Reviewing the Trithemian Conjuration: The Planetary Stuff on the Table

Where were we?  We’re in the middle of discussing the early modern conjuration ritual The Art of Drawing Spirits Into Crystals (DSIC), attributed to the good abbot of Spanheim, Johannes Trithemius, but which was more likely invented or plagiarized from another more recent source by Francis Barrett in his 1801 work The Magus, or Celestial Intelligencer.  Many who are familiar with it either read it directly from Esoteric Archives, came by it through Fr. Rufus Opus (Fr. RO) in either his Red Work series of courses (RWC) or his book Seven Spheres (SS), or came by it through Fr. Ashen Chassan in his book Gateways Through Stone and Circle (Fr. AC and GTSC, respectively).  I’ve been reviewing the tools, techniques, and technology of DSIC for my own purposes as well as to ascertain the general use and style used by other magician in the real world today, and right now, we’re in the middle of focusing on the Table of Practice and how DSIC instructs the table and pedestal to be made.  Last time, we bit into one of the biggest debates about different approaches to the DSIC, namely whether to use the names of the Four Kings of the Earth (Oriens, Paimon, Egyn, Amaymon) or the names of the Four Archngels (Michael, Raphael, Gabriel, Uriel); many grimoire-purists and demon-workers argue for the former, while Fr. RO, Fr. Acher, and a number of others argue for the latter or for either or.  But we’re moving on now to keep the discussion moving; if you need a refresher, go read the last post!

Now that we have the debacle-debate about the four kings out of the way, let’s move on with the rest of the table.  We know from the description given in DSIC that the table needs to have the following on it:

…on the table on which the crystal stands the following names, characters, &c. must be drawn in order.

First, The names of the seven planets and angels ruling them, with their seals or characters. The names of the four kings of the four corners of the earth. Let them be all written within a double circle, with a triangle on a table; on which place the crystal on its pedestal: this being done, thy table is complete (as in the Fig. D,) and fit for the calling of the spirits…

With the four kings understood, and the debate about the pros and cons about using the four archangels instead of the four kings, what about the planetary stuff?  DSIC says to draw “the names of the seven planets and angels ruling them, with their seals or characters”.  That’s…quite a lot of stuff, actually.  According to the text, we need the name of the planet, the name of the angel ruling the planet, and then…well, what exactly do we mean by “their seals or characters”?  Do we mean the seals of the angels, the seals of the planet, or both?  The most common form of table that we see, as seen from Fr. RO’s versions above, use only the glyph for the planet (viz. the ones we most commonly see as a representation of them in astrological charts and texts) and the names of the planetary angels, with no other characters or names present.  We see this in the majority of Tables of Practice with some variants, such as the Magian-script one from the Scribbler, another version made by Fr. FC, and many that are commonly made and sold on Etsy

However, Fr. AC, as usual, goes a bit further.  GTSC gives the following for each planet:

  • the glyph of the planet
  • the name of the planet
  • the name of the angel
  • the seal of the angel

GTSC separates these four elements with middle dots (·), and separates groups of these elements with colons (:).  I like that design choice of separation, but I want to call into question his choice of characters here.  Though it’s a little hard to see, an image of how he sets up his table (along with the pedestal) is up on one of his old blog’s posts:

I find it incredibly odd that GTSC uses only the genitive forms of the Latin names instead of the nominative (e.g. Saturni instead of Saturnus, “of Saturn” instead of just “Saturn”).  Maybe this is due to a result of a poor understanding of Latin on Fr. AC’s part? I mean, it could be read as e.g. “Saturni Cassiel” translating to “Cassiel of Saturn”, but the use of the separator dot would seem to break that construction.  I think Fr. AC made a mistake here: he says he likes the “old spelling” of the planets, but that would properly imply using the nominative case here, just as we wouldn’t say “Michaelis” (genitive of Michael) or “Raphaelem” (accusative of Raphael), just “Michael” and “Raphael”.

