The Seven Planets

The Seven Planets

"The septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad." -Levi

Saturn Jupiter Mars Sol Venus Mercury Luna
Saturn Jupiter Mars The Sun Venus The Magus The Moon
Saturn Jupiter Mars Sol Venus Mercury Luna
             
Cold > Dry Hot > Moist Dry > Hot Hot > Dry Moist > Hot Dry & Moist Moist > Hot
Earth Air Fire Sulphur Water Mercury Salt

Planetary Paths on the Tree of Life Geocentric Universe Planetary Hexagram Saturn: Malefic, Male, Diurnal (counterbalance)
Jupiter: Benefic, Male, Diurnal
Mars: Malefic, Male, Nocturnal (counterbalance)
The Sun: Neutral, Male, Diurnal
Venus: Benefic, Female, Nocturnal
Mercury: Neutral, Androgynous, Diurnal & Nocturnal
The Moon: Benefic, Female, Nocturnal

Contents
Saturn, Jupiter, Mars, Sol, Venus, Mercury, Luna

Saturn
Saturn Saturn

According to Ptolemy in Tetrabiblos

Geocentric Saturn

Saturn produces cold and dryness, being most remote both from the Sun's heat and from the earth's vapours, but he is more effective in the production of cold than of dryness.

Saturn is of a contrary nature, and malefic, or causer of evil: from his excess of cold.

Saturn is masculine because his predominant quality is not moisture.

Saturn, which is noxious, is considered to be diurnal.
He is not allotted to that division of time with which his nature accords (as heat accords with heat), but is disposed of on a contrary principle. Although the benefit is increased when a favourable temperament receives an addition of its own nature, the evil arising from a pernicious influence is much mitigated when dissimilar qualities are mingled with that influence. Hence the coldness of Saturn is allotted to the day, to counterbalance its heat.

Saturn, being cold and inimical to heat, moving also in a superior orbit most remote from the luminaries, occupies the signs opposite to Cancer and Leo (those occupied by the luminaries): these are Aquarius and Capricorn; and they are assigned to him in consideration of their cold and wintry nature; and because the configuration by opposition does not co-operate towards the production of good.

Saturn, in order to preserve his station opposite to the Sun, in this respect, as well as in regard to their respective houses, obtains his exaltation in Libra, and his fall in Aries: since, in all cases, the increase of heat must be attended by a diminution of cold, and the increase of cold by a diminution of heat.

According to Agrippa in Book Two of De Occulta Philosophia

Magical Square of Saturn

Being third down from the top in the ten-level geocentric system, the sacred table assigned to Saturn is three by three, containing the numbers one through nine, every row, column, and diameter totaling fifteen. The sum of the table is fourty-five.

Divine Names Answering to the Numbers of Saturn
3Abאב
9Hodהד
15Iahיה
15Hodהוד
45Jehovah extendedיוד הא ואו הא
45Agiel (the Intelligence)אגיאל
45Zazel (the Spirit)זאזל

Over this are set such divine names as fill up the numbers, with an Intelligence to what is good and a Spirit to what is bad; out of it are drawn the Characters of the spirits thereof.

This table being engraved on a plate of lead:
with a fortunate Saturn helps to bring forth or birth, to make a man safe and powerfull, and to cause success of petitions with princes and powers.

With an unfortunate Saturn it hinders buildings, plantings and the like, casts a man from honours and dignities, and causes discords, quarrellings, and disperses an Army.

Saturn Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of malediction and death fall under the patronage of Saturn.

On Saturday, a day of funereal operations, the vestment must be black or brown, with characters embroidered in orange or black silk; round the neck must be worn a lamina of lead, with the character of Saturn and the words: Almalec, Aphiel, Zarahiel; the perfumes should be diagridrium, scammony, alum, sulphur and assafoetida; the ring should be adorned with an onyx; the garlands should be of ash, cypress and hellebore; on the onyx of the ring, during the hours of Saturn, the double head of Janus should be engraved with the consecrated awl.

The Pentagram should be engraved invariably upon one side of the talisman, with a scythe for Saturn. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a bull's or goat's head for those of Saturn.

Liber O: The Greater Ritual of the Hexagram

Saturn Hexagrams
Jupiter
Jupiter Jupiter

According to Ptolemy in Tetrabiblos

Geocentric Jupiter

Jupiter revolves in an intermediate sphere between the extreme cold of Saturn and the burning heat of Mars, and has consequently a temperate influence: he therefore at once promotes both warmth and moisture. But, owing to the spheres of Mars and the Sun, which lie beneath him, his warmth is predominant: and hence he produces fertilizing breezes.

Therefore, Jupiter, on account of his temperate quality, and because heat and moisture are predominant in him, is considered by the ancients as benefic, or a causer of good.

Jupiter is masculine because his predominant quality is not moisture.

The two benefic qualities are Heat & Moisture and these are assigned respectively to the Day & the Night. Because Jupiter's predominant quality is benefic, he is alotted to that division which is in accordance with his own nature as "the benefit is increased when a favourable temperament receives an addition of its own nature."

Jupiter has a favourable temperament, and is situated beneath the sphere of Saturn; he therefore occupies the next two signs, Sagittarius and Pisces. These signs are airy and fruitful, in consequence of their trinal distance from the houses of the luminaries, which distance harmonises with the operation of good.

Jupiter, since he is efficacious in exciting fruitful breezes from the north, and since he becomes most northerly, and augments his peculiar influence when in Cancer, accordingly obtains his exaltation in that sign, and his fall in Capricorn.

According to Agrippa in Book Two of De Occulta Philosophia

Magical Square of Jupiter

Being fourth down from the top in the ten-level geocentric system, the sacred table assigned to Jupiter is four by four, containing the numbers one through sixteen, every row, column, and diameter totalling thirty-four. The sum of the table is one hundred & thirty-six.

Divine names answering to the numbers of Jupiter
4Abaאבא
16הוה
16אהי
34El Abאלאב
136Johphiel (the Intelligence)יופיל
136Hismael (the Spirit)הסמאל

Over this are set such divine names as fill up the numbers, with an Intelligence to what is good and a Spirit to what is bad; out of it are drawn the Characters of the spirits thereof.

They say that if it be impressed upon a Silver plate with Jupiter being powerfull, and ruling, it conduceth to gain, and riches, favor, and love, peace, and concord,

and to appease enemies, to confirm honors, dignities, and counsels, and dissolve enchantments if it be engraven on a coral.

Jupiter Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of ambition and intrigue fall under the influence of Jupiter.

On Thursday, a day of great religious and political operations, the vestment should be scarlet and on the forehead should be worn a brass tablet, with the character of the spirit of Jupiter and the three words: Giarar, Bethor, Samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, fig and pomegranate leaves.

