The Greek Magical Papyri is replete with various rituals for all sorts of purposes, but a common one is the use of lamps for divination and producing visions.  One such ritual, however, PGM IV.930—1114, combines the elements of a lamp divination ritual with that of a conjuration of a god, specifically that of Horus through his Hellenic form of Harpocrates, the sacred child seated atop a lotus throne.  I came by this ritual through a reference from Frater Acher of Theomagica (formerly MyOccultCircle) fame, where he uses a section of this ritual as a prayer in his Arbatel works.  In investigating the relevant portion of the PGM, I encountered the full conjuration ritual, which bears many similarities to later Solomonic conjuration rituals, including prayers of seeking divine audience, compulsion of the spirit, and dismissal, as well as a need for highly-specific and uncommon materials that were hard to obtain in the classical era, to say nothing of the difficulty of procuring them in the present age.  What follows is my version of the ritual, cleaned up and sanitized with options for modern-yet-faithful substitutions and changes to the ritual.

Interestingly, the name Bainchōōōch (ΒΑΙΝΧΩΩΩΧ), meaning “soul of darkness” is used as another reference to Horus Harpocrates, the god conjured by this ritual, though it is never used in the same contexts as Horus Harpocrates or Harsamōsi (ἉΡΣΑΜΩΣΙ, “Horus the First-Born”).  While Harpocrates could be associated with the darkness of the North and of winter (compare the similar guardian of the solar station of the North, Sesengenbarpharangēs), he is still very much a god of Light, and the ritual does much to bring light (both physical and spiritual) into the ritual.  Betz notes in his version of the PGM that this ritual was combined from three separate rituals: one for direct vision, one for a lamp divination, and one for a divine alliance; that certain parts of this ritual do not flow as might be expected is an artifact that it was cobbled together at a later date by a separate author into the form given in the PGM.  Contrasting with “soul of darkness”, Balsamēs (ΒΑΛΣΑΜΗΣ) was originally the name of a Phoenician sun god, but here is used as a divinity of heavenly light, yet is almost always given alongside Bainchōōōch.  When taken together, especially with the reason for which the Light-Retaining Charm is to be used, we can make the conclusion that this specific emanation of Horus Harpocrates represents a very fine balance between light and darkness, becoming either or at a whim, and which the conjurer must work towards keeping on the light end of the spectrum while recognizing that the two must necessarily co-exist, and that one cannot be present without the other.  In my opinion, the spirit of this name Bainchōōōch  is that which shines in the fire to give light, an odd combination or repurposing of the spirit.  This is especially interesting since we find this same name in many curse tablets and bindings throughout the PGM, oftentimes in connection with names or invocations to Typhon-Set, and yields an overall light-in-darkness and darkness-in-light presence throughout the invocations.  If the spirit of darkness is what gives light its potency, then it might also make sense as to why one should wear a phylactery assuming an identity with the spirit of light to protect oneself identified with the spirit of darkness.  Darkness is that which makes Light victorious, because without the Darkness there would be nothing for Light to conquer.  At the same time, Darkness always returns in a neverending cycle along with Light, just as there can be light in the night and darkness in the day.

One of the most notable things about this ritual is that the primary ritual apparatus is a sort of anti-altar.  Instead of setting a lamp, which provides illumination both physical and spiritual in the ritual as well as providing the scrying medium for the god, on a surface or altar, the lamp is instead suspended in the air from a large cross formed from two ropes.  This setup is not seen elsewhere in the PGM or other ritual texts, and is highly peculiar for the purpose.  However, from this setup, it is implied that this serves two functions:

• The lamp being suspended above the ground serves to keep the Light of the ritual free from the taint of the material, physical world.
• The cross formed from the ropes that suspend the lamp represents a crossroads or intersection between the divine realm of the God and the human realm of the conjurer.

Because of the nature of this ritual, this anti-altar is likely the most crucial thing that should not be altered.  However, if such a lamp-suspended-from-two-crossed-ropes is not possible due to space or safety concerns, a lamp that is elevated with space underneath (such as on a pedestal or stool) centered on the intersection of a large X drawn on an altar or the floor will suffice, with the conjurer standing between two of the arms of the X.

