One of my favorite things about the Greek Magical Papyri is that, if some technique or concept exists in modern magic, chances are extraordinarily high there’s a parallel, variant, or outright origin of the thing in the PGM. In some cases, the stuff we find in the PGM is in the same league as the direct ancestors of what we do today; it may not be the great-great-great-great-grandfather of a particular thing, but his brother or adopted sister that he grew up with. This makes sense, given the naturally syncretic and eclectic collection of texts present in the PGM and PDM, representing a…not a cacophony, but a callophony of Egyptian, Greek, Roman, Indian, Babylonian, Persian, Jewish, Christian, Gnostic, messianic, apocalyptic, theurgic, goetic, mantic, prophetic, and other influences that collectively laid the foundations for Hermetic practice. Of course, it’d be folly to read the PGM and similar texts as a single grimoire; this is not a cohesive selection of texts from a single author, magician, tradition, or practice, but a collection of texts from a variety of authors, magicians, traditions, and practices that spanned several centuries. It’s important to bear that in mind, because not all the texts agree with each other in terms of doctrine or practice, and some don’t even agree within themselves.
On occasion, I’ll find something great in the PGM that, even though it’s great, strikes me as being incomplete for something I want to accomplish. Case in point: the Consecration of the Twelve Faces of Hēlios ritual from PGM IV.1596—1715 gives an incredibly useful list of names, specifically the twelve “faces” of the Sun as he traverses the skies in the twelve hours of the day. Though these are essentially transformations of Hēlios into different forms, they do describe different temporal realms and, therefore, can be used as a way to refer to the hours of the day in a magical sense, much like how the Heptameron or the Ars Paulina of the Lemegeton give names for the hours or their rulers. The frustrating thing about the Twelve Faces of Hēlios ritual is that it only gives the names of the twelve hour rulers for the day; it gives nothing for the twelve hours of the night, and as far as I’m aware, there’s no list in the PGM that gives a list of 24 such names.
Recently, however, I think I found something that’d be perfect for what I’d need.
Behold PGM VII.862—918, “Lunar spell of Claudianus and [the ritual] of Heaven and the North Star over lunar offerings”. According to the text, this “papyrus itself, the personal property of the Twelve Gods, was found in Aphroditopolis [beside] the greatest goddess, Aphroditē Ourania, who embraces the universe”. Aphroditopolis, in this instance, could refer to one of two ancient Egyptian cities, Tpyhwt (modern Atfih) or Per Hathor (modern Gebelein), with the latter being more likely. This text associates Aphroditē Ourania (Heavenly Aphroditē) with Selēnē, the Moon. The ritual is phrased as a love-binding spell, where one calls upon Selēnē to cause a particular person to fall madly in love with the magician by means of sending dreams and images, but dreams of other types may be sent to whomever to accomplish whatever it is you want by them.
The ritual is done by first preparing a special clay statue according to a particular scheme (which is missing in the text, but likely resembles Hathor) and consecrating her in a shrine of olive wood without letting her ever come in contact with sunlight:
- Make a shrine of olive wood, being sure to keep it in a place that sunlight does not touch. (I imagine this is essentially a cabinet with a door that can close.)
- Prepare the statue of “Mistress Selēnē the Egyptian…in the form of the Universe” from “clay from a potter’s wheel” mixed with sulfur and the blood of a dappled goat. (There exist extant images of Isis-Aphroditē which is often also associated with Hathor-Aphroditē, such as examples here, here, and here.)
- Dedicate the statue with “the ritual that works for everything”.
- Anoint the statue with “lunar ointment” and wreathe it.
- Stow the statue away in the shrine in advance of the ritual itself.
In the fifth hour of the night, the magician is to make a “lunar offering” and anointing oneself with “lunar anointment”, face the image of Selēnē, and recite the following invocation:
I call upon you, Mistress of the entire world, ruler of the entire cosmic system, greatly powerful goddess, gracious daimōn, lady of night, who travels through the air, ΦΕΡΟΦΟΡΗ ΑΝΑΘΡΑ…ΟΥΘΡΑ. Heed your sacred symbols and give a rustling sound, and give a sacred angel or a holy assistant who serves this very night, in this very hour, ΠΡΟΚΥΝΗ ΒΑΥΒΩ ΦΟΒΕΙΟΥΣ ΜΗΕ, and order the angel to go off to her, NN., to draw her by her hair, by her feet; may she, in fear, seeing phantoms, sleepless because of her passion for me and her love for me, NN., come to my consecrated bedroom.
The charge for the angel can likely be replaced with whatever one might need or wish. At this point, the magician should see the divine statue of Selēnē turning red, which indicates that “she is now attracting”. The magician is then to continue the invocation:
Mistress, send forth your angel from among those who assist you, one who is leader of night, because I adjure you by your great names, because of which no aerial or infernal daimōn can ignore you, ΜΕΣΟΥΡΦΑΒΑΒΟΡ ΒΡΑΛ ΙΗΩ ΙΣΙ Η! Come to me, as I summon you, ΟΡΘΩ ΒΑΥΒΩ ΝΟΗΡΕ ΚΟΔΗΡΕ ΣΟΙΡΕ ΣΟΙΡΕ ΕΡΕΣΧΙΓΑΛ ΣΑΓΚΙΣΤΗ ΔΩΔΕΚΑΚΙΣΤΗ ΑΚΡΟΥΡΟΒΟΡΕ ΚΟΔΗΡΕ ΣΑΜΨΕΙ!