The Pentagram should be engraved invariably upon one side of the talisman, with a crown for Jupiter. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed an eagle's figure for those of Jupiter.

Liber O: The Greater Ritual of the Hexagram

Jupiter Hexagrams
Mars
Mars Mars

According to Ptolemy

Geocentric Mars

Mars chiefly causes dryness, and is also strongly heating, by means of his own fiery nature, which is indicated by his colour, and in con-sequence of his vicinity to the Sun; the sphere of which is immediately below him.

Mars is esteemed of a contrary nature, and malefic, or a causer of evil: from his excess of dryness.

The day, in its heat and its aptitude for action, is masculine:—the night, in its moisture and its appropriation to rest, feminine. Mars, which is noxious, is considered to be nocturnal. He is not, however, allotted to that division of time with which his nature accords (as heat accords with heat), but is disposed of on a contrary principle: and for this reason, that, although the benefit is increased when a favourable temperament receives an addition of its own nature, yet, the evil arising from a pernicious influence is much mitigated when dissimilar qualities are mingled with that influence. Hence the dryness of Mars is allotted to the night, to counterbalance its moisture. Thus this planet, being moderated by this combination, is placed in a condition calculated to produce a favourable temperament.

Mars is dry in nature, and beneath the sphere of Jupiter: he takes the next two signs, of a nature similar to his own, viz. Aries and Scorpio, whose relative distances from the houses of the luminaries are injurious and discordant.

Mars possesses a fiery nature, which receives its greatest intensity in Capricorn, in which sign this planet becomes most southerly; his exaltation is therefore placed in Capricorn, in opposition to that of Jupiter, and his fall in Cancer.

Agrippa

Magical Square of Mars

The third table belongs to Mars, which is made of a square of four containing twenty five numbers, and of these in every side and Diameter five, which make sixty five, and the sum of all is 325.

Divine names answering to the numbers of Mars
5He (the letter of the Holy name)ה
25יהי
65Adonaiאדני
325Graphiel (the Intelligence)גראפיאל
325Barzabel (the Spirit)ברצבאל

And there are over it Divine names with an Intelligence to good, with a spirit to bad, and out of it is drawn the Character of Mars, and of his spirits.

These with Mars being fortunate, being engraven on an Iron plate, or sword, makes a man potent in war, and judgments, and petitions, and terrible to his enemies, and victorious against them; and if engraven upon the Stone Correola, it stops blood, and the mestrues [menses];

but if it be engraven with Mars being unfortunate, on a plate of red Brass, it hinders buildings, casts down the powerfull from dignities, honors, and riches, and causeth discord, strife, and hatred of men, and beasts, chaseth away Bees, Pigeons, and Fish, and hinders Mils, and renders them unfortunate that go forth to hunting, or fighting, and causeth barreness in men and women, and other Animals, and strikes a terror in all enemies, and compels them to submit.

Mars Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of wrath and chastisement are consecrated to Mars.

On Tuesday, a day for the operations of vengeance, the colour of the vestment should be that of flame, rust or blood, with belt and bracelets of steel. The tiara must be bound with gold; the wand must not be used, but only the magical dagger and sword; the wreaths must be of absinthe and rue, the ring of steel, with an amethyst for precious stone.

The Pentagram should be engraved invariably upon one side of the talisman, with a sword for Mars. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a lion's head for those of Mars.

Liber O: The Greater Ritual of the Hexagram

Mars Hexagrams
Sol
Sol Sol

According to Ptolemy

Geocentric Sol

The Sun is found to produce heat and moderate dryness. His magnitude, and the changes which he so evidently makes in the seasons, render his power more plainly perceptible than that of the other heavenly bodies; since his approach to the zenith of any part of the earth creates a greater degree of heat in that part and proportionately disposes its inhabitants after his own nature.

The Sun is deemed of common influence, and productive either of good or evil in unison with whatever planets he may be connected with.

The Sun is called masculine.

The day, in its heat and its aptitude for action, is masculine. The Sun is esteemed to be diurnal.

Cancer and Leo are the most northerly of all the twelve signs; they approach nearer than the other signs to the zenith of this part of the earth, and thereby cause warmth and heat: they are consequently appropriated as houses for the two principal and greater luminaries; Leo for the Sun, as being masculine; and Cancer for the Moon, as being feminine. It has hence resulted, that the semicircle from Leo to Capricorn has been ordained solar, and the semicircle from Aquarius to Cancer, lunar; in order that each planet might occupy one sign in each semicircle, and thus have one of its houses configurated with the Sun and the other with the Moon, conformably to the motions of its own sphere, and the peculiar properties of its nature.

The Sun on his entrance into Aries is then passing into the higher and more northern semicircle; but, on his entrance into Libra, into the more southern and lower one: his exaltation, therefore, is determined to be in Aries, as, when present in that sign, he begins to lengthen the days, and the influence of his heating nature increases at the same time. His fall is placed in Libra, for the converse reasons.

Agrippa

Magical Square of the Sun

The fourth table is of the Sun, and is made of a square of six, and contains thirty six numbers, whereof six in every side, and Diameter, produce 111, and the sum of all is 666.

Divine names answering to the numbers of the Sun
6VauThe letter of the Holy nameו
6He extendedThe letter of the Holy nameהא
36Elohאלה
111NachielThe Intelligenceנכיאל
666SorathThe Spiritסורת

There are over it divine names with an Intelligency to what is good, with spirit to what is evil, and out of it is drawn Characters of the Sun, and the spirits thereof.

This being engraven on a Golden plate with the Sun being fortunate, renders him that wears it to be renowned, amiable, acceptable, potent in all his works, and equals a man to Kings, and Princes, elevating him to high fortunes, inabling to do whatsoever he pleaseth:

but with an unfortunate Sun, it makes a tyrant, and a man to be proud, ambitious, unsatisfiable, and to have an ill ending.

Sun Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of light and riches are under the auspices of the Sun.

The Magus who intends undertaking the works of light must operate on a Sunday, from midnight to eight in the morning, or from three in the afternoon to ten in the evening. He should wear a purple vestment, with tiara and bracelets of gold. The altar of perfumes and the tripod of sacred fire must be encircled by wreaths of laurel, heliotrope and sunflowers; the perfumes are cinnamon, strong incense, saffron and red sandal; the ring must be of gold, with a chrysolith or ruby; the carpet must be of lion-skins, the fans of sparrow-hawk feathers.

The Pentagram should be engraved invariably upon one side of the talisman with a circle for the Sun. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a human figure for the talismans of the Sun.

Liber O: The Greater Ritual of the Hexagram

Sol Hexagrams
Venus
Venus Venus

According to Ptolemy

Geocentric Venus

To Venus also the same temperate quality belongs, although it exists conversely; since the heat she produces by her vicinity to the Sun is not so great as the moisture which she generates by the magnitude of her light, and by appropriating to herself the moist vapours of the earth, in the same manner that the Moon does.

