Introduction to Techniques of Graeco Egyptian Magic-libre

Techniques of GraecoEgyptian Magic

Techniques of GraecoEgyptian Magic [Introuction an Contents!

"r# Stephen Skinner

Go$en %oar &ress 2014

Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic

Contents 'ckno($ege)ents +ist of ,igures +ist of Ta-$es

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1#0 Introuction

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1#1 .hat is Magic 1#2 The /e$ationship -et(een Magic the Mysteries an /e$igion 1# %istorica$ ackgroun 2#0 Sources of the GraecoEgyptian Magica$ Traition 2#1 'ncient Egyptian "ynastic Magic 2#2 The Input of e(ish Magic to GraecoEgyptian Magic 2# The /e$ationship of Gnosticis) to Magic #0 The GraecoEgyptian Magica$ &apyri

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#1 The "isco6ery of the &apyri #2 'na$ysis of the PGM -y Source an Type

44 47

4#0 The Theory -ehin GraecoEgyptian Magic

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4#1 The %ierarchy of Spiritua$ Creatures 4#2 Ca$enrica$ Consierations 8C9 4# &re$i)inary &roceures an &reparation Spatia$ :rientation &urity an Se;ua$ '-stinence ,asting an ,oo &rohi-itions 4#4 &rotection for the Magician Ear$y E6ience Circ$e of &rotection 4#* Spoken .ors Con=uration of 'nge$s E6ocation of "ai)ones Nomina Magica Ephesia Grammata The /ationa$e of Spirit e$ief in the Irrationa$ %istorio$a an Co))e)oration +icense to "epart 4#7 Sacrifice an Spirit :fferings 4#5 %er-s &$ants an Incenses 8>9 &icking the &$ant Incenses *#0 The Equip)ent use in GraecoEgyptian Magic The Equip)ent of an Egyptian Magician Ta-$e of E6ocation .an S(or &en &apyrus an Ink Gar)ents The Symbola of the Gos

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Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic 7#0 GraecoEgyptian Magica$ Techniques 7#1 Magica$ Equip)ent Car6e an Cast Statues Magica$  στοιχεῖα 8stoicheia9 8S9 /ings an Ge)stones Magica$ ? δακτύλιον 8daktulion9 8/9

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7#2 .ors .ritten @ .orn 1*3 ')u$ets 8'9 15* ')u$ets &ersona$ise for na)e C$ients 8'29 1<1 Ta$is)ans  τέλεσα 8telesma9 1<4 Ta$is)ans genera$  στήλη (st ēl  ē ) 8T9 1<< Aictory Ta$is)ans   νικητικὸν 8nikētikon9 8T29 131 /estraining 'nger Ta$is)ans ? θυοκάτοχον 8thymokatochon9 8T9 132 ining or Coercion Ta$is)ans ? κάτοχος  8katochos9 8T49 134 &hy$acteries  φυλακτήριον 8 phylaktērion9 8B9 207 &hy$acteries as parts of another rite ? φυλακτήριον 8B29 20< 7# Magica$ Methos for Specific :-=ecti6es 210 %ea$th 8%9 210 In6isi-i$ity  ἀαύρωσις 8amaurōsis9 8I9 214 +o6e 217 +o6e /ites of 'ttraction or +o6eDs +eashD  ἀγωγή 8agōgē 9 8+9 21< +o6e ,etching  ἀγώγιον 8agōgimon9 8+29 221 +o6e &otions  φίλτρον 8 philtron9 8+9 222 +o6e ining  φιλτροκατάδεσος 8 philtrokatadesmos9 8+49 22* +o6e Enforce  ἀγρυπνητικόν 8agrupnētikon9 8+*9 227 +o6e Separation  διάκοπος 8diakopos) 8+79 22< :ther +o6e /ites 8+59 223 %o)eric )agic an i6ination ? ηροαντεῖον  8homēromanteion9 8:9 22 ,orekno($ege an Me)ory ? πρόγνωσις , νηονική 8mnēmonikē 9 89 25 :ther Magica$ &roceures 8F9 23 E6i$ S$eepD $inness an "eath  nktk bin 89 244 7#4 Skrying an "rea)s 247 E6ocationary o($ Skrying  λεκανοαντεία 8lekanomanteia9 šn-hne 89 247 E6ocationary +a)p Skrying  λυχνοαντεία  8lychnomanteia9 qm ȝ t  ȝ 8E9 2*2 Aisions an "rea) /e6e$ation  !νειραιτητόν 8oneiraitēton9 8A9 27 Sening "rea)s  !νειροποπὸς 8oneiropompos9 8A29 277 7#* "ea$ing (ith "i6inity ,aceto,ace Encounter (ith a Go ? α"τοπτος 8autoptos9 8,9 The GoDs 'rri6a$  συστάσις 8systasis9 pḥ-ntr 8G9 In6ocation of a Go 8G29 In6ocation of the ear goess  #ρκτικ$ 8 Arktikē 9 8 G9 &rayers  ε%χ& 8euchē 9 8.9 %y)ns   'νος 8hymnos9 8J9

27< 27< 250 252 25 2<2 2<*

7#7 "ea$ing (ith "ai)ones Paredros or 'ssistant "ai)on ? πάρεδρος 8 paredros9 8&9 "ai)onic &ossession an E;orcis)  δαιονία 8daimonia9 8H9

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7#5 "ea$ing (ith the "ea ecro)ancy ?  νεκροαντεία 8nekromanteia9 89 e!i"iones  κατάδεσον 8katadesmon9 8"9

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Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic 7#< Co)posite /ites 8J9

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5#0 Mysteries an Initiation /ites  υστήρια 8mystēria9 τελετή 8teletē 9 8M9 15 5#1 #eletē  in the Great Magical Papyrus o! Paris 

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5#2 #he Mithras $iturgy 

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5# Monas or Eighth %idden &ook o! Moses 

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5#4 #he #enth %idden &ook o! Moses

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'ppeni; 1 ? Main Gnostic Teachers  Magicians @ Sa)aritans 'ppeni; 2 ? E;c$ue ,rag)ents 'ppeni;   'n 'nge$ic %ierarchy on a &hy$actery 'ppeni; 4 ? ' Se$ection of Nomina Magica 'ppeni; * ? "istri-ution of /ite Types across the &apyri 'ppeni; 7 ? The Constituent &arts of a /ite