Hear my words and send forth your angel who is appointed over the first hour, ΜΕΝΕΒΑΙΝ
and the one over the second hour, ΝΕΒΟΥΝ
and the one over the third hour, ΛΗΜΝΕΙ
and the one over the fourth hour, ΜΟΡΜΟΘ
and the one over the fifth hour, ΝΟΥΦΙΗΡ
and the one over the sixth hour, ΧΟΡΒΟΡΒΑΘ
and the one over the seventh hour, ΟΡΒΕΗΘ
and the one over the eighth hour, ΠΑΝΜΩΘ
and the one over the ninth hour, ΘΥΜΕΝΦΡΙ
and the one over the tenth hour, ΣΑΡΝΟΧΟΙΒΑΛ
and the one over the eleventh hour, ΒΑΘΙΑΒΗΛ
and the one over the twelfth hour, ΑΡΒΡΑΘΙΑΒΡΙ
so that you may do this for me, that you may attract, that you may tame on this very night, so that she, NN. (or “he, NN.”) be unable to have success until coming to me, NN.! May she remain fully satisfied, loving, desiring me, NN., and may she be unable to have intercourse with another man, except with me alone.
As a personal observation, I like the casual inclusion of “or he” towards the end of the ritual. I guess it doesn’t just work on women, which pleases me greatly.
Anyway, this second invocation is to be recited many times, and “it will attract and bind, and she will love you for all the time of your life”. However, after you two meet and have sex, the sacred image of Selēnē is to be stowed away “giving her magical material”; so long as the image of Selēnē is kept from sunlight, your success in the matter will continue.
At any rate, look at what we have here: a list of names for the twelve hours, but focusing on the messengers/angels (in a sense, rulers) under Selēnē! What’s fascinating about this is that we have, as far as I can tell, the only list of hours of the night in the PGM. Other instances of hour-name lists focus on the twelve hours of the day, but now we have a matching one for the night. In addition to that, but this one pairs quite nicely with the Twelve Faces of Hēlios list; while that has a list of explicitly solar daytime hours, here we now have a list of explicitly nocturnal lunar hours. The only conceptual difference between the two is that the former are all different aspects of the same celestial entity, while the latter are all subordinate spirits who rule in the name of another celestial entity. In effect, however, the idea is the same: we have a list of names that correspond to the ruling celestial power according to the time in which we call them.
The only issue I can think of is that, because lists of hours for the night are so uncommon while lists of hours for the day are more common, it could be thought instead that the list in the ritual above actually correspond to the twelve hours of the day; after all, Stephen Skinner in his Techniques of Graeco-Egyptian Magic gives the above list as “angels for each hour of the day”. However, given that everything in this ritual is oriented towards the night and to nocturnal darkness, from keeping the image of Selēnē away from the sun to the ritual being done at night and how Selēnē is explicitly hailed as “leader of night” or “lady of night”, it makes more sense to me that these names are for the nocturnal hours rather than the diurnal hours.
To that end, I present this table of PGM-style hour ruler names, in both Greek script and Roman transcription for use and experimentation:
Bearing this in mind, how might we invoke these names of the rulers of the hours outside their original rituals? Because of the difference in nature between the solar-diurnal hour names and the lunar-nocturnal hour names, I hesitate to give a general invocation, though something short and sweet can easily be made, especially given a line from PDM xiv.1—92. For instance, for the first hour of the day and the night, I might recommend these short invocations:
- Solar-diurnal hour: “Bright face of Hēlios, ΦΑΡΑΚΟΥΝΗΘ, you whose hand is this moment, who belongs to this first hour of the day, bring your light to me!”
- Lunar-nocturnal hour: “Bright angel of Selēnē, ΜΕΝΕΒΑΙΝ, you whose hand is this moment, who belongs to this first hour of the night, bring your light to me!”
Of course, fuller invocations can be developed based on the original rituals to more properly call upon the ruler of the hour. For example, I would suggest these abbreviations of those rituals as a solar invocation of the face of the diurnal hour:
Greatest god, eternal lord, world ruler, who are over the world and under the world, mighty ruler of the sea, rising at dawn, shining from the east for the whole world, setting in the west! You are the great Serpent, leader of all the gods, who control the beginning of Egypt and the end of the whole inhabited world, who mate in the ocean, ΨΟΙ ΦΝΟΥΘΙ ΝΙΝΘΗΡ! In the first hour, your name is ΦΑΡΑΚΟΥΝΗΘ! Hear my words and aid me in this your time!
And a lunar invocation of the angel of the nocturnal hour:
Mistress of the entire world, ruler of the entire cosmic system, greatly powerful goddess, gracious daimōn, lady of night, who travels through the air, send forth your angel from among those who assist you, the one who is leader of night, because I adjure you by your great names, because of which no aerial or infernal daimōn can ignore you, ΜΕΣΟΥΡΦΑΒΑΒΟΡ ΒΡΑΛ ΙΗΩ ΙΣΙ Η! Hear my words and send forth your angel who is appointed over the first hour, ΜΕΝΕΒΑΙΝ!
As I noted before in my discussion on the angels of the hours of the Ars Paulina, working with these names and at least making a perfunctory gesture to recognize the ruler of the current time can be huge for ensuring success and smoothness in magical workings. Just as how the Ars Paulina invokes the angels of the hours instead of the angels of the planets because the former “closer” to us on the ladder of manifestation than the latter, especially in a temporal sense, we can recognize these specific emanations of the Sun and Moon as genii temporum, “spirits of the times”, much like how we recognize genii locorum, “spirits of the places”, when recognizing, appeasing, and working with the spirits of the place where we work. Except, with this combined system, we now have a full PGM parallel to accommodate such a need.
With that, I’m gonna try experimenting with these names as lords of the hours. And maybe give the Lunar Spell of Klaudianos a try at some point, too.
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