good applications of Selene are self-explanatory. The more that the Moon is configured to aspect the significator planet(s) and other suitable planets, the better it will reflect and pour down the desired astral rays.
◦ Rule: Delay the enshrinement until the zodiac signs are “fixed” and “many rising,” witnessing planets firmly support the election and are direct, and the Moon’s aspects are numerous and favorable.
◦ Notes: Fixed signs provide permanent effects, and signs of long ascension ensure long-lasting influence. Significators should be direct and the Moon should make helpful aspects as the secondary significator. These rules are emphasized in Picatrix.
7. Spear-Bearers (Doryphory) and Altered Influence
But when the houses (οἱ τόποι) or the planets that signify the god’s face (οἱ σημαίνοντες τὸ πρόσωπον τοῦ θεοῦ) are seen to be under spear‑bearers (ὑπὸ δορυφόρων ὁρῶνται), the image already installed (ὁ ἱδρυθεὶς) will even bring forth another god (ἕτερον θεόν).
According to Julianus, the significator planet of the god or goddess can bring the influence of another god or doryphory. This is accomplished when the other god is functioning as a “spear bearer” or “guard”, sometimes referred to as an “attendant”.
Spear bearing planets are a Hellenistic concept where other planets function like guards. They can be envisioned as guards in a palace, standing at attention and holding a spear to guard the throne. In the astral realm, the planetary gods are eternally acting out the many stories in their myths. At times they’re battling each other, or making peace, alliances, or having sexual relationships. The spear-bearers are coming to the assistance of another god who they’ve made a temporary alliance with and guard them from harmful astral light being cast at them.
“For example, should the two luminaries be found in masculine signs and in angles, or even if only one of them be in an angle, they being at the same time specially attended by a doryphory (spear-bearer) composed of all the five planets; the Sun by such as are oriental, but the Moon by occidental, the persons then about to be born will consequently become kings or princes.” Claudius Ptolemy, Tetrabiblos
Plainly speaking, spear-bearers or attendants can be understood with four main points.
- Planets with attendants should be angular (1st or 10th houses).
- The Sun and Moon can best use attendants in the 1st or 10th houses.
- Planets in their domicile or exaltation, in any of the angular houses, can have attendants.
- Attendants ideally match the chart’s sect, like Jupiter and Saturn in a day chart, or Mars and Venus in a night chart. The Sun and Moon can act as attendants in some situations. The diurnal attendants rise or cast rays before the Sun and nocturnal attendants follow or cast rays behind the Moon.
When the significator planet has a spear-bearer, the image or statue will also emanate it’s influence strongly and presents a unique opportunity to bring the influence of multiple planets. It isn’t specifically stated here, but planets close to the significator implies that besiegement can be a prohibitive factor. This is when a planet is enclosed by a malefic on each side and is of major concern in Picatrix.
The spear-bearer is a fascinating factor to explore and experiment with. This rule is simple but expands the potential tools to use. Mythology also provides many helpful hints with gods and goddesses acting as attendants to others. Nike, for instance, is an attendant of Zeus and Hermes is an attendant of Apollo.
◦ Rule: When houses or planets signifying the god are under spear-bearers, the enshrined image may bring forth another god.
◦ Notes: Explains spear-bearers as supporting planets, ideally angular, matching the chart’s sect, and strengthening the significator. The effect of besiegement by the malefics is implied by the concept of drawing forth multiple gods. For instance, Aphrodite (Venus) would be poorly suited with the influence of Ares (Mars) and Kronos (Saturn).
8. Prophetic Oracles and Mercury’s Role
If it is with spears (δορυφορηθεὶς) at the midheaven (μεσουράνημα) by Helios (Ἥλιος) and Hermes (Ἑρμῆς) while those two are in the ninth sign (ἐν τῷ θʹ ὄντων) and Selene (Σελήνη) is co‑present, the statue will be eminent in its oracles. But when Hermes is separating (Ἑρμοῦ ἀπορρέοντος), retrograde (ἀναποδίζοντος), afflicted in mute signs (ἐν ἀφώνοις κακουμένου) or will be harmed (ἢ κακοῦσθαι μέλλοντος), the oracles will stop.