However, Fr. AC interprets “their seals or characters” to only apply to the angels and not the planets, but there are indeed characters of the planets, too, which Fr. AC completely passes over in this case.  As noted above, Fr. Acher uses the sigils of the planets derived from their magic squares from Cornelius Agrippa (book II, chapter 22), but Satyr Magos over on his blog Journey Through The Obsidian Dream devised a nonce-based version that included only the planetary glyphs and characters (while omitting the angelic names) from earlier on in Cornelius Agrippa (book I, chapter 33).  Similarly, Erneus of Magia Pragmatica: Key to the Key of Solomon developed a Fr. RO-based design of the Table of Practice that includes the angelic names and seals as well as the planetary characters and images from the Magical Calendar, replacing the usual planetary glyphs with their corresponding images.  And, too, recall how Fr. Acher uses the number square-based planetary seals, too, on his table design.

Satyr Magos uses the planetary characters from Agrippa, but the table design made by Erneus uses the characters that were also used in the Ars Paulina.  The Ars Paulina, I should note, is likely the main inspiration or corroborating text that the Magical Calendar sourced its versions of the planetary characters from, and so it’s these that already have a good argument for using them instead of Agrippa’s planetary characters because they’re already part of a Table of Practice used for the same ends as the DSIC one, even if it’s of a fundamentally different design.  That is, there would be a good argument if only it weren’t for the fact that the Ars Paulina likely postdates Agrippa (given its likely Paracelsan origin), and the Magical Calendar definitely postdates Agrippa.  However, I think either set of characters would work, but I would favor the Agrippa set of characters that Satyr Magos uses.  However, Joseph Peterson mentions in his notes to the Lemegeton that the characters from the Ars Paulina, given the connections that the Ars Paulina also has with book II of the Steganographia of Johannes Trithemius (actually the real author instead of his spurious association to DSIC), may well give this latter set of characters a stronger argument.

While it’d be great to have the name, glyph, and character(s) of the planet as well as the name and seal of the angel, Fr. Acher pointed out in his design of his own table that it’s…just kinda too much.  Plus, it also raises the issue of the fact that the four kings have only names and neither characters nor seals (unless you want to go with the really intricate seals from the Clavis Inferni, as Asterion showed on his blog, which may not be necessarily recommend for this purpose); we could use the elemental glyphs, but that seems weird to me, as the four kings are more about the four corners of the Earth rather than the four elements.  If we wanted to make everything follow the same standard, we’d use only the names of the angels and planets and the names of the kings with no other glyphs or seals or characters, because that’s something they all have, but that certainly misses DSIC’s explicit instruction to engrave them with the “seals or characters” of the planets and/or the angels.  If we interpret the “seal or character” of the planet to just be that planet’s glyph, as GTSC appears to do, then that makes the process much easier and cleaner for us, and it avoids having to cram in several batches of things into a tight space, but I don’t like that approach; it seems to stretch what is normally meant by “seal or character”.  But, including the planetary characters, if we weren’t going to go with the seal/sigil like how Fr. Acher did (which is super detailed and can be hard to do on some surfaces with sufficient clarity) would mean we’d either need either a very large table or a very small font to get everything written in.

Thinking on this for myself, just to consider the planetary elements of the design of the table, I would include the glyphs for the planet, the strings of planetary characters from Agrippa, and the name of the angel; those would be my priorities.  The glyph of the planet basically stands in for and is synonymous with the name (and indeed is read as the name itself in many occult texts), and the planetary characters help to give the planetary power to the table as their “seals”, much as in the same way the names of the four kings lend their power to the table as well.  As for the angels, the angelic names are more important for me than their seals; after all, you don’t need a spirit’s seal to conjure them so long as you have their name, and so long as you have their name, you can develop any number of sigils for that name by which you can conjure them as effectively (or nearly so).  Plus, on the lamen itself (which we’ll discuss in the future), it’s the name that’s given the most prominence rather than the seal, which is comparatively hidden and nestled inside the hexagram.  It’s not that we want to bring the full presence of the angel to the table, either, but just their attention; I feel like this is more appropriate for just using their name rather than their fullness.  All this effectively interprets “the names of the seven planets and angels ruling them, with their seals or characters” as referring to the names, angels, and seals of the seven planets, not the names and characters of the angels and of the planets, nor the names and characters of the angels and also of the planets.  This final point really is up to just how specifically you want to interpret the DSIC description here, and is probably the most serious linguistic point of contention between how different people want to design the table.  However, in doing it this way, we also end up with something that’s on the same scale as the GTSC table combined with Satyr Magos’ design above, and yields a slightly cleaner and simpler design choice.

