An Origin for the Letter Rules of Western Geomancy

Yes, yes, I am still working on my geomancy textbook!  As I’ve said before, it’s a long project, and by necessity it’s not the number one priority in my life; between a full-time job, heavy involvement in my religious community, managing several kinds of online presence, and my own routines and practices, working on my book is definitely a priority but not the priority.  If I had days empty of all other tasks, it’d be a different story, but here we are.  Besides, the book has been in progress since 2013, back at a point where I now think I was wholly unqualified to write such a book.  (I still think I am unqualified to write such a book, not least because I’ve made a number of discoveries, innovations, and corrections to what I knew earlier, but here we are.)

One of the fun parts of the book for me to write is the postscript.  It’s an appendix that, rather than focusing on the meat-and-bones of geomantic techniques and practices, I talk a small bit about my own thoughts, views, and opinions on certain techniques and how my own practice prioritizes certain techniques over others, or my value-estimates of certain techniques.  After all, though there are hundreds of different techniques that one can use in geomantic divination, in any given chart I might only use a handful of them, some I use generally for every reading and others I bust out for particular situations.  Almost all the techniques have some value, but some have more value than others.  I talk a bit about what I think of such things in the postscript as a kind of final letting-my-hair-down moment, where I get to drop a little of the academic and technical style I use throughout the book and get a little personal in my practice.

The postscript really isn’t a place for me to introduce or talk about any particular techniques at length, though—except one: methods to determine names or letters with geomancy.  As I’ve mentioned before on my blog, the methods to determine names is something that would be sorely useful for geomancers, and a number of historical authors mention methods to do so, most of all Christopher Cattan who introduces several “rules” for associating the figures with letters and a number of methods to use them.  John Heydon, likewise, introduces several such sets of associations for different scripts, but largely references the same methods Cattan uses.  John Michael Greer, continuing the vein of carrying on such information especially as it was republished over and over again in the late Renaissance, gives a similar set of attributions in his “Art and Practice of Geomancy”.

It’s all a shame, though, because I’ve never gotten these methods to work.  In my past experiments with them, I kept getting garbage answers with chance results.  Quoth my earlier article:

Alas, however, I have to consign a geomantic technique to the failure pile, and it’s not for lack of trying: determining names.  While it would make sense conceptually that one could determine names with geomancy, I have never been able to get such name charts to work right, from the first time I ran a name chart years ago up until the present day.  Add to it, I’ve found several methods to determine names with geomancy, and several ways to associate the letters to the figures, and I’ve tried them all, none of them giving anything remotely resembling an accurate answer.  This frustrates me to no end, because why the hell would this one technique not work when nearly every other technique I’ve tried has given me useful results?  This is especially frustrating, since being able to predict names would be exceptionally useful in the world, from determining the names of cities one might be successful in to determining the names of future spouses. …

But even using any of the techniques with any set of correspondences, I kept coming up with wrong answers.  If I were lucky, some of the letters in the actual name I was trying to find might appear at random places in the chart, but this was by no means guaranteed.  I did notice a slight tendency for some of the letters to appear in houses II, V, and VIII, but there was no pattern for which letters (start, medial, end) appeared within them.  I even tried using the values of the Greek, Hebrew, and Celestial Hebrew associations that Heydon gives (untrustworthy as his stuff tends to be) to see if it would get me anything closer than the Roman script association; nada.  Plus, many of the techniques assumes there to be at least four letters or syllables in a name; many names I ended up asking about after I did a reading on them had one or two syllables, or had even just three letters, and these techniques don’t specify what to do in the case of really short names.

It seems, also, that I’m not the first person to complain about these methods, not by far.  In addition to my own colleagues and contacts in the present day who largely give the same conclusions I have, the French geomancer Henri de Pisis gives in his 17th century book Opus Geomantiae Completum in libros tres divisum (reproduced as part of Fludd’s later work Fasciculus Geomanticus) gives the following complaint when he introduces these methods (translation mine from Latin):

So as to know someone’s name. I might have put this and another table of the same from Cattan, yet given how useless and hollow it is, I freely suppress it, lest it impose onto this very art which usually predicts with certainty. By this understanding, I would have omitted it and the following chapter, as with things uncertain and generally wrong, if not for that we would see what even a single author maintains …

In truth, it has always escaped me as to the use they make of these numbers here, for nobody thus far has been able to discover their reasoning; neither Gerard of Cremona, nor Geber, nor Pietro d’Abano, nor myself, nor any others besides Cocles and Cattan have discerned the reasoning of the numbers or of the letters of names. It can essentially be seen that Cattan and Cocles would have relaxed this art to such a freewheeling extent into the form of some game, such as the casting of dice or dominoes, for the troublesome cheating of long nights or for the future coaxing of a droll joke, and a good many use it for this and will have had nothing certain placed in the art. In other words, since they are unaware of that which is superfluous to the art, they are unestablished in the foundations of this very art, and are only outsiders into contempt of it. I suggest that these methods be rejected.

It’s frustrating, especially for someone like de Pisis to have written so bluntly about this in a way he doesn’t elsewhere in Opus Geomantiae; he only includes these methods because others have written about them, and that only bitterly and begrudgingly.  This is all the more frustrating because Arabic geomancers make claims to predict names and letters as a matter of course, though because I speak neither Arabic nor Urdu nor Farsi, it’s hard for me to find what methods they use to validate it and see whether they can walk the talk or if they’re just full of hot air.

Now, skip ahead a few years.  The Geomantic Study-Group on Facebook is thriving with over a thousand members, including a good number from Arabic-speaking countries who are, God bless them, actually willing to share and discuss Arabic methods of geomancy.  One of them even goes so far as to include a list of those fancy apparati of Arabic geomancy, taskins, though I prefer an alternate term for them now, dā`ira (plural dawā`ir), which is commonly found in Urdu and Farsi texts, and which literally mean “cycle”.  These things are fascinating for Western geomancers to look at, because we have no parallel for them; they’re a combination of correspondence as well as technique unto themselves, enforcing particular orders of figures for different needs.  Depending on the tradition of Arabic geomancy you’re looking at, some geomancers claim that there are 16 cycles, others 28, or even as many as 400 or more, some kept secret for mystical and magical ends.  Some dawā`ir are clearly organized along mathematical or otherwise clearly understood principles, such as the dā`ira-e-abdaḥ which organizes the figures according to their binary numeral meanings (reading Laetitia as 1000 as 1, Rubeus as 0100 as 2, Fortuna Minor as 1100 as 3, and so forth); others are far more obscure as to why certain figures are arranged in certain ways.

So this list of dawā`ir is shared in the group, and happily the poster who shared it cited a particular academic: Dr. Matthew Melvin-Koushki, currently of the University of South Carolina, one of whose research interests is the occult sciences in Islam.  In his paper “Persianate Geomancy from Ṭūsī to the Millennium: A Preliminary Survey” (in Nader El-Bizri and EvaOrthmann, eds., Occult Sciences in Pre-modern Islamic Cultures, Beirut: Orient-Institut Beirut, 2018, pp. 151-99), Melvin-Koushki lists seven such cycles:

The various regional schools of geomantic thought are therefore to be distinguished by the ‘cycles’ (sg. dāʾira) they prefer to employ. A cycle, Hidāyat Allāh explains, is simply a specific sequence (tartīb) of the 16 geomantic figures, with each sequence featuring different types of correspondences — elemental, humoral, temporal, astrological, lettrist, etc. And the four cycles he identifies above are far from the only ones in common use. The geomancer has at his disposal a rather larger number of cycles; which he employs in any given reading depends on the nature of the information being sought and the degree of detail required. Hidāyat Allāh lists seven by way of example:

  1. The Occupation (sakan) cycle is the most basic; it begins with Laetitia and ends with Via.
  2. The Constitution (mizāj) cycle tells the querent what day he can expect to realize his desire; it begins with Acquisitio and ends with Cauda Draconis.
  3. The BZDḤ cycle, aka the Number (ʿadad) cycle, is used to tell periods of time; it begins with Puer and ends with Populus.
  4. The Letter (ḥarf) cycle is used to reveal names (a very popular application of the science); it too begins with Laetitia and ends with Via, with the first twelve figures being assigned two letters each and the last four figures only one.
  5. The Arabic Alphabet (abjad-i ʿarabī) cycle, aka the Element (ʿunṣur) or Interior (dākhil) cycle; it begins with Laetitia and ends with Populus.
  6. The ABDḤ cycle, aka the Element (ʿunṣur) or Arabic Alphabet (abjad-i ʿarabī) cycle, which is also popular; it too begins with Laetitia and ends with Populus.
  7. The Most Complete (aṣaḥḥ) cycle, which has a different organizing principle and procedure; it begins with Laetitia and ends with Via.

