Now that the lunisolar grammatomantic calendar (LGC) is explained at length, let’s talk about how it actually might be used. To refresh your mind, dear reader, the LGC is a modern variation on the old lunisolar calendar that the Athenians used in classical Greece to determine their festival dates and religious observances. The months are marked by the passage of the moon, with adjustments made every so often to get a calendar year to match the actual solar year. With grammatomancy, they days are assigned a particular Greek letter for use in divination, magic, and advising on specific actions based on the day in the calendar; some days, however, don’t have letters. Months and years, likewise, can be assigned letters (or not depending on the circumstances), and there are overall cycles of 38 years which repeat a certain set of letters for the year, month, and days. All this to produce a calendrical divination tool, hence the LGC. I made a solar version as well, the SGC, with which the LGC shares a number of similarities, especially in terms of how they might be used.
Again, the core point of the LGC is for divination. Much as with the Mayan calendar stuff, or with the planetary weekdays and other Western ideas, different days will have different effects and different forces in effect; the use of the letters is to indicate what those forces might be and how we might align or counter them. By using a calendar to map these forces out, we have a tool to help us prognosticate and plan for different events and circumstances that we can harness for our own ends. With the Greek letters, each letter represents a different oracle, advice, planet, sign, element, god, number, and more; whole worlds can be unfolded from the use of a simple letter through the arts of stoicheia and isopsephy, as well as grammatomancy. In this regard, both the SGC and LGC can be used to determine on a day-by-day, month-by-month, or year-by-year basis how a particular period of time will go. By inspecting whether a day has a particular letter assigned to it, we might plan events for that day or avoid it entirely.
However, how these letters might be applied to the days can differ; for example, compare my own SGC and LGC, both of which have the same intention and the same core idea, but reflect it in different ways. Depending on the need, the use of the SGC might be more preferable than the LGC, or vice versa. Specifically with the LGC, the calendar is lunisolar, which is fantastic for most magical activities undertaken nowadays, especially by people in neopagan or reconstructionist traditions. Since these guys, as well as farmers and other people who work with lunar forces in some regard, all use the Moon as a focus for determining time, using the LGC can help with augmenting their current style of working with time and lunar forces. Another draw to the LGC is that it’s grounded in actual historical usage of an actual calendar, complete with its own cycle of festivals, religious observances, and power. For the Hellenismos crowd especially the LGC would be of help in combining religious observances with magical forecasting beyond other augury and divination. Being more in tune with natural cycles than artificial precision as the SGC has, the LGC would also be better in charting planting cycles or other worldly/earthy/natural events. Of course, this is all based on the Athenian ritual calendar, some of the days of which are associated with particular deities; for instance, Apollo is associated with the seventh day of the month, which is assigned the letter Ζ. This gives Apollo a similar connection, and can help explain other attributes of his or explain those of the letter itself.
One notable difference between the SGC and the LGC is that the LGC has far more unassigned periods of time than the SGC. To clarify, the SGC year has only five to six days that have no letters at the end of the year to make up for the difference between the total duration of the letter-months and that of the solar year. Further, only days can miss a letter; the intercalary days are not assigned to any month, and all the months, years, ages, eras, eons, and so forth are all labeled with letters. On the other hand, the LGC has roughly 65 days per year that are without a letter due to the length of the lunar synodic month, and even whole embolismic months or leap years have no letter assigned, either, according to the system I proposed. Similarly, embolismic months and leap years might be considered special times for settling debts, finishing work, and clearing out the old brush to make way for new growth, since these times always represent some kind of closing or coming to an end of a cycle. This would especially be true of the last embolismic month of the 38-year cycle for the LGC, which I envision as something of a party month.
That also brings up another important difference between the SGC and LGC: the use of the obsolete letters in the LGC. Digamma, qoppa, and sampi are ancient letters that were used in very early forms of Greek as it began to borrow the Phoenician script for its own use; however, these letters were no longer in use at the time of the Greek alphabet oracle I use, and hadn’t been for quite some time except to mark numbers. As such, they have no oracular meaning ascribed to them, nor are they used in stoicheia, qabbalah, or magic. Due to this, days that are marked with these obsolete letters are effectively letterless, or explicitly unlucky days as opposed to the otherwise unlettered days, which might be considered more like a Moon void of course period or “thin time”. Since these letters were overall dropped due to their uselessness, not even retained for their etymological value, these days might also be considered “dropped” from usefulness, with business being avoided entirely or similar prohibitions observed. Since in the second and third decades of the lunar month the last day was letterless and the second to last had an obsolete letter, this gives the calendar a type of “weekend” for rest or for other observations. The first decade, on the other hand, would be focused on ritual and sacrifices throughout those ten days.
Another change in purpose is how dates are even used between the SGC and LGC. The LGC is focused on near-term natural cycles that have an immediate and direct need, and doesn’t really have much of a convention for calculating or even denoting dates far into the future or the past outside of the current cycle. This follows the traditional view of time, where these things simply had no real meaning; events far in the past were history-myths, and events far in the future were undetermined and up to the gods. What was needed was individual human timeframes that one could deal with and live within. On the other hand, the SGC is meant for determining times and dates far into the future and the past, around 7000000 years in either direction when used with the letter-eon place, or around 13000 years without it. This calendar might be considered more “scientific”, determining astrological or astronomical events or determining mystical transitions of the cosmos and universe over large stretches of time. The enforced precision of the SGC and the organic flow of the LGC can easily compliment each other, much as the Mesoamerican calendar systems were used in tandem with each other. In other words, I see the likely scenario to be the Babylonian magus or Academic geometer making use of the SGC, and the common families and townspeople making use of the LGC. It’s like the difference between someone giving you an informal calendar date for ease and a Barycentric Julian Date for exactness.
Because of its regularity and association with the Sun and solar movement, I’m more likely to use the SGC in my Work, mostly because I resonate with that kind of independence from imperfection that the SGC (mostly) allows; plus, its ability to mark specific times arbitrarily is useful, especially when planning long-term effects that might not be immediately seen or noted. That said, I can see the use of the LGC being helpful as well in determining lower or more nature-y rituals, such as offerings to the gods or the Earth as well as planning out lunar effects through a grammatomantic lens, especially in determining the letters associated with lunar months. I know that a lot of this was an exercise in complexity, but it was helpful for me to get ideas, especially if I ever get into mobile platform programming or Twitter bot programming if I want to make a bot or a mobile app for these calendars (or to help others do the same, just let me know!). Being able to use grammatomancy in a new way beyond “mere” letter-drawing is a useful thing, I think, and brings the power of time a bit closer than would otherwise be possible.