Telete - Initiation Pt. 2

The first passage (PGM IV 1-25) is not an incomplete request for an oracle, as suggested by the translator, but the dedicatory invocation for the whole papyrus, as well as probably being the invocational text for the following telete. It is addressed to μέγα δαίμων “the megadaimon and the one who is not to be moved by prayer”. The phrase “bring me news” near its end might be better translated as a request for guidance (in what follows).
— Stephen Skinner, Techniques of Graeco-Egyptian Magic, 319

The Great Paris Magical Papyrus opens with a blank sheet, but for 4 lines of barbarous words at the top - Coptic characters, apart from the five Greek words. Everywhere I look, from Rosemary Ellen Guiley to Marvin W. Meyer to the translator himself - it's a common misunderstanding that this rite is about receiving revelation. Most notably Terence Duquesne and Stephen Skinner stand in unison that this is rather what Duquesne calls the "Goetic preamble" to a self initiation rite. I would concur, from experience. Though this is not the rite I achieved results with, I believe this rite shows us the manner in which forces - no matter their name - begin to act upon the initiate. 


The first nomine magicae. Duquesne points us to the Anecdota Atheniensia. I don't read French unfortunately. The following line is from the Testament of Solomon verse 83: 

The twelfth said: “I am called Saphathoraél, and I inspire partisanship in men, and delight in causing them to stumble. If any one will write on paper these names of angels, Iacô, Iealô, Iôelet, Sabaôth, Ithoth, Bae, and having folded it up, wear it round his neck or against his ear, I at once retreat and dissipate the drunken fit.”

Since I am open about talking about my experience - 12 days after the Venus conjuration I ended up drunk, at a concert, and having a disastrous 1 night stand with a woman. The Testament of Solomon has 36 spirits which speak - which correspond to the 36 decans. It so happens this date in July corresponds to the 12th decan. The wikipedia page directly names Saphathorael as corresponding to the 12th decan. As well as Hekate, who Kelly and I would have an experience with in the following year, 2017. And let me tell you, that 1 night stand, caused a fuck-load of discord, apparently which tickled Saphathorael to no end. Relationships. Across the board I was forced to deal with my relationships.

I should note here too, that in my conjuration of Venus, I asked for a Procyon talisman to be consecrated. The picture below is from my altar that night and shows a Venus talsiman from the Veritable Key of Solomon and the front of the Procyon talisman below it. 

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Jake Stratton-Kent's Testament of Cyprian the Mage lists Procyon's gemstone as Agate, the plant as Primrose, the image as three young girls (Hecate Triformis), the alternate image as a cock.


The second nomine magicae of PGM IV 1-25.

The first element is perhaps derived from Semitic b’l. The Copt Dioscorides refers to a deity whom he calls Kothos. Kothos might itself be a variant of Kotys or Kotytto, the orgiastic goddess of Asia Minor: cf F Schwenn, Kotys (1), RE 11 [192211549-1551. Cf too Kethos cited in among a list of spirits in DMP VII 7
— Terence Duquesne, A Coptic Initiatory Invocation

That is, Baal, the god of renewal, fertility, lord of the earth. The guy which the Bible referred to as Lord of Flies. In the days following my Venus conjuration about 30 green flies showed up spontaneously in my kitchen - where Goat stood. Duquesne also points to the Demotic Magical Papyrus of London and Leiden. The exact line being:

O dog, which is called Anubis by name, who resteth on the box of myrrh, whose feet are set on the box of frankincense, let there come to me the ointment for the son of the lamp that he (?) may give me answer as to everything about which I ask here to-day, truly without falsehood therein. Io, Tabao, Soukhamamou, Akhakhanbou, Sanauani, Ethie, Komto, Kethos, Basaethori, Thmila, Akhkhou, give me answer as to everything about which I ask here to-day.’


The third nomine magicae of PMG IV 1-25, which Duquesne asks us to compare with PGM XIXa 13 ee kinkhtabakinkh The purpose of XIXa is a love fetching charm placed upon an ostracon. 


Duquesne compares likuxania: PGM XII 289; aph koulix: PGM LVII 12. If you look at it as a Latin numeral, the Arabic number 59. 


Below is the Duquesne commentary. The mention of "a spirit of darkness" and this spirit as a psychopomp greatly interests me. I have never seen darkness the depths of which were behind Goat's face as he removed it. Also, my dead Uncle appeared in the experience looking as he had just woken up. The thought that my magical dabbling could have that far reaching of consequence boggles the mind. 

In a ritual to counter demonic possession, we find ipsentankhb (logos), which suggests a regular formula: PGM IV 3029. A similar expression (ipsantakhoynkhai’nkhoukheokh) occurs in PS 356/20; cf 382/1, where bai’nkhoookh’ occurs in connexion with ‘one in three thrice-powerful gods’. We may remind ourselves that this spell in PGM is addressed to a powerful triad of deities: Osiris, Anubis, and Thoth.

