Greetings, all! Ever since we released our podcast and its Patreon, a staple offering I’ve been making available to our Patrons has been the monthly Astrological Almanac & Ephemeris. It’s been a true pleasure seeing everyone’s responses to it, and how creative many of our Patrons have been with their applications of the Almanac to their own practices.
Now that it’s September, I wanted to release last month’s issue to the blog, so that our beloved readers and listeners alike can get a feel for what this project actually is and entails. We’ve received many e-mails inquiring about this offering, so without further ado, here’s the August 2023 issue as it appeared on our Patreon:
This monthly e-zine is meant to accommodate those who have interest in astrology, as well as practitioners of folk magic, traditional Western and Galenic medicine, gardeners, farmers, and anyone else with a mind for the stars and the patterns of the sky on their craft. Each issue includes a number of different subjects, spanning electional astrology, articles on particular trees and herbs, monthly prognostications for particular horoscopic signs, astro-meteorology (or weather) prediction, as well as a calendar featuring daily Psalms and Saints for the particular days of the month to help you in consolidating your ritual calendars. In addition to all this, we also include an Ephemeris, giving the positions of the planets for each day of the month. Finally, we have the Voice of the Spirits, a monthly report presenting useful advice for those amongst our readers taken directly from a spirit-informed divinatory oracle on behalf of our Patrons.
Whether you want to look at the best day for a ritual purification, exorcism, what day would be best to use herbs belonging to Venus, or when the best time to administer a herbal treatment is, our monthly almanac aims to provide useful and condensed, immediately actionable advice on approaching all these topics and more. If you’d like to subscribe for access to the almanac as well as numerous other perks related to our podcast, myself and my co-authors and hosts would be honoured to have you at our Patreon. Our one (and only!) tier grants you access to our monthly magic Q&As, the ability to suggest episode topics, first dibs on new offerings at the website, and our show notes.
Thank you all so much for your continued support of our podcast, and stay tuned for new offerings and charms we’ve been hard at work on!
Hey folks, this is Salt. I wanted to make a brief post to let you know that I am open for consultations again, after a particularly busy period of time (preparing materials, translations, and research for my astrological practice and shifting towards more formal teaching, working on other writing projects, and building language skills amongst many other things that we’ll leave for another time). Most importantly, during all this studying, I was able to finalize my visa and move countries to, at long last, live with Sfinga into our very own home! We’ve been so excited, setting up shrines and a dedicated spirit room, offering to our spirits together, making incense, cooking, working out at the local gym, practicing sorcery, and getting used to our new house. These have truly been some of the most blissful, joyous, and productive days of our lives, and we’ve never been happier and healthier in our practices and social/work lives. We are especially thankful to all our spirits for their incredible manifestations, and our close friends for their unending support, love, and true companionship. A special shout out to B. Key, who flew out to visit us both just a week after I immigrated to spend time together, do an incredible amount of practical magic, and cook us some truly incredible food!
With that exciting update, we return to the topic at hand! As much as I love doing astrological work, my approach is quite laborious and takes some time, demanding a great deal of attention and focus, and thus it was necessary to take a step back temporarily from offering my services in order to attend to these other matters, my own studies, and the immigration process. I am happy to announce that I am now available for consultations once more, with new options, offerings, and pricing schemes.
Consultations now take two forms. The first is a general consultation, including various options to append different services, and gradually scaling in complexity. These general consults are not limited solely to astrology but also include various other methods, including sorcerous prescriptions and geomancy.
The second is intended to reward long term clients, and is the closest that we come towards a “general astrological reading”: the opening of a personal casebook. These casebooks essentially act as a repository of astrological readings and judgements for the patron, making it easier to refer to them. They are also beautifully illustrated with various woodcuts and images from various sources throughout. Below is an example casebook, showing what one can expect in terms of quality, length, and content:
Each one includes the observations on the “general features” of the nativity and some fundamental information and delineations mostly according to the methods of Hellenistic, Byzantine and Arabic astrologers. The second section of each case file is then made up from the various cases themselves, whether geomantic questions or horary, or more detailed examinations of the nativity (such as marriage, the year ahead for the native, etc.). The third and final section also includes a small section of prescriptions and magical remedies, usually of a fairly simple nature such as charms for protection, purification, prosperity, or un-witching, depending on the particular needs of patrons as indicated in the nativity or other forms of consultation. This third section will essentially resemble a miniature book of magic, or book of secrets in a similar vein as the writings of Pseudo-Albertus Magnus, usually with an emphasis on natural magic unless otherwise stated. This is because moving the souls of minerals, animals and plants, and the use of incantations and written charms, as done in natural magic, is somewhat more accessible than recommending conjurations of unfamiliar spirits to people who have no reason to approach them — these are all forces that surround us to begin with, after all.
As a result of these changes, my consultations are now far more accessible, lowering the price to represent the shift in gears and adjustments to my approach. I think this new approach will be appealing to many, and in particular seeks to reward long-term clients. I take pride in the amount of work I put into each one of my consultations, and my goal is to help you meet your needs to the best of my ability.
To take a look at our services, see [HERE] or click the consultation page above. It would be my honour and privilege to be your astrologer for whatever questions and needs you may have.
Paranatellonta and the formula for calculating rising and setting stars
The paranatellonta are another major feature of astrology that is occasionally utilized by classical authors, such as Firmicus Maternus, Manilus, and so on. We also find examples of these rising stars in later authors, influencing works such as the Astromagia of Alfonso and the Astrolabium Planum (or Astrological Optics as the English edition is known) of Johannus Angelus. They even find themselves appearing in the works of William Lilly and later renaissance authors, by their tables of “bright, dark and empty” degrees.
Now, the word paranatellonta (παρανατέλλοντα), literally “parallel rising” (or alternatively, συνανατέλλοντα, “synanatellonta” – rising simultaneously according to the Brill’s New Pauly) describes the rising of the fixed stars that occurs over the horizon. This is contrasted with the method of Ecliptic Projection given by Ptolemy, which sees use in various works including Anonymous 379 – in which, though he might imply use of the paranatellonta by his language, is in practice giving the ecliptic projections of the fixed stars in his work. This ecliptic projection method is also used by many astrologers today and in the classical period. It’s the most common and popular method of using the fixed stars, and itself one of much use and virtue.
Yet it is not the sole method of observing them, and, alongside the heliacal phases of the stars, the paranatellonta make up one of the three approaches to using the fixed stars in classical astrology.
Now, in ecliptic projections for the fixed stars, even if 8° Leo is rising in the Ascendant, it doesn’t mean that a fixed star whose ecliptic projection is at 8° Leo will also have its physical body also rising, because it is not directly on the Ecliptic (though some are and thus will). In other words, its body might be elsewhere, under or above the horizon. The paranatellonta however, refers to the more precise astronomical observation that we can use to determine the ascendant degree at the time a particular star’s physical body appears over the horizon. The name itself – co-arising, parallel rising, or rising alongside, however you spin it – is chosen because they rise at the same time as a particular degree of the zodiac, over the circle of the horizon. Thus they share a sympathetic relationship to the same said degree and exert their influence over it. The precise astronomical relationship here is going to be a subject in my upcoming Astrological Course, and we’ll leave those finer details for another time, though those familiar with the basics of astronomical coordinate systems will be able to understand these things just by what has already been written.
The concept of paranatellonta does indeed have a relationship to the “parans” of modern astrology, though there are also some distinctions and differences as well. Namely, as far as similarities go, the emphasis is upon the star’s physical body rising over the horizon (though we arguably also include culminating and setting stars as well) at the time of the Native’s birth.
As far as the differences, the first is that the paranatellonta emphasise the horizon. In other words, a star must be in the Ascendant or (arguably) culminating, setting and so on, to be considered relevant. It does not need to be regarding a planet to be effective or to have influence over the figure.
The second is that the paranatellonta are only effective at the time of birth itself – the exact measure of this seems to be based on the exact degree that the star co-rises with, if we consider the ‘images of the degrees’ given in Johannes Angelus & the Astromagia to give us an indication of this, although its worth thinking that Firmicus is clearly ascribing Sirius multiple degrees of influence as well. On the other hand, contemporary use of the parans considers them in relationship to the planets and horizon, and through a 24 hour period, whilst the paranatellonta emphasise the moment and degree of birth itself.
So we can see that the fundamental concept is very similar, and holds a similar basis; but there are distinctions as well.
Now, these paranatellonta also have a relationship with the decans, which makes sense considering that the decans were observed in relation to the horizon as well as their heliacal phases by the Egyptians, creating a nocturnal stellar clock – though we should distinguish the earlier Egyptian decans and the later use of decans in horoscopy.
We see them as especially important in judgements of physiognomy and the body in Astrology – which, is a far more important topic than is given credit at times. The body itself is a Nativity – a natal chart in and of itself – and the divinatory art of physiognomy as expressed in premodern Europe, much as chiromancy (or palmistry), was essentially looking at the celestial influences upon a person using the body as the medium and making divinatory statements based on their appearance. Likewise the paranatellonta are given a clear relationship to the body by Firmicus Maternus in his Mathesis – who, drawing on (I believe, as I am quoting from memory here) a lost work by Nechepso and Petosiris, gives the degrees that he calls full, and the degrees that he calls empty. These are related to the “bright, empty, dark, smoky” degrees found in later Astrological literature.