Moving on from that, what order do we put the planetary stuff in?  There’s no order given in DSIC for this, but given that the order of the Scale of Seven from Agrippa (book II, chapter 10) starts with Saturn and proceeds towards the Moon in descending geocentric distance order, I would think that order would be the most sensible to use.  Of course, you could go the other way, going from the Moon up to Saturn.  I don’t think it actually matters much, but as we’ll see in a bit, I think there’s a good argument to be made for the descending geocentric distance order, especially as we’ll see more about in a bit.  Fr. AC in GTSC agrees with this, that one should use the descending order of the planets, and Fr. RO uses this same order in his Modern Angelic Grimoire and RWC.  Both Fr. AC and Fr. RO use the same image in both their respective books to illustrate why this might be the case, the famous design of the geocentric celestial spheres according to Peter Apian’s 1539 work Cosmographia:

While we’re looking at this diagram, by the way, we also see why Fr. AC used the genitive forms of the names of the planets in his table design, because that’s what he most likely read according to this specific diagram.  Properly speaking, however?  Note the word “COELṼ” (read “coelum”, literally “heaven”) to the left of the glyph for Saturn; this should be read as “Coelum Saturni”, or literally “Heaven of Saturn”, and likewise “Coelum Iovis” as “Heaven of Jupiter”.  If we just wanted to use the planetary names on their own, we’d write the names in the nominative case instead: Saturnus, Iovis/Iup(p)iter, Mars, Sol, Venus, Mercurius, Luna.  I’m pretty sure the case-based linguistics of Latin tripped Fr. AC up, leading him to use the wrong form of the planetary names.

Anyway, back to orders.  Interestingly, Fr. RO uses another order instead for SS: going in the direction of the names of the angels (counterclockwise due to the right-to-left nature of Hebrew) he uses the order of Saturn, Mercury, Jupiter, Venus, Moon, Mars, Sun.  This doesn’t match the distance order, weekday order, or even weight order of the planets (according to their planetary metals, as I discussed once long ago, that of Saturn, Mars, Venus, Moon, Jupiter, Sun, Mercury).  First, compare the following two Tables of Practice he’s put out, the older one from RWC that uses the four archangels and the distance-based order, and the more recent one (posted on his own Facebook page) that uses the four kings and this new weird order.

I know where he got it from: it’s the association of the planets to the elements and directions according to Cornelius Agrippa’s Scale of Four.  Note how Mercury and Saturn, associated with Water, are placed by Egyn in the North, associated with Gabriel the angel of Water in his version of the table; Mars and the Sun, put by Oriens in the East, associated with Michael of Fire; Jupiter and Venus, put by Paymon in the West, associated with Raphael of Air; and the Moon, put by Amaymon in the North, associated with Uriel of Earth (along with the fixed stars according to the Scale of Four, but which aren’t associated with any planetary angel).  Though he never mentions it in SS, this is essentially Fr. RO’s hiding of his old Table of Manifestation layout from his earlier stuff; Fr. RO is organizing the planets according to their elemental associations, according to Agrippa’s Scale of Four (book II, chapter 7).  While I wouldn’t call this an order, it is an arrangement with its own internal logic.

This is classic Fr. RO stuff here.  Using this same organization for the Table of Manifestation as he uses for his Table of Practice is not an approach that I disagree with, given what Fr. RO uses his Table of Manifestation layout for, but it’s not one I particularly like for the table for DSIC.  I still prefer the descending distance order of the planets, myself, but Fr. RO’s arrangement is definitely a valid approach if you take a primarily elemental/directional approach to arranging things on the table from our perspective as incarnate human beings on the Earth—which we necessarily do.