Therefore, Venus, on account of her temperate quality, and because heat and moisture are predominant in her, is considered by the ancients as benefic, or a causer of good.

Venus is said to be feminine, since her quality is principally moist.

The night, in its moisture and its appropriation to rest, is feminine. Venus is esteemed to be nocturnal.

Venus, possessing a favourable temperament, and placed beneath the sphere of Mars, takes the next two signs, Taurus and Libra. These are of a fruitful nature, and preserve harmony by the sextile distance; and this planet is never more than two signs distant from the Sun.

Venus is of a moist nature, and becomes chiefly moist when in Pisces. Under that sign a dampness begins to be perceptible in the atmosphere, and Venus, from being in that sign, derives an augmentation of her own proper influence: her exaltation is consequently placed therein, and her fall in Virgo.

Agrippa

Magical Square of Venus

The fifth table is of Venus, consisting of a square of seven drawn into it self, viz. of fourty nine numbers, whereof seven on each side and Diameter make 175. and the sum of all is 1225.

Divine names answering to the numbers of Venus
7אהא
49HagielThe Intelligenceהגיאל
175KedemelThe Spiritקדמאל
1225Bne SeraphimThe Intelligencesבני שרפים

And there are over it divine names with an Intelligency to good, and spirit to evil; And there is drawn out of it the Character of Venus, and the spirits thereof.

This being engraven on a Silver plate, Venus being fortunate, procureth concord, endeth strife, procureth the love of women, conduceth to conception, is good against barreness, causeth ability for generation, dissolves enchantments, and causeth peace between man, and woman, and maketh all kind of Animals and Cattle fruitful; and being put into a Dove-house, causeth an increase of Pigeons. It conduceth to the cure of all melancholy distempers, and causeth joyfulness; and being carryed about travellers make them fortunate.

But if it be formed upon Brass with an unfortunate Venus, it causeth contrary things to all that hath bin above said.

Venus Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of love are favoured by Venus.

On Friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the fans must be of swan's feathers; and the operator must wear upon his breast a copper talisman with the character of Anael and the words: Aveeva Vadelilith.

The Pentagram should be engraved invariably upon one side of the talisman, with a G for Venus. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a dove's figure for those of Venus.

Liber O: The Greater Ritual of the Hexagram

Venus Hexagrams
Mercury
Mercury Mercury

According to Ptolemy

Geocentric Mercury

Mercury sometimes produces dryness, and at other times moisture, and each with equal vigour. His faculty of absorbing moisture and creating dryness proceeds from his situation with regard to the Sun, from which he is at no time far distant in longitude; and, on the other hand, he produces moisture, because he borders upon the Moon's sphere, which is nearest to the earth; and, being thus excited by the velocity of his motion with the Sun, he consequently operates rapid changes tending to produce alternately either quality.

Mercury is deemed of common influence, and productive either of good or evil in unison with whatever planets he may be connected with.

Mercury is common to both genders, because at certain times he produces dryness, and at others moisture, and performs each in an equal ratio.

The day, in its heat and its aptitude for action, is masculine:—the night, in its moisture and its appropriation to rest, feminine. Mercury is esteemed to be common; since in his matutine position he is diurnal, but nocturnal when vespertine.

Mercury never has greater distance from the Sun than the space of one sign, and is beneath all the other planets: hence he is placed nearest to both luminaries, and the remaining two signs, Gemini and Virgo, are allotted to him.

Mercury is of a nature opposite to that of Venus, and is more dry: in opposition to her, therefore, he takes his exaltation in Virgo, in which sign the autumnal dryness makes its first appearance; and he receives his fall in Pisces.

Agrippa

Magical Square of Mercury

The sixth table is of Mercury resulting from the square of eight drawn into it self, containing sixty four numbers, whereof eight on every side and by both Diameters make 260. and the sum of all 2080.

Divine names answering to the numbers of Mercury
8Asbogaeight extendedאזבוגה
64Dinדין
64Doniדני
260TirielThe Intelligenceטיריאל
2080TaphthartharathThe Spiritתפתרתרת

And over it are set divine names with an Intelligency to what is good, with a spirit to what is evil, and from it is drawn a Character of Mercury, and the spirits thereof;

and if it be with Mercury being fortunate engraven upon Silver, or Tin, or yellow Brass, or be writ upon Virgin Parchment, it renders the bearer thereof grateful, and fortunate to do what he pleaseth: it bringeth gain, and prevents poverty, conduceth to memory, understanding, and divination, and to the understanding of occult things by dreams:

and if it be an unfortunate Mercury, doth all things contrary to these.

Mercury Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of skill, science and eloquence are under the protection of Mercury

On Wednesday, a day favourable for transcendent science, the vestment should be green, or shot with various colours; the necklace of pearls in hollow glass beads containing mercury; the perfumes benzoin, mace and storax; the flowers, narcissus, lily, herb-mercury, fumitory, and marjoram; the jewel should be the agate.

The Pentagram should be engraved invariably upon one side of the talisman. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a dog's head for those of Mercury.

Liber O: The Greater Ritual of the Hexagram

Mercury Hexagrams
Luna
Luna Luna

According to Ptolemy

Geocentric Luna

The Moon principally generates moisture; her proximity to the earth renders her highly capable of exciting damp vapours, and of thus operating sensibly upon animal bodies by relaxation and putrefaction. She has, however, also a moderate share in the production of heat, in consequence of the illumination she receives from the Sun.

The Moon, on account of her temperate quality, and because heat and moisture are predominant in her, is considered by the ancients as benefic, or a causer of good.

The Moon is said to be feminine, since her quality is principally moist.

The night, in its moisture and its appropriation to rest, is feminine. The Moon is esteemed to be nocturnal.

Cancer and Leo are the most northerly of all the twelve signs; they approach nearer than the other signs to the zenith of this part of the earth, and thereby cause warmth and heat: they are consequently appropriated as houses for the two principal and greater luminaries; Leo for the Sun, as being masculine; and Cancer for the Moon, as being feminine. It has hence resulted, that the semicircle from Leo to Capricorn has been ordained solar, and the semicircle from Aquarius to Cancer, lunar; in order that each planet might occupy one sign in each semicircle, and thus have one of its houses configurated with the Sun and the other with the Moon, conformably to the motions of its own sphere, and the peculiar properties of its nature.

The Moon, again, after conjunction with the Sun in Aries, the seat of his exaltation, makes her first appearance, and begins to augment her light in Taurus, the first sign of her own triplicity, which is consequently ascribed to be her exaltation; while Scorpio, the opposite sign, is her fall.

Agrippa

Magical Square of the Moon

The seventh table is of the Moon, of a square of nine multiplied into it self, having eighty one numbers, in every side and Diameter nine, producing 369. and the sum of all 3321.