The list given by Firmicus Maternus includes Sirius as the most reliably identifiable star, and gives it to the 7th to 11th degrees of Cancer. However, the ecliptic projection of Sirius was in Gemini during the period Firmicus was writing, and the same for any sources he would have been using. On the other hand, if we look at the rising of Sirius over the horizon, during 100 BC the value we have is roughly 12 degrees of Cancer using the modern zodiac. Of course, there would naturally be offset from the zodiac used by our classical authors by some measure, but, it is still approximately close enough.
Correcting these tables (assuming they need it – as I think they do) is a difficult task; the paranatellonta vary as to which star rises, and which stars set over the horizon at any given time based on latitude. Thus any such efforts to do so would need to be able to calculate them for the given latitude as well as precession. Probably an impossible task, all in all.
But we can see here the relationship the fixed stars and paranatellonta have with the appearance. This is resembling to the decans who themselves, in astrological literature, tend to represent the corporeal form or body of a thing that they signify, as well injury to the same by disease or accidents. We find examples of this relationship in the works of Sahl Bin Bishr (again quoting from memory, please comment if a correction is needed!) who cites Al Andrazaghar on the use of the Face-Lord in judging appearance and also Julian of Laodicea, recently translated by the Horoi project. Thus we see that the co-arising stars have a strong share and influence over the body of the Native, as well as their activity and behaviour.
This brief cursory look is just a beginning, but I leave you with the formula below – so that you can calculate the time that a particular fixed star might rise or set over the horizon, as well as the formula to determine which stars will rise or set.
Notes to the Formulary
A quick note: I do not have a background in mathematics, save for entry level programming in Javascript, BASH & a small amount of C#. As such please forgive my crude formatting and the fact that I am probably breaking several mathematical conventions. Furthermore, I wish to note my sources used here. Firstly, I have drawn upon the formula given by Robson in her work on the Fixed Stars, and the formula for the Ascendant and Midheaven given by Radixpro. I have removed the conversion of LST to RAMC (or vice versa) in both cases as a result, and redacted Robson’s use of the Logarithmic Trigonometry since it is unnecessary – though those who wish to make use of them will find modernized formula for these logarithmic tables following the example as a helping hand to those who are interested in using parans and calculating them by hand.
The Formula
Sin-1 (Tan (δ) x (Tan (φ)) = AD
90N + AD = H
or
90S – AD = H
α – H = Rising RAMC
α + H = Setting RAMC
sin RAMC / cos RAMC x Cos ε = ƛMC
Tan–1 (cos RAMC / -(sin ε x tan φ + cos ε x sin RAMC)) = ƛAsc
1. Breakdown of the Formula
First we need to take the declination of the fixed star (δ), the right ascension of the fixed star (α), and the terrestrial latitude (φ).
2. Calculate the Ascensional Difference (AD) for the star, as follows:
Sin-1 (Tan (δ)) x (Tan (φ))
In the windows calculator for example, this is as follows:
Tan δ x Tan φ = Dif
Sin-1 (Dif) = AD
3. Use one of the following, depending on whether the star is southern or northern
90N + AD = H
or
90S – AD = H
4. Calculate the rising RAMC of the star as follows, using the Right Ascension (α)
α – H = Rising RAMC
5. Calculate the setting RAMC of the star as follows, using the Right Ascension (α)
α + H = Setting RAMC
6. Now we calculate the MC, before calculating the Ascendant; so that we can determine the rising time of the star. This is a simple formula, divided into a few steps, and should give you the chance to familiarize yourself with these calculations before the more complicated Ascendant. The formula is as follows: to calculate the zodiacal longitude (ƛ) of the MC, using the RAMC we calculated above, and the obliquity of the ecliptic, which we can approximate to 23.4371 for modern dates but ideally, we use a more precise amount, especially in dealing with trigonometry.
ƛMC = sin RAMC / cos RAMC x Cos ε
Simplified, it is as so:
Step 6.1:: sin RAMC = SinRam
Step 6.2: cos RAMC x Cos ε = CosRE
Step 6.3: SinRam / CosRE = Result
Step 6.4: tan-1 (Result) = ƛMC
Note that if the RAMC is under 180, it will fall between 0 Aries and 29°59’ of Virgo. If it is greater than 180, then it will be between 0° Libra and 29°59’ of Pisces. If it is not meeting these requirements, add or subtract 180 as necessary to produce the result sought.
7. Now we use the following formula to calculate the Ascendant from the RAMC. To do this we need our RAMC from earlier steps, and terrestrial latitude (φ) from step 1. Finally we need the obliquity of the ecliptic (ε). This can be found easily online or via its own relevant formula. Then we consider the following formula:
Tan–1 (cos (RAMC) / -(sin ε x tan φ + cos ε x sin RAMC)) = ƛAsc
However, we can simplify this as follows into six steps.
7.1: cos RAMC = CosRam
7.2: sin ε x tan φ = sintanEL
7.3: cos ε x sin RAMC = cossinERAM
7.4: sintanEL + cossinERAM = Negative Number1
7.5: – Negative Number1 = Negative Number2
7.6: CosRam / Negative Number2 = Result
7.7: Tan-1 Result = ƛAsc
From this we have our ascendant axial degree – and remember that 00.00 is 0 Aries; Whilst 359.99 is 29.59’ of Pisces. It must be in a sign following, or to the left; of the MC. So if the result is not appropriate, then you must apportion 180 to the ascendant longitude as necessary.
Examplum
Let us take the star of Regulus, on 7 Sep 2022; and as for our local horizon, let us say that the Native is from Winchester, Hampshire.
1. First we need to take the declination of the fixed star (δ), the right ascension of the fixed star (α), and the terrestrial latitude (φ). [I have also included the obliquity of the Ecliptic (ε) since we will need it later.]
φ: 51°05’ or 51.08 North
δ: 11°51’ or 11.85
α: 10h9m32s, or 152.25
ε: 23.4382260812
2. Calculate the Ascensional Difference (AD) for the star, as follows:
Sin-1 (Tan (δ)) x (Tan (φ))
In the windows calculator for example, this is as follows:
Tan δ x Tan φ = result
Sin-1 (result) = AD
Let us take the Ascensional difference, by observing the formula given, and it gives us:
tan(11.85) x tan(51.08) = result 0.2598493562969941021326313835425
We then use the arcsin on result to generate our AD:
sin-1 0.2598493562969941021326313835425 = AD 15.061123671264834812596990682949 (or 15°03’)
3. Use one of the following, depending on whether the star is southern or northern
90N + AD = H or 90S – AD = H
Now, since the star of Regulus is of northern declination; and we likewise are northern, we add his ascensional difference to 90, so we can make H.
4. Calculate the rising RAMC of the star as follows, using the Right Ascension (α)
α – H = Rising RAMC
Then following this, we calculate the RAMC of the star by subtracting the same from his RA, and it gives us a sum of 47.18887632873516518740300931705 in RAMC. Thus the midheaven shall have the Right-Ascension of 47 degrees and 11 minutes, when the star rises over the Ascendant. Note that we will dispense with looking for the setting time (step 5) here to keep the example simple.
6. Now we calculate the MC, before calculating the Ascendant; so that we can determine the rising time of the star. This is a simple formula, divided into a few steps, and should give you the chance to familiarize yourself with these calculations before the more complicated Ascendant. The formula is as follows, to calculate the zodiacal longitude (ƛ) of the MC, using the RAMC we calculated above, and the obliquity of the ecliptic, which we can approximate to 23.4371 for modern dates but ideally, we use a more precise amount, especially in dealing with trigonometry.
ƛMC = sin RAMC / cos RAMC x Cos ε
Simplified, it is as so.
Step 6.1:: sin RAMC = SinRam
Step 6.2: cos RAMC x Cos ε = CosRE
Step 6.3: SinRam / CosRE = Result
Step 6.4: tan-1 (Result) = ƛMC
So, using the RAMC to determine the longitude of the midheaven in the zodiac, we must proceed as follows:
The Sine of the RAMC is 0.73359794075541645499224468998881
The obliquity of the ecliptic is 23.4382260812 and when cosined and multiplied with the cosine of the RAMC, it gives us 0.62351091696510862919932339243141.
So, we divide this sum from the sine of the RAMC, giving us 1.1765598978220749303357600844386. Make an arc-tan with it and we are given 49.637609676335657842990870332858.
Converted to DMS (this means at the time of the stars rising) it will be at 49°38’ degrees of absolute longitude. IE: 19°38’ Taurus will be on the MC.
Note, that if we consider the Swiss ephemeris table of houses for the right ascension of the Midheaven, the answer is approximately the same. (Possibly give or take an insignificant deviation of a few minutes – I haven’t interpolated the table of houses).
Intermission
Now, before we move onto calculating the Ascendant (which is more useful if we would construct a table, for example) we ought to examine the figure, and determine the evidence to show that this works.
Here we have the Chart as I have designed it. We can see the Ascendant is 29’45’’ Leo. The Midheaven is at 19’38’’ of Taurus, as we observed earlier.
Now, if we look at the ‘parans’ in the Solarfire program reports, we can see that connecting to and rising over the Ascendant is Regulus, with only about a minute’s difference to our manual calculation.
In this respect then, we can see that it works effectively for the calculations. But still, if we had the wish to construct a table, for example, then it is good that we know the rising degree as well.