But there’s also one more issue at play here: the specific names to be used.  Fr. RO and Fr. Acher use the Hebrew names as given in Cornelius Agrippa’s Scale of Four; this is simple enough.  However, this isn’t precisely in line with other sets of planetary angel names.  Granted, many of the names are similar, but not identical, and it shows.  GTSC, for instance, use the names as given in the Heptameron of Pietro d’Abano, and Erneus put out another version of his table that uses a faithful Hebrew rendition of the same names rather than those used by Cornelius Agrippa (note the subtle differences in the Hebrew in the outer ring).

So there’s also some contention about the exact spelling of names.  To give a comparison between the different versions we’re looking at, here’s a table that shows the various spellings that are common for DSIC Tables of Practice from a variety of sources:

  • The Heptameron of Pietro d’Abano, which gives the names in Latin.  These are the same names given in DSIC itself, with the same spellings.
  • Cornelius Agrippa’s Three Books of Occult Philosophy.  He gives them in both Hebrew and Latin transcription.
  • Erneus’ version of the table above, which gives them in Hebrew.
  • GTSC itself, which gives the names both in Latin and Hebrew.  The Latin names are identical to that of the Heptameron.
  • SS itself, which gives the Latin names as given in the Heptameron, but frustratingly, two different Hebrew spellings: one for the Table of Practice (which agrees with Agrippa), and another set that appears to be closer to Erneus and GTSC, but with a number of differences, too.
    • There also appear to be some typos: the Hebrew spelling of Gabriel in the Table itself matches everything else, but the lamen omits the letter Yod (giving us “Gabrel”), and the Hebrew spelling of Haniel in the Table uses an initial Aleph instead of Heh (giving us “Aniel”).  I won’t mention these typos as specific spelling differences, however.
    • Annoyingly, RWC (the old Gates texts upon which SS was based) use a different set of spellings on some of the lamens themselves, but which agree with Agrippa’s Hebrew: the angel of Saturn is given as צדקיאל, that of Jupiter צפקיאל, and that of Mars כמאל.  Oddly, the typo of Gabriel as lacking the letter Yod in his lamen is still present.

This gets us the messy table below to compare a variety of all these angel spelling names:

Latin Hebrew
Heptameron Agrippa Agrippa Erneus GTSC  SS
Saturn Cassiel Zaphkiel*† צפקיאל קפציאל § כאססיאל ¶
Jupiter Sachiel Zadkiel* צדקיאל זכיאל סאחאל ¶
Mars Samael Camael כמאל סמאל סאמאל ¶
Sun Michael‡ מיכאל
Venus Anael Haniel האניאל ענאל ענאל or אנאל ‖ אנאל
Mercury Raphael‡ רפאל
Moon Gabriel גבריאל גבראל

* Agrippa renders Tzaddi as “Z” here according to the custom at the time of Hebrew transcription, so these should probably more accurately read “Tzaphkiel” and “Zadkiel”.  Likewise, he renders Qoph as “K”, which would give us an even more faithful rendition of these names as “Tzaphqiel” and “Tzadqiel”.
† Mistake in the text; Agrippa has “Zaphiel” (or, reading Z as Tzaddi, “Tzaphiel”).  “Zaphkiel” (or “Tzaphqiel”) is given in Agrippa’s Scale of Ten, as expected.
‡ Agrippa swaps Michael and Raphael such that Raphael becomes the angel of the Sun and Michael the angel of Mercury, which is definitely a thing seen in many grimoires of the time, which is also repeated in his Scale of Twelve when it comes to the corresponding sephiroth.  I swapped them back to fit in with modern/conventional practice.
§ This Hebrew spelling of the angel of Saturn in Erneus and GTSC would more faithfully be transliterated as “Qaptziel” and could arguably be transliterated into Latin as “Cassiel” (← Qassiel ← Qafsiel ← Qaptziel, account for the Hebrew combination of the /f/ and /p/ sounds).  While reasonable on its own, I can’t help but wonder if this is a case of propagated dyslexia, because swapping Qoph and Tzaddi here gets you the same spelling as in Agrippa.
‖ GTSC gives both spellings, one that starts with `ayin and one that starts with ‘aleph.
¶ Fr. RO seems to have naïvely transliterated the names from the Heptameron back into Hebrew, as some of these spellings seem really unlikely.