Divine names answering to the numbers of the Moon
9Hod (the letter of the Holy name)הד
81Elimאלים
369Hasmodai (the Spirit)חשמודאי
3321Schedbarschemoth (the Spirit of the Spirits)שדברשהמעת
שרתתן
3321Malcha betharsithim hed beruah schehakim (the Intelligence of the Intelligences) מלכא בתרשיתים עד ברוח שחקים

And there are over it divine names with an Intelligency to what is good, and a spirit to what is bad. And of it are drawn the Characters of the Moon, and of the spirits thereof.

This fortunate Moon being engraven on Silver, renders the bearer thereof grateful, amiable, pleasant, cheerful, honored, removing all malice, and ill will. It causeth security in a journey, increase of riches, and health of body, drives away enemies and other evil things from what place thou pleaseth;

and if it be an unfortunate Moon engraven in a plate of Lead, where ever it shall be buried, it makes that place unfortunate, and the inhabitants thereabouts, as also Ships, Rivers, Fountains, Mills, and it makes every man unfortunate, against which it shall be directly done, making him fly from his Country, and that place of his abode where it shall be buried, and it hinders Physicians, and Orators, and all men whatsoever in their office, against whom it shall be made.

Moon Scene

Eliphas Lévi: The Septenary of Talismans

Magical works of divination and mystery are under the invocation of the Moon

On Monday the robe is white, embroidered with silver, and having a triple collar of pearls, crystals and selenite; the tiara must be covered with yellow silk, emblazoned with silver characters forming the Hebrew monogram of Gabriel, as given in the Occult Philosophy of Agrippa; the perfumes are white sandal, camphor, amber, aloes and pulverized seed of cucumber; the wreaths are mugwort, moonwort and yellow ranun-culuses. Tapestries, garments and objects of a black colour must be avoided; and no metal except silver should be worn on the person.

The Pentagram should be engraved invariably upon one side of the talisman, with a a crescent for the Moon. The reverse must bear the Sign of Solomon, that is, the six-pointed star composed of two superposed triangles; in the centre there is placed a chalice for those of the Moon.

Liber O: The Greater Ritual of the Hexagram

Luna Hexagrams
90 - 168 EV, Claudius Ptolemy

The Almagest; Book IX

1. {On the order of the spheres of sun, moon, and the 5 planets}

Such, then, more or less, is the sum total of the chief topics one may mention as having to do with the fixed stars, in so far as the phenomena [observed] up to now provide the means of progress in our understanding. There remains, to [complete] our treatise, the treatment of the five planets. To avoid repetition we shall, as far as possible, explain the theory of the latter by means of an exposition common [to all five], treating each of the methods [for all planets] together.

First, then, [to discuss] the order of their spheres, which are all situated [with their poles] nearly coinciding with the poles of the inclined, ecliptic circle: we see that almost all the foremost astronomers agree that all the spheres are closer to the earth than that of the fixed stars, and farther from the earth than that of the moon, and that those of the three [outer planets] are farther from the earth than those of the other [two] and the sun, Saturn's being greatest, Jupiter's the next in order towards the earth, and Mars' below that. But concerning the spheres of Venus and Mercury, we see that they are placed below the sun's by the more ancient astronomers, but by some of their successors these too are placed above [the sun's], for the reason that the sun has never been obscured by them [Venus and Mercury] either. To us, however, such a criterion seems to have an element of uncertainty, since it is possible that some planets might indeed be below the sun, but nevertheless not always be in one of the planes through the sun and our viewpoint, but in another [plane], and hence might not be seen passing in front of it, just as in the case of the moon, when it passes below [the sun] at conjunction, no obscuration results in most cases.

And since there is no other way, either, to make progress in our knowledge of this matter, since none of the stars has a noticeable parallax (which is the only phenomenon from which the distances can be derived), the order assumed by the older [astronomers] appears the more plausible. For, by putting the sun in the middle, it is more in accordance with the nature [of the bodies] in thus separating those which reach all possible distances from the sun and those which do not do so, but always move in its vicinity; provided only that it does not remove the latter close enough to the earth that there can result a parallax of any size.

Tetrabiblos; Book the First

Chapter IV
The Influences of the Planetary Orbs

The Sun is found to produce heat and moderate dryness. His magnitude, and the changes which he so evidently makes in the seasons, render his power more plainly perceptible than that of the other heavenly bodies; since his approach to the zenith of any part of the earth creates a greater degree of heat in that part and proportionately disposes its inhabitants after his own nature.

The Moon principally generates moisture; her proximity to the earth renders her highly capable of exciting damp vapours, and of thus operating sensibly upon animal bodies by relaxation and putrefaction. She has, however, also a moderate share in the production of heat, in consequence of the illumination she receives from the Sun.

Saturn produces cold and dryness, for he is most remote both from the Sun's heat and from the earth's vapours. But he is more effective in the production of cold than of dryness. And he and the rest of the planets derive their energy from the positions which they hold with regard to the Sun and Moon; and they are all seen to alter the constitution of the Ambient in various ways.

Mars chiefly causes dryness, and is also strongly heating, by means of his own fiery nature, which is indicated by his colour, and in con-sequence of his vicinity to the Sun; the sphere of which is immediately below him.

Jupiter revolves in an intermediate sphere between the extreme cold of Saturn and the burning heat of Mars, and has consequently a temperate influence: he therefore at once promotes both warmth and moisture. But, owing to the spheres of Mars and the Sun, which lie beneath him, his warmth is predominant: and hence he produces fertilizing breezes.

To Venus also the same temperate quality belongs, although it exists conversely; since the heat she produces by her vicinity to the Sun is not so great as the moisture which she generates by the magnitude of her light, and by appropriating to herself the moist vapours of the earth, in the same manner that the Moon does.

Mercury sometimes produces dryness, and at other times moisture, and each with equal vigour. His faculty of absorbing moisture and creating dryness proceeds from his situation with regard to the Sun, from which he is at no time far distant in longitude; and, on the other hand, he produces moisture, because he borders upon the Moon's sphere, which is nearest to the earth; and, being thus excited by the velocity of his motion with the Sun, he consequently operates rapid changes tending to produce alternately either quality.

Chapter V
Benefics and Malefics

Of the four temperaments or qualities above mentioned, two are nutritive and prolific, viz. heat and moisture; by these all matter coalesces and is nourished: the other two are noxious and destructive, viz. dryness and cold; by these all matter is decayed and dissipated.

Therefore, two of the planets, on account of their temperate quality, and because heat and moisture are predominant in them, are considered by the ancients as benefic, or causers of good: these are Jupiter and Venus. And the Moon also is so considered for the same reasons.

But Saturn and Mars are esteemed of a contrary nature, and malefic, or causers of evil: the first from his excess of cold, the other from his excess of dryness.