Note that fourth cycle Melvin-Koushki lists: the ḥarf cycle, the word literally meaning “letter” (as in characters of an alphabet).  This cycle goes in the following order:

  1. Laetitia
  2. Tristitia
  3. Rubeus
  4. Albus
  5. Fortuna Maior
  6. Fortuna Minor
  7. Caput Draconis
  8. Cauda Draconis
  9. Puer
  10. Puella
  11. Acquisitio
  12. Amissio
  13. Populus
  14. Carcer
  15. Coniunctio
  16. Via

Melvin-Koushki says that the first twelve figures (Laetitia through Amissio) get two letters each, and the final four (Populus through Via) get one letter each.  Looking through contemporary texts on Arabic geomancy (despite my lack of knowledge of Arabic/Farsi/Urdu, I can still pick out patterns and particular words well enough to find them!), we get the following correspondences of figures to letters:

Figure Letter
Laetitia أ
‘Alif
ف
Fā’
Tristitia ب
Bā’
ص
Ṣād
Rubeus ج
Jīm
ق
Qāf
Albus د
Dāl
ر
Rā`
Fortuna Maior ه
Hā’
ش
Shīn
Fortuna Minor و
Wāw
ت
Tā’
Caput Draconis ز
Zāy
ث
Thā’
Cauda Draconis ح
Ḥā’
خ
Khā’
Puer ط
Ṭā’
ذ
Dhāl
Puella ي
Yā’
ض
Ḍād
Acquisitio ك
Kāf
ظ
Ẓā’
Amissio ل
Lām
غ
Ghayn
Populus م
Mīm
Carcer ن
Nūn
Coniunctio س
Sīn
Via ع
`Ayn

Note the order of how the letters go, first down the left column then down the right: this is the traditional abjadī order of the Arabic script, the same one in use for all other Phoenician-derived scripts like Greek and Hebrew.  The fact that the last four figures in the ḥarf cycle have only one letter each are also the liminal figures that are neither entering nor exiting might be because these four figures are special.  More realistically, though, it’s because there are 28 letters in the Arabic script, which means that some figures would get two letters and others only one; because there are 16 figures, 16 × 2 = 32, and 32 – 28 = 4.  If you just start assigning the letters one by one to the figures, you’d run out for the last four.  This raises the question, which came first, the order of the figures, or the ordering of the letters to which the figures were then mapped?  It’s unclear which came first to me, but we can pick out some interesting structural notes about the ḥarf cycle:

  • The first 12 figures are given in reversion pairs: Laetitia/Tristitia, Rubeus/Albus, etc.
  • The first four figures are the “pure elemental” figures, each with seven points.
  • The last four figures are all liminal figures, each of which is their own reversion; the first two are considered the stable liminal figures, the latter two the mobile liminal figures, progressively going from the most stable to the most mobile.

I also want to note that the source Melvin-Koushki is referencing came from the late 16th century, and his sources likely came from much older ones; by that point, geomancy was already around 600 or 700 years old.  Regardless, this cycle is still found in many works even today as a means to predict names.  (I have also seen the ABDḤ/binary-numeral cycle used for this same purpose, but it seems like that’s less popular of a choice than using this specific cycle, though the mechanism is the same.  I don’t know how common using the ABDḤ cycle is for this purpose, or where it might be centralized.)  Although I haven’t yet found much in English or another language I know yet about how to specifically use this cycle for divining names, at least I know how they associate the figures with letters, which is pretty neat unto itself.

I bring this up because, while going over my draft for my postscript in my book, I returned to that section about how Western geomancy has methods for determining names.  I originally wrote the seed for that section in the aforementioned blog post of mine back in 2014, and I basically copied the same tables (in a more intelligible way and broken down by author or source) into my book.  While I was revising that particular section, something about the order of how Cattan, Heydon, and Case associated the figures to the letters…something about it struck me as familiar.  I normally use the planetary order of the figures in my posts and tables (lunar figures, Mercurial figures, Venereal figures, …, nodal figures), but it struck me that several Western authors all had it that Laetitia was given to A, Tristitia to B, Rubeus to C, and so on.  They don’t all agree with each other in some of the associations, and Cattan and Heydon have other rules that give other letters to the figures, but it’s clear they were all drawing on the same source in one form or another, and…hm.  Neither the similarities between them nor that same order could be given to chance.

Digging out my ancient binder of geomancy notes from when I was in college, I got out my transcript of one of the earliest Western works on geomancy, Martin of Spain’s work “De Geomancia”, written sometime in the 1200s.  Dr. Laurel Means has a version of it in Popular and Practical Science of Medieval England (Lister M. Matheson, ed., Michigan State University Press, 1994), and I was able to get a text transcript of it while in college, though I’ve since lost the original source and the transcript file I was working on, though I did save a copy.  I remembered this because it has an early association of the figures with letters from well before Cattan or the others, and I wanted to see how it’d match up.  Surprise: it did, more than I expected, even if I’m missing associations for two of the figures.  Though Martin of Spain gives anywhere from one to five letters to the figures, the first of them typically matches with the expected one and seems to be the “primary” letter.  All these Western sources all seemed to share the same basic order of the figures, starting with Laetitia and Tristitia and continuing from there.  There are some variations, but it’s all fundamentally the same thing.

To compare what I’m seeing, here’s a table that associates the letters of the alphabet with the figures from Christopher Cattan (specifically his First Rule), John Heydon (the “First Rule” for English, with annotations), John Case, and Martin of Spain (more below because this is weird):

Letter Martin of Spain Cattan Heydon Case
A Laetitia Laetitia Laetitia Laetitia
B Tristitia Tristitia Tristitia Tristitia
C Rubeus Rubeus Caput Draconis Caput Draconis
D Albus Albus Albus Albus
E Fortuna Minor Fortuna Minor Fortuna Minor Fortuna Minor
F Fortuna Maior Fortuna Maior Fortuna Maior Fortuna Maior
G Caput Draconis Caput Draconis Rubeus Rubeus
H Cauda Draconis Cauda Draconis Puella Puella
I J Puella Puella Acquisitio Acquisitio
K Puer Puer Cauda Draconis Cauda Draconis
L Acquisitio Puer Puer
M Acquisitio
N Via Amissio Amissio Amissio
O
P Carcer Via Via Via
Q
R Carcer Carcer Carcer
S
T Populus Populus Populus Populus
U V W
X Coniunctio Coniunctio Coniunctio Coniunctio
Y Via
Z

Admittedly, Martin of Spain’s attributions are a little weird; he gives a set of letters for each figure, roughly in alphabetical order per figure, so a bit of sussing needs figuring out; additionally, the letters “l” and “y” are not allocated anywhere, but there is an allocation for the obsolete letter yogh (ʒ), which I interpreted as “y” above.  The full set of associations from Martin of Spain are:

Figure Numbers Letters
Fortuna Maior 12 ff
Fortuna Minor 8 or 1 e
Caput Draconis 13 g t
Acquisitio 31 h m
Laetitia 50 a d
Puer 9 k j
Tristitia 12 b d n
Puella 1 j c e
Rubeus 14 a c s
Albus 14 a d e
Amissio 15 j t s
Cauda Draconis 14 or 12 h j c d
Populus 2 n o t u
Coniunctio 13 or 17 r s t x
Via 8 n o t a ʒ
Carcer 10 o p q r s

Anyway, none of the associations we have in Martin of Spain, Cattan, Heydon, or Case give a figure for the letter Z, and the letters I/J and U/V/W weren’t classified as separate letters until recently, anyway.  As always, Case agrees with Heydon, as I’m pretty sure Case’s Angelical Guide was based on Heydon’s Theomagia, and both differ from Cattan in some minor ways.  Martin of Spain’s order starts off clear, but the order gets really mixed up and unclear towards the end.  Cattan’s order seems to be the most orderly, and preserves almost but frustratingly not quite the same order as the ḥarf cycle from before, with the following changes:

  • Cattan has Fortuna Minor and Fortuna Maior in positions 5 and 6; the ḥarf cycle switches these
  • Cattan has Puella and Puer in positions 9 and 10; the ḥarf cycle switches these
  • Cattan has Via, Carcer, Populus, and Coniunctio as the final four figures; the ḥarf cycle has Populus, Carcer, Coniunctio, and Via

What we’re arriving at is that the Western rules for assigning letters to the figures is clearly a continuation of the same cycle associations that began in the Arabic tradition, even from a very early period in Western geomancy, which indicates that the ḥarf cycle definitely dates back to the late 1200s, probably earlier, making it a very early arrangement of figures, indeed.  At least in the western part of Europe (i.e. Spain as opposed to Greece), this was likely brought in at an early point along with the rest of geomantic technique, and held on in some form or another by a handful of geomancers.  It’s unclear to me exactly how popular this method or association was, since I haven’t found more than a handful of resources that give such an association and most of them tend to be the larger works on geomancy that date from Cattan and onwards, but it may well be that this system was held onto, perhaps with some corruptions or changes, which would explain the small changes in Cattan’s order versus the ḥarf cycle.

The other major difference is how the letters get assigned to the figures in their cycle.  Rather than how the Arabic method goes through the cycle of figures and gives each figure one letter in turn, which results in a bunch of figures at the start with two letters and a few at the end with only one, the European method seems to almost be reverse: double up the letters at the end of the cycle and work forward until the rest of the figures at the start have only one letter each.  Given how straightforward the association method would be, I’m not sure how the method changed so drastically; either several corruptions happened along the way, or someone innovated a variation on the system.  I can’t seem to trace sources back past Cattan, or at least find any in an accessible form, so it’s unclear whether Cattan or his predecessors carried on the same tradition that Martin of Spain wrote about, whether his method came from another variant closely related to it, or whether he reimported an Arabic method and customized it for European needs.