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G$ossary

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i-$iography Mesopota)ian Magic Sources 'ncient Egyptian "ynastic Magic Sources 'ncient Egyptian "ynastic Magic Seconary +iterature GraecoEgyptian Magic Sources GraecoEgyptian Magic Seconary +iterature Se$ecte +ater Gri)oire Sources

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Ine;

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Copyright Stephen Skinner 2014

Techniques of GraecoEgyptian Magic

1#0 Introuction 1#1 .hat is Magic This -ook $ooks at 6ery specific ientifia-$e techniques consu)a-$es nomina magica an i)p$e)ents foun in the Greek Magica$ &apyri an ho( they (ere use an not =ust at genera$iKe the)es# These papyri are the source of )any of the )agica$ techniques an equip)ent foun in $ater European )agic# The )eiae6a$ So$o)onic gri)oires an inee )ost of the So$o)onic )agica$ traition in -oth the +atin an Greek (or$s o(e their ear$iest origins to the GraecoEgyptian papyri 8the PGM 9 not to so)e unkno(n %e-re( anteceents not =ust in a genera$ or the)atic sense -ut in the trans)ission of specific techniques (ors an i)p$e)ents fro) one cu$ture to another# This -ook uti$ises the han-ooks (ritten -y or use practica$$y -y the )agicians the)se$6es an approaches this )agic as another for) of techno$ogy# The sources are therefore pri)ari$y the ancient papyri (ritten -y the practitioners of )agic the)se$6es rather than those (ritten -y their $ater 8preo)inant$y Christian9 a6ersaries# My approach is 6ery si)i$ar to /itnerDs (hen he (rote of Egyptian )agicL To ate no treat)ent of Egyptian )agic has concentrate upon the actua$ practice of the )agician# oth genera$ stuies an te;tua$ pu-$ications ha6e e)phasiKe instea the re$igious e$e)ents in the contents of recite spe$$ (hi$e the acco)panying instructions (ith their 6ignettes an $ists of )ateria$s instru)ents an ritua$ actions re)aine unin6estigate# This stuy represents the first critica$ e;a)ination of such )agica$ techniquesN re6ea$ing their (iesprea appearance an pi6ota$ significance for a$$ Egyptian re$igiousN practices fro) the ear$iest perios through the Coptic era inf$uencing as (e$$ the GrecoEgyptian )agica$ papyri#1

.hi$e /itnerDs -ook (as a)ongst the first to in6estigate the actua$ practices of "ynastic Egyptian )agic2 this -ook is the first to e;a)ine in etai$ the practices use in the first fi6e centuries of the co))on era (ith its )i;ture of Greek an Egyptian )agic# y using the ter) )agicianD there is no i)p$ie or o6ert c$ai) for specia$ po(ers on the part of the practitioner si)p$y an assertion that the peop$e so esignate (ere practitioners of )agica$ techniques# ust as the ter)s carpenterD or priestD efine a trae or a profession rather than a c$ai) to specia$ ski$$ or specia$ sanctity# The fact that such techniques ha6e -een uti$iKe consistent$y o6er $ong perios of ti)e often -y $earne peop$e suggests that so)e apparent consistency of resu$ts (as o-taine# :ther(ise if no such consistency of resu$ts ha -een o-taine then one )ight e;pect to fin a (ie an rano) i6ersity of fantasy techniques -eing inepenent$y in6ente an specu$ati6e$y trie out at ifferent ti)es an in ifferent cu$turesL -ut this is not the case# There is instea a syste)atic e6e$op)ent of techniques (ith a fe( -eing roppe 8such as de!i"iones9 an so)e -eing ae 8such as the circ$e of protection9 to the repertoire -ut (ith the core techniques re)aining the sa)e# 's .i$$ia) rashear once re)arkeL These t(o papyri the &hi$inna papyrus an the :;yrhynchus para$$e$ (ritten as they 1 /itner 2 See

8200<9 p#2# a$so uge 813519 &inch 820079 an /ankine 820079#

Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic (ere fi6e to si; centuries apart fro) each other pro6ie re)arka-$e testi)ony to the conser6atis) of )agic an )agicians in antiquity#

Mankin has a $ong history of iscaring )achines an )ethos that o not (ork yet )any etai$e )agica$ techniques sur6i6e $itera$$y for thousans of years# 's etK puts itL It is one of the puKK$es of a$$ )agic that fro) ti)e i))e)oria$ it has sur6i6e throughout history through the co)ing an going of entire re$igions the scientific an techno$ogica$ re6o$utions an the triu)phs of )oern )eicine# "espite a$$ these changes there has a$(ays -een an un-roken traition of )agic# .hy is )agic so irrepressi-$e an ineraica-$e if it is a$so true that its c$ai)s an pro)ises ne6er co)e trueO :r do theyO4