The Sun and Mercury are deemed of common influence, and productive either of good or evil in unison with whatever planets they may be connected with.

Chapter VI
Masculine and Feminine

There are two primary sexes, male and female; and the female sex partakes chiefly of moisture. The Moon and Venus are therefore said to be feminine, since their qualities are principally moist.

The Sun, Saturn, Jupiter, and Mars are called masculine. Mercury is common to both genders, because at certain times he produces dryness, and at others moisture, and performs each in an equal ratio.

The stars, however, are also said to be masculine and feminine, by their positions with regard to the Sun. While they are matutine and preceding the Sun, they are masculine; when vespertine and following the Sun, they become feminine.

And they are further regulated in this respect by their positions with regard to the horizon. From the ascendant to the mid-heaven, or from the angle of the west to the lower heaven, they are considered to be masculine, being then oriental: and in the other two quadrants, feminine, being then occidental.

Chapter VII
Diurnal and Nocturnal

The day and the night are the visible divisions of time. The day, in its heat and its aptitude for action, is masculine:--the night, in its moisture and its appropriation to rest, feminine.

Hence, again, the Moon and Venus are esteemed to be nocturnal; the Sun and Jupiter, diurnal; and Mercury, common; since in his matutine position he is diurnal, but nocturnal when vespertine.

Of the other two planets, Saturn and Mars, which are noxious, one is considered to be diurnal, and the other nocturnal. Neither of them, however, is allotted to that division of time with which its nature accords (as heat accords with heat), but each is disposed of on a contrary principle: and for this reason, that, although the benefit is increased when a favourable temperament receives an addition of its own nature, yet, the evil arising from a pernicious influence is much mitigated when dissimilar qualities are mingled with that influence. Hence the coldness of Saturn is allotted to the day, to counterbalance its heat; and the dryness of Mars to the night, to counterbalance its moisture. Thus each of these planets, being moderated by this combination, is placed in a condition calculated to produce a favourable temperament.

Chapter VIII
The Influence of Position with Regard to the Sun

The respective powers of the Moon and of the three superior planets are either augmented or diminished by their several positions with regard to the Sun.

The Moon, during her increase, from her first emerging to her first quarter, produces chiefly moisture; on continuing her increase from her first quarter to her full state of illumination, she causes heat; from her full state to her third quarter she causes dryness; and from her third quarter to her occultation she causes cold.

The planets, when matutine, and from their first emerging until they arrive at their first station, are chiefly productive of moisture; from their first station until they rise at night, of heat; from their rising at night until their second station, of dryness; and from their second station until their occultation, they produce cold.

But it is also sufficiently plain that they must likewise cause, by their intermixture with each other, many varieties of quality in the Ambient: because, although their individual and peculiar influence may for the most part prevail, it will still be more or less varied by the power of the other heavenly bodies configurated with them.

Chapter XX
Houses of the Planets

Those stars which are denominated planetary orbs have particular familiarity with certain places in the zodiac, by means of parts designated as their houses, and also by their triplicities, exaltations, terms, and so forth.

The nature of their familiarity by houses is as follows:

Cancer and Leo are the most northerly of all the twelve signs; they approach nearer than the other signs to the zenith of this part of the earth, and thereby cause warmth and heat: they are consequently appropriated as houses for the two principal and greater luminaries; Leo for the Sun, as being masculine; and Cancer for the Moon, as being feminine. It has hence resulted, that the semicircle from Leo to Capricorn has been ordained solar, and the semicircle from Aquarius to Cancer, lunar; in order that each planet might occupy one sign in each semicircle, and thus have one of its houses configurated with the Sun and the other with the Moon, conformably to the motions of its own sphere, and the peculiar properties of its nature.

Saturn, therefore, since he is cold and inimical to heat, moving also in a superior orbit most remote from the luminaries, occupies the signs opposite to Cancer and Leo: these are Aquarius and Capricorn; and they are assigned to him in consideration of their cold and wintry nature; and because the configuration by opposition does not co-operate towards the production of good.

Jupiter has a favourable temperament, and is situated beneath the sphere of Saturn; he therefore occupies the next two signs, Sagittarius and Pisces. These signs are airy and fruitful, in consequence of their trinal distance from the houses of the luminaries, which distance harmonises with the operation of good.

Mars is dry in nature, and beneath the sphere of Jupiter: he takes the next two signs, of a nature similar to his own, viz. Aries and Scorpio, whose relative distances from the houses of the luminaries are injurious and discordant.

Venus, possessing a favourable temperament, and placed beneath the sphere of Mars, takes the next two signs, Taurus and Libra. These are of a fruitful nature, and preserve harmony by the sextile distance; and this planet is never more than two signs distant from the Sun.

Mercury never has greater distance from the Sun than the space of one sign, and is beneath all the other planets: hence he is placed nearest to both luminaries, and the remaining two signs, Gemini and Virgo, are allotted to him.

Chapter XXII
Exaltations

That which is termed the exaltation of the planets is considered by the following rules:

The Sun on his entrance into Aries is then passing into the higher and more northern semicircle; but, on his entrance into Libra, into the more southern and lower one: his exaltation, therefore, is determined to be in Aries, as, when present in that sign, he begins to lengthen the days, and the influence of his heating nature increases at the same time. His fall is placed in Libra, for the converse reasons.

Saturn on the contrary, in order to preserve his station opposite to the Sun, in this respect, as well as in regard to their respective houses, obtains his exaltation in Libra, and his fall in Aries: since, in all cases, the increase of heat must be attended by a diminution of cold, and the increase of cold by a diminution of heat.

The Moon, again, after conjunction with the Sun in Aries, the seat of his exaltation, makes her first appearance, and begins to augment her light in Taurus, the first sign of her own triplicity, which is consequently ascribed to be her exaltation; while Scorpio, the opposite sign, is her fall.

Jupiter, since he is efficacious in exciting fruitful breezes from the north, and since he becomes most northerly, and augments his peculiar influence when in Cancer, accordingly obtains his exaltation in that sign, and his fall in Capricorn.

Mars possesses a fiery nature, which receives its greatest intensity in Capricorn, in which sign this planet becomes most southerly; his exaltation is therefore placed in Capricorn, in opposition to that of Jupiter, and his fall in Cancer.

Venus is of a moist nature, and becomes chiefly moist when in Pisces. Under that sign a dampness begins to be perceptible in the atmosphere, and Venus, from being in that sign, derives an augmentation of her own proper influence: her exaltation is consequently placed therein, and her fall in Virgo.

Mercury is of a nature opposite to that of Venus, and is more dry: in opposition to her, therefore, he takes his exaltation in Virgo, in which sign the autumnal dryness makes its first appearance; and he receives his fall in Pisces.