The following items must be prepared or gathered ahead of time, with substitutions noted when possible:

• A phylactery prepared from a strip of linen cloth taken from a marble statue of Harpocrates found in a temple.  On this strip, write with myrrh ink:
  

  I am ὩΡΟΣ ἉΡΠΟΚΡΑΤΗΣ ΑΛΚΙΒ ἉΡΣΑΜΩΣΙ ΙΑΩΑΙ ΔΑΓΕΝΝΟΥΘ ΡΑΡΑΧΑΡΑΙ ΑΒΡΑΙΑΩΘ,
  son of ΙΣΙΣ ΑΘΘΑ ΒΑΘΘΑ and of ΟΣΙΡΙΣ ΟΣΟΡΟΝΝΩΦΡΙΣ.
  Keep me healthy, unharmed, untroubled by ghosts, free from calamity, and without terror for all the days of my life.

  This strip is to be rolled up with “an everliving plant”, then tied up with “Anubian thread”.  This phylactery is to be worn from the neck as a necklace.

  • The same may be done using a strip of linen or paper that has gathered the light of the rising sun for seven consecutive days, bundled with seven leaves from an evergreen plant (e.g. seven pine needles), and tied up with black thread.
  • A consecrated pen of black ink may be used instead of myrrh ink, especially if the pen was previously consecrated under the auspices of Saturn.
• A pebble marked with either the number 3663 (either in Arabic numerals or Greek numerals, e.g. ΥΓΩΩΩΩΞ) or the name ΒΑΙΝΧΩΩΩΧ inscribed upon it, the number being the isopsephic equivalent to the name.  The pebble should be smooth and small enough to be easily clasped in the hand.
  • If carving or etching the pebble is not possible, writing on it with a consecrated pen as before will suffice.
• A crown made from olive leaves, with a single shoot of garlic tied around the middle
  • If olive leaves are unavailable, the leaves of any fruit-bearing tree will do, such as fig, apple, pear, plum, or palm, as well as from hazel, oak, poplar, or chestnut trees.
  • Fresh leaves are preferred over dried ones.
• “The garb of a prophet”
  • Preferably a loose-fitting undyed linen robe or skirt.
  • White or natural-colored robes, pants, loincloths, or knee-length skirts suffice, so long as the head (if a robe) or both the head and the torso (if just lowerwear) is left exposed.
• Sandals made from palm fibers
  • Sandals made from any natural fiber, rope, or reeds will suffice.  Barring that, white or undyed socks made from natural fibers will suffice.
• Coptic kohl (powdered antimony)
  • This may be substituted with black eyeshadow or facepaint.
• A golden applicator for kohl
  • Any firm metallic applicator that is safe to use on the eyes is acceptable, such as a metal spoon or other ball-tipped probe, left to gather the light of the rising sun for seven consecutive days.
• Two long cords of broad papyrus
  • White or undyed cloth rope will suffice.
• A ring-shaped mat made from single-stemmed wormwood
  • A circular reed basket with shallow walls and a flat bottom, e.g. a winnowing basket
• A glazed faïence oil lamp with a wick made from reed grass, the wick of which is to be rubbed with the fat of a black, male, firstborn, first-reared ram, filled with good olive oil
  • The oil lamp does not need to be made of faïence, so long as it is ceramic, glazed, and not colored red.
  • Instead of an oil lamp, a white candle rubbed with olive oil may be used in a glazed ceramic container.
  • The wick of the lamp or candle can be rubbed with a mixture of frankincense and and myrrh oils blended with tallow or olive oil.

The conjuration is to be performed indoors, preferably in a room without windows or which can be fully darkened when needed.  After having thoroughly cleaned and cleansed the room, prepare the room by fixing the ropes firmly to the corners of the room so that the two ropes form an X across the room, meeting in the middle.  From the conjunction of the ropes in the middle of the room, fix the basket so that it is suspended in the air, and place the lamp in the middle of the basket, taking care that the setup is fire-safe and not likely to catch fire or collapse.  If this is not possible, use white chalk or natron to make a large X on the floor or on an altar with the lamp above the center on a stool, as noted above.

The ritual may be performed on any day, regardless of weekday, astrological configuration, or other considerations.  However, for the three days ahead of the ritual, completely purify yourself from everything.  Abstain from all vice, sexual activity, and pollution; fast from meat, especially pork and fish.  It is recommended to perform at least one ritual cleansing bath or banishing ritual of your choosing each day leading up to the ritual.