 A 'orking e!inition o! Magic efore proceeing it is necessary to efine the ter) )agicD as it is the su-=ect of this -ook# The )ost funa)enta$ pro-$e) for )oern acae)ics in efining )agicD is that any accurate efinition of )agic must in6o$6e the concepts of another (or$ of spirits ai)ones an gos -ecause this (as the pre)ise fro) (hich )ost )agicians (orke# ,or an atheist for (ho) these entities si)p$y o not e;ist the pro-$e) of efining the art or science that ea$s (ith the) is inso$u-$e# This is not )eant as a conescening state)ent =ust one (hich suggests that ana$ysis of any su-=ect cannot -e satisfactori$y -egun if the -asic pre)ises of that su-=ect 8-e they true or fa$se9 are o6er$ooke or co)p$ete$y o)itte# This situation is (hat $ies at the root of )oern acae)ic ifficu$ties (ith the efinition of )agic# Such atte)pts at efining )agic are on a par (ith the scientist (ho oes not -e$ie6e in the e;istence of raio (a6es yet tries to e;p$ain the functioning of a raioL it cannot -e one (ithout )aking a co)p$ete nonsense of the efinition# May-e the proceure of physicists is an appropriate (ay of proceeing# They efine a theoretica$ partic$e (hich no-oy has seen 8such as a (uark lepton or boson9 an then procee to see if its -eha6iour fits their )athe)atica$ )oe$s# In the present conte;t the equi6a$ent of this proceure is to accept the theoretica$ e;istence of gos ange$s ai)ones an spirits an then to )o6e on fro) there to efine )agic in ter)s of their )anipu$ation# In the ancient (or$ the e;istence of ai)ones spirits an gos (as a gi6en# 'ny efinition recogniKa-$e -y an (e$co)e -y its ancient practitioners (ou$ ha6e to inc$ue )ention of ai)ones gos spirits etc# 'n )ore i)portant$y it (ou$ then -e a efinition (hich a$$o(s for reasona-$e iscourse a-out the su-=ect# 's so )any scho$ars ha6e $a-oure unsuccessfu$$y to create a )oernD efinition of the ter) )agic I inten to cut the Gorian knot -y uti$ising a efinition (hich is )uch c$oser to the sense the ancients ga6e it -y returning to the origina$ )eaning of magia (ith a )eaning that (ou$ ha6e -een unerstoo -y its practitioners in +ate 'ntiquity# If this in6o$6es a no in the irection of the e;istence of gos ai)ones an spirits then so -e it# .ithout such a no the effort rese)-$es that of the )an (ho (ou$ escri-e chess (ithout ackno($eging the e;istence of the in6isi-$e ru$es (hich go6ern the )o6e)ent of the ini6iua$ pieces# Such ru$es ha6e no rea$ e;istence -ut (ithout the) the ga)e of chess is i)possi-$e to p$ay or e6en to (rite sensi-$e  rashear 4 etK

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8133<9 p# 54# 813379 p# ;$6ii;$6iii#

Copyright Stephen Skinner 2014

Techniques of GraecoEgyptian Magic co))entary upon# +ike(ise it is 6ery ifficu$t to e;a)ine or co))ent upon )agic (ithout ackno($eging the spiritua$ creaturesD (hich are part of its -asic pre)ises as unerstoo -y its practitioners# I (ou$ therefore $ike to offer a (orking efinition of )agic that is -ase on ho( it (as practise in the Greek speaking Meiterranean an (hich a6ois )oernisation socia$ theory or the )ora$ cha$$enges of theo$ogica$ efinitionL Magic is the art of causing change through the agency of spiritua$ creatures rather than 6ia irect$y o-ser6a-$e physica$ )eansL such spiritua$ creatures -eing co)pe$$e or persuae to assist -y the use of sacre (ors or na)es ta$is)ans sy)-o$s incense sacrifices an materia magica#

%ere spiritua$D is efine to )ean nonphysica$ (ith no ethica$ connotation an spiritua$ creatureD to )ean a nonphysica$ entity ranging in efinition or su-stance fro) e$e)enta$s spirits e)ons ai)ones ange$s archange$s gos an goesses to iscarnate hu)ans 8-oth saint$y an pre)ature$y ea9# * The use of this ter)ino$ogy (hich (as in (iesprea use in Europe up to the )i15th century7 )ight -e har for )oern reaers to igest particu$ar$y those (ho co)e fro) a uaeoChristian -ackgroun (here the notion of spiritua$ityD is tota$$y oppose to the 6ery e;istence of spirits# In )oern ti)es the (or spiritua$D oes surface in the practices of spiritua$is)D or spiritis)D (here the )eiu) ea$s (ith the ea -ut the ter) is sti$$ not unerstoo in its (ier )eaning# So for the purposes of this -ook spiritua$ creatureD5 (i$$ -e unerstoo in e;act$y the sa)e (ay that "r ohn "ee unerstoo it in the $ate 17th century (hen he (roteL < Suen$y there see)e to co)e out of )y :ratory a Spiritua$$ creature $ike a pretty gir$e of 5 or 3 yeares of ageP3

"ee then -egan to con6erse (ith this gir$ 6ia his skryer E(ar e$$ey certain that she (as an ange$ a rea$ spiritua$ creature# Such -eha6iour (as not unique to "r "ee# :ther preceents for this usage e;ist an at $east one )anuscript of the *ey o! Solomon  refers in a si)i$ar fashion to ange$s as CrQatures cQ$estes#10  'ccoring to a)-e$$iL ,icino an his fo$$o(ers a)itte the e;istence of spiritua$ -eings 8e)ons ange$s an e6i$s anthropo)orphic )o6ers of astra$ -oies etc#9 to (ho) it (as possi-$e to

* 

The ter) spiritua$ creatureD a$so sa6es the tireso)e nee to (rite out gos goesses spirits e)ons ai)ones ange$s archange$s an e$e)enta$sN e6ery ti)e they a$$ nee to -e )entione# 7 This efinition o-6ious$y oes not co6er natura$ )agicD (hich (as a category )entione -y 'grippa an in current use -y the /enaissance pro-a-$y e6ise specifica$$y to a6oi opposition fro) the Church -y e$i)inating )ention of spirits an e)ons fro) its efinition# 5 ' -etter ter) )ight ha6e -een creaturum incorporalis+ <  "r# ohn "ee (as an E$iKa-ethan po$y)ath 81*25170<9 (ho (rote -ooks on geo)etry na6igation a$che)y rectification of the ca$enar an (ho pro)ote the iea of the ritish E)pire# %is interest in ange$ic in6ocation $ea hi) to e)p$oy a succession of skryers such as E(ar e$$ey (ho pro6ie "ee (ith a $arge a)ount of ictate )essages an instruction fro) entities c$ai)ing to -e ange$s or spirits# See Casau-on @ Skinner 820119 for transcripts of these sessions (hich ran to )any hunres of )anuscript pages# 3 This escription refers to the ange$ Mai)i as escri-e in + Cotton 'ppeni; MS F+AI f# 1# See a$so + S$oane MS 1<< fo$# < an C$u$ee 813<<9 p# 153# 10 + +anso(ne MS 120 ff# 5<#

Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic aress prayers hy)ns or innocent spe$$s#11