1486 - 1535 EV, Henricus Cornelius Agrippa ab Nettesheym

Three Books of Occult Philosophy; Book Two - Celestial Magic

From Chapter X. De Septenario & Eius Scala.

Scala Septenarii
In Archetypo אראריתא Ararita
אשר אהיה Asher Eheieh
The name of God with seven letters
In mundo Intelligibili צפקיאל
Zaphkiel
צדקיאל
Zadkiel
כמאל
Camael
רפאל
Raphael
האניאל
Haniel
מיכאל
Michael
גבריאל
Gabriel
Seven Angels which stand in the presence of God
In mundo Cœlesti שבתאי
Saturn
צדק
Jupiter
מאדים
Mars
שמש
The Sun
נוגה
Venus
כוכב
Mercury
לבנה
The Moon
Seven Planets
In mundo Elementali Lapwing Eagle Vulture Swan Dove Stork Owl Seven Birds of the Planets
Cuttlefish Dolphin Pike Sea-calf Thymallus Mullet Sea-Cat Seven Fish of the Planets
Mole Hart Wolf Lion Goat Ape Cat Seven Animals of the Planets
Lead Tin Iron Gold Copper Quicksilver Silver Seven Metals of the Planets
Onyx Sapphire Diamond Carbuncle Emerald Achates Crystal Seven Stones of the Planets
In Minore mundo Right foot Head Right hand Heart Privy members Left hand Left foot Seven integral members distributed to the Planets
Right ear Left ear Right nostril Right eye Left nostril Mouth Left eye Seven holes of the head distributed to the Planets
In mundo Infernali גיהנם
Hell
וצל מות
The gates of death
שצרי מית
The shadow of death
באר שחת
The pit of destruction
טיט היון
The clay of death
אבדון
Perdition
שאול
The depth of the Earth
Seven habitations of infernals, which Rabbi Joseph of Castilia the Cabalist describes in the Garden of Nuts

From Chapter XXII. Of the tables of the Planets, their virtues, forms, and what Divine names, Intelligencies, and Spirits are set over them.

It is affirmed by Magicians, that there are certain tables of numbers distributed to the seven planets, which they call the sacred tables of the planets, endowed with many, and very great vertues of the Heavens, in as much as they represent that divine order of Celestial numbers, impressed upon Celestials by the Ideas of the divine mind, by means of the soul of the world, and the sweet harmony of those Celestiall rayes, signifying according to the proportion of effigies, supercelestiall Intelligencies, which can no other way be expressed, then by the marks of numbers, and Characters. For material numbers, and figures can do nothing in the mysteries of hid things, but representatively by formal numbers, and figures, as they are governed, and informed by intelligencies, and divine numerations, which unite the extremes of the matter, and spirit to the will of the elevated soul, receiving through great affection, by the Celestial power of the operator, a power from God, applied through the soul of the universe, and observations of Celestial constellations, to a matter fit for a form, the mediums being disposed by the skill, and industry of Magicians; But let us hasten to explain the tables severally.

Magical Square of Saturn
Divine names answering to the numbers of Saturn
3Abאב
9Hodהד
15Iahיה
15Hodהוד
45Jehovah extendedיוד הא ואו הא
45AgielThe Intelligenceאגיאל
45ZazelThe Spiritזאזל
The first of them is assigned to Saturn, and consists of a square of three, containing the particular numbers of nine, and in every line three every way, and through each Diameter making fifteen. Now the whole sum of numbers is fourty five. Over this are of Divine names set such names as fill up the numbers with an Intelligency to what is good, with a spirit to what is bad, and out of the same numbers is drawn the seal, or Character of Saturn, and of the spirits thereof, such as we shall beneath ascribe to its table. They say that this table being with a fortunate Saturn engraved on a plate of lead, doth help to bring forth, or birth, and to make a man safe, and powerfull, and to cause success of petitions with princes, and powers: but if it be done with an unfortunate Saturn, that it hinders buildings, plantings, and the like, and casts a man from honours, and dignities, and causes discords, and quarrellings, and disperses an Army.
Magical Square of Jupiter
Divine names answering to the numbers of Jupiter
4Abaאבא
16הוה
16אהי
34El Abאלאב
136JohphielThe Intelligenceיופיל
136HismaelThe Spiritהסמאל
The second is called the table of Jupiter, which consists of a Quaternian drawn into it self [i.e. 4 times 4], containing sixteen particular numbers, and in every line, and Diameter four, making thirty four. Now the Sum of all is 136. And there are over it divine names with an Intelligence to good, with a spirit to bad, and out of it is drawn the Character of Jupiter, and the spirits thereof. They say that if it be impressed upon a Silver plate with Jupiter being powerfull, and ruling, it conduceth to gain, and riches, favor, and love, peace, and concord, and to appease enemies, to confirm honors, dignities, and counsels, and dissolve enchantments if it be engraven on a coral.
Magical Square of Mars
Divine names answering to the numbers of Mars
5HeThe letter of the Holy nameה
25יהי
65Adonaiאדני
325GraphielThe Intelligenceגראפיאל
325BarzabelThe Spiritברצבאל
The third table belongs to Mars, which is made of a square of four containing twenty five numbers, and of these in every side and Diameter five, which make sixty five, and the sum of all is 325. And there are over it Divine names with an Intelligence to good, with a spirit to bad, and out of it is drawn the Character of Mars, and of his spirits. These with Mars being fortunate, being engraven on an Iron plate, or sword, makes a man potent in war, and judgments, and petitions, and terrible to his enemies, and victorious against them; and if engraven upon the Stone Correola, it stops blood, and the mestrues [menses]; but if it be engraven with Mars being unfortunate, on a plate of red Brass, it hinders buildings, casts down the powerfull from dignities, honors, and riches, and causeth discord, strife, and hatred of men, and beasts, chaseth away Bees, Pigeons, and Fish, and hinders Mils, and renders them unfortunate that go forth to hunting, or fighting, and causeth barreness in men and women, and other Animals, and strikes a terror in all enemies, and compels them to submit.
Magic Square of the Sun
Divine names answering to the numbers of the Sun
6VauThe letter of the Holy nameו
6He extendedThe letter of the Holy nameהא
36Elohאלה
111NachielThe Intelligenceנכיאל
666SorathThe Spiritסורת
The fourth table is of the Sun, and is made of a square of six, and contains thirty six numbers, whereof six in every side, and Diameter, produce 111, and the sum of all is 666. There are over it divine names with an Intelligency to what is good, with spirit to what is evil, and out of it is drawn Characters of the Sun, and the spirits thereof. This being engraven on a Golden plate with the Sun being fortunate, renders him that wears it to be renowned, amiable, acceptable, potent in all his works, and equals a man to Kings, and Princes, elevating him to high fortunes, inabling to do whatsoever he pleaseth: but with an unfortunate Sun, it makes a tyrant, and a man to be proud, ambitious, unsatisfiable, and to have an ill ending.
Magical Square of Venus
Divine names answering to the numbers of Venus
7אהא
49HagielThe Intelligenceהגיאל
175KedemelThe Spiritקדמאל
1225Bne SeraphimThe Intelligencesבני שרפים
The fifth table is of Venus, consisting of a square of seven drawn into it self, viz. of fourty nine numbers, whereof seven on each side and Diameter make 175. and the sum of all is 1225. And there are over it divine names with an Intelligency to good, and spirit to evil; And there is drawn out of it the Character of Venus, and the spirits thereof. This being engraven on a Silver plate, Venus being fortunate, procureth concord, endeth strife, procureth the love of women, conduceth to conception, is good against barreness, causeth ability for generation, dissolves enchantments, and causeth peace between man, and woman, and maketh all kind of Animals and Cattle fruitful; and being put into a Dove-house, causeth an increase of Pigeons. It conduceth to the cure of all melancholy distempers, and causeth joyfulness; and being carryed about travellers make them fortunate. But if it be formed upon Brass with an unfortunate Venus, it causeth contrary things to all that hath bin above said.
Magical Square of Mercury
Divine names answering to the numbers of Mercury
8Asbogaeight extendedאזבוגה
64Dinדין
64Doniדני
260TirielThe Intelligenceטיריאל
2080TaphthartharathThe Spiritתפתרתרת
The sixth table is of Mercury resulting from the square of eight drawn into it self, containing sixty four numbers, whereof eight on every side and by both Diameters make 260. and the sum of all 2080. and over it are set divine names with an Intelligency to what is good, with a spirit to what is evil, and from it is drawn a Character of Mercury, and the spirits thereof; and if it be with Mercury being fortunate engraven upon Silver, or Tin, or yellow Brass, or be writ upon Virgin Parchment, it renders the bearer thereof grateful, and fortunate to do what he pleaseth: it bringeth gain, and prevents poverty, conduceth to memory, understanding, and divination, and to the understanding of occult things by dreams: and if it be an unfortunate Mercury, doth all things contrary to these.
Magical Square of the Moon
Divine names answering to the numbers of the Moon
9HodThe letter of
the Holy name
הד
81Elimאלים
369HasmodaiThe Spiritחשמודאי
3321SchedbarschemothThe Spirit of
the Spirits
שדברשהמעת
שרתתן
3321Malcha betharsithim
hed beruah schehakim
The Intelligency
of the Intelligence
מלכא בתרשיתים
עד ברוח שחקים
The seventh table is of the Moon, of a square of nine multiplied into it self, having eighty one numbers, in every side and Diameter nine, producing 369. and the sum of all 3321. And there are over it divine names with an Intelligency to what is good, and a spirit to what is bad. And of it are drawn the Characters of the Moon, and of the spirits thereof. This fortunate Moon being engraven on Silver, renders the bearer thereof grateful, amiable, pleasant, cheerful, honored, removing all malice, and ill will. It causeth security in a journey, increase of riches, and health of body, drives away enemies and other evil things from what place thou pleaseth; and if it be an unfortunate Moon engraven in a plate of Lead, where ever it shall be buried, it makes that place unfortunate, and the inhabitants thereabouts, as also Ships, Rivers, Fountains, Mills, and it makes every man unfortunate, against which it shall be directly done, making him fly from his Country, and that place of his abode where it shall be buried, and it hinders Physicians, and Orators, and all men whatsoever in their office, against whom it shall be made.
Now how the seals, and Characters of the Stars, and spirits are drawn from these tables, the wise searcher, and he which shall understand the verifying of these tables, shall easily find out.
1810 - 1875 EV, Eliphas Lévi (or Alphonse Louis Constant)