There’s a lot more variation in the Hebrew spellings because we don’t really have consistent or reliable Hebrew spellings for these angel names besides what’s given in Agrippa; the usual approach, it would seem, is to take the Latin names from the Heptameron and back-transliterate them into Hebrew, which gets us such varied results.  I don’t much care for this approach, honestly, but it’s not an unreasonable one, especially if you can trace back the root meanings of the theophoric names or use a bit of numerological magic to finagle them into shape.  I haven’t really seen a lot of reliable and historical Hebrew spellings for these angels besides Agrippa, but that might just be my own lack of literature and infamiliarity with texts that others might be more familiar with.

With all these variants above, what would I recommend?  Honestly, since I’m not sure where the Hebrew spellings of the angels came from in Agrippa, or whether they shared an origin with the Latin ones and one set or the other got corrupt, or one set formed the root for the other via transliteration.  While the spelling of the angel ought to matter, I think practice shows that all these names are, even if they are fundamentally different, just synonyms for the same spirit, so that Cassiel is Qaptziel is Tzaphqiel; heck, “Cassiel” itself is such a problematic name, as it was spelled in so many damn ways in the old grimoires, including Captiel, Caffriel, and Cafriel (cf. the Munich Manual entry on planetary conjurations, which has the same origin as the Heptameron of Pietro d’Abano); this could be explained as misreading the lowercase “f” as a long s “ſ” (making the original spelling like Caffiel which was reinterpreted as Cassiel, as in Caſſiel) or the other way around.

My recommendation, at the end of the day, is to pick a set of names from a single source that you like and stick with it.  Experience and reports from many magicians the world over show that they all basically work.  That said, if you wanted to go with Hebrew, I don’t suggest Fr. RO’s Hebrew spellings from SS.  As much as I love the man, I wouldn’t trust these spellings here.  They don’t match the spelling pronunciation rules that are typically used for Hebrew, even for magical names; I’d recommend most going with either Agrippa or GTSC for the Hebrew spellings.

And, one more final note about writing the names themselves and in what script.  Given the late origin of DSIC and the fact that the four kings don’t have a readily agreed-upon spelling in Hebrew, it’s probably best for the sake of uniformity to use the Latin spellings of all the names on the table.  Consider, after all, that all the names and words for the wand, pedestal, and lamen are written in Latin; it follows that those on the table should be, too.  Again, this might have been an innovation by Fr. RO and/or Fr. Acher, who used Hebrew for the names of the angels and, in Fr. Acher’s case, the planets.   However, the lamen design from DSIC does have the name of “Michael” emblazoned on it in Hebrew as well as in Latin, so…I think it could go either way.

If, however, you choose to use Hebrew, at least for the angelic names, then there’s also the option of either using plain old square script that Hebrew is normally and conventionally written in, or the use of the Celestial Script as described by Agrippa (book III, chapter 30), which I personally like doing for planetary, stellar, and celestial angels generally (though I give the square script to the elemental angels as well as the honest-to-God truly-divine seven archangels, but that’s another topic for another day).  The Celestial Script is just another form of Hebrew, using more angular lines and ring-marks to imitate both constellation lines on star maps as well as the ring-mark characters on a variety of magical literature from the classical and medieval periods; this was either introduced or propagated later on by Agrippa with other magical scripts of the time.  While I like using Celestial for writing the names of the planetary angels, I seem to be an outlier in that (except for when I see people using my own designs); Fr. RO doesn’t advocate for this use in either SS or RWC explicitly for his Table of Practice, but I believe I got the idea from the discussion groups in his class (I think).  It made sense to me at the time, given that these entities are celestial beings, and Fr. RO does use the Celestial script for the names of the planetary angels on the lamens themselves.  I just followed suit and used the same font for the table, as well.