Back to our example!
7. Now we use the following formula to calculate the Ascendant from the RAMC. To do this we need our RAMC from prior steps, and terrestrial latitude (φ) from step 1. Finally we need the obliquity of the ecliptic (ε). This can be found easily online or via its own relevant formula. Then we consider the following formula
Tan–1 (cos (RAMC) / -(sin ε x tan φ + cos ε x sin RAMC)) = ƛAsc
However, we can simplify this as follows, into six steps.
7.1: cos RAMC = CosRam
7.2: sin ε x tan φ = sintanEL
7.3: cos ε x sin RAMC = cossinERAM
7.4: sintanEL + cossinERAM = Negative Number1
7.5: – Negative Number1 = Negative Number2
7.6: CosRam / Negative Number2 = Result
7.7: Tan-1 Result = ƛAsc
So in this example, we have our RAMC, and we make the cosine of it to be as follows which we will save for later. (Cosine of the RAMC: 0.67958374121178950478721381305492)
Now we take the sine of the Obliquity of the Ecliptic and multiply it via the tangent of the Terrestrial Longitude, and it gives us this result. 0.49259755429671712792119030118711
We then take cosine of the obliquity of the ecliptic, and multiply this via the sine of the RAMC. This gives us the following. 0.67306837551544119543796432811591
We add these two values together to produce the following:
1.165665929812158323359154629303
But we then negate it, so that it is written as such instead:
-1.165665929812158323359154629303
Now we take that Cosine of the RAMC, and divide it by the negative number:
And this we make the arctan, or tan-1 and the value that is returned will be our absolute longitude. However, in this example we must also add 180 Degrees, since the result is -30 and would place us elsewhere.
Converted to degrees this is 149 degrees and 45 minutes, 28 seconds of absolute longitude. So we thus know the Ascendant will have the 29th Degree of Leo, 45 minutes and 28 seconds, just as it is also affirmed in the figure above. And if we wished to include it in a table for the same star, we could do so.
Co-Latitude and which stars can rise or set
Note that not every star will rise and set however, depending on the latitude we look. Therefore we must look to its colatitude:
1. Determine the Co-Latitude. This is found by subtracting the latitude of a place from 90. Thus, Alexandria has the latitude of 32°10’ (or 32.17 decimal).
90° – 32°10’ = 57°50’N
2. Any star with a greater declination than the co-latitude in the same hemisphere cannot set. Any star with a greater declination than the co-latitude in the other hemisphere cannot rise. As an example, if our co-latitude for Alexandria is 57°50N, then a fixed star at 58°N cannot set; and a fixed star at 58°S cannot rise over the horizon.
A final note on Robson’s formularies
Though I don’t consider the aspects with the paranatellonta, I wanted to make a note for those who are interested in using the above formula for their own use of parans. The formula given by Robson was making use of logarithmic tables, and converting these to a calculator can be troublesome. Whilst I won’t give the full formula here, as a helping hand for the interested parties who might want to use the same, the method of deriving the logarithms is as follows. For example, if we wanted to observe the logarithmic tangent of a particular stars declination:
log(tan(δ)) + 10 = LTδ
In the Windows calculator this would be as follows (make sure you are using scientific mode):
Tan δ = δt
log δt = δtl
δtl + 10 = LTδ (logarithmic tangent of the declination)
If any readers, students, and fellow astrologers are interested in using these formulas in their publications and programs, you have my permission and encouragement to do so! All I’d ask you to give me a shout out as well, and ideally a link to either this article/our blog, or the website of our upcoming platform for hosting classes, soon to be featuring work from myself, Sfinga, and Key: mercurii-school.com. The website isn’t live yet, but expect updates very shortly on the first course: a 106 lesson tour of traditional astrology and magic by yours truly. I named my sources, and would appreciate being named in turn!
Many thanks for your time, and I hope you find this useful!
The following series of posts is intended to be a basic guide to the various cycles of the seven planets within Medieval Astrology, including both Persian-Arabic and Latin sources. In particular, throughout this we will be paying special attention to the motion of the planets, and the role this plays in their condition, which goes beyond just retrograde and direct! For this post, we’ll be observing what we call “ascending in the apogee of the eccentric” or the deferent circle.
So to begin with, we most often find the techniques relating to the apogee alongside a scattering of other techniques in medieval texts. We can find them in works such as Abū Maʿšar’s Great Introduction (Yamamoto and Burnett, 2019), Al-Qabisi’s Introduction to the science of Astrology (Dykes, 2010), Al-Biruni’s Book of instruction in the elements of the art of Astrology (Wright, 1934), and also Ibn Ezra’s work On Nativities (Sela, 2013). It is especially prominent in works of Medieval Perso-Islamic Astrology, however by the 1500’s in Europe, it seems to have considerably fallen out of favor and to have been ignored as a dignity or power of the planet.
What does ascending in the apogee mean? Essentially, it refers to the planet and its distance to the earth. The further away from the terrestrial earth a planet is, the more dignified it was considered. Conversely, a planet closer to us, becomes closer to the nature of the terrestrial, more corruptible and perishable. This technique then, aims to assess whether a planet is close to us, or distant from us, in order to judge its strength and quality. It is a laborious process, but alongside the Solar Phases and strength by Latitude(and planetary dragons, otherwise called nodes) they comprise some facets of Astrology that are often neglected today. Hence I have selected them to be the first in this series of posts.
Now, to understand this technique, we do need to know some Astronomical terms. Geocentric Astronomy, especially in this period, often draws on the Almagest of Ptolemy (usually accompanied by a lengthy commentary from its translator) and what we are engaging with here relies on the model presented by Ptolemy (Toomer, 1984). In particular we need to understand epicycles, and the deferential Circle. I am not going to present the entire theory of epicycles here, as it would distract from the main points. However, hopefully some explanation in the form of the following diagram will be sufficient.
As you can see, the circle of the deferent encircles the eccentric point in the centre. Conversely, the epicycle moves itself along the circle of the deferent. When a planet is “outside” the deferent circle (far from the earth) we call the planet direct. When a planet is “inside” the deferent circle via his epicycle, we call him retrograde; when he’s on the circle itself, we say he is in his stations. The deferent ring moves around the Ecliptic, which means each part of the deferent has its own “Zodiacal Longitude,” i.e: 0 degrees of Aries, 5 degrees of Cancer and so on, with the “Start” always beginning at the Vernal Equinox, or 0 Aries. The next part that is important for us to note is that the centre of this epicycle is called the mean longitude of a planet. This mean longitude, or the middle of the epicycle, moves across the deferent in its standard secondary motion, from east to west. Its motion is uniform, constant, unceasing and unchanging in Ptolemaic thought. It does not retrograde, there is no tangible body to be found here. It is an invisible axis point around which the planet circles, whilst the epicycle itself circles around the eccentric point. This uniformity of movement, is also the reason we use the mean longitude in considerations like the solar revolutions.
Now, in the above diagram, you’ll note that we also defined the apogee and perigee of the eccentric circle. But we also need to note that there is an apogee and perigee of the epicycle. They are depicted in our image, marked as PE and AE. These are based on the location relative to us on the earth. The pink line cutting through the middle of the epicycle, is known as the apsidial axis in modern Astronomical terms. The same term is applied to the one cutting through the deferent.
Thus, we have two apogees and two perigees. The first is the epicycle’s apogee; the second is the deferent’s apogee. We’re going to talk about the deferent’s apogee for now, saving the epicycle’s apogee for the future, as the calculations are considerably laborious and involve us having to find the verus locus of the planet using tables of anomalies if we want to make use of the technique itselfvia Ptolemy. Whilst I do intend on writing on this topic, it is more properly treated on its own once we have become acquainted with the calculation of mean longitude, which is a pre-requisite for the calculation of the “epicycles” anomalies and how we might consider this, in Modern Astronomy where there is no such thing as an epicycle.
I also want to add a brief note here. Judging from Al-Biruni’s work, it was common for contemporary astrologers to mainly emphasize the deferential motion. On the one hand, he criticizes this and seems to consider the epicycle’s apogee more important. On the other, it does show that the deferential apogee was thought to play an important role in the planetary motions regardless. When we look in these older texts and see the various terms “equation of centre” and “increasing in number,” these are referring to the tables of anomaly used to calculate a planets true position in the epicycle. Conversely, the tables of mean motion are relatively easy to understand with a little engagement, and so I have chosen to start with the deferential motion.
Finding the Degree of the Mean (Eccentric) Apogee
With this out of the way, how do we find the degree of the deferent’s apogee? In Islamic Astronomy, we find one method presented by Al-Biruni, building on Ptolemy’s theory and adjusting it for precession. The theory he puts forth in his The Book of Instruction in the Elements of the Art of Astrology is that the planetary apogee (upon the deferent) moves according to precession. The rate of motion for the deferent is the rate of precession. According to Al-Biruni, that is 1˚ for every 66 Arabic years, or 64 years in the Gregorian calendar; Astrologers today typically use 1˚ per 72 years for precession of the fixed stars, we also have the modern Astronomical rates of procession which are as follows.
The Apsidial lines of the planet’s today follows the following key, according to Mohammed Mozzafari.
Below is an example of Biruni’s calculations. The year in which he wrote this portion of his text was 1029AD, or 420AH. Thus we can surmise (sticking to his technique) the following longitudes for the apogee of the deferent. You can also find alternative values in Introductions to Traditional Astrology (Dykes, 2010).