What would it look like if we were to use the ḥarf cycle order of the figures and the same method, but applied it to the Roman script?  Considering that the Roman script that we use nowadays has shifted a bit from Renaissance usage, notably with the introduction of a few more letters (J from I, V and W from U, and Z), we can envision two versions of this, a “Renaissance Roman” ḥarf association of the figures with the letters as it was done in the days of Cattan et al. with 23 letters, and a “Modern English” association that uses all 26 letters of the modern English alphabet but done in the same way.  Below is what we would get from using those methods, alongside Cattan’s association for comparison (with the mis-ordered letters, e.g. Fortuna Maior and Fortuna Minor, in bold italic).  Heck, we can even come up with a Cattan-style association of the letters, using the ḥarf ordering (to fix the irregularities we might have seen from before) but using the same Western-style doubling-up of successive letters at the end:

Figure Cattan Ḥarf-Style
Renaissance
Roman
Ḥarf-Style
Modern English
Cattan-Style
Modern English
Laetitia A A R A Q A
Tristitia B B S B R B
Rubeus C C T C S C
Albus D D U/V/W D T D
Fortuna Maior F E X E U E
Fortuna Minor E F Y F V F
Caput Draconis G G G W G H
Cauda Draconis H H H X I J
Puer K I/J I Y K L
Puella I/J K J Z M N
Acquisitio L M L K O P
Amissio N O M L Q R
Populus T U/V/W N M S T
Carcer R S O N U V
Coniunctio X Y P O W X
Via P Q Q P Y Z

In this light, let’s point out two things about Cattan’s original style (which I’m taking as the default Western letter association rule, which was an earlier version of what Heydon and Case later used):

  • Really, why is there no Z in the Renaissance Roman scheme, or even Cattan’s original scheme?  As I mentioned earlier, Z was barely considered a letter in English until comparatively recently, so it’s not completely surprising that medieval, Renaissance, and even early modern texts on geomancy would omit it from such an association scheme.  Yet, French (for that matter, many forms of Romance languages) definitely uses the letter Z in its language regularly, so it’s odd that French or Italian would omit this letter.  Note how it would fall in the ḥarf-style Renaissance Roman scheme, as a letter corresponding to Caput Draconis.  This, however, would give its reverse figure Cauda Draconis no corresponding double letter, because the Roman script including Z would have 23 letters, and an odd number would mean one of these reversion-pairs would go unassigned.  So, this letter would have to be omitted to keep the system clean, and would probably logically be merged with S (as part of Carcer).
  • Even then, why does the Cattan scheme double up successive letters at the end, rather than allocate sequential letters cyclicly through the alphabet?  It might be more for a superficial resemblance or mirroring of how the ḥarf cycle associations work for Arabic, where the final positions are given to the liminal figures which were seen as “breaking the pattern” in some special way.  Because 22 letters get nowhere near those final four figures (as the ḥarf-style Renaissance Roman scheme shows) and because we might still want to make those final figures special in some way, the doubling-up of successive letters at the end could be seen as a compromise to keep the final few figures special while still allocating the letters to the figures in an orderly way.  It’s a major departure from the logic of the ḥarf cycle method, but it’s a method all the same.

So, let’s say that we have our pick now of these four systems.  Which would I recommend to use?  Given what the original ḥarf cycle logic was, I would throw my hat in for the ḥarf-style modern English associations above, but that’s also because I use the English language, and though the Renaissance Roman script is just an earlier version of the English alphabet, I see no reason to use an outdated orthography that omits several important letters that have not been considered allographs or variants of others for several hundred years now.  The same method of straightforwardly allocating the letters of one’s writing system in order to the geomantic figures in the ḥarf cycle can be used for any alphabetic or abjadic script.

Even with this, there are still several important questions that are still left unanswered:

  • It’s clear that alphabets or abjads that have an even number of letters would be favored, because it keeps the reversal pairs intact, so that each figure in the pair has the same number of letters.  What about scripts with an odd number of letters?  Does it really matter that much to keep reversal pairs intact?
  • Why are the figures in the ḥarf cycle placed in this order at all?  Is there an organizing principle behind it, or was it more inspired than devised?
  • Did the ḥarf cycle come first and then the association with the letters, or did the idea of divvying up the 28 letters of the Arabic script come first and the figures associated with those letters afterwards?  If the latter, it could explain why the four liminal figures just so happen to be at the end of the cycle where they get one figure each.  But even then, why would the pure element figures Laetitia, Tristitia, etc. be at the front in that order?  Reading the figures as elements, they could be read as Fire-Earth-Air-Water (my modern system or just using the points of those elemental lines) or as Air-Earth-Fire-Water (the older system that swaps Rubeus for Fire and Laetitia for Air), but this would be odd considering their pure elemental representations.
  • Can other cycles be used instead of the ḥarf cycle?  I know that at least some geomancers use the ABDḤ cycle using the same method of allocating letters to figures, just in a different order of the figures, though it seems the ḥarf cycle is more popular, at least in Africa and the Near East.
  • Where did Cattan get his Second and Third Rules of assigning the letters to the figures come from?  I haven’t been able to figure out a pattern there, either, especially with the varied and numerous associations he gives that don’t match anything else.  He even includes the letter Z in the Third Rule!

  • Did the methods of determining names as given by Cattan, Heydon, etc. also originally come from Arabic geomancy, or were they developed purely in a Western setting?  If they came from Arabic geomancy, did they come in at an early date and get passed down (and potentially corrupted) as time went by, or were they reimported at a later date?  Given their wording, it seems they were unclear and obscure even in Renaissance times.
  • What even are the methods in use for Arabic geomancy for using the ḥarf cycle?  I haven’t been able to read or research much about that, either.  How do Arabic geomancers determine names, and how similar are these methods using the ḥarf cycle (or other cycles with letters associated to the figures!) to those in Western geomancy?
  • What can be done about non-alphabetic or non-abjadic scripts?  Syllabaries can feasibly be assigned, syllable by syllable, to the geomantic figures, though that would quickly get out of hand depending on the number of syllables a language has.  How about abugidas, like any of the Brahmic-derived scripts?  How would vowels be handled in that system, if at all?  What about logographic scripts?

Still, even with these unanswered questions, I feel like I have enough at this point to convince me that that whole section in my book’s postscript about how trash these methods of determining names and letters are probably deserves a rewrite.  In fact, what’s astounding about the Western methods is that we have a fossil of Arabic dawā`ir embedded in our own practice, when otherwise there we don’t use any dā`ira-based technique.  It really emphasizes to me that, truly, geomancy is still an art that reaches deep into the sands of north African and Arabic culture, and perhaps there are more things that we can learn from or even merge with from our eastern siblings in this art.

In the meantime, I’m going to get back to more research and writing.  I want to take another look at those rules and try applying them again; now that I have a better understanding of why the letters get allocated to some figures in certain patterns, maybe using the ḥarf cycle in a more pure way than what Cattan or Heydon have could improve those chances of determining names.

Compilation Paralysis

I’ve been on a compilation kick lately.  I mentioned in a recent post of mine about the Orphic Hymns that I’m compiling a personal temple text from a variety of sources because I don’t like having books in my temple room if I can avoid it; for instance, I have a copy of Dervenis’ Oracle Bones Divination that, up until quite recently, I’ve been using as my reference for astragalomancy, and have kept it with my shrines for the Greek gods.  This…makes me uncomfortable, so I transcribed all the necessary information from that into a personal ebook for me to keep a printout of instead.  Not only do I get to finally put the damn book back on the bookshelf after way too long, but I also get to reformat it, reorganize it, and include other information I want to reference, as well as tweak some of the translations for my own tastes.

Of course, one thing led to another.  I also included a few pages for grammatomancy, which also references a good chunk of my Mathesis correspondences to the letter, and because Opsopaus included the Delphic Maxims in his Oracles of Apollo book, I decided to include those, too.  Again, nothing too elaborate or in-depth; I have enough experience with these systems and the backgrounds and contexts in which they were written to not have to have all the extra information in a temple reference.  The final result is something I could be content with…except, of course, I wasn’t.  Given all the references to the other gods between grammatomantic correspondences to the zodiac signs and, by those, to the Greek gods (cf. Agrippa’s Orphic Scale of Twelve, book II chapter 14), I wanted to also have a section for the Orphic Hymns.  This is reasonable; after all, my personal vademecum-enchiridion-prayerbook has a number of them already transcribed, and while I won’t use all the Orphic Hymns in my practice, why not have a complete set for reference, just in case?  It wasn’t hard to find a copy of the Greek texts as well as the Taylor translations that I could simply copy, paste, and format for LaTeX’s customary needs.

But, of course, why stop there?  I also ended up adding Gemisthus Plethon’s hymns as well as those of Proclus, which I find useful for my Neoplatonic uses as well as my devotional ones.  And, if we’re going with devotions, I decided to also include a few prayers attributed to Hermes Trismegistus from the Corpus Hermeticum, the Asclepius, and so on, and because of those, I also wanted to bring in a few things from the PGM, which then became more than a few things from the PGM, and then I added in the planetary invocations from the Picatrix because those would be useful, too…

The ebook I was preparing ballooned from a simple reference for divination to a compendium of devotional and oracular texts.  Whoops.

But, yanno, I was hooked!  I wanted to bring in what I could, because it might be useful, whether in a devotion to the theoi or in divination or needing something to reference for meditation.  And, so, my penchant for completionism and perfectionism kicked in—hard—and I’ve been looking through my other references and books, trying to pick out useful prayers, invocations, rituals, and the like for my temple.  In effect, I was essentially making a typed-up version of my vademecum, with a different focus and with plenty more texts that I’m not accustomed to using.

This is all well and good, of course, assuming I could actually use the thing.  And in the form it was in, even in the form it had been in, it was quite plenty useful, and definitely satisfied my original needs of having a handy divination reference in my temple.  But since I brought in all these other things, I knew I wanted more, and because I wanted more, I also knew that it was incomplete.  And how would I tolerate having something be incomplete?  The idea is as distasteful as unnecessarily having books in my temple room.  Because it was incomplete, I didn’t want to print it out prematurely, especially with having to deal with page numbers or section enumeration, because if I wanted to add or fix something, I’d have to go back and reprint the damn thing for consistency, and even though I can get by by using the office printers once in a while for personal ends, I didn’t want to waste that much paper and ink.  Editing a text is one thing—I’m not opposed to using interim texts with scratched-in notes—but putting something on paper, especially printing something out, gives me a hard-to-achieve and yet so-satisfactory feeling of something being “fixed”, even if it is for my eyes only.  So, in order to make printing this thing meaningful, I wanted to make sure it was worthy and proper for printing.

It’s been over a month since I had the original problem of “I need a quick reference for divination”.  It’s also been over a month since I’ve had a workable, totally satisfactory solution for this problem, too, and yet I still haven’t fulfilled my needs.  Instead, I got caught up in a problem I call “compilation paralysis”: not wanting to proceed in some matter due to a fear of not having enough resources, options, or sources.