And then, related to this point about linguistics, there’s the Fr. AC’s decision in GTSC to spell the four kings out in Greek, which…honestly I don’t understand, and which he doesn’t explain.  I’d just use the Latin spellings, honestly, especially as we don’t know whether, for instance, Paimon should be spelled in Greek script with an ōmega or omikron (ΠΑΙΜΩΝ or ΠΑΙΜΟΝ).  Strangely, Fr. AC spells it ΠΑΥΜΟΝ, interpreting the Latin spelling of “Paymon” to use the equivalent Greek letters, but that’d interpret the Latin “y” as a Greek upsilon, which would give it a pronunciation more like “paow-mon” or “pav-mon”; ditto for Amaymon (“ah-maow-mon” or “ah-mahv-mon”).  I think these are both errors, to be honest; after all, Latin y is not the same letter with the same pronunciation as Greek upsilon.  Consider, further, that the name Amaymon comes from the Arabic jinn Maymūn (ميمون), meaning it should be an “i” sound (Greek iōta, Latin i or y) rather than a “u” sound (which Greek upsilon would imply).  It also ignores the fact that the name “Oriens” is literally just the Latin word for the direction East.  But, even more than that, it also goes against his own reasoning in GTSC for using the Latin names of the angels instead of Hebrew:

I debated for a time whether I wanted to use English, Hebrew, or angelic script for the names of the angels and the planets.  I believe any of these choices are valid and would be appropriate.  However, I eventually settled on the English versions, since this is the language I will be requiring the angels to speak in.

Honestly, to avoid any such confusion, I’d recommend spelling at least the names of the four kings in Latin, and neither guess at what their Greek or Hebrew counterparts would be.  The other names for the angels, both elemental and planetary, could be spelled in any such language or font, but there’s a strong argument to be made to just use the Latin versions of the names (using the English alphabet, which is functionally equivalent) for them all for the sake of standardization and to go along with Fr. AC’s reasoning.

Search Term Shoot Back, September 2015

I get a lot of hits on my blog from across the realm of the Internet, many of which are from links on Facebook, Twitter, or RSS readers.  To you guys who follow me: thank you!  You give me many happies.  However, I also get a huge number of new visitors daily to my blog from people who search around the Internet for various search terms.  As part of a monthly project, here are some short replies to some of the search terms people have used to arrive here at the Digital Ambler.  This focuses on some search terms that caught my eye during the month of September 2015.

“what are the corresponding planet of each mansion of the moon” — In the system I learned it (I’m unsure if there are others), there are 28 lunar mansions that cover the 360° of the Zodiac.  The first lunar mansion starts at 0° Aries, and is given to the Sun.  From there, the lunar mansions are given to the planets in the weekday order: Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn.  Since there are 28 mansions and 7 planets, this cycle repeats four times, so that the Sun begins at the same zodiacal position that the cardinal signs (Aries, Cancer, Libra, Capricorn) do.

Planetary attributions of the Lunar Mansions

“the seven days conjuration” — A conjuration done over seven days, a period where you do seven conjurations in seven days, what?  Be a little more specific.  There are works like Pietro d’Abano’s Heptameron, literally meaning “a period of seven days”, referring to the planetary conjurations one can best perform on each of the seven days of the week; we find a similar text in the Munich Manual.  Alternatively, you could do the usual conjuration ritual, such as Trithemius’ rite, and conjure each of the seven planetary angels on your own across the seven days of the week; this is the basis for Fr. Rufus Opus’ Seven Spheres book, and his occasional project Seven Spheres in Seven Days.  It can get a little rough, especially with a crazy mundane schedule, but it’s worth it.