There (as no ou-t in the )ins of )ost )agicians of +ate 'ntiquity that the effects of )agic (ere attri-uta-$e to e;terna$ spiritua$ creaturesD -e they gos ange$s ai)ones or spirits rather than to either the innate po(ers of the )agician hi)se$f or to so)e ne-u$ous unefine pseuoscientific forceD or 6i-ration#D In the e(ish (or$ ange$s an e)ons (ere c$ear$y seen as the ri6ing forces -ehin the operation of )agic as confir)e -y Trachten-ergL "e)ons an ange$s to -e counte on$y in )yrias popu$ate that (or$R through their inter)eiacy the po(ers of )agic (ere -rought into operation# The )ost frequent$y e)p$oye [%e-re(! ter)s for )agic (ere hashba,at malachim  an hashba,at shedim in6ocation an con=uration of ange$s an e)ons [respecti6e$y!#12

It (as consiere in the ancient (or$ that the )ain ski$$ of a )agician (as to constrain these entities using the spoken an (ritten (or sigi$s ta$is)ans suffu)igations an sacrifices# The centra$ity of spiritua$ creatures to the operation of Meiterranean )agic is again confir)e -y ohnstonL In short it see)s that )any Meiterranean )agicians consiere the contro$ of ghost$y or e)onic entities to -e essential to the co)p$etion of their (orkL the -etter one (as at contro$$ing e)ons the greater a )agician one (as#1

This efinition therefore $eas natura$$y to the su-=ect of this -ookL the e;a)ination of the techno$ogy of these (ors sigi$s ta$is)ans suffu)igations an sacrifices that the )agicians use# Magic i6ies this uni6erse into a specific hierarchy of spiritua$ creatures in orer to ea$ (ith it )ore effecti6e$y# +ike any science one of the first steps is ana$ysis (here the constituent parts of the )etho nee to -e ientifie an $a-e$$e#14 If )agic is $ooke at in historica$ ter)s as a practice so)ething peop$e actua$$y i then )agic can -e e;a)ine an ocu)ente in the sa)e (ay that one cou$ research an ocu)ent the prouction of parch)ent for (riting (ithout cone)ning the process as pri)iti6e or =uging the )ora$s or efficacy of the )etho# o-oy (ho o(ns a co)puter (ou$ no( e6er go to the trou-$e of pu$$ing the skin off a sheep soaking stretching scraping $i)ing an processing it for se6era$ (eeks -efore (riting on it (ith ink )ae of soot an oak ga$$s -ut no-oy can eny that this proceure prouce a 6ery ura-$e (riting surface that can $ast )ore than a thousan years#1* My point is that it is not necessary to take a psycho$ogica$ or e6en a socia$ anthropo$ogica$ approach to )agic# It is sufficient to e;a)ine (hat (as one -y )agicians on their o(n ter)s an for their o(n reasons as ocu)ente -y its practitioners in their o(n han-ooks# elimiting the e!inition 11 a)-e$$i

820059 p# # 820049 p# 2*# 1 ohnston 820029 pp# 424 )y ita$ics# 14 These $a-e$s are particu$ar$y i)portant in )agic -ecause of one of the pri)ary a;io)s of )agic is that a$$ spiritua$ creatures can on$y -e aresse an contro$$e (hen their true na)e is kno(n# 1*  I a) sti$$ surprise that I can easi$y rea the contents of a )anuscript fro) the Mi$e 'ges -ut can no $onger access igita$ (ork (ritten -y )yse$f on an o-so$ete co)puter =ust thirty years ago# &arch)ent )ay (e$$ pro6e )ore ura-$e in the $ong run that easi$y e$ete igita$ ocu)ents# 12 Trachten-erg

<

Copyright Stephen Skinner 2014

Techniques of GraecoEgyptian Magic efore proceeing I (ou$ $ike to c$arify the scope of this -ook -y e$i)inating fro) it a nu)-er of su-=ects an techniques often associate (ith )agic in popu$ar $iterature -ut (hich are not in fact parts of GraecoEgyptian )agic# '$though i6ination is often seen as part of )agic i6ination is essentia$$y a passi6e )etho (hereas )agic is nothing if not proacti6e# "i6ination seeks to forete$$ the future (hi$e )agic seeks to change the future# Three e;ceptions to this genera$isation (i$$ -e )ae the first in the case of e$ectiona$ astro$ogy# E$ectiona$ an katarchic astro$ogy ha6e -een use fro) ti)e i))e)oria$ -y )agicians to eter)ine the -est ti)e to conuct a rite# ' secon e;ception (i$$ -e )ae in the case of techniques $ike lychnomanteia lekanomanteia an hygromanteia (here skrying is supp$e)ente -y the acti6e ritua$ e6ocation of ai)ones or spirits# The thir e;ception is a i6inatory )etho -ase on rano) $ines fro) the (orks of %o)er 8PGM   AII# 114<9# This (i$$ -e e;p$ore in chapter 7# -ecause it (as use -y the )agician (ho o(ne that papyrus# :rac$es a$though a fe( are present in the PGM are not part of )agic# In )ost cases these orac$esD are not orac$es in the sa)e sense as the orac$e at "e$phi -ut in6ocations of a go in orer to recei6e ans(ers or a6ice# The $ater proceure is part of )agic# E)i$ie Sa6ageS)ith )akes the istinctionL That )agic seeks to a$ter the course of e6ents usua$$y -y ca$$ing upon a superhu)an forceP(hi$e i6ination atte)pts to preict future e6ents 8or gain infor)ation a-out things unseen9 -ut not necessari$y to a$ter the)# 17

's ,ritK Graf right$y conc$ues the confusion -et(een )agic an i6ination on$y ates fro) the ear$y Christian eraL :n$y (hen i6ination is rea in ter)s of e)ono$ogy as in )ainstrea) Christian iscourse o [the efinitions of! i6ination an )agic con6erge#15