Some authors, especially those in academia or in teaching-types of writing, might know the feeling well, of not feeling like you have adequate source material to publish.  I have that same sensation, too, for my geomancy book-in-progress, knowing that there’s still so much more that might be included but…well, the benefits diminish after a certain point, and well before that, it’s probably better to cut out stuff that’s truly extraneous and unnecessary before adding anything more.  It does, in fact, help to start off with too much and cut down rather than having the opposite problem, and this is a habit I picked up in college for my research papers (getting down to the ten-page mark was a lot easier than trying to BSing and subtle-formatting my way up to it).  But, at the same time, consider the context: what these authors are dealing with is a single book on a single topic that is published for a single need.  Once that need is met, the book is (in theory, at least) publishable; further books can be written or new editions made with further appendices, but those aren’t strictly needed.  My problem, in this case, is dealing with something for me and me alone that needs to satisfy my sometimes-nebulous needs.

One of the reasons why I support people having a notebook or, perhaps even better from a utilitarian standpoint, a binder with written pages for their vademecum-enchiridion-prayerbooks or records of their prayers and rituals is because these are essentially living documents; as we grow in practice, they grow, too.  As we find new prayers, rituals, and correspondences, we add them in, organization be damned.  We can reevaluate the real use of these things we add, and reorganize what makes the cut, when we fill the first notebook and move onto the second one, as I did not too long ago.  These aren’t things that need to be polished, edited, or fixed in any way except what serves our needs in prayer and ritual, and as such, don’t need to be fancy, embellished, typeset, illumined, or otherwise made particularly fancy.  In fact, I have a personal fear of using those beautifully handcrafted, leatherbound, embossed, etc. journals I see floating across the internet and bookstores because I tremble at the thought of messing up such a beautiful work with errors or wasted paper; not only is my calligraphy not up to par to match the beauty of these books, but I find these things to be more appropriate to true works of devotion and love that are complete and refined unto themselves.  (I only speak for myself, of course.)

So, like, with my personal enchiridion, I don’t particularly care about making errors; there are scratchmarks, crossouts, and addenda all over the damn thing.  The important thing for me is not to waste space, so I try to be as efficient as possible cramming in as much information and references as possible into as few pages and lines as possible.  This is fine; after all, it’s my own personal thing, and nobody else needs to see or use it; besides, Moleskines can be expensive for such a notebook, even if they’re the perfect size to carry around (and fit in a Hyundai car manual leather case, I might add, which gives it extra padding and some extra utility, in case you wanted to try that out as a Moleskine bookcover).  The things I add to my enchiridion are a testimony to my growth and directions and shifts in focus I take in my practice, which I find is informative on its own.  The only important criterion I have for adding stuff to it, truly the only one, is whether something is going to be useful to me; if not, I’m not gonna waste the time writing it in or the ink to write it.

That’s what reminded me to get out of my compilation paralysis.  There’s no need to be scared or anxious about not having enough sources; if I need something later, I can just add it it.  It’s not like I didn’t already have these sources and there’s a threat of losing them; I’ve never needed a copy of the Homeric Hymns or the Nabataean prayers to the Sun or Saturn on hand when I didn’t already have my enchiridion or my copy of the Picatrix at hand, after all, so why should I be so worried about not having them in this temple reference?  I can always add new things into the overall document, print out the necessary pages, and just add them into the binder where appropriate.  It’s not that big a deal.  I know for a fact that I can always get this information should I need it, and if I haven’t needed it yet, there’s no harm to start off with that which I know I need right now and add stuff later.  I’ve got more than enough source material for what I need, anyway, and it’s more manageable to deal with two small binders than one massive one.

It’s a bitter pill for me to swallow, but even I have to admit it: none of us needs to know everything about our practices right out of the gate.  It might be nice, to be sure, but that’s also kind of the beauty of it, to let growth happen organically, especially if you’re in a practice that you’re developing on your own, as so many magicians and pagans are.  You don’t need full copies of the Homeric Hymns or Orphic Hymns in both Greek and English the moment you decide to build a shrine to one of the gods; you don’t need to know all the specific proportions of all the ingredients for the obscure incenses needed for all the planets from the Picatrix when you’re not even going to bother with a planet you’re going to interact with tonight once and probably not again for a few years more.  Part of the practice is just that: practice.  We do things, and then we do both more things and we do those same things more.  We learn, we accumulate, and we incorporate what we do into what eventually becomes our whole practice.  Part of that is necessarily finding more things to add and adding them at the proper time, as well as changing the things we do as we need to change them so as to keep doing them better or, at least, keep doing things better for our own sakes.  If we need to make emendations, do so at the proper time; you don’t know what would need them until you do or until they’re pointed out to you, and so much of that is based upon trial and error, experimentation and evaluation.  It’s not that big a deal.

There’s no need to worry, and there’s no cause for paralysis.  All you need to do is, simply, do.  Amend, fix, and add when you need to.  Don’t worry about trying to have everything ready for everything, especially when you don’t know what “everything” consists of.  Relax, then Work.

Clarifications on Terms for Symbols

It’s a bit of a pet peeve of mine when people badly use terms in an occult context.  To be fair, different traditions may use certain terms in particular ways that are specific to that particular tradition, which may or may not differ from normal use.  Other groups treat some terms completely interchangeably when, strictly speaking, the terms signify different things.  Generally, however, there’s not much rigor in how people use specific terms, and end up misusing them (through their own ignorance and confusion) or abusing them (to intentionally mislead or annoy others).  I’d like to clear up a few things and offer some of my definitions for particular terms used in an occult context, this time focusing specifically on terms used for different types of symbols.

For any of these terms, “symbol” is the highest-level term I can think of for any of these following terms.   If you’re not sure what kind of symbol a particular thing is, just say “symbol”.  Everyone understands that.  Not everyone understands what a particular person means by “sigil” or “rune”, however.  Granted, these words are given with my personal definitions, and again, may not be those used by other traditions.  However, for the sake of having a regular inventory of words with specific, unambiguous meanings, here’s how I use these particular things.

Glyphs are symbols used to indicate a basic thought or sound.  In other words, a glyph is much like a written-down word.  Individual letters communicate sounds; individual numerals communicate numbers; individual Chinese characters communicate sounds or concepts or words; the glyphs for the planets, zodiac signs, elements, and alchemical concepts communicate those things and only those things.  Glyphs are essentially a generalized notion of a letter in an alphabet; they are characters in a writing system that includes letters, numbers, punctuation,  labels, and so forth.  Glyphs may or may not be used in an occult context; for instance, these words you’re reading right now are composed of glyphs (letters and punctuation of the English alphabet), but so is an astrological chart (the symbols used to denote the planets and Zodiac signs) or a computer science textbook (punctuation and numerals and diagrams to indicate logical connections or mathematical operations).  Glyphs may be used one at a time (using the symbol for the Sun) or in combination with other glyphs (multiple letters to spell out a name).

Seals are symbols that are invented as a complete unit or are received from a spirit.  Seals cannot be decomposed into more basic things, but are a whole unto themselves.  They are symbols that are not generated according to a particular rule or composed according to sacred geometry.  They are simply abstract symbols that refer to something.  Importantly, especially in my own work, seals are “revealed” or given unto someone by a spirit or person to refer to themselves; seals are an abstract “body” to give an idea a graphical or visual form.  Consider the symbols used to refer to spirits in the Lemegeton Goetia; these are not composed of more base units or other symbols, but are whole things unto themselves.  These are seals, and often have no origin besides “this is what I was shown to use and has no rhyme or reason beyond that”.  Seals are to constructed diagrams what barbarous words of power are to words in the dictionary; they may not have any communicable meaning that us humans can understand, but they work.

Sigils are symbols that are constructed according to a particular algorithm.  Think of the standard way of creating a letter-based sigil according to Agrippa (book III, chapter 30) or as used in modern chaos magic, or like with my own shorthand system.  Alternatively, consider the sigils used for the planets with their planetary intelligences and spirits from Agrippa (book II, chapter 22), which are lines drawn over the qameas of particular planets and playing connect-the-dots with the gematria values of individual letters of a name or word.  Sigils are symbols created according to a defined set of rules (combine these letters, connect these numbers on this qamea, etc.).  They are not always artistically made, although the algorithms used to generate a sigil may have some leeway for style and innovation.  A painting may incorporate sigils, but a sigil is not made of pictures; a sigil is a geometric, abstract form composed or generated from glyphs.

Runes are letters of the writing systems used for Germanic languages prior to the introduction of the Roman script.  In other words, runes are no more than letters of a particularly old style of European alphabet.  These can be classified, generally speaking, into two families: the Scandinavian futhark (both Elder and Younger, together used between the 2nd and 11th centuries) and the Anglo-Saxon futhorc.  There were medieval runes used in some astrological contexts, but generally runes stayed out of Hermetic and Western ceremonial stuff.  However, a particular alphabet known as Darlecarlian runes was in use until the 20th century in a small province in Sweden, but this was certainly the exception to the historical abandonment of runic writing.  There are other systems of writing and symbols that are runiform, such as Old Turkic and Old Hungarian, but these bear only a superficial resemblance to Germanic runes, and are not technically runes on their own as they belong to a different writing system, culture, and geographic area.

Pentagrams are five-pointed stars.  That’s it.  Nothing more than that.  You can only really draw a pentagram one way, regardless of orientation.

Hexagrams are six-pointed stars . Again, nothing special here, but there’s a bit more complexity.  The Star of David is nothing more than a hexagram composed of two overlapping equilateral triangles, which is what’s usually meant by “hexagram”.  The unicursal hexagram is another type, though it’s not original to Crowley by any means; the mathematician Blaise Pascal depicts it in one of his works from 1639.  The “elemental hexagrams” shown in the Key of Solomon (book I, chapter 3) are not, strictly speaking, hexagrams (with the exception of one); they are configurations of two triangles each that do not, necessary, combine to form a proper hexagon.