“which month,day and hour is the spirit of jupiter” — It…this doesn’t, I can’t.  Unless you’re talking about a particular zeitgeist, the spirit of Jupiter abides as long as the planet and its planetary sphere does, so…yeah.  The spirit of Jupiter can always be contacted regardless of the time, but there are some times that are better than others, and for this we use the system of planetary days and hours.  For instance, the planetary day of Jupiter is Thursday, and there are planetary hours of Jupiter scattered regularly throughout the week, so if you can get something set up on a planetary day and hour of Jupiter, it’ll be all the better.  As for months, this gets a little less regular.  Our system of months tracks the procession of the Sun through the Zodiac, more or less, but we don’t care about the Sun as much as we care about Jupiter, so we’d like to know when Jupiter is particularly strong in the Zodiac.  This can get into a whole talk about electional astrology, which is beyond the scope of this entry, but suffice it to say that you should check an ephemeris and read up on William Lilly’s books to figure out when Jupiter itself will be powerful.

“can you give back eleke” — First off, I don’t know why I keep getting hits on Santeria stuff on this blog, as it’s hardly ever germane to the usual stuff that goes on.  But…so, from what I gather, receiving your elekes is a ritual available to anyone with a godparent in Santeria, and is one of the important steps one takes in the process of initiation into the priesthood.  These are like your formal introductions to the orisha of those elekes, and…I have a hard time understanding why you’d want to give them back.  They’re yours, and yours alone.  Giving them back or intentionally losing them seems, to my mind, like a massive slap in the face to the orisha to whom you’ve been introduced.  If you didn’t want elekes, unless you were only a child without agency when you received them, then you shouldn’t have gone through the ritual to get them, but…I mean, hey, it’s your life.  They won’t interfere with anything, but if you don’t even want that much, go ahead.

“hermeticism homosexuality” — Bear in mind that the idea of homosexuality (yes, the mere concept of it) is recent, dating back only to the 1800s.  There is nothing ancient about homosexuality as a concept, and while we may read homosexuality into older works or storied relationships, it is folly to think that ancient peoples may have thought of themselves as inherently preferring one sex/gender to the other.  Sexuality was something that one did, not what one was (much like the guys who claim straightness but keep hooking up with dudes on Craigslist, no homo).  As a philosophy or branch of occult fields, there is nothing prohibiting or encouraging homosexuality in Hermeticism; depending on the context, homosexuality can be as much a hindrance or a help as much as heterosexuality is, and both same-gender sex as well as different-gender sex have their place.  Are they interchangeable?  I’m not convinced one way or the other on that, but I can’t see why they wouldn’t necessarily be, even though they may have different mechanics physically and spiritually.

“hermetic laws on gender and transgender people” — Like with the above search term, there’s no real connection or law that connects the occult philosophy of Hermeticism to things like gender, especially modern notions of gender that go beyond the simple gender binary that has stuck around humanity for thousands of years.  And no, although the Kybalion talks about the “laws of polarity” or gender or whatnot, that shoddy text is distinctly not Hermetic, and should not be considered as such for this topic.  For everything I’ve seen that matters in Hermetic magic, what gender you identify as does not matter, nor does the sex your body has.  If a specific item or body part is called for from a particular sex of a human, animal, or plant, I think it’s better to use that particular sex rather than think that the sexes are completely interchangeable; just as straight sex and gay sex have different powers, so too (as I see it) do male and female bodies.  Still, from the perspective of who can or can’t do magic, gender has no role to play in it.

“mercury as a cock with a human head” — Usually, in the Mediterranean, we find humanoid bodies with animal heads, like those of Egypt.  The Greeks tended to frown on these zoocephalic gods, preferring their strictly anthrophomorphic gods like Apollo or Serapis.  However, even with some of the more bizarre gods, like the human-torsoed cock-headed snake-legged Abrasax, we tend to find that the body is human and the head is animalian.  I know of no representation of a rooster with a human head as a representation of Mercury or Hermes, but perhaps you mean a phallus?  In which case, the word you’re thinking of is “herm“.

“massive cock painting” — I prefer photographs, myself, and I prefer GIFs more than those.  There’s a whole subreddit for that, too, you know!  I’d link to it, except that I’m writing this post at work, and….yeah.