Here we have more information about the significator planet. It’s optimal placement is not just rising in the east, but also in the midheaven. Hellenistic astrologers refer to both the angle and the entire tenth house as the midheaven, the ninth being the “house of the god” and the tenth “the actions of the god”, both in the highest part of the heavens. The ascendant was the initiation of an action and the exit from the underworld while the descendant was its entrance. The Imum Coeli, opposite the midheaven, was the deepest part of Tartarus and the seat of Hades.
Julianus expands on the functions of spear-bearers and explains how to craft a statue with specialized properties, specifically emanating a prophetic influence. This is in the same vein as Thabit Ibn Qurra and his complex astrological talisman formulas from Harran, which makes up a considerable portion of Picatrix Book One and Agrippa’s Second Book of Occult Philosophy.
The word prophecy is popularly thought of as predicting the future, but its older meaning was much more encompassing. In ancient times, it encompassed a wide range of experiences. According to Iamblichus this included having dreams of a god or angel, performing perfectly accurate divination using a variety of techniques, or all. The gods were in control of the divination performed, and the quality could be of a wide range of accuracy depending on how closely the theurgist’s soul was aligned to the divine.
Prophesying was also done by deliberately inducing altered states of consciousness, similar to shamanic rites. This was done in hopes of encountering a divine being while having an out of body experience, lucid dream, astral projection or a type of trance mediumship. It encompassed a wide range of things that we now term extrasensory perception. When the person perceived divinity and told others what they encountered, they were speaking for that god. The information received could be many different things.
This was among the most important functions of temple priests. The study of subjects that are now considered nonreligious in nature, like mathematics or grammar, were viewed by the ancients as divine. Grammar, for instance, was an attribute of Hermes or Mercury. Mathematics in its purest form was the study of the Demiurge. Temple priests spent every waking moment in devotion to one or more gods, studying, contemplating, meditating, and performing divination. A divine image that emanated a prophetic influence, essentially freezing an unusually rare and fortunate moment into an object, would be especially valuable.
Mercury in the ninth house, the house of God and prophecy, acts as a communicator for the divine. Hermes in the role of a spear-bearer, along with the Sun, will make the statue of the significator planet have special prophetic qualities. The Moon and significator planet should be in the tenth house.
Interestingly, if the significator planet is on the midheaven, with the Sun or Mercury acting as spear-bearers in the ninth, it will bring the effect of multiple gods into the image. This occurs if the Moon is aspecting them and causes the statue to emanate a prophetic influence. If the Moon separates it results in that god having no effect or even taking away its influence.
According to Julianus, if Mercury separates from the significator, afflicted or in a mute (water) sign, it will corrupt the oracular influence of the statue. Here we see that Mercury by itself can have very similar effects to the Moon. Presumably he means that Mercury will have significant effects, good or bad, if it is in an angle, acting as spear-bearer, or otherwise aspecting the significator planet. It is possible that he recommends taking Mercury into consideration for each and every inception, because temple priests would have wanted oracular effects from all the images in the temple.
This has parallels with Agrippa’s Book 2, Chapter 50. Agrippa provides configurations for talismans that bring prophetic dreams with the ruler of the first and ninth houses. In ancient times, it was common practice for temple priests to sleep in the proximity of the divine statues and encounter the spirit in dreams. Some temples were devoted to healing and contained statues of gods like Asclepius and Hygeia. The priests obtained information in trances and dreams while in their shrines. If a sick or injured visitor couldn’t be helped, they were allowed to sleep in proximity of the statue. Some encountered the god in a dream and were shown an effective remedy, and others woke up to find their condition improving.