Just before sunrise on the day of the ritual, having purified and mentally prepared yourself, and dress in the garb of a prophet, sandals, leaf crown, and phylactery.  At sunrise, go outside, face the rising Sun, and recite the following Prayer for Divine Alliance while holding the 3663 pebble to your chest:

Hail, serpent and stout lion, natural sources of fire.
And hail, clear water and lofty-leafed tree,
and you who gather up clover from the golden fields of beans,
and who cause gentle foam to gush forth from pure mouths.
Scarab, who drive the orb of fertile fire,
O self-engendered one, because you are
two-syllabled ΑΗ, and are the first-appearing one,
nod me assent, I pray,
because your mystic symbols I declare:
ΗΩ ΑΙ ΟΥ ΑΜΕΡΡ ΟΟΥΩΘ ΙΥΙΩΗ ΜΑΡΜΑΡΑΥΩΘ ΛΑΙΛΑΜ ΣΟΥΜΑΡΤΑ
Be gracious unto me, first-father,
and may you yourself send strength as my companion.

Stay allied, lord, and listen to me, through the charm that produces direct vision which I do today,
and reveal to me concerning those things I ask you through the lamp divination for direct vision which I do today.
I am NN.,
ΙΥΕΥΗ ΟΩΑΕΗ ΙΑΕΗ ΑΙΑΗ ΕΑΙ ΕΥΗΙΕ ΩΩΩΩΩ ΙΥΕΩ ΙΑΩΑΙ
I am NN.,
ΙΥΕΥΗ ΟΩΑΕΗ ΙΑΕΗ ΑΙΑΗ ΕΑΙ ΕΥΗΙΕ ΩΩΩΩΩ ΙΥΕΩ ΙΑΩΑΙ

Where NN. is used above, use your own name, whether your birth name or magic name.  If your birth name, state it using a matronymic form, such as “John Doe, son of Jane Doe”.

Return inside and enter the room prepared for the conjuration, preferably in complete darkness.  Standing to the west of the lamp, face east to the lamp, light it, and recite the Light-Bringing Charm seven times with the eyes closed:

I call upon you, o living God!
Fiery, invisible begetter of Light!
ΙΑΗΛ ΠΕΠΤΑ ΦΩΣ ΖΑ ΠΑΙ ΦΘΕΝΘΑ ΦΩΣΖΑ ΠΥΡΙ ΒΕΛΛΑ ΙΑΩ ΙΑΟ ΕΘΩ ΟΕΗ Α ΩΥ ΕΟΙ Α Ε Η Ι Ο Υ Ω
Give your strength, rouse your daimon, enter into this fire, fill it with a divine spirit, and show me your might!
May the house of the all-powerful god ΑΛΒΑΛΑΛ who is in this Light be opened for me!
May there be light, breadth, depth, length, height, brightness,
and may he who is inside shine forth, the Lord ΒΟΥΗΛ ΦΘΑ ΦΘΑ ΦΘΑΗΛ ΦΘΑ ΑΒΑΙ ΒΑΙΝΧΩΩΩΧ
Now, now, immediately, immediately, quickly, quickly!

Once this is said, open your eyes, and “you will see the light of the lamp becoming like a vault”.  At this point, if desired, you may close your eyes and recite a different prayer three times; after this, the eyes will be opened to see everything illumined and “the greatest brightness within”, though the lamp itself will appear to be nowhere (as if lost in the light, or as if the eyes have been opened to a greater reality).  However, the prayer to be said for this instance is lost, but may be innovated based on other lamp divination rituals given in the PGM.

This done, hold the 3663 pebble to your chest, and recite the Prayer for Divine Alliance once more to the lamp.  After this, recite the Light-Retaining Charm once to the lamp “in order that the light-magic might remain with you, for sometimes when you invoke the god-bringing spell darkness is produced”:

I conjure you, holy Light, holy Brightness, breadth, depth, length, height, brightness
by the holy names which I have spoken and shall speak!
By ΙΑΩ ΣΑΒΑΩΘ ΑΡΒΑΘΙΑΩ ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ ΑΒΛΑΝΑΘΑΝΑΛΒΑ ΑΚΡΑΜΜΑΧΑΜΑΡΙ ΑΙ ΑΙ ΙΑΟ ΑΞ ΑΞ ΙΝΑΞ
remain by me in the present hour, until I have learned what I seek from the god I seek!