:ther(ise these t(o fie$s of enea6our are not rea$$y connecte# Instea of referring to one of the practices of GraecoEgyptian )agicians as -o($ i6inationD I (i$$ instea refer to it rather )ore apt$y as e6ocationary -o($ skrying#D The sa)e app$ies to $a)p i6inationD (hich I (i$$ in future refer to as e6ocationary $a)p skrying#D In the ancient (or$ )agic (as consiere to -e 6ery rea$ an not a rano) asse)-$age of nonsense actions an (ors an the insiers (ho practise itL P(ere far fro) i$$iterate an so)e of these )agica$ te;ts e6en isp$ay the scri-a$ hans (riting sty$es an )oes of te;tua$ prouction (hich co)e on$y (ith )any years of scri-a$ $earning an practice# Moreo6er (hen (e o fin e6ience outsie the actua$ )agica$ te;ts as to (ho practice such )agica$ ritua$s that e6ience repeate$y e)onstrates the acceptance an e6en practice of )agic -y )e)-ers of the e(ish e$ite inc$uing the re$igious esta-$ish)ent itse$fP Most of these sources (ere not the prouct of e(ish fo$k )agicN -ut of inte$$ectua$ )agicN prouce -y $earne e;perts (ho )astere a specia$iKe -oy of kno($ege an consu$te )any ifferent sources so)eti)es in )ore than one $anguage#1<

'$though these co))ents (ere app$ie to e(ish )agic they are equa$$y app$ica-$e to other for)s of European or Meiterranean $ittora$ $earne )agic# Egyptian )agicians especia$$y (ere )ost$y of the priest$y c$ass# 17 Sa6ageS)ith

820049 p# ;iii# 820119 p# 1# 1< ohak 8200<9 p# 7# 15 Graf

Copyright Stephen Skinner 2014

3

Techniques of GraecoEgyptian Magic Greek -ategorisation o! Magic The Greeks )ae a c$ear istinction -et(een goetia 8γοητεία9 the )agic of the  goes 8γόης9 an that of theurgia 8θεουργία9# It is ifficu$t to -e sure of (hat (as e;act$y )eant -y the ancient Greeks (hen they use the ter) γοητεία, as it (as associate (ith rites for the ea# Goetia 8γοητεία9 an  goes 8γόης9 (ere $ater use in the sense they acquire in the +atin gri)oires of ea$ing (ith spiritsD rather than in the sense out$ine in ohnston of ea$ing (ith the ea#D13 Chapter 7#5 ea$s (ith the interface -et(een GraecoEgyptian )agic an the ea# #heurgia is a quite separate category an is a escenant 6ia &orphyry an Ia)-$ichus of Cha$cis20 of the ancient Mysteries#21 This usage has persiste through to 1 th century 8an $ater9 gri)oires#22  It has -een suggeste that theurgia  )eaning i6ine (orkN (as a ter) that )ight e6en ha6e -een in6ente -y the group of eop$atonica$$y inc$ine )agicians inc$uing $u)inaries $ike Ia)-$ichus pro-a-$y -ase in '$e;anria aroun the 2n century CE#2  The theurgists (ere concerne (ith purifying an raising the consciousness of ini6iua$ practitioners to the point (here they cou$ ha6e irect co))union (ith the gos# The theurgists (ere in a sense the inheritors of the ancient Greek Mysteries (hich ai)e to introuce the caniate irect$y to the gos# There are four sections in the PGM   (hich gi6e instructions in these proceures an these are categorise as rite type MD an e;a)ine in chapter 5#0# The  goes 8γόης9  the practitioner of  goetia 8γοητεία9   on the other han atte)pts to -ring ai)onese)ons onto the physica$ p$ane an to )anifest the) or their effects# The re$ationship of the practitioners of theurgia to practitioners of the goetia is that -oth atte)pt to in6okee6oke a spiritua$ creature 8-e it go ai)on ange$ or e)on9# The teletai 8τελεταί9 priest oes it for the -enefit of the c$ientDs i))orta$ sou$ (hi$e the goes  oes it to -enefit the c$ientDs )ateria$ esires# "ickie is of the opinion thatL Pa$though there are inications that  goetes epodoi magoi an  pharmakeis origina$$y pursue quite ifferent ca$$ings there is no inication (hen the ter)s are first encountere in the fifth century that they refer to specia$ise for)s of )agic#24

'$though it )ay (e$$ -e true that there is too $itt$e e6ience a6ai$a-$e fro) their ear$iest )entions to separate their specia$ise for)s of )agic -ut these ter)s efinite$y ientifie ifferent practices an $ater usage of the ter)s goetes an magoi confir)s this -y -eing quite istinct# /ather than (rest$ing (ith the theoretica$ ientification of these ter)s for (hich there is on the (ho$e too $itt$e e6ience I ha6e instea i6ie these )ethos accoring to the type of spiritua$ creature -eing use# 'ccoring$y chapter 7 on Magica$ Techniques has -een i6ie up accoring to the type of spiritua$ creature the )agician (ishe to ea$ (ith ranging fro) the gos 8chapter 7#*9 through ai)ones 8chapter 7#79 to the ea 8chapter 7#59# Chapter 7#4 ea$s (ith 6isions rea)s an skrying (hi$e chapter 7#1 ea$s (ith techniques 13 ohnston

813339 pp# 10210# 20  'part fro) Ia)-$ichus the other )ain source for theurgy is &roc$us a *th century eop$atonist# See a$so ohnston 8200<9 an Struck 820049 chapters 75 on &roc$us# 21 See chapter 1#2 for a fu$$er e;p$anation of the re$ationship -et(een the Mysteries an )agic# 22 The author of the .uratus efines theurgyD as a sacra)enta$ rite [or! )ystery#DN 2 ohnston 8200<9 p# 1*0# 24 "ickie 820019 pp# 141*#

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Copyright Stephen Skinner 2014

Techniques of GraecoEgyptian Magic re$ying on )agica$ statues rings an ge)stones# Chapter 7#2 ea$s (ith inscri-e )agica$ e6ices ranging fro) si)p$e a)u$ets for paying c$ients through ta$is)ans esigne to achie6e a particu$ar )agica$ en to phy$acteries (hich (ere for the persona$ protection of the )agician fro) the spiritua$ creatures he ca$$e 8-ut on$y uring the rite9# %a6ing )ae this i6ision it -eca)e 6ery o-6ious that the )ethos use i6ie a$ong e;act$y the sa)e $ines#

Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic

1#2 The /e$ationship -et(een Magic the Mysteries an /e$igion It is usefu$ to first enter into a -rief iscussion of the re$ationships -et(een )agic the Mysteries an re$igion for three 6ery specific reasonsL i9

to further refine the efinition of )agic in orer to successfu$$y a6oi any confusion (ith re$igionR

ii9

to iso$ate the four passages in the PGM (hich are in fact Mystery an initiation rites an not either )agic or re$igionR an

iii9

to further appreciate the istinction -et(een the 6arious types of )agic#

The ichoto)y -et(een )agic an re$igion has cause so )uch scho$ar$y contro6ersy o6er the $ast century or so that it has e6en -een categorise as an unso$6a-$e i$e))a -y so)e scho$ars#2* I (ou$ $ike to )ake so)e o-ser6ations (hich )ay $ea to such a so$ution or at $east to a 6ery ifferent 6ie(point fro) (hich to percei6e such a so$ution# It is sti$$ often argue that re$igion ea$s (ith Go or the gos ange$s an saints -ut on$y to i)p$ore their he$p not to constrain it# This 6ie( (hich is no( so)e(hat supersee ates -ack to the (ork of a)es ,raKer in 1<30# 27 There is so)e truth in this contention -ut so)e techniques of )agic o6er$ap (ith the techniques of re$igion# Techniques such as prayer or consecration span -oth practices# :n the other han re$igion a$so so)eti)es uses co)pu$sion (hen for e;a)p$e it inu$ges in e;orcis)# E6en techniques such as ani)a$ sacrifice as istastefu$ to the )oern reaer as it )ay -e (ere origina$$y use -y -oth )agicians an priests in the ser6ice of their art or re$igion# :ne on$y has to $ook at the huge quantities of ani)a$s sacrifice -y ing So$o)on at the inauguration of his te)p$e in erusa$e) in orer to appease >ah(ehE$ to see that sacrifice is not the e;c$usi6e pro6ince of the )agician or po$ytheist# ChristDs e( Testa)ent )irac$es ha6e )uch )ore in co))on (ith )agic than they o (ith re$igion as current$y concei6e of -y any )ainstrea) church#25 The question of the re$ationship -et(een )agic an re$igion has I fee$ -een inappropriate$y phrase an the iscussion shou$ not centre aroun t/o opposing ter)s -ut on the consieration of three ter)s# To so$6e this one nees to $ook at the (ho$e spectru) of ho( )ankin has atte)pte to re$ate to the unseen to the gos an to other spiritua$ creatures# :ften the sa)e act (i$$ prouce ifferent responses accoring to (hich sie of the re$igion)agic i6ie the co))entator sits upon# rashear2<  co))enting on aKhan23 (ritesL The ifference -et(een ho$y an unho$y )irac$es he suggests is in the )irac$es ai) an resu$tL the saint rescues fees an co)forts creating goo an e;e)p$ifying the Christian iea$# Bnho$y )agic causes eath confusion se;ua$ )is-eha6iour an the $ike# >et in the fina$ ana$ysis a)-i6a$ence is the orer of the ay an the yKantines 2* etK

813319 pp# 244245# ,raKer an )any other scho$ars since re$igion (as equate (ith Christianity# 25 See Conner 820079 an Conner 820109# 2< rashear 8133<9 p# 2*# 23 aKhan 8133*9  pp# 5<2# 27 ,or

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Copyright Stephen Skinner 2014

Techniques of GraecoEgyptian Magic see) to ha6e ha no rea$ criterion for istinguishing -et(een a ho$y an an unho$y )irac$e#

There is in fact no c$ear istinction -ecause )irac$es are -ase on )agic# To a $arge e;tent this pro-$e) has -een create -y the Christian octrina$ 6ie( of )agic# The ear$y Church ,athers (ere in no ou-t that )agic (as a rea$ an interna$$y consistent -oy of kno($ege# ,or e;a)p$e :rigen (roteL P)agic is not as the fo$$o(ers of Epicurus an 'ristot$e think utter$y incoherent -ut as the e;perts in these things pro6e is a consistent syste) (hich has princip$es kno(n to 6ery fe(#0

Christian octrine atte)pte to suppress )agic -ecause it 6ie(e it as a 6ery rea$ force# The -asic pro-$e) is that the question has -een treate as a si)p$e ichoto)y of )agic 6ersus re$igion (hereas the )issing )i$e ter)D is the Mystery re$igions (hich is part of a spectrum  of three )oa$itiesL re$igion ? the Mysteries ? )agic# %o(e6er the pro-$e) re)ains a ifficu$t one -ecause the Mystery re$igions are )issing fro) our 21st century e;perience an o not e;ist any )ore in any for) in any .estern cu$ture# In the ancient (or$ these (ere the three )ain (ays that )an sought to approach the unseen# The ifferences -et(een these three can -e efine -y a nu)-er of criteria each of (hich -y itse$f is not sufficient to )ake the istinction -ut taken together c$ear$y e)arcate these three )oa$itiesL 1#  Audience# The first category re$igion ea$s (ith the gos on -eha$f of the congregation# The secon the Mysteries takes a se$ect fe( of the congregation an e;poses the) to e;periences (hich 8-y a$$ accounts9 change their 6ie( of the (or$ an their $ife for e6er after# The significance of this change can -e )easure -y the 6ery s)a$$ nu)-er of initiates (ho ha6e e6er -roken their 6o(s an (ritten o(n an account of their e;periences# The thir category (i$$ often -e perfor)e for =ust one c$ient or =ust for the -enefit of the )agician hi)se$f# 2# egree o! Secrecy# /e$igion e)-races a$$co)ers an in )any cases seeks to con6ert the non-e$ie6er or aherent of a ri6a$ re$igion to =oin its ser6ices# The Mysteries se$ecte or accepte on$y a fe( ini6iua$s fro) the congregation (ho $ooke for 8or pai for9 a specific spiritua$ e;perience# Magic (as e6en )ore secreti6e an in )ost cases acti6e$y iscourage ne( postu$ants or practitioners#1  C$ients (ere on$y inc$ue in the practice on a neetokno( or iscip$e -asis# # egree o! Speci!icity in 0b1ecti2es# /e$igion ea$t (ith the genera$ goo an assiste in 6arious rites of passage such as -irth eath an )arriage -ut the o-=ecti6es (i$$ -e genera$ in nature such as -$essing 8-aptis) for -irth -$essing for )arriage $ast rites for eath9# The Mysteries focuse on the initiation or introuction to the go8s9 of a fe( caniates at a persona$ e;perientia$ $e6e$ an usua$$y ea$t =ust (ith one go such as "ionysus or "e)eter (ith the sing$e o-=ecti6e of initiation or i))orta$isation# The 0 :rigen