Transcendental Magic, its Doctrine and Ritual: Part I

VII ז G
The Fiery Sword
Netsah Gladius

The Chariot The septenary is the sacred number in all theogonies and in all symbols, because it is composed of the triad and the tetrad. The number seven represents magical power in all its fullness; it is the mind reinforced by all elementary potencies; it is the soul served by Nature; it is the SANCTUM REGNUM mentioned in the Keys of Solomon and represented in the Tarot by a crowned warrior, who bears a triangle on his cuirass and is posed upon a cube, to which two sphinxes are harnessed, straining in opposite directions, while their heads are turned the same way. This warrior is armed with a fiery sword and holds in his left hand a sceptre surmounted by a triangle and a sphere. The cube is the Philosophical Stone; the sphinxes are the two forces of the Great Agent, corresponding to JAKIN and BOAZ, the two Pillars of the Temple; the cuirass is the knowledge of Divine Things, which renders the wise man invulnerable to human assaults; the sceptre is the Magic Wand; the fiery sword is the symbol of victory over the deadly sins, seven in number, like the virtues, the conceptions of both being typified by the ancients under the figures of the seven planets then known. Thus, faith – that aspiration towards the infinite, that noble self-reliance sustained by confidence in all virtues – the faith which in weak natures may degenerate into pride, was represented by the Sun; hope, the enemy of avarice, by the Moon; charity, in opposition to luxury, by Venus, the bright star of morning and evening; strength, superior to wrath, by Mars; prudence, hostile to idleness, by Mercury; temperance, opposed to gluttony, by Saturn, who was given a stone instead of his children to devour; finally, justice, in opposition to envy, by Jupiter, the conqueror of the Titans. Such are the symbols borrowed by astronomy from the Hellenic cultus. In the Kabalah of the Hebrews, the Sun represents the angel of light; the Moon, the angel of aspirations and dreams; Mars, the destroying angel; Venus, the angel of loves; Mercury, the angel of progress; Jupiter, the angel of power: Saturn, the angel of the wilderness. They were named also Michael, Gabriel, Samael, Anael, Raphael, Zachariel and Orifiel.

These governing potencies of souls shared human life during successive periods, which astrologers measured by the revolutions of the corresponding planets. But kabalistic astrology must not be confounded with that which is called judicial. We will explain this distinction. Infancy is dedicated to the Sun, childhood to the Moon, youth to Mars and Venus, manhood to Mercury, ripe age to Jupiter, and old age to Saturn. Now, humanity in general subsists under laws of development analogous to those of individual life. On this basis Trithemius establishes his prophetic key of the seven spirits, to which we shall refer subsequently; by means thereof, observing the analogical proportions of successive events, it is possible to predict important future occurrences with certitude, and to fix beforehand, from age to age, the destinies of nations and the world. St. John, depositary of the Secret Doctrine of Christ, has commemorated this sequence in the kabalistic book of the Apocalypse, which he represents sealed with seven seals. We meet also the seven genii of ancient mythologies, and the Cups and Swords of the Tarot. The doctrine concealed under these emblems is pure Kabalah, already lost by the Pharisees at the time of Christ's advent. The scenes which succeed one another in this wonderful prophetic epic are so many pantacles, the keys of which are the ternary, the quaternary, the septenary and the duodenary. Its hieroglyphic figures are analogous to those of the Book of Hermes or the Genesis of Enoch, to make use of a tentative title which expresses merely the personal opinion of the erudite William Postel.