It is just conceivable that psent- recalls pskheni, the name of the Double Crown of Egypt, although admittedly it is difficult to see where the kh has disappeared. In this case the expression may mean something like “the Double Crown which lives in darkness”, a potent symbol of the Conjunction of Opposites, cryptic reference to which permeate this spell. In PGM IV 126 (Coptic), Anubis, who has important solar aspects, “carries the glorious crown of Re”, cf DMP XVIII 14. A golden crown is listed in the inventory of the 2nd century BCE Anubieion at Delos. In LE texts, Anubis is often shown wearing the pskhent and in the Book of Breathings he is described as “lord of the Double Crown”.

An interesting parallel is found in a Coptic/ Arabic spell of C8, where the spirits Bakhoukh and Bikmen are invoked as ‘two powerful ones, powerful in their vigour’ (and battlers against the angels) in a spell against a faithless lover. On this kind of Typhonian physical and magical vigour see below.

’Baienkhoookh (spellings vary) is a common formula in magical texts. The formula is certainly derived from Egyptian b3n-kkw ‘spirit of darkness’. A psychopomp deity ‘who sits in impenetrable darkness’ and has distinctly Sethian overtones is invoked in a Greek section of the Demotic magical papyrus (PGMXIVa 1, cf 1O). In a bilingual magical papyrus, the black jackal Anubis is khoukh’ ere” spirit of darkness” compare baienkhoookh with lao and Balsames (b’l-sms ‘lord (husband?) of the Sun). Balsames has associations with the chthonic Anubis.


Duquesne here makes refrence to the shoot, or branch or stem from Jesse to David down to the Messiah. The Widengren book title is interesting enough for me to want to find his book. I am reminded here of Shai-Hulud - that is the Sandworm of Arrakis responsible for the Messiah of Dune. 

The elements of any mythology must grow from something profoundly moving, something which threatens to overwhelm any consciousness which tries to confront the primal mystery. Yet, after the primal confrontation, the roots of this threat must appear as familiar and necessary as your own flesh. For this, I give you the sandworms of Dune. [...] the extension of human lifespan cannot be an unmitigated blessing. Every such acquisition requires is new consciousness. And a new consciousness assumes that you will confront dangerous unknowns — you will go into the deeps.
— Frank Herbert
gamai.: gamai -a similar expression occurs in Pistis Sophia 16/18, where we read: “1 found a great Mystery in my garment, written in the manner of writing of those of the height (thus MacDermot): zama zama ozza rakhama ozai. This is the solution. 0 Mystery which is outside the ordered universe on account of which the All exists.”

PO Scott Moncrieff (Paganism and Christianity in Egypt [1914) 157) suggests that jamai’ may be derived from Hebrew tzmh ‘shoot’ (n). This term is found occasionally in the OT and is used of the royal messiah (eg Zech. III 8, Vl12; cf GWidengren The king and the Tree of Life [1951) 52-54).


Compare PGM IV 1632: Bal minthre. A rite to Helios.


Compare PGM IV 715: artentepi (Mithras Liturgy).


Duquesne highly piqued my interest here. The circle of rotating lights that kicked off my experience - there was a landmark - my Uncle's church roof. I used some astronomy software to locate what was in the sky where the circle of lights was. It was EXACTLY in the tail of Scorpius. Mars was in Scorpio. Below is the chart from the night of my Venus conjuration. The cock, which was the image of my Procyon talisman that night, has come up several times. Shortly after the conjuration kitchen windows portraying a rather disturbing cock were given to my mom and put up. The next day a kitchen towel set portraying a cock was given to her by a different person. These were placed in the kitchen where Goat appeared to me only days prior. More strangeness on top of more and more strangeness. 

Arabic -qrab ‘scorpion’. In Egypt this animal was sacred to the goddess Selkis, a deity associated with the protection of the embalmed body. The word is stated to be Hebrew in pLeiden I 385: “11eleva sa voix en hebreu et il priaainsi endisant: Akrabi Akrabei milas ...” (FLexaMagie 11[1924) 180). M Schwab attestsakra on the figurine of a cock-headed military figure and akrasai on a figurine of Anubis


Duquesne: dehenne
Possibly a rendering of Gehenna? Cf PGM XVI 63: exenne. Gehenna was a place some of the old testament kings sacrificed children in fire. Also, "a place where their worm does not die". Eternal fires of hell is the idea.


I know I promised to get to Crowley's Liber LVX and commentary, but I've realized I have quite a bit more camping out to do in PGM IV 1-25 beforehand. Duquesne's commentary and interpretation are invaluable, and once again, you can find it here. Until next time, friends.