This is useful information. Mercury is retrograde for several months every year and not a significant factor in every case, and is implied to be of critical importance for the Sun. The other planets can provide an oracular influence through the 9th house, as Agrippa shows, but it’s helpful to watch for potential problems if Mercury play a strong supporting role.
◦ Rule: If Sun and Hermes are spear-bearers at the Midheaven, in the ninth house, with Selene in aspect, the statue will be great in its oracles. If Hermes is separating, retrograde, or afflicted in mute signs, oracles will be stopped.
◦ Notes: This highlights the optimal placement for oracular influence (Midheaven, 9th house) which is the house of the gods’ decree and dreams. Mercury’s role is emphasized as the communicator and its potential for corruption.
9. Avoiding Harm & Malefics
Julianus’s Rules Part 4- Avoiding Harm and the Final Arbiter of Fortune (Rules 9-10)
When Ares is opposed to them, the divine statue will burn in fire. If Hermes is added to him [Ares/Mars], it will be plundered (καλπήσεται) by soldiers or bandits. When the malefics are in their own signs (ἐν ἰδίοις ὄντες), whether harming (οἱ κακοῦντες) or being harmed (οἱ κακούμενοι) by their dispositors (ὑπὸ οἰκείων), such harm is foretold (ταῦτα τολμηθέσεσθαι μαντεύονται) not only against the images but also against their owners, (οὐ μόνον αὐτοὶ σκεπτέοι ἀλλὰ καὶ οἱ δεσπόται αὐτῶν), for like produces like (τὸ γὰρ ὅμοιον ἀποτελέσουσιν). If Hermes is added to him (Ares), it will be plundered by solders or bandits.
Julianus is illustrating a potential hazard that Mars can bring if afflicted enough. This can make the statue and its shrine susceptible to burning if the significator planet is in a fire sign and afflicted by Mars. Mars is destructive and the harsh aspect with poor reception brings with it the destructive influence of the fire element.
This is excellent for practical uses to ensure all factors are considered with malefics. Saturn, cold and icy, acts slowly and unseen. Mars, hot and dry, is quick and violent. Too little heat is freezing and an excess of fire is dangerous. The same can be said for the Sun. Heat is benefic in spring but summer in a desert is quite deadly.
If Mars (Ares) is afflicting the significator planet Mercury also makes an applying aspect to him, the destructive element of Mars will influence Mercury to act as a malicious thief. This text has a recurring theme: Mercury can make everything go awry. This is the fourth instance where Julianus mentions the damage that Mercury can potentially do. The Moon’s afflictions are the most obvious concern but in mythology, Mercury and the Moon are similar in many ways. Hecate and Hermes are both symbolized as the crossroads. Hermes Trismegistus is the combination of the Greek Mercury and Egyptian Moon god Thoth. Both Hecate and Hermes mediated between Olympus and Hades for the fate of Persephone.
Astrological timing is extremely complicated and there is no such thing as a perfect configuration. If nothing else, astrology is an accurate representation of reality in that everything in existence is a combination and permanence is an illusion. Choosing a time for inception is often a matter of choosing the “least bad” option. Still, life is hard enough without extra bad luck and its good to keep in mind that Mercury can be trouble in the right circumstances.
“When the malefics are in their own signs (ἐν ἰδίοις ὄντες), whether harming (οἱ κακοῦντες) or being harmed (οἱ κακούμενοι) by their dispositors (ὑπὸ οἰκείων), such outrages are foretold to be attempted (ταῦτα τολμηθέσεσθαι μαντεύονται) not only against the images but also against their owners.”
The “corrupting stars” clearly refers to the malefics, Mars and Saturn. It can also mean any planet that is cause of an affliction, like what is called an “accidental malefic”. This is when a purely benefic planet like Mercury is in a harmful place, like the sixth which signifies illness. If a malefic like Saturn is in Aquarius in a day chart, or an accidental malefic is in its domicile, it becomes a fortifying factor that brings the influence of endurance. Later astrological magic texts have numerous talismans of the malefic planets in their domicile and exaltation. Their nature is harmful but Picatrix compares them to medicine, which is the use of poison in precise doses to bring about health.