The cherub, or symbolic bull, which Moses placed at the gate of the Edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique Assyrian sphinx, and the combat and victory of Mithras were its hieroglyphic analysis. Now, this armed sphinx represents the Law of Mystery which watches at the door of initiation to warn away the profane. Voltaire, who knew nothing of all this, was highly diverted at the notion of a bull brandishing a sword. What would he have said had he visited the ruins of Memphis and Thebes, and what would the echo of past ages which slumbers in the tombs of Rameses have replied to those light sarcasms so much relished in France? The Mosaic cherub represents also the Great Magical Mystery, of which the elements are expressed by the septenary, without, however, giving the final word. This verbum inenarrabile of the sages of the Alexandrian school, this word which Hebrew Kabalists write 111 and interpret by ARARITA thus expressing the triplicity of the secondary principle, the dualism of means, the equal unity of the first and final principle, the alliance between the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition – this word is pronounced ARARITA.

The virtue of the septenary is absolute in Magic, for this number is decisive in all things: hence all religions have consecrated it in their rites. The seventh year was a jubilee among the Jews; the seventh day is set apart for rest and prayer; there are seven sacraments, etc. The seven colours of the prism and the seven musical notes correspond also to the seven planets of the ancients, that is, to the seven chords of the human lyre. The spiritual heaven has never changed, and astrology has been more invariable than astronomy. The seven planets are, in fact, the hieroglyphic symbols of the keyboard of our affections. To compose talismans of the Sun, Moon or Saturn, is to attach the will magnetically to signs corresponding to the chief powers of the soul; to consecrate something to Mercury or Venus is to magnetize that object according to a direct intention, whether pleasure, science or profit be the end in view. The analogous metals, animals, plants and perfumes are auxiliaries to this end. The seven magical animals are: (a) Among birds, corresponding to the divine world, the swan, the owl, the vulture, the dove, the stork, the eagle and the pewit; (b) among fish, corresponding to the spiritual or scientific world, the seal, the catfish, the pike, the mullet, the chub, the dolphin, the sepia or cuttlefish; (c) among quadrupeds, corresponding to the natural world, the lion, the cat, the wolf, the he-goat, the monkey, the stag and the mole. The blood, fat, liver and gall of these animals serve in enchantments; their brain combines with the perfumes of the planets, and it is recognized by ancient practice that they possess magnetic virtues corresponding to the seven planetary influences.

The talismans of the seven spirits are engraved either on precious stones, such as the carbuncle, crystal, diamond, emerald, agate, sapphire and onyx, or upon metals, such as gold, silver, iron, copper, fixed mercury, pewter and lead. The kabalistic signs of the seven spirits are: for the Sun, a serpent with the head of a lion; for the Moon, a globe divided by two crescents; for Mars, a dragon biting the hilt of a sword; for Venus, a lingam; for Mercury, the Hermetic caduceus and the cynocephalus; for Jupiter, the Blazing Pentagram in the talons or beak of an eagle; for Saturn, a lame and aged man, or a serpent curled about the sun-stone. All these symbols are found on engraved stones of the ancients and especially on those talismans of the Gnostic epochs which are known by the name of ABRAXAS. In the collection of the talismans of Paracelsus, Jupiter is represented by a priest in ecclesiastical garb, while in the Tarot he appears as a grand hierophant crowned with a triple tiara, holding a three-barred cross in his hands, forming the magical triangle, and representing at once the sceptre and key of the three worlds.

By collating all that has been said about the unity of the triad and tetrad, we shall find all that remains to be told concerning the septenary, that grand and complete magical unity composed of four and three.

1875 – 1947 EV, Aleister Crowley

Liber 777

Table of Correspondences

Table III
I.
Key Scale
LXXVII.
The Planets and their Numbers.
LXXVIII.
Intelligences of the Planets.
LXXIX.
Spirits of the Planets.*
LXXX.
Olympic Planetary Spirits.
LXXXI.
Metals.
LXXXII.
The Noble Eightfold Path.
CXCII.
English of Col. LXXXII
LXXXIII.
The Attribution of the Hexagram.
12 Mercury 8 (260)
תיריאל
(2080)
תפתרתרת
Ophiel Mercury Samma Vaca Right Speech Left Lower Point
13 Luna 9 (3321)
מאלכ בתרשישים ועד ברוה שהקים
(369)
חשמודאי
PhulSilver Samma Sankappo Right Aspiration Bottom Point
14 Venus 7 (49)
הגיאל
(175)
קדמאל
Hagith Copper Samma Kammanto Right Conduct Right Lower Point
21 Jupiter 4 (136)
יופיל
(136)
הסמאל
Bethor Tin Samma Ajivo Right Discipline Right Upper Point
27 Mars 5 (325)
גראפיאל
(325)
ברצבאל
Phaleg Iron Samma Vayamo Right Energy Left Lower Point
30 Sol 6 (111)
נכיאל
(666)
סורת
Och Gold Samma Samadhi Right Rapture Centre Point
32 Saturn 3 (45)
אגיאל
(45)
זזאל
Arathron Lead Samma Sati and Samaditthi Right Recollection (in both senses of the word). Right View-Point. Top Point

Col. LXXIX., Line 13.—
Add (3321) שדברשהמעת שרתתן [Shadbarshehmoth Sharthathan], the Spirt of the Spirits of the Moon. The final ן is counted as 700, as are the final ם’s in Col. LXXVIII, line 13.

Works Cited
Crowley, Aleister, and Israel Regardie. 777 and Other Qabalistic Writings of Aleister Crowley; Including Gematria & Sepher Sephiroth: Including Gematria & Sepher Sephiroth. York Beach, Me.: S. Weiser, 1997. Print.
Lévi, Eliphas. Transcendental Magic: Its Doctrine and Ritual. York Beach, ME: Samuel Weiser, 1999. Print.
Ptolemy, and G. J. Toomer. Ptolemy's Almagest. Princeton, NJ: Princeton UP, 1998. Print.
Ptolemy, Claudius, and J. M. Ashmand. Tetrabiblos: Or, Quadripartite : Being Four Books of the Influence of the Stars. Bel Air, MD: Astrology Classics, 2002. Print.
Tyson, Donald. Three Books of Occult Philosophy: The Foundation Book of Western Occultism. St. Paul, MN: Llewellyn, 1997. Print.
Liber XXII; keepsilence.org