Pentacles are not stars.  They are not necessarily pentagrams, nor are they necessarily hexagrams.  Pentacles are more of a system of symbols that work together in unison for a particular goal; they are something usually, but not always, more elaborate than a sigil and are not necessarily combined in an algorithmic way.  Consider the pentacles from the Key of Solomon (book I, chapter 18), or the Elemental Weapon of the Earth as used in the Golden Dawn, or the protective lamen with the pentagram and extra symbols used in the Lemegeton Goetia, or that used in the Heptameron of Pietro d’Abano.  Pentacles are, essentially, the physical version of a graphic design composed of one or more symbols, often including letters and names, and arranged in a method more akin to sacred geometry than algorithmic combining or tracing.  Pentacles are tangible objects, things you can hold and touch and wear.  All pentacles are talismans, although not all talismans are pentacles.  For instance, a talisman engraved in a circular stone may have the design of a fish surrounded by Hebrew words can be considered a pentacle, but a talisman of a stone fish with words engraved on it is not a pentacle.  Pentacles are generally round, flat objects such as a circular piece of paper or a metal disc that have a design engraved, painted, drawn, or otherwise inscribed upon it as a graphic design of a system of symbols.  Pentacles are not oddly-shaped things like carved statues or rings or wands, despite its talismanic properties or designs on them.  Although the words “pentacle” and “pentagram” are related and were originally used interchangeably, the word “pentacle” started to be used for any magical talisman in the form of a pentagram or hexagram starting in medieval French.  An alternate etymology combines this with an older French word for pendant, pentacol or pendacol, or something worn around the neck.  Indeed, most pentacles are typically worn around the neck as lamens, which is probably the most correct use of this word in my opinion, but can easily be expanded to other (typically circular and flat) objects with a system of magical symbols inscribed upon it.

Tetragrammaton (more properly the Tetragrammaton) is another word for the four-letter name of God, Yod-Heh-Vav-Heh or Yahweh or Jehovah or whatnot.  The word is Greek and literally means “the thing of four letters”.  It is a title to refer to the sacred name of God, akin to the Hebrew haShem “the Name”, but is often used in Hermetic and Solomonic work as itself as a sacred name of God.  However, this is nothing more than a word composed of individual letters; the word “Tetragrammaton” does not refer to any pentacle or other occult design.

Apologia

Being a WordPress user, I’m fond of the sometimes silly and sweet things it does for me like any overdesigned fun information system should.  Today, it told me that this is my four-year anniversary of joining WordPress.  Before that, I was using Blogger, and was envious of some of the bloggers who had fancier features than I did.  About that time, too, I was still getting my bearings in the magical world and was only just starting to practice conjuration.

What a wild ride it’s been in just a measly four years.  I went from talking about my mistakes in making natron to giving talks on theory at conferences, from showing off my first-ever woodburning projects to making them commercially, from reading about geomancy to teaching it to others.  It really has been a wild ride, and I’d like to thank you, especially, for sticking with me through all these times, no matter when you stepped in to pay attention to lil’ ol’ me.

To those who have stuck around longer than a few months, you’ll note that I haven’t been posting as much lately as I’m known to do usually.  I don’t apologize for that; after all, this is my blog, and I post when I want, what I want, and how I want.  That’s a good bit of advice for those who have blogs of their own or who want to start one; you’re beholden to nobody by blogging alone, and it is your platform, after all, so use it however and whenever you feel like you should.

The thing is, things have been slow lately.  My writing is tied to my activities, my Word to my Work as it were, and since I’m not doing much Work, I don’t have many Words.

My life is good.  There are always things to improve upon, and those are getting knocked out in slow but steady order.  I’m working towards my goals for this year day by day, but some days, just not a lot is happening.  I’m definitely on a plateau, but it’s not a bad one, and that’s okay; taking it slow is something I’m fond of, and things are going well.  The gods and spirits treat me well, and I try to uphold my bargains and offerings and honor to them; I have few pressing problems to worry about, and can spend my time in leisure and work without stress or concern.  I am blessed with good health, good friends, and good money, and I can’t complain for want of that.  I could always use more, of course, but that’s a matter for my own work.

But what work would that be, though?  I’m not afraid to admit that I’ve hit a slow spot, just as I’m not afraid to defiantly not post for longer than a few days at a time, but surely there’s work to be done, and there certainly is.  I’m a far cry from a master in any way of any art, despite how far I’ve come; after all, to someone still at home, a mile is a far ways to walk, but there’s a world of difference between walking across town and walking across the world.

Basically, I’ve been slow lately to the point of laziness.  For that, the self-made cause to the symptom of having little to write about, I apologize.  So let me get back on the ball, get back to working, get back to writing, and get back to the world I’m meant to create.  After all, that shit won’t do itself.

Search Term Shoot Back, May 2014

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 May 2014.

“why is yesod important in ring of solomon” — As far as I know, it’s not.  The Ring of Solomon, given in the Lemegeton, has the names “Tetragrammaton”, “Tzabaoth”, and “Michael” written on it; the one given to John Dee is known as the “PELE Ring”, having that word inscribed on it (perhaps a reversed romanized “Aleph”?) with a circle with a V and L sticking through it.  None of this is particularly associated with Yesod, the sephiroth associated with the sphere of the Moon, whose commonly-associated godname is Shaddai El Chai and whose angel presiding over it is Gabriel.

“big cock anal” — Yes, please.

“can orgonite be used for penis growth ?” — First, orgonite can’t really be used for anything that, say, a rock, a crystal, or a piece of wood can’t, and honestly anything else looks prettier than orgonite.  Second, the penis is pretty much a fixed size once you hit puberty; with the exception of prolonged penis pumping or jelqing (either of which can be dangerous if you don’t do it right, including literally exploding the penis), you really won’t be changing the size much.  Third, no.  No, you cannot use orgonite for penis growth.  You must be extraordinarily desperate to be thinking of that.

“black pepper in rituals” — It’s a pretty useful ingredient, actually.  Anything that has a sharp or stinging smell or taste to it tends to be Martial, while anything dark black tends to be Saturnine; black pepper, being both, is a good example of an herb that combines both of these forces, but pepper generally tends to be a Martial ingredient.  It’s good for banishing things, and a standby banishing incense of mine combines black pepper, red pepper, myrrh, clove, and star anise.  It’s also good for offensive magic, especially if you’re trying to get someone to get the fuck out of your life or cause them slow-burning harm.  Be careful when burning it, however, and don’t inhale it directly or get the smoke in your eyes.

“since greek god hermes had a big dick do virgo guy born on august 23 have big dicks as well” — …again?  Why is this a thing people are searching for?  (I may as well ask why there exists Rule #34 on the Internet.)  First, August 23 is really on the cusp between Leo and Virgo, and depending on the year and exact time of birth, someone could be clearly on one side or the other, or could be really right on the fence between the two.  In my experience, cusp people who have the physical attributes of one sign have the personality characteristics of the other.  Second, the bigger (…erm) thing is that one’s rising sign really influences one’s physical form, which I would assume continue down to the girth and length of one’s cock; it’s not just the Sun sign that matters.  Third, it’s really in very few depictions of Hermes that he’s presented with a huge dick; the hermai statues weren’t always Hermes but acted as generic intermediary messengers between humans and gods in ritual depictions, and it’s really only that huge ithyphallic Roman drawing of Mercury that we see a Pan-like figure with a caduceus.  I mean, sure, the gods can present themselves (heh) in any way they chose, including the size of particular attributions of theirs, but I genuinely don’t think a huge cock is something attributable to Hermes in the same way the caduceus or winged sandals are.  That said, he definitely has nothing to worry about, either.

“likeness between virgo males and greek god hermes” — If search term results are any indication, apparently a huge cock is one of them?  This question is kinda weird to me, since it’s like asking the likeness between a Jew and YHVH, or a citizen of the United States and George Washington.  Virgoan and Geminese people are both born under the Zodiac signs ruled by Mercury, but that’s hardly much to talk about.  Again, the rising sign, Moon sign, signs of the Parts of Fortune and Spirit, and the planet of the almuten are all hugely important factors that can change from Virgo to Virgo, Gemini to Gemini, and so forth.  In many regards, if a particular Virgo male has a huge cock, it’s probably coincidental and attributable to many other factors besides their Sun sign.

“can you pray to summon satan” — Totally, yes!  Just make sure whom you’re praying to and why you’re praying for it line up right.  Don’t pray to the Judeo-Christian God to summon Satan for world domination, and don’t pray to Satan himself to imprison himself for the rest of eternity.  You might make more enemies than friends that way.

“religious amulet sash that you wear across the shoulder and end at the hip in yoruba” — I’m not an expert on ATR practices, but Santería (or Lukumi, which has its origins in the Yoruba culture) doesn’t wear these.  They wear elekes or collares, beaded necklaces and bracelets, the colors and patterns of which reflect different orisha (Santerían deities).  The sashes are from a nearby culture from the Congo, whose religion is known as Palo (viz. Palo Mayombe, Palo Kimbisa, Palo Briyumba, etc.).  They don’t wear the beaded necklaces or bracelets (except maybe as a personal affectation), but instead wear the bandera, a sash that goes over the shoulder and down to the other hip, the beaded patterns of which represent the different nkisi (Palo deities), along with chains, cowrie shells, and other charms to reflect ancestry, ancestors, and the like.

“can i use orgonite in my crystal grid” — You can, but why?  Crystals tend to be cheaper and more easily accessible and tend to have a purer energy feel to them.  Besides, crystals are already present in orgonite, which tends to be a mishmash of metal shavings, glitter, sticks, and glue, so why bother?  Just use crystals and leave the orgonite crap alone.

“keys of solomon used in a ritual death” — Very little in the Key of Solomon has to do with ritual deaths or killing, much less those of humans.  However, animal sacrifice is a thing, and the use of blood as ingredients in ink or pigments is common in several of the rituals, as well as in making offerings to the demons in the Lemegeton Goetia.  If you do this, first make the white-handled knife (which itself requires the blood of a goose) to consecrate it, then use that as the sacrificial blade for further sacrifices.  Be careful, and also study how Jewish kosher slaughter works and try to use that method to ensure a quick and as-close-to-painless-as-possible death.  If you cut yourself, halt all working and make sure you don’t get any of your own blood mixed up in the offerings or ink, and GTFO the ritual area.  If you’re at all squeamish about using sacrifices of animals or blood, just look elsewhere or work on making plant-based substitutes for blood.