When the afflicting malefic is the dispositor, it adds another layer of misfortune by influencing harm not only to the image but its owner.
◦ Rule: If Ares (Mars) is opposed to them, the statue will burn. If Hermes is added to Ares, it will be plundered. Malefics in their own signs, harming or being harmed by dispositors, foretell harm to both images and owners, “for like produces like”.
◦ Notes: Emphasizes careful consideration of malefics (Mars and Saturn). Mercury’s ability to exacerbate destructive influences is a recurring theme. Malefics in their dignities can be fortifying, but severe afflictions to the ascendant, its ruler, the significator, the Moon, and her lord must be avoided.
10. The Lot of Fortune
In all cases let the Lot of Fortune (ὁ τῆς τύχης κλῆρος) be considered (ὁράσθω).
The Part or Lot of Fortune is a mathematical point measured by the distance between the Sun and Moon and then cast from the ascendant. In a night chart, the formula is reversed. It is a highly sensitive point that Vettius Valens says indicates not only talents but influences much of the physical body. A large portion of Valens’ work is using the Lot of Fortune as the only significator, reading an entire birth chart with it. There are a wide range of techniques to use with it.
It is used for making highly specific predictions and is the most important of the seven “Hermetic Lots” that are based on the positions of the planets. It represents, among other things, the physical body. The Lots were a crucial tool for the Hellenistic astrologers from the beginning and were valued by medieval astrologers. In the medieval and early Renaissance texts, the Part of Fortune is given as much importance as the luminaries. Even when Europeans decided to omit the “Arabic Parts”, the Lot of Fortune was kept. Among the Neoplatonists of the early Byzantine era, it was evidently considered a crucial component of sacred images as well. It stands to reason that other relevant Lots should be considered, that being the Lot which is derived directly from the significator planet. For example, an image of Aphrodite (Venus) should have the Lot of Eros considered and ensure it is not extremely afflicted. The Lots indicate the means in which that planet directly manifests in the world of matter.
◦ Rule: In all cases, the Lot of Fortune must be examined.
◦ Notes: Explains the Lot of Fortune as a crucial mathematical point in Hellenistic and medieval astrology, indicating talents and influencing the physical body. It serves as a final arbiter; if severely afflicted, the operation should be deferred. Other relevant Lots may also be considered.
Interpretive Layers and Practical Concerns
Click here for a Glossary of Key Terms in Julianus’s Work to help you understand a dive deeper into his keywords, context, and interpretive approaches.
Ancient Language
Koine became the common language of the Hellenized world and was distinguished by its use in conveying linear meanings with far more precision than other ancient languages. Most words had one meaning and was much less open to interpretation than its contemporaries. Ancient languages from the Bronze Age and early Iron Age were highly metaphorical and symbolic, which makes their translation into modern languages like English difficult. The Axial Age (700 – 300 BC) saw a drastic change in human consciousness and the use of language. This is alluded to by Iamblichus when he defends the use of “barbarous words” whose meanings have been lost but still retain links to a time when gods directly instructed human beings in those languages. Although Koine has much more in common with modern western languages, esoteric texts retained words and ideas from older times when they were used to convey deep symbolism.
Esoterica & Interpretation
Much of mythology is itself a complex metaphorical depiction of the heavens and natural world. Medieval Kabbalah is known for its interpretations of the Torah and the ancient Hebrew language as layers within layers of understanding, typically four layers. The first layer is to read the words in a literal sense and the second is to dissect it into its root word. The third layer is deep contemplation of the roots and the fourth and final stage is knowing it. This practice is often called exegesis or PaRDeS (PRDS), an acronym that spells “orchard” alludes to the Garden of Eden.