Planets and their Deferent Apogee, a table according to Al-Biruni
Apogee Longitude in 420 AH; According to Biruni
Apogee Longitude Values adjusted for precession according to Al-Biruni
Year: 2020 Key: 1˚ per 64 Gregorian Years Value added: 15˚29’
Perigees (180˚ from the Apogee)
Saturn
6˚48′ Sagittarius
22˚17’ Sagittarius
22˚17’ Gemini
Jupiter
16˚43′ Virgo
02˚12’ Libra
02˚12′ Aries
Mars:
08˚33’ Leo
24˚02’ Leo
24˚02’ Aquarius
Sun
24˚32′ Gemini
09˚01’ Cancer
09˚01’ Capricorn
Venus
24˚32′ Gemini
09˚01’ Cancer
09˚01’ Capricorn
Mercury
23˚43′ Libra
08˚12’ Scorpio
08˚12’ Taurus
*Note, there may be some inaccuracy as pertaining to the precise minute ’ of the table. However, the degree itself should be fine.
A planet is considered to be in its eccentric apogee when its mean longitude (the middle of it’s epicycle) is within the eccentric apogee. The same, of course, applies for the perigee. Thus, we cannot for this technique apply the true longitude of the planet as we usually see it in our Astrological software, but instead must calculate this ourselves via the mean longitude of the planet.
Calculating the Mean Longitude of the planets
I will now present the following method, utilized by Ptolemy, in observing the mean longitude of the planets. Following it will be a modern table of the orbital cycles of the planets using modern astronomy, usable should you wish to adapt these values to more modern ones. I’d also note that mean longitude has other uses than simply the relationship of a planet with the apogee of the deferent, including a role in the mean conjunctions of Saturn and Jupiter, often phrased as the “Great Conjunctions,” as Ben Dykes succinctly puts forth [here]. There is also the option of calculating these mean longitudes using Ptolemy’s values online, thankfully due to this excellent [tool].
Abbreviations used in calculation:
Difference in Time = DT
Difference Times Motion = DTM
Stored Value = SV; this is the number you add to the next calculation
Preserved Value = PV; this is the final value of that particular position.
DTMF = Difference Times Motion Final, i.e.: DTM + SV, (Do not calculate this for sixths, simply use the DTM)
Formula
Calculate difference in time, IE: How many days and hours between the two dates?
Consult the table below, starting from the far right hand side. Take the value on the far right there and times it by the DT. This is called the DTM, or difference times motion.
Then divide the value of DTM by 60, take the integer of this answer, and add it to the next calculation. We call this the SV, stored value. (an integer is a whole number, IE: You need to ignore decimal places and make sure not to round it up or down)
Then take the same DTM, and modulus 60, this gives us the remainder, or how much is left in this time.
Then move onto the next calculation (IE: From sixths to fifths) and repeat the process, making sure to add the SV from the previous before calculating the remainder.
The formula is as follows, and an example is provided also.
Date A – Date B = DT
DT x TableValue = DTM
DTM + SV = DTMF (Ignore this step the first time, IE: when calculating sixths)
DTMF / 60 = SVn(make sure only to use the Integer value, ignoring decimals)
DTMF % 60 = PV
The Example
For our example let’s say we are calculating the mean longitude of Jupiter. Let us say that the difference in time for our hypothetical motion to keep things simple, is measuring between 5 precise days. Thus, we observe the table of his daily motions as follows:
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
0
4
59
14
26
46
31
The Example calculation with notae:
Sixths
5 x 31 = 155, thus we say that Jupiter moves 155 sixths in this time period.
Each time the number reaches 60, we add 1 to the next calculation. (IE: Fifths) and keep the remainder with the sixths. To see what we add to the 5ths, and what we keep in the sixths when we make our new table, consider the following calculations for the SV and the PV. If you wish, you may choose to ignore the PV until you begin to calculate the motion in seconds as we don’t typically consider them in the chart. But if you plan on observing new dates based on your new calculations as the starting date in the future, it might be wise to keep them.
Sixths, Calculating the Stored Value/SV
To see what you add to the next value, take the number obtained and divide it by sixty. Ignore decimals and use the actual integer or whole number given, (do not round it upwards, ever.)
155 / 60 = 2.58333333, so we will add 2 when we calculate the fifths.
Sixths, Preserved Value/PV
155 % 60 = 35, so our final value for sixths, if we were going to make a new table, is 35 Sixths.
Fifths
5 x 46 = 230 + 2 = 232
232 / 60 = 3.86666 (so SV = 3)
232 % 60 = 52 (So we keep 52 in our fifths position)
Fourths
5 x 26 = 130 + 3 = 133
133 / 60 = 2.216666666666667 (so SV = 2)
133 % 60 = 13
Thirds
5 x 14 = 70 + 2 = 72
72 / 60 = 1.2
72 % 60 = 12
Seconds
59 x 5 = 295 + 1 = 296
296 / 60 = 4.93333333333 (so SV = 4)
296 % 60 = 56
Minutes
4 x 5 = 20 + 4 = 24
24 / 60 = 0.4
We do not have any SV, so we do not need to calculate a PV. The total motion in minutes, is therefore 24
Degrees
0 x 5 = 0
Since there was no SV when we observed the Minutes, we do not add anything here and his motion in degrees remains zero. Thus, Jupiter, in the course of five days has not moved a full degree of mean longitude
With this, our final table for five days of motions, now looks something like this. You’ll note I haven’t included the thirds and fourths in his final position. However it is certainly valuable when they do, and are desirable when calculating over very long periods of time.
Jupiter
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Starting Point 3˚2’3” Aries —› Position now
3
26
59
–
–
–
–
Amount of mean motion he has moved in 5 days:
0
24
56
12
13
52
35
Adjusting to more precise values – Minutes & Julian Days
Now, most of the time when we consider two different dates, they will typically be more than five days apart, and also making use of hours, minutes, etc. When we want to consider the mean longitude over for a long period of time, to begin with, it is typically it is best if we use the smallest value we have (i.e. the hourly mean motions of the planets). Thus, you’ll note that what I described as difference in time does not necessarily equal to one day, but can also apply to hours, minutes, seconds and so on.
Ptolemy gives us hourly values, which is more than enough for most purposes. So, if we were to consider the above calculation for 5 days, rather than DT = 5, DT now = 120 (5 sets of 24 hours). But what if we need to calculate minutes? Well, a minute is a 1/60 fraction of an hour. Thus we just need to divide the hourly motion by 60 to get the result for one minute of mean motion.
Therefore, if we are considering a nativity, and the birth was at 5 hours and 20 minutes, we would calculate the first 5 Hours as was said above. For the remaining 20 minutes, we would calculate them separately, and then we would divide the result.
A quick way of calculating this formula would be to take the hourly mean motion and divide by 60. Then multiply the resulting answers based on how many minutes you had left, as per the following brief and easy formula.
Formula for Adjustments by minute
Mean motion per hour / 60 = Motion per minute.
Motion per minute x number of minutes desired = final result for the adjustment.
IE: We want to add on 15 minutes to our previous calculation.
Now, Jupiter’s hourly motion in seconds = 12”.
Therefore:
12 / 60 = 0.2
0.2 x 15 = 3
Therefore, we would need to add 3 more seconds to the calculation for Jupiter’s mean longitude. If we obtain a decimal number, but no integer (i.e. 0.35584484 as a random example) we can take the decimal number, multiply it by 60, and add the integer from that number to the next table, though this shouldn’t be a common occurrence for most planets.
Julian Days
The most precise way to calculate difference in time, when it is over a long period of time, is using Julian Days. This doesn’t refer to the Julian Calendar, but rather a system created in order to count days, with day 0 beginning from the date January 1, 4713 BC in the Julian Calendar. This topic has been spoken about at length by others elsewhere (see here) and so there isn’t much need for me to explain it, however if you are learning astrology I do advise at least attaining a cursory understanding of them, if not the formula as it is the preferred dating system in astronomical systems.
With that, here are the tables of mean motion, taken from G.J Toomer’s edition of Ptolemy’s Almagest.
Table of motion via mean longitudes for the seven planets taken from the Almagest (Toomer, 1984)
Note on the tables: Mercury and Venus in the Ptolemaic system are considered to share the same mean motion with the Sun, which is the centre of their epicycle. Hence Mercury never has more than 28 degrees of elongation from him, and Venus 48 degrees. Their difference with the Sun lies not in their mean longitude, but in the true and apparent longitude (that is, in motion along the epicycle). I would also note that when a planet moves over 360˚, Ptolemy keeps the remainder, much as we have done. Thus the Moon’s yearly motion in mean longitude is not the large number she actually travels, but her difference in location from the starting point from where we begin our measurement.