“hermetic wand pricing” — Depends on whom you ask.  I can make wands for you as a custom commission, depending on complexity and style, though for wands used in the Golden Dawn, you’d be better off looking elsewhere or studying the craft and making one for yourself.

“are there any of the penticles of the moon out of the greater key of solomon that have to do with arc angel azreal” — Sorta?  Azrael, sometimes known as Azriel, is commonly known as the Angel of Death, though his name literally means “One whom God Helps”.  He’s known in Islamic traditions, though never by this name in the Qur’an, instead being referred to as the angel of death.  The Zohar of Jewish Kabbalah has this angel receive the prayers of the faithful in Heaven and leads the heavenly hosts, and some esoteric forms of Christianity associate this angel with Sealtiel or Selaphiel, the angel of prayer.  All told, though, he’s most known in his function of giving death to mankind.  Though I didn’t think this angel appeared in the Key of Solomon, there is actually a pentacle of the Moon that references a very similar name to this: the Fifth Pentacle of the Moon, which “serveth to have answers in sleep”, and “serveth unto destruction and loss, as well as unto the destruction of enemies”,  as well as “against all phantoms of the night, and to summon the souls of the departed from Hades”.  This pentacle has the name “Azarel” written on it, which could just as easily be romanized from Hebrew as “Azrael”, so maybe this is the pentacle you’re looking for.

“i want to write my name in angelic script” — First learn to write your name in Hebrew, or find a Hebrew version of your name; then simply write the same letters in angelic script, which is basically a different font of Hebrew.

“letter v in isopsephy” — There isn’t one.  Isopsephy is Greek gematria, and there is no letter V in Greek.  The modern pronunciation of Beta or Upsilon can sometimes sound like the English V, but there is no such letter.  Likewise, in Hebrew gematria, there is no letter V either, though Bet or Waw can sometimes sound like it, too.  If you’re using isopsephy based on purely phonetic principles, you could pick either of those letters from those scripts, but the thing is that you’d be applying phonetic principles to a text-based system, and the disconnect is large enough to give me pause for concern.  And no, I haven’t found an English/Latin isopsephy/gematria worth discussing yet.

“how to write a curse tablet in latin”  — Much the same way as you’d write a curse tablet in any other language.  The language doesn’t really factor into the magic unless you’re working with specifically Latin-speaking spirits, and depending where you are, those might be few and far between.  Write in the language most comfortable to you; the spirits will understand.  That said, if you happen to know Classical Latin or Greek comfortably well, by all means write in those languages.

“are summoming triangles evil?” — As much as pens and paper are.  The summoning triangle is a tool used in rituals, which I suppose can only be declared “good” or “evil” based on their intent and result.

And, as you may have noticed, dear readers, I’m back!  I’m all situated in the new house, all the spirits and altars are set up, and a few days’ worth of housewarming parties are complete.  I’m getting settled back into a routine of commuting, ritual, and martial arts practice, so everything’s going well.  I’m now open for craft commissions again, though I now have a minor backlog of things to do from people who happened to order something over the past month.  How’ve you been this past May?

Search Term Shoot Back, January 2014

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 January 2014.

“honoring hermes on fourth day of the month” — One tidbit about Hermes is that he was born in the tenth month of the lunar year (starting with the first new moon after the summer solstice, so sometime in April) on the fourth day of the lunar month (four-ish days after the New Moon).  The religious practices of Attic Greece, where Athens was and thus where most of our knowledge about ancient and classical Greece is focused, celebrated a bevy of gods on their “monthly birthdays”, as evidenced by what we know of their calendar (which forms the basis of my lunisolar grammatomantic calendar).  Thus, a monthly public ritual was performed for Hermes on the fourth of every lunar month in ancient Athens, which is the day I use as well for my monthly Hermaia ritual.  For example, yesterday was the new moon, so today is the first day of the lunar month; the fourth day would then be this coming Monday, February 3, when I celebrate the next monthly Hermaia.

“letter a in shorthand”, “short hand alphabet”, “shorthand in english alphbet”, etc. — I get a lot of talks about shorthand, and my posts on the personal shorthand I’ve devised as a type of private cursive are among the most popular posts on this blog.  That said, I think it’s important to realize that shorthand is just cursive writing taken to its logical extreme.  Normal handwriting, or “print”, is meant to be formal and clear; cursive (from Latin currere, “to run”) is meant for faster, more fluid writing.  Shorthand is handwriting sped up to keep up with speech as it happens; because it can be difficult to maintain a congruence between spoken sounds and sometimes convoluted rules of spelling, most stenographic systems use phonetic methods of writing as opposed to normal ways of spelling.  A few such systems used in the Anglophone world are Pittman and Gregg, which can be found on this page at Omniglot.  My style of shorthand differs in that it’s meant to preserve the orthographic spelling of English while being fast to write; in that sense, it’s much more a cursive than a shorthand, which is often more a style of abbreviated symbolic writing than proper orthographic writing.

“orgone pot leaf” — I…uh?  I know doing a lot of drugs can lead you into some weird places, but…what?  I mean, I suppose you could use cannabis leaves to make an orgone accumulator, being an organic substance that attracts orgone, but why waste good weed?

“what periodof the day does the ruling archangel of the planet start?” — I don’t your English understand quite so.  Angels can be said to rule over particular hours of the day based on the planetary hours, and Trithemius gives a list of them in his ritual.  As always, planetary hours are based on your local latitude and longitude, since it relies on sunrise and sunset times, and may not be calculable at extreme latitudes due to the extreme brevity or complete lack of solar daytime and nighttime.

“what does each geomantic figure mean?” — You may be interested in checking out my series of posts on geomancy, De Geomanteia, where I go over what each geomantic figure means in a Western geomantic-divinatory framework.

“the magical value of mem in the hebrew alphabet” — Ah, the occult study of letters!  Normally I work with Greek, but knowledge of Hebrew letters and their occult significations is also highly regarded in modern Hermetic magic, especially given the influence of the Golden Dawn.  Mem is the 13th letter of the Hebrew script, with a phonetic value of /m/ and two written forms mem and mem sofit; the former is given the gematria value of 40 and the latter the value of 600, though 40 is the more important value to know.  Cornelius Agrippa gives it the magical correspondence of the Zodiac sign Virgo, though the Golden Dawn (based on other qabbalistic works) give it the association of the element Water.  Going by the Kircher Tree of Life used by the Golden Dawn and Thelema, Mem is associated with the Tarot card trump XII, the Hanged Man, as well as path 23, between Geburah and Hod on the Pillar of Severity.  Its form is said to come from the Egyptian hieroglyph for water, and its name from the Phoenician word for the same, and is associated with the Greek letter mu and Latin/Cyrillic letters em.

“can a pentacle really charge an object” — Er…it depends, really.  To “charge” something implies the use of what what’s known as the “energy model” of magic, where magic works due to some ethereal, nonphysical energy that can be directed around to achieve occult ends.  If we “charge” something, we consider it to be filled with an energy, much as we charge batteries.  To that end, I suppose you could say that some pentacles, when properly made, become a source of a particular energy or are themselves charged with an energy, and can then (if designed in a certain way) give that charge to other objects.  Not all pentacles are designed to do this, though; some pentacles are used to attract love, which isn’t charging any kind of object.  Further, this only makes sense if you use the energy model of magic, which is a pretty modern framework; the more traditional framework is the “spirit model”, where magic works due to the action of and interaction with spirits.  In this model, a pentacle might be a place of habitation for a spirit or receive its blessing to attain a certain end, and using the pentacle essentially sends the spirit out to change something out in the cosmos.  It’s not so much a matter of “charging” as it is “spirit-action”, so it depends on your worldview and which model you think works best at a given moment.  Generally speaking, though, and to prevent any more use of semantic sophistry, yes, a pentacle can charge an object given that that’s what the pentacle was designed to do.

“can labradorite be used for grounding” — I wouldn’t suggest it.  My thoughts on labradorite associate it most with the sphere of the fixed stars, along with the Sun, Moon, and Mercury.  It’s a very stellar, astral type of stone, and I use it for work with Iophiel as well as with pure Light.  Grounding suggests bringing things in the body outward and literally grounding it out, like an electrical charge, so it helps to calm and make the body more mundane, more earthy, more relaxed, and less charged.  Labradorite, on the other hand, I’ve found works for subtle charging generally or strong empowerment with stellar or lucid force, so it would not be good for grounding.

“geomantic wizard” — At your service.

“the hexagram of ifa” — As a prefatory disclaimer, I know little about ifá besides what I’ve learned from Western geomancy and its history.  Ifá is the great geomantic tradition of the Yoruban people based in Nigeria, often seen in the West nowadays closely allied with Santeria communities.  Ifá uses the same sixteen figures as Western geomancy, though with different names and meanings; however, unlike Western geomancy that uses four Mothers to generate 65536 charts, ifá diviners (often called “babalawo” or “father of secrets”), only use two figures to generate 256 readings.  That said, each of the 256 readings has about a Bible’s worth of knowledge, stories, prohibitions, rules, situations, and the like that can be ascribed to it, all of which for all the combinations must be memorized by heart.  It’s an intense system, and one that has my highest respect.  That said, I know of no part of ifá that uses any sort of hexagram; the figures themselves have four rows of one or two marks each, and the figures are not arranged in any form of hexagram or six-figure arrangement.  You may be getting ifá confused with the Chinese I Ching, which does have hexagrams instead of tetragrams.