Recite the Conjuration of the God, to be said three times with the eyes open:

I call upon you, o greatest God, sovereign Lord ὩΡΟΣ ἉΡΠΟΚΡΑΤΗΣ ΑΛΚΙΒ ἉΡΣΑΜΩΣΙ ΙΑΩΑΙ ΔΑΓΕΝΝΟΥΘ ΡΑΡΑΧΑΡΑΙ ΑΒΡΑΙΑΩΘ, you who enlighten the universe, who by your own power illumine the whole world, o God of gods, o Benefactor, ΑΟ ΙΑΩ ΕΑΗΥ!  You who direct night and day, ΑΙ ΑΩ, who handle and steer the tiller, who restrain the serpent, you who are the good, holy Daimon, whose name is ἉΡΒΑΘΑΝΩΨ ΙΑΟΑΙ, whom sunrises hymn when you rise and sunsets hymn when set.  Hearken to me, because my name is ΒΑΙΝΧΩΩΩΧ; I am the one who is from heaven, whose name is ΒΑΛΣΑΜΗΣ.

Come forth, enter in, and appear to me, you who are praised among all gods, angels, and daimons, o God of gods!
ὩΡΟΩ ἉΡΠΟΚΡΑΤΗΣ ΑΛΚΙΒ ἉΡΣΑΜΩΣΙ ΙΑΩΑΙ ΔΑΓΕΝΝΟΥΘ ΡΑΡΑΧΑΡΑΙ ΑΒΡΑΙΑΩΘ

Come forth, enter in, and appear to me, Lord, as I call upon you as the three baboons call upon you, who speak your holy name!
Α ΕΕ ΗΗΗ ΙΙΙΙ ΟΟΟΟΟ ΥΥΥΥΥΥ ΩΩΩΩΩΩΩ

Come forth, enter in, and appear to me, Lord, for I speak your greatest names:
ΒΑΡΒΑΡΑΙ ΒΑΡΒΑΡΑΩΘ ΑΡΕΜΨΟΥΣ ΠΕΡΤΑΩΜΗΧ ΠΕΡΑ ΚΩΝΗΘΧ ΙΑΩ ΒΑΛ ΒΗΛ ΒΟΛ ΒΕ ΣΡΩ ΙΑΟΗΙ ΟΥΕΗΙ ΕΗΙ ΕΟΥΗΙ ΑΗΙ ΗΙ ΙΑΟ ΗΙ

Come forth, enter in, and appear to me, Lord, you who are seated on the top of the world and judge the universe surrounded by the circle of truth and honesty, who is before fire and snow and in the midst of them:
ΙΥΑΗ ΙΩΑΙ

Come forth, enter in, and appear to me, Lord, you who have a great name, whom we all have each in our own heart, whose name is:
ΒΑΡΦΑΝΝΗΘ ΡΑΛΦΑΙ ΝΙΝΘΕΡ ΧΟΥΧΑΙ

Come forth, enter in, and appear to me, Lord, you who break apart rocks and change the names of gods, who have fire in your power and your strength, whose name is:
ΣΕΣΕΓΓΕΝΒΑΡΦΑΡΑΓΓΗΣ

Come forth, enter in, and appear to me, Lord, you who are seated within the seven celestial spheres ΑΕΗΙΟΥΩ, who have on your head a golden crown and in your hand a Memnonian staff with which you send out the gods, whose name is:
ΒΑΡΒΑΡΙΗΛ ΒΑΡΒΑΡΑΙΗΛ ΒΑΡΒΑΡΑΗΛ ΒΗΛ ΒΟΥΗΛ

Come forth, enter in, and appear to me, Lord, and answer me with your holy voice in order that I might hear clearly and unerringly concerning the NN. matter!
ΙΥΕΥΗ ΟΩΑΕΗ ΙΑΕΗ ΑΙΑΗ ΕΑΙ ΕΥΗΙΕ ΩΩΩΩΩ ΙΥΕΩ ΙΑΩΑΙ

Where “concerning the NN. matter” is used above, briefly describe the purpose of conjuring the god and what you wish to know as a sort of embedded statement of intent.