-ontra -elsus in Cha(ick 8137*9 pp# 224# egree of pri6acy (as a$so use as a istinguishing factor -et(een )agic an re$igion -y E)i$e "urkhei)# Michae$ ai$ey 820079 p#  pointe out that Marce$ Mauss 8"urkhei)Ds nephe( an pupi$9 efine )agic as pri6ate secret )ysterious an a-o6e a$$ prohi-ite (hi$e re$igion consiste of rites pu-$ic$y ackno($ege an appro6e#N 1 The

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Techniques of GraecoEgyptian Magic pri)e o-=ecti6e of the i))orta$ity offere -y the Mysteries shou$ not -e confuse (ith a p$ace in hea6enN offere -y re$igion# Magic operates (ith a 6ery specific en or sing$e o-=ecti6e -ut ra(n fro) a 6ery (ie fie$ of 6ery concrete possi-i$itiesL $o6e $ust )oney po(er etc# 4# 3ange o! Entities encountered# /e$igion ea$s (ith the gos ange$s an saints# The Mysteries ea$t (ith one specific go or goess# Magic ea$s (ith the (ho$e range of spiritua$ creaturesL gos ange$s ai)ones e)ons e$e)enta$s spirits an e6en the ea# *# Pri2acy+  The nature of these three practices can a$so -e su))e up in ter)s of egree of pri6acy# a9

/e$igion is practise in pu-$ic in te)p$es in front of a$$ aherents -y priests#

-9

The Mysteries 8or ho$y teletai92  (ere ce$e-rate in pri6ate -y the teletaipriests on$y for the -enefit of one or a 6ery s)a$$ nu)-er of initiates# It is 6ery c$ear$y ifferent fro) re$igion (hich (as practise open$y in te)p$es# c9 Magic is ce$e-rate in pri6ate anor secret$y#4  It (as so)eti)es practise -y the priests of a re$igion -ut a$so -y $ay persons (ith the right training#

7# Sub1ect and 0b1ect+ 'nother possi-$e (ay of $ooking at these three categories is in ter)s of su-=ect an o-=ect# a9 /e$igionL the &riest presents the go8s9 to the peop$e# -9 MysteriesL the teletai priest presents a specific caniate to a specific go# c9 MagicL the )agician presents hi)se$f to an a=ures the go or other spiritua$ creature# If these efinitions are app$ie it -eco)es a $ot easier to ientify (hen a particu$ar practice pertains to re$igion Mystery or )agic# To unerstan the )agic of the PGM it is usefu$ to re)e)-er that a$$ three )oes of co))unication (ith the spiritua$ e;iste sie -y sie at that ti)e (hen )agic (as consiere a (orthy an (orka-$e practice an the Mysteries (ere sti$$ high$y 6a$ue an f$ourishing# It is )y -e$ief that it is precise$y -ecause of the )onotheistic ueoChristian -ias an -ecause of the )issing )oern e;perience of the Mystery re$igions that the iscussion of the re$ationship -et(een )agic an re$igion has not in )oern ti)es e6er reache a satisfactory conc$usion# y cutting out the )i$e ter) the Mysteries Christianity fore6er po$arise )agic an re$igion instea of seeing it as part of a natura$ continuu) in )anDs efforts to re$ate to the gos an other spiritua$ creatures# #eletai (hich is often trans$ate as initiationD eri6es fro) the Greek root tele (hich )eans co)p$etionD or perfection#D InitiationD is a (or (hich has -een so)e(hat e6a$ue in the $ast century# To the ancient Greeks it )eant approaching the perfection of a go or at the 6ery $east recei6ing a purification (hich ena-$e a )orta$ to )eet (ith an con6erse (ith a go in so)e for) of fe$$o(ship (hich (as inee the o-=ecti6e of the Mysteries# PGM  IA contains se6era$ such Mystery ritua$s for e;a)p$e $ines 27*1 or 45*<20#  In the "er6ani papyrus the practitioners (ere referre to as mystai+ 4 In the "er6ani papyrus these practitioners (ere referre to as magoi+ See E)ons 8200<9 p#15# 2

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Techniques of GraecoEgyptian Magic  Anthropological 4nterpretations It is a$so no( popu$ar to e)-race the iea that re$igion an )agic can -e unerstoo through the (ork of anthropo$ogists on the custo)s of pri)iti6e tri-es in 'frica or 'ustra$ia an fro) that to fa$$acious$y euce that re$igion an )agic cannot -e separate# MacMu$$en puts itL o( the $essons of anthropo$ogy gro(n fa)i$iar it is co))on to accept the i)possi-i$ity of separating )agic fro) re$igion###*