“concave golden dawn pentacle” — My Golden Dawn-style pentacle is just a flat wooden disc I got at a Michaels that I woodburned, colored, and customized to my ends.  Now, I’m no expert on Golden Dawn regalia or paraphernalia, so I’m unsure about the precise needs or designs of these things.  That said, if I recall correctly from my days sneaking into my older brother’s neopagan stuff long ago, Donald Michael Kraig had offered this design idea in his Modern Magick.  His idea was that the pentacle, the Elemental Weapon of Earth, was used to both collect the forces of Earth as well as act as a shield for protection.  If we use rays of light as a metaphor, if we use a flat mirror, we reflect the light away from the source; if we use a convex mirror (one that bulges outward), only a small portion gets reflected at the source; if we use a concave mirror (one that sinks inward), nearly all the light gets reflected back at the source.  Thus, if we use a concave pentacle, anything unwanted sent towards us gets reflected back at the source; plus, it acts to “collect” the energy of Earth with its bowl-like shape, much as the chalice “collects” the energy of Water.

“is ritual and invocation one and the same?” — No; an invocation is a type of ritual, but there are many types of ritual.  There are many types of ritual, some of which I’ve classified before in my own admittedly-arbitrary system.  Sometimes you may want to get rid of something (banishing or exorcism), which is the opposite of bringing something in or up (invocation or evocation), though either type of ritual may involve the other (clearing out a space for something to be brought in, or invoking a higher power to drive something away forcefully).

“is orgone bunk?” — God, how I wish it were, yet I know from my experiments with orgone that it’s actually useful magical tech.  It just seems like such BS because of its modern pseudoscientific quackery language, but it’s actually pretty good stuff when applied and understood from a less forcedly-modern scientific manner.  It’s like how people often used to phrase theories and explanations of magic based on electricity (Raphaelite 1800s occultism) or magnetism (Franz Bardon) or quantum physics (modern New Age swill); the theories offered simply don’t line up with what’s physically happening, and betray a deep misunderstanding of the actual physics involved with electricity, magnetism, quantum physics, etc.  However, when it’s removed from this sort of stuff, orgone fits right in with an energy-based model of magic, not unlike the use of ki/qi in Eastern systems of energy manipulation.  So, no, orgone is not bunk, though it certainly can be seen that way when viewed from the way Wilhelm Reich wanted it to be viewed.

“digital phylactery” — This one puzzled me a bit; I have information about a phylactery of mine I made before, but I don’t quite know what a digital phylactery is.  Then I realized that I use several of them, based on modern advances with Buddhist prayer wheels.  A prayer wheel is a device used in prayer or meditation that rotates; the rotating object is a chamber that contains a written prayer, like a mantra or holy image, that when spun generates the same effect as having said that mantra or seen that holy image.  Usually, the paper inside contains many hundreds or thousands of repetitions of that mantra or prayer, so one spin of the prayer wheel would be equivalent to saying that mantra as many times as it was written.  Consider that we use computers with hard disks, pieces of cylindrical or circular hardware that store data written on it and that spin at speeds of as much as or exceeding 15000 RPM.  Data written on hard disks is the same as any other data just using a different writing system, theoretically, so having a mantra or prayer in a text file spinning on a hard disk can be used immensely well.  Thus, you might consider saving a text file with a prayer, mantra, bitmap image of a holy image or shrine, on any computer you work with or own that has a hard drive (solid-state drives are another matter).  For instance, I have prayers to XaTuring (yes, I still occasionally do a minor thing or two with that patron god of the Internet) saved in my home directory as invisible files on the UNIX servers I use at work, as well as on my personal Linux machines.  You might set up your own server that contains nothing but a RAID array of prayer text files spinning up and down at regular intervals, which could easily suffice as a high-grade digital phylactery.

“how to conjure demon wordpress” — I’m unsure whether this is asking about how to conjure the demon known as WordPress (one unknown to me) or how to conjure a demon by means of WordPress, and since I know nothing of the demon called WordPress (and I’m pretty fond of the platform), I assume it must be the latter.  I mean, there is the one time I made a post in thanks to and in homage of the elemental demon Paimon, but that’s not really a conjuration.  You might have the conjuration text along with an image of the demon’s seal stored on a hard drive to use the “digital phylactery” idea from above, and draw a Solomonic triangle or Table of Practice on the hard disk or put the entire computer within one, or you might use a consecrated computer where you write WordPress blog posts within conjurations of a demon as a running liber spirituum.  I dunno, really.

“japanese alphabet with english letters” — This is one thing I really don’t get; so many people have come to my blog looking for Japanese writing translated into English, when I’ve mentioned Japanese four times on my blog to date, and none were about transliterating Japanese into English.  First, Japanese does not use an alphabet; an alphabet is a system of writing that uses letters to indicate either consonants or vowels.  Japanese uses several writing systems, among them kanji (Chinese characters that are combinations of semantic, phonetic, and pictoral images drawn in a codified way) and the syllabaries hiragana and katakana.  A syllabary is a writing system that use letters to indicate syllables, often consonant-vowel combinations.  Thus, while English uses the two letters “k” and “i” to write the syllable “ki” (as in “key”), Japanese might use キ (in katakana), き (in hiragana), and any number of kanji for the syllable depending on the context and meaning of the character; some might be 幾 (meaning “some” or “how many”), 氣 (meaning “energy” or “atmosphere”), 木 (meaning “tree”), 箕 (referring to the “winnowing basket” constellation in Chinese astrology), or any other number of kanji, all of which we would transliterate as “ki”.  So it’s not as easy as it sounds; not everything is an alphabet!

“using pewter in orgonite” — Pewter is an inorganic material, not having organic sources, so in orgonic terms it’d be used in orgone systems to repel orgone.  You could also use lead, mercury, arsenic, or cyanide (provided it comes from an inorganic source!) equally well, especially so if you like wasting your life on orgonite (which, unlike orgone, is bunk as far as I can reckon.  Pewter is a blend of metals, any generic cheap greyish alloy, so because of its mixed material it’s assigned to the planet Mercury, if that makes any difference in the waste of materials that is orgonite.

New Translation on Magical Medieval Runes, and an Elemental Cipher

Recently, I got the translating bug again, and managed to get a few texts translated from medieval Latin to English, and since these texts haven’t been translated elsewhere, why not share my productions with the world and help out expanding the knowledge we mighty magi possess?  One such text, taken from the book “Hermes Trismegistus, Astrologia et divinatoria” (Corpus Christianorum, Continuatio Medievalis 144C, Brepols: Turnhout, 2001), is called the Liber Runarum, or “Book of Runes”, a 15th century text found in a few manuscripts describing a method of using runes (yes, actual Nordic runes!) in tandem with Hermetic astrological and angelic magic.  Unlike the runic correspondences offered by, say, Crowley in Liber 777 or Skinner in his “Complete Magician’s Tables”, this offers a simple method of ascribing the runes to the stars, linking them to the rest of the body of Hermetic knowledge.  You can find the whole translation posted here, runes and all, but I wanted to talk about a specific method given in the Liber Runarum to write magical texts for talismans, charms, and the like.

So, the text starts off with listing twelve signs based on the signs of the Zodiac.  These twelve signs, starting with Salmadis and ending with Rynybel, appear to be of equal size and area, just as the signs of the Zodiac are themselves.  However, they start off a little skewed from the Zodiac proper, with the start of Salmadis beginning at the “end” of Aries, or the start of the third decan (20° into Aries).  Since these signs are called “extracted” or “abstracted” in the text, I’ll call them “extracted signs” here.  To list the Zodiac signs beside their corresponding extracted signs:

Zodiac Sign Extracted Sign
Aries First Decan Rynybel
Second Decan
Third Decan Salmadis
Taurus First Decan
Second Decan
Third Decan Lathlim
Gemini First Decan
Second Decan
Third Decan Celecht
Cancer First Decan
Second Decan
Third Decan Rohob
Leo First Decan
Second Decan
Third Decan Ayleyl
Virgo First Decan
Second Decan
Third Decan Alyobe
Libra First Decan
Second Decan
Third Decan Baltarie
Scorpio First Decan
Second Decan
Third Decan Affoguil
Sagittarius First Decan
Second Decan
Third Decan Hanapel
Capricorn First Decan
Second Decan
Third Decan Balyoel
Aquarius First Decan
Second Decan
Third Decan Cariophel
Pisces First Decan
Second Decan
Third Decan Rynybel

Each of the extracted signs is associated with two “runes”, or letters of the medieval runic alphabet still in use in the 15th century in parts of Europe and which have a more-or-less one-to-one correspondence with the Latin script in use at the time, which is the Latin alphabet we’re used to minus the letters J (a variant of I),  and U and W (variants of V) .  Each of the extracted signs is associated with two letters, with the exception of Rynybel, which only has one letter.  These letters are given to the extracted signs in the order of the standard Latin alphabet; thus, Salmadis is given A and B, Lathlym is given C and D, and so forth through Rynybel, which is given only Z.  Interestingly, each of the letters is also given an elemental nature from the four classical elements: fire, earth, air, and water.  However, these letters are given elements based on the Zodiacal sign, not the extracted sign, that they most closely are associated with.  So, for example, the extracted sign Salmadis starts off in Aries, a fire sign, and ends in Taurus, an earth sign; A “is taken from the first part” of Salmadis, and B “from the second”.  So, A, being closer to Aries, is given to the element of fire and B, being closer to Taurus, is given to earth.  This pattern follows all the way through, with Z being given to water due to its placement with Pisces.

Zodiac Sign Zodiac Element Extracted Sign Extracted Rune Runic Element
Aries Fire Rynybel
Salmadis A Fire
Taurus Earth B Earth
Lathlim C Earth
Gemini Air D Air
Celecht E Air
Cancer Water F Water
Rohob G Water
Leo Fire H Fire
Ayleyl I Fire
Virgo Earth K Earth
Alyobe L Earth
Libra Air M Air
Affoguil N Air
Scorpio Water O Water
Baltarie P Water
Sagittarius Fire Q Fire
Hanapel R Fire
Capricorn Earth S Earth
Balyoel T Earth
Aquarius Air V Air
Cariophel X Air
Pisces Water Y Water
Rynybel Z Water

And yes, although I’m using the Latin alphabet, the texts use a version of medieval runes.  Imagine that you’re using the runes, and you’ll be set.  Below are one such version of the runes as given in the Liber Runarum, coupled with their standard medieval runic counterparts and their Latin transcriptions.  For the sake of this post, I’ll just refer to the runes by their Latin letter equivalents.