This has a Greek counterpart in Plato’s four levels of cognition: imagination, belief, thought and understanding. These four modes of thought are experienced through the three levels of the soul: logos (pure reason or Forms), thymos (spirit and emotions) and eros (desire and appetites). This model was used by Hellenized Jewish philosophers like Philo of Alexandria (50 BC – 20 AD) to study scripture.
This method was not a justification for occultists to find and rationalize whatever meanings they wanted to find in scriptures, although that often occurred. It was grounded in the reality of the ancient languages that the texts were written in, which often lacked the linear language that grew more prominent in the Axial Age.
It stands to reason that some words of an esoteric text in Koine Greek would best be examined along similar lines to Jewish occultism. The Hebrew language, along with all the ancient Semitic tongues, has many potential meanings. Koine Greek was far more simplified and standardized than its ancestor. It was the first language to employ mostly linear meanings, so that words could have a direct and precise interpretation. The language was especially useful for physical sciences but posed some issues for esoteric subjects. Most of the astrological terminology was used by other Hellenistic astrologers. Religious and occult writings still used words from much older times. Greek esoterica drew on mythology and words formulated in Attic and Old Ionic Greek, which was more symbolic than Koine, often having multiple interpretations. Some of the more cryptic terms are also used in the Greek New Testament which helps shed light on their meaning.
Delineation Process
Each inception or election requires an interpretation of many different portions of the chart, often called delineation. Julianus provides his most important factors, but it is not the entire process of choosing elections.
The main points of the delineation process can be summarized as:
- Consider the natural ruler and the activities of the house the planet (god) is in.
- Consider the condition of the planets in that house and what they indicate.
- Look at the signs/houses that rule them and consider the activities they indicate.
- Do the same for any Lot associated with that subject – house, ruler and how they interact.
Integration with Other Neoplatonic Works
Julianus does not specify the exact details for the images of each god and goddess. One reason may be that this information was relatively well known and understood at the time. Porphyry’s On Images is an excellent resource from this time period which explains sacred imagery of the Greco-Egyptian world in considerable detail, and some of the rationale behind them. Proclus also wrote a short treatise On the Priestly Art which details the use of stones, plant material, incense and many other aspects of caring for and maintaining a shrine that houses divine images. Although Iamblichus’s work On Statues has been lost, his highly influential work On the Mysteries contains a great deal of information on the theory and practice of theurgic rites, which include divine images ensouled under astrological elections.
Invocations from the Hellenic world are available in the Orphic Hymns, composed in Asia Minor around the first or second century. Many were found in the ruins of a Temple of Demeter and used in temple rites. The Orphic Hymns also contain instructions for specific incense and offerings to be used. For practical purposes these serve as authentic invocations and ritual guidelines from ancient Greece. Thomas Taylor translated all 87 Orphic Hymns into English and in hexameter verse, the same poetic form they were originally composed in.
Application
It is worth noting that Julianus’s text is not a full treatment of the subject but is what he considered the most important guidelines to be used in conjunction with many other factors. The intended audience was expected to be well-versed in astrology. In addition to his other writings, excellent resources from the Hellenistic period are Rhetorius the Egyptian, Paul of Alexandria, Dorotheus of Sidon, Firmicus Maternus, and Hephaestion of Thebes. Picatrix remains the most thorough work of its kind. Julianus’s work serves as an interesting take on the Science of Images from an earlier era.
Legacy
Julianus provides a rare glimpse into one of the most secretive practices of the ancient world. It is not only an authentic technical manual of theurgy used by Neoplatonists of Late Antiquity, but it also allows modern audiences to study a possible ancestor of Picatrix and better-known works from the medieval period.
The full word-by-word translation of Greek to English and the original Greek text from Franz Cumont’s Catalogus Codicum Astrologorum Graecorum (CCAG) is available here.