“fuck a golem jod he vau he” — Please don’t fuck a golem.  The only way to turn a golem off is to kill it, at which point you turn sexy-divine lithokinesis into necrogeophilia, and that gets really weird.

“is using corse salt for protection godly or not?” — Well, you won’t find circles of salt described in the Bible, to be sure, but then, neither will you find lots of what the Catholic Church does, either.  That said, the Church uses salt in its consecration of holy water, as there’s some virtue in salt that helps to sanctify or cleanse stuff spiritually.  Plus, it has lots of use dating back hundreds of years, if not millennia, as a means of protection from spiritual harm.  It’s up to you to judge how godly that may be, but I’m on the side that it’s quite alright to do so.

“what happens if i summon spirits good” — You did it!  You summoned a spirit.  Congratulations!  Now, I hope you thought this part out, but…why did you summon a spirit?  To what end?  Anyone can pick up a phone and call a number; what’re you going to talk about?  What will you ask for?  That’s the real part of summoning that nobody seems to think about ahead of time, and the whole point of the act.  Why bother establishing contact with a spirit if you have nothing to talk about?

“symbols on solomons wand” — In book II, chapter 8 of the Key of Solomon, we find described the method to create the Wand and Staff, which involves inscribing the symbols from the Key onto the wand in the day and hour of Mercury.  Joseph Peterson on his Esoteric Archives gives a lot of Hermetic wand lore, and in his notes on the Key of Solomon, he believes that the symbols from the Key are nothing more than corrupted Hebrew for “AGLA + ON + TETRAGRAMMATON”, the same names used on the wand in Trithemius’ ritual of conjuration.  I used both the Solomonic symbols and the Trithemian names on my own personal Wand of Art, and while I’m not entirely convinced that they’re supposed to be the same thing, they do have similar feels to their power.

Ebony Wand Design

“bath soap by geomancy figure spell” — While geomancy and magic get along great, I’m less sure about things like herbs and physical supplies used with the geomantic figures; the most I’ve seen geomantic figures used in magic is by turning the figures into a sigil that can be used to augment other works.  However, by using the elemental, planetary, and zodiacal attributions to the geomantic figures, we can get a reasonably good idea of the herbs and materials needed to make a soap or wash for each figure, such that if we wanted to be empowered by the figure of Puer, we’d make a soap using warming, spicy, woody, Martian herbs and inscribe the figure or a sigil of the figure into the soap before using it in the shower.  I suppose it could be done reasonably well this way.

“names of all seven archangels including rose” — I’m not sure what set of archangels includes the name “Rose”, unless you’re a diehard Whovian who has a special place in their cosmology for the 10th Doctor’s companion.  For me, the seven archangels of the Orthodox tradition are Michael, Gabriel, Raphael, Uriel, Barachiel, Jehudiel, and Sealtiel.

“items to put on a sagiterian prayer alter” — Please note that you put things on an altar, but change them when you alter them.  This misspelling never fails to get on my nerves.  As to the actual search term, the idea of setting up an altar or shrine to a constellation is…unusual, though not entirely out of reason.  Normally, when worship of celestial bodies is called for, it’s directed to the seven planets, hardly ever to the fixed stars, and much less any particular constellation of the Zodiac (notable exceptions being stars like the Behenian stars, the Pleiades, and so forth).  I suppose, if you wanted to set up a particular shrine to honor the constellation and god of Sagittarius in a standard modern Western fashion, you could use colors associated with the qabbalistic path of Samekh (= Temperance = Sagittarius), which are blue, yellow, green, and dark vivid blue; Jupiterian symbols and effects, such as a scepter, a battle-crown, bay and palm leaves, and so forth; symbols that relate directly to the sign, such as statues of centaurs and bows and arrows, and things that relate to the goddess Artemis; etc.  Setting it up facing the north-north west would be appropriate, or setting it up to face the east and working with it when the sign Sagittarius rises.  Making offerings in sets of 6 is appropriate, as the letter Samekh has the gematria value of 60.