Runes of the Liber Runarum

So, why does this matter?  For inscribing magical talismans and image magic, of course, as was the fad in medieval and Renaissance Europe.  The Liber Runarum is, like many other texts at the time, a book of angelic magic, and the text gives a list of angels, their associated planets, things they govern or rule, and the like.  All this, plus a specific method for writing the names of angels or other things on talismans for magical purposes, by associated the elements with the letters so that inscribed words may be properly aligned to the forces of the cosmos.

However, the method for writing words on magic items according to the Liber Runarum is…convoluted and obscure.  I had to bust out Google Translate to understand the introduction to the text written in Italian to get a better grasp of the method, and it’s still pretty hard to explain.  Basically, the text proposes a kind of magical cipher to obscure or occlude the written word itself by means of the elements themselves.  The text says this on the manner of working:

Now it is to be said about the changing of the figures abstracted from the stars according to the different parts of the signs, in the way that a figure entering under is put in the place of an opposing figure, and in this manner a change of the figures is made, which is nothing other than the removing of an opposing figure and a placing forth of another figure suitably entering under. So as to understand this change, moreover, the difference of the abstracted figures is to be noted by some standing alone, some obstructing, some entering under. Figures standing by themselves are those which do not need change but are suitably placed in a sculpture according to the need of a good combination.  Opposing figures are those which cannot be placed in the sculpture due to the mixing of the arrangement of figures.  Figures entering under are those which are well-put in the place of opposition.  It is also to be noted that the figures standing by themselves make opposing figures and vice versa, and similarly figures entering under make those standing by themsleves and will oppose.  However, of the figures standing by themselves it is to be known that they are unchanging and always placed in the sculpture without change and make the sculpture to ascend into the circle or the parts of the signs by which it had fallen, which are the figures that from the upper parts of the circle, or rather the Zodiac, [that] are taken with respect to the figures which are those placed in the sculpture.

Believe me, it’s not because I’m a shitty translator of Latin that it’s obscure (though I do credit myself a bit with that).  Even the curator of the text himself called the method hard to understand, but given a few examples presented in the texts themselves, the method does become apparent.  The method of writing in this manner relies on understanding the flow of the elements according to the Zodiac: fire, earth, air, water (just like Aries, Taurus, Gemini, Cancer, and so forth).  The “starting element” of the cycle depends on the first letter found in the word; the other letters must either fit naturally with this order or be changed to another letter of the alphabet to agree with it.  Thus, the meanings of the terms in the passage above become a little clearer:

  • Figure standing by itself: a letter whose elemental nature agrees with the elemental position of the word.
  • Figure opposing: a letter whose elemental nature is different from the elemental position of the word.
  • Figures entering under: a letter replacing an opposing letter to supply the needed element for that elemental position.

Of course, the method still isn’t clear as to which of suitable elemental letters to pick to replace a letter.  There are five or six letters per element, and the examples given in the original manuscripts do seem to follow some sort of pattern.  After looking at the examples myself and trying to figure out which is which (no easy task), the method of writing a cipher using this elemental system can be described (as best as I can understand it) as follows:

  1. Write out the full word.
  2. Inspect the element associated with the first letter of the word.  This letter begins the cycle of elements for the rest of the word.
  3. Inspect the successive letters of the word, noting the elements of the letters and the prescribed element for that position in the word.
  4. If a given letter has the same element as the position itself, leave it be.
  5. If a given letter has a different element as the position itself, change this letter to be replaced to the next letter in the alphabetic cycle with the needed element, the letter itself being taken from the extracted sign closest to the zodiac sign with a triplicity of the same element as the letter to be replaced.

Complex?  Of course it is, it’s from the 15th century.  Let’s walk through a few examples.  Consider a name from the same text as this cipher is pulled from, Acelaceyl:

  • The first letter of this word is A, the element of which is Fire.  Since the word is nine letters long and the first letter of the word is associated with Fire, the cycle of elements that the letters must obey will be Fire-Earth-Air-Water-Fire-Earth-Air-Water-Fire.  The letters themselves in the word are A (fire), C (earth), E (air), L (earth), A (fire), C (earth), E (air), Y (water), L (earth).  Most of the letters in the word follow this pattern, except the first L and the last L, which have different element than the order prescribes; the first L is earthy when a water letter is needed, and the last L is earthy when a fire letter is needed; both of these letters must be replaced to another with a proper elemental nature.
  • The first L needs to be replaced by a water letter; the next water letters in the alphabet after L are O and P.  O is taken from the second part of Affoquil, which starts in the third decan of Libra, and P is taken from the first part of Baltharie, which starts in the third decan of Scorpio.  L itself is earthy, so whichever of the signs Affoquil (holding O) and Baltharie (holding P) is closest to an earth sign will be selected.  Affoquil is closer to Virgo than Baltharie is to Capricorn, so Affoquil is chosen, replacing the first L with O.
  • The second L needs to be replaced by a fire letter; the next fire letters are Q and R.  Q is taken from the second part of Baltharie and R from the first part of Hanapel.  Whichever of these signs is closest to an earth sign will be chosen.  Hanapel is closer to earthy Capricorn than Baltharie is to Virgo (indeed, Baltharie overlaps into Capricorn!), so Hanapel is chosen, replacing the second L with R.
  • By replacing these letters in this way, we get the resulting cipher ACEOACEYR.

Another example: let’s look at the word IAO SABAOTH, the Latinate rendition of a fairly popular godname.  Here, we’ll encipher a whole phrase based on the first letter of the phrase:

  • The first letter is I, which is Fire.  The phrase IAO SABAOTH has ten letters, so the cycle must be Fire-Earth-Air-Water-Fire-Earth-Air-Water-Fire-Earth.  The letters themselves are I (fire), A (fire), O (water), S (earth), A (fire), B (earth), A (fire), O (water), T (earth), H (fire).  Of these, only the I of IAO and the first A, B, and O of SABAOTH fit according to this pattern; all the other letters must be changed.  In other words, to use underlined letters to signify the letters to be changed, IAO SABAOTH.
  • The A of IAO is fiery and needs to be replaced by an earth letter.  The next two earth letters are B and C, from Salmadis and Lathlym, respectively.  Salmadis is closer to a fire sign (Aries) than Lathlym is (Leo), so Salmadis’ letter B replaces A.
  • The O of IAO is watery and needs to be replaced by an air letter.  The next two earth letters are V and X, from Balyoel and Cariopel, respectively.  Cariopel is closer to a water sign (Pisces) than Celecht is (Scorpio), so Cariopel’s letter X replaces O.
  • The S of SABAOTH is earthy and needs to be replaced by a water letter.  The next two water letters are Y and Z, from Cariopel and Rynybel, respectively.  Cariopel is closer to a water sign (Pisces, overlapping it) than Rynybel is (Cancer, though it overlaps Pisces as well), so Cariopel’s letter Y replaces S.
  • The second A of SABAOTH is fiery and needs to be replaced by an air letter.  The next two air letters are D and E, from Lathlym and Celecht, respectively.  Lathlym is closer to a fire sign (Aries) than Celecht is (Leo), so Lathlym’s letter D replaces A.
  • The T of SABAOTH is earthy and needs to be replaced by a fire letter.  The next fire letter is A, from Salmadis.  Because the A from Salmadis is alone without a companion fire letter, A is chosen by default to replace T.
  • The H of SABAOTH is fiery and needs to be replaced by an earth letter.  The next two earth letters are K and L, from Ayleyl and Alyobe, respectively.  Ayleyl is closer to a fire sign (Leo) than Alyobe is (Sagittarius), so Ayleyl’s letter K replaces H.
  • By replacing these letters in this way, we get the resulting cipher IBX YABDOAK.

So, with the rule and examples understood (as surely you have, dear reader), here’s my conversion chart for any letter of the Latin runic alphabet into any element as needed.  Bold letters indicate no change needed, and also the natural element of a given letter.  To read this chart, find the letter to be enciphered in the leftmost column, then read across to find its enciphered equivalent according to the element needed.

Letter Fire Earth Air Water
A A B D G
B I B D F
C I C D F
D H L D F
E H L E F
F H K N F
G H K N G
H H K M P
I I K M P
K R K M O
L R L M O
M Q T M O
N Q T N O
O Q S X O
P Q S X P
Q Q S V Z
R R S V Z
S A S V Y
T A T V Y
V A C V Y
X A C X Y
Y A B E Y
Z A B E Z

Because of the many-to-one conversion (the A in a cipher could stand for seven letters including itself), it’d be very, very difficult to decipher a word already enciphered without a lot of ingenuity and knowing probable letter combinations in a given language.  Then again, this same mechanism of obfuscation helps obscure the meaning of the text from human eyes and human minds, just as common methods of sigilization do, and also help to align a given word with the starry forces that govern existence down here.  The obfuscation part is kinda ingenious, not gonna lie, especially for doing stellar magic generally and leaving behind magical items in public without being too blatantly skeevy or sketchy.  After all, why write “DIE IN A FIRE” and get arrested or fired when you can write “DPHKNGHKVF” instead and have nobody (but the spirits) know the better?  Bonus points if you actually use medieval runes, futhark, futhorc, or, hell, even Theban script.

Of course, the method above is what I can say on the matter.  The different versions of the Liber Runarum offer different examples, with one manuscript showing the names of the angels written four times each, each time using a different change.  I honestly don’t know why this might be, or whether some of them are just wrong or are further confused or use a different method, but the above cipher is simple and regular enough to be easily applied in magical inscriptions.  Alternatively, different letters might be used (while still fulfilling that same elemental restriction) based on their exact sign, using more zodiacal and planetary reasons for selecting a particular letter over another for a given purpose.