Saturn
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly motion
12
13
23
56
30
30
15
Monthly (30 day) motion
1
0
16
45
44
25
30
Daily Motion
0
2
0
33
31
28
51
Hourly Motion
0
0
5
1
23
48
42
Jupiter
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly motion
30
20
22
52
52
58
35
Monthly (30 day) motion
2
29
37
13
23
15
30
Daily Motion
0
4
59
14
26
46
31
Hourly Motion
0
0
12
28
6
6
56
Mars
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly motion
191
16
54
27
38
35
45
Monthly (30 day) motion
15
43
18
26
55
46
30
Daily Motion
0
31
26
36
53
51
33
Hourly Motion
0
1
18
36
32
14
39
Sun/Venus/Mercury
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly motion
359
45
24
45
21
8
35
Monthly (30 day) motion
29
34
8
36
36
15
30
Daily Motion
0
59
8
17
13
12
31
Hourly Motion
0
2
27
50
43
3
1
Moon
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly motion
129
22
46
13
50
32
30
Monthly (30 day) motion
35
17
29
16
45
15
0
Daily Motion
13
10
34
58
33
30
30
Hourly Motion
0
32
56
27
26
23
23
Mean Longitudes of the Planet’s from January 1st, 2020, 12pm, Greenwich, England (Ptolemy method)
Julian day: 2458850.0000000
(Starting from 0 Aries, the vernal equinox)
Sun: 271˚ 25’ 48”
Moon: 342˚03’20”
Saturn: 287˚14’42”
Jupiter: 275˚58’26”
Mars: 214˚59’33”
Venus: 271˚ 25’ 48”
Mercury: 271˚ 25’ 48”
You may use these to calculate the mean longitudes of the planets at your own desired date. Note that these are considered using Ptolemy’s values, and so there are certainly arguments one can put forth that they are outdated. On account of this I have calculated a corrected mean motion of the planets using better values from NASA. Note that they may still lack precision.
Modern tables of orbital periods
Here is a modern table of the planetary orbits, taken from NASA’s planetary fact sheets for those who’d prefer more precise values. Note that I have included the inferiors here, but we need to remember: their mean longitude were considered equal to the Sun in Geocentric astronomy/astrology and so those particular values aren’t all that useful for our purposes in this particular context.
Planet
Days to complete a revolution in the Tropical Zodiac
Saturn
10,746.94
Jupiter
4,330.595
Mars
686.973
Sun
365.24217
Venus
224.695
Mercury
87.968
Moon
27.3217
The formula of correction and notes to the table
Here follows the formula I have used in order to calculate this corrected longitude; with thanks to my friend, B. Key for his help in determining the best way to go about these initial corrections.
I will also note, that where the table has said year, it refers to a solar or tropical year, and thus is 365.24217 days, rather than simply 365 days.
Terms used:
VT = Value of time (I began with the solar year, 365.24217, to calculate daily motion)
PO = Planetary orbit (in days) value, as above
FR = Fraction result
POS = Position
POSI = Position Integer (IE: The integer number preceding a decimal point in POS)
POSD = Position Decimal points. (IE: the numbers following the integer)
NTPOSI = Integer to place in next table (as as POSI)
NTPOSD = Decimals to round to get the next tables POSD.
Formula for year
Year (or time)/ PO = FR
FR x 360 = POS
POS % 360 (if the POS is over 360. IE: the Moon)
Place POSI within table (the whole number)
POSDx60 = NTPOSI and NTPOSD
Repeat process until yearly table is filled out.
Formula for time when under one year in length
1 unit = days
365.24217 / 365 for tabledays;
tabledays x30 for months;
tabledays / 24 for hours
Therefore, years values in table: time = 365.24217
Month values in table: time = 30.019904383561643835616438356164
Days values in table: time = 1.0006634794520547945205479452055
For hours: time = 0.04169431164383561643835616438356
Corrected Tables of Mean Motion in Longitude for the Seven Planets
Saturn
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly Tropical motion
12
14
5
27
14
25
17
Monthly (30 day) motion
1
0
20
10
27
30
35
Daily Motion
0
2
0
40
20
55
1
Hourly Motion
0
0
5
1
40
52
17
Jupiter
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly Tropical motion
30
21
44
34
35
16
37
Monthly (30 day) motion
2
29
43
56
16
3
0
Daily Motion
0
4
59
27
52
32
6
Hourly Motion
0
0
12
28
39
41
20
Mars
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Yearly Tropical motion
191
24
2
52
37
5
17
Monthly (30 day) motion
15
43
53
39
40
2
4
Daily Motion
0
31
27
47
19
20
4
Hourly Motion
0
1
18
39
28
18
20
Sun, Mercury, Venus
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Tropical year
360
0
0
0
0
0
0
Monthly (30 day) motion
29
35
20
32
52
36
9
Daily Motion
0
59
10
41
5
45
12
Hourly Motion
0
2
27
56
42
44
23
Moon
Degrees
Minutes
Seconds
Thirds
Fourths
Fifths
Sixths
Tropical year
132
33
17
38
18
37
32
Monthly (30 day) motion
35
33
8
50
49
12
7
Daily Motion
13
11
6
17
41
38
24
Hourly Motion
0
33
21
19
37
3
7
Corrected Mean Longitudes of the Planetsfor January 1, 2000, 12:00PM
With this information in our hands, it’s time to actually see whether according to what we have calculated so far, if a planet isascending in the apogee of its eccentric circle (that is, the deferent). This is a fairly easy process, as what we do in this consideration is observe the meanlongitude of the planet, and whether it is ascending (moving towards the apogee) or descending (moving towards the perigee). The values for these have already been given (using historical, not corrected values). Thus, quadrants 1 and 2 represent a planet descending from its apogee. It is a place of weakness, with quadrant 2 weakest of all, and quadrant 1 more like one who is descending towards weakness. Quadrants 3 and 4 represent the climbing of the planet, that is to say, it is a place of strength, and quadrant 4 is stronger than 3, because 3 is more like a recovering from weakness. Thus we might decide to label them as follows, in the same manner we see the Solar Phases treated in Guido Bonatti’s Liber Astronomiae (Dykes, 2010):
Quadrant 1) Strength moving towards weakness;
Quadrant 2) Most Weak
Quadrant 3) Weakness moving towards Strength;
Quadrant 4) Most Strong.
The Effects of a planet ascending in its Apogeeand its implications
Ibn Ezra in his Book of Reasons (Sela, 2007) says of a planet ascending in its eccentric circle (the deferent) that for the planet, it is the same to a horseman as having a horse with excellent legs. Further, a planet in its apogee is close to the zodiac, thus it resembles a soul; when it is low (besides its perigee) and close to the earth, it is more like a body instead. We see then that we have two conditions, one of strength and one of weakness. These two conditions are divided between moving towards strength, or being naturally strong and continuing in increase; likewise, we also see decrease in strength, followed by weakness.
This motion within the deferent here is essentially very much like the solar phases of the planets (their relationship in distance with the Sun), in that this cyclical and uniform motion reflects a period of motion and travel. From strength to weakness to strength once again. It is unceasing and unchanging, undisturbed. In much the same way, the motion of a planet by its latitude (southern or northern within the ecliptic belt) also follows the same pattern. A planet ascending to become northern is strong, especially when beside its ascending dragon (called the mean north node of the planet). A Planet descending is sapped of strength, especially when besides its descending dragon (called the mean south node of the planet). Indeed, the mean nodes are calculated from the apogee’s longitude! So we can see there is a correlation between these techniques.
Now, each of these two topics (both solar phases, and latitude/nodes) will receive more discussion in time, and I do also intend on writing on the calculation of a planet’s true position, so that we might consider its place in the epicycle and its relation to the epicycle’s apogee. However for now, hopefully this will suffice. Astrology is one of my most beloved passions, and I deeply enjoy discussing and teaching its mechanisms.
If you would like to purchase any astrological services from me, I offer long, in-depth, customizable and clear readings on this page. It would be my honour to be of service to you!
References:
Ptolemy, G.J. Toomer, The Almagest (1984). Abū Maʿšar, Al-Qabisi, Benjamin Dykes, Introductions to Traditional Astrology (2010). Abū Maʿšar, Keiji Yamamoto, Charles Burnett, The Great Introduction to Astrology (2019). Al-Biruni, Ramsey Wright, The Book of Instruction in the Elements of the Art of Astrology (1934). Abraham Ibn Ezra, Schlomo Schea, On Nativities and Continuous Horoscopy (2013). Abraham Ibn Ezra, Schlomo Schea, The Book of Reasons (2007). NASA, Planetary Fact Sheets, https://nssdc.gsfc.nasa.gov/planetary/planetfact.html.
One of the recent demons I’ve been working more with is the Marquis Forneus. When he first manifested for me, he appeared in the form of a giant sea serpent, thrashing in the waves as lightning flashed and thunder broke the sky, breaking a thousand ships and devouring their cargo in a display of his power. When I bid him to take the form of a man, he appeared with wild, long hair and with blackened skin. In his serpent form, he seems to move about through underground lakes, slithering with and rattling with miasma. In all my experiences with him he has appeared quite obstinate and rebellious, and so it may perhaps be beneficial to approach him with the Second Pentacle of the Sun, which is known to suppress the pride of certain spirits. Other options for compelling him include the citation of his superior King, which was told to me to be Amaymon of the South.
His opinion of men is not one that is kind, in fact it seems that he loathes to serve the magician. Interestingly, this is actually a fact noted by the author of the Meergeist, in which he complains to Lucifer about relinquishing the infernal treasure obtained by the smashing of ships upon the waves. Upon appearing to me, he claimed proudly that it was the ribs of a Sea Serpent which Moses had used to cleave the sea in two. Although he appeared and with haste, Forneus did not swear the oath of my Book of Spirits easily—he only relented after a long and exhausting binding. Like Phaethon of Greek myth, with whom he is associated with in the Meergeist, he is a particularly proud and defiant spirit, yet it is not just raw power and pride which is his strength, for this spirit is also cunning—as serpents of all stripes are prone to be cunning and slippery like the eel, seeking to evade the traps of the magician and karcist.