if the god delays in coming after having recited the Conjuration of the God three times, the Charm of Compulsion may be recited at this point, said either once or three times in total:

The great living God commands you, he who lives for eons of eons, he who shakes the earth, he who thunders, he who created every soul and race!
ΙΑΩ ΑΩΙ ΩΙΑ ΑΙΩ ΙΩΑ ΩΑΙ

Come forth, enter in, and appear to me, Lord, happy, kind, gentle, glorious, not angry, for I conjure you by the Lord of All!
ΙΑΩ ΑΩΙ ΩΙΑ ΑΙΩ ΙΩΑ ΩΑΙ ΑΠΤΑ ΦΩΙΡΑ ΖΑΖΟΥ ΧΑΜΗ

The second part of the Charm of Compulsion may be said either once or twice, depending on the will or preference of the conjurer.

Eventually, the god will appear before you in his special divine guise of the form of Horus Harpocrates, the divine child-god seated upon a lotus decorated with rays, his right hand held up in greeting and his left hand holding a royal flail, while being carried in the hands of two angels with twelve rays coming from each.  When he appears, while holding the 3663 pebble, give the Salutation to the God:

Hail, Lord, God of gods, o Benefactor!
ὩΡΟΣ ἉΡΠΟΚΡΑΤΗΣ ΑΛΚΙΒ ἉΡΣΑΜΩΣΙ ΙΑΩ ΑΙ ΔΑ ΓΕΝΝΟΥΘ ΡΑΡΑΧΑΡΑΙ ΑΒΡΑΙΑΩΘ
May your Hours which you traverse be welcomed now, o Lord!
May your Glorious Angels be welcomed forever, o Lord!

However, upon greeting him, in order to ensure that he stays with you, step forward with your left heel on the big toe of his right foot so as to restrain him from leaving.  Having done so, he will not leave until dismissed.  With your heel remaining on his toe, commune with the god and discuss with him what you will for as long as you like while the lamp remains lit.

In order to dismiss the god, close your eyes, drop the 3663 pebble from your hand, remove the leaf crown from your head, take your heel off his toe, and recite the Dismissal of the God three times with the eyes shut:

I give thanks to you, Lord ΒΑΙΝΧΩΩΩΧ who is ΒΑΛΣΑΜΗΣ.
Depart, Lord, depart into your heavens, into your palaces, into your courses.
Keep me healthy, unharmed, untroubled by ghosts, free from calamity, and without terror.
Hear me for all the days of my life!

Once the god has been dismissed, the Light produced by the lamp must also be dismissed.  Recite the Dismissal of Light once with the eyes closed:

ΧΩΩ ΧΩΩ ΩΧΩΩΧ, holy brightness!
Depart, holy brightness!
Depart, beautiful and holy light of the highest God ΑΙΑΩΝΑ!

Smear your eyes with the kohl using the applicator, then extinguish the lamp.  Return outside, and offer your thanks to the Sun using whatever prayers or offerings that you wish, washing the kohl off from your face afterwards.  The ritual is complete.

Notes on the ritual:

