Neoplatonic Astrological Magic – (Athens, 480 CE)
The practice of ensouling sacred images (collectively referred to as talismans) using astrological timing dates back to at least the Roman period. The best-known instructional texts on the subject were written in the medieval and Renaissance era, but some older sources have survived the passage of almost 2,000 years. This Neoplatonic practice is detailed in older sources, which contain instructions for enshrining the agalma, meaning temple statue or idol, of certain gods and goddesses under carefully chosen astrological conditions..
Julianus of Laodicea was an astrologer and Neoplatonist who penned a short treatise on using inceptions (elections) for temple statues and sacred images, part of a larger practice called theurgy. He lived in the Eastern Roman Empire during the reign of Emperor Justinian I. Julianus was likely a student while the famous Proclus headed the Neoplatonic school. The Neoplatonists include Plotinus, Porphyry, and Iamblichus.
Justinian issued the decree against heretics that drove Greek philosophers into Persian lands. Teaching positions held by pagan Greek philosophers were outlawed, effectively ending the New Academy in Athens. Some philosophers soon founded an Academy in Harran, which continued the Neoplatonic philosophical tradition, playing an immense role in the Arabic revival of philosophy and providing much of the contents of Ghayat al Hakim or Picatrix.
Julianus’s Astrological Instructions (Modern English Translation)
Let the gods be ensouled when the Selene is dignified, in her joy, in a fixed and female sign with Aphrodite dignified. But do not have them in Scorpio. Let them be in the ascendant, which represents beginnings.
The mysteries of divine images, such as Zeus with a ram’s face (Zeus-Ammon), or Isis with a cow head, or in the form of a lion, or unadorned and in the shape of a circle, are Egyptian mysteries that reveal hidden aspects of the stars when the image resembles what is sought, as does Hermes (Mercury) when averse or retrograde.
Let the ensoulment of chthonic and nocturnal gods take place with Selene (Moon), Aphrodite (Venus) and Zeus (Jupiter) in harmonious aspects and Kronos (Saturn) in harmony with them. For male and diurnal gods, place Helios (Sun) in the midheaven or ninth house. If the image is Ares (Mars) then use suitable considerations for Ares. For Kronos (Saturn) then consider Saturn, because the same rules apply to all.
For celestial gods or gods of the air, consider the spring quarter; for the heavenly and fiery gods the summer quarter, for those of the earth the autumn, and gods of the water element the winter. The divine works come into being in this way. Choose a time with a fixed zodiac sign of long ascension, and the planets are making strong supporting aspects, and the Moon’s aspects are numerous and favorable.
If the significator planet that represents the god is accompanied by a spear-bearer, the image will also have the influence of another god (the spear-bearer). If the significator planet is Helios (Sun) with Hermes (Mercury) acting as his spear-bearer in the midheaven and ninth house, and Selene (Moon) is in aspect, the image will produce great oracles. But if Hermes is averse, retrograde, afflicted in a mute sign or will soon be afflicted, the oracles will be degraded.
If Ares (Mars) is in opposition to them (Sun and Mercury) the divine image will be burned. If Mars afflicts Mercury, it will be stolen by enemy soldiers or bandits. If the malefics are afflicted by their dispositors, the owner of the image can also be in the same danger. Always consider the Lot of Fortune.
– Julianus of Laodecia, 480 CE
Historical Context and Textual Nature
- Kronos – Saturn
- Zeus – Jupiter
- Ares – Mars
- Helios/Apollo – Sun
- Aphrodite – Venus
- Hermes – Mercury
- Selene – Moon
Greek Gods & Astrological Magic
Greek Gods on Mount Olympus by Antonio Verro (1690)
Julianus wrote his work in Koine Greek around 480 AD, the language still used by the Greek Orthodox Church. His writings only survive in a few fragments, and some contain instructions for using astrological elections or inceptions to enshrine images of seven Greek gods: Kronos, Zeus, Ares, Helios, Aphrodite, Hermes, and Selene.
By carefully analyzing this short list of instructions with the right context, it allows us a glimpse into one of the more infamous and mysterious practices of the Neoplatonists. This Neoplatonic magical practice played a pivotal role in world history when a young student of philosophy named Julian heard of the theurgist Maximus of Ephesus and his rites where a visible Hekate “spoke” through a statue. This young man later rose to become Emperor of Rome and is remembered as Julian the Philosopher (or Apostate). This was arguably the most significant turning point of his life and resulted in Neoplatonic philosophy becoming the state religion of Rome for a brief time..
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 also cost money. Books were rare, and the same book would be used for centuries by the school or lineage that was lucky enough to own it.
The language of the early Byzantines used many words and phrases that were metaphorical. Iamblichus and the authors of the Hermetica disparaged Koine as being inferior to older symbolic languages like Egyptian and the Semitic tongues, for use as a sacred or liturgical language. The early Common Era had not fully divested the symbolic way of thinking that characterized the time of Homer and Hesiod. 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.
Core Concepts and Neoplatonist Thought
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 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 many of the pagan deities venerated in ancient times were astrological in nature. A considerable number of the images compiled in Picatrix, centuries later, strongly resemble them as well.
The Greek gods mentioned in this text are Kronos (Saturn), Zeus (Jupiter), Ares (Mars), Helios/Apollo (Sun), Aphrodite (Venus), Hermes (Mercury), and Selene (Moon). He mentions Jupiter-Ammon as well as Isis of the Egyptians. Julianus provides some astrological techniques from the Hellenistic period that are overlooked in later astrological magic lore, notably an emphasis on Mercury’s actions, spear-bearers or attendants, and the luminary of the sect.
I’ll provide a translation directly from the Greek manuscript, followed by a detailed analysis of each piece of information. Closely examining each portion will allow for its full meaning to be explored and to reconstruct a version that is more comprehensible and relatable for those who are more familiar with medieval and Renaissance astrology.
I have divided the finished text into ten sections in Part II. Parts III and IV provide the important keywords and their context. Part V examines each portion of the text at length. Every Greek word in the original text and its translations are provided in Part VI.
Supplementary and Influential Texts
Neoplatonic figures Porphyry and Proclus wrote short treatises on the use of temple statues, along with many other spiritual practices from the ancient world, but left few specific instructions for the astrological factors. Combining those treatises with Julianus’s instructions provides a comprehensive example of Neoplatonic astrological magic from late antiquity. Picatrix was written by compiling information from over two hundred older sources, many of which were probably like this fragment, written by Julianus.
“On Images” by Porphyry, “On the Priestly Art” by Proclus, and the Orphic Hymns, translated by Thomas Taylor, are found here.
Thomas Taylor’s translation of all 87 Orphic Hymns was 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 ancient invocations and ritual guidelines from ancient Greece.