When I conjured him he appeared within the crystal shewstone, showing me his webbed visage amidst a dreadful backdrop. Yet at the same time, it is easy once you have seen him to understand how he can obtain for the magician friendships and graces. He causes admiration in the hearts of the weak, and in strong men he instills a sense of kinship—working through shared prides and boasts which create bonds. Yet one must be cautious, for deceit is not unfamiliar to him. In my own conjuration, he asked me to grave his character and seal on my scourging rod (which I keep as a defensive measure against unruly demons). This was not intended to be a generous action, even though that is how he framed it. Instead, he wanted to make it so that he could never suffer its subjugation. No doubt, the power he promised would be gained by engraving his seal upon the rod would actually be a power that is lost, as sovereignty over the whip would be given to the demon instead. The shackles would be turned upon the master. Having rebuffed this offer, I then demanded from him a number of things which he agreed to, which is how our first encounter finished.
The next time I conjured him, I asked Forneus what could be done with the rib bone of a human man. This was because Sfinga had just gifted me such a rib bone a while back, and I was eager to use it. The demon appeared in the scrying implement promptly, and he gave the following short experiment which I shall share here. The ritual is brief, for it requires that the magician has already bound the spirit and caused him to swear an oath.
—
The
Rib Bone of Forneus
Call the demon according to the method he has been sworn to appear by when he signed your book. Then, you should take a human rib bone engraved with the seal and name of Forneus down to the river at mid-day, during a clear and rainless afternoon. Wash it in the river, saying:
I wash this bone of the human spirit who dwelt within it, so that he goeth unto Forneus as a sacrifice to the insatiable sea beast, whose kind’s ribs parted the sea at the command of Moses. O Forneus, I conjure you by the oath thou hath made and by all the authority which is given to me by Christ who conquers the spirits of hell. So devour thou the spirit of this rib bone as he is released from his cage upon the condition that you put yourself within it in his place, so that it might be thine own rib bone now which is in my grasp and power; the rib bone of the gurt sea monster, and thus empowered to tear apart the sea and the sky as Moses did and as you have done for your own pleasure and malice, you dreadful breaker of ships. So enter into this bone, by means of these waters; for my coercion is upon you, by Gabriel, by Raphael, and by the Father, Son, and Holy Ghost. Amen.
And the demon shall enter into the bone through the river and he shall reside partly inside of it. So when you wish to use it, you should draw his seal in the earth with it (it need not be heavily indented) and say to him:
I command you to appear, Forneus, for I conjure you by the side of Christ, wounded by the spear of Longinus; may that same spear of Longinus pierce you until you appear before me with all haste and speed, so I command you to do [such and such] by the rib bone of yours I hold in my grasp.
And it shall be done.
You may do this upon some ground and command him to make it rain a great storm over the location and it will do so until his character is washed away. You may also draw his character upon the place where you wish to have men and women honour you and love you as a friend. Not only this, but you can even do it upon the graves of the dead so that they be moved to obey—the graves of sailors in particular can be compelled to move by this method. Alternatively, one can feed the devil within the rib bone with the ghosts dwelling beneath the ground. And when you have drawn the sigillium, his influence will be exerted over the place it has been drawn for a time and it will be under his power.
***
A second ritual I received recently is one I will probably never use, but is fascinating nonetheless to record. It is an experiment to destroy a particular ship and its crew, and similar to the previous ritual, it does require the magician already have bound Forneus and constrained him to swearing the oath. The experiment follows here.
—
The Experiment of Forneus to Break Ships Apart
Get a large snake or eel, and kill it, saying:
O thou serpent; by the serpent hung up in the wilderness I sacrifice thee unto the devil Forneus of the sea, just as surely as I sacrifice the ship [so and so]. O Forneus put yourself in this serpent, I command thee by he who is the Alpha and the Omega and by the never ending wrath of God which tamed the dreadful Leviathan thy father. So submit!
Put a single silver coin in the serpent’s mouth. Then you should take it to a tree, ideally one beside a beach, and you should write the name and information of the ship such as its location upon a branch of the tree with the snakes blood as ink. Then, you should wrap the serpent around the branch of the tree as if tying a knot with its body, saying:
I put the body of Forneus about the ship [such and such]. Forneus is upon the crew of that ship which is fated to die. Yea, the ship shall break upon the waves and a shall serpent be coiled about it, bringing it & its crew thus to ruin and drowning. Belzebuth shall feast on them, and they shall rest in the mouth of Leviathan.
You shall then pull on the snake from head and tail, so that the branch snaps under the leverage and pressure of the snake tightening. Thus it is wise to choose a thin or weak branch—as if the branch which is the significator of the ship in this work is weak, then so too shall the ship be weak.
Jinn Sorcery, a volume by Rain Al-Alim published by Scarlet Imprint, is a fascinating text, offering insights into the practice of Arabic ritual magic as it pertains jinn spirits. Don’t let its size fool you; even though it is a short book under 100 pages, virtually all of its contents are dedicated to experiments and practical material, from the conjuration and dream incubation to exorcism and scrying.
The binding of the standard edition is quite pretty; a regal gold certainly suits the aesthetics of the text. One major problem, however, is that the black hexagram on the front of my copy has slowly begun to flake away into gold. If you tend to be a little rougher with your books, I would advise you to be a bit more careful with this one, just to better preserve the quality of the cover.
Al-Alim opens the text by providing some insights into the traditions of Arabic jinn magic, charting various cultural attitudes towards the jinn, notions of their tribal belongings, their abilities and manifestations, typologies, methods of conjuration, and more. The entire preface is absolutely fascinating, both on its own as an introduction to a vital practice, as well as in its similarities and differences to the Western grimoires and traditions of ritual magic I am more familiar with. Al-Alim’s exploration of the various ways in which jinn are conceived was especially intriguing, especially in his consideration of hierarchy. The ways in which spirits organize themselves, whom they are loyal and subject to, and in whose name each can be called to answer by has always been something I’ve been deeply interested, especially as I continue to conjure and make pacts with various spirits myself.
Jinn are ranked by their magical strength and standing within their own society, with greater jinn being highly intelligent and extremely dangerous while lesser ones are more akin to mischief-makers. The social organization of the jinn community resembles that of a royal court, in which most of the jinn are offspring of the seven jinn kings, categorized as archdemons and leaders of the infernal hosts. These rulers are traditionally associated with the seven planets, with a colour and a day of the week attributed to each of them. They have many subjects and advisers drawn from the tribes under their rulership. The old Arabic grimoires refer to them as the seven terrestrial kings (mulūk al-arḍīya). They are governed in turn by the seven angels of the days.
Rain Al-Alim, Jinn Sorcery, xiv.
The first proper chapter covers dream incubation rituals, designed to facilitate contact between the magician and the spirits while asleep (the Invocation of Neli immediately comes to mind, along with the various experiments in the PGM). The various approaches used typically involve creating and burning a specific incense blend, reciting conjurations, numerous reputations of Voces Magicae, and other accompanying actions such as inscribing symbols and words on one’s hand and sleeping on paper talismans.
The next section covers the Al-Mandal (which is itself related to the Almadel) and scrying methods. Many of the techniques present can be found in the Solomonic tradition, such as the employment of mirrors, fingernails, and oil for scrying, the presence of an assistant child seer, and of course fasting to maintain purity. Writing seals on the palm of one’s own (or the child’s) hand is particularly intriguing; indeed it seems that scrying oil in the palm of the hand is the most common method described. One part which stuck out to me was the use of the “Verse of Revelation”, which is a brief paragraph of text attached to the seer’s forehead to aid him in obtaining spiritual vision.
After this we come upon the evocations of jinn spirits, and it is here that in my opinion the book truly shines. We see a vast variety of different experiments, intended to conjure a multitude of different jinn to visible appearance. These are elaborate procedures filled with prayer, retreat from society, purification, and eventually the creation of pacts. What was especially interesting to me were the numerous examples of rituals intended to conjure for the magician a wife from among the jinn tribes. These spirit marriages are accompanied with strict taboos, such as never being allowed to sleep with mortal women again, though they promise great rewards and powers in return. The jinn wives rituals actually make up a sizable part of this section, which is fascinating as it is not an aspect of Arabic magic I had really seen before this. Granted, had I not met Sfinga I likely would have never known how prominent spirit marriages involving zmaj dragons are in the Balkans, especially given the language and resource barrier.
The majority of the rituals are intended to summon specific jinn, most of which are multi-day affairs involving an ascetic retreat and the reciting of conjurations numerous times throughout the day during times of prayer. Some, like the invocation of the Seven Mayamin, can achieve a variety of different outcomes, whilst others are intended towards simply creating pacts with individual spirits and/or their courts. Many rituals involve conjurations of the seven terrestrial jinn kings, who share many commonalities with the planetary kings of the aerial spirits in the Sworn Book of Honorius and the Heptameron. These spirits evidently have not received their due attention in the West despite their influence on grimoire demonology (i.e. Maymun Abu-Nakh). One of the noteworthy elements of the rituals is the shorter length of the conjurations themselves. Rather than multiple page long recitations as we see in say, the Folger Manuscript, what we have instead are briefer conjurations intended to be repeated countless times. The conjurations are still authoritative, but tend to be somewhat less aggressive than Solomonic and Faustian techniques. This is not true of every conjuration, however; some such as the conjuration of the Jinn King of Tuesday include the typical threats of fire.