This iea )ay -e co))on -ut that oes not ensure its truth# The anthropo$ogica$ ana$ysis of the custo)s of pri)iti6e peop$es is a (or$ a(ay fro) the iscourse an unerstaning of pagan an Christian inte$$ectua$s $i6ing uner the /o)an or yKantine E)pires# 'tte)pting to ra( para$$e$s -et(een these t(o cu$tura$ groups is $ike suggesting that the architecture of an 'Kane 6i$$age can in so)e (ay e;p$ain the g$ories of the %agia Sophia# /e$iance upon the conc$usions of anthropo$ogists -ase on co)p$ete$y ifferent cu$tures to ec$are re$igion an )agic insepara-$e is $ike(ise a co)p$ete non se(uitur #7 It certain$y (ou$ not ha6e -een ifficu$t for the high$y cu$ture occupants of the ancient (or$ to ra( this istinction#  Application o! the -ategorisation o! Magic Mysteries and 3eligion :ne si)p$e e;a)p$e taken fro) the PGM   he$ps to i$$ustrate the usefu$ness of this threefo$ categoriKation# :ne section of the papyri (as esignate -y its ear$y Ger)an trans$ator '$-recht "ieterich as Eine Mithrasliturgie+5 "ieterich (orking in the ,raKerian at)osphere of 130 (ante to see this ritua$ as a part of re$igion a$$o(ing hi) to characterise it as (orthy so seiKing upon one of the fe( go na)es present he ca$$e it the Mithras $iturgy+56 "espite "ieterichDs unou-te fa)e as a scho$ar the te;t (as neither Mithraic nor (as it a $iturgy#3 ,ranK Cu)ont (as quick to point this out40 -ut "ieterich (as not to -e )o6e an the argu)ent continue for the ne;t quarter century# 'n appreciation that the te;t (as not either re$igion or )agic -ut a Mystery rite )ight ha6e so$6e this confrontation#41 E6en a cursory reaing (i$$ confir) that MithraD appears once -ut on$y as part of a c$ear -ack(ar reference to a pre6ious e6ent rather than as the aressee of the current rite#42  In aition not one of the kno(n theo$ogica$ or sy)-o$ic the)es of Mithraic ascent of the sou$ 6ia the se6en p$anetary spheresD appears in this te;t# Therefore it is c$ear$y not a Mithraic re$igious te;t# ut "ieterich refuse to -e con6ince thinking that its co)p$e; an e$egant structure )ust -e part of so)e for)a$ re$igion not a piece of 2olkskunde+  Ger)an scho$ars of that perio $ike

* MacMu$$en

813359 pp# 14144# Much of the )ain thrust of MacMu$$enDs -ook is concerne (ith the ientity or si)i$arity of pagan re$igious an Christian re$igious practice (hich (hi$e it )ay (e$$ -e true has $itt$e irect -earing on the re$ationship -et(een re$igion 8pagan or Christian9 an )agic# 7 The fact that re$igion so)eti)es use )agic or that priests (ere often )agicians a$so oes not in6a$iate the -asic istinction# 5 "ieterich 813779# PGM  IA 45*<23# < ' tit$e (hich oes not appear in the te;t itse$f in any for)# 3  +iturgy refers to re$igious ser6ices )ore specifica$$y (here the (orshippersD responses are co)p$e)entary to the priestDs (ork# This te;t contains neither priests nor (orshippers# 40 Cu)ont 813049 pp# 110# 41 See chapter 5#2 for confir)ation of this# 42 PGM  AI 4<2#

Copyright Stephen Skinner 2014

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Techniques of GraecoEgyptian Magic .i$a)o(itKMoe$$enorff fe$t that c$assica$ scho$ars shou$ on$y trans$ate poetry $iterature hy)ns an re$igious rites an not su$$y their hans (ith (hat he ca$$e botokudenphilologie hence "ieterichDs esire to see this te;t as a )ainstrea) re$igious te;t# In fact this particu$ar passage espite appearing in the PGM   co$$ection is not in the strict sense )agic either# 'pp$ying the efinition of the three )oa$ities propose a-o6e in ter)s of auience egree of secrecy specificity of o-=ecti6es range of entities aresse an pri6acy (e can c$ear$y see the true nature of this passageL 1#

 Audience# The  Mithras $iturgy, is not a re$igious rite as it is not one esigne to -e perfor)e in pu-$ic#

2#

Secrecy# The egree of secrecy is c$ear# The ritua$ is either a so$itary one or one for an on$y chi$N an therefore it is not a re$igious ritua$#

#

0b1ecti2es# The o-=ecti6e specifie in the first $ine c$ear$y )arks it out as a Mystery rite it -eing for the -enefit of the (riterDs aughter that she )ay -eco)e i))orta$ 8the )ost co))on o-=ecti6e of the Mysteries9 anor for the -enefit of the (riter# I (rite these )ysteries hane o(nP for an on$y chi$ I request i))orta$ity : initiates of this our po(erP so that I a$one )ay ascen into hea6en as an enquirer an -eho$ the uni6erse#4

's etK (rites i))orta$ity is of course the pri)ary -enefit eri6e fro) the Mysteries 8υστήρια9#N44 The o-=ecti6es are not $o6e (ea$th po(er se; an so it is not a )agic ritua$ e6en though it is e)-ee in a papyrus a)ongst )agic ritua$s# The o-=ecti6e is the i))orta$iKation of the initiate rather than the (orship of a i6inity 8re$igion9 or the constraining of other spiritua$ creatures for )ateria$ -enefits 8)agic9#4* 4#

3ange o! Entities# The nu)-er of spiritua$ entities in6oke is 6ery $i)ite -ut it )entions %e$ios 'iUn an Mithras 8as a -ack(ar $ooking reference9 an so)e other $esser ai)ones -ut oes not constrain the) or threaten the) as (ou$ -e typica$ of a )agica$ te;t#

*#

Pri2acy# In fact it is the proceure for a so$itary Mystery rite aresse irect$y to the greatest go esigne to confer i))orta$ity upon =ust one initiate# It is o-6ious$y practice a$one or si)p$y -et(een father an his on$y aughter#

Bnsurprising$y the Mystery rites are not foun in $ater European for)s of )agic such as the %ygromanteia or the  -la2icula Salomonis precise$y -ecause they are not )agic The o-6ious conc$usion is that it is a Mystery ritua$ i)-ee in a )agica$ papyrus -ut not itse$f either )agic or re$igion# The point of this e;cursus is si)p$y to sho( an e;a)p$e usage of the criterion set out a-o6e to practica$$y istinguish -et(een re$igion the Mysteries an )agic# PGM IA 45*4<*# 8200*9 p# 34# 4* '$so the Mystery rites are )ore than four ti)es $onger than the $ongest )agica$ rite in the PGM )arking it out as quite ifferent fro) the other sections# 4

44 etK

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Techniques of GraecoEgyptian Magic

['6ai$a-$e fro) -ookstores ')aKon or irect fro) (((#Go$en%oar#co)!

Copyright Stephen Skinner 2014

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