• The use of a phylactery with words also used in the ritual is a common feature of PGM conjuration rituals, especially for protection from and bestowed upon by the same entity being conjured.  Also common in other PGM rituals is a periodic synthesis of the conjurer with the entity being conjured, where the conjurer aligns themselves with the entity so as to further channel their presence and power (cf. the Headless Rite).
• The use of “breadth, depth, length, height, brightness” is used to establish an all-encompassing multi-dimensional area for divine ritual space, and is a similar structure used in other Neoplatonic and theurgic works, and is even referenced in the Bible (Ephesians 3:18).
• More changes were made to the Conjuration of the God than I would otherwise make to a PGM ritual so to follow a more regular, parallel structure, while keeping the order and placement of the divine names as unchanged as possible.
• The phrase “good, holy Daimon” in the Conjuration of the God is specifically made, and the use of the word “holy” between “good” and “Daimon” suggests that the otherwise commonly-encountered Good Daimon or Agathodaimon is not meant here.
• In the Conjuration of the God, the invocation of the planetary vowels “Α ΕΕ ΗΗΗ ΙΙΙΙ ΟΟΟΟΟ ΥΥΥΥΥΥ ΩΩΩΩΩΩΩ” are given with the instruction “speak as a baboon”, so with each individual vowel howled out in a staccato manner.  Betz notes that baboons “were thought to praise the sun when they chattered at it”, and other texts in the PGM offer similar instructions to speak as certain animals.  Baboons also recall one of the animal forms of Thoth, another pantokrator deity of the Egyptians.
• The use of the phrase “Memnonian staff” recalls Memnon, a hero of the Trojan War and king of Ethiopia who led his armies from Africa to Troy to help the Trojans defend their city from the Greeks.  He was said to be the son of Eos, the Greek goddess of the dawn, and was a deified hero in Egypt who received worship and was abstractly related to Osiris and Hermes.  G.R.S. Mead suggests that a “Memnonian rod” is an epithet for a divine beam or ray of sunlight, given that the ancient statues of Memnion “sang” at sunrise when struck by the “rod” (sunbeams) of the rising Sun.
• The use of two dismissals, one for the god and one for the light, is an artifact of this ritual being cobbled together from two separate rituals, one for a conjuration and one for a lamp divination.
• The phrase “ΧΩΩ ΧΩΩ ΩΧΩΩΧ” in the Dismissal of Light is a rendition of the Coptic “kō kō ō kake”, meaning “depart, depart, o darkness”.
• The use of the divine name ΑΙΑΩΝΑ, a variant of Aiōn, indicates that Horus Harpocrates is not an ultimate form of divinity, but that the conjuration is done with the authority and under the auspices of an even higher power, as is implied in the Charm of Compulsion, which can be assumed to rely on the power of Aiōn as well.
• The use of kohl to darken the eyes can be considered a symbolic act of reentering the physical world of darkness without the illumination of divine light.

Transliterations for the above prayers from their Greek originals into Roman script follow.

Phylactery:

I am HŌROS HARPOKRATĒS ALKIB HARSAMŌSI IAŌAI DAGENNŪTH RARAKHARAI ABRAIAŌTH,
son of ISIS ATH-THA BATH-THA and of OSIRIS OSORONNŌPHRIS.
Keep me healthy, unharmed, untroubled by ghosts, free from calamity, and without terror for all the days of my life.

Prayer for Divine Alliance:

Hail, serpent and stout lion, natural sources of fire.
And hail, clear water and lofty-leafed tree,
and you who gather up clover from the golden fields of beans,
and who cause gentle foam to gush forth from pure mouths.
Scarab, who drive the orb of fertile fire,
O self-engendered one, because you are
two-syllabled Α-Ē, and are the first-appearing one,
nod me assent, I pray,
because your mystic symbols I declare:
ĒŌ AI OU AMERR OŪŌTH IYIŌĒ MARMARAUŌTH LAILAM SŪMARTA
Be gracious unto me, first-father,
and may you yourself send strength as my companion.

Stay allied, lord, and listen to me, through the charm that produces direct vision which I do today,
and reveal to me concerning those things I ask you through the lamp divination for direct vision which I do today.
I am NN.,
IU EYĒ OŌ AEĒ IAEĒ AIAĒ E AI EU ĒIA ŌŌŌŌŌ ĒŌ IAŌAI
I am NN.,
IU EYĒ OŌ AEĒ IAEĒ AIAĒ E AI EU ĒIA ŌŌŌŌŌ ĒŌ IAŌAI

Light-Bringing Charm:

I call upon you, o living God!
Fiery, invisible begetter of Light!
IAĒL PEPTA PHŌS ZA PAI PHTHENTHA PHŌSZA PYRI BELLA IAŌ IAO ETHŌ OEĒ A ŌU EOI A E Ē I O U Ō
Give your strength, rouse your daimon, enter into this fire, fill it with a divine spirit, and show me your might!
May the house of the all-powerful god ALBALAL who is in this Light be opened for me!
May there be light, breadth, depth, length, height, brightness,
and may he who is inside shine forth, the Lord BŪĒL PHTHA PHTHA PHTHAĒL PHTHA ABAI BAINKHŌŌŌKH
Now, now, immediately, immediately, quickly, quickly!