The next chapter was admittedly the one I was most excited for, as it deals with the methods of conjuring the personal Qarīn, which is the jinn companion that every person has by their side. The section itself is sparse, including only two rituals which follow a fairly standard formula. The first involves sitting in “a dark place” and reciting two names 100 times, after which you recite a brief conjuration 21 times at which point you will hear the qarīn’s voice—albeit without “seeing his figure”. The second method involves burning incense and a lotus while reciting the same two names 313 times, another conjuration 7 times, and an even shorter one 50 times. Finally, the spirit will answer you. Presumably, once the spirit is conjured one can establish further methods of ingress and communion.
The book closes with the “Seven Jinn Evictions” which are methods of exorcism. This is another short chapter; though crucial; exorcisms and proper spiritual defences are vital for any magician to have in the presence of aerial, infernal, and other such related spirits.
In conclusion, Jinn Sorcery is an excellent and intriguing book. The text reads like a miscellany of jinn magic, similar to a handful early modern grimoires like the Book of Oberon and The Cunning Man’s Grimoire in which various experiments are listed. Al-Alim’s translations and introductory commentary provide a deeply valuable window into Arabic jinn magic, and I’m very glad to see such an excellent text becoming available.
One of the experiments I decided to perform from the Cunning Man’s Grimoire was the operation to conjure a “horrible great dragon to appeare in the ayre”. This ritual is to be performed when the Moon is in the 11th Mansion (though one of the authors of the text mentions it’s likely supposed to be the 12th due to the imagery of the that Mansion actually including a dragon) and is a fascinating example of a blending of ritual magic, folk magic and astrological image magic together into one single operation.
The ritual prescribes the creation of a small, red copper ring, with a hollow space inside that would allow one to place parchment with names of power written upon it. Unfortunately, the original text is unclear about the precise creation of the ring; if it needs to be made during an astrological election of its respective mansion, or if it is enough to simply perform the ritual during the appropriate time. One argument for the latter case is that the majority of the rings required in the Mansion rituals given in the text are hollow copper rings. This indicates perhaps that the original author of the text was only using one ring for multiple rituals, exchanging the parchments within. This is just a guess, of course, and as such one of the purposes of this experiment was also to see if the ritual works with a copper ring forged outside of the Lunar Mansion—as well as, of course, to see if it really would summon a dragon spirit in the air.
For the creation of the ring, I decided to go with a plain copper band with the names Qerminat, Baralama, Canempria, and Coriet engraved on it, instead of a hollow one with the same words on parchment inside. As for the ritual’s timing itself, I decided that to be less strict than I would require for a Talismanic one, and opted instead to have the Moon be on the Ascendant at the time of the 11th Mansion. The ceremony itself is relatively short; it simply involves a spoken prayer and a symbol to be etched on the ground using the ring.
Other additions to the experiment that were my own included bringing with me the Fifth Pentacle of Mars for protection, as well as the Scourging Rod from Magia Naturalis et Innaturalis with which I can quickly draw a circle about me in the dirt, should the spirit be malefic in nature. (This is, after all, a possibility, especially if it belongs to the 12th Mansion considering that the 12th shows a man and a dragon fighting).
I was quite excited to give this operation a try; past visions of dragons I’ve received through Sfinga in dreams have been utterly awe-inspiring, as has witnessing first-hand her Zmaj’s miraculous control over healing, destruction, and the weather. In light of the central role of Slavic zmaj lore and magic in her life, I was very eager to conjure this Lunar Mansion-derived dragon, especially as it might allow me to see a non-zmaj dragon by myself for the first time.
Post-Ritual Notes (First Attempt – 11th Mansion)
The first attempt at performing this ritual was done during the 11th Mansion. I prepared my tools and set out to a nearby dirt track along a large field. I drew the seal in the dirt and spoke the conjuration. Suddenly, I felt a surge of strength and vitality churn within me. With my spiritual sight, I saw a white serpent appear before me—on the ground, however, not in the air. Its spiritual form emerged physically in a translucent guise.
I greeted it, asking for its name, to which it first responded claimed to be Jazariel,the chief of the Tribal Spirits in the Faustian texts, and also the celestial ruler of the 13th Mansion (it is notable he also appears as a white serpent). However, after I pressed the spirit, it quickly confessed to another name instead to replace the first. I continued by inquiring as to the obtaining of wealth and also of the nature of local British dragon spirits. I did not receive satisfactory answers from him, with the conversation moving in circles for the most part. Eventually, I dismissed him, not sure what to make of the operation. That is, until I returned home and researched the second name he had given me. While I won’t mention what it was, it is safe to say that I had been had. This first spirit who appeared had likely been some sort of trickster. I found this more amusing than frustrating though, and looked forward to performing the operation again during the 12th Mansion the next day.
Post-Ritual Notes (Second attempt – 12th Mansion)
This second operation was performed while the moon was in the mid-heaven. The conjuration went well—the clouds immediately darkened from what had previously been a considerably bright and sunny day by English standards. Even the sky became dark, with the exception of the South Eastern corner along the horizon where the daytime moon sat overlooking the earth. Recognizing that, this being a Lunar Mansion experiment, the dragon would likely be related somehow to the moon, I decided to gaze at it for a little while. As I did so, clouds began to form where previously the sky had been entirely clear. They covered the moon in the shape of a claw, grabbing it as a pearl. When I took note of this, an all-white dove flew past me through the trees.
Suddenly, my spiritual sight perceived very clearly a large drake looming in the sky, its form two-headed and pure white. Like a wyvern, it had only feet and no arms. I greeted it, only to be ignored. I conjured it by the ring on my finger, by the names of my spirits, the Holy Trinity, and finally one of the names of Sfinga’s Zmaj guardian that I have been allowed to know, to which it finally paid me attention. Its demeanor, however, still seemed disinterested (after all, it is not like I had her Zmaj near me to bind it—she is back in Canada at this time!). I greeted him once more, asked for his name, and promptly received one. I inquired as to his nature, to which he replied:
“I move the wind, I shake the waves, I break ships with my tail and swallow them. I cause fleets to sink and storms to fall upon my enemies.”
It seemed that the way to get him to talk was to ask about himself! As I learned through our short conversation, he was a fairly boastful spirit—something Sfinga had told me to expect from certain kinds of dragons. Much to my delight, shortly after the ritual, I re-read the description of the 12th Lunar Mansion in various sources and saw that it has a malefic influence over ships and sea-men, confirming the spirit’s nature.
I received some advice from the spiritconcerning how to further awaken the spiritual senses and utilize their discernment. Shortly afterwards, I thanked him and he departed. I was and remain greatly pleased that the experiment was not only successful, but that I was able to confirm for myself that the 12th Mansion is the most appropriate for the conjuration of its lunar dragon. Since I have his name, I definitely plan on calling this particular spirit in future 12th Mansions to ask further questions.
Since we began seeing each other, Sfinga and I decided that one of our Valentine’s day traditions would be exchanging books. This last one, I got her a copy of Stephen Skinner and David Rankine’s A Cunning Man’s Grimoire, and she gifted me the special edition of Graham King’s The British Book of Spells and Charms. Today, I would like to briefly review this wonderful little book which, in addition to being a thoughtful gift I treasure, is genuinely an excellent addition to any folk magic library.
Sfinga’s picture of her paperback with True Black Magic.
Published by the always-impressive Troy Books, the special edition is really a feast for the eyes, bound in red cloth with bronze foil backing, the cover graced with a Mars talisman; my preferred planetary power of choice. The binding is tight and the paper quality superb. A quick flip-through reveals numerous illustrations and photographs from Cecil Williamson’s collection from the Museum of Witchcraft. Needless to say, I was in love with the little book as soon as I first laid eyes on it, and fortunately the material inside did not disappoint.
The text opens with the classic charm: “Rain rain, go away, come again another day”—which I can still to this day remember being taught in English Nursery school—flanking an upturned horseshoe. The introduction reflects on the fiercely syncretic and non-discriminatory nature of folk magic, which devours any source it finds and attunes them to the needs of the user. The analysis in this section was particularly thought provoking for me, especially when I began to mentally compare this fluidity within folk magic with the staunch conservatism of early modern ritual magic. As is the case for the entire book, the writing is littered with colourful illustrations and quality photographs from the Museum of Witchcraft in Cornwall.
The book moves on after the introduction to a collection of typical protection and good-luck charms. The one that struck me the most was the example of the more recent “Fums Up” charms, which you can see in the image above. These were apparently common during the First World War, carried by soldiers who were often gifted them by their lovers for luck. Sea urchin fossils/Faery Loaves, thunder-stones, hag stones, witch bottles, and all sorts of other artifacts are included in the chapter. I think it is perhaps this section of the book that most British people, including those who do not practice magic, would be familiar with, as we encounter the horseshoes and rowan crosses so closely tied to British folk-ways.
We also see a considerable number of verbal and written charms throughout the book, which are, alongside the illustrations, one of its biggest selling points as a reference text. Many of them were already fairly well-known to me, such as Isobel Gowdie’s “The Muckle maister Deil tak what’s atween dis twa hands!” and the numerous variations on the classic “three ladies” or “three angels” anti-burn charm, such as:
“There were three angels flying over the West One cried Fire, the other cried Frost The other was the Holy Ghost Out fire, in Frost, in the name of the Father, Son and Holy Ghost.”
Other charms however were rarer, including some I have never seen before. In particular, the charms from Cecil Williamson’s personal collection include a number of very interesting exemplars; most notable perhaps being anti-Hitler sorceries from the 1940s. One fairly humerous example is that of a Hitler-themed pin cushion, used to afflict the dictator with all manner of ills. This fascinating example of effigy magic deployed for political purposes is quite evocative of the survival of the practical, folk magic mindset well into the Second World War, despite their otherwise widespread erosion.
The rest of the text is divided into a number of different sections, with examples of love divinations and spells, curses and healing techniques, and even magical folk-songs and dances. Each of these sections is filled with a considerable number of different charms, which are thankfully meticulously sourced in the footnotes. The sheer number of examples, in addition to their thorough cataloging, makes this work invaluable as a reference text for British folk magic, allowing us track down any that particularly catch our fancy. Another example that stuck out to me is that of a mole’s foot in a red bag, hung over the mantle. When a member of the household comes to suffer from a toothache, the bag is retrieved and worn around the neck until the pain is healed. In the final section, a “Magical Medley” of miscellaneous spells, there is even a short technique to ensure that your child will be a talented singer: all that is needed is to bury their first nail-parings under an ash tree and they will be granted the gift of song.
This little text is truly quite dear to me, both as a gift and as a reference work on one of my favourite topics of study. It is a fine collection of folk magic practices and techniques, full of historical curiosities and practical inspiration for my craft. I can’t pretend I’m not currently looking around for my own little “Fums Up!” figure as well! You can pick up your own copy in the numerous editions available on the Troy books website.
The Faustian genre of early modern literary ritual magic is a particular passion of mine, and has long been my preferred family of early modern magical texts. Staying true to the tradition of pseudonymous authors, these texts present a fascinating family of ritual magic approaches and methodologies, with surprising variety in technique. As such, I will be regularly reviewing texts relating to Faust, and the “Faustian Tradition”—whether those texts are translations of primary source material, academic monographs and studies on the figure of Faust, or analysis of the literary tradition and folklore that sprung from him. Today, I will be looking at the fascinating Doctor Faust’s Mightiest Sea Spirit, published by Enodia Press.
This book is a great example of what I love about the Faustian genre. Each of the selected texts that are translated within the book has about it a unique feel, and an explicit purpose that Nicolás Álvarez, the translator, brings together with impressive zeal.
Photo credits: Sfinga.
The binding of the book is excellent. I’m not a professional binder (though I’d love to learn the art one day) and I generally tend not to be too hung up on the editions of my texts. But there is something to be said about a beautiful production and this book certainly fulfills that criteria. The deep blue colour contrasts nicely with the silver lettering on the spine of the book, as well as the silver magic circle from one of the translations on the front cover. I’m not always keen on the choices Enodia makes when it comes to the images they affix to the front covers of their publications, however this particular one is beautiful and elegant. The design choices make for an attractive book, and the quality of the binding is more than satisfactory.
As for the contents of the book, we begin with Nicolás’ introduction in which he briefly details the history of the texts he has translated while also touching on the general history and character of the Faustian tradition. Where the introduction shines, however, is in its commentary regarding Sea Spirits and Early Modern German demonology, as well as their connection with spirits from other texts, particularly the devils of Weyer’s Pseudomonarchia Daemonum. Nicolás shows his broad knowledge of ritual magic texts here, carefully drawing connections and ties between shared literary lineages without being overzealous in doing so, as some modern authors are wont to do.
The next part of the introduction features an assessment of the ritual itself contained in the Meergeist. It begins by discussing the faculty of imagination in early modern magical practice, citing Dr. Elizabeth Butler (author of Ritual Magic and Fortunes of Faust) on the fascinating influence of the imagination as it pertains to our text. He then summarizes the theories of a number of early modern and medieval occult authors and natural philosophers on the role of imagination as a spiritual faculty. Nicolás , backs up his argument with primary source material and presents his perspective with erudition.
Once the “Inner Ritual” has been discussed the author moves on to the “Outer Ritual”, or the part of the procedure which would be more familiar to readers of early modern magical texts. The analysis of the ritual is concrete, referencing what about it is unique while also drawing parallels to other magical texts.
After the introduction, the main translation of the Meergeist is given, and it is here that the real bounty of the book begins. The text provides instructions for the conjuration of Lucifer and a number of his chief demonic vassals, in order that the magician may coerce him to bring treasure from out of the sea and into his hands. Where the ritual diverges from the standard procedures of its genres is in the literal dialogue between the magician and the spirit. This moment is somewhat reminiscent of the Greek Magical Papyri spells in which the God brings other spirits to feast and converse with the magician. In a similar manner, the magician converses with Lucifer and his Officers, making his demands. I won’t spoil the dialogue itself, but it was certainly a fascinating read. Not only that, but the descriptions of the vision evoke a sense of infernal beauty and terror. It reads almost like a horror novel, as a seven headed serpent is described to “arise to taste the constant demeanor of he who requests treasures,”while brimstone burns against the backdrop of a ghostly ship manifesting.
That being said, the practicality of the ritual itself makes it difficult to perform. Numerous magicians are required to be present, wearing different coloured clothing. While this may be simple enough, the materia can easily pose a challenge. The operation requires three gallows’ chains and the nails from a breaking wheel (a torture device) that have “sliced through the skin of someone broken [on it]”. I am not someone who balks at hunting for rare materia in the slightest, but this particular requirement makes performing the operation difficult to say the least. Naturally, I’m sure one would be able to ask their spirit allies to facilitate their acquisition of these nails, both monetarily as well as in the practical search.
After the Meergeist, we move on to the translation of Darmstadt MS 831, or the Conjuration and Call of the Sea Spirit Quirumudai. This is my personal favourite part of the text, and it has never before been previously published. There is, according to the author, no information on this text that has been published so far, with the only mention of the spirit Quirumudai being a brief comment on a paper-strip in possession of the Herzogin Anna Amalia Bibliothek.
The actual ritual process of this text is fairly short and simplistic. A basic circle is given, and the ritual instructions are not overly complicated. Certainly it is a ritual that is more than doable, and I do intend to perform it at some point. The function of the operation is to obtain a Familiar Spirit who will protect and teach the magician. The nature of this spirit, or rather its attitude towards the conjurer, is never explicitly stated outside of the fact that it is a Spirit of the Sea who appears in the form of an old, grey man. But given that the spirit is told to protect the one who it pacts with, it seems at the very least ambivalent rather than outright malefic as many spirits of Faustian ritual magic texts tend to be.
There are many things which I love about this text, including the ritual techniques wherein the magician literally stands upon the spirits’ seals in order to subjugate him. The use of a sea shell, to which the spirit is bound, is also a fascinating technique and one I look forward to exploring in my own magical practice when I finally get to engage with this spirit. It also gives details of the particular method in which one makes the pact with the spirit, something that the Faustian genre of magical texts certainly does well. (Magia Naturalis also contains detailed descriptions of how the pacts are formed).
The next text that is translated for us is the Veritable Jesuit Coercion of Hell. This text is similar in nature to the Verus Jesuitarum Libellus (which may be found here on Esoteric Archives) in that it chiefly consists of a long conjuration to be performed in order to obtain treasure—in this case, from the sea. This relationship to the True Petition of the Jesuits is mentioned by Nicolás in the introduction to the translation. The author notes that the circle given in the English translation is his interpretation of a poorly drawn original; however the original circle is fortunately still given in Appendix II of the German version. It is a relatively straight-forward and brief text and feels somewhat out of place when compared with the unique elements of the others within the book. That said, I really am just so pleased that we are getting translations in the first place, and the simplicity of this ritual is an appeal in and of itself for those who prefer such ceremonies.
The final translation is the Arcanum Experientia Praetiosum. Due to the lack of connection to Sea Spirits or Sea Treasure this text is in the appendix rather than being its own chapter. However, its contents are a rare example of ritual magic dream incubation, much like the “Operation to bring three ladies” to your room in the Verum/Grimoire of Pope Honorious. As such, it is a welcome addition to the host of magical texts in the English language and an experiment I look forward to attempting.
There are two versions of this text, one with a specific spirit as the target and the other as a general operation. Both versions are thankfully provided, so as to give us a complete picture. The ritual method given is simple, and in the first the seal of the spirit is provided along with his number of legions and rank (prince) while the second is intended to be used with any spirit. The spirit is then conjured, and his seal hung from the window and lashed in order to subjugate him. The ritual implies, as Nicolás points out, that the spirits should then appear in the dreams of the magician following the successful operation.
The final part of the appendix is a transcript of the original German texts. This is valuable for those who can read the language (like a certain Sfinga can) though sadly I myself don’t speak it, so I cannot yet comment on this part of the book.
In conclusion, this text is an excellent addition to any magician’s bookshelf, and Enodia Press has done an outstanding job in bringing this to the wider occult community. This edition is limited to 500 copies and can be purchased on the Enodia Press website.
With Cunning & Command 