Light-Retaining Charm:

I conjure you, holy Light, holy Brightness, breadth, depth, length, height, brightness
by the holy names which I have spoken and shall speak!
By IAŌ SABAŌTH ARBATHIAŌ SESENGENBARPHARANGĒS ABLANATHANALBA AKRAMMAKHAMARI AI AI IAO AKS AKS INAKS
remain by me in the present hour, until I have learned what I seek from the god I seek!

Conjuration of the God:

I call upon you, o greatest God, sovereign Lord HŌROS HARPOKRATĒS ALKIB HARSAMŌSI IAŌAI DAGENNŪTH RARAKHARAI ABRAIAŌTH, you who enlighten the universe, who by your own power illumine the whole world, o God of gods, o Benefactor, AO IAŌ EAĒU!  You who direct night and day, AI IAŌ, who handle and steer the tiller, who restrain the serpent, you who are the good, holy Daimon, whose name is HARBATHANŌPS IAOAI, whom sunrises hymn when you rise and sunsets hymn when set.  Hearken to me, because my name is BAINKHŌŌŌKH; I am the one who is from heaven, whose name is BALSAMĒS.

Come forth, enter in, and appear to me, you who are praised among all gods, angels, and daimons, o God of gods!
HŌROS HARPOKRATĒS ALKIB HARSAMŌSI IAŌAI DAGENNŪTH RARAKHARAI ABRAIAŌTH

Come forth, enter in, and appear to me, Lord, as I call upon you as the three baboons call upon you, who speak your holy name!
A EE ĒĒĒ IIII OOOOO UUUUUU ŌŌŌŌŌŌŌ

Come forth, enter in, and appear to me, Lord, for I speak your greatest names:
BARBARAI BARBARAŌTH AREMPSŪS PERTAŌMĒKH PERA KŌNĒTHKH IAŌ BAL BĒL BOL BE SPŌ IAOĒI OUEĒI EĒI EOUĒI AĒI ĒI IAO ĒI

Come forth, enter in, and appear to me, Lord, you who are seated on the top of the world and judge the universe surrounded by the circle of truth and honesty, who is before fire and snow and in the midst of them:
IUAĒ IŌAI

Come forth, enter in, and appear to me, Lord, you who have a great name, whom we all have each in our own heart, whose name is:
BARPHANNĒTH RALPHAI NINTHER KHŪKHAI

Come forth, enter in, and appear to me, Lord, you who break apart rocks and change the names of gods, who have fire in your power and your strength, whose name is:
SESENGENBARPHARANGĒS

Come forth, enter in, and appear to me, Lord, you who are seated within the seven celestial spheres ΑΕΗΙΟΥΩ, who have on your head a golden crown and in your hand a Memnonian staff with which you send out the gods, whose name is:
BARBARIĒL BARBARAIĒL BARBARAĒL BĒL BŪĒL

Come forth, enter in, and appear to me, Lord, and answer me with your holy voice in order that I might hear clearly and unerringly concerning the NN. matter!
IYEYĒ OŌAEĒ IAEĒ AIAĒ EAI EUĒIE ŌŌŌŌŌ IYEŌ IAŌAI

Charm of Compulsion:

The great living God commands you, he who lives for eons of eons, he who shakes the earth, he who thunders, he who created every soul and race!
IAŌ AŌI ŌIA AIŌ IŌA ŌAI

Come forth, enter in, and appear to me, Lord, happy, kind, gentle, glorious, not angry, for I conjure you by the Lord of All!
IAŌ AŌI ŌIA AIŌ IŌA ŌAI APTA PHŌIRA ZAZŪ KHAMĒ

Salutation of the God:

Hail, Lord, God of gods, o Benefactor!
HŌROS HARPOKRATĒS ALKIB HARSAMŌSI IAŌAI DAGENNŪTH RARAKHARAI ABRAIAŌTH
May your Hours which you traverse be welcomed now, o Lord!
May your Glorious Angels be welcomed forever, o Lord!

Dismissal of the God:

I give thanks to you, Lord BAINKHŌŌŌKH who is BALSAMĒS.
Depart, Lord, depart into your heavens, into your palaces, into your courses.
Keep me healthy, unharmed, untroubled by ghosts, free from calamity, and without terror.
Hear me for all the days of my life!

Dismissal of Light:

KHŌŌ KHŌŌ ŌKHŌŌKH, holy brightness!
Depart, holy brightness!
Depart, beautiful and holy light of the highest God AIAŌNA!